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findingmyway

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Someone recently asked me how do you know that your interpretation is correct when there are so many different ways of thinking? I thought I would demonstrate my way of thinking using a shabad that most people know but that I commonly see misinterpreted - RamDas Sarovar Nate. However, Sikhi is a constant process of learning so I would appreciate feedback to develop my way thought processes in line with Gurmat.

The shabad is from Ang 624.
ਸੋਰਠਿ ਮਹਲਾ ॥[/FONT]
ਗੁਰਿ ਪੂਰੈ ਕੀਤੀ ਪੂਰੀ ॥[/FONT]
ਪ੍ਰਭੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੀ ॥[/FONT]
ਖੇਮ ਕੁਸਲ ਭਇਆ ਇਸਨਾਨਾ ॥[/FONT]
ਪਾਰਬ੍ਰਹਮ ਵਿਟਹੁ ਕੁਰਬਾਨਾ ॥[/FONT]॥[/FONT]
ਗੁਰ ਕੇ ਚਰਨ ਕਵਲ ਰਿਦ ਧਾਰੇ ॥[/FONT]
ਬਿਘਨੁ ਲਾਗੈ ਤਿਲ ਕਾ ਕੋਈ ਕਾਰਜ ਸਗਲ ਸਵਾਰੇ ॥[/FONT]॥[/FONT] ਰਹਾਉ ॥[/FONT]
ਮਿਲਿ ਸਾਧੂ ਦੁਰਮਤਿ ਖੋਏ ॥[/FONT]
ਪਤਿਤ ਪੁਨੀਤ ਸਭ ਹੋਏ ॥[/FONT]
ਰਾਮਦਾਸਿ ਸਰੋਵਰ ਨਾਤੇ ॥[/FONT]
ਸਭ ਲਾਥੇ ਪਾਪ ਕਮਾਤੇ ॥[/FONT]॥[/FONT]
ਗੁਨ ਗੋਬਿੰਦ ਨਿਤ ਗਾਈਐ ॥[/FONT]
ਸਾਧਸੰਗਿ ਮਿਲਿ ਧਿਆਈਐ ॥[/FONT]
ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਏ ॥[/FONT]
ਗੁਰੁ ਪੂਰਾ ਰਿਦੈ ਧਿਆਏ ॥[/FONT]॥[/FONT]
ਗੁਰ ਗੋਪਾਲ ਆਨੰਦਾ ॥[/FONT]
ਜਪਿ ਜਪਿ ਜੀਵੈ ਪਰਮਾਨੰਦਾ ॥[/FONT]
ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥[/FONT]
ਪ੍ਰਭ ਅਪਨਾ ਬਿਰਦੁ ਰਖਾਇਆ ॥[/FONT]॥[/FONT]੧੦॥[/FONT]੬੦॥[/FONT]

Literal meaning (taken from searchgurbani.com):
The Perfect Guru has made me perfect.
God is totally pervading and permeating everywhere.
With joy and pleasure, I take my purifying bath.
I am a sacrifice to the Supreme Lord God. ||1||
I enshrine the lotus feet of the Guru within my heart.
Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
Meeting with the Holy Saints, my evil-mindedness was eradicated.
All the sinners are purified.
Bathing in the sacred pool of Guru Ram Das,
all the sins one has committed are washed away. ||2||
So sing forever the Glorious Praises of the Lord of the Universe;
joining the Saadh Sangat, the Company of the Holy, meditate on Him.
The fruits of your mind's desires are obtained
by meditating on the Perfect Guru within your heart. ||3||
The Guru, the Lord of the World, is blissful;
chanting, meditating on the Lord of supreme bliss, He lives.
Servant Nanak meditates on the Naam, the Name of the Lord.
God has confirmed His innate nature. ||4||10||60||

Looking at the literal meaning we can see several things that don’t make sense:
1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
2) The most important message is the rahao line in every shabad. The rahao line here is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems. The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:

ਸੋਚੈਸੋਚਿਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)[/FONT]
Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ (page 2 pauri 6)[/FONT]
What is the point of pilgrimages and ritual baths when they do not please Akal Purakh.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ [/FONT]ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ [/FONT]ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ [/FONT]ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ [/FONT]ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ [/FONT]ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ (page 4 pauri 20)[/FONT]
When the hands and feet and body are dirty then water can wash them clean. If clothes are dirty, they can be cleaned with soap. But when the mind is full of sin and bad thoughts, only love of Akal Purakh can clean the mind.

[/FONT] Gurbani is poetry so if we now use metaphor to interpret the same shabad, the meaning changes:

In the 1st pauri Guru Ji is telling us that Waheguru (the perfect/complete) Guru has given me great success in this life-I see God everywhere. Inside my soul is at peace (this is the bath). I am a sacrifice/I am indebted to Waheguru who has joined me with himself.

In the rahao line (the most important line that forms the basis of the shabad), the komal charan or lotus feet are analogy for the beauty of Waheguru’s nature. So the meaning here is that whoever instils Akal Purakh’s beauty/good qualities in himself, will not suffer from any problems in his/her life. Waheguru looks after him/her. This does not mean problems in a wordly sense but refers to our spiritual strength so that like Guru Arjan Dev Ji and the shaheeds we can deal with whatever happens without worry and say “Tera bhanna meetha lage”.

In the 2nd pauri saint refers to Waheguru himself as no person is considered a saint. Guru Ji tells us that when we join with Waheguru (by breaking down our internal barriers) your rudeness goes far away. Even an immoral person becomes a good person when meeting with Waheguru. This shabad was written by Guru Arjan Dev Ji so Darbar sahib was already built. It was a place for people to congregate and further their learning about Sikhi hence a place of sadh sangat. The ramdaas sarovar natey refers to spending your life amongst sadh sangat and doing ishnan in the naam (as in pauri one-this is the bath of the soul, immersing it in following Waheguru) in order to eradicate the wrongs you have committed earlier in your life and turn over a new leaf.

In the 3rd pauri Guru Ji is telling us remain with the Guru’s sadh sangat and always remember Waheguru, to always sing His praises. Whoever, instils Waheguru (the perfect Guru) in his/her whole being obtains the fruit of their wishes.

In the 4th pauri, Guru Ji is telling us that Akal Purakh has a very loving nature. He is greater than all beings, He is the creator of this world and is the embodiment of spiritual peace. Whoever walks on his path, is able to live a spiritual life of peace.

Summary[/FONT]
* This shabad is actually about sangat and finding Waheguru rather than doing ishnaan in Amritsar.[/FONT]
* It is important to interpret Gurbani as poetry as literal meanings will often give rise to conflicting ideas.[/FONT]
* To understand the correct interpretation, look at the message in the context of all the teachings of the Guru Granth Sahib Ji as 2 shabads will NEVER contradict.[/FONT]

Jasleen Kaur
 

Gyani Jarnail Singh

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Congartulations Jasleen kaur Ji for grasping the essence of Gurbani.
Gross injustice has been done to Gurbani via literal translations just skimming the surface. ...akin to putting the almond shell into ones mouth..and then concluidng that almond is a useless food... without realising that the real food quality almond is inside.

1. The GURBANI is about PRINCIPLES..philsophy..GURMATT and NEVER about the individual Guru persons. Without even reading the Gurbani of GURU ARJUN JI hwere Guru Ji asserts that ...." due to my constantly japping Ram Ram..people have begun to name me ....call me....RAM-DASS....." Its clear that here GURU ARJUN JI is "RAM DASS"...but he is NOT the Fourth GURU..His father..Guru Ram Dass Ji !!! This is just ONE TINY EXAMPLE to demonstarte that IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the SGGS. I assure you that ALL the ANSWERS are right there in SGGS....you just have to be honest enough to look.

2. GURU NANAK JI is our FOUNDER..the FOUNTAIN HEAD..the AAD GURU...He WROTE the Very First GURBANI...laid the first BRICKS of GURMAT MANSION....all the Successor Gurus then...Further expounded..explained.......each SHABAD of GURU NANAK JI..in more detail..etc..BUT NEVER "strayed" from the Path of GURU NANAK JI even a mm or nano-mm..they even signed off with the ORIGINAL NANAK CHHAAP..and Guru Arjun Ji referrd to themsleves via NUMBERS simply for IDentity sake..Mahalla Pehla, Dooja etc. simply becasue WHILE the SPIRITUAL JYOT is NANAK..the physical human bodies are different..so when Mahalla Teeja gives us the Shahkaar ANAND SAHIB...its the Same NANAK that gave us the Shahkaar JAPJI SAHIB..albeit in a different human body. Thus it would be entirely LOGICAL that if we want to understand the Anand sahib..we will need to delve into the Japji Sahib..and vice versa..through out the SGGS...everything is WITHIN the same GURU GRANTH because the Granth is NANAK...and to understand NANAK you must ask NANAK.

The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

I am so glad to notice Jasleen Kaur Ji taking her first steps....and Guru ji is standing there with His arms wide OPEN....How do I know..becasue i have been there..for the past 55 years....cheerleader
 

sunmukh

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....... IF we want to UNDERSTAND GURBANI..we must LOOK WITHIN GURBANI for the answers..not outside the Sri Guru Granth Sahib. I assure you that ALL the ANSWERS are right there in Sri Guru Granth Sahib....you just have to be honest enough to look.

.......
The TEEKAS..the expositions kathas kirtans etc are all SUBJECTIVE "interpretations" of the writers...Prof Sahib Singhs Guru Granth darpan is HIS WAY of interpreting Gurbani..so is Harbans singh doabia's teeka..Bhai veer singhs teeka (incomplete) the Faridkotee teeka, Bhai manmohan singhs teeka..etc etc...all of these are GOOD as far as they go..BUT TO really KNOW GURU NANAK..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

Gyani ji, This is so true. The same Gurbani can mean something quite different to different people. Contemplation on Gurbani by an individual provides the exact understanding that is intended for that particular individual.

Sat Sri Akal
 

Scarlet Pimpernel

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Findingmyway said:
In the rahao line (the most important line that forms the basis of the shabad),

Findingmyway ji
Very Nice article explaining metaphor, but I cannot agree that the pause is the most important line, as this infers that the other lines are less important.Every single word is equally important, as they all form the whole.
I cannot agree that it solely forms the basis of the Shabad.It is a pause! The Guru never told us to read more into it ,it's just part of the meter.For example everyone puts emphasis on the last line of the following verse and not the pause.Logically the last word would be the last word!
ਆਸਾ ਮਹਲਾ
आसा महला ५ ॥
Āsā mėhlā 5.
Aasaa, Fifth Mehl:

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ
भई परापति मानुख देहुरीआ ॥
Bẖa▫ī parāpaṯ mānukẖ ḏehurī▫ā.
This human body has been given to you.

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ
गोबिंद मिलण की इह तेरी बरीआ ॥
Gobinḏ milaṇ kī ih ṯerī barī▫ā.
This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਕਾਮ
अवरि काज तेरै कितै न काम ॥
Avar kāj ṯerai kiṯai na kām.
Nothing else will work.

