Gurbani Vichaar

[spnadmin]

sherab and kds, both ji

In my opinion you are both right -- it is the case of which half of the apple matters the most. You need two halves to make the whole apple. A person needs to understand the gurmukhi to get to the core meaning. But then just going on and on about that is not enough. Then you also need the heart-centered understanding to make sense and convey what Guruji is saying in the words. Both are important. That is why a translator has to be a scholar and a spiritual person -- or at least someone who can transmit the meaning behind the words.

Good conversation between the two of you.

 

[kds1980]

Sirīrāg mahal 1.
Siree Raag, First Mehl:

ਧਾਤੁ ਮਿਲੈ ਫੁਨਿ ਧਾਤੁ ਕਉ ਸਿਫਤੀ ਸਿਫਤਿ ਸਮਾਇ ॥
धातु मिलै फुनि धातु कउ सिफती सिफति समाइ ॥
Ḏẖāṯ milai fun ḏẖāṯ kao sifṯī sifaṯ samāė.
As metal merges with metal, those who chant the Praises of the Lord are absorbed into the Praiseworthy Lord.

ਲਾਲੁ ਗੁਲਾਲੁ ਗਹਬਰਾ ਸਚਾ ਰੰਗੁ ਚੜਾਉ ॥
लालु गुलालु गहबरा सचा रंगु चड़ाउ ॥
Lāl gulāl gahbarā sacẖā rang cẖaṛāo.
Like the poppies, they are dyed in the deep crimson color of Truthfulness.

ਸਚੁ ਮਿਲੈ ਸੰਤੋਖੀਆ ਹਰਿ ਜਪਿ ਏਕੈ ਭਾਇ ॥੧॥
सचु मिलै संतोखीआ हरि जपि एकै भाइ ॥१॥
Sacẖ milai sanṯokẖīā har jap ėkai bẖāė. ||1||
Those contented souls who meditate on the Lord with single-minded love, meet the True Lord. ||1||

ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧॥ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ, ਪੰਨਾ ੧੮॥ ਧਾਤੁ ਮਿਲੈ ਫੁਨਿ ਧਾਤੁ ਕਉ ਸਿਫਤੀ ਸਿਫਤਿ ਸਮਾਇ॥ ਲਾਲੁ ਗੁਲਾਲੁ ਗਹਬਰਾ ਸਚਾ ਰੰਗੁ ਚੜਾਉ॥ ਸਚੁ ਮਿਲੈ ਸੰਤੋਖੀਆ ਹਰਿ ਜਪਿ ਏਕੈ ਭਾਇ॥ ੧॥

ਅਰਥ: ਗੁਰੂ ਸਾਹਿਬ ਬਿਆਨ ਕਰਦੇ ਹਨ ਕਿ ਜਿਵੇਂ ਧਾਤ ਫਿਰ ਧਾਤ ਵਿੱਚ ਮਿਲ ਜਾਂਦੀ ਹੈ, ਤਿਵੇਂ ਹੀ ਅਕਾਲ ਪੁਰਖ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ ਕਰਨਾ ਵਾਲਾ ਗੁਰਮੁੱਖ ਪ੍ਰਾਣੀ, ਸੱਚੇ ਨਾਮ ਦੇ ਸਿਮਰਨ ਵਿੱਚ ਲੀਨ ਹੋ ਜਾਂਦਾ ਹੈ। ਗੁਲਾਲ ਦੇ ਰੰਗ ਵਾਂਗ ਐਸਾ ਭਗਤੀ ਕਰਨ ਵਾਲਾ ਪ੍ਰਾਣੀ ਭੀ ਸੱਚੇ ਨਾਮ ਵਿੱਚ ਹੀ ਰੰਗਿਆ ਰਹਿੰਦਾ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ, ਸੰਤੁਸ਼ਟ ਪ੍ਰਾਣੀ, ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਦੀ ਕਮਾਈ ਕਰਨ ਵਿੱਚ ਹੀ ਮਸਤ ਰਹਿੰਦਾ ਹੈ। (੧)

By citing an example, Guru Sahib advises us that as the metal again merges in the metal, in the same way, by reciting God’s True Naam, the person gets absorbed. In fact, like the red flower such a devotee has his mind illumined by God’s devotion. Thus, the contended person remains imbued with the true devotion of the Almighty God. (1)
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ਭਾਈ ਰੇ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁ ॥
भाई रे संत जना की रेणु ॥
Bẖāī rė sanṯ janā kī rėṇ.
O Siblings of Destiny, become the dust of the feet of the humble Saints.

ਸੰਤ ਸਭਾ ਗੁਰੁ ਪਾਈਐ ਮੁਕਤਿ ਪਦਾਰਥੁ ਧੇਣੁ ॥੧॥ ਰਹਾਉ ॥
संत सभा गुरु पाईऐ मुकति पदारथु धेणु ॥१॥ रहाउ ॥
Sanṯ sabẖā gur pāīai mukaṯ paḏārath ḏẖėṇ. ||1|| rahāo.
In the Society of the Saints, the Guru is found. He is the Treasure of Liberation, the Source of all good fortune. ||1||Pause||

ਭਾਈ ਰੇ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁ॥ ਸੰਤ ਸਭਾ ਗੁਰੁ ਪਾਈਐ ਮੁਕਤਿ ਪਦਾਰਥੁ ਧੇਣੁ॥ ੧॥ ਰਹਾਉ॥

ਅਰਥ: ਹੇ ਭਾਈ! ਤੂੰ ਸਦਾ ਨਿਮ੍ਰਤਾ ਸਹਿਤ ਅਕਾਲ ਪੁਰਖ ਦੇ ਸੱਚੇ ਭਗਤਾਂ ਦੀ ਸੰਗਤ ਕਰਿਆ ਕਰ ਕਿਉਂਕਿ ਨਾਮ ਸਿਮਰਨ ਕਰਨੇ ਵਾਲੇ ਗੁਰਸਿੱਖਾਂ ਦੀ ਸੰਗਤ ਦੁਆਰਾ ਹੀ ਗੁਰ-ਉਪਦੇਸ਼ ਗ੍ਰਹਿਣ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ ਜਿਸ ਸਦਕਾ ਇਨਸਾਨ ਦੁਨਿਆਵੀਂ ਪਦਾਰਥਾਂ ਦੇ ਮੋਹ ਤੋਂ ਛੁਟਕਾਰਾ ਪਾ ਸਕਦਾ ਹੈ। (੧ - ਰਹਾਉ)

O Brother! Always participate in the company of God’s true devotees with humility. Divine Enlightenment could then be attained through Guru’s teachings. Thus the person could achieve emancipation in life by getting rid of greed for the worldly possessions. (1-Pause)
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ਊਚਉ ਥਾਨੁ ਸੁਹਾਵਣਾ ਊਪਰਿ ਮਹਲੁ ਮੁਰਾਰਿ ॥
ऊचउ थानु सुहावणा ऊपरि महलु मुरारि ॥
Ūcẖao thān suhāvaṇā ūpar mahal murār.
Upon that Highest Plane of Sublime Beauty, stands the Mansion of the Lord.

ਸਚੁ ਕਰਣੀ ਦੇ ਪਾਈਐ ਦਰੁ ਘਰੁ ਮਹਲੁ ਪਿਆਰਿ ॥
सचु करणी दे पाईऐ दरु घरु महलु पिआरि ॥
Sacẖ karṇī ḏė pāīai ḏar gẖar mahal piār.
By true actions, this human body is obtained, and the door within ourselves which leads to the Mansion of the Beloved, is found.

ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਈਐ ਆਤਮ ਰਾਮੁ ਬੀਚਾਰਿ ॥੨॥
गुरमुखि मनु समझाईऐ आतम रामु बीचारि ॥२॥
Gurmukẖ man samjāīai āṯam rām bīcẖār. ||2||
The Gurmukhs train their minds to contemplate the Lord, the Supreme Soul. ||2||

ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ ਆਸ ਅੰਦੇਸਾ ਹੋਇ ॥

ਊਚਉ ਥਾਨੁ ਸੁਹਾਵਣਾ ਊਪਰਿ ਮਹਲੁ ਮੁਰਾਰਿ॥ ਸਚੁ ਕਰਣੀ ਦੇ ਪਾਈਐ ਦਰੁ ਘਰੁ ਮਹਲੁ ਪਿਆਰਿ॥ ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਈਐ ਆਤਮ ਰਾਮੁ ਬੀਚਾਰਿ॥ ੨॥

ਅਰਥ: ਇੱਕ ਅਕਾਲ ਪੁਰਖ ਦੀ ਹੋਂਦ ਹੀ ਸੱਭ ਤੋਂ ਉੱਚੀ ਹੈ ਪਰ, ਇਸ ਦੀ ਸੋਝੀ ਤਾਂ ਹੀ ਪ੍ਰਾਪਤ ਹੋ ਸਕਦੀ ਹੈ ਜੇ ਇਸ ਜਨਮ ਵਿੱਚ ਹੀ ਸੱਚੇ ਨਾਮ ਦੀ ਕਮਾਈ ਕੀਤੀ ਜਾਵੇ। ਇੰਜ, ਆਪਣੇ ਮਨ ਨੂੰ ਅਕਾਲ ਪੁਰਖ ਦੇ ਰੂਹਾਨੀ ਗਿਆਨ ਦੀ ਵੀਚਾਰ ਦੁਆਰਾ ਸਮਝਾਉਣਾ ਚਾਹੀਦਾ ਹੈ (੨)

In reality, God’s True Entity is the Supreme Authority but this could only be realized if truthful actions are performed in this life. We need to make our mind understand by inculcating the Guru’s teachings in our heart and meditating on God’s True Naam. (2)
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ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ
ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ ਆਸ ਅੰਦੇਸਾ ਹੋਇ ॥
त्रिबिधि करम कमाईअहि आस अंदेसा होइ ॥
Ŧaribaḏẖ karam kamāīahi ās anḏėsā hoė.
By actions committed under the influence of the three qualities, hope and anxiety are produced.

ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ ॥
किउ गुर बिनु त्रिकुटी छुटसी सहजि मिलिऐ सुखु होइ ॥
Kio gur bin ṯarikutī cẖẖutsī sahj miliai sukẖ hoė.
Without the Guru, how can anyone be released from these three qualities? Through intuitive wisdom, we meet with Him and find peace.

ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਛਾਣੀਐ ਨਦਰਿ ਕਰੇ ਮਲੁ ਧੋਇ ॥੩॥
निज घरि महलु पछाणीऐ नदरि करे मलु धोइ ॥३॥
Nij gẖar mahal pacẖẖāṇīai naḏar karė mal ḏẖoė. ||3||
Within the home of the self, the Mansion of His Presence is realized when He bestows His Glance of Grace and washes away our pollution. ||3||

ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ ਆਸ ਅੰਦੇਸਾ ਹੋਇ॥ ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ॥ ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਛਾਣੀਐ ਨਦਰਿ ਕਰੇ ਮਲੁ ਧੋਇ॥ ੩॥

ਅਰਥ: ਤਿੰਨ ਪ੍ਰਕਾਰ ਦੇ ਗੁਣਾਂ ਦੁਆਰਾ (ਭਾਵ ਰਜੋ, ਤਮੋ, ਸਤੋ), ਇਨਸਾਨ ਦੀਆਂ ਇੱਛਾ ਅਤੇ ਚਿੰਤਾਂ ਪੈਦਾ ਹੁੰਦੀਆਂ ਰਹਿੰਦੀਆਂ ਹਨ। ਗੁਰੂ ਦੇ ਉਪਦੇਸ਼ ਤੋਂ ਬਿਨਾ, ਇਨ੍ਹਾਂ ਤਿੰਨਾਂ-ਗੁਣਾਂ ਤੋਂ ਕਿਵੇਂ ਛੁਟਕਾਰਾ ਮਿਲ ਸਕਦਾ ਹੈ ਤਾਂਜੋ ਸਹਿਜ ਅਵਸਥਾ ਵਿੱਚ ਰਹਿ ਕੇ ਆਨੰਦ-ਮਈ ਜੀਵਨ ਬਤੀਤ ਕੀਤਾ ਜਾ ਸਕੇ? ਐਸੀ ਸਹਿਜ ਅਵਸਥਾ ਤਾਂ ਹੀ ਪ੍ਰਾਪਤ ਹੋ ਸਕਦੀ ਹੈ ਜੇ ਅਕਾਲ ਪੁਰਖ ਦੀ ਕ੍ਰਿਪਾ-ਦ੍ਰਿਸ਼ਟੀ ਹੋ ਜਾਵੇ ਅਤੇ ਸਾਡਾ ਆਪਣੇ ਹਿਰਦੇ ਵਿੱਚ ਪ੍ਰਭੂ ਲਈ ਪਿਆਰ ਹੋ ਜਾਏ। (੩)

We are always busy in false worldly attachments due to our three-pronged longings (power, anger and egoism), which lead to false hope and anxiety. Without the Guru’s teachings, how could we get rid of such desires so that we may start leading satiated life? The realization of Equipoise could only be attained by virtue of God’s Grace with love and humility. (3)
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ਬਿਨੁ ਗੁਰ ਮੈਲੁ ਨ ਉਤਰੈ ਬਿਨੁ ਹਰਿ ਕਿਉ ਘਰ ਵਾਸੁ ॥
बिनु गुर मैलु न उतरै बिनु हरि किउ घर वासु ॥
Bin gur mail na uṯrai bin har kio gẖar vās.
Without the Guru, this pollution is not removed. Without the Lord, how can there be any homecoming?

ਏਕੋ ਸਬਦੁ ਵੀਚਾਰੀਐ ਅਵਰ ਤਿਆਗੈ ਆਸ ॥
एको सबदु वीचारीऐ अवर तिआगै आस ॥
Ėko sabaḏ vīcẖārīai avar ṯiāgai ās.
Contemplate the One Word of the Shabad, and abandon other hopes.

ਨਾਨਕ ਦੇਖਿ ਦਿਖਾਈਐ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ ॥੪॥੧੨॥
नानक देखि दिखाईऐ हउ सद बलिहारै जासु ॥४॥१२॥
Nānak ḏėkẖ ḏikẖāīai hao saḏ balihārai jās. ||4||12||
O Nanak, I am forever a sacrifice to the one who beholds, and inspires others to behold Him. ||4||12||

ਬਿਨੁ ਗੁਰ ਮੈਲੁ ਨ ਉਤਰੈ ਬਿਨੁ ਹਰਿ ਕਿਉ ਘਰ ਵਾਸੁ॥ ਏਕੋ ਸਬਦੁ ਵੀਚਾਰੀਐ ਅਵਰ ਤਿਆਗੈ ਆਸ॥ ਨਾਨਕ ਦੇਖਿ ਦਿਖਾਈਐ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਸੁ॥ ੪॥ ੧੨॥

