ý òÅÇÔ×¹ðÈ ÜÆ ÕÆ ëåÇÔ¨
Publication No.
Elucidation of Selected Hymns (PART-6)
352
Elucidation of
Selected Hymns
Part-6
CONTENTS
1.
Binsai moh(u) merâ ar(u) terâ.
...3
2.
Soî chand(u) charheh se târey.
...12
3.
Beyd kî putrî simrit(i) bhâî.
...22
4.
Ânîley kâgad(u) katîley gûdî.
...29
.
.
Sâ(n)p(u) kunch chhodai bikh(u) nahî(n) chhâdai. ...38
.
Vadey vadey jo dîse(n)h log.
...42
5.
6.
Published by
: Sikh Missionary College (Regd.)
Typesetting by : Surjit Computers, Jalandhar. Ph. : 0181-2432046
Printed at
: Bright Printers, Jalandhar. Ph. : 0181-2292202
Available at :
SIKH MISSIONARY COLLEGE (REGD.)
1051/14, Field Ganj, Ludhiana - 141 008. Phone : 0161-5021815
Website : www.sikhmissionarycollege.net
E-mail : [email protected]
Published by
SIKH MISSIONARY COLLEGE (REGD.)
LUDHIANA - 141 008
Delhi Sub-Office : C-135, Mansarover Garden,
New Delhi-110015 Ph. : 011-25413986
and from all the Circles of Sikh Missionary College (Regd.)
4
Binsai Moh(u) Merâ Ar(u) Terâ.
Sorath(i) Mahalla 5, Panchpada.
Binsai moh(u) merâ ar(u) terâ,
binsai apnî dhârî.1.
Sarb bhût Pârbrahm(u) kar(i) mâniâ,
hovâ sagal renâry.2.
Pekhio Prabh jîo apuney sangey,
Chûkai bhît(i) bhramârî.3.
(Page 1263)
.
.
Hau(n) hau(n) bhît bhaio hai bîcho
sunat des(i) niktâio.
Bhambhirî ke pât pardo
bin(i) pekhai dûraio.
Aukadh(u) nâm(u) nirmal jal(u) amrit,
pâîai gurûduârî.4.
(Page 616-617)
This hymn is a composition of Guru Arjan Dev Ji in Raag
Sorath(i). Guru Sahib teaches us how to prevent the ailment
of ego befalling upon human beings beside giving us its
cure. Before we deliberate on the hymn, let us see for
ourselves what Haumai is? A human being is a miniscule
part of the Lord. As a drop of water of ocean is not different
from the complete water of ocean, similarly the origin of
man and God are the same. Then what is the reason that
a man thinks he is independent and different from the
Omnipresent Lord? His existence is independent. Sikhism
has answered this question that it is due to Haumai,
affection and attachment. It is because of this curtain of
Haumai that a human being has forgotten about its
complete supreme form. Guru Ram Das Ji says–
3
Dhan pir(i) kâ ik hî sang(i) vâsâ,
Vich(i) haumai bhît(i) karârî.
Gur(i) pûrai haumai bhît(i) torî
jan Nânak miley banwârî.
There is a wall of haumai between God Lord and human
like wife. When Guru becomes clement and breaks this
wall, then one realises the Lord from within. Lord’s abode
is near. He resides within us. But because there is a
gossamer thin curtain between us and Him; because of our
ignorance and in ability to see Him, He seems far. Guru
Arjan Dev Ji says–
Santauh ihâ batâvauh kârî.
Jit(u) haumai garb(u) nivârî. 1.Rahâo.
Kauh Nânak jis(u) mastak likhiâ,
tis(u) gur(i) mil(i) rog(u) bidârî.
Elucidation of Selected Hymns (Part-6)
(Page 624)
Antar(i) alakh nâ jâî lakhiâ
vich(i) parhdâ haumai pâ-ee.
(Page 205)
For a human to consider him/herself different from Lord
and accepting a chasm between them is ‘Haumai’.
When a child is born, he feels himself one with Lord.
As he becomes more conscious, distinctness and
separateness starts developing. He thinks he is something
different and He is something else. This is mine and this
is His. When this feeling of ‘mine’ and ‘His’ becomes evident
in a person, be assured that he is caught in the vice of
haumai. ‘Mine’ and ‘his’ generates a sentiment of strong
desires. Badly inspired by this sentiment, a human starts
working towards accumulation of wealth. He who was one
Elucidation of Selected Hymns (Part-6)
5
with Him sometimes back is in distress and suffers because
of haumai. Why is it so? Because such is the nature of
haumai. Guru Ram Das Ji teaches us–
Haumai andar(i) kharhak(u) hai
kharhakey kharhak vihâey.
Haumai vadâ rog(u) hai
mar(i) Jamai âvai jâey.
(Page 588)
Very often a man wears shoe of velvet to escape
pricking pain of a thorn. This is his fallacy. A velvet shoe
cannot prevent the hurt of a thorn. Similarly a person
pricked by a thorn of haumai, indulges into such rites and
rituals like fasting, remaining hungry, bathing at places of
pilgrimage, remain silent, hanging upside down, causing
sufferings to the body etc and hopes to escape the hurt
of haumai. Infact the reverse happens. The hurt increases
and does not decrease. Bathing at places of pilgrims does
not wash dross of the mind but may clean the external part
of his body. Infact it increases the dross of haumai. Guru
Ji tells us–
Jetey re tîrath nâey, aunh budh(i) mail(u) lâey,
ghar ko Thakur(u) ik(u) til(u) n mânai.
(Page 687)
One wastes away his life in this ‘Haun’. One never takes
up the real task for which one has come to the world. One
keeps chasing and labouring for son, youth, wife, form and
bearing, education and wealth. As a result, one’s mind is
always disturbed. And in the shackles of Haumai, one says
boastfully–
.
.
Hau(n) bandhao hau(n) sâdho bair(u).
Hamrî bhûm kaun ghâlai pair(u).
6
Elucidation of Selected Hymns (Part-6)
.
.
Hau(n) pandit hau(n) chatur siânâ.
Karnaihâr(u) nâ bujhai bigânâ.
.
.
Hau(n) sûrâ prdhân(u) hau(n)
ko nâhî mujheh samânî.2.
Jobanwant achâr kuleenâ,
man meh hoey gumânî.3.
(Page 178)
(Page 242)
Egoistic person is always contemplating that he is rich,
renowned in the society, owner of great wealth and asset
or a very knowledgeable, yet why had so and so not made
salutations to him, why had his utterances not been
honoured. Thus he who is always desiring to project himself
big and expect others to acknowledge it perishes in looking
for his own praises. Such praise on him stands no value
in the court of Almighty.
.
Jajâ jânai hau(n) kachh(u) hûâ.
.
Bâ(n)dhio jio nalinî bhram(i) sûâ.
.
Jao jânai hau(n) bhagat giânî.
Âgai Thâkur(i) til(u) nahî mânî.
.
Jao jânai mai(n) kathnî kartâ.
Biâpâri basudhâ jio phirtâ.
Sadh sang(i) jih haumai mârî.
Nânak tâkao milai Murarî.
(Page 255)
Guru Arjan Dev Ji had composed a hymn in Raag
Bhairo that gives detail of various living beings who are
caught in some malady or the other. The malady of
Haumain has fallen in the lot of a human being.
Haumain rog(u) mânukh kao dînâ.
(Page 1140)
Haumain has also been called a chronic or killer
ailment–
Elucidation of Selected Hymns (Part-6)
7
*
Haumain rog(u) vadâ sansâr(i).
(Page 1278)
*
Haumain rog(u) kathin tan(i) pîrâ
(Page 1172)
So long a living being is in the grip of Haumain, Lords
name cannot reside in his heart. Haumain and Naam
cannot reside at one place. No service can be rendered
in Haumain. This is the crux of Guru Ji’s views and
teachings.
Haumain nâvai nâl(i) virodh(u) hai,
duey n vaseh ik thâey.
Haumain vich(i) sevâ n hov-ee,
tâ man(u) birthâ jâey.
