Granths or scriptures have given certain description of the characteristics of a real Satguru. Inner renunciation, Love, Compassion, Mercy, selflessness, and Kindness, Dharma, Truth, Brahm-Giaan (spiritual wisdom) etc. can generally be found in a real Satguru. He is the "Merciful Giver" who showers all equally (i.e. no partiality) with His Grace. There is no distinction of rich or poor, king or beggar etc. This is His very Nature, just as the sun's nature is to give light and warmth impartially. Not only that, also He will never give up his saintly (godly) Nature even though he come across countless evildoers. It's like the sandalwood — even when sandalwood is surrounded by poisonous snakes, it does not give up its soothing aroma. If He displays His Nature to the contrary, then he is not a saintly person. Because a saintly person is not a killjoy, unkind, hardhearted, unfeeling or revengeful. As a matter of fact, the Satguru is revered in the spiritual tradition as God Himself. He goes where the sick (suffering from Aatamic Bimaaree) people are.
Now, let's take a look at the following Shloka that appears on page 307 of the SGGS. If this Shloka is translated word-to-word (superficial meaning), then it gives one a hint that the Satguru could also be curse-happy (who goes around cursing people), cruel, killjoy, unkind, hardhearted, unfeeling, hateful or revengeful etc. But, as stated before, the Satguru cannot be all these negativities. He only radiates Positive Energy. Here is one of the English translations of this Shloka available in the market. As we can see it's confusing to say the least.
Clearly, the above translation of the Shloka from the standpoint of its word-to-word meaning gives one an impression of contradiction to the basic concept that "Satguru Sadaa Dayal Hai..". (The True Guru is forever merciful...). How can this contradiction be reconciled? Apparently, if translation of a Shabad without being aware of the context in which it was originally uttered is relied upon then the translation may (unknowingly) create confusion, controversy and contradiction. This Shloka is the case in point.
Based on what the author
has heard or read, this is his take on it. Once, on his way, Baabaa Nanak visited
the city of Lahore. During his visit there he noticed something. Then he said
something. What was it?
This was the query raised by devotees that had
once gathered around the fourth Guru, Guru Raam Daas Jee. The devotees specifically
asked Guru Raam Daas Jee as to what happened during Baabaa Nanak's visit to the
city of Lahore? The Shloka on page 307 of the SGGS uttered by the fourth
Guru Raam Daas Jee is in context to that episode (Ghatanaa) during Baabaa
Nanak's visit to the city of Lahore. Also, it touches upon what transpired subsequent
to his visit.
When Baabaa Nanak visited the city of Lahore, among other
sinful activities (Bikaars), he saw the city full of slaughter houses,
in which the countless animals were slaughtered early morning each day for human
consumption. In Indian spiritual traditions, early morning hours are considered
very conducive for Rabb Dee Sifat Slaah (Naam-Simran, meditation,
God's Praises etc.). But, instead of that, during the early morning hours all
Baabaa Nanak could hear were the shrieks of animals being slaughtered all around
the city. The goal of a saintly person is to usher ignorant people (Manmukhs)
away from sinful or negative activities (Karma). However, when people are
very much engrossed in abominable life style (Manmukh life style), it's
not that easy for them to give up the old habit pattern suddenly. It is said that
there Baabaa Nanak uttered the following verse (of course out of compassion for
all beings):
Offhand, one may conclude perhaps this was the curse (Sharaap) Baabaa Nanak gave to the people of Lahore. This is what most of us (if not all) have been hearing from Bhais, Giaanees, Parchaaraks, Raagees etc. If this is true, then there is the contradiction to the basic concept of "Satguru Sadaa Dayal Hai..". (The True Guru is forever merciful...). But as we will see, it's not true: there is no contradiction whatsoever. Because, as discussed earlier, a saintly person has nothing but selfless love and compassion for the suffering beings, humans and animals alike. Disguised in these words of Baabaa Nanak "Lahore saharu jaharu kaharu savaa paharu" was his mercy for Lahorians!
It's a well established fact that it takes
time for people to give up their old habits, particularly any abominable habits.
For example, if a person is addicted to meat-eating and is suddenly told that
he must not eat meat, he can not do so. Also, if one is attached to drinking liquor
and suddenly told that the liquor is no good, he can not accept this advice. However,
One can be restricted and encouraged to give up addiction of any sort gradually.
Similarly, Baabaa Nanak's love and compassion for the Lahorians was to fructify
gradually, during the third and the fourth Mahal, thus giving Lahorians
sufficient time to amend their ways. The aim of the Great Souls is to redeem and
reclaim all, not just a few selected or privileged ones. As there is a different
medicine for different diseases, similarly, the Great Souls have different ways
to help the suffering beings. One medicine cannot cure all diseases!
During
the time of the second Mahal, Guru Angad Dev Jee, it's said that the people
of Lahore came to see him in Khadoor Sahib and asked for forgiveness for
their sinful activities and the way they behaved during Baabaa Nanak's visit to
their city. Knowing the past, the present and the future, Guru Angad Dev Jee told
them to work out their Karma.
Then, it's said that during the time
of the third Mahal, Guru Amar Daas Jee, the Lahorians came again and visited
Guru Amar Daas Jee at Goindwaal and asked for forgiveness. Also, Guru Raam
Daas Jee, who was from Lahore himself, served the third Guru Amar Daas Jee at
that time. Later, Guru Raam Daas Jee was given the Gurgadee and thus became
the fourth Guru. It's said that Guru Amar Daas Jee, out of compassion for all
Lahorians, uttered the following verse:
The Shloka of Guru Raam Daas Jee on page 307 of the SGGS "Dhur maare poorai satguru....." simply explains all this in a poetry form! As we can see, word-to-word translation sometime can be pretty confusing. Please note that the author neither claims to be a writer nor a scholar of Sikh history nor SGGS. Therefore, the author asks for forgiveness for any inconsistency herein (i.e. Bhul Chuk Maaf).
At present most of us are slaves of our senses. But if one does Satguru's Will (surrender of false ego-sense or Haume; developing qualities like humility, truthfulness, contentment, spiritual wisdom etc.; seeking of the Holy Company; becoming a Gurmukh etc.) His power will flow in him and his senses will become his slave. The Satguru is the repository of good qualities only. Hence, the world receives only goodness from such being. Those who take to spiritual life and follow devotional practices (Naam-Simran etc.) recommended by the Satguru, become fertile fields in which good virtues and qualities are cultivated. This implies that the man himself is the architect of his own destiny.
— T. Singh
www.gurbani.org
Updated on Saturday, December 27, 2008 4:21 PM (PST)
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