Saturday, October 27, 2007




SPIRITUALLY BLIND


ABSTRACT


Spiritually blind is the one who is completely ignorant about Divine Wisdom. Spiritually blind is the shore less ocean of darkness, with no light at the end of the tunnel. The belief in the philosopher’s stone, the jewel in the serpent’s head, alchemy, and miracles is all a matter of ignorance. Those engaged in the worship of idols, symbols, materialism, gods, goddesses, in fasting, uttering blessings and curses, are all living in spiritual ignorance. By reciting Sabd Guru’s hymns without understanding, even a good person cannot find acceptance by Akal Purkh.  Without reflecting on the message of the AGGS or applying them in life with reflection, no wandering mind can find stability.

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Being spiritually blind is a lack of knowledge, or a willful lack of desire to improve the efficiency, merit, effectiveness or usefulness of one's actions or a "state of being ignorant" or remaining unaware or uninformed. If ignorance is bliss, why aren't more people happy?

Spiritual blindness is a very serious matter. It is said that "What you don't know won't hurt you". We all know that is incorrect and yet it seems that many people have adopted that philosophy toward spiritual matters.  Many people are destroyed for lack of spiritual knowledge, but it is also the self-destructive turning away from the truth in all areas of life.  To be blind of one's ignorance is a further malady of the ignorant. It is the non-perceiving principle of our consciousness as opposed to the truth-perceiving conscious vision and knowledge. Due to spiritual blindness the practice of any faith is quite inconsistent with the tenets of that faith.

ਕੀਤਾ ਕਹਾ ਕਰੇ ਮਨਿ ਮਾਨੁ  
ਦੇਵਣਹਾਰੇ ਕੈ ਹਥਿ ਦਾਨੁ
ਭਾਵੈ ਦੇਇ ਨ ਦੇਈ ਸੋਇ
ਕੀਤੇ ਕੈ ਕਹਿਐ ਕਿਆ ਹੋਇ  
ਆਪੇ ਸਚੁ ਭਾਵੈ ਤਿਸੁ ਸਚੁ
ਅੰਧਾ ਕਚਾ ਕਚੁ ਨਿਕਚੁ ਰਹਾਉ  
ਜਾ ਕੇ ਰੁਖ ਬਿਰਖ ਆਰਾਉ  
ਜੇਹੀ ਧਾਤੁ ਤੇਹਾ ਤਿਨ ਨਾਉ
ਫੁਲੁ ਭਾਉ ਫਲੁ ਲਿਖਿਆ ਪਾਇ
ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਇ  
ਕਚੀ ਕੰਧ ਕਚਾ ਵਿਚਿ ਰਾਜੁ  
ਮਤਿ ਅਲੂਣੀ ਫਿਕਾ ਸਾਦੁ  
ਨਾਨਕ ਆਣੇ ਆਵੈ ਰਾਸਿ  
ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਸਾਬਾਸਿ ੩੨
Bẖāvai ḏe▫e na ḏe▫ī so▫e.Kīṯā kahā kare man mān. Ḏevaṇhāre kai hath ḏān. Kīṯe kai kahi▫ai ki▫ā ho▫e. ||1|| Āpe sacẖ bẖāvai ṯis sacẖ. Anḏẖā kacẖā kacẖ nikacẖ. ||1|| rahā▫o. Jā ke rukẖ birakẖ ārā▫o. Jehī ḏẖāṯ ṯehā ṯin nā▫o. Ful bẖā▫o fal likẖi▫ā pā▫e. Āp bīj āpe hī kẖā▫e. ||2|| Kacẖī kanḏẖ kacẖā vicẖ rāj. Maṯ alūṇī fikā sāḏ. Nānak āṇe āvai rās. viṇ nāvai nāhī sābās. ||3||32||

The seeker indulges in self esteem and pride? Yet all the gifts lie in Bestower’s hands. To give or not lies in Its pleasure.  What power lies in creature’s self will?  ||1|| God Itself is True; Truth is pleasing to Its Will. Man, purblind, with no illumination is all ignorantly raw. ||1||Pause|| It is the Master of trees and plants who cherishes them. Each is named according to its nature. Each is destined to grow flowers and fruits according to its devotion. Each raises the crop that he sows ||2||. Frail is the wall, of which the mason is raw. With poor realization, no joy in life will come. Fulfillment comes alone by God’s Grace, says Nanak. Divine approbation does not come with out devotion||3||32||-----Guru Nanak, Siri Raag, AGGS, Page, 25

ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਚੇਲੇ ਨਾਹੀ ਠਾਉ
ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਸੁਆਉ
ਆਇ ਗਇਆ ਪਛੁਤਾਵਣਾ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ
Gurū jinā kā anḏẖulā cẖėlė nāhī ṯẖā¬o. Bin saṯgur nā¬o na pā¬ī¬ai bin nāvai ki¬ā su¬ā¬o. Ā▫e ga▫i▫ā pacẖẖuṯāvṇā ji▫o suñai gẖar kā▫o. ||3||

