vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !! 

The hukamnama today is by Guru Amar Daas Ji in Raag Wadahans on Ang 565 of Siri Guru Granth Sahib Ji Maharaj.

vfhMsumhlw3]
vaddeha(n)s mehalaa 3 ||
vfhMsu mhlw 3 ]
Wadahans, Third Mehla:

mnUAwdhidsDwvdwEhukYsyhirguxgwvY]
manooaa dheh dhis dhhaavadhaa ouhu kaisae har gun gaavai ||
mnUAw dh ids Dwvdw Ehu kYsy hir gux gwvY ]
His mind wanders in the ten directions – how can he sing the Glorious Praises of the Lord?

ieMdRIivAwiprhIAiDkweIkwmuk®oDuinqsMqwvY]1]
ei(n)dhree viaap rehee adhhikaaee kaam krodhh nith sa(n)thaavai ||1||
ieMdRI ivAwip rhI AiDkweI kwmu k®oDu inq sMqwvY ]1]
The sensory organs are totally engrossed in sensuality; sexual desire and anger constantly afflict him. ||1||

vwhuvwhushjyguxrvIjY]
vaahu vaahu sehajae gun raveejai ||
vwhu vwhu shjy gux rvIjY ]
Waaho! Waaho! Hail! Hail! Chant His Glorious Praises.

rwmnwmuiesujugmihdulBuhYgurmiqhirrsupIjY]1]rhwau]
raam naam eis jug mehi dhulabh hai guramath har ras peejai ||1|| rehaao ||
rwm nwmu iesu jug mih dulBu hY gurmiq hir rsu pIjY ]1] rhwau ]
The Lord’s Name is so difficult to obtain in this age; under Guru’s Instruction, drink in the subtle essence of the Lord. ||1||Pause||

sbducIinmnuinrmluhovYqwhirkyguxgwvY]
sabadh cheen man niramal hovai thaa har kae gun gaavai ||
sbdu cIin mnu inrmlu hovY qw hir ky gux gwvY ]
Remembering the Word of the Shabad, the mind becomes immaculately pure, and then, one sings the Glorious Praises of the Lord.

gurmqIAwpYAwpupCwxYqwinjGirvwswpwvY]2]
guramathee aapai aap pashhaanai thaa nij ghar vaasaa paavai ||2||
gurmqI AwpY Awpu pCwxY qw inj Gir vwsw pwvY ]2]
Under Guru’s Instruction, one comes to understand his own self, and then, he comes to dwell in the home of his inner self. ||2||

eymnmyrysdwrMigrwqysdwhirkyguxgwau]
eae man maerae sadhaa ra(n)g raathae sadhaa har kae gun gaao ||
ey mn myry sdw rMig rwqy sdw hir ky gux gwau ]
O my mind, be imbued forever with the Lord’s Love, and sing forever the Glorious Praises of the Lord.

hirinrmlusdwsuKdwqwminicMidAwPlupwau]3]
har niramal sadhaa sukhadhaathaa man chi(n)dhiaa fal paao ||3||
hir inrmlu sdw suKdwqw min icMidAw Plu pwau ]3]
The Immaculate Lord is forever the Giver of peace; from Him, one receives the fruits of his heart’s desires. ||3||

hmnIcsyaUqmBeyhirkIsrxweI]
ham neech sae ootham bheae har kee saranaaee ||
hm nIc sy aUqm Bey hir kI srxweI ]
I am lowly, but I have been exalted, entering the Sanctuary of the Lord.

pwQrufubdwkwiFlIAwswcIvifAweI]4]
paathhar ddubadhaa kaadt leeaa saachee vaddiaaee ||4||
pwQru fubdw kwiF lIAw swcI vifAweI ]4]
He has lifted up the sinking stone; True is His glorious greatness. ||4||

ibKusyAMimRqBeygurmiqbuiDpweI]
bikh sae a(n)mrith bheae guramath budhh paaee ||
ibKu sy AMimRq Bey gurmiq buiD pweI ]
From poison, I have been transformed into Ambrosial Nectar; under Guru’s Instruction, I have obtained wisdom.

