Amar Daas brought the Lord under His control

Sat Naam and greetings, I am having some trouble understanding some of this gurbani and would much appreciate the help understanding the true meaning. The passage I'm having trouble with is.

ਗੁਰਿ ਅਮਰਦਾਸਿ ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥
गुरि अमरदासि करतारु कीअउ वसि वाहु वाहु करि ध्याइयउ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/29477-amar-daas-brought-lord-under-his.html
Gur Amarḏās karṯār kī▫a▫o vas vāhu vāhu kar ḏẖeā▫i▫ya▫o.
Guru Amar Daas brought the Creator Lord under His control. Waaho! Waaho! Meditate on Him!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

What does "Brought the Creator Lord under His control" Mean? I know what I think it means but that would go against what I believe the Gurus taught (how could a man control God) so I am assuming there is a misunderstanding in translation or I am understanding it incorrectly. Someone please help me to understand.

Also. From pages 1406 to 1409 There are what seems to be hyms from poets named Ball, Keerat, Kal Sahaar, Harbans and Mat'hura. Who were these poets? When I look up the lists of bhagats who wrote in GGS their names never appear. It is from some of the hyms from Mat'hura were it talks about God being incarnated through the Gurus. There is actually another thread that I am reading on here that discusses thows passages so I wont get into them to much here. But I am curious as to the meaning of the passage I posted above and to any knowledge of who these poets were and why I can't find anything about them and if there are others outside of the 15 usually listed bhagats and the ones i listed, that others might know of that I don't..

Thank you for your help. WJKK WJKF

 
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Santokh ji

I am curious myself. It looks as if this passage came from the search engine at srigranth.org.

So my next question would be: Is this the translation of Manmohan Singh or of Sant Singh MD.? I am going to take a look myself because I realize you found this in another thread. So how would you know the answer?

For now -- the entire shabad is needed to know what the verse means. Since Guru Amar Das left Vedism to follow Sikhi, my first hypothesis is that he brought his own devotion and awareness of the Vedic creator Vishnu under the control of his new bhagati and awareness of the Satguru.


My reason. After he says, Guru Amar Daas brought the Creator Lord under His control

the next thing is Waho Waho Meditate on Him.
But I will check for you.

Added after checking the shabad.

Now elaboration - This is very interesting. The shabad comes from the Savaya in praise of Guru Ram Das by the Bhat poet Bal. The bhats were Hindus who lived in the general region of the Indus river and were monotheist Hindus. Among them "Bal" wrote many hymns in praise of the 4th Nanak Ram Das. When Guru Arjan Dev (Nanak 4) included the bhats poetry/hymns in the Aad Granth, he was acknowledging their deep devotion, bhagati, to the one Creator Lord. That is the background for that one line.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

Now to the specifics, Here is part of the entire shabd which is very long from the Sawayay on ang 1405. Translation is by Sant Singh.

ਸਤਿਗੁਰਿ ਨਾਨਕਿ ਭਗਤਿ ਕਰੀ ਇਕ ਮਨਿ ਤਨੁ ਮਨੁ ਧਨੁ ਗੋਬਿੰਦ ਦੀਅਉ ॥

sathigur naanak bhagath karee eik man than man dhhan gobindh dheeao ||

Nanak, the True Guru, worships God single-mindedly; He surrenders His body, mind and wealth to the Lord of the Universe.

ਅੰਗਦਿ ਅਨੰਤ ਮੂਰਤਿ ਨਿਜ ਧਾਰੀ ਅਗਮ ਗ੍ਯ੍ਯਾਨਿ ਰਸਿ ਰਸ੍ਯ੍ਯਉ ਹੀਅਉ ॥

angadh ananth moorath nij dhhaaree agam gyaan ras rasyo heeao ||

The Infinite Lord enshrined His Own Image in Guru Angad. In His heart, He delights in the spiritual wisdom of the Unfathomable Lord.