Those disciples, and devotees, whose spiritual teacher is blind, shall not find their place of rest. Without the True Guru, the Name is not obtained. Without the Name, what is the use of it all? People come and go, regretting and repenting, like crows in a deserted house. ||3||-----Guru Nanak, Siri Raag, AGGS, Page, 58-3
ਉਤੰਗੀ ਪੈਓਹਰੀ ਗਹਿਰੀ ਗੰਭੀਰੀ
ਸਸੁੜਿ ਸੁਹੀਆ ਕਿਵ ਕਰੀ ਨਿਵਣੁ ਨ ਜਾਇ ਥਣੀ
ਗਚੁ ਜਿ ਲਗਾ ਗਿੜਵੜੀ ਸਖੀਏ ਧਉਲਹਰੀ
ਸੇ ਭੀ ਢਹਦੇ ਡਿਠੁ ਮੈ ਮੁੰਧ ਨ ਗਰਬੁ ਥਣੀ
ਸੁਣਿ ਮੁੰਧੇ ਹਰਣਾਖੀਏ ਗੂੜਾ ਵੈਣੁ ਅਪਾਰੁ
ਪਹਿਲਾ ਵਸਤੁ ਸਿਞਾਣਿ ਕੈ ਤਾਂ ਕੀਚੈ ਵਾਪਾਰੁ
ਜਿਤੁ ਦੋਹੀ ਸਜਣ ਮਿਲਨਿ ਲਹੁ ਮੁੰਧੇ ਵੀਚਾਰੁ
ਤਨੁ ਮਨੁ ਦੀਜੈ ਸਜਣਾ ਐਸਾ ਹਸਣੁ ਸਾਰੁ
ਤਿਸ ਸਉ ਨੇਹੁ ਨ ਕੀਚਈ ਜਿ ਦਿਸੈ ਚਲਣਹਾਰੁ  
ਨਾਨਕ ਜਿਨ੍ਹ੍ਹੀ ਇਵ ਕਰਿ ਬੁਝਿਆ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਕੁਰਬਾਣੁ
ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ  
ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ  
ਝੜ ਝਖੜ ਓਹਾੜ ਲਹਰੀ ਵਹਨਿ ਲਖੇਸਰੀ  
ਸਤਿਗੁਰ ਸਿਉ ਆਲਾਇ ਬੇੜੇ ਡੁਬਣਿ ਨਾਹਿ ਭਉ
ਨਾਨਕ ਦੁਨੀਆ ਕੈਸੀ ਹੋਈ
ਸਾਲਕੁ ਮਿਤੁ ਨ ਰਹਿਓ ਕੋਈ
ਭਾਈ ਬੰਧੀ ਹੇਤੁ ਚੁਕਾਇਆ  
ਦੁਨੀਆ ਕਾਰਣਿ ਦੀਨੁ ਗਵਾਇਆ
Uṯangī pai▫ohrī gahirī gambẖīrī. Sasuṛ suhī▫ā kiv karī nivaṇ na jā▫e thaṇī. Gacẖ jė lagā girvaṛī sakẖī▫e ḏẖa▫ulharī. Se bẖī dẖahḏe diṯẖ mai munḏẖ na garab thaṇī. ||1|| Suṇ munḏẖe harṇākẖī▫e gūṛā vaiṇ apār. Pahilā vasaṯ siñāṇ kai ṯāʼn kīcẖai vāpār. Ḏohī ḏicẖai ḏurjanā miṯrāʼn kūʼn jaikār. Jiṯ ḏohī sajaṇ milan lahu munḏẖe vīcẖār. Ŧan man ḏījai sajṇā aisā hasaṇ sār. Ŧis sa▫o nehu na kīcẖ▫ī jė ḏisai cẖalaṇhār. Nānak jinĥī iv kar bujẖi▫ā ṯinĥā vitahu kurbāṇ. ||2|| Je ṯūʼn ṯārū pāṇ ṯāhū pucẖẖ ṯiṛĥaʼn▫nĥ kal. Ŧāhū kẖare sujāṇ vañā enĥī kaprī. ||3|| Jẖaṛ jẖakẖaṛ ohāṛ lahrī vahan lakẖesarī. Saṯgur si▫o ālā▫e beṛe dubaṇ nāhi bẖa▫o. ||4|| Nānak ḏunī▫ā kaisī ho▫ī. Sālak miṯ na rahi▫o ko▫ī. Bẖā▫ī banḏẖī heṯ cẖukā▫i▫ā. Ḏunī▫ā kāraṇ ḏīn gavā▫i▫ā. ||5||

