English Hukamnama Katha-Ang 457 (Edited)

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Hukamnama Sahib today is on Ang 457 of Sri Guru Granth Sahib Ji Maharaj, by Satguru Arjun Sahib Ji in Aasaa Raag.

Satguru Paatsaah Ji Maharaj begins with the Salok.

Har Har Naam japantiaa kacchh na kahai jamkaal.
Paatsaah Ji tells us in this Salok, har har Naam japantiaa kacchh na kahai jamkaal. O Sikh! O follower of the Guru! And Guru Arjun Dev Ji Maharaj Ji is telling us in this Salok and in this Chhant, today is the Glory of Gods Name, the glory of the Naam, Guru Sahib Ji says har har Naam japantiaa, if you are to japantiaa, to meditate upon, to chant the Naam, the Name of Hari, of Waheguru, of Lord God - kacchh na kahai jamkaal: kacchh means anything, jamkaal meaning the Angel of Death. what is Kaal? Kaal means time. Jam is made up of two letters in Punjabi, jajjaa and mammaa. Jajja standing for janam, birth and mammaa standing for maut, death. What Guru Sahib Ji is saying to us is its time that brings us to death and then to rebirth. It is with time that we get old, that we change from childhood to youth, youth to old age and then from old age to death. And remember, Guru Sahib Jis bani also tells us that none of us knows when death is going to come. Death could come in childhood, it could come in youth, or it could come in old-age. It could come in any of these. But Guru Sahib Ji is saying, Kacchh na kahai jamkaal, kahai means to say - what does this mean? The Angel of Death will not say anything to you, that time cannot say anything to you. That birth and death cannot say anything to you, that rebirth cannot say anything to you. What does this mean? When we talk about someone saying something to you, sometimes we say; what can that person say? What is there possibly that person can say? What that person can do which can harm you. Guru Sahib Ji says if you meditate upon Gods Name, birth and death, the decay of time will never harm you because you will be put in touch with Akaal. If you meditate upon Akaal, then kaal cannot harm you. If you meditate upon Akaal - akaal means that Waheguru is immortal. Then mortality cannot touch you. If you join with the Timeless One then time cannot affect you. If you join with that One Akaal moorath, who is Ajoonee saibhang, with that Waheguru who has all of these qualities, the One who is beyond birth and death then He will take you and make you beyond birth and death. That is what Guru Sahib Ji is saying in this beginning Salok today.

Nanak man tan sukhee ho-ay, antay milai Gopaal.
Satguru Arjun Sahib Ji is saying, man, your mind will receive sukhi, will receive peace and your tan, your body will be at peace. Guru Sahib Ji is saying O Beloved members of the Sangat, of the congregation! Guru Arjun Dev Ji Paatsaah is saying to us, your mind will receive peace. Those people who receive inner peace - and the mind here is not about the brain, because the brain dies with this body. Guru Sahib Ji is talking about that mind which has travelled with us through so many past lives. Guru Sahib Ji is saying that that mind which has been burning so many lifetimes, that mind which is full of so much anger, so much hatred, so much greed, so many desires from so many past lifetimes, that mind which has found no place of rest can find rest in Gods Name. And find sukh and find peace. And that person whose mind has found peace, their body is in peace as well. Those blessed souls, those Gurumukh Piaaray, go beyond the pains of this body. Antay milai Gopaal - antay means in the end, milai you will unite with Gopaal, with God. Gopaal, the one who paal, who nourishes this Go. But what does that mean? That only those people meet God after they die? No.

Remember the first line is telling us, kacchh na kahai jamkaal. In Sikhi we have the concept of jeevan mukht, of being liberated whilst being alive. And there are those souls who unite with Waheguru whilst being alive. And their lives are blessed and Bhai Gurdaas Sahib Ji says, Jhivan mukht sachaavaa cholaa, that those people, their bodies are blessed, where they go is blessed, who have jeevan mukht, who have been liberated whilst being alive. Who have merged in with Akaal Purakh, but Antay milai Gopaal. Antay means in the end, when this physical body, falls away, when this physical body come to an end, when death comes to this physical body, death cannot touch them. It may take away this physical body, but those Gurmukh piaaray, they become beyond death, because theyve been attached with that Waheguru who is immortal and they realize that this body is simply going to fall away one day. Antay milai Gopaal, this means in the end, theyre not received by death, they are not worn away by death, and they do not go through the pain of death. Those Gurmukh piaaray, whilst they are alive, they are happy and even when they leave this body; they are in happiness as well. So the idea of Antay milai Gopaal, is not this idea of meeting God once we die, the idea is in the end, there is no end for them, because theyve joined with that immortal Waheguru. They leave this body with ease. And they do not come back in this jamman marann, to birth and death.

