Tuesday, August 1, 2017




ATTITUDE/ਦਸਤੂਰ/ਤੌਰ


ABSTRACT


 Attitude is a complex mental state involving beliefs, feelings, values, and dispositions to act in certain ways.  It affects the choices one makes. An attitude of gratitude creates happiness because it makes us feel full and complete. It is the realization that we have everything we need, at least in the present moment. Gratitude bears only positive feelings -- love, compassion, joy, and hope.  It melts away fear, anger, and bitterness.
                      --------------------------------------------------

Sikh philosophy revolves around “Naam/Name of God” and it revolves around controlling the mind. The mind needs God’s Grace for its control. God’s Grace is blessed to those individuals who become better humans by an active effort of subjugating the lower instincts. They do so by asking God in their prayers, to remove their character defects. They then develop the higher virtues.

     · If the lower instincts dominate the higher ones, the result is a negative attitude.

      · If the higher instincts dominate or kill the lower instincts, the result is Spiritual Progress with a positive attitude:

ਖਿਮਾ ਗਹੀ ਸਚੁ ਸੰਚਿਓ ਖਾਇਓ ਅੰਮ੍ਰਿਤੁ ਨਾਮ ॥
ਖਰੀ ਕ੍ਰਿਪਾ ਠਾਕੁਰ ਭਈ ਅਨਦ ਸੂਖ ਬਿਸ੍ਰਾਮ ॥
Khima Gahee Such Sancheo Khaaeyo Amrit Naam, Khari Kirpa Thakur Bhayee Anand Sookh Bisraam.

Adopting an attitude of forgiveness and garnering truth, one partakes in the Ambrosial Nectar of the Name. I have been blessed with the Guru’s Grace, and I gained complete peace and tranquility of mind. -----Guru Arjun, Gauri Bawan Akhree, AGGS, Page 261-8

I will be the first to admit that when I've failed in life, I've caused my own failures. My attitude hasn't always been a positive one.  I spent that time in my life focusing on the negative rather than the positive, on the limitations rather than on the potentials, on what I was missing rather than on what I had. I can’t tell you when the change occurred, or where, or how. It's been a long process.  I must keep working in order to keep it going. I have learned through reading, deliberating, reflecting in action, watching people, and asking questions.  I had to learn that my world is what I make of it.  I have been blessed with many gifts, but it's up to me whether I use them.  If I do not, I'm pretty much wasting my time on this planet. I always saw this as something that was so easy to say, because people who had their acts together always said it.

It took me a while to realize that by focusing on the negative things in my life, I was perpetuating them through my fears. As I slowly began to shift my focus to the positive, I found that life became more and more positive as I detached myself away from it. Eventually, I became one of the people who say that it's your attitude more than anything else that determines how your life goes.

ਗੁਰ ਮਿਲਿ ਭਉ ਗੋਵਿੰਦ ਕਾ ਭੈ ਡਰੁ ਦੂਰਿ ਕਰਣਾ ॥
 ਭੈ ਤੇ ਬੈਰਾਗੁ ਊਪਜੈ ਹਰਿ ਖੋਜਤ ਫਿਰਣਾ ॥
 ਖੋਜਤ ਖੋਜਤ ਸਹਜੁ ਉਪਜਿਆ ਫਿਰਿ ਜਨਮਿ ਨ ਮਰਣਾ ॥
Gur mil bẖa▫o govinḏ kā bẖai dar ḏūr karṇā. Bhai Tay Bairaag Oupjai Har Khojat Firna, Khojat Khojat Sehaj Opje-aa Fir Janam Na Marna.

Meeting with the Guru, you shall know the Fear of God, and other fears shall be taken away. Through the reverence respect of God, the attitude of detachment wells up, and one sets out in search of God. The persons who have imbibed in the wonder and awe of God in the company of the Guru have cast away all the fears of death.-----Guru Arjun, Raag Maru, AGGS, Page 1102-8

When I started to change my attitude, I started to see that life doesn't determine who I am or how happy or unhappy I am--life doesn't care. The world is impersonal. But I care, and I prefer to be positive and happy. I'm much better to myself when I am, and I'm much better for others when I am. Our attitude tells the world what we expect in return.  If it's a cheerful, expectant attitude, it says to everyone with whom we come in contact that we expect the best in our dealings with the world. You see, we tend to live up to our expectations.  And others give to us, as far as their attitudes are concerned, what we expect.  Our attitude is something we can control.  We can establish our attitude each morning when we start our day.  In fact, we do just that, whether or not we realize it.  And the people in our family -- all the people in our world -- will reflect back to us the attitude we present to them.  It is, then, our attitude toward life that determines life's attitude toward us.  Everything we say or do will cause a corresponding effect.  If we're cheerful, glad to be experiencing this miracle of life, others will reflect that good cheer back to us.

A positive attitude may not solve all your problems, but it will annoy enough people to make it worth the effort.  Attitudes are contagious.  Are yours worth catching?  If you don't get everything you want, think of the things you don't get that you don't want.

“I had the blues because I had no shoes until upon the street; I met a man who had no feet.”                                                                                                                  ~ Read somewhere.

If you don't think every day is a good day, just try missing one.  It's so hard when I must, and so easy when I want to.                                                                                            ~Annie Gottlier.

Oh, my friend, it's not what they take away from you that counts.  It's what you do with what you have left.                                                                                                           ~Hubert Humphrey.

Attitude is a little thing that makes a big difference.                                       ~Winston Churchill.

Every day may not be good, but there's something good in every day. Happiness is an attitude.  We either make ourselves miserable, or happy and strong.  The amount of work is the same. He who has so little knowledge of human nature as to seek happiness by changing anything but his own disposition will waste his life in fruitless efforts. If you don't like something change it; if you can't change it, change the way you think about it.

“Listen to your heart. Listen to your instincts. Listen to the inner voice. It is your true self. It will guide you to make the right choices.”

Braver is he who overcomes his desires than he who conquers his enemies; for the hardest victory is over self. Growing old is mandatory but growing up is optional.

All the while I'm working to change my attitude: 

I let go of revenge. 

I want to "get well," instead of "get even." 

I will no longer wallow in resentment. 

I still have wounds, but I no longer nurse them: instead, 

I immerse them in helping others; and 

I reverse them by changing my negatives into positives. 

I am on my way to becoming Weller than well! -----Dr. Robert Schuller.