O, female of graceful limbs, make an obeisance at the feet of God. Though shall become profound in wisdom. O mother-in-law, how can I bow? Because of my stiff nipples, I cannot bow. O sister, those mansions built as high as mountains -I have seen them come crumbling down. O bride, do not be so proud of your nipples. ||1|| O bride with deer-like eyes, listen to the words of deep and infinite wisdom. First, examine the merchandise, and then, make the deal. Proclaim that you will not associate with evil people; celebrate victory with your friends. This proclamation, to meet with your friends, O bride - give it some thought. Surrender mind and body to God your Friend; this is the most excellent pleasure. Do not fall in love with one who is destined to leave. O Nanak, I am a sacrifice to those who understand this. ||2|| If you wish to swim across the water, then consult those who know how to swim. Those who have survived these treacherous waves are very wise. ||3|| The storm rages and the rain floods the land; thousands of waves rise and surge. If you cry out for help from the True Guru, you have nothing to fear - your boat will not sink. ||4|| O Nanak, what has happened to the world? There is no guide or friend. There is no love, even among brothers and relatives. For the sake of the world, people have lost their faith. ||5||-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1410
ਹੈ ਹੈ ਕਰਿ ਕੈ ਓਹਿ ਕਰੇਨਿ
ਗਲ੍ਹ੍ਹਾ ਪਿਟਨਿ ਸਿਰੁ ਖੋਹੇਨਿ  
ਨਾਉ ਲੈਨਿ ਅਰੁ ਕਰਨਿ ਸਮਾਇ
 ਨਾਨਕ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਇ
ਰੇ ਮਨ ਡੀਗਿ ਨ ਡੋਲੀਐ ਸੀਧੈ ਮਾਰਗਿ ਧਾਉ
ਪਾਛੈ ਬਾਘੁ ਡਰਾਵਣੋ ਆਗੈ ਅਗਨਿ ਤਲਾਉ  
ਸਹਸੈ ਜੀਅਰਾ ਪਰਿ ਰਹਿਓ ਮਾ ਕਉ ਅਵਰੁ ਨ ਢੰਗੁ  
ਨਾਨਕ ਗੁਰਮੁਖਿ ਛੁਟੀਐ ਹਰਿ ਪ੍ਰੀਤਮ ਸਿਉ ਸੰਗੁ
ਬਾਘੁ ਮਰੈ ਮਨੁ ਮਾਰੀਐ ਜਿਸੁ ਸਤਿਗੁਰ ਦੀਖਿਆ ਹੋਇ
ਆਪੁ ਪਛਾਣੈ ਹਰਿ ਮਿਲੈ ਬਹੁੜਿ ਨ ਮਰਣਾ ਹੋਇ
ਕੀਚੜਿ ਹਾਥੁ ਨ ਬੂਡਈ ਏਕਾ ਨਦਰਿ ਨਿਹਾਲਿ
ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਗੁਰੁ ਸਰਵਰੁ ਸਚੀ ਪਾਲਿ
ਅਗਨਿ ਮਰੈ ਜਲੁ ਲੋੜਿ ਲਹੁ ਵਿਣੁ ਗੁਰ ਨਿਧਿ ਜਲੁ ਨਾਹਿ
ਜਨਮਿ ਮਰੈ ਭਰਮਾਈਐ ਜੇ ਲਖ ਕਰਮ ਕਮਾਹਿ
ਜਮੁ ਜਾਗਾਤਿ ਨ ਲਗਈ ਜੇ ਚਲੈ ਸਤਿਗੁਰ ਭਾਇ
ਨਾਨਕ ਨਿਰਮਲੁ ਅਮਰ ਪਦੁ ਗੁਰੁ ਹਰਿ ਮੇਲੈ ਮੇਲਾਇ
ਕਲਰ ਕੇਰੀ ਛਪੜੀ ਕਊਆ ਮਲਿ ਮਲਿ ਨਾਇ
ਮਨੁ ਤਨੁ ਮੈਲਾ ਅਵਗੁਣੀ ਚਿੰਜੁ ਭਰੀ ਗੰਧੀ ਆਇ
ਸਰਵਰੁ ਹੰਸਿ ਨ ਜਾਣਿਆ ਕਾਗ ਕੁਪੰਖੀ ਸੰਗਿ
ਸਾਕਤ ਸਿਉ ਐਸੀ ਪ੍ਰੀਤਿ ਹੈ ਬੂਝਹੁ ਗਿਆਨੀ ਰੰਗਿ
ਸੰਤ ਸਭਾ ਜੈਕਾਰੁ ਕਰਿ ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਉ
ਨਿਰਮਲੁ ਨ੍ਹ੍ਹਾਵਣੁ ਨਾਨਕਾ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ੧੦
Hai hai kar kai ohi karen. Galĥā pitan sir kẖohen. Nā▫o lain ar karan samā▫e. Nānak ṯin balihārai jā▫e. ||6|| Re man dīg na dolī▫ai sīḏẖai mārag ḏẖā▫o. Pācẖẖai bāgẖ darāvṇo āgai agan ṯalā▫o. Sahsai jī▫arā par rahi▫o mā ka▫o avar na dẖang. Nānak gurmukẖ cẖẖutī▫ai har parīṯam si▫o sang. ||7|| Bāgẖ marai man mārī▫ai jis saṯgur ḏīkẖi▫ā ho▫e. Āp pacẖẖāṇai har milai bahuṛ na marṇā ho▫e. Kīcẖaṛ hāth na būd▫ī ekā naḏar nihāl. Nānak gurmukẖ ubre gur sarvar sacẖī pāl. ||8|| Agan marai jal loṛ lahu viṇ gur niḏẖ jal nāhi. Janam marai bẖarmā▫ī▫ai je lakẖ karam kamāhi. Jam jāgāṯ na lag▫ī je cẖalai saṯgur bẖā▫e. Nānak nirmal amar paḏ gur har melai melā▫e. ||9|| Kalar kerī cẖẖapṛī ka▫ū▫ā mal mal nā▫e. Man ṯan mailā avguṇī binn bẖarī ganḏẖī ā▫e. Sarvar hans na jāṇi▫ā kāg kupankẖī sang. Sākaṯ si▫o aisī parīṯ hai būjẖhu gi▫ānī rang. Sanṯ sabẖā jaikār kar gurmukẖ karam kamā▫o. Nirmal nĥāvaṇ nānkā gur ṯirath ḏarī▫ā▫o. ||10||

They cry, weep and wail. They slap their faces and pull their hair out. But if they chant the Name of God, they shall be absorbed in to It and I am a sacrifice to them. ||6| |My soul is skeptical and doubtful, but I cannot see any other way to go. Behind thee is the frightful tiger of passions ahead of these is a tank of fire. My mind is filled with doubt and no other way of liberation is seen. O Nanak, as Guru oriented, dwell with your Beloved God, and you shall be saved. ||7|| The tiger is killed, and the mind is killed, through the Teachings of the True Guru. One who understands himself, meets with the God, and never dies again. One who sees the One and Only God with his eyes - his hands shall not get muddy and dirty. O Nanak, the Guru oriented is saved; the Guru has surrounded the ocean with the embankment of Truth. ||8|| If you wish to put out the fire, then look for water; without the Guru, the ocean of water is not found. You shall continue to wander lost in reincarnation through birth and death, even if you do thousands of other deeds. But you shall not be taxed by the Messenger of Death, if you walk in harmony with the Will of the True Guru. O Nanak, the immaculate, immortal status is obtained, and the Guru will unite you with God. ||9|| The crow rubs and washes itself in the mud puddle. Its mind and body are polluted with its own mistakes and demerits, and its beak is filled with dirt. The swan in the pool associated with the crow, not knowing that it was evil. Such is the love of the faithless cynic; understand this, O spiritually wise ones, through love and devotion. So proclaim the victory of the Society of the Saints, and act as Guru oriented. Immaculate and pure is that cleansing bath, O Nanak, at the sacred shrine of the Guru's river. ||10||-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1410

