Mind Thus speaks Ninth Nanak

It is very hard to change for a person,who is heavily involved in the Maya pursuits, to become a devotee of the Creator. Many of us, the Sikh-seekers, fail to understand what actually the Gurbani wants us to do. Our deep indulgence in the worldly affairs makes us think that by doing daily recitation of some banis will get us the ultimate freedom also known as “liberatated while alive”. We fail to realize that such kind of daily routine only prepares a ground for the spiritual realms, but never ever it leads to the spiritual goals the Gurbani talks about. The Gurus and the Bhagatas have tried to guide the followers to turn toward the Creator and to obtain liberation in different ways. It is common practice of the people to do rituals and already established religious acts without ever becoming honest toward their seers; in the Gurbani, hypocrisy is totally rejected especially in context of gaining a spiritual peak. In the following shabda, Ninth Nanak sums up how to be His true devotee. No detail of religious acts is promoted but a simple way of remembering the Creator. One’s religiosity should not bind one; instead it should free one from all bonds to see a vast world, as the Creator’s own play filled with negativity and positivity. The shabda is on 902, SGGS:

rwmklI mhlw 9 ] 
swDo kaun jugiq Ab kIjY ]

Raamkalee mehlaa 9. 
SaaDho ka-un jugat ab keejai.

Raag Ramkali, the bani of Ninth Nanak.

In essence: Oh Sants! What a way should be adopted through which

jw qy durmiq sgl ibnwsY rwm Bgiq mnu BIjY ]1] rhwau ]

Jaa tay durmat sagal binaasai raam bhagat man bheejai. ||1|| rahaa-o.

all ill-thoughts go away and the mind gets involved in Prabh’s meditation? Pause.

                The Guru puts a few questions, which he answers later on; below, the Guru gives a reason why it is difficult for the people, heavily involved in Maya pursuits, to turn toward the Creator, who has blessed them with so much:

mnu mwieAw mih auriJ rihE hY bUJY nh kCu igAwnw ] 

Man maa-i-aa meh urajh rahi-o hai boojhai nah kachh gi-aanaa.

The mortal doesn’t understand the divine knowledge, because he is involved in Maya. Again the Guru asks by remembering what name, one can obtain a status of liberation?

kaunu nwmu jgu jw kY ismrY pwvY pdu inrbwnw ]1] 

Ka-un naam jag jaa kai simrai paavai pad nirbaanaa.

What is that name by contemplating which asublime status can be obtained in this world?

           Now the Guru gives answers:

Bey dieAwl ik®pwl sMq jn qb ieh bwq bqweI ]

Bha-ay da-i-aal kirpaal sant jan tab ih baat bataa-ee.

By showing kindness, the Sants (the true devotees of Ekankaar) have told this:

srb Drm mwno iqh kIey ijh pRB kIriq gweI ]2] 

Sarab Dharam maano tih kee-ay jih parabh keerat gaa-ee. ||2||

If a person sings the praises of Akalpurakh, it means he has performed all the religious ceremonies.

rwm nwmu nru inis bwsur mih inmK eyk auir DwrY ]

Raam naam nar nis baasur meh nimakh ayk ur Dhaarai.

Oh Nanak! If he enshrines Prabh’s name in his heart momentarily day and night,

jm ko qRwsu imtY nwnk iqh Apuno jnmu svwrY ]3]2]

Jam ko taraas mitai naanak tih apuno janam savaarai. ||3||2||

his fear of death ends, and he makes his life successful.

              All stress is given on remembering the Creator; it doesn’t matter what name is used to remember Him. When one’s mind remembers the Creator in love, one turns only toward positivity found in the world; one keeps rejecting negativity.Such power holds the Creator’s name. In Japji, First Nanak goes in detail how much power the Creator’s name holds. It changes regular people into angels; it removes wickedness; it changes the mind to be a universal entity. It shatters its all bonds. Believing in His name and hearing His name create miracles (SGGS, 3). Remembering Him satiates the fickle mind. The life takes a harmonious turn never to fall into anxiety or frustration, and the Ordinance the Creator has put in force is understood. Nothing seems against His ordinance. The battle between the negativity and positivity becomes clear.Siding with the positivity, the seeker battles with the negativity to become a true warrior of the Creator. Then contentment takes over his or her mind’s frustration. This way, through remembering the Creator, we embellish our lives and we live our lives free from worries, bonds and ritualistic behavior. By simply discussing or debating, one’s mind never settles with His name. His name is chosen to enshrine the Creator’s memory in the mind so that by living in His memory, one can get rid of duality to become one with Him.

