Our Destiny

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The writer of our destiny is our mind; to change our destiny to be with Creator, we must counsel our mind. This is what Guru Nanak sahib tells us in the following shabda which is on SGGS, 662  

ਧਨਾਸਰੀ ਮਹਲਾ 1 ॥

ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥ ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥

ਦਰਗਹ ਘੜੀਅਹਿ ਤੀਨੇ ਲੇਖ ॥ ਖੋਟਾ ਕਾਮਿ ਨ ਆਵੈ ਵੇਖੁ ॥1॥

Ḏẖanāsrī mėhlā 1.

Kā-i-ā kāgaḏ man parvāṇā . Sir ke lekẖ na paṛai i-āṇā.

Ḏargėh gẖaṛī-ahi ṯīne lekẖ . Kẖotā kām na āvai vekẖ. ||1||

Raag Dhanasri, the bani of First Nanak.

In essence: The body is like a paper and the mind is a written ordinance on it, but the ignorant mortal doesn’t study the mind. In Har’s court, three kinds (the good, mediocre and low) of writs are scribed. You see that the wrong deed is of no avail.

The verses above are very subtle; just going after the words, we get nothing; the metaphor and analogies need to decipher to reach to the point. The Gurbani suggests us studying our minds to find what is important for us. Our minds create our destiny which thus becomes preordained; it is repeatedly said that it cannot be erased (because the mind is not counselled) Question: if it is inerasable destiny, what can we do? The Guru suggests that we are given all tools to become better; therefore, just don’t give up by saying it is inerasable and let it go as it is going. The Guru suggests by studying one’ mind and its inclinations, one should try to turn it toward Akalpurakh, who keeps His presence in all. In other words, we should search Akalpurakh’s presence within. If we don’t do it, our preordained inclinations will doom us.

ਨਾਨਕ ਜੇ ਵਿਚਿ ਰੁਪਾ ਹੋਇ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥1॥ ਰਹਾਉ ॥  

Nānak je vicẖ rupā ho-e . Kẖarā kẖarā ākẖai sabẖ ko-e. ||1|| Rahā-o.

Oh Nanak! If a person has purity, he/she acts piously, and all people applaud him/her in praise. Pause.

Now, the Guru gives example of the people filled with wrong inclinations as per their preordained writ; they don’t study the mind to change their inclinations; such kind of behavior leads the mind to filth.

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥

ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥2॥

Kāḏī kūṛ bol al kẖā-e . Barāhmaṇ nāvai jī-ā gẖā-e.

Jogī jugaṯ na jāṇai anḏẖ . Ŧīne ojāṛe kā banḏẖ. ||2||

The Qazi lies and lives on it. The Brahmin does ablution, but keeps ruining the beings. In ignorance of the divine knowledge, the Yogi doesn’t know the right way of living. All three of these kinds of people lack virtuous way of living and they head toward destruction.

 Now the Guru expresses how they actually should live to be worthy of Har’s union: when one starts reading one’s mind and a writ written on the paper body, then one changes the destiny:

ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ॥

 ਕਾਜੀ ਸੋ ਜੋ ਉਲਟੀ ਕਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ॥

ਸੋ ਬ੍ਰਾਹਮਣੁ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥3॥

So jogī jo jugaṯ pacẖẖāṇai . Gur parsādī eko jāṇai.

Kājī so jo ultī karai . Gur parsādī jīvaṯ marai.

So barāhmaṇ jo barahm bīcẖārai . Āp ṯarai sagle kul ṯārai. ||3||

That person is a Yogi, who understands the right way of living. With the Guru’s blessings (following the Guru), he deems Har’s creation and Har as the same one. That person is real Qazi, who turns away from Maya (bad inclinations) and with the Guru’s blessings, becomes detached while alive. That person is Brahmin, who reflects on Har and after realizing Har, gets liberated and helps others to be liberated.

ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥ ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥

ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ ॥ ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ ॥4॥5॥7॥

   Ḏānasbanḏ so-ī ḏil ḏẖovai . Musalmāṇ so-ī mal kẖovai.

Paṛi-ā būjẖai so parvāṇ . Jis sir ḏargėh kā nīsāṇ. ||4||5||7||

If one is wise, one will certainly clean one’s mind (by analyzing one’s inclinations). A Muslim who cleans the filth of his mind is a real Muslim in real sense. That person is educated and accepted one (Brahmin), who has a pass to enter Har’s court.

Thus, counselling the mind to become the love of the Creator is a tool to change our destiny if it is drowning us in the Maya pursuits, which eventually separates us from our Creator.

Wishes

G. Singh

www.gursoch.com

 

Living In His Love

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The Creator makes those people, who are in love with Him, realize His importance and makes them content. This is not what I say but it is expressed in the Gurbani. His name makes them fully happy and worry free. Let us look the following slok of the Second Guru, Guru Angad Sahib:

ਸਲੋਕ ਮਹਲਾ 2 ॥ ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥

Salok mėhlā 2. Jin vadi-ā-ī ṯere nām kī ṯe raṯe man māhi.

Nānak amriṯ ek hai ḏūjā amriṯ nāhi.

Slok of Second Nanak.

In essence: Oh Akalpurakh! Those persons who have the glory of your name remain drenched in your love internally. Oh Nanak! There is only one nectar: His Name; yes, there is no other nectar.

It is all about the psychological state of mind in which one’s mind feels totally content after one having the name- nectar. But there is one more fact that His name-nectar is obtained through the Guru’s blessing because the Guru guides the follower through the journey of living in His love:

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥

ਤਿਨ੍ੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥1॥

Nānak amriṯ manai māhi pā-ī-ai gur parsāḏ.

Ŧinĥī pīṯā rang si-o jinĥ ka-o likẖi-ā āḏ. ||1||

Oh Nanak! Akalpurakh’s name nectar is obtained within through the Guru’s blessings. Only those persons who are destined from the beginning taste His name nectar with love.