ਜਨਮੇ ਕਾ ਫਲੁ ਕਿਆ ਗਣੀ ਜਾਂ ਹਰਿ ਭਗਤਿ ਨ ਭਾਉ
ਪੈਧਾ ਖਾਧਾ ਬਾਦਿ ਹੈ ਜਾਂ ਮਨਿ ਦੂਜਾ ਭਾਉ
ਵੇਖਣੁ ਸੁਨਣਾ ਝੂਠੁ ਹੈ ਮੁਖਿ ਝੂਠਾ ਆਲਾਉ
ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਹੋਰੁ ਹਉਮੈ ਆਵਉ ਜਾਉ ੧੧
ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ੧੨
ਨਾਨਕ ਲਗੀ ਤੁਰਿ ਮਰੈ ਜੀਵਣ ਨਾਹੀ ਤਾਣੁ
ਚੋਟੈ ਸੇਤੀ ਜੋ ਮਰੈ ਲਗੀ ਸਾ ਪਰਵਾਣੁ
ਜਿਸ ਨੋ ਲਾਏ ਤਿਸੁ ਲਗੈ ਲਗੀ ਤਾ ਪਰਵਾਣੁ
ਪਿਰਮ ਪੈਕਾਮੁ ਨ ਨਿਕਲੈ ਲਾਇਆ ਤਿਨਿ ਸੁਜਾਣਿ ੧੩
ਭਾਂਡਾ ਧੋਵੈ ਕਉਣੁ ਜਿ ਕਚਾ ਸਾਜਿਆ
ਧਾਤੂ ਪੰਜਿ ਰਲਾਇ ਕੂੜਾ ਪਾਜਿਆ
ਭਾਂਡਾ ਆਣਗੁ ਰਾਸਿ ਜਾਂ ਤਿਸੁ ਭਾਵਸੀ
ਪਰਮ ਜੋਤਿ ਜਾਗਾਇ ਵਾਜਾ ਵਾਵਸੀ ੧੪
Janme kā fal ki▫ā gaṇī jāʼn har bẖagaṯ na bẖā▫o. Paiḏẖā kẖāḏẖā bāḏ hai jāʼn man ḏūjā bẖā▫o. vekẖaṇ sunṇā jẖūṯẖ hai mukẖ jẖūṯẖā ālā▫o. Nānak nām salāhi ṯū hor ha▫umai āva▫o jā▫o. ||11|| Hain virle nāhī gẖaṇe fail fakaṛ sansār. ||12|| Nānak lagī ṯur marai jīvaṇ nāhī ṯāṇ. Cẖotai seṯī jo marai lagī sā parvāṇ. Jis no lā▫e ṯis lagai lagī ṯā parvāṇ. Piram paikām na niklai lā▫i▫ā ṯin sujāṇ. ||13|| Bẖāʼndā ḏẖovai ka▫uṇ jė kacẖā sāji▫ā. Ḏẖāṯū panj ralā▫e kūṛā pāji▫ā. Bẖāʼndā āṇag rās jāʼn ṯis bẖāvsī. Param joṯ jāgā▫e vājā vāvsī. ||14||

What should I account as the rewards of this human life, if one does not feel love and devotion to God ? Wearing clothes and eating food is useless, if the mind is filled with the love of duality. Seeing and hearing is false, if one speaks lies. O Nanak, praise the Name of the God; everything else is coming and going in egotism. ||11|| The Saints are few and far between; everything else in the world is just a pompous show. ||12|| O Nanak, one who is struck by God   dies instantaneously; the power to live is lost. If someone dies by such a stroke, then he is accepted. He alone is struck, who is struck by the God; after such a stroke, he is approved. The arrow of love, shot by the All-knowing Creator, cannot be pulled out. ||13|| Who can wash the unbaked clay pot? Joining the five elements together, the God made a false cover. When it pleases The God, It makes it right. The supreme light shines forth, and the celestial song vibrates and resounds. ||14||-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1411

ਮਨਹੁ ਜਿ ਅੰਧੇ ਘੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨੀ
ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲ ਦਿਸਨਿ ਖਰੇ ਕਰੂਪ
ਇਕਿ ਕਹਿ ਜਾਣਨਿ ਕਹਿਆ ਬੁਝਨਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ
ਇਕਨਾ ਨਾਦੁ ਨ ਬੇਦੁ ਨ ਗੀਅ ਰਸੁ ਰਸੁ ਕਸੁ ਨ ਜਾਣੰਤਿ
ਇਕਨਾ ਸਿਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ
ਨਾਨਕ ਤੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤ ੧੫
Manhu je anḏẖė gẖūp kahi¬ā biraḏ na jāṇnī. Man anḏẖai ūʼnḏẖai kaval ḏisan kẖarė karūp. Ik kahi jāṇan kahi¬ā bujẖan ṯė nar sugẖaṛ sarūp. Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ. Iknā siḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ. Nānak ṯe nar asal kẖar jė bin guṇ garab karanṯ. ||15||


