Continues from the last month…
Our problem not to understand the Gurbani guidance or not to proceed successfully on the Guru’s shown path is our mind that remains restless because of this or that reason. The Guru hints us to focus only at the Guru’s guidance by abandoning every thought or our cleverness-guided way of living. By doing so, we can also focus on our Creator as we do in the Guru’s context. Most of the time we just praise our Guru and come back to our routine, which possibly can lead us to improbity or other inclinations supported by our selfishness. Thus, stop listening to any preacher or writer; instead remain focused on the Guru and start treading on the Guru’s shown path slowly. As we start doing what the Guru says, we realize that the only ultimate power is our Creator and we start to incline to see His creation as His own image, which lead us to fall in love with the Creator as on 684, SGGS, the Guru says: ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥ It means, as the Creator resides within us so does He out side; this is the Guru’s given guidance.
ਚੰਚਲੁ ਚੀਤੁ ਨ ਰਹਈ ਠਾਇ ॥ ਚੋਰੀ ਮਿਰਗੁ ਅੰਗੂਰੀ ਖਾਇ ॥
ਚਰਨ ਕਮਲ ਉਰ ਧਾਰੇ ਚੀਤ ॥ਚਿਰੁ ਜੀਵਨੁ ਚੇਤਨੁ ਨਿਤ ਨੀਤ ॥
ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ ਚੇਤਹਿ ਏਕੁ ਤਹੀ ਸੁਖੁ ਹੋਇ ॥
ਚਿਤਿ ਵਸੈ ਰਾਚੈ ਹਰਿ ਨਾਇ ॥ ਮੁਕਤਿ ਭਇਆ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥੨੩॥
Cẖancẖal cẖīṯ na rah-ī ṯẖā-e. Cẖorī mirag angūrī kẖā-e.
Cẖaran kamal ur ḏẖāre cẖīṯ. Cẖir jīvan cẖeṯan niṯ nīṯ.
Cẖinṯaṯ hī ḏīsai sabẖ ko-e. Cẖīṯėh ek ṯahī sukẖ ho-e.
Cẖiṯ vasai rācẖai har nā-e. Mukaṯ bẖa-i-ā paṯ si-o gẖar jā-e. ||23||
In essence: The mercurial mind doesn’t still; this deer like mind likes to enjoy new pleasures secretly. One who keeps Akalpurakh’s lotus like beautiful memory in one’s heart remembers Him always. All people seem to be worry-ridden. If they remember Akalpurakh, only then they can have peace. If one enshrines Him in one’s heart by getting drenched in His love, one gets liberated and goes from here with honor.
In the following, the Guru reveals a secret of settling the mind within and that is to take good or bad time in the same way thinking that by worrying, nothing can be established; literally it means following His ordinance that can bring good or bad circumstances:
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ਛੀਜੈ ਦੇਹ ਖੁਲੈ ਇਕ ਗੰਢਿ ॥ ਛੇਆ ਨਿਤ ਦੇਖਹੁ ਜਗਿ ਹੰਢਿ ॥
ਧੂਪ ਛਾਵ ਜੇ ਸਮ ਕਰਿ ਜਾਣੈ ॥ ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਘਰਿ ਆਣੈ ॥
ਛਾਇਆ ਛੂਛੀ ਜਗਤੁ ਭੁਲਾਨਾ ॥ ਲਿਖਿਆ ਕਿਰਤੁ ਧੁਰੇ ਪਰਵਾਨਾ ॥
ਛੀਜੈ ਜੋਬਨੁ ਜਰੂਆ ਸਿਰਿ ਕਾਲੁ ॥ ਕਾਇਆ ਛੀਜੈ ਭਈ ਸਿਬਾਲੁ ॥੨੪॥
Cẖẖījai ḏeh kẖulai ik gandẖ. Cẖẖe-ā niṯ ḏekẖhu jag handẖ.
Ḏẖūp cẖẖāv je sam kar jāṇai. Banḏẖan kāt mukaṯ gẖar āṇai.
Cẖẖā-i-ā cẖẖūcẖẖī jagaṯ bẖulānā. Likẖi-ā kiraṯ ḏẖure parvānā.
Cẖẖījai joban jarū-ā sir kāl. Kā-i-ā cẖẖījai bẖa-ī sibāl. ||24||
In essence: When the knot of breath breaks, the body gets destroyed. One can see this show of destruction of the world every day. If one takes both sunshine (hardships) and shade (comforts) alike, one shatters one’s bond and comes home (within to be at ease). The Shade of Maya is temporary (as per its nature) and the world is deluded by it. The mortals have a preordained writ. The youth fritters away and the old age and death follow it. The body is dissipated and it becomes like water-moss.