As per the above Slok, living in His love and enjoying this state of mind is actually preordained. As we see all utter His name, sing His praises but a few of them settle in contentment with a feeling to be with Him all the time, because those few ones are destined to be with Him all the time. Such a state of mind comes with His blessings.

Wishes.

G. Singh

www.gursoch.com

The Divine Awareness

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A few slok of Second Nanak on 954, SGGS, tell us that those who do not realize the importance of our universal Creator are blind metaphorically, because they fail to realize Him. They further say that the most important is to praise Him which sets one’s mind free from all worries and fears. The Guru gives examples of a blind person who cannot see and cannot guide; however, it is not his/her fault as he/she has no eyesight. And the Guru considers those who lack third eye to realize the Creator blind people because they are soaked in the Maya influences. Let us ponder of those verses: 

 ਸਲੋਕ ਮਃ 2 ॥

ਅੰਧੇ ਕੈ ਰਾਹਿ ਦਸਿਐ ਅੰਧਾ ਹੋਇ ਸੁ ਜਾਇ ॥

ਹੋਇ ਸੁਜਾਖਾ ਨਾਨਕਾ ਸੋ ਕਿਉ ਉਝੜਿ ਪਾਇ ॥

ਅੰਧੇ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ ॥

ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ ॥1॥

   Salok mėhlā 2.

Anḏẖe kai rāhi ḏasi-ai anḏẖā ho-e so jā-e.

Ho-e sujākẖā nānkā so ki-o ujẖaṛ pā-e.

Anḏẖe ehi na ākẖī-an jin mukẖ lo-iṇ nāhi.

Anḏẖe se-ī nānkā kẖasmahu gẖuthe jāhi. ||1||

Slok of Second Nanak

In essence: Oh Nanak! If one is blind, one may follow the path shown by another blind one, but if one can see, why should one go astray? Do not call blind those people who don’t have eyes. Oh Nanak! Those are blind persons who have strayed away from Akalpurakh.

Now the Guru explains why the Maya lovers fail to see Him all over; according to the Guru, one acts as per his or given consciousness provided by the Creator:

ਮਃ 2 ॥

ਸਾਹਿਬਿ ਅੰਧਾ ਜੋ ਕੀਆ ਕਰੇ ਸੁਜਾਖਾ ਹੋਇ ॥

ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਜੇ ਸਉ ਆਖੈ ਕੋਇ ॥

ਜਿਥੈ ਸੁ ਵਸਤੁ ਨ ਜਾਪਈ ਆਪੇ ਵਰਤਉ ਜਾਣਿ ॥

ਨਾਨਕ ਗਾਹਕੁ ਕਿਉ ਲਏ ਸਕੈ ਨ ਵਸਤੁ ਪਛਾਣਿ ॥2॥

   Mėhlā 2.

Sāhib anḏẖā jo kī-ā kare sujākẖā ho-e.

Jehā jāṇai ṯeho varṯai je sa-o ākẖai ko-e.

Jithai so vasaṯ na jāp-ī āpe varṯa-o jāṇ.

Nānak gāhak ki-o la-e sakai na vasaṯ pacẖẖāṇ. ||2||

Second Nanak.

In essence: If Prabh has blinded a person, then he/she can see only if Prabh makes him/her see; otherwise, that person acts as per his/her intellect regardless someone’s given good advice. That person in whose mind Prabh’s name doesn’t exist remains dominated by his/her self-conceit. Oh Nanak! How one can buy a thing if one doesn’t know about the thing.

In other words, one’s conceit blinds one from realizing the Divine awareness. So if one lacks eyesight, we should not deem him or her as blind, because this is what he or she is as per His Ordinance but those persons are indeed blind who fail to comprehend His Ordinance:

ਮਃ 2 ॥

ਸੋ ਕਿਉ ਅੰਧਾ ਆਖੀਐ ਜਿ ਹੁਕਮਹੁ ਅੰਧਾ ਹੋਇ ॥

ਨਾਨਕ ਹੁਕਮੁ ਨ ਬੁਝਈ ਅੰਧਾ ਕਹੀਐ ਸੋਇ ॥3॥

   Mėhlā 2.

So ki-o anḏẖā ākẖī-ai jė hukmahu anḏẖā ho-e.

Nānak hukam na bujẖ-ī anḏẖā kahī-ai so-e. ||3||

The bani of Second Nanak

In essence: Do not call blind that person, who is blind (who has no eyes) as per His Will. Oh Nanak! A person who doesn’t understand Ekankar’s Will is really a blind person.

A blind man if goes to check gems how can he do that? As he cannot do that, instead appraising the gem, he would display his limitations.

ਸਲੋਕ ਮਃ 2 ॥

ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਰਤਨਾ ਪਰਖਣ ਜਾਇ ॥

ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਈ ਆਵੈ ਆਪੁ ਲਖਾਇ ॥1॥

  Salok mėhlā 2.

Nānak anḏẖā ho-e kai raṯnā parkẖaṇ jā-e.

Raṯnā sār na jāṇ-ī āvai āp lakẖā-e. ||1||

Sloka of Second Nanak

In essence: Oh Nanak! If a blind man goes to appraise jewels, he cannot know the worth of the jewels; instead he will exhibit his limitations.

Obviously the real experts of jewels do the right thing and in the same way the real Guru followers realize Naam, as per the Guru’s guidance and value the importance of The Creator:

ਮਃ 2 ॥

ਰਤਨਾ ਕੇਰੀ ਗੁਥਲੀ ਰਤਨੀ ਖੋਲੀ ਆਇ ॥

ਵਖਰ ਤੈ ਵਣਜਾਰਿਆ ਦੁਹਾ ਰਹੀ ਸਮਾਇ ॥

ਜਿਨ ਗੁਣੁ ਪਲੈ ਨਾਨਕਾ ਮਾਣਕ ਵਣਜਹਿ ਸੇਇ ॥

ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਨੀ ਅੰਧੇ ਵਤਹਿ ਲੋਇ ॥2॥

   Mėhlā 2.

