Not in the hard ways.

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As we learn, we know that to realize the Creator, in India, many ways were adopted by spiritual minded people, which led them to go astray without a guide who actually realized Him. On SGGS, 324, Bhagat Kabir guides such people by negating the importance of their paths. Here it is:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥ ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥1॥

 Ga-oṛī Kabīr jī.

Nagan firaṯ jou pā-ī-ai jog. Ban kā mirag mukaṯ sabẖ hog. ||1||

Raag Gaurhi, the bani of Bhagat Kabir.

In essence: If by roaming naked one can unite with Ekankar, the deer of forest will be emancipated.

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥ ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥1॥ ਰਹਾਉ ॥  

Ki-ā nāge ki-ā bāḏẖe cẖām. Jab nahī cẖīnas āṯam rām. ||1|| Rahā-o.

What can be obtained by living naked or wearing animal-skin if Ekankar is not realized? Pause.

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥ ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥2॥

Mūd mundā-e jou siḏẖ pā-ī. Mukṯī bẖed na ga-ī-ā kā-ī. ||2||

If by shaving one’s head, a spiritual perfection is obtained then why not any sheep has salvation?

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥ ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥3॥  

Binḏ rākẖ jou ṯarī-ai bẖā-ī. Kẖusrai ki-o na param gaṯ pā-ī. ||3||

If by becoming celibate one gets saved, why should not a eunuch get liberation?

ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ॥4॥4॥  

Kaho Kabīr sunhu nar bẖā-ī. Rām nām bin kin gaṯ pā-ī. ||4||4||(324)

Kabir says, “Oh Brothers! Without Akalpurakh’s name, whoever obtained salvation?”

Thus, Bhagat Kabir counsels the Creator-seekers to get imbued with His name means to live in His love. How to live in His love is taught by a Guru who has realized Him.

Wishes

G Singh  

https://www.gursoch.com

 

 

THUS, MAKES US THE GURU AWARE OF OUR FAULTS

  The second Guru Sahib explains how the true devotees should accept the ordinance of the Creator under which the mortals go through comforts and pains. The following his two slokas are on, SGGS, 474, lets ponder over them:

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).

If our living is not according the Guru teachings, which include to overcome the five negative instincts like self-conceit, jealousy, anger, greed and deep attachment, and we question Him, we are bond to suffer. In the following shabda, the Guru makes it clear that by doing bad deeds we should not expect better life:

ਮਹਲਾ 2 ॥

ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥ ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥2॥

   Mėhlā 2.

Jo jī-e ho-e so ugvai muh kā kahi-ā vā-o. Bīje bikẖ mangai amriṯ vekẖhu ehu ni-ā-o. ||2||

Second Nanak.

In essence: Only that becomes manifest what is in one’s mind; just merely talk is meaningless. How much is this reasonable that one grows poisonous plants and expects nectar from them?

Thus, neither mere talking helps us nor the bad deeds.

Wishes.

G Singh

www.gursoch.com

Life Without The Creator’s Love

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Without getting involved with the Creator, all relations and achievements are useless; thus, one should clean one’s mind with the Guru advice and live in His love. Only important is His love, the Guru says on SGGS, 631:

ਸੋਰਠਿ ਮਹਲਾ 9 ॥ ਮਨ ਕੀ ਮਨ ਹੀ ਮਾਹਿ ਰਹੀ ॥

ਨਾ ਹਰਿ ਭਜੇ ਨ ਤੀਰਥ ਸੇਵੇ ਚੋਟੀ ਕਾਲਿ ਗਹੀ ॥1॥ ਰਹਾਉ ॥

Soraṯẖ mėhlā 9. Man kī man hī māhi rahī .

Nā har bẖaje na ṯirath seve cẖotī kāl gahī. ||1|| Rahā-o. {SGGS-631}

Raag Sorath, the bani of Ninth Nanak.

