Why Did He Create His Creation?

[spnadmin]

ਬਸੰਤੁ ਹਿੰਡੋਲ ਮਹਲਾ ੫ ॥
basanth hinddol mehalaa 5 ||
Basant Hindol, Fifth Mehl


ਮੂਲੁ ਨ ਬੂਝੈ ਆਪੁ ਨ ਸੂਝੈ ਭਰਮਿ ਬਿਆਪੀ ਅਹੰ ਮਨੀ ॥੧॥
mool n boojhai aap n soojhai bharam biaapee ahan manee ||1||
The mortal does not know the Primal Lord God; he does not understand hmself. He is engrossed in doubt and egotism. ||1||



ਪਿਤਾ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਧਨੀ ॥
pithaa paarabreham prabh dhhanee ||
My Father is the Supreme Lord God, my Master.



ਮੋਹਿ ਨਿਸਤਾਰਹੁ ਨਿਰਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥
mohi nisathaarahu niragunee ||1|| rehaao ||
I am unworthy, but please save me anyway. ||1||Pause||



ਓਪਤਿ ਪਰਲਉ ਪ੍ਰਭ ਤੇ ਹੋਵੈ ਇਹ ਬੀਚਾਰੀ ਹਰਿ ਜਨੀ ॥੨॥
oupath paralo prabh thae hovai eih beechaaree har janee ||2||
Creation and destruction come only from God; this is what the Lord's humble servants believe. ||2||



ਨਾਮ ਪ੍ਰਭੂ ਕੇ ਜੋ ਰੰਗਿ ਰਾਤੇ ਕਲਿ ਮਹਿ ਸੁਖੀਏ ਸੇ ਗਨੀ ॥੩॥
naam prabhoo kae jo rang raathae kal mehi sukheeeae sae ganee ||3||
Only those who are imbued with God's Name are judged to be peaceful in this Dark Age of Kali Yuga. ||3||



ਅਵਰੁ ਉਪਾਉ ਨ ਕੋਈ ਸੂਝੈ ਨਾਨਕ ਤਰੀਐ ਗੁਰ ਬਚਨੀ ॥੪॥੩॥੨੧॥
avar oupaao n koee soojhai naanak thareeai gur bachanee ||4||3||21||
It is the Guru's Word that carries us across; Nanak cannot think of any other way. ||4||3||21||

Guru Naanak
1186
​

 

[spnadmin]

His Creation is a sacred thing. And in this shabad Guru Ram Das uses the cultivation of fields as a metaphor for Creation. Everyone is the field of the Lord God. He cares for His Creation. the Lord Himself cultivates this field. In imitation of Him we should cultivate forgiveness. The farmer cultivates his fields trusting that against the odds of drought and blight the field will bear fruit because of his sheer devotion. The GurSikh plants the seed of the Lord's Ambrosial Nectar, and obtains the Lord's Ambrosial Naam as his Ambrosial Fruit. Devotion cures all anxiety. One who worships and adores the Naam saves the world (this part of His creation) as well.

ਸਲੋਕ ਮਃ ੪ ॥
salok ma 4 ||
Shalok, Fourth Mehl:

ਹਰਿ ਪ੍ਰਭ ਕਾ ਸਭੁ ਖੇਤੁ ਹੈ ਹਰਿ ਆਪਿ ਕਿਰਸਾਣੀ ਲਾਇਆ ॥
har prabh kaa sabh khaeth hai har aap kirasaanee laaeiaa ||
Everyone is the field of the Lord God; the Lord Himself cultivates this field.

ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥
guramukh bakhas jamaaeean manamukhee mool gavaaeiaa ||
The Gurmukh grows the crop of forgiveness, while the self-willed manmukh loses even his roots.

ਸਭੁ ਕੋ ਬੀਜੇ ਆਪਣੇ ਭਲੇ ਨੋ ਹਰਿ ਭਾਵੈ ਸੋ ਖੇਤੁ ਜਮਾਇਆ ॥
sabh ko beejae aapanae bhalae no har bhaavai so khaeth jamaaeiaa ||
They all plant for their own good, but the Lord causes to grow only that field with which He is pleased.

ਗੁਰਸਿਖੀ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥
gurasikhee har anmrith beejiaa har anmrith naam fal anmrith paaeiaa ||
The GurSikh plants the seed of the Lord's Ambrosial Nectar, and obtains the Lord's Ambrosial Naam as his Ambrosial Fruit.

ਜਮੁ ਚੂਹਾ ਕਿਰਸ ਨਿਤ ਕੁਰਕਦਾ ਹਰਿ ਕਰਤੈ ਮਾਰਿ ਕਢਾਇਆ ॥
jam choohaa kiras nith kurakadhaa har karathai maar kadtaaeiaa ||
The mouse of Death is continually gnawing away at the crop, but the Creator Lord has beaten it off and driven it away.

ਕਿਰਸਾਣੀ ਜੰਮੀ ਭਾਉ ਕਰਿ ਹਰਿ ਬੋਹਲ ਬਖਸ ਜਮਾਇਆ ॥
kirasaanee janmee bhaao kar har bohal bakhas jamaaeiaa ||
The farm was successful, by the Love of the Lord, and the crop was produced by God's Grace.


ਤਿਨ ਕਾ ਕਾੜਾ ਅੰਦੇਸਾ ਸਭੁ ਲਾਹਿਓਨੁ ਜਿਨੀ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇਆ ॥
thin kaa kaarraa andhaesaa sabh laahioun jinee sathigur purakh dhhiaaeiaa ||
He has removed all the burning and anxiety of those, who have meditated on the True Guru, the Primal Being.

ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿਆ ਆਪਿ ਤਰਿਆ ਸਭੁ ਜਗਤੁ ਤਰਾਇਆ ॥੧॥
jan naanak naam araadhhiaa aap thariaa sabh jagath tharaaeiaa ||1||
O servant Nanak, one who worships and adores the Naam, the Name of the Lord, swims across, and saves the whole world as well. ||1||

Guru Ram Das
Ang 304

 

[spnadmin]

Guru Naank asks: What was God's purpose in creating us? Where did we come from? How were we made? Where are we going? What is our destiny? We have lived so many lifetimes and taken on so many forms. We recount our sins, pray for His mercy.

Life is like an endless video-tape of past deeds and today's reflections. We cannot escape from this screenplay. It has so many scenes. Nor do we want to. There is always an end and always a new beginning. His creation is endless.


ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥
gourree chaethee mehalaa 1 ||
Gauree Chaytee, First Mehl:



ਕਤ ਕੀ ਮਾਈ ਬਾਪੁ ਕਤ ਕੇਰਾ ਕਿਦੂ ਥਾਵਹੁ ਹਮ ਆਏ ॥
kath kee maaee baap kath kaeraa kidhoo thhaavahu ham aaeae ||
Who is our mother, and who is our father? Where did we come from?


ਅਗਨਿ ਬਿੰਬ ਜਲ ਭੀਤਰਿ ਨਿਪਜੇ ਕਾਹੇ ਕੰਮਿ ਉਪਾਏ ॥੧॥
agan binb jal bheethar nipajae kaahae kanm oupaaeae ||1||
We are formed from the fire of the womb within, and the bubble of water of the sperm. For what purpose are we created? ||1||


ਮੇਰੇ ਸਾਹਿਬਾ ਕਉਣੁ ਜਾਣੈ ਗੁਣ ਤੇਰੇ ॥
maerae saahibaa koun jaanai gun thaerae ||
O my Master, who can know Your Glorious Virtues?