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
मिलु साधसंगति भजु केवल नाम ॥१॥
Mil sāḏẖsangaṯ bẖaj keval nām. ||1||
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ
सरंजामि लागु भवजल तरन कै ॥
Saraʼnjām lāg bẖavjal ṯaran kai.
Make every effort to cross over this terrifying world-ocean.

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ
जनमु ब्रिथा जात रंगि माइआ कै ॥१॥ रहाउ ॥
Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of Maya. ||1||Pause||

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਕਮਾਇਆ
जपु तपु संजमु धरमु न कमाइआ ॥
Jap ṯap sanjam ḏẖaram na kamā▫i▫ā.
I have not practiced meditation, self-discipline, self-restraint or righteous living.

ਸੇਵਾ ਸਾਧ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ
सेवा साध न जानिआ हरि राइआ ॥
Sevā sāḏẖ na jāni▫ā har rā▫i▫ā.
I have not served the Holy; I have not acknowledged the Lord, my King.

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ
कहु नानक हम नीच करमा ॥
Kaho Nānak ham nīcẖ karammā.
Says Guru Nanak, my actions are contemptible!

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
सरणि परे की राखहु सरमा ॥२॥४॥
Saraṇ pare kī rākẖo sarmā. ||2||4||
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||


A scholar might give more importance to one line, a learner/Sikh should not , but then our Guru never told us to follow scholars either !

Even with the tank metaphor one could argue it could mean both, although like you said this might contradict other verses but still many people take it literally as is plain to see.
 
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Astroboy

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BUT TO really KNOW Guru Nanak..you must make YOUR OWN INDIVIDUAL JOURNEY...take the FIRST STEPS towards the GURU..and He will meet you with a THOUSAND STEPS...

The Guru does whatever He does in a Sehaj Subhaey manner - never in a willed or forced way. As long as we let our own self-willed mind guide our life, the Guru actually takes the back step and let's us have the free-will to test our way first. (The results are obvious). But the moment we genuinely refer our concerns to Him, He practically takes over the reigns of our life and resolve our affairs in ways we could never begin to conceive. If He deems fit, He transforms our destiny, again, in a sehaj subhaey manner.
 

Ambarsaria

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comments on findingmyway ji's post starting this thread(http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html#post135034)



The shabad is from Ang 624.

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=624&punjabi=t&id=27139#l27139

Literal meaning (taken from searchgurbani.com):
I prefer srigranth.org with Bhai Manmohan Singh’s Punjabi discourse along with Prof. Sahib Singh’s Teeka as options. Taking a literal translation versus studying proves nothing. I do not believe there is debate in any student’s mind that the literals create meanings in any writing. It is always contextual in prose and poetry.

The Perfect Guru has made me perfect.
God is totally pervading and permeating everywhere.
With joy and pleasure, I take my purifying bath.
I am a sacrifice to the Supreme Lord God. ||1||
I enshrine the lotus feet of the Guru within my heart.
Not even the tiniest obstacle blocks my way; all my affairs are resolved. ||1||Pause||
Meeting with the Holy Saints, my evil-mindedness was eradicated.
All the sinners are purified.
Bathing in the sacred pool of Guru Ram Das,
all the sins one has committed are washed away. ||2||
So sing forever the Glorious Praises of the Lord of the Universe;
joining the Saadh Sangat, the Company of the Holy, meditate on Him.
The fruits of your mind's desires are obtained
by meditating on the Perfect Guru within your heart. ||3||
The Guru, the Lord of the World, is blissful;
chanting, meditating on the Lord of supreme bliss, He lives.
Servant Guru Nanak meditates on the Naam, the Name of the Lord.
God has confirmed His innate nature. ||4||10||60||

Looking at the literal meaning we can see several things that don’t make sense:
1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
If one tries to understand versus create a pseudo thesis to prove something else, then understanding develops. This line is not superfluous or less important including literals.

If one does not even believe in the mool mantar which describes the perfection and infiniteness of the creator, one cannot study Gurbani and can be a devil’s advocate ad nauseum.


2) The most important message is the rahao line in every shabad.
Rahao is not a line. Rahao is part of “Shabad structure”. It divides a shabad or complete proposition to the point of rahao and what follows.

The rahao line here (rahao is not a line) is telling us to enshrine Akal Purakh into our hearts then we will not be afflicted by any problems.
If as stated in point 1, the definition of perfect does not make sense, try to define “enshrine Akal Purakh” for us. Sri Guru Granth Sahib Ji says you cannot even completely define “Akal Purakh - creator”.


The literal translation refers to lotus feet but this contradicts the line above which states God is everywhere and later the shabad says God is innate in his creation-so how can he have lotus feet?
Taking a bad translation versus studying proves nothing.

3) How can a purifying bath wash away sins? Eradicating bad points is an internal process and cannot be achieved by cleansing superficially (outside). The Guru Granth Sahib Ji has spoken against rituals in several places including ritual bathing. Here are 3 examples from the 1st half of Jap Ji alone:
What is the point! There is no point creating a mis-conception yourself due to lack of understanding or dependency on bad translation to prove any points. Prove through study.

ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

If one doesn’t understand (page 1 pauri 1), there is not much left to say about the rest. Now you yourself are depending on partial literals and accepting them as you like it. Here is help from Prof. Sahib Singh ji,

ਸੋਚੈਸੋਿਚਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰਚੁਪੈਚੁਪਹੋਵਈਜੇਲਾਇਰਹਾਿਲਵਤਾਰ
pdArQ:- socY-suic r`Kx nwl, piv`qrqw kwiem r`Kx nwl [ soic-suic, piv`qrqw, su`c [n hoveI-nhIN ho skdI [ socI-mYN su`c r`KW [ cupY-cu`p kr rihx nwl [ cup-SWqI, mn dI cu`p, mn dw itkwau [ lwie rhw-mYN lweI r`KW [ ilv qwr-ilv dI qwr, ilv dI for, iekqwr smwDI [

ArQ:- jy mYN l`K vwrI (BI) (ieSnwn Awidk nwl srIr dI) su`c r`KW, (qW BI ies qrHW) su`c r`Kx nwl (mn dI) su`c nhIN rih skdI [ jy mYN (srIr dI) iek-qwr smwDI lweI r`KW;(qW BI ies qrHW) cu`p kr rihx nwl mn dI SWqI nhIN ho skdI [
(http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1&g=1&h=1&r=1&t=1&p=1&k=1)
Bottomline:


  • Rahao (pause) is a construct in the structure of “Shabads”, it is not a line.
  • There is no question about literal translation of words and sentences as a starting point to understand Sri Guru Granth Sahib Ji. Good understanding of the literals is essential as only then contextual could be understood.
  • It is also important to note that Gurbani does use metaphors but there are vast references to actual practices that cannot be just treated as metaphors. A danger inherent in generalizations.
Note: Literals are an essential starting point and not an end point.

Sat Sri Akal and I stand corrected.
 
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Scarlet Pimpernel

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Rahao (pause) is a construct in the structure of “Shabads”, it is not a line.

Veer ji, Sorry if I referred to it as a line,The crux of it is that Findingmyway ji posits one view.(assumes as fact) that the pause is most important. We share another view and posit that the whole is most important.
 

Scarlet Pimpernel

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Scarlet Pimpernel said:
A scholar might give more importance to one line,

Veer ji I tried not to Hijack that other thread and even tried to get back to topic in my last post.As soon as this thread was pointed out I tried to move to here, but Harry carried on the fight there,I think some gang members need walkie talkies as we seem to fight on different fields!
 

Scarlet Pimpernel

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ਸਭਨੀਘਟੀਸਹੁਵਸੈਸਹਬਿਨੁਘਟੁਕੋਇ
God the Cosmic Husband dwells within all hearts; without Him, there is no heart at all.
ਨਾਨਕਤੇਸੋਹਾਗਣੀਜਿਨ੍ਹ੍ਹਾਗੁਰਮੁਖਿਪਰਗਟੁਹੋਇ੧੯॥
O Guru Nanak, the Gurmukhs are the happy, virtuous soul-brides; the Lord is revealed to them. ||19||
ਜਉਤਉਪ੍ਰੇਮਖੇਲਣਕਾਚਾਉ
If you desire to play this game of love with Me,
ਸਿਰੁਧਰਿਤਲੀਗਲੀਮੇਰੀਆਉ
then step onto My Path with your head in hand.
ਇਤੁਮਾਰਗਿਪੈਰੁਧਰੀਜੈ
When you place your feet on this Path,
ਸਿਰੁਦੀਜੈਕਾਣਿਕੀਜੈ੨੦॥
give Me your head, and do not pay any attention to public opinion. ||20||
ਨਾਲਿਕਿਰਾੜਾਦੋਸਤੀਕੂੜੈਕੂੜੀਪਾਇ
False is friendship with the false and greedy. False is its foundation.
ਮਰਣੁਜਾਪੈਮੂਲਿਆਆਵੈਕਿਤੈਥਾਇ੨੧॥
O Moollah, no one knows where death shall strike. ||21||
ਗਿਆਨਹੀਣੰਅਗਿਆਨਪੂਜਾ
Without spiritual wisdom, the people worship ignorance.
ਅੰਧਵਰਤਾਵਾਭਾਉਦੂਜਾ੨੨॥
They grope in the darkness, in the love of duality. ||22||
ਗੁਰਬਿਨੁਗਿਆਨੁਧਰਮਬਿਨੁਧਿਆਨੁ
Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.
ਸਚਬਿਨੁਸਾਖੀਮੂਲੋਬਾਕੀ੨੩॥
Without Truth, there is no credit; without capital, there is no balance. ||23||
ਮਾਣੂਘਲੈਉਠੀਚਲੈ
The mortals are sent into the world; then, they arise and depart.
ਸਾਦੁਨਾਹੀਇਵੇਹੀਗਲੈ੨੪॥
There is no joy in this. ||24||
ਰਾਮੁਝੁਰੈਦਲਮੇਲਵੈਅੰਤਰਿਬਲੁਅਧਿਕਾਰ
Raam Chand, sad at heart, assembled his army and forces.
ਬੰਤਰਕੀਸੈਨਾਸੇਵੀਐਮਨਿਤਨਿਜੁਝੁਅਪਾਰੁ
The army of monkeys was at his service; his mind and body became eager for war.
ਸੀਤਾਲੈਗਇਆਦਹਸਿਰੋਲਛਮਣੁਮੂਓਸਰਾਪਿ
Raawan captured his wife Sita, and Lachhman was cursed to die.
ਨਾਨਕਕਰਤਾਕਰਣਹਾਰੁਕਰਿਵੇਖੈਥਾਪਿਉਥਾਪਿ੨੫॥
O Guru Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||
ਮਨਮਹਿਝੂਰੈਰਾਮਚੰਦੁਸੀਤਾਲਛਮਣਜੋਗੁ.
In his mind, Raam Chand mourned for Sita and Lachhman.
ਹਣਵੰਤਰੁਆਰਾਧਿਆਆਇਆਕਰਿਸੰਜੋਗੁ
Then, he remembered Hanuman the monkey-god, who came to him.
ਭੂਲਾਦੈਤੁਸਮਝਈਤਿਨਿਪ੍ਰਭਕੀਏਕਾਮ
The misguided demon did not understand that God is the Doer of deeds.
ਨਾਨਕਵੇਪਰਵਾਹੁਸੋਕਿਰਤੁਮਿਟਈਰਾਮ੨੬॥
O Guru Nanak, the actions of the Self-existent Lord cannot be erased. ||26||
ਲਾਹੌਰਸਹਰੁਜਹਰੁਕਹਰੁਸਵਾਪਹਰੁ੨੭॥
The city of Lahore suffered terrible destruction for four hours. ||27||

Ang 1411

Tejwant Singh Ji, I was referring to metrical structure not being given extra significance , the Shaloks in addition to the Vaars to me shows how sometimes tuks have to be left out perhaps because they do not suit the structure of the poetry but they still explain themselves enough to be understood literally.
 

findingmyway

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World citizen!

