Exposition of 20 Kabits
From Akal Ustat(i)
A few words about Kabits
Every since ‘Dasam Granth’ came to existence,the scholars of the Panth have held diverse views on its certain contents. On the basis of their knowledge of poetry, literature and to exhibit their incomprehensive knowledge, they have written such books in which they have declared that all the contents of ‘Dasam Granth’ are the writings of Sri Guru Gobind Singh. In doing so they have neither taken into account the content or subject of each writing nor have they kept in view the singular and definite ideology of the ten Guru Sahiban.
An honest and comprehensive study of the ‘Charitaras’ which occupy a little less than half of the entire Granth will reveal that his composition cannot be the writing of Guru Gobind Singh Ji. The composition which has no head or tail, which contains no ideology and is contradictory to the Gurmat at many places, cannot be the creation of the Tenth Master. The obscenity of the composition cannot be ignored. Some off the episodes cannot be read in front of anyone and no sane person will dare read it before his wife, son, daughter, sister or any other male or female acquaintance. The subject of violation of basic ideology of Gurmat can come thereafter.
Even after pruning and selection of writing on the touchstone of Gurmat, writing believed to be of Sri Dasmesh Ji have not been accepted as such by the scholars. A bigger problem is that there are not many who can understand and explain the poetry and Bani of ‘Dasam Granth’. Even its recitation is not easy. One may pass oneself as an expert in the Bani of ‘Dasam Granth’ by remembering a few parts of it and reciting them to impress others. Some common forum of Panthic scholars should have researched the subject in depth before arriving at any conclusion. He who has scant knowledge of the subject and tries to pass himself as an expert is no better than a dealer keeping a couple of herbs and promoting himself as a Vaid. What to speak of ‘Tria Charitara’, even the authenticity of certain parts of ‘Bachittar Natak’ are being questioned. It is another matter whether their arguments are right or wrong. But these views cannot be brushed aside lightly.
Infact there is a very small part of Dasam Granth that has not been adversely commented upon by scholars of the Panth. Barring a small portion of ‘Akal Ustat’ every scholar of various thought and view point does not acknowledge the remaining compositions as creations of Guru Gobind Singh Ji. It has 271 complete verses while the 272nd is half only. Being complete verses in its contents, this verse can be called Muktak Kaav or final verse. Verses of various modes of Braj Bhasha can be seen in this composition. Kabit and Sawaiyyas hold a special place in Braj Bhasha. Both types have been used abundantly in Akal Ustat in fact is description of Lords traits. These traits are no different than what Guru Nanak Dev Ji has described in the beginning of his composition in the form of Mangla Charan. The language used in the composition of Akal Ustat(i) is Braj Bhasla and Hindi of Eastern
As regards the subject matter of these 20 Kabits from 71 to 90, those rituals which have no concern with or are not even remotely connected with religion or God have been condemned and rejected. In order to reveal the perrishability of human body, the demise of great incarnations, Pir, prophets, Yogis, emperors and great warriors have been described. Such people often find entry into the religious world who involve themselves in many worthless rites and rituals under the influence of their fixations, and believes. Many of them do these acts with a selfish motive. Somewhere sometime down the ages, a man believed rightly or wrongly that God takes birth in a human form as the need arises. This belief gave birth to the theory of incarnation (Avtaarvad). Vatarvad then created many cults and sects in a religion. Many of them opposed each other, preached hate and envy for other. These sects divided the unity of society. The equality and oneness of mankind has been powerfully described in these Kabits. It also touches upon the uniqueness of God beside the oneness of mankind. Beside rejecting the worthless rites and rituals and rituals of the other faiths and believes, these Kabits also lay emphasis on true spiritual knowledge, love, devotion and faith for realisation of God. It also stress on keeping away from prudery.
Tua Prasad(i) Kabit
Khook malhari gaj gadah bibhootdhaari,
Gidooa
Ghugoo matbasi lagey dolat udasi mrig,
Tarvar sadeev mon sadhey hi marat hai,
Bind ke sadhaiyya tahey heej ki badaiyya det,
Bandara sadeev paey naagey hi phirat hai,
Angina adheen kaam krodh mai prbeen,
Ek gian ke biheen chheen kaisey kai tarat hai.1.7.1.
Meaning of Difficult Words: Khook: pig; Malhari: fifth, eater; Gaj: elephant; Gadah: donkey; Bibhootdhaari: who apply ashes and dust on their body; Gidooa: jackal; Masan: cremation area; Bas: live; Ghugoo: owl; Mat: monastery; Mrig: deer; Tarvar: tree; Mon sadhey: in silence; Bind ke sadhaiyya: celebrate; Heej: eunuch; Badaiyya: praise; Bandra: monkeys; Sadeev: ever; Paey: feet; Angana: Limbs; Prabeen: expert; Biheen: without; Chheen: week;
Many hollow faiths of the world have preached and propagated very comic, contrary to the truth and logic, strange and unconvincing means of God realisation for their followers. These fake methods have not even a distant connection with righteousness or true religion. These seekers of truth often waste away their precious life in following the rites and rituals and the confusions so generated. They seldom realise their folly all their life when they achieve nothing.
Guru Gobind Singh Ji in his most inimicable style has blasted the meaningless means and believes proposed by the other religionists. Thereafter he has given true guidance to mankind. For God realisation or fulfilling the objectives of human life, other religions have described many means. These have not been recommended by all religions. Some have laid emphasis on one or two while the other have recommended more and very emphatically too. For example, (1) Eating of human excreta as is done by Ghori Sadhus (2) Applying ashes or dust on the body and spoiling its natural beauty and hue, (3) Living in cremation grounds or graveyard, (4) Living in monastery, (5) Renunciation of the family and homes and living in jungles, (6) Observing silence for long periods. (7) Living a celebrate life, (8) Walking barefoot etc.
The above means to not even have a distant relationship with true religion of God realisation. Guru Ji has condemned these rituals/means powerfully so as to end one’s false belief forever. Thereafter the seeker adopts a righteous and decent path to make his life a success.
Kabits Pita Ji (Aigrette adoring father) says that consumer of fifth can only be compared with a pig. It has nothing to do with God realisation. Those who apply ashes can only be compared with an unintelligent elephant or a donkey who always indulge in throwing dust on themselves or keep rolling in it. As regards those who are seeking God by living in cremation grounds or graveyards, Guru Ji compare these unintelligent people with world famous brave animal called jackal. The most liked place of a jackal is a cremation ground.
Those hermits who stay in a monastery are no better than owls in the eyes of Satguru Ji. It is so because they consider these monasteries as their perpetual home and take pride in claiming them as their honourable place. Those who renounce their home and hearths and take to jungle are no better than ever frightened wild animals like deers. These animals keep roaming and wandering in jungles aimlessly. Those seekers who observe long periods of silence are like trees an other rooted plants. They remain silent all their lives and perish in silence.
Those who abstain from marriage and/or live a celebatte life in order to achieve God are no better than eunuchs and are considered worthy of the supreme leadership of their clan who are ordained to live a celebate life by the divine dispensation. Those who live barefoot and consider it a mean to reach God have been compared with a monkey since they do not wear any footwear.
All the above means have not relation or concern with true religion or God’s worship. True knowledge of Satguru and true morality is essential for God realisation as well as making success of one’s birth. A practical life on righteous action is a must. But the seekers who have been described in the last for lines remain slaves of eyes, nose, ears and tongue etc. and are expert in the vices of lust, anger, greed, attachment and pride. How can such people bereft of spiritual knowledge and badly caught up in worldly vices with their wrong and meaningless intentions swim across the worldly ocean? How can they make a success of their human life? It is clear that (1) it is essential to overcome the five basic vices with the knowledge received from a true Guru (2) Gurmat is not prepared to accept meaningless methods of other religions. All the methods described above should be kept reserve for other religions, (3) in light of such strong condemnation of methods adopted by other religion we should deal with them strongly. As Gurmat does not openly reject such acts by remaining silent or quiet for long, it only condemns all hypocrite acts performed in the shelter of silence, it is not right to pass off such principles as acceptable in Gurmat. (4) Those who adopt saintly dress of long white robe and round turban and who equally believe in the principles of other faiths, should not be given underrserving respect. If a Jathedar of a Takhat observes silence and holds this anti Gurmat action as something to be proud of, even then it should be treated as principle of other religion and not of Sikhism (5) These believes of other religions have been condemned comprehensively.
