Shabad 9
Ang-19
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:
ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
सुंञी देह डरावणी जा जीउ विचहु जाइ ॥
Suñī ḏeh darāvaṇī jā jī▫o vicẖahu jā▫e.
The empty body is dreadful, when the soul goes out from within.
ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥
भाहि बलंदी विझवी धूउ न निकसिओ काइ ॥
Bẖāhi balanḏī vijẖvī ḏẖū▫o na niksi▫o kā▫e.
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.
ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥
पंचे रुंने दुखि भरे बिनसे दूजै भाइ ॥१॥
Pancẖe runne ḏukẖ bẖare binse ḏūjai bẖā▫e. ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||
ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥
मूड़े रामु जपहु गुण सारि ॥
Mūṛe rām japahu guṇ sār.
You fool: chant the Name of the Lord, and preserve your virtue.
ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥
हउमै ममता मोहणी सभ मुठी अहंकारि ॥१॥ रहाउ ॥
Ha▫umai mamṯā mohṇī sabẖ muṯẖī ahaʼnkār. ||1|| rahā▫o.
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||
ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥
जिनी नामु विसारिआ दूजी कारै लगि ॥
Jinī nām visāri▫ā ḏūjī kārai lag.
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.
ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥
दुबिधा लागे पचि मुए अंतरि त्रिसना अगि ॥
Ḏubiḏẖā lāge pacẖ mu▫e anṯar ṯarisnā ag.
Attached to duality, they putrefy and die; they are filled with the fire of desire within.
ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥
गुरि राखे से उबरे होरि मुठी धंधै ठगि ॥२॥
Gur rākẖe se ubre hor muṯẖī ḏẖanḏẖai ṯẖag. ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||
ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥
मुई परीति पिआरु गइआ मुआ वैरु विरोधु ॥
Mu▫ī parīṯ pi▫ār ga▫i▫ā mu▫ā vair viroḏẖ.
Love dies, and affection vanishes. Hatred and alienation die.
ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥
धंधा थका हउ मुई ममता माइआ क्रोधु ॥
Ḏẖanḏẖā thakā ha▫o mu▫ī mamṯā mā▫i▫ā kroḏẖ.
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.
ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥
करमि मिलै सचु पाईऐ गुरमुखि सदा निरोधु ॥३॥
Karam milai sacẖ pā▫ī▫ai gurmukẖ saḏā niroḏẖ. ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||
ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥
सची कारै सचु मिलै गुरमति पलै पाइ ॥
Sacẖī kārai sacẖ milai gurmaṯ palai pā▫e.
By true actions, the True Lord is met, and the Guru's Teachings are found.
ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
सो नरु जमै ना मरै ना आवै ना जाइ ॥
So nar jammai nā marai nā āvai nā jā▫e.
Then, they are not subject to birth and death; they do not come and go in reincarnation.
ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥
नानक दरि परधानु सो दरगहि पैधा जाइ ॥४॥१४॥
Nānak ḏar parḏẖān so ḏargahi paiḏẖā jā▫e. ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||
Shabad-Nutshell
The shabad can be divided into four parts. The first part describes as to what happens to the body when it becomes dust and the dust mixes with the dust. In the second part Guru ji cautions that one should chant the name of the Lord and preserve the virtues as it is with these virtues that one can fruitfully engage oneself in the devotional worship as devotional worship is not possible without virtues.[Jap ji sahib]
Thus Guru ji states in the first part of the shabad :’The empty body is dreadful, when the soul goes out from within. The burning fire of life is extinguished, and the smoke of the breath no longer emerges.The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ‘
In the second part Guru ji addresses the one who has forgotten His naam as:’You fool: chant the Name of the Lord, and preserve your virtue. Egotism and possessiveness are very enticing; egotistical pride has plundered everyone.’
In the third part of the shabad Guru ji explains the consequences of forgetting the Naam, Name of the Lord and the state of Gurmukh who are blessed with the Grace of the Lord.
He explains that :’Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality. Attached to duality, they putrefy and die; they are filled with the fire of desire within'.Similarly Guru ji explains the state of those who are protected by the Guru." Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. Love dies, and affection vanishes. Hatred and alienation die. Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger. Those who receive His Mercy obtain the True One.The Gurmukhs dwell forever in balanced restraint."
In the concluding part of the shabad Guru states that it is by true actions, the True Lord is met. Then, they are not subject to birth and death; they do not come and go in reincarnation. Says Nanak, ‘they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord.’
Qualities of seeker
· Always remember Naam
· Try to develop virtues and remain engaged in the devotional worship.
To understand: What is duality
The following is added after editing the post.
