CONCEPT OF EKKANKAAR IN JAPJI SAHIB

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

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

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

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

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

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

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

As stated above, He is “all pervading Creator ਕਰਤਾ ਪੁਰਖੁ . Who pervades all over, cannot be in only one body or a place, period. When the enlightened ones and His true devotees are addressed as “Him”, it is simply about His obvious manifestation in them that proves them totally unique like Him from the rest of the population. In whoever He manifests, is worth to have extreme reverence because that enlightened one has obtained numerous virtues including of His virtues as “being beyond fear and animosity”. Usually in this world, all have fears of different kinds and all bear animosity towards someone in different ways but that is not the case with His true devotees because they become like Him by obtaining virtues stated above (397 SGGS).
“ ਗੁਰ ਪ੍ਰਸਾਦਿ “.ਪ੍ਰਸਾਦਿ means with blessings, ਗੁਰ means Guru’s, in what context Guru’s blessings are weighed here? Actually after expressing Akalpurakh, Guru Nanak states here that He, who is expressed here, is known through Guru’s blessings only. This statement is repeatedly elaborated through Sri Guru Granth Sahib (for a few examples, especially in Asa Dee Vaar, also on 399, 444, 1237, 1268, 1328-29 SGGS)

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

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

So what we see here in JapJi, is His description in a possible way like His being immaculate though He pervades everywhere [stanza 5]. His being “Akalmurat” is elaborated in first sloka” ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
Āḏ sacẖ jugāḏ sacẖ. Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||
In Essence: Akalpurakh has been there in prime-time, from the beginning throughout all ages, Nanak says He is today and will be ever.

So basically it is stressed that only Akalpurakh is eternal.
“ਅਜੂਨੀ ਸੈਭੰ” is elaborated in stanza 5,
ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥
Thāpi▫ā na jā▫e kīṯā na ho▫e. Āpe āp niranjan so▫e.
IN Essence: He neither can be established nor be created; the pure Creator is from His own self/light.

As He is an active Creator, His creation is under His Ordinance, no one is beyond that but His Ordinance cannot be expressed either like Him [stanza 2] Only He is active creator [Karta Purkh] and only He is the Giver [stanza7]
In Stanza 24, Guru Nanak makes it clear that only He Himself knows His infinity, the enlightened ones and others try to express Him as per their given ability [on 631 SGGS]
Now comes the question of His being permeated in forms, also known as His Sargun Sroop( With Form) which literally is expressed in the word, “Onkaar (Ekkankaar)” , in all visible or invisible,His live presence exists.
Onkaar conveys the meaning of His being all pervading, it establishes His presence in all, and therefore there is no place without Him, stanza 9 Jap Ji
ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
Jeṯā kīṯā ṯeṯā nā▫o. viṇ nāvai nāhī ko thā▫o.
In Essence: All His creation, is His manifestation/form/filled with His presence, there is no place without Him

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


"From "Guru Message" under publication
Note: Many pronounce "Ikkonkaar" but in Gurbani its' pronunciation is " ekkankaar"[ A few examples are on 30. 153, 185. 227, 507, 838. 930. 1039, 1361 SGGS].

PRAISING INEXPRESSIBLE ALMIGHTY!

The path that leads to Akalpurakh is said to be difficult because our own conceit and conceptions tainted with Maya-influences, do not align with this path, Guru Guidance starts with eliminating “self-conceit” to follow this path. The following Guru Shabada, “ Tu Sultaan..” describes His Infinity that is inexpressible; a few words that can define our limited world are not enough for that task. Guru starts with just one example how often we fall short of praising His virtues. Then Guru lays out a ground to express Akalpurakh with the capability we are blessed with. Guru also continues stating His immense power while offering all his heart to the Creator like a sold slave, No claim of this pious deed of praising Him is stated but His kind nature is beautified by declaring the soul His slave because it only belongs to Him. A prayer is offered in the same way in Raag Sorath, by Fifth Nanak on 631 SGGS, please read that prayer before proceeding with the Shabada to understand more how our relationships with Him are looked in Gurmat
ਪ੍ਰਭ ਜੀਉ ਖਸਮਾਨਾ ਕਰਿ ਪਿਆਰੇ ॥
ਬੁਰੇ ਭਲੇ ਹਮ ਥਾਰੇ ॥ ਰਹਾਉ ॥
Parabẖ jī▫o kẖasmānā kar pi▫āre. Bure bẖale ham thāre. Rahā▫o.
In Essence: Oh Beloved Prabh! Take us under your protection, whether we are good or bad, we belong to you only. (Pause)

