Spiritual Message of Bani Recited during Sikh Wedding Ceremony – Anand Karaj – Gurbani Blog <br> ਗੁਰਬਾਣੀ ਬਲੌਗ

Composed by Guru Ram Das (1479 – 1574), there are four Shabads called Lava or Lavan (pronounced Laavaan) which are recited during marriage ceremony between two people, Ananad Kaaraj (ਅਨੰਦ ਕਾਰਜ). These four Shabads appear on pages 773 and 774 of the Sri Guru Granth Sahib (SGGS). The Sikh wedding is performed by the couple circumambulating four times round the SGGS while these four Shabads are read one by one (Singular: Laav or Lav).

The name of the Bani recited during Anand Karaj (sikh marriage ceremony) is NOT “Anad Karaj“. Only from the point of view of uniformity, this is Panthic Maryada (institutionalized in 1945) of recitation of the four Lavaan. The truth is that in the Bani recited during Anand Karaj, there is a description of one mental change (ਮਾਨਸਿਕ ਤਬਦੀਲੀ) after another of the human mind, towards the highest spiritual realm. That said, how conscience (Surat-ਸੁਰਤ-mind…) can realize the immortal Creator within has been explained through these four Laavaa. In other words, since the entirety of the Gurbani (SGGS) addresses the human mind, the four Shabads of Laavan describe spiritual wedding or Union between an individual conscience (also called Jeev Istree or sould-bride…) and the Creator to be realized here and now. This is the essence of the four Shabads of Laavaan.

However, by internalizing/applying the Enlightenment Spiritual Message contained within the four Shabads of Laavaan (of Spiritual marriage), minds of two people married on a material plane can become of one thinking (one Soch-ਸੋਚ), spiritual partnership and spiritual growth rooted in shared values — faith, mutual support, equality, love/devotion to one another and their journey together in life as equals etc.

According to the Gurbani (SGGS), the Creator is the only Husband; and all humans are His brides/wives. In other words, one’s conscience (Surat-ਸੁਰਤ-mind) is the lover or bride, and the Divine Essence present within each human is the Beloved or Husband.

ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ ॥ ਪਰ ਘਰਿ ਜਾਤੀ ਠਾਕਿ ਰਹਾਈ ॥ : There is One Creator and all are His brides (conscience-bride). Engrossed in falsehood, (mercurial conscious-bride) adopts numerous garbs ( ritualistic deeds). That conscience-bride who restrains herself from falling in love with duality ( Maya) faces no obstacles in her spiritual journey (i.e. realizes the Creator within). (sggs 933).

Since all living entities are bound and limited in the framework of time and space, the worldly marriage between two physical bodies is only limited to their physical existence. However, the Spiritual Marriage between the conscience-bride and the Divine Beloved is Eternal or Permanent. The Gurbani explains in these four Laavaan as to how a Sikh (a Spiritual student or seeker) can marry (or link to his/her Divine Beloved within, Here and Now. In other words, the four Laavaan form the basis of Spiritual Marriage. The following Shabad describes Union with God in this life:

ਮਾਤਾ ਮਤਿ ਪਿਤਾ ਸੰਤੋਖੁ ॥ ਸਤੁ ਭਾਈ ਕਰਿ ਏਹੁ ਵਿਸੇਖੁ ॥੧॥ ਕਹਣਾ ਹੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਤਉ ਕੁਦਰਤਿ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ ਸਰਮ ਸੁਰਤਿ ਦੁਇ ਸਸੁਰ ਭਏ ॥ ਕਰਣੀ ਕਾਮਣਿ ਕਰਿ ਮਨ ਲਏ ॥੨॥ ਸਾਹਾ ਸੰਜੋਗੁ ਵੀਆਹੁ ਵਿਜੋਗੁ ॥ ਸਚੁ ਸੰਤਤਿ ਕਹੁ ਨਾਨਕ ਜੋਗੁ ॥੩॥੩॥ : For me (i.e. my mind/conscience/Surat) Good Intellect is like my mother, and contentment is like my father. I have made Truth as my brother, this is my specific family. ||1|| (O God) much needs to be said about Your Kudrat (Creation), but it cannot be fully described. (Because the expanse or limits of) Your Kudrat cannot be estimated. ||1||Pause|| I have made hard work and higher Conscience my mother-in-law and father-in-law. I have made good deeds my spouse. ||2|| Union with pure Conscience is my wedding date in life, and detachment from the worldly attractions and their corrupting influences is my marriage. NANAK SAYS, GOD REALIZATION IS THE CHILD BORN OF THIS UNION. ||3||3|| (sggs 151-152).

