What Is The Meaning Of These Phrases?

[Ishna]

Greetings

Can someone please explain what these two terms mean:

To be a sacrifice, as in "I am a sacrifice to the True Guru"

and

To have ones honour preserved, as in "He Himself preserves the honour of His devotees".

I think they may be Punjabi idioms like having ones destiny written on ones forehead.

Any assistance greatly appreciated.

Sat Sri Akaaaaal!

Ishna

 

[spnadmin]

ishna ji]

Of course the problem of taking any Punjabi idiom literally

I think they may be Punjabi idioms like having ones destiny written on one's forehead.

and misapplying it to Sri Guru Granth Sahib does cause problems with translation, as we saw in another thread. Taking any phrase out of context causes problems in the same way. The meaning of a phrase simply must be cast in terms of 2 things: what it means inside of the complete shabad, and how the Sri Guru Granth Sahib itself, in its totality, gives us the guidance system for understanding the shabad.

So just to translate a phrase can take one in the wrong direction. Why not post entire shabads so we can see which ones you are referring to?

Admin note: Entire shabads must be posted in Gurmukhi and English, here and elsewhere, or replies will be deleted. This is a forum rule. Thanks.

 

[Ishna]

Sorry spnadmin, I thought these were common, recurring images which could stand alone.

Here is the incredibly beautiful shabad I was reading yesterday: (it is not the best example of "preserving honour" though, I will provide another when I get a chance)

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥
सिरीरागु महला १ घरु ३ ॥
Sirīrāg mėhlā 1 gẖar 3.
Siree Raag, First Mehl, Third House:
ਜੋਗੀ ਅੰਦਰਿ ਜੋਗੀਆ ॥
जोगी अंदरि जोगीआ ॥
Jogī anḏar jogī▫ā.
Among Yogis, You are the Yogi;
ਤੂੰ ਭੋਗੀ ਅੰਦਰਿ ਭੋਗੀਆ ॥
तूं भोगी अंदरि भोगीआ ॥
Ŧūʼn bẖogī anḏar bẖogī▫ā.
among pleasure seekers, You are the Pleasure Seeker.
ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥
तेरा अंतु न पाइआ सुरगि मछि पइआलि जीउ ॥१॥
Ŧerā anṯ na pā▫i▫ā surag macẖẖ pa▫i▫āl jī▫o. ||1||
Your limits are not known to any of the beings in the heavens, in this world, or in the nether regions of the underworld. ||1||
ਹਉ ਵਾਰੀ ਹਉ ਵਾਰਣੈ ਕੁਰਬਾਣੁ ਤੇਰੇ ਨਾਵ ਨੋ ॥੧॥ ਰਹਾਉ ॥
हउ वारी हउ वारणै कुरबाणु तेरे नाव नो ॥१॥ रहाउ ॥
Ha▫o vārī ha▫o vārṇai kurbāṇ ṯere nāv no. ||1|| rahā▫o.
I am devoted, dedicated, a sacrifice to Your Name. ||1||Pause||
ਤੁਧੁ ਸੰਸਾਰੁ ਉਪਾਇਆ ॥
तुधु संसारु उपाइआ ॥
Ŧuḏẖ sansār upā▫i▫ā.
You created the world,
ਸਿਰੇ ਸਿਰਿ ਧੰਧੇ ਲਾਇਆ ॥
सिरे सिरि धंधे लाइआ ॥
Sire sir ḏẖanḏẖe lā▫i▫ā.
and assigned tasks to one and all.
ਵੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਕਰਿ ਕੁਦਰਤਿ ਪਾਸਾ ਢਾਲਿ ਜੀਉ ॥੨॥
वेखहि कीता आपणा करि कुदरति पासा ढालि जीउ ॥२॥
vekẖėh kīṯā āpṇā kar kuḏraṯ pāsā dẖāl jī▫o. ||2||
You watch over Your Creation, and through Your All-powerful Creative Potency, You cast the dice. ||2||
ਪਰਗਟਿ ਪਾਹਾਰੈ ਜਾਪਦਾ ॥
परगटि पाहारै जापदा ॥
Pargat pahārai jāpḏā.
You are manifest in the Expanse of Your Workshop.
ਸਭੁ ਨਾਵੈ ਨੋ ਪਰਤਾਪਦਾ ॥
सभु नावै नो परतापदा ॥
Sabẖ nāvai no parṯāpḏā.
Everyone longs for Your Name,
ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਮੋਹੀ ਮਾਇਆ ਜਾਲਿ ਜੀਉ ॥੩॥
सतिगुर बाझु न पाइओ सभ मोही माइआ जालि जीउ ॥३॥
Saṯgur bājẖ na pā▫i▫o sabẖ mohī mā▫i▫ā jāl jī▫o. ||3||
but without the Guru, no one finds You. All are enticed and trapped by Maya. ||3||
ਸਤਿਗੁਰ ਕਉ ਬਲਿ ਜਾਈਐ ॥
सतिगुर कउ बलि जाईऐ ॥
Saṯgur ka▫o bal jā▫ī▫ai.
I am a sacrifice to the True Guru.
ਜਿਤੁ ਮਿਲਿਐ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥
जितु मिलिऐ परम गति पाईऐ ॥
Jiṯ mili▫ai param gaṯ pā▫ī▫ai.
Meeting Him, the supreme status is obtained.