(a) Mon vigoota kio(n) jagai Gur bin(u) soota. (Page 467)
(One who has gone astray, is observing silence and keeping himself aloof, such a person sleeping in the influence of Maya cannot in anyway wake up without Guru’s knowledge.)
(b) Pug upetana apna kia kamana. (Page 467)
(He is roaming barefoot and is bearing the effect of his committed error).
(c) Al(u) mal(u) khaee sir(i) chhaee paee.
Murakh(i) andhai pat(i) gavaee. (Page 467)
(Leaving good food, he is eating filth. He puts ashes in his hair. Ignorant fool has thus lost his respect.)
(d) Baneh basey kio(n) paeeai jao lao manauh n tajeh bikar(u).
(O brother! Unless you leave vices from your heart, how can you reach God even if you go to live in a jungle?)
(e) Bind(u) rakh(i) jao bhaee,
Khusarey kio(n) n paramgat(i) paee. (Page 324)
(O brother if by remaining a celebate one can successfully cross the worldly ocean, then why can’t eunuch achieve emancipation?)
Bhool banchari chit chhaona sabhai dudadhari,
Paon ke ahari su bhujang janiat hai,
Trinkey bhachhaiyya, dhan lobh ke tajaiyya teto,
Gaon ke jaiyya brikhbhaiyya maniat hai,
Nabh ke udaiyya tahey panchhee kee badaiyya det,
Bagula birhal brik dhiani thaniat(u) hai,
Jeto barhey giani, tino jani pai barkhani nahey,
Aisey n prapanch man bool aniat(u) hai.2.72.
Meaning of Difficult Words: Bhool: ghost; Banchari: who live in jungle; Chhit: Earth; Chhaona: small child; Dudhadhari: lives on milk alone; Ahari: eaters; Bhujang: snake; Trink: grass and hey; Bhachhaiyya: eaters; Tajaiyya: renouncers; Jaiyya: young one; Brikhbhaiyya: ox; Nabh: sky; Prapanch: mirage.
In this Kabit, the following believes of the other religions have been rejected/ condemned:
(1) Wandering in countryside and in forests.
(2) To live on milk alone.
(3) To live on air, eating nothing.
(4) Eating leaf and vegetable only.
(5) To fly in the sky by achieving miraculous powers.
(6) To sit in meditation and show that they are consciously one with God.
May faiths of the world have ensured their followers in futile rites and rituals described above. These have no relationship with God realisation and making a success of human life. Ignorant people are attaching undue importance to them and wandering in confusion. Very often, ignorance of the people or some selfish interests are the cause of all this exhibitionism. People with selfish interests are the cause of all this exhibitionism. People with selfish interests keep preaching and propagating these futile rituals. Guru Ji is condemning these hypocrisy and also describe and interesting thing beautifully.
He says that to roam about in country side and jungles is hot a religious at. These people can only be compared with ghosts and other evil souls, who are believed to be wandering there. To live on milk alone is also no act of religion or spirituality. These are only pretentious acts. To live on fresh air and not eat food also does not take one to God. Such a person can be compared with a snake who can live for days on air alone.
Some pretentious people claim greatness because they live on natural vegetation and leafy vegetable. They have forsaken all their wealth. Well such traits are even found in calves, cows and oxen, therefore they cannot be honoured with anything better than a son of a cow.
To be able to fly in the air by dint of miraculous powers acquired trough Yoga, is also not a path leading to God. Such people can be compared with birds who are natural fliers. Those who sit still in meditation with their eyes closed can be compared with a heron, lynx or wolf. They hold great expertise in such acts of pretensions. This too is no way to God realisation.
Kabits Patshah Ji says that many great and knowledgeable people came to this world who had known about the realty of such exhibitionist but they were not ready to declare the hollowness of such acts. Seekers of the true path never fall prey to these pretensions even in their imagination.
It is evident that Gurmat is not prepared to bestow any praise on somebody who is wandering in the jungles or eating any specific type of food. Therefore all those who in the garb of a Sant (Saint) are culprits misleading gullible Sikhs and deserve punishment.
Sikh society of today is replete with Sikhs of weak determination and mixed faith. They are unnecessarily overawed. When some one criticizes the fake deeds of so called sant they start feeling ill at ease. It is them moral duty of a true Gursikh to expose the fake ness of such false saits. Those who preach living Guru cult and indulge in hypocrisy must be opposed and condemned. It does not fall in slander. Mere an acquaintance with pretensions deeds is not enough. These must be opposed whole heartedly.
Bhoom ke basaiyya tahey bhoochari ke jaiyya kahai,
Nabh ke udaiyya so charaiyya kai bakhaniai,
Phal ke bhachhaiyya tahey bandari ke jaiyya kahai,
Adis phiraiyya teto bhoot kai pachhaniai,
Jal ke tiraiyya ko gangeri see kahat jag,
Ag ke bhachhaiyya so chakor sum maniai,
Suraj sivaiyya kahay kaul ki badaiyya det,
Chanderma sivaiyya kao kavi kai pehchaniai.3.73.
Meaning of Difficult Words: Bhoochari: white ants; Jaiyya: children; Charaiyya: sparrow; Adis: invisible; Gangeri: water spider that moves fast on its surface; Sivaiyya: devotee; Kavi: flower that blooms at night and closes during the day; Badaiyya: praise
Many Saints, Sadh, Jati, Tapi, Yogi etc. who were tavellerrs on the road to God realisation would often display such acts those will amaze simple people. As a matter of fact, these acts have nothing to do with God realisation or religion. These acts are performed to exhibit their power in order to impress the simple people. Not many people off this category are found now a days. These deplorable acts have been beautifully condemned by Kabits Patshah wit very comic examples. Even a known hypocrite will feel ashamed at his deeds when he hears these examples. These are:
(a) To sleep on the floor or burying half the body in the ground.
(b) Flying in the sky.
(c) Living on fruits alone.
(d) To become invisible.
(e) To walk or run on water surface.
(f) To eat fir or burning coal.
(g) To worship Sun of Moon.
Satguru is not prepared to believe that above acts can lead one to God realisation. One who sleeps on ground or lives inside the earth should be considered no better than white ants. It is no big achievement to even fly in the sky as such a person can be equated with birds.
One who eats fruits for his survival is a young one of a she monkey. If some one can make himself invisible and shows off his achievements, he should be considered a ghost.
One who can walk on water or swim its surface is like a water spider as this act has no relationship with God realisation. One who eats fire is comparable with a Chakor and no better. This act too has nothing to do with true religion.
One who worships Sun and Moon has been given the compliment of being a lotus flower which blooms and blossoms when the Sun rises. The worshippers of Moon can be given the laudation of moonflower (kumudini) which blossoms only in moonlight. It is clear that, such frivolous acts have no place in a true religion.
All acts of hypocrisy and exhibitionism are against the teachings of Sikh philosophy. Any special food as nothing to do with religion. Let the worship of Sun, Moon etc. remain reserve for other religionists.
Narayan kachh mach tindua kehat sabh,
Kaul nabh(i) kaul jih tal main rehat hai.
Gopi nath goojar gopal sabhai dhenchari,
Rikhikesh nam kai Nahant lahiat(u) hai.
Madhav bhavar ao, ateroo ko kanaihya naam,
Moorh roorh peetat n goorhta ko bhed pavai,
Poojat n tahey jakey rakhey rahat(u) hai,4.74.
