Gurmat Messages of Bhagat Namdev Ji

Bhagat Namdev ( 1270-1351) was born in a ‘Sheepa’ family of Maharashtra province of India in a family of Calico-printer. His 60 Sabds in 18 Raags are included in the Guru Granth Sahib with basic themes revolving around Waheguru, Guru and Naam Simran.

Since childhood, Bhagat Namdev was different from his fellow children and was attracted to the company of saints and spiritually enlightened persons. He believed that gaining of spirituality is not linked to birth in high caste & creed but in acquiring trough Gurmat full faith in Waheguru, Guru and Gur-sabd and Simran of Waheguru:-

– ਛੀਪੇ ਕੇ ਘਰਿ ਜਨਮੁ ਦੈਲਾ ਗੁਰ ਉਪਦੇਸੁ ਭੈਲਾ ॥ ਸੰਤਹ ਕੈ ਪਰਸਾਦਿ ਨਾਮਾ ਹਰਿ ਭੇਟੁਲਾ ॥੨॥੫ii (Raag Asa Bhagat Namdev, GGS. 486-3).
You have given me birth in the house of a calico-printer, but I have found the Teachings of the Guru. By the Grace of the Saint, Naam Dayv has met the Lord. ||2||5||

– ਮੈ ਅੰਧੁਲੇ ਕੀ ਟੇਕ ਤੇਰਾ ਨਾਮੁ ਖੁੰਦਕਾਰਾ ॥ ਮੈ ਗਰੀਬ ਮੈ ਮਸਕੀਨ ਤੇਰਾ ਨਾਮੁ ਹੈ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Tilang Bhagat Namdev, GGS. 727-12).
I am blind; Your Name, O Creator Lord, is my only anchor and support. I am poor, and I am meek. Your Name is my only support. ||1||Pause||

ਕਰੀਮਾਂ ਰਹੀਮਾਂ ਅਲਾਹ ਤੂ ਗਨੀਬ਼ ॥ ਹਾਜਰਾ ਹਜੂਰਿ ਦਰਿ ਪੇਸਿ ਤੂੰ ਮਨੀਬ਼ ॥੧॥
O beautiful Lord, benevolent and merciful Lord, You are so wealthy and generous. You are ever-present in every presence, within and before me. ||1||

Guru Arjan Dev Ji attests the spiritual height of Bhagat Namdev in Gurbani and Bhagat Ji himself claims to to be immersed in Waheguru and sees Him all around and everywhere:-

– ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ॥ (Raag Basant M. 5, 1192-13).
Naam Dayv lived with the Dear Lord.

According to Bhagat Namdev Ji, Waheguru is wondrous and jiwan-data who is ever pervading and permeating; and He can be realised when the Divine Grace ascends as per his own experience of Simran of Waheguru. Bhagat Ji used various names for Waheguru: such as Ram, Hari, Narain, Allah, Beetala, Beidi, Gopal, Gobind, Jagjivan, Kesva and Purkhotam etc):-

– ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ (Raag Asa Bhagat Namdev, GGS. 485-1).
In the one and in the many, He is pervading and permeating; wherever I look, there He is. The marvellous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
God is everything, God is everything. Without God, there is nothing at all. As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

Bhagat Ji attaches a lot of importance to finding a True Gurur who could lead him to Waheguru:-

– ਹੋਹੁ ਦਇਆਲੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂ ਮੋ ਕਉ ॥ ਪਾਰਿ ਉਤਾਰੇ ਕੇਸਵਾ ॥੩॥ (Raag Basant Bhagat Namdev, GGS. 1196-3).
Please be merciful, and unite me with the True Guru; Carry me across, O Lord. ||3||

– ਗੁਰ ਪਰਸਾਦੀ ਜਾਨਿਆ ॥ ਜਨੁ ਨਾਮਾ ਸਹਜ ਸਮਾਨਿਆ ॥੪॥੧॥ (Raag Sorath Bhagat Namdev, GGS. 657-4).
By Guru’s Grace, I know this. Servant Naam Dayv is absorbed in the Celestial Lord. ||4||1||

– ਜਾ ਕੇ ਮਸਤਕਿ ਲਿਖਿਓ ਕਰਮਾ ॥ ਸੋ ਭਜਿ ਪਰਿ ਹੈ ਗੁਰ ਕੀ ਸਰਨਾ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1165-5).
One who has good karma recorded on his forehead, Hurries to enter the Guru’s Sanctuary.