ਗੁਰਿ ਅਮਰਦਾਸਿ ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥

gur amaradhaas karathaar keeao vas vaahu vaahu kar dhhyaaeiyo ||

Guru Amar Daas brought the Creator Lord under His control. Waaho! Waaho! Meditate on Him!

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੨॥

sree gur raamadhaas jayo jay jag mehi thai har param padh paaeiyo ||2||

O Great and Supreme Guru Raam Daas, Your Victory resounds across the universe. You have attained the supreme status of the Lord. ||2||

The poet Bal is building up to praise of Guru Raam Daas ji. He in the last line is saying that our 4th Guru has attained the jyote of the Satguru and is infused with his light ("You have attained the supreme status of the Lord"). Before that he builds from Nanak 1, who earlier attained the status of Satguru, because he worships the True God "single-mindedly." So here we see the acceptance of monotheism and complete bhagati. Then the poet praised Nanak 2, Guru Angad ji who has the Creator enshrined within.

On to the line you asked about. Guru Amar Das ji, who (see my comments above) has left worship of Vishnu and has accepted bhagati of Waheguru the Creator Lord. Then finally he praises Guru Ram Das ji -- whom Bal considers the attainment of "supreme status of the Lord" or the jyote of the Satguru.

ਗੁਰਿ ਅਮਰਦਾਸਿ ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਧ੍ਯ੍ਯਾਇਯਉ ॥ ਸ੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਜਯੋ ਜਯ ਜਗ ਮਹਿ ਤੈ ਹਰਿ ਪਰਮ ਪਦੁ ਪਾਇਯਉ ॥੨॥ {ਪੰਨਾ1405}

What this may mean IMO:

Guru Amar Das (ਗੁਰਿ ਅਮਰਦਾਸਿ) has captured the Lord in his heart (ਕਰਤਾਰੁ ਕੀਅਉ ਵਸਿ) – i.e. Lord’s Parkash glowed within him (having eradicated houmai - ego).
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

Note: Egoism and God cannot reside within, at the same time.

It may also mean that God has taken Guru Ji under His Refuge – i.e. Guru Amar Das, the Lord has absorbed him within His Light (infused in His Light). Guru Ji meditated upon His Name and attained the highest spiritual status (Unification with the Lord).

Enlightened members may yet shed more light on this.


Rajinder Singh 'Arshi'

'


arshi ji


Actually the idea the Guru Amar Das ji took refuge in the Lord's light is an accepted interpretation of this line by several people I know who have Guru Amar Das as a special protector.

The word ਵਸਿ is quite commenly used in gurbani and occurs about 145 times in Sri Guru Granth Saheb ji . It means ' subject to , under control , under power etc" and also means to live .

The pungtaee below is illustrative of how kartar is said to be 'under control'.


ਹਰਿਦਾਸਨਕੈਵਸਿਹੈਜਿਉਜੰਤੀਕੈਵਸਿਜੰਤੁ॥
har dhaasan kai vas hai jio janthee kai vas janth ||
The Lord is under the control of His slaves, like the musical instrument under the control of the musician.
-Sri Guru Granth Sahib Ji 652

This is reference to the stage of oneness, unification. There is no difference between the Bhagat and God.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
In this stage one who talks is the creator , one who sees is the creator, all body parts are HIS. This is the stage where ' jyote swaroope' is in full shine.

In the line under discussion : ਗੁਰਿਅਮਰਦਾਸਿਕਰਤਾਰੁਕੀਅਉਵਸਿਵਾਹੁਵਾਹੁਕਰਿਧ੍ਯ੍ਯਾਇਯਉ॥ 1405
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
Through Wah Wah (simran : where oneness is felt and hukam is seen prevailing) Guru Amardass brought under power the Kartar i e became ONE with KARTAR ( creator) and the power of Kartar , the light of kartar shined through him.