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਲੋਚਦੇ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੪॥
सुरि नर मुनि जन लोचदे सो सतिगुरि दीआ बुझाइ जीउ ॥४॥
Sur nar mun jan locẖḏe so saṯgur ḏī▫ā bujẖā▫e jī▫o. ||4||
The angelic beings and the silent sages long for Him; the True Guru has given me this understanding. ||4||
ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥
सतसंगति कैसी जाणीऐ ॥
Saṯsangaṯ kaisī jāṇī▫ai.
How is the Society of the Saints to be known?
ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
जिथै एको नामु वखाणीऐ ॥
Jithai eko nām vakẖāṇī▫ai.
There, the Name of the One Lord is chanted.
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥
एको नामु हुकमु है नानक सतिगुरि दीआ बुझाइ जीउ ॥५॥
Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||
The One Name is the Lord's Command; O Nanak, the True Guru has given me this understanding. ||5||
ਇਹੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥
इहु जगतु भरमि भुलाइआ ॥
Ih jagaṯ bẖaram bẖulā▫i▫ā.
This world has been deluded by doubt.
ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥
आपहु तुधु खुआइआ ॥
Āphu ṯuḏẖ kẖu▫ā▫i▫ā.
You Yourself, Lord, have led it astray.
ਪਰਤਾਪੁ ਲਗਾ ਦੋਹਾਗਣੀ ਭਾਗ ਜਿਨਾ ਕੇ ਨਾਹਿ ਜੀਉ ॥੬॥
परतापु लगा दोहागणी भाग जिना के नाहि जीउ ॥६॥
Parṯāp lagā ḏuhāgaṇī bẖāg jinā ke nāhi jī▫o. ||6||
The discarded soul-brides suffer in terrible agony; they have no luck at all. ||6||
ਦੋਹਾਗਣੀ ਕਿਆ ਨੀਸਾਣੀਆ ॥
दोहागणी किआ नीसाणीआ ॥
Ḏuhāgaṇī ki▫ā nīsāṇī▫ā.
What are the signs of the discarded brides?
ਖਸਮਹੁ ਘੁਥੀਆ ਫਿਰਹਿ ਨਿਮਾਣੀਆ ॥
खसमहु घुथीआ फिरहि निमाणीआ ॥
Kẖasmahu gẖuthī▫ā firėh nimāṇī▫ā.
They miss their Husband Lord, and they wander around in dishonor.
ਮੈਲੇ ਵੇਸ ਤਿਨਾ ਕਾਮਣੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ਜੀਉ ॥੭॥
मैले वेस तिना कामणी दुखी रैणि विहाइ जीउ ॥७॥
Maile ves ṯinā kāmṇī ḏukẖī raiṇ vihā▫e jī▫o. ||7||
The clothes of those brides are filthy-they pass their life-night in agony. ||7||
ਸੋਹਾਗਣੀ ਕਿਆ ਕਰਮੁ ਕਮਾਇਆ ॥
सोहागणी किआ करमु कमाइआ ॥
Sohāgaṇī ki▫ā karam kamā▫i▫ā.
What actions have the happy soul-brides performed?
ਪੂਰਬਿ ਲਿਖਿਆ ਫਲੁ ਪਾਇਆ ॥
पूरबि लिखिआ फलु पाइआ ॥
Pūrab likẖi▫ā fal pā▫i▫ā.
They have obtained the fruit of their pre-ordained destiny.
ਨਦਰਿ ਕਰੇ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੮॥
नदरि करे कै आपणी आपे लए मिलाइ जीउ ॥८॥
Naḏar kare kai āpṇī āpe la▫e milā▫e jī▫o. ||8||
Casting His Glance of Grace, the Lord unites them with Himself. ||8||
ਹੁਕਮੁ ਜਿਨਾ ਨੋ ਮਨਾਇਆ ॥
हुकमु जिना नो मनाइआ ॥
Hukam jinā no manā▫i▫ā.
Those, whom God causes to abide by His Will,
ਤਿਨ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥
तिन अंतरि सबदु वसाइआ ॥
Ŧin anṯar sabaḏ vasā▫i▫ā.
have the Shabad of His Word abiding deep within.
ਸਹੀਆ ਸੇ ਸੋਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ਜੀਉ ॥੯॥
सहीआ से सोहागणी जिन सह नालि पिआरु जीउ ॥९॥
Sahī▫ā se sohāgaṇī jin sah nāl pi▫ār jī▫o. ||9||
They are the true soul-brides, who embrace love for their Husband Lord. ||9||
ਜਿਨਾ ਭਾਣੇ ਕਾ ਰਸੁ ਆਇਆ ॥
जिना भाणे का रसु आइआ ॥
Jinā bẖāṇe kā ras ā▫i▫ā.
Those who take pleasure in God's Will
ਤਿਨ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥
तिन विचहु भरमु चुकाइआ ॥
Ŧin vicẖahu bẖaram cẖukā▫i▫ā.
remove doubt from within.
ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥
नानक सतिगुरु ऐसा जाणीऐ जो सभसै लए मिलाइ जीउ ॥१०॥
Nānak saṯgur aisā jāṇī▫ai jo sabẖsai la▫e milā▫e jī▫o. ||10||
O Nanak, know Him as the True Guru, who unites all with the Lord. ||10||
ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਫਲੁ ਪਾਇਆ ॥
सतिगुरि मिलिऐ फलु पाइआ ॥
Saṯgur mili▫ai fal pā▫i▫ā.