The act of remembering and praising the Creator with the tongue is very important; please see the last verse of the following stanza:
ਜਾਪੈ ਆਪਿ ਪ੍ਰਭੂ ਤਿਹੁ ਲੋਇ ॥ ਜੁਗਿ ਜੁਗਿ ਦਾਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥
ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹਿ ਰਾਖੁ ॥ ਜਸੁ ਜਾਚਉ ਦੇਵੈ ਪਤਿ ਸਾਖੁ ॥
ਜਾਗਤੁ ਜਾਗਿ ਰਹਾ ਤੁਧੁ ਭਾਵਾ ॥ ਜਾ ਤੂ ਮੇਲਹਿ ਤਾ ਤੁਝੈ ਸਮਾਵਾ ॥
ਜੈ ਜੈ ਕਾਰੁ ਜਪਉ ਜਗਦੀਸ ॥ ਗੁਰਮਤਿ ਮਿਲੀਐ ਬੀਸ ਇਕੀਸ ॥੨੫॥
Jāpai āp parabẖū ṯihu lo-e. Jug jug ḏāṯā avar na ko-e.
Ji-o bẖāvai ṯi-o rākẖahi rākẖ. Jas jācẖa-o ḏevai paṯ sākẖ.
Jāgaṯ jāg rahā ṯuḏẖ bẖāvā. Jā ṯū melėh ṯā ṯujẖai samāvā.
Jai jai kār japa-o jagḏīs. Gurmaṯ milī-ai bīs ikīs. ||25||
In essence: Akalpurakh is known (pervades all) through the three worlds. He is only one who is beneficent; there is no other one. He keeps us as it pleases Him. I pray to Him to enable me to praise Him that brings honor. Oh Akalpurakh! If it pleases you, I can remain awake (from the Maya influences). If you unite me with you, I merge in you. Oh, Master of the world! Loudly I praise you. Through the Guru, one meets Akalpurakh certainly.
Now the Guru asks us to be at peace by ignoring arguers:
ਝਖਿ ਬੋਲਣੁ ਕਿਆ ਜਗ ਸਿਉ ਵਾਦੁ ॥ ਝੂਰਿ ਮਰੈ ਦੇਖੈ ਪਰਮਾਦੁ ॥
ਜਨਮਿ ਮੂਏ ਨਹੀ ਜੀਵਣ ਆਸਾ ॥ ਆਇ ਚਲੇ ਭਏ ਆਸ ਨਿਰਾਸਾ ॥
ਝੁਰਿ ਝੁਰਿ ਝਖਿ ਮਾਟੀ ਰਲਿ ਜਾਇ ॥ ਕਾਲੁ ਨ ਚਾਂਪੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥
ਪਾਈ ਨਵ ਨਿਧਿ ਹਰਿ ਕੈ ਨਾਇ ॥ ਆਪੇ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥੨੬॥
Jẖakẖ bolaṇ ki-ā jag si-o vāḏ. Jẖūr marai ḏekẖai parmāḏ.
Janam mū-e nahī jīvaṇ āsā. Ā-e cẖale bẖa-e ās nirāsā.
Jẖur jẖur jẖakẖ mātī ral jā-e. Kāl na cẖāʼnpai har guṇ gā-e.
Pā-ī nav niḏẖ har kai nā-e. Āpe ḏevai sahj subẖā-e. ||26||
In essence: It is useless to argue with the people. That person who is into such actions dies in repentance, because his pride dominates him. Such people born and die. Thus, through grieving and repenting, they waste their lives. If one praises Akalpurakh, one is not bothered by the death. Through Akalpurakh’s name, the nine treasures are obtained. Akalpurakh gives these treasures to the seekers at His “will”.
