ABSTRACT
Guru Amar Das composed as many bani as Guru Nanak. He was the first to caution that people started to compose Kachi (false) bani under the pen name of ‘Nanak’ after Guru Nanak's demise. Since Guru Nanak has pointed out that only rare people can deliberate bani properly, this paper discusses the need to interpret bani by applying logic and scientific information. This paper discovers that some of Guru Amar Das's bani are directly related to the philosophy embodied in the bani of Guru Nanak.
Note. ‘Bani’ is used in this article in singular and plural forms.
INTRODUCTION
Guru Amar Das composed almost as many bani (907) as Guru Nanak (974) (Kapoor, 2002) (Shackle, Christopher; Mandair, 2013). Moreover, Guru Amar Das has accepted Nanak as his Guru as is evident in his following bani:
ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਕਉ ਸਤਿ1 ਗੁਰੁ2 ਮਿਲਿਆ ਤਿਨ੍ਹ੍ਹ ਕਾ ਲੇਖਾ3 ਨਿਬੜਿਆ4 ॥
Nānak jinĥ ka▫o saṯgur mili▫ā ṯinĥ kā lekẖā nibṛi▫ā. ||
Those to whom Nanak, the true1 Guru2 (Enlightened), has imparted his philosophy, their deeds3 have been accounted4 for."
AGGS, M 3, p 435.
In this phrase, many scholars interpret ‘Nanak’ as the pen name of Guru Amar Das; however, Guru Amar Das has declared Nanak as ‘ਸਤਿ1 ਗੁਰੁ2’. Guru Arjun has defined ਸਤਿ1 ਗੁਰੁ2 (Sat Guru) as one who has recognized the ‘Ever Existing God’ in his following phrase:
ਸਤਿ1 ਪੁਰਖੁ2 ਜਿਨਿ ਜਾਨਿਆ ਸਤਿ3 ਗੁਰੁ4 ਤਿਸ ਕਾ ਨਾਉ ॥
Saṯ purakẖ jin jāni▫ā saṯgur ṯis kā nā▫o.
The one who understood the Ever-Existing1 God2 is called the True3 Guru4.
ਤਿਸ ਕੈ ਸੰਗਿ ਸਿਖੁ ਉਧਰੈ5 ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਉ ॥੧॥.
Ŧis kai sang sikẖ uḏẖrai Nānak har gun gā▫o. ||1||
In the company of that Sat Guru, the life of the Sikh is improved5.
Nanak (Guru Arjan) says:
Let us sing (understand) about God (Hari) in the company of that Sat Guru. 1.
AGGS, M 5, p 286.
It is evident from the above example that interpretation of bani in its actual perspective is not an easy task. Guru Nanak has already noticed this problem even during his life, as explained in his following phrase:
ਬਾਣੀ1 ਬਿਰਲਉ2 ਬੀਚਾਰਸੀ3 ਜੇ ਕੋ ਗੁਰਮੁਖਿ4 ਹੋਇ ॥
ਇਹ ਬਾਣੀ5 ਮਹਾ6 ਪੁਰਖ7 ਕੀ ਨਿਜ8 ਘਰਿ9 ਵਾਸਾ10 ਹੋਇ ॥੪੦॥
Baṇī birla▫o bīcẖārsī je ko gurmukẖ ho▫e.
Ih baṇī mahā purakẖ kī nij gẖar vāsā ho▫e. ||40||
Only rare persons2, who are Guru-oriented (oriented towards enlightenment)4, will contemplate3 the Word (bani/sabd/philosophy)1.
This Word (bani/sabd/philosophy)5 of the pre-eminent preceptor6,7 will be imbibed10 only in particular/unique receptive minds8,9. 40.
AGGS, M 1, p 935 (Oankar Bani)
This phrase of Guru Nanak demonstrates that bani must be interpreted from its actual perspective by applying logic and scientific information.
DISCUSSION
I have selected some of Guru Amar Das’ bani to present his universally acceptable philosophy based on Guru Nanak's philosophy.
