Re: Sikh Names
Respectfully I have to say that , after reading all this, I smell hijacking of a religion that perceived for general people just contrary to Hinduism which was filled with these kind of ideologies. Simple minded masses fail to understand the mysterious pyramid of words armed with confusing principles.
There is no proof he started charan pahul because it would sound another ritual. I wouldn’t buy that.
You don't have to buy anything. But you're confusing a
Living transmission as if it were meaningless ritual. Let's look at some things.
Guruji is understandable to the simple, but He isn't simple-minded, He is a Living Master. And Guru's teachings have a depth which is greater than even astro-physics. No human being can understand the depths of Guru. Do you accept Gurbani is deeper and more meaningful than the Vedas?
Listen to this definition of the Vedas:
The Vedas have a literal meaning, and manifold deeper meanings relative to worship, ayurveda, yoga, self realization and other Vedic sciences. The Vedas also have mantrik power behind each syllable and word. The different meters that verses are sung in also have their variety of meanings. The Vedas themselves are not meant to be read and studied in old books, they are meant to be alive and chanted.
basic Vedic concepts
This definition says that to study the Vedas you can read literally, and you look deeper at the overall context in relation to other teachings. It describes the very syllables of the words as having the power of mantra and even the tonality of the meters in which these power words are sung having meaning. Is that mere "ritualism?" Or are you attributing "ritualism" to things you don't understand? Are sound and shakti the same thing as sacred thread? If this is the case, what is the shab'd?
Do you think Gurbani is less intricate than layers of meaning found within the Vedas?
ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
gur eesar gur gorakh baramaa gur paarabathee maaee ||
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.
ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.
~SGGS Ji p. 2
I have given you Gurbani citations. All you give is
"you don't buy it." Would you also claim no proof exists for
Khande Ki Pahul as being Gur Deekhya? You imply this when you claim Khande Ki Pahul and the Rehit Maryada were created just to keep a disciplined Army for the political purpose of defending against the Mughals.
Above your statement still doesn’t answer his question and SGGS 208, 211 , 477, 908, does not support your views of charan pahul dikhsha, it is all about learning from Guru about The Naam, Yoga is a reference to the prevailed way of spiritual liberation and about Guru’s view that unless ego gotten rid of, merely practicing Yoga wont help, real Yoga is to totally be lost in Him. On SGGS 923, it is about Gurgaddi of Guru Ram Das, not a word about charan pahul. Reference from Sidh Gost you have given has absolutely no link with charan pahul. When you pull out a Shabad, read it completely, you can find relevant Guru teachings. In the following Guru Vaak, its about HIS infinity and Guru Ji’s wish/longing to bow unconditionally to one who realized HIM, cutting head off is a horrible translation, its means egoless bowing..
I was asked to support 3 points.
First, Guru-chela relationship, without which Gur-deekhya is meaningless and implied by the construct dual word Gur-sikh which is based on the principle that Guru and chela are a relationship not independant definitions.
Second, that Guruji was a Master Yogi. And
third, Charan Pahul being Gur deekhya before Khande Ki Pahul. Now you are complaining vaars and references used to support Guru-chela relationship and Guruji being a Master Yogi didn't support Charan Pahul. The reference to Sidh Gost, for example proves Guru Nanak Dev Ji was accepted as a Master Yogi by the Yogis and Siddhas of the time. Or do you dispute this? And that was the only point.
On SGGS 923, it is about Gurgaddi of Guru Ram Das, not a word about charan pahul.
It wasn't cited to support evidence about Charan Pahul. It was cited to point out Guru is a
Master of Raja Yoga. So let's go back to the concept of Charan Pahul since that concerns you the most. You claim this is all lost in mistranslation. Let's look at it.
And who are these gateway to Sikhism who boast about knowledge of Sikhi but horribly failed to put acceptable translation?
Charan Dhoe Rehraas Kar
Charnamrit Gursikhaan Pilaaayaa (Var 1, Pauri 23 Bhai Gurdas Ji)
Its meaning is not that Guru ji brought big bowl of water, cleaned feet and called all Sikhs to drink it. Please, you can do better than that
I cite these quotes from Sikh scholars below only to show that it isn't mistranslation of Bhai Gurdas vaaran, although I accept translation to English is never completely accurate. Nonetheless, you can't change the original meanings or deny the obvious either. Charnamrit = charan (feet) + amrit (nectar). It is holy water from the feet of a Guru. Nectar from the feet of God. This definition is found in Vedas, Mahabharata, Ramayana, etc.