AkhuprmlBeyAMqirvwsnwvsweI]5]
akahu paramal bheae a(n)thar vaasanaa vasaaee ||5||
Akhu prml Bey AMqir vwsnw vsweI ]5]
From bitter herbs, I have been transformed into sandalwood; this fragrance permeates me deep within. ||5||

mwxsjnmudulµBuhYjgmihKitAwAwie]
maanas janam dhula(n)bh hai jag mehi khattiaa aae ||
mwxs jnmu dulµBu hY jg mih KitAw Awie ]
This human birth is so precious; one must earn the right to come into the world.

pUrYBwigsiqguruimlYhirnwmuiDAwie]6]
poorai bhaag sathigur milai har naam dhhiaae ||6||
pUrY Bwig siqguru imlY hir nwmu iDAwie ]6]
By perfect destiny, I met the True Guru, and I meditate on the Lord’s Name. ||6||

mnmuKBUlyibKulgyAihlwjnmugvwieAw]
manamukh bhoolae bikh lagae ahilaa janam gavaaeiaa ||
mnmuK BUly ibKu lgy Aihlw jnmu gvwieAw ]
The self-willed manmukhs are deluded; attached to corruption, they waste away their lives in vain.

hirkwnwmusdwsuKswgruswcwsbdunBwieAw]7]
har kaa naam sadhaa sukh saagar saachaa sabadh n bhaaeiaa ||7||
hir kw nwmu sdw suK swgru swcw sbdu n BwieAw ]7]
The Name of the Lord is forever an ocean of peace, but the manmukhs do not love the Word of the Shabad. ||7||

muKhuhirhirsBukokrYivrlYihrdYvswieAw]
mukhahu har har sabh ko karai viralai hiradhai vasaaeiaa ||
muKhu hir hir sBu ko krY ivrlY ihrdY vswieAw ]
Everyone can chant the Name of the Lord, Har, Har with their mouths, but only a few enshrine it within their hearts.

nwnkijnkYihrdYvisAwmoKmukiqiqn@pwieAw]8]2]
naanak jin kai hiradhai vasiaa mokh mukath thinh paaeiaa ||8||2||
nwnk ijn kY ihrdY visAw moK mukiq iqn@ pwieAw ]8]2]
O Nanak, those who enshrine the Lord within their hearts, attain liberation and emancipation. ||8||2||

Katha by Ek Ong Kaar Kaur ji

Waheguru ji ka Khalsa! Waheguru ji ki Fateh!

Today’s hukamnama is from Guru Amar Daas Ji in Raag Wadahans on Ang 565 of Siri Guru Granth Sahib.

In this hukam, Guru Amar Daas is talking about Gurmat and the way that the wisdom and instructions of the Guru can guide the mind and make the human incarnation very precious and very worthwhile.

manooaa dheh dhis dhhaavadhaa ouhu kaisae har gun gaavai ||
He says that the mind is wandering in the 10 directions. It is so scattered, so many thoughts. It is so scattered. How is it then possible with such a scattered mind to make a practice of singing about the virtues of God?

ei(n)dhree viaap rehee adhhikaaee kaam krodhh nith sa(n)thaavai.
He talks about how the mind is completely absorbed in the sensual experience of the tatawas. Mind just directs itself into sensualism, and that it is totally disturbed by thoughts of inappropriate sexual desire and anger.

vaahu vaahu sehajae gun raveejai.
And talking about this state, he just elevates it. He changes the energy. Vaho Vaho sehajae gun raveejai He is praising the Divine, praising the virtues of the Divine, and just cutting the doubt of the first two lines.

raam naam eis jug mehi dhulabh hai guramath har ras peejai ||1|| rehaao.
And this play, this dynamic tension, will go on throughout the hukam: Where the mind leads us on its own versus where we can go when we are relating to Gurmat. So he says that the experience of the Divine identity that is inside of us, inside of everything, in this age, it is really difficult to get to that experience.

sabadh cheen man niramal hovai thaa har kae gun gaavai.
But if we surrender to Gurmat, if we let the wisdom of the Guru guide the mind, instruct the mind, chisel the mind, then we can have that taste, that experience of divinity, and drink that deep within us.

guramathee aapai aap pashhaanai thaa nij ghar vaasaa paavai.
The key of the shabad is the actual sound current that cuts the ego. And it is through the shabad that the mind can become pure, can become clear and clean of all these disturbing sensations and tortuous thoughts that just lead nowhere.