The only people who find what they are looking for in life are the fault finders.  Think big thoughts but relish small pleasures. Every thought is a seed.  If you plant crab apples, don't count on harvesting Golden Delicious. Blessed is he who expects nothing, for he shall never be disappointed. To be upset over what you don't have is to waste what you do have. The only disability in life is a bad attitude.  My riches consist not in the extent of my possessions, but in the fewness of my wants.  There is nothing so easy but that it becomes difficult when you do it reluctantly. Just because you're miserable doesn't mean you can't enjoy your life.

Conclusion:

With a positive attitude, we become the kind of people others enjoy being around by living life according to the steps contained in Sabd Guru. Attitude controls our destination and destiny in life. Metaphorically Guru Arjun describes the humble attitude of poor Bidar, son of a maid, who was accorded salvation by Krishna’s visit to his house.

                                               ਬਿਦਰੁ ਉਧਾਰਿਓ ਦਾਸਤ ਭਾਇ ॥ 
                                                     ਰੇ ਮਨ ਤੂ ਭੀ ਹਰਿ ਧਿਆਇ ॥                                                           
 Bidar Udhario Daasat Bhaaey, Ray Man To Bhi Har Dhiaa-ey.

Bidar was saved by his attitude of humility. O my mind! You should also contemplate; deliberate with a reflection on God. -----Guru Arjun Raag Basant, AGGS, Page 1192-6




AVGUN/ਅਵਗੁਣ


Meaning-ਵਿਕਾਰ, ਭੈੜੇ ਗੁਣ, {ਸੰਗ੍ਯਾ}. ਗੁਣ ਦੇ ਵਿਰੁੱਧ (ਉਲਟ). (1). ਐਬ। (2) ਪਾਪ। (3) ਅਪਰਾਧ./ਦੋਸ, which indirectly directs towards five thieves (Lust, Anger, Greed, Attachment, Vanity) described often in AGGS.
ਅਵਗੁਣੀ ਭਰਪੂਰ ਹੈ ਗੁਣ ਭੀ ਵਸਹਿ ਨਾਲਿ ॥
ਵਿਣੁ ਸਤਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥
Avguṇī bẖarpūr hai guṇ bẖī vaseh nāl, viṇ saṯgur guṇ na jāpnī jicẖar sabaḏ na karė bīcẖār.

He is overflowing with faults and demerits, but virtue dwells within him as well. Without the True Guru, he does not see God's Virtues; he does not chant the Glorious Virtues of God.-----Guru Nanak, Raag Ramkali, AGGS, Page, 934-19 and 936-9

ਭੂਡੜੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬੂਡੜੈ ਕਿਆ ਤਿਸੁ ਚਾਰੋ ॥ 
ਗੁਣ ਛੋਡਿ ਬਿਖੁ ਲਦਿਆ ਅਵਗੁਣ ਕਾ ਵਣਜਾਰੋ ॥
Bẖūdṛai nām visāri¬ā būdṛai ki¬ā ṯis cẖāro, Guṇ cẖẖod bikẖ laḏi¬ā avguṇ kā vaṇjāro.

The evil person has forgotten the Naam; he has drowned - what can he do now? Forsaking merit, he has loaded the poisonous cargo of demerits; he is a trader of sins. -----Guru Nanak, Raag Vadhans Dakhani, AGGS, Page, 580-13

ਨਾਨਾ ਕਰਤ ਨ ਛੂਟੀਐ ਵਿਣੁ ਗੁਣ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥
ਨਾ ਤਿਸੁ ਏਹੁ ਨ ਓਹੁ ਹੈ ਅਵਗੁਣਿ ਫਿਰਿ ਪਛੁਤਾਹਿ ॥
Nānā karaṯ na cẖẖūtī▫ai viṇ guṇ jam pur jāhi. Nā ṯis ėhu na oh hai avguṇ fir pacẖẖuṯāhi.

Through various rituals, one does not find release. Without virtue, one is sent to the City of Death. One will not have this world or the next; committing sinful mistakes, one comes to regret and repent in the end.-----Guru Nanak, Raag Ramkali, AGGS, Page, 934-19

ਲੋਕੁ ਅਵਗਣਾ ਕੀ ਬੰਨ੍ਹ੍ਹੈ ਗੰਠੜੀ ਗੁਣ ਨ ਵਿਹਾਝੈ ਕੋਇ ॥ 
ਗੁਣ ਕਾ ਗਾਹਕੁ ਨਾਨਕਾ ਵਿਰਲਾ ਕੋਈ ਹੋਇ ॥ 
ਗੁਰ ਪਰਸਾਦੀ ਗੁਣ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ ॥
ਗੁਣ ਅਵਗੁਣ ਸਮਾਨਿ ਹਹਿ ਜਿ ਆਪਿ ਕੀਤੇ ਕਰਤਾਰਿ ॥
ਨਾਨਕ ਹੁਕਮਿ ਮੰਨਿਐ ਸੁਖੁ ਪਾਈਐ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥
Lok avgaṇā kī banĥai ganṯẖ¬ṛī guṇ na vihājẖai ko¬ė, Guṇ kā gāhak nānkā virlā ko¬ī ho¬ė, Gur parsādī guṇ pā¬ī¬aniĥ jis no naḏar karė¬i. Guṇ avguṇ samān heh je āp kīṯė karṯār, Nānak hukam mani¬ai sukẖ pā¬ī¬ai gur sabḏī vīcẖār.

People tie up bundles of demerits; no one deals in virtue. Rare is that person, O Nanak, who purchases virtue. By Guru's Grace, one is blessed with virtue, when God bestows Its Glance of Grace. Merits and demerits are the same; they are both created by the Creator. O Nanak, one who obeys Will of God, finds peace, contemplating the Word of the Guru's Sabd. -----Guru Amar Das, Raag Maru, AGGS, Page, 1092-14
ਕਬੀਰ ਮਨੁ ਜਾਨੈ ਸਭ ਬਾਤ ਜਾਨਤ ਹੀ ਅਉਗਨੁ ਕਰੈ ॥ 
ਕਾਹੇ ਕੀ ਕੁਸਲਾਤ ਹਾਥਿ ਦੀਪੁ ਕੂਏ ਪਰੈ ॥
Kabīr man jānai sabẖ bāṯ jānaṯ hī a¬ugan karai, Kāhė kī kuslāṯ hāth ḏīp kū¬ė parai.

Kabir, the mortal knows everything, and knowing, he still makes mistakes; what good is a lamp in one’s hand, if he falls in to well?  -----Kabir Sloke, 216, AGGS, Page, 1376   




BEAUTY IN SIKHISM


ABSTRACT


What is Beauty?