Meeting with the True Guru, they receive the fruits of their destiny,
ਜਿਨਿ ਵਿਚਹੁ ਅਹਕਰਣੁ ਚੁਕਾਇਆ ॥
जिनि विचहु अहकरणु चुकाइआ ॥
Jin vicẖahu ahkaraṇ cẖukā▫i▫ā.
and egotism is driven out from within.
ਦੁਰਮਤਿ ਕਾ ਦੁਖੁ ਕਟਿਆ ਭਾਗੁ ਬੈਠਾ ਮਸਤਕਿ ਆਇ ਜੀਉ ॥੧੧॥
दुरमति का दुखु कटिआ भागु बैठा मसतकि आइ जीउ ॥११॥
Ḏurmaṯ kā ḏukẖ kati▫ā bẖāg baiṯẖā masṯak ā▫e jī▫o. ||11||
The pain of evil-mindedness is eliminated; good fortune comes and shines radiantly from their foreheads. ||11||
ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀਆ ॥
अम्रितु तेरी बाणीआ ॥
Amriṯ ṯerī bāṇī▫ā.
The Bani of Your Word is Ambrosial Nectar.
ਤੇਰਿਆ ਭਗਤਾ ਰਿਦੈ ਸਮਾਣੀਆ ॥
तेरिआ भगता रिदै समाणीआ ॥
Ŧeri▫ā bẖagṯā riḏai samāṇī▫ā.
It permeates the hearts of Your devotees.
ਸੁਖ ਸੇਵਾ ਅੰਦਰਿ ਰਖਿਐ ਆਪਣੀ ਨਦਰਿ ਕਰਹਿ ਨਿਸਤਾਰਿ ਜੀਉ ॥੧੨॥
सुख सेवा अंदरि रखिऐ आपणी नदरि करहि निसतारि जीउ ॥१२॥
Sukẖ sevā anḏar rakẖi▫ai āpṇī naḏar karahi nisṯār jī▫o. ||12||
Serving You, peace is obtained; granting Your Mercy, You bestow salvation. ||12||
ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਾਣੀਐ ॥
सतिगुरु मिलिआ जाणीऐ ॥
Saṯgur mili▫ā jāṇī▫ai.
Meeting with the True Guru, one comes to know;
ਜਿਤੁ ਮਿਲਿਐ ਨਾਮੁ ਵਖਾਣੀਐ ॥
जितु मिलिऐ नामु वखाणीऐ ॥
Jiṯ mili▫ai nām vakẖāṇī▫ai.
by this meeting, one comes to chant the Name.
ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਥਕੀ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੧੩॥
सतिगुर बाझु न पाइओ सभ थकी करम कमाइ जीउ ॥१३॥
Saṯgur bājẖ na pā▫i▫o sabẖ thakī karam kamā▫e jī▫o. ||13||
Without the True Guru, God is not found; all have grown weary of performing religious rituals. ||13||
ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਘੁਮਾਇਆ ॥
हउ सतिगुर विटहु घुमाइआ ॥
Ha▫o saṯgur vitahu gẖumā▫i▫ā.
I am a sacrifice to the True Guru;
ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥
जिनि भ्रमि भुला मारगि पाइआ ॥
Jin bẖaram bẖulā mārag pā▫i▫ā.
I was wandering in doubt, and He has set me on the right path.
ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥
नदरि करे जे आपणी आपे लए रलाइ जीउ ॥१४॥
Naḏar kare je āpṇī āpe la▫e ralā▫e jī▫o. ||14||
If the Lord casts His Glance of Grace, He unites us with Himself. ||14||
ਤੂੰ ਸਭਨਾ ਮਾਹਿ ਸਮਾਇਆ ॥
तूं सभना माहि समाइआ ॥
Ŧūʼn sabẖnā māhi samā▫i▫ā.
You, Lord, are pervading in all,
ਤਿਨਿ ਕਰਤੈ ਆਪੁ ਲੁਕਾਇਆ ॥
तिनि करतै आपु लुकाइआ ॥
Ŧin karṯai āp lukā▫i▫ā.
and yet, the Creator keeps Himself concealed.
ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ਜਾ ਕਉ ਜੋਤਿ ਧਰੀ ਕਰਤਾਰਿ ਜੀਉ ॥੧੫॥
नानक गुरमुखि परगटु होइआ जा कउ जोति धरी करतारि जीउ ॥१५॥
Nānak gurmukẖ pargat ho▫i▫ā jā ka▫o joṯ ḏẖarī karṯār jī▫o. ||15||
O Nanak, the Creator is revealed to the Gurmukh, within whom He has infused His Light. ||15||
ਆਪੇ ਖਸਮਿ ਨਿਵਾਜਿਆ ॥
आपे खसमि निवाजिआ ॥
Āpe kẖasam nivāji▫ā.
The Master Himself bestows honor.
ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿਆ ॥
जीउ पिंडु दे साजिआ ॥
Jī▫o pind ḏe sāji▫ā.
He creates and bestows body and soul.
ਆਪਣੇ ਸੇਵਕ ਕੀ ਪੈਜ ਰਖੀਆ ਦੁਇ ਕਰ ਮਸਤਕਿ ਧਾਰਿ ਜੀਉ ॥੧੬॥
आपणे सेवक की पैज रखीआ दुइ कर मसतकि धारि जीउ ॥१६॥
Āpṇe sevak kī paij rakẖī▫ā ḏu▫e kar masṯak ḏẖār jī▫o. ||16||
He Himself preserves the honor of His servants; He places both His Hands upon their foreheads. ||16||
ਸਭਿ ਸੰਜਮ ਰਹੇ ਸਿਆਣਪਾ ॥
सभि संजम रहे सिआणपा ॥
Sabẖ sanjam rahe si▫āṇpā.
All strict rituals are just clever contrivances.
ਮੇਰਾ ਪ੍ਰਭੁ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ॥
मेरा प्रभु सभु किछु जाणदा ॥
Merā parabẖ sabẖ kicẖẖ jāṇḏā.
My God knows everything.
ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਵਰਤਾਇਓ ਸਭੁ ਲੋਕੁ ਕਰੈ ਜੈਕਾਰੁ ਜੀਉ ॥੧੭॥
प्रगट प्रतापु वरताइओ सभु लोकु करै जैकारु जीउ ॥१७॥