ਕਹਤ ਨਾਮਦੇਉ ਇਹੁ ਬੀਚਾਰੁ ॥ ਇਨ ਬਿਧਿ ਸੰਤਹੁ ਉਤਰਹੁ ਪਾਰਿ ॥੪॥੨॥੮॥
Says Naam Dayv, consider this: O Saints, this is the way to cross over to the other side. ||4||2||8||

Bhagat Ji further describes the role of GURU in his life style:-

– ਸਫਲ ਜਨਮੁ ਮੋ ਕਉ ਗੁਰ ਕੀਨਾ ॥ ਦੁਖ ਬਿਸਾਰਿ ਸੁਖ ਅੰਤਰਿ ਲੀਨਾ ॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).
The Guru has made my life fruitful. My pain is forgotten, and I have found peace deep within myself. ||1||

ਗਿਆਨ ਅੰਜਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਜੀਵਨੁ ਮਨ ਹੀਨਾ ॥੧॥ ਰਹਾਉ ॥
The Guru has blessed me with the ointment of spiritual wisdom. Without the Lord’s Name, life is mindless. ||1||Pause||

Bhagat Namdev claims that in his Spiritual realization, SIMRAN of Waheguru was instrumental:-

– ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥ (Raag Todee Bhagat Namdev, GGS. 719-13).
Whose blemishes remain, when one chants the Lord’s Name? Sinners become pure, chanting the Lord’s Name. ||1||Pause||

– ਨਾਮਦੇਇ ਸਿਮਰਨੁ ਕਰਿ ਜਾਨਾਂ ॥ ਜਗਜੀਵਨ ਸਿਉ ਜੀਉ ਸਮਾਨਾਂ ॥੨॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).?
Meditating in remembrance, Naam Dayv has come to know the Lord. His soul is blended with the Lord, the Life of the World. ||2||1||

Bhagat Ji was so drenched in meditating and contemplating of Waheguru Naam that he did not want to be in the company of those were not in harmony with Waheguru:-

– ਜੋ ਨ ਭਜੰਤੇ ਨਾਰਾਇਣਾ ॥ ਤਿਨ ਕਾ ਮੈ ਨ ਕਰਉ ਦਰਸਨਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1163-14).
Those who do not meditate and vibrate on the Lord – I do not even want to see them. ||1||Pause||

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥
Those whose inner beings are not in harmony with the Lord, Are nothing more than beasts. ||2||

– ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥ ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥ (Salok Bhagat Kabir, GGS. 1375-18).
Trilochan says, O Naam Dayv, Maya has enticed you, my friend. Why are you printing designs on these sheets, and not focusing your consciousness on the Lord? ||212||

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥ ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥
Naam Dayv answers, O Trilochan, chant the Lord’s Name with your mouth. With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213||

Bhagat Namdev on attaining his spiritual heights became a rebel in denouncing empty rituals of Hindus and Muslims in strongest possible language as given in his Bani:-

-ਹਿੰਦੂ ਅੰਨ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ (Raag Bilaaval Gond Bhagat Namdev, GGS. 875-2).
The Hindu is sightless; the Muslim has only one eye. The spiritual teacher is wiser than both of them.

ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥
The Hindu worships at the temple, the Muslim at the mosque. Naam Dayv serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||
………………………………………………………

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

Spiritual Elevation of Bhagat Kabir Ji

Bhagat Kabir Ji was born in Uttar Pradesh (1398 -1494) in a Hindu family but was raised by a Muslim Weaver. He took weaving as his profession as well.Right from his childhood, Bhagat Ji was a devotee of God (Waheguru). Guru Arjan Dev Ji recognised Bhagat Ji’s spiritual awastha and wrote in Gurbani:-

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ (Raag Basant M. 5, GGS. 1192-12).
Kabeer meditated on the One Lord/Waheguru with love.

Out of respect for spiritual elevation of Kabir Ji, Guru Arjan Dev Ji incorporated his 297 Sabds and Ashtpadis; and 243 Saloks in 18 Raags in the Adi Granth Sahib.