In essence: The desires of the mortal’s remained unfulfilled; he neither remembered Har, nor served Har’s devotees, and now the death has caught him by the hair. Pause.

Kindly look at this:

“ਨਾ ਹਰਿ ਭਜਿਓ ਨ ਗੁਰ ਜਨੁ ਸੇਵਿਓ ਨਹ ਉਪਜਿਓ ਕਛੁ ਗਿਆਨਾ ॥    

Nā har bẖaji-o na gur jan sevi-o nah upji-o kacẖẖ gi-ānā.” {SGGS-632}

In the Gurmat, Tirath/Pilgrimage is the Guru or His devotees’ company. The Guru doesn’t promote pilgrimage-concept. If in the History, the Guru went at pilgrimaging places,  his goal was to enlighten the seekers; the Guru says that by doing ablution at such places, the mind is not cleaned; therefore, taking the meaning of “Tirath” as pilgrimage is not right. Here is just one reference (1328 SGGS):

ਪ੍ਰਭਾਤੀ ਮਹਲਾ 1 ॥

ਅੰਮ੍ਰਿਤੁ ਨੀਰੁ ਗਿਆਨਿ ਮਨ ਮਜਨੁ ਅਠਸਠਿ ਤੀਰਥ ਸੰਗਿ ਗਹੇ ॥

ਗੁਰ ਉਪਦੇਸਿ ਜਵਾਹਰ ਮਾਣਕ ਸੇਵੇ ਸਿਖੁ ਸ਼ ਖੋਜਿ ਲਹੈ ॥1॥

Parbẖāṯī mėhlā 1.

Amriṯ nīr gi-ān man majan aṯẖsaṯẖ ṯirath sang gahe.

Gur upḏes javāhar māṇak seve sikẖ so kẖoj lahai. ||1|| {SGGS-1328}

Raag Parbhati, the bani of First Nanak.

In essence: The Guru’s nectar of divine knowledge of Akalpurakh is an ablution done on a pilgrimaging place; cleaning mind with this nectar (advice through the Gurbani) is equal to sixty-eight pilgrimages, and the Guru’s guidance is precious jewel. A person who follows the Guru obtains this jewel (His name) by searching it (with the help of Guru).

ਗੁਰ ਸਮਾਨਿ ਤੀਰਥੁ ਨਹੀ ਕੋਇ ॥ ਸਰੁ ਸੰਤੋਖੁ ਤਾਸੁ ਗੁਰੁ ਹੋਇ ॥1॥ ਰਹਾਉ ॥

   Gur samān ṯirath nahī ko-e .  Sar sanṯokẖ ṯās gur ho-e. ||1|| Rahā-o. {SGGS-1328}

There is no other pilgrimage equal to the Guru (Here pilgrimage is used to convey the act of cleaning the filthy mind through living as per the Guru’s advice). No pilgrimage-ablution cleans the soul as the Guru does; therefore, no other pilgrimage is equal to the Guru); only the Guru is an ocean of contentment. Pause.

Back to the Shabda of Ninth Nanak:

ਦਾਰਾ ਮੀਤ ਪੂਤ ਰਥ ਸੰਪਤਿ ਧਨ ਪੂਰਨ ਸਭ ਮਹੀ ॥

ਅਵਰ ਸਗਲ ਮਿਥਿਆ ਏ ਜਾਨਉ ਭਜਨੁ ਰਾਮੁ ਕੋ ਸਹੀ ॥1॥

Ḏārā mīṯ pūṯ rath sampaṯ ḏẖan pūran sabẖ mahī.

Avar sagal mithi-ā e jān-o bẖajan rām ko sahī. ||1|| {SGGS-631}

Oh Brother! All like wife, the sons, carriage, wealth, and the entire world are perishable; remember Prabh, who alone is eternal.

