Gurbani Integrates with Nature

Gurbani Integrates with Nature

The Sikh religion is a way of life. It believes in no dogmas, superstitions, gods/goddesses, angels etc. It takes a practical way of life and says human beings should recognize that they exist as part of the Creator’s plan and each one has a role to play. Japji Paurri 34 says.

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥

Rāṯī ruṯī thiṯī vār.   Pavaṇ pāṇī agnī pāṯāl.   Ŧis vicẖ ḏẖarṯī thāp rakẖī ḏẖaram sāl.

The Creator created Day (raati) night, (ruti) seasons, (thiti) phases of the moon, (vaar) days of the week.

The Creator created (pavan) air, (paani) water, (agni) fire and (paataal) lower regions – which are governed by Divine commands/the cosmic laws

(Vich-i) in (tis-u) that set up the Creator has (thaap-i = installed, rakhi = kept) nominated (dharti = earth) the world as (saal) place for (dharam) performing duties by the creatures, where all are to perform their duties;

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥

Ŧis vicẖ jī▫a jugaṯ ke rang.   Ŧin ke nām anek ananṯ.

There are (jeea) creatures of different (jugat-i = methods) ways of life and (rang = colors) types (vich-i) in (tis-u) that – the world.

(Key = of, tin-u = them) their (naam) names are (aneyk) numerous (anant = without end) beyond count.

 ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥

Karmī karmī ho▫e vīcẖār.   Sacẖā āp sacẖā ḏarbār.

(Karmi karmi) deeds of all of them (hoey = is done, veechaar-u = consideration) are considered.

(Aap-i = self) the Creator is (sachaa = true) just and the Divine (darbaar-u) court is (sachaa) just, i.e.  everyone’s deeds are evaluated without prejudice.

This is how the creator gave shape to all existence.

ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥

 Sācẖe ṯe pavnā bẖa▫i▫ā pavnai ṯe jal ho▫e.   Jal ṯe ṯaribẖavaṇ sāji▫ā gẖat gẖat joṯ samo▫e. M: 1, p 19

First the Creator created the Self, (pavna) air came into being (tey) from (saachey) the Eternal and from air (with oxygen and hydrogen gases) water (hoey) was formed; the Creator carved the world of (tribhavan-u) three regions – land, sea and space – (tey) with the five elements (jal) water etc. and (samoey) put (jot-i) the soul (ghatt-i ghatt-i) in every body.

-i) to divine commands. 3.

The Creator first created air, from air (oxygen and hydrogen gases) water was formed, these two with fire (energy), earth (soil with mineral resources) and sky (space)  formed all physical existence was formed.

The human body also comprises of these five constituents. Guru Nanak says:

ਅਪੁ ਤੇਜੁ ਵਾਇ ਪ੍ਰਿਥਮੀ ਆਕਾਸਾ ॥ ਤਿਨ ਮਹਿ ਪੰਚ ਤਤੁ ਘਰਿ ਵਾਸਾ ॥

Ap ṯej vā▫e parithmī ākāsā.  Ŧin mėh pancẖ ṯaṯ gẖar vāsā.  M: 1, p 1031.

(Ap-u/aab) water (teyj-u = heat) fire/energy, (vaaey) air, (prithmi = soil) clay and (aakaasa = sky) space: The soul (vaasaa) dwells (mah-i) in (ghar-i = house) the body of (tin) those (panch) five (tat-u) elements – and should adopt their qualities. Water seeking lower level or being humble, fire purifies – we should shun evil, air is available to all equally, the earth is epitome of tolerance, and sky is all-encompassing.

Gurbani lists the qualities of the five elements and says one who is aware, conforms to them.

ਅਸਟਪਦੀ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦਾ ਨਿਰਲੇਪ ॥ ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲ ਅਲੇਪ ॥
Asatpaḏī. Barahm gi▫ānī saḏā nirlep. Jaise jal mėh kamal alep.

(Asttpadi) chapter of eight stanzas. A divine conscious person is (sadaa) ever (nirleyp) untouched by vices in the world-play. (Jaisey) like (kamal) the lotus remains (aleyp) untouched while being (mah-i) in (jal) water.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦਾ ਨਿਰਦੋਖ ॥ ਜੈਸੇ ਸੂਰੁ ਸਰਬ ਕਉ ਸੋਖ ॥
Barahm gi▫ānī saḏā nirḏokẖ. Jaise sūr sarab ka▫o sokẖ.