Those stone-blind in mind do not know the significance of the Master’s Word. Such mind blind are upturned lotuses and horribly ugly to behold. Those that know how to express the Truth, and follow what is imparted are wise of aspect. Some have neither realization of the holy word or holy texts nor have the joy of holy chanting. Some do not achieve or has any understanding or discretion by not realizing good and evil, and others by not knowing the meaning of holy Word is veritable asses with out merit and full of pride says Nanak.||15|| -----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 141
ਸੋ ਬ੍ਰਹਮਣੁ ਜੋ ਬਿੰਦੈ ਬ੍ਰਹਮੁ
ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਕਮਾਵੈ ਕਰਮੁ
ਸੀਲ ਸੰਤੋਖ ਕਾ ਰਖੈ ਧਰਮੁ  
ਬੰਧਨ ਤੋੜੈ ਹੋਵੈ ਮੁਕਤੁ
ਸੋਈ ਬ੍ਰਹਮਣੁ ਪੂਜਣ ਜੁਗਤੁ ੧੬
ਖਤ੍ਰੀ ਸੋ ਜੁ ਕਰਮਾ ਕਾ ਸੂਰੁ
ਪੁੰਨ ਦਾਨ ਕਾ ਕਰੈ ਸਰੀਰੁ
ਖੇਤੁ ਪਛਾਣੈ ਬੀਜੈ ਦਾਨੁ
ਸੋ ਖਤ੍ਰੀ ਦਰਗਹ ਪਰਵਾਣੁ
ਲਬੁ ਲੋਭੁ ਜੇ ਕੂੜੁ ਕਮਾਵੈ
ਅਪਣਾ ਕੀਤਾ ਆਪੇ ਪਾਵੈ ੧੭
ਤਨੁ ਨ ਤਪਾਇ ਤਨੂਰ ਜਿਉ ਬਾਲਣੁ ਹਡ ਨ ਬਾਲਿ
ਸਿਰਿ ਪੈਰੀ ਕਿਆ ਫੇੜਿਆ ਅੰਦਰਿ ਪਿਰੀ ਸਮ੍ਹ੍ਹਾਲਿ ੧੮
ਸਭਨੀ ਘਟੀ ਸਹੁ ਵਸੈ ਸਹ ਬਿਨੁ ਘਟੁ ਨ ਕੋਇ
ਨਾਨਕ ਤੇ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹਾ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ੧੯ 
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ  
ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ
ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ
ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ੨੦
So barahmaṇ jo binḏai barahm. Jap ṯap sanjam kamāvai karam. Sīl sanṯokẖ kā rakẖai ḏẖaram. Banḏẖan ṯoṛai hovai mukaṯ. So▫ī barahmaṇ pūjaṇ jugaṯ. ||16|| Kẖaṯrī so jo karmā kā sūr. Punn ḏān kā karai sarīr. Kẖeṯ pacẖẖāṇai bījai ḏān. So kẖaṯrī ḏargėh parvāṇ. Lab lobẖ je kūṛ kamāvai. Apṇā kīṯā āpe pāvai. ||17|| Ŧan na ṯapā▫e ṯanūr ji▫o bālaṇ had na bāl. Sir pairī ki▫ā feṛi▫ā anḏar pirī samĥāl. ||18|| Sabẖnī gẖatī saho vasai sah bin gẖat na ko▫e. Nānak ṯe sohāgaṇī jinĥā gurmukẖ pargat ho▫e. ||19|| Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. Sir ḏẖar ṯalī galī merī ā▫o. Iṯ mārag pair ḏẖarījai. Sir ḏījai kāṇ na kījai. ||20||

He alone is a Brahmin, who knows God, chants, meditates, practices austerity, and good deeds. He keeps to the Righteousness, with faith, humility and contentment. Breaking his bonds, he is liberated. Such a Brahmin is worthy of being worshipped. ||16|| He alone is a Kshatriyas, who is a hero in good deeds. He uses his body to give in charity; he understands his farm, and plants the seeds of generosity. Such a Kshatriyas is accepted in the Court of the God. Whoever practices greed, possessiveness, and falsehood shall receive the fruits of his own labors. ||17|| Do not heat your body like a furnace, or burn your bones like firewood. What have your head and feet done wrong? See your Husband God within yourself. ||18|| God the Cosmic Husband dwells within all hearts; without It, there is no heart at all. O Nanak, the Guru oriented is the happy, virtuous soul-bride; the God is revealed to them. ||19|| If you desire to play this game of love with Me, then step onto my Path with your head in hand. When you place your feet on this Path, give Me your head, and do not pay any attention to public opinion. ||20||-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1411