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

ਹੇ ਪਿਆਰੇ ਪ੍ਰਭੂ ਜੀ! (ਤੂੰ ਸਾਡਾ ਖਸਮ ਹੈਂ) ਖਸਮ ਵਾਲਾ ਫ਼ਰਜ਼ ਪੂਰਾ ਕਰ। (ਚਾਹੇ ਅਸੀ) ਭੈੜੇ ਹਾਂ (ਚਾਹੇ ਅਸੀ) ਚੰਗੇ ਹਾਂ, ਅਸੀਂ ਤੇਰੇ ਹੀ ਹਾਂ (ਸਾਡੇ ਵਿਕਾਰਾਂ ਦੇ ਬੰਧਨ ਕੱਟ ਦੇ)।ਰਹਾਉ।
In the following Shabada First Nanak expresses the relations we truly have with Him and, the efforts we put there to praise Him which may not be complete. In the last Vaakas, the heart that is fallen for Him is shown making efforts to be worthy of Him with its limits and then humbly it is supplicated to have His grace. Let’s now take our mind with Guru to implant the same sincere feelings in our hearts as Guru puts in this Shabada.
ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥
Rāg bilāval mėhlā 1 cẖa▫upḏe gẖar 1.
Raag Bilawal First Nanak, House 1

ਰਾਗ ਬਿਲਾਵਲੁ, ਘਰ ੧ ਵਿੱਚ ਗੁਰੂ ਨਾਨਕਦੇਵ ਜੀ ਦੀ ਚਾਰ-ਬੰਦਾਂ ਵਾਲੀ ਬਾਣੀ।
ਤੂ ਸੁਲਤਾਨੁ ਕਹਾ ਹਉ ਮੀਆ ਤੇਰੀ ਕਵਨ ਵਡਾਈ ॥
ਜੋ ਤੂ ਦੇਹਿ ਸੁ ਕਹਾ ਸੁਆਮੀ ਮੈ ਮੂਰਖ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥
Ŧū sulṯān kahā ha▫o mī▫ā ṯerī kavan vadā▫ī. Jo ṯū ḏėh so kahā su▫āmī mai mūrakẖ kahaṇ na jā▫ī. ||1||

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

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

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

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


ਤੇਰੇ ਗੁਣ ਗਾਵਾ ਦੇਹਿ ਬੁਝਾਈ ॥
ਜੈਸੇ ਸਚ ਮਹਿ ਰਹਉ ਰਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Ŧere guṇ gāvā ḏėh bujẖā▫ī. Jaise sacẖ mėh raha▫o rajā▫ī. ||1|| rahā▫o.

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

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

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

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


ਜੋ ਕਿਛੁ ਹੋਆ ਸਭੁ ਕਿਛੁ ਤੁਝ ਤੇ ਤੇਰੀ ਸਭ ਅਸਨਾਈ ॥
ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬ ਮੈ ਅੰਧੁਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥੨॥
Jo kicẖẖ ho▫ā sabẖ kicẖẖ ṯujẖ ṯe ṯerī sabẖ asnā▫ī. Ŧerā anṯ na jāṇā mere sāhib mai anḏẖule ki▫ā cẖaṯurā▫ī. ||2||

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

This is the divine understanding Guru ji shares with his followers, all that is visible or invisible, come from Him, He is the source of all that, the Master is beyond limits and how we who are ignorant of His infinity can play with such divine subject through our cleverness with so many limitations. He is Incomprehensible; to claim to have Him expressed in full is an act of sheer stupidity. Utter humility takes over the mind once it falls for Akalpurakh.
ਤੁਝ ਤੇ = ਤੈਥੋਂ। ਅਸਨਾਈ = ਨਾਈ, ਵਡਿਆਈ {'ਸ੍ਨਾ' ਅਰਬੀ ਲਫ਼ਜ਼ ਹੈ, ਅਰਥ ਹੈ 'ਵਡਿਆਈ'}। {ਨੋਟ: ਜਦੋਂ ਕਿਸੇ ਲਫ਼ਜ਼ ਦੇ ਸ਼ੁਰੂ ਵਿਚ ਦੋ ਜੁੜਵੇਂ ਅੱਖਰ ਹੋਣ ਜਿਨ੍ਹਾਂ ਵਿਚ ਪਹਿਲਾ ਅੱਖਰ 'ਸ' ਹੋਵੇ, ਤਾਂ ਪੰਜਾਬੀ-ਉਚਾਰਨ ਵਿਚ ਉਹਨਾਂ ਦੋਹਾਂ ਅੱਖਰਾਂ ਨੂੰ ਵਖ ਵਖ ਕਰ ਕੇ 'ਸ' ਦੇ ਪਹਿਲਾਂ 'ਅ' ਵਰਤ ਲਈਦਾ ਹੈ। ਜਾਂ, 'ਸ' ਉਡਾ ਹੀ ਦੇਈਦਾ ਹੈ; ਜਿਵੇਂ: (स्थान) ਸਾਨ = ਅਸਥਾਨ, ਥਾਨ। (स्तम्भ) ਸ੍ਤੰਭ = ਅਸਥੰਭ, ਥੰਭ, ਥੰਮ੍ਹ੍ਹ। (स्टेशन) ਸ੍ਟੇਸ਼ਨ = ਅਸਟੇਸ਼ਨ, ਟੇਸ਼ਨ। (स्ना) ਸ੍ਨਾ = ਅਸਨਾਈ, ਨਾਈ (ਅਰਬੀ ਲਫ਼ਜ਼)}।।੨।