Kachi (False) Bani
After the demise of Guru Nanak, many people started to write bani under the pen name of ‘Nanak.’ Guru Amar Das noticed this and warned about false (kachi) bani. Therefore, in 1604, while compiling the Pothi (Sacred Granth), Guru Arjun strictly evaluated the collected bani to avoid the inclusion of false (kachi) bani,
ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥
Saṯgurū binā hor kacẖī hai baṇī.
Without the True Guru, the bani of others is false.
ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥
Baṇī ṯa kacẖī saṯgurū bājẖahu hor kacẖī baṇī.
It is a repeat as above.
Without the True Guru, the bani of others is false.
ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚੀ ਆਖਿ ਵਖਾਣੀ ॥
Kahḏe kacẖe suṇḏe kacẖe kacẖīʼn ākẖ vakẖāṇī.
The speakers and listeners of such bani are false, and those who explain such bani are also false.
AGGS, M 3, p 920.
ਸਤਿਗੁਰੂ (Sat Guru – True Guru) in this stanza has already been defined by Guru Arjun as above.
ਗੁਰਬਾਣੀ (Gurbani) Promotes Divine Enlightenment to Eradicate Ignorance
The following phrase of Guru Amar Das is often quoted in Sikh writings to promote ਗੁਰਬਾਣੀ (Gurbani) as the “Divine Light” in this world:
ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥
Gurbāṇī is jag mėh cẖānaṇ karam vasai man ā▫e. 1.
I have compared the interpretations of the well-established theologians from www.srigranth.org to show that applying logic and science can make a difference in interpreting bani from its actual perspective:
Manmohan Singh, SGPC, Amritsar
Gurbani is the Divine Light in this world. Through God's grace does it come to abide is mortal's mind.
Dr Sant Singh Khalsa:
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||
Faridkot Vala Teeka (1883):
ਤਾਂ ਤੇ ਗੁਰ ਉਪਦੇਸ ਰੂਪ ਜੋ ਬਾਣੀ ਹੈ ਸੋਈ ਸੰਸਾਰ ਮੈਂ (ਚਾਨਣੁ) ਗ੍ਯਾਨ ਰੂਪ ਪ੍ਰਕਾਸ ਕੇ ਕਰਨੇ ਵਾਲੀ ਹੈ॥ ਪਰੰਤੂ ਉਤਮ ਭਾਗੋਂ ਕਰਕੇ ਮਨ ਮੈਂ ਆਈ ਬਸਤੀ ਹੈ॥੧॥
Prof. Sahib Singh:
ਕਰਮਿ = ਮਿਹਰ ਨਾਲ। ਮਨਿ = ਮਨ ਵਿਚ। ਆਏ = ਆਇ, ਆ ਕੇ ॥੧॥
ਸਤਿਗੁਰੂ ਦੀ ਬਾਣੀ ਇਸ ਜਗਤ ਵਿਚ (ਜੀਵਨ ਦੇ ਰਸਤੇ ਵਿਚ) ਚਾਨਣ (ਕਰਦੀ) ਹੈ। ਇਹ ਬਾਣੀ (ਪਰਮਾਤਮਾ ਦੀ) ਮਿਹਰ ਨਾਲ (ਹੀ) ਮਨੁੱਖ ਦੇ ਮਨ ਵਿਚ ਆ ਵੱਸਦੀ ਹੈ ॥੧॥
AGGS, M 3, p 67.