ਅਰਥ: ਗੁਰੂ ਦੇ ਉਪਦੇਸ਼ ਅਤੇ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਦੀ ਕਮਾਈ ਤੋਂ ਬਿਨਾ, ਪ੍ਰਾਣੀ ਆਪਣੇ ਬੁਰੇ ਕਰਮਾਂ ਤੋਂ ਛੁਟਕਾਰਾ ਨਹੀਂ ਪਾ ਸਕਦਾ। ਇਸ ਦਾ ਇੱਕ ਹੀ ਉਪਾਏ ਹੈ ਕਿ ਪ੍ਰਾਣੀ ਨੂੰ ਬਾਕੀ ਸਾਰੀਆਂ ਆਸਾਂ ਤਿਆਗ ਕੇ, ਇੱਕ ਗੁਰ-ਸ਼ਬਦ ਦੀ ਹੀ ਵੀਚਾਰ ਗ੍ਰਹਿਣ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਫੁਰਮਾਉਂਦੇ ਹਨ ਕਿ ਮੈਂ ਐਸੇ ਸੰਤੋਖੀ ਇਨਸਾਨ ਤੋਂ ਕੁਰਬਾਨ ਜਾਂਦਾ ਹਾਂ ਜੇਹੜਾ ਆਪ ਅਕਾਲ ਪੁਰਖ ਦਾ ਨਾਮ ਜੱਪਦਾ ਹੈ ਅਤੇ ਦੂਸਰਿਆਂ ਨੂੰ ਭੀ ਅਕਾਲ ਪੁਰਖ ਨਾਲ ਜੋੜਦਾ ਹੈ (੪/੧੨)

Without God’s Grace and Guru’s guidance, one cannot get rid of ones vicious thoughts and evil actions. There is only one remedy if we start comprehending the Divine Word by leaving aside all hopes and false support of others. Guru Nanak Sahib says that he highly appreciates those Guru-minded persons, who themselves recite God’s True Naam and also assist others as well to realize God’s Glory and Virtues. (4 / 12) Shared by: Gurmit Singh (Sydney-Australia): Sunday, 6th January 2008

GURBANI SHABAD
Sri Granth: Sri Guru Granth Sahib

 

[kds1980]

Sri Granth: Sri Guru Granth Sahib

ਸਲੋਕ ਮਃ ੩ ॥
सलोक मः ३ ॥
Salok mehlā 3.
Shalok, Third Mehl:

ਸਭੁ ਕਿਛੁ ਹੁਕਮੇ ਆਵਦਾ ਸਭੁ ਕਿਛੁ ਹੁਕਮੇ ਜਾਇ ॥
सभु किछु हुकमे आवदा सभु किछु हुकमे जाइ ॥
Sabẖ kicẖẖ hukmė āvḏā sabẖ kicẖẖ hukmė jāė.
Everything comes by the Lord's Will, and everything goes by the Lord's Will.

ਜੇ ਕੋ ਮੂਰਖੁ ਆਪਹੁ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥
जे को मूरखु आपहु जाणै अंधा अंधु कमाइ ॥
Jė ko mūrakẖ āphu jāṇai anḏẖā anḏẖ kamāė.
If some fool believes that he is the creator, he is blind, and acts in blindness.

ਨਾਨਕ ਹੁਕਮੁ ਕੋ ਗੁਰਮੁਖਿ ਬੁਝੈ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੧॥
नानक हुकमु को गुरमुखि बुझै जिस नो किरपा करे रजाइ ॥१॥
Nānak hukam ko gurmukẖ bujẖai jis no kirpā karė rajāė. ||1||
O Nanak, the Gurmukh understands the Hukam of the Lord's Command; the Lord showers His Mercy upon him. ||1||

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By virtue of Guru Nanak Sahib’s Divine Enlightenment, Guru Amardas Sahib says that the entire creation and birth of all creatures take place under God’s Command and then perishes too under God’s Will. If any idiot starts claiming to be the creator of everything then that person should be considered as the greatest fool. When any Guru-minded person is blessed with God’s Grace, then only one can realize the true meaning of God’s Will. (1)

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ਮਃ ੩ ॥
मः ३ ॥
Mehlā 3.
Third Mehl:

ਸੋ ਜੋਗੀ ਜੁਗਤਿ ਸੋ ਪਾਏ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥
सो जोगी जुगति सो पाए जिस नो गुरमुखि नामु परापति होइ ॥
So jogī jugaṯ so pāė jis no gurmukẖ nām parāpaṯ hoė.
He alone is a Yogi, and he alone finds the Way, who, as Gurmukh, obtains the Naam.

ਤਿਸੁ ਜੋਗੀ ਕੀ ਨਗਰੀ ਸਭੁ ਕੋ ਵਸੈ ਭੇਖੀ ਜੋਗੁ ਨ ਹੋਇ ॥
तिसु जोगी की नगरी सभु को वसै भेखी जोगु न होइ ॥
Ŧis jogī kī nagrī sabẖ ko vasai bẖėkẖī jog na hoė.
In the body-village of that Yogi are all blessings; this Yoga is not obtained by outward show.

ਨਾਨਕ ਐਸਾ ਵਿਰਲਾ ਕੋ ਜੋਗੀ ਜਿਸੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥੨॥
नानक ऐसा विरला को जोगी जिसु घटि परगटु होइ ॥२॥
Nānak aisā virlā ko jogī jis gẖat pargat hoė. ||2||
O Nanak, such a Yogi is very rare; the Lord is manifest in his heart. ||2||

ਪਉੜੀ ॥
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The person, who attains God’s True Naam, realizes the true path of life and then only such a person could be called a real Yogi because he has imbibed love for all as otherwise by merely religious pretensions the status of a true Yogi could not be achieved. By virtue of Guru Nanak Sahib’s Divine Enlightenment, Guru Amardas Sahib advises us that such a Yogi is rare, who has acquired God’s like virtues within his heart. (2)
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Paoṛī.
Pauree:

ਆਪੇ ਜੰਤ ਉਪਾਇਅਨੁ ਆਪੇ ਆਧਾਰੁ ॥
आपे जंत उपाइअनु आपे आधारु ॥
Āpė janṯ upāian āpė āḏẖār.
He Himself created the creatures, and He Himself supports them.

ਆਪੇ ਸੂਖਮੁ ਭਾਲੀਐ ਆਪੇ ਪਾਸਾਰੁ ॥
आपे सूखमु भालीऐ आपे पासारु ॥
Āpė sūkẖam bẖālīai āpė pāsār.
He Himself is seen to be subtle, and He Himself is obvious.

ਆਪਿ ਇਕਾਤੀ ਹੋਇ ਰਹੈ ਆਪੇ ਵਡ ਪਰਵਾਰੁ ॥
आपि इकाती होइ रहै आपे वड परवारु ॥
Āp ikāṯī hoė rahai āpė vad parvār.
He Himself remains a solitary recluse, and He Himself has a huge family.

ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਹਰਿ ਸੰਤਾ ਰੇਨਾਰੁ ॥
नानकु मंगै दानु हरि संता रेनारु ॥
Nānak mangai ḏān har sanṯā rėnār.
Nanak asks for the gift of the dust of the feet of the Saints of the Lord.