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


ਕਿਆ ਹਉ ਕਥੀ ਕਥੇ ਕਥਿ ਦੇਖਾ ਮੈ ਅਕਥੁ ਨ ਕਥਨਾ ਜਾਈ ॥
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਆਖਾ ਤਿਲੁ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
Ki▫ā ha▫o kathī kathe kath ḏekẖā mai akath na kathnā jā▫ī. Jo ṯuḏẖ bẖāvai so▫ī ākẖā ṯil ṯerī vadi▫ā▫ī. ||3||

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

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

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

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


ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥
ਭਗਤਿ ਹੀਣੁ ਨਾਨਕੁ ਜੇ ਹੋਇਗਾ ਤਾ ਖਸਮੈ ਨਾਉ ਨ ਜਾਈ ॥੪॥੧॥
Ėṯe kūkar ha▫o begānā bẖa▫ukā is ṯan ṯā▫ī. Bẖagaṯ hīṇ Nānak je ho▫igā ṯā kẖasmai nā▫o na jā▫ī. ||4||1||

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

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

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

(ਹੇ ਪ੍ਰਭੂ! ਇਥੇ ਕਾਮਾਦਿਕ) ਅਨੇਕਾਂ ਕੁੱਤੇ ਹਨ, ਮੈਂ (ਇਹਨਾਂ ਵਿਚ) ਓਪਰਾ (ਆ ਫਸਿਆ) ਹਾਂ, (ਜਿਤਨੀ ਕੁ ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹਾਂ ਉਹ ਭੀ ਮੈਂ) ਆਪਣੇ ਇਸ ਸਰੀਰ ਨੂੰ (ਕਾਮਾਦਿਕ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਾਣ ਲਈ ਭੌਂਕਦਾ ਹੀ ਹਾਂ, ਜਿਵੇਂ ਓਪਰਾ ਕੁੱਤਾ ਵੈਰੀ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਣ ਲਈ ਭੌਂਕਦਾ ਹੈ)। (ਮੈਨੂੰ ਇਹ ਧਰਵਾਸ ਹੈ ਕਿ) ਜੇ (ਤੇਰਾ ਦਾਸ) ਨਾਨਕ ਭਗਤੀ ਤੋਂ ਸੱਖਣਾ ਹੈ (ਤਾਂ ਭੀ ਤੂੰ ਮੇਰੇ ਸਿਰ ਤੇ ਰਾਖਾ ਖਸਮ ਹੈਂ, ਤੇ ਤੈਂ) ਖਸਮ ਦੀ ਇਹ ਸੋਭਾ ਦੂਰ ਨਹੀਂ ਹੋ ਗਈ (ਕਿ ਤੂੰ ਮੁੱਢ ਕਦੀਮਾਂ ਤੋਂ ਸਰਨ ਆਏ ਦੀ ਸਹੈਤਾ ਕਰਦਾ ਆਇਆ ਹੈਂ)।੪।੧। ❀ ਨੋਟ: ਕੋਈ ਓਪਰਾ ਕੁੱਤਾ ਕਿਸੇ ਪਿੰਡ ਵਿਚ ਚਲਾ ਜਾਏ, ਤਾਂ ਉਥੋਂ ਦੇ ਸਾਰੇ ਕੁੱਤੇ ਰਲ ਕੇ ਉਸ ਨੂੰ ਵੱਢਣ ਪੈਂਦੇ ਹਨ। ਉਹ ਵਿਚਾਰਾ ਆਪਣੇ ਆਪ ਨੂੰ ਉਹਨਾਂ ਤੋਂ ਬਚਾਣ ਲਈ ਮਾੜਾ ਮਾੜਾ ਭੌਂਕਦਾ ਹੈ। ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦੇ ਕੇ ਸਤਿਗੁਰੂ ਜੀ ਆਖਦੇ ਹਨ ਕਿ ਇਸ ਓਪਰੇ ਜਗਤ ਵਿਚ ਮੈਂ ਇਕੱਲਾ ਹਾਂ ਤੇ ਕਾਮਾਦਿਕ ਅਨੇਕਾਂ ਕੁੱਤੇ ਮੈਨੂੰ ਵੱਢਣ ਪੈ ਰਹੇ ਹਨ। ਇਹਨਾਂ ਤੋਂ ਬਚਣ ਲਈ ਮੈਂ ਤੇਰੇ ਦਰ ਤੇ ਤਰਲੇ ਲੈ ਰਿਹਾ ਹਾਂ, ਜਿਵੇਂ ਉਹ ਓਪਰਾ ਕੁੱਤਾ ਦੂਜੇ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਣ ਲਈ ਭੌਂਕਦਾ ਹੈ।੪।

