- May 9, 2006
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Following from Part 2
There was a brief detour and respite for Ishna outside of traditional religion when she immersed herself in the classical philosophical tradition of Stoicism. No other spiritual material had moved her as much as Gurbani had, until reading the work of Roman Emperor Marcus Aurelius (121-180 AD). Probably because the themes mirror those in Gurbani so closely:
Remember how long you have been putting this off, how many times you have been given a period of grace by the gods and not used it. It is high time now for you to understand the universe of which you are a part, and the governor of that universe of whom you constitute an emanation: and that there is a limit circumscribed to your time - if you do not use it to clear away your clouds, it will be gone and you will be gone, and the opportunity will not return. - Marcus Aurelius, Meditations, Book 2:4
By this stage Ishna had a few fundamental realisations and beliefs under her belt. They included primarily panentheism - the idea that God permeates creation and extends timelessly beyond it.
Following from this principle, if God is the creator of at least this one entire universe, perhaps more, and stretches so far and encompasses so much that we can’t even imagine, then why would God then select any one human culture at any one point in history and recognise only that one religion or hear prayers in only the language of that time? Of course that is a ridiculous idea. The more coherent idea, Ishna felt, was that religions are for humans to recognise and connect with God in ways that are coherent and appropriate for them in whatever culture or period of time they are in. The two constant elements in the equation are that humans are humans, and that God is God. And this is why we can find similarities between the highest levels of most religions’ spiritualities or philosophies.
Through all of this, from the earliest inclination to spirituality as a child up to today, Ishna’s driving spiritual motivation was to find a suitable outlet through which to worship God; to connect with It, express gratitude to It, to pour love and awe upon Its feet. This felt like a ball of heat within and pushed Ishna to explore the world’s religions in search of a framework through which she could simply come to know God, offer up her love, and live to please God.
It was like being in love with someone, but not knowing where they were, or what their name was. It was longing and unrequited love. It was a continual search that most people don’t understand - people accused Ishna of ‘spiritual shopping’ and wondered out loud how a person could just ‘pick’ a religion. Ishna couldn’t explain her inner longing to such people, and so she the topic go.
Most recently, Ishna has been floating in a spiritual void with artifacts from Stoicism, Sikhi and Christianity bobbing across her consciousness. She participated in a week-long Stoic event, but that just asked questions about values and asked her to contemplate the meaning of life, which she couldn’t answer with anything except to live to glorify God.
But here she stands on a riverbank, with a paddle and no boat to get her to the other side. Where, oh where, is Ishna’s boat?
Ang 60
There was a brief detour and respite for Ishna outside of traditional religion when she immersed herself in the classical philosophical tradition of Stoicism. No other spiritual material had moved her as much as Gurbani had, until reading the work of Roman Emperor Marcus Aurelius (121-180 AD). Probably because the themes mirror those in Gurbani so closely:
Remember how long you have been putting this off, how many times you have been given a period of grace by the gods and not used it. It is high time now for you to understand the universe of which you are a part, and the governor of that universe of whom you constitute an emanation: and that there is a limit circumscribed to your time - if you do not use it to clear away your clouds, it will be gone and you will be gone, and the opportunity will not return. - Marcus Aurelius, Meditations, Book 2:4
By this stage Ishna had a few fundamental realisations and beliefs under her belt. They included primarily panentheism - the idea that God permeates creation and extends timelessly beyond it.
Following from this principle, if God is the creator of at least this one entire universe, perhaps more, and stretches so far and encompasses so much that we can’t even imagine, then why would God then select any one human culture at any one point in history and recognise only that one religion or hear prayers in only the language of that time? Of course that is a ridiculous idea. The more coherent idea, Ishna felt, was that religions are for humans to recognise and connect with God in ways that are coherent and appropriate for them in whatever culture or period of time they are in. The two constant elements in the equation are that humans are humans, and that God is God. And this is why we can find similarities between the highest levels of most religions’ spiritualities or philosophies.
Through all of this, from the earliest inclination to spirituality as a child up to today, Ishna’s driving spiritual motivation was to find a suitable outlet through which to worship God; to connect with It, express gratitude to It, to pour love and awe upon Its feet. This felt like a ball of heat within and pushed Ishna to explore the world’s religions in search of a framework through which she could simply come to know God, offer up her love, and live to please God.
It was like being in love with someone, but not knowing where they were, or what their name was. It was longing and unrequited love. It was a continual search that most people don’t understand - people accused Ishna of ‘spiritual shopping’ and wondered out loud how a person could just ‘pick’ a religion. Ishna couldn’t explain her inner longing to such people, and so she the topic go.
