Some views from Gurbani, some Sakhis:
The following is the essence of a talk delivered by Bhai Manjeet Singh at Subang Darbar on Sunday 13th May 2014, The talk was delivered in a mixture of Punjabi and English and short commentaries on the Shabads were given. A lot of impromptu comments on the Shabads were given which are not included here. Yet we feel the Sanggat will enjoy reading this commentary in English
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
I am grateful to Guru Ji and the Subang Sangat for allowing me this opportunity to share some views about Gurbani. I have been told to relate it to the forthcoming Mother’s day celebrations.
Mother’s day began to be observed after the American Civil War. Out of a total population of 31 million in the Southern and Northern States, about 620,000 soldiers died. Most were young men. Grieving mothers who had lost their children were honoured by having a special day marked for them.
In 1914, a law was passed in the American House of Representatives declaring the 2nd Sunday in May as Mother’s Day. This day was to celebrate all mothers and motherhood.
There is no Mother’s day in Sikhism. The teachings of SGGS Ji tell us to observe respect and adoration for our mothers and also our fathers always i.e. throughout the year. However, as it is a secular practice not related to any religion, it has been adopted by many Sikh homes and organisations as it is noble and praiseworthy to recognize and celebrate the pivotal role of mothers.
Having said that, I will use the coming Mother’s day celebrations as an opportunity to do vichaar on Gurbani in relation to mothers and women in general. All of us can relate to this as we all have been born of a mother.
The word ‘mai’ or ‘mata,’ apart from reference to one’s mother, has also acquired a hallowed meaning in the Sikh context. All the wives or mothers of the respective Gurus are called Mata or revered mother. For example, Mata Ganga Ji, Mata Khivi Ji, Mata Sahib Devan Ji, Mata Gujri Ji.
Gurbani tells us that God is Nirankaar i.e. without any form. At Ang 685 Guru Nanak Dev Ji tells us.
ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥
Sunn Manddal ik Jogee Baisae || Naar Na Purakh Kehahu Kooo Kaisae ||
“The Yogi, the Primal Lord, sits within the celestial sphere of Samaadhi.
He is not male, and He is not female; how can anyone describe Him?”
Gurbani tells us God is Formless – Nirankaar. And, Nirankaar is pervading and permeating the entire universe.
ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਥਾਈ ਆਨ ਨ ਕਤਹੂੰ ਜਾਤਾ ॥
Pooran Poor Rehiou Srab Thhaaee Aan N Kathehoon Jaathaa ||
The all-pervading Lord is fully filling all places; why should I go anywhere else?
Ang 496
God is therefore puran in women too i.e. in all mothers. From that basic postulate of Sikhism flows the teaching that all women are equal to men.
Guru Ramdas Ji refers to the general wish of mothers hoping for a son who will provide for and be a source of support in old age.
At Ang 165 Guru Ji says.
ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੪ ॥
Gauree Bairaagan, Fourth Mehl:
ਜਿਉ ਜਨਨੀ ਗਰਭੁ ਪਾਲਤੀ ਸੁਤ ਕੀ ਕਰਿ ਆਸਾ ॥
Jio Jananee Garabh Paalathee Suth Kee Kar Aasaa ||
ਵਡਾ ਹੋਇ ਧਨੁ ਖਾਟਿ ਦੇਇ ਕਰਿ ਭੋਗ ਬਿਲਾਸਾ ॥
Vaddaa Hoe Dhhan Khaatt Dhaee Kar Bhog Bilaasaa ||
The mother nourishes the fetus in the womb, hoping for a son,
Who will grow and earn and give her money to enjoy herself.
A Guru’s Response
What Guru Ji says would certainly hold true for a worldly son. But for a son who has the radiance of Naam, the response is totally different. The Shabad Arth, a 4-volume commentary on SGGS Ji first published by the SPGC in 1941 has a short comment next to Guru Arjun Dev Ji’s Shabad at Ang 495.
The note says “Jad Guru Arjun Dev Ji guruiaye milan te aapni mata ji paas haajar hoi ta mata ji ne puchiya, “KI LEH AAI HO”, ta Guruji ne eh shabad uchareiya.”