Beauty is in the eyes of the beholder as the saying goes. It is of two types:

1.      Physical beauty is temporary and false based on external appearance because it is subjective and depends on senses. Self-willed who care only for themselves have a skin-deep superficial beauty. 
2.      Spiritual/inner beauty is permanent and depends on the devotional love of the individual.

The beauty in Sikhism is spiritual in nature and not physical. Spiritual beauty is real beauty because it's in the heart and soul of the person.

                   ----------------------------------------------

Question arises:

How do you attain this inner beauty?

It is attained by elevating one’s self above the physical and mental states into an ecstatic state of wholeness (4rth State) as Guru oriented (ਗੁਰਮੁਖਿ) individual. Their inner beauty radiates an inner glow than merely someone who is just about physical beauty. It is obtained through the devotional love of God and living under Its Will leading to inner mental peace, confidence, and happiness.  Physical attractiveness is no longer a concern due to inner balance. They no longer are subjected to five vices as they are the ocean of virtues. They will eventually attract quality people into their life who love them with mind body and soul.

Questions arise:

1.      Is it possible for someone to have both natural and spiritual beauty?
2.      Is it also possible to be ugly, both inside and out?
3.      Is it possible to be ugly and be spiritually beautiful? 

The answer to all the questions is yes.
A woman can both be physically beautiful and be Guru oriented (ਗੁਰਮੁਖਿ) with spiritual beauty.
Self-willed can both be ugly inside and out.
An ugly person can be spiritually beautiful.

ਰਾਜੁ ਰੂਪੁ ਝੂਠਾ ਦਿਨ ਚਾਰਿ ॥ 
ਨਾਮੁ ਮਿਲੈ ਚਾਨਣੁ ਅੰਧਿਆਰਿ ॥੨॥
Rāj rūp jẖūṯẖā ḏin cẖār. Nām milai cẖānaṇ anḏẖi▫ār. 

Power and beauty are false and last for only a few days. But when one is blessed with the Naam, the darkness within is illuminated. -----Guru Nanak, Raag Bilawal, AGGS, Page, 796-2

ਕਾਮਨਿ ਚਾਹੈ ਸੁੰਦਰਿ ਭੋਗੁ ॥ 
ਪਾਨ ਫੂਲ ਮੀਠੇ ਰਸ ਰੋਗ ॥
 ਖੀਲੈ ਬਿਗਸੈ ਤੇਤੋ ਸੋਗ ॥
ਪ੍ਰਭ ਸਰਣਾਗਤਿ ਕੀਨ੍ਹ੍ਹਸਿ ਹੋਗ ॥੫॥
Kāman cẖāhai sunḏar bẖog. Pān fūl mīṯẖe ras rog.Kẖīlai bigsai ṯeṯo sog.Parabẖ sarṇāgaṯ kīnĥas hog.

The woman desires beauty and pleasure, which leads to a spiritual malady. But betel leaves, garlands of flowers, and sweet tastes lead only to disease. The more she plays and enjoys, the more she suffers in sorrow. But when she enters into the Sanctuary of God, whatever she wishes comes to pass. -----Guru Nanak, Raag Basant, AGGS, Page, 1187-12

ਰਾਜੰ ਰੰਗੰ ਰੂਪੰ ਮਾਲੰ ਜੋਬਨੁ ਤੇ ਜੂਆਰੀ ॥
ਹੁਕਮੀ ਬਾਧੇ ਪਾਸੈ ਖੇਲਹਿ ਚਉਪੜਿ ਏਕਾ ਸਾਰੀ ॥੪॥
Rājaʼn rangaʼn rūpaʼn mālaʼn joban ṯe jū▫ārī. Hukmī bāḏẖe pāsai kẖelėh cẖa▫upaṛ ekā sārī. 

In power, pleasures, beauty, wealth and youth, one gambles his life away. Bound by the Will of God's Command, the dice are thrown; he is just a piece in the game of chess. -----Guru Nanak, Raag Maru, AGGS, Page, 1015-18
ਦੁਖੀ ਦੁਨੀ ਸਹੇੜੀਐ ਜਾਇ ਤ ਲਗਹਿ ਦੁਖ ॥
 ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥
ਰੂਪੀ ਭੁਖ ਨ ਉਤਰੈ ਜਾਂ ਦੇਖਾਂ ਤਾਂ ਭੁਖ ॥
ਜੇਤੇ ਰਸ ਸਰੀਰ ਕੇ ਤੇਤੇ ਲਗਹਿ ਦੁਖ ॥
Ḏukẖī ḏunī saheṛī▫ai jā▫e ṯa lagėh ḏukẖ. Nānak sacẖe nām bin kisai na lathī bẖukẖ. Roopi Bhukh Na Utrai Jaan Dekhan Tan Bukh, Jetay Rus Sreer Kay Tetay Lageh Dukh.

Worldly possessions are obtained by pain and suffering; when they are gone, they leave pain and suffering. O Nanak, without the True Name, hunger is never satisfied. Beauty does not satisfy hunger; when the man sees beauty, he hungers even more. Pleasures of the body are as numerous as the pains that afflict it.-----Guru Nanak, Raag Malar, AGGS, Page, 1287-14

ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥
ਲਬੈ ਮਾਲੈ ਘੁਲਿ ਮਿਲਿ ਮਿਚਲਿ ਊਂਘੈ ਸਉੜਿ ਪਲੰਘੁ ॥
ਭੰਉਕੈ ਕੋਪੁ ਖੁਆਰੁ ਹੋਇ ਫਕੜੁ ਪਿਟੇ ਅੰਧੁ ॥
ਚੁਪੈ ਚੰਗਾ ਨਾਨਕਾ ਵਿਣੁ ਨਾਵੈ ਮੁਹਿ ਗੰਧੁ ॥੧॥
Roopai Kaamai Dosti Bhukhai Saadai Gandh. Labai mālai gẖul mil micẖal ūʼngẖai sa▫uṛ palangẖ.Bẖaʼnukai kop kẖu▫ār ho▫e fakaṛ pite anḏẖ.Cẖupai cẖanga nānkā viṇ nāvai muhi ganḏẖ. 

Beauty and sexual desire are friends much as hunger and tasty food are tied together. Greed is bound up in its search for wealth, and sleep will use even a tiny space as a bed. Anger barks and brings ruin on itself, blindly pursuing useless conflicts. It is good to be silent, O Nanak; without the Name, one's mouth spews forth only filth.-----Guru Nanak, Raag Malar, AGGS, Page, 1288-13

Spiritual beauty is what matters most, and that depends on what you love! Guru Nanak in Raag Asa and Guru Arjun in Ragas Mali Gaurha and Tilang describe the profound beauty of God in three worlds;
ਤ੍ਰਿਭਵਣ ਦੇਵਾ ਸਗਲ ਸਰੂਪੁ ॥
ਮੈ ਸੋ ਧਨੁ ਪਲੈ ਸਾਚੁ ਅਖੂਟੁ ॥੪॥
Ŧaribẖavaṇ ḏevā sagal sarūp. Mai so ḏẖan palai sācẖ akẖūt.