Ambarsaria ji, I find your post hilarious as you don't seem to have read my post but are insistenty on finding fault in all I write. You continuously tell me to read Prof Sahib Singh but if you read all my Gurbani posts, you would realise that the majority of my understanding is based on Prof Sahib Singh's teeka. I post in my own words in English so that SPNer's who do not read English can also benefit from Prof Sahib Singh's wonderful peice of work. By saying my post is based on a bad translation you are calling Prof Sahib Sinhg's teeka a bad translation.

Why are you picking on the literal translation I ahve posted? They are all equally flawed so it makes no difference where I copied it from. It is there for illustrative purposes only. How have I taken things out of context? The whole point of my entire post is to put shabads in contexxt by looking at them as a whole. Using single tuks is the process that takes things out of contexct, not the reverse.

How can you say I don't believe in Mool Mantar based on my post? Even with a large stretch of the imagination I do not understand how you came to that conclusion! If that were the case, then it would undermine Sikhi and that borders on personal attack. If you are basing perfection on Mul Mantar then how can I ever be perfect when a person cannot ever become all those qualities such as timeless! Reread the line. The Guru is perfect but even with the Guru the Sikh cannot be poerfect so this line makes no logocal sense. Prof Sahib Singh also does not translate this as becoming perfect.

How is what you have posted in Panjabi any different for what I posted in English>! They are both saying exactly the same thing!

Above that you seem to be endorsing ritual bathing?? Please clarify this point as it is of vital importance. Rather than just criticising, add your own understanding. You think ritual bathing is going to cleanse your sins? If so, how does this work?

If rahao doesn't form the central idea which is supported and explained by the rest of the shabad then why is that tuk singled out by Guruji. Notice it is not in the same place in each shabad so it cannot be part of the meter. Why are we instructed to pause and reflect at that point rather than at the end of the shabad if it has no particular relevance in our understanding?

There is no question about literal translation of words and sentences as a starting point to understand Sri Guru Granth Sahib Ji. Good understanding of the literals is essential as only then contextual could be understood.

Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning.

It is also important to note that Gurbani does use metaphors but there are vast references to actual practices that cannot be just treated as metaphors. A danger inherent in generalizations.

Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round.
 

findingmyway

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SP ji,
I do not understand your insistence to lock horns nor do I appreciate it. I have told you several told you continuously that is the wrong attitude to take. I come here for learning and positive interaction, not for conflict and the negative atmosphere being created is extremely counterproductive. There is enough conflict in the real world. Disgreements can be amicable if both learn from each other rather than trying to score points. Also see comments above about context of shabad and rahao. If any tuk on its own does not agree with any other shabad then it has been taken out of context and misunderstood as the Guru's NEVER contradicted themselves or each other. Just because many do ritual bathing does not make it right when there are many many references to how futile a practice it is. Form your understanding on Gurbani, not on what people do.
 

Ambarsaria

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Findingmyway ji thanks for your posts. I am happy you took the time to do so. I have provided some clarifications and comments on your response.
Ambarsaria ji, I find your post hilarious as you don't seem to have read my post
Jasleen ji I find your post also very hilarious. However, I never comment without reading and my detailed comments are a reflection of reading. Your statement about not reading is false.

I went into srigranth.org to seek proper references.

but are insistenty on finding fault in all I write.
If one is to treat comments as faults, then I suppose I do that. I do that to my own posts too if and when I make errors.

You continuously tell me to read Prof Sahib Singh but if you read all my Gurbani posts, you would realise that the majority of my understanding is based on Prof Sahib Singh's teeka.
I do not "continuously" do anything with your posts. I thought people get happiness that others have read or mis-read their posts and not ignored them.

Please quote the teeka (pretty easy to do from srigranth.org) and see how much your translation lines up with such. I always do that.

I post in my own words in English so that SPNer's who do not read English can also benefit from Prof Sahib Singh's wonderful peice of work.
That is of course very worthy and that is why I put my name on a translation when I do that. So that people can differentiate as to what my translation is versus a quoted source. I think it is a good practice.

By saying my post is based on a bad translation you are calling Prof Sahib Sinhg's teeka a bad translation.
Look at your translations under literal. You copied those from from searchgurbani.com. Let me know if searchgurbani.com states the English translation provided is based on Prof. Sahib Singh ji's "Teeka".

Why are you picking on the literal translation I ahve posted? They are all equally flawed (not so) so it makes no difference where I copied it from.
I see you do not believe that per TOS at spn Dr. Sant Singh Khalsa ji’s translation is to be quoted and referred to. The various translations are absolutely not equally flawed and Dr. Sant Singh Khals ji's Translation is the Officially Recognized translation as far as I know but I stand corrected. One should quote such and then provide one's own understanding.

It is there for illustrative purposes only. How have I taken things out of context?
I saw your English translation as a way of showing a bad literal translation and not of Dr. Sant Singh ji Khalsa. If I am wrong please correct me with reference.

The whole point of my entire post is to put shabads in contexxt by looking at them as a whole. Using single tuks is the process that takes things out of contexct, not the reverse.
If one does not understand the words one cannot provide true context. Understanding words, understanding tuks is a first and necessary step towards providing understanding of the context of a shabad.

How can you say I don't believe in Mool Mantar based on my post? Even with a large stretch of the imagination I do not understand how you came to that conclusion!

findingmyway ji you say the following in your post,

Looking at the literal meaning we can see several things that don’t make sense:
1) What does the 1st line mean? What is the definition of perfect? How does this line further our understanding?
A complete understanding of creator is perfection. There is only one creator. Creator is perfect.

So this line/tuk makes perfect sense if one does not forget mool mantar.
Of course all lines/tuks make sense if properly read and translated. Mool Mantar is just one succinct tool that provides an essence that permeates throughout Sri Guru Granth Sahib Ji.

If that were the case, then it would undermine Sikhi and that borders on personal attack.
Let me know if you allow people to comment critically on your posts or not. Of course we all have different writing styles.

Sorry, I for sure am not in tune with your sensitivities as I will comment the same way even if it was written by myself, respected Gyani Jarnail Singh ji, spnadmin ji, etc.

If you are basing perfection on Mul Mantar then how can I ever be perfect when a person cannot ever become all those qualities such as timeless!
No one can be perfect. We learn for as long as we live and live according to what we understand. For a Sikh the understanding for ever grows.

Reread the line. The Guru is perfect but even with the Guru the Sikh cannot be poerfect so this line makes no logocal sense.
No one can be perfect. We learn for as long as we live and live according to what we understand.

Prof Sahib Singh also does not translate this as becoming perfect.
Sorry what is your point, I don’t understand.

How is what you have posted in Panjabi any different for what I posted in English>! They are both saying exactly the same thing!

I don’t see it so. May be I am picky as this is Gurnmat Vichaar and specificity should be the driver.

ਸੋਚੈਸੋਚਿਨਹੋਵਈਜੇਸੋਚੀਲਖਵਾਰ ॥ (page 1 pauri 1)
Even if I have 100000 ritual baths to keep my body clean, my mind will not be clean.

Prof. Sahib Singh:
ArQ:- jy mYN l`K vwrI (BI) (ieSnwn Awidk nwl srIr dI) su`c r`KW, (qW BI ies qrHW) su`c r`Kx nwl (mn dI) su`c nhIN rih skdI [ jy mYN (srIr dI) iek-qwr smwDI lweI r`KW;(qW BI ies qrHW) cu`p kr rihx nwl mn dI SWqI nhIN ho skdI [

Above that you seem to be endorsing ritual bathing?? Please clarify this point as it is of vital importance. Rather than just criticising, add your own understanding. You think ritual bathing is going to cleanse your sins? If so, how does this work?
Jasleen ji don’t put words into other people’s mouths. Show and quote me where I said so about ritual baths. I did not even mention anything in my post about the Gurbani you quoted in this regard. Sure I look like an idiot if I said so but I am an idiot in front of my Guru anyway.

If rahao doesn't form the central idea which is supported and explained by the rest of the shabad then why is that tuk singled out by Guruji.
Rahao is a pause and multi purpose as in the following and reference thereof,

http://www.sikhphilosophy.net/155540-post21.html

Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning.

Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round.
Perhaps it was not clear in my post. By practices I meant the practices that Guru ji saw in other religions like Hinduism, Islam and Christianity that are referred to in Sri Guru Granth Sahib Ji. Those references are for real and not metaphors.