ਕਹੇ ਨ ਜਾਨੀ ਅਉਗਣ ਮੇਰੇ ॥੧॥ ਰਹਾਉ ॥
kehae n jaanee aougan maerae ||1|| rehaao ||
My own demerits cannot be counted. ||1||Pause||


ਕੇਤੇ ਰੁਖ ਬਿਰਖ ਹਮ ਚੀਨੇ ਕੇਤੇ ਪਸੂ ਉਪਾਏ ॥
kaethae rukh birakh ham cheenae kaethae pasoo oupaaeae ||
I took the form of so many plants and trees, and so many animals.


ਕੇਤੇ ਨਾਗ ਕੁਲੀ ਮਹਿ ਆਏ ਕੇਤੇ ਪੰਖ ਉਡਾਏ ॥੨॥
kaethae naag kulee mehi aaeae kaethae pankh ouddaaeae ||2||
Many times I entered the families of snakes and flying birds. ||2||



ਹਟ ਪਟਣ ਬਿਜ ਮੰਦਰ ਭੰਨੈ ਕਰਿ ਚੋਰੀ ਘਰਿ ਆਵੈ ॥
hatt pattan bij mandhar bhannai kar choree ghar aavai ||
I broke into the shops of the city and well-guarded palaces; stealing from them, I snuck home again.

ਅਗਹੁ ਦੇਖੈ ਪਿਛਹੁ ਦੇਖੈ ਤੁਝ ਤੇ ਕਹਾ ਛਪਾਵੈ ॥੩॥
agahu dhaekhai pishhahu dhaekhai thujh thae kehaa shhapaavai ||3||
I looked in front of me, and I looked behind me, but where could I hide from You? ||3||


ਤਟ ਤੀਰਥ ਹਮ ਨਵ ਖੰਡ ਦੇਖੇ ਹਟ ਪਟਣ ਬਾਜਾਰਾ ॥
thatt theerathh ham nav khandd dhaekhae hatt pattan baajaaraa ||
I saw the banks of sacred rivers, the nine continents, the shops and bazaars of the cities.


ਲੈ ਕੈ ਤਕੜੀ ਤੋਲਣਿ ਲਾਗਾ ਘਟ ਹੀ ਮਹਿ ਵਣਜਾਰਾ ॥੪॥
lai kai thakarree tholan laagaa ghatt hee mehi vanajaaraa ||4||
Taking the scale, the merchant begins to weigh his actions within his own heart. ||4||



ਜੇਤਾ ਸਮੁੰਦੁ ਸਾਗਰੁ ਨੀਰਿ ਭਰਿਆ ਤੇਤੇ ਅਉਗਣ ਹਮਾਰੇ ॥
jaethaa samundh saagar neer bhariaa thaethae aougan hamaarae ||
As the seas and the oceans are overflowing with water, so vast are my own sins.



ਦਇਆ ਕਰਹੁ ਕਿਛੁ ਮਿਹਰ ਉਪਾਵਹੁ ਡੁਬਦੇ ਪਥਰ ਤਾਰੇ ॥੫॥
dhaeiaa karahu kishh mihar oupaavahu ddubadhae pathhar thaarae ||5||
Please, shower me with Your Mercy, and take pity upon me. I am a sinking stone - please carry me across! ||5||


ਜੀਅੜਾ ਅਗਨਿ ਬਰਾਬਰਿ ਤਪੈ ਭੀਤਰਿ ਵਗੈ ਕਾਤੀ ॥
jeearraa agan baraabar thapai bheethar vagai kaathee ||
My soul is burning like fire, and the knife is cutting deep.


ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਹੁਕਮੁ ਪਛਾਣੈ ਸੁਖੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ॥੬॥੫॥੧੭॥
pranavath naanak hukam pashhaanai sukh hovai dhin raathee ||6||5||17||
Prays Nanak, recognizing the Lord's Command, I am at peace, day and night. ||6||5||17||

 

[spnadmin]

Before He created us, He created nourishment so that we would not go hungry. He knew that we would hunger for spiritual things. His Gift as the Giver: He created His creation -- that we might know Him and find salvation from the cycle of life and death in this knowledge.Practicing the mantra of the Holy, They themselves swim across, and they save all their ancestors and families as well. In the Court of the Lord, they meet with no obstruction

ਪਹਿਲੋ ਦੇ ਤੈਂ ਰਿਜਕੁ ਸਮਾਹਾ ॥
pehilo dhae thain rijak samaahaa ||
First, You created nourishment;


ਪਿਛੋ ਦੇ ਤੈਂ ਜੰਤੁ ਉਪਾਹਾ ॥
pishho dhae thain janth oupaahaa ||
then, You created the living beings.


ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਅਵਰੁ ਨ ਸੁਆਮੀ ਲਵੈ ਨ ਕੋਈ ਲਾਵਣਿਆ ॥੬॥
thudhh jaevadd dhaathaa avar n suaamee lavai n koee laavaniaa ||6||
There is no other Giver as Great as You, O my Lord and Master. None approach or equal You. ||6||


ਜਿਸੁ ਤੂੰ ਤੁਠਾ ਸੋ ਤੁਧੁ ਧਿਆਏ ॥
jis thoon thuthaa so thudhh dhhiaaeae ||
Those who are pleasing to You meditate on You.

ਸਾਧ ਜਨਾ ਕਾ ਮੰਤ੍ਰੁ ਕਮਾਏ ॥
saadhh janaa kaa manthra kamaaeae ||
They practice the Mantra of the Holy.


ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ਤਿਸੁ ਦਰਗਹ ਠਾਕ ਨ ਪਾਵਣਿਆ ॥੭॥
aap tharai sagalae kul thaarae this dharageh thaak n paavaniaa ||7||
They themselves swim across, and they save all their ancestors and families as well. In the Court of the Lord, they meet with no obstruction. ||7||

Ang 130
Guru Arjan Dev

 

[Sikh80]

One's inner quest is over after one has seen, read and bisected the current literature to arrive at the Locus standi of the self in relation to the relationship with others and as to with the Supreme.The bisection stops if one arrives at a definitive answer. Unless it is clear, mind is always in delusion.

We are all seekers at different levels. Having no resource available with me I have to take refuge in the thread, that you have carefully nurtured, by putting across the plain question that is the title of the thread i.e Why did he Create us.?

Is there any pointed reply given in Granth sahib.?

Yes, one come across the answer in the format that HE created this creation for devotional worship.If you come across any other answer to this ,besides the one stated above, please do post and I shall be grateful.
It shall help a lot.

Regards.