God beholds the divine beauty in all the three worlds. That inexhaustible wealth of Truth is now in my lap. -----Guru Nanak, Raag Asa, AGGS, Page, 414-1

ਰਾਜੁ ਮਾਲੁ ਰੂਪੁ ਜਾਤਿ ਜੋਬਨੁ ਪੰਜੇ ਠਗ ॥
ਏਨੀ ਠਗੀਂ ਜਗੁ ਠਗਿਆ ਕਿਨੈ ਨ ਰਖੀ ਲਜ ॥ 
ਏਨਾ ਠਗਨ੍ਹ੍ਹਿ ਠਗ ਸੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥
ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਹੋਰਿ ਕੇਤੇ ਮੁਠੇ ਜਾਹਿ ॥੨॥
Rāj māl rūp jāṯ joban panje ṯẖag. Ėnī ṯẖagīʼn jag ṯẖagi▫ā kinai na rakẖī laj.Ėnā ṯẖagniĥ ṯẖag se jė gur kī pairī pāhi.Nānak karmā bāhre hor keṯe muṯẖe jāhi.

Royal power, wealth, beauty, social status, and youth are the five thieves. These thieves have plundered the world; no one's honor has been spared. But these thieves themselves are robbed, by those who fall at the Guru's Feet. O Nanak, the multitudes who do not have good karma are plundered. -----Guru Nanak, Raag Malar, AGGS, Page, 1288-14

ਨ ਭੀਜੈ ਰਾਗੀ ਨਾਦੀ ਬੇਦਿ ॥
 ਨ ਭੀਜੈ ਸੁਰਤੀ ਗਿਆਨੀ ਜੋਗਿ ॥
ਨ ਭੀਜੈ ਸੋਗੀ ਕੀਤੈ ਰੋਜਿ ॥
 ਨ ਭੀਜੈ ਰੂਪੀਂ ਮਾਲੀਂ ਰੰਗਿ ॥
ਨ ਭੀਜੈ ਤੀਰਥਿ ਭਵਿਐ ਨੰਗਿ ॥
ਨ ਭੀਜੈ ਦਾਤੀਂ ਕੀਤੈ ਪੁੰਨਿ ॥
ਨ ਭੀਜੈ ਬਾਹਰਿ ਬੈਠਿਆ ਸੁੰਨਿ ॥
ਨ ਭੀਜੈ ਭੇੜਿ ਮਰਹਿ ਭਿੜਿ ਸੂਰ ॥ 
ਨ ਭੀਜੈ ਕੇਤੇ ਹੋਵਹਿ ਧੂੜ ॥ 
ਲੇਖਾ ਲਿਖੀਐ ਮਨ ਕੈ ਭਾਇ ॥
ਨਾਨਕ ਭੀਜੈ ਸਾਚੈ ਨਾਇ ॥੨॥
Na bẖījai rāgī nāḏī beḏ.Na bẖījai surṯī gi▫ānī jog.Na bẖījai sogī kīṯai roj.Na bẖījai rūpīʼn mālīʼn rang.Na bẖījai ṯirath bẖavi▫ai nang.Na bẖījai ḏāṯīʼn kīṯai punn.Na bẖījai bāhar baiṯẖi▫ā sunn. Na bẖījai bẖeṛ marėh bẖiṛ sūr.Na bẖījai keṯe hovėh ḏẖūṛ.Lekẖā likī▫ai man kai bẖā▫e.Nānak bẖījai sācẖai nā▫e. 

God is not won over by music, songs, or the Vedas. God is not won over by intuitive wisdom, meditation, or Yoga. God is not won over by feeling sad and depressed forever. God is not won over by beauty, wealth, and pleasures. God is not won over by wandering naked at sacred shrines. God is not won over by giving donations to charity. God is not won over by living alone in the wilderness. God is not won over by fighting and dying as a warrior in battle. God is not won over by becoming the dust of the masses. The account is written of the loves of the mind. O Nanak, God is won over only by Its Name. -----Guru Nanak, Raag Sarang, AGGS, Page, 1237

ਸਭਿ ਅਵਗਣ ਮੈ ਗੁਣੁ ਨਹੀ ਕੋਈ ॥
ਕਿਉ ਕਰਿ ਕੰਤ ਮਿਲਾਵਾ ਹੋਈ ॥
ਨਾ ਮੈ ਰੂਪੁ ਨ ਬੰਕੇ ਨੈਣਾ ॥
ਨਾ ਕੁਲ ਢੰਗੁ ਨ ਮੀਠੇ ਬੈਣਾ ॥
ਸਹਜਿ ਸੀਗਾਰ ਕਾਮਣਿ ਕਰਿ ਆਵੈ ॥
ਤਾ ਸੋਹਾਗਣਿ ਜਾ ਕੰਤੈ ਭਾਵੈ ॥
Sabẖ avgaṇ mai guṇ nahī ko▫ī. Ki▫o kar kanṯ milāvā ho▫ī. Nā mai rūp na banke naiṇā. Nā kul dẖang na mīṯẖe baiṇā. Sahj sīgār kāmaṇ kar āvai. Ŧā sohagaṇ jā kanṯai bẖāvai.

I am total without virtue; I have no virtue at all. How can I meet my Husband God? I have no beauty, no enticing eyes. I do not have a noble family, good manners, or a sweet voice. The soul-bride adorns herself with peace and poise (4rth state). But she is a happy soul-bride, only if her Husband God is pleased with her. -----Guru Nanak, Raag Suhi, AGGS, Page, 750

ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥ 
ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥
Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā. Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā.

One who has no beauty, no social status, no mouth, no flesh - meeting with the True Guru, he finds the Immaculate God and dwells in Your Name. -----Guru Nanak, Raag Parbhati, AGGS, Page, 1328-9

ਜਿਨਿ ਸਿਸਟਿ ਸਾਜੀ ਸੋਈ ਹਰਿ ਜਾਣੈ ਤਾ ਕਾ ਰੂਪੁ ਅਪਾਰੋ ॥
ਨਾਨਕ ਆਪੇ ਵੇਖਿ ਹਰਿ ਬਿਗਸੈ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮ ਬੀਚਾਰੋ ॥੪॥੩॥੧੪॥
Jin sisat sājī so▫ī har jāṇai ṯā kā rūp apāro. Nānak āpe vekẖ har bigsai gurmukẖ barahm bīcẖāro. 

