āsā mahalā 1.
titu sarvaraṛai bhaīle nivāsā pāṇī pāvaku tinahi kīā.
paṅkaju moh pagu nahī cālai ham dekhā tah ḍūbīale.1.
man eku na cetasi mūṛ manā.
hari bisrat tere guṇ galiā.1. rahāu.
nā haü jatī satī nahī paṛiā mūrakh mugdhā janamu bhaïā.
praṇvati nānak tin kī sarṇā jin tū nāhī vīsariā.2.3.
-Guru Granth Sahib 12
Guru Nanak Sahib describes this world as a pool where material objects are like water, and their temptations are like mud. Human beings continuously drown in this muck. Seekers are advised to contemplate the virtues of IkOankar (the Divine) and associate with the community of devoted seekers.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the previous two sabads of So Purakhu (That Being), Guru Ramdas explored a seeker’s desire to discover their Sovereign Being and establish a connection. In this third sabad, Guru Nanak explores what happens to a seeker when they become distracted by worldly pursuits and temptations and forget to remain focused on the Sovereign.
There are many things (material and immaterial) that we can become attached to and fixated on. Perhaps with obtaining the latest gadgets (phone, computers, etc.), our current or future needs and wants (with relationships, jobs, etc.), and the people and things in our lives that matter to us the most. Guru Nanak enables us to reflect on our state of mind when we over-identify or become caught up with these desires and attachments.
The water-bed is used as an analogy of an ecosystem where the Creator (One Universal Integrative Force) and its creation co-exist as one. Within the water bed, where creation lives in harmony with its life source, the ‘water’ (1-Ness), fire-like temptations, desires, and attachments to all things (material and immaterial) affect all creation. Imagine the swamps; amongst the vegetation is the mud that rises from the bottom of the water-bed. Consider the mud, the fire-like temptations that fill the swamp. Escaping from the mud is near impossible, for the mud is thick and concentrated, and one can get their foot stuck in the swamp. Guru Nanak says forthrightly; I have seen many beings who have drowned there. If we can’t escape the mud, how can we better recognize when we get stuck, and how can we avoid permanently drowning?
The Guru alludes to us that we shouldn’t get fooled into thinking that this could happen to ‘some’ of us. Rather, it happens to ‘all’ of us. Neither is this a one-off reflection about what gets us stuck. Instead, it could be a continuous source of self-reflection to discover what gets us trapped in the mud and how to recognize those signs when we are getting stuck.
This mind of ours becomes foolish when we succumb to these attachments (our needs, wants, and desires), adversely impacting our thoughts and behaviors. Guru Nanak says that even the virtues we have worked hard at in life to cultivate (such as wisdom, courage, self-control, compassion, etc.) have no merit in this foolish state. Instead, they begin to rot away. For example, imagine someone passionate about social justice, involves themselves in civil rights demonstrations, but becomes engulfed with their anger, loses focus, and begins to hate-shame or vilify the oppressor instead of bringing attention to the prevailing occurring injustice. It could happen if someone were operating from that state of consciousness that Guru Nanak refers to, where one over-identifies with their emotions (such as rage and anger) and loses sight of their intent. What merit do these virtues even have when one’s mind is confused, distracted, and agitated? How does one even have room to keep focused on their Sovereign?
Guru Nanak says that life becomes meaningless in the final stanza because I have lost control over my senses. I have no self-restraint and have difficulty telling the difference between right and wrong. I have not been able to accomplish anything, so neither am I qualified nor capable. I have lost my purpose in life. In identifying with the seekers’ despair and need for help, Guru Nanak encouragingly reminds us that we can get back on track, remain grounded, and gradually alleviate this unrest in our minds by re-focusing our attention on the 1-Force. We can do this by immersing ourselves in the company of wisdom-seekers (the Guru-centred) who have been able to shift their focus and remain focused on their Beloved (1-Force), their Sovereign.