Unfortunately, it is very rare to see the four Laavaan of the Gurbani disseminated in their true perspective. Instead in worldly wedding ceremonies. Generally, it is seen people wasting this important and auspicious occasion in drinking indulgence, sense gratifications, dowry culture, gift exchange, un-gurmat rituals etc. Self-serving Pujaaree (clergy: Ragis, Parcharaks, Kirtanias, Kathakars etc) just want to collect their fee and offerings (ਚੜਾਵਾ) and leave. To secure return business, they say things people want to hear. Gurdwaras worldwide (where Laavan takes place) have drifted under the control of what can only be described as kakistocracy — rule by the least qualified, least suitable, least competent, self-serving, and many are influenced by the sprawling Dera culture.

Consequently most of us only remain aware of the material aspect (Mayaic) of the wedding ceremony at best; leading to a gross disregard, forgetfulness and unawareness of the true Spiritual Essence of the four Shabadas of Laavaan.

In a nutshell, the worldly marriage is not a contract for the fleeting lusty pleasure rising from a purely flesh-fleshy biological function. It is neither a contract between two parties who have entered into it in the presence of a Pujaaree in a Gurdwara or at the table in a office of a marriage clerk. But, seemingly, fed upon the sex absurdities of corrupt psychology, they are making mockery of this holy institution because of our dense ignorance of the Gurbani (SGGS) and sanctity of marriage. The Gurmat stance on the enslavement of the self to transient sexual desires/pleasures is emphatically clear. Within Gurmat, lust is identified as a central enemy, one that must be confronted and subdued if equanimity (Sahaj), self-mastery, self-control/discipline and excellence in spiritual journey are to be attained. In Gurmat, sexual desire is legitimate only when governed by restraint, responsibility, and the institution of marriage. But when it oversteps these limits and becomes compulsive, it becomes both externally and internally destructive.

ਮਨਮੁਖਾ ਦੈ ਸਿਰਿ ਜੋਰਾ ਅਮਰੁ ਹੈ ਨਿਤ ਦੇਵਹਿ ਭਲਾ ॥ ਜੋਰਾ ਦਾ ਆਖਿਆ ਪੁਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥ ਕਾਮਿ ਵਿਆਪੇ ਕੁਸੁਧ ਨਰ ਸੇ ਜੋਰਾ ਪੁਛਿ ਚਲਾ ॥ ਸਤਿਗੁਰ ਕੈ ਆਖਿਐ ਜੋ ਚਲੈ ਸੋ ਸਤਿ ਪੁਰਖੁ ਭਲ ਭਲਾ ॥ : The Manmukhs (unenlightened) allow women to dominate/command them in return for a few moments of (sexual) pleasure. That lustful man who allows a woman to command him (for satiating his lust) is filthy (under control of vices) and foolish. Engrossed in lust, such polluted men run to beg permission from their women even over the smallest of things. But the best man is the one who walks as the Satgur (true Wisdom-ਸੱਚਾ ਗਿਆਨ) teaches him to; recognize that man to be truly forthright and supreme among all. (sggs 304).

During the process of conscience-bride wedding to her Beloved Divine within, the conscience-bride has to go through four steps (Four Laavaan) of Spiritual Development to attain necessary Divine Virtues or Giyan-Wisdom-Understanding (ਸੂਝ-ਬੂਝ, ਗਿਆਨ…) — the Divine Naam. At the successful completion of four steps of Spiritual Unfoldment, the conscience-bride Unites with her Beloved Creator-Husband within, fulfilling the purpose of human life.

ਸਬਦਿ ਸਵਾਰੀ ਸਾਚਿ ਪਿਆਰੀ ॥ ਸਾਈ ਸੋੁਹਾਗਣਿ ਠਾਕੁਰਿ ਧਾਰੀ ॥੨੯॥ : Spiritually beatified Conscience (Surt-mind) with the internalization the Enlightening spiritual Message embedded in the Shabad, the Creator is Realized. Imbued in the Creator, that (Conscience-Surt, mind, soul-bride, ਜੀਵ-ਇਸਤ੍ਰੀ) becomes Virtuous / Blessed. ॥29॥ (sggs 933).

