anantsingh

The Experience beyond Science or rationality

As I read Guru Nanak, I do not believe that what he has given to his Sikhs is about science and its discoveries in context of the Creator; finding science from religious scriptures is a common fallacy; the science is an open field of conquering possibilities, but it is not complete in its mission, and it never will be. What the Guru says while talking about infinite form of the Creator can possibly resemble with some facts we know today about the universe through science; however, the Guru hasn’t disclosed scientific facts intentionally. I have read some Muslims writers on the net who are bent upon proving that actually Holy Quran is mentioning things which were not known to the public at the time of their prophet, some Hindus are trying to prove that the concept of airplane exists in Vedas on the base of a word “wahan” used in the scriptures, and such a list of boasters of various faiths goes on; unfortunately, some Sikhs are also trying to contend with those boasters. Guru Nanak has declared that it is impossible to define infinity; therefore, it is not possible to express the infinite Creator. That teaches us a lesson to avoid describing that which is beyond words. Taking evolution of the world as a base, in the issue of The Sikh Bulleten” (January 2012), Dr Chahal, has tried to prove that Guru Nanak doesn’t believe in a soul or in after death scenario , and he also believes that the past deeds are not responsible for the current miseries one endures as it is said often in Hindu ideology that everything occurs because of past “Karma”; how far Dr Chahal understands the Guru in this context, we shall look at it by addressing the quotes he has introduced to us from Gurbani to justify the Guru’s thinking in his conclusion. In the article, Dr Chahal believes that Guru Nanak doesn’t believe in existence of “soul” but a principle of evolution; though Guru Nanak came before Charles Darwin (1809-1882), he introduces to the mankind “the evolution of life”; in a nut shell; it is fair to say that according to Dr Chahal, the Guru believes that there is a body formed from five elements, and it comes into life with consciousness; as it crumbles, everything finishes right here; this human body has reached to its form through an evolution which is described in Sri Guru Granth Sahib. To support that idea, he gives some quotes; I have no intention to criticize what Dr Chahal believes in just as I, being a strong believer of the Creator, have no problem with an atheist who may suspect me to be in an illusion. Whatever such atheist may say about me, will not shatter my faith in the Creator. In the same manner, Dr Chahal’s views are his, but my concern is his way of distorting Gurbani to support his beliefs. I am going to question his interpretation and translation (done by him or someone) of Gurbani referred in his article. I am going to quote the entire shabdas from which the quotes are taken so that we can see if the idea presented in his given quotes matches with the idea conveyed in the entirety of the shabdas.

To support the theory of evolution, Dr Chahal quotes the following verses, on 176, SGGS; the shabda is addressed to a follower:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5.

Raag Gaurhi Guareri, Bani of Fifth Nanak

ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥

Ka▫ī janam bẖa▫e kīt paṯangā. .) Ka▫ī janam gaj mīn kurangā.

In Essence: In many lives you have been a worm and a mot; in many lives, you have been an elephant, a fish and a deer;

ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥

Ka▫ī janam pankẖī sarap ho▫i▫o. Ka▫ī janam haivar barikẖ jo▫i▫o. ||1||

In many lives you have been a bird and a snake, in many lives you have been yoked as a horse and an ox;

Please note down the word: Hoeeo/ ਹੋਇਓ, which means “became” and also the word “Joeeo (ਜੋਇਓ,)”, it is a passive form of “johna” which means to yoke; do these words tell us about the evolution? After that, the Guru comes to remind the follower about the life he has:

ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥

Mil jagḏīs milan kī barī▫ā. Cẖirankāl ih ḏeh sanjarī▫ā. ||1|| rahā▫o.

This is a chance (turn/ਬਰੀਆ ) to meet the Master of the world, meet Him, because you have obtained this human body after a long time (ਚਿਰੰਕਾਲ ) . Pause

Idea starts with other lives through which realization of the Creator is not possible; after a long time, the human body is obtained. Have we gone through all these lives - each and every life - before reaching to this human body or these are the stages of human evolution? As we read the whole Shabda, it doesn’t appear that it is indeed all about evolution (principles of mutation and selection). Some try to take these existences as Metaphors of stages of life, which totally makes no sense when a tree or vegetation is referred as an existence.

There are new discoveries in molecular biology; we need to hesitate to mortgage Gurbani thought to such theories anyway; please read the following views of biologist Michael Denton:

Darwin's Theory of Evolution is a theory in crisis in light of the tremendous advances we've made in molecular biology, biochemistry and genetics over the past fifty years. We now know that there are in fact tens of thousands of irreducibly complex systems on the cellular level. Specified complexity pervades the microscopic biological world. Molecular biologist Michael Denton wrote, "Although the tiniest bacterial cells are incredibly small, weighing less than 10^-12 grams, each is in effect a veritable micro-miniaturized factory containing thousands of exquisitely designed pieces of intricate molecular machinery, made up altogether of one hundred thousand million atoms, far more complicated than any machinery built by man and absolutely without parallel in the non-living world……… “Despite the tremendous increase in geological activity in every corner of the globe and despite the discovery of many strange and hitherto unknown forms, the infinitude of connecting links has still not been discovered and the fossil record is about as discontinuous as it was when Darwin was writing the Origin.

And:

The first big problem with evolution is that the fossil record increasingly does not, honestly viewed, support it, a fact that famous Prof. Steven Jay Gould of Harvard has described as "the trade secret of paleontology." Evolutionary theory claims that there once existed a whole series of successive forms of the various organisms alive today. These supposedly changed by infinitesimal amounts with each generation as they evolved into the present varieties, so the fossil record should show these gradual changes, but, it doesnt. Instead, it shows the sudden emergence of new species out of nowhere, fully complete with all their characteristics and not changing over time. It is almost entirely devoid of forms that can plausibly be identified as intermediates between older and newer ones. This is popularly known as the "missing link" problem, and it is massively systematic across different species and time periods. Worse, this problem is getting worse, not better, as more fossils are discovered, as the new fossils just resemble those already found and doesn’t fill in the gaps. In Darwin's day, it was easy to claim that the fossils were there but had not been discovered. Problem is, we now have hundreds of thousands of well-catalogued fossils, from all continents and geologic eras, and we still haven't found these intermediate forms.

Should we close our minds and attach Gurbani quotes to such theories just to prove that the Guru Nanak talked about science?

Now coming back to the shabda

ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥

Ka▫ī janam sail gir kari▫ā. Ka▫ī janam garabẖ hir kẖari▫ā.

In many lives you have been created rock and mountain (it means confined to a rock or mountains within);

ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥

Ka▫ī janam sākẖ kar upā▫i▫ā. Lakẖ cẖa▫orāsīh jon bẖarmā▫i▫ā. ||2||

In many lives you have been made the vegetation (or plants); you have been made wander into eighty four existences.

(I take Janam as a life not as a stage; wherever a word is used in metaphoric expression, it is made clear through the context it is used in; therefore, we cannot blindly take a word and turn it into metaphoric usage)

Please remember, the Guru is using established belief of eighty four existences; to convey the idea of evolution, we cannot base evolution on such a believed concept. Besides, from animal or insect, how evolution leads to a tree? Also a point to be noted is that here in the above verse, the Guru defines “Janam” by using the word “jon” which means existence. Jon is not a stage of a life either as some say so to support their own thinking against the concept of reincarnation in Gurbani because we don’t act like trees and plants because of Maya entanglement, and then through Gurbani, improve ourselves from trees to spiritually perfect individuals.

In evolution, existences are not exchanged; it is a long process through which lives of different spices said to be changed in mechanism under different environments.

ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥

Sāḏẖsang bẖa▫i▫o janam parāpaṯ. Kar sevā bẖaj har har gurmaṯ.

Now you have obtained this life; therefore, in the company of Prabh’s devotees through the Guru guidance, remember Hari (the Creator).

ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥

Ŧi▫āg mān jẖūṯẖ abẖimān. Jīvaṯ marėh ḏargėh parvān. ||3||

Forsake pride, falsehood and conceit, and one who gets rid of self conceit (becomes detached) becomes accepted in the court (of the Creator).

ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥

Jo kicẖẖ ho▫ā so ṯujẖ ṯe hog. Avar na ḏūjā karṇai jog.

Oh Prabh! Whatever occurs, it occurs because of you and will occur as per your Will; there is none other than you who is potent to do anything.

ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥

Ŧā milī▫ai jā laihi milā▫e. Kaho Nānak har har guṇ gā▫e. ||4||3||72||

We can meet you if you unite us with you. Nanak says: sing the virtues of Hari

Dr Chahal writes in his conclusion: “Different opinions on the existence of soul in Gurbani are because of its different interpretations. The interpretation of Gurbani under the influence of ancient philosophy (?) and the Vedantic philosophy will lead to the existence of soul while the interpretation of Gurbani in its real perspective application of Science and logic will lead us to the Non-existence of soul”.

Why we need ancient or Vedanta- philosophy or application of science to interpret Gurbani which is already interpreted in Sri Guru Granth Sahib? Almost every idea, Guru Nanak has written is interpreted by his descendant Gurus. As Nirmale and Udasi and other interpreters, who aligned with all Hindu scriptures, have tried to bury the Guru’s concept by aligning Gurbani to Hindu scriptures, (Sadhu Abanand in his Jap Ji interpretation states that Guru Nanak was a disciple of six Gurus without any support from Gurbani because he wanted to promote what he believed in not the Guru, Interpreter of Teeka Freedkoti lived on a grant of a Sikh King but he, while interpreting Gurbani, keeps bringing rituals as important for the life even though the Guru rejects them, for just one example check on 1191 SGGS, verse numbers 7 and 8), the new kind of scholars are also failed to get rid of nostalgia of science while interpreting Gurbani; in both, I don’t see any difference but their own ideologies interfering with Gurbani. Just look the continuity of the thought in above quoted Shabda, do you see any hint of evolution in it? I don’t.

The shabda is about life related to different species; and it is said that after all those existences, it is the human life in which one can remember the Creator as in those previous lives, it was not possible; it is that simple.

Now, the Guru states how actually a part of the Creator exists in us and merges back to Him at death; this coming out of Him and then going back to Him is called “Chalat,” a staged play ”. The Creator in His Sargun form goes through this staged play. We get attached to our dear ones and at death we suffer because of that, the Guru suggests us to take the death of human as His staged play, it is on 885 SGGS:

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥

Rāmkalī mėhlā 5.

Raag Ramkli: Bani of Fifth Nanak

ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥

Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā.

In Essence: The breath merges in the air; the light (of the dead) blends in the Main light (All Pervading light/Jyoti).

Please note that merging of breath with air is not enough for the Guru, he elaborates it further by saying the light merges in the Main light (Please see the difference between “ਜੋਤੀ” and “ਜੋਤਿ”; it tells the whole story)

ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥

Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1|

The body becomes the dust it came from (Here, idea expressed is about the matter; as matter doesn’t die either, the body actually got another form as a matter). What is the base of the bewailing person for crying? (He cries in doubt)

Now the Guru takes the idea further:

ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥

Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.

Oh brother! Who has died? Oh Divine ones (the knowers of the Creator) ponder over it! It is just a wondrous play. Pause

Through the Guru, it is understood that it is just a play in force. How this wondrous play is played is beyond words. The important thing is to realize that it is just His staged play.

A natural change occurs as the play is staged by the Creator; it also indicates that the death doesn’t come to the light that permeates in an alive body (remember the word “ਜੋਤੀ”); the Guru calls it literally a part of the Main light (“ਜੋਤਿ”), the Creator; if this whole process is only up to the breath that merges in the air, why the Guru needs to talk about the light and another light in which it merges, and what is that light that merges with another light? The Guru makes it clear that through Prabh’s play, the light comes to exist in the body and at so called “end/death”, the breath merges with the air and the body (material) in the dust (material); however, the light returns to the light it emanates from. The science doesn’t approve such statements. How we can dig out science out of a spiritual experience? Science defines what is found, but what is still more out there, it is silent on it; the spiritual experience has nothing to do with the science discoveries. The Guru doesn’t talk about the origin of life as the science does; just look what Guru says on 3 SGGS

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥

Kīṯā pasā▫o eko kavā▫o. Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o.

In Essence: with His only ordinance, He (the Creator) created the expansion; as per that ordinance, millions of rivers began to flow.Some people can dig the big bang theory out of above verses. Shabda we were discussing continues:

ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥

Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī.

No one knows what is the next (the Guru is just saying that no one knows what occurs after death exactly, but as per guided by doubt, the people cry and do some religious ceremonies to secure peace for the dead; obviously doing all that without experiencing the truth is useless). And, the bewailer doesn’t know that he or she will also depart (eventually)

ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥

Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2||

All these are bonds of attachment and doubt. The life is just like a dream, as it ends, one grieves in vain.

ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥

Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār.

The Creator has fashioned this system. One (as it is being talked about a person) comes and goes as per eternal Will of the Creator.

Forget about ancient philosophy or Vedanta - claims; let us ponder over above verse:

Who is that who comes and goes? Think about it.

ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥

Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3||

No one dies; no one is capable of dying; it doesn’t perish, it will remain eternal (It will be useful if we can relate this expression with “Akaal Moorat”).

What is Imperishable? As per Dr Chahal, one takes birth, lives and dies and the story ends, right? What or who doesn’t die? Is it matter? If so, it doesn’t add up because about the matter, the Guru already said, “the dust merges with the dust”; obviously, it is not the matter.

As Gurbani says that everything is perishable (Please remember, in that context, physical perishability is about a change in existing forms), then what is that which is not capable of perishing? Isn’t it the light? Isn’t it the soul (jeea)? If not then what is imperishable and who or what is discussed in the context of the so called death? Those who deny the existence of soul and also claim that Gurbani doesn’t accept existence of soul should answer above questions one by one. It is though obvious, the Guru talks about “Jeea/soul” a part of the Creator. What it looks or appears like, or usually thought about, actually it is not:

ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥

Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o.

What you think of the soul, it is not like that. I sacrifice to that person who knows it (this imperishable thing).

Again it is stressed that what is often thought about “Jeea/soul/light,” it is not like that; so what is the truth? It doesn’t die because it is a part of the all pervading Jyot (i) or a form of waves; the Guru defines the Creator as “ being spread in countless waves:(275 SGGS: ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥ Pasri▫o āp ho▫e anaṯ ṯarang. Lakẖe na jāhi pārbarahm ke rang. In Essence: The Creator is expanded in countless waves; it is impossible to express His plays)

To understand above verses in brackets, it will be easier to understand His existence as all pervading power if we study “the wave structure of matter”, we will understand how He exists everywhere. In another example to understand His oneness with all the forms, if we take a part of a big glowing light and put it aside, it will appear the same light, and if we hide that light in a glass container, it will appear a little different; however, still it remains the same light (a part). What we are, we are because of Him because we emanate from Him; we see difference between Him and us because we have built walls of conceit, lust, greed, anger and attachment before us that make us think ourselves different than the Original light or wave, the Creator. If we grasp that, only then we can understand why Bhagat Kabir says: on 1158 SGGS

ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥

Sanṯan sang kabīrā bigri▫o. So Kabīr rāmai ho▫e nibri▫o. ||4||5|

In Essence: In association of His devotees, Kabir has also lost his identity, now that Kabir has become Prabh (he has become one with Prabh).

This is what Guru Nanak wants his followers to be, not after death but while alive; when our created walls are crumbled, no difference is left between the Creator and us. The light that goes in change stables with Him; no change then remains due for it. The Guru concludes in the same shabda we are discussing:ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥

Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10||

Nanak says: the Guru has dispelled the doubt and I know now that no one dies and no one comes and goes (in every show it is that light, a part of the Creator).

What happens then? That part (jotee) of the Main Jyot (i) goes through His created plays; our thought are stuck with the body; as it crumbles, we think, the resident of it has died; the Guru dispels that doubt by telling us that it is actually imperishable like its origin.

As per the science, a person dies, but as per Gurbani, no one dies, but the “Jeea” goes through a process of change as being a part of Him. Change is not death. Death is end of everything, but the Guru talks beyond that in Asa Dee Vaar. In the following shabda, the Guru clearly says that it is not you or I who speak but the Creator: on 152, SGGS, the Guru is not referring to death but spiritual progression, but Dr Chahal looks at it as death – occurrence:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī mėhlā 1.

Raag Guarhi of First Nanak

ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥

Pa▫uṇai pāṇī agnī kā mel. Cẖancẖal cẖapal buḏẖ kā kẖel.

In Essence: body is a union of air, water and fire, within it plays flickering mind- intellect;

ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥੧॥'

Na▫o ḏarvāje ḏasvā ḏu▫ār. Bujẖ re gi▫ānī ehu bīcẖār. ||1||

In the body there are nine openings and there is the tenth gate (to see and understand), the brain/state of mind (where it rises above Maya influences); oh scholar! Understand this idea (a secret, below a hint is given about it):

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Kathṯā bakṯā sunṯā so▫ī. Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o.

(now the idea is expressed) only the Creator talks and hears, if one realizes one’s “self” only then one obtains divine knowledge. Pause

Realizing “the self” is to know from where it has come or what is its origin; once the self is related to the origin, the duality goes away.

In the followings words, the Guru is not talking about death at all but about spiritual progression; please read carefully:

ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥

Ḏehī mātī bolai pa▫uṇ. Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ.

In the body, the breath is alive (ਬੋਲੈ ਪਉਣੁ bolai pa▫uṇ), find it out oh scholar, what has died?

What the Guru means is this that the breath is alive and if so, what is that which dies then (or should die in spiritual progression)

DR Chahal looks in these verses the death; his quote – interpretation, “The body is made of soil (various elements) and through which one speaks is the vibration of the wind. Try to understand oh wise man, who has died?...”

There is hint of breath that still exists, from where Dr. Chahal brings the idea of death? I am amazed to read his interpretation. The following verses make it clear how Dr Chahal incorrectly talks about death in this context:

ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥

Mū▫ī suraṯ bāḏ ahaʼnkār. Oh na mū▫ā jo ḏekẖaṇhār. ||2||

That consciousness and self conceit, which were into strife, have died; however, that one has not died who actually sees all that (means only inclinations toward conceit, greed, attachment, lust and other vices are dead, hint is about spiritual progression)

ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥

Jai kāraṇ ṯat ṯirath jāhī. Raṯan paḏārath gẖat hī māhī.

For the one people go to visit places of pilgrimages, that jewel exists within;

ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥

Paṛ paṛ pandiṯ bāḏ vakẖāṇai. Bẖīṯar hoḏī vasaṯ na jāṇai. ||3||

Pundits read scriptures and enter into arguments; however, they don’t know for what they go to visit places of pilgrimages, exists within them.

ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥

Ha▫o na mū▫ā merī mu▫ī balā▫e. Oh na mū▫ā jo rahi▫ā samā▫e.

I haven’t died but the calamitous ignorance and conceit; (obviously) the one that resides within hasn’t died;

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥

Kaho Nānak gur barahm ḏikẖā▫i▫ā. Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4||

Nanak says: the Guru has shown me Brahm, the Creator, and I don’t see Him dying (“I” is part of Him; if He doesn’t die, how can “I” die? who realizes this, understands that no one actually dies; it is a play staged by Him)

The next quote in the article of Dr Chahal is this (on 648 SGGS):

ਮਃ ੧ ॥

Mėhlā 1.

First Nanak

ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥

Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi.

In essence: some people cremate their dead, some burry them, and some throw them to dogs;

ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥

Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi.

Some people throw their dead in the water and some in a dry well;

ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥

Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2||

Nanak says: they don’t know where their dead relatives go?

The Guru is saying that based on their beliefs, people treat the bodies of their dead relatives differently without knowing the truth behind the death and after death. There is no direct statement made in the above sloka by the Guru about the soul in context of its existence. Does he say that they don’t know that there is no soul or that there is and it goes to certain place? No, he is simply addressing only people’s different beliefs which are totally devoid of truth. In other words, when people don’t know what occurs to the dead, why they indulge in certain things for the well fare of the dead? The Guru says nothing more than this in the above verses.

Dr Chahal distorts the following Gurbani quote very badly; it is on 730, SGGS

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਭਾਂਡਾ ਹਛਾ ਸੋਇ ਜੋ ਤਿਸੁ ਭਾਵਸੀ ॥ ਭਾਂਡਾ ਅਤਿ ਮਲੀਣੁ ਧੋਤਾ ਹਛਾ ਨ ਹੋਇਸੀ ॥ ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥ ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਤਿਹੁ ਲੋਕ ਸੁਣਾਇਸੀ ॥ ਨਾਨਕ ਆਪਿ ਨਿਹਾਲ ਸਭਿ ਕੁਲ ਤਾਰਸੀ ॥੧॥੪॥੬॥

Sūhī mėhlā 1. Bẖāʼndā hacẖẖā so▫e jo ṯis bẖāvsī. Bẖāʼndā aṯ malīṇ ḏẖoṯā hacẖẖā na ho▫isī. Gurū ḏu▫ārai ho▫e sojẖī pā▫isī. Ėṯ ḏu▫ārai ḏẖo▫e hacẖẖā ho▫isī. Maile hacẖẖe kā vīcẖār āp //ṯā▫isī. Maṯ ko jāṇai jā▫e agai pā▫isī. Jehe karam kamā▫e ṯehā ho▫isī. Amriṯ har kā nā▫o āp //ṯā▫isī. Cẖali▫ā paṯ si▫o janam savār vājā vā▫isī. Māṇas ki▫ā vecẖārā ṯihu lok suṇā▫isī. Nānak āp nihāl sabẖ kul ṯārsī. ||1||4||6||

Raag Soohi, Bani of First Nanak. In essence: if the mortal is pure, Akalpurakh will be pleased with him, but if he is extremely filthy, by bathing (wahing), he cannot become good. If the mortal goes to the Guru, he will obtain understanding about becoming pure, and in the Guru’s refuge, he can become pure; then, Akalpurakh bestows the understanding of distinguishing between good and bad. Don’t think that hereafter one can obtain Him (this statement refutes the claim of those who do religious rituals but remain in lust, greed, conceit, attachment and anger and then claim to be with Him hereafter). What one sows, so shall one reap. Akalpurakh Himself bestows His Immortalizing Name as a gift. Then, one departs from here as honorable one, and music of joy is played. What to speak of poor mortals, Akalpurakh makes glory of His devotee renown in three worlds. Nanak says that when Akalpurakh bestows His grace, the mortal saves not only him but also all his family lineage.

Unfortunately, Dr Chahal selects a couple verses and interprets them, here are they:

॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥

One must not understand that the karmas (good or bad deeds) of the current life are rewarded in the next world. It is here in this world ‘what (deeds) you sow so shall you reap.

If we look at the entire shabda, do we see that the Guru talks about the reward of done deeds to be achieved in the next world in above verses? Or is it the theme of the all verses? To understand the theme, we need to read the first five verses before the verses Dr Chahal quotes; in them, no hint is given about receiving rewards in next life. Actually, the Guru talks about becoming virtuous through the Guru counseling to become pleasing to the Creator; then, he stresses that we shouldn’t think that at our own, we will have Him hereafter if we remain filthy with lust, greed and so on; If through the Guru, one becomes virtuous, He will bestows His Name; then one departs with glory. If we go back on the concept of non existence of soul, then we must also think what glory is needed at the time of the end? We die and everything is finished, do we really need the glory “aggai/hereafter”?

Let us go to Asa Dee Vaar; this very thought is expressed in there too with slightly different way; here, the glory of the departing person is referred, but there, a plight of a person, who lives ignoring the Guru, is expressed; what his plight can be hereafter? Find out in the quote given below; I wonder why the Guru has to talk about hereafter when there is no “hereafter” as per the principle of non existence of soul? Let us look two stanzas on 64 SGGS from Asa Dee Vaar

ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥

Pa▫oṛī. Nānak jī▫a upā▫e kai likẖ nāvai ḏẖaram bahāli▫ā. Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāli▫ā. Thā▫o na pā▫in kūṛi▫ār muh kālĥai ḏojak cẖāli▫ā. Ŧerai nā▫e raṯe se jiṇ ga▫e hār ga▫e sė ṯẖagaṇ vāli▫ā. Likẖ nāvai ḏẖaram bahāli▫ā. ||2||

In Essence: After creating beings, they are made subject to Dharma/righteous judgement. Under that, based on the truth, decision is taken and faulty ones are taken out. Such false beings get no place and get dishonored in His justice, and they go through miseries; who are absorbed in your Name, oh Prabh, only they pass (that test); the cheaters get defeated. Thus, the Justice of the Almighty has been established.

Its application is given in the next stanza:

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. Man anḏẖai janam gavā▫i▫ā. ||3||

Stanza: In Essence: After having enjoyed reveling, the body becomes heap of ashes and the soul (ਭਉਰੁ) goes away. When the mortal dies, the soul is led away in a control; the mortal’s good and bad deeds are explained as per the account of the deeds. (Being at fault), the ਭਉਰੁ (soul/jotee) gets no place, and no bewailing is cared about either. Thus, the blind one (in Maya) has wasted his life.

Why the Guru goes in detail how Prabh’s justice is served? How His devotees are spared but mind slaves suffer after death scenario? After death, what account is left anyway to be settled about which the Guru talks about if the soul doesn’t exist?

We see that the word “Joni” is used for womb existence which can also be taken as any way of coming into existence; Fifth Nanak explains that the Creator doesn’t go in a womb (permeating in others is different concept); the words he uses to express that automatically defines :”awai Jawai” or “awan jawan” means to come here on this planet and to depart from here, and when specially these expressions are used in Gurbani along with the word “Joni/existence” or :garbh/mother’s womb”, they certainly convey the meaning of “coming and going” means coming and going into existence; these words are frequently used in SGGS. Let us look at that ( it is on 1136 SGGS) it is made clear how the word “joni” conveys the meaning of mother’s womb and the phraise “awai jawai or awan jawan’ for “coming and going here on this planet”; in the following verses, the Guru indirectly addresses those who believe that Lord Krishana is the Creator:

ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥ ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥

Sagal parāḏẖ ḏėh loronī. So mukẖ jala▫o jiṯ kahėh ṯẖākur jonī. ||3||

In Essence: (Shabada is addressed to the person who thinks Krishan Ji is Akalpurakh) The biggest sin of all is giving a lullaby to a stone-god, may that mouth burn which says that the Creator enters into an existence

The Guru also makes it clear what does mean by “awai jawai” as I stated above:

ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥

Janam na marai na āvai na jā▫e. Nānak kā parabẖ rahi▫o samā▫e. ||4||1||

In Essence: Prabh of Nanak neither takes birth nor dies; He doesn’t come and go. He always remains pervading (Obviously, the meaning of Janam and Maran and Awai na Jae is made clear here).