So, bottom line is to live as the Guru says by ignoring what the preachers say or intellectuals write; for they are not going to help on the Guru path as they themselves are into a quagmire of arguments:
ਞਿਆਨੋ ਬੋਲੈ ਆਪੇ ਬੂਝੈ ॥ ਆਪੇ ਸਮਝੈ ਆਪੇ ਸੂਝੈ ॥
ਗੁਰ ਕਾ ਕਹਿਆ ਅੰਕਿ ਸਮਾਵੈ ॥ ਨਿਰਮਲ ਸੂਚੇ ਸਾਚੋ ਭਾਵੈ ॥
ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਨਹੀ ਤੋਟ ॥ ਲਾਲ ਪਦਾਰਥ ਸਾਚੁ ਅਖੋਟ ॥
ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਕਾਹੇ ਧਾਵਹੁ ॥
ਨਾਨਕ ਗੁਰਮਤਿ ਸਾਚਿ ਸਮਾਵਹੁ ॥੨੭॥
Ñi-āno bolai āpe būjẖai. Āpe samjẖai āpe sūjẖai.
Gur kā kahi-ā ank samāvai. Nirmal sūcẖe sācẖo bẖāvai.
Gur sāgar raṯnī nahī ṯot. Lāl paḏārath sācẖ akẖot.
Gur kahi-ā sā kār kamāvahu. Gur kī karṇī kāhe ḏẖāvahu.
Nānak gurmaṯ sācẖ samāvahu. ||27||
In essence: Through the Guru, Akalpurakh speaks the divine knowledge; He himself hears it and understands it. Those who enshrine the Guru’s shabda become immaculate and pure and they love Akalpurakh. There is no shortage of gems in the ocean of Guru’s guidance; Akalpurakh is a treasure of jewels. One should live according the Guru’s instructions (The Guru instructs us to praise Akalpurakh’s name and to overcome the five primal forces). Why are you running away from the Guru’s given job? Oh Nanak! Through the Guru’s guidance, one merges with Akalpurakh.
Through many analogies, the Guru says that only through the Guru, we can get connected to our Creator:
ਟੂਟੈ ਨੇਹੁ ਕਿ ਬੋਲਹਿ ਸਹੀ ॥ ਟੂਟੈ ਬਾਹ ਦੁਹੂ ਦਿਸ ਗਹੀ ॥
ਟੂਟਿ ਪਰੀਤਿ ਗਈ ਬੁਰ ਬੋਲਿ ॥ ਦੁਰਮਤਿ ਪਰਹਰਿ ਛਾਡੀ ਢੋਲਿ ॥
ਟੂਟੈ ਗੰਠਿ ਪੜੈ ਵੀਚਾਰਿ ॥ ਗੁਰ ਸਬਦੀ ਘਰਿ ਕਾਰਜੁ ਸਾਰਿ ॥
ਲਾਹਾ ਸਾਚੁ ਨ ਆਵੈ ਤੋਟਾ ॥ ਤ੍ਰਿਭਵਣ ਠਾਕੁਰੁ ਪ੍ਰੀਤਮੁ ਮੋਟਾ ॥੨੮॥
Tūtai nehu kė bolėh sahī. Tūtai bāh ḏuhū ḏis gahī.
Tūt parīṯ ga-ī bur bol. Ḏurmaṯ parhar cẖẖādī dẖol.
Tūtai ganṯẖ paṛai vīcẖār. Gur sabḏī gẖar kāraj sār.
Lāhā sācẖ na āvai ṯotā. Ŧaribẖavaṇ ṯẖākur parīṯam motā. ||28||
In essence: If we speak truth on the face of our friends/relatives, our affectionate-relation is severed. If an arm is pulled from both sides, it breaks. The love breaks when bad words are said. The bridegroom forsakes the bad bride. Broken relationship can be reestablished with wisdom. (In the same way) Through the Guru’s instructions, one’s mind stills within in His praise. One doesn’t suffer any loss if His name profit is obtained. Then the greatest Master of all worlds becomes one’s great friend (supporter).
As we become indifferent to bad deeds triggered by our greed, lust, anger, conceit, we settle within in His love; thus, the Guru’s guidance garnishes us:
ਠਾਕਹੁ ਮਨੂਆ ਰਾਖਹੁ ਠਾਇ ॥ ਠਹਕਿ ਮੁਈ ਅਵਗੁਣਿ ਪਛੁਤਾਇ ॥
ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ ॥
ਪਰ ਘਰਿ ਜਾਤੀ ਠਾਕਿ ਰਹਾਈ ॥ ਮਹਲਿ ਬੁਲਾਈ ਠਾਕ ਨ ਪਾਈ ॥
ਸਬਦਿ ਸਵਾਰੀ ਸਾਚਿ ਪਿਆਰੀ ॥ ਸਾਈ ਹਾਗਣਿ ਸ ਠਾਕੁਰਿ ਧਾਰੀ ॥੨੯॥
Ŧẖākahu manū-ā rākẖo ṯẖā-e. Ŧẖahak mu-ī avguṇ pacẖẖuṯā-e.
