After reading the last several comments in the thread I am still left with this question. Why do we as humans stubbornly strive to define the Divine using the constructs of human intelligence? In other words, explain something that is far greater than all of creation combined in naturalistic terms? Naturally we describe our personal experiences using very personal labels of language and thought -- what else can a human do? But to describe the experience should not be confused with finding the reality.
Voltaire said, If God did not exist then man would have created Him. That is what we are doing when we try to grasp His consciousness in terms of our rational consciousness. That is what we are doing when we use scientific and rational constructs to understand. Should we not rather admit how feeble we are and depend on His reach to bring us home?
The Hebrew and Christian Bibles say that God created us in His own image and likeness. But what we instead do is create God in our own likeness one faith at a time.
No doubt that Gurbani will mean different things to each of us at each level of our experience. But that is precisely the point. The meanings we create are created by a camel-like mind, beautiful camel-like minds says Guru Nanak Dev ji, but our minds are always wandering aimlessly. Our experiences are woefully fallible. Our science is inadequate. Our reason is deficient.
So, I cannot say that each and every understanding suffices. It is too easy to remain stuck in the creations of the camel-like mind, our own intellect. This is not dogmatism but an admission that there work to do, and more to the journey.
ਮੁਕਾਮੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਹੈ ਨਿਹਚਲੁ ਲੋਕ ॥੧॥
mukaam thaa par jaaneeai jaa rehai nihachal lok ||1||
This would be known as a lasting place of rest, only if they were to remain stable and unchanging. ||1||
ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥
dhuneeaa kais mukaamae ||
What sort of a resting place is this world?
ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥੧॥ ਰਹਾਉ ॥
kar sidhak karanee kharach baadhhahu laag rahu naamae ||1|| rehaao ||
Doing deeds of faith, pack up the supplies for your journey, and remain committed to the Name. ||1||Pause||
ਜੋਗੀ ਤ ਆਸਣੁ ਕਰਿ ਬਹੈ ਮੁਲਾ ਬਹੈ ਮੁਕਾਮਿ ॥
jogee th aasan kar behai mulaa behai mukaam ||
The Yogis sit in their Yogic postures, and the Mullahs sit at their resting stations.
ਪੰਡਿਤ ਵਖਾਣਹਿ ਪੋਥੀਆ ਸਿਧ ਬਹਹਿ ਦੇਵ ਸਥਾਨਿ ॥੨॥
panddith vakhaanehi pothheeaa sidhh behehi dhaev sathhaan ||2||
The Hindu Pandits recite from their books, and the Siddhas sit in the temples of their gods. ||2||
ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਮੁਨਿ ਜਨ ਸੇਖ ਪੀਰ ਸਲਾਰ ॥
sur sidhh gan gandhharab mun jan saekh peer salaar ||
The angels, Siddhas, worshippers of Shiva, heavenly musicians, silent sages, Saints, priests, preachers, spiritual teachers and commanders
ਦਰਿ ਕੂਚ ਕੂਚਾ ਕਰਿ ਗਏ ਅਵਰੇ ਭਿ ਚਲਣਹਾਰ ॥੩॥
dhar kooch koochaa kar geae avarae bh chalanehaar ||3||
-each and every one has left, and all others shall depart as well. ||3||
ਸੁਲਤਾਨ ਖਾਨ ਮਲੂਕ ਉਮਰੇ ਗਏ ਕਰਿ ਕਰਿ ਕੂਚੁ ॥
sulathaan khaan malook oumarae geae kar kar kooch ||
The sultans and kings, the rich and the mighty, have marched away in succession.
ਘੜੀ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਦਿਲ ਸਮਝੁ ਤੂੰ ਭਿ ਪਹੂਚੁ ॥੪॥
gharree muhath k chalanaa dhil samajh thoon bh pehooch ||4||
In a moment or two, we shall also depart. O my heart, understand that you must go as well! ||4||
ਸਬਦਾਹ ਮਾਹਿ ਵਖਾਣੀਐ ਵਿਰਲਾ ਤ ਬੂਝੈ ਕੋਇ ॥
sabadhaah maahi vakhaaneeai viralaa th boojhai koe ||
This is described in the Shabads; only a few understand this!
ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੫॥
naanak vakhaanai baenathee jal thhal meheeal soe ||5||
Nanak offers this prayer to the One who pervades the water, the land and the air. ||5||
Guru Nanak, Sriraag, Ang 64
The conversation is never futile if it leads to further considerations of Nanak's prayer.
