English Hukamnama Katha-Ang 658

ja-o ham baaNDhay moh faas ham paraym baDhan tum baaDhay ||
ja-o ham baaNDhay moh faas - ja-o When I was baanDhay - entangled woth the faas - noose of moh - attachment, what did I do? If we go to the next line Bhagat Ravidaas Ji says : apnay chhootan ko jatan karahu - I did jatan - I tried, a way, a method, jatan means a method, karaho - I tried this method of chhootan, of escaping. What was that? ham chhootay tum aaraaDhayThat method of liberation was aaraaDhay - was meditation and pure, true love for you O Waheguru. That is how I cut through the noose of entanglement, the noose of attachment which was around my neck. Bhagat Ravidaas Ji is tellingg us at this point, the only way to escape from all of the attachment, from all of these things, is the attachment to One. You are going to give up many attachments, but attach yourself to only One. That is what Gurmat is saying, that is what the wisdom of the Guru is saying. Instead of attaching to all of these transitory things, attach yourself to the One eternal Waheguru. And that will save you. That attachment will be true, remain forever. because these other attachments are false and transitory. So Bhagat Ji says ja-o ham baaNDhay moh faas When I was attached to moh faas- noose around my neck; ham paraym baDhan tum baaDhay I realized I must meditate upon you, I liberate andbaaDhay - I bound you down O Lord with thebanDhan - strings of paraym - of love. Bhagat Ji is talking to us about this pure state of love for Waheguru. He says when I escaped from the entanglement of attachment, the only way I escaped was through the meditation upon the Lord, and now ham paraym baDhan tum baaDhay I have bound down the Lord with my love. Bhagat Naamdev Ji mentions the same state of existence on Ang 1252 of Guru Granth Sahib Ji. mayree banDhee bhagat chhudaa-veh These words are God speaking to Bhagat Naamdev Ji.mayree banDhee bhagat chhudaa-veh ; bhagat - My beloved, devotee chhudaa-veh can liberate someone from banDhee - my rule, my bounds. par banDheh bhagat na chhootay mohay but when I am banDhay - when I am bound down with love by mybhagat I cannot chhootay escape. This is such an amazing and enlightening knowledge Bhagat Ji is sharing with us today that if we bound down the Lord, there is only one way binding down the Lord who pervades through all the universes, through all creatures and the beings. The one way to attaching yourself to Him forever and forever is love. Bhagat Ji has this conversation with Waheguru Ji, he says, O Lord, Waheguru if you tie me down with entanglements of attachment, I bound you now down with love.

apnay chhootan ko jatan karahu ham chhootay tum aaraaDhay. ||1||
Dojatan - try to escape from these strings of love which are bind you down. Try in some way, its like saying to Waheguru Ji - go ahead and try to escape. ham chhootay tum aaraaDhay I am already liberated by meditating upon you. So Bhagat Ji is saying, Waheguru Ji if there is one thing to bind down the Lord is, that is love. It is playful and most divine experience with the Lord that Bhagat Ravidaas Ji is sharing with us.

maaDhvay jaanat hahu jaisee taisee.|| /span>
maaDhvay- O my Lord, jaanat hahu - Waheguru Ji you know jaisee - the one which you know;taisee - the love that I have for you, Waheguru Ji you know how great that love is for you. And only you know the greatness of that love because love must be limitless by itself.

ab kahaa karhugay aisee. ||1|| rahaa-o.||
ab - now; kahaa karhugay aisee - you will never put me throughaisee - the attachments of moh again. . kahaa - why would you do that? It is a rhetorical question. Bhagat Ji is telling us today that those who attach themselves in love to the Lord, will not be entangled in attachments to the world. rahaa-o Pause and think about this.

meen pakar faaNki-o ar kaati-o raaNDh kee-o baho baanee.||
meen pakar And now God asks Bhagat Ji how much love do you have for me. And Bhagat says, meen pakar - the fish is caught;faanki-o - is cut up; ar - kaati-o and diced up into small pieces; raaNDh kee-o baho baanee - baho baanee - in many ways with many different spices israaNDh - is cooked.