Manmohan Singh, Dr Sant Singh Khalsa, and Prof. Sahib Singh interpret ‘Gurbani’ as ‘Gurbani.’ While Faridkot Vala Teeka says, ‘Gurbani’ is ‘Guru Ka Updesh’ (Teachings of Guru), none of them explain the meaning of ਗੁਰਬਾਣੀ (Gurbani). However, Bhai Kahn Singh defined ‘Gurbani’ as the bani (sabd), uttered by the mouth of Guru Nanak and his successor (to the ‘House of Nanak’), ‘Satgurus,’ under the intuition of the Almighty, is called ‘Gurbani.’ He further emphasized in a note that although Bhai Gurdas uses this term for the bani of all other Atam Gianis, however, this term is reserved, especially for the bani of our Satgurus. (Singh, 1996)
Every writer interpreted ‘Divine Light’ as ‘to illuminate’ the world except Faridkot Vala T eeka, which said illuminating means disseminating ‘wisdom.’ Let us explore the real meanings of ਗੁਰਬਾਣੀ (Gurbani) before interpreting that phrase of Guru Amar Das.
ਗੁਰਬਾਣੀ: It is composed of two words – ਗੁਰ (Gur) + ਬਾਣੀ (bani).
The word ਗੁਰ (Gur) is spelled in the following four forms in the Aad Guru Granth (AGGS): (i) ਗੁਰ, ii) ਗੁਰੁ, iii) ਗੁਰੂ, and iv) ਗੁਰਿ.
According to Bhai Kahn Singh (Singh, 1981), all these forms are pronounced as ਗੁਰੂ (guru). He explains that guru means “that devours darkness/ignorance means enlightening/enlightener.”
ਗੁ (GU) = means darkness, and ਰੂ (RU) = means light which devours darkness/ignorance.
Thus, ‘guru’ is light that dispels darkness (ignorance); it means ‘enlightener’ or ‘enlightening.’
Moreover, the word ‘guru’ has many other meanings; therefore, it is essential to interpret it within the context in which it has been used. It has been used as an ‘enlightening’ that removes darkness (Ignorance). Therefore, the following very important phrase of Guru Amar Das is interpreted logically and scientifically as follows:
ਗੁਰਬਾਣੀ1 ਇਸੁ ਜਗ2 ਮਹਿ ਚਾਨਣੁ3 ਕਰਮਿ4 ਵਸੈ ਮਨਿ5 ਆਏ ॥੧॥
Gurbāṇī is jag mėh cẖānaṇ karam vasai man ā▫e. 1.
Enlightening words1 eliminate darkness (ignorance)3 from those minds5 who work4 to understand the enlightening3 words in the world2.
AGGS, M 3, p 67.
GURU AMAR DAS RECOMMENDS UNDERSTANDING ਨਾਮੁ (NAAM)
ਮਨ ਰੇ ਨਾਮੁ ਜਪਹੁ ਸੁਖੁ ਹੋਇ ॥
Man re nām japahu sukẖ ho▫e.
Hey Mind! The one who understands the Naam find all the pleasure of life.
ਗੁਰੁ ਪੂਰਾ ਸਾਲਾਹੀਐ ਸਹਜਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
Gur pūrā salāhī▫ai sahj milai parabẖ so▫e. ||1|| rahā▫o.
By practicing the philosophy of the complete Guru, one can easily understand God. Pause.
AGGS, M 3, p 67.
Note: ਜਪਹੁ (Japoo) has been interpreted as ‘to understand’
The above Rahao (Pause) of Guru Amar Das is based on the following Rahaos (Pauses) of Guru Nanak:
ਜਪਹੁ1 ਤ ਏਕੋ2 ਨਾਮਾ3॥
Japahu ṯa Ek nāmā.
Try to understand1 the only one2 Naam3.
ਅਵਰਿ4 ਨਿਰਾਫਲ5 ਕਾਮਾ6 ॥੧॥ ਰਹਾਉ ॥
Avar nirāfal kāmā. ||1|| rahā▫o.
All other4 actions6 are fruitless5. 1. Pause.
AGGS, M 1, p 728.
And
ਤੇਰਾ1 ਏਕੁ2 ਨਾਮੁ3 ਤਾਰੇ4 ਸੰਸਾਰੁ5 ॥
Ŧerā ek nām ṯāre sansār.
