rāgu gaüṛī pūrabī mahalā 4.
kāmi karodhi nagaru bahu bhariā mili sādhū khanḍal khanḍā he.
pūrabi likhat likhe guru pāiā mani hari liv manḍal manḍā he.1.
kari sādhū anjulī punu vaḍā he.
kari ḍanḍaüt punu vaḍā he.1. rahāu.
sākat hari ras sādu na jāṇiā tin antari haümai kanḍā he.
jiu jiu calahi cubhai dukhu pāvahi jamkālu sahahi siri ḍaṇḍā he.2.
hari jan hari hari nāmi samāṇe dukhu janam maraṇ bhav khanḍā he.
abināsī purakhu pāiā parmesaru bahu sobh khanḍ brahamanḍā he.3.
ham garīb maskīn prabh tere hari rākhu rākhu vaḍ vaḍā he.
jan nānak nāmu adhāru ṭek hai hari nāme hī sukhu manḍā he.4.4.
-Guru Granth Sahib 13
kāmi karodhi nagaru bahu bhariā mili sādhū khanḍal khanḍā he.
pūrabi likhat likhe guru pāiā mani hari liv manḍal manḍā he.1.
kari sādhū anjulī punu vaḍā he.
kari ḍanḍaüt punu vaḍā he.1. rahāu.
sākat hari ras sādu na jāṇiā tin antari haümai kanḍā he.
jiu jiu calahi cubhai dukhu pāvahi jamkālu sahahi siri ḍaṇḍā he.2.
hari jan hari hari nāmi samāṇe dukhu janam maraṇ bhav khanḍā he.
abināsī purakhu pāiā parmesaru bahu sobh khanḍ brahamanḍā he.3.
ham garīb maskīn prabh tere hari rākhu rākhu vaḍ vaḍā he.
jan nānak nāmu adhāru ṭek hai hari nāme hī sukhu manḍā he.4.4.
-Guru Granth Sahib 13
rāgu gaüṛī pūrabī mahalā 4. |
kāmi karodhi nagaru bahu bhariā mili sādhū khanḍal khanḍā he. |
pūrabi likhat likhe guru pāiā mani hari liv manḍal manḍā he.1. |
kari sādhū anjulī punu vaḍā he. |
kari ḍanḍaüt punu vaḍā he.1. rahāu. |
sākat hari ras sādu na jāṇiā tin antari haümai kanḍā he. |
jiu jiu calahi cubhai dukhu pāvahi jamkālu sahahi siri ḍaṇḍā he.2. |
hari jan hari hari nāmi samāṇe dukhu janam maraṇ bhav khanḍā he. |
abināsī purakhu pāiā parmesaru bahu sobh khanḍ brahamanḍā he.3. |
ham garīb maskīn prabh tere hari rākhu rākhu vaḍ vaḍā he. |
jan nānak nāmu adhāru ṭek hai hari nāme hī sukhu manḍā he.4.4. |
-Guru Granth Sahib 13 |
Guru Ramdas, the fourth Nanak, focuses in the fourth stanza on the question of what the greatest virtue is. In most schools of thought, the greatest virtue is tied to a ritual. Guru Ramdas plays with that idea and the dichotomy between virtue and sin. So what really is the greatest virtue? Guru Ramdas says that the greatest virtue is to do anjuli of a sadhu. Anjuli is a particular way to give respect, folding the hands, or when bathing in a holy body of water, scooping water from in front of you and taking it slowly to your head. This is considered a gesture of utmost respect in the South Asian tradition. Guru Ramdas says, if you want to make that gesture, do it to the Sadhu, the one who knows the sadhana (spiritual discipline). Show utmost respect to the person who has figured out their path within a particular discipline.
Who is a Sadhu? The common understanding of who a Sadhu is rooted very deeply in the outward appearance of one having a sage or saint look. In Hindu epics, the Sadhu destroys people and curses them. These are not the Sadhus Guru Ramdas is referring to. The Sadhu that Guru Ramdas is referring to is the one who practices a particular form of spiritual discipline. There is no definition of which discipline that is (remember, earlier stanzas emphasized that every discipline has the same Origin). Guru Ramdas is simply saying that the one who has figured out what works for them, who has picked a path and a discipline and committed to it, that is the Sadhu we ought to be giving respect to. That Sadhu is one who exudes goodness. That Sadhu leads a life that is goal-oriented and spirituality-oriented. That Sadhu is kind and honorable. That Sadhu might look like a mendicant or a sage, as we might expect them to, or they might not. In a larger sense, this is about the goodness which is demonstrable and exhibited by an individual, not their outer appearance. This is the individual to whom we ought to submit to with those gestures of respect mentioned at the beginning of the stanza.
