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ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (489-503)
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Gurbani (527-536)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Gurbani (721-727)
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ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
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Vaar Soohee (785-792)
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ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
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Thitteen (838-840)
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Chhant (843-848)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
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ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
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Kaafee (1014-1016)
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Anjulian (1019-1020)
Solhe (1020-1033)
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ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
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ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
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Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
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Ashtpadiyan (1308-1312)
Chhant (1312)
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ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
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ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Shabad in Focus
Kahey Poot Jhagrut Haon Sang Baap | ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ ॥
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<blockquote data-quote="Dr Karminder Singh" data-source="post: 219634" data-attributes="member: 9642"><p>This deeply spiritual and divine <em>shabd</em> is composed by Guru Ramdas ji and is contained on page 1200 of the SGGS.</p><p></p><p></p><p>The literal translation of the first verse is: <em>O Son, Why Do You Argue with Your Father. It is a Sin to Argue with The One Who Fathered You and Raised You</em>. (Sant Singh MD Khalsa)</p><p></p><p></p><p>The common interpretation of the <em>shabd</em> is that it was composed by the fourth Guru both as a reprimand as well as advise to his elder son Prithi Chand. Professor Sahib Singh, in his <em>Darpan</em> writes the following towards the end of his translation of this <em>shabd</em>.</p><p></p><p></p><p>ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਨੂੰ ਗੁਰਿਆਈ ਮਿਲਣ ਤੇ ਬਾਬਾ ਪ੍ਰਿਥੀ ਚੰਦ ਨੇ ਪਿਤਾ-ਗੁਰੂ ਜੀ ਦੀ ਵਿਰੋਧਤਾ ਕੀਤੀ । ਤਦੋਂ ਉਹਨਾਂ ਨੂੰ ਇਹ ਉਪਦੇਸ਼ ਕੀਤਾ । Translation: Prithi Chand opposed his Father-Guru upon the conferment of Guruship to Guru Arjun. This (<em>shabd</em>) was the advice given to him at that point.</p><p></p><p></p><p>The origin of this story is a book titled ਉਥਾਨਕਾ Uthanka. The meaning of the word ਉਥਾਨਕਾ Uthanka is “introductory information.” According to Bhai Kahn Singh Nabha’s <em>Mahan Kosh</em> (Encyclopaedia) Uthanka is a book whose author is unknown and it contains the “reasons and circumstances” behind the composition of selected <em>shabads</em>.</p><p></p><p></p><p>There is no denying that Prithi Chand opposed Guru Ramdas ji’s decision pertaining to the transition of Guruship to Guru Arjun because he wanted the position for himself.</p><p></p><p></p><p>He had been entrusted with major responsibilities by Guru Ramdas ji pertaining to the finances, logistics and administration of the Ashram of the fourth Guru at Amritsar. He had thus expected that the Guruship would be handed down to him.</p><p></p><p></p><p>He turned on his father after the announcement that his youngest brother Arjun was appointed Guru instead.</p><p></p><p></p><p>The issue that needs examination is whether this deeply rich and spiritually meaningful <em>shabd</em> has anything to do with the behaviour of Prithi Chand; and whether it is addressed to him.</p><p></p><p></p><p><strong>EXAMINING THE ਉਥਾਨਕਾ Uthanka OF THIS SHABD.</strong></p><p></p><p></p><p>The following SIX points will help us decide if the interpretation of the <em>shabd</em> as being one that is related to Prithi Chand holds any water.</p><p></p><p></p><p><strong>FIRST,</strong> the quarrel that Prithi Chand created was <em>after</em> Guru Ramdas ji had made the official announcement that Arjun would become the successor Guru. Once such an announcement is made, the Guruship and Gurbani <em>pothis</em> – including the one in which the preceding Guru wrote his own <em>bani</em> – are passed on to the succeeding Guru.</p><p></p><p></p><p>The preceding Guru – Guru Ramdas ji in this case – would NOT be composing any more <em>bani</em> for inclusion into the <em>pothis</em> AFTER the transition.</p><p></p><p></p><p><strong>SECOND,</strong> Gurbani, when composed by a Guru, can ONLY be composed and accepted as Gurbani, in the duration that the personality has been installed Guru.