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

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

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AS HIS DOOR OPENS

In Raag Sarang. Fifth Nanak shares with his followers a personal experience of seeing the Eternal Creator, Guru ji in the ending Guru Vaak makes it clear that if someone has experienced HIM, it has happened due to the help of a Guru that has secured the path towards Him. In Guru’s refuge, the big wall of doubts and anxieties triggered by other temptations comes down to an end. As long as we remain attracted to other attractions instead of our Creator, we will not be able to get rid of anxieties that punish us regularly. Only in Guru’s refuge, as per his guidance, we are enabled to overcome any thing that hinders our progress to be with our Creator. Let’s enjoy that experience in Guru’s own words

A prayer filled with gratitude is offered to the Almighty in the following Guru Vaakas by stating that the achievement of realizing Him is obtained due to taking refuge in Him, Guru says “ since I have seen you oh Master, I have become free from the anxiety of the mind, so powerful is to be in your(Prabh Ji) refuge”

ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਠਾਕੁਰ ਤੁਮ੍ਹ੍ਹ ਸਰਣਾਈ ਆਇਆ ॥

ਉਤਰਿ ਗਇਓ ਮੇਰੇ ਮਨ ਕਾ ਸੰਸਾ ਜਬ ਤੇ ਦਰਸਨੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5. Ŧẖākur ṯumĥ sarṇā▫ī ā▫i▫ā. Uṯar ga▫i▫o mere man kā sansā jab ṯe ḏarsan pā▫i▫ā. ||1|| rahā▫o.

In Essence: Since I have come to your refuge and have your vision, my anxiety is gone.

Mortal doesn’t remain the same after experiencing the Creator, the behavior one displays before realizing Him goes away, a new worry free approach towards the world is built up within, all kinds of fears, concerns and anxieties do not influence the mind in bliss after seeing Him.

ਹੇ (ਮੇਰੇ) ਮਾਲਕ-ਪ੍ਰਭੂ! (ਮੈਂ) ਤੇਰੀ ਸਰਨ ਆਇਆ ਹਾਂ। ਜਦੋਂ ਤੋਂ ਮੈਂ ਤੇਰਾ ਦਰਸਨ ਕੀਤਾ ਹੈ (ਤਦੋਂ ਤੋਂ ਹੀ) ਮੇਰੇ ਮਨ ਤੋਂ (ਹਰੇਕ) ਸਹਿਮ ਲਹਿ ਗਿਆ ਹੈ।੧।ਰਹਾਉ।

ਅਨਬੋਲਤ ਮੇਰੀ ਬਿਰਥਾ ਜਾਨੀ ਅਪਨਾ ਨਾਮੁ ਜਪਾਇਆ ॥

ਦੁਖ ਨਾਠੇ ਸੁਖ ਸਹਜਿ ਸਮਾਏ ਅਨਦ ਅਨਦ ਗੁਣ ਗਾਇਆ ॥੧॥

Anbolaṯ merī birthā jānī apnā nām japā▫i▫ā. Ḏukẖ nāṯẖe sukẖ sahj samā▫e anaḏ anaḏ guṇ gā▫i▫ā. ||1||

In Essence: I even haven’t asked you but you have understood my need, you have blessed me to meditate on your Name, as I have started praising your virtues, all worries are disappeared and I have gotten wrapped in comforts of stability that has brought peace and poise in me.

When His grace occurs, God very well knows what the soul truly needs, it is repeatedly said in Gurbani that He is the Doer, He causes all beings to act (Asa Dee Vaar) as per His grace, He causes the soul to turn totally towards Him. As this act occurs, soul is set free from all worries and anxieties and it feels stable in happiness. His grace is hinted here as a vital factor in the journey towards Him

ਹੇ (ਮੇਰੇ) ਮਾਲਕ-ਪ੍ਰਭੂ! ਤੂੰ (ਸਦਾ ਹੀ ਮੇਰੇ) ਬਿਨਾ ਬੋਲਣ ਦੇ ਮੇਰਾ ਦੁੱਖ ਸਮਝ ਲਿਆ ਹੈ, ਤੂੰ ਆਪ ਹੀ ਮੈਥੋਂ ਆਪਣਾ ਨਾਮ ਜਪਾਇਆ ਹੈ। ਜਦੋਂ ਤੋਂ ਬੜੇ ਆਨੰਦ ਨਾਲ ਮੈਂ ਤੇਰੇ ਗੁਣ ਗਾਂਦਾ ਹਾਂ, ਮੇਰੇ (ਸਾਰੇ) ਦੁੱਖ ਦੂਰ ਹੋ ਗਏ ਹਨ, ਸੁਖਾਂ ਵਿਚ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਮੈਂ ਮਗਨ ਰਹਿੰਦਾ ਹਾਂ।੧।

ਬਾਹ ਪਕਰਿ ਕਢਿ ਲੀਨੇ ਅਪੁਨੇ ਗ੍ਰਿਹ ਅੰਧ ਕੂਪ ਤੇ ਮਾਇਆ ॥

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬੰਧਨ ਕਾਟੇ ਬਿਛੁਰਤ ਆਨਿ ਮਿਲਾਇਆ ॥੨॥੫੧॥੭੪॥

Bāh pakar kadẖ līne apune garih anḏẖ kūp ṯe mā▫i▫ā. Kaho Nānak gur banḏẖan kāte bicẖẖuraṯ ān milā▫i▫ā. ||2||51||74||

In Essence: (With His grace) Akalpurakh pulls (His servants) out of dark well of Maya. Nanak says that Guru has helped him in breaking his bonds (of Maya) and caused him to meet the Creator from whom he was separated.

As stated above, when His grace occurs, the deep dark well of Maya cannot hold the soul as a slave. In this Guru Vaak, importance of Guru is also expressed. It is the Guru who helps to break all those bonds of Maya that keep the soul away from the Creator. In that course of over coming Maya - Influences, the soul receives His grace; it gets united with Him from whom initially it was separated. In other words, it is a story of merging of a separated element with its origin
.

ਹੇ ਭਾਈ! (ਪਰਮਾਤਮਾ) ਆਪਣੇ (ਸੇਵਕਾਂ) ਦੀ ਬਾਂਹ ਫੜ ਕੇ ਉਹਨਾਂ ਨੂੰ ਮਾਇਆ ਦੇ (ਮੋਹ ਦੇ) ਅੰਨ੍ਹੇ ਖੂਹ ਵਿਚੋਂ ਅੰਨ੍ਹੇ ਘਰ ਵਿਚੋਂ ਕੱਢ ਲੈਂਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਆਖ-ਗੁਰੂ ਨੇ (ਜਿਸ ਮਨੁੱਖ ਦੀਆਂ ਮਾਇਆ ਦੇ ਮੋਹ ਦੀਆਂ) ਫਾਹੀਆਂ ਕੱਟ ਦਿੱਤੀਆਂ, (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਤੋਂ) ਵਿਛੁੜਦੇ ਉਸ ਨੂੰ ਲਿਆ ਕੇ (ਪ੍ਰਭੂ ਦੇ ਚਰਨਾਂ ਵਿਚ) ਮੇਲ ਦਿੱਤਾ।੨।੫੧।੭੪।

Blessings of Guru and Akalpurakh’s grace, change the destiny of the soul, this is what Guru shares with his followers in this Shabada. Guru Followers are advised to be in Guru’s refuge to fall only for the Creator. When mind honestly seeks only Him, that wish is fulfilled. If the mind is seeking Him but still is into Maya- attractions, nothing will happen. Second Nanak makes it very clear about the love one should have for Akalpurakh in Asa Dee Vaar.

ਸਲੋਕੁ ਮਹਲਾ ੨ ॥ ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥

ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥

ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥

ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥

Salok mėhlā 2. Ėh kinehī āskī ḏūjai lagai jā▫e. Nānak āsak kāʼndẖī▫ai saḏ hī rahai samā▫e. Cẖangai cẖanga kar manne manḏai manḏā ho▫e. Āsak ehu na ākẖī▫ai jė lekẖai varṯai so▫e. ||1||

In Essence: What kind of is this love that clings to others too? Nanak says that only that one should be called real lover of Him who remains absorbed in His Name. That person cannot be called true lover of HIM who is only happy If Akalpurakh blesses good way but complains if bad things happen(like in a trade, if we have profit, its good but if there is a loss, it is bad; in love such approach has no place)

The real Guru followers would go for the Creator by falling in love with Him with complete honesty. An experience is shared with us to inspire us to tread on Guru stated path very honestly. Why should we excuse ourselves from such a fulfilling path? Why should we cling to the things which will not go with us when the time to depart comes by? Why to live in anxieties? These are the questions that come to mind after studying this beautiful Shabada. How a Guru follower can miss that!

Interpretation in Punjabi is by Dr. Sahib Singh Ji

THE MASTER OF ALL TREASURES AND US

It is the faith of Akalpurakh’s lover that is described in the following Shabada on 376 SGGS, it also elaborates the state of mind of His lover who deems Akalpurakh as his/her world because nothing is beyond His Ordinance, period. Whatever we get; comes to us under His blessings because all gifts are in His domain. Why one should fear from any one then? Why any one should then bow to any other than Him? What He bestows upon us out of His treasures, is what we have. Add to it, worldly support [ also provided through His medium - creation]is temporary but His direct-support goes a long way

.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਨਉ ਨਿਧਿ ਤੇਰੈ ਸਗਲ ਨਿਧਾਨ ॥

ਇਛਾ ਪੂਰਕੁ ਰਖੈ ਨਿਦਾਨ ॥੧॥

Āsā mėhlā 5. Na▫o niḏẖ ṯerai sagal niḏẖān. Icẖẖā pūrak rakẖai niḏān. ||1||

In Essence: Prabh Ji ! You have nine treasures of riches and miracles and all other treasures; you are such a Fulfiller of wishes that you are capable of satiating the mortals and saving them in the end.

Guru Ji says that everything is in His hand, it comes from Him, the word “Nidhan”(treasure) indicates the immense gifts Akalpurakh gives to mortals and His immense power to satiate and protect His creatures. Whatever beings get, is provided by Akalpurakh because source of everything is Akalpurakh. Now question rises “Why do we feel more dependent to others than our Creator?”That is the point Guru takes on here and guides us towards Him by suggesting to abandon duality

ਤੇਰੈ = ਤੇਰੇ ਘਰ ਵਿਚ (ਹੇ ਪ੍ਰਭੂ!)। ਸਗਲ = ਸਾਰੇ। ਨਿਧਿ = ਖ਼ਜ਼ਾਨਾ। ਨਿਧਾਨ = ਖ਼ਜ਼ਾਨੇ। ਇਛਾ ਪੂਰਕੁ = ਇੱਛਾ ਪੂਰੀ ਕਰਨ ਵਾਲਾ। ਰਖੈ = ਰਾਖੀ ਕਰਦਾ ਹੈ। ਨਿਦਾਨ = ਅੰਤ ਨੂੰ (ਜਦੋਂ ਹੋਰ ਆਸਰੇ ਛੱਡ ਕੇ ਜੀਵ ਉਸ ਦੀ ਸਰਨ ਪੈਂਦਾ ਹੈ)।੧।

(ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਘਰ ਵਿਚ (ਜਗਤ ਦੀਆਂ) ਨੌ ਹੀ ਨਿਧੀਆਂ ਮੌਜੂਦ ਹਨ ਸਾਰੇ ਖ਼ਜ਼ਾਨੇ ਮੌਜੂਦ ਹਨ। ਤੂੰ ਐਸਾ ਇੱਛਾ-ਪੂਰਕ ਹੈਂ (ਤੂੰ ਹਰੇਕ ਜੀਵ ਦੀ ਇੱਛਾ ਪੂਰੀ ਕਰਨ ਦੀ ਅਜੇਹੀ ਤਾਕਤ ਰੱਖਦਾ ਹੈਂ) ਜੇਹੜਾ ਅੰਤ ਨੂੰ ਰਾਖੀ ਕਰਦਾ ਹੈ (ਜਦੋਂ ਮਨੁੱਖ ਹੋਰ ਸਾਰੇ ਮਿਥੇ ਹੋਏ ਆਸਰੇ ਛੱਡ ਬੈਠਦਾ ਹੈ)।੧।

ਤੂੰ ਮੇਰੋ ਪਿਆਰੋ ਤਾ ਕੈਸੀ ਭੂਖਾ ॥

ਤੂੰ ਮਨਿ ਵਸਿਆ ਲਗੈ ਨ ਦੂਖਾ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn mero pi▫āro ṯā kaisī bẖūkẖā. Ŧūʼn man vasi▫ā lagai na ḏūkẖā. ||1|| rahā▫o.

In Essence: As you are my Beloved Master, I have no desire, when you abide in my mind, I have no pain.(Pause)

Here the plight of His sincere devotee is expressed, in His love, His devotee becomes completely satiated with His love, being in His love,longing for anything else ceases. In His love a miracle occurs, the mind gets stilled and remains satiated completely with His love. Fears, anxieties disappear, and in His love, devotee enjoys peace and happiness. No pain remains painful. Who have experienced His love; get elevated to reach to this kind of state of mind.

ਭੂਖਾ = ਭੁੱਖ, ਤ੍ਰਿਸ਼ਨਾ। ਮਨਿ = ਮਨ ਵਿਚ।੧।ਰਹਾਉ।

(ਹੇ ਪ੍ਰਭੂ!) ਜਦੋਂ ਤੂੰ ਮੇਰੇ ਨਾਲ ਪਿਆਰ ਕਰਨ ਵਾਲਾ ਹੈਂ (ਤੇ ਮੈਨੂੰ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈਂ) ਤਾਂ ਮੈਨੂੰ ਕੋਈ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਰਹਿ ਸਕਦੀ। ਜੇ ਤੂੰ ਮੇਰੇ ਮਨ ਵਿਚ ਟਿਕਿਆ ਰਹੇਂ ਤਾਂ ਕੋਈ ਭੀ ਦੁੱਖ ਮੈਨੂੰ ਪੋਹ ਨਹੀਂ ਸਕਦਾ।੧।ਰਹਾਉ।

ਜੋ ਤੂੰ ਕਰਹਿ ਸੋਈ ਪਰਵਾਣੁ ॥

ਸਾਚੇ ਸਾਹਿਬ ਤੇਰਾ ਸਚੁ ਫੁਰਮਾਣੁ ॥੨॥

Jo ṯūʼn karahi so▫ī parvāṇ. Sācẖe sāhib ṯerā sacẖ furmāṇ. ||2||

In Essence: Whatever you do, is acceptable to all beings, Oh Eternal Prabh, your Ordinance is also eternal.

