Har lehza ba shakl aan -

(written shaklay but sung shakl aan by most qawwals)

While this ghazal is often attributed to Rumi, this is actually the poetry of Shams Mashraqi who used pen name of Rumi. Maulana Rum never used rumi as takhallas.

Har lehza ba shakl aan but-e-ayyar baraamad

Dil burd-o-nihaan shud

Har dum ba libaas-e-digar aan yaar baraamad

Gah peer-o-jawaan shud

हर दम वो ख़ूबसूरत चेहरा एक नई शक्ल में ज़ाहिर होता

दिल चुराता और गायब हो जाता

हर वक़्त यार दूसरों के लिबास में ज़ाहिर होता

कभी बूढ़े के रूप में कभी जवान के

O' that trickster idol-beloved! Every time he made an appearance, he had a different face

He pulled the people's hearts, And hid from view.

Every time he came out in a different garb

He was sometimes young, And sometimes he was old.

Khud kuza o khud kuzagar-o-khud gil-e-kuzaa

Khud rind-e-sabu kash

Khud bar sar-e-aan kuza khareedaar baraamad

Bishkast o rawaan shud

वो ख़ुद ही कूज़ा है खुद कूज़ा बनाने वाला है और खुद ही कूज़े की मिटटी है

फ़िर ख़ुद ही उस कूज़े को पीने वाला

सरे-आम ख़ुद ही कूज़े का ख़रीदार बनकर ज़ाहिर होता

इस लिए उसके लिए कूज़े का तोड़ना भी जायज़ है

He was himself clay and flask, And potter, and also the wine tippler.

And then he himself came out As buyer for the flask,

And he broke it, and moved on.

Nai nai ke hameen bood ke mi aamad o mi raft

Har qarn ke deedaim

Taa aaqebat aan shakl-e-arab vaar baraamad

Dara-e-jahaan shud

वही था जो हर ज़माने में आता रहा और जाता रहा

हर ज़माने नेकि उसे देखा

बिल आख़िर वो एक अरब बनकर ज़ाहिर हुआ

और वही जहान का बादशाह है

Nay! It was he that came and went

In all the ages, as I saw,

Till finally, he showed himself In the Arabian's form

and took the world for his kingdom.

Nai nai ke hamoon bood ke mi guft anal haq

Dar soorat-e-Mansoor

Mansoor na boodaan ke baraandaar baraamad

Naadaan ba gumaan shud

वही था जिसने कहा कि मैं ही हक़ हूँ

ख़ुदा की आवाज़ में

वो मंसूर नहीं था जो सूली पर ज़ाहिर हुआ

नादान लोग उसे मंसूर समझते रहे

Nay! It was he who proclaimed "I am the Truth"

In Mansur's words;

It wasn't Mansur who was in public view, On the scaffold,

Fools fell into error.

Rumi sukhanay kufra na guftast na goyed

munkir na shabai dast

Kafir shavad aan kas kay ba inkaar baraamad

Mardood-e-jahaan shud

रूमी ने कभी कुफ़्र की बात न की है और न करता है

वह मुन्किर नहीं है

काफ़िर तो वो है जिसने इनक़ार किया था यानी शैतान ...

वही दोज़ख़ियों में से है

Rumi has spoken in denial,

And none in the wide world speaks or Spoke thus.

Those who come out in denial Are cast out,

And become rejects, world-wide.

(Translated by S. R. Faruqi)

Butte Ayyar - The Sly Beloved

Rumi uses "butt-e-ayyar" in the beginning of the ghazal:

Har lehza ba shaklay but-e-ayyar baraamad
Dil burd-o-nihaan shud

Ayyar was historically used for rogue fighters -- somewhat like guerilla fighters; ones who would hide and attack surprisingly. An 'ayyaar' in this case is a lover that has a surprise attack. Some say it is used as a "beloved sly" described in this idiom in Persian Sufi poetry. Whether it is beloved sly or a surprise attacker, it is a lover that fools us with so much ease into believing that He is not there when he actually is there!

Bhai Nandlal uses "butte ayyar" in one of his couplets in the ghazal Deen-o-Duniya. Because he was an Islamic scholar who often talks about Mansoor in his poetry, he was likely aware of this popular Rumi ghazal:

Gaahe Sufi Gaahe Zahid Geh kalandar mi shavad
rang-haye mukhtalif daarad butte ayaar-e-ma

I heard one of the qawwal's using what seems like a punjabi translation of Bhai Nandlal's poem. This was after my making the butte-ayyar connection. So its possible that one of the qawwals had also studied bhai nandlal's ghazals:

Sufi zaahid mast kalandar naam ose de saare
har jaan vasse yaar peyaara ves vataa ke nyaare

Persian Lyrics and Alternative Urdu/English Translation

Persian Lyrics

هر لحظه به شکل بت عیار بر آمد دل بُرد و نهان شد

هر دم به لباس دگر آن یار بر آمد گه پیر و جوان شد

گه نوحؑ شد و کرد جهانی بدعا غرق خود رفت به کشتی

گه گشت خلیلؑ بہ در نار بر آمد آتش گُل از آن شد

یوسفؑ شد و در مصر فرستاد قمیصی آن جلوہ عالم

در دیده یعقوبؑ چو انوار بر آمد نادیده عیان شد

خود کوزہ و خود کوزہ گر و خود گلِ کوزہ, خود رندِ سبو کش

خود بر سرِ آں کوزہ خریدار برآمد, بشکست و رواں شد

ایں جمله همیں بود که می آمد و می رفت هر قرن که دیدی

تا عاقبت آن شکل عربؐ دار بر آمد دارای جهان شد

رومیؔ سخن کفر نہ گفت است و نگوید منکر مشویدش

کافر شود آن کس که به انکار بر آمد مردود جہاں شد

Urdu Translation

ہر لمحہ وہ ایک دِلرُبا بُت کی صورت میں آتا ہے

دل چھینتا ہےاور غائب ہوجاتا ہے

ہر لمحہ، محبوب ایک نئے لباس میں ظاہر ہوتا ہے

کبھی جوان تو کبھی پیر

کبھی وہ نوحؑ ہُوا، دعا سے جہان غرق کیا

خود کشتی پہ چلا گیا

کبھی وہ ابراہیمؑ ہُوا، بیچ آگ کے جلوہ نما

آتش اُسی سے گلزار ہوئی

کبھی وہ یوسفؑ ہُوا، اور مصرسے اپنی قمیض بھیجی

جہان کو روشن کرنے والا

وہی یعقوبؑ کی آنکھوں میں منور ہوا

تبھی آنکھوں میں بینائی آئی

خود ہی کُوزہ، خود ہی کوزہ ساز، خود ہی کوزہ کی مٹی

خود ہی جام نوش کرنے والا رند

خود ہی اس کوزہ کا خریداربن آتا ہے

خود ہی توڑکے چلا جاتا ہے

یہ تمام ، وہی تو تھا کہ جو آتا تھا اور جاتا تھا

ہر زمانے میں جو تم نے دیکھا

بالاخر ایک عربی ﷺ کی صورت میں ظاہر

جہان کا تاجدار ہو گیا

رومی نے کفر کی بات نہیں کی، اور نہ ہی کرتا

وہ منکر نہیں ہوا

کافر تو وہ ہوا جس نے انکار کیا (شیطان)

مردود قرار پایا

English translation

Every Moment, He arrives in a beautiful sculpture;

conquers hearts & disappears.