</p><p></p><p></p><p>For example, Gurus Angad, Amardas and Ramdas became Guru at age 35, 73 and 40 years respectively. What, if anything, each of them wrote <em>before</em> becoming Guru is <em>not</em> considered Gurbani. It follows therefore that once Guruship has been transitioned to the succeeding Guru, the preceding one does not compose any Gurbani <em>anymore</em>.</p><p></p><p></p><p>It is crucial to note that <em>at the time</em> Prithi Chand kicked up his quarrel with his father – Guru Arjun was the reigning Guru. Ramdas <em>pathsah</em> was not the Guru as he had already made the official announcement.</p><p></p><p></p><p>So while it is natural to assume that Guru Ramdas would have explained his decision to <em>both</em> his sons – Prithi Chand and Mahadev <em>both</em> of whom wanted to be Guru – as to why they were not chosen and requested them to comply; it is against the tenets of Guru behaviour to compose such explanation and advise as GURBANI and then have it INCLUDED in the <em>pothi</em> that has already been handed over to Guru Arjun.</p><p></p><p></p><p>From transition point onwards, <em>only</em> Guru Arjun has the spiritual authority to compose Gurbani.</p><p></p><p></p><p><strong>THIRD,</strong> all our Gurus –including the ones who wrote <em>bani</em> in the SGGS faced a litany of setbacks at the personal and family level including torture and death. But NONE of them have narrated any of these incidents in Gurbani.</p><p></p><p></p><p>This is because Gurbani is Creator-connecting and <em>spiritual</em> at its core. It is not a personal account of the writer’s temporal challenges.</p><p></p><p></p><p>This is also because the Gurus were well above and beyond these kind of setbacks to be <em>affected</em> by them. It is therefore inconceivable that Guru Ramdas was so affected by the behaviour of Prithi Chand that he composed the account <em>in the form of Gurbani</em> to be read in perpetuity by us Sikhs.</p><p></p><p></p><p>The Guru would never want his Gurbani-reading Sikhs to be burdened by a temporal narrative of bad behaviour of his son towards him.</p><p></p><p></p><p><strong>FOURTH</strong>, the <em>Rahao</em> verse contains within it the assertion: ਜਿਨ ਕੇ ਜਣੇ ਬਡੀਰੇ ਤੁਮ ਹਉ Jin Kay Janney Bdirey Tum Ho; meaning the “One Who Created and Sustained you.” If this is indeed being said to Prithi Chand, then Guru Ramdas is in effect saying that “he Created and sustained Prithi Chand.” Our Gurus would never claim such. They tell us that creation and sustenance is the job of the Creator.</p><p></p><p></p><p>On page 476 of the SGGS we have this verse: ਬਲਿ ਤਿਸੁ ਬਾਪੈ ਜਿਨਿ ਹਉ ਜਾਇਆ ॥ ਪੰਚਾ ਤੇ ਮੇਰਾ ਸੰਗੁ ਚੁਕਾਇਆ ॥ Bal Tis Bapey Jin Hao Jaiya. Pancha Tey Mera Sang Chukiaya. Meaning: I am a Sacrifice to the Father Lord Who Created Me and Liberated Me from my Five Vices.</p><p></p><p></p><p><strong>FIFTH,</strong> IF we assume the <em>shabd</em> was indeed composed for Prithi Chand; it had zero effect on him. In fact, his subsequent behaviour was in the form of unbelievable treachery, betrayal and disloyalty towards the Guru household. He ended up contributing towards the torture and killing of his own brother Guru Arjun.</p><p></p><p></p><p>In this regard then, isn’t the unknown author of ਉਥਾਨਕਾ Uthanka (and all the rest of us who accept this story) saying – in effect – that Guru Ramdas ji gave <em>futile</em> advice? That the Guru gave ineffectual counsel? Or that the Guru’s guidance was fruitless? Aren’t we denigrating the Guru and his <em>bani</em> indirectly then?</p><p></p><p></p><p><strong>SIXTH,</strong> Gurbani in its essence is spiritual. It is the narrative of a spiritual journey undertaken by the writers (Gurus and Bhagats). It is a first-hand, experiential and personal journey of the writers that is being shared with us Sikhs who are desirous of walking the same <em>spiritual</em> path and traversing the same <em>divine</em> journey.</p><p></p><p></p><p>Gurbani is therefore NEVER composed as addressing a <em>particular</em> individual, occasion or location. Gurbani is never person-specific. It is also never occasion-specific. It is further never location-specific.</p><p></p><p></p><p>The notion that <em>shabd</em> A was composed for person A or that <em>shabd</em> B was narrated for the purposes of occasion B etc. is the subject matter of our <em>sakhis</em> and Nirmala concocted literature such as ਉਥਾਨਕਾ Uthanka, <em>Suraj Parkash, Sakhi Parman</em> and others.</p><p></p><p></p><p>Such a notion is prevalent and perpetuated by our clergy because of their <em>own</em> need to give non-existent and irrelevant “backgrounds” to the <em>shabds. </em></p><p></p><p></p><p>It is a clergy notion that we “need” <em>shabds</em> for a child’s birth, anniversaries, birthdays, engagements, marriages and funerals. Our clergy have thus compartmentalised Gurbani into <em>imaginary</em> boxes that are labelled “occasions.”