(Shabad by Guru Ramdass Ji at Ang 306 SGGS Ji) – Question from a satsanggi:
The Guru has been really kind to me and I am able to understand some parts of the Guru. However, the more I go deeper, more questions arise and I hope you can assist me.
At Ang 306 Guru Ji talks about “beymukhs,’’ – first, Guru Ji mentions the beymukh sends his servant wearing the blue-black coat. Why the specification of blue black coat, does it represent something?
Then after a few panghtis, Guru Ji says: “The faithless beymukh was not allowed to mingle with others, his wife and niece then brought him home to lie down.’’ Again, why Guru Ji has been very specific to mention the wife and niece?
Could it be that there is a story associated with this panghti? Or does wife/niece/blue black coat represent anything?”
Please assist.
Bhai Manjeet’s reply:
I will try to answer your queries as best as I can.
Re ‐ the “beymukhs” mentioned at Ang 306. Gurbani contains many Shabads which were spoken by the Gurus in particular case instances. The Shabad in question is by Guru Ramdass Ji.
The Gurus were God drenched souls who preached against all ritualism and caste distinctions. They emphasised the innate dignity of man and the need for him to remain imbued in God’s love and to live life in accordance with His Will. In fact, Guru Nanak Dev Ji had declared in no uncertain terms ‐
ਮਹਲਾ ੧ ॥ [Ang 590]
Mehalaa 1 ||
ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥
Jaalo Aisee Reeth Jith Mai Piaaraa Veesarai ||
Burn away those rituals which lead you to forget the Beloved Lord.
ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥
Naanak Saaee Bhalee Pareeth Jith Saahib Saethee Path Rehai ||2||
O Nanak, sublime is that love, which preserves my honor with my Lord Master. ||2||
Surely, in 15th century India, this was a revolutionary approach. There had been saints like Bhagat Kabir Ji and Bhagat Ravidass Ji who were equally revolutionary, but with the Sikh Gurus, the teachings were put together in a cohesive form and there was widespread preaching of their teachings. The poor, downtrodden populace, easily identified with the idea of “sangat” i.e. praying with other devotees. The institution of langar was revolutionary. For the first time, people of all castes could sit together and break bread. And you did not have to be an intellectual to merge with the Divine. The Guru’s promise was
ਗਉੜੀ ਮਹਲਾ ੫ ॥ [Ang 197]
Gourree Mehalaa 5 ||
ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥
Jo Praanee Govindh Dhhiaavai ||
That mortal who meditates on the Lord of the Universe,
ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥
Parriaa Anaparriaa Param Gath Paavai ||1||
Whether educated or uneducated, obtains the state of supreme dignity. ||1||
The Brahmin hold on rituals and priesthood was slowly being broken. The common man could aspire to merge with the Divine just by using Gurbani, and working peacefully, to obtain the Guru’s grace. In such a great break from tradition and caste prejudice, there were understandably challenges to the authority of the Gurus. This Shabad speaks of one such instance.
Firstly, let’s look at Gauri Ki Vaar Mehla 4 in which the Shabad appears. It is one of 8 Vaars by Guru Ramdass Ji out of the total 22 Vaars in SGGS Ji. Now, Gauri Raag is the longest Raag in terms of volume of Bani. It contains 14% of the total Bani in SGGS Ji. In Raag Gauri, the essential principles of Sikhism have been emphasised. You will find many Shabads speaking of “bhae” i.e. “fear”. This fear of God is such an important element on the spiritual path. The Raag in fact starts with Guru Nanak Dev Ji’s Shabads about fear.
ਭਉ ਮੁਚੁ ਭਾਰਾ ਵਡਾ ਤੋਲੁ ॥ [Ang 151]
Bho Much Bhaaraa Vaddaa Thol ||
The Fear of God is overpowering, and so very heavy,
then
ਡਰਿ ਘਰੁ ਘਰਿ ਡਰੁ ਡਰਿ ਡਰੁ ਜਾਇ ॥ [Ang 151]
Ddar Ghar Ghar Ddar Ddar Ddar Jaae ||
Place the Fear of God within the home of your heart; with this Fear of God in your heart, all other fears shall be frightened away.