The Creator of the Universe, which created the creation alone knows Its incomparable beauty. O Nanak, the God Itself gazes upon it and is pleased. The Guru oriented contemplates God.   ------Guru Ram Das, Raag Suhi, AGGS, Page, 736-2

ਅਗਮ ਰੂਪੁ ਗੋਬਿੰਦ ਕਾ ਅਨਿਕ ਨਾਮ ਅਪਾਰ ॥
ਧਨੁ ਧੰਨੁ ਤੇ ਜਨ ਨਾਨਕਾ ਜਿਨ ਹਰਿ ਨਾਮਾ ਉਰਿ ਧਾਰ ॥੪॥੧॥
Agam rūp gobinḏ kā anik nām apār. Ḏẖan ḏẖan ṯe jan nānkā jin har nāmā ur ḏẖār. 

The beauty of the Creator of the Universe is profound and unfathomable; the Names of the Infinite God are innumerable. Blessed, blessed are those humble beings, O Nanak, who enshrine God's Name in their hearts. -----Guru Arjun, Raag Mali Gaurha, AGGS, Page, 986-12

ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥ 
ਗੁਣ ਨਿਧਾਨ ਗੋਵਿੰਦ ਅਨੂਪ ॥
Jo ḏīsai so ṯerā rūp. Guṇ niḏẖān govinḏ anūp.

Whatever is seen is your form (ਸਰਗੁਣ), O, a treasure of virtue, Creator of the Universe, and of incomparable beauty. -----Guru Arjun, Raag Tilang, AGGS, Page, 724-2

While the physical beauty is false, temporary, cannot help the individual to obtain God, and has consequences:
ਰਾਜ ਰੰਗ ਰੂਪ ਸਭਿ ਕੂਰ ॥ 
ਨਾਮ ਬਿਨਾ ਹੋਇ ਜਾਸੀ ਧੂਰ ॥੨॥
Rāj rang rūp sabẖ kūr. Nām binā ho▫e jāsī ḏẖūr. 

Power, pleasures, and beauty are all false. Without the Name of the God, everything is reduced to dust-----Guru Arjun, Raag, AGGS, Page, 888-13

ਰੂਪ ਰੰਗ ਖੁਸੀਆ ਮਨ ਭੋਗਣ ਤੇ ਤੇ ਛਿਦ੍ਰ ਵਿਕਾਰਾ ॥ 
ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਕਲਿਆਣਾ ਸੂਖ ਸਹਜੁ ਇਹੁ ਸਾਰਾ ॥੨॥
Rūp rang kẖusī▫ā man bẖogaṇ ṯe ṯe cẖẖiḏar vikārā. Har kā nām niḏẖān kali▫āṇā sūkẖ sahj ih sārā. ||2||

The mind's pleasures of love and beauty bring just as many blame and sins. The Name of the God is the treasure of Emancipation; it is absolute peace and poise.-----Guru Arjun, Raag Maru, AGGS, Page, 1003-11
ਗੁਨੁ ਅਵਗਨੁ ਮੇਰੋ ਕਛੁ ਨ ਬੀਚਾਰੋ ॥
ਨਹ ਦੇਖਿਓ ਰੂਪ ਰੰਗ ਸੀਗਾਰੋ ॥ 
ਚਜ ਅਚਾਰ ਕਿਛੁ ਬਿਧਿ ਨਹੀ ਜਾਨੀ ॥
 ਬਾਹ ਪਕਰਿ ਪ੍ਰਿਅ ਸੇਜੈ ਆਨੀ ॥੧॥
Gun avgan mero kacẖẖ na bīcẖāro.Nah ḏekẖi▫o rūp rang sīʼngāro. Cẖaj acẖār kicẖẖ biḏẖ nahī jānī. Bāh pakar pari▫a sejai ānī. 
 
God does not consider my merits or demerits. God does not look at my beauty, color, or decorations. I do not know the ways of wisdom and good conduct. But taking me by the arm, my Husband God has led me to Its Bed.  -----Guru Arjun, Raag Asa, AGGS, Page, 372-7

Conclusion:

When beauty is sought for pleasure and not from devotional love, it degrades the seeker. Spirituality exists wherever we struggle with the issue of how our lives fit into the greater cosmic scheme of things of Mother Nature (ਸਰਗੁਣ). These questions never give way to specific answers or give rise to specific practices to control the 5 vices and develop virtues. We debate spiritual issues every time we wonder where the universe comes from, why we are here, or what happens when we die/reincarnation, etc. We also become spiritual when we become moved by values such as beauty, love, or creativity that seem to reveal a Higher Power beyond our visible world. The practice of faith reveals our personal desire to establish a felt-relationship with the deepest meanings or powers governing life.
                                                   
ਜਨ ਨਾਨਕ ਕੈ ਮਨਿ ਅਨਦੁ ਹੋਤ ਹੈ ਹਰਿ ਦਰਸਨੁ ਨਿਮਖ ਦਿਖਾਈ ॥
ਨਿਜ ਭਗਤੀ ਸੀਲਵੰਤੀ ਨਾਰਿ ॥
ਰੂਪਿ ਅਨੂਪ ਪੂਰੀ ਆਚਾਰਿ ॥
ਗੁਰਮੁਖਿ ਪਾਈ ਕਿਨੈ ਵਿਰਲੈ ਜੰਤਾ ॥
Jan Nānak kai man anaḏ hoṯ hai har ḏarsan nimakẖ ḏikẖā▫ī. Nij bẖagṯī sīlvanṯī nār. Rūp anūp pūrī ācẖār. Jiṯ garihi vasai so garihu sobẖāvanṯā. Gurmukẖ pā▫ī kinai virlai janṯā.

Servant Nanak's mind is filled with bliss, when he beholds the Blessed Vision of God, even for an instant. The bride shows such special devotion and has such an agreeable disposition. Her beauty is incomparable, and her character is perfect. The house in which she dwells is such a praiseworthy house. But rare are those who, as Guru oriented, who attain that state. -----Guru Arjun, Raag Asa, AGGS, Page, 370                                                                                     



BHAGAT SURDAS


1 hymn: (1483-1573) Surdas was a Brahmin born in 1528. He was learned in Sanskrit, Persian, arts, and studied music and poetry. On account of his beauty was named Madan Mohan. He was appointed a governor by Emperor Akbar but was later imprisoned for dereliction of duty. Towards the end of his life, he became a hermit and lived among holy men. One line of his hymn is found in AGGS in the mode of Sarang. The whole hymn was present in the Kartarpur Bir, but a pen was subsequently drawn through it and arsenic sulfate was rubbed over it subsequently for more complete erasure but is present in Banno Bir. It is believed that he described a sinner incorrigible for whom there is no hope of redemption because it ran counter to the Sikh belief in God’s grace even for the worst sinners as replied by Guru Arjun following the one line of the hymn:

ਛਾਡਿ ਮਨ ਹਰਿ ਬਿਮੁਖਨ ਕੋ ਸੰਗੁ ॥
Cẖẖād man har bimukẖan ko sang.