"Kal taaran Guru Nanak aya,Sikhaan charanamrit pilaya" meaning: "Guru Nanak arrived to deliver Kalyug, Sikhs were given Charan-Amrit to drink. The fact that this is an ancient Indic trandition seems to escape you. You don't accept it. That doesn't mean there aren't historical source references or a thousands year old religious structure that supports it.
It was changed by Dasam Pita Ji
because He put an end to human Guru lineage and invested the Shabd-Jyot into Siri Guru Granth Sahib Ji. As part of Khande Ki Pahul in 1699, Guruji also invested His Shabd-Jyot and spiritual authority into Guru Panj Piare since it would not be possible for transmission to occur with Charan Pahul without a human Guru.
Mann exemplifies this with the initiation rite (charan pahul) at Kartarpur. Using Bhai Gurdas's var (1: 23) Mann explains this as follows: 'the initiate's toe was washed and other Sikhs drank that water' (p. 28). These details are corroborated in the Persian work Dabistan-i-Mazahib (School of Religions), written in the 1640s.
The Sikh Times - Book Reviews - A New Definition of Sikhism
For instance, in the Sikh Charan pahul, the nectar was generated by the touch of the toe of the new entrant.[26] Those who participated in the ceremony could not have missed the significance assigned to humility in Sikh belief (Mithatu nivi Nanaka gunh chanagia tatu, M1, GG, 470), and the Guru or other officiating Sikhs would have clarified the distinct character of the Sikh ceremony from the one prevalent among the Vaishnavas, from whom the Sikhs had appropriated it.
500 Years of Sikh Educational Heritage
"Its meaning is not that Guru ji brought big bowl of water, cleaned feet and called all Sikhs to drink it. Please, you can do better than that" Perhaps you can do better. I've cited a number of historical references and Gurbani. All you've cited is the statement, "Historical references prove..." They do? What references? You say Bhai Kannaya and Bhai Nand Lal Ji were not amritdhri due to the absence of Singh as a last name. While this is a curious matter, it's an inference, not proof. By the same token we can ask, did Dasam Pita Ji have 3 wives? Was Mata Jeeto ji, Mata Suridari ji and Mata Sahib Kaur ji three different persons or names of one?
To jump to the conclusion based on curiosity of the way history has recorded a name is not proof one way or the other. What you're doing is denying Guru deekhya completely on the basis that Bhai Kennaya and Bhai Nand Lal Ji aren't called Singh. To be honest, you don't present that persuasive evidence simply claiming, "historical sources prove." How do historical sources prove there was no Guru-chela discipleship, no Gur-deekhya, no Charan Pahul, and thus no need for Khande Ki Pahul? I'm still waiting for your evidence. By simply saying you don't accept, that's just opinion. By saying Sikh institutions are overrun with hypocrites also doesn't disprove anything. By saying Punjab is full of people who are failing to live up to the standards of Sikhi is sad. But again, it doesn't prove anything about Gur-deeksha.
I gave you a hint about in case Akaal Takhat is taken over by hypocrites; however, you have stuck with the word “hypocrite” and are refusing to let it go. Reread before reacting, you are falsely accusing me of calling Panj pyara hypocrites. That does not become of you who took Khande dee Pahul!!!!!!!
Veerji, the Gurmattas and hukamnamas put out by Akal Takht Sahib Ji are based on decisions made after convening Guru Panj Piare. We have to be clear to separate certain disagreements we have with individual Singhs who may be Jathedars, and whether the Khalsa Panth accepts the edicts issued by Guruji's sargun saroop in Panj Piares. Either you accept or you don't. If you don't accept that Khande Ki Pahul is necessary for establishing Guru-shishya relationship, if you don't accept the Rehit Maryada which Akal Takht Sahib Ji has accepted as a corporate entity and which Panj Piare during amrit sinchaar instruct Singhs/Singhnis to follow, then... one must conclude you don't accept the authority of Guru Panj Piare and Akal Takht Sahib Ji in this matter of naming ceremony of becoming Singh/Singhni and Khande Ki Pahul. At least that's how I read it. Perhaps I'm mistaken. I'm sorry to upset you, so I accept that you say you accept.