Raṯnā kerī guthlī raṯnī kẖolī ā-e.

Vakẖar ṯai vaṇjāri-ā ḏuhā rahī samā-e.

Jin guṇ palai nānkā māṇak vaṇjahi se-e.

Raṯnā sār na jāṇnī anḏẖe vaṯėh lo-e. ||2||

Second Nanak

In essence: If the right appraiser opens a bag of jewels, the jewels’ value stands intact in the minds of the jewel-seller and the buyer. Oh Nanak! One who has virtues of praising Ekankar’s name can obtain the name jewel; otherwise, those who do not realize His name live in this world like blind people

 The Guru says that Ekankar’s name is precious and everyone cannot realize it; therefore, those, who talk merely without realizing it, make fool of themselves; however, the Satiguru who has realized His name makes his followers understand the worth of His name.

Wishes

G Singh

www.gursoch.com

 

 

Blessings

 Second Nanak literally learned about Guru Nanak’s mission after living with him for a while; before that, he had been a devotee of a Hindu Devi; his writings clearly state that he, after becoming one with Guru Nanak, prefers the Universal Creator to the rest of all those who were worshipped in his or before his time. Let us know how he shares his divine knowledge with his followers. His slokas on 1239, SGGS explicitly point out that only the Creator deserves all the praise:

ਮਹਲਾ 2 ॥ ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰੇ ਸੋਇ ਸਾਲਾਹਿ ॥

ਨਾਨਕ ਏਕੀ ਬਾਹਰਾ ਦੂਜਾ ਦਾਤਾ ਨਾਹਿ ॥

Mėhlā 2. Kīṯā ki-ā salāhī-ai kare so-e sālāhi.

Nānak ekī bāhrā ḏūjā ḏāṯā nāhi.

Second Nanak.

In essence: Why to praise the created one; praise the Creator, who creates. Oh Nanak! There is only One Beneficent Creator, there is none other.

Except the all-pervading Creator, rest what we see is His creation; therefore, He is above the Creation and should be praised.  

ਕਰਤਾ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕੀਤਾ ਆਕਾਰੁ ॥ ਦਾਤਾ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥

Karṯā so salāhī-ai jin kīṯā ākār. Ḏāṯā so salāhī-ai jė sabẖsai ḏe āḏẖār.

That Creator, who has fashioned the creation, should be praised. That Beneficent Creator, who supports all the lives, should be praised.

The universal Creator is the source of all that we see; in our minds, His praise must be imprinted.

ਨਾਨਕ ਆਪਿ ਸਦੀਵ ਹੈ ਪੂਰਾ ਜਿਸੁ ਭੰਡਾਰੁ ॥ ਵਡਾ ਕਰਿ ਸਾਲਾਹੀਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥2॥

   Nānak āp saḏīv hai pūrā jis bẖandār. Vadā kar salāhī-ai anṯ na pārāvār. ||2||

Oh Nanak! Prabh is eternal and brimful are His treasures; deeming Him as the greatest, praise Him, who is beyond limits.

Thus, His treasures are perfect and He is forever. He should be praised.

ਸਲੋਕ ਮਹਲਾ 2 ॥  ਤਿਸੁ ਸਿਉ ਕੈਸਾ ਬੋਲਣਾ ਜਿ ਆਪੇ ਜਾਣੈ ਜਾਣੁ ॥

ਚੀਰੀ ਜਾ ਕੀ ਨਾ ਫਿਰੈ ਸਾਹਿਬੁ ਸੋ ਪਰਵਾਣੁ ॥  ਚੀਰੀ ਜਿਸ ਕੀ ਚਲਣਾ ਮੀਰ ਮਲਕ ਸਲਾਰ ॥

ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਭਲੀ ਕਾਰ ॥  ਜਿਨ੍ਾ ਚੀਰੀ ਚਲਣਾ ਹਥਿ ਤਿਨ੍ਾ ਕਿਛੁ ਨਾਹਿ ॥

ਸਾਹਿਬ ਕਾ ਫੁਰਮਾਣੁ ਹੋਇ ਉਠੀ ਕਰਲੈ ਪਾਹਿ ॥  ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥

ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥1॥

Salok mėhlā 2.  Ŧis si-o kaisā bolṇā jė āpe jāṇai jāṇ.

Cẖīrī jā kī nā firai sāhib so parvāṇ.  Cẖīrī jis kī cẖalṇā mīr malak salār.

Jo ṯis bẖāvai nānkā sā-ī bẖalī kār.  Jinĥā cẖīrī cẖalṇā hath ṯinĥā kicẖẖ nāhi.

Sāhib kā furmāṇ ho-e uṯẖī karlai pāhi.  Jehā cẖīrī likẖi-ā ṯehā hukam kamāhi.

Gẖale āvahi nānkā saḏe uṯẖī jāhi. ||1||

Slok of Second Nanak.

In essence: What to say to Akalpurakh, who himself knows everything? Only that Master is worthy to be Master whose order cannot be challenged. All kings, nobles, and commanders are subject to His ordnance. Oh Nanak! Only that deed is good, which pleases Akalpurakh. Those persons who are subject to His (about death) ordinance have nothing in their hands. As per the Master’s ordinance, the people take the road and as per His ordinance, they act. Oh Nanak! The mortals come here when Akalpurakh sends them and they depart as He calls them back.

In this sloka, the Guru stresses that we all including the powerful rulers live under His ordinance, which is unquestionable. Our destiny is under His ordinance; He sends us here, and as he calls us back, we go. No one can challenge His authority.