</p><p></p><p></p><p>Since Gurbani was not meant to be fitted into such boxes – the only way to make it fit would be to either distort its meanings or create <em>sakhis</em> to that effect.</p><p></p><p></p><p>This is a great dis-service to the messages of Gurbani that are for the <em>entirety</em> of mankind, for all situations, all occasions, and all locations. This verse on page 747 of the SGGS captures the UNIVERSAL targets of Gurbani.</p><p></p><p></p><p><strong>ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥ Khatree Brahmin Sud Ves Updes Chou Varna Ko Sanjha. </strong>The counsel of Gurbani is COMMON and SHARED (<em>Sanjha</em>) for the ENTIRETY of MANKIND (as represented by the all-encompassing four so called classes of mankind – <em>Brahmin, Khatri, Sudar</em> and <em>Veys</em>).</p><p></p><p></p><p>So the claim that this <em>shabd</em> was composed for Sajjan Thugg, that one for Prithi Chand, this one for Kaoda Rakshash and the other for Bhai Lalo etc goes against the tenets of <em>Sarb Sanjhi</em> Gurbani.</p><p></p><p></p><p>It further raises the question – why am I asked to read, understand and follow its advice when it was meant for someone else in the first place?</p><p></p><p></p><p><strong>THE ROOT OF THE CONFUSION – BAAP ਬਾਪ, POOT ਪੂਤ AND JHUGRUT ਝਗਰਤ. </strong></p><p></p><p></p><p>The root cause of linking this shabd with the derangement of Prithi Chand seems to be the use of these three words BAAP ਬਾਪ, POOT ਪੂਤ and JHUGRUT ਝਗਰਤ – <em>all in one statement by Guru Ramdas ji</em>. Such usage is a trap that is all too easy to fall into especially for those who would not want to go beyond literal meanings.</p><p></p><p></p><p>Had the <em>shabd</em> been composed by Guru Nanak, the <em>sakhi</em> creators would have tied to Sri Chand instead. If it carried the titled of Mehla 2, it would be connected with his son Datu. Sri Chand and Datu did exactly what Prithi Chand did.</p><p></p><p></p><p>Why did the sakhi creators not connect it to Mahadev, instead? After all, as the son of Guru Ramdas, he too lay claims to the Guruship.</p><p></p><p></p><p><strong>GURBANI MEANINGS OF BAAP ਬਾਪ , POOT ਪੂਤ AND JHUGRUT ਝਗਰਤ.</strong></p><p></p><p></p><p>The following verses from within the pages of the SGGS – composed by a variety of authors – make clear the meanings of the words <em>Baap</em> and <em>Poot</em>.</p><p></p><p></p><p>Guru Nanak: <strong>ਬਾਪੁ</strong> ਦਿਸੈ ਵੇਜਾਤਿ ਨ ਹੋਇ ॥<strong> Baap</strong> Dissey Veyjat Na Hoe. SGGS 796.</p><p></p><p></p><p>Meaning: Realising the Creator Father My Spirituality is no Longer Without a Protector. (Veyjat is an orphan child).</p><p></p><p></p><p>Guru Amardas: ਬਾਬਾਣੀਆ ਕਹਾਣੀਆ <strong>ਪੁਤ ਸਪੁਤ</strong> ਕਰੇਨਿ ॥ Babania Kahaneya Putt Saputt Kareyn. SGGS 951.</p><p></p><p></p><p>ਪੁਤ Putt is converted to ਸਪੁਤ SaPutt by the addition of a prefix. The Sa prefix is added to add positivity. The Ka ਕ suffix is added to add negativity ਕਪੁਤ Kaputt. ਪੁਤ Putt – literally child. ਸਪੁਤ SaPutt – literally good/beautiful child. ਕਪੁਤ Kaputt – literally bad / ugly child.</p><p></p><p></p><p>Meaning: The Messages and Narratives of my Guru Has Sculptured my Vice filled Mind (ਪੁਤ Putt) into a Vritue filled one (ਸਪੁਤ SaPutt).</p><p></p><p></p><p>Guru Ramdas: ਹਉ ਤੁਧੁ ਸਾਲਾਹੀ ਤੂ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ<strong> ਬਾਪੁ </strong>॥ 1 ॥ ਰਹਾਉ ॥ Hao Tudh Salahi Tu Mera Prabh <strong>Baap</strong> SGGS 1134</p><p></p><p></p><p>Meaning: I Praise You as My Omnipresent Lord Creator.</p><p></p><p></p><p>Bhagat Namdev: ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ <strong>ਬਾਪ</strong> ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥ 1 ॥ ਰਹਾਉ ॥ Mein Ajaan Jun Tarbey Na Jano <strong>Baap</strong> Beethla Bah Deh. SGGS 873</p><p></p><p></p><p>Meaning: Show me the Way of Lord Creator Being; for I Know Not How to Traverse my Spiritual Journey.</p><p></p><p></p><p>Similarly, the following verses from within the pages of the SGGS – composed by a variety of authors – make clear the meanings of the word ਝਗਰਤ Jhagrut.</p><p></p><p></p><p>Guru Nanak: ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਸਾਚਾ ॥ ਬਿਨ ਬੂਝੇ <strong>ਝਗਰਤ </strong>ਜਗੁ ਕਾਚਾ ॥ 4 ॥ 224. Jeh Jeh Dekho Theh Theh Sacha. Bin Bujhey <strong>Jhagrut </strong>Jug Kacha.</p><p></p><p></p><p>Meaning: I have come to Realize the Omnipresent Creator Within. Sans this Realization, my Spiritual World was one of Defiance / Denial of the Creator.</p><p></p><p></p><p>ਹਉ ਹਉ ਕਰਿ ਮਰਣਾ ਕਿਆ ਪਾਵੈ ॥ ਪੂਰਾ ਗੁਰੁ ਭੇਟੇ ਸੋ <strong>ਝਗਰੁ</strong> ਚੁਕਾਵੈ ॥ 6 ॥ Hao Hao Kar Marna Kya Pavey. Pura Gur Bhetey So <strong>Jhagur</strong> Chukavey.</p><p></p><p></p><p>Meaning: My Spirituality was Dead on Account of my Ego. The Complete Enlightenment of the <em>Shabd’s</em> messages Has Eliminated my Denial / Defiance of Him.</p><p></p><p></p><p>Guru Ramdas: ਗੁਰ ਪੂਰੇ ਮਿਲਿ <strong>ਝਗਰੁ </strong>ਚੁਕਾਇਆ ॥ ਪੰਚ ਦੂਤ ਸਭਿ ਵਸਗਤਿ ਆਇਆ Gur Purey Mil <strong>Jhagar </strong>Chukayea. Panch Doot Sabh Vasgat Aiya.