GURBANI VISUALS

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#13. {NEW}
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• ਤੇਰੈ ਹੁਕਮੇ ਸਾਵਣੁ ਆਇਆ ॥ ਮੈ ਸਤ ਕਾ ਹਲੁ ਜੋਆਇਆ ॥: (O Divine!) By Your Hukam (Divine Law, Law of Nature...), Sawan (rainy season - of Naam) has come and I have yoked the plough of truthful conduct (i.e., my conduct has become truthful...). (sggs 73).
• ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕਰਹੁ ਬਸੋਲੇ ਗੋਡਹੁ ਧਰਤੀ ਭਾਈ ॥: Make lust and anger (i.e., - Bikaar) both your hand-hoes and hoe your farm (of the body -- preserving your Divine Virtues, weed out your Bikaar from within.). (sggs 1171).




#12.
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• ਜੈਸੇ ਹਰਹਟ ਕੀ ਮਾਲਾ ਟਿੰਡ ਲਗਤ ਹੈ ਇਕ ਸਖਨੀ ਹੋਰ ਫੇਰ ਭਰੀਅਤ ਹੈ ॥ ਤੈਸੋ ਹੀ ਇਹੁ ਖੇਲੁ ਖਸਮ ਕਾ ਜਿਉ ਉਸ ਕੀ ਵਡਿਆਈ ॥੨॥: Just as the buckets hung on the chain of the Persian wheel rotate, emptying one and filling the other. So is this (world-) Play of the Divine (some die and leave this world, and some are born and come into this world), This Play goes on as His will or Order. ||2|| (sggs 1329).
• ਪਿੰਧੀ ਉਭਕਲੇ ਸੰਸਾਰਾ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਏ ਤੁਮ ਚੇ ਦੁਆਰਾ ॥: Like pots on the Persian wheel, (Jeev - individual beings) keep diving or plunging into the world-ocean (of Maya - Bhaav Saagar). Straying and wandering about (to err, forget...), I have come to Your Door (O Divine!). (sggs 694).
• ਕਰ ਹਰਿਹਟ ਮਾਲ ਟਿੰਡ ਪਰੋਵਹੁ ਤਿਸੁ ਭੀਤਰਿ ਮਨੁ ਜੋਵਹੁ ॥ ਅੰਮ੍ਰਿਤੁ ਸਿੰਚਹੁ ਭਰਹੁ ਕਿਆਰੇ ਤਉ ਮਾਲੀ ਕੇ ਹੋਵਹੁ ॥੨॥: Let your hands (i.e., righteous deeds) be the buckets strung on the chain (of the persian wheel), and yoke the mind (to Shabad Vichaar as an ox is yoked to pull a Persian wheel), irrigate the beds (of the senses: eyes, ears, tounge, etc.) with the Amrit (i.e., with the water of the Giaan or Wisdom of the Gur-Shabad), and (thus you) will become related to the Divine Gardener (i.e., you will be linked with your Mool within). ||2|| (sggs 1171).
• ਹਰਹਟ ਭੀ ਤੂੰ ਤੂੰ ਕਰਹਿ ਬੋਲਹਿ ਭਲੀ ਬਾਣਿ ॥ ਸਾਹਿਬੁ ਸਦਾ ਹਦੂਰਿ ਹੈ ਕਿਆ ਉਚੀ ਕਰਹਿ ਪੁਕਾਰ ॥ : The Persian wheels also cries out, “You! You!” and make gentle sound. The Divine is ever present, why do you call Him with a loud voice? (sggs 1420).

Note: Persian wheel or waterwheel (ਹਲਟ) is a device used to lift water out of an open well. It is a system of a chain of pots slung round a vertical wheel, which is turned by a system of cogs and interlocking wheels operated usually by animals like bullocks, buffaloes or camels.

Sketch Credit: Satinda Kaur


#11.
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ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥ ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥ ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥ ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥ ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥: The Simmal tree is straight, very tall, and very thick. But the birds that come and sit on it hopefully, depart disappointed; (because) its fruits are tasteless, its flowers are nauseating, and its leaves are useless. O Nanak! There is sweetness in humility, and Virtues; (humility) is the essence of all good Virtues (i.e., it's the best Virtue!). Everyone bows down to himself (in this world - for the sake of one’s own selfishness); no one bows down for the sake of other. (But notice that) when something is placed on the balancing scale and weighed, the side which descends is heavier! An Aparaadhe (ਅਪਰਾਧੀ - offender, defaulter, transgressor, guilty, culprit, wrong-doer, etc.) like the deer hunter, bows down twice as much. (But) what can be achieved by bowing the head, when the heart is impure (i.e., nothing is attained by bowing if one is full of Bikaars within - ਜੇ ਨਿਰਾ ਸਿਰ ਹੀ ਨਿਵਾ ਦਿੱਤਾ ਜਾਏ, ਤੇ ਅੰਦਰੋਂ ਜੀਵ ਖੋਟਾ ਹੀ ਰਹੇ ਤਾਂ ਇਸ ਨਿਊਣ ਦਾ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੋ ਸਕਦਾ ਹੈ)? ||1|| (sggs 470).



