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chapter 33 - gurmukh, manmukh

chapter 33 - gurmukh, manmukh

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Published by: hayasaka on Feb 04, 2011
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33.
 
GURMUKH, MANMUKH
One very important aspect of Sikhism is that one can attain oneness with theLord through the Guru only. This means that without the guru there can be no Godrealization. Hence it is essential to seek the
saran
of the guru, and the person whodoes this is called a
gurmukh.
The
gurmukh
has his face always towards the gurubecause of his desire to listen to the guru’s teaching. He wishes to remain
sanmukh
tothe guru, i.e. to face the guru, to be in the presence of the guru, to listen to the guru’s
bacan -
words. The opposite of 
sanmukh
is
vaymukh -
to turn the face away. The
gurmukh
aims to mould his life according to the guru’s teaching to achieve the aim of life. For him the guru’s thinking, i.e. the guru’s
mat 
is his guide. But such
gurmukhs
are rare. The large majority of us, however, depend on what we think isright for us. We tend to follow our own minds, our own
mat - man mat.
The personwho follows the dictates of his mind is termed a
manmukh,
as opposed to a
gurmukh.
According to Guru Arjan Dev
gurmukhs
experience
sukh
whilst the
manmukhs
suffer
dukh - gurmukh sukhia manmukh dukhia. Gurmukhs
remain
sanmukh
whereas
manmukhs
remain
vaymukh - gurmukh sanmukh manmukh vaymukhia.
Byremaining
sanmukh
to the guru one can meet the Lord -
gurmukh meli-ai,
but byremaining
vaymukh
one gets parted from the Lord -
manmukh vechrai.
It is the
gurmukh
who exemplifies the right approach to life -
gurmukh bedh pargataa-ay jiu.Gurmukh sukhia manmukh dukhia. Gurmukh sanmukh manmukh vaymukhia.Gurmukh meli-ai manmukh vechrai gurmukh bedh pargataa-ay jiu.
P.131
 gurmuiK suKIAw mnmuK du KIAw Ò gurmuiK snmuiK mnmuiK vymu KIAw Ò gurmuiK imlIAY mnmuiK ivCurY gu rmuiK ibiD pRgtweyjIau Ò
According to Guru Ram Das the person who remains
sanmukh
wins the battleof life -
gurmukh jeta,
whereas the
manmukh
who follows the dictates of his mindloses this battle -
manmukh haarea.Gurmukh jeta manmukh haarea.
P.310
 gurmuiK ijqw mnmuiK hwirAw Ò
Bhatt Gayand, in the
Swayas
 
 Ban
defines
Gurmukhs
as those who prostratethemselves at the Guru’s feet -
bandeh jo caran
,
and experience
sukh
by remaining inthe
saran
of the guru -
saran sukh paaveh.
Those who enjoy this
 parmanand / parmanand - sukh
of a high order, are called
gurmukhs - sukh paaveh parmanand gurmukhkahiang.
 
 Bandeh jo caran sara
n
sukh paaveh parmanand gurmukh kahiang.
P.1401
 bMdih jo crx srix suKu pwvih prmwnMd gurmuiK khIAM Ò
Guru Nanak Dev says that various types of 
dukh
and pain affect the
manmukh- manmukh kau dukh dard veapas.
His
dukh
problems cannot disappear -
manmukhdukh na ja-ee.
This is because his life is not guided by the guru’s
mat.
The
gurmukh,
on the other hand, understands the Lord, the provider of 
sukh dukh - sukh dukh daatagurmukh jaata.
The Lord gets the
gurmukh
who remains in the
saran
of the guru tomeet Him -
mayl la-ay sarna-ee. Manmukh kau dukh dard veapas manmukh dukh na ja-ee. Sukh dukh daatagurmukh jaata mayl la-ay sarna-ee.
P.1345
 
 mnmuK kau duK drd ivAwpis mnmuiK duKu n jweI Ò suK duK dwqw gurmuiK  jwqw myil ley srxweI Ò
Guru Ji mentions that
manmukhs,
those who follow their own minds, aretraders of 
koor 
- material things that do not last. They are
kacay,
meaning unripe(imperfect), as they are not developed spiritually. Hence they are imperfect. In the
 