FIRST LAAV: ‘ਪਹਿਲੜੀ ਲਾਵ’

ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥ ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥ ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥ : With the Grace (of the Guru’s Giyan-Wisdom), in the first Laav, the Guru has impressed upon me duty of remembering the Omnipresent God. Instead of the Vedas of Brahma, follow the Guru’s Bani and embrace Dharma which will make renounce transgressions. Embrace Dharma and remember God’s Naam; even the Smritis (the Hindu sacred scriptures) stress upon remembering Naam. Always remember and follow the teachings of the perfect True Guru; and eradicate all transgressions. A fortunate person who does this experiences poise, bliss and sweetness of the Divine presence in the mind. Nanak, this first Laav or step is initiation of the process of Union of the conscience-bride and the Husband-God. ||1|| (sggs 773-774).

The instructions of this first ‘Laav-ਲਾਵ” establishes the basis of the first step of Spiritual Development. In this opening ‘Laav‘, the Gurbani sets out ground rules for conscience-bride preparing for the Divine Union her Mool within. The underlying instruction of this first ‘Laav‘ for Union with the Creator is dwelling on the Divine Naam. The word Dharma is also of significance in this first ‘Laav‘. The limbs of Dhaarmic living include Divine Virtues — contentment (Sat Santokh), compassion, humbleness, truthfulness, Spiritual Wisdom, absence of baser desires for sense gratification etc. Holding fast to Dharma as guided by the Guru Shabad, Divine Virtues are bound to take place. Consequently, as one becomes established in Dharma, evil instincts and resulting Mayaic efforts thin out. Then, the conscience-bride begins to enjoy the sweetness of the Divine Naam within.

ਬਿਨੁ ਸਬਦੈ ਪਿਰੁ ਨ ਪਾਈਐ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥੨॥ : Without realizing the Guru Shabad, one does not realize Husband-God, and one’s life wastes away in vain ||2|| (sggs 31).
ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ : The practice of Truth is the essence of the Shabad (sggs 114).
ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ : The Guru‘s way of life is like a ladder leading to Dharam (Spirituality, righteousness, Virtues) and only a rare fortunate person understands this (through internalizing the enlightening Message of the Guru Shabad). (sggs 622).

Why has the Fourth Mahal made the Divine Naam the basis of this first ‘Laav‘ or Instruction? So that we do not start off our Spiritual Journey on a wrong foot, and end up searching God out there or up there somewhere, like a deer who goes searching for the musk in the bushes although the musk never left its body. Here the Gurbani has revealed to us the secret that the Creator is hidden in His Name or Shabad. And this Shabad or Naam resides in the inner Shrine of our body. If we miss this point, we will be wasting our time foolishly searching for Truth in the outer objects or places, just as a deer! In foolishness no one can expect to understand the Shabad, declares the Gurbani.

ਸਹੁ ਨੇੜੈ ਧਨ ਕੰਮਲੀਏ ਬਾਹਰੁ ਕਿਆ ਢੂਢੇਹਿ ॥ : Your Divine Husband-God is so very near (within you), O foolish (conscience-bride); why are you searching outside? (sggs 722).
ਇਹੁ ਮਨੁ ਦੇਹੀ ਸੋਧਿ ਤੂੰ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਇਸੁ ਦੇਹੀ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪਾਈਐ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੮॥੧੦॥੩੨॥ : Search this mind and body by the Gur-Shabad-Vichaar (by reflecting on the Gur-Shabad…). O Nanak! Within this body is the Treasure of the Naam; it is attained through the unbounded love for the Gur (Gur-Giyan…) ||8||10||32|| (sggs 427).

Gurmat or Sikhi of Guru Nanak is the Giyan-Maarag (Way of Giyan-Wisdom). Gurmat and ignorance cannot go together. Therefore, wisdom is very important in Gurmat/Sikhi. That said, it is a mandatory condition for a Sikh to be WISE/BIBEKI. That said, devoid of Giyan-Wisdom, one can only be a Sikh of Bhekh (garbs, pretense, appearance). That is why Sikhs pray through Gurbani:

ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥ ਰਹਾਉ ॥: (Realizing the worthlessness of ritualistic practices/methods) I gave up performing these and I have placed my at the sanctuary/care of Giyan-Guru and pray for the grant of BIBEK BUDHI (discerning intellect/mind). ||Pause|| (sggs 641).

