4th Paurree: Saachaa Saahib Saach[u] naae[i]...
For previous sections, please see here
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TN = Translator's Note
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Previously, there was an encouragement for the spiritual seeker to purify their mental faculties by accepting Vaheguru’s Command and letting go of their ego. Then the Infiniteness of Vaheguru was shown. Now the technique/strategy for Naam Simran is being described:
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ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥
Saachaa Saahib[u] Saach[u] naae[i] Bhaakhiaa Bhaao[u] Apaar
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Padh Arthh (word-by-word):
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ਸਾਚਾ (Saachaa) = True, that which always remains in the past, present, future ।
ਸਾਹਿਬ (Saahib) = Master, Prabhoo।
ਸਾਚੁ ਨਾਇ (Saach[u] naae[i]) = Name which is True/Real ।
ਭਾਖਿਆ (Bhaakhiaa) = Language, Speech, Dialect ।
ਭਾਉ ਅਪਾਰੁ (Bhaao[u] Apaar[u]) = Endless Love ।
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The One True Master’s Name is True/Real, all of the names outside of this are based on people’s perceptions and subjective descriptions. In the language group of the devte – ਸਹਸਕ੍ਰਿਤੀ (Sahiskrithee ~ mixture of ਸੰਸਕ੍ਰਿਤ Sanskrith, ਪਾਲੀ Paalee, and ਪ੍ਰਾਕ੍ਰਿਤ Praakrith) – there are various names such as ਨਿਰੰਕਾਰ (Nirankaar ~ Formless), ਕਰਤਾਰ ~ (Karthaar ~ Doer), ਪਰਮੇਸ਼੍ਵਰ (Parameshwar ~ The Ultimate Master), ਅਬਿਨਾਸੀ (Abinaasee ~ Indestructible/Unkillable). In the countries west of South Asia (Middle East), there are multiple names for the Divine in the local languages such as ਖੁਦਾ (Khudhaa), ਅੱਲਾਹ (Allah), among many other different names. In this way, we should think about the names from all the different countries of the world: Arabic, Turkish, Ancient Farsi, Pashto... etc.
(TN: this granth was written for those living in South Asia but for many of the readers living outside of South Asia currently, we can extend this to English, Spanish, French, Russian, Igbo, Somali, Ojibwe, Cree, Japanese, Mandarin, Cantonese, Maori, Samoa, among all other languages/dialects that exist). People will describe Vaheguru based on their own understanding & experiences. There have been countless names created based on the most familiar of terms to local dialects. It is a fact that there are countless countries. We cannot easily count all the different nations in the world. Some countries are about 100 Koh (55 Kilometres/34miles), some are 50 Koh (28 KM/17mil)... in this way, there are some which are quite large and others which are quite small. Every country has its own language. All of them speak distinctly from one another. The number of languages is countless as well. ਸਤਿਨਾਮ (Sath[i]naam) is the most ancient name. Even when countries did not exist, this Sath[i]naam still existed. This is why Sath[i]naam is not a cultural/local name.