 
court of the Lord -
dargaah -
they are sure to lose the battle of life -
teni nehcauhaarea.
The
gurmukhs
who follow the
gur mat 
become warriors with the aid of the
sabad - gurmati sabad soor hai,
and succeed in controlling their feelings of lust andanger -
kaam krodh jeni maarea.
In the presence of the everlasting Lord -
mehalandar,
the
sabad 
enables them to face their creator without any fears whatsoever -
sabad svaarea. Manmukh kacay koorear teni nehcau dargeh haarea. Gurmati sabad soor haikaam krodh jeni maarea. Sacai andar mehal sabad svaarea.
P.1280
 mnmuK kcy kUiVAwr iqnI@ inhcau hwirAw Ò gurmqI sbid sUr hY kwm kR  oD ijnI@ mwirAw Ò scY AMdir mhil sbid svwirAw Ò
A
manmukh
does not follow the
gur sabad 
and as such his mind remainsfilthy because of 
vekaars - manmukh maila sabad na pachaanai.
A
gurmukh,
on theother hand, resorts to
naam semran
and his mind remains free of filth -
gurmukhnermal naam vakhaanai..
So says Guru Ji.
 Manmukh maila sabad na pachaanai. Gurmukh nermal naam vakhaanai.
P.415
 mnmuiK mYlw sbdu n pCwxY Ò gurmuiK inrmlu nwmuvKwxY Ò
Guru Ram Das mentions that the
manmukhs
get attached to things other thanthe Lord -
manmukh dooja bharm hai.
This attachment gets them to go astray -
doojai lobhaea.
They resort to falsehood and deception -
koor kapt kmaavday,
andtell lies -
kooro aalaea.
Their minds are preoccupied with love for sons, i.e. children,and wife -
 puttar kalatar moh hayt hai,
and this is the source of all
dukh - sabh dukhsbaea. Manmukh dooja bharm hai doojai lobhaea. Koor kapt kmaavday kooroaalaea. Puttar kalatar moh hayt hai sabh dukh sbaea.
P.1238
 mnmuiK dUjw Brmu hY dUjY loBwieAw Ò kUV kptukmwvdy kU Vo AwlwieAw Ò puqR klqRmohu hy qu hY sBuduK sbwieAw Ò
According to Guru Amar Das
 
the
manmukh
is so engrossed in
doojai bhaaei.e. maya moh,
that he does not wake up from this
maya moh
sleep
- sootay kab-hu na jaageh maya moh pyar.
He does not remember the
naam
-
naam na cayteh,
and henever gives a thought to what is contained in the
sabad - sabad na vicaareh.
This isthe mode of thinking of the
manmukh - manmukh ka bicaar. Doojai bhaae sootay kab-hu na jaageh maya moh pyar. Naam na caytehsabad na vicaareh ehu manmukh ka bicaar.
P.851
 dU jY Bwie sUqy kbhu n jwgih mwieAw moh ipAwr Ò nwmu n cyqih sbdu n  vIcwrih iehu mnmuK kw bIcwc Ò
In
 Raag Gauri
Guru Ji mentions the same thing about a
manmukh - manmukhsoota maya moh pyar.
The
gurmukh,
however, does not fall into
maya moh
sleep. Heremains awake -
gurmukh jaagay,
by keeping in mind the Lord’s attributes -
gun gyanbicaar. Manmukh soota maya mohe pyar. Gurmukh jaagay gun gyan bicaar.
P.160
 mnmuiK sUqw mwieAw moih ipAwir Ò gurmuiK jwgy gux igAwn bIcwir Ò
Guru Ji compares a
manmukh
to a
dukh
farm -
manmukh dukh ka khayt hai.
He sows
dukh
and acquires
dukh
as the harvest for consumption -
dukh beejai dukhkhae. Manmukh dukh ka khayt hai dukh beejay dukh khae.
P.947
 mnmuKu duK kw Kyqu hYduKubIjy duKu Kwie Ò
Guru Ji mentions that the Guru is a
sehaj avastha
farm -
satgur sehjai da khayt hai.
(
Sehaj avastha
is the state of mind when the mind remains still, without
 