I was going thru. the following when I stopped and posted above. Just sharing with...
[It is said that once Sage Narad and a common householder entered the court of Lord Krishan almost at the same time. Lord Krishan chose to see the householder first. Now Sage Narad considered himself to be the foremost devotee of the Lord. So being passed up in favor of a common householder really hurt him. So much so that when he had an audience with the Lord, he complained about this incident. The Lord decided to teach the Sage a lesson. He handed him a pot full of 'ghee' and asked him to put it on his head and to go around the world without spilling a drop of it. This, the Sage was able to accomplish without any problem. So when he came back to the Lord after going around the world, the Lord commended him on his feat and asked him as to how many times did he chant His name during the trip. The Sage said that the Lord must be really joking for he was so busy balancing the pot of ghee that he could not afford to be distracted even for a single instant. Lord Krishan told him that the house holder had to juggle a thousand responsibilities that go with being a father, a husband, a son, a brother, a breadwinner and still found time to chant His name. Sage Narad on the other hand, had only the task of balancing a pot of ghee, and could not find time to chant His name. Therefore the householder was leading a more spiritual life than the Sage. The Sage felt humbled and recognized the greatness of a householder. Householders are the backbone of the human race. They are the ones who grow the food we eat, design and manufacture consumer goods and appliances needed to make life livable, and provide health care to get us back on our feet when we get sick. They are the ones who contribute most to the material development of society since they have a vested interest in seeing that their children inherit a better world than the one in which they were raised. In short a householder is the most important element of the human race and spiritual householders are the beings most loved by God.]

 

[spnadmin]

Sikh80 ji

Are you asking me to answer the question given my limited efforts and understanding -- Why did he create His creation? I think I am beginning to understand -- only because of working on this thread every day or so. The answer is coming in small bits.

But it is also very good to h ear that you find refuge here. The thread was in my mind intended for us to puzzle over Gurbani in a calm place where the Shabads could be studied.

Good then.

 

[Sikh80]

Respected aad ji,

Thanks for your reply. I am sorry that due to connectivity problem I could not see it. I think you must be studying 'shabad' with due care as is your usual habit.

Kindly let the question be answered by Gurbani. There would be many places in Gurbani when you will come across as to why the creation was created. If you hit upon something new during your study kindly let it be known, may be, by addressing that post to me.
I have no intention of breaking the rhythm/momentum right now.

You may kindly continue. I feel guilty of interruption.

Regards.

 

[spnadmin]

Sikh90 ji

A thoughtful response from you which is your usual habit. Do not worry about the momentum -- all your comments are pertinent and there have to be forum members who are interested in what you have to say. As I am also interested in what you say.

I need time to go back through all the Gurbani that various individuals have posted here and gather together the themes that keep coming up over and over again.

My quick answer is this -- He created His Creation -- as the Creator, Nourisher, Supporter and Destroyer. He looks over His Creation with great pleasure, like an artist who is glad to complete a painting or like a farmer who has faith that his crops will grow given nourishment and care. His Creation pleases Him.

But to Humans He gave more because He had another reason. All of creation is caught in the cycle of coming and going. To humans He gave this Great Gift. The gift was the opportunity to overcome the cycle of life and death, to choose Destiny over Reincarnation. Only humans have the capacity to be aware that there is this choice. He Created us so that we could make this choice and be one with Him.

My thinking, but it is very limited. A better attempt would be to go back as I said and do a careful job. In the end, the answer may be -- I don't know -- Because He Alone Knows His Reasons.

 

[Sikh80]

You have summed up the subject very nicely. I do agree with you in entirety. There can not be any other answer. This life is a precious gift from Him and we should make the best use of for going back from where we originated. i.e., that is our eternal home.

This is the best job to pursue as well. This is as per Gurmat as well. I have not many questions left now.

Bon Voy..

Thanks and regards.

P.s .
[You may kindly post and maintain the sequence.]

 

[Astroboy]

Bhai Manpreet Singh - Sansar Samundey Taar Gobindey
Bhai Nand Singh Ji (Delhi) - Nanak Dhukiya Sab Sansar

 

[spnadmin]

Sangat ji

Here is a beautiful passage from Sri Dasam Granth on panna 51, in which Guru Gobind Singh answers the question of Why? If only the poetic beauty of this shabad were the gift Sri Gobind ji left us, that would be enough. Notice how the image of fire is completed with the image of light in the last line. And the metaphor of "merging" in the same fire, and then "merging" in the same light shapes all the other verses. But then there is His gift of spiritual awareness. Many, small, unique things merge and are found in something much larger -- waves into the rivers and rivers into the oceans. All that comes from Him is devoured; all that is devoured returns. The phoenix rises and flies again. Image of the soul. Really quite wonderful. Answer to Why? It is given in the last line -- a lot to think about.

ਜੈਸੇ ਏਕ ਆਗ ਤੇ ਕਨੂਕਾ ਕੋਟ ਆਗ ਉਠੇ ਨਿਆਰੇ ਨਿਆਰੇ ਹੁਇ ਕੈ ਫੇਰਿ ਆਗ ਮੈ ਮਿਲਾਹਿਂਗੇ ॥
Jaise ek aag te kanookaa kot aag uthe, niaare niaarehue kai pher(i) aag mai milaahenge||
Just as millions of sparks are created from the fire; although they are different entities, they merge in the same fire.


​

ਜੈਸੇ ਇਕ ਨਦ ਤੇ ਤੰਰਗ ਕੋਟ ਉਪਜਤ ਹੈਂ ਪਾਨ ਕੇ ਤੰਰਗ ਸਬੈ ਪਾਨ ਹੀ ਕਹਾਹਿਂਗੇ ॥
Jaise ek dhoor te anek dhoor poorat hai, dhoor ke kanookaa pher dhoor hoo samaabenge||
Just as from of waves are created on the surface of the big rivers and all the waves are called water.


ਤੈਸੇ ਬਿਸ੍ਵ ਰੁਪ ਤੇ ਅਭੂਤ ਭੂਤ ਪ੍ਰਗਟ ਹੁਇ ਤਾਹੀ ਤੇ ਉਪਜ ਸਬੈ ਤਾਹੀ ਮੈ ਸਮਾਹਿਂਗੇ ॥੧੭॥੮੭॥
Taise bisva roop te abhoot bhoot pragat hue, taahoo te upaj sahai taahoo mai samaahenge||17||87||
Similarly the animate and inanimate objects come out of the Supreme Lord; having been created from the same Lord, they merge in the same Lord. 17.87.



ਕੇਤੇ ਕੱਛ ਮੱਛ ਕੇਤੇ ਉਨ ਕਉ ਕਰਤ ਭੱਛ ਕੇਤੇ ਅੱਛ ਵੱਛ ਹੁਇ ਸਪੱਛ ਉਡ ਜਾਹਿਂਗੇ ॥
Kete kachchh machchh kete un kau karat bhachchh, kete achchh vachchh hue sapachchh u? jaahenge||
There are many a tortoise and fish and there are many who devour them; there are many a winged phoenix, who always continue flying.



ਕੇਤੇ ਨਭ ਬੀਚ ਅੱਛ ਪੱਛ ਕਉ ਕਰੈਂਗੇ ਭੱਛ ਕੇਤਕ ਪ੍ਰਤੱਛ ਹੁਇ ਪਚਾਇ ਖਾਦਿ ਜਾਹਿਂਗੇ ॥
Kete nabh booch achchh pachchh kau karainge bhachchh, ketak pratachchh hue pachaae khaae jaahenge||
There are many who devour even the phonenix in the sky and there are many, who even eat and digest the materialized devourers.