(TN: Vaheguru’s Form is Sath-Chith-Anandh... Sath is a quality that does not need a language to exist. It just is. Reality is Real, it does not need a temporary language to define its existence. Other names are dependent on language but Vaheguru’s True-ness is not)
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There are 4 types of human-made names... there is no name/description outside of these 4 categories except for Sath[i]naam. These categories are ਜਾਤਿ (Jaath[i]), ਜਦ-ਰਿਛਾ Jadhrichhaa, ਗੁਨ (Gun), and ਕ੍ਰਿਆ (Kriaa). An example of Jaath[i]: when Krishna Ji took birth into a specific family then they were given a name: ਯਾਦਵ (Yaadhav/Jaadhav ~ referring to a classification based on circumstances). An example of Jadh-richhaa: is the name used in a loving manner just like ਕਾਨ੍ਹ (Kaahn) is a name used for Krishna Ji. An example of Gun: ਸ਼ਯਾਮ (Shyaam ~ dark, black) describes the physical colour of Krishna Ji. Thus, they were referred to as Shyaam. Kriaa refers to actions associated: such as ਮੁਰਾਰੀ, ਗਿਰਧਾਰੀ (Muraaree and Girdhhaaree ~ referring to the Enemy/Killer of Demon Mur, the one who lifted the Mountain). Sath[i]naam is not of classification, not a term used in a loving manner, not describing a physical quality, nor related to an action. How can we further accept Sath[i]naam[u] as not a subjective name [like the others]? Sri Guru Granth Sahib Ji teach us:
ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥
Kirtham naam Kathhae Thaerae Jihbaa
Kirtham Naam (created names) are explained through the tongue
ਸਤਿਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥
Sath[i]naam Thaeraa Paraa Poorbalaa
Sathinaam[u] is Your Name which exists even before Poorabalaa
(Dhan Dhan Guru Arjun Dev Sahib Ji Maharaj in Raag Maaroo ~ Solhae,
Ang 1085)
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What does this mean? ਕਿਰਤਮ ਨਾਮ (Kirtham Names) have been spoken into descriptive concepts and discussed/thought about but Sath[i]naam existed even before Paraa-Baanee (Paraa Baanee is that which is vibrating in the navel, no longer through movements of mouth or throat ~ a subtler form of speech passing the space where the physical sound comes from)
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There are 4 types of ਬਾਨੀ (Baanee ~ speech), One is ਪਰਾ ਬਾਨੀ (Paraa Baanee) which is in particular to experience the Form of Giaan/Knowing Reality. The 2nd type is ਪਸਯੰਤੀ (Pasyanthee) which makes the intellect bring forward good spiritual thoughts. Then there is ਮਧਯਮਾ (Madhhyamaa), where conviction occurs. ਬੈਖਰੀ (Baikharee) is when one speaks as an individual physically using the mouth. Baikharee resides in the mouth. Madhhyamaa resides in the throat. Pasya[n]thee resides in the heart, Paraa resides in the navel/belly button. At the core of all speech is Paraa [the subtlest form]. There is nothing before that or past it.
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Before Paraa Baanee came into existence, Sath[i]naam was still present. This is why Sath[i]naam is not seen as a created name. Guru Sahib is all-knowing and thus, they reveal this to us. First Guru Sahib does a manglacharan to this Sath[i]naam.
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Here Maharaj reveals to us that the True Master’s Name is Truth/Reality itself. Particularity/Specificity happens here and thus, where the first word is explained with specificity, it is referred to as an ਅਰਥਆੰਤਰਨਾਯਸ (Arthh-aa[n]tharanaayaas). That which is special cannot be something that is just commonly accepted. The True Master’s Name being referred to the Truth/Reality is not a common occurrence but referring to a particular understanding. This is why this is a form of Bisaekh Alankaar. ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥ (Bhaakhiaa Bhaao Apaar[u]) can be inferred by realizing that there are many different types of languages that exist, this is a statement which is commonly accepted. Where a particularity is discussed and followed by a commonly accepted point that is referred to as an ਅਰਥਆੰਤਰਨਾਯਸ (Arthh-aantharanaayaas).
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If a spiritual seeker listens to this line and was to reach the conclusion: the One Sath[i]naam is fruitful for liberation and for all other desires... the Giver of all is Sath[i]naam then we would state that all other names are unfruitful/not rewarding. After making this statement, Guru Sahib teaches the following:
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ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥
Aakhah[i] Ma[n]gah[i] Dhaeh[i] Dhaeh[i] Dhaath[i] Karae Dhaathaar[u]
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Padh Arthh (word-by-word):
ਆਖਹਿ (Aakhah[i]) = Saying, Speaking ।
ਮੰਗਹਿ (Ma[n]gah[i]) = Begging, Asking ।
ਦੇਹਿ ਦੇਹਿ (Dhaeh[i] Dhaeh[i]) = Beg for material/worldly gifts ।
ਦਾਤਿ ਕਰੇ (Dhaath[i] Karae) = then giving those material/worldly gifts ।
ਦਾਤਾਰੁ (Dhaathaar) = The One who gives, The Compassionate Giver-Vaheguru |
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No matter how we call upon from Vaheguru and whatever we ask for from Maharaj... whether we say ‘Oh Raam, please provide’ or ‘Oh Khudhaa, please provide’... whatever names we call upon, Vaheguru recognizes we are calling for Them to provide. Vaheguru is known as ਦਾਤਾ (Dhaathaa ~ Giver) and so They give. What are Parameshwar-Vaheguru like? We can say Dhaathaar or Dhaathaa. What qualities are required for someone to be called Dhaathar? Who is referred to as ਦਾਤਾਰ (Dhaathaar)?