Ŧẖākur ek sabā-ī nār. Bahuṯe ves kare kūṛi-ār.
Par gẖar jāṯī ṯẖāk rahā-ī. Mahal bulā-ī ṯẖāk na pā-ī.
Sabaḏ savārī sācẖ pi-ārī. Sā-ī sohagaṇ ṯẖākur ḏẖārī. ||29||
In essence: Still your mind by restraining it to its place. The world goes through tremendous miseries in strife because of its bad deeds; it repents consequently. There is only one Spouse, Prabh, and all others are His brides. False one assumes many religious garbs. When the bride is stilled within, the Spouse calls her home, nothing can stop her going to Him. The Guru’s guidance makes her virtuous and she loves her eternal Master. She is the one, who becomes fortunate to have Him, because the eternal Master has made her His.
By becoming religious person outwardly, nothing is established; like by wearing a Qazi’s clothing or a Brahmin’s garb, or having a yogi’s appearance or having the Sikhi appearance with a long beard, the internal mind which is enveloped in lust, greed, anger, conceit and other negative inclinations remains at large; it never stills; its Maya disease takes over it eventually; thus, the real deed is to get rid of the dirt of the heart and to walk on the Guru’s path; then having a garb or a special appearance becomes insignificant:
ਡੋਲਤ ਡੋਲਤ ਹੇ ਸਖੀ ਫਾਟੇ ਚੀਰ ਸੀਗਾਰ ॥
ਡਾਹਪਣਿ ਤਨਿ ਸੁਖੁ ਨਹੀ ਬਿਨੁ ਡਰ ਬਿਣਠੀ ਡਾਰ ॥
ਡਰਪਿ ਮੁਈ ਘਰਿ ਆਪਣੈ ਡੀਠੀ ਕੰਤਿ ਸੁਜਾਣਿ ॥
ਡਰੁ ਰਾਖਿਆ ਗੁਰਿ ਆਪਣੈ ਨਿਰਭਉ ਨਾਮੁ ਵਖਾਣਿ ॥
ਡੂਗਰਿ ਵਾਸੁ ਤਿਖਾ ਘਣੀ ਜਬ ਦੇਖਾ ਨਹੀ ਦੂਰਿ ॥
ਤਿਖਾ ਨਿਵਾਰੀ ਸਬਦੁ ਮੰਨਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਭਰਪੂਰਿ ॥
ਦੇਹਿ ਦੇਹਿ ਆਖੈ ਸਭੁ ਕੋਈ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥
ਗੁਰੂ ਦੁਆਰੈ ਦੇਵਸੀ ਤਿਖਾ ਨਿਵਾਰੈ ਸੋਇ ॥੩੦॥
Dolaṯ dolaṯ he sakẖī fāte cẖīr sīgār.
Dāhpaṇ ṯan sukẖ nahī bin dar biṇaṯẖī dār.
Darap mu-ī gẖar āpṇai dīṯẖī kanṯ sujāṇ.
Dar rākẖi-ā gur āpṇai nirbẖa-o nām vakẖāṇ.
Dūgar vās ṯikẖā gẖaṇī jab ḏekẖā nahī ḏūr.
Ŧikẖā nivārī sabaḏ man amriṯ pī-ā bẖarpūr.
Ḏėh ḏėh ākẖai sabẖ ko-ī jai bẖāvai ṯai ḏe-e.
Gurū ḏu-ārai ḏevsī ṯikẖā nivārai so-e. ||30||
In essence: The mind remains unstable though many religious robes get worn and torn (by wearing robes, the mind doesn’t get stilled). There is no peace in harboring jealousy; without having His fear (respect), numerous mortals get destroyed. The wise Spouse looks at that bride, who keeps His fear in her heart and gets her primal forces in control to get accepted (By Him). Having fear and respect for Ekankar in her heart, she meditates on Him (her Spouse) through the Guru. I was highly conceited (sitting on the mountain) and I had strong longing for Maya, but when I saw Him, I have felt Him close to me, because I overcame my strong longing for Maya through the Guru’s shabda. I have quaffed His name-nectar and got satiated. All are asking from Him, but He gives to that one with whom He is pleased in the Guru’s company.
