Ik Onkaar Satgur Parsaad Salok Mahalla Nauva With the great blessings of the Lord, this journey of understanding the Salokas is going on "jhooThai maan kahaa kare jag supane jiau jaan ||" "ein mai kachh tero nahee nanak kahiyo bakhaan ||41||" Sri Sadguru Ji is saying, what pride do you carry? What is it that you are proud of? It's the second time that the revered Master is talking about the dreams. "jhooThai maan kahaa kare"- What is there to be boastful of? "jag supane jiau jaan ||"- Know this world akin to a dream seen at night. And in the dream, a pauper can dream of being a King. Who will stop him? It's the kingdom of his mind. And in your dreams, you can be anyone; you can do anything. Because at that time, whatever you'll see, do, and indulge in- it will all be true whereas its 'ingredient' is that of a lie. If some beggar sees himself as an emperor in the dream and then in the morning, walks out boastfully that Oh, I'm the king So, how much value does this belief of his hold? A very beautiful Shabad expressing such a state is coming to my mind- "Nar pat ek singhasan soya, sapne bheya bhikhaari" This is the second example in which a king falls asleep while sitting on his throne and what he sees is a dream that he's a beggar And, he asks for food while begging but no one gives. And then someone had given food to his pet dog. He desires to eat from that (dog's) bowl. As soon as he approaches forward to get hold of that bowl, two fighting bulls come and that bowl breaks off under their feet And the whole food gets scattered over the ground and cries a lot that the food he was about to get, now even that's gone! And amid this crying, he wakes up. When he opens his eyes, what he sees? I'm a king And he's one of the kings from the lineage of emperor Dashratha whose name was King Lavana. This is a narration of King Lavana's dream state which is expounded in the Bani That- Narpat is sleeping on his own throne and seeing himself as a beggar in a dream. Now, after waking up, will he cry? Alas, I'm a beggar- Bulls have broken my food bowl; I haven't got anything to eat; I'm hungry.. However, nothing of that sort would happen. The moment a dream breaks- if a king is dreaming of being a beggar- that ends. If a beggar is dreaming of being a king- that ends. So we don't take pride in the objects seen in the dreams. Someone saw a dream that I'm having tea while sitting next to the President of India. Someone saw a dream that I'm being honoured by the President of America. And after waking up in the morning, will he send a notice to the newspaper personnels that please come a take my picture. In the dream last night, I was having breakfast with Joe Biden and he facilitated me with the highest honour of America. Suppose someone actually does something like that, will newspaper officials will take him seriously? Or will say, get your brain treated. Have you gone crazy? A dream is not true Revered master is saying, likewise, if you are millionaire, billionaire, or trillionaire in this world, all your achievements are like someone becoming rich in a dream. Like a beggar becomes a King Like you don't take pride in a dream, likewise, if you achieve things in this world, take no pride in them. This is not a thing to be proud of "jhooThai maan kahaa kare jag supane jiau jaan ||" "ein mai kachh tero nahee nanak kahiyo bakhaan ||41||" Nanak...this explanation. "Bakhaan" means to explain; To describe. I'm explaining, I'm telling, here nothing belongs to you. Let me give a vindication from the Bani- "katanch mata katanch pita katanch suami sahodara" At another place, it came as "kaako maayi kaako baap naam dreeg jhoote sab saath" Who is someone's mother? Who's someone's father. Its says, all these are mere name sake companions. For instance, in the dream state, whosoever are your relatives, as soon as the eyes open, everything vanishes. "Aise jag ko jaan"- So the revered Master is saying, see this world akin to a night dream- whatever you are seeing, is all an illusion. Now what is to be proud of? I'm a big landowner; I'm very powerful; I know big shot ministers and officials. I have connection with the police; All these officials are.... Dear... Maharaj is saying, whatever you are getting in this objective world Whatever you are accomplishing in terms of money, wealth, name, respect- see all these achievements equal to the ones amassed in the dream state. There is no difference! Connected to the same comes the next Saloka- 42nd "garab karat hai deha ko binasai chhin mai meet ||" "eh praanee har jas kahio naanak teh jag jeet ||42||" "Garab" means ego. Of what? The body. "binasai chhin mai meet ||"" It will take one Kshan... One Kshan means the 300th part of a second This is called Kshan. And, only one Kshan it takes, my Dear friend. Gurudev Ji is again, out of love, addressing us as friend O my friend, listen.. This body of yours.. Somebody has a beautiful body, gorgeous eyes.. Some take pride in their beautiful hair. Someone says, I have a very fair tone. Someone says, I have broad chest. Somebody says, take a look at my muscles; check out my abs; see my strength Witness my power. "garab karat hai deha".. You take pride in body? Binsai- will perish. "Chhin mai meet ||" O my friend, this body of yours in a Kshan.. How will it perish? This is not the question, but it will perish for sure. Revered Master is saying, "eh praanee har jas kahio naanak teh jag jeet ||42||" Meaning- In this world, the victory belongs to the one who sings praises of the Lord. The one who sings his own glories- I'm beautiful; I'm intelligent; I have connections with high and mighty; I'm officer; I'm powerful The one who attaches the ego self to the body and its objects of indulgence, he's bound to get doomed However, the one who sang the glories of the Lord- "naanak teh jag jeet ||42||." He has won over the entire world. "Mann jeete jag jeet"- The one who has won over the mind, he has won over the world. The one who is defeated by his own mind, what world did he win over then? So any ego, any pride related to this body or its objects... one should never have Sometimes, one is proud of his body, and sometimes, it's the intellect. Nobody is wiser than me. Someone is boastful of his singing. No-one sings better than me. Someone is proud of his cooking- No-one can make delicious food like I do. One keeps getting boastful of this. The question is not what your are egoistic about, but whatever you are boastful of, is going to perish Because the ego-self which is sustaining due to the karmas attached with the body, the same body is going to perish- How can you ego persist then? So, be wise. One shouldn't be prideful about anything. If you have, say a beautiful body; if you have a very powerful body; if you have a very strong body, then thank God for.. you know for those genes Those parents because of whom you got that body. In this, there's no speciality of yours There is no skill of yours; there is no accomplishment of yours in this. You have got it as it is. Whatever you have got, it's the artistry of Ishwara; It's a creation of Lord So be thankful, but don't be egotistical about your body or body related attributes "jeh ghaT simaran raam ko so nar mukataa jaan ||" "teh nar har antar nahee nanak saachee maan ||43||" Revered Master is saying, the one in whose ghat- ghat means the mind. The one in whose mind the contemplation goes on- Of whom? Of the Rama- he says that sentient being is liberated The meaning of Sumiran is the remembrance. Now, in this, I want to make a bit profound point Sumiran means the remembrance. Smaran is a Hindi word from which the word Sumiran has originated Whom do I remember? The one whom I have met; whom I have seen at some point in time; whom I have listened to Now to remember Rama, isn't it necessary to first know and meet Him? If you haven't known Rama; If you have understood Hari; If you haven't known the Ik Onkaar; It's not in your experience, so how will you remember? It's a very scary problem. All the saints and sages, the wise ones say it over and over again, be in the remembrance of the divine; "Simro simar simar sukh paavo; Kal kalesh tan maahi mitavo" "Simaro jaas visambhar eke" Again and again, stressed upon Simran But how would one do the Simran until they get to know the Supreme? Many times many people say, there's no need to know him- Have faith (in Him) It's just like, you get thirsty and we say believe that you had water You get hungry, I say have a feeling that you have eaten. You have a stomach pain and I say believe you had the medicine Is faith enough? Is belief enough? I say no no, you believe me You'll say, dump the belief. Give me the real medicine; Give me food; give me water; It's worth a thought- The one I don't know; the one I haven't met, how do I remember Him? If I say, you remember the principal of my school; I ask you to remember the parents who gave me the birth I ask you to remember the places where this body resides. In Ganaur where this Ashram is, remember the Ashram You'll say, when we haven't seen, how do we remember? So, doesn't the same logic fit inside? The one we haven't known, how would we remember Him? Now, how we will know Him? For that there will be a requirement... "Gyan anjan Guru dia, agyaan andher binaas, Har kirpa te sant bhetia, Nanak mann pargaas The company of a sant is imperative. Whom do I call a sant? Some attire, some appearance, certain symbolism is not called 'sant' Only this much- the One who has recognised the truth is a sant I give a vindication from the Bani: "sat purukh jin jaanea, Satguru tiska naao, tiske sang Sikh udare, Nanak Har gun gaao" Of a Sat-purush- the one who has got inducted in that truth; the one who has known that truth; the one who has experienced that truth Such a "purab karam ankur jab pragate toh bheteyo purukh rasik bairaagi" You'll have to keep the company of someone; You may call him Gurmukh- don't call him a sant. Address him as a dear friend- there is no issue at all. "Sun yaar hamare sajjan, ik karo benantiyaa; tis Mohan lal payare, hon phiro khojantiya" You may address him as a friend- there is no problem In the Bani of Aadi Guru Granth Sahib, such beautiful words are given. Addressed with a friend; called him a Gurmukh. At some places, addressed as Saadh; at some other as dear one "Guru sant jano pyara main milia, meri trishna bujh gae aase" He is also addressed as a Dear one- doesn't matters.. what word you use, how does that make any difference? Rose is a rose- you may call it with any name, doesn't matters at all. Revered Master is saying: "Jeh ghat simaran raam ko so nar mukataa jaan ||" He's been liberated.. through meditating! Pardon me- without knowing the attributes of the Supreme, you keep chanting His name... The entire life will pass by, you'll not experience the liberation. Because....Again, the very same thing. Until you experience, there can't be satiation; till then contentment won't come. An imagination can never satiate someone's hunger. An atheist says there's no God. A theist says, He's there. An atheist denied His existence