ਮੈ6 ਏਹਾ7 ਆਸ8 ਏਹੋ9 ਆਧਾਰੁ10 ॥੧॥ ਰਹਾਉ ॥
Mai ehā ās eho āḏẖār. ||1|| rahā▫o.
Naam3 is one2 of your1 basic principles, on which7,9 I6 and the whole world5 have hope8 and support10 to across4 dreadful sea of life. 1. Pause.
AGGS, M 1, p 24.
What is Naam in the above phrases of Guru Amar Das and Guru Nanak?
Guru Nanak has explained Naam as ਹੁਕਮੁ (hukm -Laws of Nature/Universe):
ਸਤ1 ਸੰਗਤਿ2 ਕੈਸੀ3 ਜਾਣੀਐ4 ॥
Saṯsangaṯ kaisī jāṇī▫ai.
ਜਿਥੈ5 ਏਕੋ6 ਨਾਮੁ7 ਵਖਾਣੀਐ8 ॥
Jithai Ek nām vakẖāṇī▫ai.
ਏਕੋ9 ਨਾਮੁ10 ਹੁਕਮੁ11 ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ12 ਦੀਆ ਬੁਝਾਇ13 ਜੀਉ ॥੫॥
Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||
Question:
How3 the congregation2 of noble people1 can be recognized4?
Answer:
It is that congregation where5 only6 the Laws of Nature/Universe7 are discussed/explained8.
Nanak says:
The true Guru12 (enlightenment) discloses13 that there is only one9 Naam10, which means the Laws of Nature/Universe11.
AGGS, M 1, p 72.
Guru Arjun explain ਨਾਮ (naam) as the Laws of Nature/Universe as follows:
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਸਗਲੇ3 ਜੰਤ4 ॥
Nām ke ḏẖāre sagle janṯ.
All3 living beings4 are living according2 to the Laws of Nature/Universe1
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਖੰਡ5 ਬ੍ਰਹਮੰਡ6 ॥
Nām ke ḏẖāre kẖand barahmand.
Every action and reaction in different galaxies5 of the Universe6 is going on according2 to the Laws of Nature/Universe1
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਸਿਮ੍ਰਿਤਿ7 ਬੇਦ8 ਪੁਰਾਨ9 ॥
Nām ke ḏẖāre simriṯ beḏ purān.
The sacred Hindu Granths—Smritis7, Vedas8, and Puranas9—were written according to the Laws of Nature/Universe1.
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਸੁਨਨ10 ਗਿਆਨ11 ਧਿਆਨ12 ॥
Nām ke ḏẖāre sunan gi▫ān ḏẖi▫ān.
We hear10 wisdom11, and contemplate12 according2 to the Laws of Nature/Universe1.
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਆਗਾਸ13 ਪਾਤਾਲ14 ॥
Nām ke ḏẖāre āgās pāṯāl.
Every action and reaction in the celestial bodies in space13 and the Netherlands14 is according to the Laws of Nature/Universe1.
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਸਗਲ15 ਆਕਾਰ16 ॥
Nām ke ḏẖāre sagal ākār.
Every action and reaction in all15 forms (celestial bodies)16 is going on according2 to the Laws of Nature/Universe1.
ਨਾਮ1 ਕੇ ਧਾਰੇ2 ਪੁਰੀਆ17 ਸਭ18 ਭਵਨ19 ॥
Nām ke ḏẖāre purī▫ā sabẖ bẖavan.
All18 the continents19 of the world are full17 of valuable materials under2 the Laws of Nature/Universe1
ਨਾਮ ਕੈ ਸੰਗਿ2 ਉਧਰੇ20 ਸੁਨਿ21 ਸ੍ਰਵਨ22 ॥
Nām kai sang uḏẖre sun sarvan.
We listen21 through our ears22 according2 to the Laws of Nature/Universe1 to save20 (ourselves from dangers).
ਕਰਿ23 ਕਿਰਪਾ24 ਜਿਸੁ ਆਪਨੈ25 ਨਾਮਿ26 ਲਾਏ27 ॥
Kar kirpā jis āpnai nām lā▫e.