ਹੋਰੁ ਦਾਤਾਰੁ ਨ ਸੁਝਈ ਤੂ ਦੇਵਣਹਾਰੁ ॥੨੧॥੧॥ ਸੁਧੁ ॥
होरु दातारु न सुझई तू देवणहारु ॥२१॥१॥ सुधु ॥
Hor ḏāṯār na sujẖī ṯū ḏėvaṇhār. ||21||1|| suḏẖ.
I cannot see any other Giver; You alone are the Giver, O Lord. ||21||1|| Sudh||

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The Almighty God is the sole Creator of the entire universe and also takes care of all. God pervades everywhere though we could hardly perceive God’s existence. God remains self-illumined whereas the entire nature and universe is like God’s own family. By virtue of Guru Nanak Sahib’s Divine Enlightenment, Guru Ramdas Sahib says that I too pray before the Almighty God and seek blessing for the company of the true devotees because there is no other Benefactor. (21 / 1)

[Let us not waste our life in the brahminical rituals but start acquiring God’s like Virtues by contemplating Gurbaani enshrined in the Guru Granth Sahib so as to lead the Truthful life]

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Shared by: Gurmit Singh (Sydney – Australia): Sunday, 13th January 2008
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[kds1980]

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ikoaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਸ੍ਰੀਧਰ ਮੋਹਨ ਸਗਲ ਉਪਾਵਨ ਨਿਰੰਕਾਰ ਸੁਖਦਾਤਾ ॥
स्रीधर मोहन सगल उपावन निरंकार सुखदाता ॥
Sarīḏẖar mohan sagal upāvan nirankār sukẖḏāṯa.
The Fascinating Lord, the Creator of all, the Formless Lord, is the Giver of Peace.

ਐਸਾ ਪ੍ਰਭੁ ਛੋਡਿ ਕਰਹਿ ਅਨ ਸੇਵਾ ਕਵਨ ਬਿਖਿਆ ਰਸ ਮਾਤਾ ॥੧॥
ऐसा प्रभु छोडि करहि अन सेवा कवन बिखिआ रस माता ॥१॥
Aisā parabẖ cẖẖod karahi an sėvā kavan bikẖiā ras māṯā. ||1||
You have abandoned this Lord, and you serve another. Why are you intoxicated with the pleasures of corruption? ||1||

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O Human being! Without seeking the refuge of God, who is the sole Creator of this entire universe and bestows all comforts to us, why are you engrossed in the false worldly pleasures and worship some one else? (1)

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Rė man mėrė ṯū goviḏ bẖāj.
O my mind, meditate on the Lord of the Universe.

ਅਵਰ ਉਪਾਵ ਸਗਲ ਮੈ ਦੇਖੇ ਜੋ ਚਿਤਵੀਐ ਤਿਤੁ ਬਿਗਰਸਿ ਕਾਜੁ ॥੧॥ ਰਹਾਉ ॥
अवर उपाव सगल मै देखे जो चितवीऐ तितु बिगरसि काजु ॥१॥ रहाउ ॥
Avar upāv sagal mai ḏėkẖė jo cẖiṯvīai ṯiṯ bigras kāj. ||1|| rahāo.
I have seen all other sorts of efforts; whatever you can think of, will only bring

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Guru Sahib advises us that we should always recite God’s True Naam. Those persons, who try other avenues without seeking God’s support, their efforts do not yield any fruitful results and their life goes in vain. (1 – Pause)

ਠਾਕੁਰੁ ਛੋਡਿ ਦਾਸੀ ਕਉ ਸਿਮਰਹਿ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨਾ॥

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Ŧẖākur cẖẖod ḏāsī kao simrahi manmukẖ anḏẖ agiānā.
The blind, ignorant, self-willed manmukhs forsake their Lord and Master, and dwell on His slave Maya.

ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹਿ ਤਿਨ ਨਿੰਦਹਿ ਨਿਗੁਰੇ ਪਸੂ ਸਮਾਨਾ ॥੨॥
हरि की भगति करहि तिन निंदहि निगुरे पसू समाना ॥२॥
Har kī bẖagaṯ karahi ṯin ninḏeh nigurė pasū samānā. ||2||
They slander those who worship their Lord; they are like beasts, without a Guru. ||2||

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O ignorant and faithless person! Instead of reciting God’s True Naam, why do you worship ordinary slaves and servants? Such faithless persons themselves behave like beasts but remain engrossed in vilifying the True Lord’s devotees. (2)

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ੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਭੁ ਪ੍ਰਭ ਕਾ ਸਾਕਤ ਕਹਤੇ ਮੇਰਾ ॥
जीउ पिंडु तनु धनु सभु प्रभ का साकत कहते मेरा ॥
Jīo pind ṯan ḏẖan sabẖ parabẖ kā sākaṯ kahṯė mėrā.
Soul, life, body and wealth all belong to God, but the faithless cynics claim that they own them.

ਅਹੰਬੁਧਿ ਦੁਰਮਤਿ ਹੈ ਮੈਲੀ ਬਿਨੁ ਗੁਰ ਭਵਜਲਿ ਫੇਰਾ ॥੩॥
अह्मबुधि दुरमति है मैली बिनु गुर भवजलि फेरा ॥३॥
Ahaʼnbuḏẖ ḏurmaṯ hai mailī bin gur bẖavjal fėrā. ||3||
They are proud and arrogant, evil-minded and filthy; without the Guru, they are reincarnated into the terrifying world-ocean. ||3||

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In fact, God bestows to us this body, soul, wealth and all the worldly possessions. Whereas the faithless persons claim that everything belongs to them only. Without following the Guru’s teachings, the self-willed persons remain engrossed in vicious actions under the influence of their ego and thus they suffer in life. (3)

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ੋਮ ਜਗ ਜਪ ਤਪ ਸਭਿ ਸੰਜਮ ਤਟਿ ਤੀਰਥਿ ਨਹੀ ਪਾਇਆ ॥
होम जग जप तप सभि संजम तटि तीरथि नही पाइआ ॥
Hom jag jap ṯap sabẖ sanjam ṯat ṯirath nahī pāiā.
Through burnt offerings, charitable feasts, ritualistic chants, penance, all sorts of austere self-discipline and pilgrimages to sacred shrines and rivers, they do not find God.

ਮਿਟਿਆ ਆਪੁ ਪਏ ਸਰਣਾਈ ਗੁਰਮੁਖਿ ਨਾਨਕ ਜਗਤੁ ਤਰਾਇਆ ॥੪॥੧॥੧੪॥
मिटिआ आपु पए सरणाई गुरमुखि नानक जगतु तराइआ ॥४॥१॥१४॥
Mitiā āp paė sarṇāī gurmukẖ Nānak jagaṯ ṯarāiā. ||4||1||14||
Self-conceit is only erased when one seeks the Lord's Sanctuary and becomes Gurmukh; O Nanak, he crosses over the world-ocean. ||4||1||14||

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We should remember that the True Lord can’t be realized by formal observances such as performing Hindus’ havan (fire-offerings), offering delicious feasts, undertaking penance or taking bath at the holy places of pilgrimage. By virtue of Guru Nanak Sahib’s Enlightenment, Guru Arjan Sahib teaches us that by getting rid of ego, the Guru-minded persons take God’s refuge, which enables them to attain emancipation in life. (4-1-14

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Shared by: Gurmit Singh (Sydney – Australia): Sunday, 20th January 2008

Sri Granth: Sri Guru Granth Sahib

 

[kds1980]

Kot ḏėvī jā kao sėveh lakẖimī anik bẖāṯ.
Millions of gods and goddesses of wealth serve Him in so many ways.

Gupaṯ pargat jā kao arāḏẖeh pauṇ pāṇī ḏinas rāṯ.
The invisible and visible beings worship Him in adoration, along with wind and water, day and night.

ਨਖਿਅਤ੍ਰ ਸਸੀਅਰ ਸੂਰ ਧਿਆਵਹਿ ਬਸੁਧ ਗਗਨਾ ਗਾਵਏ ॥
नखिअत्र ससीअर सूर धिआवहि बसुध गगना गावए ॥
Nakẖiaṯar sasīar sūr ḏẖiāvahi basuḏẖ gagnā gāvė.
The stars, the moon and the sun meditate on Him; the earth and the sky sing to Him.