ਫਿਰਤ ਫਿਰਤ ਬਹੁਤੇ ਜੁਗ ਹਾਰਿਓ ਮਾਨਸ ਦੇਹ ਲਹੀ ॥

ਨਾਨਕ ਕਹਤ ਮਿਲਨ ਕੀ ਬਰੀਆ ਸਿਮਰਤ ਕਹਾ ਨਹੀ ॥2॥2॥

   Firaṯ firaṯ bahuṯe jug hāri-o mānas ḏeh lahī.

Nānak kahaṯ milan kī barī-ā simraṯ kahā nahī. ||2||2|| {SGGS-631}

Oh brother! By wandering through many ages, you got weary and now you have obtained human life. Oh Nanak! This is the time to meet Akalpurakh, why don’t you remember Him?

Wishes

G Singh

www.gursoch.com

 

The Creator and us

Bhagat Ravidas on 93, SGGS, says that there is no difference between Akalpurakh and His creation; through the enlightened ones, Akalpurakh imparts the knowledge about His being pervading all equally. Let us ponder over that shabda of his:

 ਸਿਰੀਰਾਗੁ ॥ ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥1॥

Sirīrāg. Ŧohī mohī mohī ṯohī anṯar kaisā. Kanak katik jal ṯarang jaisā. ||1||

Raag Sree Raag, the bani of Bhagat Ravidas.

In essence: Oh Akalpurakh! What is the difference between you and me? It is like a golden bracelet and the gold, and the water and its ripples.

ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥ ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥1॥ ਰਹਾਉ ॥

Ja-o pai ham na pāp karanṯā ahe ananṯā. Paṯiṯ pāvan nām kaise hunṯā. ||1|| Rahā-o.

Oh infinite Akalpurakh! If we, mortals, do not commit sins, how your name will be known as the redeemer of the sinners? Pause.

ਤੁਮ੍ਹ੍ਹ ਜੁ ਨਾਇਕ ਆਛਹੁ ਅੰਤਰਜਾਮੀ ॥ ਪ੍ਰਭ ਤੇ ਜਨੁ ਜਾਨੀਜੈ ਜਨ ਤੇ ਸੁਆਮੀ ॥2॥

Ŧumĥ jo nā-ik ācẖẖahu anṯarjāmī. Parabẖ ṯe jan jānījai jan ṯe su-āmī. ||2||

Oh Knower of everyone’s heart! You are my guide; you are my Master. It is figured out from the master what kind of his servant is, and from the servant, the master is known.

ਸਰੀਰੁ ਆਰਾਧੈ ਮੋ ਕਉ ਬੀਚਾਰੁ ਦੇਹੂ ॥ ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥3॥

Sarīr ārāḏẖai mo ka-o bīcẖār ḏehū. Raviḏās sam ḏal samjẖāvai ko-ū. ||3||

Oh Akalpurakh! Bless me to meditate on you as long as this body is alive. Bless Ravidas with the company of those persons, who can explain that you pervade all equally.

Thus, understanding Him and creating an urge to be with Him is what Bhagat Ravidas advises us. And we must be beyond fear and animosity as He is because we want to be with Him.

Wishes

G Singh

www.gursoch.com

Seeking Peace of Mind

Very interestingly, Shri Guru Angad Sahib counsels his followers that there is no end of our urges and wishes. And, they do not let us have a peace of mind. In this game, once we get trapped, we keep seeking various pleasures and forget our Creator. This Slok is on SGGS 147; let us ponder over it:

ਮਃ ੨ ॥ ਆਖਣੁ ਆਖਿ ਨ ਰਜਿਆ ਸੁਨਣਿ ਨ ਰਜੇ ਕੰਨ ॥

ਅਖੀ ਦੇਖਿ ਨ ਰਜੀਆ ਗੁਣ ਗਾਹਕ ਇਕ ਵੰਨ ॥

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੈ ਗਲੀ ਭੁਖ ਨ ਜਾਇ ॥

ਨਾਨਕ ਭੁਖਾ ਤਾ ਰਜੈ ਜਾ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਇ ॥੨॥ {ਪੰਨਾ 147}

Mėhlā 2.