As true understanding of the Gurbani is crucial in perceiving Truth, realizing the inner most meanings of the Gurbani should be the ultimate aim of listening or reading the Gurbani. To feel satisfied with mere superficial or worldly meanings will be absolutely suicidal. If one feels satisfied by mere mechanical reading or listening of the Gurbani, then one will be unable to build a strong foundation for the remaining three Laavaan or steps of Spiritual Journey.

ਗੁਣਵੰਤੀ ਗੁਣ ਵੀਥਰੈ ਅਉਗੁਣਵੰਤੀ ਝੂਰਿ ॥ ਜੇ ਲੋੜਹਿ ਵਰੁ ਕਾਮਣੀ ਨਹ ਮਿਲੀਐ ਪਿਰ ਕੂਰਿ ॥ : A Conscience Imbued in Divine Virtues Radiates Virtues, One Imbued In Vices Suffers Despair. A Conscience No Matter How Desirous Of The Creator Will Not Obtain Realization Of The Creator Within Sans Divinity. (sggs 17).

SECOND LAAV: ‘ਦੂਜੜੀ ਲਾਵ’

ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥ ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥ ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥ : In the second Laav or step the Almighty unites the conscience-bride with the Divine True Guru. O’ reverend God, in the second Laav of the blissful ceremony, You unite the conscience-bride with the Divine True Guru. With the revered fear of God in her mind (respect/obedience, conformance with Hukam), she becomes free of worldly fear and eradicates the filth of false ego-sense through the Guru’s teachings. With the revered fear of God in mind, I live a life of Virtues, and beholds the Creator ever present with me. I realize that the Master-God, is manifested in the entire world and fully pervading everywhere and in everyone. I realize the same one God both within and everywhere outside; joining the company of the spiritual seekers, I sing the joyous songs of His praises. Nanak, with the initiation of this second Laav or step for Union with the Creator; now the non-stop sound current of the Shabad resounds within me. ||2|| (sggs 774).

In this second ‘Laav‘, the central issue is attaining mental Purity by abandoning ignorance born false ego-sense for it kills one’s True Nature. Mind free of false ego-sense shines forth in its Immaculate form (Jot Saroop).

‘Fear’ of God is significant words in this second Laav. ‘Fear’ of God is an essential element in developing Gurmat Bhagti. However, it does not mean to be afraid of God. It simply implies Pure Love for God, respect, reverence and veneration etc. In essence, it is the fear of immoral, false and unrighteous conduct. Thus, in deeper sense, the ‘fear’ of God is meant to discourage ambivalence. Such pure ‘fear’ of respect and reverence based on Love keeps a seeker in the scale of morality and righteousness. Which, in turn, encourages Spiritual Life, Spiritual discipline, remembering Naam, cultivation of Divine Wisdom through inner inquiry and one-pointed conscious love for the Original Source (Jot Saroop). With the help of such Divine Attributes, one develops an important element of Bhgati and Bairaag — detachment from worldly temptations and their corrupting influences, and attachment to the practice of love and devotion of the Divine Factor within.

ਭੈ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ : There can be no Bhgati without abiding by the revered fear of God, and without it the love for His Naam does not well up within. (sggs 788).

Step-by-step, the Gurbani is helping and guiding the seeker of Truth to her Ultimate Spiritual Destination — Attainment of Shabad-Surti and Union with the Creator!

THIRD LAAV: ‘ਤੀਜੜੀ ਲਾਵ’

ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥ ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥ : In the third Laav or step, in my detached mind, an intense desire has arisen to Unite with the Creator. I realize God by joining the company of the fortunate and blessed seekers. I realize the Immaculate God by emulating godly Virtues in my life, and remembering Divine Command. The fortunate seekers realize God and thus are able to speak the Unspoken Speech – Indescribable God can only be realized within. After realizing God within my mind, a continuous divine melody starts playing in it and I feel fortunate – for being United with the Creator. Nanak says: in the third Laav, an intense ‘Bairag’ for Union with God wells up in the mind. ||3|| (sggs 774).

True Bairaag (affectionate detachment…) begins with right understanding. As discussed in the preceding ‘Laav‘, the ‘fear of God brings about the attitude of Bairaag. We have only one mind; either we fill it with Bairaag or we will end up filling it with love of materiality (Maya). But, as the Gurbani says, only a mind full of Bairaag constitutes the mind full of Divine Love, yearning and Joy.