ਸਗਲ ਖਾਣੀ ਸਗਲ ਬਾਣੀ ਸਦਾ ਸਦਾ ਧਿਆਵਏ ॥
सगल खाणी सगल बाणी सदा सदा धिआवए ॥
Sagal kẖāṇī sagal baṇī saḏā saḏā ḏẖiāvė.
All the sources of creation, and all languages meditate on Him, forever and ever.

ਸਿਮ੍ਰਿਤਿ ਪੁਰਾਣ ਚਤੁਰ ਬੇਦਹ ਖਟੁ ਸਾਸਤ੍ਰ ਜਾ ਕਉ ਜਪਾਤਿ ॥
सिम्रिति पुराण चतुर बेदह खटु सासत्र जा कउ जपाति ॥
Simriṯ purāṇ cẖaṯur bėḏah kẖat sāsṯar jā kao japāṯ.
The Simritees, the Puraanas, the four Vedas and the six Shaastras meditate on Him.

ਪਤਿਤ ਪਾਵਨ ਭਗਤਿ ਵਛਲ ਨਾਨਕ ਮਿਲੀਐ ਸੰਗਿ ਸਾਤਿ ॥੩॥
पतित पावन भगति वछल नानक मिलीऐ संगि साति ॥३॥
Paṯiṯ pāvan bẖagaṯ vacẖẖal Nānak milīai sang sāṯ. ||3||
He is the Purifier of sinners, the Lover of His Saints; O Nanak, He is met in the Society of the Saints. ||3||

Guru Sahib teaches us that the countless goddesses including Laxmi, the goddess of wealth have been praising God’s virtues. Similarly, all the visible and invisible creatures keep on remembering the Almighty God. Likewise, air and water recite God’s praises day and night. The countless stars, moon, sun, earth and sky also sing God’s praises. All the sources of creation and various creatures also remember God according to their different languages. Similarly, all the Hindus’ religious books such as Simritis, Puranas, four Vedas and six Shastras recite God’s True Naam. By virtue of Guru Nanak Sahib’s Enlightenment, Guru Arjan Sahib says that by God’s Grace, the fallen ones could follow the righteous path and the true devotees attain God’s refuge by taking part in the congregation of the truthful persons. (3)

Jėṯī parabẖū janāī rasnā ṯėṯ bẖanī.
As much as God has revealed to us, that much we can speak with our tongues.

ਅਨਜਾਨਤ ਜੋ ਸੇਵੈ ਤੇਤੀ ਨਹ ਜਾਇ ਗਨੀ ॥
अनजानत जो सेवै तेती नह जाइ गनी ॥
Anjānaṯ jo sėvai ṯėṯī nah jāė ganī.
Those unknown ones who serve You cannot be counted.

ਅਵਿਗਤ ਅਗਨਤ ਅਥਾਹ ਠਾਕੁਰ ਸਗਲ ਮੰਝੇ ਬਾਹਰਾ ॥
अविगत अगनत अथाह ठाकुर सगल मंझे बाहरा ॥
Avigaṯ agnaṯ athāh ṯẖākur sagal manjẖė bāhrā.
Imperishable, incalculable, and unfathomable is the Lord and Master; He is everywhere, inside and out.

ਸਰਬ ਜਾਚਿਕ ਏਕੁ ਦਾਤਾ ਨਹ ਦੂਰਿ ਸੰਗੀ ਜਾਹਰਾ ॥
सरब जाचिक एकु दाता नह दूरि संगी जाहरा ॥
Sarab jācẖik ėk ḏāṯā nah ḏūr sangī jāhrā.
We are all beggars, He is the One and only Giver; He is not far away, but is with us, ever-present.

ਵਸਿ ਭਗਤ ਥੀਆ ਮਿਲੇ ਜੀਆ ਤਾ ਕੀ ਉਪਮਾ ਕਿਤ ਗਨੀ ॥
वसि भगत थीआ मिले जीआ ता की उपमा कित गनी ॥
vas bẖagaṯ thīā milė jīā ṯā kī upmā kiṯ ganī.
He is in the power of His devotees; those whose souls are united with Him - how can their praises be sung?

ਇਹੁ ਦਾਨੁ ਮਾਨੁ ਨਾਨਕੁ ਪਾਏ ਸੀਸੁ ਸਾਧਹ ਧਰਿ ਚਰਨੀ ॥੪॥੨॥੫॥
इहु दानु मानु नानकु पाए सीसु साधह धरि चरनी ॥४॥२॥५॥
Ih ḏān mān Nānak pāė sīs sāḏẖah ḏẖar cẖarnī. ||4||2||5||
May Nanak receive this gift and honor, of placing his head on the feet of the Holy Saints. ||4||2||5||

ਆਸਾ ਮਹਲਾ ੫ ॥

Guru Sahib says that whatever God has enabled me to narrate I have shared about the universe. As there are many more persons engaged in God’s service, it is beyond my comprehension to describe about them all. God’s virtues are like unfathomable sea, which can’t be described by anyone. God not only pervades everywhere but also takes care of all as otherwise we are helpless beggars. Those devotees, who have attained God’s virtues, their greatness can’t be described. By virtue of Guru Nanak Sahib’s Enlightenment, Guru Arjan Sahib opines that in the appreciation of those devotees, who rejoice the company of saintly persons, we should sacrifice ourselves. (4 / 2 / 5)

Shared by: Gurmit Singh (Sydney – Australia): Sunday, 27th January 2008

Sri Granth: Sri Guru Granth Sahib

 

[kds1980]

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ॥

ਪ੍ਰਭਾਤੀ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਕੀ॥ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ - ਪੰਨਾ ੧੩੫੧॥ ਆਦਿ ਜੁਗਾਦਿ ਜੁਗਾਦਿ ਜੁਗੋ ਜੁਗੁ ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨਿਆ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਰਾਮੁ ਰਹਿਆ ਰਵਿ ਐਸਾ ਰੂਪੁ ਬਖਾਨਿਆ॥ ੧॥ ਗੋਬਿਦੁ ਗਾਜੈ ਸਬਦੁ ਬਾਜੈ॥ ਆਨਦ ਰੂਪੀ ਮੇਰੋ ਰਾਮਈਆ॥ ੧॥ ਰਹਾਉ॥ ਬਾਵਨ ਬੀਖੂ ਬਾਨੈ ਬੀਖੇ ਬਾਸੁ ਤੇ ਸੁਖ ਲਾਗਿਲਾ॥ ਸਰਬੇ ਆਦਿ ਪਰਮਲਾਦਿ ਕਾਸਟ ਚੰਦਨੁ ਭੈਇਲਾ॥ ੨॥ ਤੁਮ੍ਹ ਚੇ ਪਾਰਸੁ ਹਮ ਚੇ ਲੋਹਾ ਸੰਗੇ ਕੰਚਨੁ ਭੈਇਲਾ॥ ਤੂ ਦਇਆਲੁ ਰਤਨੁ ਲਾਲੁ ਨਾਮਾ ਸਾਚਿ ਸਮਾਇਲਾ॥ ੩॥ ੨॥