Just as any mother would fondly ask of her son, a question was posed. “What have you earned?” The answer by the young Guru (Guru Ji was only 18 years old then), is amazing. The Shabad says…
ਗੂਜਰੀ ਮਹਲਾ ੫ ॥
Goojaree Mehalaa 5 ||
ਹਰਿ ਧਨੁ ਜਾਪ ਹਰਿ ਧਨੁ ਤਾਪ ਹਰਿ ਧਨੁ ਭੋਜਨੁ ਭਾਇਆ ॥
Har Dhhan Jaap Har Dhhan Thaap Har Dhhan Bhojan Bhaaeiaa ||
The wealth of the Lord is my chanting, the wealth of the Lord is my deep meditation; the wealth of the Lord is the food I enjoy.
ਨਿਮਖ ਨ ਬਿਸਰਉ ਮਨ ਤੇ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਤਿ ਮਹਿ ਪਾਇਆ ॥੧॥
Nimakh N Bisaro Man Thae Har Har Saadhhasangath Mehi Paaeiaa ||1||
I do not forget the Lord, Har, Har, from my mind, even for an instant; I have found Him in the Saadh Sangat, the Company of the Holy
ਮਾਈ ਖਾਟਿ ਆਇਓ ਘਰਿ ਪੂਤਾ ॥
Maaee Khaatt Aaeiou Ghar Poothaa ||
O mother, your son has returned home with a profit:
ਹਰਿ ਧਨੁ ਚਲਤੇ ਹਰਿ ਧਨੁ ਬੈਸੇ ਹਰਿ ਧਨੁ ਜਾਗਤ ਸੂਤਾ ॥੧॥ ਰਹਾਉ ॥
Har Dhhan Chalathae Har Dhhan Baisae Har Dhhan Jaagath Soothaa ||1|| Rehaao ||
The wealth of the Lord while walking, the wealth of the Lord while sitting, and the wealth of the Lord while waking and sleeping. ||1||Pause||
ਹਰਿ ਧਨੁ ਇਸਨਾਨੁ ਹਰਿ ਧਨੁ ਗਿਆਨੁ ਹਰਿ ਸੰਗਿ ਲਾਇ ਧਿਆਨਾ ॥
Har Dhhan Eisanaan Har Dhhan Giaan Har Sang Laae Dhhiaanaa ||
The wealth of Waheguru Ji is my cleansing bath, the wealth of Waheguru Ji is my wisdom; I center my meditation on Waheguru Ji.
ਹਰਿ ਧਨੁ ਤੁਲਹਾ ਹਰਿ ਧਨੁ ਬੇੜੀ ਹਰਿ ਹਰਿ ਤਾਰਿ ਪਰਾਨਾ ॥੨॥
Har Dhhan Thulehaa Har Dhhan Baerree Har Har Thaar Paraanaa ||2||
The wealth of Waheguru Ji is my raft, the wealth of Waheguru Ji is my boat; Waheguru Ji, Har, Har, is the ship to carry me across. ||2||
ਹਰਿ ਧਨ ਮੇਰੀ ਚਿੰਤ ਵਿਸਾਰੀ ਹਰਿ ਧਨਿ ਲਾਹਿਆ ਧੋਖਾ ॥
Har Dhhan Maeree Chinth Visaaree Har Dhhan Laahiaa Dhhokhaa ||
Through the wealth of Waheguru Ji, I have forgotten my anxiety; through the wealth of Waheguru Ji, my doubt has been dispelled.
ਹਰਿ ਧਨ ਤੇ ਮੈ ਨਵ ਨਿਧਿ ਪਾਈ ਹਾਥਿ ਚਰਿਓ ਹਰਿ ਥੋਕਾ ॥੩॥
Har Dhhan Thae Mai Nav Nidhh Paaee Haathh Chariou Har Thhokaa ||3||
From the wealth of Waheguru Ji, I have obtained the nine treasures; the true essence of Waheguru Ji has come into my hands. ||3||
ਖਾਵਹੁ ਖਰਚਹੁ ਤੋਟਿ ਨ ਆਵੈ ਹਲਤ ਪਲਤ ਕੈ ਸੰਗੇ ॥
Khaavahu Kharachahu Thott N Aavai Halath Palath Kai Sangae ||
No matter how much I eat and expend this wealth, it is not exhausted; here and hereafter, it remains with me.
ਲਾਦਿ ਖਜਾਨਾ ਗੁਰਿ ਨਾਨਕ ਕਉ ਦੀਆ ਇਹੁ ਮਨੁ ਹਰਿ ਰੰਗਿ ਰੰਗੇ ॥੪॥੨॥੩॥
Laadh Khajaanaa Gur Naanak Ko Dheeaa Eihu Man Har Rang Rangae ||4||2||3||
Loading the treasure, Guru Nanak has given it, and this mind is imbued with Waheguru Ji’s Love. ||4||2||3||
Thus, for a worthy son, his true earning is Naam and that is what he shares with his mother and everyone else.
Mother’s Blessings
There are different variations to this sakhi. One version is that Mata Ganga Ji was giving blessings to her newborn (the later Guru Hargobind Ji). Guru Arjun Dev Ji in spiritual inspiration rendered the following Shabad on Ang 496:
ਗੂਜਰੀ ਮਹਲਾ ੫ ॥
Goojaree Mehalaa 5 ||
ਜਿਸੁ ਸਿਮਰਤ ਸਭਿ ਕਿਲਵਿਖ ਨਾਸਹਿ ਪਿਤਰੀ ਹੋਇ ਉਧਾਰੋ ॥
Jis Simarath Sabh Kilavikh Naasehi Pitharee Hoe Oudhhaaro ||
Remembering Him, all sins are erased, and ones generations are saved.
ਸੋ ਹਰਿ ਹਰਿ ਤੁਮ੍ਹ੍ਹ ਸਦ ਹੀ ਜਾਪਹੁ ਜਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੋ ॥੧॥
So Har Har Thumh Sadh Hee Jaapahu Jaa Kaa Anth N Paaro ||1||
So meditate continually on Waheguru Ji, Har, Har; He has no end or limitation. ||1||
ਪੂਤਾ ਮਾਤਾ ਕੀ ਆਸੀਸ ॥
Poothaa Maathaa Kee Aasees ||
O son, this is your mother’s hope and prayer
ਨਿਮਖ ਨ ਬਿਸਰਉ ਤੁਮ੍ਹ੍ਹ ਕਉ ਹਰਿ ਹਰਿ ਸਦਾ ਭਜਹੁ ਜਗਦੀਸ ॥੧॥ ਰਹਾਉ ॥
Nimakh N Bisaro Thumh Ko Har Har Sadhaa Bhajahu Jagadhees ||1|| Rehaao ||
That you may never forget the Lord, Har, Har, even for an instant. May you ever vibrate upon the Lord of the Universe. ||1||Pause||
ਸਤਿਗੁਰੁ ਤੁਮ੍ਹ੍ਹ ਕਉ ਹੋਇ ਦਇਆਲਾ ਸੰਤਸੰਗਿ ਤੇਰੀ ਪ੍ਰੀਤਿ ॥
Sathigur Thumh Ko Hoe Dhaeiaalaa Santhasang Thaeree Preeth ||
May the True Guru be kind to you, and may you love the Society of the Saints.
ਕਾਪੜੁ ਪਤਿ ਪਰਮੇਸਰੁ ਰਾਖੀ ਭੋਜਨੁ ਕੀਰਤਨੁ ਨੀਤਿ ॥੨॥
Kaaparr Path Paramaesar Raakhee Bhojan Keerathan Neeth ||2||
May the preservation of your honor by the Transcendent Waheguru Ji be your clothes, and may the singing of His Praises be your food. ||2||
ਅੰਮ੍ਰਿਤੁ ਪੀਵਹੁ ਸਦਾ ਚਿਰੁ ਜੀਵਹੁ ਹਰਿ ਸਿਮਰਤ ਅਨਦ ਅਨੰਤਾ ॥
Anmrith Peevahu Sadhaa Chir Jeevahu Har Simarath Anadh Ananthaa ||
So drink in forever the Ambrosial Nectar; may you live long, and may the meditative remembrance of Waheguru Ji give you infinite delight.