The pauris in the Vaar by Guru Ramdass Ji have a spiritual theme about how man can go towards union with God. The Sloks however, lay emphasis on living within the rules set by the Satguru. It also makes mention of what happens when one foolishly “challenges” the Satguru. The Satguru is a God imbued being totally immersed in the Divine and has only good for everyone. “Satguru sabna da bhall manaiyandaa..”. In fact, the Vaar starts with a Slok speaking of the Satguru as
ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਸਮਤੁ ਸਭੁ ਕੋਇ ॥ [Ang 300]
Sathigur Purakh Dhaeiaal Hai Jis No Samath Sabh Koe ||
The True Guru, the Primal Being, is kind and compassionate; all are alike to Him.
ਸਤਿਗੁਰੁ ਦਾਤਾ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਦਇਆ ਸਦਾ ਹੋਇ ॥ [Ang 302]
Sathigur Dhaathaa Dhaeiaal Hai Jis No Dhaeiaa Sadhaa Hoe ||
The True Guru is the Merciful Giver; He is always compassionate.
At Ang 303 you find
ਪੂਰੇ ਗੁਰ ਕਾ ਹੁਕਮੁ ਨ ਮੰਨੈ ਓਹੁ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਮੁਠਾ ਬਿਖੁ ਮਾਇਆ ॥
Poorae Gur Kaa Hukam N Mannai Ouhu Manamukh Agiaan Muthaa Bikh Maaeiaa ||
One who does not obey the Hukam, the Command of the Perfect Guru – that self-willed manmukh is plundered by his ignorance and poisoned by Maya.
At Ang 304 the seva of the Satgur is recommended ‐
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਨਿਰਮਲੀ ਨਿਰਮਲ ਜਨੁ ਹੋਇ ਸੁ ਸੇਵਾ ਘਾਲੇ ॥
Sathigur Kee Saevaa Niramalee Niramal Jan Hoe S Saevaa Ghaalae ||
Service to the True Guru is immaculate and pure; those humble beings who are pure perform this service.
At Ang 305 we have the famous Shabad which speaks of the daily conduct of a Sikh of the Satguru.
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Gur Sathigur Kaa Jo Sikh Akhaaeae So Bhalakae Outh Har Naam Dhhiaavai ||
One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord’s Name.
So, the main thrust of the Sloks to this Vaar is the awesome majesty and power inherent in the Satguru.
Gauri Ki Vaar has 33 pauris and 68 Sloks. Pauris 15 and 20 have three Sloks preceding them, whilst the rest of the pauris have 2 Sloks each before them. Of the 22 Vaars in SGGS Ji, all the pauris are by the same Guru ‐ for example Jaitsree Ki Vaar has pauris only by Guru Arjun Dev Ji and Kanre Ki Vaar has pauris by Guru Ramdass Ji. In Gauri Ki Vaar and Malar Ki Vaar however, there are additional pauris which have been added by Guru Arjun Dev Ji himself to the Vaars by Guru Ramdass Ji [ pauris 27‐31] and Guru Nanak Dev Ji respectively.
Of the 68 Sloks in Gauri Ki Vaar, 7 are by Guru Amardass Ji, 53 by Guru Ramdass Ji, and 8 by Guru Arjun Dev Ji.
Before we come to the Slok you inquired about, it is necessary to know something about the history of Guru Amardass Ji. Guru Amardass Ji established Goindval Sahib as it is now known. The town around it grew steadily when Guru Ji set up his base here after Guru Angad Dev Ji left his bodily form at Khadur Sahib about 12 kms away.
When Goindval grew to importance, some Muhammadan dignitaries settled there. They were bigoted and deemed everyone else inferior to them. They were rude and caused annoyance to the Guru’s Sikhs, but Guru Amardass Ji always advised the Sikhs not to seek revenge. Instead they were advised by Guruji to pray for inner strength and for God to soften the hearts of the aggressors.
When the Guru’s Sikhs went to fetch water for the Guru’s kitchen, Muslim boys were instigated to break the clay vessels by aiming clods and stones at them. As they were superior in numbers, whenever the Sikhs retaliated they were assaulted. When the Sikhs complained to the Guru he told them to use goatskins which were more durable to fetch the water. The Sikhs complied.
