English Hukamnama Katha-Ang 685

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Beloved saadhsangat, Satguru Naanak Devjee Maharaj in today's shabad explains to us what the Guru is and what lies within the Guru. What is there which dwells in the guru. Also Satgurujee in this shabad explains to us the paths to understanding and finding the treasures which lay within the guru. Satguru Patshahjee draws a beautiful comparison between the guru and between an ocean and expands upon this comparison throughout the whole shabad. This can be found at many places within gurbani because just as externally guru Naanak Devjee talks about it in Japjee Sahib on ang 4 of SGGSjee: bhareeai hath pair than dhaeh - Satguru Naanak Devjee says when the hands, the body get dirty then paanee dhothai outharas khaeh - that dirt is washed away with water. In the same way guru sahibjee says, bhareeai math paapaa kai sang |- when our intellect, when our mind is full of paap - full of sins then ouhu dhopai naavai kai rang - that is washed in the color, in the divine love of the naam - of the Name of the lord. Just at externally doing ishnaan - having a bath cleanses us physically as so taking an ishnaan - taking a bath in the shabad of the guru - washes our soul and washes away all of the filth that is attached to our souls.

Guru Naanak Devjee says on ang 1329: gur dhareeaao sadhaa jal niramal miliaa dhuramath mail harai - Gur dhareeaao - the guru is that river in which sadhaa jal niramal - there is no other river whose water is forever pure. The guru, the water of naam, the water of the name of lord, the water of spiritual knowledge which flows through the guru is always purifying. Nothing can pollute the guru. Meeting with the guru dhuramath mail harai - dhuramath means evil thoughts, sins, harai means to be removed. Evil thoughts and sins are cleansed by meeting with the guru, the dirt of all these evil thoughts, evil sins is taken away by meeting the guru. So this idea has been played upon much in gurbani. Just as externally we take ishnaan we must take an ishnaan internally, we must take a cleansing bath in the shabad of the guru. So Satguru Patshahjee begins,

Dhanaasaree mehalaa 1 ghar 2 asattapadheeaa
In the dhanaasaree ragini by Guru Naanak Devjee, ghar 2 - in the second house of rhythm and beat of singing - an instruction to sing this shabad in the second house of rhythm, asattapadheeaa - asatt means eight and padheeaa means feet. There are literally eight feet to this shabad, eight points upon which this shabad stands. Where ever you see this in Gurbani, dupadaae, tepaddeae, panchpaddae - two feet, three feet, five feet respectively and asattapadheeaa in this case meaning eight. Satguru patshahjee begins with the manglacharan,

Ik oankaar sathigur prasaadh |
There is One creative nourisher and destroyer who illuminates the whole world through His Light and who is found through the sathigur - through the eternal guru's prasaadh - grace. Guru maharaj jee begins,

Gur saagar rathanee bharapoorae |
The saagar - the ocean of the guru. When the Sikhs asked guru Naanak Devjee what is the guru like, explain to us this concept of the guru. Guru Nanak Devjee said imagine this concept of gur saagar - that the guru is an ocean rathanee bharapoorae - the guru is overflowing, bharapoorae literally means to be filled to the brim. What is the guru filled to the rim with, with rathanee - with diamonds, with pearls. What is the ocean - the ocean is spiritual knowledge - gyaan. Within that ocean of spiritual knowledge, within that ocean of gyaan there is the milk of Satgurujee's naam - the name of the lord, and there are rathanee - there are jewels. What are these jewels. Sathigurujee tells us that within the Satguru lie the jewels of bairaag - detachment, bibek - understanding and the jewel of khat samathee - literally means six things, six spiritual objects, six spiritual ideas. What are they?

1) sam - to control the mind
2) dham - to control the senses
3) Sharda - faith in Waheguru
4) Samadhaan - bringing an end to the various waves of thoughts in the mind
5) Oopraam - knowing that material goods only bring pain and therefore taking your mind out of them and
6) Ditiksha - look upon pain and happiness as the same.
So all these spiritual diamonds abide within the Guru.

When we look to Indian mythology we see there is a story that once the asuras - the demons and the sur - the angels - the demi gods - they got together and they churned the ocean. From the ocean fourteen diamonds came out and those fourteen diamonds are mentioned throughout Indian mythology. But if we look into Sikhi what are these fourteen diamonds according to the Guru. I'll go through these fourteen diamonds explaining what they are in mythology and what they are according to gurmat within the guru.