even without looking out. A theist says, what's the need to search; revered Master has said that He's there so we will believe. But remember, this is not the matter of believing; this is the matter of knowing. Believing doesn't help; If it did then I'm saying, an elephant is standing behind me- Can you see it? I'll say, a six-horned cow is standing behind me- Can you see? I'll say, right now I'm holding a Kohinoor diamond in my hand. Can you see? There's that tale, written by an Englishman- A person who was a tailor reached a King. He said, dear king, I'll sew such a magnificent dress for you- But it will cost a lot of effort and money It will take me 6 months. This much wires of gold and silver; This much silk; this much this-this much that. He kept ordering for the next 6 months- Got so much stuff And the entire time- in actual- what he was doing, he would never let anyone see; Only the raw material used to go in. Then he said, O esteemed King, my costume is quite magical. He asked, how? The day you'll wear, that day, the one who is the son of his father will be able to see it. The one who is not of his father will not be able to see your attire Unbelievable! How's this possible- He said, Dear King, I'll do it It's a tale.. It's a tale, so listen to it that way Then the King asked, is my attire not ready yet? He's (tailor) like- It's almost done. I'll bring it today. He got it Now no one can see anything in anyone's hand. He asked- the attire? (Tailor said)- take a look! What did he say? The one who is his father's, only he can see this ensemble. The King cannot see (the attire). But, can the King say that he cannot see? He said, take off your clothes and wear it. He made the King take off his clothing And he said, see this I have put in your neck. Wow, so wonderful! Now the King is overcome by the doubt that my mother didn't tell me of my real father The ministers who were standing there- they were witnessing that we can't see it either. But no-one could say a word This clever man said, O esteemed King, today you must give Darshan to your entire kingdom. Go riding on your horse. The residents of your kingdom must see what an expensive costume has been made for you- So much effort it took. The king sat naked on the horse and ventured out for giving his Darshan to his kingdom And this was widely known that the attire will only be visible to the one who is of his father's. No-one can see it... But there was one kid who was sitting on the shoulders of his father to witness the new costume of the respected King- He exclaimed loudly- O the King is naked! Don't make the name of the Lord same way. Without searching, you are saying, we meditate upon the Lord; we remember the Lord We believe in the Lord. The Lord is not the matter of belief, but realising. Where is He? How is He? This has to be found out. If you have known, and then the one you have known... Now a very beautiful thing comes out of it. The one you have known- The one you'll know- you'll never forget Him That's why, realising once is enough- "so nar mukataa jaan ||" He's liberated. "teh nar har antar nahee" Now again, second time this is coming Earlier it came that a devotee of the Lord is the embodiment of the Lord himself. Now the revered Master is reiterating the same thing No distinction is left between him and the Hari then. He (devotee) becomes the embodiment of the Lord. That liberated being becomes the personification of the Ishwara And, the revered Master is saying, "nanak saachee maan ||43||"- Know this as truth and believe it. "ek bhagat bhagavaan jehe praanee kai naeh man ||" "jaise sookar suaan nanak maano taeh tan ||44||" Gurudev is saying, the one who has no devotion in his mind; the one who has no Lord in his mind. Such a person... Now, the revered Master.. what do I say? You listen and then understand what He's saying. "jaise sookar suaan"- Sookar means pig; Suaan means dog The person who has no devotion in his mind; the person who has no reverence, no remembrance for the Lord- his life is akin to that of a pig. Meaning he's equivalent to a pig.. he's equivalent to a dog His body, while seeing, is that of a human being but since there's no devotion, there's no meditation, because there is no remembrance of the Lord- that's why no distinction is left between a dog , pig, and him. They are all alike. Now this admonishment, this rebuke, this scolding- the hard words that Gurudev is using- behind this as well is His compassion That you, in your mind give birth to the reverence of the Lord, name of the Supreme, love of the Parmeshwar so that you can worth calling a human If this is not there then "jaise sookar suaan nanak maano taeh tan ||44||" Let's take the next Saloka: "suaamee ko girahu jiau sadhaa suaan tajat nahee nit ||" "nanak ieh bidh har bhajau ik man hui ik chit ||45||" Earlier, the suaan word came- it is an abuse. Someone might take it as an inappropriate word; Someone may feel bad about it. However, revered Master know, even the dog is not bad. Maharaj is saying it with an example- that like a dog never leaves the house of his master- "suaamee ko girahu jiau sadhaa"- just like a dog never leaves the house of his master "nanak ieh bidh har bhajau"- O Nanak, you meditate upon the Lord like this- " ik man hui ik chit ||45||" Your mind becomes one. What does one mind implies? See at any time, you mind is bombarded with hundreds of thoughts. Our mind is scattered all the time. Our mind is not one- it is multiple. Gurudev is saying, being one mind-one chitta. Chitta is subconscious- our subconscious mind So deep the contemplation goes.. What do I say about the Bani of the revered Master. A couplet of Kabir Sahib goes as: "Sapne hu bar rae k, jeh mukh nikse Raam, ta k pag ki pa nahi, mere tan ko chaap" While sleeping and dreaming, if someone blabbers the name of Rama, then I'll pull off my skin, make a footwear out of it, and make that person wear it- the one who is remembering Rama even in his dreams. Revered Master is saying the same thing After being single-minded- meaning by being focused. With all the concentration and integration of the consolidation of the mind- no disturbance; no distraction- one whose mind is totally one-pointed And is such one-pointed Chitta, the one who meditates upon the name of the Lord- what to speak of his glories Then he's that dog who never leaves the house of his Master. The ones who forget their Master, and run after the world, they are not even dogs. See in earlier one (Saloka) it (being called a dog) was looking bad, but in this one, it's feels so good In one of the Sant Bani, I had read- they say, "Kabir kuta Raam ka, motia mero naam". Given a name a well- Moti is my name But whose dog I'm? I'm Rama's dog. "Kabir kuta Raam ka, motia mero naam, gale hamare zevari, je khinche te jaaon" Gale zevari- Zevari means the rope. I have a rope in my neck that is held by my Master. Now, whichever way he pulls, I go there because I'm the his dog. Just like an owner never forsakes the leash of his dog, likewise my Lord never leaves me. It's just that where tells me to go, I go there. Where he asks me to sit, "tit hi baithu, beche to bik jaaun" This is the height of love-driven devotion So, suaan- the comparison with a dog is a rebuke as well, and in the very next saloka itself, such a high position is given to the dog- that dogs are better off than us as they never leave the house of their owner And we forgot the home of our Master as well his remembrance How did we forget the abode of our Master. If we didn't forget the home of the Lord; If we didn't forget the name (of the Lord) then we are good dogs. It's a funny incident- two drivers known to me fought amongst themselves. It happened in front of me. Two drivers fought amongst themselves. One said, you are a dog; another one retorted, you are a dog They kept fighting for long. Then one of them said, okay, I'm the dog, but I'm that dog who sits in the lap of his Madam and you are the one rotting in the drain. Things finished over here. One is that who has become a dog driven by the the greed of the objective world Another one who is in the love of the Lord... call out his His name by spreading all out.. Aah.. He became a devout, a Sant, a Mahatma Next Saloka: "teerath barat ar daan kar man mai dharai gumaan ||" "nanak nihafal jaat teh jiau ku(n)char isanaan ||46||" In this Saloka, a new word Kunchar is coming- Kunchar means an elephant. Now revered Master is saying: One person does Teerath, Fasting, Charity, and later be boastful- Gumaan means egotistical Now all these austerities of him- "nanak nihafal jaat teh"- all goes fruitless "jiau ku(n)char isanaan ||46||"- What does an elephant do? He loves to bathe- will enter a pond, river and will continue to bathe for hours. But as soon as he comes out, he fills his trunk with the sand of the shore and sprays it all over. So, what's the use of bathing for so many hours? Likewise, one does the Teerath (pilgrimage), Fasting, Charity but if he becomes egoistic of them, everything goes in the dirt; all becomes useless. That's why, be very watchful when you do fasting Like... See the fasting doesn't means that today is Monday fast so we won't have grains.. Today is Tuesday fasting... Fasting means discipline; Don't hate the word fast. Fasting means discipline. It's our discipline that we won't lie It's our discipline that we won't hurt anyone emotionally. It's our discipline to serve the needy. We must never break this discipline. What is the meaning of a Teerath (pilgrimage)? Like, today for a Gurmukh, for a Sikh, what is a Teerath? Wherever Guru Sahib went, all those place became the Teerath. So he must go for Guru Darshan, but if one becomes egotistical of this as well that I... Met someone, he asked, did you go to the Hemkund Sahib? The other one said, No. I went 10 times. You went to Reetha Sahib? No. There as well, I went 10 times. You went to Amritsar Sahib? He said, No. there we go every month! He would take the name of every Gurdwara and later would say, I go here as well; I go there as well. The one who listens would say, you are such a pious one. Many salutations to you- we the poor things earn our bread and butter- we can't go anywhere; we are householders with kids; We didn't go anywhere No worries, some day the Guru will call you. He called us. Now ego in this as well. I wake up at 3am- Ego. I daily do 5 Bani Paath- Ego; I daily sit and meditate upon the Nama for two hours- Ego. Speaking through a loud speaker, makes the entire world know. Whosover meets... Pay visit to a Gurdwara early morning, it's so much joy. Only then the bliss outpours. You keep sleeping? The poor listener goes into the guilt. Ya, we remained asleep. Do you go? Amazing! He paid salutations. You are such a dear Gurmukh. That's going daily at 3 AM became useless- "jiau ku(n)char isanaan ||46||" I did so much charity- became egoist- all useless. I have gone to these many Gurdwara Sahibs- became egoist- all done went in vain. So this thing is worth paying attention to that your practices, what you do- Don't keep announcing