The Muhammadan boys next used arrows to pierce the goatskins. The Guru advised his Sikhs to use brass utensils. These were knocked off by catapults and stones. The Sikhs were angry beyond words. Guru Amardass Ji however never said any word in anger but instead recommended the Sikhs to pray that God would remove the pride and religious rancour from the aggressor’s hearts. The Sikhs asked how long they should tolerate this. Guru Ji said “as long as you live.
A saint should never take revenge. There is no more potent weapon than forgiveness”. Guruji also said “Whatever man sows so shall he reap; if you sow trouble, trouble shall be your harvest”. The Sikhs accepted the saintly advice of their Guru.
A group of armed sanyasis arrived in Goindval. As the Muhammadan boys were trying to dislodge the water vessels from the heads of passing Sikhs, one of the pellets knocked out the eyes of the sanyasis high priest. The sanyasis seized the boy and beat him to death. There was a great fight between the sanyasis and Muhammadans after that. Many were killed. The Sikhs took it as Divine chastisement for the injury they had suffered for months.
Soon afterwards, a detachment of soldiers escorting imperial treasure was on its way from Lahore to Delhi. The sky became overcast when they neared Goindval. One mule laden with money lost its way into the quarter where the Muslim dignitaries lived. There was a frantic search and a public proclamation issued for the urgent recovery of state monies. Some of the culprits, well aware of the whereabouts of the mule [and the money], hypocritically joined in the search with the soldiers. The mule betrayed its finders. It brayed loudly and the head of the escort unit rushed to where the braying came from. Protests were made that he could not enter private quarters. The chief was not to be thwarted. He would have to answer an enraged imperial treasury head if one load of money was missing. He went and seized the missing mule and the money.
He reported all the offences of the dishonest group of Muslims in Goindval to the emperor. All their previous bad behaviour with the Sikhs, the affray with the sanyasis and their general rudeness made the emperor livid. It was ordered that their houses be razed to the ground and they should be imprisoned and all their property confiscated. Guru Ramdass Ji has commented thus ‐
ਨਿਰਵੈਰਾ ਨਾਲਿ ਜਿ ਵੈਰੁ ਚਲਾਇਦੇ ਤਿਨ ਵਿਚਹੁ ਤਿਸਟਿਆ ਨ ਕੋਇ ॥ [Ang 302]
Niravairaa Naal J Vair Chalaaeidhae Thin Vichahu Thisattiaa N Koe ||
Anyone who directs hate against the One who has no hate, shall never be satisfied within.
Those were exciting times to say the least! Guru Amardass Ji then decided that Sikhs would have their own source of water where there would be no harassment and everyone could have access to it. The Sikhs were told to get a baoli dug. We now have the famous Baoli Sahib Gurdwara in Goindval. The place where the baoli was dug was purchased from one Goinda.
It is recorded that Emperor Akbar visited Goindval and partook of langgar there. Pleased with the piety and general sense of peace and happiness prevailing in Goindval, and in deference to the saintly presence of Guru Amardass Ji, the emperor offered to make a grant to the Guru. Guru Ji refused imperial patronage. His reply was, “He who cherishes all existences gives me. My Sikhs bring in enough supplies for the kitchen. Whatever comes daily is spent daily. For the morrow, I have faith in God to ever supply more.”
There was a Tapa who was greatly jealous of the influence of the Guru. He went to meet the Governor and tried to poison his mind against the Guru, saying that all religious traditions were being ignored and “mere chivars [low caste water carriers] were getting bold enough to look Brahmins in the eye.’’ The Governor refused to act against the Guru knowing the emperor himself had high regard for Guru Amardass Ji. Moreover, the Governor had to date received glowing reports of the Guru and his Sikhs.
On his return to Goindval, the Tapa was horrified to learn that the Guru had a thanksgiving done upon completion of the Baoli and those who came for the Guru’s langgar were given 5 rupees each from the general collection[golak]. On learning this the Tapa regretted wasting his time with the Governor. As he had earlier publicly said that he wanted to have nothing to do with the Guru he could not now go and sit in the langgar and get the 5 rupees.
