The realm of envisioning Akalpurakh is unique. It is more powerful than an experience of going into the space to look all around closely. Even that cannot be felt by sitting here and guessing about the space. Just as a law of gravity is understood when we drop a thing down, but its reality is experienced when we fly above the line of gravity to see how things lose their weight due to zero gravity. We need to experience what Guru leads to. When we ignore the verification of Guru’s experience given in Gurbani, and try to redefine it as per our own understanding affected by other sources, we negate his phenomenal experience. What the talk alone will do? It cannot make us experience anything provided something is not done to experience something. A talk or a debate will not enlighten the soul, but it is the Guru who imparts divine knowledge to enlighten it. Guru Nanak stresses about it on 831 SGGS. He often advises the mortals to follow the Guru who has the experience of envisioning Him [1189 SGGS]. While following the Guru, it is mandatory to abandon the entire knowledge deemed as the final truth [1339 SGGS]. In the Guru - following, it is very important to ask the mind to walk with the Guru to the peak he leads to leaving behind what is learned from other sources. I must admit, once all my knowledge made me spin like a ball, and let my mind wander in many directions like a top. In that situation, my mind was led to a state of mind where the echo of Guru Nanak was not heard though I was praising Guru Nanak all the time. Indeed, it was my failure. The time was wasted to spin the words, to prove other people wrong in debates, and to ignore the path Guru shows. Some time we keep saying “We are ignorant, or we are “murakh/fools” and keep displaying conceited behavior; it is not right thing to do in spiritual realms. To continue debating the apparent truth or to keep issuing decrees on others like “He or she is not a Sikh” is a display of the conceit we enjoy bit by bit. It is a spiritual disaster. You and I, if we are willing to follow the Guru, must decide what we need. Do we need what others say or what Guru does? Once the choice to follow the Guru is made, one path, we have been walking on till now, must be abandoned; the second path paved by the Guru must be followed flawlessly.
Below I am sharing with you a Guru Shabada through which the Guru takes us to Him. The slightest touch of personal wisdom may hinder our progress on The Guru – path because on this path, only Guru’s wisdom brings fruits. This Guru Shabada is on 830 SGGS:
ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੧੩ ਪੜਤਾਲ
Rāg bilāval mėhlā 5 gẖar 13 paṛ▫ṯāl
Raag Bilawal, Bani of Fifth Nanak, House 13 “Partaal”
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ
.
There is only one Akalpurakh; through Guru - blessings He is realized.
ਮੋਹਨ ਨੀਦ ਨ ਆਵੈ ਹਾਵੈ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਭਰਨ ਕੀਨੇ ॥ ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Mohan nīḏ na āvai hāvai hār kajar basṯar abẖran kīne. Udīnī udīnī udīnī. Kab gẖar āvai rī. ||1|| rahā▫o.
In Essence: Oh Enticing Prabh! I cannot sleep without you though I am adorned with necklace, ornaments and collyrium [though I have decorated myself to meet you]; I cannot hold back my sobbing, and I am very sad. When will you be home? [Pause]
In the above Vaakas, Guru expresses a plight of a soul – bride who is eager to see Akalpurakh toward whom she is attractive. In helplessness, she is in anxiety and is eager to meet Him but cannot. We are not like that soul – bride because we are happy with what we do; we take pleasure to feed our own conceit, and we are involved in our affairs and entanglements in a way that we lack the longing for Him. We are not even closer to that longing. Guru through these Vaakas asks us to develop a longing for Him; a longing that can awaken us from the Maya slumber we are in. Guru explains how strong that longing should be by comparing the soul – bride with a wife who, being hopeful, has got decorated, and is waiting for her spouse. In wait, she cannot sleep. If we do not develop that kind of longing for Him, we are not going anywhere; we are stuck in duality.
ਮੋਹਨ = ਹੇ ਮੋਹਨ! ਹੇ ਪਿਆਰੇ ਪ੍ਰਭੂ! ਹਾਵੈ = ਹਾਹੁਕੇ ਵਿਚ। ਕਜਰ = ਕੱਜਲ। ਅਭਰਣ = ਆਭਰਣ, ਗਹਿਣੇ। ਉਡੀਨੀ = ਉਦਾਸ, (ਉਡੀਕ ਵਿਚ)। ਘਰਿ = ਘਰ ਵਿਚ। ਰੀ = ਹੇ ਭੈਣ! ਹੇ ਸੁਹਾਗਣ ਭੈਣ!।੧।ਰਹਾਉ।
ਹੇ ਮੋਹਨ-ਪ੍ਰਭੂ! (ਜਿਵੇਂ ਪਤੀ ਤੋਂ ਵਿਛੁੜੀ ਹੋਈ ਇਸਤ੍ਰੀ ਭਾਵੇਂ ਜੀਕਰ) ਹਾਰ, ਕੱਜਲ, ਕਪੜੇ, ਗਹਿਣੇ ਪਾਂਦੀ ਹੈ, (ਪਰ ਵਿਛੋੜੇ ਦੇ ਕਾਰਨ) ਹਾਹੁਕੇ ਵਿਚ (ਉਸ ਨੂੰ) ਨੀਂਦ ਨਹੀਂ ਆਉਂਦੀ, (ਪਤੀ ਦੀ ਉਡੀਕ ਵਿਚ ਉਹ) ਹਰ ਵੇਲੇ ਉਦਾਸ ਉਦਾਸ ਰਹਿੰਦੀ ਹੈ, (ਤੇ ਸਹੇਲੀ ਪਾਸੋਂ ਪੁੱਛਦੀ ਹੈ-) ਹੇ ਭੈਣ! (ਮੇਰਾ ਪਤੀ) ਕਦੋਂ ਘਰ ਆਵੇਗਾ (ਇਸੇ ਤਰ੍ਹਾਂ, ਹੇ ਮੋਹਨ! ਤੈਥੋਂ ਵਿਛੁੜ ਕੇ ਮੈਨੂੰ ਸ਼ਾਂਤੀ ਨਹੀਂ ਆਉਂਦੀ)।੧।ਰਹਾਉ।
ਸਰਨਿ ਸੁਹਾਗਨਿ ਚਰਨ ਸੀਸੁ ਧਰਿ ॥ ਲਾਲਨੁ ਮੋਹਿ ਮਿਲਾਵਹੁ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥
Saran suhāgan cẖaran sīs ḏẖar. Lālan mohi milāvhu. Kab gẖar āvai rī. ||1||
In Essence: I take refuge in fortunate soul – bride humbly, and ask her to help me meet my enticing Prabh. [My anxiety is] When will He come home?