ਨਾਨਕ ਚਉਥੇ ਪਦ28 ਮਹਿ ਸੋ ਜਨੁ29 ਗਤਿ30 ਪਾਏ131॥੫॥
Nānak cẖa▫uthe paḏ mėh so jan gaṯ pā▫e. ||5||
Those29, who are23 bound24 to use the Laws of Nature/Universe of the Eternal Entity25, have achieved30,31 the higher status of existence28.
AGGS, M 5, p 284. (Sukhmani Bani)
The above discussion demonstrates that ਜਪਹੁ (Japoo) has been interpreted as ‘to understand’ and ਨਾਮੁ (NAAM) as Laws of Nature/Universe. This discussion also proves how interpreting even a single phrase involves understanding many other phrases. Such interpretations are called ‘holistic interpretation'.
MIND IS FULL OF EVIL THINKING-
Guru Amar Das explains in the following phrase: if the mind is full of evil thinking, it cannot be cleansed by washing the body:
ਮਨਿ ਮੈਲੈ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ਤਨਿ ਧੋਤੈ ਮਨੁ ਹਛਾ ਨ ਹੋਇ ॥
Man mailai sabẖ kicẖẖ mailā ṯan ḏẖoṯai man hacẖẖā na ho▫e.
When the mind is full of evil thinking, it cannot be cleansed by washing the body.
ਇਹ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥੧॥
Ih jagaṯ bẖaram bẖulā▫i▫ā virlā būjẖai ko▫e. ||1||
The people of this world are lost in doubt but rare are those who discover the right path. 1. AGGS, M 3, p 558.
The above philosophy of cleansing the mind is based on the following JAP Bani, Pauri # 20 of Guru Nanak, where the right path to cleanse the mind is shown:
ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥
Bẖarī▫ai hath pair ṯan ḏeh.
ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥
Pāṇī ḏẖoṯai uṯras kẖeh.
If the hands are soiled with dust that can be cleansed with simple water.
ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥
Mūṯ palīṯī kapaṛ ho▫e.
ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
Ḏe sābūṇ la▫ī▫ai oh ḏẖo▫e.
If the clothes are soiled with urine, they can be cleansed using soap.
ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥
Bẖarī▫ai maṯ pāpā kai sang.
ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
Oh ḏẖopai nāvai kai rang.
If the mind is polluted with sins, it can be cleansed by imbibing Naam.
AGGS, JAP # 20, p 4.
The main theme (Rahaoo) tells us the right way:
ਜਪਿ ਮਨ ਮੇਰੇ ਤੂ ਏਕੋ ਨਾਮੁ ॥
Jap man mere ṯū eko nām.
Oh, my mind! Try to understand the only one Naam?
ਸਤਗੁਰਿ ਦੀਆ ਮੋ ਕਉ ਏਹੁ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥
Saṯgur ḏī▫ā mo ka▫o ehu niḏẖān. ||1|| rahā▫o.
A truly enlightened person has given me this treasure of Naam. 1. Rahaoo (Theme)
AGGS, M 3, p 558.
Here, Guru Amar Das again confirms that ‘japoo’ means ‘to understand’. The only ‘one Naam’ means ‘Laws of Nature/Universe.’
One Bani, One Guru and One Sabd
ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥
Ikā baṇī ik gur iko sabaḏ vīcẖār.
There is one bani, one Guru, and one sabd to be contemplated.
AGGS, M 3, p 646.
Guru Amar Das does not identify the ਇਕਾ ਬਾਣੀ (one bani), ਇਕੁ ਗੁਰੁ (one Guru) and ਇਕੋ ਸਬਦੁ (one sabd) in the above phrase. Next, he recommends contemplating the ‘sabd.’ This practice is essential in Sikhism as it involves deep reflection and understanding of the divine word. Let's explore how the 'sabd' in this context has been identified. If ‘bani’ and ‘sabd’ are the same, then ‘sabd’ has been defined by Guru Nanak in JAP Pauri (Stanza) #38.