and telling it to the others. Keep it safe with you. Like how much money you have, how many people do you tell about it? How much jewellery you have, do you announce and tell it to everyone? Yeah, you do show off by wearing it, but don't tell about it. You never reveal how much money you have. You hide it. So, your spiritual practices is even bigger wealth- that must be kept under the wraps even more. So if you daily wake up at 4am, it's the matter between you and your revered Master. Worldly people have nothing to do with it. You wake up at 5 (AM). This is again your personal matter. There shouldn't be any announcement of it. Sometimes, if we are trying to raise ourselves by pulling someone down- "jiau ku(n)char isanaan ||46||"- It will be akin to ku(n)char isanaan (explained earlier) Now in the next saloka, Gurudev is deviating a little and he's drawing the attention of a person towards the stages of the body "sir kampio pag dagamage nain jot te heen ||" "kahu nanak ieh bidh bhiee tou na har ras leen ||47||" The head shakes, feet tremble. The power of the eyes has went down- Explanation of the old age is being given. Can't walk straight. Feet tremble and unable to see through the eyes. Such a state you have reached- "tou na har ras leen ||47||." and you still haven't learnt how to immerse the mind deep in ambrosial nectar of Hari? Our going to Teeratha, doing Mantra Japa, Paatha, fasting can only be called meaningful if we attain the ambrosial nectar of Hari. If this didn't happen, and the body got old... Then the life went in vain. "sir kampio pag dagamage nain jot te heen ||" "kahu nanak ieh bidh bhiee tou na har ras leen ||47||" Gurudev says in the next Saloka, "nij kar dhekhio jagat mai ko kaahoo ko nahe ||" "nanak thir har bhagat hai teh raakho man mahe ||48||" "nij kar" means I, myself.. I myself have seen- "ko kaahoo ko nahe"- No-one belongs to anyone. All relations are based on the self-interest, and give & take. No-one is self-less anywhere in this world-Gurudev is saying, I have seen it through my experience. "nanak thir har bhagat hai"- What is permanent in this temporal world? Stable and unstable, two words are coming. "Asthir" means that which changes, dies, transforms, annihilates, breaks, perishes. "Thir" means that which is immovable, non-changeable Who is this? And, what is transient? He says, the entire world is changeable entity and permanence is there only in the Bhakti of Hari- "teh raakho man mahe ||48||"- just keep this thing in your mind. Now think, our mind keeps this in remembrance and while remembering this, we engage with all our relatives, friends, loved ones but from inside, we are aware that they are not ours. They are not related; they are selfish. Meeting the self-motives of each other is called kinship You scratch my back, I'll scratch yours. You do my work, I'll do yours. You eat at my place. I'll definitely come and eat at your place to settle the score. They don't leave- keep in remembrance. But here, what never changes- that is the relationship of love with the Lord. The eternal wisdom never changes. Revered Master says, "aad sach jugaad sach, hai v sach, Nanak hosi v sach" The truth is that... "Aad" means what was there at the inception. "Jugaad" means what that will remain at the end of the Yugas. So in "Jugaad" as well, that's the only truth. "hai v sach"- In the present as well, that's the only truth. " hosi v sach"- tomorrow as well, that will remain the only truth. Who? The Lord. Then whom should you befriend? With whom? The one who breaks, perishes, deceives, the one with selfish motives? Or the one that is selfless, the one who always gives, the one who never leaves (our) side But see, it comes in the Sukhmani Sahib they say, "sang sahai so aave na cheet", jo berai, taseo preet"- "Balua k greh bheetar base " They say, the Lord who is by your side, He can't be seen- there is no love for Him. The ones who are away and strangers, they appear to be our own- "Balua k greh bheetar base" The word "Balua" has come from "Baalu"- which is a Hindi word. Baalu means sand. Baluaa- While sitting in the house of the sand, someone says I'm at peace and I'm so safe and secure- you are mad; you are crazy then. Who's can be happy residing in the house of the sand? What security do you have in the house of sand? It will fall off any moment. So before associating your mind with the world, Gurudev is warning- "nij kar dekheo jagat main"- After seeing it all, I'm sharing my own experience with you "Ko Kahu ko naahe"- Here, no-one belongs to anyone. Further, Gurudev is giving more clarity to his experience and the revered Master says, "jag rachanaa sabh jhooTh hai jaan leho re meet ||" "keh nanak thir naa rahe jiau baaloo kee bheet ||49||" This "Baalu" word has come. Earlier I explained "Baluaa"- It was from the Sukhmani Sahib, and here, its exact word in Hindi- "Baalu"- has come Gurudev is saying, the entire creation of this world is a mere illusion. O my dear friend- know this and here no object will remain same. So, don't be surprised if someone dies, house breaks down; or some of your pricey crockery breaks Your cars break down then.. Because here, everything is about to perish. Any maker gives 2 - 3 years of warranty. And even in that he says, this much is under warranty- that part isn't covered But O man, asking for the product guarantees, what's the guarantee of this body of yours? So, this is "Bhaalu ki bheet"- "Bheet" means the wall. A very beautiful attestation of the word "Bheet" is found in the Bani of Bagat Ravidas Ji