#10.
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ਤੂ ਹਿਰਦੈ ਗੁਪਤੁ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਤੇਰਾ ਭਾਉ ਨ ਬੁਝਹਿ ਗਵਾਰੀ ॥: (O Lord!) You dwell, hidden, within the heart day and night; but the fools do not understand how to Love You. (sggs 607).





#9.
visuals visuals ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥ ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥: The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream (i.e., without getting feathers wet); (similarly) O Nanak! With consciousness focused on the Shabad, one crosses over the terrifying world-ocean (of Maya). One who enshrines the One his mind, remains unaffected by hope in the midst of hope (worldly desires), he lives quietly (i.e., while living in the world or in the midst of Maya, he remains uneffected by it - a mode of emancipation). And the one who sees himself and inspires others to see the Unfathomable and Imperceptible, Nanak is his Daas ||5|| (sggs 938).



#8.
visuals visuals • ਜਿਉ ਆਕਾਸੈ ਪੰਖੀਅਲੋ ਖੋਜੁ ਨਿਰਖਿਓ ਨ ਜਾਈ ॥ ਜਿਉ ਜਲ ਮਾਝੈ ਮਾਛਲੋ ਮਾਰਗੁ ਪੇਖਣੋ ਨ ਜਾਈ ॥੨॥ ਜਿਉ ਆਕਾਸੈ ਘੜੂਅਲੋ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਭਰਿਆ ॥ ਨਾਮੇ ਚੇ ਸੁਆਮੀ ਬੀਠਲੋ ਜਿਨਿ ਤੀਨੈ ਜਰਿਆ ॥੩॥੨॥: As the path of a bird’s flight across the sky cannot be seen. As the path of a fish through the water cannot be seen. ||2|| As the mirage leads one to mistake the sky for a pitcher filled with water (more we move towards the mirage-water, we never find its limit or end)— so is God, says Naam Dev, who fits these three comparisons (i.e., He cannot be completely described; He is Infinite - His Limits cannot be found; etc.) ||3||2|| (sggs 525).
• ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥: O Kabeer! The mind has become like a bird; it soars and flies in the ten directions (desires chasing sense objects, wanderings, etc.). According to the company it (i.e., mind) keeps, similar is the fruit (i.e. Giaan or knowledge) it eats ||86|| (sggs 1369).



#7.
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• ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥ ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥: Why do you go looking (for the Divine) in the forest? (The Divine) dwells within all (still, He) ever remains unstained (from Maya. He ) even abides within you. ||1||Pause|| As the fragrance abides in the flower and the reflection in the mirror, so the Divine dwells uninterrupted (in all. Hence) O Brother! Search for Him within your Heart ||1|| Within and without, know that there is but One Divine. This is the understanding the Gur-Giaan (Gur-Wisdom) has imparted unto me. O Daas Nanak! Without Realizing one’s own self (Original, Essential, or True Nature, etc. – ਆਪਣਾ ਆਤਮਕ ਜੀਵਨ ਪਰਖਣ ਤੋਂ ਬਿਨਾ, etc.), the moss of doubt (ignorance of one’s True Nature, etc.) is not eradicated (from the mind) ||2||1|| (sggs 684).
• ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥੧॥: (The Divine Virtues, Wisdom, Spiritual tranquility, Naam, Shabad, Amrit, Prabh, ਆਤਮਕ ਸੁਖ…) all that is within the Heart-Home; not outside. Who searches outside is deluded by doubts. By “Gur Parasaadee” (i.e., by the Grace of the Gur-Giaan, the Divine Wisdom of the Gurbani …), those who have Realized within are Happy (tranquil) inwardly and outwardly. ||1|| (sggs 102).




#6.
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• ਇਹੁ ਮਨੁ ਆਰਸੀ ਕੋਈ ਗੁਰਮੁਖਿ ਵੇਖੈ ॥ ਮੋਰਚਾ ਨ ਲਾਗੈ ਜਾ ਹਉਮੈ ਸੋਖੈ ॥ ਅਨਹਤ ਬਾਣੀ ਨਿਰਮਲ ਸਬਦੁ ਵਜਾਏ ਗੁਰ ਸਬਦੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥: This mind is like a mirror (or looking-glass, through which one can see his Mool, Source, Originality, Authentic Nature, Jot-Svaroop, ਆਤਮਕ ਜੀਵਨ, etc., but); hardly any by becoming the Gurmukh (Spiritual Being...) sees himself in it. The rust (of ego or Haume, Maya...) does not stick to (the mind of him who becomes the Gurmukh and) burns his ego (and, with ego burnt, he can see himself through this mind-mirror). The Unstruck Melody of the Bani, the Pure Shabad resounds (within the Gurmukh); through the Gur-Shabad, (the Gurmukh) remains absorbed in the Truth ||4|| (sggs 115).
• ਸੋ ਤੁਮ ਹੀ ਮਹਿ ਬਸੈ ਨਿਰੰਤਰਿ ਨਾਨਕ ਦਰਪਨਿ ਨਿਆਈ ॥: God dwells deep within your inner Self, O Nanak, like the image in a mirror (sggs 632).



