☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
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)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
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)
Ashtpadiyan (1187-1193)
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)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Questions & Answers
The Evolution Of "manmukh"
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="spnadmin" data-source="post: 191970" data-attributes="member: 35"><p>Well jio</p><p></p><p>Without one entire "eyesore" shabad, it is impossible to know what Guru Sahib ji is saying about a Gurmukh or a manmukh. Acknowledged to be one of the major poets in the north India tradition we are blessed to be able to read his words in many languages. This is one that you linked to by Guru Amardas ji in Raag Ghauree Bhariaagan. </p><p></p><p>I am going to give the sense of each line rather than a close translation for reasons of getting to the point rather than to word-smithing a translation. Then you can see whether Guru Amardas has a restrictive definition for a Gurmukh.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥</span></p><p><span style="color: Blue">Ik▫oaʼnkār saṯgur parsāḏ.</span></p><p><span style="color: Blue">One Universal Creator God. By The Grace Of The True Guru:</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੩ ॥</span></p><p><span style="color: Blue">Rāg ga▫oṛī bairāgaṇ mėhlā 3.</span></p><p><span style="color: Blue">Raag Gauree Bairaagan, Third Mehl:</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫੇਰੇ ਤੇ ਵੇਮੁਖ ਬੁਰੇ ਦਿਸੰਨਿ ॥</span></p><p><span style="color: Blue">Saṯgur ṯe jo muh fere ṯe vaimukẖ bure ḏisann.</span></p><p><span style="color: Blue">Those who turn their faces away from the True Guru, are seen to be unfaithful and evil.</span></p><p></p><p>First he says that there are those who turn away from the Satgur and in character they are people who are fickle and unperturbed by any wickedness in their own lives. It seems almost a conscious choice for them to avoid any confrontation within themselves in their battle between virtue and vice.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਅਨਦਿਨੁ ਬਧੇ ਮਾਰੀਅਨਿ ਫਿਰਿ ਵੇਲਾ ਨਾ ਲਹੰਨਿ ॥੧॥</span></p><p><span style="color: Blue">An▫ḏin baḏẖe mārī▫an fir velā nā lahann. ||1||</span></p><p><span style="color: Blue">They shall be bound and beaten night and day; they shall not have this opportunity again. ||1||</span></p><p></p><p>And as we know, from our own lives and from the great soliloquy by Lady Macbeth in the play Macbeth by Shakespeare, unrepentant souls suffer in this lifetime, "beaten" to use Guru Sahib ji's turn of speech, by an inner war, a relentless battle with shame, guilt followed by rationalizations and excuse-making. It is the recipe for neurosis and a fruitless search for peace. Make your escape now while you can, now that you are hearing this shabad, Guru ji says to us.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਹਰਿ ਹਰਿ ਰਾਖਹੁ ਕ੍ਰਿਪਾ ਧਾਰਿ ॥</span></p><p><span style="color: Blue">Har har rākẖo kirpā ḏẖār.</span></p><p><span style="color: Blue">O Lord, please shower Your Mercy upon me, and save me!</span></p><p></p><p>So Guru Amardas ji himself begs Har the Sat to show mercy upon him, of all people, and save him, Guru Amardas, from the inner hell of that vicious cycle of guilt and rationalization.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸਤਸੰਗਤਿ ਮੇਲਾਇ ਪ੍ਰਭ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥</span></p><p><span style="color: Blue">Saṯsangaṯ melā▫e parabẖ har hirḏai har guṇ sār. ||1|| rahā▫o.