He went home, brought his son and secretly hoisted the boy over the wall, so that he could sit in at langgar and collect the 5 rupees. To his bad luck, the hapless boy slipped and fell, breaking his leg. His cries brought the Sikhs to his aid. Upon inquiry, why he had seen it fit to clamber over the wall when he could have easily come in by the main gate, the anguished boy revealed all. To the Tapa’s further horror, some elders went to his home to make inquiry from him, as his conduct in quietly sending the boy for food and money was inconsistent with his earlier insolent speeches against the Guru. They barged in unheralded and came upon him engaged in adultery with the landlord’s wife.
Guru Ramdass Ji at Ang 315 records this incident thus…
ਸਲੋਕ ਮਃ ੪ ॥
Salok Ma 4 ||
ਤਪਾ ਨ ਹੋਵੈ ਅੰਦ੍ਰਹੁ ਲੋਭੀ ਨਿਤ ਮਾਇਆ ਨੋ ਫਿਰੈ ਜਜਮਾਲਿਆ ॥
Thapaa N Hovai Andhrahu Lobhee Nith Maaeiaa No Firai Jajamaaliaa ||
He is not a penitent, who is greedy within his heart, and who constantly chases after Maya like a leper.
ਅਗੋ ਦੇ ਸਦਿਆ ਸਤੈ ਦੀ ਭਿਖਿਆ ਲਏ ਨਾਹੀ ਪਿਛੋ ਦੇ ਪਛੁਤਾਇ ਕੈ ਆਣਿ ਤਪੈ ਪੁਤੁ ਵਿਚਿ ਬਹਾਲਿਆ ॥
Ago Dhae Sadhiaa Sathai Dhee Bhikhiaa Leae Naahee Pishho Dhae Pashhuthaae Kai Aan Thapai Puth Vich Behaaliaa ||
When this penitent was first invited, he refused our charity; but later he repented and sent his son, who was seated in the congregation.
ਪੰਚ ਲੋਗ ਸਭਿ ਹਸਣ ਲਗੇ ਤਪਾ ਲੋਭਿ ਲਹਰਿ ਹੈ ਗਾਲਿਆ ॥
Panch Log Sabh Hasan Lagae Thapaa Lobh Lehar Hai Gaaliaa ||
The village elders all laughed, saying that the waves of greed have destroyed this penitent.
ਜਿਥੈ ਥੋੜਾ ਧਨੁ ਵੇਖੈ ਤਿਥੈ ਤਪਾ ਭਿਟੈ ਨਾਹੀ ਧਨਿ ਬਹੁਤੈ ਡਿਠੈ ਤਪੈ ਧਰਮੁ ਹਾਰਿਆ ॥
Jithhai Thhorraa Dhhan Vaekhai Thithhai Thapaa Bhittai Naahee Dhhan Bahuthai Ddithai Thapai Dhharam Haariaa ||
If he sees only a little wealth, he does not bother to go there; but when he sees a lot of wealth, the penitent forsakes his vows.
ਭਾਈ ਏਹੁ ਤਪਾ ਨ ਹੋਵੀ ਬਗੁਲਾ ਹੈ ਬਹਿ ਸਾਧ ਜਨਾ ਵੀਚਾਰਿਆ ॥
Bhaaee Eaehu Thapaa N Hovee Bagulaa Hai Behi Saadhh Janaa Veechaariaa ||
O Siblings of Destiny, he is not a penitent – he is only a stork. Sitting together, the Holy Congregation has so decided.
ਸਤ ਪੁਰਖ ਕੀ ਤਪਾ ਨਿੰਦਾ ਕਰੈ ਸੰਸਾਰੈ ਕੀ ਉਸਤਤੀ ਵਿਚਿ ਹੋਵੈ ਏਤੁ ਦੋਖੈ ਤਪਾ ਦਯਿ ਮਾਰਿਆ ॥
Sath Purakh Kee Thapaa Nindhaa Karai Sansaarai Kee Ousathathee Vich Hovai Eaeth Dhokhai Thapaa Dhay Maariaa ||
The penitent slanders the True Primal Being, and sings the praises of the material world. For this sin, he is cursed by the Lord.