Most recently, Ishna has been floating in a spiritual void with artifacts from Stoicism, Sikhi and Christianity bobbing across her consciousness. She participated in a week-long Stoic event, but that just asked questions about values and asked her to contemplate the meaning of life, which she couldn’t answer with anything except to live to glorify God.
But here she stands on a riverbank, with a paddle and no boat to get her to the other side. Where, oh where, is Ishna’s boat?
Charles de Foucauld, Prayer of Abandonment
Father,
I abandon myself into your hands;
do with me what you will.
Whatever you may do, I thank you:
I am ready for all, I accept all.
Let only your will be done in me,
and in all your creatures –
I wish no more than this, O Lord.
Into your hands I commend my soul:
I offer it to you with all the love of my heart,
for I love you, Lord, and so need to give myself,
to surrender myself into your hands without reserve,
and with boundless confidence,
for you are my Father.
Father,
I abandon myself into your hands;
do with me what you will.
Whatever you may do, I thank you:
I am ready for all, I accept all.
Let only your will be done in me,
and in all your creatures –
I wish no more than this, O Lord.
Into your hands I commend my soul:
I offer it to you with all the love of my heart,
for I love you, Lord, and so need to give myself,
to surrender myself into your hands without reserve,
and with boundless confidence,
for you are my Father.
Ang 60
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:
ਮਨਮੁਖਿ ਭੁਲੈ ਭੁਲਾਈਐ ਭੂਲੀ ਠਉਰ ਨ ਕਾਇ ॥
Manmukẖ bẖulai bẖulā▫ī▫ai bẖūlī ṯẖa▫ur na kā▫e.
The self-willed manmukhs wander around, deluded and deceived. They find no place of rest.
ਗੁਰ ਬਿਨੁ ਕੋ ਨ ਦਿਖਾਵਈ ਅੰਧੀ ਆਵੈ ਜਾਇ ॥
Gur bin ko na ḏikẖāva▫ī anḏẖī āvai jā▫e.
Without the Guru, no one is shown the Way. Like the blind, they continue coming and going.
ਗਿਆਨ ਪਦਾਰਥੁ ਖੋਇਆ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥੧॥
Gi▫ān paḏārath kẖo▫i▫ā ṯẖagi▫ā muṯẖā jā▫e. ||1||
Having lost the treasure of spiritual wisdom, they depart, defrauded and plundered. ||1||
ਬਾਬਾ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇ ॥
Bābā mā▫i▫ā bẖaram bẖulā▫e.
O Baba, Maya deceives with its illusion.
ਭਰਮਿ ਭੁਲੀ ਡੋਹਾਗਣੀ ਨਾ ਪਿਰ ਅੰਕਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Bẖaram bẖulī dohāgaṇī nā pir ank samā▫e. ||1|| rahā▫o.
Deceived by doubt, the discarded bride is not received into the Lap of her Beloved. ||1||Pause||
ਭੂਲੀ ਫਿਰੈ ਦਿਸੰਤਰੀ ਭੂਲੀ ਗ੍ਰਿਹੁ ਤਜਿ ਜਾਇ ॥
Bẖūlī firai ḏisanṯrī bẖūlī garihu ṯaj jā▫e.
The deceived bride wanders around in foreign lands; she leaves, and abandons her own home.
ਭੂਲੀ ਡੂੰਗਰਿ ਥਲਿ ਚੜੈ ਭਰਮੈ ਮਨੁ ਡੋਲਾਇ ॥
Bẖūlī dūngar thal cẖaṛai bẖarmai man dolā▫e.
Deceived, she climbs the plateaus and mountains; her mind wavers in doubt.
ਧੁਰਹੁ ਵਿਛੁੰਨੀ ਕਿਉ ਮਿਲੈ ਗਰਬਿ ਮੁਠੀ ਬਿਲਲਾਇ ॥੨॥
Ḏẖarahu vicẖẖunnī ki▫o milai garab muṯẖī billā▫e. ||2||
Separated from the Primal Being, how can she meet with Him again? Plundered by pride, she cries out and bewails. ||2||
ਵਿਛੁੜਿਆ ਗੁਰੁ ਮੇਲਸੀ ਹਰਿ ਰਸਿ ਨਾਮ ਪਿਆਰਿ ॥
vicẖẖuṛi▫ā gur melsī har ras nām pi▫ār.