If we read Pahre on 76 and 77 SGGS, we see the use of the phrase “awan jana/coming and going” by First Nanak which is defined by the fourth Nanak as: janam maran dukh/pain of birth and death, and then Fifth Nanak defines it as “bahu joni dukh/ pain of many existences. First Nanak’s bani is interpreted by other Gurus in very simple way; if we follow the track of the words used in there, we totally don’t need Vedanta philosophy or any other philosophy to understand him.

On 152, SGGS, the Guru talks about the desires and conceit that detour us from virtuous way, this is also taken as “the Guru’s opinion on death” by Dr Chahal which is incorrect:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī mėhlā 1.

Raag Gaurhi, Bani of First Nanak

ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥

Jāṯo jā▫e kahā ṯe āvai. Kah upjai kah jā▫e samāvai.

In Essence: how to understand from where it comes? From where does it springs up and in what does it merge?

( the Guru is talking about attachments of desires we have, not about the death as DR. Chahal states)

ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥

Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. Ki▫o abẖināsī sahj samāvai. ||1||

Why the mortal is bound (by those desires and so on) and how can he be liberated to settle in ever stable state?

ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Nām riḏai amriṯ mukẖ nām. Narhar nām narhar nihkām. ||1|| rahā▫o.

(Answer) one who utters Naam and keeps Naam in heart, like Immaculate Prabh Naam, one becomes immaculate. Pause

Now the Guru elaborates on from where the desires and attachments origin and how through Naam they still within:

ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥

Sėhje āvai sėhje jā▫e. Man ṯe upjai man māhi samā▫e.

They come naturally and end naturally; they originate from the mind and end in it.

ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥

Gurmukẖ mukṯo banḏẖ na pā▫e. Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2||

The Guru follower remains liberated and doesn’t get bound by attachments and desires; reflecting through Shabd on Hari’s Name, thus one becomes liberated.

ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥

Ŧarvar pankẖī baho nis bās. Sukẖ ḏukẖī▫ā man moh viṇās.

The mortals are like the birds staying on a tree for a night (The Guru means: a temporary life), and because of the attachment they harbor in the mind, they endure peace and sorrows and this way they perish.

ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥

Sājẖ bihāg ṯakėh āgās. Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3||

the bird come to stay on a tree, but as the night passes, they depart looking to the sky (means the mortals come and leave this world as the birds come to rest on a tree for a night); this way they wander in many directions as per their actions.

In the above quote, I don’t see any reference of “a defined death” but a reference to the death to take this life as “a temporary stay” to inspire the follower to get over with attachments, and the Guru also elaborates how we get bound from attachment and desires that spring up within.

There is another quote, by referring which Dr Chahal concludes that the Guru clearly says that there is no birth after this life. It is amazing how such a claim can be made when the same Guru talks about repetition of births; let us look at the quote Dr Chahal gives in his article: It is on 1096 SGGS

ਡਖਣੇ ਮਃ ੫ ॥

Dakẖ▫ṇe mėhlā 5.

Dakhne, Fifth Nanak

ਆਗਾਹਾ ਕੂ ਤ੍ਰਾਘਿ ਪਿਛਾ ਫੇਰਿ ਨ ਮੁਹਡੜਾ ॥

Āgāhā kū ṯarāgẖ picẖẖā fer na muhadṛā.

In Essence: Long to move forward instead of looking backward ( “fer nh “means “do not turn”, “mohadra” means “shoulder”, message is: what is done is done and move on)

ਨਾਨਕ ਸਿਝਿ ਇਵੇਹਾ ਵਾਰ ਬਹੁੜਿ ਨ ਹੋਵੀ ਜਨਮੜਾ ॥੧॥

Nānak sijẖ ivehā vār bahuṛ na hovī janamṛā. ||1||

Nanak says: become successful in this very turn ( in this life ਇਵੇਹਾ ਵਾਰ ) so that again there will be no birth (ਹੋਵੀ ਜਨਮੜਾ ), ( it doesn’t say there is not no birth or “Hai”.)

Where is the language in this verse through which the Guru declares that there is no birth after death? It is a turn which should be utilized, but for what? Answer is to remember the Creator. This is what is stressed throughout all Sri Guru Granth Sahib. We don’t plan to leave something incomplete to complete in the next birth; therefore, we don’t need to be told that there is no birth after this; therefore, don’t leave anything unfinished. Point is: do it now so that we don’t have to go through another turn.

Guru Nanak actually is expressing clearly how coming to this world is stopped through reflecting, understanding and realizing Akalpurakh; that shows how Naamu contemplation frees from coming back to this world; if still people want to remain in denial, it is their choice, but the Guru has said so in chrytal clear words; it is on 1328, SGGS:

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥

Parbẖāṯī mėhlā 1.

Raag Prabhati, Bani of First Nanak

ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥

Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā.

In Essence: those ones who have no beauty, caste (high status) and bodily power,

ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥੧॥

Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā. ||1||

When they meet the true Guru, they obtain immaculate Prabh; they live in the love of Naamu;

ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥

A▫oḏẖū sėhje ṯaṯ bīcẖār.

Oh detached one! In poise, reflect on Akalpurakh (contemplate Him in love with stilled mind),

ਜਾ ਤੇ ਫਿਰਿ ਨ ਆਵਹੁ ਸੈਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Jā ṯe fir na āvhu saisār. ||1|| rahā▫o.

Then you will not come into the world again. Pause (Pleae note down the words ਫਿਰਿ and ਆਵਹੁ ਸੈਸਾਰਿ )

My question to the none believers of the soul is that why Guru Nanak is saying that after reflecting and contemplating Akalpurakh, one doesn’t come to this world again?

We need to understand why the Guru asks us to deem this life as “a short stay” on this earth and makes us aware that to what we get attached, do not give us a company as we depart from here. Now let us look at the following statements made by the Guru on 918, SGGS:

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥

Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle.

In Essence: the family you see will not go with you;

We know our family remains behind, but where are we going leaving the family behind?

ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai.

When it will not go with you, why to get attached to it?

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥

Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai.

Do not do anything which leads to repentance in the end;

ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥

Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle.

Listen to the teachings of the true Guru that will be with you (to support you)

What is that teaching of the Guru? Answer:

ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||

Nanak says: oh dear mind, contemplate eternal Prabh always.

If the family doesn’t go with us, how Naam or singing of His praises can go with us when we are finished right here? If Naam goes with us as per Gurbani, then the death is not an end. After death, where are we going? Aren’t we finished right here as per “non existence of soul thought”? Isn’t the Guru saying that it is He who remains with us hereafter? Now look at the following shabda in which Fifth Guru says contrary to Dr Chahal’s conclusion on 1137 SGGS:

ਭੈਰਉ ਮਹਲਾ ੫ ॥

Bẖairo mėhlā 5.

Raag Bhairo, Bani of Fifth Nanak

ਕੋਟਿ ਮਨੋਰਥ ਆਵਹਿ ਹਾਥ ॥ ਜਮ ਮਾਰਗ ਕੈ ਸੰਗੀ ਪਾਂਥ ॥੧॥

Kot manorath āvahi hāth. Jam mārag kai sangī pāʼnth. ||1||

In essence: millions of wishes are fulfilled (by Naam). Naamu ( Naam is clearly referred in the Rahao Verse) is the companion on the path of death;

ਗੰਗਾ ਜਲੁ ਗੁਰ ਗੋਬਿੰਦ ਨਾਮ ॥ ਜੋ ਸਿਮਰੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਵੈ ਪੀਵਤ ਬਹੁੜਿ ਨ ਜੋਨਿ ਭ੍ਰਮਾਮ ॥੧॥ ਰਹਾਉ ॥

Gangā jal gur gobinḏ nām. Jo simrai ṯis kī gaṯ hovai pīvaṯ bahuṛ na jon bẖarmām. ||1|| rahā▫o.

Gur Prabh”s Naam is pure like the water of Ganges (it is common quote in Indian culture: pure like Ganges); one, who contemplates Naam, becomes liberated, and by tasting Naam, one doesn’t wander in existences again. Pause

Look at the words “ ਜੋਨਿ ਭ੍ਰਮਾਮ “, we already have seen a quote given above in which the Guru points out “Joni” to be born. One cannot just keep saying that “Janam” means a stage of life or evolusion,” and “to be in womb of mother” is another stage of life, and when the Guru talks about Lord Krishna (quote given above) and uses these expressions, only then we should believe that it is about birth and death; we cannot have both ways.

On 1138 SGGS, the Guru says:

ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ ॥ ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥

Paṯiṯ pāvan parabẖ ṯero nā▫o. Pūrab karam likẖe guṇ gā▫o. ||1|| rahā▫o.

Prabh! Your Name is the purifier of the sinners. As per the destiny, one sings praises of Prabh. Pause

Siging His praises is related to preordained destiny? How one can justify “ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ‘preordained destiny” (or let us say “earlier done deeds”) in context of

science?

How Prabh’s Naam remains helper, please read on 230 SGGS:

ਗਉੜੀ ਮਃ ੩ ॥

Ga▫oṛī mėhlā 3.

Raag Gauri, Bani of Third Nanak

ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥

Is jug kā ḏẖaram paṛahu ṯum bẖā▫ī. Pūrai gur sabẖ sojẖī pā▫ī.

In essence: brother! Learn about today’s dharma (righteous way of life) in this world (age/jug refers to today, no reference of other so called Yogas); the perfect Guru has imparted this understanding (what is that? Answer):

ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥

Aithai agai har nām sakẖā▫ī. ||1||

Here (ਐਥੈ ) and herafter (ਅਗੈ ), Hari Naam is our helper.

As believers of non existence of soul thought, we can accept that Hari Naam is our helper here, but what about hereafter? Is that “hereafter” is there? If it is not as per the Guru, why he refers to it then? Please also read this (on 469 SGGS)

ਮਃ ੧ ॥

Mėhlā 1.

First Nanak

ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥

vaḏī so vajag nānkā sacẖā vekẖai so▫e. Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e.

In Essence: whatever is already decided, will become known, Nanak says that eternal Prabh watches that. Everyone may use his or her power to do (something), what the Creator does only that occurs. (Some people interpret first verse as “what is bad deed, it will be known in the world”, but the next verse’s meaning doesn’t support that interpretation)

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥

Agai jāṯ na jor hai agai jī▫o nave. Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3||

Hereafter, there is no human caste or power but new ones; there only those are deemed as good ones who obtain honor (by Him)

Obviously, here in this world, caste exists, but what is that place where neither the caste nor the man’s power exists? If these things exist here, then what is that place where power and caste suddenly disappear? What is “ ਅਗੈ ਜੀਉ ਨਵੇ/ agai jī▫o nave” ?

Also please look at the following, it is on 511 SGGS:

ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਕਾ ਕੀ ਮਾਈ ਕਾ ਕੋ ਬਾਪ ॥ ਨਾਮ ਧਾਰੀਕ ਝੂਠੇ ਸਭਿ ਸਾਕ ॥੧॥

Ga▫oṛī mėhlā 5. Kā kī mā▫ī kā ko bāp. Nām ḏẖārīk jẖūṯẖe sabẖ sāk. ||1||

Raag Gaurhi, Bani of Fifth Nanak: In Essence: All relations are false and are for the name’s sake, neither anyone is the mother of anyone nor anyone is the father of anyone.

We beat drums of these relations pretty high, don’t we? Why the Guru is saying that in reality, no one is related with each other the way we see. Here is a point expressed to understand the Guru’s idea. The soul is put in His temporary creation, it starts liking it, when it departs from it, it goes alone, and no relationship is deemed as helpful for the soul at the departing moment because they do not (cannot) accompany the soul. Therefore, they are called false; the true relation is the relation we build with Him by falling in love with Him, and that relation goes with our souls as per Gurbani. Worldly relations are bound to end as the life ends. That is the point stressed here. Keep reading:

ਕਾਹੇ ਕਉ ਮੂਰਖ ਭਖਲਾਇਆ ॥ ਮਿਲਿ ਸੰਜੋਗਿ ਹੁਕਮਿ ਤੂੰ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Kāhe ka▫o mūrakẖ bẖakẖlā▫i▫ā. Mil sanjog hukam ṯūʼn ā▫i▫ā. ||1|| rahā▫o.

In Essence: Oh fool! Why are you hollering? As per His Ordinance and your destiny (chance), you have come to this life. (Pause)

Here above idea is further elaborated. Our coming here is a part of His Ordinance. When we are here, we establish temporary relationships and we name them. In reality, there is only one relation that is endless, and that is the relationship of the soul with its Creator. As long the Creator Wills, these relations are there; however, when His call comes, these relations are destined to end outright.

ਏਕਾ ਮਾਟੀ ਏਕਾ ਜੋਤਿ ॥ ਏਕੋ ਪਵਨੁ ਕਹਾ ਕਉਨੁ ਰੋਤਿ ॥੨॥

Ėkā mātī ekā joṯ. Ėko pavan kahā ka▫un roṯ. ||2||

In Essence: All lives are made from the same clay and the same light of Prabh (Who permeates in them). In them, the same is the breath; when it stops, what is the use of bewailing?

\

All are made of the same stuff and in all of them His light exists. When this union of His light and this body ends, what can the cries do literally? It is better to understand the fact of soul’s coming into human existence (which is a union of the body and the light). When death occurs, the union of the body and the soul (Light) ends; nonetheless, the light doesn’t die. Only His devotees understand this fact because all others are so much into entanglements that they cannot realize this truth. In doubt, they keep questioning others, “Have you seen a soul? Have you seen God personally?” We are used to get convinced about something if it is shown to our eyes. Even if the shown act is an illusion, we get amazed like seeing Magician’s illusions or special effects in the movies’ however, in the case of above stated idea, many feel difficulty to accept it. Always bear in mind that enlightened ones speak out of their experience. They just don’t make statements to impress others but to share their experience with others. If we are doubtful, their message is not for us. A Sikh shouldn’t have any doubt about this. There are some persons who want to discuss and try to get answers about this experience based on rationality, which is fine; however, the reason behind the faith in the Creator itself cannot be proved on rational measures just as it cannot be proved scientifically that He doesn’t exist. Such kinds of debates are sheer games of mind.

ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਬਿਲਲਾਹੀ ॥ ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥

Merā merā kar billāhī. Maraṇhār ih jī▫arā nāhī. ||3||

In Essence: At death, people claim the soul to be theirs and bewail, but do not understand that the soul / ਜੀਅਰਾ/ jī▫arā (if we take meaning of Jiara as life, the meaning of the verse is crippled) they think is dead and cry for is not actually perishable.

Above, openly and clearly the Guru expresses the fact we need to understand. We cry at someone’s death in vain, because the soul we cry for doesn’t die. The body is its house which falls apart when the soul takes exit from it at His call. To understand the fact stated in verses number 3, we should also look at the following verses on 1186 SGGS:

ਸਾਧੋ ਇਹੁ ਤਨੁ ਮਿਥਿਆ ਜਾਨਉ ॥

Sāḏẖo ih ṯan mithi▫ā jān▫o.

In Essence: oh saints! Believe that this body is perishable.

ਯਾ ਭੀਤਰਿ ਜੋ ਰਾਮੁ ਬਸਤੁ ਹੈ ਸਾਚੋ ਤਾਹਿ ਪਛਾਨੋ ॥੧॥ ਰਹਾਉ ॥

Yā bẖīṯar jo rām basaṯ hai sācẖo ṯāhi pacẖẖāno. ||1|| rahā▫o.

That Raam (Omnipresent Creator) that abides within, recognize Him only the eternal one. Pause

Above verses explain what is “jiara” and its quality of “being imperishable reality”. In the following verses of the shabda we have been discussing above, the Guru makes clear that when this secret is understood through the Guru (he eradicates that doubt), one becomes liberated:

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਲੇ ਕਪਾਟ ॥ ਮੁਕਤੁ ਭਏ ਬਿਨਸੇ ਭ੍ਰਮ ਥਾਟ ॥੪॥੪੩॥੧੧੨॥

Kaho Nānak gur kẖole kapāt. Mukaṯ bẖa▫e binse bẖaram thāt. ||4||43||112||

Nanak says: when the Guru opens the mind closed in ignorance, one becomes liberated and doubt disappears.

In the following verse, look at “the condition” put in there, it is on 434 SGGS:

ਯਯੈ ਜਨਮੁ ਨ ਹੋਵੀ ਕਦ ਹੀ ਜੇ ਕਰਿ ਸਚੁ ਪਛਾਣੈ ॥

Ya▫yai janam na hovī kaḏ hī je kar sacẖ pacẖẖāṇa

In Essence: There will be never birth if (ਜੇ ਕਰਿ /condition) eternal Prabh is realized.

I have given many Gurbani quotes (and there are numerous Gurbani verses) that do not support what Dr Chahal believes in. What he believes in, I respect that though.

Now let us also look at Nanakanian philosophy as Dr Chahal stresses on calling Gurbani a philosophy; he writes:

‘Aeyoh kaha Nanak” means “Guru Nanak says this philosophy”

With all respect, I disagree with Dr Chahal that its meaning is “Guru Nanak says this philosophy” because nowhere else Guru Nanak declares himself a philosopher; he calls himself a poet though. As it is said “Nanak bolai Amrit bani”, in this phrase, the stress is not on its being philosophy but on its being sublime words. Look at the followings: 434 SGGS:

ਕਰੇ ਕਰਾਏ ਸਭ ਕਿਛੁ ਜਾਣੈ ਨਾਨਕ ਸਾਇਰ ਇਵ ਕਹਿਆ ॥੩੫॥੧॥

Kare karā▫e sabẖ kicẖẖ jāṇai Nānak sā▫ir iv kahi▫ā. ||35||1|

In Essence: Nanak, the poet says this: Prabh does and causes others to act and knows everything.

If it is “ Keh Nanak” Or “Kahu Nanak” or there is just “Nanak” and the verse, it all means that it is said by Nanak, or Nanak utters this; there is no where any evidence that can convince us that “ eheon Kahe Nanak” means it is a philosophy of Nanak. I just wonder why we need to distort a phrase to add our own thinking in to it. Guru Nanak says on 877, SGGS:

ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥

Nānak bolai amriṯ baṇī.

Does Amritbanee (ਅੰਮ੍ਰਿਤ ਬਾਣੀ ) mean immortalizing or nectar Bani or nectar philosophy? Have we ever heard about nectar philosophy? It just doesn’t add up when we start giving new meaning to it from “no where context”.

I agree with Dr Chahal that as Gurubani says the education is that which is uplifting; simply to justify one’s own thinking by distorting Gurbani is not fair or uplifting. Nirmale sadhus who got control over interpreting Gurbani for some time, tried to bury the uplifting aspect of Gurbani, and so are Dr Chahal and others, who are aligned with his thoughts, doing. Gurbani is an experience not a thought as it has been taken by Dr Chahal. To prove it a simple example is enough; take words uttered by any of Prabh’s devotees in SGGS, it is the same wording and the same description of the same experience. To express our philosophy, we don’t feel any kind of difficulty, but to express personal spiritual experience of the Creator, we will feel difficulty to express it if we have that experience, which is experienced by His devotees. Look at Sheikh Freed, Kabir and others who walked on this planet before First Nanak, they all speak the same language and express the same inexpressible experience with reservation:

657 SGGS (Bhagat Namdev)

ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥

Gūʼngai mahā amriṯ ras cẖākẖi▫ā pūcẖẖe kahan na jā▫ī ho. ||3||

In Essence: the mute tastes the most sublime nectar, but if he is asked, he cannot express its taste.

327 SGGS (Bhagat Kabir)

ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥

Jin rām jāni▫ā ṯinėh pacẖẖāni▫ā Ji▫o gūnge sākar man māni▫ā. ||1||

In Essence: those who have come to know Prabh, only they have realized, it is like a mute who tastes sugar and pleased with it (but cannot express his feelings in words)

607 SGGS (Fourth Nanak)

ਜਿਨਿ ਇਹ ਚਾਖੀ ਸੋਈ ਜਾਣੈ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥\

Jin ih cẖākẖī so▫ī jāṇai gūnge kī miṯẖi▫ā▫ī

Who has tasted this, knows it because its taste is like the tasting of sweet by a mute.

On 1205, SGGS (Fifth Nanak)

ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥

Bisam bẖa▫ī pekẖ bismāḏī pūr rahe kirpāvaṯ.

In Essence: I am amazed to see wondrous and Merciful Prabh who is all pervading

,

ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥

Pī▫o amriṯ nām amolak ji▫o cẖākẖ gūngā muskāvaṯ. ||1||

I have drunk precious nectar Naam; I can just smile as a mute does after tasting something (which cannot be expressed).

A person, who goes through such a spiritual experience, cannot express it in detail unlike us who, without understanding and experiencing it, start building pyramid of thoughts and keep churning water to get butter out of it.

Time has come for the Sikhs to study Gurbani by themselves instead of depending on anyone else; many thanks to Harjinder Singh Gill, Santa Monica for providing SGGS Gurmukhi and English data on the line, which has made it easier to study SGGS. I recommend studying a Gurbani grammar rules and looking at the words used in various contexts to figure out the meaning of the words used to express the inexpressible experience of His union. Guru Nanak’s bani is interpreted by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak in a very simple way; follow them instead of following anyone else including me.

Above article is taken from http://gursoch.blogspot.in/2012/03/experience-beyond-science-or.html

The Experience beyond Science or rationality

As I read Guru Nanak, I do not believe that what he has given to his Sikhs is about science and its discoveries in context of the Creator; finding science from religious scriptures is a common fallacy; the science is an open field of conquering possibilities, but it is not complete in its mission, and it never will be. What the Guru says while talking about infinite form of the Creator can possibly resemble with some facts we know today about the universe through science; however, the Guru hasn’t disclosed scientific facts intentionally. I have read some Muslims writers on the net who are bent upon proving that actually Holy Quran is mentioning things which were not known to the public at the time of their prophet, some Hindus are trying to prove that the concept of airplane exists in Vedas on the base of a word “wahan” used in the scriptures, and such a list of boasters of various faiths goes on; unfortunately, some Sikhs are also trying to contend with those boasters. Guru Nanak has declared that it is impossible to define infinity; therefore, it is not possible to express the infinite Creator. That teaches us a lesson to avoid describing that which is beyond words. Taking evolution of the world as a base, in the issue of The Sikh Bulleten” (January 2012), Dr Chahal, has tried to prove that Guru Nanak doesn’t believe in a soul or in after death scenario , and he also believes that the past deeds are not responsible for the current miseries one endures as it is said often in Hindu ideology that everything occurs because of past “Karma”; how far Dr Chahal understands the Guru in this context, we shall look at it by addressing the quotes he has introduced to us from Gurbani to justify the Guru’s thinking in his conclusion. In the article, Dr Chahal believes that Guru Nanak doesn’t believe in existence of “soul” but a principle of evolution; though Guru Nanak came before Charles Darwin (1809-1882), he introduces to the mankind “the evolution of life”; in a nut shell; it is fair to say that according to Dr Chahal, the Guru believes that there is a body formed from five elements, and it comes into life with consciousness; as it crumbles, everything finishes right here; this human body has reached to its form through an evolution which is described in Sri Guru Granth Sahib. To support that idea, he gives some quotes; I have no intention to criticize what Dr Chahal believes in just as I, being a strong believer of the Creator, have no problem with an atheist who may suspect me to be in an illusion. Whatever such atheist may say about me, will not shatter my faith in the Creator. In the same manner, Dr Chahal’s views are his, but my concern is his way of distorting Gurbani to support his beliefs. I am going to question his interpretation and translation (done by him or someone) of Gurbani referred in his article. I am going to quote the entire shabdas from which the quotes are taken so that we can see if the idea presented in his given quotes matches with the idea conveyed in the entirety of the shabdas.

To support the theory of evolution, Dr Chahal quotes the following verses, on 176, SGGS; the shabda is addressed to a follower:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥

Ga▫oṛī gu▫ārerī mėhlā 5.

Raag Gaurhi Guareri, Bani of Fifth Nanak

ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥

Ka▫ī janam bẖa▫e kīt paṯangā. .) Ka▫ī janam gaj mīn kurangā.

In Essence: In many lives you have been a worm and a mot; in many lives, you have been an elephant, a fish and a deer;

ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥

Ka▫ī janam pankẖī sarap ho▫i▫o. Ka▫ī janam haivar barikẖ jo▫i▫o. ||1||

In many lives you have been a bird and a snake, in many lives you have been yoked as a horse and an ox;

Please note down the word: Hoeeo/ ਹੋਇਓ, which means “became” and also the word “Joeeo (ਜੋਇਓ,)”, it is a passive form of “johna” which means to yoke; do these words tell us about the evolution? After that, the Guru comes to remind the follower about the life he has:

ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥

Mil jagḏīs milan kī barī▫ā. Cẖirankāl ih ḏeh sanjarī▫ā. ||1|| rahā▫o.

This is a chance (turn/ਬਰੀਆ ) to meet the Master of the world, meet Him, because you have obtained this human body after a long time (ਚਿਰੰਕਾਲ ) . Pause

Idea starts with other lives through which realization of the Creator is not possible; after a long time, the human body is obtained. Have we gone through all these lives - each and every life - before reaching to this human body or these are the stages of human evolution? As we read the whole Shabda, it doesn’t appear that it is indeed all about evolution (principles of mutation and selection). Some try to take these existences as Metaphors of stages of life, which totally makes no sense when a tree or vegetation is referred as an existence.

There are new discoveries in molecular biology; we need to hesitate to mortgage Gurbani thought to such theories anyway; please read the following views of biologist Michael Denton:

Darwin's Theory of Evolution is a theory in crisis in light of the tremendous advances we've made in molecular biology, biochemistry and genetics over the past fifty years. We now know that there are in fact tens of thousands of irreducibly complex systems on the cellular level. Specified complexity pervades the microscopic biological world. Molecular biologist Michael Denton wrote, "Although the tiniest bacterial cells are incredibly small, weighing less than 10^-12 grams, each is in effect a veritable micro-miniaturized factory containing thousands of exquisitely designed pieces of intricate molecular machinery, made up altogether of one hundred thousand million atoms, far more complicated than any machinery built by man and absolutely without parallel in the non-living world……… “Despite the tremendous increase in geological activity in every corner of the globe and despite the discovery of many strange and hitherto unknown forms, the infinitude of connecting links has still not been discovered and the fossil record is about as discontinuous as it was when Darwin was writing the Origin.

And:

The first big problem with evolution is that the fossil record increasingly does not, honestly viewed, support it, a fact that famous Prof. Steven Jay Gould of Harvard has described as "the trade secret of paleontology." Evolutionary theory claims that there once existed a whole series of successive forms of the various organisms alive today. These supposedly changed by infinitesimal amounts with each generation as they evolved into the present varieties, so the fossil record should show these gradual changes, but, it doesnt. Instead, it shows the sudden emergence of new species out of nowhere, fully complete with all their characteristics and not changing over time. It is almost entirely devoid of forms that can plausibly be identified as intermediates between older and newer ones. This is popularly known as the "missing link" problem, and it is massively systematic across different species and time periods. Worse, this problem is getting worse, not better, as more fossils are discovered, as the new fossils just resemble those already found and doesn’t fill in the gaps. In Darwin's day, it was easy to claim that the fossils were there but had not been discovered. Problem is, we now have hundreds of thousands of well-catalogued fossils, from all continents and geologic eras, and we still haven't found these intermediate forms.

