DUTY TO FORESEE AND FORE THINK

[chardeekalan]

DUTY TO FORESEE AND FORE THINK.

This statement in fifth stanza of Rag Asa M. 1. P. 417 focuses on the significance of foreseeing and forethinking. The rulers and people in authority are under the eternal law (Hukam) of the creator Lord. They are enjoined to be preactive think; plan and prepare in advance to avert (face) such eventualities entailing punishment and sufferings.

The plea that all that happens in the world happens according to the WILL of the Lord (creator). The people who take this plea must remember that the power and authority vested in them has also been given to them under HIS WILL and eternal laws. They must perform their duties properly which includes the duty to foresee and forethink also. The happening of their being in a particular position or authority is also a happening under these vary laws. Further they must bear in mind that justice shall also be administered according to these vary eternal laws (Hukam) No body can escape the punishment if he indulges in revelleries at the cost of his duties.

Babar Wani in which consequences of breach of duty to foresee and forethink has been described is in two Shabads, One Ashtpadis and One Shloks.

Salient features of Babar Wani:-

(1) Reiterative:- It reiterates the teachings already contained in Guru Granth Sahib Ji.

(2) Illustrative:- The depiction of the Scenes illustrate the events and their consequences before concluding statements.

(3) Prophetic:- It contains following prophecies

(a) Mugals coming in Seventy eight would quit in Ninety seven.

(b) There would arise another son of man to power.

© "Lahore Shehar Jehar Kehar Sawa Pehar".

(4) Unique presentation style:- The language is deceptively simple, but meaning cannot be understood by rules of interpretation alone. Its understanding requires the appreciation of the spiritual stature and vision of the authors. Every Ashtpadi, Shabad describes the phenomenon, the current practices, thoughts and feelings of individual first. Thus it is descriptive in the beginning. The central idea of the entire theme is mentioned in the pause-clause, it is only in the concluding para the author Guru/Bhagat gives the thoughts.

The amazing poetic faculty used by the authors, unfortunately gives the impression to the reader that all statements belong to the authors only.

Keeping in view the unique presentation style of Guru Bani an humble attempt is made in this paper to analyze relevant Shabads Ashtpadis and Shlokas.

I. Rag Asa M.1. P.360 Guru Granth Sahib Ji

The statements upto "Ape Jore Wichchore ________" are descriptive of the feelings and thinking of the victims of the Babar's invasion i.e. blaming God for creation of situations.

Only the following statements can be attributed to Guru Nanak "One who assumes high office and indulges in revelleries is a worm condemned to undergo sufferings and punishment of he acts in violation of eternal laws. It is only those who do than duty and adopt humility as way of life who earns spiritual merit in the eyes of Creator (God).

It must be appreciated that Guru Nanak is very much higher a spiritual person their ordinary Manmukhs. It is the nature of the Manmukh to indulge in complaining and blaming others including God for their sufferings. Guru Nanak being one with God Brahma was concerned with entire Brahmand, consisting of infinite Universes and creations. His focus is entire humanity. His concern was to transform human to divine and to make man one with God.

The question of Guru Nanak confronting God just does not arise. He knows God's self operating eternal law (Hukam) is pervading the entire world. He has already clear stated in Japji Pauri No. 1.2.3 and has accepted this in Paure No. 16 to 19.

In this Shabad the only lines that should be attributed to Guru Nanak are "He alone unites and disunites in expression of HIS omnipotent powers. If one assumes high office and indulges in revelleries__________________".

In this context it may be recalled that V Nanak (Guru Arjan) instead of complaining sang ___"Sweet is your Hukam", inspite of being physically tortured and roasted alive. Similarly the Tenth Nanak (Guru Gobind Singh) did not complain inspite of apparent defeat, loss of home and hearth, separation of Kith and Kin and dear ones and dissertation by some followers. Lying on bare ground in Machchiwara Jungle he sings in praise of god and His doings. Thus Guru Nanak has taught us never to complain and face life as it in. This explains why that line____"Eti mar pye kurlane te ki dard na ayya etc_____" Blaming God cannot be attributed to Guru Nanak. These are the statements of victim of Babar invasion.

Concerning the innocent and unarmed persons suffering on attack by deadly lion. (Sheen pai wage) has been taken care of by transforming those dump cows and sheep into lions and rulers by the miracle. Tenth Nanak performed on the Baisakhi Day in 1699 at Anandpur, when he gave birth to Khalsa, an army of warriors.