ਜਲ ਕਹਾ ਥਲ ਕਹਾ ਗਗਨ ਕੇ ਗਉਨ ਕਹਾ ਕਾਲ ਕੇ ਬਨਾਇ ਸਬੈ ਕਾਲ ਹੀ ਚਬਾਹਿਂਗੇ ॥
Jal kahaa thal kahaa gagan ke gaun kahaa, kaal ke banaae sahai kaal hoo chabaahenge||
Not only to speak of the residents of water, earth and wanders of the sky, all those created by god of death will ultimately be devoured ( destroyed) by him.



ਤੇਜ ਜਿਉ ਅਤੇਜ ਮੈ ਅਤੇਜ ਜੈਸੇ ਤੇਜ ਲੀਨ ਤਾਹੀ ਤੇ ਉਪਜ ਸਬੈ ਤਾਹੀ ਮੈ ਸਮਾਹਿਂਗੇ ॥੧੮॥੮੮॥
Tej jio atej mai atej jaise tej loon, taahoo te upaj sahai taahoo mai samaahenge||18||88||
Just as the light merged in darkness and the darkness in the light all the created beings generated by the Lord will ultimately merge in Him. 18.88.​

 

[spnadmin]

Guru Amardas, who was the embodiment of seva and who began the tradition of langar, was also a mystic. There are some striking lines in the shabad. Starting with the idea that the One jyot is the light of all bodies. This light is always infused within us. We are the ones who do not realize that this is so. We find this light within our hearts when we discover the Shabad. Why do we not know this? The answer: It is He who created this sense of separation -- He caused this sense of duality ਆਪੇ ਫਰਕੁ ਕੀਤੋਨੁ ਘਟ ਅੰਤਰਿ ਆਪੇ ਬਣਤ ਬਣਾਵਣਿਆ ॥੧॥ aapae farak keethon ghatt anthar aapae banath banaavaniaa ||1||
He Himself instills the sense of separation within our hearts; He Himself created the Creation. ||1|| Everything is His Play. And Guru Amardas goes on to explain: He is Maya, He created emotional attachment. But, ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ॥ aapae karae karaaeae aapae ||He Himself acts, and causes others to act. Why did He create His creation? To receive His gift: ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥ aapae maelae mael milaaeae ||He Himself unites us, and unites us in Union with Himself. And to inspire others to see Him as well. ​

ਮਾਝ ਮਹਲਾ ੩ ॥
​

maajh mehalaa 3 ||
Maajh, Third Mehl:

ਏਕਾ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸਰੀਰਾ ॥
eaekaa joth joth hai sareeraa ||
The One Light is the light of all bodies.

ਸਬਦਿ ਦਿਖਾਏ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥
sabadh dhikhaaeae sathigur pooraa ||
The Perfect True Guru reveals it through the Word of the Shabad.

ਆਪੇ ਫਰਕੁ ਕੀਤੋਨੁ ਘਟ ਅੰਤਰਿ ਆਪੇ ਬਣਤ ਬਣਾਵਣਿਆ ॥੧॥
aapae farak keethon ghatt anthar aapae banath banaavaniaa ||1||
He Himself instills the sense of separation within our hearts; He Himself created the Creation. ||1||

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਣਿਆ ॥
ho vaaree jeeo vaaree har sachae kae gun gaavaniaa ||
I am a sacrifice, my soul is a sacrifice, to those who sing the Glorious Praises of the True Lord.

ਬਾਝੁ ਗੁਰੂ ਕੋ ਸਹਜੁ ਨ ਪਾਏ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
baajh guroo ko sehaj n paaeae guramukh sehaj samaavaniaa ||1|| rehaao ||
Without the Guru, no one obtains intuitive wisdom; the Gurmukh is absorbed in intuitive peace. ||1||Pause||

ਤੂੰ ਆਪੇ ਸੋਹਹਿ ਆਪੇ ਜਗੁ ਮੋਹਹਿ ॥
thoon aapae sohehi aapae jag mohehi ||
You Yourself are Beautiful, and You Yourself entice the world.

ਤੂੰ ਆਪੇ ਨਦਰੀ ਜਗਤੁ ਪਰੋਵਹਿ ॥
thoon aapae nadharee jagath parovehi ||
You Yourself, by Your Kind Mercy, weave the thread of the world.

ਤੂੰ ਆਪੇ ਦੁਖੁ ਸੁਖੁ ਦੇਵਹਿ ਕਰਤੇ ਗੁਰਮੁਖਿ ਹਰਿ ਦੇਖਾਵਣਿਆ ॥੨॥
thoon aapae dhukh sukh dhaevehi karathae guramukh har dhaekhaavaniaa ||2||
You Yourself bestow pain and pleasure, O Creator. The Lord reveals Himself to the Gurmukh. ||2||

ਆਪੇ ਕਰਤਾ ਕਰੇ ਕਰਾਏ ॥
aapae karathaa karae karaaeae ||
The Creator Himself acts, and causes others to act.

ਆਪੇ ਸਬਦੁ ਗੁਰ ਮੰਨਿ ਵਸਾਏ ॥
aapae sabadh gur mann vasaaeae ||
The Ambrosial Word of the Guru's Bani emanates from the Word of the Shabad. The Gurmukh speaks it and hears it. ||3||

ਸਬਦੇ ਉਪਜੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੩॥
sabadhae oupajai anmrith baanee guramukh aakh sunaavaniaa ||3||
He Himself is the Creator, and He Himself is the Enjoyer.

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ॥
aapae karathaa aapae bhugathaa ||
He Himself is the Creator, and He Himself is the Enjoyer.

ਬੰਧਨ ਤੋੜੇ ਸਦਾ ਹੈ ਮੁਕਤਾ ॥
bandhhan thorrae sadhaa hai mukathaa ||
One who breaks out of bondage is liberated forever.

ਸਦਾ ਮੁਕਤੁ ਆਪੇ ਹੈ ਸਚਾ ਆਪੇ ਅਲਖੁ ਲਖਾਵਣਿਆ ॥੪॥
sadhaa mukath aapae hai sachaa aapae alakh lakhaavaniaa ||4||
The True Lord is liberated forever. The Unseen Lord causes Himself to be seen. ||4||

ਆਪੇ ਮਾਇਆ ਆਪੇ ਛਾਇਆ ॥
aapae maaeiaa aapae shhaaeiaa ||
He Himself is Maya, and He Himself is the Illusion.

ਆਪੇ ਮੋਹੁ ਸਭੁ ਜਗਤੁ ਉਪਾਇਆ ॥
aapae mohu sabh jagath oupaaeiaa ||
He Himself has generated emotional attachment throughout the entire universe.

ਆਪੇ ਗੁਣਦਾਤਾ ਗੁਣ ਗਾਵੈ ਆਪੇ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੫॥
aapae gunadhaathaa gun gaavai aapae aakh sunaavaniaa ||5||
He Himself acts, and causes others to act.

ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ॥
aapae karae karaaeae aapae ||
He Himself acts, and causes others to act.

ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥
aapae thhaap outhhaapae aapae ||
He Himself establishes and disestablishes.

ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਛੂ ਨ ਹੋਵੈ ਤੂੰ ਆਪੇ ਕਾਰੈ ਲਾਵਣਿਆ ॥੬॥
thujh thae baahar kashhoo n hovai thoon aapae kaarai laavaniaa ||6||
Without You, nothing can be done. You Yourself have engaged all in their tasks. ||6||

ਆਪੇ ਮਾਰੇ ਆਪਿ ਜੀਵਾਏ ॥
aapae maarae aap jeevaaeae ||
He Himself kills, and He Himself revives.

ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥
aapae maelae mael milaaeae ||
He Himself unites us, and unites us in Union with Himself.

ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੭॥
sayvaa tay sadaa sukh paa-i-aa gurmukh sahj samaavani-aa. ||7||
Through selfless service, eternal peace is obtained. The Gurmukh is absorbed in intuitive peace. ||7||

ਆਪੇ ਊਚਾ ਊਚੋ ਹੋਈ ॥
aapae oochaa oocho hoee ||
He Himself is the Highest of the High.

ਜਿਸੁ ਆਪਿ ਵਿਖਾਲੇ ਸੁ ਵੇਖੈ ਕੋਈ ॥
jis aap vikhaalae s vaekhai koee ||
How rare are those who behold Him. He causes Himself to be seen.

ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਆਪੇ ਵੇਖਿ ਵਿਖਾਲਣਿਆ ॥੮॥੨੬॥੨੭॥
naanak naam vasai ghatt anthar aapae vaekh vikhaalaniaa ||8||26||27||
O Nanak, the Naam, the Name of the Lord, abides deep within the hearts of those who see the Lord themselves, and inspire others to see Him as well. ||8||26||27||
​

Guru Amardas
Ang 125/126

 

[spnadmin]

Later on Ang 161, Guru Amar Das tells us ਇਹੁ ਜਗੁ ਜਨਮਿਆ ਦੂਜੈ ਭਾਇ ॥ eihu jag janamiaa dhoojai bhaae ||This world is born out of the love of duality. He is saying that we create the world, but this world is a world of false reality. And because of attachment the world we create is apart and separate, a creation of our own minds. It is our delusion and our nightmare.

Guruji says this: Today no one cares about good karma, Dharmic faith, which is belief and dedication to righteous and honor, is of no interest. This is the Age of Kali Yug, a dark age of ignorance in spite of all that we know and all the progress we have made. It remains the child, the creation, of a house of evil where no one is saved from the delusions and the nightmares.


ਇਸੁ ਕਲਿਜੁਗ ਮਹਿ ਕਰਮ ਧਰਮੁ ਨ ਕੋਈ ॥
eis kalijug mehi karam dhharam n koee ||
In this Dark Age of Kali Yuga, no one is interested in good karma, or Dharmic faith.


ਕਲੀ ਕਾ ਜਨਮੁ ਚੰਡਾਲ ਕੈ ਘਰਿ ਹੋਈ ॥
kalee kaa janam chanddaal kai ghar hoee ||
This Dark Age was born in the house of evil.


ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਮੁਕਤਿ ਨ ਹੋਈ ॥੪॥੧੦॥੩੦॥
naanak naam binaa ko mukath n hoee ||4||10||30||
O Nanak, without the Naam, the Name of the Lord, no one is liberated. ||4||10||30||
-------------------------------------------------------------------

Then Guruji tells us that this world born of duality, our mental creations, this is where we bind ourselves in service to the wrong things, this is where we go astray, this is where we are lost in coming and going, and this is where we are in terrible pain. We follow our own creation, living in doubt and dying in doubt, and abiding in duality, instead of finding our honor through contemplation of the True Guru. ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥ naanak naam japae naao no nidhh paaeae ||4||11||31|| O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31||

ਗਉੜੀ ਮਹਲਾ ੩ ਗੁਆਰੇਰੀ ॥
​

gourree mehalaa 3 guaaraeree ||
Gauree, Third Mehl, Gwaarayree:


ਸਚਾ ਅਮਰੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥
sachaa amar sachaa paathisaahu ||
True is the Lord King, True is His Royal Command.


ਮਨਿ ਸਾਚੈ ਰਾਤੇ ਹਰਿ ਵੇਪਰਵਾਹੁ ॥ਸਚੈ ਮਹਲਿ ਸਚਿ ਨਾਮਿ ਸਮਾਹੁ ॥੧॥
man saachai raathae har vaeparavaahu || sachai mehal sach naam samaahu ||1||
Those whose minds are attuned to the True, Carefree Lord enter the True Mansion of His Presence, and merge in the True Name. ||1||


ਸੁਣਿ ਮਨ ਮੇਰੇ ਸਬਦੁ ਵੀਚਾਰਿ ॥
sun man maerae sabadh veechaar ||
Listen, O my mind: contemplate the Word of the Shabad.


ਰਾਮ ਜਪਹੁ ਭਵਜਲੁ ਉਤਰਹੁ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥
raam japahu bhavajal outharahu paar ||1|| rehaao ||
Chant the Lord's Name, and cross over the terrifying world-ocean. ||1||Pause||


ਭਰਮੇ ਆਵੈ ਭਰਮੇ ਜਾਇ ॥
bharamae aavai bharamae jaae ||
In doubt he comes, and in doubt he goes.


ਇਹੁ ਜਗੁ ਜਨਮਿਆ ਦੂਜੈ ਭਾਇ ॥
eihu jag janamiaa dhoojai bhaae ||
This world is born out of the love of duality.


ਨਮੁਖਿ ਨ ਚੇਤੈ ਆਵੈ ਜਾਇ ॥੨॥
manamukh n chaethai aavai jaae ||2||
The self-willed manmukh does not remember the Lord; he continues coming and going in reincarnation. ||2||


ਆਪਿ ਭੁਲਾ ਕਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ॥
aap bhulaa k prabh aap bhulaaeiaa ||
Does he himself go astray, or does God lead him astray?


ਇਹੁ ਜੀਉ ਵਿਡਾਣੀ ਚਾਕਰੀ ਲਾਇਆ ॥
eihu jeeo viddaanee chaakaree laaeiaa ||
This soul is enjoined to the service of someone else.


ਮਹਾ ਦੁਖੁ ਖਟੇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥
mehaa dhukh khattae birathhaa janam gavaaeiaa ||3||
It earns only terrible pain, and this life is lost in vain. ||3||

ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥
​

kirapaa kar sathiguroo milaaeae ||
Granting His Grace, He leads us to meet the True Guru.


ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥
eaeko naam chaethae vichahu bharam chukaaeae ||
Remembering the One Name, doubt is cast out from within.


ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥
naanak naam japae naao no nidhh paaeae ||4||11||31||
O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31||

 

[pk70]

ਮਾਝ ਮਹਲਾ ੩ ॥
​

maajh mehalaa 3 ||
Maajh, Third Mehl:

ਏਕਾ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸਰੀਰਾ ॥
eaekaa joth joth hai sareeraa ||
The One Light is the light of all bodies.

ਸਬਦਿ ਦਿਖਾਏ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥
sabadh dhikhaaeae sathigur pooraa ||
The Perfect True Guru reveals it through the Word of the Shabad.