Should we close our minds and attach Gurbani quotes to such theories just to prove that the Guru Nanak talked about science?

Now coming back to the shabda

ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥

Ka▫ī janam sail gir kari▫ā. Ka▫ī janam garabẖ hir kẖari▫ā.

In many lives you have been created rock and mountain (it means confined to a rock or mountains within);

ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥

Ka▫ī janam sākẖ kar upā▫i▫ā. Lakẖ cẖa▫orāsīh jon bẖarmā▫i▫ā. ||2||

In many lives you have been made the vegetation (or plants); you have been made wander into eighty four existences.

(I take Janam as a life not as a stage; wherever a word is used in metaphoric expression, it is made clear through the context it is used in; therefore, we cannot blindly take a word and turn it into metaphoric usage)

Please remember, the Guru is using established belief of eighty four existences; to convey the idea of evolution, we cannot base evolution on such a believed concept. Besides, from animal or insect, how evolution leads to a tree? Also a point to be noted is that here in the above verse, the Guru defines “Janam” by using the word “jon” which means existence. Jon is not a stage of a life either as some say so to support their own thinking against the concept of reincarnation in Gurbani because we don’t act like trees and plants because of Maya entanglement, and then through Gurbani, improve ourselves from trees to spiritually perfect individuals.

In evolution, existences are not exchanged; it is a long process through which lives of different spices said to be changed in mechanism under different environments.

ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥

Sāḏẖsang bẖa▫i▫o janam parāpaṯ. Kar sevā bẖaj har har gurmaṯ.

Now you have obtained this life; therefore, in the company of Prabh’s devotees through the Guru guidance, remember Hari (the Creator).

ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥

Ŧi▫āg mān jẖūṯẖ abẖimān. Jīvaṯ marėh ḏargėh parvān. ||3||

Forsake pride, falsehood and conceit, and one who gets rid of self conceit (becomes detached) becomes accepted in the court (of the Creator).

ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥

Jo kicẖẖ ho▫ā so ṯujẖ ṯe hog. Avar na ḏūjā karṇai jog.

Oh Prabh! Whatever occurs, it occurs because of you and will occur as per your Will; there is none other than you who is potent to do anything.

ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥

Ŧā milī▫ai jā laihi milā▫e. Kaho Nānak har har guṇ gā▫e. ||4||3||72||

We can meet you if you unite us with you. Nanak says: sing the virtues of Hari

Dr Chahal writes in his conclusion: “Different opinions on the existence of soul in Gurbani are because of its different interpretations. The interpretation of Gurbani under the influence of ancient philosophy (?) and the Vedantic philosophy will lead to the existence of soul while the interpretation of Gurbani in its real perspective application of Science and logic will lead us to the Non-existence of soul”.

Why we need ancient or Vedanta- philosophy or application of science to interpret Gurbani which is already interpreted in Sri Guru Granth Sahib? Almost every idea, Guru Nanak has written is interpreted by his descendant Gurus. As Nirmale and Udasi and other interpreters, who aligned with all Hindu scriptures, have tried to bury the Guru’s concept by aligning Gurbani to Hindu scriptures, (Sadhu Abanand in his Jap Ji interpretation states that Guru Nanak was a disciple of six Gurus without any support from Gurbani because he wanted to promote what he believed in not the Guru, Interpreter of Teeka Freedkoti lived on a grant of a Sikh King but he, while interpreting Gurbani, keeps bringing rituals as important for the life even though the Guru rejects them, for just one example check on 1191 SGGS, verse numbers 7 and 8), the new kind of scholars are also failed to get rid of nostalgia of science while interpreting Gurbani; in both, I don’t see any difference but their own ideologies interfering with Gurbani. Just look the continuity of the thought in above quoted Shabda, do you see any hint of evolution in it? I don’t.

The shabda is about life related to different species; and it is said that after all those existences, it is the human life in which one can remember the Creator as in those previous lives, it was not possible; it is that simple.

Now, the Guru states how actually a part of the Creator exists in us and merges back to Him at death; this coming out of Him and then going back to Him is called “Chalat,” a staged play ”. The Creator in His Sargun form goes through this staged play. We get attached to our dear ones and at death we suffer because of that, the Guru suggests us to take the death of human as His staged play, it is on 885 SGGS:

ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥

Rāmkalī mėhlā 5.

Raag Ramkli: Bani of Fifth Nanak

ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥

Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā.

In Essence: The breath merges in the air; the light (of the dead) blends in the Main light (All Pervading light/Jyoti).

Please note that merging of breath with air is not enough for the Guru, he elaborates it further by saying the light merges in the Main light (Please see the difference between “ਜੋਤੀ” and “ਜੋਤਿ”; it tells the whole story)

ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥

Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1|

The body becomes the dust it came from (Here, idea expressed is about the matter; as matter doesn’t die either, the body actually got another form as a matter). What is the base of the bewailing person for crying? (He cries in doubt)

Now the Guru takes the idea further:

ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥

Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.

Oh brother! Who has died? Oh Divine ones (the knowers of the Creator) ponder over it! It is just a wondrous play. Pause

Through the Guru, it is understood that it is just a play in force. How this wondrous play is played is beyond words. The important thing is to realize that it is just His staged play.

A natural change occurs as the play is staged by the Creator; it also indicates that the death doesn’t come to the light that permeates in an alive body (remember the word “ਜੋਤੀ”); the Guru calls it literally a part of the Main light (“ਜੋਤਿ”), the Creator; if this whole process is only up to the breath that merges in the air, why the Guru needs to talk about the light and another light in which it merges, and what is that light that merges with another light? The Guru makes it clear that through Prabh’s play, the light comes to exist in the body and at so called “end/death”, the breath merges with the air and the body (material) in the dust (material); however, the light returns to the light it emanates from. The science doesn’t approve such statements. How we can dig out science out of a spiritual experience? Science defines what is found, but what is still more out there, it is silent on it; the spiritual experience has nothing to do with the science discoveries. The Guru doesn’t talk about the origin of life as the science does; just look what Guru says on 3 SGGS

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥

Kīṯā pasā▫o eko kavā▫o. Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o.

In Essence: with His only ordinance, He (the Creator) created the expansion; as per that ordinance, millions of rivers began to flow.Some people can dig the big bang theory out of above verses. Shabda we were discussing continues:

ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥

Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī.

No one knows what is the next (the Guru is just saying that no one knows what occurs after death exactly, but as per guided by doubt, the people cry and do some religious ceremonies to secure peace for the dead; obviously doing all that without experiencing the truth is useless). And, the bewailer doesn’t know that he or she will also depart (eventually)

ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥

Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2||

All these are bonds of attachment and doubt. The life is just like a dream, as it ends, one grieves in vain.

ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥

Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār.

The Creator has fashioned this system. One (as it is being talked about a person) comes and goes as per eternal Will of the Creator.

Forget about ancient philosophy or Vedanta - claims; let us ponder over above verse:

Who is that who comes and goes? Think about it.

ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥

Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3||

No one dies; no one is capable of dying; it doesn’t perish, it will remain eternal (It will be useful if we can relate this expression with “Akaal Moorat”).

What is Imperishable? As per Dr Chahal, one takes birth, lives and dies and the story ends, right? What or who doesn’t die? Is it matter? If so, it doesn’t add up because about the matter, the Guru already said, “the dust merges with the dust”; obviously, it is not the matter.

As Gurbani says that everything is perishable (Please remember, in that context, physical perishability is about a change in existing forms), then what is that which is not capable of perishing? Isn’t it the light? Isn’t it the soul (jeea)? If not then what is imperishable and who or what is discussed in the context of the so called death? Those who deny the existence of soul and also claim that Gurbani doesn’t accept existence of soul should answer above questions one by one. It is though obvious, the Guru talks about “Jeea/soul” a part of the Creator. What it looks or appears like, or usually thought about, actually it is not:

ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥

Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o.

What you think of the soul, it is not like that. I sacrifice to that person who knows it (this imperishable thing).

Again it is stressed that what is often thought about “Jeea/soul/light,” it is not like that; so what is the truth? It doesn’t die because it is a part of the all pervading Jyot (i) or a form of waves; the Guru defines the Creator as “ being spread in countless waves:(275 SGGS: ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥ Pasri▫o āp ho▫e anaṯ ṯarang. Lakẖe na jāhi pārbarahm ke rang. In Essence: The Creator is expanded in countless waves; it is impossible to express His plays)

To understand above verses in brackets, it will be easier to understand His existence as all pervading power if we study “the wave structure of matter”, we will understand how He exists everywhere. In another example to understand His oneness with all the forms, if we take a part of a big glowing light and put it aside, it will appear the same light, and if we hide that light in a glass container, it will appear a little different; however, still it remains the same light (a part). What we are, we are because of Him because we emanate from Him; we see difference between Him and us because we have built walls of conceit, lust, greed, anger and attachment before us that make us think ourselves different than the Original light or wave, the Creator. If we grasp that, only then we can understand why Bhagat Kabir says: on 1158 SGGS

ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥

Sanṯan sang kabīrā bigri▫o. So Kabīr rāmai ho▫e nibri▫o. ||4||5|

In Essence: In association of His devotees, Kabir has also lost his identity, now that Kabir has become Prabh (he has become one with Prabh).

This is what Guru Nanak wants his followers to be, not after death but while alive; when our created walls are crumbled, no difference is left between the Creator and us. The light that goes in change stables with Him; no change then remains due for it. The Guru concludes in the same shabda we are discussing:ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥

Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10||

Nanak says: the Guru has dispelled the doubt and I know now that no one dies and no one comes and goes (in every show it is that light, a part of the Creator).

What happens then? That part (jotee) of the Main Jyot (i) goes through His created plays; our thought are stuck with the body; as it crumbles, we think, the resident of it has died; the Guru dispels that doubt by telling us that it is actually imperishable like its origin.

As per the science, a person dies, but as per Gurbani, no one dies, but the “Jeea” goes through a process of change as being a part of Him. Change is not death. Death is end of everything, but the Guru talks beyond that in Asa Dee Vaar. In the following shabda, the Guru clearly says that it is not you or I who speak but the Creator: on 152, SGGS, the Guru is not referring to death but spiritual progression, but Dr Chahal looks at it as death – occurrence:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī mėhlā 1.

Raag Guarhi of First Nanak

ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥

Pa▫uṇai pāṇī agnī kā mel. Cẖancẖal cẖapal buḏẖ kā kẖel.

In Essence: body is a union of air, water and fire, within it plays flickering mind- intellect;

ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥੧॥'

Na▫o ḏarvāje ḏasvā ḏu▫ār. Bujẖ re gi▫ānī ehu bīcẖār. ||1||

In the body there are nine openings and there is the tenth gate (to see and understand), the brain/state of mind (where it rises above Maya influences); oh scholar! Understand this idea (a secret, below a hint is given about it):

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Kathṯā bakṯā sunṯā so▫ī. Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o.

(now the idea is expressed) only the Creator talks and hears, if one realizes one’s “self” only then one obtains divine knowledge. Pause

Realizing “the self” is to know from where it has come or what is its origin; once the self is related to the origin, the duality goes away.

In the followings words, the Guru is not talking about death at all but about spiritual progression; please read carefully:

ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥

Ḏehī mātī bolai pa▫uṇ. Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ.

In the body, the breath is alive (ਬੋਲੈ ਪਉਣੁ bolai pa▫uṇ), find it out oh scholar, what has died?

What the Guru means is this that the breath is alive and if so, what is that which dies then (or should die in spiritual progression)

DR Chahal looks in these verses the death; his quote – interpretation, “The body is made of soil (various elements) and through which one speaks is the vibration of the wind. Try to understand oh wise man, who has died?...”

There is hint of breath that still exists, from where Dr. Chahal brings the idea of death? I am amazed to read his interpretation. The following verses make it clear how Dr Chahal incorrectly talks about death in this context:

ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥

Mū▫ī suraṯ bāḏ ahaʼnkār. Oh na mū▫ā jo ḏekẖaṇhār. ||2||

That consciousness and self conceit, which were into strife, have died; however, that one has not died who actually sees all that (means only inclinations toward conceit, greed, attachment, lust and other vices are dead, hint is about spiritual progression)

ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥

Jai kāraṇ ṯat ṯirath jāhī. Raṯan paḏārath gẖat hī māhī.

For the one people go to visit places of pilgrimages, that jewel exists within;

ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥

Paṛ paṛ pandiṯ bāḏ vakẖāṇai. Bẖīṯar hoḏī vasaṯ na jāṇai. ||3||

Pundits read scriptures and enter into arguments; however, they don’t know for what they go to visit places of pilgrimages, exists within them.

ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥

Ha▫o na mū▫ā merī mu▫ī balā▫e. Oh na mū▫ā jo rahi▫ā samā▫e.

I haven’t died but the calamitous ignorance and conceit; (obviously) the one that resides within hasn’t died;

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥

Kaho Nānak gur barahm ḏikẖā▫i▫ā. Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4||

Nanak says: the Guru has shown me Brahm, the Creator, and I don’t see Him dying (“I” is part of Him; if He doesn’t die, how can “I” die? who realizes this, understands that no one actually dies; it is a play staged by Him)

The next quote in the article of Dr Chahal is this (on 648 SGGS):

ਮਃ ੧ ॥

Mėhlā 1.

First Nanak

ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥

Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi.

In essence: some people cremate their dead, some burry them, and some throw them to dogs;

ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥

Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi.

Some people throw their dead in the water and some in a dry well;

ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥

Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2||

Nanak says: they don’t know where their dead relatives go?

The Guru is saying that based on their beliefs, people treat the bodies of their dead relatives differently without knowing the truth behind the death and after death. There is no direct statement made in the above sloka by the Guru about the soul in context of its existence. Does he say that they don’t know that there is no soul or that there is and it goes to certain place? No, he is simply addressing only people’s different beliefs which are totally devoid of truth. In other words, when people don’t know what occurs to the dead, why they indulge in certain things for the well fare of the dead? The Guru says nothing more than this in the above verses.

Dr Chahal distorts the following Gurbani quote very badly; it is on 730, SGGS

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਭਾਂਡਾ ਹਛਾ ਸੋਇ ਜੋ ਤਿਸੁ ਭਾਵਸੀ ॥ ਭਾਂਡਾ ਅਤਿ ਮਲੀਣੁ ਧੋਤਾ ਹਛਾ ਨ ਹੋਇਸੀ ॥ ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥ ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਤਿਹੁ ਲੋਕ ਸੁਣਾਇਸੀ ॥ ਨਾਨਕ ਆਪਿ ਨਿਹਾਲ ਸਭਿ ਕੁਲ ਤਾਰਸੀ ॥੧॥੪॥੬॥

Sūhī mėhlā 1. Bẖāʼndā hacẖẖā so▫e jo ṯis bẖāvsī. Bẖāʼndā aṯ malīṇ ḏẖoṯā hacẖẖā na ho▫isī. Gurū ḏu▫ārai ho▫e sojẖī pā▫isī. Ėṯ ḏu▫ārai ḏẖo▫e hacẖẖā ho▫isī. Maile hacẖẖe kā vīcẖār āp //ṯā▫isī. Maṯ ko jāṇai jā▫e agai pā▫isī. Jehe karam kamā▫e ṯehā ho▫isī. Amriṯ har kā nā▫o āp //ṯā▫isī. Cẖali▫ā paṯ si▫o janam savār vājā vā▫isī. Māṇas ki▫ā vecẖārā ṯihu lok suṇā▫isī. Nānak āp nihāl sabẖ kul ṯārsī. ||1||4||6||

Raag Soohi, Bani of First Nanak. In essence: if the mortal is pure, Akalpurakh will be pleased with him, but if he is extremely filthy, by bathing (wahing), he cannot become good. If the mortal goes to the Guru, he will obtain understanding about becoming pure, and in the Guru’s refuge, he can become pure; then, Akalpurakh bestows the understanding of distinguishing between good and bad. Don’t think that hereafter one can obtain Him (this statement refutes the claim of those who do religious rituals but remain in lust, greed, conceit, attachment and anger and then claim to be with Him hereafter). What one sows, so shall one reap. Akalpurakh Himself bestows His Immortalizing Name as a gift. Then, one departs from here as honorable one, and music of joy is played. What to speak of poor mortals, Akalpurakh makes glory of His devotee renown in three worlds. Nanak says that when Akalpurakh bestows His grace, the mortal saves not only him but also all his family lineage.

Unfortunately, Dr Chahal selects a couple verses and interprets them, here are they:

॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥

One must not understand that the karmas (good or bad deeds) of the current life are rewarded in the next world. It is here in this world ‘what (deeds) you sow so shall you reap.

If we look at the entire shabda, do we see that the Guru talks about the reward of done deeds to be achieved in the next world in above verses? Or is it the theme of the all verses? To understand the theme, we need to read the first five verses before the verses Dr Chahal quotes; in them, no hint is given about receiving rewards in next life. Actually, the Guru talks about becoming virtuous through the Guru counseling to become pleasing to the Creator; then, he stresses that we shouldn’t think that at our own, we will have Him hereafter if we remain filthy with lust, greed and so on; If through the Guru, one becomes virtuous, He will bestows His Name; then one departs with glory. If we go back on the concept of non existence of soul, then we must also think what glory is needed at the time of the end? We die and everything is finished, do we really need the glory “aggai/hereafter”?

Let us go to Asa Dee Vaar; this very thought is expressed in there too with slightly different way; here, the glory of the departing person is referred, but there, a plight of a person, who lives ignoring the Guru, is expressed; what his plight can be hereafter? Find out in the quote given below; I wonder why the Guru has to talk about hereafter when there is no “hereafter” as per the principle of non existence of soul? Let us look two stanzas on 64 SGGS from Asa Dee Vaar

ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥

Pa▫oṛī. Nānak jī▫a upā▫e kai likẖ nāvai ḏẖaram bahāli▫ā. Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāli▫ā. Thā▫o na pā▫in kūṛi▫ār muh kālĥai ḏojak cẖāli▫ā. Ŧerai nā▫e raṯe se jiṇ ga▫e hār ga▫e sė ṯẖagaṇ vāli▫ā. Likẖ nāvai ḏẖaram bahāli▫ā. ||2||

In Essence: After creating beings, they are made subject to Dharma/righteous judgement. Under that, based on the truth, decision is taken and faulty ones are taken out. Such false beings get no place and get dishonored in His justice, and they go through miseries; who are absorbed in your Name, oh Prabh, only they pass (that test); the cheaters get defeated. Thus, the Justice of the Almighty has been established.

Its application is given in the next stanza:

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. Man anḏẖai janam gavā▫i▫ā. ||3||

Stanza: In Essence: After having enjoyed reveling, the body becomes heap of ashes and the soul (ਭਉਰੁ) goes away. When the mortal dies, the soul is led away in a control; the mortal’s good and bad deeds are explained as per the account of the deeds. (Being at fault), the ਭਉਰੁ (soul/jotee) gets no place, and no bewailing is cared about either. Thus, the blind one (in Maya) has wasted his life.

Why the Guru goes in detail how Prabh’s justice is served? How His devotees are spared but mind slaves suffer after death scenario? After death, what account is left anyway to be settled about which the Guru talks about if the soul doesn’t exist?

We see that the word “Joni” is used for womb existence which can also be taken as any way of coming into existence; Fifth Nanak explains that the Creator doesn’t go in a womb (permeating in others is different concept); the words he uses to express that automatically defines :”awai Jawai” or “awan jawan” means to come here on this planet and to depart from here, and when specially these expressions are used in Gurbani along with the word “Joni/existence” or :garbh/mother’s womb”, they certainly convey the meaning of “coming and going” means coming and going into existence; these words are frequently used in SGGS. Let us look at that ( it is on 1136 SGGS) it is made clear how the word “joni” conveys the meaning of mother’s womb and the phraise “awai jawai or awan jawan’ for “coming and going here on this planet”; in the following verses, the Guru indirectly addresses those who believe that Lord Krishana is the Creator:

ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥ ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥

Sagal parāḏẖ ḏėh loronī. So mukẖ jala▫o jiṯ kahėh ṯẖākur jonī. ||3||

In Essence: (Shabada is addressed to the person who thinks Krishan Ji is Akalpurakh) The biggest sin of all is giving a lullaby to a stone-god, may that mouth burn which says that the Creator enters into an existence

The Guru also makes it clear what does mean by “awai jawai” as I stated above:

ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥

Janam na marai na āvai na jā▫e. Nānak kā parabẖ rahi▫o samā▫e. ||4||1||

In Essence: Prabh of Nanak neither takes birth nor dies; He doesn’t come and go. He always remains pervading (Obviously, the meaning of Janam and Maran and Awai na Jae is made clear here).

If we read Pahre on 76 and 77 SGGS, we see the use of the phrase “awan jana/coming and going” by First Nanak which is defined by the fourth Nanak as: janam maran dukh/pain of birth and death, and then Fifth Nanak defines it as “bahu joni dukh/ pain of many existences. First Nanak’s bani is interpreted by other Gurus in very simple way; if we follow the track of the words used in there, we totally don’t need Vedanta philosophy or any other philosophy to understand him.

On 152, SGGS, the Guru talks about the desires and conceit that detour us from virtuous way, this is also taken as “the Guru’s opinion on death” by Dr Chahal which is incorrect:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

Ga▫oṛī mėhlā 1.

Raag Gaurhi, Bani of First Nanak

ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥

Jāṯo jā▫e kahā ṯe āvai. Kah upjai kah jā▫e samāvai.

In Essence: how to understand from where it comes? From where does it springs up and in what does it merge?

( the Guru is talking about attachments of desires we have, not about the death as DR. Chahal states)

ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥

Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. Ki▫o abẖināsī sahj samāvai. ||1||

Why the mortal is bound (by those desires and so on) and how can he be liberated to settle in ever stable state?

ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Nām riḏai amriṯ mukẖ nām. Narhar nām narhar nihkām. ||1|| rahā▫o.

(Answer) one who utters Naam and keeps Naam in heart, like Immaculate Prabh Naam, one becomes immaculate. Pause

Now the Guru elaborates on from where the desires and attachments origin and how through Naam they still within:

ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥

Sėhje āvai sėhje jā▫e. Man ṯe upjai man māhi samā▫e.

They come naturally and end naturally; they originate from the mind and end in it.

ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥

Gurmukẖ mukṯo banḏẖ na pā▫e. Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2||

The Guru follower remains liberated and doesn’t get bound by attachments and desires; reflecting through Shabd on Hari’s Name, thus one becomes liberated.

ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥

Ŧarvar pankẖī baho nis bās. Sukẖ ḏukẖī▫ā man moh viṇās.

The mortals are like the birds staying on a tree for a night (The Guru means: a temporary life), and because of the attachment they harbor in the mind, they endure peace and sorrows and this way they perish.

ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥

Sājẖ bihāg ṯakėh āgās. Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3||

the bird come to stay on a tree, but as the night passes, they depart looking to the sky (means the mortals come and leave this world as the birds come to rest on a tree for a night); this way they wander in many directions as per their actions.

In the above quote, I don’t see any reference of “a defined death” but a reference to the death to take this life as “a temporary stay” to inspire the follower to get over with attachments, and the Guru also elaborates how we get bound from attachment and desires that spring up within.

There is another quote, by referring which Dr Chahal concludes that the Guru clearly says that there is no birth after this life. It is amazing how such a claim can be made when the same Guru talks about repetition of births; let us look at the quote Dr Chahal gives in his article: It is on 1096 SGGS

ਡਖਣੇ ਮਃ ੫ ॥

Dakẖ▫ṇe mėhlā 5.

Dakhne, Fifth Nanak

ਆਗਾਹਾ ਕੂ ਤ੍ਰਾਘਿ ਪਿਛਾ ਫੇਰਿ ਨ ਮੁਹਡੜਾ ॥

Āgāhā kū ṯarāgẖ picẖẖā fer na muhadṛā.

In Essence: Long to move forward instead of looking backward ( “fer nh “means “do not turn”, “mohadra” means “shoulder”, message is: what is done is done and move on)

ਨਾਨਕ ਸਿਝਿ ਇਵੇਹਾ ਵਾਰ ਬਹੁੜਿ ਨ ਹੋਵੀ ਜਨਮੜਾ ॥੧॥

Nānak sijẖ ivehā vār bahuṛ na hovī janamṛā. ||1||

Nanak says: become successful in this very turn ( in this life ਇਵੇਹਾ ਵਾਰ ) so that again there will be no birth (ਹੋਵੀ ਜਨਮੜਾ ), ( it doesn’t say there is not no birth or “Hai”.)

Where is the language in this verse through which the Guru declares that there is no birth after death? It is a turn which should be utilized, but for what? Answer is to remember the Creator. This is what is stressed throughout all Sri Guru Granth Sahib. We don’t plan to leave something incomplete to complete in the next birth; therefore, we don’t need to be told that there is no birth after this; therefore, don’t leave anything unfinished. Point is: do it now so that we don’t have to go through another turn.

Guru Nanak actually is expressing clearly how coming to this world is stopped through reflecting, understanding and realizing Akalpurakh; that shows how Naamu contemplation frees from coming back to this world; if still people want to remain in denial, it is their choice, but the Guru has said so in chrytal clear words; it is on 1328, SGGS:

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥

Parbẖāṯī mėhlā 1.

Raag Prabhati, Bani of First Nanak

ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥

Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā.

In Essence: those ones who have no beauty, caste (high status) and bodily power,

ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥੧॥

Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā. ||1||

When they meet the true Guru, they obtain immaculate Prabh; they live in the love of Naamu;

ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥

A▫oḏẖū sėhje ṯaṯ bīcẖār.

Oh detached one! In poise, reflect on Akalpurakh (contemplate Him in love with stilled mind),

ਜਾ ਤੇ ਫਿਰਿ ਨ ਆਵਹੁ ਸੈਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Jā ṯe fir na āvhu saisār. ||1|| rahā▫o.

Then you will not come into the world again. Pause (Pleae note down the words ਫਿਰਿ and ਆਵਹੁ ਸੈਸਾਰਿ )

My question to the none believers of the soul is that why Guru Nanak is saying that after reflecting and contemplating Akalpurakh, one doesn’t come to this world again?

We need to understand why the Guru asks us to deem this life as “a short stay” on this earth and makes us aware that to what we get attached, do not give us a company as we depart from here. Now let us look at the following statements made by the Guru on 918, SGGS:

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥

Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle.

In Essence: the family you see will not go with you;

We know our family remains behind, but where are we going leaving the family behind?

ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai.

When it will not go with you, why to get attached to it?

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥

Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai.

