O Lord! What Should I Beg for From You

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥ ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥ ਘਟਿ ਘਟਿ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਗੁਪਤੋ ਵਰਤੈ ਗੁਰ ਸਬਦੀ ਦੇਖਿ ਨਿਹਾਰੀ ਜੀਉ ॥ ਰਹਾਉ ॥ ਮਰਤ ਪਇਆਲ ਅਕਾਸੁ ਦਿਖਾਇਓ ਗੁਰਿ ਸਤਿਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਜੀਉ ॥ ਸੋ ਬ੍ਰਹਮੁ ਅਜੋਨੀ ਹੈ ਭੀ ਹੋਨੀ ਘਟ ਭੀਤਰਿ ਦੇਖੁ ਮੁਰਾਰੀ ਜੀਉ ॥੨॥ ਜਨਮ ਮਰਨ ਕਉ ਇਹੁ ਜਗੁ ਬਪੁੜੋ ਇਨਿ ਦੂਜੈ ਭਗਤਿ ਵਿਸਾਰੀ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਗੁਰਮਤਿ ਪਾਈਐ ਸਾਕਤ ਬਾਜੀ ਹਾਰੀ ਜੀਉ ॥੩॥ ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥ ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥: Sorath mahalaa 1 || Too prabh daataa daan mat pooraa ham thaare bhekhaaree jeeou ||…: Sorath, First Mahal: O Lord! You are the Giver of gifts (ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ), the Lord of perfect understanding; I am a mere beggar (at Your Door). (O Lord!) What should I beg for (from You)? Nothing remains permanent (i.e., everything is perishable – ਕੋਈ ਸ਼ੈ ਸਦਾ ਟਿਕੀ ਰਹਿਣ ਵਾਲੀ ਨਹੀਂ). (Yes, Your Name is Permanent -ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ – so) O Lord! Please, bless me with Your Beloved Name (ਇਸ ਲਈ ਮੈਨੂੰ ਨਾਮ-ਰੂਪ ਪਿਆਰੀ ਸ਼ੈ ਦੇ). ||1|| In each and every heart, You, the Lord of the forest (of this world or Sansaar), are permeating and pervading. In the water, on the land, and in the sky, (You) are pervading (but) hidden (ਪਰ ਲੁਕਿਆ ਹੋਇਆ); through the Guru’s Shabad, You are revealed (ie., O my mind, see Him through ther Gur-Shabad). ||Pause|| When the Satguru showered me with His Mercy, he showed me (the Lord pervading everywhere, i.e.) in this world, in the nether regions of the underworld, and in the sky. The Lord is the unborn (ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ); He is, and shall ever be. Behold Him (dwelling) deep within your heart. ||2|| (Due to) the love of duality (the love of Maya, Doojaa-Bhaav, etc.), this wretched world is caught in birth and death (cycle or ਗੇੜ); it has forgotten devotion (ਭਗਤੀ) of the Lord. Meeting the Satguru, the Guru’s Teachings (Gurmat) are obtained; the Saakat (faithless cynic who is separated from the Truth, Manmukh, ਮਾਇਆ-ਵੇੜ੍ਹੇ ਜੀਵ, ਨਿਗੁਰਾ, etc.) loses the game of life. ||3|| (To whom, by) breaking the bonds (of Maya), the Satguru sets free (ਮਾਇਆ ਤੋਂ ਨਿਰਲੇਪ), (he) will not be cast into the womb of reincarnation again. O Nanak! Within the mind (of that person) the Jewel of spiritual wisdom shines forth (ਅੰਦਰ ਪਰਮਾਤਮਾ ਦੇ ਗਿਆਨ ਦੇ ਰਤਨ ਦਾ ਚਮਕਣਾਂ), and the Formless Lord dwells (i.e., that person Realizes the Lord within, etc.) ||4||8|| (sggs 597).

O Lord! What Should I Beg for From You was last modified: June 10th, 2010 by T. Singh
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Filed Under: Desires, Senses, General, Gurbani, One, Truth, Sach, Reality
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T. Singh

T. Singh

He's not a "Giani", "Sant", "Baba", "Priest", "Parcharak", "Swami", "Teacher", “scholar”, "writer", "Mahatama", etc. He was neither born in such a family, nor lived with any, nor wants to be one of them. More about T. Singh »

There are 3 comments

  1. prakash.s.bagga

    Respected T Singh Ji,
    I like your way of interpretation very much and you leave very little scope of any disagreement
    about the presented views.
    However I would like to share my persone understanding about the meaning of the word NIRANKAAR.
    I find the meaning to this word is always taken as FORMLESS but I find it otherwise.
    One can see that the actual word for FORMLESS is NIRAAKAR not the word NIRANKAAR.
    Moreover from Gurbanee I find that GuRu ji is vividly telling about the FORM of The CREATOR. For this one can give attention to a Quote from Banee Sukhmanee as
    “Sati Saroop Jin Janeya ,Karan Karwan Tin mool Pachaneya”
    So one can look for Sati Saroop?
    As I have understood gurbanee connects us with some specific FORM of the Creator
    which is probably being overlooked.
    With Kind regards
    Prakash.S.Bagga

    • Thank you so much Vir Jio for sharing your Vichaar.

      As I have understood gurbanee connects us with some specific FORM of the Creator

      Yes, but That for is different from the Worldly Visible Forms. As indicated in the verse you quoted, That form is “Sati Saroop” (ਸਤਿ ਸਰੂਪੁ).
      The term “Sroop” originated from the Sanskrit term “Svaroop”, which essentially means “your own, true state” (Sva +Roop).
      One’s own True State is his Mool. That’s what the the quoted verse talks about the Mool, within (ਸਤਿ ਸਰੂਪੁ ਰਿਦੈ ਜਿਨਿ ਮਾਨਿਆ ॥ ਕਰਨ ਕਰਾਵਨ ਤਿਨਿ ਮੂਲੁ ਪਛਾਨਿਆ ॥).
      And, as indicated in the verse, That sroop is “Sati Saroop” (ਸਤਿ ਸਰੂਪੁ).
      Sat (Truth) is indicated to have no “Roop” (form…), no “Rekh” (shape…), and no “Rang” (color).
      “Roop” (form…), “Rekh” (shape…), and “Rang” (color) are seen only in Maya. Since our Mool is beyond Maya, the Mool is beyond or without “Roop” (form…), “Rekh” (shape…), and “Rang” (color).
      Hence, the Mool is essentially Formless.
      • ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥ (sggs 283).
      • ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਤਿ ਨਾਮੁ ॥ (sggs 998).
      • ਕਬੀਰ ਚਰਨ ਕਮਲ ਕੀ ਮਉਜ ਕੋ ਕਹਿ ਕੈਸੇ ਉਨਮਾਨ ॥ ਕਹਿਬੇ ਕਉ ਸੋਭਾ ਨਹੀ ਦੇਖਾ ਹੀ ਪਰਵਾਨੁ ॥੧੨੧॥ (1370).

  2. prakash.s.bagga

    Thank you very much Sir for heart feeling response,
    Considering your point of view as
    One’s own True State is his Mool…….From Gurbanee this Mool is stated to be A WAVE
    (JOTi) and you will appreciate that any wave should have its own FORM.

    So This Mool can not be considered as FORM LESS.
    However it should be understandable that Origin or Source of NIRANKAAR can be FORMLESS but NIRANKAAR is a reference for Specific FORM of Parbrahmu,Parmesharu or SatiGuRu as A WAVE.
    I think this very fact of Gurbanee is either not being understood or being overlooked it is beyond my imagination.
    I hope we must interact on this crucial aspect in some more depth for further clarity.

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