“ਸਤਿ” conveys many kinds of meanings like “true, charity, good deeds, all pervading reality and so on.” It depends in what context it is used; here it is used with “Naam” obviously it is about Him; Akalpurakh is addressed in Gurbani by Naam or Naon also; 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”. The Guru further calls Him “an existing reality” by using the word,” ਸਤਿ ਨਾਮੁ .” “Satnaam” literally means He truly exists, some scholars interpret “Satnaam” as “His Name is true/eternal”; however, His eternity is expressed by calling Him “a being Akal/beyond death” and also it is expressed in the Sloka that follows the “Mool Mantra”. Therefore, it means “Akalpurakh is an existing reality not a myth”.
“ਨਿਰਭਉ ਨਿਰਵੈਰੁ “.ਨਿਰਭਉ means fearless; it means the Creator has no fear of anyone. 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 anyone? As He is an active creator of all ---good and evil--- why should He keep grudge or animosity against anyone? The total creation is His own in which He permeates; both words fear and animosity do not fit in His nature of being a Creator. Anyone if ever says that the Creator is angry; obviously, that person is an ignorant. It is the humans who think about revenge or settling the scores. His devotees, being in love with Him, earn such qualities through meditating on Him with His grace. Tenth Nanak taught to harbor these two qualities even in case of self defense, and his warrior followers earned these qualities and kept intact while fighting an aggression. When they lost these qualities, they fell down from His grace. When one chooses to side with the fearless Creator, who is without animosity, one must become like Him in one’s behavior. In the next words, the Guru describes His eternity.
“ਅਕਾਲ ਮੂਰਤਿ “, ਅਕਾਲ means beyond times, ਮੂਰਤਿ means “form”, so it means His form is beyond times. It is stressed that never ever the Creator dies as the mortals do, and the time has no effect on Him; why? Its answer is expressed in the next word, ““ਅਜੂਨੀ ਸੈਭੰ”.
“ਅਜੂਨੀ ਸੈਭੰ”. ਅਜੂਨੀ, means beyond birth. Whoever takes birth has to die; it is the law of the nature: His Ordinance. Akalpurakh is beyond times because He doesn’t take birth. If that is the case, how did He come into existence? First Nanak answers this question through the word, “ਸੈਭੰ” which means “He exists from His own- self or light”. Obviously, there is nothing from which He came into existence as we do from a father and mother. This word dispels all illusions created about His existence. Wherever in metaphoric expressions, His manifestation is discussed, it must not be interpreted in a literal meaning; who do, certainly will envelop in duality, which is not accepted by the Guru.
As stated above, He is “all pervading Creator ਕਰਤਾ ਪੁਰਖੁ ; therefore, He cannot be in only one body or a place ever. When the enlightened ones and His true devotees are addressed as “Him” in Gurbani, it is simply about His obvious manifestation in them which proves them unique like Him from the rest of the population. They are His mediums to communicate with other humans directly. In whoever He manifests, that person becomes worth to have extreme reverence because such an enlightened one has obtained numerous virtues of the Creator such as “being beyond fear and animosity.” Usually in this world, all people have fears of different kinds, and all people bear animosity toward someone in different ways. Contrarily, 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, First Nanak states here that He, who is expressed here, is known through the Guru’s blessings only. This statement is repeatedly elaborated through Sri Guru Granth Sahib (for a few examples, it is in Asa Dee Vaar, also on 399, 444, 1237, 1268, 1328-29 SGGS)
First Nanak has expressed the Almighty as he has realized Him by falling in love with Him, and he has also pointed out how He could be known. In JapJi, stanza, up to stanza 2, the Guru stresses on the importance of realizing His infinity and infinite Ordinance by rejecting some prevailed practices about knowing Him. Then, the Guru advises his followers to turn toward those who sing His praises, but the Guru also says that this act of turning toward His devotees occurs only as per His set up limits for the mortals; right there, the Guru inserts His advice how to please Him, and it is done by understanding His Ordinance (up to stanza 4, Jap Ji). After advising his followers to understand His Ordinance, the Guru asks the followers to sing His praises, which carry miracles of transforming lives through a Guru. That is, indeed, an interpretation of ਗੁਰ ਪ੍ਰਸਾਦਿ (up to stanza 5 ,Jap Ji).