Meaning of Difficult Words : Nrayan: Living in water; Tindua: octopus; Kaul nabh(i): who has lotus in his navel, Vishnu; Tal: pond; Gopi Nath: husband of Gopi; Krishan; Goojar: who keeps coes; Gopal: Krishan; Dhenchari: cattle grazer; Rihikesh: who has control over his senses; Mahant: great (religion) person; Madhav: god Vishnu, insect who sucks nectar from flowers; Ateroo: Spider; Badhaiyya: killer; Moorh: foolish; Roorh: futile rites and believes; Goorhta: reality; Kanahiya: who spins a web on the wall; Krishan.
In the earlier Kabits, Guru Ji had condemned various methods propagated by other religions for God realisation. In this Kabit, using the double meanings of the words and giving them literary hue, he has rejected the believes of other religions by which they have accepted historical, mythological and various god-goddess incarnations as God. The true form of God has been described by Guru Nanak Dev Ji in Moolmantra.
Instead of the traits of God given in Moolmantra, the other religions have attached some very frivolous traits with God. Based on these characteristics various gods or historical personalities who kept appearing as incarnation were called names as the names of God. These names only assigned a trait to God or various kings who appeared from time to time in history were proclaimed as God incarnations.
1. God is named Narain because He stays in water.
2. He has been described to have lotus in this navel (Related to God Vishnu).
3. For his love of Gopis, Krishan Ji has been called Gopi Nath. Since he was believed to be an incarnation of God, they started calling God as Gopi Nath.
4. Since Krishan used to take his cows for grazing, he was also called Gopal. This name was also attributed he to God since Krishan Ji was considered an incarnation.
5. Vishnu Bhagwan (god) could control his senses. Thus God was named ‘Rikhikesh.’
6. By believing God to be the husband of Maya, (mammon) or believing Krishan who relished worldly pleasures like black bee to be an incarnation of Vishnu, was named as Madhav. According to the meaning of the word, it is not a very praiseworthy trait of the Lord.
7. Krishan Ji has also been made famous as ‘Kanahiya’ and based on this, God too has been called ‘Kanahiya’. The world Kanahiya means a spider-who weaves a web on the wall. Therefore it is not a very praise worthy name.
8. Krishan Ji killed
Now, Satguru Ji says, that if god Vishnu who is believed to be residing in water is to be called God (Narain), then there are umpteen living beings like tortoise, octopus and other marine life who will have to be considered God. If establishing a lotus flower in one’s navel can raise its status to God, then there are many ponds which can claim the exalted status since they have many lotus flowers growing in them.
To be Gopi Nath (husband of milkmaids) is no great divine traits. All Gujars (milkmen) are also husbands of milkmaids if they are married. If this is the yardstick of knowing God, then all Gujars automatically become God. Grazing cows also is no divine trait. If it be so, then all cow grazers will be Gods. Now, how can one be considered a God who has overcome one’s senses and kept them under control? There are many pious souls and God loving persons who have achieved success in this discipline. In that case, all of them will have to be considered God.
If one hops from place to place and relishes nectar of worldly pleasures, the a Black Bee (Bhaora) too should be God since it is adept in this art. If anyone with a capability of weaving cobweb on the wall can be called a God (Kanahiya), then even the spider will have to be worshipped as God. To be killer of
Satguru Ji now tells us that foolish people keep holding their believes in meaningless rites and trivial customs. They make no effort to reach the depth of the subject. These people are not prepared to meditate and believe in the omnipotent Lord under whose order all life is being sustained. Leaving aside the only one God, the mankind is foolishly worshipping gods and goddesses and incarnations for their capabilities of a few actions.
Sri Guru Granth Sahib too gives the following views regarding various incarnations, gods and goddesses.
Jugah jugah ke rajey kiey, gaveh kar(i) avvtaari.
Tin bhi ant(u) n paia taka kia kar(i) akh(i) veechari.
(Page 423)
(God created Kings like Ram Chander Ji during those eras. People started worshipping and praising them as incarnation of God and are still so believing. Even these kings could not find the reality and secret of God. What should I say to describe His characteristics?)
Avatar na janeh ant(u). parmesar (u) Parbrahm beant(u).
(page 894)
(All incarnations do not know the reality of God. O brother God is infinite and inaccessable)
Da autaar rajey hoey vartey mahadev audhoota.
Tin(u) bhi ant(u) n paio tera laey thakey bibhoota.
(Page 747)
(All the ten incarnation of god Vishnu earned great respect during their time. Shiv Ji proved to be great renouncer and became famous. He tooo could nto find the beginning and end of God. Many people like Shiv got tired of rubbing ash on their body.)
Devi deva poojiai bhaee kia ma(n) ago kia deh(i).
Pahan(u) neer(i) pakhaliai bhaee jal meh boodeh teh(i).
(Page 637)
(O brother if we worship the idols of those gods/ goddesses they can give nothing. So I do not ask anything from them. Even if we keep washing these idols with water, they still sink in water. How can these idols take their worshippers across the worldly ocean).
Sarpani te upar(i) nahi balia.
Jin(i) Brhma Bisan(u) Mahadev Chhalia. (Page 480)
The maya that had deceived great gods like, Shiv, Brahma and Vishnu, there is no one more powerful than it in this world.
It is evident that (1) Gurmat rejects the wrong believes of Hindus and Sanatan people and carries and independent and different philosophy (2) Sikhism believes that except one God who is sustainers all, worshipping of any other god is not in order.
Bisvpal jagat kal deen dial bairisal,
Sada pratipal jamjal te rahat hai,
Jogi jatadhari sati sachey badhey brahmchari,
Dhian kaj bhookh pias deh pai sahat hai,
Nioli karm jal hom pavak pavan hom,
Adhomukh ek paey thadhey nibhat hai,
Manav phanind dev danav n pavai bhed,
Beyd our kateb neyt neyt kai kahat hai, 5.75
Meaning of Difficult Words : Bisvpal: sustainer of the world; Jagat kal: destroyer of the world; Deen dial: kind of poors; Bairisal: grief of the enemy; Jamjal: death; Jatadari: who keeps long mated hair; Sati: donors; Dhian kaj: for concentration; Sahat hain: bear ; Nioli karm: an exercise of cleaning intestines; Jal hom: whom where the offerings are made in water; Pavak pavan: where the offering are made in fire; Adhomukh: head down and feet upward; Ek paey: on one foot; Thadhey: standing; Nibhat hain: perform, go through; Phanind: Sheshnaag, Thousand headed snake; Danav: demon; Neyt neyt: infinite, not this.
Guru Ji tells us through this Kabit that Lord is sustainer as well as destroyer of this universe. He is kind to poor and puts grief in the minds of enemies. He is eve looking after every body but is free of bonds of death.
In order to concentrate their mind on Him, many Yogis, hermits, ascetics with long matted hair, donors, truthful and celibates bear the pain of hunger and thirst or their body.*
For God realisation, many ascetics indulge in Hath Yog, Neoli Karm (cleaning of intestines) and ritualists perform Hom Yag with a definite aim in mind, making offerings to air and fire, stand on their head or bear the troubles of standing on one leg.
Kabits Patshah says that such acts are not the real ways of reaching God. None like Sheshnaag, gods or
___________________________
*In this regard Guru Nanak Sahib Ji says:
Nivali karm bhuangam bhathi rechak purak kumbh karai.
Bin(u) satgur kichh sojhi nahi, bharmey bhoola bood(i) marai.
(page 1343)
An ignorant and blind person indulges in Nivali Karm forgetting Lord’s Name. He tries to raise life giving air into Dasam duar, brings it below and keeps it in Sukhmana. But in the process the attains spiritual death by deeply engrossing in these futile exercises. Without taking refuge of Satguruji, he can never realise the true life. Demons have reached God by such means. All the four Vedas and religious books sematic religions have described God are infinite.
It is evident that God is sustainer of all and is free of death and time. To reach Him through Yogic exercise and other penances is not possible and are therefore meaningless efforts.
Nachat phirat mor badar kart ghor,
Damani anek bhao karioee kart hai.
Chanderma te seetal n Suraj te tapat tej,
Inder so n raja bhav bhoom ko bharat hai.