ਮਹਲਾ 2 ॥  ਸਿਫਤਿ ਜਿਨਾ ਕਉ ਬਖਸੀਐ ਸੇਈ ਪੋਤੇਦਾਰ ॥

ਕੁੰਜੀ ਜਿਨ ਕਉ ਦਿਤੀਆ ਤਿਨ੍ਾ ਮਿਲੇ ਭੰਡਾਰ ॥

   Mėhlā 2.  Sifaṯ jinā ka-o bakẖsī-ai se-ī poṯeḏār.

Kunjī jin ka-o ḏiṯī-ā ṯinĥā mile bẖandār.

Second Nanak.

In essence: Those persons whom Akalpurakh blesses with His praise become treasurers. Those persons who are blessed with the key of the treasures (His name) get the treasure (His name).

One can praise Him only if one is blessed to do so; thus, a blessed one involves in His name praise.

ਜਹ ਭੰਡਾਰੀ ਹੂ ਗੁਣ ਨਿਕਲਹਿ ਤੇ ਕੀਅਹਿ ਪਰਵਾਣੁ ॥

ਨਦਰਿ ਤਿਨ੍ਾ ਕਉ ਨਾਨਕਾ ਨਾਮੁ ਜਿਨ੍ਾ ਨੀਸਾਣੁ ॥2॥

Jah bẖandārī hū guṇ niklahi ṯe kī-ah parvāṇ.

Naḏar ṯinĥā ka-o nānkā nām jinĥā nīsāṇ. ||2||

Those persons in whose treasures are virtues are called the accepted devotees. Oh Nanak! Har’s grace is on those persons, who are blessed with His name-pass.

In the above Slok, the Guru now makes it clear that as we must praise Him, but we also gather virtues to be worthy of praising Him. The virtues we have make us accepted in His court. So, those whom He blesses obtains His name entry to be with Him.

Wishes

G. Singh

https://www.gursoch.com

 

Life And His Naam

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Second Nanak while expressing his views on the worldly affairs, guides his followers to get indulge in the Creator’s praise. All the slokas given below address almost the same ideas. They are on “SGGS 1238. First, he says that the Creator has set up this world in which people get involved seriously; however, they behave under His ordinance only:

 ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ਹੈ ਵੇਖੈ ਧੰਧੈ ਲਾਇ ॥

ਕਿਸੈ ਥੋੜਾ ਕਿਸੈ ਅਗਲਾ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥

Sabẖnā sāhib ek hai vekẖai ḏẖanḏẖai lā-e.

Kisai thoṛā kisai aglā kẖālī ko-ī nāhi.

He is the Master of all; by assigning them to different tasks, He watches them. He has assigned tasks to all, to some a little and to some a lot.

And the worldly game goes on:

ਆਵਹਿ ਨੰਗੇ ਜਾਹਿ ਨੰਗੇ ਵਿਚੇ ਕਰਹਿ ਵਿਥਾਰ ॥

ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਣੀਐ ਅਗੈ ਕਾਈ ਕਾਰ ॥1॥

Āvahi nange jāhi nange vicẖe karahi vithār. 

Nānak hukam na jāṇī-ai agai kā-ī kār. ||1||

The mortals come naked (with nothing) and depart with nothing, but still, they keep expanding the worldly establishments. Oh Nanak! It is not known what kind of task one will be assigned hereafter as per His ordinance?

As people get wealth, they build big houses and businesses as if they would live here forever by being unaware what will be the next stop; eventually they depart from this world empty handed.  They go from here as per His ordinance, but if one understands His ordinance, one holds on to Him:

ਸਲੋਕ ਮਹਲਾ 2 ॥

ਸਾਹ ਚਲੇ ਵਣਜਾਰਿਆ ਲਿਖਿਆ ਦੇਵੈ ਨਾਲਿ ॥

ਲਿਖੇ ਉਪਰਿ ਹੁਕਮੁ ਹੋਇ ਲਈਐ ਵਸਤੁ ਸਮ੍ਾਲਿ ॥

Salok mėhlā 2.

Sāh cẖale vaṇjāri-ā likẖi-ā ḏevai nāl.

Likẖe upar hukam ho-e la-ī-ai vasaṯ samĥāl.

Slok of Second Nanak.

The traders who came here have departed from here as per the destiny. As per the destiny, Ekankar’s Will prevails; therefore, His name should be enshrined in the heart.

So some people hold on to Him but many don’t; however, those who do profit from this life and the rest of them lose this life chance:

ਵਸਤੁ ਲਈ ਵਣਜਾਰਈ ਵਖਰੁ ਬਧਾ ਪਾਇ ॥

ਕੇਈ ਲਾਹਾ ਲੈ ਚਲੇ ਇਕਿ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ॥

Vasaṯ la-ī vaṇjāra-ī vakẖar baḏẖā pā-e.

Ke-ī lāhā lai cẖale ik cẖale mūl gavā-e.

(Thus) Those persons who deal in His name hold on to it. This way, some people profit from it and some others lose even the given capital (the given life-chance is lost). 

Thus, Guru stresses on keeping the Creator’s in the mind while living the given life.

Wishes

G.Singh

www.gursoch.com

 

Ignorance And The Divine Experience And The Divine Will

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In the Gurbani, blind word is used to define the ignorant and inexperienced person. We listen often a talk about divine experience from those who actually don’t have it; consequently, we are misled about it. On 953 and 854, SGGS, Guru Angad Dev Ji, the second Nanak addresses this issue. Let us look at:

ਮਃ 2 ॥

ਰਤਨਾ ਕੇਰੀ ਗੁਥਲੀ ਰਤਨੀ ਖੋਲੀ ਆਇ ॥ ਵਖਰ ਤੈ ਵਣਜਾਰਿਆ ਦੁਹਾ ਰਹੀ ਸਮਾਇ ॥

ਜਿਨ ਗੁਣੁ ਪਲੈ ਨਾਨਕਾ ਮਾਣਕ ਵਣਜਹਿ ਸੇਇ ॥ ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਨੀ ਅੰਧੇ ਵਤਹਿ ਲੋਇ ॥2॥

Mėhlā 2.