Sat Sri Akal.
[/FONT]
 
Last edited:

Tejwant Singh

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ਸਭਨੀਘਟੀਸਹੁਵਸੈਸਹਬਿਨੁਘਟੁਕੋਇ
God the Cosmic Husband dwells within all hearts; without Him, there is no heart at all.
ਨਾਨਕਤੇਸੋਹਾਗਣੀਜਿਨ੍ਹ੍ਹਾਗੁਰਮੁਖਿਪਰਗਟੁਹੋਇ੧੯॥
O Guru Nanak, the Gurmukhs are the happy, virtuous soul-brides; the Lord is revealed to them. ||19||
ਜਉਤਉਪ੍ਰੇਮਖੇਲਣਕਾਚਾਉ
If you desire to play this game of love with Me,
ਸਿਰੁਧਰਿਤਲੀਗਲੀਮੇਰੀਆਉ
then step onto My Path with your head in hand.
ਇਤੁਮਾਰਗਿਪੈਰੁਧਰੀਜੈ
When you place your feet on this Path,
ਸਿਰੁਦੀਜੈਕਾਣਿਕੀਜੈ੨੦॥
give Me your head, and do not pay any attention to public opinion. ||20||
ਨਾਲਿਕਿਰਾੜਾਦੋਸਤੀਕੂੜੈਕੂੜੀਪਾਇ
False is friendship with the false and greedy. False is its foundation.
ਮਰਣੁਜਾਪੈਮੂਲਿਆਆਵੈਕਿਤੈਥਾਇ੨੧॥
O Moollah, no one knows where death shall strike. ||21||
ਗਿਆਨਹੀਣੰਅਗਿਆਨਪੂਜਾ
Without spiritual wisdom, the people worship ignorance.
ਅੰਧਵਰਤਾਵਾਭਾਉਦੂਜਾ੨੨॥
They grope in the darkness, in the love of duality. ||22||
ਗੁਰਬਿਨੁਗਿਆਨੁਧਰਮਬਿਨੁਧਿਆਨੁ
Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.
ਸਚਬਿਨੁਸਾਖੀਮੂਲੋਬਾਕੀ੨੩॥
Without Truth, there is no credit; without capital, there is no balance. ||23||
ਮਾਣੂਘਲੈਉਠੀਚਲੈ
The mortals are sent into the world; then, they arise and depart.
ਸਾਦੁਨਾਹੀਇਵੇਹੀਗਲੈ੨੪॥
There is no joy in this. ||24||
ਰਾਮੁਝੁਰੈਦਲਮੇਲਵੈਅੰਤਰਿਬਲੁਅਧਿਕਾਰ
Raam Chand, sad at heart, assembled his army and forces.
ਬੰਤਰਕੀਸੈਨਾਸੇਵੀਐਮਨਿਤਨਿਜੁਝੁਅਪਾਰੁ
The army of monkeys was at his service; his mind and body became eager for war.
ਸੀਤਾਲੈਗਇਆਦਹਸਿਰੋਲਛਮਣੁਮੂਓਸਰਾਪਿ
Raawan captured his wife Sita, and Lachhman was cursed to die.
ਨਾਨਕਕਰਤਾਕਰਣਹਾਰੁਕਰਿਵੇਖੈਥਾਪਿਉਥਾਪਿ੨੫॥
O Guru Nanak, the Creator Lord is the Doer of all; He watches over all, and destroys what He has created. ||25||
ਮਨਮਹਿਝੂਰੈਰਾਮਚੰਦੁਸੀਤਾਲਛਮਣਜੋਗੁ.
In his mind, Raam Chand mourned for Sita and Lachhman.
ਹਣਵੰਤਰੁਆਰਾਧਿਆਆਇਆਕਰਿਸੰਜੋਗੁ
Then, he remembered Hanuman the monkey-god, who came to him.
ਭੂਲਾਦੈਤੁਸਮਝਈਤਿਨਿਪ੍ਰਭਕੀਏਕਾਮ
The misguided demon did not understand that God is the Doer of deeds.
ਨਾਨਕਵੇਪਰਵਾਹੁਸੋਕਿਰਤੁਮਿਟਈਰਾਮ੨੬॥
O Guru Nanak, the actions of the Self-existent Lord cannot be erased. ||26||
ਲਾਹੌਰਸਹਰੁਜਹਰੁਕਹਰੁਸਵਾਪਹਰੁ੨੭॥
The city of Lahore suffered terrible destruction for four hours. ||27||

Ang 1411

Tejwant Singh Ji, I was referring to metrical structure not being given extra significance , the Shaloks in addition to the Vaars to me shows how sometimes tuks have to be left out perhaps because they do not suit the structure of the poetry but they still explain themselves enough to be understood literally.

SP ji,

Guru Fateh.

You have done it again. You have used part of the Shabad rather than the whole as has been requested by me and the Administrator in the other thread.

I have no idea what you are trying to say or prove with the above. Unless you express your own thoughts about the Shabad, it is difficult to understand the point you are trying to make. One more thing that has to be pointed out is that the literal translation by Sant Singh Khalsa is one of the worst if not the worst in my opinion. He has distorted the Gurbani in his literal translation for some reason. It is a shame that the honchos at Amritsar have recommended his translation as they had recommended many other things in the past which were anti Gurmat and some had introductions by the Jathedars. Many had to be taken back by them in their oops moments.

I had not the faintest either that this was response to my question and you had moved this non-response in this thread.

Next time, please address to the person you are responding to, so it becomes easier to interact.

Now, let's go step by step by. According to Merriam Webster Dictionary,The meaning of Pause:

a reason or cause for pausing (as to reconsider) <a thought that should give one pause>

I have already told you what I understand by Rahao in the other thread and my question still stands. Let me also put it in this thread to make it easier for you to respond and please try to be as much specific as you can, I would appreciate it.

What is a meter? Can you please elaborate what part of the meter Rahao is and its significance in it?

Why is Rahao used as part of the meter in some Shabads and not in others? We know that Gurbani is all written in raags.

Lastly, please respond to the following as asked in my previous post.

secondly how do you account for the mixed Shaloks at the end of Sri Guru Granth Sahib Ji
Please keep in mind, we are talking about the Shabads which have Rahao in it and trying to decipher its significance. It must have some importance, otherwise there was no need for our Gurus to use it quite often. We will get to the rest later. Learning Gurbani is a life long journey.

Please address the response to me so I can understand where you are coming from.

Thanks & regards

Tejwant Singh
 

Gyani Jarnail Singh

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The RAHAO is NOT a decoration piece or just a word signifying metre raag etc....(meaning that its entirely superflous and can be ignored !! SERIOUS MISTAKE )
The RAHAO is definitely a LINE..and its always referred to as RAHAO wallee PANKTEE.

The RAHAO PANKTEE is the CENTRAL THEME line that sums up the GURMATT Principle Guur Ji wants to put across.

Cut and pasted below is a Page from Prof Sahib Singhs Darpan..and the RAHAO TUK is ALWAYS separately explained as SHABAD DA BHAAV by prof Sahib Singh Ji. In the ONLINE teeka the Rahao Tuk is explained in a DIFFERENT COLOUR (Green) in an obvious effort to set it apart and show its IMPORTANCE.

2. Those who IGNORE the RAHAO TUK/PANKTEE - such as some untrained Ragis do...do it at their own peril because then they MISS the entire GURMATT part of the Shabad.The Ragis do it to EARN MORE BHETA...as in the Shabad Lakh Khsuian Patshahian je satgur nadar karey...or Bhai Gurdass Vaar Deewali ki Raat deweh ballian...which is REPEATED AD NAUSEUM because thats what people in the sangta WANT to HEAR as it reinforces their MANMUKH behaviour..and so the ragis PLEASE the audience..BUT what the GURU SAYS is actually far different....and that is unpalatable to MOST SIKHS !!

The RAHAO TUK/PANKTEE/LINE is the AXLE of the SHABAD...and harry hailler ji is the best person to explain just how vital the axle is to a wheel.....or whether its just a superflous addition !!