</p><p></p><p></p><p>Meaning: The Enlightenment of My Guru Dispelled My Defiance of the Creator; My Vices Have Fallen in Line.</p><p></p><p></p><p>ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਤ <strong>ਝਗਰਤੇ ਝਗਰਾਇਆ</strong> ॥ 984 Kam Krodh Lobh Moh Nit <strong>Jhagrtey Jhagrayea</strong>.</p><p></p><p></p><p>Meaning: My Denial of the Creator is on Account of the Constant Defiance of My Vices.</p><p></p><p></p><p>Bhagat Namdev: ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਲਾਹਿ ਲੇ <strong>ਝਗਰਾ</strong> ॥ ਰਾਮ ਰਸਾਇਨ ਪੀਉ ਰੇ ਦਗਰਾ ॥ 3 ॥ Namey Chey Suami Lahe Le <strong>Jhagra</strong>. Ram Rasayan Pio Rey Dagra. 486. Dagra – stone hearted, stubborn.</p><p></p><p></p><p>Meaning: My Stubborn Mind Has Realized the Omnipresent Lord Master; its Defiance / Denial has been removed.</p><p></p><p></p><p>Bhagat Kabir: ਕਹਤ ਕਬੀਰ ਪੰਚ ਕੋ <strong>ਝਗਰਾ ਝਗਰਤ</strong> ਜਨਮੁ ਗਵਾਇਆ ॥ Keht Kabir Pach Ko Jhagra Jhagrut Janum Gvaeya. SGGS 482</p><p></p><p></p><p>Meaning: Kabir, the Denial of the Creator is on Account of my Vices; my Spirituality is being lost in such Defiance.</p><p></p><p></p><p><strong>It is clear that Father and Offspring (Baap and Poot) are metaphorically being applied to mean “Sikh and The Creator.” In the realm of SPIRITUAL PRACTICE, the Sikh is one whose Mind is sculpted in Gurbani. Poot therefore is used to mean the MIND as the abode of Realization of the Creator (Baap). </strong></p><p></p><p></p><p>That then is the ਭਾਵ ਅਰਥ spiritual meanings of Baap and Poot.</p><p></p><p></p><p><strong>Equally clear is the fact that JHAGRUT which literally means to quarrel, has a specific spiritual meaning. It refers to the MIND that is in DEFIANCE of the Creator; and in DENIAL of REALIZATION of the Divine Virtues of the Creator on account of our vices. </strong></p><p></p><p></p><p>This then is the ਭਾਵ ਅਰਥ spiritual meaning of JHAGRUT.</p><p></p><p></p><p><strong>INTERPRETING THE SHABD. </strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>ਸਾਰਗ ਮਹਲਾ 4 Sarang Mehla 4</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ ॥ ਜਿਨ ਕੇ ਜਣੇ ਬਡੀਰੇ ਤੁਮ ਹਉ ਤਿਨ ਸਿਉ ਝਗਰਤ ਪਾਪ ॥ 1 ॥ ਰਹਾਉ ॥ Kahey Poot Jhagrut Haon Sang Baap. Jin Kay Jnney Bddirey Tum Hao Tin Sio Jhagrut Pap. Rahao</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>Kahey </strong>– Why. <strong>Poot</strong> – Mind. <strong>Jhagrut Haon</strong> – In Denial , in Defiance. <strong>Sang</strong> –With. <strong>Baap</strong> – Creator. <strong>Jin Kay</strong> – Whose. <strong>Jnney</strong> – Created. <strong>Bddirey</strong> – Sustained. <strong>Pap</strong> – Impiety, Vice.</p><p></p><p></p><p><strong>Why Be in Defiance of the Creator O Mind. Denial of the One Who Created and Sustained Your Existence is an Impiety (Vice).</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>ਜਿਸੁ ਧਨ ਕਾ ਤੁਮ ਗਰਬੁ ਕਰਤ ਹਉ ਸੋ ਧਨੁ ਕਿਸਹਿ ਨ ਆਪ ॥ Jis Dhan Ka Tum Garub Kart Haon So Dhan Kisey Na Aap</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>Dhan</strong> – Wealth, Resources, Abilities. <strong>Garub</strong> – Pride, Ego. <strong>Kisey</strong> – No one, none. <strong>Aap</strong> – Self, claim.</p><p></p><p></p><p><strong><u>This Defiance is on Account of </u>the Pride of Your Abilities; None of Which Are Yours to Claim in Spirituality</strong></p><p></p><p></p><p><u>BLUE: CONTEXT FROM RAHAO VERSE.</u></p><p></p><p></p><p><strong>ਖਿਨ ਮਹਿ ਛੋਡਿ ਜਾਇ ਬਿਖਿਆ ਰਸੁ ਤਉ ਲਾਗੈ ਪਛੁਤਾਪ ॥ 1 ॥ Khin Meh Chod Jaye Bikhiya Rus Tao Lagey Pachtap</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>Khin Meh</strong> – In short period of time; instantly. <strong>Chod </strong>– Discard. <strong>Bikhiya</strong> – Toxic, Poisonous, Noxious, Lethal. <strong>Rus</strong> – Essence of Spirituality. <strong>Lagey</strong> – Inflict. <strong>Pachtap</strong> – Remorse, Regret.</p><p></p><p></p><p><strong><u>This Pride of Your Abilities</u> Inflicts Instant Toxicity Within the Essence of my Spirituality; this is Regrettable.</strong></p><p></p><p><u>BLUE: CONTEXT FROM RAHAO VERSE.</u></p><p></p><p></p><p><strong>ਜੋ ਤੁਮਰੇ ਪ੍ਰਭ ਹੋਤੇ ਸੁਆਮੀ ਹਰਿ ਤਿਨ ਕੇ ਜਾਪਹੁ ਜਾਪ ॥ Jo Tumrey Prabh Hotey Suami Har Tin Kay Japho Jaap</strong></p><p><strong></strong></p><p><strong></strong></p><p><strong>Tumrey</strong> – Yours. <strong>Prabh</strong> – Creator. <strong>Suami</strong> – Master Lord. <strong>Har</strong> – Omnipresent. <strong>Japho- </strong>To Be Realized.<strong> Jap</strong>– Realize</p><p></p><p></p><p><strong><u>O Mind</u>, Realize that the Omnipresent Creator Who is My Master is to be Realized Within.</strong></p><p></p><p><u>BLUE: CONTEXT FROM RAHAO VERSE.</u></p><p></p><p></p><p><span style="color: rgb(0, 0, 0)"><strong> ਉਪਦੇਸੁ ਕਰਤ ਨਾਨਕ ਜਨ ਤੁਮ ਕਉ ਜਉ ਸੁਨਹੁ ਤਉ ਜਾਇ ਸੰਤਾਪ ॥ 2 ॥ Updes Kart Nanak Jun Tum Ko Jao Sunho Tao Jaye Santap. </strong></span></p><p><span style="color: rgb(0, 0, 0)"><strong></strong></span></p><p><span style="color: rgb(0, 0, 0)"><strong></strong></span></p><p><span style="color: rgb(0, 0, 0)"><strong>Updes</strong> – Advice, counsel. <strong>Kart</strong> – Undertake, perform. <strong>Jun</strong> – Humble. Humility. <strong>Sunho</strong> – Lit. listen; abide. <strong>Jaye</strong> – Remove, Eliminate. <strong>Santap</strong> – Agony, anguish, woe.</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"><strong>Nanak, Counsel Yourself in Humility O Mind; Abiding by it Will Eliminate the Anguish <u>of Defiance of the Creator on Account of Your Pride.</u></strong></span></p><p><span style="color: rgb(41, 105, 176)"></span></p><p><span style="color: rgb(41, 105, 176)"></span></p><p><span style="color: rgb(0, 0, 0)"><u>BLUE: CONTEXT FROM RAHAO AND SECOND VERSE.</u></span></p><p><span style="color: rgb(41, 105, 176)"></span></p><p><span style="color: rgb(41, 105, 176)"></span></p><p><span style="color: rgb(0, 0, 0)"><strong>CONCLUSIONS </strong></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">The following FIVE conclusions can be drawn from the shabd as translated above.</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">1.The shabd is deeply spiritual and divine.</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">2.The First Verse (Rahao) states the PROBLEM: The Mind is in a State of Denial and Defiance of the Creator. (ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ JHUGRUT HAO SANG BAAP).</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">3.The Second Verse states the ROOT of the PROBLEM: This Defiance is on Account of the Pride Within the Mind. ਜਿਸੁ ਧਨ ਕਾ ਤੁਮ ਗਰਬੁ ਕਰਤ ਹਉ …Jis Dhan Ka Tum Garub Kart Haon)</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">4.The Third Verse states the CONSEQUENCE of the PROBLEM: It Inflicts Instant Toxicity Within the Essence of my Spirituality. ਖਿਨ ਮਹਿ ਛੋਡਿ ਜਾਇ ਬਿਖਿਆ ਰਸੁ… Khin Meh Chod Jaye Bikhiya Rus.</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">5.The final two Verses jointly present the OUTOME and CURE of the PROBLEM: Go into a state of Humility (ਉਪਦੇਸੁ ਕਰਤ ਨਾਨਕ ਜਨ ਤੁਮ ਕਉ…Updes Kart Nanak Jun Tum Ko), Eliminate the Anguish of Defiance of the Creator (ਤਉ ਜਾਇ ਸੰਤਾਪ ॥ Tao Jaye Santap) and Realize the Creator Within (ਹਰਿ ਤਿਨ ਕੇ ਜਾਪਹੁ ਜਾਪ …Har Tin Kay Japho Jaap).</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">These divinely spiritual messages would be completely lost if we went along with the author of ਉਥਾਨਕਾ Uthanka and accepted that the shabd was about Guru Ramdas ji pleading with Prithi Chand to stop quarrelling with him.</span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)"></span></p><p><span style="color: rgb(0, 0, 0)">End.</span></p></blockquote><p></p>
[QUOTE="Dr Karminder Singh, post: 219634, member: 9642"] This deeply spiritual and divine [I]shabd[/I] is composed by Guru Ramdas ji and is contained on page 1200 of the SGGS. The literal translation of the first verse is: [I]O Son, Why Do You Argue with Your Father. It is a Sin to Argue with The One Who Fathered You and Raised You[/I]. (Sant Singh MD Khalsa) The common interpretation of the [I]shabd[/I] is that it was composed by the fourth Guru both as a reprimand as well as advise to his elder son Prithi Chand. Professor Sahib Singh, in his [I]Darpan[/I] writes the following towards the end of his translation of this [I]shabd[/I]. ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਨੂੰ ਗੁਰਿਆਈ ਮਿਲਣ ਤੇ ਬਾਬਾ ਪ੍ਰਿਥੀ ਚੰਦ ਨੇ ਪਿਤਾ-ਗੁਰੂ ਜੀ ਦੀ ਵਿਰੋਧਤਾ ਕੀਤੀ । ਤਦੋਂ ਉਹਨਾਂ ਨੂੰ ਇਹ ਉਪਦੇਸ਼ ਕੀਤਾ । Translation: Prithi Chand opposed his Father-Guru upon the conferment of Guruship to Guru Arjun. This ([I]shabd[/I]) was the advice given to him at that point. The origin of this story is a book titled ਉਥਾਨਕਾ Uthanka. The meaning of the word ਉਥਾਨਕਾ Uthanka is “introductory information.” According to Bhai Kahn Singh Nabha’s [I]Mahan Kosh[/I] (Encyclopaedia) Uthanka is a book whose author is unknown and it contains the “reasons and circumstances” behind the composition of selected [I]shabads[/I]. There is no denying that Prithi Chand opposed Guru Ramdas ji’s decision pertaining to the transition of Guruship to Guru Arjun because he wanted the position for himself. He had been entrusted with major responsibilities by Guru Ramdas ji pertaining to the finances, logistics and administration of the Ashram of the fourth Guru at Amritsar. He had thus expected that the Guruship would be handed down to him. He turned on his father after the announcement that his youngest brother Arjun was appointed Guru instead. The issue that needs examination is whether this deeply rich and spiritually meaningful [I]shabd[/I] has anything to do with the behaviour of Prithi Chand; and whether it is addressed to him. [B]EXAMINING THE ਉਥਾਨਕਾ Uthanka OF THIS SHABD.