What is ਇਕੁ (Eko) in Bani of Guru Amar Das?
ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਏਕੋ ਰਹਿਆ ਸਮਾਇ ॥
Sabẖ mėh ik varaṯḏā eko rahi▫ā samā▫e.
The ‘One’ permeates every living being and pervades everywhere.
AGGS, M 3, p 27.
ਸਭ ਏਕੋ ਇਕੁ ਵਰਤਦਾ ਅਲਖੁ ਨ ਲਖਿਆ ਜਾਇ ॥
Sabẖ eko ik varaṯḏā alakẖ na lakẖi▫ā jā▫e.
The ‘One and Only’ permeates every living being and pervades everywhere, and that ‘One and only’ is inapprehensible.
AGGS, M 3, p 37.
ਜਿਨੀ ਇਕੁ ਪਛਾਣਿਆ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇ ॥
Jinī ik pacẖẖāṇi▫ā ḏūjā bẖā▫o cẖukā▫e.
Those who have recognized the ‘One and Only’ renounce love for other deities.
AGGS, M 3, p 38.
ਏਕੋ ਸਚਾ ਸਭ ਮਹਿ ਵਰਤੈ ਵਿਰਲਾ ਕੋ ਵੀਚਾਰੇ ॥
Ėko sacẖā sabẖ mėh varṯai virlā ko vīcẖāre.
The One and Only pervading in all (living and non-living); how rare is the one who contemplates this fact?
AGGS, M 3, p 754.
All the above phrases about ਏਕੋ (eko) are based on the following phrase of Guru Nanak’s bani:
Sāhib merā eko hai.
ਏਕੋ3 ਹੈ ਭਾਈ ਏਕੋ4 ਹੈ ॥੧॥ ਰਹਾਉ ॥
Ėko hai bẖā▫ī eko hai. ||1|| rahā▫o.
ਅਗਗਸ, ਮ: 1 , ਪੰਨਾ 350.
My Eternal Entity (God)1 is One and Only2,3,4, Hey Brother!
AGGS, M 1, p 350.
And
ਆਪੇ1 ਪਟੀ2 ਕਲਮ3 ਆਪਿ ਉਪਰਿ ਲੇਖੁ4 ਭਿ ਤੂੰ ॥
Āpe patī kalam āp upar lekẖ bẖė ṯūʼn.
ਏਕੋ5 ਕਹੀਐ6 ਨਾਨਕਾ ਦੂਜਾ7 ਕਾਹੇ ਕੂ8 ॥੨॥
Ėko kahī▫ai nānkā ḏūjā kāhe kū. ||2||
Guru Nanak further says that:
You1, yourself, are the writing tablet2 and the pen3 who has written4. And let us say6 there is One and Only5. How can there be another7 like It8?
AGGS, M 1, p 1291.
Guru Amar Das used ਇਕੁ (Eko) in his bani to represent the Eternal Entity very similar to that explained by Guru Nanak in his bani. What is this ਇਕੁ (Eko)? Guru Nanak described that this ਇਕੁ (Eko) is the same as the One (੧) in the logo, ੴ, conceptualized by Guru Nanak for the Eternal Entity. The ੴ is composed of ੧ + ਓ + Extended end. The One (੧) is from Numerals, but in science, it is a Physical ONE like the ‘SINGULARITY’ of Albert Einstein or ‘Nothingness’ for some scientists. But for Guru Nanak, Singularity or Nothingness is (ਸੁੰਨ - SUNN) and ਨਿਰਗੁਨ (NIRGUN) state of the Eternal Entity, ੴ. The ਓ (open Oora) is from the Gurmukhi Alphabet, but here it is an abbreviation of ਓਹ (Oh – That). The extended end of ਓ (open Oora) is from geometry representing INFINITE (amount of Energy). The ਓ = (open Oora) and its extended end are qualifiers words for ੧ (One) in ੴ, indicating an infinite amount of energy as in Singularity. Therefore, ੴ can be pronounced as ਇਕੁ ਓ ਬੇਅੰਤ (Ek Oh Beant) in Punjabi, meaning infinite amount of energy. (Chahal, 2021)
Mann Tu Jott Sarup
This phrase of Guru Amar Das is very commonly quoted in the Sikh literature but not understood properly.