Raṯnā kerī guthlī raṯnī kẖolī ā-e. Vakẖar ṯai vaṇjāri-ā ḏuhā rahī samā-e.

Jin guṇ palai nānkā māṇak vaṇjahi se-e. Raṯnā sār na jāṇnī anḏẖe vaṯėh lo-e. ||2|| (963)

Second Nanak

In essence: If the right appraiser opens a bag of jewels, the jewels’ value stands intact in the minds of the jewel-seller and the buyer. Thus, Oh Nanak! One who has virtues of praising Ekankar’s name can obtain the name jewel; otherwise, those who do not realize His name live in this world like blind people

 The Guru says that Ekankar’s name is precious and everyone cannot realize it; therefore, those, who talk merely without realizing it, make fool of themselves; however, the Satiguru who has realized His name makes his followers understand the worth of His name.

ਸਲੋਕ ਮਃ 2 ॥

ਅੰਧੇ ਕੈ ਰਾਹਿ ਦਸਿਐ ਅੰਧਾ ਹੋਇ ਸੁ ਜਾਇ ॥ ਹੋਇ ਸੁਜਾਖਾ ਨਾਨਕਾ ਸੋ ਕਿਉ ਉਝੜਿ ਪਾਇ ॥

ਅੰਧੇ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ ॥ ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ ॥1॥ ( 954 )

Salok mėhlā 2.

Anḏẖe kai rāhi ḏasi-ai anḏẖā ho-e so jā-e.  Ho-e sujākẖā nānkā so ki-o ujẖaṛ pā-e.

Anḏẖe ehi na ākẖī-an jin mukẖ lo-iṇ nāhi.   Anḏẖe se-ī nānkā kẖasmahu gẖuthe jāhi. ||1|| (954 )

Slok of Second Nanak

In essence: Oh Nanak! If one is blind, one may follow the path shown by another blind one, but if one can see, why should one go astray? Do not call blind those people who don’t have eyes. Oh Nanak! Those are blind persons who have strayed away from Akalpurakh.

Then the Guru elaborates it further:

ਮਃ 2 ॥

ਸਾਹਿਬ ਅੰਧਾ ਜੋ ਕੀਆ ਕਰੇ ਸੁਜਾਖਾ ਹੋਇ ॥ ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਜੇ ਸਉ ਆਖੈ ਕੋਇ ॥

ਜਿਥੈ ਸੁ ਵਸਤੁ ਨ ਜਾਪਈ ਆਪੇ ਵਰਤਉ ਜਾਣਿ ॥ ਨਾਨਕ ਗਾਹਕੁ ਕਿਉ ਲਏ ਸਕੈ ਨ ਵਸਤੁ ਪਛਾਣਿ ॥2॥

Mėhlā 2.

Sāhib anḏẖā jo kī-ā kare sujākẖā ho-e.  Jehā jāṇai ṯeho varṯai je sa-o ākẖai ko-e.

Jithai so vasaṯ na jāp-ī āpe varṯa-o jāṇ.  Nānak gāhak ki-o la-e sakai na vasaṯ pacẖẖāṇ. ||2||

Second Nanak.

In essence: If Prabh has blinded a person, then he/she can see only if Prabh makes him/her see; otherwise, that person acts as per his/her intellect regardless someone’s given good advice. That person in whose mind Prabh’s name doesn’t exist remains dominated by his/her self-conceit. Oh Nanak! How one can buy a thing if one doesn’t know about the thing.

ਮਃ 2 ॥

ਸੋ ਕਿਉ ਅੰਧਾ ਆਖੀਐ ਜਿ ਹੁਕਮਹੁ ਅੰਧਾ ਹੋਇ ॥  ਨਾਨਕ ਹੁਕਮੁ ਨ ਬੁਝਈ ਅੰਧਾ ਕਹੀਐ ਸੋਇ ॥3॥

Mėhlā 2.

So ki-o anḏẖā ākẖī-ai jė hukmahu anḏẖā ho-e. Nānak hukam na bujẖ-ī anḏẖā kahī-ai so-e. ||3||

The bani of Second Nanak

In essence: Do not call blind that person, who is blind (who has no eyes) as per His Will. Oh Nanak! A person who doesn’t understand Ekankar’s Will is really a blind person.

Thus, the Guru enlightens the followers just to follow the Guru who has experienced the Creator and to realize His Will.

Wishes

G Singh

www.gursoch.com

 

The Spring And Beyond

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The spring season represents happiness through blooming, taking it as a symbol, Second Nanak tells the followers to keep the memory of the universal Creator in their minds to remain in a state of mind in which the mind stays calm in happiness. The following 2 slokas of the Guru explain this; these slokas are on SGGS 791

ਮਹਲਾ 2 ॥ ਨਾਨਕ ਤਿਨਾ ਬਸੰਤੁ ਹੈ ਜਿਨ੍ਹ੍ਹ ਘਰਿ ਵਸਿਆ ਕੰਤੁ ॥

 ਜਿਨ ਕੇ ਕੰਤ ਦਿਸਾਪੁਰੀ ਸੇ ਅਹਿਨਿਸਿ ਫਿਰਹਿ ਜਲੰਤ ॥2॥

Mėhlā 2. Nānak ṯinā basanṯ hai jinĥ gẖar vasiā kanṯ.

Jin ke kanṯ ḏisāpurī se ahinis firėh jalanṯ. ||2||9  (791)

 

Slok of Second Nanak.

In essence: Oh Nanak! Those persons, in whose hearts dwells their Spouse, Prabh, are enjoying the spring. Those ones whose spouse (Prabh) is far away burn day and night.