Now Guru suggests us to meet the one who is with Him, and who has envisioned Him. (Suhagan is a lady whose Spouse is alive and is with him; even if sometimes, she is not physical with her spouse, still she is known to be wife of a spouse who is alive. Here the word “suhagan” is used as a metaphor to express oneness with the Creator. Suhagan is The Guru, and Suhagan is His devotee. Why cannot we be Suhagan? Answer: We are divorced to Him due to our liaisons with Maya. We are not fortunate enough to realize Him and be with Him all the time).
As they say to become an expert, ask the experienced one [602, 1410, SGGS]. What can I tell you about His union if I do not have the experience? Same way, what others can tell you if they lack such experience? The experienced one is the Guru; he can guide us perfectly.
ਸੁਹਾਗਨਿ = ਗੁਰਮੁਖਿ ਸਹੇਲੀ, ਗੁਰੂ। ਸੀਸੁ = ਸਿਰ। ਧਰਿ = ਧਰ ਕੇ। ਲਾਲਨੁ = ਸੋਹਣਾ ਲਾਲ। ਮੋਹਿ = ਮੈਨੂੰ। ਘਰਿ = ਹਿਰਦੇ-ਘਰ ਵਿਚ।੧।
ਹੇ ਮੋਹਨ ਪ੍ਰਭੂ! ਮੈਂ ਗੁਰਮੁਖ ਸੁਹਾਗਣ ਦੀ ਸਰਨ ਪੈਂਦੀ ਹਾਂ, ਉਸ ਦੇ ਚਰਨਾਂ ਉਤੇ (ਆਪਣਾ) ਸਿਰ ਧਰ ਕੇ (ਪੁੱਛਦੀ ਹਾਂ-) ਹੇ ਭੈਣ! ਮੈਨੂੰ ਸੋਹਣਾ ਲਾਲ ਮਿਲਾ ਦੇ (ਦੱਸ, ਉਹ) ਕਦੋਂ ਮੇਰੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਆਵੇਗਾ।੧।
ਸੁਨਹੁ ਸਹੇਰੀ ਮਿਲਨ ਬਾਤ ਕਹਉ ਸਗਰੋ ਅਹੰ ਮਿਟਾਵਹੁ ਤਉ ਘਰ ਹੀ ਲਾਲਨੁ ਪਾਵਹੁ ॥ ਤਬ ਰਸ ਮੰਗਲ ਗੁਨ ਗਾਵਹੁ ॥ ਆਨਦ ਰੂਪ ਧਿਆਵਹੁ ॥ ਨਾਨਕੁ ਦੁਆਰੈ ਆਇਓ ॥ ਤਉ ਮੈ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥੨॥
Sunhu saherī milan bāṯ kaha▫o sagro ahaʼn mitāvhu ṯa▫o gẖar hī lālan pāvhu. Ŧab ras mangal gun gāvhu. Ānaḏ rūp ḏẖi▫āvahu. Nānak ḏu▫ārai ā▫i▫o. Ŧa▫o mai lālan pā▫i▫o rī. ||2||
In Essence: Oh Friend! Listen to me! I am telling you how Beloved is met: eliminate your entire self – conceit (Self – conceit isn't only the element to show pride but also an awareness of being intellectual etc) and find Him within. Then, you sing His praises and meditate on Him who is embodiment of bliss. Nanak has also come to this door [of Guru] and has found the beloved.
Our Self – conceit makes us aware that we are very intelligent, we see things, and we believe if they are convincing to our own mind - set. Anything that goes against our rational measure we build due to our knowledge, we reject it. That is why Fifth Nanak says to his followers to leave their wisdom aside and take the Guru’s refuge humbly: 43 SGGS.
