No Taker of Knowledge

The Sri Guru Granth Sahib (SGGS) proclaims people are not interested in taking or receiving the Divine Knowledge, let alone applying it to one’s daily life!

  • ਕਬੀਰਾ ਏਕੁ ਅਚੰਭਉ ਦੇਖਿਓ ਹੀਰਾ ਹਾਟ ਬਿਕਾਇ ॥ ਬਨਜਨਹਾਰੇ ਬਾਹਰਾ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੧੫੪॥: O Kabeer! I saw an astonishing thing. A Jewel (ਤੱਤ ਗਿਆਨ, Knowledge…) is being sold in a store. Because there is no buyer (taker, receiver, appreciator, interested…), it is going in exchange for a shell (i.e., Maya…)! ||154|| (sggs 1372).
  • ਨਾਨਕ ਮਨਮੁਖਿ ਅੰਧੁ ਪਿਆਰੁ ॥ ਬਾਝੁ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ ॥੨॥: O Nanak! The (worldly) love of a Manmukh is blind (i.e., ignorant, disconnected from Truth…). Without Gur-Wisdom (Gur-Giaan), the world (i.e., the worldly people are) drowning (in ignorance, falsehood…). ||2|| (sggs 138).

The SGGS puts forth a universal Vichaar-Dhaaraa (Thought, Bibek or discernment, Giaan or Wisdom, view, reasoning, etc.). However, to take it or not is up to each one of us! We are given the freedom to chose. The SGGS does not and cannot thrust it upon anybody by force (ਧੱਕੇ ਨਾਲ) or fright.

  • ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥: Whosoever frightens none nor is afraid of anyone; says Nanak, listen, O mind! Call that person a Giaanee (a Wise person). (sggs 1427).

If Sikhi could be thrusted upon somebody, Baabaa Nanak would have thrusted it upon his two sons Sri Chand and Lakhmi Das; Guru Ramdas Ji would have thrusted it upon his son Prithy Chand; and Guru Amardas Ji would have thrusted it upon his son Mohan!

  • ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ੍ਹ ਮੁਰਟੀਐ ॥ ਦਿਲਿ ਖੋਟੈ ਆਕੀ ਫਿਰਨ੍ਹ੍ਹਿ ਬੰਨ੍ਹ੍ਹਿ ਭਾਰੁ ਉਚਾਇਨ੍ਹ੍ਹਿ ਛਟੀਐ ॥: Sons (of Baabaa Nanak: Sri Chand and Lakhmi Das) did not obey (Baabaa Nanak’s) Word; they turned their backs on Him as Guru. The evil-hearted ones become rebellious; they carry loads (of vices, Bikaar, defects…) on their backs. (sggs 967).
  • ਮੋਹਣੁ ਕਮਲਾ ਹੋਇਆ ਚਉਬਾਰਾ ਮੋਹਰੀ ਮਨਾਇਆ॥ ਮੀਣਾ ਹੋਇਆ ਪਿਰਥੀਆ ਕਰਿ ਕਰਿ ਤੋਂਡਕ ਬਰਲੁ ਚਲਾਇਆ॥: Mohan (son of Guru Amardas) got insane (ਝੱਲਾ, ਬੇ-ਅਕਲ…) and Mohart (the second son) lived in a lofty house and started getting served by the people. Prithy Chand (son of Guru Ramdas) came out as dissembling scoundrel and using his oblique nature spread his mental sickness all round. (Bhai Gurdas, Vaar 26 Paurhee 33).

The SGGS puts the responsibility directly on each one of us for (1) taking the Giaan or Knowledge (2) and then living that Knowledge in daily life (ਅਮਲ, Gurmukh Lifestyle). 

  • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥: (So long there is breath – Praan) With own hands (with self-efforts: Shabad-Vichaar …), resolve your own affair yourself. ||20|| (sggs 474).

However, the Gurbani roars that — with the exception of  a “rare” one — people are not interested in the Divine Knowledge!