ਮਨ1 ਤੂੰ ਜੋਤਿ2 ਸਰੂਪੁ3 ਹੈ ਆਪਣਾ ਮੂਲੁ4 ਪਛਾਣੁ5 ॥
ਮਨ ਹਰਿ6 ਜੀ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮਤੀ7 ਰੰਗੁ8 ਮਾਣੁ9 ॥…
Man ṯūʼn joṯ sarūp hai āpṇā mūl pacẖẖāṇ.
Man har jī ṯerai nāl hai gurmaṯī rang māṇ…
ਇਉ ਕਹੈ ਨਾਨਕੁ10 ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥
Man sāʼnṯ ā▫ī vajī vaḏẖā▫ī ṯā ho▫ā parvāṇ.
I▫o kahai Nānak man ṯūʼn joṯ sarūp hai apṇā mūl pacẖẖāṇ. ||5||
AGGS, M 3, p 441.
For proper interpretation of this verse, it is essential to understand in which context allegories and metaphors have been used in this verse:
ਮਨ1 (Mann), in general, means the ‘mind.’ This is the brain, a place for the origin of conscience, consciousness, and all thoughts. ‘Mann’ also represents ‘man’ itself.
ਜੋਤਿ2 (Jott) means energy, flame, light, spiritual illumination, and enlightenment. Here, Jott as energy is a more suitable meaning. ਸਰੂਪੁ3 (Sarup) means embodiment. And ਮੂਲੁ4 (Mool) means the roots, origin.
ਇਉ ਕਹੈ ਨਾਨਕੁ10 (Aeyoh kahae Nanak): Here, ‘Nanak’ is not a pen name of Guru Amar Das as it is for all the other Sikh Gurus. Here, ‘Nanak’ is the Guru, whose philosophy was preached and taught by the Sikh Gurus, who succeeded to the ‘House of Nanak.’ According to Prof Sahib Singh’s grammar, ‘Nanak’ (ਨਾਨਕੁ) with ‘aunkar’ to ‘kaka’ means Nanak, the Guru, not as a pen name (Nom de Plume), although in some cases, the ‘kaka’ is without ‘aunkar’ in ‘Nanak’(ਨਾਨਕ) even then it means Nanak, the Guru. Himself.
Therefore, ਇਉ ਕਹੈ ਨਾਨਕੁ10 (Aeyoh kahai Nanak)’ is interpreted as ‘Guru Nanak says this philosophy.’ This means that Guru Amar Das represents Guru Nanak's philosophy.
Keeping in view the above explanation and scientific information available and using logic, the above verse has been interpreted as follows:
Hey, mind (man)!1 You are the embodiment3 of energy2; try to recognize your roots 4 (origin); that is the Energy (from the ‘One and Only’ of ੴ).
Hey, mind (man)! The God6 (in the form of Energy) is with you; enjoy9 and imbibe8 the philosophy7 of the Guru (Nanak)…
Guru Amar Das says:
It is the philosophy10 of Guru Nanak (Literal meaning = Nanak says this philosophy): Hey mind (man)! You are the embodiment of energy. Try to recognize your roots (origin) from Energy.”
AGGS, M 3, p 441.