The presence of the Creator within, elevates one’s mind, and one understands that everything is in His Ordinance. The one who doesn’t keep His memory within gets hurts with the Maya influences.

In the following slok, the Guru suggests the followers further:

ਮਃ 2 ॥ ਪਹਿਲ ਬਸੰਤੈ ਆਗਮਨਿ ਤਿਸ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥

ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥2॥

Mėhlā 2. Pahil basanṯai āgman ṯis kā karahu bīcẖār.

Nānak so salāhī-ai jė sabẖsai ḏe āḏẖār. ||2|| (791 )

Slok of Second Nanak.

In essence: Akalpurakh, who has been here before the spring, reflect on Him. Oh Nanak! Akalpurakh who makes blossom all should be praised.

 Now the Guru reminds that the Creator who was here before the spring should be remembered and praised. It is He who is source of all and it is He who makes the nature bloom for your happiness.

Wishes.

G Singh

www.gursoch.com

 

The Real Love For The Creator

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There are many people who define the bani according to their understanding, but bottom line is to express what the Guru wants from his followers. The following two slokas are about getting attached to the Creator truly. People have set up their own techniques to be with the Creator, but the most important point is that one needs to be in love with the Creator. Here on 787, SGGS a sloka of the Second Guru makes this point very clear. Will the followers listen to the Guru, it is up to them:

ਮਃ 2 ॥ ਮਨਹਠਿ ਤਰਫ ਨ ਜਿਪਈ ਜੇ ਬਹੁਤਾ ਘਾਲੇ ॥

ਤਰਫ ਜਿਣੈ ਸਤ ਭਾਉ ਦੇ ਜਨ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰੇ ॥4॥

Mėhlā 2. Manhaṯẖ ṯaraf na jip-ī je bahuṯā gẖāle.

Ŧaraf jiṇai saṯ bẖā-o ḏe jan Nānak sabaḏ vīcẖāre. ||4||

Slok of Second Nanak.

In essence: Through obstinacy, if one utters Prabh’s name and works hard in this way, Prabh is not pleased. Oh Nanak! If one remembers Him and utters His name with sincerity and love, one can win Prabh’s favor.

When the followers ponder over the Guru’s given knowledge, they start loving the Creator. For loving Him, no conceit or greed or lust or attachment or anger should be in their minds, because these feelings do not let them succeed in loving Him. For it, only one needs to love the Creator and fear from Him while living and doing things, as under His fear, one remains truthful and content: As one fears others, one remains enveloped in many other kinds of fears.

On 594, SGGS the First Guru says :

ਮਃ 1 ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥

ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥2॥

Mėhlā 1. Nānak gālī kūṛī-ā bājẖ parīṯ kare-i.

Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe-e. ||2||

First Nanak.

In essence: Oh Nanak! Without loving Akalpurakh, all the talk about Him is false (why?), because as long as Akalpurakh keeps giving something good to the mortals, they remain happy to receive and they deem His given gifts as good (when they don’t get what they ask from Him, they change or they give negative comments or complain).

Thus, any one who wants to be with the Creator in this life must fall in love with Him. And falling in love with Him enlightens the devotees.

Wishes!

G. Singh

www.gursoch.com

 

 

 

What Company We Should Be In?

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In the following slokas, the Guru points out the nature of the human beings and their inclinations towards those who are in alike profession. He uses symbols, which I shall elaborate to understand it further. These slokas are on SGGS 788 and 791

ਮਃ 2 ॥ ਤੁਰਦੇ ਕਉ ਤੁਰਦਾ ਮਿਲੈ ਉਡਤੇ ਕਉ ਉਡਤਾ ॥

ਜੀਵਤੇ ਕਉ ਜੀਵਤਾ ਮਿਲੈ ਮੂਏ ਕਉ ਮੂਆ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕਾਰਣੁ ਕੀਆ ॥ 2॥

Mėhlā 2. Ŧurḏe ka-o ṯurḏā milai udṯe ka-o udṯā.

Jīvṯe ka-o jīvṯā milai mū-e ka-o mū-ā. Nānak so salāhī-ai jin kāraṇ kī-ā. ||2||

Slok of Second Nanak.

In essence: A walker meets a walker and those who fly meet other flying ones. One who is alive meets another alive one and dead one meets the dead ones. Oh Nanak! Only Akalpurakh who has fashioned this creation should be praised.

 The Guru says that one intends to get into a company according to one’s deeds; one likes to meet that one, who does the same work. If we understand that the word “walker or dead” is used for those, who are just into Maya, it makes complete sense that others who are also into Maya pursuits like to meet the Maya lovers. A person who is awakened from the Maya influences takes interest in those, who are awakened ones. In the end, the Guru advises that Akalpurakh creates all this and He stages this show; therefore, He should be praised.

In the following sloka, the Guru says that only those ones enjoy living here in real sense, who remember their Creator, the Master:  

ਮਹਲਾ 2 ॥ ਨਾਨਕ ਤਿਨਾ ਬਸੰਤੁ ਹੈ ਜਿਨ੍ਹ੍ਹ ਘਰਿ ਵਸਿਆ ਕੰਤੁ ॥

 ਜਿਨ ਕੇ ਕੰਤ ਦਿਸਾਪੁਰੀ ਸੇ ਅਹਿਨਿਸਿ ਫਿਰਹਿ ਜਲੰਤ ॥2॥

Mėhlā 2. Nānak ṯinā basanṯ hai jinĥ gẖar vasi-ā kanṯ.

Jin ke kanṯ ḏisāpurī se ahinis firėh jalanṯ. ||2|| {SGGS-791}

Slok of Second Nanak.

In essence: Oh Nanak! Those persons, in whose hearts dwells their Spouse, Prabh, are enjoying the spring. Those ones whose spouse is far away burn day and night (suffer).

