Guru Sahibs were pioneer of freedom of thought and made sacrifices for the protection of the most fundamental of human rights. During the period when the scientists were challenging some of the concepts of the Church in Europe, Guru Nanak (1469-1539) was busy in South Asia and Middle East challenging the ancient mythology and ritualized practices or dogmas in which the people were shackled for centuries.
The irony is that after many centuries if we examine the effect of teachings of Guru Nanak on humanity in general and on Sikhs in particular, it will not be difficult to come to the conclusion that it’s not the Sikhi that was given to us by Guru Nanak – it is contrary to the Unique and Revolutionary Message contained within the Sri Guru Granth Sahib (SGGS). It happened so because of the misinterpretation and absence of preaching of Gurbani in its real perspective after the end of era of the Sikh Gurus in 1708. Carried forward from the Udhasi/Nirmala/Mahant period, it’s still continuing during this Age of Science and Information!
All composers of Bani (ਬਾਣੀਕਾਰ) who are included in the SGGS have used language, vocabulary, phrases, terms, metaphors and traditions that were already within the use and within the psyche of people of the time. The verses written in different poetic forms and various languages in the SGGS highlight this aspect well. The use of this vocabulary does NOT AT ALL MEAN that they have accepted the meaning of the vocabulary in the form in which it was prevalent. All composers of of Bani have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat of Guru Nanak.
For example, when speaking to a farmer Guru Nanak used the language of farmers. When in discussion with Brahmin/Pandit, Yogi, Qazi etcetera he used their spiritual language of the time. This way it was relatively easy for the people to relate and understand his Pure, Unique and Revolutionary spiritual Message.
Concept of ‘Char Padarath’
Known as Purushaarathas, the source of this concept of ‘Char Padarath‘ (‘four types of desires, treasures etc.) is the Simratees and Shashtras (Vedas, Upanishads, Puraans etc).
- Dharma – religion, religious rituals or practices prescribed in Simratees and Shashtras, morality etc.
- Artha – worldly wealth etc.
- Kaam – sex etc.
- Mokh or Moksha – Mukti, salvation, liberation from the cycle of births and deaths etc.
The Simratees and Shashtras and those trained in them — pre-1469 rituals or practices, mythology, traditions and mindset consider these ‘Char Padarath‘ (known as Purushaarathas) to be the primary aims or goals of human life.
But the Gurbani (SGGS) differs from it. That said, ‘Char Padarath‘ (pronounced Chaar Padaarath ) as defined in the Simratis and Shashtras have NO relationship with the Pure, Unique and Revolutionary Spirituality of Guru Nanak.
But the reality today is that all available translations / Teekas of the SGGS that are readily available on the Internet and projected on screens in Gurdwaras are based on the pre-1469 practices and mindset, which has been discarded by Guru Nanak.
These existing translations / Teekas of the SGGS are based on the Faridkoti Teeka of the SGGS, which was done in 1890 by a group of Banaras trained Nirmalas with an agenda to amalgamate the Pure, Unique and Revolutionary spirituality of Guru Nanak with the discarded pre-1469 spirituality.
The reality is that all writers of the Bani included in the SGGS rejected essentials of Sanatanism and the moral authority of its scriptures (Vedas, Upanishads, Puraans etc.). It’s not that the Gurus and the Bhagat are denigrating ancient scriptures or slandering anybody, they are just telling the truth:
- ਚਾਰਿ ਪਦਾਰਥ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਪੰਡਿਤ ਮੁਖਿ ਸੋਈ ॥ ਬਿਨੁ ਗੁਰ ਅਰਥੁ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ : Everyone speaks of Char Padarath. The Pandits (Pujaaree) who have studied the Smritis and Sahastras talk of them. But nobody can understand the meaning sans of the Gur-Giyan (Wisdom). (sggs 154).
- ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ : I have studied and researched all the many Shastras and Simratees. The methods (Karamkaand-rituals etc.) of realizing the Creator described therein, Nanak, do not even come close to the priceless Divine Naam (Divine Giyan-Wisdom / Virtues). ॥1॥ (sggs 265).