Let's analyze some of the sources of Charan Pahul closely:
ਚਰਨ ਧੋਇ ਰਹਰਾਸਿ ਕਰਿ ਚਰਣਾਮ੍ਰਿਤੁ ਸਿਖਾਂ ਪੀਲਾਇਆ ।
charan dhoi raharaasi kari charanaamritu sikhaan peelaaiaa|
He washed His feet, eulogised God and got his Disciples drink the ambrosia of his feet.
Var1, Pauri 3, Vaaran Bhai Gurdas Ji
ਗੁਰਮੁਖਿ ਸੁਖ ਫਲ ਪਿਰਮ ਰਸੁ ਚਰਣੋਦਕੁ ਗੁਰ ਚਰਣ ਪਖਾਲੇ ।
guramukhi sukh dhal piram rasu charanodaku gur charan pakhaalay|
Gurmukhs having the desire of the fruits of delight with all love wash the feet of the guru.
ਸੁਖ ਸੰਪੁਟ ਵਿਚਿ ਰਖਿ ਕੈ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਪਿਆਲੇ ।
sukh sanput vichi rakhi kai charan kaval makarand piaalay|
They make cups of the nectar of lotus feet and quaff it with complete delight.
ਕਉਲਾਲੀ ਸੂਰਜ ਮੁਖੀ ਲਖ ਕਵਲ ਖਿੜਦੇ ਰਲੀਆਲੇ ।
kaulaalee sooraj mukhee|akh kaval khirhaday raleeaalay|
Considering the feet of the Guru as sum they blossom like lotus.
Vaar 11 Pauri 6 of Vaaran Bhai Gurdas Ji
ਸਬਦ ਸੁਰਤਿ ਉਪਦੇਸੁ ਲਿਵ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਗਿਆਨੁ ਜਣਾਇਆ ।
sabad surati upadaysu|iv paarabraham gur giaanu janaaiaa|
Concentration of consciousness on the word of the Guru and knowledge bestowed by the Guru provides the awareness about the transcendental Brahm .
ਸਿਲਾ ਅਲੂਣੀ ਚਟਣੀ ਚਰਣ ਕਵਲ ਚਰਣੋਦਕੁ ਪਿਆਇਆ ।
silaa aloonee chatanee charan kaval charanodaku piaaiaa|
Only such a persen quaffs the nectar of feet-wash of the Guru.
Vaar 25 Pauri 2 of Vaaran Bhai Gurdas Ji
ਧਿਆਨੁ ਮੂਲੁ ਗੁਰ ਦਰਸਨੋ ਪੂਰਨ ਬ੍ਰਹਮੁ ਜਾਣਿ ਜਾਣੋਈ ।
dhiaanu moolu gur darasano pooran brahamu jaani jaanoee|
The glimpse of the Guru is the basis of meditation because Guru is Brahm and this fact is known to a rare one.
ਪੂਜ ਮੂਲ ਸਤਿਗੁਰੁ ਚਰਣ ਕਰਿ ਗੁਰਦੇਵ ਸੇਵ ਸੁਖ ਹੋਈ ।
pooj mool satiguru charan kari guradayv sayv sukh hoee|
The feet of true Guru, the root of all delights, should be worshipped and only then the delight would be atttained.
ਮੰਤ੍ਰ ਮੂਲੁ ਸਤਿਗੁਰੁ ਬਚਨ ਇਕ ਮਨਿ ਹੋਇ ਅਰਾਧੈ ਕੋਈ ।
mantr moolu satiguru bachan ik mani hoi araadhai koee|
The instructions of the true Guru is the basic formula (mantra) whose adoration with single minded devotion is undertaken by rare one.
ਮੋਖ ਮੂਲੁ ਕਿਰਪਾ ਗੁਰੂ ਜੀਵਨੁ ਮੁਕਤਿ ਸਾਧ ਸੰਗਿ ਸੋਈ ।
mokh moolu kirapaa guroo jeevanu mukati saadh sangi soee|
The basis of liberation is the grace of the Guru and one attains liberation in life in the holy congregation alone.