Āḏ sacẖ jugāḏ sacẖ. Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||
In Essence: Akalpurakh has been here in primal-time, from the beginning and throughout all ages, Nanak says He is today and He will be ever.
“ਅਜੂਨੀ ਸੈਭੰ” is also elaborated in stanza 5, Jap Ji,
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 cannot be established or created; the Immaculate Creator is from His own self/light.
As He is an active Creator, and His creation is under His Ordinance; no one is beyond His power; however, His Ordinance cannot be expressed like Him (stanza 2 Jap Ji). Only He is an active All Pervading Creator (Karta Purkh), and only He is the Giver (stanza7, Jap Ji) that conveys a message: a message of worshiping none but Him.
Now let us look at the question of “His power of permeating in all forms”, also known as His Sargun Sroop (With Form) which literally is expressed through the words, “Onkaar (Ikkonakaar) and “Karta Purakh.” First Nanak accepts Him permeating in all lives and His presence everywhere; in simple words, in all visible or invisible beings, things and places, His “live presence” exists; please read the stanza 9 of Jap Ji:
Jeṯā kīṯā ṯeṯā nā▫o. viṇ nāvai nāhī ko thā▫o.
In Essence: All His creation is His manifestation/form filled with His presence, and there is no place without Him.
In many Shabadas, in various ways, the Gurus and the Bhagatas express well the Invisible Creator and His “Sargun swroop (His being present in the forms) as a “permeating power in His creation.” To see Him only separated from His creation is not right as First Nanak himself states on 223 SGGS.
After the Mool Mantra, the Sloka dispels other illusions about Him. Many people think that the Almighty came on this earth individually time to time; First Nanak doesn’t accept that; therefore, he adds another truth about Him in addition to His being beyond birth and death. His eternity expressed in the Sloka proves that unlike those who take birth and then depart from here after some time, the Creator remains present forever. When we accept that, then how we can reduce Him to a body that is bound to perish?
In Gurbani, this is the Nirgun (formless, without attributes) aspect of Akalpurakh; there is another aspect of Akalpurakh, which is called Sargun (His power of permeating in His creation; it is also repeated in Sri Guru Granth Sahib just to realize Him in His creation but not to take His creation alone as Him), and that is already explained above in context of His being present in His creation. Without understanding His presence in His Sargun Form, we fail to understand Him as Nirgun Almighty as per Gurbani. All the enlightened ones from different times, speak the same language about Him by mentioning His Nirgun and Sargun forms. Now let’s have a few Gurbani Verses about His Sargun form.
Please bear in mind that His presence in His Creation is not the totality of His existence and that is another reason to believe Him beyond birth and death. In other words, if drops of ocean put in numerous pots, all those pots do not become the ocean.
On 1239 SGGS, in Sarang ki Vaar by Mehla 4, First Nanak’s sloka states clearly that Akalpurakh is inexpressible; only efforts are done to express Him; His infinite existence is praised throughout SGGS:
Mėhlā 1. Ākẖaṇ a▫ukẖā sunaṇ a▫ukẖā ākẖ na jāpī ākẖ. Ik ākẖ ākẖahi sabaḏ bẖākẖahi araḏẖ uraḏẖ ḏin rāṯ. Je kihu ho▫e ṯa kihu ḏisai jāpai rūp na jāṯ. Sabẖ kāraṇ karṯā kare gẖat a▫ugẖat gẖat thāp. Ākẖaṇ a▫ukẖā nānkā ākẖ na jāpai ākẖ. ||2||
In Essence: To express Akalpurakh in any way is difficult; even by repeatedly expressing Him, one cannot comprehend Him completely. Some with all efforts express Him day and night. If He has any form and He is visible, only then one can express Him fully (by seeing Him in a form). By creating all kinds of beings and putting them in easy and hard situations, He Himself acts by permeating in them. To express Akalpurakh in any way is difficult even by repeatedly expressing Him, one cannot comprehend Him completely.
