English HUkamnama Katha-Ang 496

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh. Hukamnama today is on Ang 496 of Sri Guru Granth Sahib Ji Maharaj by Sri Guru Arjan Dev Ji Maharaj in Gujree Raagini.

goojree mehlaa 5 ||
Satguru Arjan Dev Ji Maharaj is blessing us in Gujree Raagini. Guru Sahib Ji explains to us in the first line of this shabad:

mataa karai pachham kai taa-ee poorab hee lai jaat ||
mataa karai, karai means to do or to make and mataa means to plan. The being makes a plan, pachham kai taa-ee to go towards pachham, pachham means west; in the direction of west, kai taa-ee means in the direction. The plan is all made that we are going in this direction and Guru Sahib Ji says poorab hee lai jaat but Waheguru Ji decides lai jaat means to take. Waheguru Ji takes that being to poorab into east. Guru Sahib Ji says O human beings you make so many plans, O when I am this many years old I will be going in this direction or I will be in this place of my life and this is what I will have, so many plans that you have made. Maharaj Ji says you keep making your plans, keep thinking you are in control but Maharaj Sahib Ji says poorab hee lai jaat Waheguru Ji can take your plans and turn them in your head. We may ask this question, may we just sit and do nothing, no! It does not mean that. What Maharaj Sahib Ji saying is that make your plans but remember what will make them any viable, gurparsaad the grace of the Guru at all times. Whatever you are doing is due to gurparsaad, that is thought of the gurmukhs, the Guru centered being is always thinking gurparsaad gurparsaad through the grace of the Guru, through Waheguru ji's grace that we are even breathing at this moment. So Guru Sahib Ji carries on in this theme throughout the shabad.

khin meh thaap uthaapanhaaraa aapan haath mataat. ||1||
khin means within an instant, within a second, less than a second thaap uthaapanhaaraa, thaap means establishes uthaapanhaaraa means disestablishes; what has been created to destroy; whatever is put one way to the other; aapan haath mataat, mataat means the whole plan, the master plan is in the hands of the master- aapan haath Waheguru Ji keeps it in their hands. What does this mean? Waheguru Ji is the one who can create - thaap and uthaapanhaaraa destroy. Waheguru Ji is the one who has created this wisdom within you. Some people say I have this much wisdom and I know this much, well within a second Waheguru Ji can take all that wisdom away. Look at Sri Guru Harkrishan Sahib Ji at Panjokhara Sahib when a Brahmin, a high caste Hindu priest came and tried to test the Guru. All that the Guru did was to put the stick which He carried with him upon the head of Chajju and the Iteehaas, the history tells us that Brahmin- the high caste priest questioned the Guru and said you have such a long name Harkrishan, but can you please translate some verses from Bhagvat Geeta for me. Guru Sahib ji said to that pandit, that high caste priest if I were to do this you would still have doubts in your mind that maybe the Guru is educated from a young age so Guru Sahib says go and bring anyone who want. He went into the village and found Chajju. Chajju was dumb and deaf and was the most illiterate man that you could find who will be more unable to translate the Geeta than a man who could not speak. When Chajju came Guru Sahib Ji put the walking stick upon Chajju's head and as soon as the stick touched Chajju's head Chajju began to translate the saloks the verses of the Geeta. He translated in such a way that all who listened to Chajju were dumbfounded on how great an explanation he gave. So Guru is the one who can thaap uthaapanhaaraa who can give and take away knowledge, who can give and take away anything. And Guru Sahib Ji says:

si-aanap kaahoo kaam na aat ||
Your si-aanap your cleverness comes to no kaam no use at all. All this clever tricks that we play on each other we cannot play them on the Guru, or God or Waheguru.

jo anroopi-o thaakur mayrai ho-ay rahee uh baat. ||1|| rahaa-o ||
Satgur Guru Arjan Dev Ji says whatever mayrai my thaakur Lord has anroopi-o decided ho-ay rahee uh baat, uh baat - that thing, that decision ho-ay rahee has come to happen and is happening now. rahaa-o Guru Sahib Ji says pause and thinl about this.

days kamaavan Dhan joran kee mansaa beechay niksay saas ||
We have the mansaa the desires in our hearts to days kamaavan to go to the other lands and Dhan joran kee to gather the wealth. We can translate days kamaavanin two ways, to go to foreign lands and to get more money or also to gather own lands, to get more property and to get more wealth. Maharaj Sahib Ji says this is all you are, engrossed. And beechay whilst doing this; niksay means to literally escape, saas you breath; you escape your breath that means you die.