eae man maerae sadhaa ra(n)g raathae sadhaa har kae gun gaao.
When the mind is in that place of purity through the shabad, then it is possible to sing about the virtues of God and the virtues of Divinity.

har niramal sadhaa sukhadhaathaa man chi(n)dhiaa fal paao.
So the Gurmat is very powerful. Guru Amar Daas is telling us that Gurmat can help us know who we are, and can help us live, find our own self in our own heart in our own home. Give us an ease about our identity, our experience, our reality.

ham neech sae ootham bheae har kee saranaaee.
Eh man mere He is talking directly to the mind and he is saying, “Hey mind of mind! Always be with love. Always be merged with the experience of love and always through that experience of love, feel that place where you can sing of the virtues of God and the universe”.

paathhar ddubadhaa kaadt leeaa saachee vaddiaaee.
So he goes on juxtaposing the benefit that the mind receives when it is in this place of relating through Gurmat to the Divine essence and the Divine identity.

bikh sae a(n)mrith bheae guramath budhh paaee.
He says that this Divinity that contains all, and is within all, is itself a very pure, very clear and clean energy. It is always the giver of peace. It gives constant peace. When the mind can experience that, it flowers, it blossoms, it comes into fruit. It comes into an expression of what is possible.

akahu paramal bheae a(n)thar vaasanaa vasaaee.
Guru Amar Daas then goes on to say, “I am lowly. I am nothing. But when I sought the sanctuary of the Divine, that brought me into an exalted state.”
And he goes on talking about how through that energy of Divinity that is so great, through the experience of truth, he was lifted up, even though he was a sinking stone. He was someone who was never going to get it, was never going to understand it. But this other power brought him up.
He was poisoned, he says, but then through Gurmat, following the Wisdom of the Guru, Wisdom then came to him. And that allowed him to experience Amrit. That allowed him to experience his own deathless reality.
And the analogy continues: that he was a bitter herb that has been transformed into sandalwood and that now permeates his entire life.
All these analogies are telling us that mind on its own is a sinking stone, is a poison, is a bitter herb; but with Gurmat, and with the shabad, that the mind can be transformed into the polarity, from poison into amrit, from a bitter herb into sandalwood, from the sinking stone into something that is elevated.

maanas janam dhula(n)bh hai jag mehi khattiaa aae.
This is why the human birth is so precious. Because in this age, in this time, we have earned the gift of the human birth from the past, and it is a precious experience because it allows us to have this kind of transformation.

poorai bhaag sathigur milai har naam dhhiaae.
When we are very fortunate, when we have what the Guru calls it a perfect fortune then we got to meet the Satguru and meditate upon the divine within ourselves and everything around us. The problem is that not everybody will choose that.

manamukh bhoolae bikh lagae ahilaa janam gavaaeiaa.
He talks about the manmukhs, he talks about the people who prefer to live whatever their mind tells them instead what the Guru tells them. He says that ones who follow their minds are lost and deluded and become attached to the experience of the poisons in the Maya and their lives are completely wasted. There is no real outcome or benefit to that kind of human life.

har kaa naam sadhaa sukh saagar saachaa sabadh n bhaaeiaa.
He says that har kaa naam, this divine identity that dwells within all, the divine that contains all, its always an ocean of peace and brings us through the shabad, through the sound currents that cuts the ego, and can bring us to the experience of truth. Manmukhs have no love for that experience, they have a great love for the sensuality that was described at the beginning of the Hukam but no love for the more refined experience of the divine identity.

mukhahu har har sabh ko karai viralai hiradhai vasaaeiaa.
Then he says there are lots of people who can talk about God, they talk about it all the time but there are very few who actually experience it in their own hearts.

naanak jin kai hiradhai vasiaa mokh mukath thinh paaeiaa.
When we are talking about liberation, Guru Amar Daas is talking about having this experience inside of your own heart. When we can experience these things within ourselves through the shabad, through Gurmat, then that liberates you. And the things that it liberates you from are the games of the mind.

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qh!
Waheguru ji ka Khalsa ! Waheguru ji ki Fateh !! 

Katha by Sukha Singh ji

Katha by Sukha Singh ji will be posted soon.