khand khand kar bhojan keeno ta-oo na bisri-o paanee. ||2||
khand khand - then it is beaten down into bits; kar bhojan keeno and then made into food and digested. ta-oo na bisri-o paanee even then the fish does not bisri-o - forget paanee - water. The idea behind this is that if someone eats fish they still feel thirsty. The love that fish has for water even when it is cut up, even when it has been diced up, chewed up and digested that love for the water still remains. In the same way in Sikh history we see Bhai Mati Daas Ji when they were cut up in half, they were reading Japji Sahib Dee Baanee. Our history tells us that they were at the paurhee, panch parvaan panch parDhaan pancheh paaveh dargeh maan Those two halves of Bhai Mati Daas JI which were cut up carried on the Paath of Japji Sahib. The story of Bhai Mani Singh Ji Shaheed when they were cut into bits they were reading Sukhmani Sahib. And when they were cut into bits, when all their body had become into tiny, tiny pieces they had got to the line bhramgi-aanee sarab ka Dhanee. The bhramgi-aanee - conscious being is the wealthiest with the spiritual wealth. And it is said that from here onwards those pieces of Bhai Mani Singh Ji body carried on the Paath of Sukhmani Sahib and it carried on through them. Bhai Dayala Ji again reciting Sukhmani Sahib whilst he was boiling in the cauldron. So these lines of Gurbani has been lived by Guru Kay Sikh even when they cut into tiny pieces - khand khand; ta-oo na bisri-o paanee even then they don't forget paanee. Who is the water in this case? The nectar of Guru's name.

aapan baapai naahee kisee ko bhaavan ko har raajaa. ||
aapan baapai naahee kisee ko - No one is able to buy God . This is what Bhagat Ji says. baapai - father. In Punjabi we say, eh teray pay-o da hai In veryThayt - rough Punjabi; saying to someone, this belongs to you, did your father bought it? In the same way Bhagat Ji says that God is not owned by anyone, God is not an ancestral object which is passed to from one to another. bhaavan ko har raajaa, that raajaa - king, Waheguru, Hari abide in those who have love. That is the only way binding Him down.

moh patal sabh jagat bi-aapi-o bhagat nahee santaapaa. ||3||
moh patal sabh jagat bi-aapi-o; patal - the veil, the wall of moh - attachment sabh means all; jagat means world; bi-aapi-o means to attack this. Wall of attachment engulfs the whole world but bhagat nahee santaapaa Bhagats are not inflicted by this disease of attachment.

kahi ravidaas bhagat ik baadhee ab ih kaa si-o kahee-ai.||
kahi ravidaas Bhagat Sahib Ji speaks, bhagat ik baadhee; baadhee means to increase and increase. Within me the meditation upon ik - one, remember we talked about this in the Hukamnama that we must give up our attachments to many in order to attach ourselves to the One. Bhagat Ji says that bhagtee - meditation upon One is increasing within me day by day. ab ih kaa si-o kahee-ai How can I explain this to anyone? kaa si-o - who can I explain this? I cannot explain the beauty of these words to anyone.

jaa kaaran ham tum aaraaDhay so dukh ajhoo sahee-ai. ||4||2||
Thatkaaran - that reason being bound down by attachment, the pain I felt there was the reason that ham tum aaraaDhay that I meditate upon you. so dukh ajhoo sahee-ai - Bhagat Ji asks a rhetorical question. why will I have tosahee-ai - endure that pain again? ajhoo - even now. Bhagat Ravidaas Ji says that I will not have to suffer the pain, because I have attached myself to the One. And Satgur Arjan Sahib Ji tells us the same idea in their Banee on Ang 288 of Sri Guru Granth Shib Ji. Aik aas raakho-ho man ma-hay Keep hope and faith in that One in your mind. sarab roog naanak mit jaa-hay - And all of your diseases will be eradicated.

kahi ravidaas bhagat ik baadhee ab ih kaa si-o kahee-ai ||

jaa kaaran ham tum aaraaDhay so dukh ajhoo sahee-ai. ||4||2|| ||

Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !