By cherishing the Lord in the month of Chet one attains bliss abundant. The Barah Maha has its philosophical structure. It artistically celebrates true existence of the Singular Reality and reiterates that there is none other besides Him: Prabh binu avaru na koi 3 ; prabh tudhu binu duja ko nahi 5 ; prabh vinu duja ko nahi 8. This adumbrates the basic tenet of the Sikh faith. The poem,also poses the Sikh paradox that while He is an everything and is everwhere: Jali thali mahiali puria ravia vichi vana- He pervades waters, the earth and the spaces and He is in the woods and glades 2 , He is utterly unfathomable and unknowable - agam agahu

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Naam cannot be taken away from the mind. Similarly restlessness is felt by those do not have the Divine in mind. Life becomes comfortable when one is imbued with Divine love. One vigucheeai is frustrated in achieving solace through union with God by pursuing duyai other bhaaey ideas — than obeying the Almighty; and phaas noose ki of jam Divine justice paees-u is put gal-i round the neck, i.

Jeyha as one beejai sows so that one lunai reaps, jo which is likhiaas-u written mathai on the forehead, i. Those kou with jin whom saadhoo the guru bheytteeai meets — and they follow him — so they hoey are khalaas-u freed dargah by Divine court — they unite with God.

With rain coming, vegetation blooms and cool breeze blows. This makes the month of Saavan romantic. Accordingly, Guru Sahib describes the longing of the soul-wife for the Creator-husband in this month.

Saavan-i in the month of Saavan — the romantic rainy season -, kaamnee the soul-wife sarsee is joyous with piaar-u love siau for kamal the lotus charan feet of God, i. This causes discomfort. Similarly, the human mind that pursues short-term pleasures, forgetting God, remains restless. In the month of Bhaadon the soul-wife who has heyt-u love for doojai others, bhulaaneea is led astray bharam-i in delusion, i.

Din-i on the day jit-u when deyh the body binasasee dies, people kahsan-i shall call it preyt-u a ghost, i. This body is like kheyt-u agricultural field sandrraa of karma deeds; jeyha as one beejai sows so so one lunai reaps. Similarly, the soul longs for God. Sant the guru is sahaaee helpful preym key for love, I laagaa touch tin kai their paaey feet, i. They tiaag-i forsake aap-u self-importance and karah-i make bintee supplication to prabhoo the Master to leyh-u laaey attach laarr-i to the scarf, i.

They should not blame anyone else for this. Similar is the case for the human soul unable to be with God because of ego. Message for the month of Katik: Any discomfort one experiences, is because of karam deeds kamaavney done; there is no dos-u blame jog-u on kaahoo anyone else.

Kichhoo na nothing hovaee can be keetaa done then — everything is likhiaa written sanjog to happen dhur-i from the source, i. O meyrey my sahib Master, You moch break bandi bondage to vices, please raakh-i leyh-i protect me, from vices, supplicates nanak kau fifth Nanak, the seeker. Guru Sahib applies this to the soul- God relationship. This is applied to the soul and the Almighty in the verse below. Tukhaar-u cold of the month of Pokh is not viaapaee felt by the soul-wife when har-i the Almighty miliaa is with her kantth-i in embrace i.

She paee receives saram honour paeeaahu by placing herself dar-i at the abode naaraainai of the Almighty, says fifth Nanak.


SGGS pp 133-136, Barah Maha Manjh M: 5



Barah Maha




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