Pargat parṯāp varṯā▫i▫o sabẖ lok karai jaikār jī▫o. ||17||
He has made His Glory manifest, and all people celebrate Him. ||17 |
ਮੇਰੇ ਗੁਣ ਅਵਗਨ ਨ ਬੀਚਾਰਿਆ ॥
मेरे गुण अवगन न बीचारिआ ॥
Mere guṇ avgan na bīcẖāri▫ā.
| He has not considered my merits and demerits;
ਪ੍ਰਭਿ ਅਪਣਾ ਬਿਰਦੁ ਸਮਾਰਿਆ ॥
प्रभि अपणा बिरदु समारिआ ॥
Parabẖ apṇā biraḏ samāri▫ā.
this is God's Own Nature.
ਕੰਠਿ ਲਾਇ ਕੈ ਰਖਿਓਨੁ ਲਗੈ ਨ ਤਤੀ ਵਾਉ ਜੀਉ ॥੧੮॥
कंठि लाइ कै रखिओनु लगै न तती वाउ जीउ ॥१८॥
Kanṯẖ lā▫e kai rakẖi▫on lagai na ṯaṯī vā▫o jī▫o. ||18||
Hugging me close in His Embrace, He protects me, and now, even the hot wind does not touch me. ||18||
ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥
मै मनि तनि प्रभू धिआइआ ॥
Mai man ṯan parabẖū ḏẖi▫ā▫i▫ā.
Within my mind and body, I meditate on God.
ਜੀਇ ਇਛਿਅੜਾ ਫਲੁ ਪਾਇਆ ॥
जीइ इछिअड़ा फलु पाइआ ॥
Jī▫e icẖẖi▫aṛā fal pā▫i▫ā.
I have obtained the fruits of my soul's desire.
ਸਾਹ ਪਾਤਿਸਾਹ ਸਿਰਿ ਖਸਮੁ ਤੂੰ ਜਪਿ ਨਾਨਕ ਜੀਵੈ ਨਾਉ ਜੀਉ ॥੧੯॥
साह पातिसाह सिरि खसमु तूं जपि नानक जीवै नाउ जीउ ॥१९॥
Sāh pāṯisāh sir kẖasam ṯūʼn jap Nānak jīvai nā▫o jī▫o. ||19||
You are the Supreme Lord and Master, above the heads of kings. Nanak lives by chanting Your Name. ||19||
ਤੁਧੁ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥
तुधु आपे आपु उपाइआ ॥
Ŧuḏẖ āpe āp upā▫i▫ā.
You Yourself created the Universe;
ਦੂਜਾ ਖੇਲੁ ਕਰਿ ਦਿਖਲਾਇਆ ॥
दूजा खेलु करि दिखलाइआ ॥
Ḏūjā kẖel kar ḏikẖlā▫i▫ā.
You created the play of duality, and staged it.
ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਜਿਸੁ ਭਾਵੈ ਤਿਸੈ ਬੁਝਾਇ ਜੀਉ ॥੨੦॥
सभु सचो सचु वरतदा जिसु भावै तिसै बुझाइ जीउ ॥२०॥
Sabẖ sacẖo sacẖ varaṯḏā jis bẖāvai ṯisai bujẖā▫e jī▫o. ||20||
The Truest of the True is pervading everywhere; He instructs those with whom He is pleased. ||20||
ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
गुर परसादी पाइआ ॥
Gur parsādī pā▫i▫ā.
By Guru's Grace, I have found God.
ਤਿਥੈ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ॥
तिथै माइआ मोहु चुकाइआ ॥
Ŧithai mā▫i▫ā moh cẖukā▫i▫ā.
By His Grace, I have shed emotional attachment to Maya.
ਕਿਰਪਾ ਕਰਿ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਸਮਾਇ ਜੀਉ ॥੨੧॥
किरपा करि कै आपणी आपे लए समाइ जीउ ॥२१॥
Kirpā kar kai āpṇī āpe la▫e samā▫e jī▫o. ||21||
Showering His Mercy, He has blended me into Himself. ||21||
ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥
गोपी नै गोआलीआ ॥
Gopī nai go▫ālī▫ā.
You are the Gopis, the milk-maids of Krishna; You are the sacred river Jamunaa; You are Krishna, the herdsman.
ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥
तुधु आपे गोइ उठालीआ ॥
Ŧuḏẖ āpe go▫e uṯẖālī▫ā.
You Yourself support the world.
ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥੨੨॥
हुकमी भांडे साजिआ तूं आपे भंनि सवारि जीउ ॥२२॥
Hukmī bẖāʼnde sāji▫ā ṯūʼn āpe bẖann savār jī▫o. ||22||
By Your Command, human beings are fashioned. You Yourself embellish them, and then again destroy them. ||22||
ਜਿਨ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥
जिन सतिगुर सिउ चितु लाइआ ॥
Jin saṯgur si▫o cẖiṯ lā▫i▫ā.
Those who have focused their consciousness on the True Guru,
ਤਿਨੀ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇਆ ॥
तिनी दूजा भाउ चुकाइआ ॥
Ŧinī ḏūjā bẖā▫o cẖukā▫i▫ā.
have rid themselves of the love of duality.
ਨਿਰਮਲ ਜੋਤਿ ਤਿਨ ਪ੍ਰਾਣੀਆ ਓਇ ਚਲੇ ਜਨਮੁ ਸਵਾਰਿ ਜੀਉ ॥੨੩॥
निरमल जोति तिन प्राणीआ ओइ चले जनमु सवारि जीउ ॥२३॥
Nirmal joṯ ṯin parāṇī▫ā o▫e cẖale janam savār jī▫o. ||23||
The light of those mortal beings is immaculate. They depart after redeeming their lives. ||23||
ਤੇਰੀਆ ਸਦਾ ਸਦਾ ਚੰਗਿਆਈਆ ॥
तेरीआ सदा सदा चंगिआईआ ॥
Ŧerī▫ā saḏā saḏā cẖang▫ā▫ī▫ā.
Your Goodness, I forever,