#5.
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ਭਵਰੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਇਹੁ ਮਨੁ ਹੋਵਉ ਹਰਿ ਚਰਣਾ ਹੋਹੁ ਕਉਲਾ ॥ ਨਾਨਕ ਦਾਸੁ ਉਨ ਸੰਗਿ ਲਪਟਾਇਓ ਜਿਉ ਬੂੰਦਹਿ ਚਾਤ੍ਰਿਕੁ ਮਉਲਾ ॥੪॥੩॥੪॥: Let this mind of yours be the bumble bee (bumble bee is known for its love for the flowers i.e., it is the lover of flowers - ਭੋਰਾ ਫੁੱਲਾਂ ਦਾ ਆਛਕ ਹੈ), and let the Lord's feet be the lotus flower (for the bumble bee of your mind). Says Nanak, (the Lord's) servent remains attached to them (the Lord's feet - His Name), and blossom forth like the song-bird upon finding the rain-drop. ||4||3||4|| (sggs 496).




#4.
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• ਲੋਭ ਲਹਰਿ ਸਭੁ ਸੁਆਨੁ ਹਲਕੁ ਹੈ ਹਲਕਿਓ ਸਭਹਿ ਬਿਗਾਰੇ ॥: The waves of greed are like a mad dog with rabies. Its madness ruins all (those whom the mad dog bites - ਵੱਢਣਾਂ . The greedy Jeeva is also like that...).(sggs 983).
• ਜਿਉ ਕੂਕਰੁ ਹਰਕਾਇਆ ਧਾਵੈ ਦਹ ਦਿਸ ਜਾਇ ॥ ਲੋਭੀ ਜੰਤੁ ਨ ਜਾਣਈ ਭਖੁ ਅਭਖੁ ਸਭ ਖਾਇ ॥: Jiou kookaru harkaaiaa dhaavai dah dis jaai. Lobhee jantu n jaanaee bhakhu abhakhu sabh khaai: Like the mad dog running around in all directions, the greedy person, unaware, consumes Bhakh and Abhakh alike (sggs 50).
• ਬਿਨੁ ਸਿਮਰਨ ਕੂਕਰ ਹਰਕਾਇਆ ॥ ਸਾਕਤ ਲੋਭੀ ਬੰਧੁਨ ਪਾਇਆ ॥੬॥: Without Simran, one is like a mad dog. The greedy, Saakat (one separetd from the Truth) falls into entanglements ||6|| (sggs 239).




#3.
visuals Credit: Sketch by Charan Batra
Source: Full text of the article this visual is based upon is available at http://www.gurbani.org/articles/webart11.htm



