BACK
Description of Anand in Guru Granth
Sahib
Gurcharan Singh*
Guru Granth Sahib is a treasure house of an amazing variety
of thoughts, each dealing with a specific aspect of interest
to mankind. On one side is definition and traits of God,
His creation, His limitless powers and range, and on the
other, qualities of Guru, the spiritual mentor who enables
us to understand and experience Him. Side by side, of course,
are guidelines on how to live a complete life full of freedom,
without fear and enmity, and capable of enjoying routine
natural needs and still be detached from snare of maya and
be in tune with the Almighty. Inter alia equality of human
beings of all shades, of all ages, without bias of gender,
and harmonious style of interaction so as to make heaven
on this earth with justice for all. The aims and dreams
are endless, to which must be added pursuit of excellence,
joy and happiness.
Each aspect has the rules of the game for which discipline
and moderation is required. These too have been enshrined
in its contents. If one starts searching and delving deep
into Gurbani one is simply awestruck!
There is one difficulty which we mortals, including intellectuals,
face – it is the language to express such thoughts
and emotions. The situation is something like tasting a
sweetmeat by a dumb person, goonge ki mithyayi. So well
stated in Gurbani.
Joy is a matter to be experienced and felt; it cannot be
expressed adequately. The Gurus have, time and again, said
such persons are rare. We sometimes feel discouraged that
we cannot experience the full glory of God. But let us not
lose hope. Even when the Ultimate Sun is not seen because
of clouds of our own delusions, maya, there are moments
when the clouds scatter for a while and we are lucky to
have a glimpse of its extreme beauty. In that case let us
be content to enjoy that much.
A few shabads of Gurus and Bhagats have been chosen as specimens.
Here they are for sheer beauty and joy!
My mind is like a horse whom I run to fly in the sky
of fantacy.
I just ride as I like in equipose controlling by my feet
the stirrups of thoughts.
Let me O my horse take you to heaven,
And if you hesitate, use the whip of love.
The rider is happy not bound by rituals of Vedas and Koran.1
One God with Guru’s Grace.
My beloved is standing by me and I have felt Him close to
myself.
I have seen him pervading in all and He is sweet and dear
to no like nectar.
The ignorant one hasn’t experienced sweetness of His
presence
Being engrossed in Maya and doubts. What can he do?
Without Guru’s guidance it is not possible to realize
That He stands near all.2
Heaven is there where saints reside in the lotus feet of
the Lord.
O my mind and body, listen.
I will show you where the bliss is
So that you may enjoy the taste of His loving Presence!
Taste the nectar of Name which is indescribable.
Greed and pursuit of worldly possessions just leave you
When you have submitted to Him;
Fears, attachments are overcome when He is merciful!3
A Holy person’s heart is effulgent and shows as no
moon or star would,
Nor sunrays or lightning could.
The source of all this is the Lord who has no symbols
And is prevading all love!
His joy has enlightened all; He creates and then enjoys
His creation with His celestial music rings without effort
and is all pervasive!4
In the City of no sorrow, there is no room for pain or fear,
There is no worry about taxes or trade
No fear of a default in one or of a decline in the other
I have found now a home for myself.
Where peace reigns forever; Where sovereignty is firm and
inviolate;
Where there is no second or third class citizen; All are
first class.
People enjoy a good name, And are prosperous and contented.
They can go about wherever they like.
Being favorites of the highest, they are not checked anywhere.
So says Ravidas a liberated cobbler to Whom all fellow-citizens
are friends.5
~~~
References
1. Guru Granth Sahib,
p 329, gauVI kbIr jI ]
dyie muhwr lgwmu
pihrwvau ] sgl q jInu ggn daurwvau ]
ApnY bIcwir AsvwrI kIjY ] shj kY pwvVY pgu Dir lIjY ]
clu ry bYkuMT quJih ly qwrau ] ihcih q pRym kY cwbuk mwrau
]
khq kbIr Bly Asvwrw ] byd kqyb qy rhih inrwrw ]
2. Ibid., p 924,
swjnVw myrw swjnVw
inkit KloieAVw myrw swjnVw ]
jwnIAVw hir jwnIAVw nYx AloieAVw hir jwnIAVw ]
nYx AloieAw Git Git soieAw Aiq AMimRq ipRA gUVw ]
nwil hovMdw lih n skMdw suAwau n jwxY mUVw ]
mwieAw mid mwqw hoCI bwqw imlxu n jweI Brm DVw ]
khu nwnk gur ibnu nwhI sUJY hir swjnu sB kY inkit KVw ]
3. Ibid., p 742,
bYkuMT ngru jhw sMq
vwsw ] pRB crx kml ird mwih invwsw ]
suix mn qn quJu suKu idKlwvau ] hir Aink ibMjn quJu Bog
BuMcwvau ]
AMimRq nwmu BuMcu mn mwhI ] Acrj swd qw ky brny n jwhI ]
loBu mUAw iqRsnw buiJ QwkI ] pwrbRhm kI srix jn qwkI ]
jnm jnm ky BY moh invwry ] nwnk dws pRB ikrpw Dwry ]
4. Ibid., p 1033,
iJliml iJlkY cMdu
n qwrw ] sUrj ikrix n ibjuil gYxwrw ]
AkQI kQau ichnu nhI koeI pUir rihAw min Bwiedw ]
psrI ikrix joiq auijAwlw ] kir kir dyKY Awip dieAwlw ]
Anhd rux Juxkwru sdw Duin inrBau kY Gir vwiedw ]
5. Ibid., p 345,
bygm purw shr ko
nwau ] dUKu AMdohu nhI iqih Twau ]
nW qsvIs iKrwju n mwlu ] KauPu n Kqw n qrsu jvwlu ]
Ab moih KUb vqn gh pweI ] aUhW KYir sdw myry BweI ]
kwiemu dwiemu sdw pwiqswhI ] dom n sym eyk so AwhI ]
Awbwdwnu sdw mshUr ] aUhW gnI bsih mwmUr ]
iqau iqau sYl krih ijau BwvY ] mhrm mhl n ko AtkwvY ]
kih rivdws Klws cmwrw ] jo hm shrI su mIqu hmwrw ]
¤
©Copyright Institute of Sikh Studies,
2007, All rights reserved.
