We will continue our meditation on the light. Today we will continue to discuss the light of Guru Ramdas. I did not answer one of the questions in our last meditation session. And that was this: Why do we celebrate Guru Ramdas' Prakash Gurpurab with the shabad "Baitha Sodhi Paatshah" when Gurbani is against casteism. I have had the chance to think about this now and I will share my thoughts. Feel free to write comments in my blog if you want to share your opinion.
These words are taken from Bhai Gurdas' the 47th pauri of his first vaar. For folks who are interested in the context and doing more research, find it on SikhiToTheMax. From Pauris 23-48 Vaar 1 of Bhai Gurdas has the history of the first six Gurus. So we have to see the context of these writings. Bhai Gurdas is highly respected, so much so that, besides the Gurus only Bhai Gurdas' and Bhai Nandlal's bani can be recited in the Harmandir Sahib. If Bhai Gurdas' writings are held in such high esteem, why is there such an emphasis on "Sodhi Paatshaah" in describing Guru Ramdas, when Gurbani is against casteism?
Again, please feel free to write comments in my blog if you want to share your opinion. I will read these before our meditation this evening.
ਪਉੜੀ ੪੭ : ਗੁਰੂ ਰਾਮਦਾਸ ਤੇ ਗੁਰੂ ਅਰਜਨ ਦੇਵ
pauRee 47 : guroo raamadhaas te guroo arajan dhev
Guru Ram Das and Guru Arjan Dev
ਦਿਚੈ ਪੂਰਬਿ ਦੇਵਣਾ ਜਿਸ ਦੀ ਵਸਤੁ ਤਿਸੈ ਘਰਿ ਆਵੈ।
dhichai poorab dhevanaa jis dhee vasat tisai ghar aavai|
Liabilities of the previous births have to be settled and the thing goes to the house it belongs to.
Wondrous is the play of the Lord. He can cause the Ganges to run in the opposite direction and to merge in the ocean.
ਦਿਤਾ ਲਈਯੇ ਆਪਣਾ ਅਣਿਦਿਤਾ ਕਛੁ ਹਥਿ ਨ ਆਵੈ।
dhitaa lieeye aapanaa anidhitaa kachh hath na aavai|
You get your own; given nothing cannot bring to you anything.
ਫਿਰਿ ਆਈ ਘਰਿ ਅਰਜਣੇ ਪੁਤੁ ਸੰਸਾਰੀ ਗੁਰੂ ਕਹਾਵੈ।
fir aaiee ghar arajane put sa(n)saaree guroo kahaavai|
Now the Guruship entered the house of Arjan (Dev) who, to say was the son, but, he proved through his good deeds to be worthy of the Guru-seat.
ਜਾਣਿ ਨ ਦੇਸਾਂ ਸੋਢੀਓਂ ਹੋਰਸਿ ਅਜਰੁ ਨ ਜਰਿਆ ਜਾਵੈ।
jaan na dhesaa(n) soddeeo(n) horas ajar na jariaa jaavai|
This Guruship would not go beyond Sodhis because none else can bear with this unbearable.
ਘਰ ਹੀ ਕੀ ਵਥੁ ਘਰੇ ਰਹਾਵੈ ॥੪੭॥
ghar hee kee vath ghare rahaavai ||47||
The thing of the House should remain in the House.
Reading and Meditating upon Allama Iqbal's poem, Aqal-o-Dil (Mind And Heart). This reminds me of Kabir's words: Meera Daana Dil Soch. And Also Emily Dickinson's poem on the same topic, The Mind lives on the Heart
Aqal Ne Aik Din Ye Dil Se Kaha
Bhoole Bhatke Ki Rahnuma Hun Main
One day reason said to the heart:
‘I am a guide for those who are lost.
Hun Zameen Par, Guzr Falak Pe Mera
Dekh To Kis Qadar Rasa Hun Main
I live on earth, but I roam the skies—
just see the vastness of my reach.