ਆਪੇ ਫਰਕੁ ਕੀਤੋਨੁ ਘਟ ਅੰਤਰਿ ਆਪੇ ਬਣਤ ਬਣਾਵਣਿਆ ॥੧॥
aapae farak keethon ghatt anthar aapae banath banaavaniaa ||1||
He Himself instills the sense of separation within our hearts; He Himself created the Creation. ||1||

aad0002 Ji,

Thanks for posting beautiful Shabad. In the above Guru Vaak, It is expressed that His play is dominating. It dispels contradictory doubts of which some become victims. Kabir ji also called HIM,"Baazigar, who plays in HIS sargun form too. Deeply in love Kabir ji call HIM" Thug, a robber of Kabir's heart,( I dont have those shabad ready to post here, forgive me) its a beautiful expression usually used in context of falling in love. In essence, ALL IS HIM, it takes some thing to understand that. What is to understand? His play. How? Answer is in the following Guru Vaak you have quoted

ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥
​

kirapaa kar sathiguroo milaaeae ||
Granting His Grace, He leads us to meet the True Guru.


ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥
eaeko naam chaethae vichahu bharam chukaaeae ||
Remembering the One Name, doubt is cast out from within.


ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥
naanak naam japae naao no nidhh paaeae ||4||11||31||
O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31||

Again, sincerity is required to follow Gurubachan, hint comes back to start a battle with in, same stuff we discussed in another thread. I always say it is very difficult but very possible.
I enjoy the original shabad you have posted, very informatory in this context.
Rgds

 

[spnadmin]

pk70

What a lovely and learned response. I like your focus -- falling in love with Him.

from Guru Amardas ji on Ang 786


pauVI ] pa-orhee.
Pauree:

iehu jgu Awip aupwieEnu kir coj ivfwnu ]ih jag aap upaa-i-on kar choj vidaan.
He Himself created this world, and staged this wondrous play.

pMc Dwqu ivic pweIAnu mohu JUTu gumwnu ] panch Dhaat vich paa-ee-an moh jhooth gumaan.
Into the body of the five elements, He infused attachment, falsehood and self-conceit.

AwvY jwie BvweIAY mnmuKu AigAwnu ] aavai jaa-ay bhavaa-ee-ai manmukh agi-aan.
The ignorant, ego-oriented comes and goes, wandering in reincarnation.

ieknw Awip buJwieEnu gurmuiK hir igAwnu ]iknaa aap bujhaa-i-on Gurmukh har gi-aan.
He Himself teaches some to become Guru-oriented, through the spiritual wisdom of the Lord.

Bgiq Kjwnw bKisEnu hir nwmu inDwnu ]4]bhagat khajaanaa bakhsi-on har naam niDhaan. ||4||
He blesses them with the treasure of devotional worship, and the wealth of the Lord’s Name. ||4||

I will find the shabad from Kabir. Thank you.

 

[spnadmin]

Pk70,

Here it is, From Kabeer on Ang 1162/3. You are right it fits well. He steals our hearts. We fall in love with Him.

ਜਉ ਜਾਚਉ ਤਉ ਕੇਵਲ ਰਾਮ ॥
jo jaacho tho kaeval raam ||
When I beg, I beg only from the Lord.


ਆਨ ਦੇਵ ਸਿਉ ਨਾਹੀ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥
aan dhaev sio naahee kaam ||1|| rehaao ||
I have nothing to do with any other deities. ||1||Pause||


ਕੋਟਿ ਚੰਦ੍ਰਮੇ ਕਰਹਿ ਚਰਾਕ ॥
kott chandhramae karehi charaak ||
Millions of moons twinkle in the sky.


ਕੋਟਿ ਕਲਾ ਖੇਲੈ ਗੋਪਾਲ ॥੫॥
kott kalaa khaelai gopaal ||5||
The Lord plays in countless ways. ||5||


ਕੋਟਿ ਜਗ ਜਾ ਕੈ ਦਰਬਾਰ ॥
kott jag jaa kai dharabaar ||
Millions of charitable feasts are held in His Court,


ਗੰਧ੍ਰਬ ਕੋਟਿ ਕਰਹਿ ਜੈਕਾਰ ॥
gandhhrab kott karehi jaikaar ||
and millions of celestial singers celebrate His victory.

ਬਿਦਿਆ ਕੋਟਿ ਸਭੈ ਗੁਨ ਕਹੈ ॥
bidhiaa kott sabhai gun kehai ||
Millions of sciences all sing His Praises.


ਤਊ ਪਾਰਬ੍ਰਹਮ ਕਾ ਅੰਤੁ ਨ ਲਹੈ ॥੬॥
thoo paarabreham kaa anth n lehai ||6||
Even so, the limits of the Supreme Lord God cannot be found. ||6||

ਬਾਵਨ ਕੋਟਿ ਜਾ ਕੈ ਰੋਮਾਵਲੀ ॥ਰਾਵਨ ਸੈਨਾ ਜਹ ਤੇ ਛਲੀ ॥
baavan kott jaa kai romaavalee || raavan sainaa jeh thae shhalee ||
Rama, with millions of monkeys, conquered Raawan's army.



ਸਹਸ ਕੋਟਿ ਬਹੁ ਕਹਤ ਪੁਰਾਨ ॥
sehas kott bahu kehath puraan ||
Billions of Puraanas greatly praise Him;


ਦੁਰਜੋਧਨ ਕਾ ਮਥਿਆ ਮਾਨੁ ॥੭॥
dhurajodhhan kaa mathhiaa maan ||7||
He humbled the pride of Duyodhan. ||7||


ਕੰਦ੍ਰਪ ਕੋਟਿ ਜਾ ਕੈ ਲਵੈ ਨ ਧਰਹਿ ॥
kandhrap kott jaa kai lavai n dhharehi ||
Millions of gods of love cannot compete with Him.



ਅੰਤਰ ਅੰਤਰਿ ਮਨਸਾ ਹਰਹਿ ॥
anthar anthar manasaa harehi ||
He steals the hearts of mortal beings.


ਕਹਿ ਕਬੀਰ ਸੁਨਿ ਸਾਰਿਗਪਾਨ ॥
kehi kabeer sun saarigapaan ||
Says Kabeer, please hear me, O Lord of the World.​

 

[spnadmin]

When thinking of His creation, what comes easily to mind is the image of Kartar Purakh(u) Akaal, Hari, Waheguruji, the creative, supportive, nourishing, destroying and transforming Lord making the Universe, the realms, the planets, the earth, and all living things. We think of this in the form of a great epic event. What may come to mind more slowly as a reaization is that He is always creating and transforming even as we read and write together here.

ਮਾਝ ਮਹਲਾ ੫ ॥
maajh mehalaa 5 ||
Maajh, Fifth Mehl:

ਵਿਸਰੁ ਨਾਹੀ ਏਵਡ ਦਾਤੇ ॥
visar naahee eaevadd dhaathae ||
I shall never forget You-You are such a Great Giver!

ਕਰਿ ਕਿਰਪਾ ਭਗਤਨ ਸੰਗਿ ਰਾਤੇ ॥
kar kirapaa bhagathan sang raathae ||
Please grant Your Grace, and imbue me with the love of devotional worship.

ਦਿਨਸੁ ਰੈਣਿ ਜਿਉ ਤੁਧੁ ਧਿਆਈ ਏਹੁ ਦਾਨੁ ਮੋਹਿ ਕਰਣਾ ਜੀਉ ॥੧॥
dhinas rain jio thudhh dhhiaaee eaehu dhaan mohi karanaa jeeo ||1||
If it pleases You, let me meditate on You day and night; please, grant me this gift! ||1||

ਮਾਟੀ ਅੰਧੀ ਸੁਰਤਿ ਸਮਾਈ ॥
maattee andhhee surath samaaee ||
Into this blind clay, You have infused awareness.