- ਬੇਦ ਕਤੇਬ ਕਰਹਿ ਕਹ ਬਪੁਰੇ ਨਹ ਬੂਝਹਿ ਇਕ ਏਕਾ ॥ : What can the poor Vedas and Katebs (Semitic texts: Quran etc.) teach when their authors themselves did not understand the ‘One and Only’. (sggs 1153).
- ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥ : The readings of the Vedas, Katebs (Semitic texts: Quran etc.), Simratis and all the Shastras do not show the path to liberation (freedom from ignorance and falsehood, vices/Bikaar…). (sggs 747).
Bhagat Ramanand Ji — a student of Acharya Ramanuj who did Teeka of Vedas, and also who criticized Shankaracharya’s Advaita thought — settled in the following verses of his Shabad once for all that he has come out of the wanderings of all the Veda and Puranas!
- ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥ ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥ ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥ ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥ : (Bhagat Rama Nand says) I have studied and looked through all Vedas and Puranas. (My conclusion is) I would need go there (so called holy locations) only if God were NOT present here within me. ||2|| O Satguru (the Creator-Realizing Counsel or Message that is contained within the Shabad), I am dedicated to you who has removed all my bewildering doubts. (sggs 1195).
The truth revealed in the following verses of the Gurbani further makes it clear why Simratees and Shashtras and those who reflect on them only talk about Kaam, Arath etc (i.e. worldliness, Maya).
- ਸਾਮ ਵੇਦੁ ਰਿਗੁ ਜੁਜਰੁ ਅਥਰਬਣੁ ॥ ਬ੍ਰਹਮੇ ਮੁਖਿ ਮਾਇਆ ਹੈ ਤ੍ਰੈ ਗੁਣ ॥ : There are four Vedas – Saam, Rig, Jajur/Yajur and Atharban. Uttered by Brahma, Maya of the three qualities – namely Tamo, Rajo and Sato – is the subject of these Vedas. (sggs 1038).
- ਤ੍ਰੈ ਗੁਣ ਬਾਣੀ ਬ੍ਰਹਮ ਜੰਜਾਲਾ ॥ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਸਿਰਿ ਮਾਰੇ ਜਮਕਾਲਾ ॥ : The Gospel of Brahma keeps people entangled in three-qualities of Maya (worldly temptations and their corrupting influences). Upon Reading this gospel, scholars stir controversies and get tormented by the fear of death. (sggs 230).
- ਤ੍ਰੈ ਗੁਣ ਬਾਣੀ ਬੇਦ ਬੀਚਾਰੁ ॥ ਬਿਖਿਆ ਮੈਲੁ ਬਿਖਿਆ ਵਾਪਾਰੁ ॥ ਮਰਿ ਜਨਮਹਿ ਫਿਰਿ ਹੋਹਿ ਖੁਆਰੁ ॥ ਗੁਰਮੁਖਿ ਤੁਰੀਆ ਗੁਣੁ ਉਰਿ ਧਾਰੁ ॥੪॥ : The words of Vedas keep mortal involved in three qualities of Maya (Rajo, Tamo, Sato) and those who reflect on these words remains engaged in committing vices/Bikaar (ਮੈਲੁ) and dealings/acting for the sake of gathering material wealth. The minds of such mortals remain caught in the cycle of spiritual birth and death in life. (One who follows the Enlightening Message or Counsel of the Guru Shabad, realizes the Turia State (Mool-Abidance, Fourth state, Gurmukh-Hood) – transcends the three qualities of Maya (worldly temptations and their corrupting influences). (sggs 1262).
These three qualities of Maya (Rajo, Tamo, Sato – three thought conditions) that keep mortal entangled in worldly attractions and their corrupting influences are related to human body, worldly thinking, material wealth, worldly life etc — vices/Bikaar, corruption, crime etc.