A direct advice is passed on to us. If we intend to envision Him, the conceit that guides our every day behavior must go. If this conceit is there, there is no chance to realize Him. This part is the hardest part to put in practice. Actually we have dug many ditches around us with this conceit; therefore, our walking with The Guru has become impossible. We have friends to take their sides regardless their being right or wrong. We have to keep our honorable names. We have strong thirst of getting compliments, in fact, we are addicted to them. We have other so many interests that create ditches on our way. It is not possible to have His memory in the heart due to our involvement into such Maya temptations [Guru Nanak states about it on 15 SGGS, but still we ignore it,and keep behaving as our minds direct us. It is unfortunate that still we keep saying: we are learning ]. What Guru asks us to do is a very tough job. We can change a little but not the whole way. You know how the things are! Well, Guru warns us that it is not possible that we can get both ways. Make a pick. There is a dilemma that tears us apart. We find different ways to obey our Guru; we get up early in the morning and do Gurbani – path; not a bad habit. There is one thing missing in this act though; for that reason, it is not acceptable to our Guru. What is that and why it is not acceptable to the Guru? Answer: We keep our filth of Maya and conceit sealed within. What Gurbani path will do then? That seal is like bullet – proof glass. That must be shattered to follow The Guru, and to clean the filth of conceit and Maya attachment. Are you with me to make right pick? If you are, please read on the following, and see what miracle occurs if we get ready to follow The Guru:
ਸਹੇਲੀ = ਹੇ ਸਹੇਲੀ! ਮਿਲਨ ਬਾਤ = ਮਿਲਣ ਦੀ ਗੱਲ। ਕਹਉ = ਕਹਉਂ, ਮੈਂ ਦੱਸਦੀ ਹਾਂ। ਸਗਰੋ = ਸਾਰਾ। ਅਹੰ = ਅਹੰਕਾਰ। ਤਉ = ਤਦੋਂ। ਘਰ ਹੀ = ਘਰਿ ਹੀ, ਘਰ ਵਿਚ ਹੀ {ਲਫ਼ਜ਼ 'ਘਰਿ' ਦੀ 'ਿ' ਕ੍ਰਿਆ ਵਿਸ਼ੇਸ਼ਣ 'ਹੀ' ਦੇ ਕਾਰਨ ਉੱਡ ਗਈ ਹੈ}। ਰਸ-ਆਨੰਦ। ਮੰਗਲ = ਖ਼ੁਸ਼ੀ। ਆਨਦ ਰੂਪੁ = ਉਹ ਪ੍ਰਭੂ ਜੋ ਨਿਰੋਲ ਆਨੰਦ ਹੀ ਆਨੰਦ ਹੈ। ਨਾਨਕੁ ਆਇਓ = ਨਾਨਕ ਆਇਆ ਹੈ। ਦੁਆਰੈ = ਦਰ ਤੇ।੨।
(ਸੁਹਾਗਣ ਆਖਦੀ ਹੈ-) ਹੇ ਸਹੇਲੀਏ! ਸੁਣ, ਮੈਂ ਤੈਨੂੰ ਮੋਹਨ-ਪ੍ਰਭੂ ਦੇ ਮਿਲਣ ਦੀ ਗੱਲ ਸੁਣਾਂਦੀ ਹਾਂ। ਤੂੰ (ਆਪਣੇ ਅੰਦਰੋਂ) ਸਾਰਾ ਅਹੰਕਾਰ ਦੂਰ ਕਰ ਦੇ। ਤਦੋਂ ਤੂੰ ਆਪਣੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ ਉਸ ਸੋਹਣੇ ਲਾਲ ਨੂੰ ਲੱਭ ਲਏਂਗੀ। (ਹਿਰਦੇ-ਘਰ ਵਿਚ ਉਸ ਦਾ ਦਰਸਨ ਕਰ ਕੇ) ਫਿਰ ਤੂੰ ਖ਼ੁਸ਼ੀ ਆਨੰਦ ਪੈਦਾ ਕਰਨ ਵਾਲੇ ਹਰਿ-ਗੁਣ ਗਾਇਆ ਕਰੀਂ, ਅਤੇ ਉਸ ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਿਆ ਕਰੀਂ ਜੋ ਨਿਰਾ ਆਨੰਦ ਹੀ ਆਨੰਦ-ਰੂਪ ਹੈ। ਹੇ ਭੈਣ! ਨਾਨਕ (ਭੀ ਉਸ ਗੁਰੂ ਦੇ) ਦਰ ਤੇ ਆ ਗਿਆ ਹੈ, (ਗੁਰੂ ਦੇ ਦਰ ਤੇ ਆ ਕੇ) ਮੈਂ (ਨਾਨਕ ਨੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ) ਸੋਹਣਾ ਲਾਲ ਲੱਭ ਲਿਆ ਹੈ।੨।
ਮੋਹਨ ਰੂਪੁ ਦਿਖਾਵੈ ॥ ਅਬ ਮੋਹਿ ਨੀਦ ਸੁਹਾਵੈ ॥ ਸਭ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ਅਬ ਮੈ ਸਹਜਿ ਸਮਾਨੀ ॥ ਮੀਠੀ ਪਿਰਹਿ ਕਹਾਨੀ ॥ ਮੋਹਨੁ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੮॥
Mohan rūp ḏikẖāvai. Ab mohi nīḏ suhāvai. Sabẖ merī ṯikẖā bujẖānī. Ab mai sahj samānī. Mīṯẖī pirėh kahānī. Mohan lālan pā▫i▫o rī. Rahā▫o ḏūjā. ||1||128||
In Essence: The enticing Prabh has shown His vision, and now the sleep has become soothing to me. My all thirst is quenched. My mind is stilled now, and the story [talk] of my spouse has become sweet. I have obtained my beloved. Pause second.
What happened here?