Ākẖaṇ ākẖ na raji-ā sunaṇ na raje kann.

Akẖī ḏekẖ na rajī-ā guṇ gāhak ik vann.

Bẖukẖi-ā bẖukẖ na uṯrai galī bẖukẖ na jā-e.

Nānak bẖukẖā ṯā rajai jā guṇ kahi guṇī samā-e. ||2||

The bani of Second Nanak.

In essence: The mouth remains insatiate with talking and the ears with hearing (different kind of stuff). The eyes remain insatiate with seeing. Every organ has its own different urge to have more and more. The hunger (all kinds of urges are defined above) doesn’t go away by merely talking. Oh Nanak! The hunger of desires (stated above) is satiated only if one utters Akalpurakh’s praises and gets drenched in His virtues.

 Basically, the Guru advises us that since these desires with no end keep us away from our peace of mind-state, we should fall in love with our Creator and start praising Him in love to be in peace.

 Wishes!

 G. Singh

www.gursoch.com

 

The Bani That Enlightens

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On SGGS 1243, Shri Guru Angad Sahib explains how the philosophy of Shri Guru Nanak Sahib is better than those scriptures which take the believer into fruitless rituals while the mind remains engrossed in the Maya pursuits. Let us ponder over it:

ਸਲੋਕ ਮਃ 2 ॥ ਕਥਾ ਕਹਾਣੀ ਬੇਦਂੀ ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ ॥ 

ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ॥

ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ ॥ 

ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਤਤੁ ਵਖਾਣੀ ਗਿਆਨ ਧਿਆਨ ਵਿਚਿ ਆਈ ॥

ਗੁਰਮੁਖਿ ਆਖੀ ਗੁਰਮੁਖਿ ਜਾਤੀ ਸੁਰਤਂੀ ਕਰਮਿ ਧਿਆਈ ॥ 

ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ॥

ਨਾਨਕ ਅਗਹੁ ਹਉਮੈ ਤੁਟੈ ਤਾਂ ਕੋ ਲਿਖੀਐ ਲੇਖੈ ॥1॥

Salok mėhlā 2. Kathā kahāṇī beḏīʼn āṇī pāp punn bīcẖār. 

Ḏe ḏe laiṇā lai lai ḏeṇā narak surag avṯār.

Uṯam maḏẖim jāṯīʼn jinsī bẖaram bẖavai sansār.  

Amriṯ baṇī ṯaṯ vakẖāṇī gi-ān ḏẖi-ān vicẖ ā-ī.

Gurmukẖ ākẖī gurmukẖ jāṯī surṯīʼn karam ḏẖi-ā-ī. 

Hukam sāj hukmai vicẖ rakẖai hukmai anḏar vekẖai.

Nānak agahu ha-umai ṯutai ṯāʼn ko likī-ai lekẖai. ||1|| {SGGS –1243}

Slok of Second Nanak.

In essence: The teachings of the Vedas reflect on what a sin is and what a virtue is. It is told in there that what one gives here takes in the next life; thus, they take birth to be in hell and heaven (This is the detailed Karma expressed in those scriptures.). The world wanders in the doubt of high and low caste. The Guru’s nectarous bani expresses all about the origin, Akalpurakh; it has come through the divine knowledge obtained through Akalpurakh’s meditation. The Guru has uttered it and realized it and the followers contemplate it with Akalpurakh’s grace. (This is what Sikhi is all about). As per His Will, Akalpurakh fashions the creation, keeps it under His Ordinance and takes care of it.  Oh Nanak! First the conceit of the follower is eradicated and then he becomes acceptable to Akalpurakh.

Thus, in a nut shell, the Guru advises the followers to remain focus on improving themselves to be nice and worthy for the Creator. They need no ritual to please anyone but His meditation and praise.

Wishes

G Singh