- ਸੰਪੈ ਕਾਰਣਿ ਚਾਕਰ ਚੋਰ ॥ ਸੰਪੈ ਸਾਥਿ ਨ ਚਾਲੈ ਹੋਰ ॥ : For the sake of worldly wealth, people become slave and thief. But the worldly wealth does not go along (after death), it passes into the hands of others. (sggs 937).
- ਇਸੁ ਜਰ ਕਾਰਣਿ ਘਣੀ ਵਿਗੁਤੀ ਇਨਿ ਜਰ ਘਣੀ ਖੁਆਈ ॥ ਪਾਪਾ ਬਾਝਹੁ ਹੋਵੈ ਨਾਹੀ ਮੁਇਆ ਸਾਥਿ ਨ ਜਾਈ ॥ : For the sake of this worldly wealth, so many are ruined, and for the sake of this wealth many have been disgraced. This wealth cannot be amassed without vices, and it does not go along with the dead. (sggs 417).
Aptly, the Gurmat of Guru Nanak teaches us that the purpose of human life is to rise above the three qualities of Maya and stroll about in Turiya Avastha which is also called the Fourth Pada, Sach Khand Param Pada etc. Turia Avastha transcends three qualities of Maya, ending the mind’s cycle of its repeated spiritual birth and death, Here and Now.
- ਤ੍ਰੈ ਗੁਣ ਵਰਤਹਿ ਸਗਲ ਸੰਸਾਰਾ ਹਉਮੈ ਵਿਚਿ ਪਤਿ ਖੋਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਚਉਥਾ ਪਦੁ ਚੀਨੈ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ॥੩॥ : The three modes of Maya (three thought conditions) prevail in the entire world; acting in False ego-sense (Haimai) one loses the dignity (of his/her human life). The Gurmukh (one who follows the Enlightening Message or Counsel of the Guru Shabad) realizes the Fourth State (Chautha Pada) remembers the Divine Naam (i.e. live a life of Giyan-Wisdom / Virtues) and realizes Peace. (sggs 604).
- ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਕੇ ਲੀਨੇ ਇਆ ਬਿਧਿ ਜਗਤੁ ਬਿਗੂਤਾ ॥ : Humans remain engrossed in lust and wrath under the influence of Maya (the worldly temptations and their corrupting influences) and forget the Creator this way, they ruin their lives. (sggs 338).
Yet, the existing translations / Teekas of the SGGS based on the Faridkoti Teeka assume that the words ‘Char Padarath‘ used in the SGGS are used in the same sense as in the Simratees and Shashtras texts! NO, they are not used in the same sense in the Gurmat of Guru Nanak, and NOT meant to regurgitate pre-1469 belief system!
Naively or unscrupulously by misusing the intent of the use of words ‘Char Padarath‘ in SGGS, translations/Teekas of the SGGS as well as some preachers and organizations heavily burdened with the pre-1469 philosophy, mythology and Bipreet (ritualism or practices which have been rejected by Guru Nanak) equate the ‘Dhur Ki Bani’ (ਧੁਰ ਕੀ ਬਾਣੀ ) of the SGGS with the Simratees and Shashtras texts that keep mortals entangled in three qualities of Maya – Rajo, Tamo, Sato.
- ਅਮਲੁ ਗਲੋਲਾ ਕੂੜ ਕਾ ਦਿਤਾ ਦੇਵਣਹਾਰਿ ॥ ਮਤੀ ਮਰਣੁ ਵਿਸਾਰਿਆ ਖੁਸੀ ਕੀਤੀ ਦਿਨ ਚਾਰਿ ॥ : To be ‘Koorh‘ ( false, in love with Maya, non-Realized state of the Creator within…) is to be under the influence of the intoxicant of Maya that is provided by my sustainer. Under this intoxicating influence, the death of my spirituality is forsaken for experiencing fleeting worldly enjoyment. (sggs 15).