ਮਹਾ ਪੁਰਖਾਂ ਕੀ ਨਿੰਦਾ ਕਾ ਵੇਖੁ ਜਿ ਤਪੇ ਨੋ ਫਲੁ ਲਗਾ ਸਭੁ ਗਇਆ ਤਪੇ ਕਾ ਘਾਲਿਆ ॥
Mehaa Purakhaan Kee Nindhaa Kaa Vaekh J Thapae No Fal Lagaa Sabh Gaeiaa Thapae Kaa Ghaaliaa ||
Behold the fruit the penitent gathers, for slandering the Great Primal Being; all his labors have gone in vain.
ਬਾਹਰਿ ਬਹੈ ਪੰਚਾ ਵਿਚਿ ਤਪਾ ਸਦਾਏ ॥
Baahar Behai Panchaa Vich Thapaa Sadhaaeae ||
When he sits outside among the elders, he is called a penitent;
ਅੰਦਰਿ ਬਹੈ ਤਪਾ ਪਾਪ ਕਮਾਏ ॥
Andhar Behai Thapaa Paap Kamaaeae ||
But when he sits within the congregation, the penitent commits sin.
ਹਰਿ ਅੰਦਰਲਾ ਪਾਪੁ ਪੰਚਾ ਨੋ ਉਘਾ ਕਰਿ ਵੇਖਾਲਿਆ ॥
Har Andharalaa Paap Panchaa No Oughaa Kar Vaekhaaliaa ||
The Lord has exposed the penitent’s secret sin to the elders.
ਧਰਮ ਰਾਇ ਜਮਕੰਕਰਾ ਨੋ ਆਖਿ ਛਡਿਆ ਏਸੁ ਤਪੇ ਨੋ ਤਿਥੈ ਖੜਿ ਪਾਇਹੁ ਜਿਥੈ ਮਹਾ ਮਹਾਂ ਹਤਿਆਰਿਆ ॥
Dhharam Raae Jamakankaraa No Aakh Shhaddiaa Eaes Thapae No Thithhai Kharr Paaeihu Jithhai Mehaa Mehaan Hathiaariaa ||
The Righteous Judge of Dharma said to the Messenger of Death, “”Take this penitent and put him with the worst of the worst murderers”.
ਫਿਰਿ ਏਸੁ ਤਪੇ ਦੈ ਮੁਹਿ ਕੋਈ ਲਗਹੁ ਨਾਹੀ ਏਹੁ ਸਤਿਗੁਰਿ ਹੈ ਫਿਟਕਾਰਿਆ ॥
Fir Eaes Thapae Dhai Muhi Koee Lagahu Naahee Eaehu Sathigur Hai Fittakaariaa ||
No one is to look at the face of this penitent again. He has been cursed by the True Guru.
ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ ॥
Har Kai Dhar Varathiaa S Naanak Aakh Sunaaeiaa ||
Nanak speaks and reveals what has taken place in the Court of the Lord.
ਸੋ ਬੂਝੈ ਜੁ ਦਯਿ ਸਵਾਰਿਆ ॥੧॥
So Boojhai J Dhay Savaariaa ||1||
He alone understands, who is blessed and adorned by the Lord. ||1||
Although the Shabad speaks of an actual incident, keeping in mind “pathaiy sakhi maha purakh bolday sanjhee sagall jahaney” (Ang 647) the essence of the Shabad is applicable to all persons at all times.
Giani Gian Singh in his “Tawarikh Guru Khalsa” tells us of a Marwaha Khatri who was annoyed that the ancient superstitions and beliefs were being eroded by the Guru’s teachings. He was to some Hindus a “Guru” and he felt his influence was reducing daily as more and more persons flocked to become Sikhs. This Marwaha complained bitterly that Guru Amardass was also a khatri but he was preaching against idol worship and offering prayers to devi devtas. Ancient customs were ridiculed and the Marwaha Khatri’s lucrative business of selling charms and other taveets was at great risk as there were fewer and fewer takers. In a rage, he complained to Zafar Begh, the Suba of Lahore who summoned Guru Amardass Ji to answer charges against him.