Siv se tappsi ad(i) Brahma se n bedchari,
Sanat Kumar si tapasia na anat hai,
Gian ke biheen kal phas ke adnin sada,
Juggan ki chaokri phiraeyee phirat hai.6.76
Meaning of Difficult Words : Badar: clouds; Ghor: thunder; Damani: lightening; Seetal: cool; Tej: heat; Bhao: inder, King of gods; Bhav: world; Bhoom: earth; Tappsi: Practioner of penances; Bedchari: action according to Vedas, he who follows Vedas; Sanat Kumar: Son of Brahma; Anat: others; Juggan: eras; Chadokri: all the four eras.
In this Kabit also, mention has been made of certain acts performed by other religions to the realisation of God through them. Guru Ji has rejected and condemned these too. These acts are:
(a) To dance before the idols of god/goddesses.
(b) To display affection through eyes, eye brows and other facial expressions
(c) To adopt cold environments.
(d) To live in hot environments.
(e) To make donations.
(f) To perform penances.
(g) To mould life according to the teachings of Vedas.
Satguru Ji is not prepared to accept these means for God realisation. The path of Gurmat is very simple and straight forward. Obtain true knowledge from a Guru. Follow the teachings of the Guru. Kabits Patishah Ji syas:
A peacock breaks into dance with the thundering clouds. If dancing could reach one to God, a peacock would have reached Him easily. If gestures and performing acts to attract attention could reach one to God, the lightening would have realised Him straight away.
If calmness or keeping cool would lead one to God realisation, then moon would have been the first to reach Him. His Light is cool and pleasing. If heat could reach one to God, then Sun would have reached Him much sooner. If making donations of expensive items and even giving the whole world in charity had enabled one to reach God, then inder the king of gods would have reached Him. Who could be more beautiful than Inder who cause rain to fall and make the Earth rich and plentiful?
If penances could lead one to God, then Shiv Ji would have reached Him without delay as no one can perform penance more than Him. If teachings of Vedas and developing ones character accordingly had taken one to Lord, Brahma would have reached Him without difficulty. Who could be a better scholar of Vedas than Him. The penance of Sanat Kumar, son of Brahma is also supreme but this alone could not reach him to God.
If must be well understand that with Guru’s knowledge a man remains perpetually under the fear of death. Because of performing frivolous and trivial deeds they wander about in all the nooks and corners of the Universe without realising Him.
Therefore it is evident that only a true Guru can impart knowledge that helps a man reach God and realise Him. Indulging in trivial deeds and rituals keep him in the fear of death.
Ek Shiv bhaey ek gaey ek pher bhaey,
Ram Chander Krishan ke avtar bhi anek hain.
Brahma ar(u) Bisan ketey beyd au puran ketey,
Simrit samhan kai huey huey bitaey hain.
Mondi madar ketey, Asuni Kumar ketey,
Ansa avatar ketey kal bas bhaey hain.
Pir au pikamber ketey ganey n parat etey,
Bhoom hi tey huey kai phir(i) bhoom(i) hi milaey hain.7.77.
Meaning of Difficult Words : Bisan – Vishnuji; Simrit – 27 Books of conduct; Mondi – Hazrat Muhammad Sahib, saviour of the religion; Madar – Minister, Commander of the army; Asuni Kumar – two Vedic gods born of a mare; Ansa avatar – incarnations with less than 16 capabilities; Ganey n parat – cannot be counted.
In this Kabit, Guru Ji is emphatically describing the perishability of the body. What to speak of a common man, gods, pir, paigamber, incarnations etc. could never stay in this world forever. By reminding a man about the perishability of the body, Guru Ji has motivated him to tread on the path of achieving his life’s aim. Secondly he has also described the truth unhesitatingly that even great pirs, paigamber and god incarnations perished bodily. They could have been anything but god.
Satguru Ji says that Shiv appeared in body form and then left this world. Than another Shiv came and he too left and such a sequence continued. Incarnations like Ram Chander and Krishan too came into world may a times and left. Many Brahma and Vishnu also appeared and perished. Many Vedas, Puranas and Simrities also appeared and then disappeared.
Many protectors of religion like Hazrat Mohammad Sahib, many religious managers took birth and left the world. Many gods like Aswani Kumar and Ans Avtaar took birth and were consumed by death.
Guru Ji tells us that the world has been so many pirs and paigambar that no estimate is possible. All of them were born off this Earth and got absorbed in this Earth after death.
Guru Nanak Dev Ji describes this truth in the following hymn:
Jogi ta asan(u) kar(i) bahai mula bahai mukam(i).
Pandit vakhaneh pothian sidh bahey dev sathan.
Sur sidh gan gandharb mun(i) jan sekh pir salar.
Dar(i) kuch kucha kar(i) gaey avarey bhi chalan har.
Sultan khak maluk umarey gaey kar(i) kar(i) kuch(u).
Ghari muhat(i) ke chalna dil samajh(u) tub hi pahuch(u).
(Page 64)
Jogi is sitting on his seat. Faquir is reclining on his big round pillow. Pandit recites religious books of others sitting on their honourable seats in their religious places. Yogis with miraculous powers are sitting in the
Followers of Shivji, gods, experts in Yoga practices, bards of gods, sages who have been sitting silently in contemplation, Sheikh, pir and other leaders left this world one by one in their own turn. Those who hare seen now will also leave this world with time.
Kings, emperors, nawabs, rich people, ministers too left their worldly abodes. All have to leave from here. O careless mind! Be wise, do not be negligent. You too will reach the world hereafter.
It is clear that :
(a) Human life is perishable any minute. It will perish with time. One should not waste one’s life in chasing frivolous things.
(b) Great incarnations, pir, prophets, gods lived their time and left this world. Therefore all these beings can neither be God nor equal to God in any way.
Jogi jati brahmchari badey badey chhatrdhari,
Chhatr ki chhaya kai kos ley chalet hain.
Badey badey rajan ke dabit(i) phirat(i) des,
badey badey rajan ked rap ko dalat(u) hain.
Man se mahip au Dalip jaisey chhatardhari,
Bado abhiman bhuj dand ko kart hain.
Dara se dilisar Dryodhan se mandhari,
bhog bhog bhoom ant bhoom main milat hain. 8.78
Meaning of Difficult Words : Chhatrdhari – who bears canopy on his head; Kos ley – many miles; Dalip phirat(i) Des – win countries; Man – respected; Dalip – King of sun dynasty; Bhuj dand – very brave; Dara – King of Persia; Dilisar – who looks after his people; Dryodhan – son of Dhritrashtar who was the opponent of Pandavas; Mandhari – Proud.
In this Kabit too the subject is perishability of human body. Guru Ji has taken examples of Jogis, celibates, kings, emperors, warriors and valiant commanders.
Great Yogis, hermits and celibates took birth in this world and with the passage of time lived their life and became dust with dust. Many great kings and emperors who travelled many miles under the shade of their canopy also lived on this Earth and became dust with it.
Great warriors and kings who could over run countries and make their proud kings surrender to then also took birth here and merged with the Earth.
Many respected and highly honoured kings like Mandhata and Dalip of Sun Dynasty who felt proud of their strength did not live for ever.
Dara of
Guru Nanak in his fifth body gives the same view in the following hymn:
Rahan(u) n paveh sur(i) nar deva.
Uth(i) sidharey kar(i) mun(i) jan seva.
Jeevat pekhai jini her(i) her(i) dhiaia.
Sadh sang(i) tini darsan(u) paia. Rahao.
Badisah sah vapari marna.
Jo deesai so kaleh kharna.
(Page 740)
O brother ! those alone are considered successful both in spiritual and worldly life who had meditated on Lords name. They alone realised God by keeping company of the holy and noble people. Many people called themselves sages and saints. Many people served them and left this world in their turn. No one can stay in this world for ever.
O brother ! Be it a king, emperor or a merchant, all have to die one day. All that is seen here will be carried away by death.
It is evident that all living beings of the world are perishable. Even the bravest of them all merges in the Earth. Man must learn the aim of life through the knowledge of Guru.
Sijadey karey anek, topchi kapat bhes,
posti anekda nivavat hai sees kao.