A seeker’s best bet is to remain in a company that is involved in the Creator’s praise and it advocates to fill the life with virtues:
ਢੰਢੋਲਤ ਢੂਢਤ ਹਉ ਫਿਰੀ ਢਹਿ ਢਹਿ ਪਵਨਿ ਕਰਾਰਿ ॥
ਭਾਰੇ ਢਹਤੇ ਢਹਿ ਪਏ ਹਉਲੇ ਨਿਕਸੇ ਪਾਰਿ ॥
ਅਮਰ ਅਜਾਚੀ ਹਰਿ ਮਿਲੇ ਤਿਨ ਕੈ ਹਉ ਬਲਿ ਜਾਉ ॥
ਤਿਨ ਕੀ ਧੂੜਿ ਅਘੁਲੀਐ ਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਉ ॥
ਮਨੁ ਦੀਆ ਗੁਰਿ ਆਪਣੈ ਪਾਇਆ ਨਿਰਮਲ ਨਾਉ ॥
ਜਿਨਿ ਨਾਮੁ ਦੀਆ ਤਿਸੁ ਸੇਵਸਾ ਤਿਸੁ ਬਲਿਹਾਰੈ ਜਾਉ ॥
ਜੋ ਉਸਾਰੇ ਸੋ ਢਾਹਸੀ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥
ਗੁਰ ਪਰਸਾਦੀ ਤਿਸੁ ਸੰਮ੍ਹ੍ਹਲਾ ਤਾ ਤਨਿ ਦੂਖੁ ਨ ਹੋਇ ॥੩੧॥
Dẖandẖolaṯ dẖūdẖaṯ ha-o firī dẖėh dẖėh pavan karār.
Bẖāre dẖahṯe dẖėh pa-e ha-ule nikse pār.
Amar ajācẖī har mile ṯin kai ha-o bal jā-o.
Ŧin kī ḏẖūṛ agẖulī-ai sangaṯ mel milā-o.
Man ḏī-ā gur āpṇai pā-i-ā nirmal nā-o.
Jin nām ḏī-ā ṯis sevsā ṯis balihārai jā-o.
Jo usāre so dẖāhsī ṯis bin avar na ko-e.
Gur parsādī ṯis sammĥlā ṯā ṯan ḏūkẖ na ho-e. ||31||
In essence: I have searched around; I have seen numerous people fallen down right on the life-river bank. Those who were loaded with Maya attachment fell flat and those who were free from it swam across. I sacrifice to those who meet the eternal and immeasurable Creator. In their refuge in utter humbleness, one gets exonerated. I pray to the eternal Master: kindly cause me to be in their company. I have surrendered my mind to my Guru and obtained the immaculate name of Ekankar. I serve the Guru who has blessed me with His name, and I sacrifice to him. Ekankar creates and destroys; there is none other than Him. If through the Guru, I keep Him in my mind, my body doesn’t suffer any pain.
Attachment creates a lot of miseries for us; most of our pains are a result of our attachment; the Guru suggests that it is better to get rid of it; loving our family is alright but getting attached to it can lead us to miseries. The reality is clear: no one is here forever but Prabh:
ਣਾ ਕੋ ਮੇਰਾ ਕਿਸੁ ਗਹੀ ਣਾ ਕੋ ਹੋਆ ਨ ਹੋਗੁ ॥
ਆਵਣਿ ਜਾਣਿ ਵਿਗੁਚੀਐ ਦੁਬਿਧਾ ਵਿਆਪੈ ਰੋਗੁ ॥
ਣਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਕਲਰ ਕੰਧ ਗਿਰੰਤਿ ॥
ਵਿਣੁ ਨਾਵੈ ਕਿਉ ਛੂਟੀਐ ਜਾਇ ਰਸਾਤਲਿ ਅੰਤਿ ॥
ਗਣਤ ਗਣਾਵੈ ਅਖਰੀ ਅਗਣਤੁ ਸਾਚਾ ਸੋਇ ॥
ਅਗਿਆਨੀ ਮਤਿਹੀਣੁ ਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥
ਤੂਟੀ ਤੰਤੁ ਰਬਾਬ ਕੀ ਵਾਜੈ ਨਹੀ ਵਿਜੋਗਿ ॥
ਵਿਛੁੜਿਆ ਮੇਲੈ ਪ੍ਰਭੂ ਨਾਨਕ ਕਰਿ ਸੰਜੋਗ ॥੩੨॥
Ņā ko merā kis gahī ṇā ko ho-ā na hog.
