English Hukamnama Katha-Ang 525


Goojaree sree ravidhaas jee kae padhae ghar 3
Sathikaar yog, respected Bhagat Ravidas Jee is speaking to us today. Bhagat Ravidas Jee speaks to us in Goojaree Raag. Padhae means these verses. You can equate this word loosely with the English word verses. These verses written by Bhagat Ravidas Jee are to be sung in ghar 3, in the third house of beat and rhythm. The shabad begins with the manglacharan, the introductory supplication -

Ik oa(n)kaar sathigur prasaadh ||
Ik oa(n)kaar - there is one eternal Waheguru Who is the creator of all and Who is found through the prasaadh, the grace of the sath, the eternal Guru. Bhagat Ravidas Jee in this shabad is talking about external worship. Before we go through the first tukk of this shabad, if we look at the rehaao line this will help us understand the rest of the shabad with the grace of Bhagat Jee. Bhagat Jee says -
                                                      Maaee gobi(n)dh poojaa kehaa lai charaavo ||
Maaee - O mother. Maaee can be used in the sense that we use it in Punjabi as maaee bhaaee, meaning brothers and sisters as well. Maaee, O my mother, O my brothers and sisters, gobi(n)dh poojaa kehaa lai charaavo. How can I charaavo - offer up, the poojaa- the worship. Kehaa lai - where can I get those things to worship gobi(n)dh? That bi(n)dh, that seed of the universe, Akal Purakh Waheguru Who has created this whole universe. Where can I get those pure things with which to worship that Waheguru? Maaee here can be used in the sense of O Guru Jee, O my mother, O Guru, bless me with this grace, bless me with this understanding. Maaee can be used in this sense to mean O saintly beings of the congregation, please help me.
                                                         Avar n fool anoop n paavo ||1|| rehaao ||
Gurmukh piaareyo, we'll come back to this second tukk of the rehaao whilst we're looking through the rest of the shabad. But this first tukk of the rehaao Maaee gobi(n)dh poojaa kehaa lai charaavo || represents the idea running throughout the rest of the shabad. Where can I find, where can I get those pure objects with which to worship Akal Purakh Waheguru, The Lord God.

Dhoodhh th bashharai thhanahu bittaariou ||
It's almost as if this shabad is in the form of a conversation between Bhagat Ravidas Jee and this figure of Maaee, the mother. Bhagat Jee has this question, and the answer comes back, offer milk. Bhagat Jee says Dhoodhh th bashharai thhanahu bittaariou. The dhoodhh - the milk has been bittaariou - contaminated, it has been made joothhaa. Joothh and suchh are a concept within the Indian subcontinent where if someone eats from a plate, that plate becomes contaminated by them, it becomes joothhaa. Before they've eaten, it's called suchhaa. Bhagat Jee says the bashharai - the calf has put its mouth to the tit of the cow, thhanahu means the tit of the cow. The calf has made it bittaariou, has made it joothhaa, it's contaminated it. The milk has already been contaminated by the calf.

Fool bhavar jal meen bigaariou ||1||
If we say to Bhagat Jee to offer up flowers, Bhagat Jee says fool bhavar jal meen bigaariou. The fool, the flowers have been contaminated, have been bigaariou (also meaning contaminated). The flower has been contaminated, has been made joothhaa by the bhavar, by the bee when the bee sits upon it and takes its fragrance. If we say to Bhagat Jee to offer water, Bhagat Jee says jal meen bigaariou. The fish that lives in the water and spends its whole life in the water, eats and sleeps in the water, does all of its bodily functions in the water, surely that fish has contaminated the water. So Bhagat Jee is going through all of these external things. And gurmukh piaareyo, the blessed saintly soul of Giani Gurbachan Singh whilst interpreting these lines has said that Dhoodhh th bashharai thhanahu bittaariou, that Waheguru is within the calf as well, and within the calf He has already tasted the milk. Waheguru is in the bumble bee as well that's sitting upon the flower, Waheguru is within the fish as well that live within the water and he has already enjoyed all of those things through those life forms because God is pervading through all. Gurmukhs, if we come back to this idea that everything has been contaminated, Bhagat Ravidas jee says -

Maaee gobi(n)dh poojaa kehaa lai charaavo ||
Maaee - O mother, O Guru Jee, O saintly beings, gobi(n)dh poojaa kehaa lai charaavo. What can I charaavo, what can I offer for the poojaa, for the worship of God? There's nothing left that's pure on this world.

Avar n fool anoop n paavo ||1|| rehaao ||
I cannot paavo - I cannot find, avar - any other, fool - flower which are anoop, anoop meaning beautiful, wondrous. I cannot find these beautiful flowers which are pure to offer to Waheguru. Whilst interpreting this line, Professor Sahib Singh says in his Sri Guru Granth Sahib Darpan, Avar n fool anoop n paavo. I cannot find any other flowers, avar n fool, I cannot find any flowers to offer up, I cannot find anything pure to offer up. Anoop n paavo, does this mean that I will not find anoop, referring to Waheguru Who is beyond praise, Who is so beauteous, Who is so wondrous. How can I find Him? Is there no way I can find Him? That's the way Professor Sahib Singh Jee has interpreted this line. Rehaao - pause and think about this.

Mailaagar baerhae hai bhueia(n)gaa ||
If we say that you can worship with sandalwood paste, then Bhagat Jee says, Mailaagar - the sandalwood trees, the sandalwood plants are baerhae - are encircled by bhueia(n)gaa, by snakes. In the forests of India, the snakes wrap themselves around the sandalwood plants.