Guru continues the story of the soul – bride who gets counseling, and eradicates her conceit. When that conceit is gone, His vision becomes apparent. Thus He is realized. The dominant change that was brought in by the soul – bride was elimination of the conceit. As we go through Gurbani, it becomes obvious that there is no place for the conceit in The Guru’s house [560 SGGS]. It is the first thing we should do with when we go to the Guru. If it lurks around, it will play very negative roles. Our Gurus and Bhagatas repeatedly say that if this conceit exists, His vision becomes impossible.
ਰੂਪੁ ਦਿਖਾਵੈ = ਦਰਸ਼ਨ ਦੇਂਦਾ ਹੈ, ਆਪਣਾ ਰੂਪ ਵਿਖਾਂਦਾ ਹੈ। ਮੋਹਿ = ਮੈਨੂੰ। ਨੀਦ = (ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ) ਬੇ-ਪਰਵਾਹੀ। ਸੁਹਾਵੈ = ਸੁਖਾਂਦੀ ਹੈ। ਤਿਖਾ = ਤ੍ਰਿਸ਼ਨਾ, ਮਾਇਆ ਦੀ ਤ੍ਰੇਹ। ਸਹਜਿ = ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ। ਪਿਰਹਿ = ਪਿਰ ਦੀ, ਪ੍ਰਭੂ-ਪਤੀ ਦੀ।ਰਹਾਉ ਦੂਜਾ।੧।੧੨੮।
ਹੇ ਭੈਣ! (ਹੁਣ) ਮੋਹਨ ਪ੍ਰਭੂ ਮੈਨੂੰ ਦਰਸਨ ਦੇ ਰਿਹਾ ਹੈ, ਹੁਣ (ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ ਪੈਦਾ ਹੋਈ) ਉਪਰਾਮਤਾ ਮੈਨੂੰ ਮਿੱਠੀ ਲੱਗ ਰਹੀ ਹੈ, ਮੇਰੀ ਸਾਰੀ ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਮਿਟ ਗਈ ਹੈ। ਹੁਣ ਮੈਂ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਗਈ ਹਾਂ। ਪ੍ਰਭੂ-ਪਤੀ ਦੀਆਂ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀਆਂ ਗੱਲਾਂ ਮੈਨੂੰ ਪਿਆਰੀਆਂ ਲੱਗ ਰਹੀਆਂ ਹਨ। ਹੇ ਭੈਣ! ਹੁਣ ਮੈਂ ਸੋਹਣਾ ਲਾਲ ਮੋਹਣ ਲੱਭ ਲਿਆ ਹੈ।ਰਹਾਉ ਦੂਜਾ।੧।੧੨੮।
We have seen how Guru Ji starts with a longing for Akalpurakh. Next step he points out is to seek guidance from the experienced one. The third one is to eliminate the conceit so that Prabh is envisioned. It’s a journey that starts with a sincere and strong longing for Him. Such sincere longing cannot be developed within if the mind is divided and deeply into Maya [wealth, property, relationships, temptations, conceited behavior, attachment, and group mentality etc]. Such a longing creates detachment from Maya. It inspires the mind to go for Akalpurakh whole heatedly. It can die within if the conceit is in control. It can decrease if Maya influences become strong. When the conceit is eradicated, the mind is left with the longing for the Creator, and it procures peace through getting involved with Him.
After understanding all this, when I proceeded following the Guru, the conceit lurking in me, created mountain like hindrances on my way. I kept taking a fall after fall. The conceit many times fortified my wisdom --- procured from other sources ---- and it remained my strong guiding force for a while. I fell for group - mentality with an excuse to be among divine - knowledge - seekers. It helped me to gratify myself many ways, but totally it failed me to get what Guru meant for. Literally, I was following the Guru but loaded fully with my own wisdom. My critical thinking kept diverting my attention away from The Guru - path. This is a personal experience I am sharing with you. Then, I started battling with my conceit. Trust me; it is not that easy; nonetheless, once we are convinced that our conceit plays a negative role in following the Guru, we can head towards eradicating it. Now I avoid those who are a source of negativity for me, but in my heart there is nothing against them. I am convinced that what they are doing is their concern. I wish I were following the Guru. I wish I kept my heart open for other spiritual possibilities. Well, I understand that wasted time doesn't come back; therefore, I don't repent but just feel so sometimes. Now, when I see around, things appear different from before. Out there, there are those who are picking on me; trust me, they are not bad persons after all. They are better than I am; it is I who is stirring waves in them. Their assigned duty deserves all my respect. And I do. I am still like you [if you are an already enlightened person, please forgive me to count you in my category!] a beginner on this path. I am inspired by the above quoted Guru Shabadas to follow the Guru flawlessly. Now I trust none but the Guru. It is a very slow and tough journey. May He bless all of us!!
Interpretation in Punjabi is by Dr Sahib Singh Ji.
G Singh
Below I am sharing with you a Guru Shabada through which the Guru takes us to Him. The slightest touch of personal wisdom may hinder our progress on The Guru – path because on this path, only Guru’s wisdom brings fruits. This Guru Shabada is on 830 SGGS:
ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੧੩ ਪੜਤਾਲ
Rāg bilāval mėhlā 5 gẖar 13 paṛ▫ṯāl
Raag Bilawal, Bani of Fifth Nanak, House 13 “Partaal”
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ
.
There is only one Akalpurakh; through Guru - blessings He is realized.