ਰੰਗ ਤਮਾਸਾ ਪੂਰਨ ਆਸਾ ਕਬਹਿ ਨ ਬਿਆਪੈ ਚਿੰਤਾ ॥੩॥
Rang Thamaasaa Pooran Aasaa Kabehi N Biaapai Chinthaa ||3||
May joy and pleasure be yours; may your hopes be fulfilled, and may you never be troubled by worries. ||3||
ਭਵਰੁ ਤੁਮ੍ਹ੍ਹਾਰਾ ਇਹੁ ਮਨੁ ਹੋਵਉ ਹਰਿ ਚਰਣਾ ਹੋਹੁ ਕਉਲਾ ॥
Bhavar Thumhaaraa Eihu Man Hovo Har Charanaa Hohu Koulaa ||
Let this mind of yours be the bumble bee, and let Waheguru Ji’s feet be the lotus flower.
ਨਾਨਕ ਦਾਸੁ ਉਨ ਸੰਗਿ ਲਪਟਾਇਓ ਜਿਉ ਬੂੰਦਹਿ ਚਾਤ੍ਰਿਕੁ ਮਉਲਾ ॥੪॥੩॥੪॥
Naanak Dhaas Oun Sang Lapattaaeiou Jio Boondhehi Chaathrik Moulaa ||4||3||4||
Says servant Nanak, attach your mind to them, and blossom forth like the song-bird, upon finding the rain-drop. ||4||3||4||
Although the Shabad is written in the male gender, the asees (blessing) applies to girls too as Gurbani is gender neutral, unless it specifically states it applies to any particular sex only.
Among sakhis, we have the sakhi of Baba Fareed Ji’s mother who used to enticingly encourage the child Fareed by quietly leaving a piece of ‘gurh’ at his mat. She told him that if his prayer was earnest it would earn him a sweet reward. So charged was Fareed Ji with his prayers, that one day when his mother forgot to place the ‘gurh’ at its usual place, a mysterious piece appeared miraculously by itself. His prayer was indeed so sincere that the Lord Himself placed a piece of ‘gurh’ next to Fareed Ji’s prayer mat. Among other names Baba Fareed Ji is known as ‘Fareed ud din Shakarganj.’
Mothers Praised
Mothers who have given birth and nurtured children into saints are praised in SGGS Ji.
At Ang 513, Guru Amardas Ji says.
ਕਲਿਜੁਗ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਭਗਤੀ ਖਟਿਆ ਹਰਿ ਉਤਮ ਪਦੁ ਪਾਇਆ ॥
Kalijug Mehi Naam Nidhhaan Bhagathee Khattiaa Har Outham Padh Paaeiaa ||
In the Dark Age of Kali Yuga, the devotees earn the treasure of the Naam, the Name of Waheguru Ji; they obtain the supreme status of Waheguru Ji.
ਸਤਿਗੁਰ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਾਇਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥
Sathigur Saev Har Naam Man Vasaaeiaa Anadhin Naam Dhhiaaeiaa ||
Serving the True Guru, they enshrine Waheguru Ji’s Name in their minds, and they meditate on the Naam, night and day.
ਵਿਚੇ ਗ੍ਰਿਹ ਗੁਰ ਬਚਨਿ ਉਦਾਸੀ ਹਉਮੈ ਮੋਹੁ ਜਲਾਇਆ ॥
Vichae Grih Gur Bachan Oudhaasee Houmai Mohu Jalaaeiaa ||
Within the home of their own selves, they remain unattached, through Guru Ji’s Teachings; they burn away egotism and emotional attachment.