Do not do anything which leads to repentance in the end;

ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥

Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle.

Listen to the teachings of the true Guru that will be with you (to support you)

What is that teaching of the Guru? Answer:

ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||

Nanak says: oh dear mind, contemplate eternal Prabh always.

If the family doesn’t go with us, how Naam or singing of His praises can go with us when we are finished right here? If Naam goes with us as per Gurbani, then the death is not an end. After death, where are we going? Aren’t we finished right here as per “non existence of soul thought”? Isn’t the Guru saying that it is He who remains with us hereafter? Now look at the following shabda in which Fifth Guru says contrary to Dr Chahal’s conclusion on 1137 SGGS:

ਭੈਰਉ ਮਹਲਾ ੫ ॥

Bẖairo mėhlā 5.

Raag Bhairo, Bani of Fifth Nanak

ਕੋਟਿ ਮਨੋਰਥ ਆਵਹਿ ਹਾਥ ॥ ਜਮ ਮਾਰਗ ਕੈ ਸੰਗੀ ਪਾਂਥ ॥੧॥

Kot manorath āvahi hāth. Jam mārag kai sangī pāʼnth. ||1||

In essence: millions of wishes are fulfilled (by Naam). Naamu ( Naam is clearly referred in the Rahao Verse) is the companion on the path of death;

ਗੰਗਾ ਜਲੁ ਗੁਰ ਗੋਬਿੰਦ ਨਾਮ ॥ ਜੋ ਸਿਮਰੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਵੈ ਪੀਵਤ ਬਹੁੜਿ ਨ ਜੋਨਿ ਭ੍ਰਮਾਮ ॥੧॥ ਰਹਾਉ ॥

Gangā jal gur gobinḏ nām. Jo simrai ṯis kī gaṯ hovai pīvaṯ bahuṛ na jon bẖarmām. ||1|| rahā▫o.

Gur Prabh”s Naam is pure like the water of Ganges (it is common quote in Indian culture: pure like Ganges); one, who contemplates Naam, becomes liberated, and by tasting Naam, one doesn’t wander in existences again. Pause

Look at the words “ ਜੋਨਿ ਭ੍ਰਮਾਮ “, we already have seen a quote given above in which the Guru points out “Joni” to be born. One cannot just keep saying that “Janam” means a stage of life or evolusion,” and “to be in womb of mother” is another stage of life, and when the Guru talks about Lord Krishna (quote given above) and uses these expressions, only then we should believe that it is about birth and death; we cannot have both ways.

On 1138 SGGS, the Guru says:

ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ ॥ ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥

Paṯiṯ pāvan parabẖ ṯero nā▫o. Pūrab karam likẖe guṇ gā▫o. ||1|| rahā▫o.

Prabh! Your Name is the purifier of the sinners. As per the destiny, one sings praises of Prabh. Pause

Siging His praises is related to preordained destiny? How one can justify “ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ‘preordained destiny” (or let us say “earlier done deeds”) in context of

science?

How Prabh’s Naam remains helper, please read on 230 SGGS:

ਗਉੜੀ ਮਃ ੩ ॥

Ga▫oṛī mėhlā 3.

Raag Gauri, Bani of Third Nanak

ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥

Is jug kā ḏẖaram paṛahu ṯum bẖā▫ī. Pūrai gur sabẖ sojẖī pā▫ī.

In essence: brother! Learn about today’s dharma (righteous way of life) in this world (age/jug refers to today, no reference of other so called Yogas); the perfect Guru has imparted this understanding (what is that? Answer):

ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥

Aithai agai har nām sakẖā▫ī. ||1||

Here (ਐਥੈ ) and herafter (ਅਗੈ ), Hari Naam is our helper.

As believers of non existence of soul thought, we can accept that Hari Naam is our helper here, but what about hereafter? Is that “hereafter” is there? If it is not as per the Guru, why he refers to it then? Please also read this (on 469 SGGS)

ਮਃ ੧ ॥

Mėhlā 1.

First Nanak

ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥

vaḏī so vajag nānkā sacẖā vekẖai so▫e. Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e.

In Essence: whatever is already decided, will become known, Nanak says that eternal Prabh watches that. Everyone may use his or her power to do (something), what the Creator does only that occurs. (Some people interpret first verse as “what is bad deed, it will be known in the world”, but the next verse’s meaning doesn’t support that interpretation)

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥

Agai jāṯ na jor hai agai jī▫o nave. Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3||

Hereafter, there is no human caste or power but new ones; there only those are deemed as good ones who obtain honor (by Him)

Obviously, here in this world, caste exists, but what is that place where neither the caste nor the man’s power exists? If these things exist here, then what is that place where power and caste suddenly disappear? What is “ ਅਗੈ ਜੀਉ ਨਵੇ/ agai jī▫o nave” ?

Also please look at the following, it is on 511 SGGS:

ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਕਾ ਕੀ ਮਾਈ ਕਾ ਕੋ ਬਾਪ ॥ ਨਾਮ ਧਾਰੀਕ ਝੂਠੇ ਸਭਿ ਸਾਕ ॥੧॥

Ga▫oṛī mėhlā 5. Kā kī mā▫ī kā ko bāp. Nām ḏẖārīk jẖūṯẖe sabẖ sāk. ||1||

Raag Gaurhi, Bani of Fifth Nanak: In Essence: All relations are false and are for the name’s sake, neither anyone is the mother of anyone nor anyone is the father of anyone.

We beat drums of these relations pretty high, don’t we? Why the Guru is saying that in reality, no one is related with each other the way we see. Here is a point expressed to understand the Guru’s idea. The soul is put in His temporary creation, it starts liking it, when it departs from it, it goes alone, and no relationship is deemed as helpful for the soul at the departing moment because they do not (cannot) accompany the soul. Therefore, they are called false; the true relation is the relation we build with Him by falling in love with Him, and that relation goes with our souls as per Gurbani. Worldly relations are bound to end as the life ends. That is the point stressed here. Keep reading:

ਕਾਹੇ ਕਉ ਮੂਰਖ ਭਖਲਾਇਆ ॥ ਮਿਲਿ ਸੰਜੋਗਿ ਹੁਕਮਿ ਤੂੰ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Kāhe ka▫o mūrakẖ bẖakẖlā▫i▫ā. Mil sanjog hukam ṯūʼn ā▫i▫ā. ||1|| rahā▫o.

In Essence: Oh fool! Why are you hollering? As per His Ordinance and your destiny (chance), you have come to this life. (Pause)

Here above idea is further elaborated. Our coming here is a part of His Ordinance. When we are here, we establish temporary relationships and we name them. In reality, there is only one relation that is endless, and that is the relationship of the soul with its Creator. As long the Creator Wills, these relations are there; however, when His call comes, these relations are destined to end outright.

ਏਕਾ ਮਾਟੀ ਏਕਾ ਜੋਤਿ ॥ ਏਕੋ ਪਵਨੁ ਕਹਾ ਕਉਨੁ ਰੋਤਿ ॥੨॥

Ėkā mātī ekā joṯ. Ėko pavan kahā ka▫un roṯ. ||2||

In Essence: All lives are made from the same clay and the same light of Prabh (Who permeates in them). In them, the same is the breath; when it stops, what is the use of bewailing?

\

All are made of the same stuff and in all of them His light exists. When this union of His light and this body ends, what can the cries do literally? It is better to understand the fact of soul’s coming into human existence (which is a union of the body and the light). When death occurs, the union of the body and the soul (Light) ends; nonetheless, the light doesn’t die. Only His devotees understand this fact because all others are so much into entanglements that they cannot realize this truth. In doubt, they keep questioning others, “Have you seen a soul? Have you seen God personally?” We are used to get convinced about something if it is shown to our eyes. Even if the shown act is an illusion, we get amazed like seeing Magician’s illusions or special effects in the movies’ however, in the case of above stated idea, many feel difficulty to accept it. Always bear in mind that enlightened ones speak out of their experience. They just don’t make statements to impress others but to share their experience with others. If we are doubtful, their message is not for us. A Sikh shouldn’t have any doubt about this. There are some persons who want to discuss and try to get answers about this experience based on rationality, which is fine; however, the reason behind the faith in the Creator itself cannot be proved on rational measures just as it cannot be proved scientifically that He doesn’t exist. Such kinds of debates are sheer games of mind.

ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਬਿਲਲਾਹੀ ॥ ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥

Merā merā kar billāhī. Maraṇhār ih jī▫arā nāhī. ||3||

In Essence: At death, people claim the soul to be theirs and bewail, but do not understand that the soul / ਜੀਅਰਾ/ jī▫arā (if we take meaning of Jiara as life, the meaning of the verse is crippled) they think is dead and cry for is not actually perishable.

Above, openly and clearly the Guru expresses the fact we need to understand. We cry at someone’s death in vain, because the soul we cry for doesn’t die. The body is its house which falls apart when the soul takes exit from it at His call. To understand the fact stated in verses number 3, we should also look at the following verses on 1186 SGGS:

ਸਾਧੋ ਇਹੁ ਤਨੁ ਮਿਥਿਆ ਜਾਨਉ ॥

Sāḏẖo ih ṯan mithi▫ā jān▫o.

In Essence: oh saints! Believe that this body is perishable.

ਯਾ ਭੀਤਰਿ ਜੋ ਰਾਮੁ ਬਸਤੁ ਹੈ ਸਾਚੋ ਤਾਹਿ ਪਛਾਨੋ ॥੧॥ ਰਹਾਉ ॥

Yā bẖīṯar jo rām basaṯ hai sācẖo ṯāhi pacẖẖāno. ||1|| rahā▫o.

That Raam (Omnipresent Creator) that abides within, recognize Him only the eternal one. Pause

Above verses explain what is “jiara” and its quality of “being imperishable reality”. In the following verses of the shabda we have been discussing above, the Guru makes clear that when this secret is understood through the Guru (he eradicates that doubt), one becomes liberated:

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਲੇ ਕਪਾਟ ॥ ਮੁਕਤੁ ਭਏ ਬਿਨਸੇ ਭ੍ਰਮ ਥਾਟ ॥੪॥੪੩॥੧੧੨॥

Kaho Nānak gur kẖole kapāt. Mukaṯ bẖa▫e binse bẖaram thāt. ||4||43||112||

Nanak says: when the Guru opens the mind closed in ignorance, one becomes liberated and doubt disappears.

In the following verse, look at “the condition” put in there, it is on 434 SGGS:

ਯਯੈ ਜਨਮੁ ਨ ਹੋਵੀ ਕਦ ਹੀ ਜੇ ਕਰਿ ਸਚੁ ਪਛਾਣੈ ॥

Ya▫yai janam na hovī kaḏ hī je kar sacẖ pacẖẖāṇa

In Essence: There will be never birth if (ਜੇ ਕਰਿ /condition) eternal Prabh is realized.

I have given many Gurbani quotes (and there are numerous Gurbani verses) that do not support what Dr Chahal believes in. What he believes in, I respect that though.

Now let us also look at Nanakanian philosophy as Dr Chahal stresses on calling Gurbani a philosophy; he writes:

‘Aeyoh kaha Nanak” means “Guru Nanak says this philosophy”

With all respect, I disagree with Dr Chahal that its meaning is “Guru Nanak says this philosophy” because nowhere else Guru Nanak declares himself a philosopher; he calls himself a poet though. As it is said “Nanak bolai Amrit bani”, in this phrase, the stress is not on its being philosophy but on its being sublime words. Look at the followings: 434 SGGS:

ਕਰੇ ਕਰਾਏ ਸਭ ਕਿਛੁ ਜਾਣੈ ਨਾਨਕ ਸਾਇਰ ਇਵ ਕਹਿਆ ॥੩੫॥੧॥

Kare karā▫e sabẖ kicẖẖ jāṇai Nānak sā▫ir iv kahi▫ā. ||35||1|

In Essence: Nanak, the poet says this: Prabh does and causes others to act and knows everything.

If it is “ Keh Nanak” Or “Kahu Nanak” or there is just “Nanak” and the verse, it all means that it is said by Nanak, or Nanak utters this; there is no where any evidence that can convince us that “ eheon Kahe Nanak” means it is a philosophy of Nanak. I just wonder why we need to distort a phrase to add our own thinking in to it. Guru Nanak says on 877, SGGS:

ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥

Nānak bolai amriṯ baṇī.

Does Amritbanee (ਅੰਮ੍ਰਿਤ ਬਾਣੀ ) mean immortalizing or nectar Bani or nectar philosophy? Have we ever heard about nectar philosophy? It just doesn’t add up when we start giving new meaning to it from “no where context”.

I agree with Dr Chahal that as Gurubani says the education is that which is uplifting; simply to justify one’s own thinking by distorting Gurbani is not fair or uplifting. Nirmale sadhus who got control over interpreting Gurbani for some time, tried to bury the uplifting aspect of Gurbani, and so are Dr Chahal and others, who are aligned with his thoughts, doing. Gurbani is an experience not a thought as it has been taken by Dr Chahal. To prove it a simple example is enough; take words uttered by any of Prabh’s devotees in SGGS, it is the same wording and the same description of the same experience. To express our philosophy, we don’t feel any kind of difficulty, but to express personal spiritual experience of the Creator, we will feel difficulty to express it if we have that experience, which is experienced by His devotees. Look at Sheikh Freed, Kabir and others who walked on this planet before First Nanak, they all speak the same language and express the same inexpressible experience with reservation:

657 SGGS (Bhagat Namdev)

ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥

Gūʼngai mahā amriṯ ras cẖākẖi▫ā pūcẖẖe kahan na jā▫ī ho. ||3||

In Essence: the mute tastes the most sublime nectar, but if he is asked, he cannot express its taste.

327 SGGS (Bhagat Kabir)

ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥

Jin rām jāni▫ā ṯinėh pacẖẖāni▫ā Ji▫o gūnge sākar man māni▫ā. ||1||

In Essence: those who have come to know Prabh, only they have realized, it is like a mute who tastes sugar and pleased with it (but cannot express his feelings in words)

607 SGGS (Fourth Nanak)

ਜਿਨਿ ਇਹ ਚਾਖੀ ਸੋਈ ਜਾਣੈ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥\

Jin ih cẖākẖī so▫ī jāṇai gūnge kī miṯẖi▫ā▫ī

Who has tasted this, knows it because its taste is like the tasting of sweet by a mute.

On 1205, SGGS (Fifth Nanak)

ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥

Bisam bẖa▫ī pekẖ bismāḏī pūr rahe kirpāvaṯ.

In Essence: I am amazed to see wondrous and Merciful Prabh who is all pervading

,

ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥

Pī▫o amriṯ nām amolak ji▫o cẖākẖ gūngā muskāvaṯ. ||1||

I have drunk precious nectar Naam; I can just smile as a mute does after tasting something (which cannot be expressed).

A person, who goes through such a spiritual experience, cannot express it in detail unlike us who, without understanding and experiencing it, start building pyramid of thoughts and keep churning water to get butter out of it.

Time has come for the Sikhs to study Gurbani by themselves instead of depending on anyone else; many thanks to Harjinder Singh Gill, Santa Monica for providing SGGS Gurmukhi and English data on the line, which has made it easier to study SGGS. I recommend studying a Gurbani grammar rules and looking at the words used in various contexts to figure out the meaning of the words used to express the inexpressible experience of His union. Guru Nanak’s bani is interpreted by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak in a very simple way; follow them instead of following anyone else including me.

Above article is taken from http://gursoch.blogspot.in/2012/03/experience-beyond-science-or.html

The cultural quagmire and Gurbani -

( http://www.gursoch.blogspot.com )

Gurbani deals with the mind. It cleans it by creating virtuous thoughts in it; the mind being pressured by cultural influence often resists to Gurbani guidance, and it tries to make excuses to go along with cultural stream. The cultural influence is the reason we often live culture and very rarely try to live the religion we believe in. Every society has various cultures, and it embraces them more openly than the religions it has. Facing the reality of living a religion wrapped in cultural filth, the mind endures endless dilemma that draws a curtain between the mind and the divine truth. No culture is better than a religion; however, if a religion doesn’t promote harmony in the universe, it is not better than any culture. ( http://www.gursoch.blogspot.com )

My recent visit to India clearly has shown me that all the religions there are getting buried under cultural liaisons; Punjab where Sikhi should dominate its culture is not exception to this thought. People are psychological weaker than ever; they are into deep ritualistic behavior. Gurbani exposes hypocritical aspects of cultural practices. My strong belief in Gurbani as a divine message makes me aware that without putting mind in it or on the Creator, its recitation may end in a ritual – habit. In Asa Dee Vaar on 468 SGGS, stress is given on involving the mind with the Creator: ( http://www.gursoch.blogspot.com )

ਮਃ ੧ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥ ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥ ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥ ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥ ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥ ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥

Mėhlā 1. Sacẖ ṯā par jāṇī▫ai jā riḏai sacẖā ho▫e. Kūṛ kī mal uṯrai ṯan kare hacẖẖā ḏẖo▫e. Sacẖ ṯā par jāṇī▫ai jā sacẖ ḏẖare pi▫ār. Nā▫o suṇ man rėhsī▫ai ṯā pā▫e mokẖ ḏu▫ār. Sacẖ ṯā par jāṇī▫ai jā jugaṯ jāṇai jī▫o. Ḏẖaraṯ kā▫i▫ā sāḏẖ kai vicẖ ḏe▫e karṯā bī▫o. Sacẖ ṯā par jāṇī▫ai jā sikẖ sacẖī le▫e. Ḏa▫i▫ā jāṇai jī▫a kī kicẖẖ punn ḏān kare▫i. Sacẖ ṯāʼn par jāṇī▫ai jā āṯam ṯirath kare nivās. Saṯgurū no pucẖẖ kai bahi rahai kare nivās. Sacẖ sabẖnā ho▫e ḏārū pāp kadẖai ḏẖo▫e. Nānak vakẖāṇai benṯī jin sacẖ palai ho▫e. ||2||

( http://www.gursoch.blogspot.com )

In Essence: The truth (ultimate Truth- Satt) is only known if the heart feels Akalpurakh within, filth of falsehood is cleaned and the body becomes free from vice. Akalpurakh is known if the heart falls in love with Him. The door of liberation is seen if the mind gets enchanted by believing in His Name. Akalpurakh is known when the soul learns to imbue with Him by weeding out demerits from the body – field and sow His Name in it. Akalpurakh is known when one receives true guidance (about Him from the Guru), and it shows mercy toward the beings and gives away in charity. Akalpurakh is known if the mind bathes in its own pilgrimage of His presence within, and as per the True Guru’s advice, it remains stilled. Nanak says that in whose hearts Akalpurakh abides, their all pains are cured and sins are washed away.

( http://www.gursoch.blogspot.com )

(ਜਗਤ ਰੂਪ ਛਲ ਵਲੋਂ ਵਾਸ਼ਨਾ ਪਰਤ ਕੇ, ਜਗਤ ਦੇ) ਅਸਲੇ ਦੀ ਸਮਝ ਤਦੋਂ ਹੀ ਆਉਂਦੀ ਹੈ ਜਦੋਂ ਉਹ ਅਸਲੀਅਤ ਦਾ ਮਾਲਕ (ਰੱਬ) ਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਟਿਕ ਜਾਏ। ਤਦੋਂ ਮਾਇਆ ਛਲ ਦਾ ਅਸਰ ਮਨ ਤੋਂ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ (ਫੇਰ ਮਨ ਦੇ ਨਾਲ ਸਰੀਰ ਭੀ ਸੁੰਦਰ ਹੋ ਜਾਂਦਾ ਹੈ, ਸਰੀਰਕ ਇੰਦਰੇ ਭੀ ਗੰਦੇ ਪਾਸੇ ਵਲੋਂ ਹਟ ਜਾਂਦੇ ਹਨ, ਮਾਨੋ) ਸਰੀਰ ਧੁਪ ਕੇ ਸਾਫ਼ ਹੋ ਜਾਂਦਾ ਹੈ। (ਮਾਇਆ ਛਲ ਵਲੋਂ ਮਨ ਦੇ ਫੁਰਨੇ ਹਟ ਕੇ, ਕੁਦਰਤ ਦੇ) ਅਸਲੇ ਦੀ ਸਮਝ ਤਦੋਂ ਹੀ ਆਉਂਦੀ ਹੈ, ਜਦ ਮਨੁੱਖ ਉਸ ਅਸਲੇ ਵਿਚ ਮਨ ਜੋੜਦਾ ਹੈ, (ਤਦੋਂ ਉਸ ਅਸਲੀਅਤ ਵਾਲੇ ਦਾ) ਨਾਮ ਸੁਣ ਕੇ ਮਨੁੱਖ ਦਾ ਮਨ ਖਿੜਦਾ ਹੈ ਤੇ ਉਸ ਨੂੰ (ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ) ਸੁਤੰਤਰ ਹੋਣ ਦਾ ਰਾਹ ਮਿਲ ਜਾਂਦਾ ਹੈ। ਜਗਤ ਦੇ ਅਸਲੇ ਪ੍ਰਭੂ ਦੀ ਸਮਝ ਤਦੋਂ ਪੈਂਦੀ ਹੈ, ਜਦੋਂ ਮਨੁੱਖ ਰੱਬੀ ਜੀਵਨ (ਗੁਜ਼ਾਰਨ ਦੀ) ਜੁਗਤੀ ਜਾਣਦਾ ਹੋਵੇ, ਭਾਵ, ਸਰੀਰ ਰੂਪ ਧਰਤੀ ਨੂੰ ਤਿਆਰ ਕਰਕੇ ਇਸ ਵਿਚ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਬੀਜ ਦੇਵੇ। ਸੱਚ ਦੀ ਪਰਖ ਤਦੋਂ ਹੁੰਦੀ ਹੈ, ਜਦੋਂ ਸੱਚੀ ਸਿੱਖਿਆ (ਗੁਰੂ ਪਾਸੋਂ) ਲਏ ਅਤੇ (ਉਸ ਸਿੱਖਿਆ ਉੱਤੇ ਚੱਲ ਕੇ) ਸਭ ਜੀਵਾਂ ਉੱਤੇ ਤਰਸ ਕਰਨ ਦੀ ਜਾਚ ਸਿੱਖੇ ਤੇ (ਲੋੜਵੰਦਾਂ ਨੂੰ) ਕੁਝ ਦਾਨ ਪੁੰਨ ਕਰੇ। ਉਸ ਧੁਰ-ਅੰਦਰਲੀ ਅਸਲੀਅਤ ਨਾਲ ਤਦੋਂ ਹੀ ਜਾਣ-ਪਛਾਣ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਮਨੁੱਖ ਧੁਰ ਅੰਦਰਲੇ ਤੀਰਥ ਉੱਤੇ ਟਿਕੇ, ਆਪਣੇ ਗੁਰੂ ਪਾਸੋਂ ਉਪਦੇਸ਼ ਲੈ ਕੇ ਉਸ ਅੰਦਰਲੇ ਤੀਰਥ ਉੱਤੇ ਬੈਠਾ ਰਹੇ, ਉੱਥੇ ਹੀ ਸਦਾ ਨਿਵਾਸ ਰੱਖੇ। ਨਾਨਕ ਅਰਜ਼ ਕਰਦਾ ਹੈ ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਹਿਰਦੇ ਵਿਚ ਅਸਲੀਅਤ ਦਾ ਮਾਲਕ ਪ੍ਰਭੂ ਟਿਕਿਆ ਹੋਇਆ ਹੈ, ਉਨ੍ਹਾਂ ਦੇ ਸਾਰੇ ਦੁੱਖਾਂ ਦਾ ਇਲਾਜ ਉਹ ਆਪ ਬਣ ਜਾਂਦਾ ਹੈ, (ਕਿਉਂਕਿ ਉਹ) ਸਾਰੇ ਵਿਕਾਰਾਂ ਨੂੰ (ਉਸ ਹਿਰਦੇ ਵਿਚੋਂ) ਧੋ ਕੇ ਕੱਢ ਦੇਂਦਾ ਹੈ (ਜਿੱਥੇ ਉਹ ਵੱਸ ਰਿਹਾ ਹੈ)।੨।

( http://www.gursoch.blogspot.com )

Gurbani is all about knowing “the Truth/Satt//Akalpurakh” and living with a heart filled with His love. Knowing Him depends on our sincerity in following our Guru who prepares us to behold Him within and out. Falling in love with Him occurs if our minds turn toward “the Truth” completely. When that happens, cultural influences decrease significantly. If duality becomes our destiny, we never progress spiritually regardless our pump and show of religious activities. If duality is eradicated by falling only for the Creator, then His grace occurs without asking because the trust we put in Him and the dark color of our love for Him elevate us; as a result of it, all kinds of Maya and cultural influences are negated. In above Vaakas, Guru Ji repeats the question “How He is known” to insert his advice in it. Doubtless, Guru Ji sums up Sikhi in his answers; unfortunately, being on high speed of cultural train, we miss every way out.

( http://www.gursoch.blogspot.com )

When we are torn apart between the Creator and our personal longings, we become destined to be hypocrites. The habit of knowing how much wealth and property others have creates a cultural fantasy in the mind; however, when the mind learns to remain imbued with the Creator, knowing how much others make in wealth, property and recognition in the society becomes insignificant. Gurbani doesn’t guide against working hard to make money; it binds the soul with decency, ethics, virtues, modesty and conceit – free consciousness; it fills the heart with contentment. Sikhi targets negativity that poisons the society and its culture. Over time it gives beautiful color to the culture in a way that remains dim before divinity. Gurbani suggests becoming pure to become one with the “Pure Satt; the hypocrisy has no place in the eyes of the Creator; it is on 473 SGGS:

ਮਃ ੧ ॥ ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥ ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥ ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥ ਰੰਗਿ ਹਸਹਿ ਰੰਗਿ ਰੋਵਹਿ ਚੁਪ ਭੀ ਕਰਿ ਜਾਹਿ ॥ ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ਬਾਝੁ ਸਚੇ ਨਾਹ ॥ ਦਰਿ ਵਾਟ ਉਪਰਿ ਖਰਚੁ ਮੰਗਾ ਜਬੈ ਦੇਇ ਤ ਖਾਹਿ ॥ ਦੀਬਾਨੁ ਏਕੋ ਕਲਮ ਏਕਾ ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ ॥ ਦਰਿ ਲਏ ਲੇਖਾ ਪੀੜਿ ਛੁਟੈ ਨਾਨਕਾ ਜਿਉ ਤੇਲੁ ॥੨॥

Mėhlā 1. Anḏrahu jẖūṯẖe paij bāhar ḏunī▫ā anḏar fail. Aṯẖsaṯẖ ṯirath je nāvėh uṯrai nāhī mail. Jinĥ pat anḏar bāhar guḏaṛ ṯe bẖale sansār. Ŧinĥ nehu lagā rab seṯī ḏekẖnĥe vīcẖār. Rang hasėh rang rovėh cẖup bẖī kar jāhi. Parvāh nāhī kisai kerī bājẖ sacẖe nāh. Ḏar vāt upar kẖaracẖ mangā jabai ḏe▫e ṯa kẖāhi. Ḏībān eko kalam ekā hamā ṯumĥā mel. Ḏar la▫e lekẖā pīṛ cẖẖutai nānkā ji▫o ṯel. ||2||

( http://www.gursoch.blogspot.com )

In Essence: People who keep honor in the world but are liars internally, even if they take bath at sixty eight pilgrimages, the dirt of their minds cannot be washed off. Those who are fine like silk within, even if they are rough (means they are away from the hypocrisy and diplomacy shown and accepted by the world), are good in the world because they are in love with Akalpurakh; they remain contemplated on Him to behold Him. In His love, they laugh, cry and go silent and care none but the eternal Master. Being on a path that leads to Akalpurakh, they ask (what they want) from Him and what He gives, they eat. There is only one court of Akalpurakh where His pen of ordinance decides the meeting of good ones or bad ones and settles the account of deeds; as per the account of deeds, the mortals suffer like oil – seeds (on oil-press).