Most of the time, ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥, is usually interpreted by many scholars as “Oh my soul, you have emanated from the Divine light of God, know your true essence,” which is quite far away from the actual theme of the philosophy of Guru Nanak. However, Prof Sahib Singh’s interpretation accepts that God is ਨਿਰਾ ਨੂਰ ਹੀ ਨੂਰ ਹੈ meaning ‘Only Light’ as follows:
“ਹੇ ਮੇਰੇ ਮਨ! ਤੂੰ ਉਸ ਪਰਮਾਤਮਾ ਦੀ ਅੰਸ ਹੈਂ ਜੋ ਨਿਰਾ ਨੂਰ ਹੀ ਨੂਰ ਹੈ (ਹੇ ਮਨ!) ਆਪਣੇ ਉਸ ਅਸਲੇ ਨਾਲ ਸਾਂਝ ਬਣਾ।
Logically and scientifically, ‘Only Light’ stands for ‘Energy’ – that Energy which is represented as E = mc2. The law of conservation of energy states that energy cannot be created or destroyed; it can only be transformed from one form to another.
CONCLUSIONS
Guru Amar Das composed as many bani (907) as Guru Nanak (974). Some of the bani of Guru Amar Das indicate a universally acceptable philosophy like that of Guru Nanak. Guru Nanak indicated that those who can contemplate bani in its actual perspective are rare. On the other hand, Guru Amar Das warned that people started to compose kachi (false) bani under the pen name of ‘Nanak’ after the demise of Guru Nanak. Consequently, Guru Arjun was critical that no kachi (false) bani was included while compiling a pothi (Granth) in 1604.
Based on Guru Nanak’s philosophy, Guru Amar Das reported that the evil mind cannot be cleansed by washing the body but by understanding Naam.
Guru Amar Das explained ‘Naam' in his various bani. However, Guru Nanak explained that ‘Naam’ is hukm (ਹੁਕਮੁ), the Laws of Nature/Universe. Guru Arjun further explained ‘Naam’ as the Laws of Nature/Universe, by which every action and reaction goes in everything and every celestial body in the universe.
Finally, Guru Amar Das described ਏਕੋ (Eko - One) in his bani as very similar to that described by Guru Nanak in his bani. What is this ਏਕੋ (Eko - One)? It is the same as the One (੧) in ੴ, the logo conceptualized for the Eternal Entity by Guru Nanak. Although this One (੧) is from Numerals, in science, it is a Physical ONE like the SINGULARITY of Albert Einstein. But for Guru Nanak, Singularity or Nothingness is (ਸੁੰਨ - SUNN) and ਨਿਰਗੁਨ (NIRGUN) state of the Eternal Entity, ੴ. That One (੧) is an Infinite amount of energy, as in Singularity. Guru Amar Das was discussing the ਜੋਤਿ (Jott) as the One (੧) from ੴ, the Eternal Entity, in his sabd of ਮਨ1 ਤੂੰ ਜੋਤਿ2 ਸਰੂਪੁ3 ਹੈ ਆਪਣਾ ਮੂਲੁ4 ਪਛਾਣੁ5 ॥ (Man ṯūʼn joṯ sarūp hai āpṇā mūl pacẖẖāṇ.) in which he was advising the people that man is the same ਜੋਤਿ (Jott) as energy found in the One (੧) from ੴ.
REFERENCES
Chahal, D. S. (2021). Sikhi and Science: The Eternal Entity (God) Conceptualized by Guru Nanak in a Logo, ੴ. Hor. J. Hum. & Soc. Sci. Res., 3(2), 23–36. https://www.horizon-jhssr.com/articles/authors/pdf-version-7/JHSSR-1121.pdf
Kapoor, S. (2002). Guru Granth Sahib: An Advance Study. Hemkunt Press. ISBN 978-8170103219.
Shackle, Christopher; Mandair, A. (2013). Teachings of the Sikh Gurus: Selections from the Sikh Scriptures. Routledge. ISBN 978-1-136-45108-9.
Singh, K. (1981). Mahan Kosh. Bhasha Vibagh Punjab.
Singh, K. (1996). Gurmat Martand (Punjabi). Language Department Punjab.
*Reproduced with permission from The Journal of Studies in Sikhism and Comparative Religion, Vol. L, N0. 1 (Jan. – June), p 8- 17, 2024