There are countless fake stories (ਗੱਪ ਕਹਾਣੀਆਂ, ਮੰਨ-ਘੜੰਤ ਸਾਖੀ) manufactured by the illiterate, ignorant, and corrupt Pujaaree groups and Deraa-Vaad who have attributed these fake stories to the Gurus and Bhagats.
Their aim is to keep unsuspecting people confused, doubt-ridden, ignorant, mentally slave, tied to useless Karamkaand (rituals), etc., from which Baabaa Nanak freed us.
For example, the foolish Pujaaree groups fabricated this fake story of bringing a dead cow back to life, and then attributed it to Bhagat Namdev Ji, and keep repeating it since!
There is a long Shabad of Bhagat Namdev Ji that spans over pages 1165-1166 of the Sri Guru Granth Sahib (SGGS). While reading/listening to this entire Shabad from the illiterate and crafty Pujaaree groups, one may get the idea that Bhagat Namdev Ji really brought a dead cow back to life!
- ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥ …: (Muhammad-Bin-Tuglak) Sultan said, Listen, Namdev …: (sggs 1165).
To quote a popular expression: “If you tell a lie big enough and keep repeating it, people will eventually come to believe it”.
How can we say that this is a fake story? No need to go anywhere to find the proof; for the spirit of the entire Gurbani is the biggest proof itself!
- ਗੁਰ ਕੀ ਬਾਣੀ ਗੁਰ ਤੇ ਜਾਤੀ ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥ ਪਵਿਤੁ ਪਾਵਨ ਸੇ ਜਨ ਨਿਰਮਲ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਇ ॥੮॥: The Guru’s Bani (Gurbani’s teachings) can only be comprehended through the Bani itself by those who with love remain imbued with the Guru Shabad (SGGS). Such people are of clean conduct and pure consciousness (i.e. free of vices/Bikaar) for they live by Naam (Wisdom, Virtues, Hukam...). ||8|| (sggs 1346).
In the Light of the Gurbani, let’s review a few pertinent points as follows.
Point (1):
The Pujaaree groups keep repeating this fake story despite the fact that Bhagat Namdev Ji himself confirms in this very Shabad that it is NOT possible to reanimate (restore to life) a slaughtered cow!
- ਬਾਦਿਸਾਹ ਐਸੀ ਕਿਉ ਹੋਇ ॥ ਬਿਸਮਿਲਿ ਕੀਆ ਨ ਜੀਵੈ ਕੋਇ ॥੩॥: (Replied Namdev) O king, how can this happen? No one can bring the dead back to life. ||3|| (sggs 1165).
Thus, even though Bhagat Namdev Ji clearly confirms that it is not possible to “bring the dead back to life”, the Pujaaree groups still fabricated the fake story, attributed it to him, and keep repeating it in order to manipulate the Gurbani and the unsuspecting people for the sake of making money!
Point (2):
The Gurbani condemns the display of miracles or occult powers.
Because, as the Gurbani indicates, all miracles (Karamaat-ਕਰਾਮਾਤ…) are illusion — the dictum of senses confined to time and space. Accordingly, only bogus among the so called Baabaa, Sant, Saadhoo, Yogi, etc., consciously display such powers for insignificant things like impressing upon people for making new disciples and followers, amassing money, gaining fame and honor, securing material welfare and comforts of life by misguiding others, gaining recognition, seeking people’s appreciation and attention, etc.
- ਬਿਨੁ ਨਾਵੈ ਪੈਨਣੁ ਖਾਣੁ ਸਭੁ ਬਾਦਿ ਹੈ ਧਿਗੁ ਸਿਧੀ ਧਿਗੁ ਕਰਮਾਤਿ ॥: Without the Naam, all dress and eating are worthless; (without the Naam) accursed are all Sidhee and Karaamaat (sggs 650).
Thus, as the Gurbani asserts, the spirituality is not meant to perform weird tricks or miracles. The only purpose of religion or Spirituality is to kill the false ego-sense (Haumai) and stay clear from the rule of the senses, and, ultimately, realize the Mool (Source, Jot Saroop or True Nature…), within. As we can see, the intention of the Gurbani is not to create sorcerers, magicians, Madaaree or Manmukh, but the Gurmukh.
- ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥: O Nanak! By becoming the Gurmukh, the Divine Naam (Truth, Wisdom, Virtues…) abides in the mind; this is Sidhi and Karaamaat. ||2|| (sggs 650).
In other words, before the Mool-abidance, the practice or development of occult powers is among the greatest obstacles on the Way to linking with one’s Mool within (Source, Jot saroop or True Nature…).
The reason being is that it further inflates false ego-sense (Haumai), and rebels against unconditional surrender of all falsehood to the Mool within. To make us aware of this grave danger, in the very outset of the SGGS, Baabaa Nanak in Japuji Sahib indicates all Mayaic Ridhi Sidhi to be “Avaraa Saad” (lower or inferior in comparison to the Higher Taste, thus, hindrance, misleading…).
- ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥: (O Yogi!) The Divine is supreme (Universal Energy, System of Nature…) whose (Hukam) controls all; (these Mayaic) Ridhi Sidhi are all inferior tastes (sggs 6).
- ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥: Ridhi Sidhi are all worldly attachments; through them, Naam (Aatam Giaan, Spiritual Wisdom…) does not come to abide in the mind (sggs 593). (sggs 593).
- ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ॥: I know nothing of “Paakhand” of Tantric spells and magical mantras (witchcraft, ਜਾਦੂ-ਟੂਣਾ…); I have enshrined Raam (-Naam: Wisdom, Truth…) within my Heart, my mind is pleased with That. (sggs 766).
- ਬਿਨੁ ਨਾਵੈ ਪੈਨਣੁ ਖਾਣੁ ਸਭੁ ਬਾਦਿ ਹੈ ਧਿਗੁ ਸਿਧੀ ਧਿਗੁ ਕਰਮਾਤਿ ॥: Without the Naam, all dress and eating are worthless; (without the Naam) accursed are all Sidhee and Karaamaat (sggs 650).
Therefore, to display miracles (Karamaat) is to act only out of deeply deluded egocentric false convictions and self-serving ambitions for enjoyment of Maya.
But, the truth is that the mind of a person who has become a Gurmukh (such as Bhagat Namdev Ji) is beyond Maya.
Thus, despite the fact that the Gurbani repudiates exhibition of Karaamaat, the greedy and crafty Pujaaree groups still fabricated the fake story…!
Not only that, unfortunately, the foolish Pujaaree system in Sikhi have been successful in reducing the Gurbani to a mere mundane business (‘ਰੋਟੀਆ ਕਾਰਣਿ’, ਧੰਧਾ, Golak…), rituals (Karamkaand), external appearance or Bhekh (robes), religious paraphernalia, etc.
In fact, the Gurbani tells us that the best miracle would be to change one’s own mind (thinking, Soch) – to uproot it from Mayaic consciousness and root it back to its Source (Mool, Jot Saroop or True Nature, Truth…).
Point (3):
Further down in the Shabad, Bhagat Namdev Ji says:
- ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਗੋਬਿੰਦ ਆਇਲਾ ॥੧੫॥ ਅਪਨੇ ਭਗਤ ਪਰਿ ਕੀ ਪ੍ਰਤਿਪਾਲ ॥ ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥ … ਕਹਹਿ ਤ ਮੁਈ ਗਊ ਦੇਉ ਜੀਆਇ ॥: Grurr charreh gobind aailaa. ||15|| Apane bhagat pari kee pratipaal. Grurr charreh aaae gopaal. ||16|| … Kahai ta muee gao-oo deou jeeaai (sggs 1166).
The available translations (Teekas of SGGS) literally translate “ਗਰੁੜ” (Grurr) as a bird. They translate the verse something like this: God came riding the bird “ਗਰੁੜ” (Grurr)!
Wow…! What a nonsense!
Such can ONLY be the fake god of the crafty and goofy Brahmin Pujaaree!