- ਆਪਨ ਨਹੀ ਕਾ ਕਉ ਲਪਟਾਇਓ ॥ ਆਪਨ ਨਾਮੁ ਸਤਿਗੁਰ ਤੇ ਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥ … ਸੁਇਨਾ ਰੂਪਾ ਫੁਨਿ ਨਹੀ ਦਾਮ ॥ ਹੈਵਰ ਗੈਵਰ ਆਪਨ ਨਹੀ ਕਾਮ ॥ : Why are you attached to those which are not your own forever. The only thing your own (for ever), is conformance to Naam (Giyan-Wisdom/Virtues / Hukam…); it is obtained from Satguru (Shabad). ||1||Pause|| … Gold, silver and money are not use to you for ever. Fine horses and magnificent elephants are of no use to you for ever. (sggs 187).
Gurbani rejects ‘Char Padarath‘ as the primary aim or goal of human life.
To bring the humanity close to the ‘Truth’, the Gurbani is written in a way it talks through different narratives. The references to Simratis/Shastras/Pundits/Yogis/Mullah etcetera and their concocted God, heaven and hell, afterlife nonsense, reincarnation, four types desires as goal of life (i.e. ‘Dharma, Artha, Kaam and Mokh‘) etcetera used in the SGGS talk to individuals who believed in these concepts. This does not mean Gurmat of Guru Nanak believes in them. Also, for example:
- ‘ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ’ (Hoi Muslim Deen Muhaanay…). This does not instruct Sikhs to believe in Islam.
- Similarly, SGGS says ‘ਪੋਥੀ ਪੁਰਾਣ ਕਮਾਈਐ’ (Pothi Puran Kamaaiye). Again, this does not mean for Sikhs to act on the Simratis and Sashtras mindset.
- Furthermore, the SGGS mentions Baba Aadam… Azraail… Krisan Muraarae…, Panj Vakhat Nivaj…, Raavan, Dasrath Rai Nanad…, Jum Doot, Dharma Raj, and Chitr Gupt…, Brahma, Shiva, Sidhas, Munis and Indra, and so on. Again, this does not mean Gurmat or Sikhi of Guru Nanak believes in ‘everything’.
Both religious teachings and scientific data indicate that worldly and temporal desires are insatiable and pursuit there of results in restiveness, discontentment and restlessness of the body and mind. That said, so long an uncontrolled flow of worldly desires or indulgence reside in one’s mind, until then the Unique Gurmat Bhagti will not manifest within.
The Gurbani reprimands against adulterous interest and nature. Gurbani not only guides us in spiritual matters but also guides us in the worldly realm. When we go astray, it shows us the right Path and inspires us to live a true and virtuous life. It teaches us to control the negative impact of natural passions (lust, anger, greed, attachment and pride and their numerous variations).
For example, the Gurbani Re-defines Kaaman (i.e. conscience of Kaam) as follows:
- ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥ ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥੨॥ : My worldly desires, indulgences and cravings for gold, silver and fragrances have made me imbued in desire for materiality (i.e. made me Kaaman). I possess desires and cravings for dwellings and comforts of travel; and indulge in penchants of the palate. So abundant are my physical desires, indulgence and cravings; how then will Divine Naam come to reside within my mind. ||2|| (sggs 15).
- ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ ॥ ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥ : (O blinded by Kaam, you) suffer for a long time for the sake of pleasure for fulfilment of Kaam for a moment. For this momentary pleasure, you then regret again and again. ||1|| (sggs 403).
In a nutshell, nowhere SGGS specifies these four desires (‘Dharma, Artha, Kaam and Mokh‘) defined in Sanatanism as four primary aims or goals of human life!
The Gurbani further Re-defined them:
- ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥ ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ …: Pure Dharma is the offspring (of the divine Virtue of) Compassion. (The offspring of Compassion is) spiritual Contentment that anchors and binds (the five senses). One who understands this concept becomes ‘Sachiaar‘ (Enlightened, Truth or God-realized…). (sggs 3).
- ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥ : One who loves in his/her heart God’s Hukam (Cosmin System-Rule-Law of Nature, ਕੁਦਰਤੀ ਨਿਯਮ), that person is known as liberated in life (living dead / Jivan Mukt). (sggs 275).