In essence it means remembering the Creator  keeps one free from all worries. Forgetting Him, one gets into Maya pursuits and passes through miseries eventually.

Wishes

G.Singh

www.gursoch.com

Life Is Short, Don’t Forget The Creator

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As we see every day, many people behave with others unethically and rudely if they would be here forever. This shows how conceited they are. In such a state of mind, getting connected to the Creator is impossible. Through a few slokas, the Guru guides his Sikhs to remember our death, which is positively due sooner or later and to get connected to the Creator. These slokas are at 787, SGGS: 

ਸਲੋਕੁ ਮਃ 2 ॥ ਜਿਨੀ ਚਲਣੁ ਜਾਣਿਆ ਸੇ ਕਿਉ ਕਰਹਿ ਵਿਥਾਰ ॥

ਚਲਣ ਸਾਰ ਨ ਜਾਣਨੀ ਕਾਜ ਸਵਾਰਣਹਾਰ ॥1॥

Salok mėhlā 2. Jinī cẖalaṇ jāṇi-ā se ki-o karahi vithār.

Cẖalaṇ sār na jāṇnī kāj savāraṇhār. ||1||

Slok of Second Nanak.

In essence: Those people, who realize that one day from here they have to depart, why will they expand ostentations. Those persons who get involved in the worldly entanglements don’t realize their certain departure.

Usually when it is realized that we are not here eternally, we start believing in doing the right thing.

ਮਃ 2 ॥ ਰਾਤਿ ਕਾਰਣਿ ਧਨੁ ਸੰਚੀਐ ਭਲਕੇ ਚਲਣੁ ਹੋਇ ॥

ਨਾਨਕ ਨਾਲਿ ਨ ਚਲਈ ਫਿਰਿ ਪਛੁਤਾਵਾ ਹੋਇ ॥2॥

Mėhlā 2. Rāṯ kāraṇ ḏẖan sancẖī-ai bẖalke cẖalaṇ ho-e.

Nānak nāl na cẖal-ī fir pacẖẖuṯāvā ho-e. ||2||

Slok of Second Nanak.

In essence: One amasses wealth for the night, but in the morning, one has to depart. If one couldn’t take it as one departs, one would repent definitely.

                  People gather wealth with very bad means but the fact remains that they cannot take it with them when they die.

ਮਃ 2 ॥ ਬਧਾ ਚਟੀ ਜੋ ਭਰੇ ਨਾ ਗੁਣੁ ਨਾ ਉਪਕਾਰੁ ॥

ਸੇਤੀ ਖੁਸੀ ਸਵਾਰੀਐ ਨਾਨਕ ਕਾਰਜੁ ਸਾਰੁ ॥3॥

Mėhlā 2. Baḏẖā cẖatī jo bẖare nā guṇ nā upkār.

Seṯī kẖusī savārī-ai Nānak kāraj sār. ||3||

Slok of Second Nanak.

In essence: If one does something under pressure, it becomes useless. Oh Nanak! If one does it by putting one’s mind in it and feels happy to do that, one’s act will be fruitful.

 The Guru points out that there are some persons who do remember Akalpurakh just by being felt that others are doing it, or they do that just for the sake of doing it without sincerity. That kind of devotion is hopeless. If a person puts heart in it and doesn’t feel pressured, it brings fruits.

 The next slok elaborates it further:

ਮਃ 2 ॥ ਮਨਹਠਿ ਤਰਫ ਨ ਜਿਪਈ ਜੇ ਬਹੁਤਾ ਘਾਲੇ ॥

ਤਰਫ ਜਿਣੈ ਸਤ ਭਾਉ ਦੇ ਜਨ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰੇ ॥4॥

Mėhlā 2. Manhaṯẖ ṯaraf na jip-ī je bahuṯā gẖāle.

Ŧaraf jiṇai saṯ bẖā-o ḏe jan Nānak sabaḏ vīcẖāre. ||4||

Slok of Second Nanak.

In essence: Through obstinacy, if one utters Prabh’s name and works hard in this way, Prabh is not pleased. Oh Nanak! If one remembers Him and utters His name with sincerity and love, one can win Prabh’s favor.

                            Most vital thing is to fall in love with the Creator; by doing so, one gets coupled with Him forever. Merely doing rituals under pressure or show off is of no use. The Guru sums up that one should realize that no one lives here permanently and to indulge in bad deeds for the wealth is useless for the soul. After realizing it, one must love the Creator and praise Him by remaining absorbed in Him.

Wishes,

G Singh

www.gursoch.com

 

 

Respecting And Obeying Our Creator

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 On SGGS - 474, the following Slokas explain why we usually fail to get connected with the universal Creator. Basically, the Guru says that one who is deeply involved with other persons or things can never focus on the Creator. What happens, one’s involvement in others affects one negatively; consequently, one fails to get imbued with Him. Let’s look at those slokas of the Guru:

ਸਲੋਕੁ ਮਹਲਾ 2 ॥

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 ॥1॥

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||

Slok of Second Nanak.

In essence: What kind of is this love that clings to (so many) others too? Oh Nanak! That one only is real Ekankar’s lover, who remains absorbed in Him always. That person cannot be called a true Ekankar’s lover, who is happy if Ekankar blesses his/her good way, but he/she calls it bad if things happen contrary to his/her desires.

As the Creator is all present, we are very tiny before him; obviously, we should behave with Him respectfully and obediently.

ਮਹਲਾ 2 ॥

ਸਲਾਮੁ ਜਬਾਬੁ ਦੋਵੈ ਕਰੇ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਨਾਨਕ ਦੋਵੈ ਕੂੜੀਆ ਥਾਇ ਨ ਕਾਈ ਪਾਇ ॥2॥

Mėhlā 2.