ਸਭ ਕਿਛੁ ਦੀਆ ਭਲੀਆ ਜਾਈ ॥
sabh kishh dheeaa bhaleeaa jaaee ||
Everything, everywhere which You have given is good.

ਅਨਦ ਬਿਨੋਦ ਚੋਜ ਤਮਾਸੇ ਤੁਧੁ ਭਾਵੈ ਸੋ ਹੋਣਾ ਜੀਉ ॥੨॥
anadh binodh choj thamaasae thudhh bhaavai so honaa jeeo ||2||
Bliss, joyful celebrations, wondrous plays and entertainment-whatever pleases You,
comes to pass. ||2||

ਜਿਸ ਦਾ ਦਿਤਾ ਸਭੁ ਕਿਛੁ ਲੈਣਾ ॥
jis dhaa dhithaa sabh kishh lainaa ||
Everything we receive is a gift from Him

ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਖਾਣਾ ॥
shhatheeh anmrith bhojan khaanaa ||
-the thirty-six delicious foods to eat,

ਸੇਜ ਸੁਖਾਲੀ ਸੀਤਲੁ ਪਵਣਾ ਸਹਜ ਕੇਲ ਰੰਗ ਕਰਣਾ ਜੀਉ ॥੩॥
saej sukhaalee seethal pavanaa sehaj kael rang karanaa jeeo ||3||
cozy beds, cooling breezes, peaceful joy and the experience of pleasure. ||3||

ਸਾ ਬੁਧਿ ਦੀਜੈ ਜਿਤੁ ਵਿਸਰਹਿ ਨਾਹੀ ॥
saa budhh dheejai jith visarehi naahee ||
Give me that state of mind, by which I may not forget You.

ਸਾ ਮਤਿ ਦੀਜੈ ਜਿਤੁ ਤੁਧੁ ਧਿਆਈ ॥
saa math dheejai jith thudhh dhhiaaee ||
Give me that understanding, by which I may meditate on You.

ਸਾਸ ਸਾਸ ਤੇਰੇ ਗੁਣ ਗਾਵਾ ਓਟ ਨਾਨਕ ਗੁਰ ਚਰਣਾ ਜੀਉ ॥੪॥੧੨॥੧੯॥
saas saas thaerae gun gaavaa outt naanak gur charanaa jeeo ||4||12||19||
I sing Your Glorious Praises with each and every breath. Nanak takes the Support of the Guru's Feet. ||4||12||19||
​

It is He Who creates awareness, influses awareness "into this blind clay." He creates understanding, He creates each breath with which we sing His praise. His creation is a "wondrous play." He creates bliss, He creates all the things which we enjoy, and everything that he creates is good.

 

[spnadmin]

Read this shabad at least 2 times.
​

ਆਸਾ ਮਹਲਾ ੫ ॥
aasaa mehalaa 5 ||
Aasaa, Fifth Mehl:

ਸਤਿਗੁਰ ਸਾਚੈ ਦੀਆ ਭੇਜਿ ॥
sathigur saachai dheeaa bhaej ||
The True Guru has truly given a child.


ਚਿਰੁ ਜੀਵਨੁ ਉਪਜਿਆ ਸੰਜੋਗਿ ॥
chir jeevan oupajiaa sanjog ||
The long-lived one has been born to this destiny.


ਉਦਰੈ ਮਾਹਿ ਆਇ ਕੀਆ ਨਿਵਾਸੁ ॥
oudharai maahi aae keeaa nivaas ||
He came to acquire a home in the womb,


ਮਾਤਾ ਕੈ ਮਨਿ ਬਹੁਤੁ ਬਿਗਾਸੁ ॥੧॥
maathaa kai man bahuth bigaas ||1||
and his mother's heart is so very glad. ||1||


ਜੰਮਿਆ ਪੂਤੁ ਭਗਤੁ ਗੋਵਿੰਦ ਕਾ ॥
janmiaa pooth bhagath govindh kaa ||
A son is born - a devotee of the Lord of the Universe.


ਪ੍ਰਗਟਿਆ ਸਭ ਮਹਿ ਲਿਖਿਆ ਧੁਰ ਕਾ ॥ ਰਹਾਉ ॥
pragattiaa sabh mehi likhiaa dhhur kaa || rehaao ||
This pre-ordained destiny has been revealed to all. ||Pause||


ਦਸੀ ਮਾਸੀ ਹੁਕਮਿ ਬਾਲਕ ਜਨਮੁ ਲੀਆ ॥
dhasee maasee hukam baalak janam leeaa ||
In the tenth month, by the Lord's Order, the baby has been born.


ਮਿਟਿਆ ਸੋਗੁ ਮਹਾ ਅਨੰਦੁ ਥੀਆ ॥
mittiaa sog mehaa anandh thheeaa ||
Sorrow is dispelled, and great joy has ensued.


ਗੁਰਬਾਣੀ ਸਖੀ ਅਨੰਦੁ ਗਾਵੈ ॥
gurabaanee sakhee anandh gaavai ||
The companions blissfully sing the songs of the Guru's Bani.



ਸਾਚੇ ਸਾਹਿਬ ਕੈ ਮਨਿ ਭਾਵੈ ॥੨॥
saachae saahib kai man bhaavai ||2||
This is pleasing to the Lord Master. ||2||


ਵਧੀ ਵੇਲਿ ਬਹੁ ਪੀੜੀ ਚਾਲੀ ॥
vadhhee vael bahu peerree chaalee ||
The vine has grown, and shall last for many generations.


ਧਰਮ ਕਲਾ ਹਰਿ ਬੰਧਿ ਬਹਾਲੀ ॥
dhharam kalaa har bandhh behaalee ||
The Power of the Dharma has been firmly established by the Lord.


ਮਨ ਚਿੰਦਿਆ ਸਤਿਗੁਰੂ ਦਿਵਾਇਆ ॥
man chindhiaa sathiguroo dhivaaeiaa ||
That which my mind wishes for, the True Guru has granted.


ਭਏ ਅਚਿੰਤ ਏਕ ਲਿਵ ਲਾਇਆ ॥੩॥
bheae achinth eaek liv laaeiaa ||3||
I have become carefree, and I fix my attention on the One Lord. ||3||



ਜਿਉ ਬਾਲਕੁ ਪਿਤਾ ਊਪਰਿ ਕਰੇ ਬਹੁ ਮਾਣੁ ॥
jio baalak pithaa oopar karae bahu maan ||
As the child places so much faith in his father,



ਬੁਲਾਇਆ ਬੋਲੈ ਗੁਰ ਕੈ ਭਾਣਿ ॥
bulaaeiaa bolai gur kai bhaan ||
I speak as it pleases the Guru to have me speak.


ਗੁਝੀ ਛੰਨੀ ਨਾਹੀ ਬਾਤ ॥
gujhee shhannee naahee baath ||
This is not a hidden secret;


ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਕੀਨੀ ਦਾਤਿ ॥੪॥੭॥੧੦੧॥
gur naanak thuthaa keenee dhaath ||4||7||101||
Guru Nanak, greatly pleased, has bestowed this gift. ||4||7||101||

Guru Arjan Dev starts by saying "A son is born" "his mother's heart is very glad." The shabad is a song of joy and fulfillment. Guru Arjan Dev is rejoicing at the birth of a child. And Guru Arjan Dev is acknowledging that this child was given by the True Guru and will grow to be a devotee of the Lord of the Universe.