Answer: The One who gives to everyone equally at all times and can be felt at every place, this is why Guru Ji refers to Vaheguru with the term Dhaathaar.
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The repeated use of the Haahaa at the end of the first four words is referred to as ਬ੍ਰਿਤਯਾਲੰਕਾਰ (Brithya-Anupraas ~ a form of alliteration). The Dhadhaa is used in the same alliterative way. There is a ਹੇਤ (Haeth-Alankaar) present here as well. ਹੇਤ (Haeth-Alankaar) is when both the cause and action are defined in one place. In this line, the giver and the giving are placed in one line.
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Anandghan’s commentary mistakenly says this about this section: ‘I speak and beg, give, give me blessings, oh Giver. Anandghan says that ਆਖਹਿ ਮੰਗਹਿ (Aakhah[i] Ma[n]gah[i]) is plural and so can only have one meaning. Anandghan says that there is a poetic mistake here (breaks traditional poetic rules). [Kavi Ji responds with:] forget even talking about the poetics or about scholarly knowledge, there is no sensible mental connection between plural or singular here. The correct meaning should be interpreted as: “speak, beg, giving, giving, The Giver will give’.
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Anandghan then mistakenly says: In the next two lines after this, there is a question posed towards the Sikhs within: ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ॥ ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ॥ (Phaer[i] Ki Agai Rakheeai & Muhau Ki BolaN[u] Boleeai) The question of the first line is incorrectly answered by Anandghan’s explanation. There is a question posed to the Sikh but one which can easily be understood by someone who isn’t that smart (TN: rhetorical question). Anandghan did not realize the Qualities of Guru Sahib and started to make his own meanings of Gurbani. At Kanshi (the traditional capital of Vedic knowledge), there is non-stop katha of the Puranas. After hearing the Saloks there, he has just written from that perspective. Anandghan didn’t really understand the meanings of these words. A human who does not have faith/belief would think that one needs to prove Guru Ji’s Words through the examples in the Puranas. Guru Ji are greater than the Puranas, Their Words are Self-Illuminating and greater than those of the Puranas. No Vedic scholars try to disprove the Vedas, in the same way everyone accepts Gurbani. If someone tries to use their own made-up logic towards Gurbani then see this as if an atheist were to challenge the Vedas (TN: Remember that this commentary is being written for scholars and directly in response to the mistaken doubts that Ananghan had raised). In this way, see this person as an atheist towards Guru Sahib. The inherent nature of Saloks implies that people will expect profound concepts from them. The wise ones will understand the following: Anandghan did not even get close to the proper meaning of Japji Sahib, he says: when we get Darshan (Sight) of Sachkhand then we get knowledge of Karma and understanding of rewards/punishments, then we receive the understanding of the greatness of Naam, and then one should do Simran.
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[Kavi Ji poses a counter-point:] That person who does not understand Karma, how can they reach Darshan of Vaheguru’s court? The process starts off with having good karma because it is a means to get to Simran (Divine Remembrance). After this, the means to get Darshan (Divine Sight) is Naam Simran (meditation upon Naam). One has to do the others first to get to Darshan ~ the highest. Saying that Darshan of Sachkhand is the first aspect would make us question why we would have to do any of the other ones. This does not make sense. It’s like someone were to consume marijuana & kept speaking and speaking without a point. Anandghan is trying to explain the meanings of Gurbani in this way and just won’t stop babbling. How far can we just take this as his innocent ignorance? If we were to go into the depths [of Anandghan’s stupidity] then the granth would get too long. So, we are going to stop here with this analysis of Ananghan’s writings of this line.