Bikh a(n)mrith basehi eik sa(n)gaa ||2||
If we say find the mythical immortal nectar which is talked about in Indian myths. And gurmukh piaareyo, I want to make this very clear, a(n)mrith in this line is not talking about the a(n)mrith of Naam, the immortal nectar of God's Name. This is not what this line is talking about, it's not talking about the a(n)mrith received from the Panj Piaarey. The a(n)mrith here is mythical a(n)mrith. If we say, why don't you worship The Lord with the mythical a(n)mrith, then Bhai Ravidas Jee says Bikh a(n)mrith basehi eik sa(n)gaa. According to the myths, when the demons and the demi-gods got together and churned the ocean, poison and this drink of immortality came out at the same time. And Bhagat Ravidas Jee says by coming out at the same time as the poison, this drink of immortality has already been corrupted.

Dhhoop dheep neebaedhehi baasaa ||
Dhoop - incense, deep - candles, neebaedhehi means sweet puddings to offer up baasaa. Baasaa means smells, perfumes. Gurmukh piaareyo, another way of interpreting this dhoop - incense, deep - candles and lights, neebaedhehi meaning the puddings, baasaa - give off smells. And because of these smells, baasaa can also mean contaminated. It has been interpreted by sampardaayak scholars as meaning contaminated. By smelling the incense before we light it, I've already contaminated it. By smelling the smell which is given off by a lamp, it's already contaminated. In India, the lamps were lit with butter or with oil. By smelling that already, I've contaminated the lamp, I've contaminated the sweet puddings by smelling the aroma of them. They're all contaminated.

Kaisae pooj karehi thaeree dhaasaa ||3||
How can I engage in your pooj, in your worship, how can I, your slave - your dhaasaa, engage in your worship O Lord? Now Bhagat Ravidas Jee comes to explain their philosophy.

Than man arapo pooj charaavo ||
Than meaning your body, man meaning your mind. Arapo - offer up your mind and your body to Waheguru. pooj charaavo - this is the way of offering up pooj - worship to Waheguru. what does Guru Amar Das Jee say to us everyday in our nitnem? Than man dhhan sabh soup gur ko hukam ma(n)niai paaeeai || Than man dhhan - give your mind, body and wealth to The Guru. But remember this Bhagat Ravidas Jee says -

Gur parasaadh nira(n)jan paavo ||4||
The only way of finding nira(n)jan, and Bhai Vir Singh Ji stresses this in his interpretation of this shabad, is that Bhagat Ravidas Jee is saying, you may offer up your mind and body, but even if you offer up your mind and body with ego, they will not be accepted. Only if you offer them up in humility, knowing that they already belong to Waheguru, gur parasaadh, then you will gain The Guru's grace. Gur parasaadh nira(n)jan paavo. Only through The Guru's grace will you paavo, will you find That Nira(n)jan, That Lord God Who is beyond this illusion of this world. That is what Bhai Vir Singh Ji stresses that Bhagat Ravidas Jee is putting across in this shabad. Only through The Guru's grace. Yes, offer up your mind, body and soul, but remember it is only through The Guru's grace, through the gur parasaadh that you will be blessed. How will you get the gur parasaadh? If you say to The Guru,
                                          kabeer maeraa mujh mehi kishh nehee jo kishh hai so thaeraa ||
                                                    thaeraa thujh ko soupathae kiaa laagai maeraa ||
When you're giving your mind, body and soul, do not say that I'm giving something to you. If you're giving up your body, God is the one Who has given you this body. If you're giving up your mind, it's because God has given you this mind in the first place that you're giving it up. So lose your ego and offer in humility. That is the point of offering.

Poojaa arachaa aahi n thoree ||
Aahi - I do not know, thoree - your, pooja arachaa, your worship. I do not know how to adore you and worship you. Pooja arachaa is talking about worship and adoration.

Kehi ravidhaas kavan gath moree ||5||1||
Kehi ravidhaas, Bhagat Ravidas Jee says kavan gath moree. How will I be saved? What is my gath, what will moree - my, condition be? What these last two tukkaan by Bhagat Ravidas Jee are stressing is this - Poojaa arachaa aahi n thoree || I have not got the capacity, the understanding, the intelligence or the wisdom to worship you in any way. O Great Guru, please bless me with the wisdom, with the understanding, with the humility that when I offer up this mind, body and soul to you, I'm not afflicted by the disease of ego. So Bhagat Ravidas Jee is saying to us in this shabad today, offer up your mind, body and soul to The Guru. After listening to the vichaar of this shabad, to an interpretation of this shabad, this doesn't mean we're going to stop offering flowers to the gurudwara, or offering rummaale to the gurudwara, to Sri Guru Granth Sahib Jee. Do all of these things, but Bhagat Ravidas Jee is saying, Gur parasaadh nira(n)jan paavo. Than man arapo pooj charaavo if you truly want to worship The Guru, then where you're giving rummaale, where you're giving flowers, where you're giving milk for the Gurudwara, where you're giving whatever it is, where you're giving your dasvand, than man arapo, also give your mind and body to The Guru. How can you do this? By engaging in simran, by doing nitnem, by taking The Guru's amrit, by following The Guru's rehat. That is the way. And whilst following The Guru's rehat, while doing simran, while following The Guru's teachings remember Gur parasaadh nira(n)jan paavo. It is that gur parasaadh that we are looking for, and the only way gur parasaadh is found is through humility, and through following The Guru's path, keeping that humility in mind.

Poojaa arachaa aahi n thoree ||
Kehi ravidhaas kavan gath moree ||5||1||

Waheguru Jee Ka Khalsa, Waheguru Jee Ki Fateh.


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