EGOTISM AND FALSEHOOD
There are times that one gets so carried away by the latent power of the shabad that the mind’s restlessness (viakulta) is hard to pacify until the shabad is properly analysed, interpreted and tasted by the quintessence soul:
ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੋਜਨੁ ਨਿਤ ਭੁੰਚਹੁ ਸਰਬ ਵੇਲਾ ਮੁਖਿ ਪਾਵਹੁ ॥ (611)
har amrit naam bhojan nit bhunchahu sarab vaylaa mukh paavhu. (611)
(Let your daily meal be the Nectar of Lord’s Name; at all times put this ambrosial food in your mouth.)
One such divine and beautiful shabad was brought to my attention by a young lady on an internet discussion. My mind’s restlessness was so overwhelming that I could not rest until I examined the shabad more closely. The shabad in the spotlight is vadhans M 3 (SGGS 570) uttered by the Third Nanak Guru Amar Das Ji. I wish to share the shabad with my readers with a brief commentary on it.
ਹੰਉਮੈ ਮਾਇਆ ਮੈਲੁ ਹੈ ਮਾਇਆ ਮੈਲੁ ਭਰੀਜੈ ਰਾਮ ॥ (570)
haumai maaeaa mail hai maaeaa mail bhareejai raam (570).
Meaning: Egoism and falsehood are filth – attachment to ego (egoism) and false values pollutes one’s spiritual consciousness.
Commentary: As we become more and more entangled in the world and its materialistic pursuits we get overwhelmed by the ‘trappings of maya’. We are totally lost in an illusion/delusion of our own making. The grip of the five stalwarts (the five vices) is ever tightening and egoism begins to dominate and guide our every move and we descend deeper and deeper into the filthy swamp (oblivion) of illusion and delusion.
ਗੁਰਮਤੀ ਮਨੁ ਨਿਰਮਲਾ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਰਾਮ ॥ (570)
guramatee man niramalaa rasnaa har ras peejai raam (570)
Meaning: By keeping on the Guru’s marg (Guru’s path), i.e. living life according to the Guru’s teachings one’s (Gurmukh’s) conscious is purified and the soul’s tongue will begin to taste the ambrosia of His Name.
Commentary: What is the way out of this bog? Only His Name can wash away this filth, as we read every day when reciting Japji Sahib (Pauri 20). With the guidance of the Satguru we gradually wash away our sins and purify our minds. Both the body and mind begin to recover from the ‘spiritual ailments’. We should taste the nectar of His Name by constantly keeping it on our tongues and in our hearts:
If I had 100,000 tongues, and these were then multiplied twenty times, with each tongue, I would repeat, hundreds of thousands of times, the Name of the One the Lord.
ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਅੰਤਰੁ ਭੀਜੈ ਸਾਚ ਸਬਦਿ ਬੀਚਾਰੀ ॥ (570)
rasnaa har ras peejai antar bheejai saach sabad beechaaree (570)
Meaning: As the soul’s tongue tastes and drinks the nectar of His Naam, simultaneously, deep within the heart drenched with His love the devotee contemplates the True Word.
Commentary: As we chant the Lord’s Name and meditate we become oblivious to the world outside – the influence and the impact of maya weakens – the maya-ik layer between the conscious mind and the soul begins to fade away, which enables the mind to look inwards and the ecstatic experience is beyond any expression, the body mind and soul are in equipoise, drenched in His Love. Only the Word of the True Guru and his Grace brings this about.
ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ (943)
Sabaḏ guru suraṯḏẖun chelaa (943)
(Shabad is my Guru and, my spiritual consciousness when deeply attuned to the Shabad (in equipoise or tikau – sehaj avastha), becomes the disciple of the Shabad Guru.)
ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥ (570)
anthar khoohattaa anmrith bhariaa sabadhae kaadt peeai panihaaree (SGGS 570).
Meaning: The deep well which contains the ambrosial nectar for giving and sustaining is within the jeeva and the devotee (the water carrier soul) will constantly draw and drink from it
Commentary: When ‘I’ departs He arrives and opens up the floodgates of nectar within our quintessence soul. Bhagat Kabir Ji writes:
ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥ ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥ (339)
jab ham hotay tab tum naahee ab tum hahu ham naahee; ab ham tum ayk bha-ay heh aykai daykhat man patee-aahee. (339)
Meaning: As long as we are under the influence of our egotistical mind, He will not reveal Himself. His parkash will only glow inside when the egotistical ‘I’ is removed from within.