ਨਾਲਿ ਕਿਰਾੜਾ ਦੋਸਤੀ ਕੂੜੈ ਕੂੜੀ ਪਾਇ
ਮਰਣੁ ਨ ਜਾਪੈ ਮੂਲਿਆ ਆਵੈ ਕਿਤੈ ਥਾਇ ੨੧
ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ
ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ੨੨
ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ
ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ੨੩
ਮਾਣੂ ਘਲੈ ਉਠੀ ਚਲੈ
ਸਾਦੁ ਨਾਹੀ ਇਵੇਹੀ ਗਲੈ ੨੪ 
ਰਾਮੁ ਝੁਰੈ ਦਲ ਮੇਲਵੈ ਅੰਤਰਿ ਬਲੁ ਅਧਿਕਾਰ
ਬੰਤਰ ਕੀ ਸੈਨਾ ਸੇਵੀਐ ਮਨਿ ਤਨਿ ਜੁਝੁ ਅਪਾਰੁ
ਸੀਤਾ ਲੈ ਗਇਆ ਦਹਸਿਰੋ ਲਛਮਣੁ ਮੂਓ ਸਰਾਪਿ
ਨਾਨਕ ਕਰਤਾ ਕਰਣਹਾਰੁ ਕਰਿ ਵੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ੨੫
ਮਨ ਮਹਿ ਝੂਰੈ ਰਾਮਚੰਦੁ ਸੀਤਾ ਲਛਮਣ ਜੋਗੁ
ਹਣਵੰਤਰੁ ਆਰਾਧਿਆ ਆਇਆ ਕਰਿ ਸੰਜੋਗੁ
ਭੂਲਾ ਦੈਤੁ ਨ ਸਮਝਈ ਤਿਨਿ ਪ੍ਰਭ ਕੀਏ ਕਾਮ
ਨਾਨਕ ਵੇਪਰਵਾਹੁ ਸੋ ਕਿਰਤੁ ਨ ਮਿਟਈ ਰਾਮ ੨੬
ਲਾਹੌਰ ਸਹਰੁ ਜਹਰੁ ਕਹਰੁ ਸਵਾ ਪਹਰੁ ੨੭
Nāl kirāṛā ḏosṯī kūrhai kūṛī pā▫e. Maraṇ na jāpai mūli▫ā āvai kiṯai thā▫e. ||21|| Gi▫ān hīṇaʼn agi▫ān pūjā. Anḏẖ varṯāvā bẖā▫o ḏūjā. ||22|| Gur bin gi▫ān ḏẖaram bin ḏẖi▫ān. Sacẖ bin sākẖī mūlo na bākī. ||23|| Māṇū gẖalai uṯẖī cẖalai. Sāḏ nāhī ivehī galai. ||24||Rām jẖurai ḏal melvai anṯar bal aḏẖikār. Banṯar kī sainā sevī▫ai man ṯan jujẖ apār. Sīṯā lai ga▫i▫ā ḏėhsiro lacẖẖmaṇ mū▫o sarāp. Nānak karṯā karanhār kar vekẖai thāp uthāp. ||25|| Man mėh jẖūrai rāmcẖanḏ sīṯā lacẖẖmaṇ jog. Haṇvanṯar ārāḏẖi▫ā ā▫i▫ā kar sanjog. Bẖūlā ḏaiṯ na samjẖa▫ī ṯin parabẖ kī▫e kām. Nānak veparvāhu so kiraṯ na mit▫ī rām. ||26|| Lāhour sahar jahar kahar savā pahar. ||27||

False is friendship with the false and greedy. False is its foundation. O, ignorant, no one knows where death shall strike. ||21|| With out spiritual wisdom, the people worship ignorance. They grope in the darkness, in the love of duality. ||22||Without the Guru, there is no spiritual wisdom; without Righteousness, there is no meditation. Without Truth, there is no credit; without capital, there is no balance. ||23|| The mortals are sent into the world; then, they arise and depart. There is no joy in this. ||24|| Ram Chand, sad at heart, assembled his army and forces. The army of monkeys was at his service; his mind and body became eager for war. Rawan captured his wife Sita, and Lachman was cursed to die. O Nanak, the Creator is the Doer of all; and watches over all, and destroys what It has created. ||25|| In his mind, Ram Chand mourned for Sita and Lachman. Then, he remembered Hanuman the monkey-god, who came to him. The misguided demon did not understand that God is the Doer of deeds. O Nanak, the actions of the Self-existent God cannot be erased. ||26|| The city of Lahore suffered terrible destruction for four hours. ||27||-----Guru Nanak, Sloke Varan To Vadheek, AGGS, Page, 1412-10

Ignorance is a self-limiting knowledge confined to an exclusive concentration in a single field. The Ignorance, in Matter and Life, has its primacy in the nature of the Mind.  It measures, limits, particularizes, and divides. Mind also is an offshoot of the Universal Principle, of the Supreme.  Universal Force/Principle has the tendency to unify and universalize. Mind becomes blind when it loses connection with this Absolute Principle.  Its blindness is because of its being controlled by emotions of lower human instincts such as anger making him irrational.

ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਰਤਨਾ ਪਰਖਣ ਜਾਇ
ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਈ ਆਵੈ ਆਪੁ ਲਖਾਇ
Nānak anḏẖā ho▫e kai raṯnā parkẖaṇ jā▫e. Raṯnā sār na jāṇ▫ī āvai āp lakẖā▫e. ||1||

Should a blind person seek to judge the jewels, he will expose his own ignorance being ignorant of jewels, says Nanak. ||1|| ------Guru Angad, Raag Ramkali, AGGS, Page, 954-10

ਅੰਧੇ ਕੈ ਰਾਹਿ ਦਸਿਐ ਅੰਧਾ ਹੋਇ ਸੁ ਜਾਇ
ਹੋਇ ਸੁਜਾਖਾ ਨਾਨਕਾ ਸੋ ਕਿਉ ਉਝੜਿ ਪਾਇ
ਅੰਧੇ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ
ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ
Anḏẖe kai rāhi ḏasi▫ai anḏẖā ho▫e so jā▫e. Ho▫e sujākẖā nānkā so ki▫o ujẖaṛ pā▫e. Anḏẖe ehi na ākẖī▫an jin mukẖ lo▫iṇ nāhi. Anḏẖe se▫ī nānkā kẖasmahu gẖuthe jāhi. ||1||

The blind alone shall follow the way shown by the blind. Why the persons with eyes astray should, says Nanak? Those who do not have eyes on the fore head are not blind but those who astray from the Master are truly blind, says Nanak.||1||-----Guru Angad, Raag Ramkali Ki Vaar, AGGS, Page, 954-16
ਸਾਹਿਬਿ ਅੰਧਾ ਜੋ ਕੀਆ ਕਰੇ ਸੁਜਾਖਾ ਹੋਇ
ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਜੇ ਸਉ ਆਖੈ ਕੋਇ
ਜਿਥੈ ਸੁ ਵਸਤੁ ਨ ਜਾਪਈ ਆਪੇ ਵਰਤਉ ਜਾਣਿ
ਨਾਨਕ ਗਾਹਕੁ ਕਿਉ ਲਏ ਸਕੈ ਨ ਵਸਤੁ ਪਛਾਣਿ
Sāhib anḏẖā jo kī▫ā kare sujākẖā ho▫e. Jehā jāṇai ṯeho varṯai je sa▫o ākẖai ko▫e. Jithai so vasaṯ na jāp▫ī āpe varṯa▫o jāṇ. Nānak gāhak ki▫o la▫e sakai na vasaṯ pacẖẖāṇ. ||2||