This is the way all enlightened ones state about His infinity, and they make other people aware of His inexpressible infinity; besides, they express Him as per His given ability to them. All what is expressed by them about Him can only be understood fully if someone treads on a path shown by them (because they have experienced Him); if their path is ignored, it is beyond comprehension what they say.
All other claims that the Creator lives above in the sky or takes birth as an individual should not be acceptable to a Sikh. What they think or claim is also a part of His play as per Gurmat; a Sikh should, by understanding that, avoid confrontation on such issues because all are subject to His Ordinance. A Sikh’s goal is obtained when he or she starts realizing the Guru’s experience about Akalpurakh; what others say shouldn’t bother him or her. Atheists or people in dilemma about Him or those who stuck in the concepts of the Creator they think at their own, should never be looked as bad ones or deluded ones as per Gurbani (235, 271, 274, 359 SGGS); if the Guru or His enlightened Devotees express the plight of such persons, they have obtained that authority by reaching to that peak where He is realized; a Sikh has no right to address such people with harsh words. Let us learn about this situation from Bhagat Kabir; he comments on the people’s behavior when his faith in only one Akalpurakh is questioned; in his own words on 324 SGGS, here is the solution of the problem:
Ga▫oṛī Kabīr jī. Jab ham eko ek kar jāni▫ā. Ŧab logah kāhe ḏukẖ māni▫ā. ||1||
In Essence: When I have realized that there is only one Akalpurakh, why are people upset?
ਜਦੋਂ ਅਸਾਂ (ਭਾਵ, ਮੈਂ) ਇਹ ਸਮਝ ਲਿਆ ਹੈ ਕਿ ਸਭ ਥਾਈਂ ਇਕ ਪਰਮਾਤਮਾ ਹੀ ਵਿਆਪਕ ਹੈ, ਤਾਂ (ਪਤਾ ਨਹੀਂ) ਲੋਕਾਂ ਨੇ ਇਸ ਗੱਲ ਨੂੰ ਕਿਉਂ ਬੁਰਾ ਮਨਾਇਆ ਹੈ।੧।
Some people called Bhagat Kabir a dishonored person; see how he responds:
Ham apṯah apunī paṯ kẖo▫ī. Hamrai kẖoj parahu maṯ ko▫ī. ||1|| rahā▫o.
'
In Essence: I am dishonored one and I have lost the honor; on what path I tread, you do not need to follow (you remain honored ones in worldly way!) Pause
If a person says that there is no God; what is wrong with that? It is his or her opinion after all. A simple believer has contrary opinion, but His true devotee has even contrary opinion to the opinion of a simple believer (who just believes but does no effort to realize Him). Learning to tolerate others opinions is a great push towards spiritual progression. It doesn't mean if some one keeps sending you Mantra to recite to get saved, you shouldn't write back telling him that you don't want that ignorant push. If you remember, when Babur attacked, as per First Nanak, Pathanas took refuge in Magic tricks which were failed. You know that these mantras didn't save India from the foreign invaders to rule over it for 1000 years. How will they save us. Indeed, it is bad if you call him names or attack him personally.