Dear Cyber Sangat Ji

Waheguru ji ka khalsa
Waheguru ji ki Fateh

Prof Sahib Singh has translated the word ਵਸਿ to mean control the Lord in many instances.But then he also gives this word another meaning which is Reejhaaonaa rIJdw which is to earn the loving approval of the Lord through pure, selfless loving devotion.

Here is the Shabad:

ਪਉੜੀ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥ ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥ {ਪੰਨਾ 962}

pdArQ:- iGxwvxy—iGiGAwaux nwl, ivKwvy dy qrly ilAW [ qIriQ—qIrQ auqy [ DrqI DweIAY—swrI DrqI auqy jy dOVdy iPrIey [ Agm—hy AphuMc! Agocr—A-go-cr [ go-igAwn ieMdRy [ cr—phuMc [ Agocr—ijs qk igAwn ieMidRAW dI phuMc n ho sky [ qwxu—bl, Awsrw [ Bgq—Bjn krn vwly [ vis—v`s ivc [ nweIAY—jy ieSnwn kIqw jwey [ dy—dy ky [ sBu ko—hryk jIv [
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

ArQ:- hy pRBU! bhuqy ivKwvy dy qrly ilAW, vyd pVHn pVHwaux nwl, qIrQ auqy ieSnwn krn nwl, (rmqy swDUAW vWg) swrI DrqI gwhx nwl, iksy cqurweI-isAwxp nwl, bhuqw dwn dyx nwl, qUM iksy jIv dy v`s ivc nhIN AwauNdw (iksy auqy rIJdw nhIN) [

hy AphuMc qy Agocr pRBU! hryk jIv qyry ADIn hY (iehnW ivKwvy dy au~dmW nwl koeI jIv qyrI pRsMnqw pRwpq nhIN kr skdw) [

qUM isr& auhnW auqy rIJdw hYN jo sdw qyrw ismrn krdy hn, (ikauNik) qyrw Bjn-ismrn krn vwilAW ƒ (isr&) qyrw Awsrw-prnw huMdw hY [10[

To me the loving and approving glances of Akal Purkh makes more sense.Sikhi is about selfless love and devotion for God and His creation since God is in His Creation.

Respectfully,
Satnam Singh

Thanks "gur meet" ji:

"This is reference to the stage of oneness, unification. There is no difference between the Bhagat and God.
In this stage one who talks is the creator , one who sees is the creator, all body parts are HIS. This is the stage where ' jyote swaroope' is in full shine."

Personally I believe the above statement is the "key" to this entire discussion for "the divine atma" merged with and became part of the Parmata !
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

Thank you all so very much for your help. It means a great deal to be able to acquire this information from all of you. Where I am at the Granthis at my Gurudwara speak poor english so when I have questions like this there are only two places I can turn to for answers, God and the vast array of knowledge on the internet, but it can be hard to sift trhough so much information. Espescialy when much of it is just opinions. Thank you to everyone who responded to my question once again. Also I am curious if anyone knows the second part of my question as to who those poets were and why when you look up lists of sikh bhagats, they are not on them. mabey I'm just not looking in the right places. If anyone has any answers I would love to hear them
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=29477

WJJK WJKF

Santokh ji - They were not among the bhagats, but the bhats. Here is a list from the index of Sri Guru Granth Sahib Maharaj.

The bhats were Hindus who lived in the general region of the Indus river and were monotheist Hindus. Among them "Bal" wrote many hymns in praise of the 4th Nanak Ram Das. When Guru Arjan Dev (Nanak 4) included the bhats poetry/hymns in the Aad Granth, he was acknowledging their deep devotion, bhagati, to the one Creator Lord. That is the background for that one line.

Bhats were Poets as I explained earlier. This link explains their origins and who they were. They composed the Sawayeys in honor of Gurus Nanak, Angad, Amar Das, and Ram Das.

Bhatra.co.uk:: Origin of the Bhats