O man, do not even associate with those who have turned their backs on God. ------Surdas, Raag Sarang, AGGS, Page, 1253-10

Complete hymn( Not found in AGGS)

In association with people against God, evil desires are produced, and devotion is interrupted. What is the use of giving milk to a serpent to drink? It will not part with its poison.

What availeth it to bathe an elephant in the river? He will soil his body as before.

What availeth it to a crow to peck at camphor or to a dog to bathe in the Ganges?

What availeth it to a donkey to be smeared with fragrant aloes, or to a monkey to wear jewels on his body?

Sinners are like stones; the arrows of Divine Knowledge pierce them not, even though a quiverful be discharged.

Says Surdas, O God, this black blanket cannot be dyed another color (meaning a man turned away from God cannot be regenerated).

Guru Arjun replies to Surdas’s above hymn AGGS, Raag Sarang, Page, 1253:

ਹਰਿ ਕੇ ਸੰਗ ਬਸੇ ਹਰਿ ਲੋਕ ॥
ਤਨੁ ਮਨੁ ਅਰਪਿ ਸਰਬਸੁ ਸਭੁ ਅਰਪਿਓ ਅਨਦ ਸਹਜ ਧੁਨਿ ਝੋਕ ॥੧॥ ਰਹਾਉ ॥
ਦਰਸਨੁ ਪੇਖਿ ਭਏ ਨਿਰਬਿਖਈ ਪਾਏ ਹੈ ਸਗਲੇ ਥੋਕ ॥
ਆਨ ਬਸਤੁ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਸੁੰਦਰ ਬਦਨ ਅਲੋਕ ॥੧॥
ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ ॥
ਸੂਰਦਾਸ ਮਨੁ ਪ੍ਰਭਿ ਹਥਿ ਲੀਨੋ ਦੀਨੋ ਇਹੁ ਪਰਲੋਕ ॥੨॥੧॥੮॥
Har ke sang base har lok. Ŧan man arap sarbas sabẖ arpi▫o anaḏ sahj ḏẖun jẖok.  rahā▫o. Ḏarsan pekẖ bẖa▫e nirbikẖa▫ī pā▫e hai sagle thok. Ān basaṯ si▫o kāj na kacẖẖū▫ai sunḏar baḏan alok. Si▫ām sunḏar ṯaj ān jo cẖāhaṯ ji▫o kustī ṯan jok. Sūrḏās man parabẖ hath līno ḏīno ih parlok. 

The people of God dwell with It. They dedicate their minds, bodies, and everything to God; they are intoxicated with the celestial melody of intuitive ecstasy. Pause. Gazing upon the Blessed Vision of God, they are cleansed of corruption. They obtain absolutely everything. They have nothing to do with anything else; they gaze on the beauteous Face of God.  But one who forsakes the elegantly beautiful God, and harbors a desire for anything else, is like a leech on the body of a leper. Surdas, God has taken my mind in Its Hands and has blessed me with the world beyond. -----Guru Arjun, Raag Sarang, AGGS, Page, 1253

Sunday, May 29, 2016

                                     

BHAGOUTI/ ਭਗਉਤੀ

The word Bhagouti/ ਭਗਉਤੀ have several meanings. Mahan Kosh defines it as venerable, or adorable God (from Bhagvati/goddess Durga) as well as goddess or sword- ਭਗਵਾਨ ਦਾ ਉਪਾਸ਼ਕ, ਵੈਸ਼ਨਵ ਭਗਤ, ਵਿਸ਼ਨੂੰ ਦਾ ਉਪਾਸ਼ਕ (2) ਭਗਤੀ ਕਰਨ ਵਾਲਾ. This word has been used in AGGS several times with different meanings to address God or goddess Durga or sword/great power etc. as well as the Prayer (Ardas) and Chandi di Vaar:


The first part of the "Ardas", the opening of Sikh prayer invokes the names of the Sikh Gurus, was written by the 10th guru in the chapter (Vaar) of Devi Chandi, s Chiritar of DG: 


ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥
ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥
ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥
ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੋ ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ ॥
ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ ॥
ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥
ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥

Translation:

Victory to the Glorious Gurus. May Sri Bhagauti Ji assists us, I write the ode of Sri Bhagauti Ji.
First I recall Bhagauti, (Whose symbol is the sword) and then I reflect on Guru Nanak.
Then Guru Angad, Guru Amar Das, and Guru Ram Das may help us.
I reflect on Guru Arjun, Guru Har Gobind, and Guru Har Rai.
I remember Guru Har Kishan, whose sight all the sufferings vanish.
Then I do remember Guru Tegh Bahadur, through whose grace the nine treasures come to my house. May they be helpful to us everywhere? 
 -----DG, Page, 119

The rest of the Ardas (Prayer) was added in the 20th century (1920) by few elected Sikh officials and formed SGPC under English government suggestion and guidance. It is still being prolonged with additions by local priests depending on the occasion.

The author describes the emergence of Goddess Chandi as a force that destroys the demons.

ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥

God! By creating Durga, caused the destruction of demons.

Rama received power from you to kill Ravana with arrows.

Krishna received power from you to throw down Kansa by catching his hair.

The great sages and gods, even practicing great austerities for several ages; do not know your limits.

Guru Amar Das in Siri Raag defines Bhagauti:

ਸੋ ਭਗਉਤੀ ਜੋੁ ਭਗਵੰਤੈ ਜਾਣੈ ॥
ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ ॥
ਧਾਵਤੁ ਰਾਖੈ ਇਕਤੁ ਘਰਿ ਆਣੈ ॥
ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ॥
ਐਸਾ ਭਗਉਤੀ ਉਤਮੁ ਹੋਇ ॥
ਨਾਨਕ ਸਚਿ ਸਮਾਵੈ ਸੋਇ ॥
So bẖag­uṯī jo bẖagvanṯai jāṇai. Gur parsādī āp pacẖẖāṇai. Ḏẖāvaṯ rākẖai ikaṯ gẖar āṇai. Jīvaṯ marai har nām vakẖāṇai. Aisā bẖag­uṯī uṯam ho­ė. Nānak sacẖ samāvai so­ė.