ਮੋਹਨ ਨੀਦ ਨ ਆਵੈ ਹਾਵੈ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਭਰਨ ਕੀਨੇ ॥ ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥ ਰਹਾਉ ॥
Mohan nīḏ na āvai hāvai hār kajar basṯar abẖran kīne. Udīnī udīnī udīnī. Kab gẖar āvai rī. ||1|| rahā▫o.
In Essence: Oh Enticing Prabh! I cannot sleep without you though I am adorned with necklace, ornaments and collyrium [though I have decorated myself to meet you]; I cannot hold back my sobbing, and I am very sad. When will you be home? [Pause]
In the above Vaakas, Guru expresses a plight of a soul – bride who is eager to see Akalpurakh toward whom she is attractive. In helplessness, she is in anxiety and is eager to meet Him but cannot. We are not like that soul – bride because we are happy with what we do; we take pleasure to feed our own conceit, and we are involved in our affairs and entanglements in a way that we lack the longing for Him. We are not even closer to that longing. Guru through these Vaakas asks us to develop a longing for Him; a longing that can awaken us from the Maya slumber we are in. Guru explains how strong that longing should be by comparing the soul – bride with a wife who, being hopeful, has got decorated, and is waiting for her spouse. In wait, she cannot sleep. If we do not develop that kind of longing for Him, we are not going anywhere; we are stuck in duality.
ਮੋਹਨ = ਹੇ ਮੋਹਨ! ਹੇ ਪਿਆਰੇ ਪ੍ਰਭੂ! ਹਾਵੈ = ਹਾਹੁਕੇ ਵਿਚ। ਕਜਰ = ਕੱਜਲ। ਅਭਰਣ = ਆਭਰਣ, ਗਹਿਣੇ। ਉਡੀਨੀ = ਉਦਾਸ, (ਉਡੀਕ ਵਿਚ)। ਘਰਿ = ਘਰ ਵਿਚ। ਰੀ = ਹੇ ਭੈਣ! ਹੇ ਸੁਹਾਗਣ ਭੈਣ!।੧।ਰਹਾਉ।
ਹੇ ਮੋਹਨ-ਪ੍ਰਭੂ! (ਜਿਵੇਂ ਪਤੀ ਤੋਂ ਵਿਛੁੜੀ ਹੋਈ ਇਸਤ੍ਰੀ ਭਾਵੇਂ ਜੀਕਰ) ਹਾਰ, ਕੱਜਲ, ਕਪੜੇ, ਗਹਿਣੇ ਪਾਂਦੀ ਹੈ, (ਪਰ ਵਿਛੋੜੇ ਦੇ ਕਾਰਨ) ਹਾਹੁਕੇ ਵਿਚ (ਉਸ ਨੂੰ) ਨੀਂਦ ਨਹੀਂ ਆਉਂਦੀ, (ਪਤੀ ਦੀ ਉਡੀਕ ਵਿਚ ਉਹ) ਹਰ ਵੇਲੇ ਉਦਾਸ ਉਦਾਸ ਰਹਿੰਦੀ ਹੈ, (ਤੇ ਸਹੇਲੀ ਪਾਸੋਂ ਪੁੱਛਦੀ ਹੈ-) ਹੇ ਭੈਣ! (ਮੇਰਾ ਪਤੀ) ਕਦੋਂ ਘਰ ਆਵੇਗਾ (ਇਸੇ ਤਰ੍ਹਾਂ, ਹੇ ਮੋਹਨ! ਤੈਥੋਂ ਵਿਛੁੜ ਕੇ ਮੈਨੂੰ ਸ਼ਾਂਤੀ ਨਹੀਂ ਆਉਂਦੀ)।੧।ਰਹਾਉ।
ਸਰਨਿ ਸੁਹਾਗਨਿ ਚਰਨ ਸੀਸੁ ਧਰਿ ॥ ਲਾਲਨੁ ਮੋਹਿ ਮਿਲਾਵਹੁ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥
Saran suhāgan cẖaran sīs ḏẖar. Lālan mohi milāvhu. Kab gẖar āvai rī. ||1||
In Essence: I take refuge in fortunate soul – bride humbly, and ask her to help me meet my enticing Prabh. [My anxiety is] When will He come home?
Now Guru suggests us to meet the one who is with Him, and who has envisioned Him. (Suhagan is a lady whose Spouse is alive and is with him; even if sometimes, she is not physical with her spouse, still she is known to be wife of a spouse who is alive. Here the word “suhagan” is used as a metaphor to express oneness with the Creator. Suhagan is The Guru, and Suhagan is His devotee. Why cannot we be Suhagan? Answer: We are divorced to Him due to our liaisons with Maya. We are not fortunate enough to realize Him and be with Him all the time).
As they say to become an expert, ask the experienced one [602, 1410, SGGS]. What can I tell you about His union if I do not have the experience? Same way, what others can tell you if they lack such experience? The experienced one is the Guru; he can guide us perfectly.