ਮੈ ਰਾਤਿ ਦਿਹੈ ਵਡਿਆਈਆਂ ॥
मै राति दिहै वडिआईआं ॥
Mai rāṯ ḏihai vadi▫ā▫ī▫āʼn.
admire by night and day.
ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਕਹੁ ਨਾਨਕ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥੨੪॥੧॥
अणमंगिआ दानु देवणा कहु नानक सचु समालि जीउ ॥२४॥१॥
Aṇmangi▫ā ḏān ḏevṇā kaho Nānak sacẖ samāl jī▫o. ||24||1||
You bestow Your Gifts, even if we do not ask for them. Says Nanak, contemplate the True Lord. ||24||1||


Thanks again
Ishna

 

[spnadmin]

Thanks Ishna ji

I think the next step is to take a look at the progression of ideas before the phrase, "I am a devoted, dedicated sacrifice to your name." Then see how the shabad develops after that point, up to the line, "I am a sacrifice to the True Guru." And then again, how does that evolve into more and reach a synthesis of ideas at "He himself preservers the honor of His saints." And then where does the shabad take us from there to conclusion.

The shabads are written in the form of poems. Many times when we read poems we focus on metaphor - which is good - but we forget that any and every poem has a kind of grammar - let's call it poetic grammar. This is the structure which holds together the metaphors, the feelings, and the message contained in the words. There is to every shabad a beginning, a middle, and then an end.

This is my rough sense of how to divide up our effort to get at the core. At the beginning introductory ideas are set forth, things to consider, basic truths. In the middle come the examples of sacred puzzles and questions. At the end come the lessons we can learn, the application to our own lives. Try it out and see if it works for you.

I find that when I do that then "I am dedicated...to your Name," or "I am a sacrifice..." means much more than one would get from a standardized interpretation, or stock, off the shelf translation of phrases that are found often throughout Sri Guru Granth Sahib Ji. A shabad gives the meaning to the verse. And all of the Guru Granth, which is shabad guru, gives the meaning to a single shabad.

 

[BhagatSingh]

Greetings

Can someone please explain what these two terms mean:

To be a sacrifice, as in "I am a sacrifice to the True Guru"

and

To have ones honour preserved, as in "He Himself preserves the honour of His devotees".

I think they may be Punjabi idioms like having ones destiny written on ones forehead.

Any assistance greatly appreciated.

Sat Sri Akaaaaal!

Ishna

Ishna ji, the first one is the idiom. The second one just sounds like a statement.
It's a hard one to crack in terms of finding out exactly why it's said in the way it's said. It is quite common in Indian love stories and films: "I am a sacrifice to you"
It expresses a sentiment akin to: "You are so fascinating! I love you!" I think you might have got these on your own when you read the verse. I can't help you beyond that. A study of its history might need to be done in order to understand why love or greatness is expressed in terms of sacrifice. Often Guru Nanak will creatively mold that idiom and express it in slightly different ways. For example, he will say "I cannot even once be a sacrifice to you" Here he is stressing his own insignificance when compared to the awesomeness/the infinite nature of God. The love for God inspires this sentiment.


ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥
पंच परवाण पंच परधानु ॥
Pancẖ parvāṇ pancẖ parḏẖān.
The chosen ones, the self-elect, are accepted and approved.

ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥
पंचे पावहि दरगहि मानु ॥
Pancẖe pāvahi ḏargahi mān.
The chosen ones are honored in the Court of the Lord.

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥
पंचे सोहहि दरि राजानु ॥
Pancẖe sohahi ḏar rājān.
The chosen ones look beautiful in the courts of kings.

ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥
पंचा का गुरु एकु धिआनु ॥
Pancẖā kā gur ek ḏẖi▫ān.
The chosen ones meditate single-mindedly on the Guru.

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥
जे को कहै करै वीचारु ॥
Je ko kahai karai vīcẖār.
No matter how much anyone tries to explain and describe them,

ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥
करते कै करणै नाही सुमारु ॥
Karṯe kai karṇai nāhī sumār.
the actions of the Creator cannot be counted.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥
धौलु धरमु दइआ का पूतु ॥
Ḏẖoul ḏẖaram ḏa▫i▫ā kā pūṯ.
The mythical bull is Dharma, the son of compassion;

ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥
संतोखु थापि रखिआ जिनि सूति ॥
Sanṯokẖ thāp rakẖi▫ā jin sūṯ.
this is what patiently holds the earth in its place.

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥
जे को बुझै होवै सचिआरु ॥
Je ko bujẖai hovai sacẖiār.
One who understands this becomes truthful.

ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥
धवलै उपरि केता भारु ॥
Ḏẖavlai upar keṯā bẖār.
What a great load there is on the bull!

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥
धरती होरु परै होरु होरु ॥
Ḏẖarṯī hor parai hor hor.
So many worlds beyond this world-so very many!

ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥
तिस ते भारु तलै कवणु जोरु ॥
Ŧis ṯe bẖār ṯalai kavaṇ jor.
What power holds them, and supports their weight?

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥
जीअ जाति रंगा के नाव ॥
Jī▫a jāṯ rangā ke nāv.
The names and the colors of the assorted species of beings

ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥
सभना लिखिआ वुड़ी कलाम ॥
Sabẖnā likẖi▫ā vuṛī kalām.
were all inscribed by the Ever-flowing Pen of God.

ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥
एहु लेखा लिखि जाणै कोइ ॥
Ėhu lekẖā likẖ jāṇai ko▫e.
Who knows how to write this account?

ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥
लेखा लिखिआ केता होइ ॥
Lekẖā likẖi▫ā keṯā ho▫e.
Just imagine what a huge scroll it would take!

ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥
केता ताणु सुआलिहु रूपु ॥
Keṯā ṯāṇ su▫ālihu rūp.
What power! What fascinating beauty!

ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥
केती दाति जाणै कौणु कूतु ॥
Keṯī ḏāṯ jāṇai kouṇ kūṯ.
And what gifts! Who can know their extent?

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
कीता पसाउ एको कवाउ ॥
Kīṯā pasā▫o eko kavā▫o.
You created the vast expanse of the Universe with One Word!

ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
तिस ते होए लख दरीआउ ॥
Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o.
Hundreds of thousands of rivers began to flow.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
कुदरति कवण कहा वीचारु ॥
Kuḏraṯ kavaṇ kahā vīcẖār.
How can Your Creative Potency be described?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
वारिआ न जावा एक वार ॥
vāri▫ā na jāvā ek vār.
I cannot even once be a sacrifice to You.
You see how it follows a whole poetic list of praises and admiration. Try to feel the sentiments behind both the idiom and statement you mentioned, I think it will help.