</span></p><p><span style="color: Blue">O Lord God, please lead me to meet the Sat Sangat, the True Congregation, that I may dwell upon the Glorious Praises of the Lord within my heart. ||1||Pause||</span></p><p></p><p>The rehao line, as is typical in most shabads, works like a fulcrum on a balance beam. First we are shown the moral problem, and before Guru Sahib proposes the solution, the rehao line offers food for thought. Maybe ... Guru Sahib suggests we think about it... we have taken a wrong turn. So he says ... lead me to the place where I will find the precious mercy of the Sat, of Hari who in his mercy is more reliable than I have ever been in my pursuit of inner peace. So he says "lead me to the 'sat sanghat' where I may learn to immerse myself in praise of you. Being led to the Sat Sangat should be taken to mean to taking refuge in the Sat, the True Guru.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸੇ ਭਗਤ ਹਰਿ ਭਾਵਦੇ ਜੋ ਗੁਰਮੁਖਿ ਭਾਇ ਚਲੰਨਿ ॥</span></p><p><span style="color: Blue">Se bẖagaṯ har bẖāvḏe jo gurmukẖ bẖā▫e cẖalann.</span></p><p><span style="color: Blue">Those devotees are pleasing to the Lord, who as Gurmukh, walk in harmony with the Way of the Lord's Will.</span></p><p></p><p>Now we come to the closing part of the shabad. We have thought about entering into communion with those bhagats/devotees who can help us immerse ourselves in the praise of the Satguru, Waheguru. What will happen if we can do that? Guruji is saying we will become Gurmukh, that means we will live in harmony with the Sat .. specifically "walk within" his will. Then we will overcome this inner battle among the demons within, it will end, and we will find inner harmony, that which we fail to find in our delusional world, our maya.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਆਪੁ ਛੋਡਿ ਸੇਵਾ ਕਰਨਿ ਜੀਵਤ ਮੁਏ ਰਹੰਨਿ ॥੨॥</span></p><p><span style="color: Blue">Āp cẖẖod sevā karan jīvaṯ mu▫e rahann. ||2||</span></p><p><span style="color: Blue">Subduing their selfishness and conceit, and performing selfless service, they remain dead while yet alive. ||2||</span></p><p></p><p>What else will happen if we can walk in harmony with the Sat? How do we become people of virtue? The verse speaks for itself. Our false selves, our inflated sense of our self-importance dies, we become jivan mukhti. When the old self is subdued a new self emerges, rid of self-ness and given to self-less seva.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਜਿਸ ਦਾ ਪਿੰਡੁ ਪਰਾਣ ਹੈ ਤਿਸ ਕੀ ਸਿਰਿ ਕਾਰ ॥</span></p><p><span style="color: Blue">Jis ḏā pind parāṇ hai ṯis kī sir kār.</span></p><p><span style="color: Blue">The body and the breath of life belong to the One - perform the greatest service to Him.</span></p><p></p><p>Now lest we think this means scrubbing floors of a gurdwara or forgoing time with our families, it means something much greater and more satisfying. We perform the greatest deeds by understanding that the force of life belongs to the Ik Oankaar alone. This is the Oaankar who pervades all of creation, beggars, the sick, the poor, the victims of war, the rich, the powerful, the lowly forms of life, and the nebula in the sky above us. When we understand this, then..</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਓਹੁ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਹਰਿ ਰਖੀਐ ਹਿਰਦੈ ਧਾਰਿ ॥੩॥</span></p><p><span style="color: Blue">Oh ki▫o manhu visārī▫ai har rakẖī▫ai hirḏai ḏẖār. ||3||</span></p><p><span style="color: Blue">Why forget Him from your mind? Keep the Lord enshrined in your heart. ||3||</span></p><p></p><p></p><p>Well why would you want to forget the Oankaar? He is just too wonderful to dismiss from mind. Something so magnificent! It is the logical and natural thing to keep that Har, that Waheguru enshrined, treasured, pocketed inside our hearts where we can know we can find him, where He has found us. and where we are grounded in him. </p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਨਾਮਿ ਮਿਲਿਐ ਪਤਿ ਪਾਈਐ ਨਾਮਿ ਮੰਨਿਐ ਸੁਖੁ ਹੋਇ ॥</span></p><p><span style="color: Blue">Nām mili▫ai paṯ pā▫ī▫ai nām mani▫ai sukẖ ho▫e.</span></p><p><span style="color: Blue">Receiving the Naam, the Name of the Lord, one obtains honor; believing in the Naam, one is at peace.