Humbly

G Singh

The Guru’s Prayer And Guidance

In Sri Guru Granth Sahib, there are many shabdas through which the Gurus and Bhagatas have prayed on behalf of the mortals and guided them toward the Creator and a virtuous way of life. In the following shabda, Fourth Nanak advises the mortals to battle with their five negative forces within to come clean to become worthy of Ekankaar, the Creator. What are those five ones? We know what those are, but we remain in denial about their destructive effect. For example, lust brings many people down to their knees socially, but how many people learn from it and get control over this negative force? Anger triggers unimaginable incidents that become a cause of social failures and other losses, but how many people get over it?  Attaching deeply to relations, wealth, property and so on forces the people to suffer severely in case of their loss; nonetheless, they keep drowning themselves in wrong pursuits for the cause of deep attachments. Greed triggers unending humiliation, vices, crimes, and frustration, but there are rare people, who have overcome it. Conceit makes the mortals shallow, and it forces them to behave meanly and cheaply, but do the people choose humility over conceit? If some people do, they are very rare. Understanding the intricateness of the mind, while advising the followers, the Guru says: the moth, the deer, the bumble bee, the elephant, and the fish lose their lives because of their just one flaw, but the mortals, who have not one but five flaws, can overcome their flaws through the Guru. The shabda is on 983, SGGS:

ਨਟ ਮਹਲਾ ੪ ॥ ਮੇਰੇ ਮਨ ਭਜੁ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥

ਹਮ ਪਾਪੀ ਬਹੁ ਨਿਰਗੁਣੀਆਰੇ ਕਰਿ ਕਿਰਪਾ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Nat mehlaa 4. Mayray man bhaj thaakur agam apaaray.

Ham paapee baho nirgunee-aaray kar kirpaa gur nistaaray. ||1|| rahaa-o.

Raag Nat, the bani of Fourth Nanak

In essence: Oh my mind! Meditate on Prabh, who is inaccessible and infinite. Oh Prabh! We are sinners and virtueless! Bestow your grace and save us through the Guru. Pause.   

               In the first verse, the Guru leads us toward the infinite Creator through a “self-addressing way of guiding others”, but in the second verse, he prays on behalf of all the mortals. We always feel that we have so many virtues, or we believe that we are perfect; nonetheless, our flaws beat us spiritually every day, and the Guru suggests us to be humble utterly. What virtues we have are actually given by our Creator; therefore, the Guru tries to make us realize to be grateful toward Him by eradicating our self-conceit. Humility over flows with unique pleasure, and it reduces our distance from our Creator. In the next verses, indirectly the Guru suggests us to have good environment through which we can sculpture ourselves to become worthy of realizing Akalpurakh; it is said in the Gurbani that one’s environment is a vital source to make one good or bad person; otherwise, without good environment (His devotees’ company), the flickering mind relapses back into vice; a prayer to be done before the Guru is made a base; actually the Guru guides us what to seek from  the  Guru for better environment, which is very vital for the spiritual progression:

ਸਾਧੂ ਪੁਰਖ ਸਾਧ ਜਨ ਪਾਏ ਇਕ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਿਆਰੇ ॥

ਰਾਮ ਨਾਮੁ ਧਨੁ ਪੂਜੀ ਦੇਵਹੁ ਸਭੁ ਤਿਸਨਾ ਭੂਖ ਨਿਵਾਰੇ ॥੧॥

Saadhoo purakh saadh jan paa-ay ik bin-o kara-o gur pi-aaray.