Every Moment, that beloved appears in a new dress;

Sometimes young, sometimes old.

Once he became Noah & drowned the world with his prayer;

He himself went to the ship.

Once he became Abraham and went through the fire;

The fire was transformed to a garden because of him.

He became Joseph and sent his coat from Egypt;

Which illuminated the world.

Came out like light from Jacob’s eyes;

Then eyes got perfect vision.

He is the vessel, he is its maker, and he is the clay used to make it;

He is the reveler quaffing drinking from it.

He too is the one who buys it;

breaks it, and left away.

No! No! He was Himself! Coming and going;

Every century, what you have seen.

At end He arrives as an Arab (PBUP)

And Became the sovereign of universe.

Rumi has never denied the truth, nor he does;

He is not a disbeliever.

This is a poem by Rumi that my cellist friend Suellen Primost repeats often. The following insightful post about this poem was written by Cyrus Mu here: https://equanimitysite.wordpress.com/2012/12/15/rumi-out-beyond-the-ideas/

“Out beyond ideas of wrongdoing and rightdoing,

there is a field. I’ll meet you there.
When the soul lies down in that grass,
the world is too full to talk about.

Ideas, language, even the phrase each other
doesn’t make any sense.”

Above is Rumi’s poem as translated by Coleman Barks. This is actually called a rubai, a poem of 4 lines where lines 1,2 and 4 have ends rhyming.

Below is the Original Rumi’s poem in Pharsi (Persian) :

از کفر و ز اسلام برون صحرائی است
ما را به میان آن فضا سودائی است
عارف چو بدان رسید سر را بنهد
نه کفر و نه اسلام و نه آنجا جائی است

The Persian word سودا means “Exchanging Goods” and in this context it means exchanging ideas or dialogue.

Here is Cyrus’ interpretation of Rumi’s Persian poem where he replaced the word “Islam” with “faith” and the word “field” with “meadow”

Beyond the realm of heresy and faith there is a meadow
Within that space, we each have understandings to bestow
When the sage reaches that juncture, he’ll rest all his conjecture
Since neither heresy, nor faith, not even that place, any longer has a place

“A true understanding can be achieved through a dialogue (meeting) in a field where at the outset there is no preconceived precepts of what is right & what is wrong.”

This means to really understand each other we need to start the dialogue with a clean slate, where there are no biases and nothing is right or wrong to begin with; where everything just “is”, exists, as phenomenon that occurs in nature. This does not mean that as we engage in dialogue we can not come-up with principals of right or wrong that serves everyone (humanity in general) and not just a particular group or inner-circle

Gurbani and Vedas can often used shared wisdom that has been coming down since generations. It is just presented in an easier language. The references in Gurbani are generally consistent with the Advaita philosophy. For example, the concept of a rope being mistaken for a snake is often used to indicate lack of knowledge both in Advaita Vedanta and Gurbani.

Rāj bẖuiang parsang - Bhagat Ravidas

Rāj bẖuiang parsang jaise hėh ab kacẖẖ maram janāiā.

Like the story of the rope mistaken for a snake, the mystery has now been explained to me.

Here are lines from Niralamb Upanishad which defines ignorance:

अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रम -बन्धमोक्षोपाधिनानात्मभेदकल्पितं ज्ञानमज्ञानम् ॥ १४ ॥

Ignorance is the illusory knowledge – like that of the snake in the rope – of Brahman that is All in all, all-pervasive and non-dual. (This illusory knowledge) is associated with a plurality of selves based on the plurality of the adjuncts of bondage and liberation, viz.; stations in life, castes, men, women, the immobiles, mankind, (lower) animals and gods.

Full Shabad

ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥

माधवे किआ कहीऐ भ्रमु ऐसा ॥

Māḏẖve kiā kahīai bẖaram aisā.

O Lord, what can I say about such an illusion?

ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥

जैसा मानीऐ होइ न तैसा ॥१॥ रहाउ ॥

Jaisā mānīai hoe na ṯaisā. ||1|| rahāo.

Things are not as they seem. ||1||Pause||

ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥

नरपति एकु सिंघासनि सोइआ सुपने भइआ भिखारी ॥

Narpaṯ ek singẖāsan soiā supne bẖaiā bẖikẖārī.

It is like the king, who falls asleep upon his throne, and dreams that he is a beggar.

ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥

अछत राज बिछुरत दुखु पाइआ सो गति भई हमारी ॥२॥

Acẖẖaṯ rāj bicẖẖuraṯ ḏukẖ pāiā so gaṯ bẖaī hamārī. ||2||

His kingdom is intact, but separated from it, he suffers in sorrow. Such is my own condition. ||2||

ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥

राज भुइअंग प्रसंग जैसे हहि अब कछु मरमु जनाइआ ॥

Rāj bẖu▫i▫ang parsang jaise hėh ab kacẖẖ maram janā▫i▫ā.

Like the story of the rope mistaken for a snake, the mystery has now been explained to me.

ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥੩॥

अनिक कटक जैसे भूलि परे अब कहते कहनु न आइआ ॥३॥

Anik katak jaise bẖūl pare ab kahṯe kahan na āiā. ||3||

Like the many bracelets, which I mistakenly thought were gold; now, I do not say what I said then. ||3||

ਸਰਬੇ ਏਕੁ ਅਨੇਕੈ ਸੁਆਮੀ ਸਭ ਘਟ ਭੋੁਗਵੈ ਸੋਈ ॥

सरबे एकु अनेकै सुआमी सभ घट भोगवै सोई ॥

Sarbe ek anekai suāmī sabẖ gẖat bẖogvai soī.

The One Lord is pervading the many forms; He enjoys Himself in all hearts.

ਕਹਿ ਰਵਿਦਾਸ ਹਾਥ ਪੈ ਨੇਰੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥੪॥੧॥

कहि रविदास हाथ पै नेरै सहजे होइ सु होई ॥४॥१॥

Kahi Raviḏās hāth pai nerai sėhje hoe so hoī. ||4||1||

Says Ravi Daas, the Lord is nearer than our own hands and feet. Whatever will be, will be. ||4||1||

Rope and snake analogy in the Upanishads

Here are the Upanishads in which the rope-snake example is used. Some of them are clearly in the context of the creation itself while others are in the context of mokShakAraka jnAna. These all occur in Muktika's list of 108 Upanishads.

*Niralambopanishad*
अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि
देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रमबन्धमोक्षोपाधिनानात्मभेदकल्पितं
ज्ञानमज्ञानम् ॥ १४ ॥
And [as to what is] Ignorance (अज्ञान) is [answered as follows]: Ignorance is the [delusory] knowledge, [that causes] superimposition of varieties of non-selves based on the manifold adjuncts, gods, animals, immovable
(trees), women, men, varNas, stages of life, bondage and liberation, upon Brahm (ब्रह्म), like that of snake in the rope.

*Yogakundalinyupanishad Translated by K. Narayanasvami Aiyar*
जायाभवविनिर्मुक्तिः कालरूपस्य विभ्रमः ।
इति तं स्वस्वरूपा हि मती रज्जुभुजङ्गवत् ॥ ७९॥
1.79: Like the conception of the snake in a rope, so the idea of the
release from life and Samsara is the delusion of time.