</span></p><p></p><p>There it is! The Oankaar in everyone around us, in all of creation, in the cosmos, everywhere and within us too as individuals ... This is how we become honorable people, this is how we are finally at peace. "Nam mill-ai which means joining ourselves with the Nam, paiai ... obtaining it ... maniai sukh ... taking our thoughts to a place of inner contentment.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸਤਿਗੁਰ ਤੇ ਨਾਮੁ ਪਾਈਐ ਕਰਮਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥੪॥</span></p><p><span style="color: Blue">Saṯgur ṯe nām pā▫ī▫ai karam milai parabẖ so▫e. ||4||</span></p><p><span style="color: Blue">The Naam is obtained from the True Guru; by His Grace, God is found. ||4||</span></p><p></p><p>We find this by the grace of the Sat. By the grace of the Sat we obtain and we mingle with the Sat who is Har, who is parabh, the all pervading one himself.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹੁ ਫੇਰੇ ਓਇ ਭ੍ਰਮਦੇ ਨਾ ਟਿਕੰਨਿ ॥</span></p><p><span style="color: Blue">Saṯgur ṯe jo muhu fere o▫e bẖaramḏe nā tikann.</span></p><p><span style="color: Blue">They turn their faces away from the True Guru; they continue to wander aimlessly.</span></p><p></p><p>And those who take a different path, continue with that inner battle, which is a life that chooses not to make contact with something greater than itself.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਧਰਤਿ ਅਸਮਾਨੁ ਨ ਝਲਈ ਵਿਚਿ ਵਿਸਟਾ ਪਏ ਪਚੰਨਿ ॥੫॥</span></p><p><span style="color: Blue">Ḏẖaraṯ asmān na jẖal▫ī vicẖ vistā pa▫e pacẖann. ||5||</span></p><p><span style="color: Blue">They are not accepted by the earth or the sky; they fall into manure, and rot. ||5||</span></p><p></p><p>That life is a life that loses out on the possibility of seeing how it is part of creation, and instead it remains part of a life that rots one from within, a life that becomes a waste-product of its aimless pursuits.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਇਹੁ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਮੋਹ ਠਗਉਲੀ ਪਾਇ ॥</span></p><p><span style="color: Blue">Ih jag bẖaram bẖulā▫i▫ā moh ṯẖag▫ulī pā▫e.</span></p><p><span style="color: Blue">This world is deluded by doubt - it has taken the drug of emotional attachment.</span></p><p></p><p>Guru ji is saying here that giving into our attachments, our bharam, makes us addicts, even slaves, to misery of our own creation -- the translation here is not as straightforward as it could be.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਜਿਨਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਤਿਨ ਨੇੜਿ ਨ ਭਿਟੈ ਮਾਇ ॥੬॥</span></p><p><span style="color: Blue">Jinā saṯgur bẖeti▫ā ṯin neṛ na bẖitai mā▫e. ||6||</span></p><p><span style="color: Blue">Maya does not draw near those who have met with the True Guru. ||6||</span></p><p></p><p>Living a mundane and ultimately self-destructive life that is mired in maya will ensure that refuge in the Satguru will never take place.</p><p><span style="color: Blue"></span></p><p> <span style="color: Blue">ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੋ ਸੋਹਣੇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇ ॥</span></p><p><span style="color: Blue">Saṯgur sevan so sohṇe ha▫umai mail gavā▫e.</span></p><p><span style="color: Blue">Those who serve the True Guru are very beautiful; they cast off the filth of selfishness and conceit.</span></p><p></p><p>The balance beam has shifted in altitude very much now. And we come to the conclusion that was foreshadowed in the rehao line. In service to the Satguru we shed our false self, our sense that we are the center of our own lives, our self-centered-ness. Shed that skin, and be reborn into something very beautiful</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥੭॥