A divine conscious person is ever (nir-dokh) without antagonism to any one i.e. sheds all jealousy and is friendly to all. (Jaisey) like (soor) the sun (sokh = dries up) provides light and heat (sarab) to (kau) all without discrimination.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਦ੍ਰਿਸਟਿ ਸਮਾਨਿ ॥ ਜੈਸੇ ਰਾਜ ਰੰਕ ਕਉ ਲਾਗੈ ਤੁਲਿ ਪਵਾਨ ॥
Barahm gi▫ānī kai ḏarisat samān. Jaise rāj rank ka▫o lāgai ṯul pavān.

Everyone is (samaan) equal (kai dristt-i = in sight of) in the eyes of a divine conscious person.
Just as (pavaan) air (kau laagai) blows on the (raaj) king and (rank) the pauper (tu-i) equally.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਧੀਰਜੁ ਏਕ ॥ਜਿਉ ਬਸੁਧਾ ਕੋਊ ਖੋਦੈ ਕੋਊ ਚੰਦਨ ਲੇਪ ॥
Barahm gi▫ānī kai ḏẖīraj ek. Ji▫o basuḏẖā ko▫ū kẖoḏai ko▫ū cẖanḏan lep.

A divine conscious person has (eyk = one) unqualified (dheeraj) patience. (Jaisey) like (basudha) the earth is unconcerned whether (ko–oo) someone (khodai) digs or (chandan leyp) covers it with sandalwood paste i.e. does not care how it is treated.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕਾ ਇਹੈ ਗੁਨਾਉ ॥ਨਾਨਕ ਜਿਉ ਪਾਵਕ ਕਾ ਸਹਜ ਸੁਭਾਉ ॥੧॥
Barahm gi▫ānī kā ihai gunā▫o. Nānak ji▫o pāvak kā sahj subẖā▫o. ||1||

(Ihai) this – naturally acting in goodness – is (gunaao) the virtue of a divine conscious person. (Jiau) like (paavak) fire has (sahj subhaau) unchanging (subhaau) nature – that it always provides heat – says fifth Nanak. 1.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਨਿਰਮਲ ਤੇ ਨਿਰਮਲਾ ॥ ਜੈਸੇ ਮੈਲੁ ਨ ਲਾਗੈ ਜਲਾ ॥
Barahm gi▫ānī nirmal ṯe nirmalā. Jaise mail na lāgai jalā.

A divine conscious person is (nirmala) purer (tey) than (nirmal) the purest – has no vices.
Like (mail-u) filth (na laagai) does not stick (jalaa) to water i.e. the way water sheds impurities

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਮਨਿ ਹੋਇ ਪ੍ਰਗਾਸੁ ॥ ਜੈਸੇ ਧਰ ਊਪਰਿ ਆਕਾਸੁ ॥
Barahm gi▫ānī kai man ho▫e pargās. Jaise ḏẖar ūpar ākās.

(Kai man-i) the mind of a divine conscious person (hoey pragaas) is illuminated.
Like there is (aakaas) sky (oopar-i) above (dhar) the earth – and it is lit by the sun during day and the moon at night. M; 5, p 272.

Another analogy.

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥

Cẖanḏan kā fal cẖanḏan vās.  Māṇas kā fal gẖat mėh sās.  Sās ga▫i▫ai kā▫i▫ā dẖal pā▫e.  Ŧā kai pācẖẖai ko▫e na kẖā▫e. ||3|| M: 1, p 1256

(Phal-u = fruit) value of (chandan) sandalwood tree lies in (vaas-u/baas-u) the fragrance of (chandan) sandalwood – it imparts the fragrance to plants near it. Similarly (maanas) a person (phal-u = fruit) is of value while there is (saas-u) breath/life (mah-i) in (ghatt) the body, i.e. a living person has value.

(Kaaiaa) the body (ddhal-i paaey = melts) dies (gaiai = going) with departure (saas-i) of breaths/soul; (koey na) no one (khaaey-i) eats (paachhai) after that, i.e. one should not expect anything from the dead, hence do not worship the mausoleums. 3.

Gurbani says everything happens in natural course. Accordingly, deeds determine our destiny. Guru Nanak uses the allegory of the soil and says:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥ ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥

Sirīrāg mėhlā 1 gẖar 3 Amal kar ḏẖarṯī bīj sabḏo kar sacẖ kī āb niṯ ḏėh pāṇī   Ho▫e kirsāṇ īmān jammā▫e lai bẖisaṯ ḏojak mūṛe ev jāṇī ||1||  M: 1, p 24

Composition of the first Guru in Raga Siriraag to be sung in the third clef (beat). (Kar-i) consider (amal-u) deed (dharti) the soil and make (sabdo = word) Naam/Divine commands (beej-u) the seed; and (nit) ever (deyh-i) give (paani) water of (aab/abh = heart/mind) keeping in mind (sach) truth/Naam, i.e. let your deeds be guided by Naam and truth/sincerity.