Page 656
ਹ੍ਰਿਦੈ ਕਪਟੁ ਮੁਖ ਗਿਆਨੀ ॥ ਝੂਠੇ ਕਹਾ ਬਿਲੋਵਸਿ ਪਾਨੀ ॥੧॥ ਕਾਂਇਆ ਮਾਂਜਸਿ ਕਉਨ ਗੁਨਾਂ ॥ ਜਉ ਘਟ ਭੀਤਰਿ ਹੈ ਮਲਨਾਂ ॥੧॥ ਰਹਾਉ ॥ ਲਉਕੀ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਈ ॥ ਕਉਰਾਪਨੁ ਤਊ ਨ ਜਾਈ ॥੨॥ ਕਹਿ ਕਬੀਰ ਬੀਚਾਰੀ ॥ ਭਵ ਸਾਗਰੁ ਤਾਰਿ ਮੁਰਾਰੀ ॥੩॥੮॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਗਿਆਨੀ—ਗਿਆਨ ਦੀਆਂ ਗੱਲਾਂ ਕਰਨ ਵਾਲਾ। ਕਹਾ—ਕੀਹ ਲਾਭ ਹੈ? ਬਿਲੋਵਸਿ—ਤੂੰ ਰਿੜਕਦਾ ਹੈਂ।੧।
ਕਾਂਇਆ—ਸਰੀਰ। ਮਾਂਜਸਿ—ਤੂੰ ਮਾਂਜਦਾ ਹੈਂ। ਕਉਨ ਗੁਨਾਂ—ਇਸ ਦਾ ਕੀਹ ਲਾਭ? ਜਉ—ਜੇ। ਘਟ—ਹਿਰਦਾ। ਮਲਨਾਂ—ਮੈਲ, ਵਿਕਾਰ, ਖੋਟ।੧।ਰਹਾਉ।
ਲਉਕੀ—ਤੂੰਬੀ। ਅਠਸਠਿ—ਅਠਾਹਠ। ਤਊ—ਤਾਂ ਭੀ।੨।
ਕਹਿ—ਕਹੇ, ਆਖਦਾ ਹੈ। ਬੀਚਾਰੀ—ਵਿਚਾਰ ਕੇ, ਸੋਚ ਕੇ। ਭਵ ਸਾਗਰੁ—ਸੰਸਾਰ—ਸਮੁੰਦਰ। ਮੁਰਾਰੀ—ਹੇ ਮੁਰਾਰੀ! ਹੇ ਪ੍ਰਭੂ!।੩।
ਅਰਥ: (ਹੇ ਝੂਠੇ!) ਜੇ ਤੇਰੇ ਹਿਰਦੇ ਵਿਚ (ਕਪਟ ਦੀ) ਮੈਲ ਹੈ ਤਾਂ ਇਸ ਗੱਲ ਦਾ ਕੋਈ ਫ਼ਾਇਦਾ ਨਹੀਂ ਕਿ ਤੂੰ ਆਪਣਾ ਸਰੀਰ ਮਾਂਜਦਾ ਫਿਰਦਾ ਹੈਂ (ਭਾਵ, ਬਾਹਰੋਂ ਸੁੱਚਾ ਤੇ ਪਵਿੱਤਰਤਾ ਰੱਖਦਾ ਹੈਂ)।੧।ਰਹਾਉ।
ਹੇ ਪਖੰਡੀ ਮਨੁੱਖ! ਤੇਰੇ ਮਨ ਵਿਚ ਤਾਂ ਠੱਗੀ ਹੈ, ਪਰ ਤੂੰ ਮੂੰਹੋਂ (ਬ੍ਰਹਮ) ਗਿਆਨ ਦੀਆਂ ਗੱਲਾਂ ਕਰ ਰਿਹਾ ਹੈਂ। ਤੈਨੂੰ ਇਸ ਪਾਣੀ ਰਿੜਕਣ ਤੋਂ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੋ ਸਕਦਾ।੧।
(ਵੇਖ,) ਜੇ ਤੂੰਬੀ ਅਠਾਹਠ ਤੀਰਥਾਂ ਉੱਤੇ ਭੀ ਇਸ਼ਨਾਨ ਕਰ ਲਏ, ਤਾਂ ਭੀ ਉਸ ਦੀ (ਅੰਦਰਲੀ) ਕੁੜਿੱਤਣ ਦੂਰ ਨਹੀਂ ਹੁੰਦੀ।੨।
(ਇਸ ਅੰਦਰਲੀ ਮੈਲ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ) ਕਬੀਰ ਤਾਂ ਸੋਚ ਵਿਚਾਰ ਕੇ (ਪ੍ਰਭੂ ਅੱਗੇ ਹੀ ਇਉਂ) ਅਰਦਾਸ ਕਰਦਾ ਹੈ-ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਮੈਨੂੰ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਾ ਲੈ।੩।੮।
ਸ਼ਬਦ ਦਾ ਭਾਵ: ਮਨ ਦੀ ਮੈਲ ਤੀਰਥ-ਇਸ਼ਨਾਨ ਜਾਂ ਗਿਆਨ-ਚਰਚਾ ਨਾਲ ਦੂਰ ਨਹੀਂ ਹੁੰਦੀ। ਇਸ ਦਾ ਇਲਾਜ ਇੱਕੋ ਹੀ ਹੈ-ਪ੍ਰਭੂ ਦੇ ਦਰ ਤੇ ਢਹਿ ਪੈਣਾ।੮।
ਸੋਰਠਿ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥ ਮਨ ਮੇਰੇ ਭੂਲੇ ਕਪਟੁ ਨ ਕੀਜੈ ॥ ਅੰਤਿ ਨਿਬੇਰਾ ਤੇਰੇ ਜੀਅ ਪਹਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥ ਛਿਨੁ ਛਿਨੁ ਤਨੁ ਛੀਜੈ ਜਰਾ ਜਨਾਵੈ ॥ ਤਬ ਤੇਰੀ ਓਕ ਕੋਈ ਪਾਨੀਓ ਨ ਪਾਵੈ ॥੨॥ ਕਹਤੁ ਕਬੀਰੁ ਕੋਈ ਨਹੀ ਤੇਰਾ ॥ ਹਿਰਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਹਿ ਸਵੇਰਾ ॥੩॥੯॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਬਹੁ ਪਰਪੰਚ—ਕਈ ਠੱਗੀਆਂ। ਕਰਿ—ਕਰ ਕੇ। ਪਰ—ਪਰਾਇਆ। ਸੁਤ—ਪੁੱਤਰ। ਦਾਰ—ਵਹੁਟੀ। ਪਹਿ—ਕੋਲ। ਆਨਿ—ਲਿਆ ਕੇ। ਲੁਟਾਵੈ—ਹਵਾਲੇ ਕਰ ਦੇਂਦਾ ਹੈਂ।੧।
ਕਪਟੁ—ਧੋਖਾ, ਠੱਗੀ। ਅੰਤਿ—ਆਖ਼ਰ ਨੂੰ। ਨਿਬੇਰਾ—ਫ਼ੈਸਲਾ, ਲੇਖਾ, ਹਿਸਾਬ। ਤੇਰੇ ਜੀਅ ਪਹਿ—ਤੇਰੀ ਜਿੰਦ ਪਾਸੋਂ।੧।ਰਹਾਉ।
ਛਿਨੁ ਛਿਨੁ—ਪਲ ਪਲ ਵਿਚ। ਛੀਜੈ—ਕਮਜ਼ੋਰ ਹੋ ਰਿਹਾ ਹੈ। ਜਰਾ—ਬੁਢੇਪਾ। ਜਣਾਵੈ—ਆਪਣਾ ਆਪ ਵਿਖਾ ਰਿਹਾ ਹੈ। ਓਕ—ਬੁੱਕ। ਪਾਨੀਓ—ਪਾਣੀ ਭੀ।੨।
ਹਿਰਦੈ—ਹਿਰਦੇ ਵਿਚ। ਕੀ ਨ—ਕਿਉਂ ਨਹੀਂ? ਸਵੇਰਾ—ਵੇਲੇ ਸਿਰ।੩।
ਅਰਥ: ਹੇ ਮੇਰੇ ਭੁੱਲੇ ਹੋਏ ਮਨ! (ਰੋਜ਼ੀ ਆਦਿਕ ਦੀ ਖ਼ਾਤਰ ਕਿਸੇ ਨਾਲ) ਧੋਖਾ ਫ਼ਰੇਬ ਨਾਹ ਕਰਿਆ ਕਰ। ਆਖ਼ਰ ਨੂੰ (ਇਹਨਾਂ ਮੰਦ ਕਰਮਾਂ ਦਾ) ਲੇਖਾ ਤੇਰੀ ਆਪਣੀ ਜਿੰਦ ਤੋਂ ਹੀ ਲਿਆ ਜਾਣਾ ਹੈ।੧।ਰਹਾਉ।
ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਠੱਗੀਆਂ ਕਰ ਕੇ ਤੂੰ ਪਰਾਇਆ ਮਾਲ ਲਿਆਉਂਦਾ ਹੈਂ, ਤੇ ਲਿਆ ਕੇ ਆਪਣੇ ਪੁੱਤਰ ਤੇ ਵਹੁਟੀ ਦੇ ਹਵਾਲੇ ਕਰ ਦੇਂਦਾ ਹੈਂ।੧।
(ਵੇਖ, ਇਹਨਾਂ ਠੱਗੀਆਂ ਵਿਚ ਹੀ) ਸਹਿਜੇ ਸਹਿਜੇ ਤੇਰਾ ਆਪਣਾ ਸਰੀਰ ਕਮਜ਼ੋਰ ਹੁੰਦਾ ਜਾ ਰਿਹਾ ਹੈ, ਬੁਢੇਪੇ ਦੀਆਂ ਨਿਸ਼ਾਨੀਆਂ ਆ ਰਹੀਆਂ ਹਨ (ਜਦੋਂ ਤੂੰ ਬੁੱਢਾ ਹੋ ਗਿਆ, ਤੇ ਹਿੱਲਣ-ਜੋਗਾ ਨਾਹ ਰਿਹਾ) ਤਦੋਂ (ਇਹਨਾਂ ਵਿਚੋਂ, ਜਿਨ੍ਹਾਂ ਦੀ ਖ਼ਾਤਰ ਠੱਗੀ ਕਰਦਾ ਹੈਂ) ਕਿਸੇ ਨੇ ਤੇਰੇ ਬੁੱਕ ਵਿਚ ਪਾਣੀ ਵੀ ਨਹੀਂ ਪਾਣਾ।੨।
(ਤੈਨੂੰ) ਕਬੀਰ ਆਖਦਾ ਹੈ-(ਹੇ ਜਿੰਦੇ!) ਕਿਸੇ ਨੇ ਭੀ ਤੇਰਾ (ਸਾਥੀ) ਨਹੀਂ ਬਣਨਾ। (ਇੱਕ ਪ੍ਰਭੂ ਹੀ ਅਸਲ ਸਾਥੀ ਹੈ) ਤੂੰ ਵੇਲੇ ਸਿਰ (ਹੁਣੇ ਹੁਣੇ) ਉਸ ਪ੍ਰਭੂ ਨੂੰ ਕਿਉਂ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਨਹੀਂ ਸਿਮਰਦੀ?।੩।੯।
ਸ਼ਬਦ ਦਾ ਭਾਵ: ਵਿਹਾਰ-ਕਾਰ ਵਿਚ ਠੱਗੀ ਆਦਿਕ ਕਰਨੀ ਭਾਰੀ ਮੂਰਖਤਾ ਹੈ। ਜਿਨ੍ਹਾਂ ਪੁੱਤਰ, ਇਸਤ੍ਰੀ ਆਦਿਕ ਲਈ ਮਨੁੱਖ ਠੱਗੀ-ਚੋਰੀ ਕਰਦਾ ਹੈ, ਅੰਤ ਵੇਲੇ ਸਾਥ ਨਿਭਾਉਣਾ ਤਾਂ ਕਿਤੇ ਰਿਹਾ, ਬੁਢੇਪਾ ਆਇਆਂ ਹੀ ਉਹ ਖ਼ੁਸ਼ ਹੋ ਕੇ ਪਾਣੀ ਦਾ ਘੁੱਟ ਭੀ ਨਹੀਂ ਦੇਂਦੇ।੯।
ਸੰਤਹੁ ਮਨ ਪਵਨੈ ਸੁਖੁ ਬਨਿਆ ॥ ਕਿਛੁ ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ ॥ ਰਹਾਉ ॥ ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥ ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥ ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥ ਬਾਜੀਅਲੇ ਅਨਹਦ ਬਾਜੇ ॥੧॥ ਕੁੰਭ ਕਮਲੁ ਜਲਿ ਭਰਿਆ ॥ ਜਲੁ ਮੇਟਿਆ ਊਭਾ ਕਰਿਆ ॥ ਕਹੁ ਕਬੀਰ ਜਨ ਜਾਨਿਆ ॥ ਜਉ ਜਾਨਿਆ ਤਉ ਮਨੁ ਮਾਨਿਆ ॥੨॥੧੦॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਸੰਤਹੁ—ਹੇ ਸੰਤ ਜਨੋ! ਮਨ ਪਵਨੈ—ਮਨ ਪਵਨ ਨੂੰ, ਪਉਣ ਵਰਗੇ ਚੰਚਲ ਮਨ ਨੂੰ, ਇਸ ਮਨ ਨੂੰ ਜੋ ਪਹਿਲਾਂ ਪਉਣ ਵਰਗਾ ਚੰਚਲ ਸੀ, ਇਸ ਮਨ ਨੂੰ ਜੋ ਪਹਿਲਾਂ ਕਦੇ ਇੱਕ ਥਾਂ ਟਿਕਦਾ ਹੀ ਨਹੀਂ ਸੀ। ਜੋਗੁ ਪਰਾਪਤਿ—ਪਰਾਪਤਿ ਜੋਗੁ, ਹਾਸਲ ਕਰਨ ਜੋਗਾ {ਨੋਟ:ਕਈ ਸੱਜਣਾਂ ਨੇ ਇਸ ਦਾ ਅਰਥ ਕੀਤਾ ਹੈ—"ਜੋਗ ਦੀ ਪ੍ਰਾਪਤੀ ਹੋ ਗਈ ਹੈ"। ਪਰ ਲਫ਼ਜ਼ 'ਜੋਗੁ' ਦੇ ਅੰਤ ਵਿਚ (ੁ) ਹੈ, ਇਸ ਦਾ ਅਰਥ "ਜੋਗ ਦੀ" ਨਹੀਂ ਹੋ ਸਕਦਾ। ਜਿਵੇਂ 'ਗੁਰ ਪਰਸਾਦੁ ਕਰੈ', ਇੱਥੇ ਲਫ਼ਜ਼ 'ਗੁਰੁ' ਦਾ ਅਰਥ 'ਗੁਰ ਦਾ' ਨਹੀਂ ਹੋ ਸਕਦਾ; ਹਾਂ, 'ਗੁਰ ਪ੍ਰਸਾਦਿ' ਵਿਚ ਲਫ਼ਜ਼ 'ਗੁਰ' ਦਾ ਅਰਥ 'ਗੁਰ ਦੀ' ਹੋਵੇਗਾ}। ਕਿਛੁ—ਕੁਝ ਥੋੜਾ ਬਹੁਤ। ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ—ਇਹ ਮਨ ਹਾਸਲ ਕਰਨ ਜੋਗਾ ਗਿਣਿਆ ਜਾ ਸਕਦਾ ਹੈ, ਇਹ ਮਨ ਹੁਣ ਪ੍ਰਭੂ ਦਾ ਮਿਲਾਪ ਹਾਸਲ ਕਰਨ ਜੋਗਾ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ {ਨੋਟ:ਆਪਣੇ ਕਿਸੇ ਬਣਾਏ ਹੋਏ ਖ਼ਿਆਲ ਅਨੁਸਾਰ ਕਬੀਰ ਜੀ ਦੀ ਬਾਣੀ ਵਿਚ ਵਰਤੇ ਹੋਏ ਲਫ਼ਜ਼ 'ਜੋਗ' ਨੂੰ ਹਰ ਥਾਂ 'ਜੋਗ—ਸਾਧਨ' ਵਿਚ ਵਰਤਿਆ ਸਮਝ ਲੈਣਾ ਠੀਕ ਨਹੀਂ ਹੈ। ਸ਼ਬਦ ਵਿਚ ਜੋ ਲਫ਼ਜ਼ ਜਿਸ ਸ਼ਕਲ ਵਿਚ ਵਰਤੇ ਹੋਏ ਹਨ, ਉਹਨਾਂ ਨੂੰ ਨਿਰਪੱਖ ਹੋ ਕੇ ਸਮਝਣ ਦਾ ਜਤਨ ਕਰੀਏ। ਭਗਤ ਕਬੀਰ ਜੀ ਆਦਿਕ ਨਿਰੇ ਬੰਦਗੀ ਵਾਲੇ ਮਹਾਂਪੁਰਖ ਨਹੀਂ ਸਨ, ਉਹ ਉੱਚੇ ਦਰਜੇ ਦੇ ਕਵੀ ਭੀ ਸਨ। ਇਹਨਾਂ ਦੀ 'ਰੱਬੀ ਕਵਿਤਾ' ਸਹੀ ਤਰੀਕੇ ਨਾਲ ਸਮਝਣ ਲਈ ਇਹਨਾਂ ਦੇ ਹਰੇਕ ਲਫ਼ਜ਼ ਨੂੰ ਗਹੁ ਨਾਲ ਵੇਖ ਕੇ ਸਮਝਣ ਦੀ ਲੋੜ ਹੈ}।ਰਹਾਉ।
ਗੁਰਿ—ਗੁਰੂ ਨੇ। ਮੋਰੀ—ਕਮਜ਼ੋਰੀ। ਜਿਤੁ—ਜਿਸ ਕਮਜ਼ੋਰੀ ਦੀ ਰਾਹੀਂ। ਮਿਰਗ—ਕਾਮਾਦਿਕ ਪਸ਼ੂ। ਚੋਰੀ—ਚੁਪ—ਕੀਤੇ, ਅਡੋਲ ਹੀ, ਪਤਾ ਦੇਣ ਤੋਂ ਬਿਨਾ ਹੀ। ਮੂੰਦਿ ਲੀਏ—ਬੰਦ ਕਰ ਦਿੱਤੇ ਹਨ। ਦਰਵਾਜੇ—ਸਰੀਰਕ ਇੰਦ੍ਰੇ, ਜਿਨ੍ਹਾਂ ਦੀ ਰਾਹੀਂ ਕਾਮਾਦਿਕ ਵਿਕਾਰ ਸਰੀਰ ਉੱਤੇ ਹੱਲਾ ਕਰਦੇ ਹਨ। ਅਨਹਦ—ਇੱਕ—ਰਸ। ਬਾਜੀਅਲੇ—ਵੱਜਣ ਲੱਗ ਪਏ ਹਨ। {ਨੋਟ: ਗੁਰੂ ਦੇ ਹਿਦਾਇਤ ਕਰਨ ਤੋਂ ਪਹਿਲਾਂ, ਇੱਕ ਤਾਂ ਗਿਆਨ—ਇੰਦ੍ਰੇ ਖੁਲ੍ਹੇ ਰਹਿੰਦੇ ਸਨ ਤੇ ਕਾਮਾਦਿਕ ਇਹਨਾਂ ਦੀ ਰਾਹੀਂ ਅੰਦਰ ਲੰਘ ਆਉਂਦੇ ਸਨ; ਦੂਜੇ ਅੰਦਰ ਮਨ ਵੀ ਬਾਹਰਲੀਆਂ ਉਕਸਾਹਟਾਂ ਲਈ ਤਿਆਰ ਰਹਿੰਦਾ ਸੀ। ਹੁਣ, ਗੁਰੂ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਗਿਆਨ—ਇੰਦ੍ਰੇ ਪਰਾਇਆ ਰੂਪ ਨਿੰਦਿਆ ਆਦਿਕ ਨੂੰ ਸ੍ਵੀਕਾਰ ਕਰਨ ਵਲੋਂ ਰੋਕ ਲਏ ਗਏ ਹਨ; ਦੂਜੇ, ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਰੂਪ ਵਾਜੇ ਇਤਨੇ ਜ਼ੋਰ ਨਾਲ ਵੱਜ ਰਹੇ ਹਨ ਕਿ ਅੰਦਰ ਬੈਠੇ ਮਨ ਨੂੰ ਬਾਹਰੋਂ ਕਾਮਾਦਿਕਾਂ ਦਾ ਖੜਾਕ ਸੁਣਾਈ ਹੀ ਨਹੀਂ ਦੇਂਦਾ}।੧।
ਕੁੰਭ—ਹਿਰਦਾ—ਰੂਪ ਘੜਾ। ਜਲਿ—ਵਿਕਾਰ—ਰੂਪ ਪਾਣੀ ਨਾਲ। ਮੇਟਿਆ—ਡੋਲ੍ਹ ਦਿੱਤਾ ਹੈ। ਊਭਾ—ਉੱਚਾ, ਸਿੱਧਾ। ਜਾਨਿਆ—ਜਾਣ ਲਿਆ ਹੈ, ਪ੍ਰਭੂ ਨਾਲ ਜਾਣ-ਪਛਾਣ ਕਰ ਲਈ ਹੈ। ਮਾਨਿਆ—ਪਤੀਜ ਗਿਆ ਹੈ।੨।
ਅਰਥ: ਹੇ ਸੰਤ ਜਨੋ! (ਮੇਰੇ) ਪਉਣ (ਵਰਗੇ ਚੰਚਲ) ਮਨ ਨੂੰ (ਹੁਣ) ਸੁਖ ਮਿਲ ਗਿਆ ਹੈ, (ਹੁਣ ਇਹ ਮਨ ਪ੍ਰਭੂ ਦਾ ਮਿਲਾਪ) ਹਾਸਲ ਕਰਨ ਜੋਗਾ ਥੋੜਾ ਬਹੁਤ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ।ਰਹਾਉ।
(ਕਿਉਂਕਿ) ਸਤਿਗੁਰੂ ਨੇ (ਮੈਨੂੰ ਮੇਰੀ ਉਹ) ਕਮਜ਼ੋਰੀ ਵਿਖਾ ਦਿੱਤੀ ਹੈ ਜਿਸ ਕਰਕੇ (ਕਾਮਾਦਿਕ) ਪਸ਼ੂ ਅਡੋਲ ਹੀ (ਮੈਨੂੰ) ਆ ਦਬਾਉਂਦੇ ਸਨ; (ਸੋ, ਮੈਂ ਗੁਰੂ ਦੀ ਮਿਹਰ ਨਾਲ ਸਰੀਰ ਦੇ) ਦਰਵਾਜ਼ੇ (ਗਿਆਨ-ਇੰਦ੍ਰੇ: ਪਰ ਨਿੰਦਾ, ਪਰ ਤਨ, ਪਰ ਧਨ ਆਦਿਕ ਵਲੋਂ) ਬੰਦ ਕਰ ਲਏ ਹਨ ਤੇ (ਮੇਰੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ) ਵਾਜੇ ਇੱਕ-ਰਸ ਵੱਜਣ ਲੱਗ ਪਏ ਹਨ।੧।
(ਮੇਰਾ) ਹਿਰਦਾ-ਕਮਲ ਰੂਪ ਘੜਾ (ਪਹਿਲਾਂ ਵਿਕਾਰਾਂ ਦੇ) ਪਾਣੀ ਨਾਲ ਭਰਿਆ ਹੋਇਆ ਸੀ, (ਹੁਣ ਗੁਰੂ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮੈਂ ਉਹ) ਪਾਣੀ ਡੋਲ੍ਹ ਦਿੱਤਾ ਹੈ ਤੇ (ਹਿਰਦੇ ਨੂੰ) ਉੱਚਾ ਕਰ ਦਿੱਤਾ ਹੈ। ਹੇ ਦਾਸ ਕਬੀਰ! (ਹੁਣ) ਆਖ-ਮੈਂ (ਪ੍ਰਭੂ ਨਾਲ) ਜਾਣ-ਪਛਾਣ ਕਰ ਲਈ ਹੈ, ਤੇ ਜਦੋਂ ਤੋਂ ਇਹ ਸਾਂਝ ਪਾਈ ਹੈ, ਮੇਰਾ ਮਨ (ਉਸ ਪ੍ਰਭੂ ਵਿਚ ਹੀ) ਗਿੱਝ ਗਿਆ ਹੈ।੨।੧੦।
ਸ਼ਬਦ ਦਾ ਭਾਵ: ਜਦੋਂ ਗੁਰੂ ਮਨੁੱਖ ਨੂੰ ਸਮਝਾ ਦੇਂਦਾ ਹੈ ਕਿ ਵਿਕਾਰ ਕਿਵੇਂ ਹੱਲਾ ਆ ਕਰਦੇ ਹਨ, ਤੇ ਜਦੋਂ ਸਿਮਰਨ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਮਨੁੱਖ ਉਹਨਾਂ ਹੱਲਿਆਂ ਤੋਂ ਬਚਾਉ ਕਰ ਲੈਂਦਾ ਹੈ, ਤਾਂ ਮਨ ਚੰਚਲਤਾ ਵਲੋਂ ਹਟ ਕੇ ਆਤਮਕ ਸੁਖ ਵਿਚ ਟਿਕ ਜਾਂਦਾ ਹੈ।੧੦।
ਰਾਗੁ ਸੋਰਠਿ ॥ ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥ ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥ ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥ ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ ਅਧ ਸੇਰੁ ਮਾਂਗਉ ਦਾਲੇ ॥ ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥ ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ ਊਪਰ ਕਉ ਮਾਂਗਉ ਖੀਂਧਾ ॥ ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀਧਾ ॥੩॥ ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ ॥ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥ {ਪੰਨਾ 656}
ਪਦਅਰਥ: ਭੂਖ—ਰੋਜ਼ੀ ਮਾਇਆ ਆਦਿਕ ਦੀ ਤਾਂਘ। ਭੂਖਾ—ਰੋਜ਼ੀ ਮਾਇਆ ਆਦਿਕ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨ। ਭੂਖੇ—ਰੋਜ਼ੀ ਮਾਇਆ ਆਦਿਕ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਦੇ ਅਧੀਨ ਰਿਹਾਂ। ਨ ਕੀਜੈ—ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ। ਯਹ—ਇਹ। ਲੀਜੈ—ਕਿਰਪਾ ਕਰ ਕੇ ਲੈ ਲਉ। ਯਹ.........ਲੀਜੈ—ਹੇ ਪ੍ਰਭੂ! ਇਹ ਆਪਣੀ ਮਾਲਾ ਮੈਥੋਂ ਲੈ ਲਉ।
ਨੋਟ: ਕੀ ਭਗਤ ਕਬੀਰ ਜੀ ਮਾਲਾ ਨਾਲ ਭਗਤੀ ਕਰਿਆ ਕਰਦੇ ਸਨ? ਬਿਲਾਵਲ ਰਾਗ ਦੇ ਇਕ ਸ਼ਬਦ ਵਿਚ ਭੀ ਕਬੀਰ ਜੀ ਦੀ ਮਾਲਾ ਦਾ ਜ਼ਿਕਰ ਆਉਂਦਾ ਹੈ ਜਦੋਂ ਉਹਨਾਂ ਦੀ ਮਾਂ ਗਿਲਾ ਕਰਦੀ ਹੈ ਕਿ-
"ਹਮਾਰੈ ਕੁਲ ਕਉਨੈ ਰਾਮੁ ਕਹਿਓ ॥ ਜਬ ਕੀ ਮਾਲਾ ਲਈ ਨਿਪੂਤੇ ਤਬ ਤੇ ਸੁਖੁ ਨ ਭਇਓ ॥ਰਹਾਉ॥"
ਪਰ ਮਾਲਾ ਬਾਰੇ ਕਬੀਰ ਜੀ ਦੇ ਆਪਣੇ ਖ਼ਿਆਲ ਤਾਂ ਇਉਂ ਹਨ:
(੧) "ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮ ॥" {ਸਲੋਕ
(੨) "ਮਾਥੇ ਤਿਲਕੁ ਹਥ ਮਾਲਾ ਬਾਨਾ ॥ ਲੋਗਨ ਰਾਮ ਖਿਲਉਨਾ ਜਾਨਾ ॥" {ਭੈਰਉ
ਇਹਨਾਂ ਪ੍ਰਮਾਣਾਂ ਤੋਂ ਇਉਂ ਜ਼ਾਹਰ ਹੁੰਦਾ ਹੈ ਕਿ ਕਬੀਰ ਜੀ ਮਾਲਾ ਨੂੰ ਦਿਖਲਾਵਾ ਸਮਝਦੇ ਸਨ। ਜੀਭ ਉੱਤੇ ਹਰ ਵੇਲੇ ਰਾਮ ਦਾ ਨਾਮ ਟਿਕਿਆ ਰਹਿਣਾ-ਇਹ ਉਹਨਾਂ ਦੀ ਮਾਲਾ ਸੀ।
ਪਰ, ਉੱਪਰਲੇ ਸ਼ਬਦ ਵਿਚ ਉਹ ਆਪ ਪ੍ਰਭੂ ਨੂੰ ਆਖਦੇ ਹਨ ਕਿ ਆਪਣੀ ਮਾਲਾ ਲੈ ਲਉ, ਤੇ ਬਿਲਾਵਲ ਰਾਗ ਵਾਲੇ ਸ਼ਬਦ ਵਿਚ ਉਹਨਾਂ ਦੀ ਮਾਂ ਸ਼ਿਕਾਇਤ ਕਰਦੀ ਹੈ ਕਿ "ਜਬ ਕੀ ਮਾਲਾ ਲਈ ਨਿਪੂਤੇ"।
ਸੁਆਦਲੀ ਗੱਲ ਇਹ ਹੈ ਕਿ ਦੋਹੀਂ ਥਾਈਂ ਗਿਲਾ ਕਰਨ ਦੇ ਸੰਬੰਧ ਵਿਚ ਹੀ 'ਮਾਲਾ' ਦਾ ਜ਼ਿਕਰ ਆਇਆ ਹੈ। ਕਦੇ ਪ੍ਰਭੂ-ਪਿਆਰ ਵਿਚ ਆ ਕੇ ਭਗਤ ਜੀ ਨੇ ਕਿਤੇ 'ਮਾਲਾ' ਦੀ ਗੱਲ ਨਹੀਂ ਕੀਤੀ। ਇਉਂ ਜਾਪਦਾ ਹੈ ਕਿ ਇਹਨੀਂ ਦੋਹੀਂ ਥਾਈਂ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਦੀ ਰਾਹੀਂ ਕਿਸੇ ਐਸੇ ਕੰਮ ਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ, ਜੋ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਵਰਤਣ ਵਾਲੇ ਨੂੰ ਪਸੰਦ ਨਹੀਂ ਹੈ। ਜਗਤ ਵਿਚ ਕਈ ਲਫ਼ਜ਼ ਤਾਂ ਪਿਆਰ ਦਾ 'ਚਿਹਨ' ਬਣ ਜਾਂਦੇ ਹਨ ਤੇ ਕਈ ਲਫ਼ਜ਼ ਨਫ਼ਰਤ ਦਾ। ਕ੍ਰਿਸ਼ਨ ਜੀ ਦੇ ਉਪਾਸ਼ਕ ਵਾਸਤੇ ਲਫ਼ਜ਼ 'ਬਾਂਸਰੀ ਵਾਲਾ' ਤੇ 'ਕੰਬਲੀ ਵਾਲਾ' ਤਾਂ ਦਿਲ ਨੂੰ ਪਿਆਰ ਦੀ ਖਿੱਚ ਪਾਉਂਦੇ ਹਨ; ਪਰ, 'ਬ੍ਰਾਹਮਣ' ਸਭ ਤੋਂ ਉੱਚੀ ਜਾਤ ਦਾ ਹੁੰਦਿਆਂ ਭੀ, ਜੇ ਪਿੰਡਾਂ ਵਿਚ ਕਿਸੇ ਬੰਦੇ ਦੇ ਮੱਥੇ ਸਵੇਰੇ ਉਠਦਿਆਂ ਲੱਗ ਜਾਏ ਤਾਂ ਭਰਮੀ ਲੋਕਾਂ ਵਿਚ ਇਹ ਭੈੜਾ ਲੱਛਣ ਗਿਣਿਆ ਜਾਂਦਾ ਹੈ।
{ਮੇਰਾ ਇਕ ਗ਼ਰੀਬ-ਹਿੰਦੂ ਘਰ ਵਿਚ ਜਨਮ ਹੋਇਆ ਸੀ। ਨਾਵੀਂ ਜਮਾਤ ਵਿਚ ਅੱਪੜਨ ਤੋਂ ਚਾਰ-ਪੰਜ ਮਹੀਨੇ ਪਹਿਲਾਂ ਮੈਂ ਸਿੱਖ ਬਣਿਆ ਸਾਂ। ਸਾਡੇ ਸਕੂਲ ਦਾ ਹੈੱਡ ਮਾਸਟਰ ਇਕ ਵਹਿਮੀ ਜਿਹਾ ਸੱਜਣ ਸੀ; ਉਸ ਨੂੰ ਮੇਰੀ ਇਹ ਤਬਦੀਲੀ ਚੰਗੀ ਨਾਹ ਲੱਗੀ। ਪਰ, ਸਾਰੀ ਜਮਾਤ ਵਿਚ ਚੂੰਕਿ ਮੈਂ ਇਕੱਲਾ ਹੀ ਵਜ਼ਫ਼ਿਾ ਲੈਣ ਵਾਲਾ ਮੁੰਡਾ ਸਾਂ, ਇਸ ਗੱਲ ਦਾ ਉਹਨਾਂ ਨੂੰ ਲਿਹਾਜ਼ ਸੀ। ਅਸੀ ਸਿੱਖ ਮੁੰਡੇ ਰਲ ਕੇ ਹਫ਼ਤੇ ਵਿਚ ਇੱਕ ਵਾਰੀ ਸ਼ਹਿਰ ਦੇ ਗੁਰਦੁਆਰੇ ਵਿਚ ਜਾ ਕੇ ਸ਼ਬਦ ਪੜ੍ਹਿਆ ਕਰਦੇ ਸਾਂ, ਇਹ ਗੱਲ ਹੈੱਡਮਾਸਟਰ ਨੂੰ ਭਾਉਂਦੀ ਨਹੀਂ ਸੀ। ਇੱਕ ਵਾਰੀ ਰੋਕਿਓ ਨੇ, ਪਰ ਉਸ ਦਾ ਅਸਰ ਉਹਨਾਂ ਦੀ ਮਰਜ਼ੀ ਦੇ ਉਲਟ ਹੋਇਆ। ਸੋ, ਰੋਕਣੋਂ ਤਾਂ ਹਟ ਗਏ, ਪਰ ਜੇ ਕਿਸੇ ਦਿਨ ਮੈਂ ਜਮਾਤ ਵਿਚ ਬਾਕੀ ਮੁੰਡਿਆਂ ਤੋਂ ਪਿੱਛੇ ਜਾ ਬੈਠਾਂ ਤਾਂ ਉਹ ਝੱਟ ਮੈਨੂੰ ਅੱਗੇ ਸੱਦ ਕੇ ਬਿਠਾ ਦੇਂਦੇ ਤੇ ਕਹਿੰਦੇ-ਬੱਸ! ਤੈਨੂੰ ਹੋਰ ਕੀਹ ਕੰਮ ਹੈ? ਤੂੰ ਧਰਮਸਾਲੇ ਜਾ ਕੋ ਢੋਲਕੀ ਵਜਾ ਕੇ ਮਾਲਾ ਫੇਰ। ਮੈਨੂੰ ਢੋਲਕੀ ਵਜਾਉਣੀ ਨਹੀਂ ਸੀ ਆਉਂਦੀ, ਨਾਹ ਮੈਨੂੰ ਵਜਾਉਂਦਿਆਂ ਉਹਨਾਂ ਕਦੇ ਵੇਖਿਆ ਸੀ, ਨਾਹ ਹੀ ਮੇਰੇ ਪਾਸ ਕੋਈ ਮਾਲਾ ਸੀ। ਇਹ ਲਫ਼ਜ਼ ਮਾਲਾ ਤੇ ਢੋਲਕੀ ਉਹਨਾਂ ਦੇ ਦਿਲ ਦੀ ਨਫ਼ਰਤ ਦਾ ਬਾਹਰਲਾ ਵਿਕਾਸ ਸੀ।
ਇਹ ਹੱਡ-ਬੀਤੀ ਇੱਥੇ ਇਹ ਦੱਸਣ ਲਈ ਲਿਖੀ ਗਈ ਹੈ ਕਿ ਜਦੋਂ ਕਿਸੇ ਦਾ ਵੇਖਣ-ਨੂੰ-ਦਿੱਸਦਾ ਧਾਰਮਿਕ ਕੰਮ ਪਸੰਦ ਨਾਹ ਆਵੇ, ਤਾਂ ਮੁਹਾਵਰੇ ਦੇ ਤੌਰ ਤੇ ਲਫ਼ਜ਼ 'ਮਾਲਾ' ਆਦਿਕ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ}।
ਸੋ, "ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ" ਦਾ ਅਰਥ ਹੈ ਕਿ ਮੈਨੂੰ ਇਹ ਉਪਰੋਂ-ਦਿੱਸਦਾ ਧਾਰਮਿਕ ਕੰਮ ਪਸੰਦ ਨਹੀਂ ਹੈ। "ਭੂਖੇ.........ਲੀਜੈ"-ਜੇ ਮਨੁੱਖ ਦੀ ਰੋਟੀ ਵਲੋਂ ਹੀ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਮੁੱਕੀ ਤਾਂ ਉਹ ਪ੍ਰਭੂ ਦੀ ਭਗਤੀ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਇਹ ਭਗਤੀ ਵਿਖਾਵੇ ਦੀ ਹੀ ਰਹਿ ਜਾਂਦੀ ਹੈ, ਤੇ ਇਹ ਮੈਨੂੰ ਪਸੰਦ ਨਹੀਂ। ਹਉ-ਮੈਂ। ਰੇਨਾ-ਚਰਨ-ਧੂੜ। ਕਿਸੀ ਕਾ ਦੇਨਾ-ਕਿਸੇ ਦੀ ਮੁਥਾਜੀ, ਕਿਸੇ ਦੇ ਦਬਾਉ ਹੇਠ ਹੋਣਾ।੧।
ਕੈਸੀ ਬਨੈ-ਕਿਵੇਂ ਨਿਭ ਸਕਦੀ ਹੈ? ਤੁਮ ਸੰਗੇ-ਤੈਥੋਂ ਸੰਗਿਆਂ, ਤੈਥੋਂ ਸ਼ਰਮ ਕੀਤਿਆਂ। ਲੇਵਉ ਮੰਗੇ-ਮੈਂ ਮੰਗ ਕੇ ਲੈ ਲਵਾਂਗਾ।ਰਹਾਉ।
ਚੂਨਾ-ਆਟਾ। ਜਿਵਾਲੇ-ਜੀਊਂਦਿਆਂ ਰੱਖੇ।੨।
ਖਾਟ-ਮੰਜੀ। ਚਉਪਾਈ-ਚਾਰ ਪਾਵਿਆਂ ਵਾਲੀ, ਸਾਬਤ। ਖੀਂਧਾ-ਰਜ਼ਾਈ। ਥੀਧਾ-ਥਿੰਧਾ, ਪ੍ਰੇਮ ਵਿਚ ਰਸ ਕੇ।੩।
ਲਬੋ-ਲਾਲਚ। ਮੈ ਫਬੋ-ਮੈਨੂੰ ਪਸੰਦ ਹੈ। ਜਾਨਿਆ-ਸਾਂਝ ਪਾ ਲਈ ਹੈ।੪।
ਅਰਥ: ਹੇ ਪ੍ਰਭੂ! ਤੈਥੋਂ ਸ਼ਰਮ ਕੀਤਿਆਂ ਨਹੀਂ ਨਿਭ ਸਕਣੀ; ਸੋ, ਜੇ ਤੂੰ ਆਪ ਨਾਹ ਦੇਵੇਂਗਾ, ਤਾਂ ਮੈਂ ਹੀ ਮੰਗ ਕੇ ਲੈ ਲਵਾਂਗਾ।ਰਹਾਉ।
ਜੇ ਮਨੁੱਖ ਦੀ ਰੋਟੀ ਵਲੋਂ ਹੀ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਮੁੱਕੀ, ਤਾਂ ਉਹ ਪ੍ਰਭੂ ਦੀ ਭਗਤੀ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਫਿਰ ਉਹ ਭਗਤੀ ਵਿਖਾਵੇ ਦੀ ਹੀ ਰਹਿ ਜਾਂਦੀ ਹੈ। (ਪ੍ਰਭੂ! ਇੱਕ ਤਾਂ ਮੈਨੂੰ ਰੋਟੀ ਵਲੋਂ ਬੇ-ਫ਼ਿਕਰ ਕਰ, ਦੂਜੇ) ਮੈਂ ਸੰਤਾਂ ਦੀ ਚਰਨ-ਧੂੜ ਮੰਗਦਾ ਹਾਂ, ਤਾਕਿ ਮੈਂ ਕਿਸੇ ਦਾ ਮੁਥਾਜ ਨਾਹ ਹੋਵਾਂ।੧।
ਮੈਨੂੰ ਦੋ ਸੇਰ ਆਟੇ ਦੀ ਲੋੜ ਹੈ, ਇਕ ਪਾਉ ਘਿਉ ਤੇ ਕੁਝ ਲੂਣ ਚਾਹੀਦਾ ਹੈ, ਮੈਂ ਤੈਥੋਂ ਅੱਧ ਸੇਰ ਦਾਲ ਮੰਗਦਾ ਹਾਂ-ਇਹ ਚੀਜ਼ਾ ਮੇਰੇ ਦੋਹਾਂ ਵੇਲਿਆਂ ਦੀ ਗੁਜ਼ਰਾਨ ਲਈ ਕਾਫ਼ੀ ਹਨ।੨।
ਸਾਬਤ ਮੰਜੀ ਮੰਗਦਾ ਹਾਂ, ਸਿਰਾਣਾ ਤੇ ਤੁਲਾਈ ਭੀ। ਉਪਰ ਲੈਣ ਲਈ ਰਜ਼ਾਈ ਦੀ ਲੋੜ ਹੈ-ਬੱਸ! ਫਿਰ ਤੇਰਾ ਭਗਤ (ਸਰੀਰਕ ਲੋੜਾਂ ਵਲੋਂ ਬੇ-ਫ਼ਿਕਰ ਹੋ ਕੇ) ਤੇਰੇ ਪ੍ਰੇਮ ਵਿਚ ਭਿੱਜ ਕੇ ਤੇਰੀ ਭਗਤੀ ਕਰੇਗਾ।੩।
ਕਬੀਰ ਆਖਦਾ ਹੈ-ਹੇ ਪ੍ਰਭੂ! ਮੈਂ (ਮੰਗਣ ਵਿਚ) ਕੋਈ ਲਾਲਚ ਨਹੀਂ ਕੀਤਾ, ਕਿਉਂਕਿ (ਉਹ ਚੀਜ਼ਾਂ ਤਾਂ ਸਰੀਰਕ ਨਿਰਬਾਹ-ਮਾਤ੍ਰ ਹਨ) ਅਸਲ ਵਿਚ ਤਾਂ ਮੈਨੂੰ ਤੇਰਾ ਨਾਮ ਹੀ ਪਿਆਰਾ ਹੈ। ਮੇਰਾ ਮਨ (ਤੇਰੇ ਨਾਮ ਵਿਚ) ਪਰਚਿਆ ਹੋਇਆ ਹੈ, ਤੇ ਜਦੋਂ ਦਾ ਪਰਚਿਆ ਹੈ ਤਦੋਂ ਤੋਂ ਤੇਰੇ ਨਾਲ ਮੇਰੀ (ਡੂੰਘੀ) ਜਾਣ-ਪਛਾਣ ਹੋ ਗਈ ਹੈ।੪।੧੧।
 

