Shivpreet Singh
Shivpreet Singh
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Yeh Waqt Kya Hai - Read by Dr. Manpreet Khemka

Lyrics and Translation - 

yeh waqt kya hai?
yeh kya hain aakhir ki joh
musalsal guzar raha hain
yeh jab na gujara thaa,
tab kahan tha?
kahin to hoga...
gujara gaya hain
to ab kahan hain
kahi to hoga
kahan se aaya kidhar gaya hain
yeh kab se kab tak ka silsila hain
yeh waqt kya hain?



What is this time?
What is this thing that goes on without pause?
If it did not pass,
Then where could it have been?
It must have been somewhere.
It has passed.
So where is it now?
It must be somewhere.
Where did it come from? Where did it go?
Where did the process start? Where will it end?
What is time?


yeh vaakye (Ghatnao),
hadse (aksmato)
tasaadum (takrav),
har ek gamor
har ek masrat (khushi)
har ek aziyat (taklif)
har ek lajjat (aanand)
har ek tabssum (smit)
har ek aansu,
har ek nagmahar
ek khushbu
woh jakhm ka dard ho
ki wo lams (sparsh) ka jaadu
khud apni aavaz ho
ki mahol ki sadayen
yeh jahannm main banti aur
bigadti hui fizaye
wo fikr main aaye zalzale (earthquake) ho
ki dil ki halchal
tamaam ahesaas, sare jazbeye
jaise patte hain
bahte paani ki satah par
jaise tairte hain
abhi yahan hain,
abhi vahan hain
aur ab hain auzal
dikhai de te nahi hain lekin
ye kuchh to hain
jo ki bah raha hain
ye kaisa dariya hain
kin pahado se aa raha hain
ye kis samandar ko jaa raha hain
yeh waqt kya hain?



These events
Incidents
Conflicts
Every grief
Every joy
Every torment
Every pleasure
Every smile
Every tear
Every song
Every scent,
It may be the pain of a wound
Or the magic of a tender touch,
Or lonely voice or cries around;
Success and failures assailing the mind;
The upheavals of care, the tumult of the heart.
All feelings
All emotions
Are like leaves
Floating on the surface of the water.
As they swim along
Now here,
Now there,
And now they disappear,
Gone from site, but
There must be something
Flowing along.
What is this river?
What hills has it come from?
To what sea is it going?
What is time?

kabhi kabhi main ye sochta hoon,
ki chalti gaadi se ped dekho
to eisa lagta hai
doosri samt (disha) ja rahe hain
magar haqikat main
ped apni jagah khade hain
to kya yeh mumkin hain
saari sadiya
katar andar katar
apni jagah khadi ho
yeh waqt sakit (sthir) ho
aur hum hi gujar rahe ho
is ek lamhe main saare lamhe
tamam sadiya chhupi hui ho
na ko aainda (future),
na gujishta (past)
jo ho chuka hain
woh ho raha hain
jo hone vaala hain
ho raha hain
main sochta hoon
ki kya ye mumkin hain
such ye ho
ki safar mein hum hain
gujarate hum hain
jise samajte hain hum gujarata hain
woh thama hain
gujara hain ya thama hua hain
ikai hain ya banta hua hain
hai mujmind (freezy)
ya pighal raha hain
kise khabar hain,
kise pata hainye waqt kya hain


Sometimes I think
When I see trees from a moving train,
It seems
They go in the opposite way.
But in reality
The trees are standing still.
So can it be
That all our centuries,
Row upon row, are standing still?
Can it be that time is fixed,
And we alone are in motion?
Can it be that in this one moment
All moments,
All centuries are hidden?
No future
No past.
What has gone by
Is happening now.
I think -
Can it be possible
That this is true,
That we are in motion?
We pass by,
And what we imagine
Is moving
Is really motionless.
Moving, not moving?
Whole or divided?
Is it frozen,
Or is it melting?
Who knows?
Who can guess?
What is time?