Rathan(366K)

But these are, merely, fourteen of those countless rathans - countless jewels. Don't think that these fourteen are all there is. There are as Guru Nanaak Devjee says there are bharbhooray - the guru is full to the brim with these. Just because we've talked about khat samati and these fourteen jewels it doesn't mean these are the only jewels. Guru sahibjee says that the jewels are countless, there is no end to the counting of these jewels.

Anmrith santh chugehi nehee dhoorae |
Where do these jewels go? Who takes part in these jewels, we ask Guru Naanak? The saints, the gumukhs, the holy people, the gursikhs who are attached to the guru they live upon the milk of the anmrith of naam - of the name of the lord, that immortal nectar of god - that is what they abide upon, that is what they depend upon for their nourishment. They chugehi in this ocean. What do they chugehi in this ocean? They chugehi - they take out the jewels which are in the ocean of the guru and they nourish themselves with these jewels. Nehee dhoorae - they never go far away from the guru. Why? - because when we venture away from the guru we venture away from god. The further we are from understanding Waheguru - the further we are from understanding god. Those of us who have distance from the guru, we have distance from the lord, we have distance from all understanding because all understanding of the god comes from the guru therefore the saints never distance themselves from the guru. They are always immersed - they are either in the sangat or they are listening to katha or they are listening to the translation of the gurbani, listening to the interpretations, reading paath, reading from the gurbani, listening to keertan or they are studying gurbani or they are talking about gurbani. They are always immerse themselves in the guru.

Har ras chog chugehi prabh bhaavai |
They bhaavai - they are pleasing to their prabh - Waheguru because they abide upon the chog and they look for this chog - this sustenance of har ras - of the essence of Hari, of the essence of Waheguru - this immortal essence of the lord that is what they live upon.

Saravar mehi hans praanapath paavai |1|
Within this sarvar - within this ocean the swan like souls - those gurmukh pyaare, those gurmukh souls are like swans that abide upon, that live upon, that nourish themselves with the jewels and the immortal nectar of the guru's name. What do they find within this ocean? They find praanapath - they find lord of our praan - of our breaths - they find Waheguru within this ocean of the guru.

Kiaa bag bapurraa shaparree naae |
Guru Sahibjee asks us a question now? Kiaa, why does the bag (crane) bapurraa (poor) - why does the poor crane try and bathe himself in the shaparree - in the pool full of mud. Our mind looks for eternal pleasure in things which aren't eternal. Transitory objects are going to give us transitory pleasure. Objects which can fade away the treasure will also fade away - that is simple. Guru sahibjee says our soul has become not like a swan but like a crane and we simply go to the muddy pools and fill ourselves with mud. We engage ourselves with material gain and that fills our mind with even more paap, with even more sins. And guru sahibjee is saying why are you putting yourself through this?

Keecharr ddoobai mail n jaae |1| rehaao |
If you ddoobai - if you sink yourself, if you immerse yourself into keecharr - mud, if you immerse yourself into mud then the dirt upon your soul will not fall away. What is the mud? The mud of nindiya - the mud of slander, the mud of material good, of this illusion of the world. The more we sink ourselves in these material good the more we look for peace. Guru sahibjee is not telling us to leave the world but guru sahibjee is telling us to look at things for as they are. Live within these worlds but realize that these things and their pleasures are transitory and we cannot find peace. Guru sahibjee says in gurbani on ang 322 of SGGSjee by Guru Arjan Devjee: Ddithaa sabh sansaar sukh n naam bin - I've seen the whole world but there is no eternal peace, there is no sukh without the naam - without the name of the lord. Gurujee is trying to make us understand, guru sahibjee is giving us tools to understand this in this shabad, in these lines.

Kiaa bag bapurraa shaparree naae | Keecharr ddoobai mail n jaae |1| rehaao |
By immersing yourselves in the mud you are not going to attain purity. Purity, eternity and divinity can only be found through that which is eternally divine, eternally pure and eternally true and that is the guru's name, rehaao - gurujee says pause and think about this.

Rakh rakh charan dharae veechaaree |
The person who lives his/her life immersed in spiritual thoughts - veechaaree - rakh rakh charan - each of the footsteps that they take, literally going left footstep and then right, as they put down each footstep they think dharae - in their mind they consider will this footstep take me away from god or will this footstep take me towards the lord? Am I taking a step towards the sangat or am I taking a step away from the sangat, away from the company of saints, away from the guru, away from gurbani? The veechaaree - the thoughtful person dharae - keeps the charan - the feet of Waheguru, the feet of immortal lord rakh rakh within even, the charan are contained within their heart.

Dhubidhaa shodd bheae nirankaaree |
The gurmukhs, the saintly souls, the swan like soul they give up going from muddy pool to muddy pool. Dhubidhaa means duality, having this idea of going here and going there and looking for peace in two places, three places, couple of places. They give up immersing themselves in ocean of maya - this ocean of material goods. Guru Sahibjee says that this is the way of becoming a nirankaaree - this is the way of becoming a devotee of Waheguru who is beyond all forms. The only way of doing this is through giving up that search all over. Guru sahibjee says that we must give up this wondering through all these different muddy pool. The saintly souls purely immerse themselves in the word of the guru. Pain comes where the happiness comes. Pain comes praying to the guru, happiness comes praying to the guru - they are always looking for support.

Guru Arjan Devjee tells us on ang 1426 of SGGSjee dhoojee shodd kuvaattarree eikas so chith laae - give up this idea of looking elsewhere, focus yourself only on the one, guru sahibjee says! That is the only way of finding eternal peace. Guru sahibjee tells us in the second line of that: dhoojai bhaavaaee naanakaa vehan lurraandharree jaae - those people who wonder around and do not focus themselves upon the guru they are washed away, they are drowned away in this ocean. So sathgurujee says in the next line:

Mukath padhaarath har ras chaakhae |
The world talks about four padhaarath - char padhaarath which are dharm - righteous living, arth - material objects, kaam - the fulfillment of desires and mok - liberation. In gurbani there are four padhaarath - four treasures which are mentioned. What are those four treasures? Guru sahibjee talks about:

1) Gyaan padharath. On ang 60 of SGGSjee guru sahibjee says: giaan padhaarath paaeeai - those people who find the treasure of gyaan - of spiritual wisdom thribhavan sojhee hoe - they gain understanding of all three words.
2) Prem padhaarath - guru sahibjee tells us on ang 640: praem padhaarath naam hai - the treasure of love is truly god's name.
3) Naam padhaarath - guru sahibjee tells us on ang 1012 of SGGSjee: naam padhaarath amar hai - the treasure of god's name is amar - is immortal forever.
4) Janam padhaarath - guru sahibjee says on ang 1226 janam padhaarath guramukh jeethiaa - the treasure of this human life is won by the gurmukhs - won by those who focus upon the guru.
5) In this line guru sahibjee is talking about the mukath padharaath - the treasure of liberation. The treasure of liberation is achieved by those who chaakhae - who taste, who feel, who immerse themselves in har ras - in the essence of the lord.

Aavan jaan rehae gur raakhae |2|
Those people who have tasted the essence of the lord are liberated and aavan jaan rehae gur raakhae - they are saved from coming and going, from reincarnation, why? Because they are raakhae - they are protected by the guru.

Saravar hansaa shodd n jaae |
The hansaa - the swan like saints they cannot shodd - they cannot leave the ocean of the guru. There is no other place for them to go. There is no other place for them to go because they've given up elsewhere and when this idea comes into our heart, when the idea comes into our heart that mohi dhoojee naahee thour jis pehi ham jaavehagae - guru sahibjee says that when we have this idea that we have no other place to go to that's when we truly achieve prem bhagati - loving devotion. Guru Raamdaasjee says on ang 1321: hey Waheguru, O lord mohi dhoojee naahee thour jis pehi ham jaavehagae. Gurujee tells us that this is the way to fall at the feet of the god. This is the way to merge in with your mighty.

Praem bhagath kar sehaj samaae |
By realizing this you are performing praem bhagathi - loving devotion. Then what will happen? Sehaj samaae - effortlessly you will merge into the lord.

Saravar mehi hans hans mehi saagar |
The swans - the saravar live within the saagar. The saints abide within the guru and hans mehi saagar - and within the saints the guru abides. As guru Arjan Devjee tells us in Sukhmani Sahib: prabh jee basehi saadh kee rasanaa - that god dwells upon the tongue of a saint. Because every time the saint speaks he is always meditating upon the lord, he is always praising the lord. So guru sahibjee tells us that the saints abide within the lord and the lord abides within His saints. In SGGSjee maharaj this is explained by Guru Raamdaasjee on Ang 444: guroo sikh sikh guroo hai eaeko gur oupadhaes chalaaeae - the guru is the Sikh and the Sikh is the guru - they are one. Those gurmukhs - those followers of the guru who go into braham gyaan - who gain complete knowledge of braham - of that creator of Waheguru they are at this level where sarvar mehi hans - where they abide within the guru and the guru abides within them. Guru Arjan Devjee says, gur maerai sang sadhaa hai naalae - the guru always abides with them. They always have the guru within them. There is another beautiful line from gurbani which explains this beautifully and that is by Guru Raamdaasjee on ang 312 of SGGSjee: gurasikhaa andhar sathigur varathai - the Guru pervades, works through His Sikhs, his beloveds. In the next line Guru Sahibjee says,

Akath kathaa gur bachanee aadhar |3|
This state of braham gyaan - at this state the Sikh doesn't say I've become One, no! This is the akath kathaa - the unspoken stage and at this unspoken state the Sikh always keeps respect of the Guru's words - gur bachanee aadhar - the honor of the guru's words, always respects the guru's words, always respects the guru because it is through the guru that the Sikh arrives at this stage and the Sikh always remains with his hands folded in front of the guru whether he be one with the guru. Even at that stage where he is completely one with the guru he still remains with his hands folded in front of the guru.

Sunn manddal eik jogee baisae |
Waheguru is forever sunn - is beyond all desires, manddal - he is pervading through all and he is eik - he is forever one, jogee baisae - sitting through all in this yogic posture, pervading through all in this yogic posture.

Naar n purakh kehahu kooo kaisae |
No one can describe him as female, male - anything like that.

Thribhavan joth rehae liv laaee |
His joth - His light pervades through thribhavan - throughout the three words.

Sur nar naath sachae saranaaee |4|
The sur - the angels, the demi gods, the nar - the human beings and the naaths - the spiritual masters are sachae saranaaee - are all in the protection of the true guru.

We go back to Sunn manddal eik jogee baisae - within that state, that realization in the dasam duaar - in the tenth gate there are those gurmukhs - those beloveds of the guru who sit within this state of sunn - this state of complete desire free and keep this state of meditation of yogis. Yog literally means union, as those who have had union with the lord.

Naar n purakh kehahu kooo kaisae |
At that stage they go beyond the wordly labels of male and female, low cast and high cast - they go beyond all of these labels. Kahohu kou kaise - no one can explain that great stage it is beyond all words. At that stage there is no naar - no illusion of the maaya, there is no purakh - there is no understanding of the existence of I. There is no maya at that stage and there is no illusion of material world and there is no illusion of I, of ego in that complete stage of meditation.

Thribhavan joth rehae liv laaee |
They go through the three stages - the thribhavan, the jagath - awake, supan - dreaming and sukhopat - dreamless sleep - these are three stages which everybody usually goes through. But the gurmukh is in the fourth state - in the turiya avastha - so the gurmukh goes through these three worlds of being, these three states of being. Throughout all of these they remain liv laaee - they remain attached to the guru at all times.

Aanandh mool anaath adhaaree |
So the Sikhs ask what is god? Guru Nanak Devjee answers God is aanandh - eternal bliss, mool - God is the source of all of the world, anaath - God has no master, adhaaree - God is the support of all, anaath adhaaree - God is the support of the masterless.

Guramukh bhagath sehaj beechaaree |
Those who follow the guru, those gurmukhs, in bhagthi - in devotion they beechaaree - the contemplate this Waheguru who has the sehaj saroop - who has the form of sehaj, who has the form of complete bliss, complete poise and balance. Guru Naanak Devjee goes on to say,

Bhagath vashal bhai kaattanehaarae |
Wahegurujee is the protector of His vashals - his devotees, bhai kaattanehaarae - He can cut through bhai - fear. There are said to be seven types of fear.

1) Yeh bhai - fear of being attacked by the creatures
2) Parlok bhai - fear of the next world, what will happen when we die?
3) Jaman Vaidna - the fear that is felt when we are born
4) Jaat jatti bhai - the fear of other groups of those who are different to us
5) Anrakhya bhai - feeling unprotected, feeling vulnerable
6) Gupt bhai - the fear of what cannot be seen, like the snake in the grass
7) Akasmatar bhai - where we are afraid of those things which we don't know or don't expect them to happen, eg accidents.
Guru Sahibjee says that Wahegurujee cuts through all of these and liberates His devotes from all of these fears.