(Page 560)
(Page 1347)
We can realise God only when the wall of falsehood of
Haumain that separates humans from the Lord falls. Guru
Nanak Sahib says–
.
Haumai(n) jâ-ee ta kant smâ-ee.
Elucidation of Selected Hymns (Part-6)
As the formation of the universe and Mâyâ has resulted
from the divine order; the development of Haumain too has
resulted by His order. Our body is a mainnequin of mâyâ
and God the creator Himself has placed the shortcoming
of Haumain in it. Why has He done so? Well! This is His
game–
Ih(u) sarîr(u) mâyâ kâ putlâ
vich(i) haumai dustî pâ-ee.
Haumai(n) is a deep slumber. There is not an iota of
awakened state.
Haumai(n) vich(i) jâgran n hov-ee,
Her(i) bhagt(i) n pav-ee thâey.
8
(Page 750)
How is this Haumain born? Guru Nanak Dev Ji gives
us a reply to this question. Whatever a man does, he also
develops sacraments according to it. These then mould his
.
nature according
by and thus by the divine dispensation,
.
it results into Haumain in his life. Guru Angad Dev Ji says–
Haumai(n) kithauh upjai kit(u) sanjam(i) ih jâey.
Haumai(n) eho hukam(u) hai, paiai kirt(i) phirâhey.
(Page 466)
(Page 31)
There is no doubt that the development of Haumain has
resulted by the divine order. It is true that Haumain is a
chronic ailment. But it is not incurable. There is a method
.
of overcoming it, and that is to work hard on earning the
benefits of Shabad. Guru Angad Dev Ji tell us–
Haumain deeragh rog(u) hai darû bhi is mâhey.
Kirpa karey je âpni tâ gur kâ sabad(u) kamâhey.
Nanak kahai sunauh janauh,
it(u) sanjam(i) dukh jâhey.
(Page 466)
When Lords kindness befalls on the human being, then
he goes into the refuge of Guru, enjoys the company of
holy congregation and earns the benefits of Shabad by
focusing on it, doing deeds according to the teachings of
the Guru; he shall rid himself of Haumain. When the human
absorbs himself in Shabad, obeys Gurus commands, apply
them in life practically; Guru becomes clement and places
his hand of mercy upon the human. All his faculties then
turn inward. His thought process changes. The mind
bloated with Haumain deflates now and becomes the dust
of everyone’s feet. Bhagat Kabir Ji says–
Elucidation of Selected Hymns (Part-6)
9
(Binsai–perishes; Merâ ar(u) terâ–‘mine’ and ‘yours’ difference; Apnî dhârî–possessiveness).
In this struggle of life, Guru Sahib has called such a
person a ‘Soorma’ (warrior) who fights haumain and
surmounts it.
(Page 86)
But it is not an easy task. It is like eating steel grams
with wax teeth. Such a person is rare who can over-power
the five great warriors (kâm, krodh, lob, moh and hankar).
Such a warrior not only himself sails across the worldly
ocean but also takes his families across by putting them
through the right way of life.
So jan(u) sâchâ je haumain mârai.
Gur kai sabad(i) panch sanghârai.
Ap(i) tarai, sagaley kul târai.
Elucidation of Selected Hymns (Part-6)
Binsai moh(u) merâ ar(u) terâ,
binsai apnî dhârî.1.
Jab(u) budh hotî tab bal(u) kaisâ
ab budh(i) bal(u) n khataee.
Keh Kabîr budh(i) her(i) la-ee merî
budh(i) badli sidh(i) pâ-ee.
Nânak so sûrâ waryâm(u),
Jin(i) vichauh dust(u) ahankaran mâriâ.
10
The treatment that would end attachment from my mind.
It should end ‘mine’ and ‘yours’ feelings. My attitude of
possessiveness should also perish.
Sarb bhût Pârbrahm kar(i) mâniâ,
.
hovâ(n) sagal reynârî.
(Bhût–living beings; Mâniâ–I may believe; Reynârî–dust of
the feet.)
The treatment by which I accept that God resides in
every one and I may remain humble to them like the dust
of their feet.
Pekhio Prabh Jîo apuney sangey,
Chûkai bhît(i) bhramârî.
(Page 230)
MEANING OF THE HYMN
Santauh ihâ batâvauh kârî.
.
Jit(u) haumain garb(u) nivârî.1. Rahâo.
Ihâ–such like, kârî–treatment, Garb(u)–pride; arrogance;
Nivârî–I can remove.
O saintly persons! please advise me such a treatment
by which I can remove the arrogance of haumain from my
mind.
(Pekhio–I may see; Chûkai–may end; Bhramârî–wanderings.)
The treatment by which I can see and feel the presence
of Lord with me. The wall between me and God that has
resulted because of my attachment with mâyâ and is cause
of my wanderings may fall and the chasm between Lord
and me is removed.
Aukhadh(u) nâm(u) nirmal jal(u) amrit,
pâîai guru duârî.
(Aukhadh(u)–medicine; Amrit–life giving elixir; Duârî–at the
Elucidation of Selected Hymns (Part-6)
11
door of).
Soî Chand(u) Charheh Se Târey
O brother! That medicine is Lord’s name. That elixir is
nothing else but Lord’s name. This Naam is obtained only
at the door of the Guru.
Kauh Nânak jis(u) mastak likhiâ,
tis(u) gur mil(i) rog bidârî.
(Tis(u) rog–his ailment; Gur mil(i)–meeting with Guru;
Bidârî–removed.)
Hey Nanak! say–the person who has the divine order
of obtaining Naam written on his forehead, he begets it from
Guru. Meeting Guru destroys all his distresses.
*****
Ek Onkâr Sat(i)gur Prasâd(i)
.
Râmkalî Mahallâ 1. Ashtpadian.
Soî Chand(u) charheh se târey,
soî dinîar(u) tapt rahai.
Sâ dhartî so paon(u) jhulârey,
jug jî kheley thâv kaisey.1.
Jîwan talab nivar(i).
Hovai parvânâ kareh dhinghânâ
kal(i) lakhan vîchâr(i)1. Rahâo.
Kitai des(i) nâ âiâ sunîai,
tîrath pâss n baithâ.
Dâtâ dân(u) karey tah nâhî,
mahal usâr(i) nâ baithâ.2.
Je ko sat(u) karey so chhîjai,
tab ghar(i) tap(u) n ho-ee.
.
Je ko nâon laey badnâvi,
kal(i) ke lakhan ey-ee.3.
Jis(u) sikdârî tiseh khuârî
châkar kehey darnâ.
Jâ sikdârai pavai janjeerî
.
tâ châkar hathaunh marnâ.4.
Âkh(u) gunâ kal(i) âîai.
Tih(u) jug kerâ rahiâ tapâvas(u)
je gun deh(i) tâ pâîai.1. Rahao.
Kal(i) kalvâlî sarâ niberhî kâjî krishnâ hoâ.
Bânî Brahmân beyd(u) Atharban(u),
karnî kîrat(i) lahiâ.5.
Pat(i) vin(u) pûjâ sat vin(u) sanjam,
Jat vin(u) kâhey janeû.
12
Elucidation of Selected Hymns (Part-6)
13
Nâvauh dhovauh tilak(u) charhavauh
such vin(u) soch n hoî.6.
Kal(i) parvân(u) kateb Qurân(u).
Pothî pandit rahey Purân.
Nânak nâon bhaiâ Rehmân(u).
Kar(i) kartâ tû eko jân(u).7.
Nânak nâm(u) milai vadîaî
.
edû(n) upar(i) karm(u) nahî.
Je ghar(i) hondai mangan(i) jâîai
phir(i) olâmâ milai tahî.8.
(Page 902)
Background. From Pushkar, Guru Nanak Dev Ji
reached Mathura-Brindaban via Agra. This whole distance
is about 235 miles. On Bhadra vadî 8 (Ashtami of Bhadra
month. It falls sometimes in August every year), Krishan Ji’s
birthday is celebrated. When Guru Ji reached GokulMathura, the city was preparing itself to celebrate the
birthday.