ਮੈਂ ਨਿਸੰਗ ਹੋ ਗਿਆ ਹਾਂ ਤੇ ਮੈਨੂੰ ਇਹ ਪਰਵਾਹ ਨਹੀਂ ਕਿ ਕੋਈ ਮਨੁੱਖ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਾਹ ਕਰੇ। (ਤੁਹਾਨੂੰ ਲੋਕਾਂ ਨੂੰ ਜਗਤ ਵਿਚ ਮਨ-ਵਡਿਆਈ ਦਾ ਖ਼ਿਆਲ ਹੈ, ਇਸ ਵਾਸਤੇ ਜਿਸ ਰਾਹੇ ਮੈਂ ਪਿਆ ਹਾਂ) ਉਸ ਰਾਹੇ ਮੇਰੇ ਪਿੱਛੇ ਨਾਹ ਤੁਰੋ।੧।ਰਹਾਉ।
Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si▫o nāhī. ||2||
In Essence: If I am bad, it is me (what to others?) I am not into establishing relationships with others. (Therefore; you honored ones; you are safe, and you stay away from me to keep your so called honor!)
ਜੇ ਮੈਂ ਭੈੜਾ ਹਾਂ ਤਾਂ ਆਪਣੇ ਹੀ ਅੰਦਰ ਭੈੜਾ ਹਾਂ ਨ, (ਕਿਸੇ ਨੂੰ ਇਸ ਗੱਲ ਨਾਲ ਕੀਹ?); ਮੈਂ ਕਿਸੇ ਨਾਲ (ਇਸੇ ਕਰਕੇ) ਕੋਈ ਮੇਲ-ਮੁਲਾਕਾਤ ਭੀ ਨਹੀਂ ਰੱਖੀ ਹੋਈ।੨।
Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||
In Essence: I don’t care to have honor or dishonor but you will realize the reality when your cover up will be revealed.
Bhagat Kabir is hinting at the false honor for which people live, but for His devotee, it is His acceptance that supersedes all worldly honors.
ਕੋਈ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਿਰਾਦਰੀ ਕਰੇ, ਮੈਂ ਇਸ ਵਿਚ ਕੋਈ ਹਾਣਤ ਨਹੀਂ ਸਮਝਦਾ; ਕਿਉਂਕਿ ਤੁਹਾਨੂੰ ਭੀ ਤਦੋਂ ਹੀ ਸਮਝ ਆਵੇਗੀ (ਕਿ ਅਸਲ ਇੱਜ਼ਤ ਜਾਂ ਨਿਰਾਦਰੀ ਕਿਹੜੀ ਹੈ) ਜਦੋਂ ਤੁਹਾਡਾ ਇਹ ਜਗਤ-ਵਿਖਾਵਾ ਉੱਘੜ ਜਾਇਗਾ।੩।
Kaho Kabīr paṯ har parvān. Sarab ṯi▫āg bẖaj keval rām. ||4||3||
In Essence: Real honor is in the acceptance of Prabh; for that, forsake all else and meditate only on one Akalpurakh.
ਹੇ ਕਬੀਰ! ਆਖ-(ਅਸਲ) ਇੱਜ਼ਤ ਉਸੇ ਦੀ ਹੀ ਹੈ, ਜਿਸ ਨੂੰ ਪ੍ਰਭੂ ਕਬੂਲ ਕਰ ਲਏ। (ਤਾਂ ਤੇ, ਹੇ ਕਬੀਰ!) ਹੋਰ ਸਭ ਕੁਝ (ਭਾਵ, ਦੁਨੀਆ ਦੀ ਲੋਕ-ਲਾਜ) ਛੱਡ ਕੇ ਪਰਮਾਤਮਾ ਦਾ ਸਿਮਰਨ ਕਰ।੪।੩। ❁ ਭਾਵ: ਦੁਨੀਆ ਦੇ ਬੰਦੇ ਲੋਕ-ਲਾਜ ਪਿੱਛੇ ਮਰਦੇ ਮਰਦੇ ਭਗਤ ਜਨਾਂ ਨੂੰ ਕੁਤਰਕਾਂ ਕਰਦੇ ਹਨ, ਕਿਉਂਕਿ ਬੰਦਗੀ ਵਾਲੇ ਮਨੁੱਖ ਲੋਕ-ਲਾਜ ਛੱਡ ਕੇ ਸਭ ਜੀਆਂ ਨਾਲ ਇਕੋ ਜਿਹਾ ਵਰਤਾਉ ਰੱਖਦੇ ਹਨ। ਪਰ ਦੁਨੀਆ ਦੇ ਇਹ ਆਦਰ ਜਾਂ ਨਿਰਾਦਰੀ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਕਿਸੇ ਲੇਖੇ ਨਹੀਂ ਹਨ। ਉੱਥੇ ਤਾਂ ਬੰਦਗੀ ਕਬੂਲ ਹੈ।੩ ।
About the same One Akalpurakh, the Guru expresses his views to guide the seeker to build a faith only in Him. The Guru first expresses that only the one Creator should be worshiped and praised; what people say or the established institutions say, is not important for His seeker. The Guru’s stress on “only one” has a reason and that is to take his followers out of duality so that they can get imbued with one Akalpurakh only who is present all the time within and everywhere like the air. How then, after reading millions times, Ikkoankaar, the Sikhs can consider Him in one place or body? Why do they start believing that bathing on certain Sikh places will bring liberation to them? Aren’t they becoming the old Brahmins who were questioned by their own Gurus? I want them to justify this truth which is heavily advocated in Sri Guru Granth Sahib. They forget that the Guru also says: look for Him within. Since He is present in us, should we claim ourselves God or we should search for his presence within?