*Tejobindupanishad Translated by K. Narayanasvami Aiyar*
गगने नीलिमासत्ये जगत्सत्यं भविष्यति ।
शुक्तिकारजतं सत्यं भूषणं चेज्जगद्भवेत् ॥ ७६ ॥
रज्जुसर्पेण दष्टश्चेन्नरो भवतु संसृतिः ।
जातरूपेण बाणेन ज्वालाग्नौ नाशिते जगत् ॥ ७७ ॥
4/6.76-77 (continues till 98): When the blueness of the sky really exists in it, then the universe really is. When the silver in mother-of pearl can be used in making an ornament, when a man is bitten by (the conception of)
a snake in a rope, when the flaming fire is quenched by means of a golden arrow, ... then the world really is.

*Rudrahridayopanishad*
यः सर्वज्ञः सर्वविद्यो यस्य ज्ञानमयं तपः ।
तस्मादत्रान्नरूपेण जायते जगदावलिः ॥ ३३॥
सत्यवद्भाति तत्सर्वं रज्जुसर्पवदास्थितम् ।
तदेतदक्षरं सत्यं तद्विज्ञाय विमुच्यते ॥ ३४॥
33-35: From that all-knowing, omniscient Lord, whose being endowed with knowledge itself is the penance [=visualisation], the whole world is created in the form of food [that is consumed by all sense organs]. That
entire [world] shines [=appears] as-if real, superimposed [on the Lord] just like a rope on a snake. That is this imperishable reality, knowing which, one is liberated.

*Nirvanopanishad Translated by Prof. A. A. Ramanathan*
अनित्यं जगद्यज्जनितं स्वप्नजगदभ्रगजादितुल्यम् ।
तथा देहादिसंघातं मोहगुणजालकलितं तद्रज्जुसर्पवत्कल्पितम् ।
28. The phenomenal world is impermanent as it is produced [from Brahman which alone is real]; it is similar to a world seen in a dream and an [illusory] elephant in the sky; similarly, the cluster of things such as the body is perceived by a network of a multitude of delusions and it is fancied to exist as a serpent in a rope.

*Nadabindupanishad Translated by K. Narayanasvami Aiyar*
अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता ।
यथा रज्जुं परित्यज्य सर्पं गृह्णाति वै भ्रमात् ॥ २६ ॥

26 (1/2) -27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing the eternal truth sees the world [to be true]. When he knows it to be a piece of rope, the illusory idea of a serpent vanishes.

*Katharudropanishad Translated by Prof. A. A. Ramanathan*
ब्रह्मभूतात्मनस्तस्मादेतस्माच्च्ह्क्तिमिश्रितात् ।
अपञ्चीकृत आकाशसंभूतो रज्जुसर्पवत् ॥ १३॥

13/17. From this Self which is one with Brahman and which is possessed of Maya power arose the unmanifest Akasa like a rope-serpent.

*Atmabodhopanishad **Translated by Dr. A. G. Krishna Warrier*
विवेकयुक्तिबुद्ध्याहं जानाम्यात्मानमद्वयम् । तथापि बन्धमोक्षादिव्यवहारः
प्रतीयते ॥ ११॥
निवृत्तोऽपि प्रपञ्चो मे सत्यवद्भाति सर्वदा । सर्पादौ रज्जुसत्तेव
ब्रह्मसत्तैव केवलम् ॥ १२॥
प्रपञ्चाधाररूपेण वर्ततेऽतो जगन्न हि । यथेक्षुरससंव्याप्ता शर्करा वर्तते तथा ॥ १३॥

II-1-11-13. I know myself without a second, with discrimination. Even then bondage and liberation are experienced. The world has gone away that appears to be real like serpent upon rope; only Brahman exists as the basis of the world; therefore the world does not exist; like sugar pervaded by the taste of the sugarcane, I am pervaded by bliss. All the three worlds, from Brahma to the smallest worm are imagined in me.

*Atmopanishad Translated by Dr. A. G. Krishna Warrier*
अमुष्य ब्रह्मभूतत्त्वाद्ब्रह्मणः कुत उद्भवः ।
मायाक्लृप्तौ बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः ॥ २६॥
यथा रज्जौ निष्क्रियायां सर्पाभासविनिर्गमौ ।
अवृतेः सदसत्त्वाभ्यां वक्तव्ये बन्धमोक्षणे ॥ २७॥
नावृत्तिर्ब्रह्मणः क्वाचिदन्याभावादनावृतम् ।
अस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि ॥ २८॥

II-26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope.

*Annapurnopanishad*
रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः ॥ १.१६॥
1.10 The delusion of the reality of the world, as different from its cause, is negated, by [way of example of negation of] the vision of the snake in the rope [as different from its cause].

*Annapurnopanishad Translated by Dr. A. G. Krishna Warrier*
अधिष्ठाने परे तत्त्वे कल्पिता रज्जुसर्पवत् ।
कल्पिताश्चर्यजालेषु नाभ्युदेति कुतूहलम् ॥४.१०॥
4.10. (The whole world) is superimposed on the supreme Reality, the Ground, as the snake is on the rope. No curiosity is aroused as regards these superimposed wonders.

This essay is written by T. Singh (http://www.gurbani.org/articles/webart96.php); his other works can be found on http://www.gurbani.org/:

"ROPE MISTAKEN FOR A SNAKE"

Like the story of the rope mistaken for a snake,the
mystery has now been explained to me. Like the many bracelets, which I
mistakenly thought were gold; now, I do not say what I said then (sggs 658).
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"Rope mistaken for a snake" — what is the story behind this mystic expression the Gurbani (SGGS) talks about here? The Absolute Truth is explained and reinforced by the teachers and the scriptures for our understanding through different similes, allegories, metaphors, figurative or mystic representations, illustrations and analogies. One such analogy involves the rope and the snake. Having properly understood, such analogies enable the spiritual seekers remove mental distortions (Doojaa Bhaav or duality) and realize the One Reality - the Unconditioned Consciousness - that underlies the apparent diversity.

Divine Kowledge (Aatam-Giaan) is the one means for liberation from ignorance of our True Identtity, the Mool within (Source, Origin, Jot...). With the dawn of the pure Knowledge (Spiritual Wisdom, Gurmat...), one comes to realize that Mool alone is Real and all else is perishable. But, what is Knowledge?

The dawn of the Divine Knowledge really means the rediscovery of the Mool within (Source, Origin, Jot...), which has never been nonexistent. Freedom of the individual being (Jeeva) from all its sense of material bondage is possible only when such Pure Knowledge of our True Nature (Joti-Svaroopa, Mool...) is realized, or the glory of our True Identity rediscovered. The Gurbani tells us that without such Intuitive Wisdom we are mere dead bodies in the world.

ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥: Satigur jinee n sevio sabadi n keeto Veechaar. Antar giaan na aaio miratak hai sansaar: They who do not serve the Satguru (via Naam-Simran) and do not ponder over the Shabad (Shabad-Vichaar, contemplation on the Shabad, reflection on the Shabad, etc.), obtain not Divine Knowledge (Wisdom, Giaan, etc.) within (ਹਿਰਦੇ ਵਿਚ ਸੱਚਾ ਚਾਨਣ ਨਹੀਂ ਹੋਇਆ) and (they may appear as alive in the world, but) are as dead in the world (sggs 88).

Knowledge alone destroys the ignorance as light destroys deep darkness. The purpose of analogy such as the "rope mistaken for a snake" helps us remove the misunderstanding about our True Nature which is Pure Consciousness. Once the misunderstanding is removed, the Mool within (Source, Origin, Jot...) stands revealed within.