ਭੈ ਤੇ ਬੈਰਾਗੁ ਊਪਜੈ ਹਰਿ ਖੋਜਤ ਫਿਰਣਾ ॥ : Through the revered Fear of God, the attitude of detachment (Bairaag) wells up, and one sets out in search of God (sggs 1102).

What is Bairaag in its true sense? Bairaag is the absence of sensual attachment to accepting things for one’s own sense gratification. In other words, emotional detachment from mundane objects and attachment to the Truth (God) within only constitutes Bairaag. Detachment does not mean that one should become inactive, idle, or renunciate. It simply means, not to get attached to worldly attractions and their corrupting influences, and actions and their fruits. One who has developed the most intense Bairaag is never influenced adversely by the inherent charm of the worldly objects. He is fully aware that the enchanting worldly objects are full of venom of corrupting influence that would deviate a seeker from the Path. Accordingly, he/she looks upon them with an eye of aversion. Simply put: Bairaag is a complete attachment to Spirit, and complete detachment from corrupting influences of worldly life or matter (Maya – Bhav Saagar).

Thus, a true Bairaagee (also spelt Bairagi) is he/she who has inner detachment. God himself is said to be a perfect Bairaagee. He is in everything yet he is out of everything, he is so near yet he is faraway and unattached. In order to link with such Bairaagee, one has to become Bairaagee himself/herself while still living in the midst of Maya and his/her material body — becoming Jeevanmukta or living liberated.

ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥: Without detachment, (hunger or love of) Maya cannot be gotten rid of. ||1|| (sggs 329).

To make our love for the Divine stronger and unwavering, the Gurbani constantly recommend us to take on the company of the Sat (ਸੱਤ / ਸਚ within), and the Gurmukhs (enlightened beings) without. The implication here is that if we are in a bad company (Kusang), then we will think and talk accordingly, because like attracts like. On the other hand, when we are in a Spiritual Company within and without, we will think and talk only of Spiritual matters.

ਗੁਰ ਕੈ ਸਬਦਿ ਅਰਾਧੀਐ ਨਾਮਿ ਰੰਗਿ ਬੈਰਾਗੁ ॥ : Through the Gur-Shabad, adore the Naam (Wisdom, Virtues…); with such affection, detachment (wells up in the mind). (sggs 1425).

By practicing the genuine Spiritual Life to this point, the conscience-bride has reached the doorstep of her Spiritual Husband! The door is about to open (Tenth Gate)! By taking the next step, she will enter the House or Realm of her Husband, located within her body! From there she will never descend back to corrupted consciousness.

FOURTH LAAV: ‘ਚਉਥੜੀ ਲਾਵ’

ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥ ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥ : In the fourth Laav or step, spiritual poise wells up in the mind and realizes the Creator – there is no more wandering of the mind. By becoming the Gurmukh (Enlightened, Guru-Shabad-Oriented), I realize the creator and now God seems sweet to my mind and body. Now God seems sweet to me and I seem pleasing to God; I always remain attunes to Him. I realize God-Union, the fruit of my mind’s desire; and now I always remains in high spirits by reflecting on God’s Naam. Nanak says: in the fourth Laav, I Unite with the Eternal God. ||4||2|| (sggs 774).

At this fourth stage, with the Grace of the Guru’s Giyan-Wisdom, I become absorbed in the Divine Naam. Consequently, my mind becomes Enlightened, intuitively balanced and peaceful (Sahaj), and links with its Mool within (Source, Origin…) by transcending the veil of Maya. By becoming a Gurmukh, at last I Unite the Creator — my Essential Nature, Fourth State or Chauthaa Pad, Turiyaa Avasthaa, Begampura, Sachkhand, Enlightenment or the Tenth Gate. And now my mind (Surat-ਸੁਰਤ) roars:

ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੋਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਗੁਰ ਗਿਆਨੁ ਪ੍ਰਚੰਡੁ ਬਲਾਇਆ ॥ ਬਲਿਆ ਗੁਰ ਗਿਆਨੁ ਅੰਧੇਰਾ ਬਿਨਸਿਆ ਹਰਿ ਰਤਨੁ ਪਦਾਰਥੁ ਲਾਧਾ ॥ ਹਉਮੈ ਰੋਗੁ ਗਇਆ ਦੁਖੁ ਲਾਥਾ ਆਪੁ ਆਪੈ ਗੁਰਮਤਿ ਖਾਧਾ ॥ ਅਕਾਲ ਮੂਰਤਿ ਵਰੁ ਪਾਇਆ ਅਬਿਨਾਸੀ ਨਾ ਕਦੇ ਮਰੈ ਨ ਜਾਇਆ ॥ ਵੀਆਹੁ ਹੋਆ ਮੇਰੇ ਬਾਬੋਲਾ ਗੁਰਮੁਖੇ ਹਰਿ ਪਾਇਆ ॥੨॥ : I have become wedded now, O my father; by becoming a Gurmukh I have realized God (Husband). The darkness of my ignorance has been dispelled. The Guru has revealed the blazing Light of Giyan-Wisdom. With the rise of this Giyan-Wisdom in my mind, the darkness of ignorance has disappeared, and (I) found the Priceless Jewel of the Naam within. Through the Gurmat (Guru’s teaching), the sickness of my false ego-sense has been dispelled, and my pain (of ਹਉਮੈ-egotism) is over and done; the Giyan-Wisdom of my True Identity has consumed my false identity (ਆਪਾ-ਭਾਵ). I have realized God of Immortal Form, as my Husband. He is Imperishable; He will never die, and He will never ever leave me. I have become wedded now, O my father. By becoming a Gurmukh, I have realized God. ॥2॥ (sggs 78).

Divine Beloved is ever present within…

Gurbani (SGGS) is all about realization of the Creator within. Based on the Gurbani, the milestones on the Journey of Sikhi/Gurmat Spirituality are: listening/reading, understanding, believing, accepting, practicing, inculcating/internalizing, realizing, and BECOMING.

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ : Pothi (i.e. SGGS) is the PLACE / POINT / SOURCE of Realizing the Creator.
ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥: The Satgur’s Bani is the enlightenment — the Creator aligned and the Creator Connecting; BECOME THE GURBANI (i.e. become the enlightenment that the Gurbani is). (sggs 304).
ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ : The enlightenment of Gurbani illuminates my spiritual world; it comes to abide within the mind through my acceptance and internalization of its enlightening Message. ||1|| (sggs 67).

As the Divine Beloved (God) is always present within, the Jeeva (individual being) is never apart from Him. In other words, Self-realization is simply Realizing that we never were not the Pure Awareness! It is the Pure Self experiencing itself.

ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥ ਪਰਗਟੁ ਥੀਆ ਆਪਿ ਨਾਨਕ ਮਸਤਕਿ ਲਿਖਿਆ ॥੨॥ : The divine Jot of the Creator (Hukam) pervades all just as the moon is reflected in the water contained within a pitcher. Nanak, the Creator only reveals (as divine Virtues…) within those who, through their self-effort, inscribe such a glorious fate for themselves. ||2|| (sggs 1099).

Thus, if we stand completely in the Creator’s Realm (Unconditioned Consciousness, or Jot Saroop), where time has no meaning, the whole process of Spiritual Union never even occurred! The Jeeva was the part of the Supreme Consciousness all along, only without knowing it! It was the false ego-sense (Haumai) that had temporary intervened. Once the false ego-sense is eliminated, it takes only split second for the Spiritual Marriage to take place!

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥ ਸਫਲ ਸੁਹਾਗਣਿ ਨਾਨਕਾ ਅਪੁਨੇ ਪ੍ਰਭ ਭਾਵਉ ॥੪॥੧੫॥੪੫॥ : (O God, may I remain) embellished with Virtues of truth, contentment, compassion and Dharma. Nanak, Spiritual marriage is fruitful if conscience-bride is pleasing to God ||4||15||45| (sggs 812).
ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥੨॥ : (O my mind!) Remain Awake and Aware, then you will be enlightened and illuminated. ||2|| (sggs 339).
ਵਰੁ ਪਾਇਆ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ਨਾਨਕ ਸੋਹਾਗੁ ਨ ਟਲਿਆ ॥੪॥੪॥੨॥੫॥੧੧॥ : Nanak, I have realized God, the Inner-knower, as my Husband; now my marriage is permanent – now I am united with the Creator forever. ||4||4||2||5||11|| (sggs 249).