ਆਪੁ ਗਣਾਇ ਨ ਪਾਈਐ ਆਪੁ ਗਵਾਇ ਮਿਲੈ ਵਿਰਲੋਈ ।
aapu ganaai n paaeeai aapu gavaai milai viraloee|
Making oneself noticed none can attain the Lord and even shedding the ego any rare one meets Him.
ਆਪੁ ਗਵਾਏ ਆਪ ਹੈ ਸਭ ਕੋ ਆਪਿ ਆਪੇ ਸਭੁ ਕੋਈ ।
aapu gavaaay aap hai sabh ko aapi aapay sabhu koee|
He who annihilates his ego, in fact, is the Lord Himself; he knowns everyone as his form and all accept him as their form.
ਗੁਰੁ ਚੇਲਾ ਚੇਲਾ ਗੁਰੁ ਹੋਈ ॥੬॥
guru chaylaa chaylaa guru hoee ॥6॥
Guru becomes disciple and the disciple is turned to be Guru.
Vaar 26 Pauri 6 of 35 of Vaaran Bhai Gurdas
ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਚਰਣ ਬੋਹਿਥ ਪ੍ਰਭ ਦੇਤੁ ॥
naanak prabh saranaagathee charan bohithh prabh dhaeth ||
Nanak seeks God's Sanctuary; God has given him the Boat of His Feet.
ਸੇ ਭਾਦੁਇ ਨਰਕਿ ਨ ਪਾਈਅਹਿ ਗੁਰੁ ਰਖਣ ਵਾਲਾ ਹੇਤੁ ॥੭॥
sae bhaadhue narak n paaeeahi gur rakhan vaalaa haeth ||7||
Those who love the Guru, the Protector and Savior, in Bhaadon, shall not be thrown down into hell. ||7||
~SGGS Ji p. 134
ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥
charan pakhaar karo gur saevaa baar jaao lakh bareeaa ||
I wash the Guru's Feet and serve Him; I am a sacrifice to Him, 100,000 times.
ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥
jih prasaadh eihu bhoujal thariaa jan naanak pria sang mireeaa ||4||7||128||
By His Grace, servant Nanak has crossed over this terrifying world-ocean; I am united with my Beloved. ||4||7||128||
~SGGS Ji p. 207
ਤਿਸੁ ਗੁਰ ਕਉ ਸਿਮਰਉ ਸਾਸਿ ਸਾਸਿ ॥
this gur ko simaro saas saas ||
I remember the Guru with each and every breath.
ਗੁਰੁ ਮੇਰੇ ਪ੍ਰਾਣ ਸਤਿਗੁਰੁ ਮੇਰੀ ਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥
gur maerae praan sathigur maeree raas ||1|| rehaao ||
The Guru is my breath of life, the True Guru is my wealth. ||1||Pause||
ਗੁਰ ਕਾ ਦਰਸਨੁ ਦੇਖਿ ਦੇਖਿ ਜੀਵਾ ॥
gur kaa dharasan dhaekh dhaekh jeevaa ||
Beholding the Blessed Vision of the Guru's Darshan, I live.
ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥
gur kae charan dhhoe dhhoe peevaa ||1||
I wash the Guru's Feet, and drink in this water. ||1||
ਗੁਰ ਕੀ ਰੇਣੁ ਨਿਤ ਮਜਨੁ ਕਰਉ ॥
gur kee raen nith majan karo ||
I take my daily bath in the dust of the Guru's Feet.
ਜਨਮ ਜਨਮ ਕੀ ਹਉਮੈ ਮਲੁ ਹਰਉ ॥੨॥
janam janam kee houmai mal haro ||2||
The egotistical filth of countless incarnations is washed off. ||2||
~SGGS Ji p. 239
ਅਗਮ ਪਦਾਰਥ ਲਾਲ ਅਮੋਲਾ ਭਇਓ ਪਰਾਪਤਿ ਗੁਰ ਚਰਨਾਰੈ ॥
agam padhaarathh laal amolaa bhaeiou paraapath gur charanaarai ||
The Unfathomable Treasure, the Priceless Gem - I have received it, through the Guru's Feet.
ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਭਏ ਕ੍ਰਿਪਾਲਾ ਮਗਨ ਭਏ ਹੀਅਰੈ ਦਰਸਾਰੈ ॥੨॥੫॥੨੪॥
kahu naanak prabh bheae kirapaalaa magan bheae heearai dharasaarai ||2||5||24||
Says Nanak, God has become Merciful; my heart is intoxicated by the Blessed Vision of His Darshan. ||2||5||24||
~SGGS Ji p. 1302
ਕਾਠਹੁ ਸ੍ਰੀਖੰਡ ਸਤਿਗੁਰਿ ਕੀਅਉ ਦੁਖ ਦਰਿਦ੍ਰ ਤਿਨ ਕੇ ਗਇਅ ॥
kaathahu sreekhandd sathigur keeao dhukh dharidhr thin kae gaeia ||
The True Guru transforms ordinary wood into sandalwood, eradicating the pains of poverty.
ਸਤਿਗੁਰੂ ਚਰਨ ਜਿਨ੍ਹ੍ਹ ਪਰਸਿਆ ਸੇ ਪਸੁ ਪਰੇਤ ਸੁਰਿ ਨਰ ਭਇਅ ॥੨॥੬॥
sathiguroo charan jinh parasiaa sae pas paraeth sur nar bhaeia ||2||6||
Whoever touches the Feet of the True Guru, is transformed from a beast and a ghost into an angelic being. ||2||6||
~SGGS Ji p. 1399
ਸਿਮਰਿ ਸਿਮਰਿ ਤਾ ਕਉ ਹਉ ਜੀਵਾ ॥
simar simar thaa ko ho jeevaa ||
Meditating, meditating in remembrance on Him, I live.
ਚਰਣ ਕਮਲ ਤੇਰੇ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥
charan kamal thaerae dhhoe dhhoe peevaa ||1||
I wash Your Lotus Feet, and drink in the wash water. ||1||
ਸੋ ਹਰਿ ਮੇਰਾ ਅੰਤਰਜਾਮੀ ॥
so har maeraa antharajaamee ||
He is my Lord, the Inner-knower, the Searcher of hearts.
ਭਗਤ ਜਨਾ ਕੈ ਸੰਗਿ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥
bhagath janaa kai sang suaamee ||1|| rehaao ||
My Lord and Master abides with His humble devotees. ||1||Pause||
~SGGS Ji p. 740
ਤਹਾ ਬੈਕੁੰਠੁ ਜਹ ਕੀਰਤਨੁ ਤੇਰਾ ਤੂੰ ਆਪੇ ਸਰਧਾ ਲਾਇਹਿ ॥੨॥
thehaa baikunth jeh keerathan thaeraa thoon aapae saradhhaa laaeihi ||2||
That place is heaven, where the Kirtan of the Lord's Praises are sung. You Yourself instill faith into us. ||2||
ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਮੁ ਜੀਵਾ ਤਨੁ ਮਨੁ ਹੋਇ ਨਿਹਾਲਾ ॥
simar simar simar naam jeevaa than man hoe nihaalaa ||
Meditating, meditating, meditating in remembrance on the Naam, I live; my mind and body are enraptured.
ਚਰਣ ਕਮਲ ਤੇਰੇ ਧੋਇ ਧੋਇ ਪੀਵਾ ਮੇਰੇ ਸਤਿਗੁਰ ਦੀਨ ਦਇਆਲਾ ॥੩॥
charan kamal thaerae dhhoe dhhoe peevaa maerae sathigur dheen dhaeiaalaa ||3||
I wash Your Lotus Feet, and drink in this water, O my True Guru, O Merciful to the meek. ||3||
ਕੁਰਬਾਣੁ ਜਾਈ ਉਸੁ ਵੇਲਾ ਸੁਹਾਵੀ ਜਿਤੁ ਤੁਮਰੈ ਦੁਆਰੈ ਆਇਆ ॥
kurabaan jaaee ous vaelaa suhaavee jith thumarai dhuaarai aaeiaa ||
I am a sacrifice to that most wonderful time when I came to Your Door.