ਸੁਹਾਗਨਿ = ਗੁਰਮੁਖਿ ਸਹੇਲੀ, ਗੁਰੂ। ਸੀਸੁ = ਸਿਰ। ਧਰਿ = ਧਰ ਕੇ। ਲਾਲਨੁ = ਸੋਹਣਾ ਲਾਲ। ਮੋਹਿ = ਮੈਨੂੰ। ਘਰਿ = ਹਿਰਦੇ-ਘਰ ਵਿਚ।੧।
ਹੇ ਮੋਹਨ ਪ੍ਰਭੂ! ਮੈਂ ਗੁਰਮੁਖ ਸੁਹਾਗਣ ਦੀ ਸਰਨ ਪੈਂਦੀ ਹਾਂ, ਉਸ ਦੇ ਚਰਨਾਂ ਉਤੇ (ਆਪਣਾ) ਸਿਰ ਧਰ ਕੇ (ਪੁੱਛਦੀ ਹਾਂ-) ਹੇ ਭੈਣ! ਮੈਨੂੰ ਸੋਹਣਾ ਲਾਲ ਮਿਲਾ ਦੇ (ਦੱਸ, ਉਹ) ਕਦੋਂ ਮੇਰੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਆਵੇਗਾ।੧।
ਸੁਨਹੁ ਸਹੇਰੀ ਮਿਲਨ ਬਾਤ ਕਹਉ ਸਗਰੋ ਅਹੰ ਮਿਟਾਵਹੁ ਤਉ ਘਰ ਹੀ ਲਾਲਨੁ ਪਾਵਹੁ ॥ ਤਬ ਰਸ ਮੰਗਲ ਗੁਨ ਗਾਵਹੁ ॥ ਆਨਦ ਰੂਪ ਧਿਆਵਹੁ ॥ ਨਾਨਕੁ ਦੁਆਰੈ ਆਇਓ ॥ ਤਉ ਮੈ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥੨॥
Sunhu saherī milan bāṯ kaha▫o sagro ahaʼn mitāvhu ṯa▫o gẖar hī lālan pāvhu. Ŧab ras mangal gun gāvhu. Ānaḏ rūp ḏẖi▫āvahu. Nānak ḏu▫ārai ā▫i▫o. Ŧa▫o mai lālan pā▫i▫o rī. ||2||
In Essence: Oh Friend! Listen to me! I am telling you how Beloved is met: eliminate your entire self – conceit (Self – conceit isn't only the element to show pride but also an awareness of being intellectual etc) and find Him within. Then, you sing His praises and meditate on Him who is embodiment of bliss. Nanak has also come to this door [of Guru] and has found the beloved.
Our Self – conceit makes us aware that we are very intelligent, we see things, and we believe if they are convincing to our own mind - set. Anything that goes against our rational measure we build due to our knowledge, we reject it. That is why Fifth Nanak says to his followers to leave their wisdom aside and take the Guru’s refuge humbly: 43 SGGS.
A direct advice is passed on to us. If we intend to envision Him, the conceit that guides our every day behavior must go. If this conceit is there, there is no chance to realize Him. This part is the hardest part to put in practice. Actually we have dug many ditches around us with this conceit; therefore, our walking with The Guru has become impossible. We have friends to take their sides regardless their being right or wrong. We have to keep our honorable names. We have strong thirst of getting compliments, in fact, we are addicted to them. We have other so many interests that create ditches on our way. It is not possible to have His memory in the heart due to our involvement into such Maya temptations [Guru Nanak states about it on 15 SGGS, but still we ignore it,and keep behaving as our minds direct us. It is unfortunate that still we keep saying: we are learning ]. What Guru asks us to do is a very tough job. We can change a little but not the whole way. You know how the things are! Well, Guru warns us that it is not possible that we can get both ways. Make a pick. There is a dilemma that tears us apart. We find different ways to obey our Guru; we get up early in the morning and do Gurbani – path; not a bad habit. There is one thing missing in this act though; for that reason, it is not acceptable to our Guru. What is that and why it is not acceptable to the Guru? Answer: We keep our filth of Maya and conceit sealed within. What Gurbani path will do then? That seal is like bullet – proof glass. That must be shattered to follow The Guru, and to clean the filth of conceit and Maya attachment. Are you with me to make right pick? If you are, please read on the following, and see what miracle occurs if we get ready to follow The Guru:
ਸਹੇਲੀ = ਹੇ ਸਹੇਲੀ! ਮਿਲਨ ਬਾਤ = ਮਿਲਣ ਦੀ ਗੱਲ। ਕਹਉ = ਕਹਉਂ, ਮੈਂ ਦੱਸਦੀ ਹਾਂ। ਸਗਰੋ = ਸਾਰਾ। ਅਹੰ = ਅਹੰਕਾਰ। ਤਉ = ਤਦੋਂ। ਘਰ ਹੀ = ਘਰਿ ਹੀ, ਘਰ ਵਿਚ ਹੀ {ਲਫ਼ਜ਼ 'ਘਰਿ' ਦੀ 'ਿ' ਕ੍ਰਿਆ ਵਿਸ਼ੇਸ਼ਣ 'ਹੀ' ਦੇ ਕਾਰਨ ਉੱਡ ਗਈ ਹੈ}। ਰਸ-ਆਨੰਦ। ਮੰਗਲ = ਖ਼ੁਸ਼ੀ। ਆਨਦ ਰੂਪੁ = ਉਹ ਪ੍ਰਭੂ ਜੋ ਨਿਰੋਲ ਆਨੰਦ ਹੀ ਆਨੰਦ ਹੈ। ਨਾਨਕੁ ਆਇਓ = ਨਾਨਕ ਆਇਆ ਹੈ। ਦੁਆਰੈ = ਦਰ ਤੇ।੨।