Note: Different scholars take different meaning of “ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ: ekā hamā ṯumĥā mel”; if it is kept related with “ਕਲਮ ਏਕਾ: eko kalam ”, its meaning should be “an outcome of His pen/Ordinance”. Stress is on His prevailing Will in all aspects.

ਜੋ ਮਨੁੱਖ ਮਨੋਂ ਤਾਂ ਝੂਠੇ ਹਨ, ਪਰ ਬਾਹਰ ਕੂੜੀ ਇੱਜ਼ਤ ਬਣਾਈ ਬੈਠੇ ਹਨ, ਅਤੇ ਜਗਤ ਵਿਚ ਵਿਖਾਵਾ ਬਣਾਈ ਰੱਖਦੇ ਹਨ, ਉਹ ਭਾਵੇਂ ਅਠਾਹਠ ਤੀਰਥਾਂ ਉੱਤੇ (ਜਾ ਕੇ) ਇਸ਼ਨਾਨ ਕਰਨ, ਉਹਨਾਂ ਦੇ ਮਨ ਦੀ ਕਪਟ ਦੀ ਮੈਲ ਕਦੇ ਨਹੀਂ ਉਤਰਦੀ। ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਅੰਦਰ (ਕੋਮਲਤਾ ਤੇ ਪ੍ਰੇਮ ਰੂਪ) ਪੱਟ ਹੈ, ਪਰ ਬਾਹਰ (ਰੁੱਖਾ-ਪਨ ਰੂਪ) ਗੁੱਦੜ ਹੈ, ਜਗਤ ਵਿਚ ਉਹ ਬੰਦੇ ਨੇਕ ਹਨ; ਉਹਨਾਂ ਦਾ ਰੱਬ ਨਾਲ ਨੇਹੁ ਲੱਗਾ ਹੋਇਆ ਹੈ ਤੇ ਉਹ ਰੱਬ ਦਾ ਦੀਦਾਰ ਕਰਨ ਦੇ ਵਿਚਾਰ ਵਿਚ ਹੀ (ਸਦਾ ਜੁੜੇ ਰਹਿੰਦੇ ਹਨ)। ਉਹ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦੇ ਪਿਆਰ ਵਿਚ (ਰੱਤੇ ਹੋਏ ਕਦੇ) ਹੱਸਦੇ ਹਨ, ਪ੍ਰੇਮ ਵਿਚ ਹੀ (ਕਦੇ) ਰੋਂਦੇ ਹਨ, ਅਤੇ ਪ੍ਰੇਮ ਵਿਚ ਹੀ (ਕਦੇ) ਚੁੱਪ ਭੀ ਕਰ ਜਾਂਦੇ ਹਨ (ਭਾਵ, ਪ੍ਰੇਮ ਵਿਚ ਹੀ ਮਸਤ ਰਹਿੰਦੇ ਹਨ); ਉਹਨਾਂ ਨੂੰ ਸੱਚੇ ਖਸਮ (ਪ੍ਰਭੂ) ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਦੀ ਮੁਥਾਜੀ ਨਹੀਂ ਹੁੰਦੀ। ਜ਼ਿੰਦਗੀ-ਰੂਪ ਰਾਹੇ ਪਏ ਹੋਏ ਉਹ ਮਨੁੱਖ ਰੱਬ ਦੇ ਦਰ ਤੋਂ ਹੀ ਨਾਮ-ਰੂਪ ਖ਼ੁਰਾਕ ਮੰਗਦੇ ਹਨ, ਜਦੋਂ ਰੱਬ ਦੇਂਦਾ ਹੈ ਤਦੋਂ ਖਾਂਦੇ ਹਨ। ਹੇ ਨਾਨਕ! (ਉਹਨਾਂ ਨੂੰ ਇਹ ਨਿਸ਼ਚਾ ਹੈ) ਕਿ ਪ੍ਰਭੂ ਆਪ ਹੀ ਫ਼ੈਸਲਾ ਕਰਨ ਵਾਲਾ ਹੈ ਤੇ ਆਪ ਹੀ ਲੇਖਾ ਲਿਖਣ ਵਾਲਾ ਹੈ, ਸਾਰੇ ਚੰਗੇ ਮੰਦੇ ਜੀਵਾਂ ਦਾ ਮੇਲਾ ਉਸੇ ਦੇ ਦਰ ਤੇ ਹੁੰਦਾ ਹੈ; ਪ੍ਰਭੂ ਸਭ ਤੋਂ (ਕੀਤੇ ਕਰਮਾਂ ਦਾ) ਲੇਖਾ ਮੰਗਦਾ ਹੈ ਤੇ ਮੰਦੇ ਮਨੁੱਖਾਂ ਨੂੰ ਇਉਂ ਪੀੜ ਸੁੱਟਦਾ ਹੈ ਜਿਵੇਂ ਤੇਲ (ਭਾਵ, ਉਹਨਾਂ ਦੇ ਮੰਦੇ ਸੰਸਕਾਰ ਅੰਦਰੋਂ ਕੱਢਣ ਲਈ ਉਹਨਾਂ ਨੂੰ ਦੁੱਖਾਂ ਰੂਪ ਕੋਹਲੂ ਵਿਚ ਪਾ ਕੇ ਪੀੜਦਾ ਹੈ)।੨।

Akalpurakh watches and delivers His justice as per our choices; if we choose Maya over true love for Him, He gives it to us and through Maya we suffer. Our destiny is built at His door as per our deeds. Our preferences given to cultural attractions trigger miseries and anxieties. Indeed, we may have some pleasure – filled moments during our indulgence in the cultural attractions; however, they don’t last long because the sufferings take over them consequently.

Cultural set up has nothing to do with divinity save for its repeated show offs about it. Sikhi is against the behavior built on cultural pressure because it doesn’t lead us toward the immaculate Creator; filth of hypocrisy needs to be cleaned through virtuous deeds. Sikhi is based on working hard, giving away to the needy out of it, and praise the Creator. Hard work represents productivity that is very important for a society to live on; charity fills the holes of neglect of the society and it adds to the strength of detachment that controls the mind from running for the greed excessively. Praising the Name of the Creator is to remain thankful (of His grace) and aware of Maya influences by sticking to Him.

( http://www.gursoch.blogspot.com )

We remain worried by assuming our failure in materialist goals; we think that the advice of our Guru to remain detached to Maya may lead us to be penniless. Contrary to that, detachment is like impenetrable dress that doesn’t allow the Maya influences to get in. It builds in us very beautiful behavior toward His Creation without letting us drowned in its love. In truth, it has only one purpose and that is not to let us forget Him ever for anything. Spiritual peak of Sikhi is not for everyone. Nonetheless, through Guru, His vision becomes possible, and trying not to get that peak will also be our negligence. Detachment is a beautiful feeling that always works like a tonic; it keeps our souls free from all kinds of worries, anxieties and miseries. To attain that, following the Guru wholeheartedly is very crucial.

Asa Dee Vaar on 470 SGGS

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਤੁ ਮਿਲਿਐ ਖਸਮੁ ਸਮਾਲਿਆ ॥ ਜਿਨਿ ਕਰਿ ਉਪਦੇਸੁ ਗਿਆਨ ਅੰਜਨੁ ਦੀਆ ਇਨ੍ਹ੍ਹੀ ਨੇਤ੍ਰੀ ਜਗਤੁ ਨਿਹਾਲਿਆ ॥ ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥ ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥ ਕਰਿ ਕਿਰਪਾ ਪਾਰਿ ਉਤਾਰਿਆ ॥੧੩॥

Pa▫oṛī. Saṯgur vitahu vāri▫ā jiṯ mili▫ai kẖasam samāli▫ā. Jin kar upḏes gi▫ān anjan ḏī▫ā inĥī neṯrī jagaṯ nihāli▫ā. Kẖasam cẖẖod ḏūjai lage dube se vaṇjāri▫ā. Saṯgurū hai bohithā virlai kinai vīcẖāri▫ā. Kar kirpā pār uṯāri▫ā. ||13||

In Essence: I sacrifice to the true Guru under whose guidance the Master is remembered; through whose instructions I achieved divine knowledge to see the reality of the world. Those who leave the Master and fall for others are losers. Very rare persons realize that a True Guru is a boat to swim across (worldly Ocean). The Almighty ferries across the mortal with His grace.

( http://www.gursoch.blogspot.com )

In Indian culture, stinking dowry tradition has been damaging the psyche of Indians for numerous centuries. First time, in India, a campaign against it was launched by Sikh Gurus centuries ago. Marriage behind the boundaries of castes was also promoted by the Gurus. Then what went wrong that their followers embrace these filthy concepts to date? Answer lies in the quagmire of the dominating cultural influences on the Sikhs who appear living happily in such stinking environments. Fourth Nanak says on 78 SGGS:

( http://www.gursoch.blogspot.com )

ਹੋਰਿ ਮਨਮੁਖ ਦਾਜੁ ਜਿ ਰਖਿ ਦਿਖਾਲਹਿ ਸੁ ਕੂੜੁ ਅਹੰਕਾਰੁ ਕਚੁ ਪਾਜੋ ॥ ਹਰਿ ਪ੍ਰਭ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਮੈ ਦਾਜੋ ॥੪॥

Hor manmukẖ ḏāj jė rakẖ ḏikẖālėh so kūṛ ahaʼnkār kacẖ pājo. Har parabẖ mere babulā har ḏevhu ḏān mai ḏājo. ||4||

In Essence: Other kind of dowry displayed by the mind - slave is a show off and worthless, and it encourages self – conceit. Oh my father! Give me Name of the Creator as a dowry.

( http://www.gursoch.blogspot.com )

On 78 SGGS in the entire Shabada, Guru Ji promotes the Name of the Creator and asks his followers to replace the dowry with His Name. Today, so called Guru – followers enjoy the filth of dowry - show off shamelessly.

( http://www.gursoch.blogspot.com )

I hope people are aware of hypocrisy of Tobacco companies that make billions of dollars in revenues from its sales, and also promote anti tobacco slogans; liquor distributors talk about negative aspects of drinking. While all fake talk and slogans go on, millions of people are being hooked to such intoxicating killers. Hypocrisy is ugly but its appearance is always beautiful. And, that is why most of the followers of Sikh Gurus also are practicing it today by adoring cultural filthy traditions. In Punjab, where Sri Guru Granth Sahib is read and the interpretation of Gurbani passes on to the masses every day, many Sikhs are seen ballooned with the awareness of caste – filth and are dozing in self - conceit. Even though First Nanak loudly and clearly speaks against this stinking illusion; unfortunately, his followers are drowned in it today.

On 349 SGGS:

( http://www.gursoch.blogspot.com )

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥੧॥ ਰਹਾਉ ॥

Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na he. ||1|| rahā▫o.

In Essence: Realize that His light is in all and do not ask about the caste because there is no caste hereafter. (Pause)

( http://www.gursoch.blogspot.com )

Slipping deep into the bonds of cultural attractions goes against the peace of mind we long to attain and struggle to keep every day. Its solution is available; nonetheless, one needs to stand up against filthy cultural traditions to become honest toward our faith.

( http://www.gursoch.blogspot.com )

In Maru Raag, Guru ji takes pity on us and guides us through this quagmire of Maya by making us realized the truth about this given life. It is on 989 SGGS:

( http://www.gursoch.blogspot.com )

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਿਲਿ ਮਾਤ ਪਿਤਾ ਪਿੰਡੁ ਕਮਾਇਆ ॥ ਤਿਨਿ ਕਰਤੈ ਲੇਖੁ ਲਿਖਾਇਆ ॥ ਲਿਖੁ ਦਾਤਿ ਜੋਤਿ ਵਡਿਆਈ ॥ ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥੧॥ Mārū mėhlā 1. Mil māṯ piṯā pind kamā▫i▫ā. Ŧin karṯai lekẖ likẖā▫i▫ā. Likẖ ḏāṯ joṯ vadi▫ā▫ī. Mil mā▫i▫ā suraṯ gavā▫ī. ||1||

In Essence: Through the union of father and mother, the mortal gets the body; the Creator inscribes the destiny. Oh Mortal! You write about His gift of light (life) and His glory! (Why) Under the influence of Maya, you have lost the divine understanding! Note: It is very hard to agree with the following interpretation of Teeka Freedkoti, Dr Sahib Singh (including of the interpretation of Manmohan Singh and Sant Singh Khalsa) about “ਲਿਖੁ ਦਾਤਿ ਜੋਤਿ ਵਡਿਆਈ: Likẖ ḏāṯ joṯ vadi▫ā▫ī” . Teeka Freedkoti: Akalpurakh has written already what the mortal will get as gifts and glory but the mortal has forgotten the Creator by being into Maya. Likh: LIKH means, write. It is like “write this” [."ਲਿਖੁ ਨਾਮੁ, ਸਾਲਾਹ ਲਿਖੁ" LIKH DAAT SAAH LIKH 16 SGGS ਸ੍ਰੀ ਮਃ ੧/ write His Name and praise). How its meaning can be “already written”? Dr Sahib Singh: Akalpurakh also has written to praise that light – Akalpurakh, His gifts and glory.......

If Akalpurakh has written that the mortal should praise His glory and gifts, why that “writ” is ignored by the mortal?

I feel, after telling how mortal gets body and His written destiny, Guru ji asks the mortal to praise Him for this gift of life and His glory; however, seeing the mortal becoming ungrateful, Guru Ji states the mortal has forgotten such a great Creator just because of Maya love. In the next Vaakas, Guru Ji advises the mortal again.

(ਜਿਸ ਕਰਤਾਰ ਦੀ ਰਜ਼ਾ ਅਨੁਸਾਰ) ਤੇਰੇ ਮਾਂ ਪਿਉ ਨੇ ਮਿਲ ਕੇ ਤੇਰਾ ਸਰੀਰ ਬਣਾਇਆ, ਉਸੇ ਕਰਤਾਰ ਨੇ (ਤੇਰੇ ਮੱਥੇ ਉਤੇ ਇਹ) ਲੇਖ (ਭੀ) ਲਿਖ ਦਿੱਤਾ ਕਿ ਤੂੰ (ਜਗਤ ਵਿਚ ਜਾ ਕੇ) ਜੋਤਿ-ਰੂਪ ਪ੍ਰਭੂ ਦੀਆਂ ਬਖ਼ਸ਼ਸ਼ਾਂ ਚੇਤੇ ਕਰੀਂ ਤੇ ਉਸ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਭੀ ਕਰੀਂ (ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਲੇਖ ਆਪਣੇ ਅੰਦਰ ਲਿਖਦਾ ਰਹੀਂ)। ਪਰ ਤੂੰ ਮਾਇਆ (ਦੇ ਮੋਹ) ਵਿਚ ਫਸ ਕੇ ਇਹ ਚੇਤਾ ਹੀ ਭੁਲਾ ਦਿੱਤਾ।੧।

ਮੂਰਖ ਮਨ ਕਾਹੇ ਕਰਸਹਿ ਮਾਣਾ ॥ ਉਠਿ ਚਲਣਾ ਖਸਮੈ ਭਾਣਾ ॥੧॥ ਰਹਾਉ ॥ Mūrakẖ man kāhe karsėh māṇā. Uṯẖ cẖalṇā kẖasmai bẖāṇā. ||1|| rahā▫o.

In Essence: Oh foolish mind! Why to harbor pride (of anything), as per the Will of the Master, you are bound to leave [this world]. (pause)

Getting drenched in Maya pursuits will deepen the attachment, and it will take the mind away from His praises. Definite - departure from this world is a reminder of temporary life span we have; it should be used to praise the Creator.

ਹੇ (ਮੇਰੇ) ਮੂਰਖ ਮਨ! ਤੂੰ (ਇਹਨਾਂ ਦੁਨੀਆਵੀ ਮਲਕੀਅਤਾਂ ਦਾ) ਕਿਉਂ ਮਾਣ ਕਰਦਾ ਹੈਂ? (ਜਦੋਂ) ਖਸਮ ਪ੍ਰਭੂ ਦਾ ਹੁਕਮ ਹੋਇਆ ਤਦੋਂ (ਇਹਨਾਂ ਨੂੰ ਛੱਡ ਕੇ ਜਗਤ ਤੋਂ) ਚਲੇ ਜਾਣਾ ਪਏਗਾ।੧।ਰਹਾਉ। ( http://www.gursoch.blogspot.com ) Advice continues by making the mortal aware of the Maya which is left here never to reclaim it.

ਤਜਿ ਸਾਦ ਸਹਜ ਸੁਖੁ ਹੋਈ ॥ ਘਰ ਛਡਣੇ ਰਹੈ ਨ ਕੋਈ ॥ ਕਿਛੁ ਖਾਜੈ ਕਿਛੁ ਧਰਿ ਜਾਈਐ ॥ ਜੇ ਬਾਹੁੜਿ ਦੁਨੀਆ ਆਈਐ ॥੨॥ Ŧaj sāḏ sahj sukẖ ho▫ī. Gẖar cẖẖadṇe rahai na ko▫ī. Kicẖẖ kẖājai kicẖẖ ḏẖar jā▫ī▫ai. Je bāhuṛ ḏunī▫ā ā▫ī▫ai. ||2||

In Essence: Abandon interests in worldly pleasures to obtain peace of mind, eventually one has to leave this home, and no one can stay here forever. If it is certain that after departing from here, again we can come to this world to reclaim what is left behind, then one can use some of it and save the rest for our reclaim [but that is not the case]

(ਹੇ ਮਨ! ਤੂੰ ਘਰਾਂ ਦੀਆਂ ਮਲਕੀਅਤਾਂ ਵਿਚੋਂ ਸੁਖ-ਸ਼ਾਂਤੀ ਲੱਭਦਾ ਹੈਂ) ਮਾਇਆ ਦੇ ਸੁਆਦ ਛੱਡ ਕੇ ਆਤਮਕ ਅਡੋਲਤਾ ਦਾ ਆਨੰਦ ਪੈਦਾ ਹੋ ਸਕਦਾ ਹੈ (ਜਿਨ੍ਹਾਂ ਘਰਾਂ ਦੀਆਂ ਮਲਕੀਅਤਾਂ ਨੂੰ ਤੂੰ ਸੁਖ ਦਾ ਮੂਲ ਸਮਝ ਰਿਹਾ ਹੈਂ, ਇਹ) ਘਰ ਤਾਂ ਛੱਡ ਜਾਣੇ ਹਨ, ਕੋਈ ਭੀ ਜੀਵ (ਇਥੇ ਸਦਾ) ਟਿਕਿਆ ਨਹੀਂ ਰਹਿ ਸਕਦਾ। (ਹੇ ਮੂਰਖ ਮਨ! ਤੂੰ ਸਦਾ ਇਹ ਸੋਚਦਾ ਹੈਂ ਕਿ) ਕੁਝ ਧਨ-ਪਦਾਰਥ ਖਾ-ਹੰਢਾ ਲਈਏ ਤੇ ਕੁਝ ਸਾਂਭ ਕੇ ਰੱਖੀ ਜਾਈਏ (ਪਰ ਸਾਂਭ ਕੇ ਰੱਖ ਜਾਣ ਦਾ ਲਾਭ ਤਾਂ ਤਦੋਂ ਹੀ ਹੋ ਸਕਦਾ ਹੈ) ਜੇ ਮੁੜ (ਇਸ ਧਨ ਨੂੰ ਵਰਤਣ ਵਾਸਤੇ) ਜਗਤ ਵਿਚ ਆ ਸਕਣਾ ਹੋਵੇ।੨। Gurbani repeatedly declares all pleasures and ownership of worldly wealth useless if the soul remains indifferent towards its Creator.

ਸਜੁ ਕਾਇਆ ਪਟੁ ਹਢਾਏ ॥ ਫੁਰਮਾਇਸਿ ਬਹੁਤੁ ਚਲਾਏ ॥ ਕਰਿ ਸੇਜ ਸੁਖਾਲੀ ਸੋਵੈ ॥ ਹਥੀ ਪਉਦੀ ਕਾਹੇ ਰੋਵੈ ॥੩॥ Saj kā▫i▫ā pat hadẖā▫e. Furmā▫is bahuṯ cẖalā▫e. Kar sej sukẖālī sovai. Hathī pa▫uḏī kāhe rovai. ||3||

In Essence: The mortal decorates the body and wear silky attires, commands others and sleeps in comfortable couch; however, when death takes away, what is the use of crying then!

ਮਨੁੱਖ ਆਪਣੇ ਸਰੀਰ ਉਤੇ ਹਾਰ ਰੇਸ਼ਮੀ ਕਪੜਾ ਆਦਿਕ ਹੰਢਾਂਦਾ ਹੈ, ਹੁਕਮ ਭੀ ਬਥੇਰਾ ਚਲਾਂਦਾ ਹੈ, ਸੁਖਾਲੀ ਸੇਜ ਦਾ ਸੁਖ ਭੀ ਮਾਣਦਾ ਹੈ (ਪਰ ਜਿਸ ਕਰਤਾਰ ਨੇ ਇਹ ਸਭ ਕੁਝ ਦਿੱਤਾ ਉਸ ਨੂੰ ਵਿਸਾਰੀ ਰੱਖਦਾ ਹੈ, ਆਖ਼ਿਰ) ਜਦੋਂ ਜਮਾਂ ਦੇ ਹੱਥ ਪੈਂਦੇ ਹਨ, ਤਦੋਂ ਰੋਣ ਪਛੁਤਾਣ ਦਾ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੋ ਸਕਦਾ।੩। ( http://www.gursoch.blogspot.com ) Cultural attractions delude the mind and keep instigating it into getting drenched in pleasures; unfortunately the pleasures become quagmires. They are like a whirlpool, hard to get out. Guru Ji advises to live by being connected to Him in every way: His fear and love help us to get out of this quagmire.

ਘਰ ਘੁੰਮਣਵਾਣੀ ਭਾਈ ॥ ਪਾਪ ਪਥਰ ਤਰਣੁ ਨ ਜਾਈ ॥ ਭਉ ਬੇੜਾ ਜੀਉ ਚੜਾਊ ॥ ਕਹੁ ਨਾਨਕ ਦੇਵੈ ਕਾਹੂ ॥੪॥੨॥ Gẖar gẖummaṇvāṇī bẖā▫ī. Pāp pathar ṯaraṇ na jā▫ī. Bẖa▫o beṛā jī▫o cẖaṛā▫ū. Kaho Nānak ḏevai kāhū. ||4||2||

In Essence: These worldly establishments are just like whirlpool; one cannot swim across it if one is loaded with the stones of sins. So one should make boat of Akalpurakh’s fear and love to swim across this whirlpool; Nanak says that Akalpurakh gives such boat (of His fear and love) to a few [ If there is His fear, there is no pride; if there is no pride and longing for pleasures, mind is stilled with His love and respect]

ਹੇ ਭਾਈ! ਘਰਾਂ ਦੇ ਮੋਹ ਦਰਿਆ ਦੀਆਂ ਘੁੰਮਣ ਘੇਰੀਆਂ (ਵਾਂਗ) ਹਨ, ਪਾਪਾਂ ਦੇ ਪੱਥਰ ਲੱਦ ਕੇ ਜ਼ਿੰਦਗੀ ਦੀ ਬੇੜੀ ਇਹਨਾਂ ਘੁੰਮਣ-ਘੇਰੀਆਂ ਵਿਚੋਂ ਪਾਰ ਨਹੀਂ ਲੰਘ ਸਕਦੀ। ਜੇ ਪਰਮਾਤਮਾ ਦੇ ਡਰ-ਅਦਬ ਦੀ ਬੇੜੀ ਤਿਆਰ ਕੀਤੀ ਜਾਏ, ਤੇ ਉਸ ਬੇੜੀ ਵਿਚ ਜੀਵ ਸਵਾਰ ਹੋਵੇ, ਤਾਂ ਹੀ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਦੀਆਂ ਘੁੰਮਣ ਘੇਰੀਆਂ ਵਿਚੋਂ) ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ। ਪਰ ਹੇ ਨਾਨਕ! ਆਖ-ਅਜੇਹੀ ਬੇੜੀ ਕਿਸੇ ਵਿਰਲੇ ਨੂੰ ਕਰਤਾਰ ਦੇਂਦਾ ਹੈ।੪।੨। ( http://www.gursoch.blogspot.com ) The virtues correct the culture, mold it and turn it into an environment through which a strong bond with the Creator remains dominating the soul. Then, the new cultural sense is developed in which positivity is kept and negativity is eradicated. No nonsense traditions and absurd ideas are considered as worthy of attention. Indeed, then oneness of the Creator with His creation is felt and seen.