Guru Ji deputed Bhai Gurdass, Bhai Jagga, Bhai Bidari Bhulla, Bhai Buddha, and Bhai Jetha [later Guru Ramdass Ji] to answer the summons. All accusations of the Marwaha Khatri were so well answered by the Sikhs, that the Suba decided to visit Goindval out of curiosity. Upon visiting Goindval, the Suba heard only glowing reports about the Guru and his Sikhs. The langgar was feeding thousands of poor and homeless people. There was an air of dignity around the Guru’s Sikhs and peace reigned in Goindval. The Suba dismissed all charges against the Guru and declared the Marwaha as an untruthful person.
The Marwaha appealed to the emperor at Delhi. Even the very men from whom the Guru had purchased the land in Goindval to establish a Sikh centre turned against the Guru. They complained the Guru had not paid them the stipulated price. As the Marwaha and his group went towards Delhi, the general populace who had only admiration for the Guru, refused to give shelter to them in their villages. The Marwaha had one of his supporters stand in as the official complainant. He helped the official complainant to don the official coat required of all royal petitioners.
Macauliffe records that when they reached the Royal court, the complaint against the Guru was read out to the emperor. A Pathan friend of the Guru at court explained that the complaint against the Guru was false “and convinced the emperor that the Guru had not committed any offence.” The emperor is reported to have said “I have never before heard that the Guru practised oppression on any one or coveted any one’s property…… I believe the complainants are lying. Send these men out of my sight.”
At the emperor’s court, every petitioner had to don a blue-black coat before one could present any complaint. This outfit was designed to ensure the emperor could recognize any petitioner from the numerous officials in attendance at his court. Slaves were dressed differently, whilst Muslim religious advisers were dressed in blue.
By constant use this petitioner’s coat had become quite dirty and had become black. All kinds of petitioners had used it. Some kept very bad hygiene and the coat was quite soiled and smelled offensive. It is this coat that Guru Ramdass Ji refers to in his Shabad. Guru Ji says the coat was full of “maill” i.e filth and dirt. It is also said to be full of “juuey” i.e ‘juaan” as we know in Punjabi. “Juuan” are lice or other ticks found in head hair or clothes. This coat was called a “khidollhraa”. Taking the above into account you will now understand the Shabad at Ang 306 which goes..
ਸਲੋਕ ਮਃ ੪ ॥
Salok Ma 4 ||
ਮਲੁ ਜੂਈ ਭਰਿਆ ਨੀਲਾ ਕਾਲਾ ਖਿਧੋਲੜਾ ਤਿਨਿ ਵੇਮੁਖਿ ਵੇਮੁਖੈ ਨੋ ਪਾਇਆ ॥
Mal Jooee Bhariaa Neelaa Kaalaa Khidhholarraa Thin Vaemukh Vaemukhai No Paaeiaa ||
The faithless baymukh sent out his faithless servant, wearing a blue-black coat, filled with filth and vermin.
ਪਾਸਿ ਨ ਦੇਈ ਕੋਈ ਬਹਣਿ ਜਗਤ ਮਹਿ ਗੂਹ ਪੜਿ ਸਗਵੀ ਮਲੁ ਲਾਇ ਮਨਮੁਖੁ ਆਇਆ ॥
Paas N Dhaeee Koee Behan Jagath Mehi Gooh Parr Sagavee Mal Laae Manamukh Aaeiaa ||
No one in the world will sit near him; the self-willed manmukh fell into manure, and returned with even more filth covering him.
ਪਰਾਈ ਜੋ ਨਿੰਦਾ ਚੁਗਲੀ ਨੋ ਵੇਮੁਖੁ ਕਰਿ ਕੈ ਭੇਜਿਆ ਓਥੈ ਭੀ ਮੁਹੁ ਕਾਲਾ ਦੁਹਾ ਵੇਮੁਖਾ ਦਾ ਕਰਾਇਆ ॥
Paraaee Jo Nindhaa Chugalee No Vaemukh Kar Kai Bhaejiaa Outhhai Bhee Muhu Kaalaa Dhuhaa Vaemukhaa Dhaa Karaaeiaa ||
The faithless baymukh was sent to slander and back-bite others, but when he went there, the faces of both he and his faithless master were blackened instead.