One created blind by God may find the sight back from It alone. Such a one will follow his own will, where reality is not yet visible despite advice given to him. How the seeker with out knowing may find the object, says Nanak? ||2||-----Guru Angad, Raag Ramkali Ki Vaar, AGGS, Page, 954-17

ਸੋ ਕਿਉ ਅੰਧਾ ਆਖੀਐ ਜਿ ਹੁਕਮਹੁ ਅੰਧਾ ਹੋਇ
ਨਾਨਕ ਹੁਕਮੁ ਨ ਬੁਝਈ ਅੰਧਾ ਕਹੀਐ ਸੋਇ
So ki▫o anḏẖā ākẖī▫ai jė hukmahu anḏẖā ho▫e. Nānak hukam na bujẖ▫ī anḏẖā kahī▫ai so▫e. ||3||

How can someone be called blind, if he was made blind by God's Will? O, Nanak, one who does not understand God’s Command should be called blind. ||3|| ||-----Guru Angad, Raag Ramkali Ki Vaar, AGGS, Page, 954-19
ਕਾਇਆ ਅੰਦਰਿ ਗੜੁ ਕੋਟੁ ਹੈ ਸਭਿ ਦਿਸੰਤਰ ਦੇਸਾ
ਆਪੇ ਤਾੜੀ ਲਾਈਅਨੁ ਸਭ ਮਹਿ ਪਰਵੇਸਾ
ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਆਪਿ ਗੁਪਤੁ ਰਖੇਸਾ
ਗੁਰ ਸੇਵਾ ਤੇ ਜਾਣਿਆ ਸਚੁ ਪਰਗਟੀਏਸਾ
ਸਭੁ ਕਿਛੁ ਸਚੋ ਸਚੁ ਹੈ ਗੁਰਿ ਸੋਝੀ ਪਾਈ ੧੬
Kā▫i▫ā anḏar gaṛ kot hai sabẖ disanṯar ḏesā. Āpe ṯāṛī lā▫ī▫an sabẖ mėh parvesā. Āpe sarisat sājī▫an āp gupaṯ rakẖesā. Gur sevā ṯe jāṇi▫ā sacẖ pargatī▫esā. Sabẖ kicẖẖ sacẖo sacẖ hai gur sojẖī pā▫ī. ||16||

God is pervading all over the world in all directions and is retired in Meditation in the fort of human body. Creating all existence It is hidden from all gaze. By serving the Master God is realized. The Master has made us realize that God is the embodiment of truth and is known through Truth. ||1||-----Guru Angad, Raag Ramkali Ki Vaar, AGGS, Page, 954 and 955

Spiritual blindness is grounded in falsehood, wrong and evil intentions.  These selves are embedded in the consciousness of the individual or limited consciousness.  This grows out of a personal attachment to the limitation born of falsity.  It is further aggravated by consciousness governed by the life-ego veiling the Divine Knowledge.

Divine Knowledge is the awareness and understanding of facts, truths or information gained in the form of learning. The purpose of Divine knowledge is to find the Truth and develop inner cleanliness.  It is developed by subjugating animal instincts and developing godly instincts or virtues. It is altogether a mistake to let ignorance dictate the policy of the truth at any time, but particularly so in an age when the truth has to contend with almost insurmountable difficulties. Ignorance is preferable to error.  An individual is considered less remote from the truth if he believes in nothing than the one who believes what is wrong. Spiritual ignorance is going to persist in individuals, who do not try to sharpen their mind without an active attempt in controlling and purifying it with the medicine of Truth. Once the mind is brought to a stand still, in between two thoughts, it could energize itself and qualify itself to receive God’s Grace and be blessed with Divine knowledge. By remembering God’s Name and doing good deeds one is "spiritual awakened.” This may be accompanied by a sufficient change in one’s personality to bring about an understanding in many different forms of the "educational variety." Such a change may occur slowly over a period of time. The individual finally realizes that he has undergone a profound transformation in his reaction to life.  He may realize that such a change could hardly have been brought about by him alone. What often takes place in a few months could seldom have been accomplished even through years of self-discipline. With a few exceptions these individuals tap an unsuspected inner resource, which they presently identify with their own conception of a Power greater than themselves. Most of us think this awareness of a Power greater than ourselves is the essence of spiritual experience and call it "God-consciousness" achieved through the guidance of an enlightened spiritual Master. Guru Angad ponder on spiritually blind teachers in Raag Ramkali:

ਰਤਨਾ ਕੇਰੀ ਗੁਥਲੀ ਰਤਨੀ ਖੋਲੀ ਆਇ
ਵਖਰ ਤੈ ਵਣਜਾਰਿਆ ਦੁਹਾ ਰਹੀ ਸਮਾਇ
ਜਿਨ ਗੁਣੁ ਪਲੈ ਨਾਨਕਾ ਮਾਣਕ ਵਣਜਹਿ ਸੇਇ
ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਨੀ ਅੰਧੇ ਵਤਹਿ ਲੋਇ
Raṯnā kerī guthlī raṯnī kẖolī ā▫e. vakẖar ṯai vaṇjāri▫ā ḏuhā rahī samā▫e. Jin guṇ palai nānkā māṇak vaṇjahi se▫e. Raṯnā sār na jāṇnī anḏẖe vaṯėh lo▫e. ||2||