Krishan Ji was born in this city. There was a very famous
temple of Krishan Ji at Mathura by the name of Keshav
Dev. In 1669, Aurangzeb raised it to the ground and had
a mosque built there.
The Brahmins of Mathura belong to Chaubey caste.
The word Chaubey means who is scholar of the four
Vedas.
The ‘Holi’ festival of Mathura–Brindaban is very famous.
‘Holi’ comes on the day following the full moon night in the
Indian month of Phalgun (End February-beginning March).
According to a Puranic tale, Holi or Holikâ was the name
14
Elucidation of Selected Hymns (Part-6)
of Harnakash’s sister. Holika had received a boon from
Shivji that she will never burn in fire. When Harnakash took
over the reigns of heaven from the gods by force, he made
every one meditate on his name. His child son Prahlad did
not obey his father’s command. He was put through many
scares but he never felt frightened. At last it was planned
to burn him in fire. His aunt Holika took him in her lap and
sat down in the burning pyre. But by the grace of God,
Prahlad remained unharmed where as Holika was burnt
to ashes. Therefore, Holi is a memory of that event, when
in the confrontation of good and evil, good prevailed in
the form of Prahlad. It is believed that this event took place
in the city of ‘Multan’. During this festival Hindus kick up
the ashes from the mock pyre of Holika burnt on full moon
night. Of all the places in India Mathura observes Holi with
utmost enthusiasm. Events from the life of Krishan Ji are
enacted for many days. The devotees of Krishan Ji believe
that a female milk vendor named Radhika was his beloved.
In these episodes, Krishan Ji and Radhika are made to
dance, making passionate gestures before the spectators.
As a result, the temples which were primarily constructed
for spread of religion and morality were now propagating
teachings on sexual urges. Under such inspirations, lustful
people do not hesitate making love to other women and
yet not be branded irreligious. It is so because they see
their deity Krishan doing the same through the enactment
of these episodes. (Radhika was daughter of Brish Bhan
and was married to Aghanghos.) The greatness and
fearlessness of Bhagat Prahlad changes into hooliganism
Elucidation of Selected Hymns (Part-6)
15
of throwing dust on each other, throwing colours and
drinking wine.
Having stayed with Guru Nanak Dev Ji for eight long
years of Udasis, Bhai Mardana had seen many places of
Hindu pilgrimage. But he considered the morality of Mathura
people much below the desired standard. Surprised, he
asked Guru Ji, “What is the reason that this place has many
lecherous, immoral and bad people? No place of pilgrimage
should have such a stock of people.”
Hearing this statement of Bhai Mardana, some Chaubey
Brahmins standing nearby said that kaljug has come. He
has vitiated the minds of the people by residing at holy
places, temples of gods and other puris.
This was a clever statement to enjoy lustful and
passionate time in the cover of religion. If some wise and
conscientious person expresses his displeasure at this
immoral behaviour, he is snubbed down by the statement
that the kaljug is reigning. Thus absolving themselves of all
the sins or wrong doings.
Satguru Ji sang this hymn to the accompaniment of
Rebeck of Bhai Mardana that shook the sleeping minds of
the listeners. “You say that kaljug is reigning supreme
and he is sitting here at this holy place, tell me where
is he? The Sun, Moon, Stars and Earth are the same
even today since the Satyug era. Water and air are also
the same. Kaljug does not come from outside. The mind
of a licentious person is kaljug itself.’’
16
Elucidation of Selected Hymns (Part-6)
MEANING OF THE HYMN
Jîwan talab nivâr(i).
Hovai parvânâ kareh dhinghânâ
kal(i) lakhan vîchâr(i).1. Rahâo.
Meaning of Difficult-words : Jîwan talab–Selfishness;
Talab–desires; Nivar(i)–give up, keep away; Hovai parvânâ–
Justice is accepted; Dhingânâ–by force; oppression; Lakhan–
characteristic; Vîchar(i)–understand.
Meaning : Hey Pandit! dispel selfishness from your
mind. This selfishness is kaljug. Under this selfishness,
tyrants exercise oppression on the weak and they consider
it quiet just. Selfishness and oppression–O Pandit, are the
characteristics of Kaljug.
Soî chand(u) charheh se târey
soî dinîar(u) tapt rahai.
Sâ dhartî so paon(u) jhulârey
jug jee kheley thâv kaisey.
(Dinîar(u)–Sun; Jhulârey–blows; Jug jee kheley–The effect
of eras is playing in the minds of the people; Thâv kaisey–how
can it play at other places.)
Meanings : The real kaljug that we have mentioned; its
effect is playing in the minds of the people. It cannot play
itself at any other place. The same Sun, Moon and Stars
had prevailed during Satjug, Treta and Duapar. In all these
years it is the same Earth that has been experiencing the
blowing of the same breeze since ages.
Kitai des(i) n âiâ sunîai tîrath pâss(i) n baithâ.
Dâtâ dân karey tah nâhî mahal usâr(i) n baithâ.2.
Elucidation of Selected Hymns (Part-6)
17
(Kitai des(i)–in any country; Tah–there, Usâr(i)–having
constructed)
Nobody has ever heard that kaljug has come to some
particular country or it is staying at a particular place of
pilgrimage. Or it is sitting where some donor is giving away
donations. No one confirms that he has constructed a
palace at such and such a place and he is residing there.
Je ko sat(u) karey so chhîjai tap ghar(i) tap n ho-ee.
.
Je ko nâo(n) laey badnâvî kal(i) ke lakhan eyee.3.
(Sat(u)–noble character; Chhîjai–falls in the eyes of the
people; Tap ghar(i)–where penance is being performed; Badnâvî–
ill fame; Ey-ee–these.
Meaning : If someone tries to raise the level of his
character, he falls in the eyes of the people. If someone
claims being tapasvî, it is said that his senses are not in
his control. If someone meditates on Lord’s name, he is
put to ill repute. Hey Pandit! Immorality, lack of control over
the senses and hating Lord’s name are the characteristics
of kaljug.
Jis(u) sikdârî tiseh khuârî
châkar kehey darnâ.
Jâ sikdârai pavai janjîrî
.
tâ châkar hathauh(n) marnâ.4.
(Sikdârî–authority, holding high post; Khuârî–
degradation; Kehey–what for; Sikdârai–to the master, to
the one in authority).
Meaning : But this selfishness and oppression of the
weak is not the path to happy life. He who sits on the chair
18
Elucidation of Selected Hymns (Part-6)
of authority often does oppression and injustice on weak.
Because of this high handedness, he faces degradation
ultimately. The servants and slaves have no fear of this
degradation. When the noose of death falls into his neck,
he dies at the hands of these servants.
Âkh(u) gunâ kal(i) âîai.
Tih(u) jug kerâ rahiâ tapâvas(u)
.
je gun deh(n) tâ pâîai.1. Rahâo.
Meaning of Difficult Words : Âkh(u) gunâ–Say the
praises of the Lord; Kal(i) âîai–If it is accepted that kaljug
has arrived; Kera–of; Tih(u) jug kerâ–of all the three eras;
Rahia–has ended; Tapâvas(u)–Justice, effect; Deh(n)–O
Lord! When you give; Ta pâîai–These traits can only be
obtained then.
Meanings : Hey Pandit! As you say, if we accept that
the time of kaljug is here, even then leave aside the
indulgence in futile rites and rituals and sing the glory and
praises of the Lord. According to your sacred books, the
teachings are to sing the praises of the Lord in this era.
The effect of earlier three eras have faded away. So pray
to God that O God grant me the boon of singing Your
praises. This is the only boon worth asking for.
Kal(i) kalvâlî sarâ niberhî kâjî krishnâ hoâ.
Bânî Brahmâ beyd(u) Atharban(u),
karnî kîrat(i) lahiâ.5.