  • ਨਹੀ ਪਟਣੁ ਨਹੀ ਪਾਰਖੂ ਨਹੀ ਗਾਹਕੁ ਨਹੀ ਮੋਲੁ ॥੨੩॥: (The world is so engrossed in Maya that) there is no city (market of Truth, ਸਚ ਦੀ ਮੰਡੀ) to sell it; there is no appraiser of it; there is no customer of it; and cannot put price on it. ||23|| (sggs 1365).
  • ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥: By becoming a Gurmukh (spiritual being, True Being, etc.), a rare one contemplates (ਵਿਚਾਰ, Reflection, spiritual Inquiry, etc.) the Bani.   (sggs 935).

The question one may ask is why people lack interest in taking the Wisdom? The Gurbani draws a real picture of Jeeva (individual beings) of this world as follows:

  • ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ ॥ ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਅੰਧੀ ਰਯਤਿ ਗਿਆਨ ਵਿਹੂਣੀ ਭਾਹਿ ਭਰੇ ਮੁਰਦਾਰੁ ॥: Greed and sin both have become the king and minister, and falsehood has become the tax collector. (In this assembly of greed, sin and falsehood) lust is as the assistant official, which is summoned and consulted; they all sit together and contemplate their (evil) plans. (Because of) deprived of the Divine Knowledge, people (as if have become mentally) blind (ignorant), and are engaged in gratifying their fire (of desires). (sggs 469).
  • ਬਾਬਾ ਮਾਇਆ ਮੋਹ ਹਿਤੁ ਕੀਨ੍ਹ੍ਹ ॥ ਜਿਨਿ ਗਿਆਨੁ ਰਤਨੁ ਹਿਰਿ ਲੀਨ੍ਹ੍ਹ ॥੧॥ ਰਹਾਉ ॥: O Baabaa! (I have) enshrined attachment (love and affection, ਮੋਹ-ਪਿਆਰ) for Maya, which has taken the Jewel of the Spiritual Wisdom away (from me). ||1||Pause|| (sggs 482).

As there is a regular mirror to look at one’s own face, similarly, the Gurbani is the mind’s Mirror, which reveals the mind its corrupt state or condition — its flaws, faults, defects, demerits, false ego-sense (Haumai), hypocrisy, deceptions, doubt, falsehood, fraud, Pakhand, duality, Bikaar (lust, anger, greed, etc.).

Corrupt people cannot face the Gurbani’s Truth (Sach), for the Gurbani’s Truth (or Giaan, Wisdom) frightens them and inflames them (ਜੇ ਕੋ ਬੋਲੈ ਸਚੁ ਕੂੜਾ ਜਲਿ ਜਾਵਈ ॥)!

  • ਜਿਨਾ ਅੰਦਰਿ ਕੂੜੁ ਵਰਤੈ ਸਚੁ ਨ ਭਾਵਈ ॥: Truth does not suit those who are permeated by falsehood (sggs 646).

Hence, at first, what the corrupt or Mayaic mind sees in the Mirror of the Gurbani will shake it to its core! As a result, the majority (99.9% category) will not like what they see in it.

Driven by the Mayaic mind, the Gurbani says people neither listen nor contemplate the Naam (Shabad, Hukam, the Divine Knowledge, Truth, Virtues…). Also, falsehood cannot propagate Truth!

  • ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਸਚੁ ਵਸੈ ਮਨਿ ਆਇ ॥: (When) the wall of falsehood is torn down from within, Truth comes to dwell in the mind. (sggs 591).

The Gurbani further tells us that, there can be nothing but tumult (“Rol Ghacholaa“) in the mind tied to Maya! Consequently, those who are drowning in the ocean of Maya (i.e., Mayadhaaree, Manmukh, Saakat...) cannot pay attention to the Gur-Shabad (Gur-Giaan, Upadesh, Wisdom…)!

So — the Gurbani asks — if a man endowed with the Divine Quality of Bibek-Budhi deliberately chooses not to Awaken or use it, than he descends to the animal level by the perpetual existence of his animal-like conduct. In such depraved mental state, he cannot have any interest in cultivating and living Knowledge, just as animals.

  • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਕੀ ਨਿਆਈ ਭ੍ਰਮਿ ਮੋਹਿ ਬਿਆਪਿਓ ਮਾਇਆ ॥: Without understanding, (a person) remains like beast, and remains engrossed in Maya,  doubt and attachment (i.e, Maya’s deception, bewilderment…). (sggs 1300).

Sikhi is of Understanding (ਸਮਝ, Knowledge, Wisdom, Intellect, Virtues…). Baabaa Kabeer says that the Satiguru (Giaan, Knowledge of Truth, Shabad, Bani… ) can’t kindle the thirst for Knowledge if a student (i.e., Sikh – learner of the SGGS) lacks interest! Buecause, an uninterested student will hear from one ear and let it out from the other! As the Gurbani says it’s as useless as blowing into bamboo — as you blow into bamboo from one side, air goes out from the other side!

  • ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਕਿਆ ਕਰੈ ਜਉ ਸਿਖਾ ਮਹਿ ਚੂਕ ॥ ਅੰਧੇ ਏਕ ਨ ਲਾਗਈ ਜਿਉ ਬਾਂਸੁ ਬਜਾਈਐ ਫੂਕ ॥੧੫੮॥: O Kabeer! The Satguru can’t do anything, when there is a lapse (deception, etc.) in Sikhs. (The Satguru’s Knowledge, Giaan…) can’t affect the blind (i.e., mentally blind – ignorant); it is as useless as blowing into bamboo. ||158|| (sggs 1372).
  • ਸਤਿਗੁਰੁ ਸੇਵਹੁ ਆਪਨਾ ਕਾਹੇ ਫਿਰਹੁ ਅਭਾਗੇ ॥: Serve your Satiguru (i.e., live by the Wisdom of the Satiguru); why wander around miserable (unfortunate…)? (sggs 809).

Since the Universal Knowledge of the SGGS promotes Oneness, love, justice, harmony, tolerance, equality, virtues, moral and truthful life, etc., is the safe knowledge for everybody in the world. This is the Knowledge (Wisdom, ਤੱਤ ਗਿਆਨ…) of Oneness the Gurbani Awakens in minds of those interested in taking it, and living it in daily life. 

It’s this Knowledge by which one can understand his True Nature (Jot Saroop). It’s this Knowledge that takes people to the  Way Truth, which can unite all mankind across the barriers of race, color, creed, religions, and even time!

Engaging in Shabad-Vichaar, or churning the Gurbani, or dying in the Shabad insures constant inner growth or “Vigaasu-ਵਿਗਾਸੁ” (of Aatam-Giaan, Divine Knowledge, inner Blossoming).

  • ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥ ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥: As a pillar supports a building, similarly, the Gur-Shabad is the mind’s support. (sggs 282).
  • ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥: O my mind! Under stand such Spiritual Wisdom, (on account of which you) become the “Chaakar” (Daas, attendant…) of Truth. ||1||Pause|| (sggs 728).

However, look at the crafty clergy system and the Pujaaree groups of all institutionalized or organized religions. Ironically, all they preach their respective followers is how to eliminate the other side, how to divide people instead of uniting them, etc.! As a result, these institutionalized or organized religions only produce blind, compliant followers who unquestioningly obey the diktats of the crafty clergy or Pujaaree.

Life’s good decisions are based on Knowledge and not on counting, “Bhekh” (robes), “Karamkaand” (rituals)…

17 replies on “No Taker of Knowledge”

Very enlightening summation on Gurbani.
However, there are two questions?
1. How to grasp Gurbani in order to become Gurbani ( ਗੁਰਬਾਣੀ ਬਣੀਐ)?
ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥ (Raag Gauri M. 4, GGS. 304-16).
Sathigur Kee Baanee Sath Saroop Hai Gurabaanee Baneeai ||
The Word of the True Guru’s Bani is the embodiment of Truth; through Gurbani, one becomes perfect.

2. How to attract Divine Nadr? When there is need for Divine kirpa/grace/gurparsad to be able to see the light in Gurbani:-

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Sri Raag M. 3, GGS. 67-10).
Gurabaanee Eis Jag Mehi Chaanan Karam Vasai Man Aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

May Waheguru bless you.