Āvaṇ jāṇ vigucẖī-ai ḏubiḏẖā vi-āpai rog.
Ņām vihūṇe āḏmī kalar kanḏẖ giranṯ.
Viṇ nāvai ki-o cẖẖūtī-ai jā-e rasāṯal anṯ.
Gaṇaṯ gaṇāvai akẖrī agṇaṯ sācẖā so-e.
Agi-ānī maṯihīṇ hai gur bin gi-ān na ho-e.
Ŧūtī ṯanṯ rabāb kī vājai nahī vijog.
Vicẖẖuṛi-ā melai parabẖū Nānak kar sanjog. ||32||
In essence: No one is (actually) mine (because all are perishable); none was and none shall ever be here forever; therefore, to whom should I hold on? We suffer in this coming and going because of the disease of our duality. Without Prabh’s name, men fall like a saline wall. How one can get liberated without His name? Eventually one falls into miseries without it. The mortal tries to describe Him in words, but Prabh is inexpressible. The mortal is ignorant and lacks His understanding. Without the Guru, the divine knowledge is not obtained. As a rebeck with broken string creates no sound (music), a man separated from Prabh cannot understand Him without the Guru. Oh Nanak! Prabh makes accessions for the separated ones to get united with Him.
ਤਰਵਰੁ ਕਾਇਆ ਪੰਖਿ ਮਨੁ ਤਰਵਰਿ ਪੰਖੀ ਪੰਚ ॥
ਤਤੁ ਚੁਗਹਿ ਮਿਲਿ ਏਕਸੇ ਤਿਨ ਕਉ ਫਾਸ ਨ ਰੰਚ ॥
ਉਡਹਿ ਤ ਬੇਗੁਲ ਬੇਗੁਲੇ ਤਾਕਹਿ ਚੋਗ ਘਣੀ ॥
ਪੰਖ ਤੁਟੇ ਫਾਹੀ ਪੜੀ ਅਵਗੁਣਿ ਭੀੜ ਬਣੀ ॥
ਬਿਨੁ ਸਾਚੇ ਕਿਉ ਛੂਟੀਐ ਹਰਿ ਗੁਣ ਕਰਮਿ ਮਣੀ ॥
ਆਪਿ ਛਡਾਏ ਛੂਟੀਐ ਵਡਾ ਆਪਿ ਧਣੀ ॥
ਗੁਰ ਪਰਸਾਦੀ ਛੂਟੀਐ ਕਿਰਪਾ ਆਪਿ ਕਰੇਇ ॥
ਅਪਣੈ ਹਾਥਿ ਵਡਾਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੩੩॥
Ŧarvar kā-i-ā pankẖ man ṯarvar pankẖī pancẖ.
Ŧaṯ cẖugėh mil ekse ṯin ka-o fās na rancẖ.
Uḏėh ṯa begul begule ṯakėh cẖog gẖaṇī.
Pankẖ ṯute fāhī paṛī avguṇ bẖīṛ baṇī.
Bin sācẖe ki-o cẖẖūtī-ai har guṇ karam maṇī.
Āp cẖẖadā-e cẖẖūtī-ai vadā āp ḏẖaṇī.
Gur parsādī cẖẖūtī-ai kirpā āp kare-i.
Apṇai hāth vadā-ī-ā jai bẖāvai ṯai ḏe-e. ||33||
In essence: Mortal’s body is like a tree and the mind bird lives in it along with the five birds, the five primal forces. If all of these birds peck only on the Creator’s name (love), the Maya temptations don’t trap them. Those who in hurry kept pecking on a lot of Maya stuff flew for more and more; eventually they would get weak and trapped to face hardships because of their greed and selfishness. Without Ekankar’s name, one cannot be saved from all the miseries and hardships, and His name is obtained as per His grace. We get liberated from all this only if the great Master wills. If He bestows His grace, one gets liberated from all this through the Guru’s blessings (guidance). All glories are in Akalpurakh’s hands. He blesses with the glories those with whom He is pleased.
The Guru asks us to make a choice from two ways of life: either one is to be content in Ekankar’s love or to follow one’s mind that is eager to follow the Maya pursuits. This idea becomes clear in the stanza number 36, in which the Guru says, "ਧਨੁ ਗਇਆ ਤਾ ਜਾਣ ਦੇਹਿ ਜੇ ਰਾਚਹਿ ਰੰਗਿ ਏਕ ॥"
CONTINUES…….
WishesGurdeep Singh