At the present, Our conscience (Surat-ਸੁਰਤ- mind) is cracked, divided or fragmented like two pieces of Daal (split seed of lintel – ਦਲੀ ਹੋਈ ਦਾਲ ਵਾਂਗ ਦੋ ਫਾੜ). So long the mind is split as ‘Daal‘, it has no hope for Realizing its Mool (Source…). It’s not that these are two separate entities. These are two divisions of the same one consciousness (ਚੇਤਨਾ ਦੇ ਦੋ ਭਾਗ, ਦੁਚਿੱਤੀ, two-ness…). But they are only different by figures of speech.

ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥ : Those who planted the seed (of Divine Naam) within have departed with honor; (but) those whose mind is split in duality (fragmented-ਦਾਲ ਵਾਂਗ ਦੋ-ਫਾੜ), how can the seed (of Naam: Wisdom /Virtues / Hukam) sprout in their mind? As the seed sprouts only if the seed is whole (undivided, Saabat…) and if the season is right, similarly the seed of Naam will sprout only if the mind is not split in duality (i.e, mind must remain Unfragmented, Whole, Saabat…). (sggs 468).

Ending

In a nutshell, the Gurbani enshrined within the SGGS Guides our conscience (Surat-ਸੁਰਤ-mind) to connect/realize the Supreme or Universal Conscience within. The Gurbani teaches that the cause of separation from the Divine Beloved is NOT being ‘Sachiaar‘ — being trapped in the clutches of vices/Bikaar. The Gurbani reminds us:

ਅਜੁ ਨ ਸੁਤੀ ਕੰਤ ਸਿਉ ਅੰਗੁ ਮੁੜੇ ਮੁੜਿ ਜਾਇ ॥ ਜਾਇ ਪੁਛਹੁ ਡੋਹਾਗਣੀ ਤੁਮ ਕਿਉ ਰੈਣਿ ਵਿਹਾਇ ॥੩੦॥ : (I – conscience-bride, ਜੀਵ-ਇਸਤਰੀ) did not sleep with my Beloved Husband (Divine Virtues, Hukam…) during the night and every part of my body is pining in pain (i.e., as a result, my brain, eyes, ears, etc., have turned away (from Divine Virtues, Hukam etc and have become defiled). Go and ask the deserted conscience-bride (Dohagan), as to how do they pass their life-night (i.e., those who never in their whole life associate with the Divine Virtues, Hukam)! ||30|| (sggs 1379).
ਸਾਹੁਰੈ ਢੋਈ ਨਾ ਲਹੈ ਪੇਈਐ ਨਾਹੀ ਥਾਉ ॥ ਪਿਰੁ ਵਾਤੜੀ ਨ ਪੁਛਈ ਧਨ ਸੋਹਾਗਣਿ ਨਾਉ ॥੩੧॥ : The torment is that conscience-bride become unsuccessful in both spiritual and worldly life. My conscience is tormented by the fact that I have not paid the slightest attention to my Beloved/Creator, nor have I found Union with Him, but I call myself complete Sohagan (or Perfect conscience-bride). ||31|| (sggs 1379).
ਸਾਹੁਰੈ ਪੇਈਐ ਕੰਤ ਕੀ ਕੰਤੁ ਅਗੰਮੁ ਅਥਾਹੁ ॥ ਨਾਨਕ ਸੋ ਸੋਹਾਗਣੀ ਜੁ ਭਾਵੈ ਬੇਪਰਵਾਹ ॥੩੨॥ : Whether it is spiritual life or worldly, love for the Divine Beloved/Creator who is beyond human understanding and is comprehension (ਗਿਣਤੀ ਮਿਣਤੀ ਤੋਂ ਪਰੇ), is essential. Nanak, the true conscience-bride (Sohagan) is that which has love for that Creator within it. (sggs 1379).
ਤਤੀ ਤੋਇ ਨ ਪਲਵੈ ਜੇ ਜਲਿ ਟੁਬੀ ਦੇਇ ॥ ਫਰੀਦਾ ਜੋ ਡੋਹਾਗਣਿ ਰਬ ਦੀ ਝੂਰੇਦੀ ਝੂਰੇਇ ॥੬੨॥ : A life full of vices/Bikaar cannot become a life full of Virtues if vices/Bikaar continue in my life. Farid, due to separation or deserted conscience-bride (Dohagan – opposite of Sohagan) from Beloved/Creator (due to vices/Bikaar), I cannot come out of suffering. ||62|| (sggs 1381).

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