Meaning of Difficult Words : Kal(i)–this is kaljug;
Kalvâlî–that increases sufferings, tribulations; Sarâ–
covenant, religious code; Niberhî–one who dispenses
justice; Kâjî–official who makes decisions on various
Elucidation of Selected Hymns (Part-6)
19
issues; Krishnâ–impure or of evil intentions, corrupt;
Karnî–noble character; Kîrat(i)–praises of the Lord; Lahiâ–
dropped from the minds of the people.
Meaning : Hey Pandit! In the Islamic regime, the law
that increases
discords itself is functioning as the
dispenser of justice. The one who makes the final
judgement has become very corrupt. Atharban Veda that
leads in teaching witchcraft and exorcism, the sayings
of Brahma are supreme. Noble character and Lord’s
praises have dropped from the minds of the people. This
is kaljug.
Pat(i) vin(u) pûjâ sat vin(u) sanjam,
jat vin(u) kâhey janeû.
Nâvauh dhovauh tilak(u) charhâvauh
such vin(u) soch n hoee.6.
20
Elucidation of Selected Hymns (Part-6)
Kal(i) parvân(u) Kateb Qurân(u).
Pothî pandit rahey Purân.
Nânak nâon bhaiâ Rehmân(u).
Kar(i) kartâ tû eko jân(u).7.
(Kal(i)–this is kaljug; Parvân(u)–accepted; Rahey–left
out).
Meaning : Under the oppressive rule of Islamic regime,
the religious scriptures of Semitic religions are being given
preference and acceptance. Purâns of Hindu religion have
been cast aside. Hey Nânak! the pressure under which God
is being called ‘Rehmân’, is also the characteristic of kaljug.
To oppress and tyrannise others and suppress their
religious believe is also a trait of the kaljug. Hey Pandit!
consider that one Lord is behind all these deeds.
Nânak nâm(u) milai vadîaî
edû upar(i) karm(u) nahî.
Je ghar(i) hondai mangan(i) jâîai
phir(i) olâmâ milai tahî.8.
Meaning of Difficult Words : Pûjâ–worship of the
gods; Pat(i) –Lord husband; Sat–noble character; Sanjam–
disciplining the senses; Jat–controlling the lust and desire;
Kâhey–for what gain; Such–pious and noble character;
Soch–piety.
(Edû(n) Uper(i)–higher than this; Olâmâ–complaint;
Tahî–there).
Meaning : Hey
. Pandit! What good is this god worship
when the Lord husband has been forgotten? What gain
would result from this disciplining of senses if the character
is not noble? What good can a janaeû do if the vice and
evil temperaments are not shed? You scrub your body and
bathe at the places of pilgrims, apply consecration mark
on your forehead and consider it to be a pious deed. But
without pious character, this external piety carries no value.
Infact this misconception is also kaljug.
Meaning : Hey Nanak! he who meditates on Lord’s
name receives respect in this world and the world hereafter.
No deed is higher than Nâm Simran. Pandits keep
appreciating such actions as fasting or visiting places of
pilgrimage. God resides in everyone’s heart. Forgetting
Him, one loses perception or understanding and he starts
looking for support elsewhere. When the magnificent God
resides in the mind and the forgetful living being keeps
demanding from gods and goddesses, it is that human to
Elucidation of Selected Hymns (Part-6)
21
blame for his ignorance.
Note : Publicising others Holi festival and concept of kaljug,
Sikhs are themselves in the grip of no better kaljug them this.
The kaljug of Mathura that Guru Nanak Dev Ji has correctly
exposed, we ourselves have accepted the existence of it. Satguru
Ji had explained to the Pandits that the distorted mind of human
beings is kaljug, but we rigged up a fable that Guru Nanak Dev
Ji met kaljug who had taken permission from him that he be
permitted to enter Gurudawara when Karhâh Parshâd is distributed.
Whatever peace and tranquility of the mind is achieved after
listening to Lord’s praises sung melodiously, all that ecstasy
disappears, when we see them so impatient at the time of
distribution of karhâh Parshâd. It seems the concept of culture
has evaporated. The helplessness of wise among them also
surfaces when they also remark that kaljug has now entered.
Infact those leading men cannot pick up courage to quell the ill
practice with firm hands. They fear lest they lose their popularity.
Those who accept the gross violation of patience and contentment
inside Gurudawara with open hearts; what value would they be
attaching to honesty during their conduct of business outside in
the world?
*****
Beyd Kî Putrî Simrit(i) Bhâî.
Gaurhî Kabîr Ji
Beyd kî putrî simrit(i) bhâî.
Sânkal jevarî lai hai âî.1.
Âpan nagar(u) âp te bâ(n)dhiâ.
.
Moh kai phadh(i) kâl(i) sar(u) sâ(n)dhiâ.1.Rahâo.
Katî n katai tût(i) nah jâî.
Sâ sâpan(i) hoey, jag kao khâî.2.
Hum dekhat jin(i) sabh(u) jag(u) lûtiâ.
Kauh Kabîr main Râm keh chhûtiâ.3.30.
(Page 329)
Background : During the times of Bhagat Kabir Ji, idol
worship, Hath yog and such other rites and rituals were the
orders of the day. Caste-divide and caste arrogance was
at its zenith. Bhagat ji had vehementally condemned all this
social and religious maladies in his bânî. He has always
promoted a simple, straight forward life of love of the Lord
in his worship. Many anti Bhagat scholars have tried to put
gullible followers in doubts about the ideology of Bhagat Ji.
It has been established beyond doubt that his religious and
spiritual views were in total consonance with the ideology
of Sikhism. That is why it had earned a place of honour
in the most sacred book of Sikhs–Sri Guru Granth Sahib
Ji. Sri Guru Granth Sahib contains 224 hymns of Bhagat
Kabir Ji in 17 modes of singing (Râgs). Besides these, the
following compositions are also recorded there.
(a) Bâvan Akhrî
(b) Thitî
(c) Vâr Kabir Jio kî
22
Elucidation of Selected Hymns (Part-6)
23
In this hymn, Kabir Ji is making a mention of Simriti
Shastara which are the product of Vedas. These books
teach many religious and social rites and contain expositions
on these subjects. The caste arrogant Pandits were using
these books extensively to exert their influence on the
hapless people. He had put the entire Hindu society into
shackles. The mankind was burried under the load of
rituals, miraculous powers, bathing at places of pilgrimage,
Yag-havan, piety, hath yog etc that are meaningless in their
spiritual pursuit. The shephard like Brahmins were killing
their cow like followers with the burden of meaningless
religio-social customs. They were usurping the world like
a female snake that eats its own off spring. Humans had
been broken away from their pivot—the Lord Almighty by
them. In this hymn Bhagat Kabir Ji is inspiring a seeker
to re-unite with God. That is the only way one can remain
free from the materialistic and worldly influences in this life.
These books do not reckon the truth or reality. Sri Guru
Granth Sahib Ji also state the same view–
Simrit(i) sâstar pun pâp bîchârdey,
tatai sâr na jânî
(Page 920)
(Those who read Vedas, Puranas and Simritis propagate and
preach rites and rituals leaving aside the Nâm of the Lord, they
indulge in empty talks. Without the name of the Lord, all
preaching is false.)
MEANING OF THE HYMN
.
Âpan(u) nagar(u) âp te ba(n)dhiâ.
.
Moh ke phâdh(i) kâl sar(u) sâ(n)dhiâ.1.Rahâo.
Meaning of Difficult Words : Âpan(u) nagar(u)–own
24
Elucidation of Selected Hymns (Part-6)
followers; Âp te–themselves; Moh ke–in the shackle of a
attachment; Phâdh(i)–caught; Kâl sar(u)–fear of death;
sâ(n)dhiâ–pulled.
Meaning : This Simriti has caught its followers in
shackles. It has come with the chain of caste divide and
rites and rituals. It has put the living beings in the noose
of attachment and has kept the arrow of death pulled at
them all the time.
Explaination : Kabir Sahib explains us that the Simritis
those have been produced out of Vedas give away the
ideology of rites and rituals. When the followers of these
Simrities abide by the teachings, they themselves get
trapped in the iron network of attachment with mâyâ. The
fear of death always looms large on their head, whether
they will reach heaven or hell. Thus these devotees spend
their life in performing meaningless rites and rituals.