In the Chhant that follows there are four parts to the Chhant. And Guru Ji telling us, showing us the path of Ardaas, the path of supplication. Guru ji is so beant, so limitless, so forgiving and so great that the Gurus have shown us the path that, when we error or make mistakes, Guru Ji has shown us through this shabad, through this Chhant, theyve blessed us with their Amrit bani, their immortal words. To stand in supplication, in prayer and ask God, to bless us.

Milao santhan kai sang mohi oudhaar laehu, bino karo kar jorr har har naam dhaehu.
O God! Milao, unite me with; bring me in the company of santan kai sang, the company, the sang of santan, of those gurmukh piaaray, of those saintly people, who meditate upon you - into their congregation. O God! Give me their sangat, give me their company, and let me sit with those people who talk about you, God. Let me sit with those people who meditate upon your Name. Mohi oudhaar laehu, this is the way of oudhaar, of saving. O God! Save me in this way. How are we going to be saved? God if you bless me with saadhsangat, God if you bless me with the company of saints, if you bless with the company of those beings who meditate upon you, that would liberate me. Bino karo kar jorr har har naam dhaehu, I offer this prayer; kar jorr, kar means hands, jorr means pressed together. I offer this bino, this prayer, this supplication. Har har naam dhaehu, and when I join with those gurmukh piaaray, they teach me, they say, Go for this Guru, Beg the Guru to bless you, with the gift, with the experience of Gods Naam. Naam, is an experience, the experience of Gods Naam, the experience of Gods Name, the experience of meditating, the experience of that entire path. Har har naam dhaehu - O Waheguru! O Guru Ji bless me with the effort, bless me with the knowledge, bless me with the love to meditate upon your Naam, to read your Bani, to read your words.

Har naam maago charan laago maan thiaago thumh dhaeiaa, kathehoon na dhaavo saran paavo karunaa mai prabh kar maeiaa.
With the dhaeiaa, with the mercy of those saintly beings, maago, I beg for the name of God. Charan laago, I attach myself to their feet. Maan thiaago thumh dhaeiaa, and its only through your dayaa, through your Grace, that I will be able to give up my maan. Thiaago means to give up my maan, my ego. Kathehoon na dhaavo saran paavo karunaa mai prabh kar maeiaa- O karunaa mai! O the form of mercy Waheguru, O Prabhu, O Lord God! Bless me with you mayaa, with your Grace. Kathehoon na dhaavo, let me not wander anywhere else - dhaavo means to wander - saran paavo, let me paavo, let me be blessed with your saran, with your sanctuary, with your protection.

Samarath agath apaar niramal sunahu suaamee bino eaehu, kar jorr naanak dhaan maagai janam maran nivaar laehu.
O Waheguru! You are Samarath, you are All-powerful. Agath, I cannot describe you with this one tongue. Apaar, you are beyond the limits. Nirmal, you are completely pure and immaculate. Sunahu suaamee bino eaehu - O my Swami, O my Lord God! Listen to this bino, this prayer. kar jorr Nanak daan maagai, Guru Arjun Sahib Ji says that I ask for this daan, this prayer, this gift, this blessing with my kar jorr, with my hands folded together in humility. Janam maran nivaar laehu, please nivaar, please remove my janam maran, please remove me, and please liberate me from this cycle of life and death, of rebirth. Guru Arjun sahib Ji Maharaj is going into the most humility, Guru is beyond any mistakes, any of the wrongs of the world. But for our sake, Guru Sahib Ji is explaining to us and taking on, in this part of the shabad, our bad qualities, in order to show us, just like a father showing his son, the same way Guru Sahib Ji is showing us: O son! This is the way to supplicate to God, to pray to God, this is the way to speak to the Almighty!