Some Hindus didn’t care about some Rishis who, indeed, tried to express the Creator for them in wonderful way to stop them from indulging in ignorance;however, they listened to others who made the society filthy and reduced the Creator to a toy. Please read carefully and ponder over this; you will feel sorry for those who buried these gems like thoughts under the avalanche of ritualism and deity worshiping; please read:
“Rituals and sacrifices are expression of lower knowledge. If you wish to become wise, ignore all rituals and sacrifices and go to search for higher knowledge. In crossing the sea of birth and death, rituals and sacrifices are like leaking rafts.”
From: Mundaka Upanishad 1:2, 1, 7-13
“As sparks fly from a blazing fire, so millions of living beings come from God. He transcends all beings; yet he is present in all beings. He has no body or mind; yet, all bodies and minds were created by him. He has no name or form; yet, he is the source of the all elements --- space, air, fire, water and earth ---- from which all forms are made.”
From: Mundaka Upanishad, 21. 1. 1 – 8, 10
Gurbani repeatedly refers to such beautiful thoughts expressed in earlier scriptures and suggests that those thoughts are taken over by ritualism and deity worshiping (556, 919, and 1203, SGGS.). And, Gurbani questions those later on done additions to old scriptures that led to this mess of duality (385, 408 and 920 SGGS). Later on, selfish Rishis buried gems like thoughts under their own selfish agendas. Today, many Sikhs are indulging in the same practice of burying the truth under their misled thoughts by indulging heavily in ritualism. Everywhere at Sikh places, rituals have taken over the truth the Gurus have advocated for over two centuries. They are denial of Akalpurakh defined in Mool Mantras and follow those guides who, instead of following their Guru, are getting deluded themselves by Maya. If it continued, there would be no Sikhi of Guru Nanak Gobind Singh promoted as popular as it has been so far.
His presence within us is way out to know Him and to realize Him within instead of looking Him at religious shrines as per our Guru’s advice.
Sikhs can see that the above given short statement (a prelude to Jap Ji) about the Almighty by First Nanak has been repeated throughout Sri Guru Granth Sahib. Obviously, this statement also known as “Mool Mantra” is all about the Almighty; we must avoid restricting the Almighty to be on certain place or in a certain body only. The Seeker, when adopts His virtues, stated above like being without animosity, fear and attachment, becomes like Him, but he never can replace Akalpurakh with him.