Be such (kirsaan-u) a farmer and let (eemaan-u) faith (jamaaey lai = cause crop to grow) develop; (eyv) this is how it is (jaani) known what is (bhist-u) heaven or (dojak-u/dozakh) hell, i.e. obedience to God brings peace and transgressions bring restless-ness. 1.

ਸੋਰਠਿ ਮਹਲਾ ੧ ਘਰੁ ੧ ॥ ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥ ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥ ਭਾਉ ਕਰਮ ਕਰਿ ਜੰਮਸੀ ਸੇ ਘਰ ਭਾਗਠ ਦੇਖੁ ॥੧॥

Soraṯẖ mėhlā 1 gẖar 1.  Man hālī kirsāṇī karṇī saram pāṇī ṯan kẖeṯ.  Nām bīj sanṯokẖ suhāgā rakẖ garībī ves.  Bẖā▫o karam kar jammsī se gẖar bẖāgaṯẖ ḏekẖ. ||1||  M: 1, p 595

Composition by the first Guru in Raga Soratth, (ghar-u 1) to be sung to the first beat. Like being (karni = deeds) engaged in (kirsaani) farming, make (tan-u) the body (kheytu) the agricultural field, (man-u) the mind (haalee) the ploughman/farmer and (saram-u) hard work (paanee = water) irrigation.

In the body-soil, sow (beej-u) the seeds of (naam-u) Divine virtues and commands, and have (santokh-u) contentment as (suhaaga) the soil flattening implement to protect the seeds, i.e. once you do what is needed, stop worrying; in life (rakh-u = keep) maintain (veys = garb) disposition of (gareebee = poverty) humility.

(Karam kar-i) act (bhaau) with the faith that the seeds (jamsee) will sprout, i.e. do your duty and have faith that your objective will be accomplished; people (deykh-i) look at (sey) such a (ghar-i = house) person as (bhagatth) fortunate. 1.

Some people say there is no use repeating the same Nitnem, i.e. remembrance of Naam, when the mind is clean. Gurbani advises.

ਮਹਲਾ ੩ ਗਉੜੀ ਬੈਰਾਗਣਿ ॥ ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ

ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥

Mėhlā 3 ga▫oṛī bairāgaṇ Jaisī ḏẖarṯī ūpar megẖulā barsaṯ hai ki▫ā ḏẖarṯī maḏẖe pāṇī nāhī  Jaise ḏẖarṯī

maḏẖe pāṇī pargāsi▫ābin pagā varsaṯ firā▫ī ||1||

Composition of the third Guru in Raga Gaurri Raagini Bairaagan. Literal meaning: (Jaisi) whatever is the type of (dharti) land terrain, (meyghula) the clouds (barsat hai) drop rain there; (kia) is there (paani naahi) is there no (paani) water (madhey) in the earth? (Jaisey) the way water (pargaasiaa = manifests) is present in the earth/oceans, it evaporates, (phiraahi) moves as clouds (bin-u) without (pagaa) feet and (varsat) drops rain. 1.

This also refers to going to the holy congregation. We go to Sadhsangat, the holy congregation to listen to Divine virtues; is God not present in the mind? The Divine is present within but also pervades all over, watches and bestows grace. The practice of listening to Naam revitalizes the mind and enables vision of the inner-self.

How to remain above lures of the world-play.

ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥
Jaise jal mėh kamal nirālam murgā▫ī nai sāṇe.  Suraṯ sabaḏ bẖav sāgar ṯarī▫ai Nānak nām vakẖāṇe.

(Jaisey) the way (kamal-u) the lotus flower (mah-i) in (jal) water (niraalam-u = separate) remains untouched by it, or (saaney) like (murgaaee/murgaabi) the feathers of the duck (nai saanai = river) in water do not get wet.

When we – detach ourselves from the world-play and – fix (surat-i = consciousness) the mind (sabad-i = on Divine Word) on Divine directions given to the soul by the Creator, and (vakhaaney = uttering) remember (naam-u) Divine virtues and commands, then we (tareeai = swim) get across (bhav) the world-(saagar-u) ocean, says Nanak.

ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥
Rahėh ikāʼnṯ eko man vasi▫ā āsā māhi nirāso.  Agam agocẖar ḏekẖ ḏikẖā▫e Nānak ṯā kā ḏāso. ||5||  M: 1, p 938

One who (ikaant-i = alone) keeps other thoughts away and rahah-i = remain) focuses (eyko) the One Master (vasiaa = abiding) present (man-i) in the mind, and (niraaso = without expectation) is not attached to hopes (maah-i = in) while (aasa) hoping, i.e. acts in the world without any expectations.

Such a person (deykh-i) sees the Almighty who is otherwise (agam-u) beyond reach/comprehension and (agochar-u) not perceived by senses, i.e. finds IT within, and (dikhaaey) shows others how to find IT; Nanak is (daaso) the servant (ta ka) of that person – the guru. 5. 

When there is turbulence in the mind, all types of thoughts arise and one forgets Naam/Hukam/Divine commands. When turbulence is over, one is at peace and finds Naam within.

ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥ ਅਨਲ ਅਗਮ ਜੈਸੇ ਲਹਰਿ ਮਇ ਓਦਧਿ ਜਲ ਕੇਵਲ ਜਲ ਮਾਂਹੀ ॥੧॥

Jab ham hoṯe ṯab ṯū nāhī ab ṯūhī mai nāhī.  Anal agam jaise lahar ma▫i oḏaḏẖ jal keval jal māʼnhī. ||1|| Ravidas, p 657

(Jab) when (ham) I (hotey) was present, i.e. when the mind had ego, (tab) then (too) You were (naahi) not in the mind; (ab) now (toohi) only You are present and (mai = I) the ego is (naahi) not present – has left the mind, o Almighty. 

(Jaisey) like when there is (agam = beyond reach) strong (anal) wind and (lahar-i) waves rise from (me-i odadh-i) the ocean, but when the storm is no more the waves which are (keyval) only (jal) water, fall back (maahi) in (jal) water – similar is the state of the mind.

One firmly committed to faith does not waver, is described with only weaklings being swayed by the wind.

ਪਵਨ ਝੁਲਾਰੇ ਮਾਇਆ ਦੇਇ ॥ ਹਰਿ ਕੇ ਭਗਤ ਸਦਾ ਥਿਰੁ ਸੇਇ ॥

Pavan jẖulāre mā▫i▫ā ḏe▫e.  Har ke bẖagaṯ saḏā thir se▫e.  M: 5, p 801

(Maaiaa) temptations in the world-play cause a weak mind to waver like (pavan) the wind (jhulaarey, dey-i = gives) causes light things to sway.

But those who are (bhagat) devotees of (har-i) the Almighty, i.e. those who live by Divine virtues and commands, – (sey) they resist temptations and – remain (sadaa) ever (thir-u) stable.

ਹਰਖ ਸੋਗ ਤੇ ਰਹਹਿ ਨਿਰਾਰਾ ॥ ਸਿਰ ਊਪਰਿ ਆਪਿ ਗੁਰੂ ਰਖਵਾਰਾ ॥੨॥

Harakẖ sog ṯe rahėh nirārā.  Sir ūpar āp gurū rakẖvārā. ||2||

A devotee accepts Divine will and (rahah-i) remains (niraara = separate) unaffected (tey) by (harakh) joy and (sog) sorrow.

The guru (aap-i) himself is (rakhvaara) the protector (oopar-i) over their heads, i.e. his teachings enable them to resist temptations in the world-play. 2.

When Guru Nanak went to Jagannath Puri in Odisa in India, he kept away while others performed Aarti, a type of prayer with lights, incense, bells etc. When asked why, he replied.

Note: Aarti is a devotional song sung to glorify a deity. It is done in Hindu temples in front of the deity’s image or idol. It is in the form of the congregation standing, with the priest holding a salver with lamps, flowers, offerings and incense. While he moves the salver in a horizontal circle, another priest moves a fly swash over the idol and everyone sings the Aarti. In this composition below, Guru Nanak shows how Aarti of the Almighty is being performed in nature.

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

Gagan mai thāl rav cẖanḏ ḏīpak bane ṯārikā mandal janak moṯī.  Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1||  

In doing Aarti of the Almighty, (thaal-u) the salver is (mai) in the form of (gagan) the sky, on which have been placed (rav-i) the sun and (chand-u) moon (baney = become) as (deepak) the lamps; (manddal) the constellation of (taarika) the stars is (janak) like (moti) the pearls.

(Malaanlo) fragrance of the Sandalwood trees is (dhoop) the incense, (pavan) the air (karey = does) moves like (chavro) the swash and (sagal) the entire (banraaey) vegetation is (phoolant) flowers before the (joti = light) the Supreme Spirit. 1.