Kaam Dunya Mein Rahbari Hai Mera
Misl-e-Khizr-e-Khajasta Pa Hun Main
My task in the world is to guide and lead,
I am like Khizr of blessed steps.
Hun Mufassir-e-Kitab-e-Hasti Ki
Mazhar-e-Shan-e-Kibriya Hun Main
I interpret the book of life,
And through me Divine Glory shines forth.
Boond Ek Khoon Ki Hai Tu Lekin
Ghairat-e-Laal-e-Be Baha Hun Main
You are no more than a drop of blood,
While I am the envy of the priceless pearl!
Dil Ne Sun Kar Kaha Ye Sub Sach Hai
Par Mujhe Bhi To Dekh, Kya Hun Main
The heart listened, and then said: ‘This is all true,
But now look at me, And see what I am.
Raaz-e-Hasti Ko Ti Samajhti Hai
Aur Ankhon Se Dekhta Hun Main!
You penetrate the secret of existence,
But 1 see it with my eyes.
Hai Tujhe Wasta Mazahir Se
Aur Batin Se Ashna Hun Main
You deal With the outward aspect of things,
I know what lies within.
Ilm Tujh Se To Maarifat Mujh Se
Tu Khuda Joo, Khuda Numa Hun Main
Knowledge comes from you, gnosis from me;
You seek God, I reveal Him.
Ilm Ki Intiha Hai Betaabi
Iss Marz Ki Magar Dawa Hun Main
Attaining the ultimate in knowledge only makes one restless—
I am the cure for that malady.
Shama Tu Mehfil-e-Sadaqat Ki
Husn Ki Bazm Ka Diya Hun Main
You are the candle of the Assembly of Truth;
1 am the lamp of the Assembly of Beauty.
Tu Zaman-o-Makan Se Rishta Bapa
Taeer-e-Sidra Se Ashna Hun Main
You are hobbled by space and time,
While I am the bird in the Lotus Tree.
Kis Bulandi Pe Hai Maqam Mera
Arsh Rab-e-Jaleel Ka Hun Main!
My status is so high—
I am the throne of the God of Majesty!
This beautiful poem by Allama Iqbal, a renowned philosopher, poet, and scholar, captures a profound conversation between reason (Aqal) and the heart (Dil). It explores the distinct roles and perspectives of these two faculties in understanding the world, spirituality, and God. Here's a commentary on the poem:
Reason as the Guide : Reason is presented as the guide for those who are lost in the complexities of life. It's the rational and analytical part of human consciousness that seeks to provide direction and understanding.
Heart's Vast Perspective : The heart, in contrast, claims to possess a broader perspective. While reason lives on earth, the heart is not confined by such boundaries, symbolizing its emotional and spiritual depth.
Metaphorical Reference to Khizr : The mention of Khizr, a revered and mysterious figure in Islamic tradition, emphasizes the heart's connection to mysticism and spirituality, suggesting that the heart has insights beyond the rational.
Interpreting the Book of Life : Reason claims to interpret the book of existence, while the heart represents divine glory. This implies that both reason and emotion have their unique roles in understanding life and spirituality.
Value of the Heart's Perspective : The heart counters reason's assertions, highlighting its significance by comparing itself to a priceless pearl and stating that it can see existence through its own eyes.
Heart's Understanding : The heart claims to understand the secrets of existence and focuses on the inner aspects of things, suggesting that it holds a profound understanding of the metaphysical.
Quest for Gnosis and God : Reason seeks knowledge, while the heart is associated with gnosis (knowledge of the divine). The heart claims to reveal God, implying a spiritual connection beyond intellectual comprehension.
Restlessness in Knowledge : The heart acknowledges that attaining the ultimate knowledge can lead to restlessness, and it positions itself as a cure for this restlessness, suggesting that it brings a sense of spiritual peace.
Metaphorical Imagery : The poem uses rich metaphors, such as the heart being the lamp of beauty and the bird in the Lotus Tree, to illustrate the heart's connection to aesthetics and the divine.
