Vahiguru Ji Ka Khalsa, Vahiguru Ji Ki Fateh !
Today’s (April 8, 2011) Hukamnama from Sri Darbar Sahib Amritsar is by Guru Nanak, the first Guru. It describes his teachings in a nutshell on how the Sikhs should conduct themselves. It is in Raag Goojri on Ang 504-05 of Sri Guru Granth Sahib, the eternal living Guru of the Sikhs. This is how it goes.
ਗੂਜਰੀ ਮਹਲਾ ੧ ॥
Composition of the first Guru in Raag Goojri.
ਐ ਜੀ ਨਾ ਹਮ ਉਤਮ ਨੀਚ ਨ ਮਧਿਮ ਹਰਿ ਸਰਣਾਗਤਿ ਹਰਿ ਕੇ ਲੋਗ ॥ ਨਾਮ ਰਤੇ ਕੇਵਲ ਬੈਰਾਗੀ ਸੋਗ ਬਿਜੋਗ ਬਿਸਰਜਿਤ ਰੋਗ ॥੧॥
Let us proclaim, we are neither (utam, neech, madhim) high, low or medium in status; we are (log) creatures of (har) the Creator and (har sarnaagat) seek Divine sanctuary i.e. place ourselves in Divine care, living by Divine commands; we do not compare ourselves with any one;
we are imbued with (naam) Divine virtues, (bairaagi) yearn (k-eval) only for the Master (bisarjat) putting aside (sog, bijog, rog) sorrows, feeling of separation from wealth/status/relatives and afflictions. 1.
ਭਾਈ ਰੇ ਗੁਰ ਕਿਰਪਾ ਤੇ ਭਗਤਿ ਠਾਕੁਰ ਕੀ ॥ ਸਤਿਗੁਰ ਵਾਕਿ ਹਿਰਦੈ ਹਰਿ ਨਿਰਮਲੁ ਨਾ ਜਮ ਕਾਣਿ ਨ ਜਮ ਕੀ ਬਾਕੀ ॥੧॥ ਰਹਾਉ ॥
(Bhaai r-e) O siblings, this (bhagti) devotion to (thaakur) the Master is possible by (gur kirpa) with the guru’s grace/guidance.
By keeping (vaak = words, commands) teachings of the guru we remember (har nirmal) the purifying Divine virtues (hirdai) in mind - we refrain from transgressions and hence - do not (kaan = dependence) care what (jam) the messengers of death will do because we have not taken (baaki) liabilities for which the Jam may torture us. 1.
(Rahaau) Dwell on this and contemplate.
Ang 505:
ਹਰਿ ਗੁਣ ਰਸਨ ਰਵਹਿ ਪ੍ਰਭ ਸੰਗੇ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸਹਜਿ ਹਰੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਬ੍ਰਿਥਾ ਜਗਿ ਜੀਵਨੁ ਹਰਿ ਬਿਨੁ ਨਿਹਫਲ ਮੇਕ ਘਰੀ ॥੨॥
The devotees (raveh) utter (har gun) Divine virtues perceiving (hari) the Almighty (sang) with them; they live by (jo) what (tis baava hari) pleases the Master, (sahj) in a state of poise - making it their nature.
They consider (jag) human (jeevan) life (britha) as wasted if it is lived (bin) without i.e. in contravention of (har naam) Divine virtues and commands; for them even (m-ek) one (ghari) moment spent (har bin) without/forgetting the Master is (nihphal = fruitless) wasted. 2.
ਐ ਜੀ ਖੋਟੇ ਠਉਰ ਨਾਹੀ ਘਰਿ ਬਾਹਰਿ ਨਿੰਦਕ ਗਤਿ ਨਹੀ ਕਾਈ ॥ ਰੋਸੁ ਕਰੈ ਪ੍ਰਭੁ ਬਖਸ ਨ ਮੇਟੈ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਈ ॥੩॥
There a also those who present themselves as devotees but are not so; they are (khot-e = counterfeit) insincere and find no (thaur = place) solace either (ghari) in the mind or (baahar) outside i.e. they neither have mental satisfaction nor acceptability in society. There are also (nindak) the calumniators - who malign the devotees - they do not get (gati) salvation;
they (ros kar-e) resent the glory of the devotees, but (prabh) the Almighty does not (m-etai = efface) stop IT’s (bakhas) grace, instead their glory (nit nit) ever (charai savaai) keeps increasing. 3.