Bani "jal ki bheet pawan ka thamba, rakt boond ka Gaara" What is this body of ours? They say it's a wall of water... In which, there is blood and there is a mud of muscles. So this body of ours is a wall of water- the entire world is "Baalu"- means the wall of sand. "ram gayo ravan gayo jaa kau bahu paravaar ||" "kahu nanak thir kachh nahee supane jiau sansaar ||50||" The example of the dream is coming for the third time now. Revered Master says, "Ram gayo"- Rama is an avatar, however, even he left the body. "Ravan gayo"- Ravan who was greedy, angry, and the one with demonic vritti- even he left his mortal frame So be it a devotee or an imposter; robber or an ascetic; charitable of anger-laden- whosoever you are The one who is born... Maharaj has said it earlier, "jo upjeo so binas hai"- The one who is born, will perish. Rama came and went. Ravan comes, he also goes. The ones who had big families... At one place in Bani, a beautiful vindication comes- "Ikk lakh poot sava lakh naati, te ravan ghar diya na baati" Tho one who had one hundred thousand sons, and half a million grand children, today there's none to light up an earthen lamp in his name. Then who are you? The one who had so much, nothing remained of him, then who are you? So many Kings, Emperors, Rulers came and went.. So many Sants, Mahatmas, Masters, Ascetics came and went Bodies of everyone are perishable, there can be no change in this status. Gurudev is saying, why nothing is permanent here- Because it's a dream- "supane jiau sansaar ||50||" This is a dream. As long as this is not clear that it is a dream, the mind will remain entangled in this world. Nobody can pull it out of it Now the next Saloka which is coming, I believe every person who is alive must understand and remember it as well. "chi(n)taa taa ki keejeeaai jo anahonee hoi ||" "eih maarag sa(n)saar ko naanak thir nahee koi ||51||" Gurudev is saying, go ahead and worry. He's giving a license, giving the permission; commanding us. But, what must you fret about? That which will never happen! "Honi" means that will definitely happen. "Anhoni" means that will never happen. So he's saying, what one must worry about? Anhoni. What is Anhoni? That which will never happen. Tell me then what one must worry about? Okay, what will happen- someone got robbed; someone is thrashed; someone died; someone left- This had to happen. "jo upjeo so binas hai" So, what one must worry about? "chi(n)taa taa ki keejeeaai jo anahonee hoi ||"- if Anhoni were to happen, we'll definitely worry. Rest whatever transpires in this world, that has to happen. Our own will leave; Our own will deceive; Foes will carry on with their enmity. The looters will loot you. You'll say, why did this happen to me? This has to happen- There's no Unhona. "eih maarag sa(n)saar ko naanak thir nahee koi ||51||"- In the passage of this Samsara, nothing is permanent. Your home, relations, body health will not remain the way how it is today.. Today, is you body same as it was a year back? Is it the same as it was ten years back? Ten years from now, will you remain the same as you are today? Change is the non-changeable fundamental phenomenon of this universe. Change is going to happen. Learn to accept every change. Don't fight with change. Change will happen- let it happen. Gurudev is saying, "Jo upjeo so binas hai, paro aaj k kale" "Nanak Har gun gaaye leh", chhaad sagal janjaal" "Jo upjega" meaning- That which will be created; that which will take a birth, will die "Paro aaj k kaal"- Paro means, in front of the Kaal and the death, everything that has been created in this world, will for sure perish "Jo upjeo" Whatever has been created under this space... More to that- this very space- even that won't remain intact. One day it will too perish. The Supreme element from which the five elements have emerged, that Supreme element will also disintegrate. The Prakriti from which the Supreme elements have emerged, that Prakriti will also take on the un-manifested form Even the designation of Brahma, Vishu and Mahesh manifests and un-manifests Pictorially, what shape and type is given, that is more to explain the certain phenomenons of the Universe. But actually, Brahma is a creative power. Vishu means the power of sustenance, and Shankar means the power of destruction. With these powers, every cell, tissue and molecule in your body is being created, sustained, and being destroyed So it's not like that there are some Brahma-Vishnu-Mahesh sitting somewhere outside. In your body only, in this world, in every atom, in every cell- that power of Brahma-Vishnu-Mahesh is functioning. Now this topic is more profound, and the mystery behind this is also deep. So, at the moment, I have given a brief outline of it. In Punjabi, we would say "Sankhep"- (brief) explanation is being given. We take the next one. 