(ਸੁਹਾਗਣ ਆਖਦੀ ਹੈ-) ਹੇ ਸਹੇਲੀਏ! ਸੁਣ, ਮੈਂ ਤੈਨੂੰ ਮੋਹਨ-ਪ੍ਰਭੂ ਦੇ ਮਿਲਣ ਦੀ ਗੱਲ ਸੁਣਾਂਦੀ ਹਾਂ। ਤੂੰ (ਆਪਣੇ ਅੰਦਰੋਂ) ਸਾਰਾ ਅਹੰਕਾਰ ਦੂਰ ਕਰ ਦੇ। ਤਦੋਂ ਤੂੰ ਆਪਣੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ ਉਸ ਸੋਹਣੇ ਲਾਲ ਨੂੰ ਲੱਭ ਲਏਂਗੀ। (ਹਿਰਦੇ-ਘਰ ਵਿਚ ਉਸ ਦਾ ਦਰਸਨ ਕਰ ਕੇ) ਫਿਰ ਤੂੰ ਖ਼ੁਸ਼ੀ ਆਨੰਦ ਪੈਦਾ ਕਰਨ ਵਾਲੇ ਹਰਿ-ਗੁਣ ਗਾਇਆ ਕਰੀਂ, ਅਤੇ ਉਸ ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਿਆ ਕਰੀਂ ਜੋ ਨਿਰਾ ਆਨੰਦ ਹੀ ਆਨੰਦ-ਰੂਪ ਹੈ। ਹੇ ਭੈਣ! ਨਾਨਕ (ਭੀ ਉਸ ਗੁਰੂ ਦੇ) ਦਰ ਤੇ ਆ ਗਿਆ ਹੈ, (ਗੁਰੂ ਦੇ ਦਰ ਤੇ ਆ ਕੇ) ਮੈਂ (ਨਾਨਕ ਨੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ) ਸੋਹਣਾ ਲਾਲ ਲੱਭ ਲਿਆ ਹੈ।੨।
ਮੋਹਨ ਰੂਪੁ ਦਿਖਾਵੈ ॥ ਅਬ ਮੋਹਿ ਨੀਦ ਸੁਹਾਵੈ ॥ ਸਭ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ਅਬ ਮੈ ਸਹਜਿ ਸਮਾਨੀ ॥ ਮੀਠੀ ਪਿਰਹਿ ਕਹਾਨੀ ॥ ਮੋਹਨੁ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੮॥
Mohan rūp ḏikẖāvai. Ab mohi nīḏ suhāvai. Sabẖ merī ṯikẖā bujẖānī. Ab mai sahj samānī. Mīṯẖī pirėh kahānī. Mohan lālan pā▫i▫o rī. Rahā▫o ḏūjā. ||1||128||
In Essence: The enticing Prabh has shown His vision, and now the sleep has become soothing to me. My all thirst is quenched. My mind is stilled now, and the story [talk] of my spouse has become sweet. I have obtained my beloved. Pause second.
What happened here?
Guru continues the story of the soul – bride who gets counseling, and eradicates her conceit. When that conceit is gone, His vision becomes apparent. Thus He is realized. The dominant change that was brought in by the soul – bride was elimination of the conceit. As we go through Gurbani, it becomes obvious that there is no place for the conceit in The Guru’s house [560 SGGS]. It is the first thing we should do with when we go to the Guru. If it lurks around, it will play very negative roles. Our Gurus and Bhagatas repeatedly say that if this conceit exists, His vision becomes impossible.
ਰੂਪੁ ਦਿਖਾਵੈ = ਦਰਸ਼ਨ ਦੇਂਦਾ ਹੈ, ਆਪਣਾ ਰੂਪ ਵਿਖਾਂਦਾ ਹੈ। ਮੋਹਿ = ਮੈਨੂੰ। ਨੀਦ = (ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ) ਬੇ-ਪਰਵਾਹੀ। ਸੁਹਾਵੈ = ਸੁਖਾਂਦੀ ਹੈ। ਤਿਖਾ = ਤ੍ਰਿਸ਼ਨਾ, ਮਾਇਆ ਦੀ ਤ੍ਰੇਹ। ਸਹਜਿ = ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ। ਪਿਰਹਿ = ਪਿਰ ਦੀ, ਪ੍ਰਭੂ-ਪਤੀ ਦੀ।ਰਹਾਉ ਦੂਜਾ।੧।੧੨੮।
ਹੇ ਭੈਣ! (ਹੁਣ) ਮੋਹਨ ਪ੍ਰਭੂ ਮੈਨੂੰ ਦਰਸਨ ਦੇ ਰਿਹਾ ਹੈ, ਹੁਣ (ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ ਪੈਦਾ ਹੋਈ) ਉਪਰਾਮਤਾ ਮੈਨੂੰ ਮਿੱਠੀ ਲੱਗ ਰਹੀ ਹੈ, ਮੇਰੀ ਸਾਰੀ ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਮਿਟ ਗਈ ਹੈ। ਹੁਣ ਮੈਂ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਗਈ ਹਾਂ। ਪ੍ਰਭੂ-ਪਤੀ ਦੀਆਂ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀਆਂ ਗੱਲਾਂ ਮੈਨੂੰ ਪਿਆਰੀਆਂ ਲੱਗ ਰਹੀਆਂ ਹਨ। ਹੇ ਭੈਣ! ਹੁਣ ਮੈਂ ਸੋਹਣਾ ਲਾਲ ਮੋਹਣ ਲੱਭ ਲਿਆ ਹੈ।ਰਹਾਉ ਦੂਜਾ।੧।੧੨੮।
We have seen how Guru Ji starts with a longing for Akalpurakh. Next step he points out is to seek guidance from the experienced one. The third one is to eliminate the conceit so that Prabh is envisioned. It’s a journey that starts with a sincere and strong longing for Him. Such sincere longing cannot be developed within if the mind is divided and deeply into Maya [wealth, property, relationships, temptations, conceited behavior, attachment, and group mentality etc]. Such a longing creates detachment from Maya. It inspires the mind to go for Akalpurakh whole heatedly. It can die within if the conceit is in control. It can decrease if Maya influences become strong. When the conceit is eradicated, the mind is left with the longing for the Creator, and it procures peace through getting involved with Him.