Guru Arjan Dev Ji also gives out his judgement of rites
and rituals in the following lines–
Karm dharm pâkhand jo dîseh
tin jam(u) jâgâtî lootaî.
Nirbân kîrtan(u) gâvauh kartey kâ,
nimakh simrat jit(u) chhootai.
(Page 747)
It means all these fake deeds which are performed under the
cover of religion are worthless. These will be taken away as tax
by the angels of death. So don’t expect salvation on the basis
of these rites and rituals. Be desireless and sing the praises of
the Lord. Engrossing oneself in Lords meditation for a second
will liberate you from the cycle of birth and death.
Elucidation of Selected Hymns (Part-6)
25
Beyd kî putrî simrit(i) bhâî.
Sânkal jevarî lai hai âî.
Meaning of Difficult Words : Simritî–religious volumes
written by sages that they wrote recollecting the sayings of Vedas.
These are 31 in number. These volumes explain us various
subjects and is full of social and religious laws. Mannu Simritî
is one such volume; Beyd kî putrî–daughter of Vedas, created
on the basis of Vedas. Sânkal–chains of caste base/class;
Jevarî–ropes of rites and rituals; Lai hai âî–has brought.
Meanings : O brother! the Simritis based on the Vedas
have brought chains of caste divide and ropes of rites and
rituals for their followers.
Elucidation : In relation to the views expressed in
Rahâo lines above, Kabir Sahib states that all rites and
rituals are worthless. These rites and rituals have emerged
from Simritis which in turn are the product of Vedas since
these have been created on the basis of statements and
incantations of the Vedas. Thus Kabir Ji calls Simritis as
daughters of Vedas. These Simritis make their followers
abide by many socio-religious laws firmly. As a result all
these, devotees caught in the shackles of attachment of
mâyâ waste away their life. Manu Simriti is the leading
Simriti out of the 31. Who is not aware of the caste divide
teaching of it and also of other Simritis that breed a feeling
of hate amongst men? Those who follow this Simriti have
not only treated the lower debilited and weaker section of
society worst than animals but have insulted them and
perpetrated atrocities on them. These so called religious
deeds are taught to them by these Simritis. Do not kill
animal, do not hale them, do not worship them but
26
Elucidation of Selected Hymns (Part-6)
perpetrate atrocities upon men due to the arrogance of your
high caste.
It was for this reason that the fifth master disuaded and
prohibited Sikhs to follow these rituals, Vedas, Simritis and
such like religious literature of other religions. He clearly
said that
Beyd kateb simrit(i) sabh(i) sâsat,
in parhiân mukat(i) n ho-ee.
(Page 747)
None can achieve liberation by reading Vedas, Katebas and
other Shastras. O brother! do not be in any doubt.
Parhey re sagal beyd nah chûkai man bheyd,
ik khin(u) n dhîreh merey ghar ke panchâ.
(Page 687)
O brother! how can these religious books of other religions
liberate you from the cycle of birth and death? Guru Gobind Singh
Ji instructed his Sikhs not to fall in the doubts and suspicions
of these Vedas, Simritis, Shâstaras and Katebâs. Trust in one Lord
who is the treasure house of kindness and sing his paeans of
glory. He said–
Beyd kateb ke bheyd sabhai taj,
kewal kâl kripânidh mânîai.
Katî n katai tût(i) n jâ-ee.
Sâ sâpan(i) hoey jag ko khâ-ee.2.
This noose of rites and rituals and caste divide created by
Vedas, Shastras and Simritis cannot be cut nor does it break
itself. It is eating away the whole world like a female snake.
The ropes and chains of attachment with mâyâ, Caste
divide and rituals that these Simritis have put around the
neck of the devotees are for ever. They cannot liberate
Elucidation of Selected Hymns (Part-6)
27
themselves from these. The Brahmins have put fear of
sufferings in hell and greed of comforts of heaven in their
minds. These so called sacred books have destroyed the
life of their devotees and have put them into the hands of
angels of death. As a female snake bears its offspring and
eat them up, similarly these Simritis are putting people into
rituals and killing them spiritually.
Hum dekhat jin(i) sabh(u) jag(u) lootiâ.
Kauh kabîr main Râm keh chhûtiâ.3.
Meanings : What ever subject had been started by
Bhagat Kabir Ji in the Rahao lines, he now gives his opinion
and decision. He says that these Simritis have looted and
pillaged the world as we have been seeing. But by the
worship of Lord and meditating on His name, I have been
saved from these entanglement. In other words, Bhagat Ji
says that I am sans burden of caste-divide, rites and rituals
and I have made a success of my birth.
Explanation : What ever Kabir Ji has said in Rahâo
lines and the last couplet, it means there is only one means
of freeing oneself from these rituals–and that is meditating
on the name of the Lord. Kabir Ji has said that those rituals
that had ruined the life of people right before his eyes, that
had put them into the cycle of birth and death, he had
escaped their noose by meditating on the Lord’s name. He
said that he had achieved salvation while still living his life.
His birth and death cycle had ended. Guru Arjan Dev Ji
has also given the only way of escaping the ties of these
rituals; that is if a person comes to the refuge of the Guru
with truthful heart, then Guru saves him from the extra
28
Elucidation of Selected Hymns (Part-6)
burden of rituals. That man then sails across the worldly
ocean. His words are–
Phûto ândâ bharam kâ maneh bhaio pargâs(u).
Kâtî berî pagah te gur(i) kînî band(i) khalâs(u).
…
…
…
…
…
Chukâ bhârâ karm kâ hoey nihkarmâ.
Sâgar te kandey charhai, gur(i) kînai dharmâ.
(Page 1002)
It is clear that only Lords name can save a person from
the cycle of birth and death and worldly attachment. No
one can be emancipated following the teachings of Vedas
and Shâstarâ and abidling by the rites and rituals expressed
there in. Thus one wastes away diamond like birth
ceaselessly.
*****
Elucidation of Selected Hymns (Part-6)
30
Âniley Kâgad(u) Katîley Gûdî
through many species. Many gods and goddesses crave
to acquire this human body.
Bânî Namdeo Jio kî, Ramkalî, Ghar(u) 1.
*
Âniley kâgad(u) katîley gûdî
âkâs madhey bharmîaley.
.
Panch janâ sio(n) bât bataûâ
chit(u) su dorî râkhîaley. 1.
Man(u) Râm nâmâ bedhîaley.
Jaisey kanik kalâ chît mândîaley.1.Rahâo.
*
Âniley kumbh bharâîley ûdak
râj kuâr(i) puran darîey.
Hast binod bîchâr kartî hai
chît(u) su gâgar(i) rakhîaley.2.
*
(Page 1159)
Bha-ee prâpat(i) mânukh dehurîâ.
Gobind milan kî eh terî barîâ.
.
(Page 12)
If we still fail to take care of it, we shall once again fall
into the web of birth and death.
Gun te prît(i) badhî an bhântî,
janam maran phir(i) tâniâ.
(Page 972)
Background : In this hymn, Bhagat Namdev Ji is
explaining the method of Nâm Simran to Bhagat Tilochan
Ji through very simple and easy to grasp examples. Before
we dwell on the meanings of the hymn, it is necessary to
know what Simran is? What is its necessity? and how
should it be done?
Gurbânî tells us time and again that the human form
that we have acquired now has come to us after passing
29
(Page 176)
This is the opportunity to become one with Lord–
Mandar(u) ek(u) duâr dus jâ ke
gaû charâvan chhâdîaley.
Pânch kos per gaû charâvat
chît(u) su bachhrâ rakhîaley.3.
Kahat Nâmdeo sunauh Tilochan
bâlak(u) pâlan paodîaley.
Antar(i) bâhar(i) kâj birûdhî
chît(u) su barik rakhîaley.4.
Kaî janam bhaey kît patangâ.
kaî janam gaj mîn kurangâ.