Ignorance is nothing but the non-apprehension of greater Reality. This non-apprehension of Reality causes the misapprehension in our life. For example, in darkness when we do not have the true knowledge of a rope, we may misunderstand it to be either a snake, or a piece of stick, or a streak of water, or a crack in the ground, and so on. Thus, due to initial non-apprehension of the rope, we could have misapprehensions of the various other objects superimposed on the rope.

ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥ ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥: Raaj bhuiang prasangi jaise hahi ab kashu maramu janaaiaa. Anik katak jaiase bhooli pare kahate kahanu n aaiaa ||3||: As is the story of the rope and the snake (i.e., rope mistaken for a snake in darkness), some mystery has now been explained (to me). Like the many bracelets (made of gold), which were mistakenly thought (of separate or different from the gold); now, (I) do not say that (sggs 658).

Likewise, in ignorance the Mool within (Source, Origin, Jot...) has been imagined as the false ego, the mind, the intellect, the body, the senses, and so on. Thus, being attached to the ignorance of our Essential Nature, we are fallen into deep sleep of illusion. Consequently, we are unable to apprehend the Reality. Because of such misunderstanding and consequent superimpositions, we suffer under the ignorance about the Truth of our Mool.

The Mool within (Source, Origin, Jot...) , we superimpose upon It certain conditioning. When the contamination caused by the false limitations is removed, Mool is realized and discovered as the One Timeless Spirit, which runs through All. Just as once the darkness is removed, the rope alone remains; the snake disappears. For we know that the rope alone is real, not the snake; however, it was our non-apprehension of the rope that gave rise to the misapprehension of the snake.
ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥: Sakti adher jevarhee bhram chookaa nihchal siv ghari vaasaa ||: In the darkness of Maya, I mistook the rope for the snake, but that is over, and now I dwell in the eternal home of the Lord (sggs 332).An another example may help us understand this point further. In the dark, a pole or a post may be mistaken for a ghost. As the darkness is removed, the ghost disappears; only the pole remains as reality. Ignorance begets false ego. Due to our ignorance of the rope and the pole, we superimposed our false egoistic ideas on the reality, that is, the rope and the pole. The result was that our non apprehension of the reality (i.e., rope and the pole) caused its misapprehension into a snake and a ghost.

Similarly, the Mool within (Source, Origin, Jot...) alone is Real. However, our non apprehension of this Changeless Reality causes Its misapprehension into a phenomenal world. Thus, under the influence of imaginary limitations, we forget Reality and acts as our existence is separate from the glorious Reality which illumines life.
ਆਤਮ ਦੇਉ ਦੇਉ ਹੈ ਆਤਮੁ ਰਸਿ ਲਾਗੈ ਪੂਜ ਕਰੀਜੈ ॥੧॥: Atam deou deou hai aatam ras laagai pooj kareejai: The soul is divine; divine is the soul. Worship Him with love (sggs 1325).
ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥: Chet suchet chit hoyi rahu tayu lai pargaas ujaaraa: When you are conscious in your Consciousness, you will be enlightened and illuminated (sggs 339).
ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante: Within the Soul, find the Supreme Lord (sggs 276).
ਆਤਮੁ ਚੀਨੈ ਸੁ ਤਤੁ ਬੀਚਾਰੇ ॥: Aatam cheenai su tatt beechaarae: One who understands his own Soul, contemplates the essence of Reality (sggs 224).
ਆਤਮ ਰਾਮੁ ਰਾਮੁ ਹੈ ਆਤਮ ਹਰਿ ਪਾਈਐ ਸਬਦਿ ਵੀਚਾਰਾ ਹੇ ॥੭॥: Aatam Raam Raam hai aatam Hari paaeeai Sabad veechaaraa he ||7||: The soul is God, and God is the soul; by engaging in the Shabad Vichaar, God is found ||7|| (sggs 1030).
ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥: Aatame no aatame dee prateeti hoi taa ghar hee parachaa paai: If the individual soul has faith in the Supreme Soul, then it will obtain realization within its own Home, within (sggs 87).

In all the forgoing cases of delusory superimpositions such as sanke-vision in a rope or a ghost-vision in a post, the cause for the illusion (Bharam) is in the accidental non-apprehension of the Real, which gives rise to misapprehension. In the absence of truth, we cannot but misinterpret the Reality through our own misguided imaginations, which form the delusory projections.

Our non-apprehension of Reality and the subsequent misapprehensions are together called delusion or Maya. In the examples of the rope and the post, the ignorance of reality (the rope or the post) is Maya, which is the cause of the creation of the frightening snake and the grinning ghost. The impression that "what we deem a thing to be, in reality it's not like that" — the notion that the Mool within (Source, Origin, Jot...) is the body and mind stuff (which it's not) — is what is called false ego.
ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥ ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥੧॥ ਰਹਾਉ ॥: Maadhve kiya kaheeyai bhram aisaa. Jaisaa maaneeyai hoi na taisaa ||1||Rahaaou||: O Maadhav! What can I say about this illusion; what we deem a thing to be, in reality, it is not like that ||1||Pause|| (sggs 657).
ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotistic attachment, the Universe is born (sggs 1057).
ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥: Eh Maya jit Hari visrai moh upjai bhaau dooja laya: This is Maya, by which God is forgotten; emotional attachment and love of duality is born (sggs 921).
ਮਾਈ ਮਾਇਆ ਛਲੁ ॥: Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717).According to the Gurbani, the essentials of Realization of the Mool within (Source, Origin, Jot...) is knowing that we are not this body and mind stuff but we are different from it. The Mool appears to be a "Jeeva" (individual being) because of ignorance, just as the non-apprehension of the rope caused all the misapprehension about the snake. The misconception was the snake on the rope. When the cause, the misconception dies, then the effect, the snake, also dies.

Similarly, the egocentric individuality dies when the real nature of the "Jeeva" is realized as the Mool within (Source, Origin, Jot...). When the false ego ends, all its effects or byproducts are also removed, which constitutes emancipation from bondage. The scriptures tell us that through discriminative self-analysis (Viveka) and logical inner inquiry (Vichaar), we can separate the Mool within from the body-senses-mind-intellect-equipment as one separates the rice from the husk, bran, etc.
ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥: Jinee aatam cheeniaa parmaatam soee: Those who understand their own Soul, are themselves the Supreme Soul (sgg 421).
ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥: Aap pachhanai man nirmal hoyi. Jeevan mukti har paavai soi: Pure becomes the mind of him, who recognizes his ownself. He is liberated in this life and attains Lord (sggs 161).In the "rope mistaken for a snake" analogy, without the rope, the substratum, the superimposition of the snake on the rope is impossible. Similarly, without the Infinite and Changeless Mool within (Source, Origin, Jot...), the One Homogeneous Being, which is the Substratum of all, even the delusion of the material world is not possible.

The idea is that, in all earnest inquiries by the real seekers of the Truth, ultimately the real Substratum (Adhaar) comes to be discovered; when we discover the snake in the rope, we all know how impermanent, relatively, is the snake-vision. Then, the superimposition, the snake and its fear, are all declared as "false", while, the rope is relatively considered as "Truth".

