by Harnaak Singh
Gur Sikh Jio. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
In this post we continue on the theme of Lust ਕਾਮ. We will look at the 6th Stanza of the Shabad SGGS Ji ਅੰਗ (Page) 1012 Maroo M:1 “ਮਨਮੁਖੁ ਲਹਰਿ ਘਰੁ ਤਜਿ ਵਿਗੂਚੈ … ”
First to the
In the study of Gurbani it is important to remember that teaching of Gurbani is meant for our MIND which is part of our INNER-SELF. The teaching of Gurbani is through the Shabad, and uses broadly “our interaction with the creation” to illustrate what is required of us. This means episodes for human normal living and also of other members (flora and fauna) of the creation, which we UNDERSTAND very well and CAN RELATE TO, are copiously used in a metaphorical sense, to make us understand the concepts and hence the virtuous actions required of our MIND and us.
We have in the previous discussion reviewed 5 positive and 5 negative traits.
ਸਤ, ਸੰਤੋਖ, ਦਯਾ, ਧਰਮ, ਧੀਰਜ Truth, Contentment, Compassion, Righteousness and Patience; these being the FIVE POSITIVE traits which are called 5 VIRTUEs, and
ਕਾਮ, ਕਰੋਧ, ਲੋਭ, ਮੋਹ, ਹੰਕਾਰ Lust, Anger, Greed, Attachment and Ego being the FIVE NEGATIVE traits; which we shall call 5 EVILS.
We also learnt that the NEGATIVE traits are generally INSTINCTIVE and are very poweful.
Gurbani teaches us how to keep control of these negative traits or 5 evils.
The INSTINCTIVE TRAITS are
- the SURVIVAL INSTINCT
- the PROCREATION INSTINCT and the
- WORSHIP INSTINCT
We have learnt the PROCREATION INSTINCT which manifests as sexual desire, parenthood, and love and kindness for the spouse and family. Lust and Attachment (ਕਾਮ, ਮੋਹ) are directly related to this instinct. This instinct is to do with the continuation of the species.
We must keep vices within control by keeping to our moral and basic needs for procreation. We should not let these take control and we end up well beyond morality and our needs.
In this shabad GuruJi is using a Sanyaasi as an illustration for our learning. Sanyaasa, a form of asceticism, is marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, and has the purpose of spending one’s life in peaceful, love-inspired, simple spiritual life (Wikipedia). A Sanyaasi is one who, at a certain stage of life leaves his family and household life, to enter the fold of Sanyaasa. Essentially it is a trait of great self-denial especially refraining from worldly pleasures. The outward signs of a sanyasi are wearing marks on the body, putting on orange robes, growing a beard, begging for food or giving discourses. Inwardly they are supposed to practice truthfulness, detachment, righteous conduct, concentration, meditation and devotional worship.
Now we continue with
As we have seen earlier, the shabad “ਮਨਮੁਖੁ ਲਹਰਿ ਘਰੁ ਤਜਿ ਵਿਗੂਚੈ … ” on SGGS Ji ਅੰਗ (Page) 1012 is by Guru Nanak Dev Ji in Raag Maroo. This is a long shabad with 9 stanzas. Our intent is to discuss the 6th stanza which is related to Lust ਕਾਮ.
First we will analyse the whole Shabad and get the “big picture” message from Gurbani in relation to this Shabad. The reason is to ensure that we do not miss the core concept when interpreting the 6th stanza.
In this shabad GuruJi describes the external actions of those who become Sanyaasis but internally, in their inner-self, they are still evil minded manmukhs. They abandon their own home, their wives and householder duties. They wear saffron robes, knot their hair, carry a beggar’s bag and go around reading and teaching scriptures, begging and eyeing others homes. As manmukhs, with beastly qualities, ruled by their 5 evils, they search for material wealth and exhibit sexual desires towards others’ wives. In the process, full of ego, they lie to, and slander others, and get angry if someone tells them the truth. Wondering everywhere, their desires never get fulfilled and they do not find peace. They, do not realise the Gurus teachings, are void of devotional worship, do not recite Naam, and forget God. They choose poison over Amrit and their life and inner self is full of darkness and a living hell. Their past actions, ਕਰਮ are not erased and they will be humiliated by ਜਮ the messenger of death. Through the Rahao Stanza, GuruJi highlights a Sanyaasi, is one who enshrines the love of God in the inner-self and is fulfilled and satisfied. GuruJi goes on to describe, that true Sanyaasis, are those who serve the TRUE Guru, and remove self-conceit and anger from within their inner-self. They acquire tolerance, and live the live of a householder, accepting whatever they receive. They follow the teachings of the Guru, are always imbued in the meditation of Naam of God, the creator pervading the creation. In this way they find peace, tranquillity and comforts of liberation within their inner-self.