Bhagat Kabir Ji shares considerable similarity with the spiritual Anubhav of Guru Nanak Sahib. Thus showing that both reached independently on the climax of Sat as narrated by Guru Nanak Dev Ji: –

– ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M.1, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

– ਕਬੀਰ ਅਲਹ ਕੀ ਕਰਿ ਬੰਦਗੀ ਜਿਹ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ ॥ ਦਿਲ ਮਹਿ ਸਾਂਈ ਪਰਗਟੈ ਬੁਝੈ ਬਲੰਤੀ ਨਾਂਇ ॥੧੮੬॥ (Salok Bhagat Kabir, GGS. 1374-10).
Kabeer, worship the Lord Allah; meditating in remembrance on Him, troubles and pains depart. The Lord shall be revealed within your own heart, and the burning fire within shall be extinguished by His Name. ||186||

– ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥(Salok Kabir, GGS. 1375-9).
Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord. If I surrender to You what is already Yours, what does it cost me? ||203||

ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥
Kabeer, repeating, “”You, You””, I have become like You. Nothing of me remains in myself. When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Kabir Ji was a spiritually elevated soul who was bold but a humble person without personal conceit (ego). He traces his Divine Elevation on account of his extreme humbleness and devotion to his Guru and God. Bhagat Kabir promotes the Bhagati of Waheguru who is present everywhere. According to Kabir Ji, to contemplate on Gur-Sabd leads to Naam Japna and that finally leads to merger in Waheguru:-

– ਰਮਈਆ ਜਪਹੁ ਪ੍ਰਾਣੀ ਅਨਤ ਜੀਵਣ ਬਾਣੀ ਇਨ ਬਿਧਿ ਭਵ ਸਾਗਰੁ ਤਰਣਾ ॥੨॥ (Sri Raag Bhagat Kabir, GGS. 92-2).
Meditate on the Lord, O mortal being, through the Word of His Bani; you shall be blessed with eternal life. In this way, shall you cross over the terrifying world-ocean. ||2||

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (Raag Gauri Bhagat Kabir, GGS. 324-4).
Says Kabeer, honor is that which is accepted by the Lord. Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

– ਕਬੀਰ ਕੂਕਰੁ ਰਾਮ ਕੋ ਮੁਤੀਆ ਮੇਰੋ ਨਾਉ ॥ ਗਲੇ ਹਮਾਰੇ ਜੇਵਰੀ ਜਹ ਖਿੰਚੈ ਤਹ ਜਾਉ ॥੭੪॥ (Salok Bhagat Kabir, GGS. 1368-8).
Kabeer, I am the Lord’s dog; Moti is my name. There is a chain around my neck; wherever I am pulled, I go. ||74||

– ਕਬੀਰ ਕਾਰਨੁ ਸੋ ਭਇਓ ਜੋ ਕੀਨੋ ਕਰਤਾਰਿ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰੁ ਕੋ ਨਹੀ ਏਕੈ ਸਿਰਜਨਹਾਰੁ ॥੧੩੩॥(Salok Bhagat Kabir, GGS. 1371-11).
Kabeer, the Creator does whatever He pleases. There is none other than Him; He alone is the Creator of all. ||133||

– ਕਬੀਰ ਸੁਪਨੈ ਹੂ ਬਰੜਾਇ ਕੈ ਜਿਹ ਮੁਖਿ ਨਿਕਸੈ ਰਾਮੁ ॥ ਤਾ ਕੇ ਪਗ ਕੀ ਪਾਨਹੀ ਮੇਰੇ ਤਨ ਕੋ ਚਾਮੁ ॥੬੩॥ Salok Bhagat Kabir, GGS. 1367-15).
Kabeer, if someone utters the Name of the Lord even in dreams, I would make my skin into shoes for his feet. ||63||

– ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚੁਨੀ ਨ ਜਾਇ ॥ ਕਹਿ ਕਬੀਰ ਗੁਰਿ ਭਲੀ ਬੁਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥ (Salok Bhagat Kabir, GGS. 1377-8).
The Lord is like sugar, scattered in the sand; the elephant cannot pick it up. Says Kabeer, the Guru has given me this sublime understanding: become an ant, and feed on it. ||238||

– ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜੈਸਾ ਹਰਿ ਹੀ ਹੋਇ ॥੧੪੯॥ (Salok Bhagat Kabir, GGS. 1372-9).
The humble servant of the Lord should be just like the Lord. ||149||

Kabir Ji promoted Simran of Waheguru and a company of spiritually elevated persons as a mean to attract happiness and salvation. One can unite with Waheguru through Waheguru naam while an anubhavi Guru is a definite guide on path to Waheguru realization:-

– ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥ (Salok Bhagat Kabir, GGS. 1364-11).
Kabeer my rosary is my tongue upon which the Lord’s Name is strung. From the very beginning, and throughout the ages, all the devotees abide in tranquil peace. ||1||

– ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ ਇਤ ਉਤ ਕਤਹਿ ਨ ਡੋਲਈ ਜਿਸ ਰਾਖੈ ਸਿਰਜਨਹਾਰ ॥੨੦੬॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world. One who is protected and saved by the Creator Lord, shall never waver, here or hereafter. ||206||

– ਕਬੀਰ ਏਕ ਘੜੀ ਆਧੀ ਘਰੀ ਆਧੀ ਹੂੰ ਤੇ ਆਧ ॥ ਭਗਤਨ ਸੇਤੀ ਗੋਸਟੇ ਜੋ ਕੀਨੇ ਸੋ ਲਾਭ ॥੨੩੨॥ (Salok Bhagat Kabir, GGS. 1377-2).
Kabeer, whether is is for an hour, half an hour, or half of that, Whatever it is, it is worthwhile to speak with the Holy. ||232||

– ਅਲਹ ਰਾਮ ਜੀਵਉ ਤੇਰੇ ਨਾਈ ॥ ਤੂ ਕਰਿ ਮਿਹਰਾਮਤਿ ਸਾਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati Bhagat Kabir, 1349-12).
O Allah, O Raam, I live by Your Name. Please show mercy to me, O Master. ||1||Pause||

– ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਨਰ ਨਰਵੈ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾ ॥ ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਤਬ ਹੀ ਨਿਹਚੈ ਤਰਨਾ ॥੬॥੨॥ (Raag Parbhati Bhagat Kabir, GGS. 1349-17).
Says Kabeer, listen, O men and women: seek the Sanctuary of the One. Chant the Naam, the Name of the Lord, O mortals, and you shall surely be carried across. ||6||2||

Kabir Ji was votary of equality among human-beings and he denounced discrimination on caste and creed:-

– ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ (Raag Parbhati Bhagat Kabir, GGS. 1349-19).
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||

– ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥ (Salok Bhagat Kabir, GGS. 1364-12).
Kabeer, everyone laughs at my social class. I am a sacrifice to this social class, in which I chant and meditate on the Creator. ||2||

Kabir Ji describes the ever exhaustive expanse of Waheguru who is the doer of every event and can be comprehended by being humble without any personal conceit/ego:-

– ਕਬੀਰ ਸਾਤ ਸਮੁੰਦਹਿ ਮਸੁ ਕਰਉ ਕਲਮ ਕਰਉ ਬਨਰਾਇ ॥ ਬਸੁਧਾ ਕਾਗਦੁ ਜਉ ਕਰਉ ਹਰਿ ਜਸੁ ਲਿਖਨੁ ਨ ਜਾਇ ॥੮੧॥ (Salok Bhagat Kabir, GGS. 1368-15).
Kabeer, if I could change the seven seas into ink and make all the vegetation my pen, And the earth my paper, even then, I could not write the Praises of the Lord. ||81||

-ਕਬੀਰ ਜਾਤਿ ਜੁਲਾਹਾ ਕਿਆ ਕਰੈ ਹਿਰਦੈ ਬਸੇ ਗੁਪਾਲ ॥ ਕਬੀਰ ਰਮਈਆ ਕੰਠਿ ਮਿਲੁ ਚੂਕਹਿ ਸਰਬ ਜੰਜਾਲ ॥੮੨॥ (Salok Bhagat Kabir, GGS. 1368-16).
Kabeer, what can my lowly status as a weaver do to me? The Lord dwells in my heart. Kabeer, the Lord hugs me close in His Embrace; I have forsaken all my entanglements. ||82||

– ਕਬੀਰ ਨਾ ਹਮ ਕੀਆ ਨ ਕਰਹਿਗੇ ਨਾ ਕਰਿ ਸਕੈ ਸਰੀਰੁ ॥ ਕਿਆ ਜਾਨਉ ਕਿਛੁ ਹਰਿ ਕੀਆ ਭਇਓ ਕਬੀਰੁ ਕਬੀਰੁ ॥੬੨॥ (Salok Bhagat Kabir, GGS. 1367-14).
Kabeer, I have not done anything; I shall not do anything; my body cannot do anything. I do not know what the Lord has done, but the call has gone out: “”Kabeer, Kabeer.””||62||

– ਕਬੀਰ ਮਾਟੀ ਕੇ ਹਮ ਪੂਤਰੇ ਮਾਨਸੁ ਰਾਖਿਓ‍ੁ ਨਾਉ ॥ ਚਾਰਿ ਦਿਵਸ ਕੇ ਪਾਹੁਨੇ ਬਡ ਬਡ ਰੂੰਧਹਿ ਠਾਉ ॥੬੪॥(Salok Bhagat Kabir, GGS. 1367-16).
Kabeer, we are puppets of clay, but we take the name of mankind. We are guests here for only a few days, but we take up so much space. ||64||

Kabir shows respects for those individuals and their families who are engrossed in Waheguru’s name:-

– ਕਬੀਰ ਸਦ਼ਈ ਮੁਖੁ ਧੰਨਿ ਹੈ ਜਾ ਮੁਖਿ ਕਹੀਐ ਰਾਮੁ ॥ ਦੇਹੀ ਕਿਸ ਕੀ ਬਾਪੁਰੀ ਪਵਿਤ੍ਰੁ ਹੋਇਗੋ ਗ੍ਰਾਮੁ ॥੧੧੦॥ (Salok Kabir, GGS. 1370-6)
Kabeer, blessed is that mouth, which utters the Lord’s Name. It purifies the body, and the whole village as well. ||110||

– ਕਬੀਰ ਸੋਈ ਕੁਲ ਭਲੀ ਜਾ ਕੁਲ ਹਰਿ ਕੋ ਦਾਸੁ ॥ ਜਿਹ ਕੁਲ ਦਾਸੁ ਨ ਊਪਜੈ ਸੋ ਕੁਲ ਢਾਕੁ ਪਲਾਸੁ ॥੧੧੧॥ (Salok Bhagat Kabir, GGS. 1370-7).
Kabeer, that family is good, in which the Lord’s slave is born. But that family in which the Lord’s slave is not born is as useless as weeds. ||111||

Kabir Ji valued time spent in pursuing good deeds against any degree of slackness on one’s part:-

ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ (Salok Bhagat Kabir, GGS. 1371-16).
Kabeer, that which you have to do tomorrow – do it today instead; and that which you have to do now – do it immediately!

ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥੧੩੮॥
Later on, you will not be able to do anything, when death hangs over your head. ||138||

Kabir Ji promoted gaining the wealth of spiritual wisdom to acquire a sense of forgiveness against becoming greedy for worldly possessions:-

– ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ (Salok Bhagat Kabir, GGS. 1372-15)
Kabeer, where there is spiritual wisdom, there is righteousness and Dharma. Where there is falsehood, there is sin.

ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥
Where there is greed, there is death. Where there is forgiveness, there is God Himself. ||155||

Kabir Ji does a great service in dispeling our doubt about contemplation on a common term ‘Raam’ by clearly providing a distinction between the ONE who is everywhere against the one who is just by himself:-

– ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ (Salok Kabir, GGS. 1374-14).
Kabeer, it does make a difference, how you chant the Lord’s Name, ‘Raam’. This is something to consider. Everyone uses the same word for the son of Dashrath and the Wondrous Lord. ||190||

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥
Kabeer, use the word ‘Raam’, only to speak of the All-pervading Lord. You must make that distinction. One ‘Raam’ is pervading everywhere, while the other is contained only in himself. ||191||

I personally like the following advice of Kabir Ji:-

– ਕਬੀਰ ਤਰਵਰ ਰੂਪੀ ਰਾਮੁ ਹੈ ਫਲ ਰੂਪੀ ਬੈਰਾਗੁ ॥ ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ॥੨੨੮॥ (Salok Bhagat Kabir, GGS. 1376-16).
Kabeer, the Lord is the tree, and disillusionment with the world is the fruit.The Holy man, who has abandoned useless arguments, is the shade of the tree. ||228||

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Trisna: Fire of Desire for Maya

Guru Nanak Sahib defines Trisna as an emotional condition in one’s life that is produced while enticing desires for Maya. Once trapped by Trisna, one cannot see the reality:-

– ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਮੋਹਣੀ ਸੁਤ ਬੰਧਪ ਘਰ ਨਾਰਿ ॥ (Sri Raag M.1, GGS. 61-9).
The enticing desire for Maya leads people to become emotionally attached to their children, relatives, households and spouses.

– ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਤਤੁ ਨਹੀ ਬੀਨਾ ॥੩॥ (Raag Gauri M. 1, GGS. 225-18).
Trapped by desire, they cannot see reality. ||3||

Guru Angad Dev Ji adds that the whole world is deceived by Trisna of Maya and the only rescue is by contemplating on Gurmat Sabd:-

– ਸਭੁ ਜਗੁ ਠਗਿਓ ਠਗਿ ਆਈਐ ਜਾਈਐ ॥ ਤਨ ਮਹਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ਸਬਦਿ ਬੁਝਾਈਐ ॥੧੯॥ (Raag Maajh M. 2, GGS. 147-9).
The whole world is deceived by deception, coming and going in reincarnation. Within the body is the fire of desire; through the Word of the Shabad, it is quenched. ||19||

Guru Amar Das Ji characterizes Trisna as a terrible mental disease caused by the desire of Maya, which makes us to forget about death and Naam. He further adds that the disease of Trisna cuts across all ages of human-beings and it results in ‘Duality’. However, It can be erased by becoming a Gurmukh on contemplating on Gurbani, which helps one to lose self conceit (EGO) leading to ‘Liv and Sehaj Avastha’:-

– ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥ ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥ (Raag Raamkali M. 3, GGS. 919-14).
They contract this terrible disease of desire, and in their minds, they forget about dying. In the Vedas, the ultimate objective is the Naam, the Name of the Lord; but they do not hear this, and they wander around like demons.

– ਕਿਆ ਗਭਰੂ ਕਿਆ ਬਿਰਧਿ ਹੈ ਮਨਮੁਖ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਇ ॥ ਗੁਰਮੁਖਿ ਸਬਦੇ ਰਤਿਆ ਸੀਤਲੁ ਹੋਏ ਆਪੁ ਗਵਾਇ ॥ (Raag Sorath M. 3, GGS. 649-18).
Whether he is young or old, the self-willed manmukh cannot escape hunger and thirst. The Gurmukhs are imbued with the Word of the Shabad; they are at peace, having lost their self-conceit.

ਅੰਦਰੁ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖਿਆ ਫਿਰਿ ਭੁਖ ਨ ਲਗੈ ਆਇ ॥
They are satisfied and satiated within; they never feel hungry again.

– ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾ ਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 909-2).
This world is a puppet of clay, Yogi; the terrible disease, the desire for Maya is in it.

ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ ॥੯॥
By taking all sorts of efforts, and wearing religious robes, Yogi, this disease cannot be cured. ||9||

ਹਰਿ ਕਾ ਨਾਮੁ ਅਉਖਧੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਸੋ ਪਾਏ ॥੧੦॥
The Name of the Lord is the medicine, Yogi; the Lord enshrines it in the mind.

– ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 921-4).
This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up.

ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥
Says Nanak, by Guru’s Grace, those who enshrine love for the Lord find Him, in the midst of Maya. ||29||

Guru Arjan Dev Ji Cautions the kings an landlords about their burning entanglement with Trisna of Maya. In the end only Divine Union can help:-

ਭੂਮੀਆ ਭੂਮਿ ਊਪਰਿ ਨਿਤ ਲੁਝੈ ॥ ਛੋਡਿ ਚਲੈ ਤ੍ਰਿਸਨਾ ਨਹੀ ਬੁਝੈ ॥੨॥ (Raag Gauri M. 5, GGS, 188-14).
The landlord fights over his land each day. He shall have to leave it in the end, and yet his desire is still not satisfied. ||2||

ਕਹੁ ਨਾਨਕ ਇਹੁ ਤਤੁ ਬੀਚਾਰਾ ॥ ਬਿਨੁ ਹਰਿ ਭਜਨ ਨਾਹੀ ਛੁਟਕਾਰਾ ॥੩॥੪੪॥੧੧੩॥
Says Nanak, this is the essence of Truth: His Love brings eternal peace;

– ਵਡੇ ਵਡੇ ਰਾਜਨ ਅਰੁ ਭੂਮਨ ਤਾ ਕੀ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਲਪਟਿ ਰਹੇ ਮਾਇਆ ਰੰਗ ਮਾਤੇ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੀ ॥੧॥ (Raag Dhanaasree M. 5, GGS. 672-3).
The desires of the greatest of the great kings and landlords cannot be satisfied. They remain engrossed in Maya, intoxicated with the pleasures of their wealth; their eyes see nothing else at all. ||1||

ਬਿਖਿਆ ਮਹਿ ਕਿਨ ਹੀ ਤ੍ਰਿਪਤਿ ਨ ਪਾਈ ॥ ਜਿਉ ਪਾਵਕੁ ਈਧਨਿ ਨਹੀ ਧ੍ਰਾਪੈ ਬਿਨੁ ਹਰਿ ਕਹਾ ਅਘਾਈ ॥ ਰਹਾਉ ॥
No one has ever found satisfaction in sin and corruption. The flame is not satisfied by more fuel; how can one be satisfied without the Lord? ||Pause||

