Raas 5th , Adaiy 44th
A Sikh named Maya Lumbh lived in the pind (village) Sohund , he attended Satsangat on a daily basis. With great love and utmost respect he would sing Guru Ji’s shabads in the form of Prem Bhagti (love devotion). (1)
He came to do the darshan (seeing) of Satguru and placed his head on the Charan Kanwal (heavenly feet) of Guru Ji. After staying for some days he asked , “heh nipunn (proficient) Guru Ji please tell me.” (2)
“Some attend Satsangat with kaamna (specific desires) and achieve padarath (goods) which provide guzara (subsistence) , which they consume.” (3)
“Some Sikhs engage in Dharam di kamaiee (honest living) , they eat food after sharing it with other Sikhs first. Those with kamana (desires) and those who are nishkam (no desires) , they perform and listen tom kirtan at both times {morning and afternoon}.” (4)
“They spend their lives in the presence of Satsangat and do your darshan (seeing). What is their fate ahead? What is the difference in the phall (fruition) that they attain?” (5)
Sri Hargobind Sahib then imparted , “they both come to Satsangat. The one’s who attend with kamana (desires) , after death they go to Gandarbh lok (heavenly place) and will take painless pleasure.” (6)
“Will become mukht (liberated) from births and deaths. Will not endure the pains of such. The one’s that are nishkami (desireless) obtain gyan , will give sukh to everyone since they consider this jagat (world) to be chootah (false).” (7)
“When the sareer (body) diminishes of the nishkami (desireless) , they become livleen (infused) with Waheguru. Nishkami is above all , the secondly the kamnah walay (with desire) are:-“ (8)
“Some accept {cash/gifts etc.} just for the nirbah (rearing/needs) of the tann (body) , without asking whatsoever someone gives with prem (love) they accept. They become very pleased in the heart , considers them to be sent by Wahegruru Ji thenself.” (9)
“Those who share their gifts/cash with others before consuming and engage in Kirtan/Katha for mukhti (liberation). What little padarath (goods) they acquire , they remain parsan (happy) with santokh (satisfaction).” (10)
“This too is on a par with being nishkam (desireless) , which so ever padarath (goods) are acquired without lobh (greed).
The one’s who has a kahish (desire) to obtain materialism will only achieve Gandarbh (heavenly abode) {as opposed to kalyan}.” (11)
“If someone does Kirtan/Katha or other good deeds with utter greed for materialistic gain but does not absorb the Gurbani in the mind , their bharam (doubts/anxiety etc) will not go.” (12)
“Whichever padarath (goods) are desired {in satsangat} will be achieved. If the person only has a desire for materialism then after death then will be given manukah sareer (human body) again. Then they will engage in abundant Satguru’s simran.” (13)
“The mael (dirt/filth/adulteration) will only be lost after anek (many) births , they will achive mukhti in the end after becoming nishkam (without desire). That is why {Guru Ji says} become nishkam (without desire) when doing kirtan and Satnaam Simran.” (14)
After hearing this updesh he absorbed it in his heart , his kasht (pains) of births and deaths became removed. There was one Sikh named Choohad Chaujad who was very gunvaan (good attributes) who lived in Lucknow. (15)
Rising , sitting , lying down , walking , and working , he would remain focused on Satnaam. He came to do the darshan (seeing) of Guru Ji. He bowed his head at the charan kanwal (heavenly feet) of Guru Ji. (16)
He stayed there for many days. One day he said to Guru Ji “what is the mool (foundation) of the Sikhi vael (vine/branch/stem etc.)? explain the roop (form) of this , in which way it can be acquired.” (17)
Sri Guru Hargobind Ji said “the snimar mann (humble mind) is the keht (farm land). Guru sharda (faith) is the ungreh beej (seeds that have taken root) in that keht (farmland). The preet (devotion/adherence/love etc.) with Guru Ji is the pukki jadd (firm root).” (18)
“The milaap (meeting) with Satsangat is the growing of this Sikhi vael(vine). The seva of Sants with shubh tahng (love/devotion) is the blossoming of this vael {vine}.” (19)