ਤੜ ਸੁਣਿਆ ਸਭਤੁ ਜਗਤ ਵਿਚਿ ਭਾਈ ਵੇਮੁਖੁ ਸਣੈ ਨਫਰੈ ਪਉਲੀ ਪਉਦੀ ਫਾਵਾ ਹੋਇ ਕੈ ਉਠਿ ਘਰਿ ਆਇਆ ॥
Tharr Suniaa Sabhath Jagath Vich Bhaaee Vaemukh Sanai Nafarai Poulee Poudhee Faavaa Hoe Kai Outh Ghar Aaeiaa ||
It was immediately heard throughout the whole world, O Siblings of Destiny, that this faithless man, along with his servant, was kicked and beaten with shoes; in humiliation, they got up and returned to their homes.
ਅਗੈ ਸੰਗਤੀ ਕੁੜਮੀ ਵੇਮੁਖੁ ਰਲਣਾ ਨ ਮਿਲੈ ਤਾ ਵਹੁਟੀ ਭਤੀਜੀ. ਫਿਰਿ ਆਣਿ ਘਰਿ ਪਾਇਆ ॥
Agai Sangathee Kurramee Vaemukh Ralanaa N Milai Thaa Vahuttee Bhatheejanaee Fir Aan Ghar Paaeiaa ||
The faithless baymukh was not allowed to mingle with others; his wife and niece then brought him home to lie down.
ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਏ ਨਿਤ ਭੁਖਾ ਕੂਕੇ ਤਿਹਾਇਆ ॥
Halath Palath Dhovai Geae Nith Bhukhaa Kookae Thihaaeiaa ||
He has lost both this world and the next; he cries out continually, in hunger and thirst.
ਧਨੁ ਧਨੁ ਸੁਆਮੀ ਕਰਤਾ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਨਿਆਉ ਸਚੁ ਬਹਿ ਆਪਿ ਕਰਾਇਆ ॥
Dhhan Dhhan Suaamee Karathaa Purakh Hai Jin Niaao Sach Behi Aap Karaaeiaa ||
Blessed, blessed is the Creator, the Primal Being, our Lord and Master; He Himself sits and dispenses true justice.
ਜੋ ਨਿੰਦਾ ਕਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਸੋ ਸਾਚੈ ਮਾਰਿ ਪਚਾਇਆ ॥
Jo Nindhaa Karae Sathigur Poorae Kee So Saachai Maar Pachaaeiaa ||
One who slanders the Perfect True Guru is punished and destroyed by the True Lord.
ਏਹੁ ਅਖਰੁ ਤਿਨਿ ਆਖਿਆ ਜਿਨਿ ਜਗਤੁ ਸਭੁ ਉਪਾਇਆ ॥੧॥
Eaehu Akhar Thin Aakhiaa Jin Jagath Sabh Oupaaeiaa ||1||
This Word is spoken by the One who created the whole universe. ||1||
As the Marwaha and his trusted servant headed for home in shame they sat near the village well and refused to go home. Their near relations, (the relations by marriage, and other members of the sangat) who were unhappy with the Marwaha and his servant for having pressed false charges against the Guru refused to let him into their homes. At last his wife and niece went to the Marwaha and brought him home. He died shortly after of sheer shame and anguish.
At Ang 199 in Raag Gauri there is a Shabad by Guru Arjun Dev ji which some Sikhs believe relates to the same incident. The Shabad says:
ਗਉੜੀ ਮਹਲਾ ੫ ॥
Gourree Mehalaa 5 ||
ਮਹਜਰੁ ਝੂਠਾ ਕੀਤੋਨੁ ਆਪਿ ॥
Mehajar Jhoothaa Keethon Aap ||
The memorandum was proven to be false by the Lord Himself.