ਆਪਿ ਤਰਿਆ ਕੁਲ ਜਗਤੁ ਤਰਾਇਆ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥
Aap Thariaa Kul Jagath Tharaaeiaa Dhhann Janaedhee Maaeiaa ||
They save themselves, and they save the whole world. Blessed are the mothers who gave birth to them.
ਐਸਾ ਸਤਿਗੁਰੁ ਸੋਈ ਪਾਏ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥
Aisaa Sathigur Soee Paaeae Jis Dhhur Masathak Har Likh Paaeiaa ||
He alone finds such a True Guru, upon whose forehead Waheguru Ji inscribed such pre-ordained destiny.
ਜਨ ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥੧॥
Jan Naanak Balihaaree Gur Aapanae Vittahu Jin Bhram Bhulaa Maarag Paaeiaa ||1||
Servant Nanak is a sacrifice to his Guru; when he was wandering in doubt, He placed him on the Path. ||1||
in Raag Asa at Ang 488, Baba Fareed Ji says
ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਇ ਦਰਿ ਦਰਵੇਸ ਸੇ ॥
Aap Leeeae Larr Laae Dhar Dharavaes Sae ||
Those whom Waheguru Ji attaches to the hem of His robe, are the true dervishes at His Door.
ਤਿਨ ਧੰਨੁ ਜਣੇਦੀ ਮਾਉ ਆਏ ਸਫਲੁ ਸੇ ॥੨॥
Thin Dhhann Janaedhee Maao Aaeae Safal Sae ||2||
Blessed are the mothers who gave birth to them, their coming is fruitful to this world. ||2||
Mothers Criticised
The young child is so much under the influence of his mother that what she teaches or does will certainly affect the child. The relationship of mother – child is so important that Bhagat Kabir Ji tells us in Raag Gauri at Ang 328.
ਗਉੜੀ ਕਬੀਰ ਜੀ ॥
Gourree Kabeer Jee ||
ਜਾ ਕੈ ਹਰਿ ਸਾ ਠਾਕੁਰੁ ਭਾਈ ॥
Jaa Kai Har Saa Thaakur Bhaaee ||
One who has Waheguru Ji as his Master, O Siblings of Destiny
ਮੁਕਤਿ ਅਨੰਤ ਪੁਕਾਰਣਿ ਜਾਈ ॥੧॥
Mukath Ananth Pukaaran Jaaee ||1||
countless liberations knock at his door. ||1||
The rest of the Shabad is in the same tone i.e. about man’s relationship with such an amazing Lord. The final two lines end with the declaration.
ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥
Kahu Kabeer Eik Budhh Beechaaree ||
Says Kabeer, through contemplation, I have obtained this one understanding.
ਕਿਆ ਬਸੁ ਜਉ ਬਿਖੁ ਦੇ ਮਹਤਾਰੀ ॥੩॥੨੨॥
Kiaa Bas Jo Bikh Dhae Mehathaaree ||3||22||
If the mother poisons her own child, what can anyone do? ||3||22||
The child is totally dependent upon the mother. She can teach him the poisonous ways of the world or the ways of prayer, contentment and truth. In a strongly worded Shabad at Ang 328 Bhagat Kabir Ji says.
ਜਿਹ ਕੁਲਿ ਪੂਤੁ ਨ ਗਿਆਨ ਬੀਚਾਰੀ ॥
Jih Kul Pooth N Giaan Beechaaree ||
That family, whose son has no spiritual wisdom or contemplation
ਬਿਧਵਾ ਕਸ ਨ ਭਈ ਮਹਤਾਰੀ ॥੧॥
Bidhhavaa Kas N Bhee Mehathaaree ||1||
– why didn’t his mother just become a widow? ||1||
Vast Love of Mothers
Such mothers are thankfully few. Guru Nanak Dev Ji makes reference to the supreme power of tolerance and endurance of mothers when Guruji says in the concluding Slok of Japji .
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
Pavan Guroo Paanee Pithaa Maathaa Dhharath Mehath ||
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
The word ‘mahat’ brings into mind the vast power of tolerance, forgiveness and warmth inherent in all mothers. The earth is compared to a mother in its entire vastness and receptive tolerant nature.