By the negation of the false and the assertion of the Truth, the superimpositions (conditioning, material contamination, self-limitations, etc.) are destroyed, and what remains over is the Infinite Reality. When the mental distortions cease the world-illusion also ceases, and the mind revert back to its Natural State of Being (Sahaj Avasthaa, ਗਿਆਨ ਅਵਸਥਾ). As the dirt is washed with the dirt, a thorn is removed by another thorn, a poison antidotes poison, similarly, the mind is purified (conquered) by the mind!
ਮਨ ਮਹਿ ਮਨੁ ਉਲਟੋ ਮਰੈ ਜੇ ਗੁਣ ਹੋਵਹਿ ਨਾਲਿ ॥: Man mahi man ulto marai je gun hovahi naal: The (lower) mind turns inward, and merges with the (Higher) Mind, when it is with virtue (sggs 935).
ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥: Man mahi manooyaa je marai taa pir raavai naari: If the (lower) mind within the (Higher) Mind dies, then the Husband Lord ravishes and enjoys His soul-bride (sggs 58).
ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥: Nanak man hee te man maaniya na kish marai na jaayi: O Nanak, through the (Higher) Mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥: Manak man mahi manu maarsee sach na laagai kat: The Divine Jewel within the (Higher) Mind annihilates the (lower) mind; thus attached to the Truth, it does not wander deluded again (sggs 992).

Although the negation of our false misunderstandings about ourselves is to be pursued, however, after the negation of the false, if we stop right there and do not usher ourselves to go beyond it then our Realization will only be partial.

The Gurbani does not recommend such partial understanding. Instead, the Gurbani wants us to cultivate "ਪੂਰਨ ਬ੍ਰਹਮ ਗਿਆਨੁ" (Pooran Brahm Giaan - complete Brahm Giaan).

For instance, using our example of the "rope mistaken for a snake", the negation of the snake should be immediately followed by the assertion of the positive existence of the rope! Thus, after the delusory beliefs in ourselves are negated, inward Divine Realization is complete only when we come to assert and live the Truth in Itself. This is why Baabaa Nanak says:
ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰ ॥੫॥: Sachahu orai sabh kayu upari sach aachaar ||5||: Everything is underneath (lower than, ਉਰ੍ਹੇ, …) Truth; the truthful living (living with Truth) is the highest (i.e., the superior form of living, ਸਭ ਤੇ ਉੱਪਰ …) ||5|| (sggs 62).

This is the strength of the Gurbani that lies in its positivity, which leads man away from his present confusions and misunderstandings, and raise him from his sensuous slavery, mental weaknesses and intellectual impotency into the stature of a his real "Joti Svaroop". On apprehension of the Mool within (Source, Origin, Jot...), all our misapprehensions end.
ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥: Aatam mahi paarbraham lahante: Within the Soul, find the Supreme Lord (sggs 276).
ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ॥ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥: Tohee mohee mohee tohee antar kaisaa. Kanak katik jal trang jaisaa: O Lord, You are me, and I am You — what is the difference between us? We are like gold and the bracelet, or water and the waves (sggs 93).
If you know your Soul you know your God (Jallaluddin Rumi).

By careful discrimination, reasoning, or negation (Bibek Budhi) the Bhagats and the Gurus determined the True Nature of the Reality and discussed everlasting Bliss (Anand). No amount of penance or rituals can take us to our Eternal Essence; for penance and rituals cannot destroy the false ego-sense. That can be destroyed only on the direct experience of the Reality resulting from pure Divine Knowledge. Until that is done there cannot be true Peace and Freedom (Mukti) from ignorance.

Consider this little story. Once there was an infant prince who was abducted by a bandit and brought up as his son. After the infant prince grew to adulthood, he was discovered by the King's prime minister who happened to be passing through the jungle. The prime minister identified by the lost prince by the birth marks on his body. The prince was then taken back to the palace. Thus, suddenly, the bandit's son found himself to be a prince! But, as a matter of fact, he always was a prince! But, in ignorance he did not know about it. When the ignorance of his true identity (that he is a prince not a bandit's son) was removed, he realized that he was a prince. That's all. Nothing new was created, added or attained; yet, with the dawn of the True Knowledge, the false disappeared!

— T. Singh
www.gurbani.org

In the following succinct couplet, Kabir ponders about how illogical world’s thinking is:

Rangi ko narangi kahe, bane doodh ko khoya
Chalti ko gaari kahe, yeh dekh Kabira roya.

They call an orange, non-colorful (na-rangi),
they call a delicious milk cake lost (khoya)
they call a moving object stuck (gaari)
Seeing this (hypocrisy of the world) Kabir cries

I am reminded of a shabad I sing:

The world calls me crazy,
but love, I am yours.
- Kabir

Kabir in the World of Fake News

The beauty of Kabir's poetry is that it is timeless. We live in a world of "fake news. The term "fake news" refers to misinformation or deliberately false information that is spread through traditional and digital media channels. In the current times, it is a major issue that has gained significant attention and concern. The ease of access to digital technology and the internet has resulted in an increase in the spread of fake news, making it easier for individuals and organizations to spread false information. This has created a challenge for individuals to differentiate between real and fake news, and has resulted in the erosion of trust in traditional media sources. The impact of fake news can be significant, affecting people's opinions, beliefs, and decisions. Additionally, fake news has the potential to incite violence, create panic, or spread conspiracy theories. Hence, it is important for individuals to be vigilant and critical of the information they consume and to verify the authenticity of the news before accepting it as truth.

The World Does Not Recognize Truth

The idea that the world does not recognize the truth refers to the concept that people are often blind to what is actually true, despite evidence being presented to them. This can be due to a variety of reasons such as, personal beliefs, biases, lack of information, or even a deliberate decision to ignore the truth. In some cases, the truth may be distorted or suppressed in order to serve the interests of a particular group or individual. This phenomenon can lead to widespread misunderstanding, division and conflict. In order to promote a more equitable and just society, it is important to encourage critical thinking and to seek out the truth, even if it challenges one's own beliefs and opinions.

Guru Nanak on the Hypocrisy of the World

Guru Nanak catches the hypocrisy of the world in this very similar poem in Raag Gauri.

ਗਉੜੀ ਮਹਲਾ ੧ ॥

गउड़ी महला १ ॥

Gaoṛī mėhlā 1.

Gauree, First Mehl:

ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਿ ਲੇ ਤਉ ਹੋਇ ਨਿਬੇਰਾ ॥

गुर परसादी बूझि ले तउ होइ निबेरा ॥

Gur parsādī būjẖ le ṯao hoe niberā.

By Guru's Grace, one comes to understand, and then, the account is settled.

ਘਰਿ ਘਰਿ ਨਾਮੁ ਨਿਰੰਜਨਾ ਸੋ ਠਾਕੁਰੁ ਮੇਰਾ ॥੧॥

घरि घरि नामु निरंजना सो ठाकुरु मेरा ॥१॥

Gẖar gẖar nām niranjanā so ṯẖākur merā. ||1||

In each and every heart is the Name of the Immaculate Lord; He is my Lord and Master. ||1||

ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਛੂਟੀਐ ਦੇਖਹੁ ਵੀਚਾਰਾ ॥

बिनु गुर सबद न छूटीऐ देखहु वीचारा ॥

Bin gur sabaḏ na cẖẖūtīai ḏekẖhu vīcẖārā.

Without the Word of the Guru's Shabad, no one is emancipated. See this, and reflect upon it.

ਜੇ ਲਖ ਕਰਮ ਕਮਾਵਹੀ ਬਿਨੁ ਗੁਰ ਅੰਧਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥

जे लख करम कमावही बिनु गुर अंधिआरा ॥१॥ रहाउ ॥

Je lakẖ karam kamāvahī bin gur anḏẖiārā. ||1|| rahāo.