Houmai maar milae pag dhaarae |5|
Those people who dhaarae - who within their heart keep the pag - the feet of the lord that is the way of houmai maar - killing the ego and they milae - they unite with the God. Another meaning of this line is that those who lay their head upon the feet of the guru, those people who place their head upon the feet of the guru, the guru through His grace maar - kills their ego and they milae - they are united with the lord. Another meaning is that by dhaarae - by putting your feet on this spiritual path of Sikhi you must realize that you must kill your ego in order to walk upon this path and only then will you milae - will you unite with the lord.

Anik jathan kar kaal santhaaeae |
By doing many other jathans - by many other efforts we will still be santhaaeae - we will still be hounded by kaal - by death.

Maran likhaae manddal mehi aaeae |
Maran likhaae - our death has already been written down before manddal mehi aaeae - before we came into this world.

Janam padhaarath dhubidhaa khovai |
Through dhubidhaa - through duality, through doubts we are khovai - we are loosing another one of these padhaaraths - another one of these treasures which is the janam padharath - the treasure of human life. We are wasting away the treasure of this human life thinking shall I go this way, shall I go that, shall I do nitnem today, shall I not. Shall I follow the guru, shall I not? Do not lose the human life in this duality, in this dhubidha - guru says, simply meditate upon god.

Aap n cheenas bhram bhram rovai |6|
Guru sahibjee says if you do not choose the path of the lord, chose the path of the righteousness, aap n cheenas - if you do not come to know your own soul then bhram bhram rovai - you'll cry forever and you'll wonder forever. So in order to combat that guru says to us,

Kehatho parratho sunatho eaek |
Kehatho - speak of, parratho - read of, sunatho - listen to eaek - of the One guru. If you are going to speak, read or listen then speak of, read of the guru and listen to the guru's bani. Wherever you speak, whatever you speak, speak as if the guru is watching you. Whatever you read, read as if the guru is watching you. Whatever you listen, listen as if the guru is watching you because He is, eaek - know that One Lord, know that Guru Naanak sahib is there always and meditate upon the One, the Oneness. Whatever you say must bring out the Oneness, whatever you read must bring out the oneness, whatever you listen to must bring out the oneness guru sahibjee says. - the unity, the love.

Dheeraj dharam dharaneedhar ttaek |
If you do this then you will gain dheeraj - gain support and ttaek - help forever from that Waheguru who is dharaneedhar - who is the support of this earth and who is the most righteous.

Jath sath sanjam ridhai samaaeae |
When the name of the lord merges into your ridhai then you gain the jewels of jath - of complete morality, of sath - of complete truth sanjam - of complete control over yourself.

Chouthae padh ko jae man patheeaaeae |7|
If you patheeaaeae - if you center your mind upon the chouthae padh - the fourth state of being, as we explained before the three states of being: jagath - waking, supan - dreaming and sukhopat - dreamless sleep and beyond this there is the fourth state of being into the which those who have realized the lord live and that is turiya avastha - this avastha is that state where there is no pain, no happiness, there is simply eternal bliss.

Saachae niramal mail n laagai |
Those people who go into this stage are forever saachae - forever true, and forever niramal - forever pure mail n laagai and no dirt can attach to them. Why? - because

Gur kai sabadh bharam bho bhaagai |
Through the guru's words bharam bho bhaagai - all their doubts, all their fears, as we've explained before, their fears run away. Guru Sahibjee says,

Soorath moorath aadh anoop |
God is forever beauteous, moorath - his form is beauteous and aadh - He is primal, beyond everyone else and anoop - is beyond all praise, oopma to rehat - beyond all praise. Satguru Maharajjee says soorath - have love for that Waheguru whose moorath - whose form is abiding in all and know that that soorath -that beautiful Waheguru is in all, He is aadh - He is the root of all beings and He is anoop - He is beyond all praise. Why is Waheguru beyond all praise? - Because there is nothing to compare Waheguru to. You can only praise like comparison but there is no comparison of Waheguru on this earth, on any earth, on any universe.

Naanak jaachai saach saroop |8|1|
Wahegurujee, Satgurujee Siri Guru Naanak Devjee says I jaachai - I beg for the saach saroop - for knowledge of that saroop - that form of Waheguru who is always saach - who is eternally true, who is eternal and divine and pure. That is what my ardaas is, that is what my supplication is, that is what I pray for and beg for. So in this shabad today guru sahib has talked about the ocean of the guru and how we can delve into this ocean and take out countless jewels.

Soorath moorath aadh anoop |
Naanak jaachai saach saroop |8|1|

Waheguru Jee Ka Khalsa, Waheguru Jee Ki Fateh!

 

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