>So the mind(in His love) believes in His Will as the final decree which is beyond error, whatever He wills, prevails and is right too, who cry over His Ordinance, are ignorant; however, who accept it without any complain by deeming it beyond error, are His true devotees. Being His devotees they loudly say that only that happens what pleases to Him, mortal cannot be the judge of His ordinance. Since He is the Eternal one, so is His Ordinance.

ਪਰਵਾਣੁ = ਕਬੂਲ। ਸਾਚੇ ਸਾਹਿਬ = ਹੇ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਸਚੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਫੁਰਮਾਣੁ = ਹੁਕਮ।੨।

ਹੇ ਪ੍ਰਭੂ! ਜੋ ਕੁਝ ਤੂੰ ਕਰਦਾ ਹੈਂ (ਜੀਵਾਂ ਨੂੰ) ਉਹੀ (ਸਿਰ-ਮੱਥੇ ਉੱਤੇ) ਕਬੂਲ ਹੁੰਦਾ ਹੈ। ਹੇ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਤੇਰਾ ਹੁਕਮ ਭੀ ਅਟੱਲ ਹੈ।੨।

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥

ਤੇਰੈ ਘਰਿ ਸਦਾ ਸਦਾ ਹੈ ਨਿਆਉ ॥੩॥

Jā ṯuḏẖ bẖāvai ṯā har guṇ gā▫o. Ŧerai gẖar saḏā saḏā hai ni▫ā▫o. ||3||

In Essence: In your House, there is always justice that prevails, if it pleases to you, I do sing your virtues.

A Point to be noted here is the belief of His devotees regarding His praise. They don’t believe that they sing His praises at their own. Their faith is that nothing occurs beyond His Will. If it pleases to Him, mortals start praising Him, if not, they remain drenched in Maya. Whom He blesses, they deem happily to be subject to His justice and strongly believe that He does justice for sure. Those who boast about praising Him and those who praise to get something from Him are nothing but utterly ignorant
.

ਤੁਧੁ = ਤੈਨੂੰ। ਗਾਉ = ਗਾਉਂ, ਮੈਂ ਗਾਂਦਾ ਹਾਂ। ਘਰਿ = ਘਰ ਵਿਚ। ਨਿਆਉ = ਇਨਸਾਫ਼।੩।

ਹੇ ਪ੍ਰਭੂ! ਜਦੋਂ ਤੈਨੂੰ ਮਨਜ਼ੂਰ ਹੁੰਦਾ ਹੈ ਤਦੋਂ ਹੀ ਮੈਂ ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਗੀਤ ਗਾ ਸਕਦਾ ਹਾਂ। ਤੇਰੇ ਘਰ ਵਿਚ ਸਦਾ ਹੀ ਇਨਸਾਫ਼ ਹੈ, ਸਦਾ ਹੀ ਇਨਸਾਫ਼ ਹੈ।੩।

ਸਾਚੇ ਸਾਹਿਬ ਅਲਖ ਅਭੇਵ ॥

ਨਾਨਕ ਲਾਇਆ ਲਾਗਾ ਸੇਵ ॥੪॥੨੦॥

Sācẖe sāhib alakẖ abẖev. Nānak lā▫i▫ā lāgā sev. ||4||20||

In Essence: Nanak says Oh Eternal Master! You are inexpressible and unfathomable! Whom you inspire, gets assigned to your service.

Who have experienced Him, always tell others about His being Infinite and inexpressible; however, they share only what they know about Him with His grace. So this is a fact too that they share with others that it is His Will that prevails in all cases. If one falls in His love, it occurs as per His Will, if one goes away from Him, it is also due to His Will. Here Guru verifies that only those praise His virtues whom He assigns to do so. Those who praise Him are considered very fortunate ones(in Gurbani). As per Gurmat, coming into this world, is only successful if one, being in His love, lives in His Ordinance by meditating on Him.