Ambarsaria

ੴ / Ik▫oaʼnkār
Writer
SPNer
Dec 21, 2010
3,384
5,690
Tejwant Singh ji I am little confused on what to do regarding the following,

One more thing that has to be pointed out is that the literal translation by Sant Singh Khalsa is one of the worst if not the worst in my opinion. He has distorted the Gurbani in his literal translation for some reason. It is a shame that the honchos at Amritsar have recommended his translation as they had recommended many other things in the past which were anti Gurmat and some had introductions by the Jathedars. Many had to be taken back by them in their oops moments.
I agree with what you say, but spn wants us to quote shabads generally with srigranth.org.

So we have two choices.

1. Dr. Sant Singh Khalsa
2. Bhai Manmohan Singh

Which one is now recommended as previously I was advised to use Dr. Sant Singh Khalsa. Strictly for posting and I don't take anyone as gospel but at best an aid in studying and understanding with questioning approach.

Sat Sri Akal.
 

Tejwant Singh

Mentor
Writer
SPNer
Jun 30, 2004
5,024
7,183
Henderson, NV.
Tejwant Singh ji I am little confused on what to do regarding the following,


I agree with what you say, but spn wants us to quote shabads generally with srigranth.org.

So we have two choices.

1. Dr. Sant Singh Khalsa
2. Bhai Manmohan Singh

Which one is now recommended as previously I was advised to use Dr. Sant Singh Khalsa. Strictly for posting and I don't take anyone as gospel but at best an aid in studying and understanding with questioning approach.

Sat Sri Akal.

Ambarsaria ji,

Guru Fateh.

My personal approach has been at times to quote the literal translation from the above authors and then offer my understanding about it. Sometimes, I do not use the literal translation and mention that the interpretation is mine.

The basic problem is that many of the Sikh English translators have followed non-Sikh, Sikh Scholars like Macauliff and Mcleod who had a biblical slant to their translations of the SGGS because of their Christian upbringing, which has nothing to do with Sikhi.

In fact, I wrote a little piece here on SPN many years ago, in which I requested all not to use the word "Lord" for Ik Ong Kaar because the title can be bought in the UK for a few pounds.

What we need is a collective effort to bring forth the prose of this Gurbani which is easily understandable by all which has the true essence of our Gurus' message.

Regards

Tejwant Singh
 

Ambarsaria

ੴ / Ik▫oaʼnkār
Writer
SPNer
Dec 21, 2010
3,384
5,690
All it seems much has been covered before some of us joined spn. Great article and pretty concise,


http://www.sikhphilosophy.net/2329-post1.html

Excerpted from the above,

________________________________________________________________
1.14 The Use of Word ‘Rahao’ in Guru Granth Sahib
1. The word ‘Rahao’ is related to the Raag of the composition. The ‘Rahao’ refers to the ‘Sthaee’ in a Raag.
2. It also underlines the basic idea in a hymn.
3. Where there are two ‘Rahaos’ in a hymn, the first poses a question and the second gives an answer.
4. Where there are three ‘Rahaos’ in a hymn, the first would be an inspiration, the second would refer to constraints and the third would be an advice. (see pages 154-55).
5. Where there are six ‘Rahaos’ in a hymn, it refers to the individual ‘Sthaee’, in the Raag. (see pages 81-82).
6. In Ramkali Di Var Mehla 3 the word ‘Rahao’ has been used so that the line should be sung again and again.
7. The Bani which has not been written in Raags has no ‘Rahao’ in it.
___________________________________________________________________

Sat Sri Akal
 
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