. To realize Him, Divine knowledge is required that comes through those who have realized Him; today in Sikhi that entity is described as the Guru in Sri Guru Granth Sahib since it is composed of the bani of those who did actually realize Him. Gurbani also clearly states that Bani is the Guru, please see on 982 SGGS ( Gurbani supports Sri Guru Granth Sahib to be the Guru; therefore we don’t need any other proof to honor Sri Guru Granth Sahib as the living eternal Shabad Guru of the Sikhs as some sects claim to have First Nanak’s spiritual throne (Gurgaddi) going on to date at their mind slave mentality).
Sikhi is a way out to live in His love who is eternal and beyond perishable bodies. When His devotees are called His forms or it is stated that there is no difference between the Guru and Akalpurakh, still it doesn’t violate the basic principle of His being beyond birth and death; Sikhi adores His devotees who become like Him, and Sikhi also adores the Guru who leads the followers to Him as he himself becomes like Him, please read on 397 SGGS, Mehla 5:
Āsā mėhlā 5. Jinĥā na visrai nām se kinehi▫ā. Bẖeḏ na jāṇhu mūl sāʼn▫ī jehi▫ā. ||1||
Raag Asa, Bani of Fifth Nanak. In essence: what are they like who do not forget His Name? They are like Akalpurakh; do not feel any difference between Akalpurakh and them.
Now ponder over theses verses. The devotees of Akalpurakh about which the Guru talks about take birth and bound to depart unlike the Creator; if so, how we can take the meaning of these verses that His devotees are God? He is beyond birth, but His devotees take birth. If they are His Sargan Sroop, all lives and all visible universes are also His Sargun Swroop. What is actually the Guru says in these verses? He advises His followers to revere His true Devotees with great respect, treat them as we treat the Creator in respect and honor because they are pure and immaculate like Him; and in purity, there is no difference between the Creator and His devotees, and He eminently manifests in them. To envision Him in a human body, go and meet such devotees.
(ਹੇ ਭਾਈ!) ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੂੰ ਕਦੇ ਭੀ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਨਹੀਂ ਭੁੱਲਦਾ (ਕੀ ਤੈਨੂੰ ਪਤਾ ਹੈ ਕਿ) ਉਹ ਕਿਹੋ ਜਿਹੇ ਹੁੰਦੇ ਹਨ? (ਉਹਨਾਂ ਵਿਚ ਤੇ ਖਸਮ-ਪ੍ਰਭੂ ਵਿਚ) ਰਤਾ ਭੀ ਫ਼ਰਕ ਨਾਹ ਸਮਝੋ, ਉਹ ਖਸਮ-ਪ੍ਰਭੂ ਵਰਗੇ ਹੋ ਜਾਂਦੇ ਹਨ।੧।
Whenever we study verses like these, we must keep in mind that He is “Ikkonkaar and beyond birth and death.
Now let us look how the Gurus use its sense in other shabdas and Banis:
On 99,SGGS
ਦੁਖ ਭੰਜਨ ਨਿਧਾਨ ਅਮੋਲੇ ॥ ਨਿਰਭਉ ਨਿਰਵੈਰ ਅਥਾਹ ਅਤੋਲੇ ॥ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭੌ ਮਨ ਸਿਮਰਤ ਠੰਢਾ ਥੀਵਾਂ ਜੀਉ ॥੨॥ Ḏukẖ bẖanjan niḏẖān amole. Nirbẖa▫o nirvair athāh aṯole. Akāl mūraṯ ajūnī sambẖou man simraṯ ṯẖandẖā thīvāʼn jī▫o. ||2||
In Essence: Oh Destroyer of pain and priceless Treasure! You are beyond fear and animosity and you are immeasurable; you are beyond death and birth; you are self-illumined! My mind becomes peaceful by remembering you.