 
wandering). The
gurmukh
devotee who is blessed with love for the Guru
-
 jes nolaa-ay bhaau,
becomes
sehjai da khayt,
like the Guru, unlike the
manmukh
who is
dukh ka khayt.
The
gurmukh
sows
naam
seeds in his
khayt -
farm, in which
naamgrows - nau ugvai,
and he remains immersed in
naam.Satgur sehjai da khayt hai jes no laa-ay bhaau. Nau beejai nau ugvai naamayrahai smae.
P.947
 siqguru shjYdw Kyqu hY ijs no lwey Bwau Ò nwaubIjY nwau augvY nwmyrhY  smwie Ò
The
kaamadak vekaars
are man’s five enemies -
 panc doot,
which keep onlooting the spiritual lives of people in the world -
muh-hai sansaara.
The
manmukh
isblinded by
maya moh - manmukh andhay,
but he does not understand this -
sudh na.
He is not even aware of what is happening - (
na) saara.
The
gurmukh,
however, cansave himself by controlling the
 panc doot 
with the aid of the
gur sabad - panc doot sabad pacaavnea.
This is what Guru Ji means when He says the
gurmukh
can save hishome -
apna ghar raakhai.Panc doot muh-hai sansaara. Manmukh andhay sudh na saara. Gurmukhhovai apna ghar raakhai panc doot sabad pacaavnea.
P.113
 pMc dUq muhih sMswrw Ò mnmuK AMDy suiD n swrw Ò gurmuiK hovY Apxw Gir  rwKY pMic dUq sbid pcwvixAw Ò
Guru Ji goes on to mention that the
Gurbani sabad 
does not appeal to the
manmukhs - ekna manmukh sabad na bhaavai.
The
manmukh
follows his mind and assuch he gets shackled by activities related to
maya - bandhan bandh,
and as such hefaces repeated births and deaths -
bhva-ea,
in the cycle of 8,400,000 lives -
lakhcaurasih fer fer aavai.
The human life is thus wasted -
bertha janm gvaea.
On theother hand the
gurmukh
realizing that the Lord is omnipresent -
sabh aatam Ram pachaan
i, resorts to reciting the
naam amret Gurbani
which sings the praises of theLord.
 Ekna manmukh sabad na bhaavai bandhan bandh bhva-ea. Lakh caurasih fer  fer aavai bertha janm gvaea. ……….. Gurmukh amret bani boleh sabh aatam Ram pachaani.
P.69
ieknw mnmuiK sbdu n BwvY bMDin bMiD BvwieAw Ò lK caurwsIh iPr iPr  AwvYibrQw jnmu gvwieAw Ò ………gu rmuiK AMimRq bwxI bolih sB Awqm rwmu pCwxI Ò
According to Guru Ji the
manmukh’s
thirst and hunger for
maya
never getssatiated -
tesna bhukh na jae,
irrespectibve of whether he is young or old -
keagabhroo kea berdh hai.
Unlike the
manmukh
a
gurmukh
remains immersed in the
gur sabad - sabday ratea,
whereby he gets rid of his
haumai - aap gvae,
and remains calm-
seetal hoe.Kea gabhroo kea berdh hai manmukh tesna bhukh na jae. Gurmukh sabdayratea seetal hoe aap gvae.
P.649
ikAw gBrU ikAw ibriD hY mnmuK iqsnw BuK n jwie Ò gu rmuiK sbdy riqAw  sIql hoie Awpu gvwie Ò
Guru Ji says that the manmukh resorts to prescribed practices referred to as
karm kaand 
-
manmukh karm kareh,
but he does not realize -
nahi boojheh -
that bydoing so he is going astray. He remains engrossed with
maya moh
and wastes awayhis life -
bertha janm gvaea. Gurbani
which gives us light in this world -
gurbani es jag meh caanan,
does not appeal to the
manmukh. Bani,
however, can dwell
 
in ourminds only as a result of the Lord’s
mehar - karm vasai man aa-ay.
(To earn theLord’s
mehar 
one has to follow the Guru’s
mat,
something the
manmukh
does not do).

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