 

[spnadmin]

Ishna ji

A little bit by way of example. As what we want to do is see all the ways in which the word "sacrifice" is used in the shabad in order to get a sense of the larger meaning. And Sri Raag is full of examples of how "sacrifice" is explained in metaphor. Here is a little piece on Ang 60. It gives a good sense of sacrifice

ਰੇ ਮਨ ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ ਜੈਸੀ ਜਲ ਦੁਧ ਹੋਇ ॥
rae man aisee har sio preeth kar jaisee jal dhudhh hoe ||
O mind, love the Lord, as the water loves the milk.

ਆਵਟਣੁ ਆਪੇ ਖਵੈ ਦੁਧ ਕਉ ਖਪਣਿ ਨ ਦੇਇ ॥
aavattan aapae khavai dhudhh ko khapan n dhaee ||
The water, added to the milk, itself bears the heat, and prevents the milk from burning.


ਆਪੇ ਮੇਲਿ ਵਿਛੁੰਨਿਆ ਸਚਿ ਵਡਿਆਈ ਦੇਇ ॥੪॥
aapae mael vishhunniaa sach vaddiaaee dhaee ||4||
God unites the separated ones with Himself again, and blesses them with true greatness. ||4||

Sacrifice is engendered by love. And we have the metaphor of evaporation - complete loss of self or identity. The water must evaporate to keep the milk from burning.

Therein it "bears the heat." Allows the loss, sometimes painful, to occur. The water does this in metaphor from its love for the milk, and so our mind must "evaporate," dissolve the firmness of its thoughts, out of love, out of the passion to receive the nourishment of divine presence. Just as the milk, or nourishment of the divine is preserved, so the mind finds its true greatness.

Sacrifice = willingly and lovingly giving up the states that separate us from God.

 

[Gyani Jarnail Singh]

We can get out of such word traps...IF..we remember that....
GURBANI in TOTALITY is a LESSON aimed at GETTING US to LIVE according to HUKM.

Just substitute the Word "LAW" for example...and see how it fits in. Worldy Example any "Law ABIDING" person can understand. When a perosn..follows the LAW..and stays away from any thing that "contravenes..the LAW..." his "HONOUR" is SAFE..he is allowed perfect freedom to go nayhere he pleases..enjoy life..but if he breaks the Law..goes against it.."his HONOUR..his LIFE..etc etc is all GONE becasue he goes to JAIL. Each of us is a "SACRIFICE" to the "LAW"....each of us "loves" the LAW !! I also wnat to drive my Car at sub-sonic speed..BUT the LAW..and my "HONOUR" * that is what will happen to my honour if i end up in the Penal Institution ??? etc etc makes me "sacrifice" my INNER DESIRE to speed like demons form hell and makes me "love" the Speed Limit..

THIS is VERY VERY VERY SIMPLISTIC way of USING all those EXACT "WORDS"...for HIS HUKM< HIS LOVE, HIS LAWS..etc etc but of course HE is much much more than these laws made for MAN.....OF.. MAN..and executed BY.. MAN. DEEP DOWN or WAY UP..ABOVE all such laws..the CORE CONCEPTS of these words used in Gurbani is SIMILAR.

LOVING HIM...OBEYING HIS HUKM...BEING A SACRIFICE unto HIM...in GURBANI is sans any hidden motives, is not out of fear (policeman/speeding ticket/jail time..) BUT the "core concpt" is there...as GURBANI comes under the LIMITATIONS of LANGUAGE..WORDS..LINGUISTICS...and MAN's LIMITED BRAIN/limit of UNDERSTANDING.

I hope I am making sense...GURBANI is like LOOKING IN THE MIRROR...but whereas in the "ordinary way"..a reflection in the mirror is almost what we think we are..in the Gurbani sense it would be like what Alice in Wonderland saw in her mirror..not what we see..but what we should SEE..speeding along the road we can always keep a sharp lookout in the rear viw mirror for a cop..BUT speeding along the "spiritual highway" we have to keep GURU in MIND..and our CONSCIENCE is the ONLY "cop"..there will be no speeding tickets, and no jail time...ONLY a BAD FEELING or tinge of conscience !!

 

[Ishna]

Thank you so much for your efforts spnadmin ji and BhagatSingh ji!

When reading shabads, I seem to "get" the themes the shabads are conveying (although not so much the milk and water metaphor you explained spnadmin ji!), but it's when I think about them analytically that I start asking questions. Reading the whole shabad is usually like marvelling at the beauty of something like the Eiffel Tower, then if I look harder I see the individual struts (or words in SGGS Ji's case) and then want to know why a particular strut (word) has been placed just so with minimal knowledge about engineering (metaphor)!

I will have more indepth look at what you've provided when I'm not at work.

Thanks
Ishna

 

[Ishna]

Gyani ji, you have such a way with words.

 

[spnadmin]

Thank you so much for your efforts spnadmin ji and BhagatSingh ji!
but it's when I think about them analytically that I start asking questions. Reading the whole shabad is usually like marvelling at the beauty of something like the Eiffel Tower, then if I look harder I see the individual struts (or words in Sri Guru Granth Sahib Ji Ji's case)

Yes, I understand. :happykaur:

 

[Ambarsaria]

Ishna ji the following video uses word "Qurban" which is what Bhagat Singh ji alluded to in movies.

Example for first:

• "I am a sacrifice to the True Guru"

- Maen tere ton qurban Waheguru
​

A filmi song with Qurban focus,

http://www.youtube.com/watch?feature=player_detailpage&v=t2lqny3JRzE
​

Example for second:

• "He Himself preserves the honour of His devotees"

- Rab Bhagtan (people) de laaj rakhdah
​

YouTube - Ab Rakho daas Bhaat Ki Laaj Karnail Singh Seh
YouTube - Ab Rakho Dass Bhat - Bhai Gurdev Singh Ji Hazuri Ragi ASR
​

Just illustrative to explain the phrases.

Sat Sri Akal.

 

[Gyani Jarnail Singh]

Gyani ji, you have such a way with words.

:singhsippingcoffee:icecreamkaur I am a wordsmith by profession Jios.icecreamkaur:singhsippingcoffee: and i "LOVE..HONOR..and obey..and am a sacrifice.." to my profession !! LOL..