This can NOT be the god of the Gurmat (Wisdom, Giaan, Upadesh, Sikhia, or Way of the SGGS…)!
Because, the God of the Gurmat is not “there Yonder” or “up there” somewhere. Bhagat Namdev Ji and Kabir Ji proclaim:
- ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥ ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥: The Yogi (forgetting the Divine) repeats Gorakh, Gorakh. The Hindu utters the Name of Raam (i.e., Hindu thinks his God is only in the idol of Raam). (Similarly) the Muslim considers only the Khudaa (as their God, somewhere up there in 7th sky). (However) Kabeer’s Divine is that which is pervading all over (ਫੈਲਿਆ ਹੋਇਆ, ਤੇ ਸਭ ਦਾ ਸਾਂਝਾ – the same one in all beings and everywhere) ||4||3||11|| (sggs 1160).
- ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥: The Hindu is blind (mentally blind, spiritually unintelligent, etc., who has made-up phony stories and claims God is limited only to the temple…) and the Muslim is one-eyed (i.e., who has some intelligence – but claims Allah is limited only to the mosque, etc.). The Giani (the knower of Truth…) is wiser than both of them. The Hindu Seeks Him through the Worship at the Dehora and the Musalman in the Maseet. Namdev Realizes One Who Is Realized Neither in The Dehora Na Maseet (i.e. Naam Dev Says, I serve that Divine who is neither limited to the temple nor the mosque). ||4||3||7|| (sggs 875).
The Gurbani’s Divine (One Universal Energy, Rabb, Hukam or the Law of Nature, …) is all pervasive, equally, HERE AND NOW!
Hence, the Gurmat never gets tired of reminding us that the man is not separate from this Universal Energy, and vice versa.
- ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥ ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ ਨਾ ਕਛੁ ਆਇਬੋ ਨਾ ਕਛੁ ਜਾਇਬੋ ਰਾਮ ਕੀ ਦੁਹਾਈ ॥੧॥ ਰਹਾਉ ॥ ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ ਪੀਪਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰੁ ਹੋਇ ਲਖਾਵੈ ॥੨॥੩॥: The body is the temple and God dwells in it; the body is the place of pilgrimage, of which I am a pilgrim (searching for God Within my body). Searching God within the body is like burning incense, lighting of lamps and offering delicious food on leaf plates in Poojaa. ||1|| When I searched my body within, I found the new Treasure (of Naam) which I was searching outside. (Since I have realized within my ownself) the Glory of Raam (now I can say that) nothing comes, and nothing goes (i.e. I don’t go through repeated scuffing in my daily life). ||1||Pause|| (Hukam: Universal System-Rule-Law of Nature-ਕੁਦਰਤੀ ਨਿਯਮ) which is applicable to the entire Universe, the same (Hukam) is applicable to human beings as well. A person who tries searching Within and understands this point, he can understand God residing within. Peepaa prays – If Satguru is met (Wisdom of Truth: ਸੱਚਾ ਗਿਆਨ), then the Greatest Reality (Real Source, Creator, ਅਸਲੀਅਤ, ਤੱਤ, ਸੱਚ) is revealed (Within). ||2||3|| (sggs 695).
- 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).
The use of term “ਗਰੁੜ” (Grurr) in this Shabad also hints that Bhagat Namdev Ji is not literally talking about reanimating a slaughtered cow.
If we search the Gurbani (“ਸਬਦੁ ਖੋਜਿ”), we will find that the term “ਗਰੁੜ” (Grurr) used in this Shabad by Bhagat Namdev Ji is also seen associated with the term “Shabad” (Naam, Wisdom, Sikhiaa, Upadesh…) in other verses of the Gurbani. For example:
- ਮਾਇਆ ਭੁਇਅੰਗਮੁ ਸਰਪੁ ਹੈ ਜਗੁ ਘੇਰਿਆ ਬਿਖੁ ਮਾਇ ॥ ਬਿਖੁ ਕਾ ਮਾਰਣੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰ ਗਰੁੜ ਸਬਦੁ ਮੁਖਿ ਪਾਇ ॥: Maya-snake is the big snake (i.e. lures or temptations of the world…) and has surrounded the world with its coils. Filled with the poison that brings spiritual death, this Maya-snake surrounds the world. Antidote to this poisonous venom is Awareness of the divine Naam; the Gur-Shabad is the ‘Gaarurr’ Mantra, keep it in your mouth. (sggs 1415).