Partial interpretation is by Dr. Sahib Singh Ji

" Taken from G.Singh's blog GURSOCH" with permission, for further articles on Gurbani, please go to Gursoch blog. ( http://www.gursoch.blogspot.com )

Sincerely yours,

Anant Singh

Punjab ( India )

( http://www.gursoch.blogspot.com )

Beloved Ikkankaar of Gurus and Bhagatas

Guru Nanak Dev Ji’s parents were Hindus and they tried to raise him as a Hindu; however, it was not destiny of Guru Nanak Dev Ji to accept prevailed convictions and rituals of any prevailed faith to please the Creator who was reduced to the level of human beings by different prevailed faiths and sects. He flatly refused to tread on a path based on the thoughts of those who were themselves victim of a stormy - force of Maya. He talks about it all through his Gurbani. Directly inspired by the Creator,he started bringing people back to the Creator.His decedents Fifth Nanak had to declare that Nanak - House had/has nothing to do with the prevailed religions like Hinduism and Islam [1136 SGGS]. Guru - followers kept treading victoriously on the path Guru Nanak Dev Ji introduced. Nostalgia of Hinduism kept hanging in newly converts through out the times of Tenth Nanak [and afterward as well]; that was the reason why he arranged translation of old scriptures for Guru Nanak Dev Ji’s followers to make them realized the fact that their Guru was/is/will be not those scriptures but Guru Nanak Dev Ji. Tenth Nanak taught them self defense because lawlessness behavior of then government officials was scaring the people. History verifies that all “offerings” presented to Nanak - House used to be reported to Mughal - Government as “a loot”. As per given advice by fundamentalists, Jahangir started feeling a direct threat from Fifth Nanak as per his own words and ordered execution of Fifth Nanak. Sixth Nanak foresaw forthcoming suppression and started training his followers to face the tyranny fearlessly. Tenth Nanak continued that campaign. If any person tries to look at the battles Gurus fought, he/she can clearly see that those battles were fought against the attackers not against any religion or sect or to occupy any land.. There is not a single Historian, Sikh or Non Sikh who could prove it otherwise. Basic point that needs to be understood is that “Guru bears neither animosity nor intends to establish worldly empire; he is committed to impart divine teachings even when practicing of self defense becomes necessary”. This self-defense built “fearlessness” in the psyche of Sikhs; physical attacks on Sikhs were stopped at one time in the History as Sikhs started occupying lands after winning over the battles they fought [This is the way the world plays and this is the way He runs His Show]. The opponents of Nanak - House used other tactics too to negate influence of Sikhi on the people. One of that tactics was to interpret words used in Gurbani in a way that it should appear that Sikhi is just a part of Hinduism, the idea which is itself based on a flat lie if it is analyzed through Gurbani-proof. Khuswant Singh who translated Jap Ji which is filled with flaws, obviously failed to understand what Guru Nanak has tried to say in Jap Ji; bombastic language may impress some readers but it doesn’t mean it helps to translate Gurbani perfectly; no wonder he did a disservice to Sikhi by calling it “offshoot” of Hinduism as per his understanding of Gurbani, he couldn't see “Ram” word used in Jap Ji for “all pervading Creator and “seeta” as “stitched to” but attached both words to Ram Chandara ji and Seeta ji. That was enough to confuse Sikhs. Arya -Smaji Daya Nand spoke very ill of Guru Nanak because like Jahangir, he felt Sikhi a great threat to Hinduism which was also an illusion based on fear of more conversion. Sikhi was not, is not and will not be threat to any religion because it accepts all religions as a will of Akalpurakh. Today through various ways some fundamentalist - organizations are trying to negate Sikhi influence on new generation, some of them state openly that Tenth Nanak revered Devi or Shiva. Sitting on Guru Nanak’s spiritual throne that advocates worshiping of One Creator, while imparting Guru Nanak’s teachings to his followers, how suddenly can Tenth Nanak become nostalgic to Devi Devtas who were merely the Creation of the Creator? Lies are always lies, Sikhi is not about Devi Devtas, or ritualism’s or to trash what other people adore as God or prophets; it is a way of life by falling in love with only one Creator who Creates all, and it further makes it clear that not only the Creator allows Maya and its illusions rule the minds of people but also He blesses some persons to turn solely towards Him. According to Sikhi, no religion or sect needs to be trashed or criticized because they are there as per His Ordinance. Whatever questions are raised in Gurbani about established rituals and convictions or traditions of different faiths, they are simply used to clarify the difference between a real devotee of the Creator and the person who is under three folds of Maya, nothing more than that is said. For example if worship of one God was introduced in Vedas a long time ago then why that advice was buried under deity-worship? Only that is questioned in Gurbani not the Vedas. Shouldn’t the Veda –knowledge about “His being one all pervading” be put in practice? This is what is implied through those references. We as Sikhs should only believe in what Sri Guru Granth Sahib says because Tenth Nanak has led us to our Shabada - Guru. Whatever is said by any other revered Sikh or revered Baba Ji, must be in align with Sri Guru Granth Sahib, if it is not, it shouldn’t be weighed much because our ultimate Guru is our Shabad - Guru as per Tenth Nanak who sat on Guru Nanak’s spiritual throne and imparted what first Nanak says in his Bani.Guru stresses on one thing repeatedly, and that is to focus on our source and our source is our Creator and He is beyond birth and death. Trashing other religions or faiths or ridiculing their seers and prophets on Sikh - sites or in speeches by Sikhs should never be practiced; if any one does so, it is not Sikhi because this is what I have learned through studying Gurbani in depth. Guru ji has taught us to ignore what doesn’t align with Guru thought and not to become judges of any one [4, 29, 88, 219,274 631 SGGS]. I still regret if ever I said some words against any faith or seers/ prophets. It was now my understanding that I was not following Gurbani rightful way at the time I gave any negative comments.

http://gursoch.blogspot.com/

Some Scholars did disservice To Bhagatas by declaring them “the devotees of established Devtas” by ignoring their [of Bhagatas] repeated statements “We worship who pervades everywhere”. Dr Sahib Singh Ji has done a wonderful job by proving that all Bhagatas were indeed devotees of one Creator, “Ikkankaar”, and He is the one who is, in the Bani of Bhagatas, addressed by many names; some people just have attached those “names” to Devtas forgetting that openly Bhagatas declare that their beloved Creator pervades all over. Those scholars, in my views, have no regards for Fifth Nanak who added Bani of Bhagatas in Sri Guru Granth Sahib after finding it very much aligned with Guru Nanak - thought which is centered at only One Creator who is all pervading, beyond birth and death and who is from Himself [Japji]. If one fails to understand repeated confession of Bhagatas, I feel, he or she should ask others as well before declaring their own judgments on Bhagatas of Sri Guru Granth Sahib. Today I am elaborating on a Shabada of Bhagat Ravidas Ji and Namdev Ji, the Shabadas are not about falling for His “Sargun/with form” but for His “Nirgun/Formless” who is invisible; their views in these Shabadas regarding for whom they fall for, are crystal clear and they are really an inspiration to others. For a beginner, a True Guru, who has envisioned Him and can show Him to others as well, is needed but there is no need to meditate on His Sargun form; this Shabada is on 1167 SGGS, in Raag Bhairo

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

There is only one Akalpurakh through Guru Blessings He is obtained

ਬਿਨੁ ਦੇਖੇ ਉਪਜੈ ਨਹੀ ਆਸਾ ॥ ਜੋ ਦੀਸੈ ਸੋ ਹੋਇ ਬਿਨਾਸਾ ॥ ਬਰਨ ਸਹਿਤ ਜੋ ਜਾਪੈ ਨਾਮੁ ॥ ਸੋ ਜੋਗੀ ਕੇਵਲ ਨਿਹਕਾਮੁ ॥੧॥

Bin ḏekẖe upjai nahī āsā. Jo ḏīsai so ho▫e bināsā. Baran sahiṯ jo jāpai nām. So jogī keval nihkām. ||1||

In Essence: Without seeing Akalpurakh, longing for Him doesn’t develop within; whatever is visible is bound to perish. The one who expresses His virtues and utter His Name, that person is immaculate yogi.

http://gursoch.blogspot.com/

Above, Bhagat Ravidas points out the truth we all face, it is the truth about His being invisible, and the truth about His being permeated in all and we often ignore the later truth and become victim or advocate of hatred. Whatever is seen is destined to perish, so how to get attached to Him who is invisible, answer is given here by stating that one who becomes immaculate and utters His Name, enjoys that longing for Him developed within. It is not necessary to see Him sitting right in front of us.

ਆਸਾ = (ਪਾਰਸ-ਪ੍ਰਭੂ ਨਾਲ ਛੋਹਣ ਦੀ) ਤਾਂਘ। ਬਰਨ = ਵਰਣਨ, ਪ੍ਰਭੂ ਦੇ ਗੁਣਾਂ ਦਾ ਵਰਣਨ, ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਸਹਿਤ = ਸਮੇਤ। ਜਾਪੈ = ਜਪਦਾ ਹੈ। ਨਿਹਕਾਮੁ = ਕਾਮਨਾ-ਰਹਿਤ, ਵਾਸ਼ਨਾ-ਰਹਿਤ।੧।

(ਪਰ ਪਾਰਸ-ਪ੍ਰਭੂ ਦੇ ਚਰਨ ਛੋਹਣੇ ਸੌਖਾ ਕੰਮ ਨਹੀਂ ਹੈ, ਕਿਉਂਕਿ ਉਹ ਇਹਨਾਂ ਅੱਖਾਂ ਨਾਲ ਦਿੱਸਦਾ ਨਹੀਂ ਹੈ, ਤੇ) ਉਸ ਨੂੰ ਵੇਖਣ ਤੋਂ ਬਿਨਾ (ਉਸ ਪਾਰਸ-ਪ੍ਰਭੂ ਦੇ ਚਰਣ ਛੋਹਣ ਦੀ) ਤਾਂਘ ਪੈਦਾ ਨਹੀਂ ਹੁੰਦੀ, (ਇਸ ਦਿੱਸਦੇ ਸੰਸਾਰ ਨਾਲ ਹੀ ਮੋਹ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ,) ਤੇ, ਇਹ ਜੋ ਕੁਝ ਦਿੱਸਦਾ ਹੈ ਇਹ ਸਭ ਨਾਸ ਹੋ ਜਾਣ ਵਾਲਾ ਹੈ। ਜੋ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾਂਦਾ ਹੈ, ਤੇ, ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਜਪਦਾ ਹੈ, ਸਿਰਫ਼ ਉਹੀ ਅਸਲ ਜੋਗੀ ਹੈ ਤੇ ਉਹ ਕਾਮਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ।੧।

ਪਰਚੈ ਰਾਮੁ ਰਵੈ ਜਉ ਕੋਈ ॥ ਪਾਰਸੁ ਪਰਸੈ ਦੁਬਿਧਾ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Parcẖai rām ravai ja▫o ko▫ī. Pāras parsai ḏubiḏẖā na ho▫ī. ||1|| rahā▫o.

In Essence: [stress is on getting involved with All pervading Akalpurakh] If one utters the Name of Akalpurakh, his/her mind gets involved with Him, thus when one comes contact with Him, gets rid of duality just as with the touch of philosopher’s stone, iron becomes gold. Pause

Bhagat ji expresses about powerful impact of Him on someone who gets involved with Him. When our attention is totally divided into many folds, what seriousness we can put in our efforts of meditating on Him? It is not necessary to see Him sitting before us in a little human form; instead our minds should be fixed on Him as an infinite power. Our minds should be totally involved with Him without any doubt or duality. Actually duality leads to physical form to contemplate on, if it is not there, pure love for Him leads to the peak of spirituality.

ਪਰਚੈ = ਪਰਚ ਜਾਂਦਾ ਹੈ, ਗਿੱਝ ਜਾਂਦਾ ਹੈ, ਅਮੋੜ-ਪੁਣੇ ਵਲੋਂ ਹਟ ਜਾਂਦਾ ਹੈ, ਵਿਕਾਰਾਂ ਵਲੋਂ ਹਟ ਜਾਂਦਾ ਹੈ। ਜਉ = ਜਦੋਂ। ਪਰਸੈ = ਛੁੰਹਦਾ ਹੈ।੧।ਰਹਾਉ।

ਜਦੋਂ ਕੋਈ ਮਨੁੱਖ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਦਾ ਹੈ ਤਾਂ ਉਸ ਦਾ ਮਨ ਪ੍ਰਭੂ ਵਿਚ ਪਰਚ ਜਾਂਦਾ ਹੈ; ਜਦੋਂ ਪਾਰਸ-ਪ੍ਰਭੂ ਨੂੰ ਉਹ ਛੁੰਹਦਾ ਹੈ (ਉਹ, ਮਾਨੋ, ਸੋਨਾ ਹੋ ਜਾਂਦਾ ਹੈ), ਤੇ, ਉਸ ਦੀ ਮੇਰ-ਤੇਰ ਮੁੱਕ ਜਾਂਦੀ ਹੈ।੧।ਰਹਾਉ।

ਸੋ ਮੁਨਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਖਾਇ ॥ ਬਿਨੁ ਦੁਆਰੇ ਤ੍ਰੈ ਲੋਕ ਸਮਾਇ ॥ ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥ ਕਰਤਾ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥੨॥

So mun man kī ḏubiḏẖā kẖā▫e. Bin ḏu▫āre ṯarai lok samā▫e. Man kā subẖā▫o sabẖ ko▫ī karai. Karṯā ho▫e so anbẖai rahai. ||2||

In Essence: That person is real Rishi [silent sage] who eradicates duality from his mind and merges in the Formless Creator but present in three worlds. All follow their own minds and behave accordingly but who becomes like the Creator [immaculate/above Maya influences], becomes fearless.

Bhagat ji is talking about a real sage who eradicates duality, in other words, there should be love only for Akalpurakh in the heart, and to merge with the Formless Prabh whose light is present in three worlds, duality must be eradicated. [Do you see any sign of Bhagata Ji referring to a Devta?] Here is a hint towards our tragedy of not concentrating on Him; it is our own conceit that dominates our behavior and that is not which helps us to realize Him, we should adopt virtues as He has like being above anger, lust, greed, attachment and conceit. Devtas are creation of the Creator; then why not we should turn to Him who creates all and takes care of them, and who is eternal unlike any other entity that came and left this planet as per His Will.

ਖਾਇ = ਖਾ ਜਾਂਦਾ ਹੈ, ਮੁਕਾ ਦੇਂਦਾ ਹੈ। ਦੁਬਿਧਾ = ਦੁਚਿੱਤਾ-ਪਨ, ਮੇਰ-ਤੇਰ, ਪ੍ਰਭੂ ਨਾਲੋਂ ਵਖੇਵਾਂ। ਤ੍ਰੈਲੋਕ = ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਪ੍ਰਭੂ ਵਿਚ। ਬਿਨੁ ਦੁਆਰੇ = ਜਿਸ ਪ੍ਰਭੂ ਦਾ ਦਸ ਦੁਆਰਿਆਂ ਵਾਲਾ ਸਰੀਰ ਨਹੀਂ ਹੈ। ਸਭੁ ਕੋਈ = ਹਰੇਕ ਜੀਵ। ਕਰਤਾ ਹੋਇ = (ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ ਮਨੁੱਖ) ਕਰਤਾਰ ਦਾ ਰੂਪ ਹੋ ਜਾਂਦਾ ਹੈ। ਅਨਭੈ = ਭੈ-ਰਹਿਤ ਅਵਸਥਾ ਵਿਚ।੨।

(ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ) ਉਹ ਮਨੁੱਖ (ਅਸਲ) ਰਿਸ਼ੀ ਹੈ, ਉਹ (ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਆਪਣੇ ਮਨ ਦੀ ਮੇਰ-ਤੇਰ ਮਿਟਾ ਲੈਂਦਾ ਹੈ, ਤੇ, ਉਸ ਪ੍ਰਭੂ ਵਿਚ ਸਮਾਇਆ ਰਹਿੰਦਾ ਹੈ ਜਿਸ ਦਾ ਕੋਈ ਖ਼ਾਸ ਸਰੀਰ ਨਹੀਂ ਹੈ। (ਜਗਤ ਵਿਚ) ਹਰੇਕ ਮਨੁੱਖ ਆਪੋ ਆਪਣੇ ਮਨ ਦਾ ਸੁਭਾਉ ਵਰਤਦਾ ਹੈ (ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਦਾ ਹੈ; ਪਰ ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ ਮਨੁੱਖ ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਦੇ ਥਾਂ, ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਕਰਤਾਰ ਦਾ ਰੂਪ ਹੋ ਜਾਂਦਾ ਹੈ, ਤੇ, ਉਸ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ ਜਿੱਥੇ ਕੋਈ ਡਰ ਭਉ ਨਹੀਂ।੨।

ਫਲ ਕਾਰਨ ਫੂਲੀ ਬਨਰਾਇ ॥ ਫਲੁ ਲਾਗਾ ਤਬ ਫੂਲੁ ਬਿਲਾਇ ॥ ਗਿਆਨੈ ਕਾਰਨ ਕਰਮ ਅਭਿਆਸੁ ॥ ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥

Fal kāran fūlī banrā▫e. Fal lāgā ṯab fūl bilā▫e. Gi▫ānai kāran karam abẖi▫ās. Gi▫ān bẖa▫i▫ā ṯah karmah nās. ||3||

http://gursoch.blogspot.com/

In Essence: The vegetation blooms to produce fruit but as it is materialized, the flowers decay [Please note down the comparison of existence of flowers to bring fruits and the deeds in concept of obtaining divine knowledge]; to obtain divine knowledge repeated efforts are made but when divine knowledge is obtained all interest in deeds ends.

As one realizes Akalpurakh, all interest in worldly acts, ceases. Is there any hint of at promoting special religious efforts to obtain Him? In fact, efforts will supposedly be ended if Braham Gyan [Divine knowledge about the Creator] is obtained, does this “Karam Abhyaas is necessary? Ravidas ji answers that there is only one Karam Abhyaas/deed and that is to “utter His Naam by becoming immaculate”, this is explicitly stated in the last Vaakas of this Shabada. If a person achieves the goal of realizing Him, his/her interest in worldly deeds goes away. Why? When the mind is in bliss after having that goal obtained, it doesn’t desire any other goal.

Flowers of vegetation indicate about the forthcoming fruits, flowers become ready to decay for the fruits, when the mind becomes ready for Him, conceit and other negative forces go away, and goal is obtained and then no “Abhyaas” of any thing is needed, the mind settles stably in His love. Dr Sahib Singh discusses a vast application in context of “ਕਰਮਹ ਨਾਸੁ / karmah nās”, it is also true because by having that Braham Gyaan, the acts triggered by the interest of Sansari/worldly people, are ended.

ਕਾਰਨ = ਵਾਸਤੇ। ਬਨਰਾਇ = ਬਨਸਪਤੀ। ਫੂਲੀ = ਫੁੱਲਦੀ ਹੈ, ਖਿੜਦੀ ਹੈ। ਬਿਲਾਇ = ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਕਰਮ = ਦੁਨੀਆ ਦੀ ਕਿਰਤ-ਕਾਰ। ਅਭਿਆਸੁ = ਮੁੜ ਮੁੜ ਕਰਨਾ। ਕਰਮ ਅਭਿਆਸੁ = ਦੁਨੀਆ ਦੀ ਰੋਜ਼ਾਨਾ ਕਿਰਤ-ਕਾਰ। ਗਿਆਨੈ ਕਾਰਨ = ਗਿਆਨ ਦੀ ਖ਼ਾਤਰ, ਪ੍ਰਭੂ ਵਿਚ ਪਰਚਣ ਦੀ ਖ਼ਾਤਰ, ਉੱਚੇ ਜੀਵਨ ਦੀ ਸੂਝ ਵਾਸਤੇ, ਜੀਵਨ ਦਾ ਸਹੀ ਰਸਤਾ ਲੱਭਣ ਲਈ। ਤਹ = ਉਸ ਅਵਸਥਾ ਵਿਚ ਅੱਪੜ ਕੇ। ਕਰਮਹ ਨਾਸੁ = ਕਰਮਾਂ ਦਾ ਨਾਸ, ਕਿਰਤ-ਕਾਰ ਦਾ ਨਾਸ, ਕਿਰਤ-ਕਾਰ ਦੇ ਮੋਹ ਦਾ ਨਾਸ।੩।

(ਜਗਤ ਦੀ ਸਾਰੀ) ਬਨਸਪਤੀ ਫਲ ਦੇਣ ਦੀ ਖ਼ਾਤਰ ਖਿੜਦੀ ਹੈ; ਜਦੋਂ ਫਲ ਲੱਗਦਾ ਹੈ ਫੁੱਲ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਇਸੇ ਤਰ੍ਹਾਂ ਦੁਨੀਆ ਦੀ ਰੋਜ਼ਾਨਾ ਕਿਰਤ-ਕਾਰ ਗਿਆਨ ਦੀ ਖ਼ਾਤਰ ਹੈ (ਪ੍ਰਭੂ ਵਿਚ ਪਰਚਣ ਲਈ ਹੈ, ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ ਲਈ ਹੈ), ਜਦੋਂ ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ ਪੈਦਾ ਹੋ ਜਾਂਦੀ ਹੈ ਤਾਂ ਉਸ ਅਵਸਥਾ ਵਿਚ ਅੱਪੜ ਕੇ ਕਿਰਤ-ਕਾਰ ਦਾ (ਮਾਇਕ ਉੱਦਮਾਂ ਦਾ) ਮੋਹ ਮਿਟ ਜਾਂਦਾ ਹੈ।੩।

ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥ ਕਹਿ ਰਵਿਦਾਸ ਪਰਮ ਬੈਰਾਗ ॥ ਰਿਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਸਿ ਅਭਾਗ ॥੪॥੧॥

Gẖariṯ kāran ḏaḏẖ mathai sa▫i▫ān. Jīvaṯ mukaṯ saḏā nirbān. Kahi Raviḏās param bairāg. Riḏai rām kī na japas abẖāg. ||4||1||

In Essence: Wise people churn milk to have butter [Ghee], same way, the wise person who remains immaculate becomes liberated while alive [from the bonds of Maya]. Ravidas says that this is the highest detached state of mind, Oh unfortunate one! Why don’t you utter His Name? [Ponder over this idea and understand what real effort to obtain Him is, what real gyaan - abbhyaas is, what is the right path/way and what is real goal!]

http://gursoch.blogspot.com/

Look at the above analogy of “churning milk for butter”; it is used to express to do the right thing by knowing that by churning milk, butter will be obtained. Churning - water will bring what? Think about it. Hint is to follow right path and that path is explained, and that is to become immaculate and utter His Naam. That is the highest state of being in His love.

ਘ੍ਰਿਤ = ਘਿਉ। ਦਧਿ = ਨਹੀਂ। ਮਥੈ = ਰਿੜਕਦੀ ਹੈ। ਸਇਆਨ = ਸਿਆਣੀ ਇਸਤ੍ਰੀ। ਨਿਰਬਾਨ = ਵਾਸ਼ਨਾ-ਰਹਿਤ। ਕੀ ਨ = ਕਿਉਂ ਨਹੀਂ? ਅਭਾਗ = ਹੇ ਭਾਗ ਹੀਣ!।੪।