'Dohraa' has come. In the first Saloka of the Dohraa, revered Master says.. "bal chhuTakio ba(n)dhan pare kachu na hot upai ||" "kahu nanak ab ot har gaj jiau hoh sahai ||53||" It's the explanation of one stage- one state All strength is gone; bondages have taken over, and no help is available from anywhere. Here, Gurudev has given the example of an elephant- "gaj jiau hoh sahai ||53||"- Like an elephant (Gaj) got help, likewise, O my Lord, may I also get (your) support. It's a story from the Purana- I'll narrate it in brief It goes like there was an elephant king who went to take a dip in the pond with his several wives and children. And this Gaj Raj (elephant king) was a devotee. He used to meditate. Why we humans should think that only we know and the animals don't know anything? Sometimes, they know better than us. So the story is from the Purana- Gaj Raj went for a bath and a crocodile grabbed his foot His wives and children- all of them wrapped their trunks around his feet and tried their level best to pull him out. Gajraj also fought hard but still crocodile kept pulling him inside Then he meditated- O Lord.. He was a Vishnu believer, so he said O Narayana, help me And it said that the Narayana appeared and he slit the crocodile's head with his Sudarshan Chakra And protected Gajraj and he also understood that all the wives used to say that they can't live without him, yet all of them left him in the lurch and themselves went to the shore When they saw that I'm dying, my children left me. Who helped me in such a time- it was only my Lord who helped me- Gurudev is the example of the same story here. "gaj jiau hoh sahai ||53||"- Just like you lend your helping hand to the Gajraj, likewise, kindly help me See how beautifully Gurudev answers in the next Saloka: "bal hoaa ba(n)dhan chhute sabh kichh hot upai ||" "Nanak sabh kichh tumarai haath mai tum hee hot sahai ||54||" In earlier one (saloka), it was said, strength is lost, bondages have taken over, no means could help me But now, after the Prayer and Ardaas, He's saying: Strength has come; bondages have broken away, and all the solutions and resources that could solve my problem, have been attained. Why? "Nanak sabh kichh tumarai haath mai"- O Bestower of everything, all is in your hands. "tum hee hot sahai ||54||"- Who else will help me but you. "sa(n)g sakhaa sabh taj gae kou na nibahio saath ||" "kahu nanak ieh bipat mai Tek ek raghunaath ||55||" When your companions leave you When your friends leave you and no-one is ready to take your side It is said that during such testing times (bipad), whose refuge you must seek? Only Raghunath's. Except Him, never expect any support from anyone Because here everyone is selfish. Prior He has said "nij kar dhekhio jagat mai ko kaahoo ko nahe ||"- Here, no one belongs to us Next Saloka: "naam rahio saadhoo rahio rahio gur gobind ||" "kahu nanak ieh jagat mai kin japio gur mant ||56||" Some scholars give its meaning as: Only the word of Lord will remain; only the Sant will remain; only the Guru will remain; Only the Govind will remain And in this world, who has recited the Guru Mantra like this? I have a little disagreement with those who are giving these meanings Because according to my experience and understanding, this is the description of Samadhi state How? Mind is there- Guru, Gobind, Naam- all will work But while meditating on the Nama; while remembering the Guru- while remembering the Govind- the mind reached the one-pointed focused state. It became thoughtless-Nirvikalpa. The mind stopped.. This we will call 'raheo' Now even the Nama also 'raheo'- it's left behind. When 'I'm there'- Intellect-Ego-self- then there is Guru as well as Govind. If the Ego-self got dissolved- Meaning, there's no me left in myself. "Houme mein dirgha rog hai daru bhi ismaye" If this medicine is found, the ego-self gets disintegrated. And when the ego-self is absorbed- this ego had known the Guru; this self had known the Gobind.. Now me-Guru-Govinda became one entity. What happened? The mind attained the ultimate state. It's the description of the Samadhi state. Revered Master is questioning: In this world, who chanted the Guru Mantra like this? I'm chanting the mantra; Mantra became the Nama. It's the name of Govinda- it became the thought of the Govinda My Master had given me the mantra; Gurbani had given me the mantra- so the connectivity of all of these happened. With what? With my "I-ness" However, where this "I-ness" dissolved- Which we would say: "Jyon jal mein jal hai khatana tyon jyoti sang jot samana; mit gae gavan paaye bisraam"- Now the repose is complete Like.. Like the flame merged with the frame; like the water droplet unified with the water itself- same way my false-ego-intellect dissolved. What remained then? The say now the Nama is left behind; the Guru is left behind; the Govinda is left... Now the mind-intellect which used to recite Govinda is not conscious anymore. Everything is dissolved. Gurudev is asking, who did the Mantra chanting this way? I do Mantra chanting; I'm doing the mantra; I'm remembering the Lord. Myself, Mantra, and the Lord- All three remained intact. Duality happened. The distinction of Myself-Mantra-Lord also disappeared It came earlier- "Har har jan doe ek hain, vibh vichar kachu nahi" - there is no thought of distinction. The distinction itself dissolved away. The distinction itself dissolved away. Explanation of such a deep state of Nirvikalpa Samadhi is coming in this Saloka. Now we are taking the last Saloka of Salok Mahalla Nauva: "raam naam urr mai gahio jaa ke sam nahee koi ||" "jeh simarat sa(n)kaT mite dharas tuhaaro hoe ||57||1||" "raam naam urr mai"- "Urr" means the heart. "Urr" means the heart- When the name of the Rama seeped onto my heart- it got seated and stilled there- "jaa ke sam nahee koi ||""- No state (of mind) can be comparable to this one. Someone recites the name of Rama through the tongue- someone recites it through lips; someone recites the name of the Rama then it appears to be the mind- It didn't seep into the heart, though The name of the Rama got stilled in the heart- "raam naam urr mai gahio"- it arrived and settled- then- "jaa ke sam nahee koi ||"- No state can be comparable to this one. And, while