- ਬਿਸੀਅਰ ਬਿਸੂ ਭਰੇ ਹੈ ਪੂਰਨ ਗੁਰੁ ਗਰੁੜ ਸਬਦੁ ਮੁਖਿ ਪਾਵੈਗੋ ॥ ਮਾਇਆ ਭੁਇਅੰਗ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ਬਿਖੁ ਝਾਰਿ ਝਾਰਿ ਲਿਵ ਲਾਵੈਗੋ ॥੨॥: The snakes are filled with poisonous venom; the Guru’s Shabad is the ‘Garurr’ Mantra (antidote that neutralize the poison) – place it in your mouth. Maya- serpent (i.e. lures or temptations of the world…), does not affect that person who is rid of the poison by fixing attention on Naam. ||2|| (sggs 1310).
- ਗਰੁੜੁ ਸਬਦੁ ਮੁਖਿ ਪਾਇਆ ਹਉਮੈ ਬਿਖੁ ਹਰਿ ਮਾਰੀ ॥੧॥ Grurru Sabadu… (sggs 1260).
- ਹਰਿ ਪ੍ਰਭ ਆਨਿ ਮਿਲਾਵਹੁ ਗੁਰੁ ਸਾਧੂ ਘਸਿ ਗਰੁੜੁ ਸਬਦੁ ਮੁਖਿ ਲੀਠਾ ॥: Hari prabh aani milaavahu guru saadhoo ghasi Grurru Sabadu… (sggs 171).
- ਚਹੁ ਦਿਸ ਫੂਲਿ ਰਹੀ ਬਿਖਿਆ ਬਿਖੁ ਗੁਰ ਮੰਤ੍ਰੁ ਮੂਖਿ ਗਰੁੜਾਰੀ ॥: Chahu dis phooli rahee … (sggs 1209).
Thus, the Gurbani liberates us from outer domination. However, opposing the Wisdom of the Gurbani, the illiterate and corrupt Pujaaree system wants to keep our minds shut and enslaved!
Point (4):
The Gur-Shabad is the Package of Brahm Giaan (Divine Knowledge, Wisdom, Truth, Naam, Hukam, Sikhiaa, Oupadesh-ਉਪਦੇਸ…)!
The Gurbani teaches us a practical Way of living. It’s the mirror for the mind – it addresses the human mind and Awakens it. As medicine is for the alive people not for dead, similarly the Wisdom of the Gurbani is for the minds of the living people, not for animals, stones, or dead people.
It’s the mind that has been shut up and confined or enslaved by the Pujaaree-Vaad, as a chick in an eggshell (of doubt, Karamkaand, ignorance, Bikaar or demerits, religious paraphernalia, and so on).
- ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥: People think that the (Gur-Shabad) is (an ordinary) song, but it is a ‘Brahm Beechaar’. (sggs 335).
- ਕਲਿਜੁਗ ਮਹਿ ਇਕ ਨਾਮਿ ਉਧਾਰੁ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੨॥੧੧॥: The Divine Naam (Giaan-Wisdom, Virtues…) of the One Creator are the Basis for Spirituality for a Worldly Mindset; Nanak thus Utters the Discourse of the Creator (Brahm Beechaar). (sggs 1138).
Therefore, in nutshell, Bhagat Namdev Ji here seems to be telling the foolish king (ਸੁਲਤਾਨ) and his lackeys (Brahmins, etc.): If you say, I can restore your dead intellect (ਮਰੀ ਹੋਈ ਅਕਲ / ਮੱਤ..) with Brahm Giaan (Wisdom)!