#2.
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• ਮਨਮੁਖ ਕਰਮ ਕਰੇ ਬਹੁਤੁ ਅਭਿਮਾਨਾ ॥ ਬਗ ਜਿਉ ਲਾਇ ਬਹੈ ਨਿਤ ਧਿਆਨਾ ॥: Manmukhs (those in material or ego consciousness) perform their actions in much pride. (Acting in pride - ਹੰਕਾਰੀ ਹੋਇਆ) They sit, like storks, pretending to meditate (but, while pretending to be meeditating, stroks keep staring at fish or frogs!) (sggs 230).
• ਉਦਕ ਮਾਹਿ ਜੈਸੇ ਬਗੁ ਧਿਆਨੁ ਮਾਡੈ ॥੧॥ ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥ ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥੧॥ ਰਹਾਉ ॥: The heron (standing in the water) appears to be meditating, but it is concentrating on the water (to catch a fish). ||1|| Why do you practice Japa, when your mind is not pure? ||1||Pause|| (sggs 485).
• ਮਨਹਠਿ ਜੋ ਕਮਾਵੈ ਤਿਲੁ ਨ ਲੇਖੈ ਪਾਵੈ ਬਗੁਲ ਜਿਉ ਧਿਆਨੁ ਲਾਵੈ ਮਾਇਆ ਰੇ ਧਾਰੀ ॥: One who acts (performs religious acts, etc.) through stubbornness is of no account at all (his actions are of no avail); (because) like a crane, he pretends to meditate, but he is still stuck in Maya (i.e., he is Mayadhaaree - ਮਾਇਆ ਧਾਰੀ) (sggs 687).
• ਅੰਦਰਹੁ ਅੰਨਾ ਬਾਹਰਹੁ ਅੰਨਾ ਕੂੜੀ ਕੂੜੀ ਗਾਵੈ ॥ ਦੇਹੀ ਧੋਵੈ ਚਕ੍ਰ ਬਣਾਏ ਮਾਇਆ ਨੋ ਬਹੁ ਧਾਵੈ ॥ ਅੰਦਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਵੈ ॥ ਨੀਂਦ ਵਿਆਪਿਆ ਕਾਮਿ ਸੰਤਾਪਿਆ ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਕਹਾਵੈ ॥ ਬੈਸਨੋ ਨਾਮੁ ਕਰਮ ਹਉ ਜੁਗਤਾ ਤੁਹ ਕੁਟੇ ਕਿਆ ਫਲੁ ਪਾਵੈ ॥ ਹੰਸਾ ਵਿਚਿ ਬੈਠਾ ਬਗੁ ਨ ਬਣਈ ਨਿਤ ਬੈਠਾ ਮਛੀ ਨੋ ਤਾਰ ਲਾਵੈ ॥ ਜਾ ਹੰਸ ਸਭਾ ਵੀਚਾਰੁ ਕਰਿ ਦੇਖਨਿ ਤਾ ਬਗਾ ਨਾਲਿ ਜੋੜੁ ਕਦੇ ਨ ਆਵੈ ॥ ਹੰਸਾ ਹੀਰਾ ਮੋਤੀ ਚੁਗਣਾ ਬਗੁ ਡਡਾ ਭਾਲਣ ਜਾਵੈ ॥ ਉਡਰਿਆ ਵੇਚਾਰਾ ਬਗੁਲਾ ਮਤੁ ਹੋਵੈ ਮੰਞੁ ਲਖਾਵੈ ॥: Blind inwardly (blind from the mind - ਮਨੋਂ ਅੰਨਾ), and blind outwardly (from conduct or deeds - ਕਾਲੀਆਂ ਕਰਤੂਤਾਂ), he sings (ਝੂਠੀ ਮੂਠੀ) falsely. He washes his body, and draws ritual marks (on his body), and greatly runs after wealth. But (inspite of all this) the filth of his egotism is not removed from within, and over and over again, he comes and goes in reincarnation. Engulfed in sleep (sleeping in love with Maya - ਗਫਲਤ ਦੀ ਨੀਂਦ), and tormented by lust, he chants the Lord's Name with his mouth. He is called a Vaishnav (devotee of Vishanu), but he is bound to deeds of egotism; by threshing only husks, what can be gain (i.e., by thrashing just husks, no grains can be obtained)? Sitting among the swans, the crane does not become one of them; sitting there, he keeps staring at the fish. And when the gathering of swans look and see, they realize that they can never form an alliance with the crane (ਬਗਲਿਆਂ ਨਾਲ ਉਹਨਾਂ ਦਾ ਜੋੜ ਫਬਦਾ ਨਹੀ). (Because) The swans peck at the diamonds and pearls, while the crane chases after frogs. The poor crane (eventually) flies away (from the gathering of swans), so that his secret (of his conduct, mentality, falsehood, etc.) will not be exposed. (sggs 960).




#1.
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Kabeer Sahib compares the life of falsehood with the donkey who grazes upon the green grass; arising each day, he laughs and brays, and then dies. Or, like the intoxicated bull who runs around wildly, romps, eats and lives a hellish existence.
• ਹਰੀ ਅੰਗੂਰੀ ਗਦਹਾ ਚਰੈ ॥ ਨਿਤ ਉਠਿ ਹਾਸੈ ਹੀਗੈ ਮਰੈ ॥1॥ ਮਾਤਾ ਭੈਸਾ ਅੰਮੁਹਾ ਜਾਇ ॥ ਕੁਦਿ ਕੁਦਿ ਚਰੈ ਰਸਾਤਲਿ ਪਾਇ ॥੨॥: The donkey (i.e., the foolish mind) grazes upon the green grass (of Bikaar or Maya ...); arising each day, (the mind) laughs and brays (like a donkey), and (finally) become perplexed. ||1|| | (The stubborn mind) is like the intoxicated buffalo. It romps (in egotism) and eats (the crop of Bikaar, Maya ...) and then is ruined completely (live a hellish existence or low life...). ||2||(sggs 326).
• ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥ ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥: (The mind’s animal nature) plays the guitar of the elephant-nature (egoism…); it plays drums of the ox-nature (indolence, ignorance…); it plays cymbals of the crow-nature (material cleverness…). (The mind’s animal nature) performs dance of the donkey-nature (lust…), and perform Bhagti of the buffalo-nature (uncontrolled conduct or intoxication with Maya…) ||1||. (sggs 477).