- ਸੋ ਧਨਵੰਤਾ ਜਿਸੁ ਬੁਧਿ ਬਿਬੇਕ ॥ : He alone is wealthy (Dhanvantaa) who possesses discriminating intellect (Bibek-Budhi). (sggs 1150).
- ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ : (O God, I) neither desire for empire (Bhugati or materiality) nor liberation (Mukti); (my) mind longs for the love of your lotus feet (Virtues / Wisdom). (sggs 534).
- ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥: A spiritually Wise forsakes even liberation. (sggs 1078).
- ਸੰਪਉ ਸੰਚੀ ਭਏ ਵਿਕਾਰ ॥ ਹਰਖ ਸੋਕ ਉਭੇ ਦਰਵਾਰਿ ॥ : Amasses worldly wealth leads to vices/Bikaar. Joy when wealth comes and sorrow when it is lost stand on the way (to God realization). (sggs 222).
Having said that, how could the Gurmat of Guru Nanak be considered supporting and specifying ‘Char Padarath‘ in the sense of the Simratis and Shashtras if he rejected all the essentials of Sanatanism and the moral authority of its scriptures?
- ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ : We are not Hindus, nor are we Muslims (i.e. for the guidance of spiritual life, we do not depend on them). (sggs 1136).
Gurbani’s specific ‘Padarath’
NONE of the ‘Padarath‘ mentioned in the Gurbani is connected to the Char Padarath of the Simratis and Shashtras. Because, Char Padarath of the Simratis and Shashtras are of a priority of the worldly or temporal mindset wherein things of material use are constantly being begged for. Such mindset makes one oblivious of the real purpose of human birth.
Instead, the Gurbani lists the following ‘Padarath‘ in the SGGS. Note there is no mention of Kaam Padarath, Arath Padarath, Mokh Padarath, or Dharma Padarath in this list!:
- ਨਾਮੁ ਪਦਾਰਥੁ (Naam Padarath) / ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਪਦਾਰਥੁ (Amrit Naam Padarath)
- ਗਿਆਨ ਪਦਾਰਥੁ (Giyan Padarath) / ਗੁਣ ਗਿਆਨੁ ਪਦਾਰਥੁ (Gun Giyan Padarath)
- ਮੁਕਤਿ ਪਦਾਰਥੁ (Mukti Padarath)
- ਜਨਮੁ ਪਦਾਰਥੁ (Janam Padarath)
- ਪ੍ਰੇਮ ਪਦਾਰਥੁ (Prem Padarath)
- ਰਾਮ ਪਦਾਰਥੁ (Raam Padarath)
- ਹਰਿ ਰਤਨੁ ਪਦਾਰਥੁ (Hari Ratan Padarath)
- ਸਤਿ ਪਦਾਰਥੁ (Sat Padarath)
- ਲਾਲ ਪਦਾਰਥ (Laal Padarath)
- ਪਿਰਮ ਪਦਾਰਥੁ (Piram Padarath)
- ਅਟਲ ਪਦਾਰਥੁ (Atal Padarath)
- ਅਮਰ ਪਦਾਰਥੁ (Amar Padarath)
- ਮਹਾ ਪਦਾਰਥੁ (Mahaa Padarath)
- ਪਰਮ ਪਦਾਰਥੁ (Param Padarath)
- ਅਮੋਲ ਪਦਾਰਥੁ (Amol Padarath)
Realization of all Gurmat Padarath
The Gurbani claims ALL THE ABOVE LISTED PADARATH (‘ਸਗਲ ਪਦਾਰਥ‘) can be realized by living a life in conformance with the Naam (Giyan-Wisdom Virtues / Hukam…). In short, Naam is the panacea to three-qualitied Maya – worldly attractions and their corrupting influences.
- ਸਤਿਗੁਰ ਕੈ ਵਸਿ ਚਾਰਿ ਪਦਾਰਥ ॥ : ‘Chaar Padarath‘ are under the control of the true Guru (ਸੱਚਾ ਗਿਆਨ-Giyan-Wisdom of the Shabad).(sggs 1345).