Kahao bhio mall jo pai kadat anek dand,
so tao n dandaut astang ath tis kao.
Kahan bhio rogi jao pai Dario rahio urdh mukh,
man te n moond nihario ad(i) ees kao.
Kamna adhin sada damna prabeen.
Ek bhavna biheen kaisey pavai jagdis kao. 9.79
Meaning of Difficult Words : Sijadey – salutation; Topchi – Gunner, who fires canon; Kapat – deceiver; Posti – addict of opium; Anekda – countless time; Mall – wrestler; Astang – salutation with eight parts of the body; Ath – God; Moond – head; Nihario – bow down; Ad(i) ees – God; Kamna – desire; Mala – rope; Prabeen – clever; Urdh – upward.
A seeker of God does many frivolous deeds considering them as part of the religion. But there are many fakers whose aim is totally different. They enter religion to fulfil their desires and material needs. In the disguise of religion, they indulge in many type of hypocrisy because they have no love for God in their mind nor do they have any faith in Him. In the realm of religion whatever externalities are found appealing and suitable to them, they adopt these in order to serve their interests even to the extent of deceiving others. They normally adopt:
(a) outward salutations.
(b) salutations by stretching themselves on the ground.
(c) Bowing without any feeling of respect in their heart.
Adhering to the externalities of a religion without going deep into its principles and adopting them is all hypocrisy. External behaviour may help one in attracting others. They can be deceived to extract benefits and all hypocrites consider these things most appropriate.
Satguru Ji says that unless one has genuine love and faith for God in his heart, all acts of salutation and bowing carries no meaning in the eyes of religion. A gunner who fires gun also bends down and does a sort of salutations. But this is false and cannot be called paying respects. This bending and bowing is just meant to take aim and lay the gun. An addict of poppy husk bends his head repeatedly under the influence of intoxication. Even this cannot be considered as paying homage or respect.
Similarly prostration respect, a salutation with eight parts of the body is meaningless and could be for fulfilment of some selfish motive. A wrestler does many bend stretches in the arena before commencing his bout. These too cannot be taken as respect or salutation to God. In all these cases, the purpose of doing all those bends and stretches is very different and is certainly not paying respect to God.
If a sick person is lying on his bed with his face downward, he cannot be considered as salutating God. He is lying in that posture because of his compulsion. He is sick and therefore is lying down. He is being his head because of his sickness that may be troubling him. There is no element of faith or devotion of mind towards God is this lying down.
Guru Ji tells us that none can realise God by following these externalities because without love for God in one’s heart, all these acts are worthless. There are only to deceive the others in believing that he is very religious. How can such a hypocrite realise God? Such persons are even expert in turning the beads of a rosary but being acts of exhibition are counted in deceit and hypocrisy. In this regard, Guru Nanak Dev Ji says:
Kulhan dendey bavaley laindey vadey nilaj.
Chuha khad n mav-ee tikka(i) bannai chhaj. (Page 1286)
Foolish are those who honour their foolish disciples. Those who accept such honours are also foolish. They wrongly think themselves as capable. It is like a rat who cannot enter his burrow, yet has a chhajj (a sifter) tied to his waist.
Antar(i) again bhaee mat(i) madhim
sat(i)gur ki parteet(i) nahi.
Andar(i) kapat sabh(u) kapto kar(i) janai,
Kaptey khapeh khapahi. (Page 652)
Self conscious man is ignorant. His wisdom is mean. He has no faith in Satguru Ji. Since he harbours deceit in his mind, he thinks that the whole world is full of deceiters. Self conscious people live in distress and cause distress to others too.
It is clear that:
(a) for realisation of God and living a righteous life, one should have genuine love, faith and devotion for Him.
(b) When the external character of religion become hollow from inside, that character should be considered prudish and full of sins.
Sees patkat ja ke
moond chhatkat mitr putr hoon ke sok so.
Ak ko charraiyya phal phool ko bhachhaiyya sada,
ban ko bhramaiyya aor doosro n bok so.
Kahan bhaio bhed jo ghasst sees brichhan so.
mati ko bhachhaiyya bol pooch leejai jok so.
Kamna adhin kam krodh main prabeen,
ek bhavna biheen kaisey bhetai perlok so. 10.80.
Meaning of Difficult Words : Patkal – shakes violently, kick around; Khajoora – contepede; Moond – head; Sok – grief; Jok – Leech; Perlok – World hereafter; Heaven – whereother religious believe to be the abode of God.
In this Kabit, Satguru Ji condemns such deeds and believes, which have been adopted by many people and ascetics out of ignorance. These have no relationship with God realisation. Unless a seeker develops true love, faith and devotion with God; unless he has overcome lust, anger etc. it is impossible for him to reach God. The following actions and believes have been condemned strongly since these are not distantly related to religion:
(a) Shaking and jerking of head violently to express state of pleasure or ecstasy.
(b) Eating fruits, flowers and leaves and living in wilderness.
(c) Rubbing heads against the tree as many ascetics do to get over their sleep.
(d) Eating dust/earth.
Condemning these unwise acts of their religions, Guru Sahib raises a question as to how can jerking and shaking head violently leads one to God realisation? This is not the path leading to His abode. Anyone who experiences an insect getting into his ears also jerks his head violently. If someone is grieved by the death of a dear one, he too jerks his head and wails in his grief. Therefore jerking head is not an action leading to God.
If someone professes and preaches such methods as living in jungle and eating wild fruits, leaves etc. this too has nothing to do with realisation of God. This action is comparable with sheep and goats who survive on leaves and branches.
To rub head against the trunk of a tree is also not an action worthy of a man. Sheep often do this action. So, any hermit who indulges in this practice can only be equated with sheep. Eating earth is also not a decent thing. Such ascetics can be compared with leeches and other insects/reptiles who can survive by eating earth. This certainly is not a practice for attainment of God.
Satguru Ji says that he who is seized by the five vices of the world, who is without love, confidence, faith and devotion of God, cannot reach God in life hereafter.
Nachio ei karat mor, dadar karat sor,
sada ghanghor ghan kario ei karat hai.
Ek paey tadey sada ban mai rahat brichh,
Phook phook pav bhoom saravag dharat hai.
Pahan anek jug ek thaor bas(u) karai,
kag aur cheel des des bicharat hai,
Gian ke biheen mahadan main na hoojey leen,
Bhavana yakeen deen kaisey kai tarat hai. 11.81
Meaning of Difficult Words : Dadar – frog; Sor – noise; Ghanghor – thundering sound of the clouds; Tadey – to keep standing; Saravag – Jain followers; Thaor – place; Bas(u) – to live; Kag – crow; Cheel – kite; Bicharat – keep roaming; Mahadan – a great donor, God; Bhavana – devotion; Deen – bankrupt, empty.
In this Kabit too, the Tenth Master has exposed the hollowness of meaningless and futile believes and actions of other religionist. These in brief are as under:
(a) Dancing in temples as a mean of reaching God.
(b) Beating the drums and cymbals and creating meaningless noise.
(c) Performing penance by standing on one leg.
(d) Cleaning the path with a soft broom before stepping on it.
(e) To live at one place.
(f) To wander about in various cities and towns.
Satguru Ji says that dancing is not an act of God realisation. Seeing clouds, even a peacock dances. Keeping awake and making noise with drums and cymbals are also not acts of pleasing God. If dancing and making noise could lead one to God realisation, then peacock, frog and clouds would have been much closer to God. To perform penance on one leg is also a self conscious and unreligious act since all the trees are naturally doing this act. Blowing off the dust from the path first and then keeping a foot in the cleaned place is also not an act of reaching God. The Jain hermits are always doing it and this has never led anyone to God.
To live in one place for long is also not a mean of reaching God. After all a stone remains at one place for and make fall claims of doing unimaginable deeds. They turn into hermits carrying a staff and impress people.
Guru Ji says that these people are not even honest with any one of these disguises. Their only aim is to collect wealth and satisfy their hearts desires. He is dancing and wearing disguise for obtaining some wealth. Guru Ji says that these people are not even true devotees of the deities that they often turn up in disguises of. These surely are the inventions of self willed, self conscious people. They wear those disguises for their self gain. Without the true knowledge from a true guru, how can they reach the abode of the Lord.