</span></p><p><span style="color: Blue">Sabaḏ raṯe se nirmale cẖalėh saṯgur bẖā▫e. ||7||</span></p><p><span style="color: Blue">Those who are attuned to the Shabad are immaculate and pure. They walk in harmony with the Will of the True Guru. ||7||</span></p><p></p><p>Walk in harmony with the word/the shabad of the Satguru, and you will become nirmale... immaculate, pure.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਹਰਿ ਪ੍ਰਭ ਦਾਤਾ ਏਕੁ ਤੂੰ ਤੂੰ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇ ॥</span></p><p><span style="color: Blue">Har parabẖ ḏāṯā ek ṯūʼn ṯūʼn āpe bakẖas milā▫e.</span></p><p><span style="color: Blue">O Lord God, You are the One and Only Giver; You forgive us, and unite us with Yourself.</span></p><p></p><p>You Har Hari The jewel of wisdom! Parabh the all pervading one! You are the giver of all this goodness. Join us to yourself.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">ਜਨੁ ਨਾਨਕੁ ਸਰਣਾਗਤੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਛਡਾਇ ॥੮॥੧॥੯॥</span></p><p><span style="color: Blue">Jan Nānak sarṇāgaṯī ji▫o bẖāvai ṯivai cẖẖadā▫e. ||8||1||9||</span></p><p><span style="color: Blue">Servant Nanak seeks Your Sanctuary; if it is Your Will, please save him! ||8||1||9||</span></p><p></p><p>Finally the concluding thought... Jan Nanak seeks sanctuary, seeks refuge (peace and harmony) in you! If it is your will, then please save Nanak your servant (meaning each of us who prays with Nanak to be morally transformed).</p></blockquote><p></p>
[QUOTE="spnadmin, post: 191970, member: 35"] Well jio Without one entire "eyesore" shabad, it is impossible to know what Guru Sahib ji is saying about a Gurmukh or a manmukh. Acknowledged to be one of the major poets in the north India tradition we are blessed to be able to read his words in many languages. This is one that you linked to by Guru Amardas ji in Raag Ghauree Bhariaagan. I am going to give the sense of each line rather than a close translation for reasons of getting to the point rather than to word-smithing a translation. Then you can see whether Guru Amardas has a restrictive definition for a Gurmukh. [COLOR="Blue"] ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ik▫oaʼnkār saṯgur parsāḏ. One Universal Creator God. By The Grace Of The True Guru: ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੩ ॥ Rāg ga▫oṛī bairāgaṇ mėhlā 3. Raag Gauree Bairaagan, Third Mehl: ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫੇਰੇ ਤੇ ਵੇਮੁਖ ਬੁਰੇ ਦਿਸੰਨਿ ॥ Saṯgur ṯe jo muh fere ṯe vaimukẖ bure ḏisann. Those who turn their faces away from the True Guru, are seen to be unfaithful and evil.[/COLOR] First he says that there are those who turn away from the Satgur and in character they are people who are fickle and unperturbed by any wickedness in their own lives. It seems almost a conscious choice for them to avoid any confrontation within themselves in their battle between virtue and vice. [COLOR="Blue"] ਅਨਦਿਨੁ ਬਧੇ ਮਾਰੀਅਨਿ ਫਿਰਿ ਵੇਲਾ ਨਾ ਲਹੰਨਿ ॥੧॥ An▫ḏin baḏẖe mārī▫an fir velā nā lahann. ||1|| They shall be bound and beaten night and day; they shall not have this opportunity again. ||1||[/COLOR] And as we know, from our own lives and from the great soliloquy by Lady Macbeth in the play Macbeth by Shakespeare, unrepentant souls suffer in this lifetime, "beaten" to use Guru Sahib ji's turn of speech, by an inner war, a relentless battle with shame, guilt followed by rationalizations and excuse-making. It is the recipe for neurosis and a fruitless search for peace. Make your escape now while you can, now that you are hearing this shabad, Guru ji says to us. [COLOR="Blue"] ਹਰਿ ਹਰਿ ਰਾਖਹੁ ਕ੍ਰਿਪਾ ਧਾਰਿ ॥ Har har rākẖo kirpā ḏẖār. O Lord, please shower Your Mercy upon me, and save me![/COLOR] So Guru Amardas ji himself begs Har the Sat to show mercy upon him, of all people, and save him, Guru Amardas, from the inner hell of that vicious cycle of guilt and rationalization. [COLOR="Blue"] ਸਤਸੰਗਤਿ ਮੇਲਾਇ ਪ੍ਰਭ ਹਰਿ ਹਿਰਦੈ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ Saṯsangaṯ melā▫e parabẖ har hirḏai har guṇ sār. ||1|| rahā▫o. O Lord God, please lead me to meet the Sat Sangat, the True Congregation, that I may dwell upon the Glorious Praises of the Lord within my heart. ||1||Pause||[/COLOR] The rehao line, as is typical in most shabads, works like a fulcrum on a balance beam. First we are shown the moral problem, and before Guru Sahib proposes the solution, the rehao line offers food for thought. Maybe ... Guru Sahib suggests we think about it... we have taken a wrong turn. So he says ... lead me to the place where I will find the precious mercy of the Sat, of Hari who in his mercy is more reliable than I have ever been in my pursuit of inner peace. So he says "lead me to the 'sat sanghat' where I may learn to immerse myself in praise of you. Being led to the Sat Sangat should be taken to mean to taking refuge in the Sat, the True Guru. [COLOR="Blue"] ਸੇ ਭਗਤ ਹਰਿ ਭਾਵਦੇ ਜੋ ਗੁਰਮੁਖਿ ਭਾਇ ਚਲੰਨਿ ॥ Se bẖagaṯ har bẖāvḏe jo gurmukẖ bẖā▫e cẖalann. Those devotees are pleasing to the Lord, who as Gurmukh, walk in harmony with the Way of the Lord's Will.[/COLOR] Now we come to the closing part of the shabad. We have thought about entering into communion with those bhagats/devotees who can help us immerse ourselves in the praise of the Satguru, Waheguru. What will happen if we can do that? Guruji is saying we will become Gurmukh, that means we will live in harmony with the Sat .. specifically "walk within" his will. Then we will overcome this inner battle among the demons within, it will end, and we will find inner harmony, that which we fail to find in our delusional world, our maya. [COLOR="Blue"] ਆਪੁ ਛੋਡਿ ਸੇਵਾ ਕਰਨਿ ਜੀਵਤ ਮੁਏ ਰਹੰਨਿ ॥੨॥ Āp cẖẖod sevā karan jīvaṯ mu▫e rahann. ||2|| Subduing their selfishness and conceit, and performing selfless service, they remain dead while yet alive. ||2||[/COLOR] What else will happen if we can walk in harmony with the Sat? How do we become people of virtue? The verse speaks for itself. Our false selves, our inflated sense of our self-importance dies, we become jivan mukhti. When the old self is subdued a new self emerges, rid of self-ness and given to self-less seva. [COLOR="Blue"] ਜਿਸ ਦਾ ਪਿੰਡੁ ਪਰਾਣ ਹੈ ਤਿਸ ਕੀ ਸਿਰਿ ਕਾਰ ॥ Jis ḏā pind parāṇ hai ṯis kī sir kār. The body and the breath of life belong to the One - perform the greatest service to Him.[/COLOR] Now lest we think this means scrubbing floors of a gurdwara or forgoing time with our families, it means something much greater and more satisfying. We perform the greatest deeds by understanding that the force of life belongs to the Ik Oankaar alone. This is the Oaankar who pervades all of creation, beggars, the sick, the poor, the victims of war, the rich, the powerful, the lowly forms of life, and the nebula in the sky above us. When we understand this, then.. [COLOR="Blue"] ਓਹੁ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਹਰਿ ਰਖੀਐ ਹਿਰਦੈ ਧਾਰਿ ॥੩॥ Oh ki▫o manhu visārī▫ai har rakẖī▫ai hirḏai ḏẖār. ||3|| Why forget Him from your mind? Keep the Lord enshrined in your heart. ||3||[/COLOR] Well why would you want to forget the Oankaar? He is just too wonderful to dismiss from mind. Something so magnificent! It is the logical and natural thing to keep that Har, that Waheguru enshrined, treasured, pocketed inside our hearts where we can know we can find him, where He has found us. and where we are grounded in him. [COLOR="Blue"] ਨਾਮਿ ਮਿਲਿਐ ਪਤਿ ਪਾਈਐ ਨਾਮਿ ਮੰਨਿਐ ਸੁਖੁ ਹੋਇ ॥ Nām mili▫ai paṯ pā▫ī▫ai nām mani▫ai sukẖ ho▫e. Receiving the Naam, the Name of the Lord, one obtains honor; believing in the Naam, one is at peace.[/COLOR] There it is! The Oankaar in everyone around us, in all of creation, in the cosmos, everywhere and within us too as individuals ... This is how we become honorable people, this is how we are finally at peace. "Nam mill-ai which means joining ourselves with the Nam, paiai ... obtaining it ... maniai sukh ... taking our thoughts to a place of inner contentment. [COLOR="Blue"] ਸਤਿਗੁਰ ਤੇ ਨਾਮੁ ਪਾਈਐ ਕਰਮਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥੪॥ Saṯgur ṯe nām pā▫ī▫ai karam milai parabẖ so▫e. ||4|| The Naam is obtained from the True Guru; by His Grace, God is found. ||4||[/COLOR] We find this by the grace of the Sat. By the grace of the Sat we obtain and we mingle with the Sat who is Har, who is parabh, the all pervading one himself. [COLOR="Blue"] ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹੁ ਫੇਰੇ ਓਇ ਭ੍ਰਮਦੇ ਨਾ ਟਿਕੰਨਿ ॥ Saṯgur ṯe jo muhu fere o▫e bẖaramḏe nā tikann. They turn their faces away from the True Guru; they continue to wander aimlessly.[/COLOR] And those who take a different path, continue with that inner battle, which is a life that chooses not to make contact with something greater than itself. [COLOR="Blue"] ਧਰਤਿ ਅਸਮਾਨੁ ਨ ਝਲਈ ਵਿਚਿ ਵਿਸਟਾ ਪਏ ਪਚੰਨਿ ॥੫॥ Ḏẖaraṯ asmān na jẖal▫ī vicẖ vistā pa▫e pacẖann. ||5|| They are not accepted by the earth or the sky; they fall into manure, and rot. ||5||[/COLOR] That life is a life that loses out on the possibility of seeing how it is part of creation, and instead it remains part of a life that rots one from within, a life that becomes a waste-product of its aimless pursuits. [COLOR="Blue"] ਇਹੁ ਜਗੁ ਭਰਮਿ ਭੁਲਾਇਆ ਮੋਹ ਠਗਉਲੀ ਪਾਇ ॥ Ih jag bẖaram bẖulā▫i▫ā moh ṯẖag▫ulī pā▫e. This world is deluded by doubt - it has taken the drug of emotional attachment.[/COLOR] Guru ji is saying here that giving into our attachments, our bharam, makes us addicts, even slaves, to misery of our own creation -- the translation here is not as straightforward as it could be. [COLOR="Blue"] ਜਿਨਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਤਿਨ ਨੇੜਿ ਨ ਭਿਟੈ ਮਾਇ ॥੬॥ Jinā saṯgur bẖeti▫ā ṯin neṛ na bẖitai mā▫e. ||6|| Maya does not draw near those who have met with the True Guru. ||6||[/COLOR] Living a mundane and ultimately self-destructive life that is mired in maya will ensure that refuge in the Satguru will never take place. [COLOR="Blue"] ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੋ ਸੋਹਣੇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇ ॥ Saṯgur sevan so sohṇe ha▫umai mail gavā▫e. Those who serve the True Guru are very beautiful; they cast off the filth of selfishness and conceit.[/COLOR] The balance beam has shifted in altitude very much now. And we come to the conclusion that was foreshadowed in the rehao line. In service to the Satguru we shed our false self, our sense that we are the center of our own lives, our self-centered-ness. Shed that skin, and be reborn into something very beautiful [COLOR="Blue"] ਸਬਦਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥੭॥ Sabaḏ raṯe se nirmale cẖalėh saṯgur bẖā▫e. ||7|| Those who are attuned to the Shabad are immaculate and pure. They walk in harmony with the Will of the True Guru. ||7||[/COLOR] Walk in harmony with the word/the shabad of the Satguru, and you will become nirmale... immaculate, pure. [COLOR="Blue"] ਹਰਿ ਪ੍ਰਭ ਦਾਤਾ ਏਕੁ ਤੂੰ ਤੂੰ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇ ॥ Har parabẖ ḏāṯā ek ṯūʼn ṯūʼn āpe bakẖas milā▫e. O Lord God, You are the One and Only Giver; You forgive us, and unite us with Yourself.[/COLOR] You Har Hari The jewel of wisdom! Parabh the all pervading one! You are the giver of all this goodness. Join us to yourself. [COLOR="Blue"] ਜਨੁ ਨਾਨਕੁ ਸਰਣਾਗਤੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਛਡਾਇ ॥੮॥੧॥੯॥ Jan Nānak sarṇāgaṯī ji▫o bẖāvai ṯivai cẖẖadā▫e. ||8||1||9|| Servant Nanak seeks Your Sanctuary; if it is Your Will, please save him! ||8||1||9||[/COLOR] Finally the concluding thought... Jan Nanak seeks sanctuary, seeks refuge (peace and harmony) in you! If it is your will, then please save Nanak your servant (meaning each of us who prays with Nanak to be morally transformed). [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Questions & Answers
The Evolution Of "manmukh"
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top