To say it in simple Punjabi — ਕਹੇ ਤਾਂ ਤੇਰੀ ਮਰੀ ਹੋਈ ਮੱਤ ਨੂੰ ਗਿਆਨ ਦੇ ਨਾਲ ਜੀਉਂਦਾ ਕਰ ਦਿਆਂ!
The truth is that all 35 contributors of the Sri Guru Granth Sahib (SGGS) raised their voice against tyranny, injustice, inequality, social ills, etc., and wanted social reforms.
To cut the long story short, when the Sultan realizes his foolishness, Bhagat Namdev Ji asked him:
- ਨਾਮਾ ਕਹੈ ਸੁਨਹੁ ਬਾਦਿਸਾਹ ॥ ਇਹੁ ਕਿਛੁ ਪਤੀਆ ਮੁਝੈ ਦਿਖਾਇ ॥੨੩॥ ਇਸ ਪਤੀਆ ਕਾ ਇਹੈ ਪਰਵਾਨੁ ॥ ਸਾਚਿ ਸੀਲਿ ਚਾਲਹੁ ਸੁਲਿਤਾਨ ॥੨੪॥: Naam Dev said O King! Listen. Make this Promise to me. ||23|| The measure of this promise is that, you, O king! Should walk on the path of truth and humility.”||24|| (sggs 1166).
Ending note
The SGGS teaches us every event in the universe happens according to Unchangeable ‘Hukam‘ (Universal System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ…). Nothing ever happens in violation of this Hukam. Nature (Kudrat) does not break its own laws.
However, the following verse is always MISQOTED and ERRARANIOUSLY interpreted to justify all miracle or Karaamaati stories (Sakhi-ਸਾਖੀ, ਗੱਪ ਕਹਾਣੀਆਂ) manufactured by the self serving Pujaaree — clergy: Granthis, Parcharaks, Ragis, Dhadees etc.) and the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) etc.:
- ਮਿਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ : Mirtak Kaou Jeevaalanhaar. (sggs 282).
This verse has been literally MIS-interpreted as: ‘HE infuses life back into dead’.
Such ERRARANIOUS interpretation goes against the basic principles of the Unique spirituality of Baabaa Nanak. Raising a person from dead is a miracle event because it violates the laws of Nature (Hukam), hence critiqued, rejected and debunked in SGGS.
Such ERRARANIOUS interpretations have no spiritual value, no guidance or UPADESH how to be good human being (i.e., SACHIAARAA), no Message in changing SIKH PSYCHE or the society. Clearly, the reason Sikh scholars MIS-interpreted Gurbani so literally is that either these scholars had little understanding of the basic principles of Sikhi of Baabaa Nanak, or they had some anti-Nanak or anti-Gurmat agenda.
According to the Gurbani, the real ‘ਮਿਰਤਕ-Mirtak‘ or dead is that person who is SPIRITUALLY DEAD:
- ਅਤਿ ਸੁੰਦਰ ਕੁਲੀਨ ਚਤੁਰ ਮੁਖਿ ਙਿਆਨੀ ਧਨਵੰਤ ॥ ਮਿਰਤਕ ਕਹੀਅਹਿ ਨਾਨਕਾ ਜਿਹ ਪ੍ਰੀਤਿ ਨਹੀ ਭਗਵੰਤ ॥੧॥ : A person may be very handsome, of high birth, clever, talking wise, and wealthy. (But) O Nanak! That person is called a walking corpse (spiritually dead-Aatmik Maut) if he has no Love within for Bhagvant (divine Virtues, Wisdom, Truth – spiritual Awakening…) ||1|| (sggs 253).
- ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥: (Those beings) who have not served the ‘Satiguru‘ (through the Shabad-Vichaar), no Wisdom has Awakened within them, (they may appear as alive but they) are as dead in the world (spiritually dead-ਆਤਮਕ ਮੌਤ). (sggs 88).
Now let’s interpret ਮਿਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ : Mirtak Kaou Jeevaalanhaar in the light of the Gurbani:
- ਮਿਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ : A spiritually dead person becomes Awakened through (understanding, internalizing godly Virtues / Wisdom, living in harmony with Hukam…). (sggs 283).