ਦਿਨੁ ਦਿਨੁ ਕਰਤ ਭੋਜਨ ਬਹੁ ਬਿੰਜਨ ਤਾ ਕੀ ਮਿਟੈ ਨ ਭੂਖਾ ॥ ਉਦਮੁ ਕਰੈ ਸੁਆਨ ਕੀ ਨਿਆਈ ਚਾਰੇ ਕੁੰਟਾ ਘੋਖਾ ॥੨॥
Day after day, he eats his meals with many different foods, but his hunger is not eradicated. He runs around like a dog, searching in the four directions. ||2||

ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥ ਦਿਨ ਪ੍ਰਤਿ ਕਰੈ ਕਰੈ ਪਛੁਤਾਪੈ ਸੋਗ ਲੋਭ ਮਹਿ ਸੂਕੈ ॥੩॥
The lustful, lecherous man desires many women, and he never stops peeking into the homes of others. Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed. ||3||

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਪਾਰ ਅਮੋਲਾ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਨਿਧਾਨਾ ॥ ਸੂਖੁ ਸਹਜੁ ਆਨੰਦੁ ਸੰਤਨ ਕੈ ਨਾਨਕ ਗੁਰ ਤੇ ਜਾਨਾ ॥੪॥੬॥
The Name of the Lord, Har, Har, is incomparable and priceless; it is the treasure of Ambrosial Nectar. The Saints abide in peace, poise and bliss; O Nanak, through the Guru, this is known. ||4||6||

Kabir Ji says that the thirst for Trisna produces hunger for all kinds of doubts about Waheguru:-

– ਤ੍ਰਿਸਨਾ ਤ੍ਰਿਖਾ ਭੂਖ ਭ੍ਰਮਿ ਲਾਗੀ ਹਿਰਦੈ ਨਾਹਿ ਬੀਚਾਰਿਓ ਰੇ ॥ (Raag Gauri Bhagat Kabir, GGS. 335-15).
The thirst of desire and the hunger of doubt afflict you; you do not contemplate the Lord in your heart.

Guru Arjan Dev Ji teaches us that by taking human form gives us a chance to meet with Waheguru (i. e. the “Gobind Millan” is the goal of life). Guru Ji stresses that there is no gain in squandering the life in loving pursuits of Maya.Guru Ji further tells that nothing else will work in achieving the goal of life except the contemplation on Naam. :-

– ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (Raag Asa M. 5, GGS. 12-6).
This human body has been given to you. This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
Make every effort to cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya. ||1||Pause||

– ਲਾਖ ਕੋਟਿ ਬਿਖਿਆ ਕੇ ਬਿੰਜਨ ਤਾ ਮਹਿ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਸਿਮਰਤ ਨਾਮੁ ਕੋਟਿ ਉਜੀਆਰਾ ਬਸਤੁ ਅਗੋਚਰ ਸੂਝੀ ॥੩॥ (Raag Goojree M. 5, GGS. 497-5).
Through corruption, one may obtain thousands and millions of enjoyments, but even so, his desires are not satisfied through them. Remembering the Naam, the Name of the Lord, millions of lights appear, and the incomprehensible is understood. ||3||

Guru Teg Bahadur Ji characterises Trishna as a bondage that leads one in to delusion causing loss of ‘Spiritual Wisdom’ which derives him/her away from Waheguru. Only Virle overcome this menace and draw closer to Waheguru:-

– ਪੂਤ ਮੀਤ ਮਾਇਆ ਮਮਤਾ ਸਿਉ ਇਹ ਬਿਧਿ ਆਪੁ ਬੰਧਾਵੈ ॥ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥ (Raag Gauri M. 9, GGS. 219-9).
In this way, they bind themselves to children, friends, Maya and possessiveness.Like the deer’s delusion, this world is false; and yet, beholding it, they chase after it. ||1||

ਭੁਗਤਿ ਮੁਕਤਿ ਕਾ ਕਾਰਨੁ ਸੁਆਮੀ ਮੂੜ ਤਾਹਿ ਬਿਸਰਾਵੈ ॥ ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕੋਊ ਭਜਨੁ ਰਾਮ ਕੋ ਪਾਵੈ ॥੨॥੩॥
Our Lord and Master is the source of pleasures and liberation; and yet, the fool forgets Him. O servant Nanak, among millions, there is scarcely anyone who attains the Lord’s meditation. ||2||3||
…….
ਸਾਧੋ ਇਹੁ ਮਨੁ ਗਹਿਓ ਨ ਜਾਈ ॥ ਚੰਚਲ ਤ੍ਰਿਸਨਾ ਸੰਗਿ ਬਸਤੁ ਹੈ ਯਾ ਤੇ ਥਿਰੁ ਨ ਰਹਾਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 9, GGS. 219-11).
Holy Saadhus: this mind cannot be restrained. Fickle desires dwell with it, and so it cannot remain steady. ||1||Pause||

ਕਠਨ ਕਰੋਧ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਜਿਹ ਸੁਧਿ ਸਭ ਬਿਸਰਾਈ ॥ ਰਤਨੁ ਗਿਆਨੁ ਸਭ ਕੋ ਹਿਰਿ ਲੀਨਾ ਤਾ ਸਿਉ ਕਛੁ ਨ ਬਸਾਈ ॥੧॥
The heart is filled with anger and violence, which cause all sense to be forgotten. The jewel of spiritual wisdom has been taken away from everyone; nothing can withstand it. ||1||

The Various Sikh Gurus are unanimous that an Absence of Trisna draws one closer to Divinity:-

1. ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥੩॥ (Raag Kaydaaraa: Bhagat Kabir, GGS. 1123-5).
Thirst and desire for Maya and doubt depart, remembering the Lord, the Supreme Soul. ||3||

2. ਤ੍ਰਿਸਨਾ ਥਕੀ ਨਾਨਕਾ ਜਾ ਮਨੁ ਰਤਾ ਨਾਇ ॥ (Raag Maaroo M. 1, 1091-9).
Desire is exhausted, O Nanak, only when the mind is imbued with the Name.

3. . ਤ੍ਰਿਸਨਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ (Raag Sarang M. 3, GGS. 1250-2).
There is no thirst or desire at all, when the Naam comes to dwell in the mind.

4. ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਸਾਂਤਿ ਪਾਈ ਹਰਿ ਨਿਰਮਲ ਨਿਰਮਲ ਗੁਨ ਗਾਇਬਾ ॥੨॥ (Raag Jaitsri M. 4, GGS. 697-11).
The fire of desire within them is quenched, and they find peace; they sing the Glorious Praises of the Immaculate Lord. ||2||

5. ਤ੍ਰਿਸਨਾ ਬੁਝੀ ਪੂਰਨ ਸਭ ਆਸਾ ਚੂਕੇ ਸੋਗ ਸੰਤਾਪ ॥ (Raag Sarang M. 5, GGS. 1223-15).
My thirst is quenched, and my hopes have all been fulfilled; my sorrows and sufferings are over.

6. ਤ੍ਰਿਸਨਾ ਸਕਲ ਬਿਨਾਸੀ ਮਨ ਤੇ ਨਿਜ ਸੁਖ ਮਾਹਿ ਸਮਾਇਆ ॥੨॥ (Raag Basant M. 9, GGS. 1186-16).
My mind was rid of all its desires, and I was absorbed in the peace of my own inner being. ||2||

The Gurmat way out in getting rid of Trisna as suggested by Guru Nanak Sahib and Guru Arjan Dev Ji is: 1. Contemplation on Gur-Sabd; and 2. Naam Japna as given below:-

1. ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਸਬਦਿ ਬੁਝਾਏ ॥ (Raag Gauri Guaarayree M. 1, GGS. 222-14).
The fire of desire is quenched by the Word of the Shabad.

2. ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥ (Raag Sorath M. 1, GGS. 634-8).
I do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, has satisfied my desires.

3. ਤ੍ਰਿਸਨਾ ਬੁਝੈ ਹਰਿ ਕੈ ਨਾਮਿ ॥ (Raag Dhanaasree M. 5, GGS. 682-19).
Desire is quenched, through the Lord’s Name.

Above all the fire of Trisna is quenched by the grace/nadr/kirpa of Waheguru when one draws closer to sanctuary of Waheguru.

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਪ੍ਰਭਿ ਆਪਿ ਬੁਝਾਈ ॥ ਨਾਨਕ ਉਧਰੇ ਪ੍ਰਭ ਸਰਣਾਈ ॥੫॥੧॥੫੫॥ (Raag Dhanaasree M. 5, GGS. 684-3).
God Himself quenches the fires of desire. O Nanak, in God’s Sanctuary, one is saved. ||5||1||55||

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Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com