(TN: Kavi Ji might be insinuating that Anandghan has an ulterior motive to write the meanings of Japji Sahib incorrectly)
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Now the meaning behind this Gurmat principle will be explained. Guru Ji says: when Parameshwar-Vaheguru hears their own Name then they give to everyone.
The Sikh then asks:
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ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥
Phaer[i] Ki Agai Rakheeai Jith[u] Dhisai Dharbaar[u]
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Padh Arthh (word-by-word):
ਫੇਰਿ ਕਿ (Phaer[i] Ki) = Then what material।
ਅਗੈ ਰਖੀਐ (Agai Rakheeai) = Put infront/offer/give to ।
ਜਿਤੁ (Jith[u]) = From which ।
ਦਿਸੈ (Dhisai) = Have glimpse, Can be seen ।
ਦਰਬਾਰੁ (Dharbaar) = The Royal Court of Vaheguru/Sachkhand |
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Param-Aatma Vaheguru provides to everyone then what thing should be offered to Vaheguru in order to see Vaheguru’s Darbaar? Which thing would make Vaheguru pleased and bring us closer to Them then give us permission to have Darshan? If we give the gifts given by Vaheguru back to Vaheguru then this won’t please Vaheguru in a way that allows Darshan because they belonged to Vaheguru, to begin with (TN: A parent buys a toddler a toy. Once while playing, the toddler offers it to the parent. The toddler does not offer this to expect anything. Rather, the toddler offers it as a loving gesture to the parent. In this way, this does not mean we stop offering to Guru Sahib but rather, change our intentions). In this way from this question, the sikh asks another:
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ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥
Muhau Ki BolaN[u] Boleeai Jith[u] SuN[i] Dhharae Piaar[u]
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Padh Arthh (word-by-word):
ਮੁਹੌ (Muhau) = From the mouth ।
ਕਿ (Ki) = What, which ।
ਬੋਲਣੁ (BolaN[u]) = Words ।
ਜਿਤੁ ਸੁਣਿ (Jith[u] SuN[i]) = Upon listening, after listening to ।
ਧਰੇ (Dhharae) = Taking on, having ।
ਪਿਆਰੁ (Piaar[u]) = Love।
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What should we say from our mouths that Vaheguru Ji will hear and then accept us as their slave/servant and ultimately, love us? That love in which we attain spiritual realization and we become liberated from the cycle of birth and death.
After the Sikh asks this, Guru Sahib then answers:
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ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
A[n]mrit Vaelaa Sach[u] naao[u] Vadiaaee Veechaar[u]
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Padh Arthh (word-by-word):
ਅੰਮ੍ਰਿਤ ਵੇਲਾ (A[n]mrith Vaelaa) = Early in the morning, before dawn ।
ਸਚੁ (Sach[u]) = Truth, Real in all tenses
ਨਾਉ (naao[u]) = Name of Vaheguru
ਵਡਿਆਈ ਵੀਚਾਰੁ (Vadiaaee Veechaar[u]) = Contemplate Vaheguru’s Greatness/Praises
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During Amrit Vela, one should do ishnaan (bathe) then gather their mind towards reciting Sath[i]naam and contemplating the greatness/praises of Vaheguru. Whether reciting quietly or loudly, either is acceptable. Listening to this, Vaheguru becomes pleased with us. In Guru Ji’s Maryada for the Panth, Maharaj includes waking up during Amrit Vela. If someone tries to use their own made-up logic against this, they can see Maharaj’s further teachings:
ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ ਸੁਰਤਿਆ ਉਪਜੈ ਚਾਉ ॥
Chouthhai Pahar[i] Sabaah Kai Surthiaa Upajai Chaao[u]
In the fourth quarter of the night, the concentration develops an eagerness to connect
ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥
Thinaa Dhareeaavaa Sio[u] Dhosthee Man[i] Mukh[i] Sachaa naao[u]
They have befriended the river of life and speak & think about the True Name
ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਕਰਮੀ ਹੋਇ ਪਸਾਉ ॥
Othhai A[n]mrith[u] Va[n]deeai Karmee Hoe[i] Pasaao[u]
Amrit is distributed here, those with blessed Karma receive this distribution
(Dhan Dhan Sri Guru Angad Dev Sahib Ji Maharaj in Maajh Ki Vaar, Ang 146)
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ਸ਼ਬ (Shab) is from Farsi, it means night. Further context for Shab:
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ਸਬ ਰੋਜ ਗੁਸਤਮ ਦਰ ਹਵਾ ਕਰਦੇਮ ਬਦੀ ਖਿਆਲ ॥
Sab Roj Gustham Dhar Havaa Kardhaem Badhee Khiaal
Night and Day, I spend in greed, thinking about increasing my bad thoughts
(Dhan Dhan Guru Nanak Dev Sahib Ji Maharaj in Raag Thila[n]g, Ang 721)
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ਸੁਬਾਹ (Subaah) also refers to morning. Even then the fourth quarter of the night (beginning of morning), one should be trying to bring their mind to concentrating upon the True Name. Whichever Lover-of-Guru Sahib puts their concentration towards Parameshwar-Vaheguru, they will feel blissful. They renounce sleeping and wake up early. There are many actions associated with this time. ਤਿਨਹਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ (Thinaa Dhareeaavaa Sio[u] Dhosthee) Does this mean they love rivers? It means they go and do ishnaan during this time. ਓਥੈ ਅੰਮ੍ਰਿਤ ਵੰਡੀਐ (Othhai A[n]mrith Va[n]deeai) Is Amrit handed out during this time? If they bathe and do Simran then receive blessings from Vaheguru. Due to Amrit being distributed, Guru Sahib refers to this time as Amrit Vela. Guru Ji’s Shabad proves this but even historically, Guru Nanak Dev Ji bathed at this time and made this consistent with the Sikhs. This practice is still maintained by Rehit-keeping Gursikhs. This is evident by looking around at Gursikhs today (TN: even almost over 150 yrs since Kavi Ji wrote this, it still rings true). If someone says that this is against ਕਰਮ ਕਾਂਡ (Karam-Kaand ~ physical-ritual sections of the Vedas) Granths then see this as the answer to that doubt: Guru Ji’s Teachings do not value doing certain physical tasks as being of utmost importance. Rather, they keep Simran of Sath[i]naam as the utmost highest. The Shaastras say that Karam Kaand is of the highest priority and then Naam Simran is of lower priority. Within the Simrithees, there is no mention of Naam Simran. The Praise of Sath[i]naam Simran’s is ever-true within every hour of the day but it is most effective during Amrith Vaelaa. The mind is calm during this time and does not wander (TN: the world is still sleeping and thus, fewer distractions). It is easier to sing praises during this time and receive special rewards.
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Another valid interpretation: ‘A[n]mrith’ can mean: not having to take birth again. It can also be inferred that birth will not happen again as death causes birth. Birth and death, the cycle of this ever-changing universe, 8.4 million species... if we leave these then it will be for our benefit. Vaelaa refers to the shores of an ocean... so ocean could be inferred as one of the meanings here. If someone wants to cross the ‘Vaelaa’ of this Sansaar Samu[n]dhr (Universe-Ocean) then they should do Simran of Sath[i]naam and contemplate the greatness/praises of Vaheguru. They will become liberated from life & death and then reach the other shore of this Universe-Ocean.