The Guru unites the separated ones with the Lord again, through the love of the Delicious Name of the Lord.
ਸਾਚਿ ਸਹਜਿ ਸੋਭਾ ਘਣੀ ਹਰਿ ਗੁਣ ਨਾਮ ਅਧਾਰਿ ॥
Sācẖ sahj sobẖā gẖaṇī har guṇ nām aḏẖār.
Through truth and intuitive poise, great honor is obtained, with the Support of the Naam and the Glory of the Lord.
ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂੰ ਮੈ ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਭਤਾਰੁ ॥੩॥
Ji▫o bẖāvai ṯi▫o rakẖ ṯūʼn mai ṯujẖ bin kavan bẖaṯār. ||3||
As it pleases You, Lord, please save and protect me. Without You, O my Husband Lord, who else is there for me? ||3||
ਅਖਰ ਪੜਿ ਪੜਿ ਭੁਲੀਐ ਭੇਖੀ ਬਹੁਤੁ ਅਭਿਮਾਨੁ ॥
Akẖar paṛ paṛ bẖulī▫ai bẖekẖī bahuṯ abẖimān.
Reading their books over and over again, people continue making mistakes; they are so proud of their religious robes.
ਤੀਰਥ ਨਾਤਾ ਕਿਆ ਕਰੇ ਮਨ ਮਹਿ ਮੈਲੁ ਗੁਮਾਨੁ ॥
Ŧirath nāṯā ki▫ā kare man mėh mail gumān.
But what is the use of bathing at sacred shrines of pilgrimage, when the filth of stubborn pride is within the mind?
ਗੁਰ ਬਿਨੁ ਕਿਨਿ ਸਮਝਾਈਐ ਮਨੁ ਰਾਜਾ ਸੁਲਤਾਨੁ ॥੪॥
Gur bin kin samjā▫ī▫ai man rājā sulṯān. ||4||
Other than the Guru, who can explain that within the mind is the Lord, the King, the Emperor? ||4||
ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੁ ॥
Parem paḏārath pā▫ī▫ai gurmukẖ ṯaṯ vīcẖār.
The Treasure of the Lord's Love is obtained by the Gurmukh, who contemplates the essence of reality.
ਸਾ ਧਨ ਆਪੁ ਗਵਾਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸੀਗਾਰੁ ॥
Sā ḏẖan āp gavā▫i▫ā gur kai sabaḏ sīgār.
The bride eradicates her selfishness, and adorns herself with the Word of the Guru's Shabad.
ਘਰ ਹੀ ਸੋ ਪਿਰੁ ਪਾਇਆ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰੁ ॥੫॥
Gẖar hī so pir pā▫i▫ā gur kai heṯ apār. ||5||
Within her own home, she finds her Husband, through infinite love for the Guru. ||5||
ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਮਨੁ ਨਿਰਮਲੁ ਸੁਖੁ ਹੋਇ ॥
Gur kī sevā cẖākrī man nirmal sukẖ ho▫e.
Applying oneself to the service of the Guru, the mind is purified, and peace is obtained.
ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਿ ਵਸਿਆ ਹਉਮੈ ਵਿਚਹੁ ਖੋਇ ॥
Gur kā sabaḏ man vasi▫ā ha▫umai vicẖahu kẖo▫e.
The Word of the Guru's Shabad abides within the mind, and egotism is eliminated from within.
ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਲਾਭੁ ਸਦਾ ਮਨਿ ਹੋਇ ॥੬॥
Nām paḏārath pā▫i▫ā lābẖ saḏā man ho▫e. ||6||
The Treasure of the Naam is acquired, and the mind reaps the lasting profit. ||6||
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਆਪਿ ਨ ਲਇਆ ਜਾਇ ॥
Karam milai ṯā pā▫ī▫ai āp na la▫i▫ā jā▫e.
If He grants His Grace, then we obtain it. We cannot find it by our own efforts.
ਗੁਰ ਕੀ ਚਰਣੀ ਲਗਿ ਰਹੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥
Gur kī cẖarṇī lag rahu vicẖahu āp gavā▫e.
Remain attached to the Feet of the Guru, and eradicate selfishness from within.
ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਸਚੋ ਪਲੈ ਪਾਇ ॥੭॥
Sacẖe seṯī raṯi▫ā sacẖo palai pā▫e. ||7||
Attuned to Truth, you shall obtain the True One. ||7||
ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥
Bẖulaṇ anḏar sabẖ ko abẖul gurū karṯār.