[/B] The following SIX points will help us decide if the interpretation of the [I]shabd[/I] as being one that is related to Prithi Chand holds any water. [B]FIRST,[/B] the quarrel that Prithi Chand created was [I]after[/I] Guru Ramdas ji had made the official announcement that Arjun would become the successor Guru. Once such an announcement is made, the Guruship and Gurbani [I]pothis[/I] – including the one in which the preceding Guru wrote his own [I]bani[/I] – are passed on to the succeeding Guru. The preceding Guru – Guru Ramdas ji in this case – would NOT be composing any more [I]bani[/I] for inclusion into the [I]pothis[/I] AFTER the transition. [B]SECOND,[/B] Gurbani, when composed by a Guru, can ONLY be composed and accepted as Gurbani, in the duration that the personality has been installed Guru. For example, Gurus Angad, Amardas and Ramdas became Guru at age 35, 73 and 40 years respectively. What, if anything, each of them wrote [I]before[/I] becoming Guru is [I]not[/I] considered Gurbani. It follows therefore that once Guruship has been transitioned to the succeeding Guru, the preceding one does not compose any Gurbani [I]anymore[/I]. It is crucial to note that [I]at the time[/I] Prithi Chand kicked up his quarrel with his father – Guru Arjun was the reigning Guru. Ramdas [I]pathsah[/I] was not the Guru as he had already made the official announcement. So while it is natural to assume that Guru Ramdas would have explained his decision to [I]both[/I] his sons – Prithi Chand and Mahadev [I]both[/I] of whom wanted to be Guru – as to why they were not chosen and requested them to comply; it is against the tenets of Guru behaviour to compose such explanation and advise as GURBANI and then have it INCLUDED in the [I]pothi[/I] that has already been handed over to Guru Arjun. From transition point onwards, [I]only[/I] Guru Arjun has the spiritual authority to compose Gurbani. [B]THIRD,[/B] all our Gurus –including the ones who wrote [I]bani[/I] in the SGGS faced a litany of setbacks at the personal and family level including torture and death. But NONE of them have narrated any of these incidents in Gurbani. This is because Gurbani is Creator-connecting and [I]spiritual[/I] at its core. It is not a personal account of the writer’s temporal challenges. This is also because the Gurus were well above and beyond these kind of setbacks to be [I]affected[/I] by them. It is therefore inconceivable that Guru Ramdas was so affected by the behaviour of Prithi Chand that he composed the account [I]in the form of Gurbani[/I] to be read in perpetuity by us Sikhs. The Guru would never want his Gurbani-reading Sikhs to be burdened by a temporal narrative of bad behaviour of his son towards him. [B]FOURTH[/B], the [I]Rahao[/I] verse contains within it the assertion: ਜਿਨ ਕੇ ਜਣੇ ਬਡੀਰੇ ਤੁਮ ਹਉ Jin Kay Janney Bdirey Tum Ho; meaning the “One Who Created and Sustained you.” If this is indeed being said to Prithi Chand, then Guru Ramdas is in effect saying that “he Created and sustained Prithi Chand.” Our Gurus would never claim such. They tell us that creation and sustenance is the job of the Creator. On page 476 of the SGGS we have this verse: ਬਲਿ ਤਿਸੁ ਬਾਪੈ ਜਿਨਿ ਹਉ ਜਾਇਆ ॥ ਪੰਚਾ ਤੇ ਮੇਰਾ ਸੰਗੁ ਚੁਕਾਇਆ ॥ Bal Tis Bapey Jin Hao Jaiya. Pancha Tey Mera Sang Chukiaya. Meaning: I am a Sacrifice to the Father Lord Who Created Me and Liberated Me from my Five Vices. [B]FIFTH,[/B] IF we assume the [I]shabd[/I] was indeed composed for Prithi Chand; it had zero effect on him. In fact, his subsequent behaviour was in the form of unbelievable treachery, betrayal and disloyalty towards the Guru household. He ended up contributing towards the torture and killing of his own brother Guru Arjun. In this regard then, isn’t the unknown author of ਉਥਾਨਕਾ Uthanka (and all the rest of us who accept this story) saying – in effect – that Guru Ramdas ji gave [I]futile[/I] advice? That the Guru gave ineffectual counsel? Or that the Guru’s guidance was fruitless? Aren’t we denigrating the Guru and his [I]bani[/I] indirectly then? [B]SIXTH,[/B] Gurbani in its essence is spiritual. It is the narrative of a spiritual journey undertaken by the writers (Gurus and Bhagats). It is a first-hand, experiential and personal journey of the writers that is being shared with us Sikhs who are desirous of walking the same [I]spiritual[/I] path and traversing the same [I]divine[/I] journey. Gurbani is therefore NEVER composed as addressing a [I]particular[/I] individual, occasion or location. Gurbani is never person-specific. It is also never occasion-specific. It is further never location-specific. The notion that [I]shabd[/I] A was composed for person A or that [I]shabd[/I] B was narrated for the purposes of occasion B etc. is the subject matter of our [I]sakhis[/I] and Nirmala concocted literature such as ਉਥਾਨਕਾ Uthanka, [I]Suraj Parkash, Sakhi Parman[/I] and others. Such a notion is prevalent and perpetuated by our clergy because of their [I]own[/I] need to give non-existent and irrelevant “backgrounds” to the [I]shabds. [/I] It is a clergy notion that we “need” [I]shabds[/I] for a child’s birth, anniversaries, birthdays, engagements, marriages and funerals. Our clergy have thus compartmentalised Gurbani