It is clear that:
(a) All these disguises of other religionists are totally wrong and far from truth.
(b) Those who mimic various disguises are not even truthful to the characters they are trying to project.
(c) These people are hypocrites who do all this drama to appease their worldly desires.
Panch bar geedar pukarey parey seet kal,
Kunchar au gadaha anikda pukar heen.
Kaha bhaio jo pai kalvatr lio kansi beech,
Cheer cheer chorta kutharan sau marheen.
Kaha bhaiyo phasi dar boodio jarh gangadhar,
Dar dar phas(i) thug mar mar dharheen.
Boodey nark dhar moorh gian ke bina bichar.
Bhavana biheen kaisey gian ke bicharheen.13.83
Meaning of Difficult Words : Geedar: jackal; Seet kal: winter; Kunchar: elephant; Au: and; Kalvatr: saw (it was placed in
In this Kabit, Guru Ji is condemning the blind faith of other religions resulting from ignorance of mind. Talking of knowledge, he says that true knowledge cannot be acquired without devotion and faith. Those believes and traditions of other religion that have been rejected are: (1) To remember God in a fixed number of prayers like five namaz and that to very customarily without attaching the mind into Lords memory (2) After giving all their wealth in charity to the Brahmins in the abode of gods on earth (Kasi) getting their bodies cut into two hoping to be granted liberation (3) Jumping into river Ganges with a noose around the neck to die hing for emancipation. Such deeds result out of ignorance. Many followers of these religion seemed to have taken a vow not to talk of any thing that will add to their knowledge and clear their concept.
Satguru Ji says that to complete the formality of five prayers without involvement of the mind in it is no act off reaching Lord. Even a jackal also howls five times during winter months. Elephant and donkeys trumpet and bray respectively many times a day. If prayers are said without love of Lord in the mind, then all this is no better than acts of jackal, elephant and donkey.
If cutting oneself into two with the saw at Kashi would grant emancipation, then many people who are killed by dacoits and thieves should have achieved emancipation. Infact all this is an indication of stupidity.
Then if a foolish person jumps into river
Satguru Ji says that those people who have themselves cut with a saw or drown themselves in river
It is clear that:
(a) For making life a success, the knowledge of Satguru Ji essential.
(b) Without love for Lord, true knowledge cannot be acquired.
(c) Without true knowledge, human life is virtually wasted and this is easily obtained by other religionists.
Tap ke sahey te, jo pai paeeai atap nath,
Tapna anek tan ghail sahat hai.
Jap ke kiey te, jo pai paiyat ajap dev,
Poodna sadeev, tuhi tuhi uchrat hai.
Nabh ke udai tey, jo pai narain paeeyat,
Anal akas panchhi, dolbo karat hai.
Aag mein jarey tey, gat(i) rad ki parat kar,
Patal ke basi, kion bhiyang n tarat hai.14.84
Meaning of Difficult Words : Tap: to bear body discomforts; AtapNath: who is free of body discomfirts, God; Tapna: grief, distress; Ghail: injured, wounded; Jap: remembering without reflection; Ajap Dev: whose total remembrance is not possible; Poodna: a bird who produces a sound like tuhi tuhi; Nabh: sky; Anal: a bird who remains in the sky forverr; Dolbo: is swaying, in unstable state; Jarey: burn; Gat(i): liberation; Rand: widow; Part: falls; Patal: in a cave; Bhiyang: snake.
Condemning many wrong notions and fixations prevalent in various religions, Guru Ji has given right and new directions to the true seekers of God. Due to absence of true knowledge from a true Guru, many people out of ignorance consider certain acts as godly which have not relation with a true religion at all. Nor can one reach God by adhering and adopting them. The following acts have been recommended by other faiths.
(a) Putting body into needless distresses and discomforts.
(b) Keep reciting one word repeatedly without any feeling of love.
(c) Acquiring such miraculous power through Yog that enable them to fly in the sky.
(d) Burning alive in fire.
(e) To live unde the Earth’s surface.
Satguru Ji says that if causing pain and discomfort to the body could reach one to God, an injured or wounded person would definitely have realised Him. If remembering him perpetually by one word but without love in the heart could lead one to the bode of God, then that bird who keeps shouting tuhi tuhi should have reached Him. If flying in the sky by use of miraculous power could reach one to God, then all those birds who keep flying should have realised Him too.
If burning alive would reach one to God, then those widowed women who burn themselves on the pyre of their husbands should be meeting Him. One who burns himself alive can get only this much praise as a woman who commits Sati with her husband. If living under the ground could help in God realisation, then all those living beings like snakes who live underground should have reached God.
According to Hindu scriptures, there are many incantations which are capable of fulfilling desires when repeated recitation of these are made. Many ignorant people have created new incantations claming their power of fulfilment. Incantations of Bhairav, Kali Lachhmi etc. are believed to bless many powers. Guru Ji declare that these incantations are a result of ignorance of lack of knowledge and therefore fruitless:
Jinni nam(u) visaria kia jap(u) japeh hor(i).
Bista andar keet se muthey dhandai chor(i).
Nanak nam(u) n veesarai jhoothey lalach hor(i). (Page 1247)
(Those who have forsaken Lord’s name, their indulgence in meditation on other name is purposeless. Those who have been cheated by the dragnet of Maya are whimpering and wailing like insects in filth. Hey, Nanak! pray that you do not forget Lords name.)
Tan(u) n tapaey tanoor join, balan hud n bal(i)
Sir(i) pairi kia pherrhia, andar(i) piri nihal(i) (Page 1384)
(Do not burn body like an oven. Don’t burn your bones as if these are fire woods. Hands and feet have done no wrong. Don’t put them into distress. Look for God within.)
It is clear that:
(a) Meaningless incantations and recitations are against the principles of Sikhism.
(b) Acquisition of flying capability through Yogic practices or burning in fire are also non religious acts.
(c) To live underground is also against Gurmat.
Ko-u bhaio mundia sanyasi ko-u jogi bhaio,
Ko-u brahmchari ko-u jati annumanbo.
Hindu, Turk, ko-u rafzi imam
Manas ki jat sabhai ekai pechandbo.
Kartaa karreem so-ee, rajak rahim o-ee,
Dusrro n bheyd koi bhool bhram manbo.
Ek hi ki sev sab hi ko gurdev ek,
Ek hi saroop sabai ekai jot janbo. 15.85
Meaning of Difficult Words : Mundia: clean shaven; Sanyassi: recluse; Brahmchari: renouncer of household; Anumanbo: may estimate, accept; Rafzi: belonging to Shia sect; Imam Safi: prime preacher of Suni sect; Pehchanbo: recognize; Karems: kind; Rajak: granter of employment; Rahim: kind, clement; Gurdev: effulgent God.
This Kabit deals with the subject of unify. It exposes various divisions amongst mankind. The great principle of the entire mankind being the children of one God has already appeared in Sri Guru Granth Sahib. There is one and only one God who creates, sustains and destroys. The effulgence of that omnipotent and omnipresent is manifested in every living being. But the problem is that various faiths off various countries, regions etc. have preached hatred towards each other. They indulge in undesirables wars against each other causing much blood shed. The basic reason for all this is that the followers of all these faiths are not prepared to accept, that same divine force resides in all of them. All those differences have surfaced because of inept understanding of Godhead.
Satguru Ji says that external forms of the people and their specific rites and rituals, customs etc. classify them into clean-shaven ascetic, recluse, Yogi, hermit mendicant or celebate.
Someone is calling himself Hindu while other says he is the follower of Islamic faith. Some one calls himself ‘Shia’ while other says that he is Sunni. All these people have raised differences amongst themselves based on their fixations, traditions and believes; but if truth be seen, then it would be clear that all of them belong to one mankind. All of them must recognise each other on this basis.