Those universal gestures of respect are demanded by so many social norms and positional relationships: the in-laws demand it, parents demand it, elders demand it. Culture obligates us to respect people simply because of positional relationships and not because of behaviors. The Sadhu that Guru Ramdas tells us to seek out never demands this gesture. We show respect to the Sadhu because we want to. We make the gesture of anjuli to this Sadhu. We also do the gesture of dandaut, prostrating in front of them, sometimes laying the entire body down in front of them, and touching our foreheads to the ground in submission. This need not be a literal physical gesture. Guru Ramdas is simply using these gestures to emphasize that the Sadhu deserves the highest possible respect and submission, where we are willing to give anything to them. If we have figured out a person who exudes this goodness to respect and submit to, it is through that gesture of love that we will be able to experience the Vastness within us. That Sadhu will show us the Wisdom and show us how to take our tiny city of a body and rise above the vices of lust and anger within. That Sadhu will help us chisel them down bit by bit, habitually, so that we can manage them, so that we are not swallowed up by them. This is why the Sadhu is great. We discover this Sadhu through the Writ of IkOankar (One Universal Integrative Force, 1Force). This Sadhu is the Wisdom (Guru), who encompasses all the elements of what the Sadhu is according to Guru Ramdas, and all the elements of a saint. It is the Wisdom that helps us break our doubts within the body, bit by bit. It is the Wisdom that helps us establish a loving connection with IkOankar, the 1-Light, a beautification that is constantly happening. The Sadhu is the Guru, the Wisdom!
Guru Ramdas contrasts the Sadhu with the sakats, those who worship power and the temporary material world. The ones who worship power are broken from connection with IkOankar. They do not know how to taste the essence of the 1-Light. Within them is the thorn of ego, and with each thing they do, those thorns stab them again and again. They are constantly pierced. They are constantly in pain.
So we have a choice — will we follow the Sadhu or the sakats? If we follow the Sadhu and bring Identification (Nam) within, the fear of birth and death comes out of us. That fear is the same fear that the sakats hold onto so stubbornly. They are afraid they will lose their power, and so they cannot rid themselves of fear. Because those who follow the Sadhu have discovered the imperishable and supreme One, the only One recognized in all the different parts of the cosmos and the universe, those followers of that Sadhu do not fear anything.
Guru Ramdas addresses the One in the collective first-person, calling himself one without wealth, a foreigner, a powerless one. We are nothing, but we are the One’s. The One is the greatest and is the only One who can protect us. All we can do is make Identification with IkOankar our support and refuge. This is what brings us comfort.
Who is a Sadhu? The common understanding of who a Sadhu is rooted very deeply in the outward appearance of one having a sage or saint look. In Hindu epics, the Sadhu destroys people and curses them. These are not the Sadhus Guru Ramdas is referring to. The Sadhu that Guru Ramdas is referring to is the one who practices a particular form of spiritual discipline. There is no definition of which discipline that is (remember, earlier stanzas emphasized that every discipline has the same Origin). Guru Ramdas is simply saying that the one who has figured out what works for them, who has picked a path and a discipline and committed to it, that is the Sadhu we ought to be giving respect to. That Sadhu is one who exudes goodness. That Sadhu leads a life that is goal-oriented and spirituality-oriented. That Sadhu is kind and honorable. That Sadhu might look like a mendicant or a sage, as we might expect them to, or they might not. In a larger sense, this is about the goodness which is demonstrable and exhibited by an individual, not their outer appearance. This is the individual to whom we ought to submit to with those gestures of respect mentioned at the beginning of the stanza.