Kaî janam pankhî sarp hoio.
Kaî janam haiver brikh joio.Rahâo.
Mil jagdîs milan kî barîâ.
Chirankâl ih deh sanjarîâ.
.
Is dehî kao simreh(n) dev.
So dehî bhaj(u) Her(i) kî sev.
(Page 487)
From the above, it is clear that the human body that
we have acquired after passing through so many species
has a definite purpose; and that objective is to become one
with the Lord through Simran. A doubt may arise in the
mind as to what is Simran? Before we dwell on it, let us
understand the relationship between God and human
soul.
.
Guru Nanak Dev Ji says that all the visible and invisible
cosmos is the effulgence of the divine Lord. He Himself
resides in His creation and is performing various
miracles.
Elucidation of Selected Hymns (Part-6)
31
Âpînai âp(u) sâjio âpînai rachio nâo(n).
Dûî kudrat(i) sâjîai kar(i) âsan(u) ditho châo.
(Page 463)
Therefore all living creatures. of the Universe are scion
or progency of God. Living beings are the same as the God
is. Guru Amar Das Ji says–
Man tû jot(i) sarûp(u) hai(n),
âpnâ mûl pachhân(u).
(Page 441)
Although God and human soul are one, yet there is so
much difference between them. Ocean is a vast reservoir
of water. A drop of ocean water has no standing when
compared with the vast ocean. As the origin of the vast
waters of ocean is hydrogen and oxygen, so it is in the case
of a drop of ocean water.
The clear and clean water of a river becomes dirty and
muddy when the river goes into a spate. Some water may
also get collected in small ponds or low ground when the
river spills over its banks. The contact of this water is
severed with the river. Over a passage of time the
accumulated water becomes a breeding place for mosquitoes
and other insects. Now it starts emanating foul smell. Even
with insecticides, the foul smell may disappear for sometimes
but it never goes away permanently.
The actual malady of the pond water is its separation
from the river–its source. Once it joins with the river, all its
insects and foul smell will disappear.
This is also the state of a living being.
32
Elucidation of Selected Hymns (Part-6)
Guru Nanak Dev Ji beautifully explains the sad state of
living being. Beautiful lotus flowers are growing in a pond.
Their broad green leaves are floating on the surface of the
water. They sway merrily with the breeze. But this state lasts
only for the time that the pond receives water from a flowing
source like a river, a canal or a brook. As soon as the pond
is cut off from the water source, it starts turning black. The
lotus flowers also wither away. In this state of the pond,
Guru Nanak Dev Ji ask it the cause of its degradation. It
answers that the water that had given it so much health
and good looks, bred flowers those danced on its breast,
it had been separated from it. Thus this seems to be the
.
cause of my decay
and ill health.
Pabar tûn harîâvalâ kavalâ kanchan vann(i).
Kai dokharhai sarhioeh, kâlî hoîâ dehurî,
Nânak mai(n) tan(i) bhang(u).
Jânâ pânî nâ lahân jai setî merâ sang(u).
Jit dhithai tan(u) parfurhai,
charhai chavagan(i) vann(u).
(Page 1412)
Ignorant and naïve young people often remark that
when someone is praised, other people do not like this
flattery. To sing praises of the Lord is also to do His flattery.
How can this be accepted as something good and
worthwhile?
We have established above that the source of the soul
is Lord Himself. So no living being should flatter any one
else. He has to unite its small consciousness with the vast
divine consciousness. He must tune his small mind on the
same wave length as that of the Lord. He has to immerse
his insignificant life into life supreme of the Lord. This is
Elucidation of Selected Hymns (Part-6)
33
what Simran is. Simran means to remember, to recall, to
keep in mind. Considering that divine light as all pervading,
keep uttering–Thou art, and this is His Simran. To read His
praises, to deliberate on them is also His Simran. To listen
to His eulogies is also Simran.
To sing His praises is not doing His flattery. He is the
master of infinite virtues. No one can say all His virtures.
Such effort is no better than some one calling an Emperor–
Mian Ji and trying to please Him. A living being must sing
His virtues so that he can merge in Him singing His
praises.
So, at least we have learnt to some extent what Simran
is. But on account of scant knowledge of Gurbâni and
paucity of preaching of Gurmat, many of our forgetful
brothers and sisters run to the seminaries of Radha Soami,
fake Nirankaris or Sants of various classification to learn
the method of Nâm Simran. They in return cast such a
network through their agents that these gullible Sikhs when
caught in the web of these clever people lose all that they
have. Some opine that Simran is possible only once a
person is free from all his responsibilities. But this is a
fallacy. Look at the machinery of a wall clock that is made
of some very delicate components. It also carries a heavy
pendulum. Some one without knowledge of the components
of the clock can raise an objection that such a heavy mass
does not go well with such delicate components. But a
knowledgeable person knows that if we separate pendulum
from the clock, the movement of the components will
become erratic and incongruous. The clock will then never
Elucidation of Selected Hymns (Part-6)
34
give correct time.
This is also the case of a man’s life. Peeved with the
worldly responsibilities, many ignorant people believe that
if the load of worldly responsibilities is relieved from their
heads, then they will be able to meditate on Lord’s name
in a secluded place. This is a major misconception. The
worldly responsibilities keep the march of a person in check
and in balance. Infact this load often inspires a person to
take the refuge of the Lord.
But what method of Nâm Simran are we to apply? We
have to take guidance from Gurbâni. The conversation that
took place between Bhagat Nam Deo Ji and Bhagat
Trilochan Ji has. been described by Bhagat Kabir Ji in the
following verse–
Nâmâ mâyâ mohiâ kahai Tilochan mît(u).
Kahey chhîpauh chhâilai Râm na lâvauh chît(u).
Nâmâ kahai Tilochanâ mukh te Râm(u) sammâl(i).
Hâth pâo(n) kar(i) kâm(u) sabh(u),
chît(u) Niranjan nâl(i).
(Page 1315-16)
“O friend Namdev! you seem to be engrossed in mâyâ. Why
are you printing these blocks? Why don’t you attach your mind
with the holy feet of the Lord?
Nam Dev Ji replies, Hey Trilochan, utter the name of God
with your mouth and use your hands and feet to do all the work.
Attach your mind with the Lord who is free from the influence
of Mâyâ.
Thus it is amply clear that we must not give up our
professions. As we earn our daily bread, we must
Elucidation of Selected Hymns (Part-6)
35
remember Him sitting, standing, sleeping, awaking, eating
or whatever else we may be doing.
*
*
Her(i) mâlâ ur antar(i) dhârey.
Janam maran kâ dûkh nivârai.
(Page 388)
Uthat baithat sovat dhiâîai.
Mârg(i) chalat Harey Her(i) gâîai.
(Page 386)
Let us now deliberate on the hymn of Bhagat Nam Dev
Ji in order to understand the method of Nâm Simran more
firmly.
MEANING OF THE HYMN
Ânîley kâgad(u), katîley gûdî
âkâs madhey bharmîaley.
.
Panch janâ(n) sio bât batâûâ
chît(u) su dorî râkhîaley.
(Ânîley–brings; kâtîley–cut and made; Madhey–in;
Bharmîaley–flew; Bât bataûâ–gossip).
Meaning : Hey Trilochan! look! a boy bring the paper,
cuts it and makes a kite. Then he flies it in the sky. At the
same time he keep gossiping with his friends. But his mind
is in the kite–
Man Râm nâmâ bedhîaley.
Jaisey kanik kalâ chit(u) mandîaley.1.Rahao.
(Bedhîaley–busy, attached; Kanik–gold; Kalâ–art; Kanik
Kalâ–goldsmith; Mandîaley–remains engrossed in (gold))
Meaning : Hey Trilochan! As the mind of a goldsmith
remains engrossed on the gold kept in the crucible, similarly
36
Elucidation of Selected Hymns (Part-6)
my mind is attached with the name of the Lord.
Ânîley kumbh(u) bharâîley ûdak râj kuâr(i)
purandarîey.