ਅਰਥ: ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਬਿਆਨ ਕਰਦੇ ਹਨ ਕਿ ਅਕਾਲ ਪੁਰਖ ਇਸ ਸੰਸਾਰ ਦੇ ਮੁੱਢ ਤੋਂ ਭੀ ਪਹਿਲਾਂ ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਦੁਆਰਾ ਵਿਚਰ ਰਿਹਾ ਹੈ ਪਰ, ਉਸ ਦੇ ਰੂਹਾਨੀ ਗੁਣਾਂ ਵਾਰੇ ਅਜੇ ਤਕ ਕੋਈ ਪ੍ਰਾਣੀ ਜਾਣ ਨਹੀਂ ਸਕਿਆ। ਸਾਰੀ ਲੋਕਾਈ ਇਸ ਗਲ ਵਿੱਚ ਸਹਿਮਤ ਹੈ ਕਿ ਅਕਾਲ ਪੁਰਖ ਆਪ ਹੀ ਸੱਭ ਜੀਵਾਂ ਵਿੱਚ ਇਕ-ਰਸ ਵਿਆਪਕ ਹੈ। ੧। ਅਕਾਲ ਪੁਰਖ ਦੀ ਭਗਤੀ ਕਰਨ ਵਾਲੇ ਗੁਰਮੁੱਖ ਹਰ ਸਮੇਂ ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾਉਣ ਦੀ ਤਾਂਘ ਵਿੱਚ ਰਹਿੰਦੇ ਹਨ। ੧ - ਰਹਾਉ। ਜਿਵੇਂ ਜੰਗਲ ਵਿੱਚ ਚੰਦਨ ਦੇ ਬੂਟੇ ਦੀ ਸੁਗੰਧੀ ਸਦਕਾ ਸਭ ਨੂੰ ਸੁੱਖ ਮਿਲਦਾ ਹੈ ਅਤੇ ਸਾਧਾਰਨ ਰੁੱਖ ਚੰਦਨ ਬਣ ਜਾਂਦੇ ਹਨ, ਇਵੇਂ ਹੀ ਸਤਿਸੰਗਤ ਕਰਕੇ, ਆਮ ਜੀਵ ਭੀ ਚੰਦਨ ਦੇ ਗੁਣ ਗ੍ਰਹਿਣ ਕਰ ਲੈਂਦੇ ਹਨ। ੨। ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਇੱਕ ਹੋਰ ਮਸਾਲ ਦੇ ਕੇ ਸਾਨੂੰ ਸਮਝਾਉਂਦੇ ਹਨ ਕਿ ਅਕਾਲ ਪੁਰਖ ਇੱਕ ਪਾਰਸ ਵਾਂਗ ਹੈ, ਮੈਂ ਲੋਹਾ ਹਾਂ, ਪਰ ਪ੍ਰਭੂ ਦੀ ਸੰਗਤ ਦੁਆਰਾ ਮੈਂ ਭੀ ਸੋਨਾ ਬਣ ਗਿਆ ਹਾਂ। ਅਕਾਲ ਪੁਰਖ ਦਇਆਲੂ ਹੈ ਅਤੇ ਰਤਨ, ਲਾਲ ਵਾਂਗ ਬਹੁਤ ਕੀਮਤ ਦਾ ਮਾਲਕ ਹੈ, ਇਸ ਲਈ ਸਾਨੂੰ ਭੀ ਅਕਾਲ ਪੁਰਖ ਦਾ ਸੱਚਾ ਨਾਮ ਸਿਮਰ ਕੇ, ਉਸ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। ੩। ੨।



pRBwqI ] (1351-3)
parbhaatee.
Prabhaatee:

Awid jugwid jugwid jugo jugu qw kw AMqu n jwinAw ] (1351-3, pRBwqI, Bgq nwmdyv jI)
aad jugaad jugaad jugo jug taa kaa ant na jaani-aa.
He existed in the beginning, in the primeval age, and all throughout the ages; His limits cannot be known.

srb inrMqir rwmu rihAw riv AYsw rUpu bKwinAw ]1] (1351-3, pRBwqI, Bgq nwmdyv jI)
sarab nirantar raam rahi-aa rav aisaa roop bakhaani-aa. ||1||
The Lord is pervading and permeating amongst all; this is how His Form can be described. ||1||

goibdu gwjY sbdu bwjY ] (1351-4, pRBwqI, Bgq nwmdyv jI)
gobid gaajai sabad baajai.
The Lord of the Universe appears when the Word of His Shabad is chanted.

Awnd rUpI myro rwmeIAw ]1] rhwau ] (1351-4, pRBwqI, Bgq nwmdyv jI)
aanad roopee mayro raam-ee-aa. ||1|| rahaa-o.
My Lord is the Embodiment of Bliss. ||1||Pause||

bwvn bIKU bwnY bIKy bwsu qy suK lwiglw ] (1351-5, pRBwqI, Bgq nwmdyv jI)
baavan beekhoo baanai beekhay baas tay sukh laagilaa.
The beautiful fragrance of sandalwood emanates from the sandalwood tree, and attaches to the other trees of the forest.

srby Awid prmlwid kwst cMdnu BYielw ]2] (1351-5, pRBwqI, Bgq nwmdyv jI)
sarbay aad paramlaad kaasat chandan bhai-ilaa. ||2||
God, the Primal Source of everything, is like the sandalwood tree; He transforms us woody trees into fragrant sandalwood. ||2||

qum@ cy pwrsu hm cy lohw sMgy kMcnu BYielw ] (1351-6, pRBwqI, Bgq nwmdyv jI)
tumH chay paaras ham chay lohaa sangay kanchan bhai-ilaa.
You, O Lord, are the Philosopher's Stone, and I am iron; associating with You, I am transformed into gold.

qU dieAwlu rqnu lwlu nwmw swic smwielw ]3]2] (1351-6, pRBwqI, Bgq nwmdyv jI)
too da-i-aal ratan laal naamaa saach samaa-ilaa. ||3||2||
You are Merciful; You are the gem and the jewel. Naam Dayv is absorbed in the Truth. ||3||2||

--------------------------------------------------------------------------------------------------------------------------------------
Akaal Purkh – God was even present before the commencement of Time (Universe) and continues to be in existence but no one could realize God’s Greatness and Virtues. Bhagat Namdev jee says that I have perceived the same True Lord-sublime pervading in all the beings and creatures with equal measure (1). The Guru-minded devotees are ever eager to sing the praises of God and thus rejoice the state of equipoise (1 – Pause). Just as the Sandal-tree spreads its fragrance all around, similarly the whole world could enjoy the bliss of life through the company of Guru-oriented persons (2). By way of another illustration, Bhagat Namdev jee says that we are like the iron, which gets converted into gold by the touch of the gold stone, the Pa’ras having God like virtues, who is our Benefactor with invaluable diamonds and jewels of the True Naam. We should thus immerse in the True Lord. (3 – 2)

pRBwqI ] (1351-7)
parbhaatee.
Prabhaatee:

Akul purK ieku cilqu aupwieAw ] (1351-7, pRBwqI, Bgq nwmdyv jI)
akul purakh ik chalit upaa-i-aa.
The Primal Being has no ancestry; He has staged this play.

Git Git AMqir bRhmu lukwieAw ]1] (1351-7, pRBwqI, Bgq nwmdyv jI)
ghat ghat antar barahm lukaa-i-aa. ||1||
God is hidden deep within each and every heart. ||1||

jIA kI joiq n jwnY koeI ] (1351-8, pRBwqI, Bgq nwmdyv jI)
jee-a kee jot na jaanai ko-ee.
No one knows the Light of the soul.

qY mY kIAw su mwlUmu hoeI ]1] rhwau ] (1351-8, pRBwqI, Bgq nwmdyv jI)
tai mai kee-aa so maaloom ho-ee. ||1|| rahaa-o.
Whatever I do, is known to You, Lord. ||1||Pause||

ijau pRgwisAw mwtI kuMByau ] (1351-8, pRBwqI, Bgq nwmdyv jI)
ji-o pargaasi-aa maatee kumbhay-o.
Just as the pitcher is made from clay,

Awp hI krqw bITulu dyau ]2] (1351-9, pRBwqI, Bgq nwmdyv jI)
aap hee kartaa beethul day-o. ||2||
everything is made from the Beloved Divine Creator Himself. ||2||

jIA kw bMDnu krmu ibAwpY ] (1351-9, pRBwqI, Bgq nwmdyv jI)
jee-a kaa banDhan karam bi-aapai.
The mortal's actions hold the soul in the bondage of karma.

jo ikCu kIAw su AwpY AwpY ]3] (1351-9, pRBwqI, Bgq nwmdyv jI)
jo kichh kee-aa so aapai aapai. ||3||
Whatever he does, he does on his own. ||3||

pRxviq nwmdyau iehu jIau icqvY su lhY ] (1351-10, pRBwqI, Bgq nwmdyv jI)
paranvat naamday-o ih jee-o chitvai so lahai.
Prays Naam Dayv, whatever this soul wants, it obtains.