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Thank you bhai Sahib Jio for sharing Vichaar!
Let’s consider the two verses you have quoted. The First verse you quoted:
ਮਿਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ (sggs 279).
In this verse, the word “ਮਿਰਤਕ”-Mirtak is very significant. It indicates spiritual death or death of one’s spiritual life. To put it in simple Punjabi, it indicates: ਆਤਮਕ ਜਿੰਦਗੀ ਵਲੋਂ ਮੁਰਦਾ ਜੀਵ!
The second verse you quoted:
ਸੰਤ ਕੈ ਦੂਖਨਿ ਆਰਜਾ ਘਟੈ ॥ (sggs 279).
The words “ਆਰਜਾ ਘਟੈ” (Aarjaa Ghatai) in this verse simple indicates wasting of life in nonsense pursuits like opposing one’s Mool, Hukam, Shabad, Naam, Gur-Upadesh…
To put it in simple Punjabi, it indicates: ਉਮਰ ਨੂੰ ਵਿਅਰਥ ਹੀ ਗੁਜਾਰ ਦੇਣਾਂ!
The Gurbani’s Ultimate Message is (ਮੁੱਕਦੀ ਗੱਲ):
ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਹੈ ਭਾਣੈ ਆਵੈ ਜਾਇ ॥ (472).
ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਪਛਾਣੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 412).
ਹੁਕਮੇ ਜੰਮਣੁ ਹੁਕਮੇ ਮਰਣਾ ॥੨॥ (sggs 564).
ਹੁਕਮਿ ਮਰੈ ਹੁਕਮੇ ਹੀ ਜੀਵੈ ॥ (sggs 962).
ਿਮਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ ਭਖੂ ੇ ਕਉ ਦੇਵਤ ਅਧਾਰ
When Baba Atal Rai( Son of Guru Hargobind Singh Ji) said to Mohani(Dead boy) that get up & give his turn ( in children play) then the dead boy Mohani gets up & becomes live. Guru Hargobind Singh ji gets annoyed on this & said to Baba Atal Rai to leave his Body(become dead in place of Mohani). The second Example is of Guru Amardass ji who gives about 7 Years of his life to Guru Ramdass ji(as time to leave this earth of Guru Ramdass comes then Guru Amardass ji gives about 7 Years of his life .)
ਸੰਤ ਕੈ ਦਖੂ ਿਨ ਆਰਜਾ ਘਟੈ ॥ ਸੰਤ ਕੈ ਦਖੂ ਿਨ ਜਮ ਤੇ ਨਹੀ ਛਟੁ ੈ ॥ if ਆਰਜਾ (life) becomes shorten(less) then why cannot it becomes longer ?
Thank you Bhai Sahib Jeeo!
• ਮਤਿ ਗੁਰ ਆਤਮ ਦੇਵ ਦੀ ਖੜਗਿ ਜੋਰਿ ਪਰਾਕੁਇ ਜੀਅ ਦੈ ॥ (sggs 966).
• ਮਤੀ ਦੇਵੀ ਦੇਵਰ ਜੇਸਟ ॥ (sggs 371).
True to say, miracles are illusions and these could well be classified as reflection of MAYA. As MAYA cannot influence inner mind of GURMUKHS so are the characteristics of miracles. Those who believe in MAYIC power, they are further away from the reality of human existence. Such involvement would certainly lead people into vicious circle, and it would be very difficult to free oneself. Believe in Gur-Shabad and with God’s grace one could be freed from worldly attachments.
Thank you Bhai Sahib jeeo!
In nutshell, it’s all about filling the defective intellect (ਬੁੱਧ/ਅਕਲ/ਮੱਤ..) with Aatam-Giaan (Spiritual Wisdom)!
ਮਾਤਾ ਮਤਿ ਪਿਤਾ ਸੰਤੋਖੁ ॥ (sggs 151).
Good clarification regarding the hidden meanings of the most misinterprated sabad given in
gurbaanee. This needs further clarification of the complete sabad in context of filling the bowl with “MILK” for presenting before the arrogant king of his time.