Aparaadhee mathiheen niragun anaath neech, satth kathor kuleheen biaapath moh keech.
I am aparaadhee, I am a sinner. Mathiheen, I have no math, no understanding. Niragun, I have no gun, no qualities. Anaath - Waheguru I am anaath, I have no master. Neech, I am lowly. And these are all words to think about other people, these are all words to think about ourselves. Satth translated into Punjabi means moorakh, someone who is foolish. I am foolish! Kathor, Im hard-hearted. Sometimes you say someone has got a heart of stone. O Waheguru, not only am I foolish, but I am also kathor, I have a lack of compassion. Kulheen, means from lowly ancestry. And what does that mean in this context- Guru Sahib Ji is saying that I do not have the father of contentment, I do not have the mother of understanding, I am from a lowly family, what family am I from? The family of anger, hatred, greed, attachment, that they are the ones with me all the times- they are my family at the moment. Biaapath moh keech- and I am biaapath- I am inflicted by the keech- by the mud of moh- of attachment.

Mal bharam karam ahan mamathaa maran cheeth na aaveae, banithaa binodh anandh maaeiaa agiaanathaa lapattaaveae.
Mal bharam karam ahan mamathaa- I have the mal- the dirt inside me of bharam- of illusion, of doubts. And I have another type of dirt in me of many past, previous actions, many karam of my past lives. Inside me, I have the filth of aham- of ego, of mamathaa, of attachment. Marna cheeth na aaveae- and I never even, in my cheeth- in my consciousness, I never even think of maran- that I am going to have to die, that I am going to have to leave this world. Banithaa binodh anandh maaeiaa agiaanathaa lapattaaveae- I am lapattaaveae- literally means to be completely engrossed in agiaanathaa- means ignorance, spiritual ignorance. And what am I stuck into completely? I am stuck into the anandh- the pleasures, and the binodh- the joys of maaeiaa- of the illusions of this world. I am stuck in pleasure of the senses, of my taste, of my eyes, of my ears. And Guru Sahib Ji says that I do not think of death ever, maran cheeth na aaveae- but in this line Guru Sahib Ji is telling us that alongside that why do I never think of death? Because all I am thinking of is the tastes of my tongue, all I am thinking of is what music to listen to in my ears, what to see with my eyes, and my sensual desires- banithaa- translates into women, but we are going to translate it as partners. In sensual pleasures, thats how I spend all of my time thinking about just those things.

Khisai joban badhai jarooaa dhin nihaarae sang meech, binavanth naanak aas thaeree saran saadhoo raakh neech.
My joban- my youth, is khisai- you can find a feeling inside you of what that means, khisai means to be wilting away- my youth is wilting away, badhai jarooaa- what is coming? jarooaa- old age. din nihaarae sang meech- sang- with me there is a companion, who? meech, means death. And death is counting the days down. din nihaarae- din- means day, nihaarae- means to be counting down. Death is sitting there saying another day has gone, another day has gone, hes still not meditating. Im going to take him with me and Im going to put him back into the cycle of life and death. Binavanth Nanak Satgur Arjun Sahib Ji offers this prayer, that aas thaeree- that even amongst all of this, I have aas- I have hope, and what is my hope? Only in You, God. Saran Saadhoo raakh neech- Bring me into the company of the Saints, of the saadhoo, of those who have controlled their mind, of those who meditate upon you. Raakh- this is the way of protecting thos neech- this lowly being that I am.

Bharamae janam anaek sankatt mehaa jon, lapatt rehiou thih sang meethae bhog son.
I have bharamae- I have wandered through anaek- countless life forms I have wandered through. sankatt mehaa jon- and in these jon- in these lifetimes, I have been through mehaa- through great amounts of sankatt- through great amounts of difficulties, through great amounts of pain- again and again. lapatt rehiou thih sang meethae bhog son-Now with this line, in the Gurmukhi there are two main paaths- one way of understanding this line is lapatt rehiou thih sang meethae bhog son- which means I am lapatt- I am entangled, thih sang- with what, in the company of meetthae bhog- meethae- the sweet pleasures of this world. The pleasures of my senses, the pleasures of my tongue, the pleasures of my sensual organs, the pleasures of my eyes. so- meaning gold, the pleasure of gold. And another way of reading this line is lapatt rehiou thih sang meethae bhog son- Sachay Paatshaah, lapatt rehiou- I was entangled with the pleasures of this world, and I thought they were meethae, but I realised now that meethae bhog so-n- if we separate so and n- I realised now that those bhog- those pleasures which I thought were meethae at the time, which I thought were sweet, really, they are not, so-n - means they are not. I realised now that those pleasures which I thought would last forever are only transitory- they only last for a few seconds, or a few minutes, or a few hours. and if we read in Gurbani, Sri Guru Granth Sahib Ji tells us, Guru Arjun Sahib Ji tells us on Ang 403, Nimakh kaam suaad kaaran, kot dinas dukh paaveh- for a moment of sensual pleasure, I suffer pain for millions of days. meetthae bhog son- I realised that all of things that I thought were meethae were sweet, are not.

