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
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
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