Those universal gestures of respect are demanded by so many social norms and positional relationships: the in-laws demand it, parents demand it, elders demand it. Culture obligates us to respect people simply because of positional relationships and not because of behaviors. The Sadhu that Guru Ramdas tells us to seek out never demands this gesture. We show respect to the Sadhu because we want to. We make the gesture of anjuli to this Sadhu. We also do the gesture of dandaut, prostrating in front of them, sometimes laying the entire body down in front of them, and touching our foreheads to the ground in submission. This need not be a literal physical gesture. Guru Ramdas is simply using these gestures to emphasize that the Sadhu deserves the highest possible respect and submission, where we are willing to give anything to them. If we have figured out a person who exudes this goodness to respect and submit to, it is through that gesture of love that we will be able to experience the Vastness within us. That Sadhu will show us the Wisdom and show us how to take our tiny city of a body and rise above the vices of lust and anger within. That Sadhu will help us chisel them down bit by bit, habitually, so that we can manage them, so that we are not swallowed up by them. This is why the Sadhu is great. We discover this Sadhu through the Writ of IkOankar (One Universal Integrative Force, 1Force). This Sadhu is the Wisdom (Guru), who encompasses all the elements of what the Sadhu is according to Guru Ramdas, and all the elements of a saint. It is the Wisdom that helps us break our doubts within the body, bit by bit. It is the Wisdom that helps us establish a loving connection with IkOankar, the 1-Light, a beautification that is constantly happening. The Sadhu is the Guru, the Wisdom!
Guru Ramdas contrasts the Sadhu with the sakats, those who worship power and the temporary material world. The ones who worship power are broken from connection with IkOankar. They do not know how to taste the essence of the 1-Light. Within them is the thorn of ego, and with each thing they do, those thorns stab them again and again. They are constantly pierced. They are constantly in pain.
So we have a choice — will we follow the Sadhu or the sakats? If we follow the Sadhu and bring Identification (Nam) within, the fear of birth and death comes out of us. That fear is the same fear that the sakats hold onto so stubbornly. They are afraid they will lose their power, and so they cannot rid themselves of fear. Because those who follow the Sadhu have discovered the imperishable and supreme One, the only One recognized in all the different parts of the cosmos and the universe, those followers of that Sadhu do not fear anything.
Guru Ramdas addresses the One in the collective first-person, calling himself one without wealth, a foreigner, a powerless one. We are nothing, but we are the One’s. The One is the greatest and is the only One who can protect us. All we can do is make Identification with IkOankar our support and refuge. This is what brings us comfort.
In Rag Gauri Purbi, Sabad revealed by Guru Ramdas Sahib.
O sibling! Bow to the eternal Wisdom (Guru); this is a great virtuous deed.
Accept the eternal Wisdom (Guru) with humility; this is a great virtuous deed.1.Pause.
This body was filled to the brim with lust, anger, and other vices. By incorporating Wisdom (Guru) in my life, I have destroyed these vices.
This Wisdom (Guru) has been received from the court of IkOankar according to the inscribed Writ, by virtue of which the bliss of IkOankar’s loving connection has been experienced.1.
The worshippers of the material world, who are disconnected from IkOankar, have never enjoyed the bliss of the love of IkOankar’s Identification (Nam) because within them is the thorn of ego.
As they tread through life, this thorn of ego keeps piercing them, and they continue to suffer. The fear of death dominates them.2.
On the other hand, the devotees of IkOankar continually remain absorbed in IkOankar’s Identification (Nam), and their worldly suffering of birth and death is eradicated.
They realize the eternal and all-pervasive IkOankar as present and evident, and receive honor everywhere.3.
O IkOankar! We, the humble and helpless beings, call ourselves Yours. O IkOankar, Greatest of the great! Save us from ego and the sufferings that come from it!
For the servant Nanak, Your Identification (Nam) alone is the support and refuge. Bestow grace so that through Your Identification (Nam), there may be eternal bliss within.4.4.
O sibling! Bow to the eternal Wisdom (Guru); this is a great virtuous deed.
Accept the eternal Wisdom (Guru) with humility; this is a great virtuous deed.1.Pause.
This body was filled to the brim with lust, anger, and other vices. By incorporating Wisdom (Guru) in my life, I have destroyed these vices.
This Wisdom (Guru) has been received from the court of IkOankar according to the inscribed Writ, by virtue of which the bliss of IkOankar’s loving connection has been experienced.1.
The worshippers of the material world, who are disconnected from IkOankar, have never enjoyed the bliss of the love of IkOankar’s Identification (Nam) because within them is the thorn of ego.