One who knows the Benevolent God is the true Bhagauti. By Guru's Grace, he is self-realized. He restrains his wandering mind and brings it back to its own home within the self. He remains dead while yet alive, and he chants the Name of Immortal God. Such a Bhagauti is most exalted. O Nanak, he merges into the True One. -----Guru Amar Das, Siri Raag, AGGS, Page, 88

Guru Arjun uses the word in different settings in Siri Ragas, Gauri, Ramkali, and Parbhati:

ਭਗਉਤੀ ਰਹਤ ਜੁਗਤਾ ॥
ਜੋਗੀ ਕਹਤ ਮੁਕਤਾ ॥
ਤਪਸੀ ਤਪਹਿ ਰਾਤਾ ॥੨॥
Bẖag­uṯī rahaṯ jugṯā. Jogī kahaṯ mukṯā.Ŧapsī ṯapėh rāṯā. 

The worshipper of Bhagauti practices self-discipline. the Yogi speaks of liberation, and the ascetic is absorbed in asceticism. -----Guru Arjun, Siri Raag, AGGS, Page, 71-7
       
ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ॥
ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ॥
ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ॥
Bẖag­uṯī bẖagvanṯ bẖagaṯ kā rang. Ŧis bẖag­uṯī kī maṯ ūṯam hovai. Nānak aisā bẖag­uṯī bẖagvanṯ ka­o pāvai.

The true Bhagauti loves the devotional worship of God. The wisdom of such a Bhagauti becomes supreme. O Nanak, such a Bhagauti attains God.-----Guru Arjun, Raag Gauri, AGGS, Page, 274

ਕੋਈ ਕਹਤਉ ਅਨੰਨਿ ਭਗਉਤੀ ॥
ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਓਟ ਲੀਤੀ ॥
Ko­ī kahṯa­o annan bẖag­uṯī. Mohi ḏīn har har ot līṯī.

Some claim that they are devotees of the One God alone. I am meek and seek the shelter and support of the Eternal God.-----Guru Arjun, Raag Ramkali, AGGS, Page, 912-17

Conclusion:

IMHO this word could be used for God by individuals without attachment to any religious rituals or symbols or Maya. It should be left to the individual for his/her own discretion rather than making any judgment on its use.

ਇਤੁ ਸੰਜਮਿ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ ॥
ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ ॥
Iṯ sanjam parabẖ kin hī na pā­i­ā. Bẖag­uṯī muḏrā man mohi­ā mā­i­ā.

The Bhagauti attempts to find God with rituals of religious symbols of sacred ear-rings but his mind remains enticed by Maya. No one has ever found God in this way.-----Guru Arjun, Raag Parbhati, AGGS, Page, 1348-2

Chandi di Vaar

Chandi di Vaar, also known as Vaar Sri Bhagauti Ji is a composition included in the 5th chapter of Dasam Granth. It is based on an episode from the Sanskrit work Markandeya Purana describes the conflict between the Gods and the Demons. In the ballad, the mythological goddess (see Chandi) is transformed into a liberating divine power in the form of a sword, that crushes perpetrators of falsehood.

Chandi di Vaar has been traditionally attributed to Guru Gobind Singh, however, its actual authorship remains disputed. In his religious court at Anandpur Sahib, the Guru had employed 52 poets, who translated several classical texts into Braj Bhasha. Most of the writing compiled at

Anandpur Sahib was lost while the Guru's camp was crossing the Sirsa River before the Battle of Chamkaur. Later, Bhai Mani Singh compiled all the available works under the title Dasam Granth. The traditional scholars claim that all the works in Dasam Granth were composed by the Guru himself, on the basis of Bhai Mani Singh's letter. However, many scholars dispute this claim, saying that some of the content is out of tune with the tenets of Sikhism, and must have been composed by an unknown follower.

Dharam Pal Ashta considers Chandi di Vaar as one of the finest Punjabi poetry written. It abounds in imagery: arrows fall like heavy showers, lightning comes down hissing like snakes, soldiers are locked in mortal combat like wild beasts. This song was popularly sung by the Sikh soldiers on their way to the battlefield.

Meaning of Bhagauti

Bhagauti stands for God and sometimes for the sword which is identified with God.

References:

1. Gurbachan Singh Talib. The Impact of Guru Gobind Singh on Indian Society. Guru Gobind Singh Foundation. p. 59.

2. Gurbhagat Singh. Literature and Folklore after Poststructuralism. p. 89.

3. Guru Gobind Singh Sahib. "http://www.sgpc.net/gurus/gurugobind.asp". Shiromani Gurudwara Parbandhak Committee.

4. Amaresh Datta, Ed (2006). The Encyclopaedia of Indian Literature (Volume One (A To Devo), Volume 1. Sahitya Akademi. p. 888. ISBN 9788126018031.

5. McLeod, W. H. (2005-07-28). Historical dictionary of Sikhism. Rowman& amp; Littlefield. pp. 44–. ISBN 9780810850880. http://books.google.com/?id=ma3G-hjh6SwC;pg=PA44. Retrieved 2 June 2010.

6. Banerjee, Dr. Anil Chander (April 1981). "Guru Gobind Singh and Shakhtieult". The Sikh Review No. 378: 32.


BIBAYK BUDHI/
INFINITE WISDOM
(ਬਿਬੇਕ ਬੁੱਧੀ)


ABSTRACT        
                                                                                                                                                              

Bibayk-(ਬਿਬੇਕ) meaning - ਵਿਚਾਰ, ਗਲ ਦਾ ਠੀਕ ਸਰੂਪ ਨਿਸਚਿਤ ਕਰਨ ਦੀ ਕਿਰਿਆ, ਨਿਰਣਾ ਕਰਨ ਦੀ ਕਿਰਿਆ, ਨਿਰਣਾ ਸ਼ਕਤੀ-ਵਿਚਾਰ ਵਾਲੀ, ਨਿਰਣੇ ਵਾਲੀ -ਤਤ ਗਿਆਨ, ਸੁਧ ਵਿਚਾਰ- Discrimination, a religious or conscious or high principled man, knowledge, insight.

Budh/Budhi- (ਬੁਧਿ/ ਬੁੱਧੀ) meaning- ਅਕਲ, ਸਮਝ- Intellect.
ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥
ਕਰਣੀ  ਬਾਝਹੁ  ਘਟੇ  ਘਟਿ  ॥੩॥
Jah karṇī ṯah pūrī maṯ. Karṇī bājẖahu gẖate gẖat. 