Amru hoie sd Awkul rhY ]4]3] (1351-10, pRBwqI, Bgq nwmdyv jI)
amar ho-ay sad aakul rahai. ||4||3||
Whoever abides in the Lord, becomes immortal. ||4||3||
----------------------------------------------------------------------------------------------------------------------------------------------
God does not belong to any clan or region but pervades everywhere and the entire universe operates within God’s Command (1). No one knows the secret of Divine Enlightenment, whereas the True Lord, being Omniscient has the full knowledge of whatever we do (Pause).

Just as the potter produces the pitcher from the earth, in the same manner, God has created all beings (2). The human beings remain entangled in their own actions and accordingly, they themselves are responsible for their deeds (3). Bhagat Namdev jee says that the faithless person remains entangled within his wishes, whereas the Guru-oriented devotees, who have sought God’s refuge, attain emancipation by developing the love of God in their hearts. (4 - 3)

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Shared by: Gurmit Singh (Sydney – Australia): Sunday, 3rd February 2008

 

[kds1980]

Sri Granth: Sri Guru Granth Sahib

Rām ramai soī rāmāṇā.
Those who remember the Lord belong to the Lord.

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਏਕੁ ਸਮਾਣਾ ॥੧॥ ਰਹਾਉ ॥
जलि थलि महीअलि एकु समाणा ॥१॥ रहाउ ॥
Jal thal mahīal ėk samāṇā. ||1|| rahāo.
The One Lord is contained in the water, the land and the sky. ||1||Pause||

Guru Sahib says that the person, who is completely immersed in the True Lord, is considered to be the true devotee of God. By attaining Divine Enlightenment, such a Guru-oriented person realizes that God pervades everywhere i.e. on the land, sky, in the ocean and cosmos. (1 – Pause)

ਕਰੈ ਦੁਹਕਰਮ ਦਿਖਾਵੈ ਹੋਰੁ ॥
करै दुहकरम दिखावै होरु ॥
Karai ḏuhkaram ḏikẖāvai hor.
They do their evil deeds, and pretend otherwise;

Rām kī ḏargeh bāḏẖā cẖor. ||1||
but in the Court of the Lord, they shall be bound and gagged like thieves. ||1||

The faithless person, who is engaged in vicious actions but pretends to be an honest and good person, is like a thief caught red handed and produced as a culprit for punishment. (1)

Anṯar bikẖ mukẖ amriṯ suṇāvai.
Their inner beings are filled with poison, and yet with their mouths, they preach words of Ambrosial Nectar.

ਜਮ ਪੁਰਿ ਬਾਧਾ ਚੋਟਾ ਖਾਵੈ ॥੨॥
जम पुरि बाधा चोटा खावै ॥२॥
Jam pur bāḏẖā cẖotā kẖāvai. ||2||
Bound and gagged in the City of Death, they are punished and beaten. ||2||

Such faithless persons, who remain entrenched with venom of worldly desires and vices, but outwardly go on delivering sermons to others as if very noble persons. As a result of their bad deeds and in fear of death, the life of such persons goes in vain. (2)

Anik paṛḏė meh kamāvai vikār.
Hiding behind many screens, they commit acts of corruption,

ਖਿਨ ਮਹਿ ਪ੍ਰਗਟ ਹੋਹਿ ਸੰਸਾਰ ॥੩॥
खिन महि प्रगट होहि संसार ॥३॥
Kẖin meh pargat hohi sansār. ||3||
but in an instant, they are revealed to all the world. ||3||

The self-willed person commits various bad deeds secretly but his hypocrisy is exposed soon to the whole world. (3)

Anṯar sācẖ nām ras rāṯā.
Those whose inner beings are true, who are attuned to the ambrosial essence of the Naam, the Name of the Lord -

ਨਾਨਕ ਤਿਸੁ ਕਿਰਪਾਲੁ ਬਿਧਾਤਾ ॥੪॥੭੧॥੧੪੦॥
नानक तिसु किरपालु बिधाता ॥४॥७१॥१४०॥
Nānak ṯis kirpāl biḏẖāṯā. ||4||71||140||
O Nanak, the Lord, the Architect of Destiny, is merciful to them. ||4||71||140||

By virtue of Guru Nanak Sahib’s Divine Enlightenment, Guru Arjan Sahib teaches us that the Guru-minded person, who seeks God’s refuge by reciting the True Naam with devotion, attains emancipation in life. (4 / 71 / 140):

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Shared by: Gurmit Singh (Sydney-Australia): Sunday, 17th February 2008

GURBANI SHABAD

 

[spnadmin]

kds ji

I really treasure this thread. You have taken the time to bring this to us from another site. All this wisdom here.

 

[kds1980]

kds ji

I really treasure this thread. You have taken the time to bring this to us from another site. All this wisdom here.

Thank you Antonia ji. But I must confess that I made a mistake by not posting feb-10
gurbani vichaar.

 

[spnadmin]

So we can read the same ones again. Won't hurt to do that.

 

[prakash.s.bagga]

KDS1980,Ji,
I have been going thru your postings on Gurbaani Vichar.Your deep interest in Gurbaani is very much appreciated.You are also right to say that there should be people for proper interpretation of Gurbaani .I think you yourself can be a guide for Gurbaani interpretation.
In fact there is a bit need to grasp the grammatical pattern of Gurbaani words so that a meaning more close to Gurmat can be presented.We should make an attempt to first understand the most BASIC fundamentals of the grammer of Gurbaani language then you will be surprised to get the meanings very different than interpretations made without consideration of grammer.
This is my suggestion only.With best wishes

Prakash.S.Bagga

 

[davinderdhanjal]

prakash.s.bagga Ji,
I tried to contact you on your email - it was not accepted by the computer. I also sent a personal mail on the SPN system - I have not had a response back yet.
So before starting a new thread - I looked into what was available and it seems this may be the place to share the knowledge on Grammar of Gurmukhi.
Please follow up the discussion started on 'One Infinite Creator in Sikhism. What does it mean?' at http://www.sikhphilosophy.net/showthread.php?t=38210&goto=newpost

 

[prakash.s.bagga]

prakash.s.bagga Ji,
I tried to contact you on your email - it was not accepted by the computer. I also sent a personal mail on the SPN system - I have not had a response back yet.
So before starting a new thread - I looked into what was available and it seems this may be the place to share the knowledge on Grammar of Gurmukhi.
Please follow up the discussion started on 'One Infinite Creator in Sikhism. What does it mean?' at http://www.sikhphilosophy.net/showthread.php?t=38210&goto=newpost

Thanks for your contact in context of our interaction.I would suggest you to interact in Quiz form in tha subject so that interaction becomes interesting.
Since as such grammar is the most boring subject for most of us but its significance can not be undermined when interprating Gurbanee.