- ਸਗਲ ਪਦਾਰਥ ਸਿਮਰਨਿ ਜਾ ਕੈ ਆਠ ਪਹਰ ਮੇਰੇ ਮਨ ਜਾਪਿ ॥੧॥ ਰਹਾਉ ॥ : O my mind, always remember God (Divine Virtues, Hukam) whose realization blesses ALL PADARATH. ||1||Pause|| (sggs 1208).
- ਅੰਮ੍ਰਿਤੁ ਭੋਜਨੁ ਨਾਮੁ ਹਰਿ ਰਜਿ ਰਜਿ ਜਨ ਖਾਹੁ ॥ ਸਭਿ ਪਦਾਰਥ ਪਾਈਅਨਿ ਸਿਮਰਣੁ ਸਚੁ ਲਾਹੁ ॥ : For the ‘Jan’ (Gurmukh, Daas, Bhagat…) the Divine Naam is the life giving Amrit, they ever live only by Naam. As a spiritual benefit, they realize ALL PADARATH by remembering the Creator (i.e. by living a life of Divine Virtues) (sggs 556).
- ਕਲਜੁਗਿ ਨਾਮੁ ਪ੍ਰਧਾਨੁ ਪਦਾਰਥੁ ਭਗਤ ਜਨਾ ਉਧਰੇ ॥ : (O my mind) the Divine Naam (Divine Giyan-Wisdom / Virtues) is the SUPREME PADARATH in this Kali Yuga (corrupt/deluded state of the mind…); it is by the virtue of this Naam Bhagats avoid vices. (sggs 995).
Gurbani claims it’s all within, become Gurmukh
Furthermore, the Gurbani claims it’s ALL WITHIN (‘ਕਾਇਆ ਅੰਦਰਿ‘). It assures we are born with the potential for becoming the Gurmukh and achieving all blessings, Here and Now.
- ਕਾਇਆ ਅੰਦਰਿ ਰਤਨ ਪਦਾਰਥ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ : Within the human body there are precious jewels, the human body is over-flowing with the treasure of Bhagti. (sggs 754).
- ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥ : As a Gurmukh (Enlightened / ‘Sachiaar / Guru Shabad-Oriented mindset) one realizes NAAM PADARATH. (sggs 1064).
Therefore, the Gurbani’s Counsel is to become the Gurmukh if (1) one wants to get rid of his/her Dukh (‘ਜੇ ਕੋ ਆਪੁਨਾ ਦੂਖੁ ਮਿਟਾਵੈ’); (2) or if one wants to look honorable (‘ਜੇ ਕੋ ਅਪੁਨੀ ਸੋਭਾ ਲੋਰੈ’); (3) or if one wants to get rid of fear of birth and death (‘ਜੇ ਕੋ ਜਨਮ ਮਰਣ ਤੇ ਡਰੈ’); (4) or if one longs for Realization of the God / Hukam (‘ਜਿਸੁ ਜਨ ਕਉ ਪ੍ਰਭ ਦਰਸ ਪਿਆਸਾ’); and so on,
- ਮਨੂਆ ਨ ਡੋਲੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਏ ॥ ਗ੍ਰਿਹੁ ਸਰੀਰੁ ਗੁਰਮਤੀ ਖੋਜੇ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੮॥ : By becoming the Gurmukh (Enlightened / Guru Shabad-Oriented mindset), the mind does not wander. Thus (as a Gurmukh) searching own body within, Naam Padarath is realized. ||8|| (sggs 1013).
- ਕਾਇਆ ਅੰਦਰਿ ਆਪੇ ਵਸੈ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਈ ॥ ਮਨਮੁਖੁ ਮੁਗਧੁ ਬੂਝੈ ਨਾਹੀ ਬਾਹਰਿ ਭਾਲਣਿ ਜਾਈ ॥: God dwells within the body; but being Invisible, cannot be seen. The unenlightened Manmukh does not understand this fact and wanders outside to search for God. (sggs 754).