ਹੇ (ਜੀਵਾਂ ਦੇ) ਦੁੱਖ ਨਾਸ ਕਰਨ ਵਾਲੇ! ਹੇ ਕੀਮਤੀ ਪਦਾਰਥਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ! ਹੇ ਨਿਡਰ ਨਿਰਵੈਰ ਅਥਾਹ ਤੇ ਅਤੋਲ ਪ੍ਰਭੂ! ਤੇਰੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਰਹਿਤ ਹੈ, ਤੂੰ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਤੇ ਆਪਣੇ ਆਪ ਤੋਂ ਹੀ ਪਰਗਟ ਹੁੰਦਾ ਹੈਂ। (ਤੇਰਾ ਨਾਮ) ਮਨ ਵਿਚ ਸਿਮਰ ਸਿਮਰ ਕੇ ਮੈਂ ਸ਼ਾਂਤ ਚਿੱਤ ਹੋ ਜਾਂਦਾ ਹਾਂ।੨।
On 1082, SGGS:
ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥ ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥ ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥
Amogẖ ḏarsan ājūnī sambẖa▫o. Akāl mūraṯ jis kaḏe nāhī kẖa▫o. Abẖināsī abigaṯ agocẖar sabẖ kicẖẖ ṯujẖ hī hai lagā. ||7||
In Essence: your vision is fruitful! You are beyond birth; you are self illumined (you are from your own self); your form is immortal that doesn’t ever perish. You are Imperishable, Invisible and Incomprehensible! Everything is on your support.
ਹੇ ਫਲ ਦੇਣ ਤੋਂ ਕਦੇ ਨਾਹ ਉੱਕਣ ਵਾਲੇ ਦਰਸਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਜੂਨਾਂ-ਰਹਿਤ ਪ੍ਰਭੂ! ਹੇ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਕਾਸ਼ ਕਰਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਮੌਤ-ਰਹਿਤ ਸਰੂਪ ਵਾਲੇ! ਹੇ (ਅਜਿਹੇ) ਪ੍ਰਭੂ ਜਿਸ ਦਾ ਕਦੇ ਨਾਸ ਨਹੀਂ ਹੋ ਸਕਦਾ! ਹੇ ਅਬਿਨਾਸੀ! ਹੇ ਅਦ੍ਰਿਸ਼ਟ! ਹੇ ਅਗੋਚਰ! (ਜਗਤ ਦੀ) ਹਰੇਕ ਸ਼ੈ ਤੇਰੇ ਹੀ ਆਸਰੇ ਹੈ।੭।
On1201, SGGS:
ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਨਿਰਭਉ ॥ ਸਤਿ ਸਤਿ ਸਦਾ ਸਤਿ ॥ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ॥ ਆਜੂਨੀ ਸੰਭਉ ॥ ਮੇਰੇ ਮਨ ਅਨਦਿਨ+ ਧਿਆਇ ਨਿਰੰਕਾਰੁ ਨਿਰਾਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Sārag mėhlā 4. Jap man nirbẖa▫o. Saṯ saṯ saḏā saṯ. Nirvair akāl mūraṯ. Ājūnī sambẖa▫o. Mere man anḏino ḏẖi▫ā▫e nirankār nirāhārī. ||1|| rahā▫o.