Bhagat Kabir Ji speaks of this quality too at Ang 478. Bhagat Ji says God too is tolerant and forgiving just as a mother is quick to forgive her son.
ਆਸਾ ॥
Aasaa ||
ਸੁਤੁ ਅਪਰਾਧ ਕਰਤ ਹੈ ਜੇਤੇ ॥
Suth Aparaadhh Karath Hai Jaethae ||
As many mistakes as the son commits,
ਜਨਨੀ ਚੀਤਿ ਨ ਰਾਖਸਿ ਤੇਤੇ ॥੧॥
Jananee Cheeth N Raakhas Thaethae ||1||
His mother does not hold them against him in her mind. ||1||
ਰਾਮਈਆ ਹਉ ਬਾਰਿਕੁ ਤੇਰਾ ॥
Raameeaa Ho Baarik Thaeraa ||
O Waheguru Ji, I am Your child.
ਕਾਹੇ ਨ ਖੰਡਸਿ ਅਵਗਨੁ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Kaahae N Khanddas Avagan Maeraa ||1|| Rehaao ||
Why not destroy my sins? ||1||Pause||
ਜੇ ਅਤਿ ਕ੍ਰੋਪ ਕਰੇ ਕਰਿ ਧਾਇਆ ॥
Jae Ath Krop Karae Kar Dhhaaeiaa ||
If the son, in anger, runs away,
ਤਾ ਭੀ ਚੀਤਿ ਨ ਰਾਖਸਿ ਮਾਇਆ ॥੨॥
Thaa Bhee Cheeth N Raakhas Maaeiaa ||2||
Even then, his mother does not hold it against him in her mind. ||2||
ਚਿੰਤ ਭਵਨਿ ਮਨੁ ਪਰਿਓ ਹਮਾਰਾ ॥
Chinth Bhavan Man Pariou Hamaaraa ||
My mind has fallen into the whirlpool of anxiety.
ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੩॥
Naam Binaa Kaisae Outharas Paaraa ||3||
Without the Naam, how can I cross over to the other side? ||3||
ਦੇਹਿ ਬਿਮਲ ਮਤਿ ਸਦਾ ਸਰੀਰਾ ॥
Dhaehi Bimal Math Sadhaa Sareeraa ||
Please, bless my body with pure and lasting understanding, Waheguru Ji;
ਸਹਜਿ ਸਹਜਿ ਗੁਨ ਰਵੈ ਕਬੀਰਾ ॥੪॥੩॥੧੨॥
Sehaj Sehaj Gun Ravai Kabeeraa ||4||3||12||
In peace and poise, Kabeer chants the Praises of Waheguru Ji. ||4||3||12||
Wisdom is the Mother
Guru Nanak Dev Ji’s Shabad at Ang 151 tells us.
ਮਾਤਾ ਮਤਿ ਪਿਤਾ ਸੰਤੋਖੁ ॥
Maathaa Math Pithaa Santhokh ||
Let wisdom be your mother, and contentment your father.
This Shabad helps to explain many mystical allusions to “mother” in Gurbani. There are many Shabads where they appear addressed to “mai” or “mata“.
For example the Shabad at Ang 716 …
ਮਾਈ ਮੇਰੇ ਮਨ ਕੀ ਪ੍ਰੀਤਿ ॥
Maaee Maerae Man Kee Preeth ||
O my mother, my mind is in love.
translated literally would read “O my mother, my mind is in love”. But in view of Guru Nanak Dev Ji’s Shabad above, the thought in the Shabad is addressed to his “mat” i.e. his inner self, understanding or wisdom.
As a further example, the Shabad…
ਮਾਈ ਮੇਰੇ ਮਨ ਕੀ ਪਿਆਸ ॥
Maaee Maerae Man Kee Piaas ||
O my mother, my mind is so thirsty.
at Ang 716 too would also be better understood as an address to one’s inner self.
Bhai Kahn Singh and his wise mother
I will now speak of a Sikh mother who had uncanny wisdom. She did not have any formal education, but had a deep-rooted faith in Gurbani.