Kirpal Singh
Wellington, New Zealand

Thank you Veer Ji!

1. possibly related:

2. Since the Gurmat’s Divine (Wisdom, Virtues…) is within, Divine Nadr has to be present within as well.

In other words, Nadr (kirpa) wiil mot come from outside. It’s already present within. But, one has to qualify for it, or become fit for it. Mind’s wisdom has to sync or agree with the wisdom of the Gur-Shabad.
Therefore, the Gurbani edict is:
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (please see the post for meaning of this verse).
• ਮਨੁ ਬੇਚੈ ਸਤਿਗੁਰ ਕੈ ਪਾਸਿ ॥ ਤਿਸੁ ਸੇਵਕ ਕੇ ਕਾਰਜ ਰਾਸਿ ॥ (sggs 286).
• ਜੋ ਆਵਤ ਸਰਣਿ ਠਾਕੁਰ ਪ੍ਰਭੁ ਤੁਮਰੀ ਤਿਸੁ ਰਾਖਹੁ ਕਿਰਪਾ ਧਾਰਿ ॥ (sggs 528).

I had to read this again. This write up is very powerful. I am lost for words. This make you think very carefully. I encourage sungat to read carefully. These words hold.

A Quote from Gurbanee in this context as
ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ जा कै रिदै बिस्वासु प्रभ आइआ ॥ Jā kai riḏai bisvās parabẖ ā▫i▫ā. One whose heart is filled with faith of Prabhu-
ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥ ततु गिआनु तिसु मनि प्रगटाइआ ॥ Ŧaṯ gi▫ān ṯis man paragtā▫i▫ā. the essence of spiritual wisdom is revealed to his mind.

Thank you Bhai Sahib Jio! very apt quote.
The Gurbani further teaches us:
• ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਗਿਆਨੁ ਤਤੁ ਬੀਚਾਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥: Gurmukhi hovai su giaanu tatu beechaaai haumai sabadi jalaaye: (One) who becomes the Gurmukh contemplates the essence of the “Tatu Giaanu” (the Essence of spiritual wisdom, Divine Knowledge, Jot…); through the Shabad (i.e., Shabad-Vichaar), burns away (his) egotism (sggs 946).
• ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥: Baavare tai giaanu beechaaru na paaiaa. birathaa janamu gavaaiaa ||1|| Rahaaou ||: O mad man! You have not obtained Spiritual Wisdom (Giaan) and Vichaar (Shabad-Vichaar…). You have lost this birth in vain ||1||Pause|| (sggs 793).

People Are Not Interested In The Divine Knowledge since every one is entangled within “WHIRLPOOL OF CONFUSION”
But still
‘Satiguru sadaa dayiaal Hai Bhaee Vinn Karmaa Kiyaa Payi-ae
Ek nadar Kari Vekhe Sub Upar Jehaa Bhao Tehaa Phul Payi ae”

Thank you Manpreet Ji for your suggestion. And, welcome to the Gurbani Blog.

In fact, all posts are already categorized into categories (i.e., topics). A dropdown category-menu can be found in the footer.
We will definitely look for other possible ways to organize the content as well.
Thanks again.

Access to ‘Tat Gian’ lies in giving up oneself: ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥
ਤਤੁ ਬੀਚਾਰੁ ਕਹੈ ਜਨੁ ਸਾਚਾ ॥ ਜਨਮਿ ਮਰੈ ਸੋ ਕਾਚੋ ਕਾਚਾ ॥ ਆਵਾ ਗਵਨੁ ਮਿਟੈ ਪ੍ਰਭ ਸੇਵ ॥ ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ ਇਉ ਰਤਨ ਜਨਮ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥ ਹਰਿ ਹਰਿ ਸਿਮਰਿ ਪ੍ਰਾਨ ਆਧਾਰੁ ॥ ਅਨਿਕ ਉਪਾਵ ਨ ਛੂਟਨਹਾਰੇ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਬੀਚਾਰੇ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਮਨੁ ਲਾਇ ॥ ਮਨਿ ਬੰਛਤ ਨਾਨਕ ਫਲ ਪਾਇ ॥੪॥

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