ਪਾਪੀ ਕਉ ਲਾਗਾ ਸੰਤਾਪੁ ॥੧॥
Paapee Ko Laagaa Santhaap ||1||
The sinner is now suffering in despair. ||1||
ਜਿਸਹਿ ਸਹਾਈ ਗੋਬਿਦੁ ਮੇਰਾ ॥
Jisehi Sehaaee Gobidh Maeraa ||
Those who have my Lord of the Universe as their support
ਤਿਸੁ ਕਉ ਜਮੁ ਨਹੀ ਆਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥
This Ko Jam Nehee Aavai Naeraa ||1|| Rehaao ||
death does not even approach them. ||1||Pause||
ਸਾਚੀ ਦਰਗਹ ਬੋਲੈ ਕੂੜੁ ॥
Saachee Dharageh Bolai Koorr ||
In the True Court, they lie;
ਸਿਰੁ ਹਾਥ ਪਛੋੜੈ ਅੰਧਾ ਮੂੜੁ ॥੨॥
Sir Haathh Pashhorrai Andhhaa Moorr ||2||
The blind fools strike their own heads with their own hands. ||2||
ਰੋਗ ਬਿਆਪੇ ਕਰਦੇ ਪਾਪ ॥
Rog Biaapae Karadhae Paap ||
Sickness afflicts those who commit sins;
ਅਦਲੀ ਹੋਇ ਬੈਠਾ ਪ੍ਰਭੁ ਆਪਿ ॥੩॥
Adhalee Hoe Baithaa Prabh Aap ||3||
God Himself sits as the Judge. ||3||
ਅਪਨ ਕਮਾਇਐ ਆਪੇ ਬਾਧੇ ॥
Apan Kamaaeiai Aapae Baadhhae ||
By their own actions, they are bound and gagged.
ਦਰਬੁ ਗਇਆ ਸਭੁ ਜੀਅ ਕੈ ਸਾਥੈ ॥੪॥
Dharab Gaeiaa Sabh Jeea Kai Saathhai ||4||
All their wealth is gone, along with their lives. ||4||
ਨਾਨਕ ਸਰਨਿ ਪਰੇ ਦਰਬਾਰਿ ॥
Naanak Saran Parae Dharabaar ||
Nanak has taken to the Sanctuary of the Lord’s Court;
ਰਾਖੀ ਪੈਜ ਮੇਰੈ ਕਰਤਾਰਿ ॥੫॥੯੯॥੧੬੮॥
Raakhee Paij Maerai Karathaar ||5||99||168||
My Creator has preserved my honor. ||5||99||168||
The Shabad Arth by the SPGC says this Shabad describes the situation related above. “Mahjarr” means memorandum or petition which has lots of signatures of the petitioners. That is also the view of the Sampardhai’s. However, Bhai Vir Singh Ji and Bhai Harbans Singh take the view that this Shabad [at Ang199] relates to petitions against Guru Arjun Dev Ji himself as even during the fifth Guru Sahiban’s time there was no dearth of detractors and nindaks.
I have given the background of the Slok in detail to emphasise how important it is for all of us to know Sikh history. There is no one book available for all these sakhis. We have to read extensively, do lots of satsang, and slowly the information gathered here and there begins to take a definite shape.
Although the Slok has been explained in a historical context, as it is “dhur ki Bani” the Shabad is applicable for all times for all persons in all situations. That’s why Gurbani tells us [Ang 647]:
ਸਲੋਕੁ ਮਃ ੩ ॥
Salok Ma 3 ||
ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥
Parathhaae Saakhee Mehaa Purakh Boladhae Saajhee Sagal Jehaanai ||
Great men speak the teachings by relating them to individual situations, but the whole world shares in them.
ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਭਉ ਕਰੇ ਆਪਣਾ ਆਪੁ ਪਛਾਣੈ ॥
Guramukh Hoe S Bho Karae Aapanaa Aap Pashhaanai ||
One who becomes Gurmukh knows the Fear of God, and realizes his own self.
ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਤਾ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨੈ ॥
Gur Parasaadhee Jeevath Marai Thaa Man Hee Thae Man Maanai ||
If, by Guru’s Grace, one remains dead while yet alive, the mind becomes content in itself.
ਜਿਨ ਕਉ ਮਨ ਕੀ ਪਰਤੀਤਿ ਨਾਹੀ ਨਾਨਕ ਸੇ ਕਿਆ ਕਥਹਿ ਗਿਆਨੈ ॥੧॥
Jin Ko Man Kee Paratheeth Naahee Naanak Sae Kiaa Kathhehi Giaanai ||1||
Those who have no faith in their own minds, O Nanak – how can they speak of spiritual wisdom? ||1||
Gurfateh
Manjeet Singh
January 19, 2011