Where could one find the company of these wisdom-seekers? Perhaps in congregations with other wisdom-seekers, singing, reciting, revering the Sovereign, and the 1-Ness in all. Maybe it’s in situations where we support human rights advocacy in social justice movements, in the company of other wisdom-seekers, where we can transcend the need for self-righteousness to seek justice for all. Maybe in organizations where we can focus on serving others by volunteering our time or skill sets, remaining focused on the broader community’s needs while remaining focused on the 1-Ness that exists in all. Perhaps by supporting those wisdom-seekers, entrepreneurs, and policymakers who strive for the betterment of all, invoking inclusive decision-making irrespective of ethnic, faith, and religious differences. Whichever pathway this is, we are asked to remember that it is by focusing on the 1-Ness in the company of others that can help pull us out from this mud.
Who are the wisdom-seekers in your life? Whose company can pull you out of the mud?
There are many things (material and immaterial) that we can become attached to and fixated on. Perhaps with obtaining the latest gadgets (phone, computers, etc.), our current or future needs and wants (with relationships, jobs, etc.), and the people and things in our lives that matter to us the most. Guru Nanak enables us to reflect on our state of mind when we over-identify or become caught up with these desires and attachments.
The water-bed is used as an analogy of an ecosystem where the Creator (One Universal Integrative Force) and its creation co-exist as one. Within the water bed, where creation lives in harmony with its life source, the ‘water’ (1-Ness), fire-like temptations, desires, and attachments to all things (material and immaterial) affect all creation. Imagine the swamps; amongst the vegetation is the mud that rises from the bottom of the water-bed. Consider the mud, the fire-like temptations that fill the swamp. Escaping from the mud is near impossible, for the mud is thick and concentrated, and one can get their foot stuck in the swamp. Guru Nanak says forthrightly; I have seen many beings who have drowned there. If we can’t escape the mud, how can we better recognize when we get stuck, and how can we avoid permanently drowning?
The Guru alludes to us that we shouldn’t get fooled into thinking that this could happen to ‘some’ of us. Rather, it happens to ‘all’ of us. Neither is this a one-off reflection about what gets us stuck. Instead, it could be a continuous source of self-reflection to discover what gets us trapped in the mud and how to recognize those signs when we are getting stuck.
This mind of ours becomes foolish when we succumb to these attachments (our needs, wants, and desires), adversely impacting our thoughts and behaviors. Guru Nanak says that even the virtues we have worked hard at in life to cultivate (such as wisdom, courage, self-control, compassion, etc.) have no merit in this foolish state. Instead, they begin to rot away. For example, imagine someone passionate about social justice, involves themselves in civil rights demonstrations, but becomes engulfed with their anger, loses focus, and begins to hate-shame or vilify the oppressor instead of bringing attention to the prevailing occurring injustice. It could happen if someone were operating from that state of consciousness that Guru Nanak refers to, where one over-identifies with their emotions (such as rage and anger) and loses sight of their intent. What merit do these virtues even have when one’s mind is confused, distracted, and agitated? How does one even have room to keep focused on their Sovereign?
Guru Nanak says that life becomes meaningless in the final stanza because I have lost control over my senses. I have no self-restraint and have difficulty telling the difference between right and wrong. I have not been able to accomplish anything, so neither am I qualified nor capable. I have lost my purpose in life. In identifying with the seekers’ despair and need for help, Guru Nanak encouragingly reminds us that we can get back on track, remain grounded, and gradually alleviate this unrest in our minds by re-focusing our attention on the 1-Force. We can do this by immersing ourselves in the company of wisdom-seekers (the Guru-centred) who have been able to shift their focus and remain focused on their Beloved (1-Force), their Sovereign.
Where could one find the company of these wisdom-seekers? Perhaps in congregations with other wisdom-seekers, singing, reciting, revering the Sovereign, and the 1-Ness in all. Maybe it’s in situations where we support human rights advocacy in social justice movements, in the company of other wisdom-seekers, where we can transcend the need for self-righteousness to seek justice for all. Maybe in organizations where we can focus on serving others by volunteering our time or skill sets, remaining focused on the broader community’s needs while remaining focused on the 1-Ness that exists in all. Perhaps by supporting those wisdom-seekers, entrepreneurs, and policymakers who strive for the betterment of all, invoking inclusive decision-making irrespective of ethnic, faith, and religious differences. Whichever pathway this is, we are asked to remember that it is by focusing on the 1-Ness in the company of others that can help pull us out from this mud.
Who are the wisdom-seekers in your life? Whose company can pull you out of the mud?
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