laskar nayb khavaas sabh ti-aagay jam pur ooth siDhaas. ||2||
And when this happens sabh all of them ti-aagay give them up, laskar means all of your armies, nayb all of your assistants, khavaas all of your servants; jam pur ooth siDhaas, ooth - you rise up and siDhaas and you pass through the pur - the city of jam death. And what does that mean? You die and when you die Maharaj Sahib Ji says all these assistants, all of these servants, none of them go with you.

ho-ay annan manhath kee darirh-taa aapas ka-o jaanaat ||
Guru Sahib Ji says the being calls himself annan, annan means uniquely complete; annan also means to rely on no other. The being says I am the best, I am different from the world, I am the greatest. manhath kee darirh-taa Through his stubborn mind, he embeds himself darirh-taa with complete stubborn mindedness. aapas ka-o means of himself, jaanaat means to tell all, to make everyone aware of ,look at me I am the greatest. ho-ay annan Also means someone who is completely devoted towards the Lord towards God. Bur Guruji Sahib says the mind centerd being, the manmukh what does he do? manhath kee darirh-taa Through his stubborn mindedness O I am devoted to the Lord outwardly, look at me I am devoted, aapas ka-o jaanaat all he does is advertise it and add to his own ego.Guru Sahib Ji says he is not devoted, he is really showing himself outwardly to the world. And annan also means that person who has given up consuming food. There are those people in India who claim we do not eat food, we are annan, we are beyond food, and we only live on milk, those people are called doodaDhaaree, we only live upon milk alone. And they just use this aapas ka-o jaanaat as extending their egos; just another thing to show off. Bhagat Kabir Ji tells on Ang 873 jag mai baktay doodaDhaaree In the world these people claim we only live on milk alone, guptee khaavai vateekaa saaree but guptee but secretly they eat everything they can get into their mouth, whole loads of food.

jo anind nind kar chhodi-o so-ee fir fir khaat ||3||
jo anind, anind means beyond slander, that food which no one can slander because it brings life to all; nind kar chhodi-o they have slandered and said they have given it up, so-ee fir fir khaat But secretly, fir fir again and again, more and more they are eating it. To the world they are saying they have given it up but really they are eating it more and more. jo anind Another meaning, that gareh-hist family life there was no need to slander, which is beyond slander, they have slandered and left it cowardly. Go live in jungles, go live here and there. so-ee fir fir khaat But then again and again they have come to the houses, whose householder is, they come and beg for food. Guru Ji says again and again you are eating food from those people who you have slandered. jo ananid Another meaning those saints who are beyond slander, those saints who no one can slander, who are at such a level that no one can slander nind kar chhodi-o they have given up that maya that attachment to material goods, that attachment to the world ego, hatred, desires, greed, all of such things that they have given up chhodi-o, they know they are bad. nind means bad. They have given up all these things that are bad. But Guru ji says what does the being do, they so-ee fir fir khaat those objects and those things which the saints have told us to give up the human being indulges in those things again and again, in that desire, in that ego, in that hatred, in the enmity which the Guru tells us to give up. That person consumes that poison of ego again and again. Guru ji in the last two tukaan tells us:

sahj subhaa-ay bha-ay kirpaalaa tis jan kee kaatee faas ||
That person upon who my Waheguru has been kirpaalaa has been merciful and has blessed with sahj subhaa-ay with true inner peace. tis jan kee kaatee faas To that humble person jan kee the Guru has kaatee has liberated from the faas the noose of death, the noose around their neck. What does it mean to be liberated from the noose of death? Yes physically we all die, bur spiritually we will live on forever. They will emerge with their immortal Lord.

kaho naanak gur pooraa bhayti-aa parvaan girsat udaas ||4||4||5||
Sri Guru Arjan Dev Ji says those who have united bhayti-aa united with their Lord, with the pooraa with the perfect Guru. Those who have united with the perfect Guru parvaan girsat udaas, parvaan - they are celebrated, they are blessed. They are accepted, whilst being girsat whilst being in this world; as being udaas as being renunciates. They are the renunciates who live in this world, they are the ones who live within the family but they keep their thoughts focused on One, Waheguru. They are living inthis world but always focusing their thoughts on Waheguru. And Guru Sahib ji says parvaan they are accepted, those who meditate upon Guru's words, those who follow what the Guru says whether they are girsat, whether they are householders, whether they are udaas, whether they are renunciates. If they truly follow the words of the Guru they are accepted in both forms.

sahj subhaa-ay bha-ay kirpaalaa tis jan kee kaatee faas ||
kaho naanak gur pooraa bhayti-aa parvaan girsat udaas ||

Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !


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