Everyone makes mistakes; only the Guru and the Creator are infallible.
ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥
Gurmaṯ man samjẖā▫i▫ā lāgā ṯisai pi▫ār.
One who instructs his mind with the Guru's Teachings comes to embrace love for the Lord.
ਨਾਨਕ ਸਾਚੁ ਨ ਵੀਸਰੈ ਮੇਲੇ ਸਬਦੁ ਅਪਾਰੁ ॥੮॥੧੨॥
Nānak sācẖ na vīsrai mele sabaḏ apār. ||8||12||
O Nanak, do not forget the Truth; you shall receive the Infinite Word of the Shabad. ||8||12||
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:
ਮਨਮੁਖਿ ਭੁਲੈ ਭੁਲਾਈਐ ਭੂਲੀ ਠਉਰ ਨ ਕਾਇ ॥
Manmukẖ bẖulai bẖulā▫ī▫ai bẖūlī ṯẖa▫ur na kā▫e.
The self-willed manmukhs wander around, deluded and deceived. They find no place of rest.
ਗੁਰ ਬਿਨੁ ਕੋ ਨ ਦਿਖਾਵਈ ਅੰਧੀ ਆਵੈ ਜਾਇ ॥
Gur bin ko na ḏikẖāva▫ī anḏẖī āvai jā▫e.
Without the Guru, no one is shown the Way. Like the blind, they continue coming and going.
ਗਿਆਨ ਪਦਾਰਥੁ ਖੋਇਆ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥੧॥
Gi▫ān paḏārath kẖo▫i▫ā ṯẖagi▫ā muṯẖā jā▫e. ||1||
Having lost the treasure of spiritual wisdom, they depart, defrauded and plundered. ||1||
ਬਾਬਾ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇ ॥
Bābā mā▫i▫ā bẖaram bẖulā▫e.
O Baba, Maya deceives with its illusion.
ਭਰਮਿ ਭੁਲੀ ਡੋਹਾਗਣੀ ਨਾ ਪਿਰ ਅੰਕਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Bẖaram bẖulī dohāgaṇī nā pir ank samā▫e. ||1|| rahā▫o.
Deceived by doubt, the discarded bride is not received into the Lap of her Beloved. ||1||Pause||
ਭੂਲੀ ਫਿਰੈ ਦਿਸੰਤਰੀ ਭੂਲੀ ਗ੍ਰਿਹੁ ਤਜਿ ਜਾਇ ॥
Bẖūlī firai ḏisanṯrī bẖūlī garihu ṯaj jā▫e.
The deceived bride wanders around in foreign lands; she leaves, and abandons her own home.
ਭੂਲੀ ਡੂੰਗਰਿ ਥਲਿ ਚੜੈ ਭਰਮੈ ਮਨੁ ਡੋਲਾਇ ॥
Bẖūlī dūngar thal cẖaṛai bẖarmai man dolā▫e.
Deceived, she climbs the plateaus and mountains; her mind wavers in doubt.
ਧੁਰਹੁ ਵਿਛੁੰਨੀ ਕਿਉ ਮਿਲੈ ਗਰਬਿ ਮੁਠੀ ਬਿਲਲਾਇ ॥੨॥
Ḏẖarahu vicẖẖunnī ki▫o milai garab muṯẖī billā▫e. ||2||
Separated from the Primal Being, how can she meet with Him again? Plundered by pride, she cries out and bewails. ||2||
ਵਿਛੁੜਿਆ ਗੁਰੁ ਮੇਲਸੀ ਹਰਿ ਰਸਿ ਨਾਮ ਪਿਆਰਿ ॥
vicẖẖuṛi▫ā gur melsī har ras nām pi▫ār.
The Guru unites the separated ones with the Lord again, through the love of the Delicious Name of the Lord.
ਸਾਚਿ ਸਹਜਿ ਸੋਭਾ ਘਣੀ ਹਰਿ ਗੁਣ ਨਾਮ ਅਧਾਰਿ ॥
Sācẖ sahj sobẖā gẖaṇī har guṇ nām aḏẖār.
Through truth and intuitive poise, great honor is obtained, with the Support of the Naam and the Glory of the Lord.
ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂੰ ਮੈ ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਭਤਾਰੁ ॥੩॥
Ji▫o bẖāvai ṯi▫o rakẖ ṯūʼn mai ṯujẖ bin kavan bẖaṯār. ||3||
As it pleases You, Lord, please save and protect me. Without You, O my Husband Lord, who else is there for me? ||3||
ਅਖਰ ਪੜਿ ਪੜਿ ਭੁਲੀਐ ਭੇਖੀ ਬਹੁਤੁ ਅਭਿਮਾਨੁ ॥
Akẖar paṛ paṛ bẖulī▫ai bẖekẖī bahuṯ abẖimān.
Reading their books over and over again, people continue making mistakes; they are so proud of their religious robes.
ਤੀਰਥ ਨਾਤਾ ਕਿਆ ਕਰੇ ਮਨ ਮਹਿ ਮੈਲੁ ਗੁਮਾਨੁ ॥
Ŧirath nāṯā ki▫ā kare man mėh mail gumān.
But what is the use of bathing at sacred shrines of pilgrimage, when the filth of stubborn pride is within the mind?
ਗੁਰ ਬਿਨੁ ਕਿਨਿ ਸਮਝਾਈਐ ਮਨੁ ਰਾਜਾ ਸੁਲਤਾਨੁ ॥੪॥
Gur bin kin samjā▫ī▫ai man rājā sulṯān. ||4||
Other than the Guru, who can explain that within the mind is the Lord, the King, the Emperor? ||4||
ਪ੍ਰੇਮ ਪਦਾਰਥੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੁ ॥
Parem paḏārath pā▫ī▫ai gurmukẖ ṯaṯ vīcẖār.
The Treasure of the Lord's Love is obtained by the Gurmukh, who contemplates the essence of reality.
ਸਾ ਧਨ ਆਪੁ ਗਵਾਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸੀਗਾਰੁ ॥
Sā ḏẖan āp gavā▫i▫ā gur kai sabaḏ sīgār.
The bride eradicates her selfishness, and adorns herself with the Word of the Guru's Shabad.
ਘਰ ਹੀ ਸੋ ਪਿਰੁ ਪਾਇਆ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰੁ ॥੫॥
Gẖar hī so pir pā▫i▫ā gur kai heṯ apār. ||5||
Within her own home, she finds her Husband, through infinite love for the Guru. ||5||
ਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਮਨੁ ਨਿਰਮਲੁ ਸੁਖੁ ਹੋਇ ॥
Gur kī sevā cẖākrī man nirmal sukẖ ho▫e.
Applying oneself to the service of the Guru, the mind is purified, and peace is obtained.
ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਿ ਵਸਿਆ ਹਉਮੈ ਵਿਚਹੁ ਖੋਇ ॥
Gur kā sabaḏ man vasi▫ā ha▫umai vicẖahu kẖo▫e.
The Word of the Guru's Shabad abides within the mind, and egotism is eliminated from within.
ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਲਾਭੁ ਸਦਾ ਮਨਿ ਹੋਇ ॥੬॥
Nām paḏārath pā▫i▫ā lābẖ saḏā man ho▫e. ||6||
The Treasure of the Naam is acquired, and the mind reaps the lasting profit. ||6||
ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਆਪਿ ਨ ਲਇਆ ਜਾਇ ॥
Karam milai ṯā pā▫ī▫ai āp na la▫i▫ā jā▫e.
If He grants His Grace, then we obtain it. We cannot find it by our own efforts.
ਗੁਰ ਕੀ ਚਰਣੀ ਲਗਿ ਰਹੁ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥
Gur kī cẖarṇī lag rahu vicẖahu āp gavā▫e.
Remain attached to the Feet of the Guru, and eradicate selfishness from within.
ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਸਚੋ ਪਲੈ ਪਾਇ ॥੭॥
Sacẖe seṯī raṯi▫ā sacẖo palai pā▫e. ||7||
Attuned to Truth, you shall obtain the True One. ||7||
ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥
Bẖulaṇ anḏar sabẖ ko abẖul gurū karṯār.
Everyone makes mistakes; only the Guru and the Creator are infallible.
ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥
Gurmaṯ man samjẖā▫i▫ā lāgā ṯisai pi▫ār.
One who instructs his mind with the Guru's Teachings comes to embrace love for the Lord.
ਨਾਨਕ ਸਾਚੁ ਨ ਵੀਸਰੈ ਮੇਲੇ ਸਬਦੁ ਅਪਾਰੁ ॥੮॥੧੨॥
Nānak sācẖ na vīsrai mele sabaḏ apār. ||8||12||
O Nanak, do not forget the Truth; you shall receive the Infinite Word of the Shabad. ||8||12||