meditating like this- "jeh simarat sa(n)kaT mite"- Here, sankat (troubles) are not the external ones. Take note of this, we- the people with lesser intellect take the insignificant or bigger tribulations and pains of life as the crisis. However, according to me, what is biggest trouble? It's the ignorance dwelling in our mind. From lifetimes and lifetimes that we have been separated from the Supreme; We recognise the Lord as someone separate from us. There can be no tribulation bigger than this! Now it's your emotion- you might think that some wealth-related crisis or relationship issues happened - So you'll say, I'll recite this Saloka and all my troubles will disappear. Revered Master is giving a very profound thought- Sadguru ji is not talking about the frivolous stuff here. "jeh simarat sa(n)kaT mite"- which trouble? There is distance between the Lord and myself- this trouble. The mind is entrenched in the ignorance- this tribulation. The duality is ingrained- this trouble. This "sankat" is removed. How? "daras tuhaaro hoe ||57||1||"- When O my beloved Lord, I am blessed by your vision. Take note, what would it mean to have His Darshan? Dashmesh (10th) Pita Guru- Guru Gobind Singh Ji Maharaj says- "Chakra Chihan Aur Baran Jaat Our Paat Na Hinge, Roop Rang Aur Rekh Bhekh Ko Keh Na Sakat Keh"- How will you have the Darshan of the one who doesn't have a chakra, symbol, caste, creed.. "Roop na rekh na rang kich, trai gun te prabhu bhinn, tisse bujhaaye Nanaka, jiss howe so prasann" The One which has no form; no lines- what would it like to have the Darshan of someone like this? This thing is clear after the removal of ignorance and listening to the highest truth Like- it's the boundary of the body, not yours. And the mind has no form anyways And you, who is inside this body and mind- you have no form as well. When established in your true-self- you are formless. When you have no form, then what form can the Supreme have? Like by mistake, you consider this body of flesh and bones as your form, same way, many people consider Parmatma having some form. No form- "Niraakar"- the one which has no form. However, with omniscient outlook if we see then we can say that all the forms belong to that formless One only. The soil has no form of its own, but from the same soil- a pitcher, jug, glass, spoon, plate- whatever is made. The soil has no form... However, all these utensils that were formed from the soil, got a form. But, isn't the same formless soil dwells in every shape and form? The ornaments were crafted out of the gold. Different ones for the ears, forehead, feet, hand, neck- but there's gold in all of them. Gold has no form of its own. But from the same gold, the jewellery is made and that jewellery is gold only- Likewise, the entire creation is manifesting inside that formless Supreme conscious So all the forms of the world are actually the forms of Parmatma only, however, the interesting thing is that He himself has no form. What is He? Revered Master said- "Ik Onkaar, Satguru Parsaad"- "One absolute existence pure consciousness embodiment of bliss"- have no name, shape, or form. It doesn't have any colour, form, or shape. Blessed by His Darshan, all the troubles disappeared. What trouble can remain? None. "raam naam urr mai gahio jaa ke sam nahee koi ||" "jeh simarat sa(n)kaT mite dharas tuhaaro hoe ||57||1||" With this, completes the Salokas of Nauva Mahalla. And in Adi Sri Gurgranth Sahib, after this comes the Raga Mala. And post that one page of Raga Mala, consummation happens. So we can say that towards the ending section of the Gurbani, these Salokas come. Now the essence of it is like that it is telling you that rest might take a long to understand, but, if you comprehend these Salokas diligently and seep them into your heart then your life will be filled by the illuminance of the highest wisdom. In your dealings, in Samsara, you'll never be able to stress out- Just think that this couplet keeps reiterating inside- "chi(n)taa taa ki keejeeaai jo anahonee hoi ||" Do it- Maharaj is saying, be stressed but only if "Anhoni" happens. What is Anhoni- That which is never going to happen. What is bound to happen, it will transpire anyhow. Then what is there to be stressed about? Actually, He's saying, don't worry about anything. So, "suaamee ko girahu jiau sadhaa suaan tajat nahee nit ||" "nanak ieh bidh har bhajau ik man hui ik chit ||45||"- This is what you must do. Rest, inspite of working and your dealings if this remembrance stays (with you): "jo upajio so binas hai"- How can someone be unhappy? The mind will experience the supreme bliss when the bond of attachment that it has made with the objective world breaks One shouldn't have any attachments or aversions and when the mind elevates and goes beyond these two- this is what we call "Veetraag" This is the description of "Veetraag" state which "Sri Guru Teg Bahadur- Hind ki Chaadar" gives through the medium of these Salokas I have given my exposition on the embodiment of renunciation and the Crown of martyrs- Sri Guru Teg Bahadur Sahib's Bani Only this prayer and Ardaas that the profound meanings of these Salokas settle in our hearts and we lead our lives with bliss and wisdom And when the times comes to leave the mortal frame then it is already clear to us that "jo upajio so binas hai" So, all is well; everything is beautiful; all is good. Everything...is an illusion one way, and yet a reality, the other way With this, I give rest to my speech.
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