 

[spnadmin]

Ambarsaria ji

After some help from a friend, I now understand your last post. It was much too subtle for my weak mind. Your sense of irony is sharp and keen. wahkaur

Dhan Dhan Guru Arjan Dev ji

spnadmin

 

[Ishna]

Sorry to resurrect a dead thread but I thought I'd already asked this question, but perhaps I just thought I did. :crazy:

What is the image in Indian lore surrounding the dust of the feet of the Saints? What is Guru Nanak Ji praying for in Sohila:

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੫ ॥
Rāg ga▫oṛī pūrbī mėhlā 5.
Raag Gauree Poorbee, Fifth Mehl:
ਕਰਉ ਬੇਨੰਤੀ ਸੁਣਹੁ ਮੇਰੇ ਮੀਤਾ ਸੰਤ ਟਹਲ ਕੀ ਬੇਲਾ ॥
Kara▫o benanṯī suṇhu mere mīṯā sanṯ tahal kī belā.
Listen, my friends, I beg of you: now is the time to serve the Saints!
ਈਹਾ ਖਾਟਿ ਚਲਹੁ ਹਰਿ ਲਾਹਾ ਆਗੈ ਬਸਨੁ ਸੁਹੇਲਾ ॥੧॥
Īhā kẖāt cẖalhu har lāhā āgai basan suhelā. ||1||
In this world, earn the profit of the Lord's Name, and hereafter, you shall dwell in peace. ||1||
ਅਉਧ ਘਟੈ ਦਿਨਸੁ ਰੈਣਾਰੇ ॥
A▫oḏẖ gẖatai ḏinas raiṇāre.
This life is diminishing, day and night.
ਮਨ ਗੁਰ ਮਿਲਿ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Man gur mil kāj savāre. ||1|| rahā▫o.
Meeting with the Guru, your affairs shall be resolved. ||1||Pause||
ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
Ih sansār bikār sanse mėh ṯari▫o barahm gi▫ānī.
This world is engrossed in corruption and cynicism. Only those who know God are saved.
ਜਿਸਹਿ ਜਗਾਇ ਪੀਆਵੈ ਇਹੁ ਰਸੁ ਅਕਥ ਕਥਾ ਤਿਨਿ ਜਾਨੀ ॥੨॥
Jisahi jagā▫e pī▫āvai ih ras akath kathā ṯin jānī. ||2||
Only those who are awakened by the Lord to drink in this Sublime Essence, come to know the Unspoken Speech of the Lord. ||2||
ਜਾ ਕਉ ਆਏ ਸੋਈ ਬਿਹਾਝਹੁ ਹਰਿ ਗੁਰ ਤੇ ਮਨਹਿ ਬਸੇਰਾ ॥
Jā ka▫o ā▫e so▫ī bihājẖahu har gur ṯe manėh baserā.
Purchase only that for which you have come into the world, and through the Guru, the Lord shall dwell within your mind.
ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਾਵਹੁ ਸੁਖ ਸਹਜੇ ਬਹੁਰਿ ਨ ਹੋਇਗੋ ਫੇਰਾ ॥੩॥
Nij gẖar mahal pāvhu sukẖ sėhje bahur na ho▫igo ferā. ||3||
Within the home of your own inner being, you shall obtain the Mansion of the Lord's Presence with intuitive ease. You shall not be consigned again to the wheel of reincarnation. ||3||
ਅੰਤਰਜਾਮੀ ਪੁਰਖ ਬਿਧਾਤੇ ਸਰਧਾ ਮਨ ਕੀ ਪੂਰੇ ॥
Anṯarjāmī purakẖ biḏẖāṯe sarḏẖā man kī pūre.
O Inner-knower, Searcher of Hearts, O Primal Being, Architect of Destiny: please fulfill this yearning of my mind.
ਨਾਨਕ ਦਾਸੁ ਇਹੈ ਸੁਖੁ ਮਾਗੈ ਮੋ ਕਉ ਕਰਿ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੪॥੫॥
Nānak ḏās ihai sukẖ māgai mo ka▫o kar sanṯan kī ḏẖūre. ||4||5||
Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. ||4||5||


I'm struggling to grasp the imagery so the term is lost on me.



Also, people at Gurdwara touch the dust of lots of things to their foreheads, the dust of the stairs at the door, the dust of the doorway to Darbar Sahib - what is this gesture in Indian culture?


How is becoming dust a method of serving the Saints?


Who are the Saints?


Aaaarrrrgggghhhh.

 

[Searching]

Ishna ji
In spoken Hindi and Punjabi "dust of feet" is a common phrase. For example i am not equal to to dust of feet of the saints. It is simply an expression exalting the status of saints.

Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. ||4||5||

My guess is as follows.

The status of the saints is so much exalted here that Guru Ji considers it a happiness if He can come in contact with them even if it is like dust comes in comes in contact with the feet.
Point to be noted here is that dust is considered dirty in general but Guru Ji considers it a happiness to be in the company of the pious in any form.

Basically it is a very humble way of putting His point forward.

 

[Archived_member15]

My dear sister Ishna ji peacesign

"...Have you heard my name in this world?
I am Nothing, Nothing, Nothing
As long as I live I am the servant of the Quran
I am the dust under the feet of the Prophet Muhammad
Who ever belongs to God, God belongs to Him..." ​

- Rumi (1207 – 1273), Persian Sufi & mystic poet​

Rumi, the great Islamic mystic, said that he was "dust" under the "feet" of Muhammad. The phrase is commonely used in Sufi literature. In Islamic cultures there is nothing more disrespectful than throwing a shoe at someone. The feet are particularly repugnant. And so what more could express one's utter humility and sense of awe of another person's holiness than to declare oneself "dust" at their feet?​

As Rumi says above, he is "nothing". He has completely surrendered himself and lives only for the Will of God. He is a servant of the Qur'an and dust under his prophet's feet.​