To start ,we can understand as to how the words are generally classified
in any grammar.Fundamentally we can know that the words as basically classifiedas
According to Gender as Masculine/Feminine or Common gender as Neutral
According to Numbers as SINGULAR/PLURAL
According to character as NOUN/ADJECTIVE/VERB/ADVERB/PREPOSISION etc.
In Gurbanee also the words are found to have been used as per above grammar.In Gurbanee the words have been used along with a particular matra to assert grammatical role in directing the meaning of particular words,
The most common matras used for this grammatical indications are
Matra of AUKAD/Dulakad
Matra of Sihari/Bihari
Matra of Lawa ./dulawa
Matra of other vowels related to a and o.

The most important grammatical indications are that of matra Aukad/Dulakad and Matra of Sihari /Biharee.These matra are related to vowels "u" and "i'.
You will notice that nearly 70% of Gurbanee words are related to these two grammatcal vowels.So if we can understand the grammar of these two vowels most of Gurbanee understanding can become clear.

Pl share your views for further interaction.
Prakash.s.Bagga

 

[davinderdhanjal]

prakash.s.bagga Ji,
The vowels add accent to the words. Further is the change of meaning by use of the vowels for example:
gur, guru, guru qy nwm, nwmu, nwmU, nwim
It is the change of the meaning that causes confusion in the interpretation of words in Gurbani. May be we can discuss these by applying a general rule or menings of these words before we go deeper into the sentences that use these words.
I consider the words to be related to each other, may be if that is not correct please comment.

 

[prakash.s.bagga]

prakash.s.bagga Ji,
The vowels add accent to the words. Further is the change of meaning by use of the vowels for example:
gur, guru, guru qy nwm, nwmu, nwmU, nwim
It is the change of the meaning that causes confusion in the interpretation of words in Gurbani. May be we can discuss these by applying a general rule or menings of these words before we go deeper into the sentences that use these words.
I consider the words to be related to each other, may be if that is not correct please comment.

As we share our views in english where Gurbanee words are given in Roman script.We should first agree to the correct depiction of Gurbanee words in Roman along with proper indication of matra as per Gurmukhi script of SGGS .Then it would be easy for us understand the application of grammar.

How would you like to write the word GuR with a matra of Aukad under its last letter R and with Matra of Dulakad under its last letter R.
You can observe that in Gurmukhi script the Word GuR with a matra of Aukad there is a single line under its last letter whereas for the word GuR with matra of Dulakad there are two lines under its last letter R.

You can give me your input in this regard so that I would follow that for further interaction.
Prakash.S.Bagga

 

[Ambarsaria]

As we share our views in english where Gurbanee words are given in Roman script.We should first agree to the correct depiction of Gurbanee words in Roman along with proper indication of matra as per Gurmukhi script of Sri Guru Granth Sahib Ji .Then it would be easy for us understand the application of grammar.

How would you like to write the word GuR with a matra of Aukad under its last letter R and with Matra of Dulakad under its last letter R.
You can observe that in Gurmukhi script the Word GuR with a matra of Aukad there is a single line under its last letter whereas for the word GuR with matra of Dulakad there are two lines under its last letter R.

You can give me your input in this regard so that I would follow that for further interaction.
Prakash.S.Bagga

Prakash.S.Bagga ji got to be careful. We cannot keep inventing things. There is something called Phonetics. Non-English speaking and non-experts in this have little to add other than make mistakes as has been done by your good self in using capital and lower case letters. That is not the science of phonetics. See Dr. Thind's attempt at Srigranth.org. There are phonetic accents that are used in addition to alphabet.

When one wants to translate sounds from another language (Gurmukhi in SGGS) to English equivalent there is lot more involved than just upper case and lower case letters.

Sat Sri Akal.

 

[prakash.s.bagga]

Prakash.S.Bagga ji got to be careful. We cannot keep inventing things. There is something called Phonetics. Non-English speaking and non-experts in this have little to add other than make mistakes as has been done by your good self in using capital and lower case letters. That is not the science of phonetics. See Dr. Thind's attempt at Srigranth.org. There are phonetic accents that are used in addition to alphabet.

When one wants to translate sounds from another language (Gurmukhi in Sri Guru Granth Sahib Ji) to English equivalent there is lot more involved than just upper case and lower case letters.

Sat Sri Akal.

Mr AMBARSARIA Ji,I do appreciate your concern but there is no rocket science involved in depicting grammatical indications.This can be done as per convenience of understanding.
I have gone thru Dr Thinds work ,although appreciable but still the presentation is complicated and not easily comprhendable by a common person
Therefore there is need for easy and clear understanding of vowels indications as envisaged in Gurmukhi script so that even a layman should be knowing what matra is there.
.I know this you may not agree and this is the reason I requested Mr Dhanjal ji to give his own views in this context.
Prakash.s.Bagga

 

[Ambarsaria]

I have gone thru Dr Thinds work ,although appreciable but still the presentation is complicated and not easily comprhendable by a common person

Sorry if you cannot comprehend that does not make it wrong. It simply illustrates that there are no simple answers in inter-language Trans-literations phonetically. The short cuts you envisage will be wrong and a dis-service.

Therefore there is need for easy and clear understanding of vowels indications as envisaged in Gurmukhi script so that even a layman should be knowing what matra is there.
.

Isn't this part of simply learning Punjabi at School? I learnt it at Khalsa College School in Amritsar and one is quite proficient by end of grade eight or middle school in the basics. Why you make it complicated or special? I don't understand. I know Prof. Sahib Singh ji's Vyakaran describes comparisons to other languages and stuff. However it is not much different for Punjabi from what is taught in Schools itself in terms of of Punjabi accents and vowels or other word structures..

Sat Sri Akal.

 

[prakash.s.bagga]

Sorry if you cannot comprehend that does not make it wrong. It simply illustrates that there are no simple answers in inter-language Trans-literations phonetically. The short cuts you envisage will be wrong and a dis-service.
Isn't this part of simply learning Punjabi at School? I learnt it at Khalsa College School in Amritsar and one is quite proficient by end of grade eight or middle school in the basics. Why you make it complicated or special? I don't understand. I know Prof. Sahib Singh ji's Vyakaran describes comparisons to other languages and stuff. However it is not much different for Punjabi from what is taught in Schools itself in terms of of Punjabi accents and vowels or other word structures..

Sat Sri Akal.

I have also learnt gurmukhi in GuRu NANAK Public school .It does not matter where and from whom one learns.The matter is how best one grasps the things.
You would rather fail to justify why to ignore the matra of AUKAD and SIHAI in particular interpretation of Gurbanee.I can understand that we are not in habit of pronunciation of these matras as we have been guided like that.But the surprising fact is we have totally eliminted the consideration of these matras as if these are of no use.
I am least interested in presnting any grammatical aspect of Gurbnanee words at least at this Forum.
Now I would rather be interested in knowing what and how others feel about grammar of Gurbanee words.
I would not put you in any awkward position where you may be required to give any of your judgement in this regard.
Prakash.s.Bagga

 

[Ambarsaria]

You would rather fail to justify why to ignore the matra of AUKAD and SIHAI in particular interpretation of Gurbanee.I can understand that we are not in habit of pronunciation of these matras as we have been guided like that.But the surprising fact is we have totally eliminted the consideration of these matras as if these are of no use.

Prakash.S.Bagga ji when one uses Prof.Sahib Singh ji's Darpan or Bhai Manmohan Singh ji's Teeka and self reading all together, how can you make the above statements? Are you saying they did not use it properly or even more strongly "eliminated the consideration"? I find it highly inappropriate if not disgusting to characterize their works this way. I take guidance from their work to learn but not blindly believing. They have done marvelous work with all due Grammatical considerations.

Sat Sri Akal.