These sects have also raised baseless and unholy differences in respect of one and only one God and His existence. There is no harm in calling God by different names but different sects have also fixed, accepted and adopted different Gods for themselves which is baseless and absolutely a wrong concept. If some sect calls God as creator, then they are addressing one and only one omnipresent God. If someone has called Him benevolent, then one and only one God is being addressed. If some sect has called their God as Razak because He bestows them with means of earning their bread, then this too has been said for one and only one God. One and only one God is the creator, element, granter of employment, kind and is called as such. These different names cannot divine God who will ever remain one. These names cannot effect His oneness. No other God can be accepted because different names are used or He is addressed with different names based on His unique traits.
Kabits Patishah Ji says that God aloe is worthy of worship by all. All must worship and remember in Him. Therefore all men are brothers. All men are alike in constitution of their bodies and same light divine or force prevails in all.
It is clear that:
(a) Curmat preaches oneness of God. No one can be considered accept or Gurmat if he is not practically inclined to this action.
(b) The light and force acting in all living being is one. Therefore entire mankind should be considered as one:
(c) Different sects and faiths are the cause of ruination of this oneness. They have created by formulating different believes, faiths, traditions and customs in their sects.
Dehora maseet soi pooja au nivaj o-ee,
Manas sabai ek pai anek ko bhrmao hai.
Devta adev jachh, gandharb Turk Hindu,
Niareyy niarey desan ke bhes ko prabhao hai.
Ekai nain ekai
Khak bad atash au ab ko ralao hai.
Allahh abhekh soi Puran au Quran o-ee,
Ek hi sarup sabai ek hi banao hai.16.86
Meaning of Difficult Words : Dehora: temple; Maseet: mosque; Nivaj: prayer; (Muslim); Pai: but; Bhramao: misconception; Adev: demon; Jachh: gods who dance in the court of Kuber; Gandarb: ministral gods; Prabhao: effect; Ban: habit; Khak: dust; Bad: wind; Atash: fire; Ab: water; Ralao: union, association; Abhekh: who has no form, God; Banao: creation.
In this Kabit too, Guru Sahib emphasizes on oneness of God as well as of humanity and throws light on this principle of Gurmat. Gurmat believes in commonality of one father of the entire universes and believes in one and only one God even if other countries, provinces, regions, faiths and sects may have named Him differently. People may call themselves different based on their own perception but the entire humanity is the creation of one father and therefore all are a fraction of Him. Thus all are brothers being children of one father.
Guru Ji says that temples and mosque are alive from spiritual point of view. Both are raised to worship God. Hindus worship their deities while Muslims read nimas. Are not both related to God? Similarly all human beings are alike. The differences between them are as a result of misunderstanding and misconception. Such differences have nothing to do with reality.
The living style, eating habits and the dresses of people of various countries are different due to different geographical locations. Their customs, rites, traditions, faith and believes have adopted different shapes. Some one is called God, Demon, Gandharb or even Jachh. Some one is called a Turk while other is called Hindu. In reality all of them are associated with one humanity or fixations and country they belong to. Therefore they are called different.
The physical constitution of every individual is alike. They all have same type of body, mind and even wisdom. A man may raise as many differences yet the body parts and appendages of all them are no different to each other. All enjoy the same facility with their eyes, ears tongue, nose etc. similarly the habits of all the people are identical. Their virtues and vices are no different. All of them live with lust, anger, greed, attachment and pride. Their exhibition may vary according to the time. Good and evil thoughts appear in all equally. Thus such oneness of humanity cannot be ignored. The composition of everyones body is the same. All bodies are constituted by five elements called air, fire, water, space and earth.
Some one addresses God as Allah while others all Him Formless. They are not different from each other.
Puran and Quran are not different in any way. The religious books of various faiths may carry different names, but hey carry contents related to God and therefore should be considered alike, God has been given different names. In addition to the unity of God, the basic form and constitution of all his creation is no different Guru Arjan Dev Ji the fifth master has the following to say in Raag Ramkali.
Koi bolai Ram Ram, koi khudaey.
Koi sevey gusaeea, koi alaahey.
Karm karan kareem.
Kirpa dhar(i) Raheem, Rahao.
Koi navai tirath(i) koi haj jaey.
Koi karai puja koi sir nivaey.
Koi parhai Beyd, koi Kateb.
Koi odhai neel, koi supeyd.
Koi kahai Turk(u), koi kahey Hindu.
Koi bacchai bhisat(u) koi surgindu.
Kahu Nanak jin(i) hukam(u) pachhata.
Prabh Sahib ka tin(i) bheyd(u) jata. (Page 885)
(O source of the cosmos! Hey kind, clement Lord! Some call Thou Ram and some call Thou Khuda Khuda. Some call thee Gosaeen (master of earth) while others call Thee Allah. People have named Thee according to their religious scriptures. But Thou at common of all.
Someone goes to a place of pilgrimage for a bath while others go to
Some say that he is a Hindu while others say that he is a Muslim. Some demands Bahist while other demand Suarag.
But o Nanak! Say, whosever ahs recognised the divine order of the Lord has understood His existence as well as how He can be pleased).
It is clear that:
(a) All human beings are the creation of Lord and are therefore brothers.
(b) The creator Lord is common to all the mankind. He is one and only one without anybody remotely like Him.
Jjaisey ek ag te kanooka kot ag uthey.
Niarey niarey huey kai, pher(i) ag main milahingey.
Jaiseyek dhoor te anik dhoor poorat hain.
Dhoor(i) ke kanooka pher dhoor(i) hi samahingey.
Jaisay ek nad te tarang kot upjat hain.
Pan ke tarang sabai panhi kahahingey.
Taisey bisua roop te abhoot bhooot pragat huey.
Tahi te upaj sabai tahi main smahingey.17.87.
Meaning of Difficult Words : Kanooka: spark of fire; Dhoor poorat: dust particles; Nad: river; Tarang: wave; Kot: hundred million; Pann: water; Bisua roop: God; Abhoot: root; Bhoot: conscious, bestower of life.
In this Kabit, Guru Patishah Ji describes the relationship of creator and His creation very beautifully. All His creation has spread in the universe in two forms-root and consciousness. These creations could be in life form or without life form. The original energy in all form is that of God, although each creation looks different that the other. Thus nothing exists in the Universe than one Lord and it is He whom we are seeing. Bhagat Namdev Ji has also said, “Sab Gobind hai, sab Gobind hai, Gobind bin(u) nahi koi.” Thus he has seen the light-effulgent of Lord in every speck of the Universe. Iin this Kabit unlike the previous two, Guru Ji has gone beyond unity of mankind and establishes fundamental unity of the Universe.
Guru Ji explains that as countless sparks of fire rise from fire and they seem to be different from the fire, yet being different they all fall back into the same fire form where they had arisen. Therefore the sparks and fire are the same although they may look two different things.
Similarly many dust particles rise from the heap of dust. A casual sight will always project them separate from each other but since they belong to the same source, they fall back and unite with the heap again.
Many waves get generated in the water or a river. These waves may look separate from the water when viewed in isolation but these are not different than the water of the river to which they merge back.
Gurudev Ji says that similarly the root and conscious life has emerged out of the Creator God. Their outward appearance give the impression that they are separate and different but the fundamental source of both river water and waves is the same. They all merge ultimately with their primary source. Therefore, God and His creation must always be considered no different to each other.
These very thoughts have been recorded in Sri Guru Granth Sahib as under:
Ikas(u) te hoio ananta,
Nanak ekas(u) mahey smaey jio. (Page 131)
Jal te tarang, tarang te hai jal(u),
Kehan sunan kao dooja. (Page 1252)
(Waves are generated from the water surface. When these waves join back, water is reformed. These are separate only as a subject of conversation. In other words, it is only a matter of speech that this is water and this is a wave.)
Jal tarant ar(u) phen budbuda jal te bhinn n hoee.
Ih(u) parpanch parbrahm ki leela bichrat an n hoee.
(Page 485)
(Waves of water, foam and bubble are not separate from the water. Similarly this word is a play created by God. With deep contemplation it is understood that He and His play are not different.)
It is clear that Gurmat considers one and only one God residing in every speck of the Universe. It also teaches its followers how to see the presence of Lord in every sight of the Universe.