ye kainaate azim (vishal brahmand)
lagta hain aapni ajmat (greatness) se
aaj bhi mutmain (satisfy) nahi hain
ki lamha lamha
vasiitar aur vasietar (vishal)
hoti jaa rahi hain
yeh apni baahen pasarti hain
ye kehkashao (aakashgangao) ki
ungliyon se
naye khalao (antriksho) ko
chhu rahi hain
agar ye such hain
to har tasvvur (kalpana) ki
had se bahar
magar kahi par
yakinan eisa koi khala hain
ki jis ko in kehkashao ki
ungliyo ne
ab tak chua nahi hain
khala, jahan kuch hua nahI hain
khala ki jisne kisi se bhi
'kun' (shrushti rachvano ishvariy aadesh)
nahi suna hain
jahan abhi tak khuda nahi hain
vahain koi waqt bhi na ho
gaye kainaate azim ek din
chuyegi us unchhue khalako
aur apne saare vajood se
jab pukaregi 'kun
'to waqt ko bhi janm milega
agar jamam hain to maut bhi hain
main sochta hoon,
ye such nahi hai
ki waqt ki koi ibtida (aadi) hain
n intaha (aant) hain
ye dor lambhi bahut hain lekin
kahi to is dor ka sira hain
abhi ye insanulaz raha hain
ki waqt ke is kafs (cage) main
paida hua
yahi voh pala badha hai
magar uses elm (bhaan) ho gaya hain
ki waqt ke is kaft ke bahar bhi
ek fiza hain
to sochta hain,
puchhta hain
yeh waqt kya hain?


This glorious universe
It seems
Even today is not content
With all its glory.
At every moment
It becomes wider and more vast.
It stretches out its arms
And with its fingers like galaxies
Touches other parts of space.
If this is true,
Outside the bounds of all we can imagine
Somewhere there will certainly be a part of space,
Which
So far it has not touched
With its fingers like galaxies,
Where nothing has happened.
A part of space,
Which has not heard the Creator's command,
'Be!'
Where God does not yet exist.
And in that place
There will be no time
One day
This glorious universe will reach
This untouched part of space.
And then with its whole existence
It will cry:
'Be!'
Time will be born there also.
If there is birth, then there is death.
I think
It is not true
That time has no end and no beginning.
The thread is very long
But
Somewhere the thread will have an end.
Now mankind is confused
Because it was born in this cage of time.
It was brought up and raised here.
But now man has discovered
That outside the cage of time
There lies another part of space.
So he thinks,
He asks,
What is time?


ये वक़्त क्या है
ये क्या है आख़िर कि जो मुसलसल गुज़र रहा है
ये जब न गुज़रा था
तब कहां था
कहीं तो होगा
गुज़र गया है
तो अब कहां है
कहीं तो होगा
कहां से आया किधर गया है
ये कब से कब तक का सिलसिला है
ये वक़्त क्या है

ये वाक़िए
हादसे
तसादुम
हर एक ग़म
और हर इक मसर्रत
हर इक अज़िय्यत
हर एक लज़्ज़त
हर इक तबस्सुम
हर एक आंसू
हर एक नग़्मा
हर एक ख़ुशबू
वो ज़ख़्म का दर्द हो
कि वो लम्स का हो जादू
ख़ुद अपनी आवाज़ हो कि माहौल की सदाएं
ये ज़ेहन में बनती और बिगड़ती हुई फ़ज़ाएं
वो फ़िक्र में आए ज़लज़ले हों कि दिल की हलचल
तमाम एहसास
सारे जज़्बे
ये जैसे पत्ते हैं
बहते पानी की सतह पर
जैसे तैरते हैं
अभी यहां हैं
अभी वहां हैं
और अब हैं ओझल
दिखाई देता नहीं है लेकिन
ये कुछ तो है
जो कि बह रहा है
ये कैसा दरिया है
किन पहाड़ों से आ रहा है
ये किस समुंदर को जा रहा है
ये वक़्त क्या है
कभी कभी मैं ये सोचता हूं
कि चलती गाड़ी से पेड़ देखो
तो ऐसा लगता है
दूसरी सम्त जा रहे हैं
मगर हक़ीक़त में
पेड़ अपनी जगह खड़े हैं
तो क्या ये मुमकिन है
सारी सदियां
क़तार-अंदर-क़तार अपनी जगह खड़ी हों
ये वक़्त साकित हो
और हम ही गुज़र रहे हों
इस एक लम्हे में
सारे लम्हे
तमाम सदियां छुपी हुई हों
न कोई आइंदा
न गुज़िश्ता
जो हो चुका है
जो हो रहा है
जो होने वाला है
हो रहा है
मैं सोचता हूं
कि क्या ये मुमकिन है
सच ये हो
कि सफ़र में हम हैं
गुज़रते हम हैं
जिसे समझते हैं हम
गुज़रता है
वो थमा है
गुज़रता है या थमा हुआ है
इकाई है या बटा हुआ है
है मुंजमिद
या पिघल रहा है
किसे ख़बर है
किसे पता है
ये वक़्त क्या है
ये काएनात-ए-अज़ीम
लगता है
अपनी अज़्मत से
आज भी मुतइन नहीं है
कि लम्हा लम्हा
वसीअ-तर और वसीअ-तर होती जा रही है
ये अपनी बांहें पसारती है
ये कहकशाओं की उंगलियों से
नए ख़लाओं को छू रही है
अगर ये सच है
तो हर तसव्वुर की हद से बाहर
मगर कहीं पर
यक़ीनन ऐसा कोई ख़ला है
कि जिस को
इन कहकशाओं की उंगलियों ने
अब तक छुआ नहीं है
ख़ला
जहां कुछ हुआ नहीं है
ख़ला
कि जिस ने किसी से भी ''कुन'' सुना नहीं है
जहां अभी तक ख़ुदा नहीं है
वहां
कोई वक़्त भी न होगा
ये काएनात-ए-अज़ीम
इक दिन
छुएगी
इस अन-छुए ख़ला को
और अपने सारे वजूद से
जब पुकारेगी
''कुन''