I placed this shabad in this thread "Why Did He Create His Creation" because "this son" is the creation of God. The shabad is about both creation and re-creation.

The baby grows in the womb, and then Guru Arjan Dev tells us that bliss shall be obtained. So the shabad is about more thant the birth of a child who will grow to become a devotee of God. For the Guru goes onto say, ਵਧੀ ਵੇਲਿ ਬਹੁ ਪੀੜੀ ਚਾਲੀ ॥vadhhee vael bahu peerree chaalee || The vine has grown, and shall last for many generations.

Something more persistent than another human life has been created; it is born, grows and will continue -- the Power of the Dharma. It has been firmly established, as a vine that bears fruit must be firmly established.

"A child places so much faith in his father." And then we realize that what has been created has been created through faith and that what Guru Arjan Dev has wished for has been granted -- the Power of the Dharma.

It is a prayer of thanksgiving, for a son and it is a prayer of thanksgiving for the granting of a wish. Guru Arjan Dev is speaking both as a father and he is speaking as a son. He is speaking about a child and he is speaking as a child that grows to become a devotee. He is speaking about a child that does not die or wither. He is speaking as a father and he is speaking to his father. He may be speaking as the father of Guru Hargobind, and he may be speaking of Guru Ram Das (carrying the jyote of Guru Nanak). Guru Arjan Dev is definitely speaking to the Satguru.

Who is the father and who is the son? And who is the baby that is born?

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ thoon maeraa pithaa thoonhai maeraa maathaa || You are my Father, and You are my Mother, says Guru Arjan Dev
..............
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥ thumaree kirapaa thae thudhh pashhaanaa ||By Your Grace, I recognize You.


​

 

[spnadmin]

On Ang 325, Sant Kabir says this:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥
gourree kabeer jee ||
Gauree, Kabeer Jee:

ਜੋਤਿ ਕੀ ਜਾਤਿ ਜਾਤਿ ਕੀ ਜੋਤੀ ॥
joth kee jaath jaath kee jothee ||
The creation is born of the Light, and the Light is in the creation.


ਤਿਤੁ ਲਾਗੇ ਕੰਚੂਆ ਫਲ ਮੋਤੀ ॥੧॥
thith laagae kanchooaa fal mothee ||1||
It bears two fruits: the false glass and the true pearl. ||1||


ਕਵਨੁ ਸੁ ਘਰੁ ਜੋ ਨਿਰਭਉ ਕਹੀਐ ॥
kavan s ghar jo nirabho keheeai ||
Where is that home, which is said to be free of fear?


ਭਉ ਭਜਿ ਜਾਇ ਅਭੈ ਹੋਇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥
bho bhaj jaae abhai hoe reheeai ||1|| rehaao ||
There, fear is dispelled and one lives without fear. ||1||Pause||


ਤਟਿ ਤੀਰਥਿ ਨਹੀ ਮਨੁ ਪਤੀਆਇ ॥
thatt theerathh nehee man patheeaae ||
On the banks of sacred rivers, the mind is not appeased.


ਚਾਰ ਅਚਾਰ ਰਹੇ ਉਰਝਾਇ ॥੨॥
chaar achaar rehae ourajhaae ||2||
People remain entangled in good and bad deeds. ||2||


ਪਾਪ ਪੁੰਨ ਦੁਇ ਏਕ ਸਮਾਨ ॥
paap punn dhue eaek samaan ||
Sin and virtue are both the same.


ਨਿਜ ਘਰਿ ਪਾਰਸੁ ਤਜਹੁ ਗੁਨ ਆਨ ॥੩॥
nij ghar paaras thajahu gun aan ||3||
In the home of your own being, is the Philosopher's Stone; renounce your search for any other virtue. ||3||


ਕਬੀਰ ਨਿਰਗੁਣ ਨਾਮ ਨ ਰੋਸੁ ॥
kabeer niragun naam n ros ||
Kabeer: O worthless mortal, do not lose the Naam, the Name of the Lord.


ਇਸੁ ਪਰਚਾਇ ਪਰਚਿ ਰਹੁ ਏਸੁ ॥੪॥੯॥
eis parachaae parach rahu eaes ||4||9||
Keep this mind of yours involved in this involvement. ||4||9||

Sant Kabir speaks of the Philosopher's stone. The philosopher's stone is a metaphor for creation. For centuries, alchemists, magicians, freemasons, they all sought to create gold from base metals. Their endeavor described in terms of changing a base metal to a pure and valuable gold was itself symbolic for what they were really up to -- to change one's baser nature to a higher and more enlightened state. So Sant Kabir explains the situation this way. He starts by saying that creation is born of Light, and Light is in the creation. All that exists emerged from the Light, the pure intelligence of the Divine. He says that this Light is inside its very own creation. The Divine created everything and the Divine is in everything. And the everything that the Divine gave birth to includes two things: the false and the true. And then Sant Kabir asks the question that nags each and everyone of us, and that is echoed in Gurbani many times. How can we find liberation from fear, from the worries and anxieties that enslave us? Where can we find liberation from fear? So Sant Kabir goes on to point out that we remain entangled. Sin and virtue are the same -- a strange thing to say . It is our obsession with sin and virtue that entangles us in the same way. We remain trapped like rats running back and forth between these two states. We are trapped between wanting to be good, only to fall back into sin in the next breath. Only one thing can appease this fear. Bhagat Kabir tells us to renounce the trap and find the philosopher's stone within -- it is the only virtue. ਕਬੀਰ ਨਿਰਗੁਣ ਨਾਮ ਨ ਰੋਸੁ ॥ kabeer niragun naam n ros || Kabeer: O worthless mortal, do not lose the Naam, the Name of the Lord. ਇਸੁ ਪਰਚਾਇ ਪਰਚਿ ਰਹੁ ਏਸੁ ॥੪॥੯॥ eis parachaae parach rahu eaes ||4||9||Keep this mind of yours involved in this involvement. ||4||9|​

 

[pk70]

Quote"We remain trapped like rats running back and forth between these two states. We are trapped between wanting to be good, only to fall back into sin in the next breath. Only one thing can appease this fear. Bhagat Kabir tells us to renounce the trap and find the philosopher's stone within -- it is the only virtue. ਕਬੀਰ ਨਿਰਗੁਣ ਨਾਮ ਨ ਰੋਸੁ ॥ kabeer niragun naam n ros || Kabeer: O worthless mortal, do not lose the Naam, the Name of the Lord. ਇਸੁ ਪਰਚਾਇ ਪਰਚਿ ਰਹੁ ਏਸੁ ॥੪॥੯॥ eis parachaae parach rahu eaes ||4||9||Keep this mind of yours involved in this involvement. ||4||9|



aad0002 ji, this is what I have learned after studying Gurbani on various aspects. About trap one needs to be aware of, one time namjap ji used another word" prison", if being in trap is not realized, and if being in prison of Maya is not realized, HIS game remains a mystery.