ਐ ਜੀ ਗੁਰ ਕੀ ਦਾਤਿ ਨ ਮੇਟੈ ਕੋਈ ਮੇਰੈ ਠਾਕੁਰਿ ਆਪਿ ਦਿਵਾਈ ॥ ਨਿੰਦਕ ਨਰ ਕਾਲੇ ਮੁਖ ਨਿੰਦਾ ਜਿਨ੍ਹ੍ਹ ਗੁਰ ਕੀ ਦਾਤਿ ਨ ਭਾਈ ॥੪॥
Virtues/glory is (daat) a benediction received by the guru; no one can (m-etai) efface it, it is (divaai) bestowed by (thaakur) the Master (m-erai = mine) of all (aapi) IT-self;
(jinh) those who do not (bhaai) like (daati) benedictions received by the guru (mukh = mouth) utter calumnies; those (nindak nar) calumniators have their (muh) faces (kaal-) blackened i.e. are disgraced before the Creator i.e. remain separated from IT. 4.
ਐ ਜੀ ਸਰਣਿ ਪਰੇ ਪ੍ਰਭੁ ਬਖਸਿ ਮਿਲਾਵੈ ਬਿਲਮ ਨ ਅਧੂਆ ਰਾਈ ॥ ਆਨਦ ਮੂਲੁ ਨਾਥੁ ਸਿਰਿ ਨਾਥਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਮਿਲਾਈ ॥੫॥
Those who (saran par-e) seek sanctuary - i.e. realize and seek forgiveness - the Almighty (bakhas) forgives them and (milaavai) unites them with IT-self, not (bilam) delaying it even by (adhooa) half (raai) a mustard seed i.e. a little bit.
The Creator is (mool = root) the source of (anand) bliss, and (naath) Master (sir = head) above all (naatha) masters i.e. the Supreme Master is compassionate; this (m-el) union is (milaai) facilitated by following the teachings of (satgur) the true guru. 5.
ਐ ਜੀ ਸਦਾ ਦਇਆਲੁ ਦਇਆ ਕਰਿ ਰਵਿਆ ਗੁਰਮਤਿ ਭ੍ਰਮਨਿ ਚੁਕਾਈ ॥ ਪਾਰਸੁ ਭੇਟਿ ਕੰਚਨੁ ਧਾਤੁ ਹੋਈ ਸਤਸੰਗਤਿ ਕੀ ਵਡਿਆਈ ॥੬॥
The Creator is (sadaa) ever (daiaal) compassionate and (ravia = pervades) is present every where (daia kari) showing compassion on all; (gurmati) by following the guru’s teachings - people can receive grace wherever they are - their (bhramani) wanderings to seek grace therefore (chukaai) end.
They need to be facilitated; this happens by taking part in (satsangat) the holy congregation where the Almighty’s virtues and commands are recounted - this is the (vadiaai) virtue of Satsangat; it transforms a person like a (dhaati) metal (hoe) becomes (kanchan) gold on touching the Paaras - metaphor based on a Puranic story. 6.
ਹਰਿ ਜਲੁ ਨਿਰਮਲੁ ਮਨੁ ਇਸਨਾਨੀ ਮਜਨੁ ਸਤਿਗੁਰੁ ਭਾਈ ॥ ਪੁਨਰਪਿ ਜਨਮੁ ਨਾਹੀ ਜਨ ਸੰਗਤਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥੭॥
The virtues of (hari) the Almighy are (nirmal) clean (jal) water for (man) the mind (isnaani) to bathe with; this (majan) bath is taken by those with whom (satgur) the true guru is (bhaai) pleased i.e. those whom the true guru guides;
there is no (punrap janam) rebirth for those (jan) humble devotees who join (sangat) the holy congregation - and listen to the guru’s teachings; this way they (milaai) merge their (jot) soul (joti) with the Supreme Spirit. 7.
ਤੂੰ ਵਡ ਪੁਰਖੁ ਅਗੰਮ ਤਰੋਵਰੁ ਹਮ ਪੰਖੀ ਤੁਝ ਮਾਹੀ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨ ਦੀਜੈ ਜੁਗਿ ਜੁਗਿ ਸਬਦਿ ਸਲਾਹੀ ॥੮॥੪॥
O Almighty, (toon) You are (vad purakh) the Supreme Being, (agam) physically unapproachable, but we look at You as (tarovar) a tree on which (ham) we (pankhi) birds (tujh maahi = in you) depend for solace;
please (deejai) grant us (niranjan) the unstained (naam) virtues so that we praise You - live in your remembrance and commands (jug jug = in all ages) all the time (sabadi = by the Word) as taught by the guru . 8. 4.