Maya is the creative power of the supreme One by which He Creates this universe. Man is created to live and work in the world so ordinarily his senses have to look outwards into the world of objects. But a man gets totally absorbed in desires and objects of the world, thus he forgets his true identity, and falls a victim to ‘duality’, which prevents his realization. Duality is the belief that spirit and matter are two totally different entities, and other than Brahman (Pure Spirit) there is existence of creatures who can never unite with Him. It is due to Maya that a man thinks that he is this mind � body � intellect. A man who identifies his Self with body etc. cannot attain infinite Bliss. Indeed such a person is going to suffer here and hereafter. Guru Nanak has invented an appropriate word for such a person suffering from duality, under the influence of Maya ‘Manmukh’. And for a person who does not identify his self with his body etc. and is devoted to Brahman, Guru Nanak has invented the word ‘Gurmukh’ (Maya is the cause of duality) Maya has many meanings : power of creation of Parabrahma; power that creates duality i.e. delusion or illusion in a person’s mind; this duality or delusion, or illusion itself; of the nature of the three Gunas (power of action that binds). All these meanings have been used in GGS.
Anyone can realize Brahman regardless of his caste, class, color, gender, occupation, status etc. This path of devotion, however, does not work for persons who are not truthful, have no character, are not kind, and have not controlled their ego, desires, senses and mind. But such persons are not lost provided, while walking this path of Naam Simarana, they do so with whole hearted sincerity for then such impurities get washed away. Serving humanity purifies the mind and thus prepares one for Realization. If every person is equal before Parabrahma, the Supreme One, then there should be no ill treatment of any creature especially of lower caste people and weak people including women! Not only are all human beings equal before Him, but they, who are devoted to Him, are also Him. Whosoever chants His Naam with loving devotion, he gets bliss and moksha. Brahmin (the superior caste) is one who has realized Parabrahma, and not the one who is merely born into one.
Sikhism-Hinduism : Philosophical Relationship by Vishwa Mohan Tiwari, Air Vice Marshal (Retd)
Dualism and non-dualism
The goal of both Sikhism and Hinduism is to achieve happiness here and now and also to attain Mokshaï hereafter i.e. liberation from the cycle of birth and death. Looking at the complexity, and difficulty of the other three Paths or Yogas,
Guru Nanak chose the simplest Path of Devotion. In this Path there are three ways:
1. Dualist Path of devotion
There is the God and separately there is His creation. He gives His grace and is merciful, but no person’s soul can ever unite with the God. Some dualists believe that He has a form (saakaar or saguna i.e. Brahman with form).
2. Non-dualist Path of devotion
There is the Supreme One who is formless (Niraakaar or Nirguna), and there is His creation, but in essence both are the same. Any person’s soul can unite with Him, indeed the soul is the same in every one, and the Atman and Brahman are the same.
3. Dualist Non-dualist Path
The Supreme One is indeed formless, but He also takes forms when needed to restore justice. This path believes in awataarawaada (the other two paths do not believe in this).
Out of these, Guru Nanak chose the Non-dualist (Advaitic or Nirguna) Path, which had been already used by Santa Naamadeva and Santa Kabir etc. who had been preaching the non-dualistic (Advaitic, Nirguna) Path for the past 200 years.
Maya in sikhism
In Sikhism, the world is transitory and a passing phase. However, it is viewed as relatively real. God is viewed as the only reality, but within God exist both conscious souls and unconscious objects; these created objects are also real. The events which occur in nature are real but the effects they generate are unreal. Maya is as the events are real yet Maya is not as the effects are unreal. Consider the following examples. In the moonless night, a rope laying on the ground may be mistaken for a snake. We know that the rope alone is real, not the snake. However, the non-apprehension of the rope gives rise to the misapprehension of the snake. Once the darkness is removed, the rope alone remains; the snake disappears. Similarly, in the darkness of the night, a pole may be mistaken for a ghost. As the darkness is removed, the ghost disappears; only the pole remains as reality.
Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa.
In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord .
(sggs 332).
Raaj bhuiang prasang jaise hahi ab kashu maram janaaiaa.
Like the story of the rope mistaken for a snake, the mystery has now been explained to me. Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then . (sggs 658).[5]
One understanding of the snake or serpent is its relation to money, it is said even in the story of Adam and Eve that they were tempted by the devil in the form of a serpent, in other ancient mythologies the symbol of the snake was affialated with money, even today the double serpent symbol is present in the symbol of the dolar, when we think money we think of $, which was formed by snake symbols. Maya in modern Punjabi refers to Money, however in Guru Granth Sahib is referring to the grand scheme of the illusion of the world of what we see, touch, i.e. Materilism, and from this Maya everything else of evil, indulgence and raviishing evil lusts are born, but rejecting Maya a person of secularity can take first steps towards spirituality.
Janam baritha jāṯ rang mā▫i▫ā kai. ||1|| rahā▫o.
You are squandering this life uselessly in the love of Maya.
Sri Guru Granth Sahib M.5 Guru Arjan Dev ANG 12
The teachings of the Sikh Gurus push the idea of sewa(selfless service) and simran(praying/praying to God/Meditating/remembering ones true death hence remembering God). The depths of these 2 and the answer to all of Sikhism comes from Sangat(congregation), by joining the congregation of true Saints one is saved. The extract(shabad) from Guru Granth Sahib is talking about how the world is indulged in Materilism and all wonder around.
http://en.wikipedia.org/wiki/Maya_(illusion)
One may like to offer valuable comments in regard to duality and Maya.