Bhramath bhaar aganath aaeiou bahu pradhaeseh dhaaeiou, ab outt dhaaree prabh muraaree sarab sukh har naaeiou.
bhramath- after wandering for so long, and also with load. Guru sahib Ji says I have bhaar- aganat- I have this bhaar- this weight upon my head which is aganth- which is beyond all counting. the weight is so much , and what is that? the weight of my sins. Bahu pradhaeseh dhaaeiou- and I have dhaaeiou- I have wandered in many pradayseh- in many countries. Ab Ot dhaaree Prabh Muraaree, sarab sukh Har Naaeiou- Ab- Now I have taken the ot- the Support of Prabh Muraaree- of Waheguru, who is Muraaree- who is the One who can destroy my ego. Sarab sukh Har Naaeiou- and I have realised that sarab sukh- sarab- the True sukh- the True happiness, all happiness is in Gods Name- Har naaeiou- there is no other peace on this Earth.

Raakhanehaarae prabh piaarae mujh thae kashoo n hoaa hon, sookh sehaj aanandh Naanak kirapaa thaeree tharai bhoun.
Again this line can be read Raakhanehaarae prabh piaarae mujh thae kashoo n hoaa hon- and the meanings are which are interpreted from these two lines , with the difference at the end are roughly the same. Raakhanhaarae- the One who can save me, my Protector, Prabh Piaaray- my Beloved, Lord God, mujh tay kacchhoo na hoaa- I can do nothing, O Lord, hon- means I cannot do something, anything by myself, and if we read mujh tay kacchhoo na hoaa- I cannot do anything I havent done anything, ho-n- and in the future, nothing can be done by me, through my power. Sookh sehaj anandh Nanak kirpaa thaeree tharai bhoun- sookh- sehaj- anandh- I have been blessed with true inner happiness, sehaj- a state of complete balance, anandh- never ending joy, how? "kirpaa thaeree- only through Your grace God, tharai bhoun- only through Your Grace, can I cross over this ocean of bhao- ocean of fear.

Naam dhaareek oudhaarae bhagatheh sansaa koun, jaen kaen parakaarae har har jas sunahu sravan.
Naam dhaareek- means those who are Your followers, only in name, oudhaarae- You have saved them, even those people who are only Your followers in name, You have oudhaarae- You have saved them. Bhagtheh sansaa koun- bhagat - those Gurmukh Piaaray who meditate upon you day and night, how can they even have any sansaa- how can they even have any doubts that God will save them. God will surely save them. And if we look in Gurbani, we find Bhagat Sadhnaa Jis shabad, in Bilaaval Raag,- Bani Sadhnay kee, raag Bilaaval. Ik Oankaar Satgur Prasaad. Nrip kannia kai kaarnai ik bhaiaa bhaykhdhaaree. Kaamaarathee suaarthee vaa kee paij savaaree.- And the story behind this shabad is nrip kannia kai kaarnai- meaning a princess, kai kaarnai- for a princess, ik bhaia bhaykhdhaaree- There was once a princess, and this story is a Puraanic story, Bhagat ji gives an example in his Bani. That princess said that I will only marry lord Vishnu, and theres a man in the town who has heard this and he decided to dress up as the Lord Vishnu because he wanted to marry the princess. When he went there, he said I am the Lord Vishnu, I have come to marry you, and she married him. And one day, the story goes that there was a battlefield, and that the princesss father was under attack by another kingdom, and he said that , what have I got to worry about? Ive got Vishnu as my son-in-law. And when the time came, for him to go into battle, that man who had dressed up as Vishnu, prayed to Vishnu and said please save me! and it is said in the Puraanic story, that Vishnu came and saved him in that time. and it is said that he gave up his wicked ways and started to follow him, the path of righteousness.