Raag Sarang. Bani of Fourth Nanak. In Essence: oh mind! Utter the name of Fearless who is ever eternal, beyond animosity, and whose form is immortal. He is beyond birth because He is self illumined. Contemplate the Formless and self sustained. Pause
ਨਿਰਭਉ = ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਡਰ ਨਹੀਂ। ਸਤਿ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਨਿਰਵੈਰੁ = ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਵੈਰ ਨਹੀਂ। ਅਕਾਲ ਮੂਰਤਿ = {ਅਕਾਲ = ਮੌਤ-ਰਹਿਤ। ਮੂਰਤਿ = ਹਸਤੀ, ਸਰੂਪ} ਜਿਸ ਦਾ ਵਜੂਦ ਮੌਤ-ਰਹਿਤ ਹੈ। ਆਜੂਨੀ = ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ। ਸੰਭਉ = {स्वयंभु } ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਅਨਦਿਨੁ = ਹਰ ਰੋਜ਼, ਹਰ ਵੇਲੇ। ਨਿਰੰਕਾਰੁ = ਜਿਸ ਦਾ ਕੋਈ ਖ਼ਾਸ ਆਕਾਰ (ਸ਼ਕਲ) ਦੱਸਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ। ਨਿਰਾਹਾਰੀ = {ਨਿਰ-ਆਹਾਰ। ਆਹਾਰ = ਖ਼ੁਰਾਕ, ਭੋਜਨ} ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ ਪੈਂਦੀ।੧।ਰਹਾਉ।
ਹੇ (ਮੇਰੇ) ਮਨ! ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪਿਆ ਕਰ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਕੋਈ ਡਰ ਨਹੀਂ, ਜੋ ਸਦਾ ਸਦਾ ਹੀ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈ, ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਕੋਈ ਵੈਰ ਨਹੀਂ, ਜਿਸ ਦੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਪਰੇ ਹੈ, ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਹੇ ਮੇਰੇ ਮਨ! ਹਰ ਵੇਲੇ ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਧਿਆਨ ਧਰਿਆ ਕਰ, ਜਿਸ ਦੀ ਕੋਈ ਸ਼ਕਲ ਨਹੀਂ ਦੱਸੀ ਜਾ ਸਕਦੀ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ।੧।ਰਹਾਉ।
The Gurus have left no stone unturned to express the Creator who only should be meditated on; if slipping away from their shown path, some choose to worship human beings or places or dieties as All Pervading Infinite Creator, it is their destiny; Sikh’s Waheguru is beyond form but powerful to permeate in all lives just as the air exists at any space on earth. That power doesn’t limit Him to be in one place or a body. His eminent manifestation is absorbed in His true devotees who never claim to be Him. No wonder, the Guru wants us to see Him not in a limited way:
On 227, SGGS:
ਭੋਜਨੁ ਨਾਮੁ ਨਿਰੰਜਨ ਸਾਰੁ ॥ ਪਰਮ ਹੰਸੁ ਸਚੁ ਜੋਤਿ ਅਪਾਰ ॥ ਜਹ ਦੇਖਉ ਤਹ ਏਕੰਕਾਰੁ ॥੫॥
Bẖojan nām niranjan sār. Param hans sacẖ joṯ apār. Jah ḏekẖ▫a▫u ṯah ekankār. ||5||
In Essence: a person, who makes Prabh’s Name as the most important food (spiritual), he becomes sublime swan (pure person) and light of Infinite Prabh manifests in him. Then where ever he sees, He sees One All Pervading Creator.
ਜੇਹੜਾ ਮਨੁੱਖ (ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੇ ਚਰਨਾਂ ਵਿਚ ਜੁੜਦਾ ਹੈ) ਨਿਰੰਜਨ ਦੇ ਸ੍ਰੇਸ਼ਟ ਨਾਮ ਨੂੰ ਆਪਣੀ ਆਤਮਕ ਖ਼ੁਰਾਕ ਬਣਾਂਦਾ ਹੈ, ਉਹ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਪਰਮ ਹੰਸ ਬਣ ਜਾਂਦਾ ਹੈ, ਬੇਅੰਤ (ਪ੍ਰਭੂ) ਦੀ ਜੋਤਿ (ਉਸ ਦੇ ਅੰਦਰ ਚਮਕ ਪੈਂਦੀ ਹੈ)। ਬੇਸ਼ਕ ਕਿਸੇ ਭੀ ਪਾਸੇ ਉਹ ਤੱਕ ਕੇ ਵੇਖ ਲਏ, ਉਸ ਨੂੰ ਹਰ ਥਾਂ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਦਿੱਸਦਾ ਹੈ।੫।
Unfortunately, in reality, He appears as One All Pervading Creator to those who spiritually progress by enshrining Him within as spiritual guiding light. By merely saying that He is One and is present all over, we fail to realize this spiritual experience.
A partial interpretation in Punjabi ( In Gurmukhi Script) is by Dr. Sahib Singh
Humbly
G Singh