Even though you may perform hundreds of thousands of rituals, without the Guru, there is only darkness. ||1||Pause||

ਅੰਧੇ ਅਕਲੀ ਬਾਹਰੇ ਕਿਆ ਤਿਨ ਸਿਉ ਕਹੀਐ ॥

अंधे अकली बाहरे किआ तिन सिउ कहीऐ ॥

Anḏẖe aklī bāhre kiā ṯin sio kahīai.

What can you say, to one who is blind and without wisdom?

ਬਿਨੁ ਗੁਰ ਪੰਥੁ ਨ ਸੂਝਈ ਕਿਤੁ ਬਿਧਿ ਨਿਰਬਹੀਐ ॥੨॥

बिनु गुर पंथु न सूझई कितु बिधि निरबहीऐ ॥२॥

Bin gur panth na sūjẖī kiṯ biḏẖ nirabahīai. ||2||

Without the Guru, the Path cannot be seen. How can anyone proceed? ||2||

ਖੋਟੇ ਕਉ ਖਰਾ ਕਹੈ ਖਰੇ ਸਾਰ ਨ ਜਾਣੈ ॥

खोटे कउ खरा कहै खरे सार न जाणै ॥

Kẖote kao kẖarā kahai kẖare sār na jāṇai.

He calls the counterfeit genuine, and does not know the value of the genuine.

ਅੰਧੇ ਕਾ ਨਾਉ ਪਾਰਖੂ ਕਲੀ ਕਾਲ ਵਿਡਾਣੈ ॥੩॥

अंधे का नाउ पारखू कली काल विडाणै ॥३॥

Anḏẖe kā nāo pārkẖū kalī kāl vidāṇai. ||3||

The blind man is known as an appraiser; this Dark Age of Kali Yuga is so strange! ||3||

ਸੂਤੇ ਕਉ ਜਾਗਤੁ ਕਹੈ ਜਾਗਤ ਕਉ ਸੂਤਾ ॥

सूते कउ जागतु कहै जागत कउ सूता ॥

Sūṯe kao jāgaṯ kahai jāgaṯ kao sūṯā.

The sleeper is said to be awake, and those who are awake are like sleepers.

ਜੀਵਤ ਕਉ ਮੂਆ ਕਹੈ ਮੂਏ ਨਹੀ ਰੋਤਾ ॥੪॥

जीवत कउ मूआ कहै मूए नही रोता ॥४॥

Jīvaṯ kao mūā kahai mūe nahī roṯā. ||4||

The living are said to be dead, and no one mourns for those who have died. ||4||

ਆਵਤ ਕਉ ਜਾਤਾ ਕਹੈ ਜਾਤੇ ਕਉ ਆਇਆ ॥

आवत कउ जाता कहै जाते कउ आइआ ॥

Āvaṯ kao jāṯā kahai jāṯe kao āiā.

One who is coming is said to be going, and one who is gone is said to have come.

ਪਰ ਕੀ ਕਉ ਅਪੁਨੀ ਕਹੈ ਅਪੁਨੋ ਨਹੀ ਭਾਇਆ ॥੫॥

पर की कउ अपुनी कहै अपुनो नही भाइआ ॥५॥

Par kī kao apunī kahai apuno nahī bẖāiā. ||5||

That which belongs to others, he calls his own, but he has no liking for that which is his. ||5||

ਮੀਠੇ ਕਉ ਕਉੜਾ ਕਹੈ ਕੜੂਏ ਕਉ ਮੀਠਾ ॥

मीठे कउ कउड़ा कहै कड़ूए कउ मीठा ॥

Mīṯẖe kao kauṛā kahai kaṛūe kao mīṯẖā.

That which is sweet is said to be bitter, and the bitter is said to be sweet.

ਰਾਤੇ ਕੀ ਨਿੰਦਾ ਕਰਹਿ ਐਸਾ ਕਲਿ ਮਹਿ ਡੀਠਾ ॥੬॥

राते की निंदा करहि ऐसा कलि महि डीठा ॥६॥

Rāṯe kī ninḏā karahi aisā kal mėh dīṯẖā. ||6||

One who is imbued with the Lord's Love is slandered - his is what I have seen in this Dark Age of Kali Yuga. ||6||

ਚੇਰੀ ਕੀ ਸੇਵਾ ਕਰਹਿ ਠਾਕੁਰੁ ਨਹੀ ਦੀਸੈ ॥

चेरी की सेवा करहि ठाकुरु नही दीसै ॥

Cẖerī kī sevā karahi ṯẖākur nahī ḏīsai.

He serves the maid, and does not see his Lord and Master.

ਪੋਖਰੁ ਨੀਰੁ ਵਿਰੋਲੀਐ ਮਾਖਨੁ ਨਹੀ ਰੀਸੈ ॥੭॥

पोखरु नीरु विरोलीऐ माखनु नही रीसै ॥७॥

Pokẖar nīr virolīai mākẖan nahī rīsai. ||7||

Churning the water in the pond, no butter is produced. ||7||

ਇਸੁ ਪਦ ਜੋ ਅਰਥਾਇ ਲੇਇ ਸੋ ਗੁਰੂ ਹਮਾਰਾ ॥

इसु पद जो अरथाइ लेइ सो गुरू हमारा ॥

Is paḏ jo arthāe lee so gurū hamārā.

One who understands the meaning of this verse is my Guru.

ਨਾਨਕ ਚੀਨੈ ਆਪ ਕਉ ਸੋ ਅਪਰ ਅਪਾਰਾ ॥੮॥

नानक चीनै आप कउ सो अपर अपारा ॥८॥

Nānak cẖīnai āp kao so apar apārā. ||8||

O Nanak, one who knows his own self, is infinite and incomparable. ||8||

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਭਰਮਾਇਆ ॥

सभु आपे आपि वरतदा आपे भरमाइआ ॥

Sabẖ āpe āp varaṯḏā āpe bẖarmāiā.

He Himself is All-pervading; He Himself misleads the people.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਬੂਝੀਐ ਸਭੁ ਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੯॥੨॥੧੮॥

गुर किरपा ते बूझीऐ सभु ब्रहमु समाइआ ॥९॥२॥१८॥

Gur kirpā ṯe būjẖīai sabẖ barahm samāiā. ||9||2||18||

By Guru's Grace, one comes to understand, that God is contained in all. ||9||2||18||

The Hypocrisy of Heaven

This poem reminds me of two other poems, one by Mirza Ghalib and another by Rumi who both questioned hypocrisies of their times:

Mirza Ghalib on the hypocrisy of "heaven":

Humko Maloom Hai Jannat Ki Haqiqat Lekin
Dil Ke Bahlaane Ko, 'Ghalib' Yeh Khayaal Achcha Hai

I know the truth about the existence of heaven
It is a good distraction for the happiness of the hear

Go Back to Sleep by Rumi

Go back, go back to sleep. Yes, you are allowed. You who have no Love in your heart, you can go back to sleep. The power of Love is exclusive to us, you can go back to sleep. I have been burnt by the fire of Love. You who have no such yearning in your heart, go back to sleep. The path of Love, has seventy-two folds and countless facets. Your love and religion is all about deceit, control and hypocrisy, go back to sleep. I have torn to pieces my robe of speech, and have let go of the desire to converse. You who are not naked yet, you can go back to sleep.