“The dharnah (adoption) of Guru Ji’s gunn (teachings) are the green leaves of this vine , which grow bushier on a daily basis. Doing Kirtan or listening of Kirtan , is the equivelant of watering this Sikhi vine.” (20)
“The contemplation {katha etc.} of the shabad is the flowering of this vael {vine}. Doing or listening to Kirtan is the sugandi (fragrance) of these flowers. With Ukat Jugat (Guru Ji’s teachings) , Amrit Rass {sweet nectar} is seen. Remaing varaigmay (detached) from vishey (vices etc.) is a big kheda (bliss).” (21)
“Considering the Jagat (world) to be chootah (false) is the fruit bearing on this vine. Just as we see rass (nectar) in fruit , so too on this vine of Sikhi the fruit becomes sweet with the nectar of Brahmanand (Waheguru Ji’s Amrit). Then manukh (mankind) recognise their roop (form) , this is the taste {accept this in your mind}.” (22)
“This is the mool (foundation) of the Sikhi vael {vine} , these are the Sikhs who love {pyar} Guru. They are Gurmukh {facing Guru Ji at all times} , and they are parupkari (selfless service)! They are Gyani (knowledgeable) and Bhagat (devotees) , think about it {veechar lavhoy}” (23)
“They are mahan Shiromani (highest) in the jagat (world). They win the jagat (world) and never suffer defeat.” Upon hearing these bachan (divine words) from Satguru Ji Choohad went home whilst eulogising {shalagah} Guru Ji. (24)
There was a very agyakari (obedient) Guru Ji’s Sikh whose name was Bhanna , who lived in the parsidh (famous) tirith (holy site) of Pryagh. He lived there for a long time , then decided to leave for Satguru Ji’s darshan (seeing). (25)
According to his samratha (ability) he placed bhet (offerings) in front of Guru Ji and did bandana (showing respect with clasped hands etc.) Guru Ji asked asked him sukh shaand (well being) , at that point he made a benti (humble request) to Satguru Ji. (26)
“The kamana (desire) of my heart is that do my kalyan (liberation) , I have come to your sharan (sanctuary). Give me your updesh (supreme instruction) , which causes the chakkar (cycle) of birth and death.” (27)
Sri Guru Hargobind Ji said “heh chattar veer (intelligent friend)! Do dharm di kamaiee (honest living). Always engage in Waheguru Naam Simran , never lose sight of this.” (28)
Then Bhanna contemplated satt (truth) asatt (false) after hearing this. Then he spoke again. “When people of other faiths meet with me they argue and attempt to discredit {tarak} and say.” (29)
“The person who is the mahan pursh (great ) , if someone talks with them over and over again then they become agitated. They become annoyed and reprimands them , and will not let them keep their company.” (30)
“You persistently say Ram Ram , Ram will not be pleased {reej}, rather will become agitated. You can try this for yourself {nirdhaar}. What phall (benefit) will you achieve? Maha phall daata swami (Waheguru Ji) will become annoyed”. (31)
Upon hearing this Satguru Ji said “do not understand this to be the case , adopt sharda (faith) , the way we say. Just as a gareeb (poor/weak/helpless) person is attacked by a group of enemies , and inflict much pain.” (32)
“When that mazloom (helpless person) becomes niraz (lose hope) from every other means , then he shouts {calls/pukaar} the name of his malik {king}. He continues calling until his pukar {call/cry} is heard.” (33)
“Upon hearing his pukar {calling/cry} the enemy start toretreat and abandon the pain infliction. The enemy cease their strength , and owing to the fear of the malik {king} they dare not go near.” (34)
“When the naukar (servants) of the king see their companion being attacked they adopt kirpa (compassion) and lend assistance , they succeed in fending off the enemy.” (35)
“If the king hears the cries/calls and comes to realise that someone is calling me , then with kirpa (compassion) he becomes totally nirbah (fearless) and gives maha sukh (great joy) by killing the enemy.” (36)