Ketey kachh mach ketey un kao karat bhachh,
Ketey achh vachh hueysapachh udh janhingey.
Ketey nabh beech achh pachh kao karaingev bhachh.
Ketak pratachh huey pachaey khaey janhingey.
Jal kahan bal kahan gagan ke gaon kahan.
Kal ke banaey, sabai kal hi chabanhingey.
Tej jio atej mai attej jaisey tej leen,
Tahi te upaj(i) sabai tahi main samahingey. 18.88
Meaning of Difficult Words : Kach: tortoise; Machh: crocodile; Achh: eggs; Bhachh: eat; Young ones of birds; Sapachh: with wings; Nabh: sky; Pratachh: obvious, evident; Pachaey: digest; Gaon: roaming, flying; Pachh: birds; Tej: light; Atej: darkness; Kal: time.
Guru Ji makes a very emotional description of God in this Kabit. If seen in minute details, it gives rise to a feeling of ecstasy. God is infinite and His creation also gives a glimpse of His infinite character. God has bound all His creation in the infallible rules and laws in a very artistic manner. Also, as been stated by Satguru Ji previously, His light eternal pervades in all His cration of the cosmos. There is no one else. Exactly in a similar manner, Guru Ji re-affirming this very thought in this Kabit that every part and part of part finally merges with its source. It has, nor it is left with its independent and separate existence.
Gurudev says that water so many form of aquatic life like tortoise, fish and crocodile which survive on the species found in water itself.
Jeea(n) ka ahar(u) jee khanna eh(u) karey. (Page 955)
(God makes living beings the food of other living creatures where other items for survival are not available)
In his creation there are many forms of eggs and young one’s who are hatched out of them. They grow wings in time to come, and then fly away into the sky.
Then there are many living beings who live in the sky and eat away eggs of other birds. All these birds and living beings are born in their time and person in their own time.
Light and darkness has very intimate relation. In time, light merges into darkness and vice versa. (When darkness falls, light merges into it and when light appears, darkness is absorbed by it.) similarly all living beings are born off the Lord and finally merges into Him.
Therefore it is clear that:
(a) Like God, His creation is limitless, Different kinds of living beings are found in air, Earth and water.
(b) All living beings finally become a morsel of death.
(c) All living beings are born out of God the primary source off effulgence and get absorbed in Him.
Kookat phirat ketey, rovat marat ketey,
Jal main doobat ketey ag main jarat hain.
Ketey Gang basi ketey Madina Makka nivasa,
Ketek udasi ke bhrmaey ee phirat hain.
Karrvat sahs ketey bhoom(i) main gadat ketey,
Sua pai charhat ketey dukh kao bharat hain.
Gain main udat ketey, jal main rahat ketey,
Gain ke biheen jak jarey ee marat hain.19.89
Meaning of Difficult Words : Kookat: shrieking; Jarat: burn; Gang basi: living on the bank of
Kalgidhar Patishah Ji describes pathetic state of those living beings who are leading their lives in the fire of ignorance of numerous hollow faiths and religions. They are bearing untold distresses in the process. Unless a man receives true knowledge from a true Guru, he keeps wandering committing futile deeds under the influence of ignorance. Such acts and deeds cannot reach one to God.
Guru Ji says that followers of various faiths are, out of ignorance, committing such strange deeds for their emancipation. Someone is shrieking at the top of his voice, while some are wailing and crying for the realisation of God. There are some who are drowning themselves to death.
Many carry false hope and expect to achieve emancipation by living on the bank of river
Many people have sawn themselves into two with Karvatr with the baseless desire of securing a place in heaven. There are those who consider burying the dead body as the right way of disposal from posterity point of view. There are many who bear discomforts of dying on the cross.
With the miraculous powers gained from Yoga, there are many who are flying in the sky. Many others are bearing discomforts by staying/living in water. These acts can never reach one to God nor can it grant him salvation. Without the true knowledge of Satguru, the population at large is burning in the blazing fire of ignorance.
Brahm bichar(u) bicharey koey.
Nanak taki paramgat(i) hoey. (Page 900)
(He who reflects on the traits of Lord, attains high spiritual state.)
Karam dharan kar(i) mukti(i) mangahi.
Mukt(i) padarath(u) sabad(i) salahi.
Bin(u) gur(u) sabdai mukt(i) n hoee.
Parpanch kar(i) bharmaee hey. (Page 1024)
Worldly people seek emancipation through charity, pilgrimage and such frivolous rites and rituals. But the granter of emancipation that is Naam is obtained through the word of Guru and singing praises of the Lord. The world is living in a strange doubt and misunderstanding. No emancipation is possible without the word of Guru (Lord).
It is clear htat God realisation is possible only through the teachings of the Guru. The hollow rituals of other faith can only lead one to degradation and insults.
Sodh harey devta virodh harey dano badey,
Bodh harey bodhak prabodh harey japsee.
Ghas harey chandan lagaey harey choa char(u),
Pooj harey pahan charhaey harey lapsee.
Gahey harey goran manaey harey marrhi mat,
Leep harey bhetan lagaey harey chhapsee.
Gaey harey gandharb bajay harey kinnar sabh,
Pach harey pandit tapant harey tapsee.20.90.
Meaning of Difficult Words : Sodh: purity, piety; Virodh: opposition; Dano: demon: Bodhak: intelligent people; Prabodh: by understanding; Japsee: who meditate; Ghas: who rub and rub; Choa: fragrance; Char(u): great, of high quality; Pahan: stone, idol; Lapasee: thick puddig made of flour, ghee, sugar and water; Gahey: again and again; Goran: graves: Bheetan: walls; Chhapsee: religious symbols; Gandharb: minstrels of deliberating on; Tapsee: who performs penance; Tapant: by perpetual penance.
In this last Kabit, Guru Ji is openly exposing the futility of the means suggested by other religions and bring out their hollowness and total failure in fulfilling the aim of life of a seeker. As a matter of fact no salvation from the worldly vices, attractions and God realisation can result without the knowledge, moral and practical life as counselled by Guru as well as love for the Lord.
Guru Ji says that gods have tried themselves with piety and yet not reached Him. Wise people have laboured themselves in futile discussions and yet could not find God. Repetition of meditation with their tongue, all their efforts to understand them could reach them no where near God.
Those involved in rituals wasted their life in rubbing of Sandalwood into paste and applying it on their forehead. Idol worshippers got tired of making offerings to their deities yet could not reach God. Grave worshippers reached nowhere despite worshipping the dead. The priests of the monasteries could not help anyway despite putting faith in their rites and rituals. Many painted colourful pictures of their gods, yet could not reach the realm of the Lord. Vaishnav devotees kept imprinting symbols of their cult did not move a step towards achieving the grace of the Lord.
Singers and dancers indulged themselves in their art but failed to reach Him. Pandits indulged in futile deliberations and those in penance caused unnecessary trouble to their body. They too failed to reach God.
Bharm(i) bhooley andhuley bhram(i) bhram(i) phool toravi.
Nirjio poojey marha sareveh, sabh birtha ghai gavavai.
(Page 1263)
(O brother! Man is wandering and plucking flowers for idol worship forgetting true Lord. Such people always go astray. They are bereft of spiritual knowledge. they dot not know the right path. These blind people worship lifeless idols, bow at the memorials etc. They all waste their hard effort.)
Bhai Gurdas Ji says:
Lok beyd gian updesh hai patibrata ko,
Man bach karm suami seva adhikar har.
Tirath barat pooja nem natkar hai.
Hom jag bhog naeeved nathi(n) devi dev,
Rag nad bad n sambad anduar hai.
Taisey gursikhan mein ek tek hi pradhan,
An gian dhian simran vibchar hai.
It is clear that God is not reached through observance of rites, customs, fixations and other means of actions and faiths. Followers off such hollow principles bear meaningless discomforts and ruin their lives in the process. The only path of reaching God is to follow the path as told by Satguru Ji. Except insults, degradation and failures, one can get nothing better by following other means.