~SGGS Ji p. 749
ਮਹਾ ਅਭਾਗ ਅਭਾਗ ਹੈ ਜਿਨ ਕੇ ਤਿਨ ਸਾਧੂ ਧੂਰਿ ਨ ਪੀਜੈ ॥
mehaa abhaag abhaag hai jin kae thin saadhhoo dhhoor n peejai ||
Those who have terrible luck and bad fortune do not drink in the water which washes the dust of the feet of the Holy.
ਤਿਨਾ ਤਿਸਨਾ ਜਲਤ ਜਲਤ ਨਹੀ ਬੂਝਹਿ ਡੰਡੁ ਧਰਮ ਰਾਇ ਕਾ ਦੀਜੈ ॥੬॥
thinaa thisanaa jalath jalath nehee boojhehi ddandd dhharam raae kaa dheejai ||6||
The burning fire of their desires is not extinguished; they are beaten and punished by the Righteous Judge of Dharma. ||6||
~SGGS Ji p. 1325
ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਅਨੂਪੁ ॥
paarabreham paramaesar anoop ||
The Supreme Lord God, the Transcendent Lord, is incomparably beautiful.
ਸਫਲ ਮੂਰਤਿ ਗੁਰੁ ਤਿਸ ਕਾ ਰੂਪੁ ॥੨॥
safal moorath gur this kaa roop ||2||
The Guru is the Image of Fulfillment, the Embodiment of the Lord. ||2||
ਜਾ ਕੈ ਅੰਤਰਿ ਬਸੈ ਹਰਿ ਨਾਮੁ ॥
jaa kai anthar basai har naam ||
The Name of the Lord abides deep within him.
ਜੋ ਜੋ ਪੇਖੈ ਸੁ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥
jo jo paekhai s breham giaan ||
Wherever he looks, he sees the Wisdom of God.
ਬੀਸ ਬਿਸੁਏ ਜਾ ਕੈ ਮਨਿ ਪਰਗਾਸੁ ॥
bees bisueae jaa kai man paragaas ||
His mind is totally enlightened and illuminated.
ਤਿਸੁ ਜਨ ਕੈ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥੩॥
this jan kai paarabreham kaa nivaas ||3||
Within that person, the Supreme Lord God abides. ||3||
ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਕਰੀ ਨਮਸਕਾਰ ॥
this gur ko sadh karee namasakaar ||
I humbly bow to that Guru forever.
ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਜਾਉ ਬਲਿਹਾਰ ॥
this gur ko sadh jaao balihaar ||
I am forever a sacrifice to that Guru.
ਸਤਿਗੁਰ ਕੇ ਚਰਨ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥
sathigur kae charan dhhoe dhhoe peevaa ||
I wash the feet of the Guru, and drink in this water.
ਗੁਰ ਨਾਨਕ ਜਪਿ ਜਪਿ ਸਦ ਜੀਵਾ ॥੪॥੪੩॥੫੬॥
gur naanak jap jap sadh jeevaa ||4||43||56||
Chanting and meditating forever on Guru Nanak, I live. ||4||43||56||
~SGGS Ji p. 1152
ਜਾਇ ਪੁਛਾ ਜਨ ਹਰਿ ਕੀ ਬਾਤਾ ॥
jaae pushhaa jan har kee baathaa ||
I go and ask those humble servants about the Mysteries of the Lord.
ਪਾਵ ਮਲੋਵਾ ਮਲਿ ਮਲਿ ਧੋਵਾ ਮਿਲਿ ਹਰਿ ਜਨ ਹਰਿ ਰਸੁ ਪੀਚੈ ਜੀਉ ॥੨॥
paav malovaa mal mal dhhovaa mil har jan har ras peechai jeeo ||2||
I wash and massage their feet; joining with the humble servants of the Lord, I drink in the Sublime Essence of the Lord. ||2||
ਸਤਿਗੁਰ ਦਾਤੈ ਨਾਮੁ ਦਿੜਾਇਆ ॥
sathigur dhaathai naam dhirraaeiaa ||
The True Guru, the Giver, has implanted the Naam, the Name of the Lord, within me.
ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ॥
vaddabhaagee gur dharasan paaeiaa ||
By great good fortune, I have obtained the Blessed Vision of the Guru's Darshan.