Elevated Status of the Heart : The poem concludes by elevating the heart's status to a higher level, suggesting that it is the throne of the divine. This emphasizes the importance of spirituality and intuition in understanding God.
Overall, Iqbal's poem beautifully contrasts reason and the heart, highlighting their distinct but complementary roles in human understanding and spirituality. It encourages the reader to reflect on the interplay between intellect and intuition in their own life's journey.
What is the Sarovar of Guru Ramdas?
"What is the 'Sarovar of Guru Ramdas'? Is it the holy pool around the Harmandir Sahib?" someone once asked me. I paused, realizing that the Sarovar of Ramdas is more than just the physical embodiment of water surrounding the magnificent Harmandir Sahib. To truly understand the essence of this Sarovar, we must delve into the life and teachings of Guru Ramdas, the fourth Guru of Sikhism.
Guru Ramdas, initially named Jetha, was the eldest son of his parents, who, unfortunately, passed away when he was merely seven years old. This early loss led to a life of abject poverty for young Jetha. He was taken in by his grandmother, who would prepare black beans for him to sell and help support the family. However, even in those trying circumstances, Jetha's heart was incredibly generous. He would often encounter poor or saintly individuals who were hungry, and without hesitation, he would share his beans with them, refusing any payment. This act of selflessness, performed by the young Jetha, foreshadowed the remarkable role he would play in the construction of the Harmandir Sahib, a sacred place that feeds countless people every year, embodying the spirit of compassion and community.
The Sarovar of Guru Ramdas encompasses not only his life experiences but also the profound impact of his spiritual teachings. His Baani, or spiritual poetry, is a significant element of this Sarovar. In his verses, Guru Ramdas expressed the deep yearning to unite with the Divine, exemplified in lines like "Koi Aan Milavai Mera Preetam Pyaara" (May someone unite me with my beloved). The love and devotion he conveyed in his poetry form a vital part of the Sarovar, a wellspring of inspiration for Sikhs and seekers of spiritual truth.
A remarkable incident involving Guru Ramdas and Baba Srichand, the eldest son of Guru Nanak and the founder of the Udasi sect, provides further insight into Guru Ramdas's character. When Baba Srichand, with curiosity, asked Guru Ramdas about the reason behind his long flowing beard, Guru Ramdas responded with humility, "To wipe the dust from the holy feet of the saints like you." This response left Baba Srichand deeply moved, acknowledging the Guru's sweet humility as a source of greatness. The interaction between these two spiritual leaders underscores the essence of the Sarovar of Guru Ramdas – a deep sense of humility and respect for all, regardless of their spiritual or social standing.
In essence, the Sarovar of Ramdas is not confined to the waters surrounding the Harmandir Sahib but extends far beyond. It is a spiritual reservoir that encompasses the compassionate heart of a young Jetha, the poetic verses of a devoted Guru, and the profound humility that characterized his interactions. The Sarovar of Guru Ramdas serves as a reminder of the values and principles that underpin the Sikh faith, inspiring generations to embrace compassion, humility, and devotion as they journey towards spiritual enlightenment.
I have worked on this shabad off and on for 6 years. Thanks to music contributions by Bhai Gopal Singh ji, Rajhesh Vaidhya (Veena), Janapriyan Levine (Guitar) and Suellen Primost (cello).
This sacred hymn serves as a heartfelt homage to Guru Ramdas by his devoted disciple and the fifth guru, Guru Arjan Dev. It is meant to be sung and contemplated with the profound love of a disciple, with a special focus on the disciple's affection for the divine wisdom imparted by the Guru.
Lyrics and Alternative Translation
ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥
रामदास सरोवरि नाते ॥
Rāmḏās sarovar nāṯe.
Bathing in the nectar tank of Ram Das,
ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥
सभि उतरे पाप कमाते ॥
Sabẖ uṯre pāp kamāṯe.
all sins are erased.
ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥
निरमल होए करि इसनाना ॥
Nirmal hoe kar isnānā.
One becomes immaculately pure, taking this cleansing bath.
Singing oneness!