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Here is the doubt that Anandghan makes and Kavi Ji’s response after tit:
Two Sikhs ask a question ~ ‘Phaer[i] Ki Agai Rakheeai’ ‘Muhau Ki BolaN[u] Boleeai’ but Guru Sahib only gave one answer. Writers of granths usually will address one topic at a time. Firstly, one should raise a question then secondly, answer. So what offering should we give to Parameshwar-Vaheguru? This was one of the questions but it was not answered & instead another question was posed: what should we speak from our mouths? The answer to this is provided but what about the first question? The answer to the 2nd question is ਸਮਾਧਾਨ (Samaadhaan ~ concentration). So it refers to doing Simran of Sath[i]naam..The answer to the first question is also in this line. Where there is ‘Sach[u] naao[u]’ mentioned, one meaning of ‘naao’ is Name. Another meaning of ‘naao’ is ‘naamai:’
ਗੁਰ ਲਘੁ ਲਘੁ ਗੁਰ ਹੋਤ ਹੈ ਅਰਥ ਕਰਨ ਅਨੁਸਾਰ”।
Gur Lagh[u] Lagh[u] Gur Hoth Hai Arthh Karan Anusaar
When interpreting meaning then one can change deeragh to laghu and laghu to deeragh (TN: referring to the rules of South Asian poetry, where sometimes words are modified in order to fit the rules of the poetic measures. For example, we see Guru Sahib write Bhagath[i] in Gurbani, here the Sihaaree is present due to make poetic flow but the meaning here is Bhagathee, the sihaaree is turned into a bihaaree when understanding the line. We never change these during uchaaran/pronunciation of Gurbani only when we analyze and break down Gurbani. Likewise, Gurprasaadh[i] has a Sihaaree in Mool Mantra. We still pronounce it with the sihaaree but the meaning is interpreted with bihaaree. So when we try to understand it, we would interpret it as Gurprasaadhee through Guru’s Kirpa)
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Here the ਮ is turned from short matra to long matra. ‘naa-mai’ means to be free from ego (lit. not me). There is nothing we can physically offer to Parameshwar-Vaheguru as everything is given by Vaheguru. There is ego in giving things in this way. Those who say that I am xyz, my name is great, I am the greatest, then the most-beloved thing to that person is their own ego, offer that to Guru Sahib and you will get the highest reward. This is how the 2 questions are answered by connecting to Sath[i]naam.
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There is a ਚਿਤ੍ਰਾਲੰਕਾਰ (Chithr-Ala[n]kaar) present here. If there are multiple questions but one response is given that answers all questions this is referred to as ਚਿਤ੍ਰ (Chithr) Alankaar.
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Sach[u] Naam answers both. Within the Chithr-Alankaar there is also an ਏਕਾਨੇਕੋਤ੍ਰਾਲੰਕਾਰ (Ekaanaekothr-alankaar) and a ਪ੍ਰਸੰਖਿਆਲੰਕਾਰ (Prasa[n]khyaa-alankaar). After asking ‘How we can have Darshan of Vaheguru’s Darbaar and how we can attain Divine love?’, Maharaj brings everyone’s focus towards the Truth/Reality. This is referred to as ਪ੍ਰਸੰਖਿਆਲੰਕਾਰ (Prasa[n]khyaa-Alankaar).
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After answering these previous questions, Maharaj then shows us the ultimate journey:
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ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
Karmee Aavai Kaprraa nadhree Mokh[u] Dhuaar[u]
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Padh Arthh (word-by-word):
ਕਰਮੀ (Karmee) = Through good Karma ।
ਆਵੈ (Aavai) = comes, attained, received।
ਕਪੜਾ (Kaparraa) = Cloth of Human Body।
ਨਦਰੀ (nadhree) = With Vaheguru’s Kirpa, Through Vaheguru’s Blessings, via Vaheguru’s Grace ।
ਮੋਖੁ (Mokh[u]) = Liberation।
ਦੁਆਰੁ (Dhuaar) = Door/Gate/Doorstep of Vaheguru।
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If you keep the desire to do virtuous actions & sins then that is referred to as Karma (referring to keeping expectations of rewards/punishments). Those who wear the clothes of Karma & over-identify with their body then what will they receive? What is the nature of the body which causes us to go into cycles of reincarnation? Karma is an entanglement. Good actions are like boats made of gold and bad actions are like boats made of iron. Can we not receive liberation through Karma? We have to renounce these as well. Maharaj then says ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ (Nadhree Mokh[u] Dhuaar[u]) meaning: If we do Simran of Sath[i]naam during Amrit Vaelaa then we receive ‘nadhree’ as in the Blessings of Parameshwar-Vaheguru we receive the door/gate to liberation.