The story starts from the time of Diwan Kaura Mall. Kaura Mall was a chieftain in the Moghul courts. He served during the times of Zakaria Khan and Mir Mannu. He was openly sympathetic to the Sikhs and tried his best to thwart the chota ghallugara in 1746 but to no avail. There were many other instances where he showed his fondness for the Sikhs who gratefully gave him a nickname “Mitha Mall”. Diwan Kaura Mall died in 1752.
From his family one Bhai Kahn Singh was born. This Kahn Singh [1788-1878] is not to be confused with Bhai Kahn Singh Nabha [1861-1938]. The Bhai Kahn Singh I am speaking about was the father of the famous Dr. Charan Singh who wrote many books on Gurbani and was the father of the even more famous Bhai Vir Singh Ji, the Sikh man of letters and one of the important anchors of the Singh Sabha movement.
This story of Bhai Kahn Singh is found in Charan Hari Visthar written by Bhai Vir Singh’s brother, Dr, Balbir Singh.
One morning Kahn Singh, a lad of 14 years, absconded from home and went missing for more than a dozen years. He spent his time in the jungles with sadhus and did intense meditation.
After 14 years he went to Amritsar. He was now a matted sadhu and had acquired a quiet piety.
Somehow the news reached his mother in Multan. She had been on the lookout all these years for news of her son. She went to meet him. After the initial awkwardness at such a long absence she began lovingly untangling her son’s hair.
She asked him “why did you run away from a life of luxury?”. He replied “I found life stifling”. He went on to say that the ancient scriptures say that a child is born with 8 bandhans [bondages] and went on to list them. “I have conquered all of them and have no attachments.”
“Good. It is time then that you got married”. He answered that he was a sadhu and was prohibited from being a householder. The simple but wise mother gently said “Son you said you had conquered all the 8 bandhans. This seems to be a new bandhan, of sadhugiri; your enslavement to the life of a recluse”.
In a quivering voice, she told him. “Look son, this bandhan was conquered by Guru Nanak. After 4 long udasis, he returned to the life of a householder and settled in Kartarpur to set a defining example for all religions. A life that has not been improved on since.”
As stated earlier Kahn Singh got married. His knowledge and learning was no match for the wisdom and gentle persuasion of his simple Sikh mother. Then came Dr Charan Singh whose son Bhai Vir Singh is famous as Punjab’s man of letters.
Bhai Kahn Singh reached great heights of spirituality. His mother was instrumental in creating this great change in him.
Maipotre
Finally, I will speak of the Maipotre, literally meaning grandsons of an old woman. This is the name given to a group of families residing in Goindval. These families are the descendants of a goldsmith couple blessed by Guru Amardas Ji.
The goldsmith and his wife were well off but often became sad that they had no children. They decided to dedicate their life as sewa of the Guru.
They dug a well for travellers to quench their thirst and also built a temple for others to pray. Guru Amardas Ji visited them and said he was pleased with their piety. He asked them what they desired. Well past child bearing age the lady drew a veil over her face in embarrassment. The Guru told her not to be abashed and ask what she wanted. She said she and her husband had longed for children and had now given up hope. Guru Ji told them to have faith and two children would be born to them.
In due course, they were blessed with two boys. People on seeing the children with the old lady said they must be her grandchildren and referred to them as Maipotre, i.e. the lady with her grandsons.
The name stuck to subsequent issue from this family. Until today, the descendants (17th generation now), all known as Maipotre reside at Goindval.
Finally, a short comment on a Jewish proverb. It is also ascribed to Rudyard Kipling (1865-1939). The saying goes “God could not be everywhere and therefore he created mothers”.
This statement salutes mothers and their caring motherly nature. But from the viewpoint of Gurbani, it is patently wrong.
In Sikhism God is Formless and pervading everywhere and in everything.
There is no place where God is not. Thus, although the quote glorifies mothers it places a limit on God’s reach. In Sikhism, He is the ‘Ramaiya Hoiya’ the All-PervadingOone. He is the true Mother to all.
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
Manjeet Singh,
May 13th, 2014