Hast binod bîchar kartî hai,
chît(u) su gâgar(i) rakhîaley.
Kumbh–pitcher; Ûdak–water; Kuâr(i)–maidens not
married; Purandarîey–from the town; Hast–laughing;
Binod–cracking jokes).
Meanings : (Hey Trilochan!) young maidens go out of
the town. They pick their pitchers on their head. They fill
them up with water replace them on their heads, and return
cracking jokes with each other. But their mind is always
focused on their pitchers.
Mandir ek(u) dûar dus jâ ke,
gaû charâvan chhâdîaley.
Pânch kos per gaû charâvat
chit(u) su bachhurâ râkhîaley.
Meaning : (Hey Trilochan!) There is a house with ten
doors. A man let loose his cows from this house for grazing.
These cows go grazing up to five kos but they keep their
mind in their young one’s. Similarly five senses of
knowledge out of the ten that this body has been blessed
with, work for earning my livilihood. But my conscious mind
is ever in the feet of the Lord.
Kahat Namdeo sunauh Trilochan
bâlak pâlan paudhîaley.
Antar(i) bâhar(i) kâj birûhdî,
chît(u) su bârik rakhîaley.4.
Elucidation of Selected Hymns (Part-6)
37
(Pâlan–cradle; Paodhîaley–put into; Birûdhî–busy).
Meaning : Hey Trilochan! Namdev explains it through
another scene. Mother puts her child in a cradle. She is
busy outside her house. But her mind is always concentrated
on her child in the cradle.
*****
Sâ(n)p(u) Kunch Chhodai Bikh(u)
Nahîn Chhâdai
Âsâ (Banî Sri Nâm Deo Jî kî
Sâ(n)p(u) kunch chhodai bikh(u) nahî chhâdai.
Udak mâhey jaisey bug(u) dhiân(u) mâdai.1.
Kâhey kao kîjai dhiân(u) japannâ.
Jab te sudh(u) nahî man(u) apnâ.1.Rahâo.
Singhach bhojan(u) jo nar(u) jânai.
Âisey hî thagdeo bakhânai.2.
Nâmey ke suâmî lâhiley jhagrâ.
Râm rasâian pîo re dagrâ.3.
(Page 485)
Detailed Essence of the Hymn. This hymn is one of
the 61 hymns of Bhagat Nam Deo Ji recorded in Sri Guru
Granth Sahib in 18 Raags (modes of singing).
Through the above hymn, Bhagat Ji is conveying a great
Gurmat message to the world. It is essential for every
religious person, every true seeker, every traveller on the
path of the Lord and every beloved Sikh of the Guru to firm
it in his mind and understand it perfectly.
Every person who has some knowledge of human
psychology or those conversant with human temperaments
are well aware that a man always wish to present himself
in his best form, but in reality he is never ready to become
good. Many persons of similar temperaments also manage
to enter the spiritual world whose conduct is not true. They
do not keep their internal discipline. Very often Their
character and their moral conduct is woefully inadequate
38
Elucidation of Selected Hymns (Part-6)
39
but they wear a persona of being a saint or a very religious
person. In order to earn praise and respect from others,
they create an aura of saintliness around them. Such
persons not only harm their souls but prove dangerous to
the religious world as well. When their falsehood get
exposed, people shirk keeping faith on those who are
genuinely good and hold doubts on their character and
conduct as well.
Bhagat Nam Deo Ji makes it clear that anything that
has been done with loving devotion to God and in honesty
is really the worship of the God. God should be worshipped
from the heart. Those who have onething in their heart but
something else on their tongue are raw and not real
Bhagats. The bhakti efforts of Bhagats is fruitful only when
they become moral in their mind also. They indulge in no
deceit because fakeness, deceit, cheating and exhibitionism
are different products than Bhagtî.
MEANING OF THE HYMN
Kahey kao kîjai dhiân(u) japannâ.
Jab te sudh(u) nahî man(u) apnâ.1.Rahâo.
(Dhiân Japannâ–sit in meditative postures or reciting
name of God repeatedly and loudly; Sudh(u)–clear,
stainless).
O brother! unless your mind is clean and pious from
inside, it is no use sitting in meditative postures or reciting
His name loudly.
Explaination : Bhagat ji says–“O man! why do you
40
Elucidation of Selected Hymns (Part-6)
indulge in fake display of being religious by sitting in
meditative postures or perpetually reciting Lord’s name so
loudly? Unless your mind becomes free of sins, the deeds
of your mind are not honest and virtuous, all these efforts
are worthless. You may become anything doing all these
but you can never become a true devotee. Thus you will
never be accepted in the court of the Lord.
Sâ(n)p(u) kunch chhodai bikh(u) nahî chhâdai.
Udak mâhey jaisey bug(u) dhiân(u) mâdai.
(Kunch(u)–outer skin of the snake that he sheds
periodically; Bikh(u)–poison; Udak–water, Bug(u)–heron;
Mâdai–to focus).
Meaning : A snake sheds his skin but never his poison.
A heron also stands in water with his attention focused.
Elucidation : Bhagat Ji tells us that a snake may often
shed his outer skin yet he remains a snake and therefore
dangerous for everybody, because he had not discarded
his poison. Similarly a heron stands in water with his
attention focused only to fulfil the desires of his mind. As
soon as he gets an opportunity, he would attack a tadpole
or a fish and make a morsel of it. His posing to be pious
is fake and deceitful. His mind is not clean and moral.
Similarly those who fake being true devotees and indulge
in exhibitionsim are very dangerous.
Singhach bhojan(u) jo nar(u) jânai.
Âisey hî thagdeo bakhânai.2.
(Singhach bhojan–meal of a lion, merciless meal;
Thagdeo–master deceiter; Bakhânai–the world says.)
Elucidation of Selected Hymns (Part-6)
41
He who only knows how to earn livilihood through
cruelty, the world calls him a master cheater/deceiter.
Vadey Vadey Jo Dîse(n)h Log
.
Gaurhî Mahalla 5.
Elucidation : Exposing such impersonating bhagats,
Bhagat Nam Deo Ji says that he who treats others cruelly
or unkindly for his personal benefit, he who never hestitates
to cause harm to others in order to fulfit his ambition is
in fact master deceiter/cheater. Such people are not the
true devotees of the Lord.
Nâmey ke suâmî lâhiley jhagrâ.
Râm rasâian pîo re dagrâ.3.
(Lâhiley–has removed, has taken off; Dagrâ–stone; Re
dagrâ–a stone hearted person; Râm rasayan(i)–elixir of
Lords name).
Meaning : Hey Namdeo! your master Lord has removed
this discord of hypocrisy from your mind. O stone hearted
person–drink deep the elixir of Lords name and give up all
prudery.
Elucidation : Bhagat Ji says that God has removed the
trait of hypocrisy or exhibitionism from my mind. O stone
hearted men of the world! liberate yourselves from the
temperaments of prudery and enjoy the divine bliss of the
elixir like name of the Lord with true heart so that your
spiritual life can become a success.
Vadey vadey jo dîse(n)h log.
Tin kao biâpai chintâ rog.1.
Kaon vadâ mâyâ vadiâ-ee.
So vada jin(i) Râm liv lâee.1.Rahâo.
Bhûmîâ bhum(i) uper(i) nit lujhai.
.
Chhod(i) chalai trisnâ nahî(n) bûjhai.2.
Kauh Nânak ih(u) tat(u) bîchârâ.
Bin(u) Her(i) bhajan nâhî chhutkârâ.3.
Strange is the condition of a man in this world. He
wishes to remain in peace all the time to fulfil this desire,
he involves himself deeply in acquiring worldly wealth and
comforts. The mâyâ over powers him so much that he starts
obedience of every Tom, Dick and Harry. Thus collecting
means of comforts and happiness, he bids adieu to this
world. But he feels surprised ultimately that the comfort and
happiness for which he has spent his whole life yet
remained at a distance from him. In the bargain, he
acquired much wandering of the mind. Guru Teg Bahadur
Ji draws a sketch of the life of such a person in the following
hymn.