O God, Bhagat Ji says, you saved even him, and in this line, naam dhaareek oudhaarae- even though that man wasnt following him,, by name he was a follower, you liberated him. Gurmukh Piaario, this goes deeper than this, naam dhaareek- we are naam dhaareek, we are only by name his, o Waheguru, please save us ! We are by name yours, but our deeds, our actions, not all of them are devoted to you, our thoughts are not devoted to you. By name we have become yours, now please bless us with your grace and save us. And Bhai Veer Singh Ji gives another interpretation of this in their santhiyaof Sri Guru Granth sahib ji, Pothee no. 6. And they say that in the janam saakhee, in the puraatan janam saakhees, naamdhaareek means , those who are blessed with the Name of God. Naam dhaareek, and in the Punjabi meaning, jisnay Naam dhaaran keetaa. Someone who has taken the Gurmantar, the Waheguru Mantar from the Guru and how is this given out? Through the Panj Piaaray. Those people who have taken the Gurmantar from the Panj Piaaray, from guru, from Sri Guru Granth sahib Ji, they are oudhaaray- they are blessed, if they meditate if they dhaar- means to enshrine. If they enshrine that Gurmantar, that Waheguru Mantar, into their hearts, they will be blessed. jaen kaen parkaaray Har Har jas sunahu sravan- jaen kaen- in any way you can, parkaaray- by any means- Har har jas sunahu sravan- listen to the jas- the Praises of God with your ears, in any way you can. If youre going to school, going to work, going to university, wherever you are going, or coming back, in the car, have that kirtan playing, listen to the kirtan, or repeat with your tongue, Chaupai Sahib- the Guru Mantar, Japji Sahib, whatever it is, in any way shape, or form keep attached that name of God all the time.

Sun sravan baanee purakh giaanee man nidhaanaa paavehae, har rang raathae prabh bidhaathae raam kae gun gaavehae.
That Purakh- that being giaanee- with the highest wisdom, the Guru, listening to the Gurus Bani, the Guru who is full with the highest amount of spiritual wisdom- listening to his Bani, listening to Guru Nanak Dev Jis Bani, the words of Guru Nanak, man nidhaanaa paavehae- you will find within your own mind, within your own home, within your inner self, you will find the nidhaanaa- the treasure of God. "Har Rang raathae Prabh Bidhaatay Raam kae Gun gaavahae- and Gurmukh Piaario, go into the company of those who are raatay- who are imbued with the rang- the Love of God, Prabh Bidhaatay- of that Waheguru who has shaped all the destinies of the world-Bidhaatay. Raam kae gun gaavahae- and sing with them, and sing the gun- the Praise of Raam - of Waheguru.

Basudh kaagadh banaraaj kalamaa likhan ko jae hoe pavan, baeanth anth n jaae paaeiaa gehee naanak charan saran.
Basudh- if this Earth was to become kaagad- paper, banaraaj kalmaa- if all of the banaraaj- if all of the forests and jungles of the world were to become the pen. Likhan ko jae hoe pavan- and if the writer was to become the air, the air was to take this pen in its hands, so to speak. Bayant ant na jaae paaeiaa- even then Waheguru, you are Bayant, you are Limitless. Your ant- Your Limits cannot be known, cannot be found. Gahee Nanak charan Saran- And Sri Guru Arjun Sahib Ji says that I have gahee- means that I have, in my hands, grasped the saran- the protection of Gods Charan- The Protection of Gods Lotus Feet. And what is the Protection of Gods Lotus Feet? Guru Gobind Singh Ji tells us- Chit Charan Naam- to have Gods feet in your consciousness at all times- to be holding onto Gods feet is to be meditating upon the Naam at all times. And Gurmukh Piaario, in todays mukhvaak- Sri Guru Arjun Sahib Ji is explaining to us that O Gurmukh Piaario, if you meditate upon the Name of God, kacchh na kahai jamkaal- death cannot touch you. Nanak man tan sukhee ho-ay- Sri Guru Arjun Dev Ji says that with your mind, body and soul you will be full of peace. Antay milai Gopaal- and when you have to leave this body, you will not be decayed by death; you will be welcomed by the Immortal Lord.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh


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