Raam naam Dhan poojee dayvhu sabh tisnaa bhookh nivaaray. ||1||

Oh my dear Guru! I humbly urge you to unite me in the company of Sants, because in their company, one becomes a true devotee. Bless me with the wealth of Prabh’s Naam that can satiate me.

                We have already set up our daily routine to make our living, but we haven’t realized in what kind of environment we can get attached to Akalpurakh. Through the Guru and in the company of Akalpurakh’s devotees, we involve with Akalpurakh’s name. Now the Guru explains how our flaws throw us in the grip of unending spiritual disaster. One flaw is enough to ruin our lives; therefore, there is no chance we can survive if we remain under the five negative forces. There is hope, the Guru says:

ਪਚੈ ਪਤੰਗੁ ਮ੍ਰਿਗ ਭ੍ਰਿੰਗ ਕੁੰਚਰ ਮੀਨ ਇਕ ਇੰਦ੍ਰੀ ਪਕਰਿ ਸਘਾਰੇ ॥

ਪੰਚ ਭੂਤ ਸਬਲ ਹੈ ਦੇਹੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਪ ਨਿਵਾਰੇ ॥੨॥

Pachai patang marig bharing kunchar meen ik indree pakar saghaaray.

Panch bhoot sabal hai dayhee gur satgur paap nivaaray. ||2||

The moth, the deer, the bumble bee, the elephant, and the fish are ruined by one flaw; however, in the mortal, there are fives flaws (the negative passions). Only the Satiguru can save them from the flaws.

             Yes, the Satiguru can save us from these five ones, but only if we live as per our Satiguru’s guidance; otherwise, wearing religious dresses will not do any good to us. Today, our Satiguru is Sri Guru Granth Sahib; if we make the advice given in Sri Guru Granth Sahib our goal of life, we will win over these five flaws. In the next verse, the Guru says that the essence in the religious scripture is to remember Ekankaar’s name in the company of His devotees.

ਸਾਸਤ੍ਰ ਬੇਦ ਸੋਧਿ ਸੋਧਿ ਦੇਖੇ ਮੁਨਿ ਨਾਰਦ ਬਚਨ ਪੁਕਾਰੇ ॥

ਰਾਮ ਨਾਮੁ ਪੜਹੁ ਗਤਿ ਪਾਵਹੁ ਸਤਸੰਗਤਿ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੩॥

Saastar bayd sodh sodh daykhay mun naarad bachan pukaaray.

Raam naam parhahu gat paavhu satsangat gur nistaaray. ||3||

I have contemplated what is said in the Vedas, the Shastras and the words of Sidhas and silent sages; if you learn how to contemplate Prabh’s name through the blessings of the Guru, you will obtain a sublime status; the Guru has saved millions of lives through the company of His devotees.

              The Guru verifies the importance of Akalpurakh’s name remembering in the company of His devotees. The spiritual environment is mandatory for the spiritual progression. In the spiritual environment, one’s heart enjoys that realm in which natural attraction is created toward Naam.

ਪ੍ਰੀਤਮ ਪ੍ਰੀਤਿ ਲਗੀ ਪ੍ਰਭ ਕੇਰੀ ਜਿਵ ਸੂਰਜੁ ਕਮਲੁ ਨਿਹਾਰੇ ॥

ਮੇਰ ਸੁਮੇਰ ਮੋਰੁ ਬਹੁ ਨਾਚੈ ਜਬ ਉਨਵੈ ਘਨ ਘਨਹਾਰੇ ॥੪॥

Pareetam pareet lagee parabh kayree jiv sooraj kamal nihaaray.

Mayr sumayr mor baho naachai jab unvai ghan ghanhaaray. ||4||

That person, in whose heart Prabh’s love blossoms, gets rejuvenated as the lotus blooms to see the sun and as the peacock dances to hear the cloud-roaring.

                In the above verses, the Guru verifies his experience, which we can also attain by getting attached to Akalpurakh.