Birthâ kahau(n) kaon sio(n) man kî.
Lobh(i) garsio dasû dis dhâvat.
âsâ lâgio dhan kî.1.Rahâo.
*****
(Page 188)
Sukh kai heyt(i) bahut(u) dukh(u) pâvat,
sev kart jan jan kî.1.
42
Elucidation of Selected Hymns (Part-6)
43
Duâreh duâr(i) suân jio(n) dolat,
nah sudh Râm bhajan kî.
Mânas janam akârath khovat
lâj na lok hasan kî.
Nânak Her(i) jas(u) kio(n) nahî gâvat
kumat(i) binâsai tan kî.2.
(Page 411)
O Lord! Whom should I tell the state of my mind? Caught in
the quagmire of greed, this mind is wandering in all directions
looking and acquiring wealth. Instead of finding comfort and
peace, it has to go through distress for doing menial service of
everyone. Like a dog, the mind goes from place to place in search
of mâyâ. It does not unite with Lord’s name that can provide it
with lasting peace and happiness. O my mind! You are wasting
this precious human life. You have no shame of the society. The
ninth master says, “Why don’t you sing the praises of the Lord
that ends evil wisdom from you, replacing it with true happiness
and tranquility.
Just look around, everyone is seen busy accumulating
wealth. If the traders are procuring black wealth by unfair
means, those working in government offices fulfil their
desires of excess money through corruption. Right from a
peon to minister, every one seems to be busy accumulating
wealth. But are they happy? No–mâyâ has created the
malady of worry for them that has destroyed their sleep.
Those hording black money are worried how they should
have it converted into legal earnings? And the excess and
illegal wealth of these people is also causing rebellion in
the minds of their sons and daughters. This too is a big
worry for them. A rich person feels highly jealous of another
44
Elucidation of Selected Hymns (Part-6)
rich man. And the desire to surpass the other makes one
a bigger cheater, dishonest, deceitful and usurper of others
wealth. Such people are always sufferers and they disrupt
others life as well. Such type of excess money has caused
much problems to the politicians as well. They buy
sycophants with this money. But when the purchased
member sells himself to another party for a higher price,
it causes much problem and worry to the party members
he leaves. And the sins and immoral deeds that these
people perform with such money also becomes a cause
of their worry. Therefore procurement of excess wealth
causes distress and sufferings instead of happiness. There
are countless people who are rich but totally bereft of peace
of mind. Such people then search for peace at the
seminaries of fake saints and Gurus who are procuring
wealth in countries abroad by giving them the assurance
of a happy life. Many rich people from Western countries
have come to India in search of peace of mind from its rich
heritage. And to achieve solace and comfort for a new
hours they take to drugs and intoxicants.
During his first ‘Udasî’, Guru Nanak Dev Ji taught Duni
Chand of Lahore exactly the some thing; that accumulation
of wealth was not the aim of life. It does not even beget
one with honour at the court of the Lord. Duni Chand was
rich yet his appetite for wealth had not satiated. It had also
generated a feeling of pride in his mind. He became a
blessed person when Satguru Ji came to his house. After
a couple of days stay, Satguru Ji gave a needle to Duni
Chand asking him to keep it and deliver it to him in the
Elucidation of Selected Hymns (Part-6)
45
world hereafter. When he took the needle, he suddenly
realised that it can never go with him to the world hereafter.
He addressed Guru Ji and said, “O greatman! the needle
will remain here after my death.” Guru Ji replied, “Then why
have you accumulated so much wealth? Just to leave it
here? Haven’t you lost this precious life for it?” Duni Chand
was awakened from inside. He realised that he may have
created an aura of respect for himself here in the world
on the strength of his wealth but it would be worthless in
the court of the Lord. He distributed all his wealth among
the needy and started improving his life by treading the path
shown to him by Guru Ji.
In this hymn also, Guru Arjan Dev Ji is educating us
that no one becomes great on the strength of his wealth.
On the contrary, wealthly people always live in worry.
Elucidation of Selected Hymns (Part-6)
46
the means of all the comforts and happiness–
*
As(u) pavan hast(i) aswârî.
Choâ chandan(u) sej sundar(i) nârî.
Nat nâtak âkhârey gâiâ.
Tâ meh man(i) santokh(u) nâ pâiâ.2.
Takht(u) sabhâ mandal dolîchey.
Sagal mevey sunder bâgîchey.
Âkherh birt(i) râjan kî leelâ.
Man(u) n suhelâ parpanch hîlâ.3.
Jâ kai Her(i) dhan(u) soî suhelâ.
Prabh kirpâ te sâdhsang(i) melâ.
(Page 179)
Guru Angad Dev Ji too declare that the greatness
achieved on the strength of money are the things that take
a man away from God.
*
Nânak dunîâ(n) kîân vadiânîân agî setî Jâl(i).
Enî jalî-ee nâm(u) visâriâ ik na chalîâ(n) nâl(i).2.
MEANING OF THE HYMN
(Page 1290)
Kaon vadâ mâyâ vadiâ-ee.
So vadâ jin(i) Râm liv lâ-ee.1.Rahâo.
(Mâyâ vadiâ-ee–greatness because of wealth held).
O brother! no one becomes great on account of wealth
held by him. He alone is great who has his mind united
with the holy feet of the Lord.
In another place, Guru Arjan Dev Ji says that the
comforts generated with the strength of the wealth cannot
provide one with the peace of mind. Lords name alone is
Gurbânî has advised devotees to shirk from their
tendency of hording wealth.
*
Mâyâ kâran(i) dhâv-ee mûrakh log ajân.
kauh Nânak bin(u) Her(i) bhajan
birthâ janam(u) sirân.
*
(Page 1427)
Kâchâ dhan(u) sancheh mûrakh gavâr.
Manmukh bhûley andh gavâr.
Bikhiâ ke dhan(i) sadâ dukh hoey.
Na sâth jâey na prâpat(i) hoey.1.
.
Sâchâ dhan(u) gurmatî(n) pâey.
Elucidation of Selected Hymns (Part-6)
Kâchâ dhan(u) phun(i) âvai jâey.
*
47
(Page 665)
Vadey vadey jo dîse(n)h log.
Tin kao biâpai chintâ rog.1.
Gur sarnâ-ee sukh laheh,
*
andin(u) nâm(u) dhiâey.Rahâo.
.
Mâî mai(n) dhan(u) pâio Her(i) nâm(u).
(Page 29)
kar(i) baitho bisram(u).
Chhod(i) chalai trisnâ nahî(n) bûjhai.2.
Mâyâ mamtâ tan te bhâgî, upjio nirmal giân(u).
(Bhûmîâ–owner of the land; Bhûm(i) ûpar–for the land;
Lujhai–quarrels, fights.)
He who has much land keeps quarrelling and fighting
with others. Ultimatley, he leaves all his land here and
departs from this world and yet his desires are not satiated.
Even in Sukhmani, Gurudev Ji says–
*
Bhâî re jag(u) dukhîa dûjai bhâey.
Man mero dhâvan te chhûtio
Bhûmîâ bhûm(i) uper(i) nit lujhai.
Dhan bhûm(i) kâ jo karai gumân(u).
So mûrakh(u) andhâ agiân(u).
A few other quotes from Gurbânî on the subject are as
under–
*
Guru Ji says that those who project themselves as great
simply on the strength of their accumulated wealth are
always caught in the quagmire of worry.
*
Elucidation of Selected Hymns (Part-6)
48
(Page 278)
Kauh Nânak ih(u) tat(u) bîchârâ.
Bin(u) Her(i) bhajan nâhî chhutkârâ.3.
(Tat(u)–the quintessence; Chhutkârâ–escape from the
love of mâyâ).
Meaning : Hey Nanak! say that we have found the
quintessence after a long deliberation and contemplation
that no one can escape from the shackles of Mâyâ without
singing the praises of Lord.
Lobh moh eh pars(i) n sâkeh
gahî bhagat bhagwân(u).
(Page 1189)