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Question: Why couldn’t Maharaj just say liberation instead of the gate to liberation? Why was it important to include the word: door/gate?
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Answer: ਮੋਖੁ ਦੁਆਰੁ (Mokh Dhuaar[u]) refers to Spiritual Realization. Put all of this together and it means: just by carrying out good or bad actions we cannot receive liberation but through Loving worship of Vaheguru, we receive Vaheguru’s Blessing of Divine Vision. First, we receive Spiritual Realization from which we become liberated. ਮੋਖੁ ਦੁਆਰੁ (Mokh[u] Dhuaar[u]) refers to Spiritual Realization in this way: imagine someone is lost and has forgotten where their home is but then they are led to their home. After being led to their home, they enter it. Until they do not physically walk through the door/gate, they still have not entered their home. When we receive Spiritual Knowledge, only then can we become liberated. Try to understand this.
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Another meaning: This human’s good actions and the cloth worn (human body incarnation). After wearing this human body and being blessed with the Glance of Param-Aatma Vaheguru then do we attain liberation? Here, ਮੋਖੁ ਦੁਆਰੁ (Mokh Dhuaar) refers to ਸਤਿਸੰਗ (Sath[i]sa[n]g) (TN: inputting things from the creation which brings mind towards the Truth: Guru Sahib’s Darbar, wherever Sangat is focussing on Naam Simran, Kirtan, Katha, Veechar). There are many other gates to liberation but ਸਤਿਸੰਗ (Sath[i]sa[n]g) is a special gate.
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The first reference was to Spiritual Realization. Now, Guru Sahib describe the Form of Spiritual Realization. The Answer is ਸਤਿਸੰਗਤ (Sath[i]sa[n]gath)... they tell us the reward of meeting with Sath[i]sa[n]gath.
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ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
Naanak Aevai JaaNeeai Sabh[u] Aapae Sachiaar[u]
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Padh Arthh (word-by-word):
ਏਵੈ (Aevai/Evai) = Like this, in this way, engrain this, accept this ।
ਜਾਣੀਐ (JaaNeeai) = Know this!।
ਸਭੁ ਆਪੇ (Sabh[u] Aapae) = Everything is Vaheguru ।
ਸਚਿਆਰੁ (Sachiaar[u]) = Attaining the Truth, the True Param-Aatmaa ।
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Dhan Dhan Sri Guru Nanak Dev Ji Sahib Maharaj are telling us: ‘Evai’ in this way, be engrain Naam with conviction. Vaheguru takes on the Form of Their Entire Creation, know that Vaheguru is complete throughout. How do we get united with this Vaheguru? When Sachiaar = ਆਰ (Aar) receiving/attaining Naam. When the Truth is attained then realization happens.
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In both of these lines, there is a ਅਨਿਗੁਨਾਲੰਕਾਰ (Anigun-alankaar). Where there is one quality/trait that leads to another that is ਅਨਿਗੁਨਾਲੰਕਾਰ (Anigun-Alankaar). Here the qualities of Karma are attached to the human body. The human body’s qualities are attached to ਸਤਿਸੰਗ (Sath[i]sang). ਸਤਿਸੰਗ (Sath[i]sang)’s qualities will lead us to attain Truth. Since the qualities are valued the further we analyze, so this is known as a ਕਾਰਨਮਾਲਾਲੰਕਾਰ (Kaaran Maalaa-alankaar). Karma causes to take human body, human body leads to Spiritual Realization, From Spritual Knowing comes liberation. Taking us away from Karma and attaching ourselves to the Realization of Liberation. This is a form of ਪ੍ਰਸੰਖਿਆਲੰਕਾਰ (Prasa[n]khya Alankaar).
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Please forgive for any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,
Aaeenaa