into [I]imaginary[/I] boxes that are labelled “occasions.” Since Gurbani was not meant to be fitted into such boxes – the only way to make it fit would be to either distort its meanings or create [I]sakhis[/I] to that effect. This is a great dis-service to the messages of Gurbani that are for the [I]entirety[/I] of mankind, for all situations, all occasions, and all locations. This verse on page 747 of the SGGS captures the UNIVERSAL targets of Gurbani. [B]ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥ Khatree Brahmin Sud Ves Updes Chou Varna Ko Sanjha. [/B]The counsel of Gurbani is COMMON and SHARED ([I]Sanjha[/I]) for the ENTIRETY of MANKIND (as represented by the all-encompassing four so called classes of mankind – [I]Brahmin, Khatri, Sudar[/I] and [I]Veys[/I]). So the claim that this [I]shabd[/I] was composed for Sajjan Thugg, that one for Prithi Chand, this one for Kaoda Rakshash and the other for Bhai Lalo etc goes against the tenets of [I]Sarb Sanjhi[/I] Gurbani. It further raises the question – why am I asked to read, understand and follow its advice when it was meant for someone else in the first place? [B]THE ROOT OF THE CONFUSION – BAAP ਬਾਪ, POOT ਪੂਤ AND JHUGRUT ਝਗਰਤ. [/B] The root cause of linking this shabd with the derangement of Prithi Chand seems to be the use of these three words BAAP ਬਾਪ, POOT ਪੂਤ and JHUGRUT ਝਗਰਤ – [I]all in one statement by Guru Ramdas ji[/I]. Such usage is a trap that is all too easy to fall into especially for those who would not want to go beyond literal meanings. Had the [I]shabd[/I] been composed by Guru Nanak, the [I]sakhi[/I] creators would have tied to Sri Chand instead. If it carried the titled of Mehla 2, it would be connected with his son Datu. Sri Chand and Datu did exactly what Prithi Chand did. Why did the sakhi creators not connect it to Mahadev, instead? After all, as the son of Guru Ramdas, he too lay claims to the Guruship. [B]GURBANI MEANINGS OF BAAP ਬਾਪ , POOT ਪੂਤ AND JHUGRUT ਝਗਰਤ.[/B] The following verses from within the pages of the SGGS – composed by a variety of authors – make clear the meanings of the words [I]Baap[/I] and [I]Poot[/I]. Guru Nanak: [B]ਬਾਪੁ[/B] ਦਿਸੈ ਵੇਜਾਤਿ ਨ ਹੋਇ ॥[B] Baap[/B] Dissey Veyjat Na Hoe. SGGS 796. Meaning: Realising the Creator Father My Spirituality is no Longer Without a Protector. (Veyjat is an orphan child). Guru Amardas: ਬਾਬਾਣੀਆ ਕਹਾਣੀਆ [B]ਪੁਤ ਸਪੁਤ[/B] ਕਰੇਨਿ ॥ Babania Kahaneya Putt Saputt Kareyn. SGGS 951. ਪੁਤ Putt is converted to ਸਪੁਤ SaPutt by the addition of a prefix. The Sa prefix is added to add positivity. The Ka ਕ suffix is added to add negativity ਕਪੁਤ Kaputt. ਪੁਤ Putt – literally child. ਸਪੁਤ SaPutt – literally good/beautiful child. ਕਪੁਤ Kaputt – literally bad / ugly child. Meaning: The Messages and Narratives of my Guru Has Sculptured my Vice filled Mind (ਪੁਤ Putt) into a Vritue filled one (ਸਪੁਤ SaPutt). Guru Ramdas: ਹਉ ਤੁਧੁ ਸਾਲਾਹੀ ਤੂ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ[B] ਬਾਪੁ [/B]॥ 1 ॥ ਰਹਾਉ ॥ Hao Tudh Salahi Tu Mera Prabh [B]Baap[/B] SGGS 1134 Meaning: I Praise You as My Omnipresent Lord Creator. Bhagat Namdev: ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ [B]ਬਾਪ[/B] ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥ 1 ॥ ਰਹਾਉ ॥ Mein Ajaan Jun Tarbey Na Jano [B]Baap[/B] Beethla Bah Deh. SGGS 873 Meaning: Show me the Way of Lord Creator Being; for I Know Not How to Traverse my Spiritual Journey. Similarly, the following verses from within the pages of the SGGS – composed by a variety of authors – make clear the meanings of the word ਝਗਰਤ Jhagrut. Guru Nanak: ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਸਾਚਾ ॥ ਬਿਨ ਬੂਝੇ [B]ਝਗਰਤ [/B]ਜਗੁ ਕਾਚਾ ॥ 4 ॥ 224. Jeh Jeh Dekho Theh Theh Sacha. Bin Bujhey [B]Jhagrut [/B]Jug Kacha. Meaning: I have come to Realize the Omnipresent Creator Within. Sans this Realization, my Spiritual World was one of Defiance / Denial of the Creator. ਹਉ ਹਉ ਕਰਿ ਮਰਣਾ ਕਿਆ ਪਾਵੈ ॥ ਪੂਰਾ ਗੁਰੁ ਭੇਟੇ ਸੋ [B]ਝਗਰੁ[/B] ਚੁਕਾਵੈ ॥ 6 ॥ Hao Hao Kar Marna Kya Pavey. Pura Gur Bhetey So [B]Jhagur[/B] Chukavey. Meaning: My Spirituality was Dead on Account of my Ego. The Complete Enlightenment of the [I]Shabd’s[/I] messages Has Eliminated my Denial / Defiance of Him. Guru Ramdas: ਗੁਰ ਪੂਰੇ ਮਿਲਿ [B]ਝਗਰੁ [/B]ਚੁਕਾਇਆ ॥ ਪੰਚ ਦੂਤ ਸਭਿ ਵਸਗਤਿ ਆਇਆ Gur Purey Mil [B]Jhagar [/B]Chukayea. Panch Doot Sabh Vasgat Aiya. Meaning: The Enlightenment of My Guru Dispelled My Defiance of the Creator; My Vices Have Fallen in Line. ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਨਿਤ [B]ਝਗਰਤੇ ਝਗਰਾਇਆ[/B] ॥ 984 Kam Krodh Lobh Moh Nit [B]Jhagrtey Jhagrayea[/B]. Meaning: My Denial of the Creator is on Account of the Constant Defiance of My Vices. Bhagat Namdev: ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਲਾਹਿ ਲੇ [B]ਝਗਰਾ[/B] ॥ ਰਾਮ ਰਸਾਇਨ ਪੀਉ ਰੇ ਦਗਰਾ ॥ 3 ॥ Namey Chey Suami Lahe Le [B]Jhagra[/B]. Ram Rasayan Pio Rey Dagra. 486. Dagra – stone hearted, stubborn. Meaning: My Stubborn Mind Has Realized the Omnipresent Lord Master; its Defiance / Denial has been removed. Bhagat Kabir: ਕਹਤ ਕਬੀਰ ਪੰਚ ਕੋ [B]ਝਗਰਾ ਝਗਰਤ[/B] ਜਨਮੁ ਗਵਾਇਆ ॥ Keht Kabir Pach Ko Jhagra Jhagrut Janum Gvaeya. SGGS 482 Meaning: Kabir, the Denial of the Creator is on Account of my Vices; my Spirituality is being lost in such Defiance. [B]It is clear that Father and Offspring (Baap and Poot) are metaphorically being applied to mean “Sikh and The Creator.” In the realm of SPIRITUAL PRACTICE, the Sikh is one whose Mind is sculpted in Gurbani. Poot therefore is used to mean the MIND as the abode of Realization of the Creator (Baap). [/B] That then is the ਭਾਵ ਅਰਥ spiritual meanings of Baap and Poot. [B]Equally clear is the fact that JHAGRUT which literally means to quarrel, has a specific spiritual meaning. It refers to the MIND that is in DEFIANCE of the Creator; and in DENIAL of REALIZATION of the Divine Virtues of the Creator on account of our vices. [/B] This then is the ਭਾਵ ਅਰਥ spiritual meaning of JHAGRUT. [B]INTERPRETING THE SHABD. ਸਾਰਗ ਮਹਲਾ 4 Sarang Mehla 4 ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ ॥ ਜਿਨ ਕੇ ਜਣੇ ਬਡੀਰੇ ਤੁਮ ਹਉ ਤਿਨ ਸਿਉ ਝਗਰਤ ਪਾਪ ॥ 1 ॥ ਰਹਾਉ ॥ Kahey Poot Jhagrut Haon Sang Baap. Jin Kay Jnney Bddirey Tum Hao Tin Sio Jhagrut Pap. Rahao Kahey [/B]– Why. [B]Poot[/B] – Mind. [B]Jhagrut Haon[/B] – In Denial , in Defiance. [B]Sang[/B] –With. [B]Baap[/B] – Creator. [B]Jin Kay[/B] – Whose. [B]Jnney[/B] – Created. [B]Bddirey[/B] – Sustained. [B]Pap[/B] – Impiety, Vice. [B]Why Be in Defiance of the Creator O Mind. Denial of the One Who Created and Sustained Your Existence is an Impiety (Vice). ਜਿਸੁ ਧਨ ਕਾ ਤੁਮ ਗਰਬੁ ਕਰਤ ਹਉ ਸੋ ਧਨੁ ਕਿਸਹਿ ਨ ਆਪ ॥ Jis Dhan Ka Tum Garub Kart Haon So Dhan Kisey Na Aap Dhan[/B] – Wealth, Resources, Abilities. [B]Garub[/B] – Pride, Ego. [B]Kisey[/B] – No one, none. [B]Aap[/B] – Self, claim. [B][U]This Defiance is on Account of [/U]the Pride of Your Abilities; None of Which Are Yours to Claim in Spirituality[/B] [U]BLUE: CONTEXT FROM RAHAO VERSE.[/U] [B]ਖਿਨ ਮਹਿ ਛੋਡਿ ਜਾਇ ਬਿਖਿਆ ਰਸੁ ਤਉ ਲਾਗੈ ਪਛੁਤਾਪ ॥ 1 ॥ Khin Meh Chod Jaye Bikhiya Rus Tao Lagey Pachtap Khin Meh[/B] – In short period of time; instantly. [B]Chod [/B]– Discard. [B]Bikhiya[/B] – Toxic, Poisonous, Noxious, Lethal. [B]Rus[/B] – Essence of Spirituality. [B]Lagey[/B] – Inflict. [B]Pachtap[/B] – Remorse, Regret. [B][U]This Pride of Your Abilities[/U] Inflicts Instant Toxicity Within the Essence of my Spirituality; this is Regrettable.[/B] [U]BLUE: CONTEXT FROM RAHAO VERSE.[/U] [B]ਜੋ ਤੁਮਰੇ ਪ੍ਰਭ ਹੋਤੇ ਸੁਆਮੀ ਹਰਿ ਤਿਨ ਕੇ ਜਾਪਹੁ ਜਾਪ ॥ Jo Tumrey Prabh Hotey Suami Har Tin Kay Japho Jaap Tumrey[/B] – Yours. [B]Prabh[/B] – Creator. [B]Suami[/B] – Master Lord. [B]Har[/B] – Omnipresent. [B]Japho- [/B]To Be Realized.[B] Jap[/B]– Realize [B][U]O Mind[/U], Realize that the Omnipresent Creator Who is My Master is to be Realized Within.[/B] [U]BLUE: CONTEXT FROM RAHAO VERSE.[/U] [COLOR=rgb(41, 105, 176)][/COLOR] [COLOR=rgb(0, 0, 0)][B] ਉਪਦੇਸੁ ਕਰਤ ਨਾਨਕ ਜਨ ਤੁਮ ਕਉ ਜਉ ਸੁਨਹੁ ਤਉ ਜਾਇ ਸੰਤਾਪ ॥ 2 ॥ Updes Kart Nanak Jun Tum Ko Jao Sunho Tao Jaye Santap. Updes[/B] – Advice, counsel. [B]Kart[/B] – Undertake, perform. [B]Jun[/B] – Humble. Humility. [B]Sunho[/B] – Lit. listen; abide. [B]Jaye[/B] – Remove, Eliminate. [B]Santap[/B] – Agony, anguish, woe. [B]Nanak, Counsel Yourself in Humility O Mind; Abiding by it Will Eliminate the Anguish [U]of Defiance of the Creator on Account of Your Pride.[/U][/B][/COLOR] [COLOR=rgb(41, 105, 176)] [/COLOR] [COLOR=rgb(0, 0, 0)][U]BLUE: CONTEXT FROM RAHAO AND SECOND VERSE.[/U][/COLOR] [COLOR=rgb(41, 105, 176)] [/COLOR] [COLOR=rgb(0, 0, 0)][B]CONCLUSIONS [/B] The following FIVE conclusions can be drawn from the shabd as translated above. 1.The shabd is deeply spiritual and divine. 2.The First Verse (Rahao) states the PROBLEM: The Mind is in a State of Denial and Defiance of the Creator. (ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ JHUGRUT HAO SANG BAAP). 3.The Second Verse states the ROOT of the PROBLEM: This Defiance is on Account of the Pride Within the Mind. ਜਿਸੁ ਧਨ ਕਾ ਤੁਮ ਗਰਬੁ ਕਰਤ ਹਉ …Jis Dhan Ka Tum Garub Kart Haon) 4.The Third Verse states the CONSEQUENCE of the PROBLEM: It Inflicts Instant Toxicity Within the Essence of my Spirituality. ਖਿਨ ਮਹਿ ਛੋਡਿ ਜਾਇ ਬਿਖਿਆ ਰਸੁ… Khin Meh Chod Jaye Bikhiya Rus. 5.The final two Verses jointly present the OUTOME and CURE of the PROBLEM: Go into a state of Humility (ਉਪਦੇਸੁ ਕਰਤ ਨਾਨਕ ਜਨ ਤੁਮ ਕਉ…Updes Kart Nanak Jun Tum Ko), Eliminate the Anguish of Defiance of the Creator (ਤਉ ਜਾਇ ਸੰਤਾਪ ॥ Tao Jaye Santap) and Realize the Creator Within (ਹਰਿ ਤਿਨ ਕੇ ਜਾਪਹੁ ਜਾਪ …Har Tin Kay Japho Jaap). These divinely spiritual messages would be completely lost if we went along with the author of ਉਥਾਨਕਾ Uthanka and accepted that the shabd was about Guru Ramdas ji pleading with Prithi Chand to stop quarrelling with him. End.[/COLOR] [/QUOTE]
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Kahey Poot Jhagrut Haon Sang Baap | ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ ॥
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