As they tread through life, this thorn of ego keeps piercing them, and they continue to suffer. The fear of death dominates them.2.
On the other hand, the devotees of IkOankar continually remain absorbed in IkOankar’s Identification (Nam), and their worldly suffering of birth and death is eradicated.
They realize the eternal and all-pervasive IkOankar as present and evident, and receive honor everywhere.3.
O IkOankar! We, the humble and helpless beings, call ourselves Yours. O IkOankar, Greatest of the great! Save us from ego and the sufferings that come from it!
For the servant Nanak, Your Identification (Nam) alone is the support and refuge. Bestow grace so that through Your Identification (Nam), there may be eternal bliss within.4.4.
Rag Gauri Purbi, Fourth Embodiment.
(This) town was overly filled with lust (and) anger; having met the Sage-Guru, (I) have broken (them) into pieces.
According to the inscribed writs from the Origin, Guru has been met; in the mind, a joyful state of Hari’s loving connection has been created.1.
Fold (your) hands (before) the Sadhu-Guru, it is a great virtuous-deed.
Do prostration, it is a great virtuous-deed.1.Pause.
The worshippers of Shakti have not known the taste of Hari’s essence; within them is a thorn-(like) ego.
As they walk, (it) pierces (them), (they) suffer pain; (and they) endure the club-Jamkal on the head.2.
The servants of Hari are immersed in Hari’s Nam; (their) suffering of birth and death of the world-ocean is eradicated.
(They) have found the indestructible Being, the Supreme Being; (they receive) much honor in different parts of the cosmos and universe.3.
We, the poor (and) humble, are Yours, O Prabhu! O Greatest of great Hari! Protect (us)! Protect (us)!
For servant Nanak, (Your) Nam (alone) is the support (and) refuge; through Hari’s Nam alone, may (there) be comfort.4.4.
(This) town was overly filled with lust (and) anger; having met the Sage-Guru, (I) have broken (them) into pieces.
According to the inscribed writs from the Origin, Guru has been met; in the mind, a joyful state of Hari’s loving connection has been created.1.
Fold (your) hands (before) the Sadhu-Guru, it is a great virtuous-deed.
Do prostration, it is a great virtuous-deed.1.Pause.
The worshippers of Shakti have not known the taste of Hari’s essence; within them is a thorn-(like) ego.
As they walk, (it) pierces (them), (they) suffer pain; (and they) endure the club-Jamkal on the head.2.
The servants of Hari are immersed in Hari’s Nam; (their) suffering of birth and death of the world-ocean is eradicated.
(They) have found the indestructible Being, the Supreme Being; (they receive) much honor in different parts of the cosmos and universe.3.
We, the poor (and) humble, are Yours, O Prabhu! O Greatest of great Hari! Protect (us)! Protect (us)!
For servant Nanak, (Your) Nam (alone) is the support (and) refuge; through Hari’s Nam alone, may (there) be comfort.4.4.
The first line of this Sabad uses symbolism, in which the human body is depicted as a ‘city.’ At a semantic level, a metaphor is visible here. It is stated that this city-like body was full of lust and anger. Similarly, there is a metaphor even in ‘sādhū’ (saint) like ‘satigurū’ (eternal Wisdom).
In the second, third and fourth lines, through the use of natural linguistic expressions and single meaning vocabulary, it is stated that the Wisdom (Guru) is received only through the inscribed writs from the court of IkOankar. With the blessings of the Writ, the bliss of IkOankar’s loving connection has arisen in the mind. By joining both hands, greet the Sadhu-Satiguru, this is a great virtuous deed. Prostrate before the Guru with humility; this is a great virtuous deed.
In the fifth line, both ‘hari ras’ (essence of Hari’s Identification (Nam)) and ‘haümai kanḍā’ (thorn of ego) are also examples of a metaphor. In this line, it is stated that the worshippers of Shakti did not enjoy the bliss of the love of IkOankar’s Identification (Nam). ‘Taste’ is a word related to food, which has been associated with the bliss received from Hari’s Identification (Nam). This way, there is also the presence of a semantic deviation.