The 6th stanza is
ਹਾਥ ਕਮੰਡਲੁ ਕਾਪੜੀਆ, ਮਨਿ ਤ੍ਰਿਸਨਾ ਉਪਜੀ ਭਾਰੀ ॥
With bowl in hand, wearing his patched coat, great desires well up in his mind.
ਇਸਤ੍ਰੀ ਤਜਿ ਕਰਿ, ਕਾਮਿ ਵਿਆਪਿਆ, ਚਿਤੁ ਲਾਇਆ ਪਰ ਨਾਰੀ ॥
Abandoning his own wife, he is engrossed in sexual desire; his thoughts are on the wives of others.
ਸਿਖ ਕਰੇ ਕਰਿ, ਸਬਦੁ ਨ ਚੀਨੈ, ਲੰਪਟੁ ਹੈ ਬਾਜਾਰੀ ॥
He teaches and preaches, but does not contemplate the Shabad; he is bought and sold on the street.
ਅੰਤਰਿ ਬਿਖੁ, ਬਾਹਰਿ ਨਿਭਰਾਤੀ, ਤਾ ਜਮੁ ਕਰੇ ਖੁਆਰੀ ॥੬॥
With poison within, he pretends to be free of doubt; he is ruined and humiliated by the Messenger of Death.
(English translation: Sant Singh Khalsa)
Now we discuss the
MEANING OF THE 6th STANZA
Gurbani, in this stanza is using the actions of a Sanyaasi to illustrate what happens when a man succumbs to lust ਕਾਮ, one of the 5 evils.
In the stanza Gurbani first identifies the ACTION then the REASON of this action followed by the CONSEQUENCE of the action.
THE ACTION is identified in the first two verses and part of the third verse.
The sanyaasi wearing the beggars garb with a begging bowl in hand (ਹਾਥ ਕਮੰਡਲੁ ਕਾਪੜੀਆ), goes around begging, but is unable to abate his strong worldly desires (ਮਨਿ ਤ੍ਰਿਸਨਾ ਉਪਜੀ ਭਾਰੀ). He has abandoned his own wife (ਇਸਤ੍ਰੀ ਤਜਿ ਕਰਿ), having become a Sanyaasi, but internally is still engrossed in sexual desire (ਕਾਮਿ ਵਿਆਪਿਆ), eyes others wives (ਚਿਤੁ ਲਾਇਆ ਪਰ ਨਾਰੀ) on the pretext of spiritual preaching (ਸਿਖ ਕਰੇ ਕਰਿ). This lustful desire (ਲੰਪਟੁ) makes him like a prostitute (ਬਾਜਾਰੀ), that is his inner self is prostituting itself to the vice ਕਾਮ (lust) that manifests as the external lustful desire.
THE REASON for his actions is identified in the part of the third and fourth verses.
Because, he does not contemplate on the Shabad of Guru (ਸਬਦੁ ਨ ਚੀਨੈ). With poison, meaning the 5 evils, within (ਅੰਤਿਰ ਬਿਖੁ), he pretends to be without doubt (ਬਾਹਰਿ ਨਿਭਰਾਤੀ).
THE CONSEQUENCE of his actions is stated in the fourth verse of the stanza.
The messenger of death (ਜਮੁ) ruins and humiliates him (ਕਰੇ ਖੁਆਰੀ), meaning he will not get peace, tranquillity within his inner-self at the end. This implies he will be subject to the cycle of rebirths as we have learnt in the previous shabad.
Now to some stanza didactics.
The thought process flows from the first verse outlining the ACTIONS then to the REASON followed by the CONSEQUENCE.
Now to the
The KEYWORD in the stanza is:
The Message is:
Even if one performs actions which seem externally noble, but if one FORGETS God and prostitutes ones inner-self to LUST one will never be satisfied and will have no PEACE AND TRANQUILITY of the INNER SELF.
Thank You for listening. ਗਲਤੀਆਂ ਦੀ ਖਿਮਾ.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh.
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