The Jeweler has come, and opened up the bag of jewels. The merchandise and the merchant are merged together. They alone purchase the jewel, who have the merit and knowledge in dealing with jewels, says Nanak. Those who do not have the merit or knowledge about jewel purchasing wander like blind men in the world. ||2||
ਪਉੜੀ
Pauree:

ਨਉ ਦਰਵਾਜੇ ਕਾਇਆ ਕੋਟੁ ਹੈ ਦਸਵੈ ਗੁਪਤੁ ਰਖੀਜੈ
ਬਜਰ ਕਪਾਟ ਨ ਖੁਲਨੀ ਗੁਰ ਸਬਦਿ ਖੁਲੀਜੈ
ਅਨਹਦ ਵਾਜੇ ਧੁਨਿ ਵਜਦੇ ਗੁਰ ਸਬਦਿ ਸੁਣੀਜੈ
ਤਿਤੁ ਘਟ ਅੰਤਰਿ ਚਾਨਣਾ ਕਰਿ ਭਗਤਿ ਮਿਲੀਜੈ
ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਜਿਨਿ ਆਪੇ ਰਚਨ ਰਚਾਈ ੧੫
Na▫o ḏarvāje kā▫i▫ā kot hai ḏasvai gupaṯ rakẖījai. Bajar kapāt na kẖulnī gur sabaḏ kẖulījai. Anhaḏ vāje ḏẖun vajḏe gur sabaḏ suṇījai. Ŧiṯ gẖat anṯar cẖānṇā kar bẖagaṯ milījai. Sabẖ mėh ek varaṯḏā jin āpe racẖan racẖā▫ī. ||15||

The fortress of the body has nine gates; the tenth gate is kept hidden. The adamantine door opens only through the Word of the Guru's Sabd. The mystic music resounds and vibrates by the aid of Master’s Word, illuminating the self blessed through devotion. In all creation is the Sole Supreme Creator pervasive. ||15||-----Guru Angad, Raag Ramkali KI Vaar, AGGS, Page, 954

ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਸਿਖ ਭੀ ਅੰਧੇ ਕਰਮ ਕਰੇਨਿ
ਓਇ ਭਾਣੈ ਚਲਨਿ ਆਪਣੈ ਨਿਤ ਝੂਠੋ ਝੂਠੁ ਬੋਲੇਨਿ
ਓਇ ਭਾਣੈ ਚਲਨਿ ਆਪਣੈ ਨਿਤ ਝੂਠੋ ਝੂਠੁ ਬੋਲੇਨਿ
ਕੂੜੁ ਕੁਸਤੁ ਕਮਾਵਦੇ ਪਰ ਨਿੰਦਾ ਸਦਾ ਕਰੇਨਿ
ਓਇ ਆਪਿ ਡੁਬੇ ਪਰ ਨਿੰਦਕਾ ਸਗਲੇ ਕੁਲ ਡੋਬੇਨਿ
ਨਾਨਕ ਜਿਤੁ ਓਇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਉਇ ਬਪੁੜੇ ਕਿਆ ਕਰੇਨਿ
Gurū jinā kā anḏẖulā sikẖ bẖī anḏẖė karam karėn. O¬ė bẖāṇai cẖalan āpṇai niṯ jẖūṯẖo jẖūṯẖ bolėn. O▫e bẖāṇai cẖalan āpṇai niṯ jẖūṯẖo jẖūṯẖ bolen. Kūṛ kusaṯ kamāvḏe par ninḏā saḏā karen. O▫e āp dube par ninḏkā sagle kul doben. Nānak jiṯ o▫e lā▫e ṯiṯ lage u▫e bapuṛe ki▫ā karen. ||2||

The disciples, whose teacher is blind, act blindly as well. They walk according to their own wills, and continually speak falsehood and lies. They walk according to their own wills, and continually speak falsehood and lies. They practice falsehood and deception, and endlessly calumniate others and drown themselves, and their generations as well. O Nanak, whatever God links them to, to that they are linked; what can the poor creatures do? ||2||-----Guru Amar Das, Raag Ramkali Ki Vaar, AGGS, Page, 951

There are three types of persons: those, who confess their own faults and mention the excellence of others, are the highest type; those, who highlight their own excellence and decry the faults of others, are worse; those, who parade their own faults as excellence and deride the excellence in others as faults, are the worst. The last type is nowadays most rampant.

Conclusion:

Misapprehensions are enchanting only to the spiritually blind mind. Divine knowledge alone removes ignorance. Once ignorance is dispelled, all its misapprehensions end.  Once the mind is purified of egoism and illumined with the spiritual wisdom, all its misapprehensions end. Upon attaining this state of direct vision or understanding of the self, non-apprehension of reality will not rise again. When the true wisdom is attained, the unreality vanishes. Only the pure, all-pervading consciousness remains. Fullness of divine knowledge always and necessarily means some understanding of our ignorance, which is always conducive to both humility and reverence.

The danger to the Sikh philosophy comes from degeneration of morals, from beclouding one's mental horizon and from the atrophy of moral and spiritual nature. Individuals put their vested interest first, and truths and ideals go begging. Moral life cannot be lived in aloof. Morality is the pre-requisite and nurse of spirituality. All the present problems are self-inflicted in ignorance. Ignorance of reality is no excuse. The only cure is self-knowledge; by making the individual's conscious of his infinite worth to progress spiritually towards God. For the truly faithful, no miracle is necessary, but for those who doubt, no miracle is sufficient.


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