Bhagat Ji goes on to say:
Now that You reside within me, my soul has merged within Thee O Lord. I have realized that without Thee there is nothing, it is only Thee, Thee and Thee (toon hee toon). You have taken away my egotistical mind and in its place injected your Ambrosial Name.
It is interesting to note that Bhagat Ravidas Ji used very similar words, indicating some interaction between the two Saints.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥ { ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ ਪੰਨਾ 657}
Jab ham hoṯey ṯab ṯoo naahee ab ṯoo hee mai naahee.
Meaning: The mind which normally looks outwards and absorbs the negative properties of maya is like a water carrier standing by the Lord’s well of nectar and can drink to his/her hearts content.
ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋਈ ਸਚਿ ਲਾਗੈ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥ (570)
jis nadar karaey soee sach laagai rasnaa raam raveejai
Meaning: A person who is always attuned to the Lord’s Name, the Lord in return always keeps a merciful eye on him – therefore constantly mediate upon his Name.
Commentary: We must not consciously try to experience ecstasy or consciously look for signs to see whether we are on the right path. We must do what we deem is essential with full conviction and genuine intention. We must be convinced within ourselves that we have abandoned ourselves at the lotus feet of the Guru and leave the rest to him. When the Guru is pleased (jadon Guru ji pasijda hai) his grace renders us worthy of Lord’s Favour and Mercy. His Name rings within the heart and mind and there is a sensation throughout the body and the soul, the tongue uncontrollably begins to chant His Name.
ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਨਿਰਮਲ ਹੋਰ ਹਉਮੈ ਮੈਲੁ ਭਰੀਜੈ ॥੨॥ (570)
naanak naam ratey sey nirmal hor houmai mail bhareejai (570).
Meaning: O Nanak those whose souls are dyed in His Name are pure and the rest of the world soiled with the filth of egoism
Commentary: A soul attuned to His Name is free of the five vices, in particular, ego. Those who remain within the clutches of egoism are constantly entrapped in the quicksand of maya.
GENERAL POINTS ON TRANSLATION
I agree with some critics that general information available from most translations does not always satisfy the seeker. There are far too many pitfalls for the unwary. There are several reasons for this:
- The translations are not always clear or detailed.
- The preachers do not often get to the core of the message and just talk around the main theme, often digressing into other issues.
- The management does not allow the katha vachak (speaker) to speak freely and openly, i.e. it imposes constraints on the Raagis and the priests.
- There are far too many breakaway groups, and to distinguish themselves from others they offer a modified ‘product’. This is a constant dilemma for the beginner because at this stage they cannot make out who is telling the truth.
- Our spiritual awareness is not up to the standard.
The way around is to seek Sadh Sangat and discuss the issues when ever possible. There are plenty of learned individuals in UK, Canada and the States (this was not the case in the late sixties when the author arrived in the UK). Face to face dialogue with them will help a lot. Even if you do not entirely agree with their interpretation make use of synergy – your two plus Giani ji’s two can add to more than four.
We must first sow the seeds of spiritual input. We cannot understand without first learning the basics and putting in the basic disciplines such as amrit vela. We must learn from the lives of the Great Sikhs who lived before us. Understanding of Gurbani will deepen as we rise spiritually.
Once you are clear about your goals (having first defined the problem) then simply follow it but always maintaining an absolute faith in Guru Granth Sahib. One must not worry about the signs as the spiritual path is fraught with trials and tribulations. Absolute faith in the Guru will help override any problems. The main sign you will feel is the glow within and the strength to bear up to pressures and problems of the day to day life – to live up to Guru Ram Das Ji’s axiom
ਜੇ ਸੁਖੁ ਦੇਹਿ ਤ ਤੁਝਹਿ ਅਰਾਧੀ ਦੁਖਿ ਭੀ ਤੁਝੈ ਧਿਆਈ ॥ (757)
jay sukh deh ta tujheh araadhee dukh bhee tujhai dhi-aa-ee” (757).
Meaning: When You shower happiness upon me I would worship You; however, even in times of adversity I will meditate upon Your Name.
Translation and commentary by:
Rajinder Singh ‘Arshi’