ਅਲਖ = ਜਿਸ ਦਾ ਸਹੀ ਸਰੂਪ ਬਿਆਨ ਨਾਹ ਕੀਤਾ ਜਾ ਸਕੇ। ਅਭੇਵ = ਜਿਸ ਦਾ ਭੇਤ ਨਾਹ ਪਾਇਆ ਜਾ ਸਕੇ।੪।

ਹੇ ਨਾਨਕ! (ਆਖ-) ਹੇ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਹੇ ਅਲੱਖ ਤੇ ਅਭੇਵ! ਤੇਰਾ ਪ੍ਰੇਰਿਆ ਹੋਇਆ ਹੀ ਜੀਵ ਤੇਰੀ ਸੇਵਾ-ਭਗਤੀ ਵਿਚ ਲੱਗ ਸਕਦਾ ਹੈ।੪।੨੦।

Look at the following Guru Vaakas in Raag Gauri Guareri, Mehla 5 on 181 SGGS, it is the same idea that is fortified, when only One Akalpurakh is loved heartily, this is what heart believes in, read on please

ਤੂੰ ਮੇਰੇ ਲਾਲਨ ਤੂੰ ਮੇਰੇ ਪ੍ਰਾਨ ॥

ਤੂੰ ਮੇਰੇ ਸਾਹਿਬ ਤੂੰ ਮੇਰੇ ਖਾਨ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn mere lālan ṯūʼn mere parān. Ŧūʼn mere sāhib ṯūʼn mere kẖān. ||1|| rahā▫o.

In Essence: Oh Prabh! You are my beloved and you are my life. You are my Master and Chief (Pause)

ਲਾਲਨ = ਲਾਡਲਾ। ਪ੍ਰਾਨ = ਜਿੰਦ (ਦਾ ਸਹਾਰਾ)। ਸਾਹਿਬ = ਮਾਲਕ।੧।ਰਹਾਉ।

(ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਮੇਰਾ ਸੋਹਣਾ ਲਾਲ ਹੈਂ, ਤੂੰ ਮੇਰੀ ਜਿੰਦ (ਦਾ ਸਹਾਰਾ) ਹੈਂ, ਤੂੰ ਮੇਰਾ ਸਾਹਿਬ ਹੈਂ, ਤੂੰ ਮੇਰਾ ਖ਼ਾਨ ਹੈਂ।੧।ਰਹਾਉ।

Doubtless, for His devotees, Akalpurakh becomes the world. Now see how His Ordinance is embraced as stated in the following

ਜਿਉ ਤੁਮ ਰਾਖਹੁ ਤਿਵ ਹੀ ਰਹਨਾ ॥

ਜੋ ਤੁਮ ਕਹਹੁ ਸੋਈ ਮੋਹਿ ਕਰਨਾ ॥

ਜਹ ਪੇਖਉ ਤਹਾ ਤੁਮ ਬਸਨਾ ॥

ਨਿਰਭਉ ਨਾਮੁ ਜਪਉ ਤੇਰਾ ਰਸਨਾ ॥੨॥

Ji▫o ṯum rākẖo ṯiv hī rahnā. Jo ṯum kahhu so▫ī mohi karnā. Jah pekẖa▫o ṯahā ṯum basnā. Nirbẖa▫o nām japa▫o ṯerā rasnā. ||2||

In Essence: I live (without any complain) as you keep me. I do what you command. Wherever I see, I see you present there, I utter your Name that protects me from the fears of the world.

ਮੋਹਿ ਕਰਨਾ = ਮੈਨੂੰ ਕਰਨਾ ਪੈਂਦਾ ਹੈ। ਜਹ = ਜਿੱਥੇ। ਪੇਖਉ = ਪੇਖਉਂ, ਮੈਂ ਵੇਖਦਾ ਹਾਂ। ਰਸਨਾ = ਜੀਭ (ਨਾਲ)।੨।

(ਹੇ ਪ੍ਰਭੂ!) ਜਿਵੇਂ ਤੂੰ ਮੈਨੂੰ ਰੱਖਦਾ ਹੈਂ ਤਿਵੇਂ ਹੀ ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਮੈਂ ਉਹੀ ਕਰਦਾ ਹਾਂ ਜੋ ਤੂੰ ਮੈਨੂੰ ਹੁਕਮ ਕਰਦਾ ਹੈਂ। ਮੈਂ ਜਿਧਰ ਵੇਖਦਾ ਹਾਂ ਉਧਰ ਹੀ ਮੈਨੂੰ ਤੂੰ ਹੀ ਵੱਸਦਾ ਦਿੱਸਦਾ ਹੈਂ। ਮੈਂ ਆਪਣੀ ਜੀਭ ਨਾਲ ਤੇਰਾ ਨਾਮ ਜਪਦਾ ਰਹਿੰਦਾ ਹਾਂ ਜੇਹੜਾ ਦੁਨੀਆ ਦੇ ਡਰਾਂ ਤੋਂ ਬਚਾ ਕੇ ਰੱਖਣ ਵਾਲਾ ਹੈ।੨।

In this Shabada, Guru builds total faith in Him and inspires his followers to do the same. Guru also frees his followers from other kinds of dependency. In His love, as mind is stilled, pains disappear; bliss of His love takes over the stilled mind. I wonder many times, after studying this Guru Shabada, if we still show dependency on others, obviously we fail to understand what Guru says here. It is not only about total faith in Him and His dominance over all but also the power of His grace. It is also His Will that Guru communicates to others too about all this.

Interpretation in Punjabi is by Dr. Sahib Singh Ji