In the sixth line, ‘jiu jiu calahi cubhai dukhu pāvahi’ (as they walk, the thorn of ego pierces them, they suffer pain) allegory is present. Here, the pain experienced by a person, who is pierced by a thorn while walking, is being described. Through this symbolic statement, the true meaning of ‘an egoistic person living in this world and experiencing pain’ has been put forward. Similarly, in the line, ‘jamkālu sahahi siri ḍaṇḍā he’ (they endure the club of Jamkal on the head), symbolism has also been used. Here, through the metaphor of the stick of Jamkal (death) that one bears on their head, it has been made clear that the fear of death forever dominates them.
In the seventh, eighth, ninth, and tenth lines, natural linguistic expressions have been used. Through the use of single meaning vocabulary, it has been made clear that the devotees of IkOankar continually remain absorbed in IkOankar’s Identification (Nam). Because of this, their suffering of life and death in this world is eradicated. They are united with the indestructible IkOankar. Due to this, they receive honor in the entire cosmos and universe. O Greatest of great IkOankar! We call ourselves Your humble and helpless beings. Protect us! Your Identification (Nam) alone is our support and protection. It is through Identification (Nam) that there is bliss.
This Sabad has a total of ten lines. The meter of these lines is as follows: First (16+16), second (16+16), third (18), fourth (14), fifth (17+16), sixth (16+16), seventh (16+16), eight (19+16), ninth (17+15) and tenth (18+16). This meter is similar to the verse form known as ‘malind savaiye’ (16+16) in Indian poetics. There are four lines in malind savaiye, but there are eight complete lines in this Sabad. If the third-fourth lines are combined and considered as one line, this becomes 18+14=32 meter. Other than this, every line of this Sabad also ends with two major meters (2+2), just like the line of malind savaiye.
In the second, third and fourth lines, through the use of natural linguistic expressions and single meaning vocabulary, it is stated that the Wisdom (Guru) is received only through the inscribed writs from the court of IkOankar. With the blessings of the Writ, the bliss of IkOankar’s loving connection has arisen in the mind. By joining both hands, greet the Sadhu-Satiguru, this is a great virtuous deed. Prostrate before the Guru with humility; this is a great virtuous deed.
In the fifth line, both ‘hari ras’ (essence of Hari’s Identification (Nam)) and ‘haümai kanḍā’ (thorn of ego) are also examples of a metaphor. In this line, it is stated that the worshippers of Shakti did not enjoy the bliss of the love of IkOankar’s Identification (Nam). ‘Taste’ is a word related to food, which has been associated with the bliss received from Hari’s Identification (Nam). This way, there is also the presence of a semantic deviation.
In the sixth line, ‘jiu jiu calahi cubhai dukhu pāvahi’ (as they walk, the thorn of ego pierces them, they suffer pain) allegory is present. Here, the pain experienced by a person, who is pierced by a thorn while walking, is being described. Through this symbolic statement, the true meaning of ‘an egoistic person living in this world and experiencing pain’ has been put forward. Similarly, in the line, ‘jamkālu sahahi siri ḍaṇḍā he’ (they endure the club of Jamkal on the head), symbolism has also been used. Here, through the metaphor of the stick of Jamkal (death) that one bears on their head, it has been made clear that the fear of death forever dominates them.
In the seventh, eighth, ninth, and tenth lines, natural linguistic expressions have been used. Through the use of single meaning vocabulary, it has been made clear that the devotees of IkOankar continually remain absorbed in IkOankar’s Identification (Nam). Because of this, their suffering of life and death in this world is eradicated. They are united with the indestructible IkOankar. Due to this, they receive honor in the entire cosmos and universe. O Greatest of great IkOankar! We call ourselves Your humble and helpless beings. Protect us! Your Identification (Nam) alone is our support and protection. It is through Identification (Nam) that there is bliss.
This Sabad has a total of ten lines. The meter of these lines is as follows: First (16+16), second (16+16), third (18), fourth (14), fifth (17+16), sixth (16+16), seventh (16+16), eight (19+16), ninth (17+15) and tenth (18+16). This meter is similar to the verse form known as ‘malind savaiye’ (16+16) in Indian poetics. There are four lines in malind savaiye, but there are eight complete lines in this Sabad. If the third-fourth lines are combined and considered as one line, this becomes 18+14=32 meter. Other than this, every line of this Sabad also ends with two major meters (2+2), just like the line of malind savaiye.