“In the same way kaam (lust) , krodh (anger) etc. Do chagdha (argument/fighting) nitt (daily) and rob manukh (mankind) as a subsequent. Fear in the roop (form) of paap (sin) is shown by these vices. If jeev (being) sees these dukhdayak (terrifying) enemies.” (37)
“Then he should engage in Ram Ram {Waheguru} meditation , if he is met by Sants then they cause their udhar (saviour). They will impart guidance which in turn causes the eradication of these vices/sins.” (38)
“Parmashar (Waheguru) does kirpa (blessings) , they realise that someone is calling me. They {Waheguru Ji} take mercy on us in the knowledge that we {kalyugi beings} have sought Waheguru Ji’s sharan {sanctuary} whilst in deep distress. The daily onslaught of maar ({pain infliction} is horrendous.” (39)
“It is then Prabhu {Waheguru Ji} shower their mercy by destroying all our bandan {shackles/handcuffs/vices} and thus delivers mukti {liberation}. Prabhu blesses Abchall Sukh {everlasting happiness} in the form of their daat {gift} , this can only be acquired with Naam Simran.” (40)
“Satguru Ji then said , “the ones who argue with you , obstruct you from Naam Simran of Prabhu {Waheguru} , are nindaks {slanderers} and your biggest dushman {enemy}. Nothing else is as dukhdayak {terrifying} as them.” (41)
“Never do their sangh {associating/meeting} , meeting and speaking with them gives rise to paap {sin}. They discredit your nischa {faith} and attempt to destabilise you , they want to influence you towards kohtti matt {adulterated actions}.” (42)
“They never let go of vishey {sins/anti-social behaviour} , leave the company of such people. Never do their sangat {company} , always attempt to leave them {yattan}.” (43)
“Upon hearing this Bhanna asked , “In what way is this? The vishey manukh {sinful people} are a bigger dushman {enemy} than visheh {sins}? The bhugta {engager} of visheh {sins} is akin to karj {effect} and the visheh {sins} are karan {cause}.” (44)
“Upon hearing this Sri Hargobind Ji said “Karan {cause} is the agni {fire} which burns the sareer {body} , if metal were to be heated with this agni {fire} then it shines after becoming red hot.” (45)
“The agni {fire} causes immense heat , that is impossible to tolerate and cannot be approached. In the same way the vishey {sinners} become like this. Cannot attain mukti {liberation}.” (46)
“Their sangat causes manukh {mankind} to fall from grace , shubh padvi {pure status} can never be acquired. Just as a tree that bears much fruit , some of the fruit will fall on the ground as a result of wind.” (47)
“That kacha phall {unripe fruit} becomes ghanda {soiled/dirty} , bhaav {in other words} it rots and cannot ripen as a result of falling off the branch and as such will not contain rass {sweet nectar}. The fruit that has not been affected by the wind remain permanently attached to the Shaak {branch}.” (48)
“They achieve rass {sweet nectar} whilst attached to the tree and become ard mitteh {very sweet}. The tehni {branch} of Gurbani is like this , whichever nindak {slanderer} engages in tarak {discrediting it} after hearing it , it sheds them {like the rotten fruit}.” (49)
“That viakhti {person} cannot obtain Parmeshvar’s rass {Waheguru Ji’s sweet nectar}, the dirt/soiling of janam maran {births and deaths} will stick to them. The ones that remain attached to the tehni {branch} of Prabhu {Waheguru} simran , obtain gyan-rass {sweet nectar of divine knowledge}. Just as a fruit ripens and becomes sweet , so does this person attain sweet mukti {liberation} and the bandan {bonds} of unhappiness are thus destroyed.” (50)
“Heh Bhanna! By listening this way , do not maintain any farak {difference} with Parameshvar {Waheguru}. Never do the thiagh {quitting} of the Sukh {happiness} giving Satnaam , if you have the ablashah {desire} to induce Anand {bliss}.” (51)
“Upon hearing this Bhanna accepted Guru Ji’s bachan {divine instructions} and said , “Gurbani is truly the khaan {treasure trove} of sachay gunn {true attributes}.” He swam across bhavjall {ocean of fears i.e. this world} with great ease as a result of dridh {utter determination} of Waheguru Simran. (52)
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