- ਸਭਿ ਪਦਾਰਥ ਸਭਿ ਫਲਾ ਸਰਬ ਗੁਣਾ ਜਿਸੁ ਮਾਹਿ ॥ ਕਿਉ ਗੋਬਿੰਦੁ ਮਨਹੁ ਵਿਸਾਰੀਐ ਜਿਸੁ ਸਿਮਰਤ ਦੁਖ ਜਾਹਿ ॥੨॥ : Who possesses all Virtues and Padarath, by remembering whom (living a life of Virtues) all our woes depart, why should we forget that Gobind (Universal Energy)? ||2|| (sggs 218).
Ending
In Guru Nanak’s Sikhi, one’s Surat (ਸੁਰਤ-Conscience) or mind has to become a Sikh, because it’s the mind that needs to Awaken from the slumber of the three-qualitied Maya, ignorance, false ego-sense (Haumai), un-realized state, craftiness, Pakhand (hypocrisy), sheep mentality, corruption, Bikaar/vices, falsehood etc.
- ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: The SHABAD is my GURU (i.e. the Source of my Enlightenment), and my conscience (Surat, mind) is the disciple (of this SHABAD GURU (i.e. I adherer to the Instructions contained within the Shabad). (sggs 943).
Note that the Gurmat neither say name or wealth is bad, nor love and emotions are bad, nor education is bad. Because they are all integral parts of our lives. In fact the Gurbani recommends living a householder’s life – a Shabad Based Householder’s Life. No household can live without money because money is essential to meet basic and essential needs of life to survive.
However, instead of making Kaam, Arath etc the primary aims or goals of life, the Sikhi of Guru Nanak is to live a balanced life; keep learning as long as there is a breath of life; become ‘Sachiaar‘ (an Enlightened/realized being – Gurmukh); live a life of Creator-Connecting Naam; transcend attachment or love of three-qualitied Maya and realize the Turia Avastha, share with others from what has been earned with honesty, be a good human being and wish good of all (Sarbatt Da Bhalaa) etc.
- ਤੀਨਿ ਬਿਆਪਹਿ ਜਗਤ ਕਉ ਤੁਰੀਆ ਪਾਵੈ ਕੋਇ ॥: The world is in the grip of the three qualities of Maya; only a few realize the Turiyaa Avasthaa (i.e. Mool-Abidance, Fourth State of Consciousness beyond hunger for Maya etc.). (sggs 297).
Some Related Posts:
- Gurbani is not Meant to Regurgitate Pre-1469 Belief System
- Gurbani Speaks of one Universal Dharma of Virtues
- Build a Fence of Dharma
- Liberation From Slavery of Outer Domination
- Living Dead!
- What is Maya?
- Flow of Desires
- Sikhi: a Way of Life
- Gurbani can only be Comprehended Through Gurbani Itself
- Core of Gurmat Spirituality – Kiv Sachiaaraa Hoeeai?
- Pujaaree System Wants People Remain Ignorant, Fearful, Ritualistic…
- Man Invented Invisible God and Related Fear, Blind Faith, Fantasy…
- Sikhi of the Clergy – Pujaaree
- Sikhi Teaches to Discard priestly Class
- Gurmat Spirituality is Practical and Universal
- Develop Partnership with Virtues
- Hukam is the Core of Sikhi
- Rituals – Karamkaand
- Rituals Bind Us in Egotism
- Spiritual Development
- Spiritual Indigestion
- Spiritual Surgery
- Gurbani Defines Naam
- Naam Padaarath and Giaan Padaarath
- Gurbani says Help Yourself Realize the Life’s Ultimate Purpose
Thank you J ji for your reply.
Thanks T Singh Ji
:-)
Thank you Ripu Jindal Ji for your thoughtful reply. Welcome to the Gurbani Blog!
Very nice ji. Is it fair to summarize the message to say that Guru’s Sikh strives to live a life of hard work (Kirt), focus (santokh) and progressively great responsibility (Sarbhat da bhala) over time. No short cuts. The progressively higher level of responsibility is achieved through life long learning. Embracing life long learning is the interest of Sarbhat da bhala is the essence of Sikhi.