ਅੰਮ੍ਰਿਤ ਰਸੁ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਬੋਲੀ ਗੁਰਿ ਪੂਰੈ ਅੰਮ੍ਰਿਤੁ ਲੀਚੈ ਜੀਉ ॥੩॥
anmrith ras sach anmrith bolee gur poorai anmrith leechai jeeo ||3||
The True Essence is Ambrosial Nectar; through the Ambrosial Words of the Perfect Guru, this Amrit is obtained. ||3||
~SGGS Ji p. 96
ਸਾਧਸੰਗਿ ਜਨਮ ਮਰਨ ਨਿਵਾਰੇ ਬਹੁਰਿ ਨ ਕਤਹੂ ਧਾਇਆ ॥੧॥
saadhhasang janam maran nivaarae bahur n kathehoo dhhaaeiaa ||1||
In the Saadh Sangat, the Company of the Holy, death and birth come to an end, and the mortal does not wander anywhere, ever again. ||1||
ਮਨੁ ਤਨੁ ਨਾਮਿ ਨਿਰੰਜਨਿ ਰਾਤਉ ਚਰਨ ਕਮਲ ਲਿਵ ਲਾਇਆ ॥
man than naam niranjan raatho charan kamal liv laaeiaa ||
My mind and body are imbued with the Immaculate Naam, the Name of the Lord; I am lovingly attuned to His Lotus Feet.
ਅੰਗੀਕਾਰੁ ਕੀਓ ਪ੍ਰਭਿ ਅਪਨੈ ਨਾਨਕ ਦਾਸ ਸਰਣਾਇਆ ॥੨॥੭॥੧੧॥
angeekaar keeou prabh apanai naanak dhaas saranaaeiaa ||2||7||11||
God has made Nanak His Own; slave Nanak seeks His Sanctuary. ||2||7||11||
ਮਲਾਰ ਮਹਲਾ ੫ ॥
malaar mehalaa 5 ||
Malaar, Fifth Mehl:
ਬਿਛੁਰਤ ਕਿਉ ਜੀਵੇ ਓਇ ਜੀਵਨ ॥
bishhurath kio jeevae oue jeevan ||
Separated from the Lord, how can any living being live?
ਚਿਤਹਿ ਉਲਾਸ ਆਸ ਮਿਲਬੇ ਕੀ ਚਰਨ ਕਮਲ ਰਸ ਪੀਵਨ ॥੧॥ ਰਹਾਉ ॥
chithehi oulaas aas milabae kee charan kamal ras peevan ||1|| rehaao ||
My consciousness is filled with yearning and hope to meet my Lord, and drink in the sublime essence of His Lotus Feet. ||1||Pause||
~SGGS Ji p. 1268
ਸਰਨ ਪਰਨ ਸਾਧੂ ਆਨ ਬਾਨਿ ਬਿਸਾਰੇ ॥੧॥
saran paran saadhhoo aan baan bisaarae ||1||
So seek the Sanctuary of the Holy, and forget all your other habits. ||1||.
ਹਰਿ ਚਰਨ ਪ੍ਰੀਤਿ ਨੀਤ ਨੀਤਿ ਪਾਵਨਾ ਮਹਿ ਮਹਾ ਪੁਨੀਤ ॥
har charan preeth neeth neeth paavanaa mehi mehaa puneeth ||
Love the Lord's Feet, continually and continuously - the most sacred and sanctified.
ਸੇਵਕ ਭੈ ਦੂਰਿ ਕਰਨ ਕਲਿਮਲ ਦੋਖ ਜਾਰੇ ॥
saevak bhai dhoor karan kalimal dhokh jaarae ||
Fear is taken away from the servant of the Lord, and the dirty sins and mistakes of the past are burnt away.
ਕਹਤ ਮੁਕਤ ਸੁਨਤ ਮੁਕਤ ਰਹਤ ਜਨਮ ਰਹਤੇ ॥
kehath mukath sunath mukath rehath janam rehathae ||
Those who speak are liberated, and those who listen are liberated; those who keep the Rehit, the Code of Conduct, are not reincarnated again.
~SGGS Ji p. 1230
~Bhul chuk maaf karni ji~