After understanding all this, when I proceeded following the Guru, the conceit lurking in me, created mountain like hindrances on my way. I kept taking a fall after fall. The conceit many times fortified my wisdom --- procured from other sources ---- and it remained my strong guiding force for a while. I fell for group - mentality with an excuse to be among divine - knowledge - seekers. It helped me to gratify myself many ways, but totally it failed me to get what Guru meant for. Literally, I was following the Guru but loaded fully with my own wisdom. My critical thinking kept diverting my attention away from The Guru - path. This is a personal experience I am sharing with you. Then, I started battling with my conceit. Trust me; it is not that easy; nonetheless, once we are convinced that our conceit plays a negative role in following the Guru, we can head towards eradicating it. Now I avoid those who are a source of negativity for me, but in my heart there is nothing against them. I am convinced that what they are doing is their concern. I wish I were following the Guru. I wish I kept my heart open for other spiritual possibilities. Well, I understand that wasted time doesn't come back; therefore, I don't repent but just feel so sometimes. Now, when I see around, things appear different from before. Out there, there are those who are picking on me; trust me, they are not bad persons after all. They are better than I am; it is I who is stirring waves in them. Their assigned duty deserves all my respect. And I do. I am still like you [if you are an already enlightened person, please forgive me to count you in my category!] a beginner on this path. I am inspired by the above quoted Guru Shabadas to follow the Guru flawlessly. Now I trust none but the Guru. It is a very slow and tough journey. May He bless all of us!!
Interpretation in Punjabi is by Dr Sahib Singh Ji.
G Singh
gurufateh jio veerji.
ReplyDeleteThis is reet, Veerji I have some questions regarding your upper post.. PLease explain me, otherwise I will b left confused, and I dont want to be..
!st of all.. as you have written.. that..
"ਮੈਂ ਤੈਨੂੰ ਮੋਹਨ-ਪ੍ਰਭੂ ਦੇ ਮਿਲਣ ਦੀ ਗੱਲ ਸੁਣਾਂਦੀ ਹਾਂ। ਤੂੰ (ਆਪਣੇ ਅੰਦਰੋਂ) ਸਾਰਾ ਅਹੰਕਾਰ ਦੂਰ ਕਰ ਦੇ। ਤਦੋਂ ਤੂੰ ਆਪਣੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ ਉਸ ਸੋਹਣੇ ਲਾਲ ਨੂੰ ਲੱਭ ਲਏਂਗੀ। "
mai eh janana chandi ha ki ahankar kida door karna hai.. I got ur point but I want to know how to get rid of ahankar..?? next
and aapne keri koshish kiti jis naal aap ji da ahankar door ho gaya and you came closer to guru sahib ji. pls pls tell me.. I need to know... as you said Pick the one path... now If i want to follow guru jis path... i need to get rid of this ahankar.. right?? pls try to explain more..
Thanks so much...
REET.
Guru fateh jio veerji!
Reet Bhainu Ji
ReplyDeleteWaheguru Ji Ki Fateh !
Ahnkaar (self - conceit) is the biggest wall between Akalpurakh and us as per Gurbani. Guru ji has tried to explain it to us repeatedly. He says: live just like a guest without the feeling of owning anything. Whatever we have, just deem it be His not ours; such thinking leads to overcoming "attachment" which is also a block on the Guru path. Guru ji also says: don't let the comments of others or any kind of occurrence lose your temper. Live like His servant instead of acting like a Master because there is only one Master, Akalpurakh. It is tough to overcome “self – conceit” but determination and a sincere commitment to the Guru can help us in this regard. How seriously we are committed to our Guru, can be known through the change we bring in us through the Guru - teachings.
Regarding my plight in this regard, I am a beginner like you; however, I have noticed that self conceit and anger are no more my problem. It doesn’t mean I am perfect; I am still vulnerable to these negative forces but the presence of the Guru – thought within me helps me a lot. If I am not working on the Guru teachings, I personally feel, I have no right to tell others about the Guru Message. If I am not perfect, it doesn’t mean I shouldn’t share about my limits with others. I agree with you that it is very hard to get rid of “self – conceit” because the environment we are in doesn’t inspire us to overcome it. Look for the right environment --------- the company of those who are committed to the Guru sincerely. Also bear in mind that keeping Guru ji’s thought in the heart can bring miracle. I pray Akalpurakh bless you with enough strength to overcome “self – conceit and anger” completely!
Thanks for writing
Brotherly
G Singh