Salām jabāb ḏovai kare mundẖhu gẖuthā jā-e. Nānak ḏovai kūṛī-ā thā-e na kā-ī pā-e. ||2||

Second Nanak.

In essence: That person who salutes but questions his Master has gone wrong from the start. Oh Nanak! Such both actions are false and useless.

 

ਸਲੋਕੁ ਮਹਲਾ 2 ॥

ਚਾਕਰੁ ਲਗੈ ਚਾਕਰੀ ਨਾਲੇ ਗਾਰਬੁ ਵਾਦੁ ॥ ਗਲਾ ਕਰੇ ਘਣੇਰੀਆ ਖਸਮ ਨ ਪਾਏ ਸਾਦੁ ॥

ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ ॥1॥  

Salok mėhlā 2.Cẖākar lagai cẖākrī nāle gārab vāḏ. Galā kare gẖaṇerī-ā kẖasam na pā-e sāḏ.

Āp gavā-e sevā kare ṯā kicẖẖ pā-e mān. Nānak jis no lagā ṯis milai lagā so parvān. ||1||

Slok of Second Nanak.

In essence: If a servant serves but also gets into argument with his master, he cannot please his master. If he gets rid of his conceit and serves his master, then he gets respect. Oh Nanak! A person who serves his Master and becomes one with Him is accepted by Him (Prabh).

Thus, as the Guru says, we need to be obediently and accept His ordinance. Questioning Him inflates our ego, which keeps us away from Him. As a servant desires to please his master and obeys and respects him, the Creator’s lovers should do the same to be with Him. When we fall in love with Him, we get out of duality.

Wishes

G. Singh

www.gursoch.com

 

The Divine light

 https://www.gursoch.com/

The Sun is a symbol of light, so is the moon, taking these symbols in consideration, Second Nanak expresses how the light provided by the real Guru is important to negate the darkness of ignorance/misinformation fed by other clever people in the public. On 463, please ponder over his sloka:

ਮਹਲਾ 2 ॥ ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥

ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥2॥

Mėhlā 2. Je sa-o cẖanḏā ugvahi sūraj cẖaṛėh hajār.

 Ėṯe cẖānaṇ hiḏi-āʼn gur bin gẖor anḏẖār. ||2||

Slok by Second Nanak.

In essence: If a hundred Moons and a thousand Suns rise, without the Guru, there will be still pitch of darkness (Metaphorically; it means without the Guru, regardless the light of one’s knowledge, one’s darkness of ignorance remains).

In context of the divine knowledge, the Guru deciphers one main tenant of the Sikhi, please read on:

ਮਹਲਾ 2 ॥ ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥

ਇਕਨ੍ਹ੍ਹਹਾ ਹੁਕਮਿ ਸਮਾਇ ਲਏ ਇਕਨ੍ਹ੍ਹਹਾ ਹੁਕਮੇ ਕਰੇ ਵਿਣਾਸੁ ॥

ਇਕਨ੍ਹ੍ਹਹਾ ਭਾਣੈ ਕਢਿ ਲਏ ਇਕਨ੍ਹ੍ਹਹਾ ਮਾਇਆ ਵਿਚਿ ਨਿਵਾਸੁ ॥

ਏਵ ਭਿ ਆਖਿ ਨ ਜਾਪਈ ਜਿ ਕਿਸੈ ਆਣੇ ਰਾਸਿ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥3॥

Mėhlā 2. Ih jag sacẖai kī hai koṯẖ-ṛī sacẖe kā vicẖ vās.

Iknĥā hukam samā-e la-e iknĥā hukme kare viṇās.

Iknĥā bẖāṇai kadẖ la-e iknĥā mā-i-ā vicẖ nivās.

Ėv bẖė ākẖ na jāp-ī jė kisai āṇe rās.

Nānak gurmukẖ jāṇī-ai jā ka-o āp kare pargās. ||3||

Slok of Second Nanak.

In essence: This world is a chamber of Har, and He resides in it.  To some people, as per His “will”, He unites with Him, and to some, He destroys. To Some people, He takes out of the Maya-influence, and to some, He keeps under its influence as per His “will”. It cannot also be explained to whom He will reclaim. Oh Nanak! Through the Guru, it is learnt when Har Himself enlightens the follower.

Some unbelievers would question, why to some He claims and to some why He doesn’t; the Guru states Hukam (Will) is beyond expression.  (ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥ Hukami Hovani Aakaar, Hukumu Na Kahiya Jaai M 1)

Believing in the Guru and indulging in the praise of all omnipresent Creator are the duties of a true Guru follower; otherwise, the Guru says:

ਸਲੋਕੁ ਮਹਲਾ 2 ॥ ਚਾਕਰੁ ਲਗੈ ਚਾਕਰੀ ਨਾਲੇ ਗਾਰਬੁ ਵਾਦੁ ॥

ਗਲਾ ਕਰੇ ਘਣੇਰੀਆ ਖਸਮ ਨ ਪਾਏ ਸਾਦੁ ॥

ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ ॥

ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ ॥1॥

   Salok mėhlā 2. Cẖākar lagai cẖākrī nāle gārab vāḏ.

Galā kare gẖaṇerī-ā kẖasam na pā-e sāḏ.

Āp gavā-e sevā kare ṯā kicẖẖ pā-e mān.

Nānak jis no lagā ṯis milai lagā so parvān. ||1||(474)

Slok of Second Nanak.

In essence: If a servant serves but also gets into argument with his master, he cannot please his master. If he gets rid of his conceit and serves his master, then he gets respect. Oh Nanak! A person who serves his Master and becomes one with Him is accepted by Him (Prabh)

Basically, the Guru states that ignoring one’s own thoughts, one should follow what the Guru says because the Guru tells how to experience Him since he had Him. His devotees should indulge in His praise, and how His Hukam works, they shouldn’t worry.

Wishes

G.Singh

www.gursoch.com