In the Bookstore Called Humanity

- Shivpreet Singh

In this strange world,
they call the sleeping awake,
and the woken asleep.

- Guru Nanak

This makes me weep.

- Kabir

Sometimes I imagine spirituality
like wandering into an unfamiliar bookstore,
rows upon rows of titles promising truth,
each with a bright cover,
shouting answers or secrets in bold fonts.

You pick one up, flip through pages
filled with empty promises,
the metaphors barely believable—
like churning butter from clear water,
wishing desperately for cream.

And yet, amid this cacophony
of counterfeit wisdom,
one quiet book sits patiently on a lower shelf—
no flashy dust jacket, no sales pitch, just waiting,
filled with words that quietly illuminate
the dark corners.

You hold it gently, as if handling something alive,
as the ink whispers clarity through the noise,
naming itself softly:
Shabad Guru.

Reflecting upon this statement by Rumi:

Let the waters settle and you will see the moon and the stars mirrored in your own being.

~Rumi

Reflections of Serenity: Discovering Self in Tranquility

In the midst of the chaos and turbulence that often permeate our lives, the pursuit of inner peace becomes an essential endeavor. As Rumi says poignantly, "Let the waters settle and you will see the moon and the stars mirrored in your own being," there is a transformative power of stillness and tranquility in revealing the profound depths of our true selves. Here I am reflecting upon the metaphorical significance behind this statement, highlighting the importance of finding moments of calmness and introspection to attain self-awareness, clarity, and a deeper connection with the world around us.

The Waters of Turmoil

In our fast-paced and demanding world, our minds and hearts are frequently overwhelmed by the relentless currents of stress, anxiety, and societal expectations. The metaphorical "waters" represent the disturbances and distractions that cloud our perception, hindering our ability to truly understand ourselves. In this agitated state, it becomes challenging to observe the celestial wonders that lie within our own being.

Bhagat Namdev reflects on this condition in one of his shabads, Sansar Samunde:

Lobẖ lahar aṯ nījẖar bājai. Kāiā dūbai kesvā.

The tidal waves of greed constantly assault me.

My body is drowning, O Lord.

Bhagat Namdev: Sansar Samunde

The Power of Stillness

When we intentionally choose to quiet the turbulence within us and embrace moments of tranquility, the metaphorical waters begin to settle. By cultivating stillness through meditation practices or even taking a peaceful walk in nature, we create a fertile ground for self-reflection and self-discovery. It takes along time for the tidal waves, which Bhagat Namdev sings about, to dissipate. Slowly all that is left are ripples in the water. As the ripples fade away, a clear mirror-like surface emerges, enabling us to perceive the moon and the stars of our inner selves.

Mirror of Self-Reflection

When we allow ourselves the opportunity to engage in self-reflection without the distractions of the outside world, we embark on a journey of introspection. In the serene depths of our being, we find a reflection of our true essence, which Guru Nanak and Bhagat Kabir call Satnam. As the mirror-like surface reveals the moon and the stars, it unveils the song we are meant to sing in the universe: our hidden potential, talents, and aspirations emerge.

Similar to a sculptor meticulously carving away at a block of marble, our self-discovery journey involves chiseling away layers of greed, lust, doubt, fear, ego, and societal expectations. With each introspective inquiry, we blow away the dust to reveal our authentic selves, liberated from the constraints that hindered our growth. As the sculpture takes form, our hidden talents and aspirations begin to surface, ready to be embraced and nurtured.

Clarity and Self-Awareness

As we peer through the lenses of clarity, wearing our glasses, the serene waters present a vivid reflection. The stillness surrounding us creates an optimal atmosphere for contemplation, enabling us to delve deep into our thoughts, emotions, and actions. In this focused state, a heightened self-awareness emerges, revealing our strengths and weaknesses, the patterns that shape our behavior, and the driving forces behind our decisions. This newfound self-knowledge becomes a guiding beacon, illuminating the path towards personal growth and fulfillment with unwavering brightness.

Connection with the Universe

By delving into our own being, we discover that we are not separate entities but interconnected with the universe. The moon and stars mirrored within us symbolize the universal elements that reside in each individual. We recognize the shared humanity, the aspirations, and the struggles that bind us together. This realization fosters empathy, compassion, and a deeper understanding of the world and the people around us. I am reminded of Bhagat Ravidas' immortal words:

Tohi Mohi Mohi Tohi Antar Kaisa?
You are me, and I am You
what is the difference between us?
We are like gold and the bracelet,
We are like water and the waves.

Reflections of Serenity

In a world immersed in the cacophony of noise and commotion, seeking moments of stillness and tranquility is akin to diving beneath the surface, snorkeling in the depths of our being. As we let the turbulent waters settle, a remarkable transformation occurs, unveiling the breathtaking beauty hidden beneath. Just as the snorkeler discovers the vibrant colors and enchanting marine life beneath the surface, we unlock the potential to witness the celestial wonders of the moon and the stars mirrored within ourselves. Engaging in self-reflection becomes our compass, guiding us towards clarity, self-awareness, and an extraordinary connection with the universe. Embracing the power of stillness, recognize the song that we are here to sing, we navigate the currents of life with authenticity, purpose, and a renewed sense of harmony, both within ourselves and the world around us.

Attempt 2 - Reflections of Serenity: Discovering Self in Tranquility

Introduction:

In a world characterized by perpetual motion and constant noise, the concept of finding tranquility can seem elusive. However, the statement, "Let the waters settle and you will see the moon and the stars mirrored in your own being," encapsulates a profound truth. By embracing stillness and allowing the tumultuous waters of our lives to settle, we gain the clarity to perceive the profound beauty and wisdom within ourselves. This essay explores the transformative power of stillness, illuminating how the reflection of celestial bodies within our being reveals hidden truths, nourishes our souls, and guides us towards self-discovery and growth.

Body:

The Essence of Stillness:

The pace of modern life often leaves us overwhelmed, disconnected, and distracted. However, stillness offers a respite, enabling us to reconnect with our inner selves and the world around us. Just as a calm lake reflects the celestial bodies above, stillness allows us to mirror the magnificence of the universe within us. By quieting the mind and settling the emotional turbulence, we create a serene space in which our true nature can emerge.

Self-Reflection and Inner Awareness:

When the waters of our being are calm, we gain the ability to observe ourselves without judgment or bias. In this state, we can delve into the depths of our thoughts, emotions, and desires, gaining a profound understanding of our true essence. The mirrored image of the moon and stars represents the reflection of our own aspirations, dreams, and potential. Through stillness, we cultivate self-awareness and embrace the vastness of our inner universe.

Unveiling Hidden Truths:

The chaos of everyday life often obscures our perception, making it difficult to discern the truths that lie within us. Yet, in moments of tranquility, the waters settle, revealing profound insights and wisdom. Like the moon and stars mirrored in still waters, our true nature and purpose become illuminated. Through stillness, we gain clarity, enabling us to recognize our authentic desires, values, and beliefs. The process of reflection helps us align our actions and choices with our deepest convictions, leading to a more fulfilling and purposeful life.

Nourishment for the Soul:

Just as the moon and stars nourish our spirits with their ethereal beauty, the stillness we cultivate within ourselves nourishes our souls. In the hectic pace of life, we often neglect our own well-being, leaving our spirits starved for tranquility and peace. However, through the practice of stillness, we tap into a wellspring of inner peace, rejuvenation, and joy. By mirroring the celestial wonders within us, we are reminded of the inherent beauty and divinity of our existence, fostering a profound sense of self-acceptance and contentment.