Guru Nanak expects every Sikh to become God-oriented (Gurmukh) by doing the necessary labour and toiling (Mushakat) to transform SARM KHAND in Japji.

A must adopt nine (5 + 4) virtues described in the nomenculature of Tenth Nanak of his Panj Pyaras and Four Sahibzadas and emerge victorious in life ultimately. A Sikh must give god orientation to his body, mind and senses (ear, eye, nose, tongue etc.) as advocated by Guru Amar Das Ji in Anand Bani.

But alas! the Sikhs have fallen prey to ritualism of mere recitation of these teachings and have further deteriorated in hiring professional recitors (pathis) for doing even the recitation on their behalf for money. They do nothing to obey these teachings and have become Manmukh.

II. Rag Talang M.1. P. 722

In this Shabad there is no pause-clause but it can be divided into descriptive part and teaching part containing Guru Nanak's thought and prophecy.

In the first half Guru Nanak describes situation drawing parallel from marriage ceremony where devil plays the priest; where instead of saffron blood is sprinkled by the marriage party (Army) on the host.

The women are reciting religious scriptures distressed in their miseries which proved futile. They are harassed and humiliated disgraced and dishornoured, raped plundered irrespective of their caste and creed.

It is in the second half of the Shabad that Guru Nanak projects his own teaching thoughts and makes prophecies of the events to follow.

Lastly as usual Guru Nanak expresses his reverence and love for the Lord by singing. His praises even in the city littered with dead bodies cut to pieces sings thus ..."You who create and yoke all to your Will are watching detached sitting alone and apart, the operation of your self operating Eternal Laws. These laws are administering justice after due inquiry (Tapawas) leaving no scope for miscarriage of justice. Hindustan would remember this tragedy for long. Finally he makes the following prophesies:-

(a) Coming in Seventy Eight (1578-AD 1521) would quit in Ninety Seven (1597-AD 1540).

(b) Another son of man will arise to power.

Obviously the reference is to Sher Shah Suri becoming the king forcing Babar's son Humayun to go in exile.

The prophesy regarding the fate of Lahore city was likely to meet also seem to have been made in this period (Ibid Infra).

Closing the Shabad Guru Nanak sings the virtues of God as the time of human life is the only opportunity to be one with God. Even the Gods (dyvqw) long and pray for this opportunity.

III. Rag Asa M.1 Ashtpadi

The focus here is on the changing condition of women. In the pause clause Guru Nanak "hails the Lord for ever-changing scenes of His worldly play". He describes the condition of women particularly of the rich ruling elites both when they were enjoying their beauty and riches before Babar's invasion and after when their these very riches and beauty turned their enemies and became the cause of their sufferings.

The central idea (crux) of the entire Babar Bani has been articulated here thus - "If the rulers foresee and forethink instead of indulging in rivelleries, neglecting their official duty only then they can escape such sufferings and punishment as they met in Babar's invasion. That is why the author has used it as caption of the paper.

As per unique presentation style of Gurbani Guru Nanak in closing lines states - Lord WILL obtains no man can interfere in the administration of Eternal Law and justice.

IV. Rag Asa M.1 Ashtpadi P.418

In this Ashtpadi the focus is on wealth and property. The pause clause states "The world belongs to you Lord you are its master you establish disestablish it in a moment and give away accumulated wealth to others. The wealth for which people labour and toil cannot be accumulated without sinning nor it can be taken along on death.

The first portion of this Ashtpadi gives vivid description of the destruction and devastation of the property and other material riches. It attributes victory of Babar to a superior technological war-fare. It repeats the woes of the women already described in Shabad Rag Tilang M.1. The most interesting portion is that refers to engaging Muslim divines to pray for Babar's halt, which proved futile. Earlier in Tilang Rag description of the futility of scripture reciting by women in distress, was mentioned. Here the mockery of prayers by hired divines has been described. In spite of these prayers huge old buildings of worship and rest houses (sarai) were demolished along with palacious buildings inhabited by ruling rich.

In conclusion Guru Nanak reiterates pleasure and pain is governed by your Eternal Law. You are pleased with the working of the Eternal Law in administering justice according to the deeds of the people.