तो वक़्त को भी जनम मिलेगा
अगर जनम है तो मौत भी है
मैं सोचता हूं
ये सच नहीं है
कि वक़्त की कोई इब्तिदा है न इंतिहा है
ये डोर लम्बी बहुत है
लेकिन
कहीं तो इस डोर का सिरा है
अभी ये इंसां उलझ रहा है
कि वक़्त के इस क़फ़स में
पैदा हुआ
यहीं वो पला-बढ़ा है
मगर उसे इल्म हो गया है
कि वक़्त के इस क़फ़स से बाहर भी इक फ़ज़ा है
तो सोचता है
वो पूछता है
ये वक़्त क्या है



Today I re-read a poem by Walt Whitman and was reminded of Guru Arjan's Rakha Ek.  

I exist as I am
-Walt Whitman

I exist as I am, that is enough,
If no other in the world be aware I sit content,
And if each and all be aware I sit content.
One world is aware, and by the far the largest to me, and that is myself,
And whether I come to my own today or in ten thousand or ten million years,
I can cheerfully take it now, or with equal cheerfulness, I can wait.


Rakha Ek Hamarar Swami
- Guru Arjan
Translation - Shivpreet Singh

Here’s a refined version of your translation:

Content when I rise,  
Content as I sit,  
Content in my sleep,  
Content when I wake,  
In my home, content,  
Outside, content,  
For the One 
who knows all hearts  
Is my protector.

(first revision)



Sukhmani Sahib - Walk Slowly, Bow Often

In the quiet of the morning, a hummingbird visits my window, seeking nectar from the flowers outside. It flits rapidly, here and there, its wings a blur of motion, until it finally hovers, almost still, over a single blossom. 

This weekend in my weekly meditation, I described how Guru Arjan's concept of Ek Kinka has been transformational for me. Guru Arjan speaks of Ek Kinka—a single, small granule, a droplet from the vast ocean, a twig from the tree of seekers, a single grain of sand from life’s endless shore, or a note lifted from the grand symphony of existence. It reminded me of both Mary Oliver's poem (When I am among the trees) Bhagat Kabir's shabad (Har Ka Bilovana) where he talks about how Brahma and his sons missed out on focusing on the small details and instead got lost in the vastness. 

What about the ocean's depths, where fish swim in schools, unseen? What about the countless leaves of the tree, each a green flag waving in the wind? What of the beach that stretches out like a promise, endless and inviting, where life unfolds in grains too numerous to count? And what about the songs—all the songs we might have sung, each a melody waiting to be born? These questions reflect a common human fear—the fear of missing out, the quiet ache known as *birha*—the separation that lingers within us, reminding us of the vastness from which we have come. This separation, this feeling that we are somehow missing the bigger picture, is a thread we pull but cannot follow to its end.

Yet, the poem suggests that it is precisely this separation that renews us. It is this distance that sharpens our sight, allowing us to see more clearly. *Separation is the Amrit*—the nectar that sweetens our understanding and clears our vision. This concept is further illustrated by an ancient bard's wisdom, which tells us that darkness is another kind of light. Each granule of darkness is like a photon, invisible to the eye but still carrying light within it.