He belongs completely to God, has no authority over himself and these words express that cardinal virtue of humility.​

The Lord Jesus Christ demonstrated this principle when he bowed down and washed the feet of his disciples. Every Maundy Thursday, each year, Christians bow down in Church and wash and kiss each others feet. Even the Queen of the United Kingdom does this every year for an ordinary person during the Maundy service:​

"...Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end...And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, ‘Lord, are you going to wash my feet?’ Jesus answered, ‘You do not know now what I am doing, but later you will understand.’ Peter said to him, ‘You will never wash my feet.’ Jesus answered, ‘Unless I wash you, you have no share with me.’ Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’ Jesus said to him, ‘One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.’ For he knew who was to betray him; for this reason he said, ‘Not all of you are clean.’After he had washed their feet, had put on his robe, and had returned to the table, he said to them, ‘Do you know what I have done to you? You call me Teacher and Lord—and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you..." ​

- Gospel of John 13: 1-15​

Jesus said, "I came not to be served but to serve, and to give my life as a ransom for other people". That's the ind of attitude which the Granth is telling us we must have - we must be dust at other's feet, estemming them above ourselves, regarding ourselves as least of all. For as Jesus said, "Those who exalt themselves will humbled and those who humble themselves will be exalted". ​

The first person in the Gospels to show forth this virtue was a female follower of Jesus who had lived a very selfish, vain and rich life - and who consequently was considered to be a "loose" and "immoral" woman. Just after the scene in which she appears, we read this in Luke's Gospel: "Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources". Mary Magdalene had such a bad reputation that these ancient Jews considered her to be possessed - and seven times over at that! This is why the Church Fathers have traditionally viewed this blessed woman I'm going to present to you below as Mary Magdalene, Jesus' premier woman follower. Jesus had "healed" her spiritually, through his preaching and example, of whatever had been wrong in her life. In an act of utter thankfulness and sorrow for how egocentric her life had been before Jesus came into it, she sought for him and found him having a meal in the house of a high-ranking religious leader, a Pharisee. We know that she was one of the woman later described as following Jesus because of the proximity between that line following on from this scene and traditionally it has been thought of as Mary M: ​

"...One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee's house and took his place at the table. And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee's house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him--that she is a sinner." Jesus spoke up and said to him, "Simon, I have something to say to you." "Teacher," he replied, "Speak." "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?" Simon answered, "I suppose the one for whom he canceled the greater debt." And Jesus said to him, "You have judged rightly." Then turning toward the woman, he said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little." Then he said to her, "Your sins are forgiven." But those who were at the table with him began to say among themselves, "Who is this who even forgives sins?" And he said to the woman, "Your faith has saved you; go in peace."..."​

- Gospel of Luke 7: 37-50​

I believe that it is this attitude of self-sacrificing love and humility, exhibited by this woman, which the Gurus are speaking about in the phrase "dust at the feet of the saints". In this lady's culture woman were expected to cover their hair at all times since hair was considered to be too much of a temptation to men. So for this brave young woman to walk into an assemblage of Israel's religious elite and to remove her headcovering in public, throw it away, and then wash Jesus' feet with her tears and dry them with her hair (women's hair being associated with immorality, passion and sin) and to annoint and kiss a Rabbi in public, would be seen as a scandolous, shameful act for a Jewish woman - women were not allowed to speak to or touch their own husband's in public! But she didn't care because she had utter love for Christ and complete selfless humility. ​

As to be expected the male religious leaders expressed outrage at this show of affection from a woman to a man she wasn't even married to; were disgusted by her headcovering being removed; by her hair and by her sorry reputation as a sinner.

In the Judaism of Jesus' time, woman were not allowed to "unloose" their hair in public. Apparently Mary Magdalene did and so the Rabbis claimed that she was a prostitute and sexually immoral woman, one who flagrantly unveiled her hair in public because she is mentioned as such by name in the Jewish Talmud, albeit in a cryptic fashion. In the culture of the time in Judea, prostitutes were the only woman who usually unveiled their hair in public so as to attract male clients. A woman's hair was associated with temptation, the sin and the passions. So Mary Magdalene is remembered unfavourably by the Rabbis as the woman who used to unveil her beautiful "braided locks" in violation of the social mores of the time.

​

peacesign​

 

[Ishna]

Thank you Searching ji and Vouthon ji! This is exactly what I was looking for. mundahug

 

[Gyani Jarnail Singh]

Saints is PLURAL and its meant for SANGAT....as also Jesus demonstrated by washing the feet of the DISCIPLES.

 

[Kanwaljit.Singh]

There is one more way of looking at you. When someone served a Master, they would always be at the Master's feet, waiting for the next order. Even Hanuman has been shown at the feet of Lord Ram all the time in Indian art:
http://www.krishnasd.com/wp-content/uploads/2010/03/lord_rama_PG16_l-370x500.jpg

Also it is a way of saying that I have come seeking your support (at your feet) and save me from all ill will (which is just about everything in the world!)

 

[Archived_member15]

Saints is PLURAL and its meant for SANGAT....as also Jesus demonstrated by washing the feet of the DISCIPLES.

Yes brother Gyani ji has also touched on something very important peacesign
The phrase always has a "community" aspect. The term "saint" was originally used in the Letters of Saint Paul in the Bible to refer to the entire Christian community - who were referred to as "the saints":


"...In Scripture there are 67 uses of the plural “saints” compared to only one use of the singular word “saint.” Even in that one instance, a plurality of saints is in view: “…every saint…” (Philippians 4:21)...Therefore, scripturally speaking, the “saints” are the body of Christ, Christians, the church. All Christians are considered saints. All Christian are saints—and at the same time are called to be saints..."


I think that brother Gyani ji is correct - just as "saints" is used in the New Testament to refer to the Church - the community of believers coming together in Christ - the Granth uses the term to refer to the Sangat the community of believers coming around the Guru Granth Sahib ji.

In addition Sikh, of course, means "disciple" - so Jesus washing his "disciples" feet is very apt in demonstrating this community aspect.