Guiding Us on the Path of Growth:

The mirrored reflection of celestial bodies serves as a compass, guiding us towards self-discovery and growth. As we embrace stillness and gain insight into our true selves, we unlock our hidden potential and embark on a journey of personal development. Through self-reflection, we identify areas for improvement, cultivate our strengths, and nurture our passions. The mirrored reflection not only reveals our current state but also inspires us to reach for the stars, encouraging us to transcend limitations and embrace our fullest potential.

Conclusion:

In a world often defined by chaos and noise, the power of stillness is transformative. As we allow the waters of our being to settle, we witness the miraculous reflection of the moon and the stars within us. Through this reflection, we gain profound self-awareness, uncover hidden truths, nourish our souls, and embark on a journey of growth and self-discovery.

I am reading some essays by Thomas Jefferson and was intrigued to hear his advice on staying away from "smokers" and "drinkers."

So I looked this up on the net and found this very interesting article. Thomas Jefferson was undoubtedly far ahead of his times even in his personal habits. Here is the article --

The Healthful Habits of Thomas Jefferson

By Thomas Jewett

"Health is worth more than learning. -Thomas Jefferson

Thomas Jefferson's diet, his hygiene, exercise regime and views toward alcohol and tobacco were amazingly in accord with contemporary attitudes. Conversely they were most opposite of those of his fellow Virginians. These habits allowed him to live to the age of eighty-four with little illness during his lifetime.

I have been more fortunate than my friend in the article of health. So free from catarrhs that I have not had one, (in the breast, I mean) on an average of eight or ten years through life...A fever of more than twenty-four hours I have not had above two or three times in my life.

He spoke of his habits in an 1819 letter to Doctor Vine Utley:

Sir,—Your letter of February the 18th came to hand on the 1st instant; and the request of the history of my physical habits would have puzzled me not a little, it not been for the model with which you accompanied it, of Doctor Rush's answer to a similar inquiry. I live so much like other people, that I might refer to ordinary life as the history of my own. Like my friend the Doctor, I have lived temperately, eating little animal food, and that not as an aliment, so much as a condiment for the vegetables, which constitute my principal diet. I double however, the Doctor's glass and a half of wine, and even treble it with a friend; but halve its effects by drinking the weak wines only. The ardent wines I cannot drink, nor do I use ardent spirits in any form. Malt liquors and cider are my table drinks, and My breakfast, like that also of my friend, is of tea and coffee. I have been blest with organs of digestion which accept and concoct, without ever murmuring, whatever the palate chooses to consign to them, and I have not yet lost a tooth by age.

Thomas Jefferson started each day early. "Whether I retire to bed early or late, I rise with the sun." He rose as soon as he could read the hands of the clock kept directly opposite his bed. He started his own fire and soaked his feet in cold water. Jefferson maintained that this foot bath attributed to his good health. Jefferson was rare for his day in that he often bathed. Franklin was adverse to water baths, opting instead to stand nude in the wind to take an "air bath".

Jefferson slept five to eight hours a night in a semi-reclining position since his bed was too short for his height. This position facilitated his habit of reading in bed. "I never go to bed without an hour, or half hour's previous reading of something moral, whereon to ruminate in the intervals of sleep."

While not a vegetarian, as we understand the term today, Jefferson was unusually moderate in his consumption of meat and was notable for the amount and variety of vegetables that he ate. His granddaughter wrote: "He lived principally on vegetables....The little meat he took seemed mostly as a seasoning for his vegetables." Jefferson's fondness for vegetables can be traced in his garden books that contain thousands of entries detailing the many varieties that he grew for his own consumption. Two of his favorites were peas and cucumbers.

As the founder of the University of Virginia, Jefferson had a say in all aspects of its building and operations. He drew up the daily menu for the students. It was heavy on vegetables and fruits. Only the mid-day meal included a small portion of meat.

for breakfast. Wheat or cornbread, at the choice of each particular, with butter, and milk, or Coffee-au-lait, at the choice of each. no meat.

for dinner. a soup, a dish of salt meat, a dish of fresh meat, & as great a variety of vegetables well cooked as you please.

for supper, corn or wheat bread at their choice, & milk, or Coffee-au-lait, also at their choice, but no meat.

their drink at all times water, a young stomach needing no stimulating drinks, and the habit of using them being dangerous.

Jefferson also advised collegians that a "strong body makes the mind strong." He wrote to his favorite nephew Peter Carr:

In order to progress well in your studies, you must take at least two hours a day to exercise; for health must not be sacrificed to learning...Walking is very important. Never think of taking a book with you. The object of walking is to relax the mind. You should therefore not permit yourself even to think while you walk; but divert yourself by the objects surrounding you. Walking is the best possible exercise.

Jefferson heeded his own recommendation concerning exercise. He daily walked his estate. Despite his advice though, his favorite form of physical activity was horseback riding. He continued the habit up to his 84th year when he "was so weak that he could only get into the saddle by stepping down from the terrace."

Jefferson felt that the mind as well as the body should be exercised. He wrote his fifteen year old daughter:

It is your future happiness that interests me, and nothing can contribute more to it than the contracting a habit of industry and activity. Of all the cankers of human happiness none corrodes with so silent, yet so baneful a tooth, as indolence. Body and mind both unemployed, our being becomes a burthen, and every object about us loathsome, even the dearest. Idleness begets ennui, ennui the hypochondria, and that a diseased body. Exercise and application produce order in our affairs, health of body, cheerfulness of mind, and these make us precious to our friends.

To make sure that his daughter was not idle and exercised body and mind, Jefferson devised the following schedule for the teenager.

From 8 to 10 o'clock practice music.
From 10 to 1 dance one day and draw another.
From 1 to 2 draw on the day you dance, and write a letter the next day.
From 3 to 4 read French.
From 4 to 5 exercise yourself in music.
From 5 till bedtime read English, write, etc.

Jefferson was adverse to tobacco usage, feeling it was dangerous to his health. He calls its cultivation of it "a culture productive of infinite wickedness." This is from a person whose economy was based on the growing of tobacco. This dichotomy in Jefferson's character can be seen in other aspects of his life such as his views on slavery.

One thing Jefferson was not ambivalent about though was his love of wine. He felt that wine was "indispensable for my health." Jefferson was one of the most knowledgeable wine connoisseurs to ever hold national office. He advocated the virtues of wine stating "no nation is drunken where wine is cheap; and none sober, where the dearness of wine substitutes ardent spirits as the common beverage." His own alcohol use was moderate and he often watered his wine to lessen its effect.

"...you are not to conclude I am a drinker. My measure is a perfectly sober 3 or 4 glasses at dinner, and not a drop at any other time. But as to those 3 or 4 glasses I am very fond."

In this respect he was much different than his fellow Virginians. Washington was said to be able to drink four bottles in an evening. Indeed, Jefferson's health habits fit more in the Twenty-first century than the Eighteenth. His high fiber diet, exercise regime, moderate use of alcohol and non-use of tobacco are the basis of healthful living today.

The Guest House

The Original Persian: Masnavi Book 5, Sections 154–156

Transliterated Selections:

Expansions in Section 156

The Other Translations: Nicholson and Helminski

Why Coleman Barks Works Better

What Translators Can Learn

Reynold Nicholson's translation:

Kabir Helminski's translation

Punjabi Translation (Shivpreet Singh)