As the hummingbird remains still over the flower, drawing in the nectar, this moment becomes a microcosm of all the world’s sweetness. It is a reminder that in such small, simple moments, all the wisdom we need is contained. No other scriptures are necessary; this moment of connection, of understanding, is enough for emancipation. We are left to reflect on the significance of smallness and separation in our lives. The vastness of existence lies in appreciating the tiny, seemingly insignificant moments that make up our everyday experience. Just as the hummingbird finds sustenance in a single flower, we too can find profound meaning in the smallest details of our lives, realizing that they are not separate from the whole but an essential part of it.


When I am among the trees
by Mary Oliver

When I am among the trees,
especially the willows and the honey locust,
equally the beech, the oaks and the pines,
they give off such hints of gladness.
I would almost say that they save me, and daily.

I am so distant from the hope of myself,
in which I have goodness, and discernment,
and never hurry through the world
but walk slowly, and bow often.

Around me the trees stir in their leaves
and call out, “Stay awhile.”
The light flows from their branches.

And they call again, “It’s simple,” they say,
“and you too have come
into the world to do this, to go easy, to be filled
with light, and to shine.”


ਦੁਤੁਕੇ
dhutuke
Dho-Thukay
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ikOankaar satigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਚਉਪਦੇ ਇਕਤੁਕੇ ॥
aasaa sree kabeer jeeau ke chaupadhe ikatuke ||
Aasaa Of Kabeer Jee, Chau-Padhay, Ek-Thukay:

ਸਨਕ ਸਨੰਦ ਅੰਤੁ ਨਹੀ ਪਾਇਆ ॥
sanak sana(n)dh a(n)t nahee paiaa ||
Sanak and Sanand, the sons of Brahma, could not find the Lord's limits.
ਬੇਦ ਪੜੇ ਪੜਿ ਬ੍ਰਹਮੇ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥
bedh paRe paR brahame janam gavaiaa ||1||
Brahma wasted his life away, continually reading the Vedas. ||1||

ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥
har kaa bilovanaa bilovahu mere bhaiee ||
Churn the churn of the Lord, O my Siblings of Destiny.
ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
sahaj bilovahu jaise tat na jaiee ||1|| rahaau ||
Churn it steadily, so that the essence, the butter, may not be lost. ||1||Pause||

ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥
tan kar maTukee man maeh biloiee ||
Make your body the churning jar, and use the stick of your mind to churn it.
ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥
eis maTukee meh sabadh sa(n)joiee ||2||
Gather the curds of the Word of the Shabad. ||2||

ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥
har kaa bilovanaa man kaa beechaaraa ||
The churning of the Lord is to reflect upon Him within your mind.
ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥
gur prasaadh paavai a(n)mirat dhaaraa ||3||
By Guru's Grace, the Ambrosial Nectar flows into us. ||3||

ਕਹੁ ਕਬੀਰ ਨਦਰਿ ਕਰੇ ਜੇ ਮਂੀਰਾ ॥
kahu kabeer nadhar kare je ma(n)eeraa ||
Says Kabeer, if the Lord, our King casts His Glance of Grace,
ਰਾਮ ਨਾਮ ਲਗਿ ਉਤਰੇ ਤੀਰਾ ॥੪॥੧॥੧੦॥
raam naam lag utare teeraa ||4||1||10||
one is carried across to the other side, holding fast to the Lord's Name. ||4||



In August/September 2024 I plan to do an introductory contemplation on a few verses from Sukhmani Sahib every Saturday.  I will add notes and links to this document as I go along doing this meditation. 

To delve deeper into the spiritual essence and practical wisdom of Sukhmani Sahib, I have found the following webpages useful.  

Shlok Katha by Bhai Pinderpal Singh: This series is a good collection of videos that goes through each of the Shloks of Sukhmani Sahib. It is inspiring that instead of doing a katha of each line of each Ashtapadi, Bhai Pinderpal Singh ji focuses on the shloks which are summarizing the ashtapadis. 