ਸਿਆਣੀ ਇਸਤ੍ਰੀ ਘਿਉ ਦੀ ਖ਼ਾਤਰ ਦਹੀਂ ਰਿੜਕਦੀ ਹੈ (ਤਿਵੇਂ ਜੋ ਮਨੁੱਖ ਨਾਮ ਜਪ ਕੇ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਪਰਚਦਾ ਹੈ ਉਹ ਜਾਣਦਾ ਹੈ ਕਿ ਦੁਨੀਆ ਦਾ ਜੀਵਨ-ਨਿਰਬਾਹ, ਦੁਨੀਆ ਦੀ ਕਿਰਤ-ਕਾਰ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜਨ ਵਾਸਤੇ ਹੀ ਹੈ। ਸੋ, ਉਹ ਮਨੁੱਖ ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਮਾਇਆ ਦੀ ਕਿਰਤ-ਕਾਰ ਕਰਦਾ ਹੋਇਆ ਹੀ ਮੁਕਤ ਹੁੰਦਾ ਹੈ ਤੇ ਸਦਾ ਵਾਸ਼ਨਾ-ਰਹਿਤ ਰਹਿੰਦਾ ਹੈ। ਰਵਿਦਾਸ ਇਹ ਸਭ ਤੋਂ ਉੱਚੇ ਵੈਰਾਗ (ਦੀ ਪ੍ਰਾਪਤੀ) ਦੀ ਗੱਲ ਦੱਸਦਾ ਹੈ; ਹੇ ਭਾਗ-ਹੀਣ! ਪ੍ਰਭੂ ਤੇਰੇ ਹਿਰਦੇ ਵਿਚ ਹੀ ਹੈ, ਤੂੰ ਉਸ ਨੂੰ ਕਿਉਂ ਨਹੀਂ ਯਾਦ ਕਰਦਾ?।੪।੧। ❁ ਸ਼ਬਦ ਦਾ ਭਾਵ: ਸਿਮਰਨ ਦੀ ਵਡਿਆਈ-ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮਨੁੱਖ ਮਾਇਆ ਦੇ ਮੋਹ ਵਾਲਾ ਅਮੋੜਪੁਣਾ ਛੱਡ ਦੇਂਦਾ ਹੈ, ਵਾਸ਼ਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ। ❁ ਮੁੱਖ-ਭਾਵ: ਜੋ ਮਨੁੱਖ ਨਾਮ ਸਿਮਰਦਾ ਹੈ ਉਸ ਦਾ ਮਨ ਪ੍ਰਭੂ ਵਿਚ ਪਰਚ ਜਾਂਦਾ ਹੈ; ਪਾਰਸ-ਪ੍ਰਭੂ ਨੂੰ ਛੋਹ ਕੇ ਉਹ, ਮਾਨੋ, ਸੋਨਾ ਹੋ ਜਾਂਦਾ ਹੈ। ਬਾਕੀ ਦੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਸੋਨਾ ਬਣ ਗਏ ਮਨੁੱਖ ਦੇ ਜੀਵਨ ਦੀ ਤਸਵੀਰ ਦਿੱਤੀ ਹੈ-(੧) 'ਨਿਹਕਾਮੁ', ਵਾਸ਼ਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ; (੨) ਦੁਬਿਧਾ ਮਿਟ ਜਾਂਦੀ ਹੈ ਤੇ ਉਹ ਨਿਰਭਉ ਹੋ ਜਾਂਦਾ ਹੈ; (੩) ਕਿਰਤ-ਕਾਰ ਦਾ ਮੋਹ ਮਿਟ ਜਾਂਦਾ ਹੈ; (੪) ਮੁੱਕਦੀ ਗੱਲ ਇਹ ਕਿ ਜਿਊਂਦਾ ਹੀ ਮੁਕਤ ਹੋ ਜਾਂਦਾ ਹੈ। ❀ ਨੋਟ: ਸ਼ਬਦ ਦਾ ਮੁਖ-ਭਾਵ 'ਰਹਾਉ' ਦੀ ਤੁਕ ਵਿਚ ਹੋਇਆ ਕਰਦਾ ਹੈ, ਬਾਕੀ ਦੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਦੀ ਵਿਆਖਿਆ। ❀ ਨੋਟ: ਪਾਠਕ ਜਨ 'ਰਹਾਉ' ਦੀ ਤੁਕ ਦਾ ਧਿਆਨ ਰੱਖਣ। ਸਾਰੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਜੀਵਨ ਦਾ ਵਿਸਥਾਰ ਹੈ ਜੋ ਨਾਮ ਸਿਮਰਿਆਂ ਬਣਦਾ ਹੈ; ਇਸ ਕੇਂਦਰੀ ਖ਼ਿਆਲ ਦੇ ਦੁਆਲੇ ਹੀ ਸਾਰੇ ਸ਼ਬਦ ਨੇ ਰਹਿਣਾ ਹੈ। ਕਿਸੇ ਕਰਮ-ਕਾਂਡ ਦਾ ਕੋਈ ਜ਼ਿਕਰ ਰਵਿਦਾਸ ਜੀ ਨੇ 'ਰਹਾਉ' ਦੀ ਤੁਕ ਵਿਚ ਨਹੀਂ ਛੇੜਿਆ। ਇਸ ਬੰਦ ਨੰ: ੩ ਵਿਚ ਭੀ ਇਹ ਬੜੀ ਅਢੁਕਵੀਂ ਗੱਲ ਹੋਵੇਗੀ ਜੇ ਲਫ਼ਜ਼ 'ਕਰਮ' ਦਾ ਅਰਥ 'ਕਰਮ-ਕਾਂਡ' ਕੀਤਾ ਜਾਏ। ❀ ਨੋਟ: ਜਦ ਭੀ ਕਿਸੇ ਕਵੀ ਦੀ ਕਿਸੇ ਲਿਖਤ ਬਾਰੇ ਕੋਈ ਸ਼ੱਕ ਪਏ, ਤਾਂ ਉਸ ਨੂੰ ਸਮਝਣ ਲਈ ਸਹੀ ਤਰੀਕਾ ਇਹੀ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਉਸ ਗੁੰਝਲ ਨੂੰ ਉਸੇ ਦੀ ਬਾਕੀ ਦੀ ਹੋਰ ਰਚਨਾ ਵਿਚੋਂ ਸਮਝਿਆ ਜਾਵੇ। ਕਵੀ ਜਿੱਥੇ ਆਪਣੀ ਬੋਲੀ ਨੂੰ ਵਰਤਦਾ ਤੇ ਸੰਵਾਰਦਾ ਸ਼ਿੰਗਾਰਦਾ ਹੈ, ਉੱਥੇ ਉਹ ਪੁਰਾਣੇ ਲਫ਼ਜ਼ਾਂ, ਪੁਰਾਣੇ ਮੁਹਾਵਰਿਆਂ ਤੇ ਪੁਰਾਣੇ ਵਰਤੇ ਦ੍ਰਿਸ਼ਟਾਂਤਾਂ ਨੂੰ ਨਵੇਂ ਤਰੀਕੇ ਨਾਲ ਭੀ ਵਰਤਦਾ ਤੇ ਵਰਤ ਸਕਦਾ ਹੈ। ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੇ ਲਫ਼ਜ਼ 'ਭਗੌਤੀ' ਵਰਤਣ ਤੋਂ ਕਈ ਲੋਕ ਇਹ ਟਪਲਾ ਖਾਣ ਲੱਗ ਪਏ ਕਿ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਦੇਵੀ-ਪੂਜਾ ਜਾਂ ਸ਼ਸਤ੍ਰ-ਪੂਜਾ ਕੀਤੀ। ਪਰ ਜਦੋਂ ਇਸ ਲਫ਼ਜ਼ ਨੂੰ ਉਹਨਾਂ ਦੀ ਆਪਣੀ ਹੀ ਰਚਨਾ ਵਿਚ ਵਰਤਿਆ ਗਹੁ ਨਾਲ ਵੇਖਿਆ ਜਾਏ ਤਾਂ ਸਾਫ਼ ਪ੍ਰਤੱਖ ਹੋ ਜਾਂਦਾ ਹੈ ਕਿ ਲਫ਼ਜ਼ 'ਭਗੌਤੀ' ਪਰਮਾਤਮਾ ਵਾਸਤੇ ਉਹਨਾਂ ਵਰਤਿਆ ਹੈ। ਰਾਮਕਲੀ ਰਾਗ ਵਿਚ ਦਿੱਤੀ ਬਾਣੀ 'ਸਦੁ' ਤੋਂ ਕਈ ਲੋਕ ਘਾਬਰਦੇ ਸਨ ਕਿ ਇਸ ਵਿਚ ਕਰਮ-ਕਾਂਡ ਕਰਨ ਦੀ ਆਗਿਆ ਕੀਤੀ ਹੈ, ਪਰ ਇਹ ਨਿਰਾ ਭੁਲੇਖਾ ਹੀ ਸੀ (ਪੜ੍ਹੋ ਮੇਰੀ ਪੁਸਤਕ 'ਸੱਦ ਸਟੀਕ')। ਇਹ ਬਾਣੀ ਉਹਨਾਂ ਮਹਾ ਪੁਰਖਾਂ ਦੀ ਹੈ ਜੋ ਸਾਥੋਂ ਦੂਰ ਉੱਚੀ ਚੋਟੀ ਤੇ ਖੇਡ ਰਹੇ ਸਨ, ਉੱਚੇ ਮੰਡਲਾਂ ਵਿਚ ਉਡਾਰੀਆਂ ਲਾ ਰਹੇ ਸਨ। ਇਸ ਨੂੰ ਸਮਝਣ ਲਈ ਇਸ ਵਿਚ ਜੁੜਨਾ ਪਏਗਾ, ਮਾਇਆ ਵਿਚ ਖੇਡਦੇ ਮਨ ਨੂੰ ਰਤਾ ਰੋਕ ਕੇ ਇਧਰ ਕਾਫ਼ੀ ਸਮਾ ਦੇਣਾ ਪਏਗਾ, ਤਾਂ ਹੀ ਉਹਨਾਂ ਦੀ ਡੂੰਘਾਈ ਵਿਚ ਅੱਪੜਨ ਦੀ ਆਸ ਹੋ ਸਕਦੀ ਹੈ। ਵੇਦਾਂਤੀ ਲੋਕਾਂ ਨੇ ਇਹ ਪਰਚਾਰ ਕੀਤਾ ਕਿ ਇਹ ਜਗਤ ਮਿਥਿਆ ਹੈ, ਅਸਲ ਵਿਚ ਇਸ ਜਗਤ ਦੀ ਕੋਈ ਹਸਤੀ ਹੀ ਨਹੀਂ ਹੈ, ਮਾਇਆ ਦਾ ਪਰਦਾ ਪੈਣ ਕਰਕੇ ਜੀਵ ਨੂੰ ਇਹ ਭਰਮ ਹੋ ਗਿਆ ਹੈ ਕਿ ਜਗਤ ਦੀ ਕੋਈ ਹਸਤੀ ਹੈ। ਉਹਨਾਂ ਇਹ ਗੱਲ ਸਮਝਾਉਣ ਲਈ ਰੱਸੀ ਤੇ ਸੱਪ ਦਾ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦਿੱਤਾ ਕਿ ਹਨੇਰੇ ਦੇ ਕਾਰਨ ਰੱਸੀ ਨੂੰ ਸੱਪ ਸਮਝਿਆ ਗਿਆ, ਅਸਲ ਵਿਚ ਸੱਪ ਕਿਤੇ ਹੈ ਹੀ ਨਹੀਂ ਸੀ। ਰਵਿਦਾਸ ਜੀ ਨੇ ਭੀ ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵਰਤ ਲਿਆ; ਪਰ ਇਸ ਤੋਂ ਇਹ ਭਾਵ ਨਹੀਂ ਲਿਆ ਜਾ ਸਕਦਾ ਕਿ ਰਵਿਦਾਸ ਜੀ ਵੇਦਾਂਤੀ ਸਨ। ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵੇਦਾਂਤੀਆਂ ਦੀ ਮਲਕੀਅਤ ਨਹੀਂ ਹੋ ਗਿਆ। ਵੇਖੋ ਰਾਗ ਸੋਰਠਿ, ਸ਼ਬਦ-"ਜਬ ਹਮ ਹੋਤੇ"। ਕਰਮ-ਕਾਂਡੀਆਂ ਨੇ ਫੁੱਲ ਤੇ ਫਲ ਦਾ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵਰਤਿਆ, ਰਵਿਦਾਸ ਜੀ ਨੇ ਭੀ ਇਸ ਨੂੰ ਵਰਤ ਲਿਆ; ਪਰ ਇਸ ਦਾ ਇਹ ਮਤਲਬ ਨਹੀਂ ਨਿਕਲ ਸਕਦਾ ਕਿ ਰਵਿਦਾਸ ਜੀ ਕਰਮ-ਕਾਂਡੀ ਸਨ। ਆਖ਼ਰ ਰਵਿਦਾਸ ਜੀ ਕਿਹੜੀ ਉੱਚੀ ਕੁਲ ਦੇ ਬ੍ਰਾਹਮਣ ਸਨ ਕਿ ਉਹ ਕਿਸੇ ਕਰਮ-ਕਾਂਡ ਨਾਲ ਚੰਬੜੇ ਰਹਿੰਦੇ? ਨਾਹ ਜਨੇਊ ਪਾਣ ਦਾ ਹੱਕ, ਨਾਹ ਮੰਦਰ ਵਿਚ ਵੜਨ ਦੀ ਆਗਿਆ, ਨਾਹ ਕਿਸੇ ਸਰਾਧ ਸਮੇ ਬ੍ਰਾਹਮਣ ਨੇ ਉਹਨਾਂ ਦੇ ਘਰ ਦਾ ਖਾਣਾ, ਨਾਹ ਸੰਧਿਆ ਤਰਪਣ ਗਾਇਤ੍ਰੀ ਆਦਿਕ ਦਾ ਉਹਨਾਂ ਨੂੰ ਕੋਈ ਅਧਿਕਾਰ। ਫਿਰ, ਉਹ ਕਿਹੜਾ ਕਰਮ-ਕਾਂਡ ਸੀ ਜਿਸ ਦਾ ਸ਼ੌਕ ਰਵਿਦਾਸ ਜੀ ਨੂੰ ਹੋ ਸਕਦਾ ਸੀ? ਰਵਿਦਾਸ ਜੀ ਨੇ ਇਸ ਸ਼ਬਦ ਵਿਚ ਨਾਮ ਸਿਮਰਨ ਵਾਲੇ ਬੰਦੇ ਦੇ ਉੱਚੇ ਜੀਵਨ ਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਹੈ। ਇਸੇ ਹੀ ਰਾਗ ਵਿਚ ਦਿੱਤਾ ਹੋਇਆ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਦਾ ਹੇਠ-ਲਿਖਿਆ ਸ਼ਬਦ ਰਵਿਦਾਸ ਜੀ ਦੇ ਇਸ ਸ਼ਬਦ ਦਾ ਆਨੰਦ ਲੈਣ ਵਾਸਤੇ ਬੜਾ ਸੁਆਦਲਾ ਸਹਾਈ ਬਣੇਗਾ। ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਸੋ ਮੁਨਿ, ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ॥ ਦੁਬਿਧਾ ਮਾਰਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰੇ ॥੧॥ ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਮਨੁ ਖੋਜਤ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਮੂਲੁ ਮੋਹੁ ਕਰਿ ਕਰਤੈ ਲਾਇਆ ॥੨॥ ਇਸੁ ਮਨ ਤੇ ਸਭ ਪਿੰਡ ਪਰਾਣਾ ॥ ਮਨ ਕੈਜਗਤੁ ਉਪਾਇਆ ॥ ਮਮਤਾ ਲਾਇ ਭਰਮਿ ਭ ਵੀਚਾਰਿ ਹੁਕਮੁ ਬੁਝਿ ਸਮਾਣਾ ॥੩॥ ਕਰਮੁ ਹੋਵੈ ਗੁਰੁ ਕਿਰਪਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਜਾਗੈ ਇਸੁ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਰੈ ॥੪॥ ਮਨ ਕਾ ਸੁਭਾਉ ਸਦਾ ਬੈਰਾਗੀ ॥ ਸਭ ਮਹਿ ਵਸੈ ਅਤੀਤੁ ਅਨਰਾਗੀ ॥੫॥ ਕਹਤ ਨਾਨਕੁ ਜੋ ਜਾਣੈ ਭੇਉ ॥ ਆਦਿ ਪੁਰਖੁ ਨਿਰੰਜਨ ਦੇਉ ॥੬॥੫॥ (ਪੰਨਾ 1128)। ਜਿਸ ਮਨੁੱਖ ਉੱਤੇ ਪ੍ਰਭੂ ਦੀ ਮਿਹਰ ਹੋਵੇ ਉਸ ਉੱਤੇ ਗੁਰੂ ਕਿਰਪਾ ਕਰਦਾ ਹੈ, ਉਸ ਦਾ ਮਨ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚੋਂ ਜਾਗ ਪੈਂਦਾ ਹੈ। ਜਿਹੜੀ ਗੱਲ ਰਵਿਦਾਸ ਜੀ ਨੇ 'ਕਰਮਹ ਨਾਸੁ' ਵਿਚ ਇਸ਼ਾਰੇ-ਮਾਤ੍ਰ ਦੱਸੀ ਹੈ, ਉਹ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਨੇ ਦੂਜੇ ਬੰਦ ਤੋਂ ਪੰਜਵੇਂ ਬੰਦ ਤਕ ਖੁਲ੍ਹੇ ਲਫ਼ਜ਼ਾਂ ਵਿਚ ਸਮਝਾ ਦਿੱਤੀ ਹੈ ਕਿ 'ਕਰਮਹ ਨਾਸੁ' ਦਾ ਭਾਵ ਹੈ 'ਮੋਹ ਮਮਤਾ ਦਾ ਨਾਸ'।

Here is another Shabada by Bhagat Namdev on 1167 SGGS

ਨਾਮਦੇਵ ॥ ਆਉ ਕਲੰਦਰ ਕੇਸਵਾ ॥ ਕਰਿ ਅਬਦਾਲੀ ਭੇਸਵਾ ॥ ਰਹਾਉ ॥

Nāmḏev. Ā▫o kalanḏar kesvā. Kar abḏālī bẖesvā. Rahā▫o.

Bani of Namdev: In Essence: Oh long-haired Prabh! Come wearing abdali - ascetic robe [Pause]

http://gursoch.blogspot.com/

Above Namdev Ji is expressing his desire to see the Creator in person with long hair and in a robe of an ascetic. It is not a call to any Devta because Devtas are not described as abdali - ascetic. “Long - hair” word must not be interpreted as a reference to a Devta because the following Vaakas make it clear that this is simply a wish to see all pervading Creator in person. People in Bhagat ji times [even now] created their Gods and would go to see them, and Namdev just asks Prabh to come to him in a form of abdali – acestic, we shall love to see Him in human form, wont we? it is just a kind of fantasy through which we enjoy His memory. In Raag Wadhanse 557 SGGS, Guru Nanak Dev Ji wishes to see the Creator in his dream. Keep reading to find out how being a poet Namdev ji expresses his desire to see the Creator who is infinite.

ਆਉ = ਜੀ ਆਇਆਂ ਨੂੰ। ਕਲੰਦਰ = ਹੇ ਕਲੰਦਰ! ਕੇਸਵਾ = ਹੇ ਕੇਸ਼ਵ! ਹੇ ਸੋਹਣੇ ਕੇਸਾਂ ਵਾਲੇ ਪ੍ਰਭੂ! ਕਰਿ = ਕਰ ਕੇ। ਅਬਦਾਲੀ ਭੇਸਵਾ = ਅਬਦਾਲੀ ਫ਼ਕੀਰਾਂ ਵਾਲਾ ਸੋਹਣਾ ਵੇਸ।ਰਹਾਉ।

ਹੇ (ਸੁਹਣੀਆਂ ਜ਼ੁਲਫ਼ਾਂ ਵਾਲੇ) ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਹੇ ਸੁਹਣੇ ਕੇਸਾਂ ਵਾਲੇ ਪ੍ਰਭੂ! ਤੂੰ ਅਬਦਾਲੀ ਫ਼ਕੀਰਾਂ ਦਾ ਪਹਿਰਾਵਾ ਪਾ ਕੇ (ਆਇਆ ਹੈਂ); ਜੀ ਆਇਆਂ ਨੂੰ (ਆ, ਮੇਰੇ ਹਿਰਦੇ-ਮਸੀਤ ਵਿਚ ਆ ਬੈਠ)।ਰਹਾਉ।

ਜਿਨਿ ਆਕਾਸ ਕੁਲਹ ਸਿਰਿ ਕੀਨੀ ਕਉਸੈ ਸਪਤ ਪਯਾਲਾ ॥ ਚਮਰ ਪੋਸ ਕਾ ਮੰਦਰੁ ਤੇਰਾ ਇਹ ਬਿਧਿ ਬਨੇ ਗੁਪਾਲਾ ॥੧॥

Jin ākās kulah sir kīnī ka▫usai sapaṯ pa▫yālā. Cẖamar pos kā manḏar ṯerā ih biḏẖ bane gupālā. ||1||

In Essence: You are the one who has a hat of seven skies and wear seven underworlds as slippers, all beings are your houses to reside in. Oh protector of the Earth! This is the way you are!

Please just imagine a picture of the Creator who wears hat of the skies and whose shoes are the underworlds. Where do other entities stand compared to the Creator expressed by Namdev in above Vaakas?

ਜਿਨਿ = ਜਿਸ (ਤੈਂ) ਨੇ। ਕੁਲਹ = ਟੋਪੀ, ਕੁੱਲਾ। ਸਿਰਿ = ਸਿਰ ਉੱਤੇ। ਕਉਸੈ = ਖੜਾਵਾਂ। ਪਯਾਲਾ = ਪਤਾਲ। ਚਮਰ ਪੋਸ = ਚੰਮ ਦੀ ਪੁਸ਼ਾਕ ਵਾਲੇ, ਸਾਰੇ ਜੀਅ-ਜੰਤ। ਮੰਦਰੁ = ਘਰ। ਗੁਪਾਲਾ = ਹੇ ਧਰਤੀ ਦੇ ਰੱਖਿਅਕ!।੧।

(ਹੇ ਕਲੰਦਰ! ਹੇ ਕੇਸ਼ਵ! ਤੂੰ ਆ, ਤੂੰ) ਜਿਸ ਨੇ (ਸੱਤ) ਅਸਮਾਨਾਂ ਨੂੰ ਕੁੱਲਾ (ਬਣਾ ਕੇ ਆਪਣੇ) ਸਿਰ ਉੱਤੇ ਪਾਇਆ ਹੋਇਆ ਹੈ, ਜਿਸ ਨੇ ਸੱਤ ਪਤਾਲਾਂ ਨੂੰ ਆਪਣੀਆਂ ਖੜਾਵਾਂ ਬਣਾਇਆ ਹੋਇਆ ਹੈ। ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਸਾਰੇ ਜੀਆ-ਜੰਤ ਤੇਰੇ ਵੱਸਣ ਲਈ ਘਰ ਹਨ। ਹੇ ਧਰਤੀ ਦੇ ਰੱਖਿਅਕ! ਤੂੰ ਇਸ ਤਰ੍ਹਾਂ ਦਾ ਬਣਿਆ ਹੋਇਆ ਹੈਂ।੧।

ਛਪਨ ਕੋਟਿ ਕਾ ਪੇਹਨੁ ਤੇਰਾ ਸੋਲਹ ਸਹਸ ਇਜਾਰਾ ॥ ਭਾਰ ਅਠਾਰਹ ਮੁਦਗਰੁ ਤੇਰਾ ਸਹਨਕ ਸਭ ਸੰਸਾਰਾ ॥੨॥

Cẖẖapan kot kā pehan ṯerā solah sahas ijārā. Bẖār aṯẖārah muḏgar ṯerā sahnak sabẖ sansārā. ||2||

In Essence: Fifty six thousand clouds are your gown and sixty thousand worlds are your Pajamas, eighteen loads of vegetation are your club and all the worlds are your plate!

Please look how Namdev is trying to express the enormous expansion of Akalpurakh, how any body can relate Bhagata ji to any deity?

ਛਪਨ ਕੋਟਿ = ਛਪੰਜਾ ਕਰੋੜ ਮੇਘ ਮਾਲਾ, ਛਪੰਜਾ ਕਰੋੜ ਬੱਦਲ। ਪੇਹਨ = ਚੋਗ਼ਾ। ਸੋਲਹ ਸਹਸ = ਸੋਲਾਂ ਹਜ਼ਾਰ (ਆਲਮ)। ਇਜਾਰਾ = ਤੰਬਾ। ਭਾਰ ਅਠਾਰਹ = ਬਨਸਪਤੀ ਦੇ ਅਠਾਰਾਂ ਭਾਰ, ਸਾਰੀ ਬਨਸਪਤੀ। ਮੁਦਗਰੁ = ਮੁਤਹਿਰਾ, ਸਲੋਤਰ, ਡੰਡਾ ਜੋ ਫ਼ਕੀਰ ਲੋਕ ਆਮ ਤੌਰ ਤੇ ਹੱਥ ਵਿਚ ਰੱਖਦੇ ਹਨ। ਸਹਨਕ = ਮਿੱਟੀ ਦੀ ਰਕੇਬੀ।੨।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ!) ਛਪੰਜਾ ਕਰੋੜ (ਮੇਘ ਮਾਲਾ) ਤੇਰਾ ਚੋਗ਼ਾ ਹੈ, ਸੋਲਾਂ ਹਜ਼ਾਰ ਆਲਮ ਤੇਰਾ ਤੰਬਾ ਹੈ; ਹੇ ਕੇਸ਼ਵ! ਸਾਰੀ ਬਨਸਪਤੀ ਤੇਰਾ ਸਲੋਤਰ ਹੈ, ਤੇ ਸਾਰਾ ਸੰਸਾਰ ਤੇਰੀ ਸਹਣਕੀ (ਮਿੱਟੀ ਦੀ ਰਕੇਬੀ) ਹੈ।੨।

ਦੇਹੀ ਮਹਜਿਦਿ ਮਨੁ ਮਉਲਾਨਾ ਸਹਜ ਨਿਵਾਜ ਗੁਜਾਰੈ ॥ ਬੀਬੀ ਕਉਲਾ ਸਉ ਕਾਇਨੁ ਤੇਰਾ ਨਿਰੰਕਾਰ ਆਕਾਰੈ ॥੩॥

Ḏehī mėhjiḏ man ma▫ulānā sahj nivāj gujārai. Bībī ka▫ulā sa▫o kā▫in ṯerā nirankār ākārai. ||3||

In Essence: [Again addressing the Creator to explain how his mind and body is devoted to Him]: My body is like a Mosque and my mind is like a Mullah that offers prayer to you. Lady Maya is married to you oh Formless Prabh! [Means He is the Khasm/Master of Maya; remember, in old times, husband was referred as Khasam/Master]

http://gursoch.blogspot.com/

In Above Vaakas, there is no doubt left for whom the heart of Bhagata Ji pines.

ਦੇਹੀ = (ਮੇਰਾ) ਸਰੀਰ। ਮਹਜਿਦਿ = ਮਸਜਦ, ਮਸੀਤ। ਮਉਲਾਨਾ = ਮੌਲਵੀ, ਮੁੱਲਾਂ। ਸਹਜ = ਅਡੋਲਤਾ। ਸਹਜ ਨਿਵਾਜ = ਅਡੋਲਤਾ-ਰੂਪ ਨਿਮਾਜ਼। ਕਉਲਾ = ਮਾਇਆ। ਸਉ = ਸਿਉ, ਨਾਲ। ਕਾਇਨੁ = ਨਕਾਹ, ਵਿਆਹ। ਨਿਰੰਕਾਰ = ਹੇ ਨਿਰੰਕਾਰ! ਹੇ ਆਕਾਰ-ਰਹਿਤ ਪ੍ਰਭੂ! ਆਕਾਰ = ਜਗਤ। ਨਿਰੰਕਾਰ ਆਕਾਰੈ = ਹੇ ਸਾਰੇ ਜਗਤ ਦੇ ਨਿਰੰਕਾਰ!।੩।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਆ, ਮੇਰੀ ਮਸੀਤੇ ਆ) ਮੇਰਾ ਸਰੀਰ (ਤੇਰੇ ਲਈ) ਮਸੀਤ ਹੈ, ਮੇਰਾ ਮਨ (ਤੇਰੇ ਨਾਮ ਦੀ ਬਾਂਗ ਦੇਣ ਵਾਲਾ) ਮੁੱਲਾਂ ਹੈ, ਤੇ (ਤੇਰੇ ਚਰਨਾਂ ਵਿਚ ਜੁੜਿਆ ਰਹਿ ਕੇ) ਅਡੋਲਤਾ ਦੀ ਨਿਮਾਜ਼ ਪੜ੍ਹ ਰਿਹਾ ਹੈ। ਹੇ ਸਾਰੇ ਜਗਤ ਦੇ ਮਾਲਕ ਨਿਰੰਕਾਰ! ਬੀਬੀ ਲੱਛਮੀ ਨਾਲ ਤੇਰਾ ਵਿਆਹ ਹੋਇਆ ਹੈ (ਭਾਵ, ਇਹ ਸਾਰੀ ਮਾਇਆ ਤੇਰੇ ਚਰਨਾਂ ਦੀ ਹੀ ਦਾਸੀ ਹੈ)।੩।

ਭਗਤਿ ਕਰਤ ਮੇਰੇ ਤਾਲ ਛਿਨਾਏ ਕਿਹ ਪਹਿ ਕਰਉ ਪੁਕਾਰਾ ॥ ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਫਿਰੇ ਸਗਲ ਬੇਦੇਸਵਾ ॥੪॥੧॥

Bẖagaṯ karaṯ mere ṯāl cẖẖinā▫e kih pėh kara▫o pukārā. Nāme kā su▫āmī anṯarjāmī fire sagal beḏesvā. ||4||1||

In Essence: While I was performing devotional service, you got my cymbals snatched, so to whom should I complain? [There is no one but you to complain] Master of Namdev is knower of hearts and is pervading in all countries. [He is in all countries! Yes, because He pervades all over]

ਛਿਨਾਏ = ਖੁਹਾਏ। ਕਿਹ ਪਹਿ = ਹੋਰ ਕਿਸ ਪਾਸ? ਪੁਕਾਰਾ = ਫ਼ਰਿਆਦ, ਸ਼ਿਕੈਤ। ਫਿਰੇ = ਫਿਰਦਾ ਹੈ, ਵਿਆਪਕ ਹੈ। ਸਗਲ ਬੇਦੇਸਵਾ = ਸਾਰੇ ਦੇਸਾਂ ਵਿਚ।੪।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ!) ਮੈਨੂੰ ਭਗਤੀ ਕਰਦੇ ਨੂੰ ਤੂੰ ਹੀ ਮੰਦਰ ਵਿਚੋਂ ਕਢਾਇਆ, (ਤੈਨੂੰ ਛੱਡ ਕੇ ਮੈਂ ਹੋਰ) ਕਿਸ ਅੱਗੇ ਦਿਲ ਦੀਆਂ ਗੱਲਾਂ ਕਰਾਂ? (ਹੇ ਭਾਈ!) ਨਾਮਦੇਵ ਦਾ ਮਾਲਕ-ਪਰਮਾਤਮਾ ਹਰੇਕ ਜੀਵ ਦੇ ਅੰਦਰ ਦੀ ਜਾਣਨ ਵਾਲਾ ਹੈ, ਤੇ ਸਾਰੇ ਦੇਸਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ।੪।੧।

In above Vaakas, It is very personal talk, he is expressing how His people react towards his sincere devotion. The people who behave like that are the people who are not even sincere in their pursuits but they have gained control over so called God – houses. In above quoted Shabadas, there is no expression of faith in any other entity but utter trust in the Creator of all.