ਸਾਕਤ ਕਉ ਅੰਮ੍ਰਿਤ ਬਹੁ ਸਿੰਚਹੁ ਸਭ ਡਾਲ ਫੂਲ ਬਿਸੁਕਾਰੇ ॥

ਜਿਉ ਜਿਉ ਨਿਵਹਿ ਸਾਕਤ ਨਰ ਸੇਤੀ ਛੇੜਿ ਛੇੜਿ ਕਢੈ ਬਿਖੁ ਖਾਰੇ ॥੫॥

Saakat ka-o amrit baho sinchahu sabh daal fool bisukaaray.

Ji-o ji-o niveh saakat nar saytee chhayrh chhayrh kadhai bikh khaaray. ||5||

The Maya lovers are like a tree that bears poisonous fruits even if it is irrigated with nectar. The more the people bow to a Maya lover, the more he pricks and spits poison.

                    The company of the Maya lovers will inspire us to get attractive to the enticing Maya that never let us have peace.

ਸੰਤਨ ਸੰਤ ਸਾਧ ਮਿਲਿ ਰਹੀਐ ਗੁਣ ਬੋਲਹਿ ਪਰਉਪਕਾਰੇ ॥

ਸੰਤੈ ਸੰਤੁ ਮਿਲੈ ਮਨੁ ਬਿਗਸੈ ਜਿਉ ਜਲ ਮਿਲਿ ਕਮਲ ਸਵਾਰੇ ॥੬॥

Santan sant saadh mil rahee-ai gun boleh par-upkaaray.

Santai sant milai man bigsai ji-o jal mil kamal savaaray. ||6||

We should keep associating with Prabh’s sants, because they utter Prabh’s praise and think well being of the public. As the lotus blossoms with water, Prabh’s sants blossom to see His devotees.

           Akalpurakh’s devotees are our best source to live worry-free in the world dominated with Maya. In their company, we learn that our happiness lies in the Gurbani.

ਲੋਭ ਲਹਰਿ ਸਭੁ ਸੁਆਨੁ ਹਲਕੁ ਹੈ ਹਲਕਿਓ ਸਭਹਿ ਬਿਗਾਰੇ ॥

 ਮੇਰੇ ਠਾਕੁਰ ਕੈ ਦੀਬਾਨਿ ਖਬਰਿ ਹ+ਈ ਗੁਰਿ ਗਿਆਨੁ ਖੜਗੁ ਲੈ ਮਾਰੇ ॥੭॥

Lobh lahar sabh su-aan halak hai halki-o sabheh bigaaray.

Mayray thaakur kai deebaan khabar ho-ee gur gi-aan kharhag lai maaray. ||7||

The wave of greed is like a mad dog that bites and infects others. When the news about it reaches the Prabh’s court, the dog of greed is killed with the Guru’s divine knowledge.

             Our greed leads us to spiritual suicide. Let us do away with it once for all; let us become happy to have what comes on our ways through truthful efforts. Our Satiguru says that our goal of life shouldn’t be getting wealth more and more but to be satisfied with what we earn through honesty.

ਰਾਖੁ ਰਾਖੁ ਰਾਖੁ ਪ੍ਰਭ ਮੇਰੇ ਮੈ ਰਾਖਹੁ ਕਿਰਪਾ ਧਾਰੇ ॥

ਨਾਨਕ ਮੈ ਧਰ ਅਵਰ ਨ ਕਾਈ ਮੈ ਸਤਿਗੁਰੁ ਗੁਰੁ ਨਿਸਤਾਰੇ ॥੮॥੬॥ ਛਕਾ ੧ ॥ (ਪੰਨਾ 983)

Raakh raakh raakh parabh mayray mai raakho kirpaa Dhaaray.

Naanak mai Dhar avar na kaa-ee mai satgur gur nistaaray. ||8||6|| chhakaa 1.

Oh my Prabh! Save me by bestowing your kindness. Oh Nanak! I have no other support but the Satiguru, who ferries across (by keeping me in his company). 

              Believing in the Satiguru is a deciding factor for our spiritual progression; it is our responsibility to give our hearts to our Guru and enjoy his given bliss that will last forever.

Humbly

G Singh