  • Sukhmani Sahib at a glance is an essay on Sikhnet by Sawan Singh Gogia.
  • Sukhmani Sahib by Ashtapadi provides a summary of Sukhmani Sahib by ashtapadi
  • Wikipedia page on Sukhmani Sahib offers a well-rounded introduction, including historical context, linguistic insights, and the theological significance of the composition. 
  • Sikh Philosophy Network provides in-depth discussions and commentaries on individual Ashtapadis (sections) of Sukhmani Sahib. This resource is perfect for those who wish to engage in a more detailed study, offering interpretations and reflections from various scholars and practitioners.
  • BASICS of Sikhi article elaborates on the greatness of Sukhmani Sahib, focusing on its spiritual potency and the transformative power it holds for those who recite it with devotion


Aad Gureh Nameh

First week: Aad Gureh Nameh - the first shlok of Sukhmani Sahib. 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ikOankaar satigur prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:

ਆਦਿ ਗੁਰਏ ਨਮਹ ॥
aadh gure nameh ||
I bow to the Primal Guru.

ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥
jugaadh gure nameh ||
I bow to the Guru of the ages.

ਸਤਿਗੁਰਏ ਨਮਹ ॥
satigure nameh ||
I bow to the True Guru.

ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥
sree gurdheve nameh ||1||
I bow to the Great, Divine Guru. ||1||



Oneness From Guru Nanak to Guru Arjan to Us


While traditional translations often describe the Aad Guru as the timeless one, I believe that Guru Arjan  subtly points us toward Guru Nanak in these verses. To me, there is no distinction, no duality—Guru Nanak and the timeless one are the same. Through deep meditation on the first and last Ashtapadis, and the Rahao of Sukhmani Sahib, this is the message Guru Arjan conveys to me.

The name of Guru Nanak's Bani is Jap, and the subject of Guru Arjan’s Sukhmani Sahib is Simran. In this way, Sukhmani Sahib becomes a reflection of Japji Sahib, much like the way the Harimandar Sahib is reflected in the pool surrounding it. The subjects, meanings, and rhymes echo each other, as if standing in a grand hall of mirrors where one can glimpse the true self, the Sach, through the Guru to whom we bow (Nameh).

The first word of the first Ashtapadi is "Simro," which appears in various forms in the opening lines. The word "one" is then repeated in each of the next eight lines, reminding us of the focus of our remembrance: the One. This is a beautiful reminder of the fundamental mantra—the Mool Mantra—the singular sound that is the Guru’s gift.

Guru Nanak begins his first Shlok with the word "Aad" (Primal), and Guru Arjan does the same in his Shlok: Aad Gureh Nameh. While Guru Nanak delves into the truth—Aad Sach—Guru Arjan focuses on those who lead us to this radiant truth: the Gurus. Sukhmani Sahib, in essence, is a celebration of the Bhagats, the singers of Oneness. At crucial points, both Japji Sahib and Sukhmani Sahib use rhymes to emphasize their subjects (Jap and Simran). For instance, "Aad Sach" rhymes with "Sach," just as "Dharat Mahat" in the last line of Japji Sahib resonates with "Sach." Similarly, "Nameh" in the first Shlok of Sukhmani Sahib rhymes with "Simreh," which is repeated throughout the first Ashtapadi. These rhymes reinforce the themes of the Banis and hint at the cyclical nature of their recitation.

If we were to sing Sukhmani Sahib like a Shabad, we would begin with the Rahao lines. In that case, the first word we would sing would be "Sukhmani," a term with multifaceted meanings that Guru Arjan coined. The last word of the final Ashtapadi is also "Sukhmani." This word encompasses peace of mind, the channels of our mind and soul, and the concept of a treasure. With such a circular connection, we are enveloped in Sukhmani from beginning to end, along with its profound meanings. I feel that Guru Arjan sought to bring the high philosophy of Japji Sahib down to earth. That is why the language and ideas are simple yet profound, making Sukhmani Sahib a scripture that connects with other seekers.

There is a fourth meaning of the word "Sukhmani" that I am discovering, which becomes clear toward the end of Sukhmani Sahib. Sukhmani is the virtue, the Gun, that seekers possess. We become complete when we embody it—the final Shlok speaks of becoming complete, of becoming Pura. Sukhmani is the most precious jewel with which we adorn ourselves, the pearl of bliss, the jewel of joy that connects us with Oneness.

Interestingly, the last Pauri of Japji Sahib (Jat Pahara Dheeraj Suniyaar) also speaks of chiseling the diamond of the mind. How beautifully these reflections catch our eye! How beautifully Guru Nanak is reflected in Guru Arjan! And how fortunate we are to carry the reflections of these North Stars with us, ultimately merging with the North Star to become complete—Pura, Sukhmani. We embody the Sukh that we were seeking. The last word of Japji Sahib in the Pauris is "Nihaal"—Joyous, Anand, Sukh.
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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