Why should someone associate Ravidas Ji, Namdev Ji and any other Bhagatas of Sri Guru Granth Sahib to any devta or deity after reading these Shabadas? I wonder at the understanding of Gurbani of those people who do such injustice to Bhagatas! Fifth Nanak understood well the true message of Shabadas by all Bhagatas and found them well suitable and worthy of including in Sri Guru Granth Sahib. These scholars do not have better understanding of Bhagat - Bani than Fifth Nanak. I hope, people who play with words used by Bhagatas in their bani without caring about their usage in special contexts, will stop that practice and will honor Bhagatas’ unshakable love for all pervading one Creator.

Taken from blog Gursoch" with permission, for further artcles on Gurbani, please go to Gursoch blog.

http://gursoch.blogspot.com/

PRONUNCIATION OF “ੴ ”

In an article [http://www.iuscanada.com/journal/articles/omkar.pdf] Devinder Singh Chahal PhD, claims that ੴIkkankar/Ekkankar should be pronounced as “Ikk Oh Beant or Ikk Oh Anant” and openly says that Bhai Gurdas misunderstood it like many other Sikh scholars. He also claims that Guru Nanak Dev doesn’t name the Creator as “Ikk Onkaar/Ekkankar”, obviously in a hurry; he has overlooked all usages of “Ekkankar” in Gurbani in context of the Infinite Creator, and interestingly Dr Chahal gives one quote in this article in which “Ekkankar” is used for the Creator. Even if we agree with him that the Bani “Dakhni Onkaar/Omkaar” has nothing to do with the pronunciation of ੴ; there is another thing needs to ponder over. “ੴ” has been completely written by Guru Nanak Dev and his descendant - Gurus. Most of the vital words Guru Nanak Dev has used in his Bani are interpreted and clarified in Sri Guru Granth Sahib. “ੴEkkankar” is also defined and clarified as well.

If we continue reading Bani “Dakhni Onkaar/Omkaar”, in stanza number 5, Guru Nanak Dev talks about all pervading Creator and addresses Him as “Ikkankar” that is exactly the guide to pronounce ੴ, let’s look at that first.

ਏਕੋ ਏਕੁ ਕਹੈ ਸਭੁ ਕੋਈ ਹਉਮੈ ਗਰਬੁ ਵਿਆਪੈ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਪਛਾਣੈ ਇਉ ਘਰੁ ਮਹਲੁ ਸਿਞਾਪੈ ॥ ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥ ਏਕੰਕਾਰੁ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਨਾਨਕ ਏਕੁ ਸਮਾਈ ॥੫॥

Ėko ek kahai sabẖ ko▫ī ha▫umai garab vi▫āpai. Anṯar bāhar ek pacẖẖāṇai i▫o gẖar mahal siñāpai. Parabẖ neṛai har ḏūr na jāṇhu eko sarisat sabā▫ī. Ėkankār avar nahī ḏūjā Nānak ek samā▫ī. ||5||

(http://gursoch.blogspot.com)

In Essence: Though all say the Almighty is but one; however, they remain engrossed in conceit (In fact). If one realizes that the Almighty is the same who pervades within us and out, only then one can find His home within. Akalpurakh is very close; do not consider Him away because He is the only one who pervades in the whole world. Nanak says that there is none other than “EKKANKAR ਏਕੰਕਾਰੁ /” who is permeated in all.

Why Guru Nanak Dev is addressing the Creator as “Prabh and Ekkankar”? Isn’t “Prabh” used in Hindu philosophy? Why the use of “Onkaar” becomes a big deal then? Why Guru Nanak Dev is using “Prabh” “Ekkankar” together? The Answer is that he stresses on getting our attention on the one Creator regardless the name He is addressed with. As per Dr Chahal’s understanding, the word “Omkaar” belongs to ancient Hindu/ philosophy of Trinity belief! Well, Guru Nanak Dev uses this word by adding number one with it to define the “oneness” of the Creator by negating its usage for other entities through which the Creator was otherwise reduced to human beings; besides, he has no worry if people do not call him original or declare that he has taken these words from such and such source? These things bother to small minds only. His main goal is to lead people to one and only one Creator. Many words used for the Creator in Gurbani are also used in ancient Hindu philosophy in context of various Devtas and deities but that doesn’t bother Guru Nanak Dev and his decedants and Bhagatas of Sri Guru Granth Sahib, obviously we should not think that these words have anything to do with their old usages because their context, in Gurbani, is all pervading Creator not any deity or Devta or other concept in case of Omkaar. If they interprets “Onkaar/Omkaar” for concept of trinity, so be it, Sikhi doesn’t believe in it rather rejects it for One Creator.

Dr Chahal feels that the first stanza of the Bani “Onkaar/Omkaar” states views of the Pundit whom Guru Nanak Dev encountered in a temple in south of India, that also appears incorrect because whatever is expressed there in the first stanza, is not limited to trinity concept rather it conveys that the totality of existence of all comes from Onkaar and then Guru Nanak Dev uses the word “Gurmukh” in context of getting saved [from Maya inflicted world – Ocean]. Guru Nanak also addresses the Creator with numerous names in various places in Gurbani, and he doesn’t care if those names were used earlier by others for their revered entities because he explicitly states that there is no name that can express Him fully [538 SGGS Mehla 1] Literally he addresses Him as “Naao [JapJi] also. Now let’s look at the first stanza of “Dakhni Onkaar/Omkaar” and see if it conveys views of that Pundit Dr Chahal is talking about or of Guru Nanak Dev?

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥ ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥ ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O▫ankār barahmā uṯpaṯ. O▫ankār kī▫ā jin cẖiṯ. O▫ankār sail jug bẖa▫e. O▫ankār beḏ nirma▫e. O▫ankār sabaḏ uḏẖre. O▫ankār gurmukẖ ṯare. Onam akẖar suṇhu bīcẖār. Onam akẖar ṯaribẖavaṇ sār. ||1||

In Essence: Brahma was created by Onkaar whom[Onkaar] Brahma cherished in his mind. The mountains and the different yugas have come into existence from Him [Onkaar], He [Onkaar] is the cause of Vedas’ creation [it is just an expression of the concept of His Ordinance] Onkaar saved the world with Shabada [concept of His Grace]. Through Onkaar [with His blessings] Guru - followers were saved [importance of Guru]. Ponder over and listen about the “word onam” [addressed to Pundit] , this word is for that power that is an essence of whole world. [Obviously Guru Nanak Dev is saying that this word belongs to all pervading Creator not to a certain deity, ponder over it and do not limit it to your thought]

Guru Nanak Dev is addressing those people who write “onam nameh” to idols, and makes it clear that the Brahma well known - Devta was His creation who kept Akalpurakh in his mind, mountains [earth], ages, Vedas came into existence due to Him [due to His Will], literally Guru Nanak Dev is defining His Hukam/Ordinance. There is the word “Shabad” [indication is about His grace that materializes through Guru] through which many were saved. So it is important to know that whom Pundit addresses “onam nameh”, actually is not “Onkaar/Omkaar”, Pundit is mistaken because Onkaar is the Creator of all including the entity the Pundit pays tribute to, Onkaar is the essence of the whole world. Literally Onkaar gets new meaning by Guru Nanak Dev, no wonder he calls the Creator “Ekkankar” in Stanza number 5. Where is the Pundit’s own point of view here in this stanza? I couldn’t believe what Dr Chahal is saying here. Pundits talk about Brahma and Shiva and they put liberation in the hands of Devtas unlike Guru’s thought which rests it on His grace through Guru. Let’s look at the point of view of Dr Chahal who interprets this stanza by deeming it Pundit’s views. He writes in his article:

(http://gursoch.blogspot.com)

“In the next four phrases Pundit teaches a few more attributes of Omkar as follows:

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥ ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

Mountains and different yugas (periods of time) came into existence from Omkar.

Vedas were born from Omkar.

Omkar saved the world through Sabd.

Through Omkar the Guru-oriented swim across (the sea of life) safely.

Here Pundit says that Omkar created mountains, various yugas (periods of time) and Vedas; saves the world and the people with Sabd (word). But in ancient philosophy it is generally accepted that Vedas were written by Brahma. What is the truth?” [interpretation as per a quote from Devinder Singh Chahal ji’s article]

First of all, Dr Chahal doesn’t feel necessary to interpret the whole stanza when it was very necessary to prove that the views in it are of the Pundit or not; he omits the verses that contain Guru Nanak Dev’s advice. Moreover, Guru oriented [Gurmukh] is not used by Pundits, in their theory the pundit is the guide, in this very Bani in stanza number 22 [As a matter of fact first stanza and stanza 22 have a big relevancy] Guru Nanak Dev again stresses on “Gurmukh”; obviously, “Quote- Through Omkar the Guru-oriented swim across (the sea of life) safely [ above quote interpretation by Dr Chahal]” this is a Gurmat - concept defined repeatedly in Gurbani not by any pundits. The next verses which are omitted by Dr Devinder Singh Chahal are “ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥ , they [these verses] explicitly make it clear that actually this word “ਓਨਮ ਅਖਰ “ belongs to the power that pervades in all three worlds, so ponder over it and do not limit it to the deities . Add to it, there is another problem, Dr Chahal first subscribes these words to Pundit then questions his views, just have a look at it, “Quote: But in ancient philosophy it is generally accepted that Vedas were written by Brahma. What is the truth?”

My response to Dr Chahal is this that here the Pundit is not saying that the Vedas were creation of Onkaar, these are Guru Nanak Dev’s views and I will support this with another quote from Gurbani.

(http://gursoch.blogspot.com)

Surprisingly Guru Nanak Dev further defines it by asking the pundit to give up these games of entanglements.

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ pāde ki▫ā likẖahu janjālā. Likẖ rām nām gurmukẖ gopālā. ||1|| rahā▫o.

In Essence: Oh Pundit! Why to write this worldly puzzle [entangling views]? Through Guru, write down only the name of all pervading Akalpurakh who is the cherisher of the world (pause)

Pundit is asked to write only the name of the Care - Taker of the world, Ram. Here Ram and Gopal are used for Akalpurakh. Also note it down that Gopal is also used in Hindu Scriptures and Philosophy, it doesn’t bother Guru Nanak Dev from where the words come; then why would he bother about the word “Onkaar/Omkaar”? Meanings of “Ekkankar” are given in SGGS Gurumukhi English Dictionary and Mahan Kosh in the same manner as Dr Sahib Singh interprets it. Besides, Guru Nanak Dev’s effort is to lead people to one Creator by telling them that He is present all over and is not limited to one body. How can above views be of a Pundit? I would like to quote here Guru Nanak’ Dev’s own words regarding Vedas and other stuff that contains almost similar idea expressed in the first stanza of Dhakhni Onkaar/Omkaar. In the quote below, Guru Nanak Dev is saying that all people and Yugas are coming from Him and He by being permeated in His Creation plays all roles, it is on 432 SGGS, obviously they are very much close to the views expressed in the first stanza of Dakhni Onkaar quoted above.

ਚਚੈ ਚਾਰਿ ਵੇਦ ਜਿਨਿ ਸਾਜੇ ਚਾਰੇ ਖਾਣੀ ਚਾਰਿ ਜੁਗਾ ॥ ਜੁਗੁ ਜੁਗੁ ਜੋਗੀ ਖਾਣੀ ਭੋਗੀ ਪੜਿਆ ਪੰਡਿਤੁ ਆਪਿ ਥੀਆ ॥੯॥

Cẖacẖai cẖār veḏ jin sāje cẖāre kẖāṇī cẖār jugā. Jug jug jogī kẖāṇī bẖogī paṛi▫ā pandiṯ āp thī▫ā. ||9||

In Essence: Who created four Vedas, life from four sources and the four Yugas; He himself has been a Yogi [immaculate] and a Reveler, and a learned scholar [Pundit].

Literally there is nothing without Him as stated in Jap Ji 4 SGGS,

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o. viṇ nāvai nāhī ko thā▫o.

In Essence: All His Creation is His manifestation; there is no place without Him.

Obviously the first stanza of Bani “Dakhni Onkaar” contains Guru Nanak Dev’s views not of a Pundit views as Dr Chahal claims.

(http://gursoch.blogspot.com)

I just wonder how Dr Chahal builds a theory about the way Guru Nanak Dev expresses his views, according to that in the first stanza of Dakhni OnKaar/Omkaar , all words were of the pundits before “Rahao” because Guru Nanak Dev first expresses others views. Indeed, many times Guru Nanak Dev first expresses others views before expressing his own but it is not applicable in all instances for example take an example of Jap Ji, he doesn’t start it with others point of view, take example of Patti, he doesn’t start it with the views of Pundit either and in Sidh -Gosht, Guru Nanak Dev doesn’t start the Bani with Yogis views [except later on in form of questions], so that alone idea that Guru first expresses others views before he expresses his, cannot be applicable in all cases, obviously it is not applicable in Dakhni Onkaar either; we have to look for total concept of Guru Message, if we don’t, certainly we will lead others to misgivings.

A quote from Dr Chahal’s article

“Our further research lead us that the letter open 'Oora' means 'Oh' in Punjabi-English Dictionary [8] and in Mahan Kosh of BhaiKahn Singh [17]. 'Oh' of Punjabi and 'Oh' of English means 'That' in English [27]. The open end of 'Oora'has been extended to characterize it as ਬੇਅੰਤ (Beant - Infinite) or ਅਨੰਤ (Anant – Infinite). Thus, it should be

pronounced as ਇਕ ਓ ਬੇਅੰਤ (Ek + Oh + Beant) (One Oh ∝ = One and Only, Oh, the Infinite). Or ਇਕ ਓ ਅਨੰਤ (Ek Oh Ananat) as suggested by Harchand Singh of Calgary, Canada suggested that ‘Anant’ isequally good for ‘Beant’. (Personal Communication).

Stanzas # 5-7, 9, 11, 23, 29, 31, 34, 35, 46 of the Omkar Bani clearly indicate that the Eternal Entity is One”

If as per Punjabi English dictionary [8] and Bhai Kahan Singh Kosh [17] open Oorha means “Oh/ meaning “that” in English” then from where the meaning “Beant/ Anant /infinite” is added to it? Is it because of open - ended Oorha? When we read “ਓਹੁ” with open extended Oorha in Gurbani, we understand that it conveys the meaning of “That [which is itself limited in meaning]” how does open ended Oorha start giving meaning of “infinite” Why some one feels that “ਓ” should be interpreted as “Beant” and “Anant”, what is the base? Why should we conclude that an open “Oorha” not only conveys the meaning of “ਓਹੁ Oh/that” but also “Beant/Anant/infinite”? By the way where in Sri Guru Granth Sahib “ਓ open Oorha” is used for expressing Creator’s infinity?

(http://gursoch.blogspot.com)

Dr Chahal keeps stressing on “oneness” of the Creator through Gurbani quotes but that is not the issue in the article, it is all about correct articulation of ੴ, use of 1 number with “open Oorha” concludes that there is only one Creator/God/Prabh/ Narrain/Ram/Gopal; moreover, ੴ is not defined by Bhai Gurdas on the basis of “Dhakhni Onkaar or Bani Omkaar”, Regardless whatever way the meaning of Onkaar/Omkaar, Gopal or Ram is interpreted by the Hindu scholars, quite contrary to that, In Sri Guru Granth Sahib, these words are used for the infinite one Creator save for Historical references.

With a quote, Dr Chahal also tries to explain that actually “ਓਹੁ Oh/that” is used in Gurbani for the Creator forgetting that its use is exactly as the word “that” is used in English, let’s look at one of his quote on 930 SGGS, I shall quote the complete stanza number 9 of Dakhni Onkaar

ਉਗਵੈ ਸੂਰੁ ਅਸੁਰ ਸੰਘਾਰੈ ॥ ਊਚਉ ਦੇਖਿ ਸਬਦਿ ਬੀਚਾਰੈ ॥ ਊਪਰਿ ਆਦਿ ਅੰਤਿ ਤਿਹੁ ਲੋਇ ॥ ਆਪੇ ਕਰੈ ਕਥੈ ਸੁਣੈ ਸੋਇ ॥ ਓਹੁ ਬਿਧਾਤਾ ਮਨੁ ਤਨੁ ਦੇਇ ॥ ਓਹੁ ਬਿਧਾਤਾ ਮਨਿ ਮੁਖਿ ਸੋਇ ॥ ਪ੍ਰਭੁ ਜਗਜੀਵਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਹੋਇ ॥੯॥

Ugvai sūr asur sangẖārai. Ūcẖa▫o ḏekẖ sabaḏ bīcẖārai. Ūpar āḏ anṯ ṯihu lo▫e. Āpe karai kathai suṇai so▫e. Oh biḏẖāṯā man ṯan ḏe▫e. Oh biḏẖāṯā man mukẖ so▫e. Parabẖ jagjīvan avar na ko▫e. Nānak nām raṯe paṯ ho▫e. ||9||

In Essence: As the divine light shines in the mortal, he kills the negative forces within, by contemplating Guru Shabad, he sees the highest One Creator who has been present from the beginning and will be to the end throughout the whole world. (That person also understands that) The Almighty Himself speaks and listens through others; that [That, who is that? Answer: Who speaks and listens through others, this answer follows in the next use of “that” as well] destiny - Creator is the Giver of soul and body. That [same] destiny – Creator is in the mind and on mouth[of His devotee]. Almighty is the life of the world, without Him there is none other. Nanak says only through getting drenched in His name, one can obtain honor.

(http://gursoch.blogspot.com)

Look carefully, in the stanza quoted above; there is a continuity of ideas. First importance of Guru - imparted – knowledge is expressed, then it is clarified that through Guru, Eternal Creator is known. Guru also tells that through mediums [others] the Creator speaks and listens to [idea of His being permeated in all], then like the use of English word “that” “Oh” is used because, talk about Him is continued. So here this use of “Oh” doesn’t mean it is used as ਓ in ੴ

No scholar, as far as I know, has come to a conclusion that “Onkaar” as used in Dakhni Onkaar/Omkaar should be a base to pronounce ੴ correctly, or somehow use of “Onkaar/Omkaar” in Dakhani Onkaar sets up an example to pronouce “ਓ” as Onkaar; as a matter of fact, it is completely written in its articulation - form by Guru Nanak Dev himself, that is why Sikhs pronounce it as “Ikkankaar/ Ikkonkar/Ekkankar”. There is no support in Gurbani to pronounce ੴ as “Ikk Oh Beant or Ikk Oh Anant; contrary to that “ੴ” is written as “Ekkankar” throughout Sri Guru Granth Sahib. I quote here Fifth Nanak literally defining ੴ as Prabh,

On 276 SGGS

ਕਈ ਕੋਟਿ ਖਾਣੀ ਅਰੁ ਖੰਡ ॥ ਕਈ ਕੋਟਿ ਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥ ਕਈ ਕੋਟਿ ਹੋਏ ਅਵਤਾਰ ॥ ਕਈ ਜੁਗਤਿ ਕੀਨੋ ਬਿਸਥਾਰ ॥ ਕਈ ਬਾਰ ਪਸਰਿਓ ਪਾਸਾਰ ॥ ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥ ਕਈ ਕੋਟਿ ਕੀਨੇ ਬਹੁ ਭਾਤਿ ॥ ਪ੍ਰਭ ਤੇ ਹੋਏ ਪ੍ਰਭ ਮਾਹਿ ਸਮਾਤਿ ॥ ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨੈ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਾਨਕ ਪ੍ਰਭੁ ਸੋਇ ॥੭॥

Ka▫ī kot kẖāṇī ar kẖand. Ka▫ī kot akās barahmand. Ka▫ī kot ho▫e avṯār. Ka▫ī jugaṯ kīno bisthār. Ka▫ī bār pasri▫o pāsār. Saḏā saḏā ik ekankār. Ka▫ī kot kīne baho bẖāṯ. Parabẖ ṯe ho▫e parabẖ māhi samāṯ. Ŧā kā anṯ na jānai ko▫e. Āpe āp Nānak parabẖ so▫e. ||7||

In Essence: There have been many millions of various lives and realms, many millions of skies and cosmos, many millions births of beings, thus in many ways the Creator has unfolded, many times He expended His expansion, forever and ever, He has been only the one Creator [Ekkankar]. Many millions of kinds of creation He created, all emanate from Prabh and merge in Him eventually. No one knows His limits; Nanak says Akalpurakh is all by Himself.

Above the concept of Ekkankar is expressed in detail , in no way Ikkankar or Ekkankar has any limit like of trinity concept. Still it is used in context of Prabh the Creator.

Bhai Gurdas actually rightful way explains why Guru Nanak Dev uses “1”with “OOrha” without guessing unlike others. Bhai Gurdas writes:

“ਏਕਾ ਏਕੰਕਾਰੁ ਲਿਖਿ ਦੇਖਾਲਿਆ ।

aykaa aykankaaruz|ikhi daykhaaliaa|

By writing 1 (One number) in the beginning, Ekkankar is defined as the one only [This is the right pronunciation of ੴ]

ਊੜਾ ਓਅੰਕਾਰੁ ਪਾਸਿ ਬਹਾਲਿਆ ।

oorhaa aoankaaru paasi bahaaliaa|

[With the first number], and by using “oorha” as “Onkaar” with it, [idea continues]

ਸਤਿ ਨਾਮੁ ਕਰਤਾਰੁ ਨਿਰਭਉ ਭਾਲਿਆ ।

sati naamu karataaru nirabhau bhaaliaa|

The True Name of fearless Creator is made understood.

ਨਿਰਵੈਰਹੁ ਜੈਕਾਰੁ ਅਜੂਨਿ ਅਕਾਲਿਆ ।

niravairahu jaikaaru ajooni akaaliaa|

and also it is explained that the Creator is beyond enmity, birth [and death]. [Vaaran Bhai Gurdas]

Bhai Gurdas leaves no doubt about the pronunciation and meaning of Mool Mantra and he hasn’t misunderstood it at all as Dr Chahal claims because as we go through Sri Guru Granth Sahib, we will find the use of “Ekkankar” just as we understand the meaning of ੴ by Gurus including Guru Nanak Dev on 30, 53, 85, 189, 222,227, 276, 284, 294, 296, 381, 507, 608, 688, 736, 782,, 821, 838, 901, 904, 905, 916, 930, 999,1034 and 1039, SGGS.

(http://gursoch.blogspot.com)

So Bhai Gurdas gets help from Gurbani/in Guru’s own words only. What Bhai Gurdas has written about it, is genuine and above all guesses, he is very much aware of what he is saying, it would be highly unlikely that he wouldn’t have asked Guru Arjun Dev Ji about the pronunciation of ੴ as Dr Chahal declares him incorrect solely depending on his own guesses.

“Sikhi/ is a way of living in Creator’s love” well defined through Sri Guru Granth Sahib, it has nothing to do with previous faiths or philosophies; if Parma Nanda or other individuals want to claim that Guru Nanak Dev has no new knowledge [as per an article of Dr Chahal], it is their problem, in “Sattyarth”, Arrya Smaji Daya Nand calls Guru Nanak Dev “an atheist” because such people’s egoist agenda is to tell the world that they found the Creator first and they never realized that there could have been civilizations that existed before Hindus and could have been destroyed thousands years before them. Still unknown civilizations are buried out there, we would never find to what spiritual peak they might have reached. Knowledge of the Creator comes to those upon whom He bestows His grace; it might have come to many another parts of the planet as well. Clouding enlightened ones’ views becomes agenda of those who are diseased with conceit. Look at an eminent Sikh Historian Khushwant Singh; he considers the word “Ram” “Seeta” used in Jap Ji for Ram Chandra ji and Seeta Ji. All other Names like Krishn, Braham, Narrain used for all pervading “Ikkankar”in Sri Guru Granth Sahib, are interpreted by such kind of people as Hindu – Gods or concept of Gods. We cannot stop fundamentalist - Hindus or people with such agenda calling Sikhs Hindus though openly Fifth Nanak declares that Sikhs are not Hindu [1136 SGGS]. Who are they to judge this path anyway when Fifth Nanak explains once for all that Guru Nanak - path is neither Hinduism nor Islam? This declaration is right there in Sri Guru Granth Sahib but they don’t accept it and keep playing with the words, it is their psychiatric – games; Sikhs know that they cannot and they don’t worship idols or believe in any of them. By guessing and giving new meanings to ੴ by articulating it differently is nothing but a muscular game of mind. What Dr Sahib Singh ji says about the meaning of “Kaar” in context of “Ekkankar” sounds right as we see Guru Nanak Dev and his decedents using “Ekkankar” as “all continuously pervading power”? Dr Chahal’s questioning him by saying that he [Dr Sahib Singh] interprets “Kaar” as “continuous” but also he interprets “Kaar” as work, therefore he is wrong, is very unfair commentary. Should we believe now that one word conveys only one meaning because Dr Chahal says so? When Dr Sahib Singh quotes “Sanskrit word” he defines it as it is interpreted in Sanskrit but when “Kaar” is used in context of “work” he uses it in that sense, how anyone can prove him wrong, what is the base? Is it that “one word has one meaning” technique that should be a base to understand a language?

Talking about originality of Guru Nanak Dev, there is no evidence that any one ever used “Ekkankar” before, so that is original/ If we take Parma Nanda’s own words and accept that Guru Nanak Dev has added one [number] with Omkaar/Onkaar to express “oneness” of Onkaar, it becomes more clear that all Hindu Seers before Guru Nanak Dev were wrong because they failed to define Creator’s oneness, isn’t it originality? Guru Nanak Dev is not interested in who is the first to know Him, he doesn’t question all the prevailed Hindu and Ibrahim - faiths; however, it is the mountain of hypocrisy in all faiths he questions. If “Onkaar” comes from ancient belief, Guru also informs us that in the Vedas, worshipping of the Creator is indicated but people have forgotten [919 SGGS]. I strongly feel that Bhai Gurdas, Dr Sahib Singh and other Scholars are not incorrect in defining “ੴ/ as “Ekkankar/Ikkankaar” but Dr Chahal.

Taken from blog Gursoch" with permission, for further artcles on Gurbani, please go to Gursoch blog (http://gursoch.blogspot.com)