When one's actions are right, the understanding is perfect. Without good deeds, it becomes more and more deficient. ------Guru Nanak, Sri Raag, AGGS, Page, 25-3

                     -----------------------------------------------------

To know about outward events is not the same as to understand reality. It is to perceive the essential nature of things. The best-informed man is not necessarily the wisest, as there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is real. But on the other hand, knowledge of an apparently trivial detail quite often makes it possible to see into the depth of things. The wise man will seek to acquire the best possible knowledge about reality, but without becoming dependent upon this knowledge.

Bibayk Budhi- (ਬਿਬੇਕ ਬੁੱਧੀ) ਗਲ ਦਾ ਠੀਕ ਸਰੂਪ ਨਿਸਚਿਤ ਕਰਨ ਦੀ ਅਕਲ
- The intellect of understanding or discriminating -Infinite Wisdom.


ਤਿਲਕੁ ਲਿਲਾਟਿ ਜਾਣੈ ਪ੍ਰਭੁ ਏਕੁ ॥
ਬੂਝੈ ਬ੍ਰਹਮੁ ਅੰਤਰਿ ਬਿਬੇਕੁ ॥
Ŧilak lilāt jāṇai parabẖ ėk.Būjẖai barahm anṯar bibėk.

Let the knowledge of the One God be the ceremonial mark on your forehead. Let the realization that God is within you be your discrimination.----Guru Nanak, Raag Asa, AGGS, Page, 355-7

ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥
ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥
ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥
ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥
Akal ėh na ākẖī¬ai akal gavā¬ī¬ai bāḏ. Aklī sāhib sėvī¬ai aklī pā¬ī¬ai mān. Aklī paṛĥ kai bujẖī¬ai aklī kīcẖai ḏān. Nānak ākẖai rāhu ėhu hor galāʼn saiṯān.

To indulge in disputation is to lose sense-such is not the way of wisdom. By wisdom God is served, by wisdom honor is obtained. By wisdom are the books interpreted; by wisdom, charity is dispensed. This is the path to God all others are Demon’s (ਅਸੁਰ) prompting, says Nanak.-----Guru Nanak, Raag Sarang, AGGS, Page, 1245

To recognize the significant in the factual is wisdom and understanding say Guru Amar Das in Siri Raag:
ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥
ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥
Pakẖand bẖagaṯ na hova­ī ḏubiḏẖā bol kẖu­ār. So jan ralā­i­ā nā ralai jis anṯar bibėk bīcẖār.

Hypocrisy is not devotion-speaking words of duality leads only to misery. Those humble beings who are filled with a keen understanding and meditative contemplation-even though they intermingle with others, they remain distinct.-----Guru Amar Das, Siri Raag, AGGS, Page, 28-17

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥
ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਿਰਦੈ ਹਾਰੁ ਪਰੋਇ ॥
ਪਵਿਤੁ ਪਾਵਨੁ ਪਰਮ ਬੀਚਾਰੀ ॥
ਜਿ ਓਸੁ ਮਿਲੈ ਤਿਸੁ ਪਾਰਿ ਉਤਾਰੀ ॥
Gurmukẖ gi­ān bibėk buḏẖ ho­ė. Har guṇ gāvai hirḏai hār paro▫e.Paviṯ pāvan param bīcẖārī.Jė os milai ṯis pār uṯārī.

The Guru oriented is blessed with spiritual wisdom and discerning intellect. He sings the Glorious Praises of God and weaves this garland into his heart. He becomes the purest of the pure, a being of supreme understanding. Whoever he meets, he saves and carries across.-----Guru Amar Das, Raag Gauri, AGGS, Page, 317-9

ਸਭ ਮਹਿ ਜਾਨਉ ਕਰਤਾ ਏਕ ॥
ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਬੁਧਿ ਬਿਬੇਕ ॥
ਦਾਸੁ ਸਗਲ ਕਾ ਛੋਡਿ ਅਭਿਮਾਨੁ ॥
ਨਾਨਕ ਕਉ ਗੁਰਿ ਦੀਨੋ ਦਾਨੁ ॥੪॥੨੫॥
Sabẖ mėh jān▫o karṯā ek. Sāḏẖsangaṯ mil buḏẖ bibėk. Ḏās sagal kā cẖẖod abẖimān. Nānak ka▫o gur ḏīno ḏān. 

I recognize that One Creator is contained in all. Joining the Company of the Holy, my understanding is refined. I have become the servant of all; I have renounced my ego and pride. The Guru has given this gift to Nanak. -----Guru Arjun, Raag Asa, AGGS, Page, 377-4

ਨਾਮੁ ਏਕੁ ਅਧਾਰੁ ਭਗਤਾ ਈਤ ਆਗੈ ਟੇਕ ॥
ਕਰਿ ਕ੍ਰਿਪਾ ਗੋਬਿੰਦ ਦੀਆ ਗੁਰ ਗਿਆਨੁ ਬੁਧਿ ਬਿਬੇਕ ॥
Nām ek aḏẖār bẖagṯā īṯ āgai tek. Kar kirpā gobinḏ ḏī­ā gur gi­ān buḏẖ bibėk.

The Name of God is the support of Its devotees; in this world, and in the world hereafter, it is their anchor and support. The Guru has given me the divine wisdom and a discriminating intellect with  mercy and kindness of God.-----Guru Arjun, Raag Gujri, AGGS, Page, 501-5

ਜਾਨਿ ਅਜਾਨ ਭਏ ਹਮ ਬਾਵਰ ਸੋਚ ਅਸੋਚ ਦਿਵਸ ਜਾਹੀ ॥
ਇੰਦ੍ਰੀ ਸਬਲ ਨਿਬਲ ਬਿਬੇਕ ਬੁਧਿ ਪਰਮਾਰਥ ਪਰਵੇਸ ਨਹੀ ॥
Jān ajān bẖa­ė ham bāvar socẖ asocẖ ḏivas jāhī. Inḏrī sabal nibal bibėk buḏẖ parmārath parvės nahī.

We do not know what we need to know, and we have become insane. We do not consider what we should consider; our days are passing away. Our passions are strong, and our discriminating intellect is weak; we have no access to the supreme objective.-----Ravidas, Raag Sorath, AGGS, Page, 658-11


ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥
ਪਾਰਸੁ ਪਰਸਿ ਲੋਹਾ ਕੰਚਨੁ ਸੋਈ ॥੩॥
Saṯsangaṯ mil bibėk buḏẖ ho­ī Pāras paras lohā kancẖan so▫ī.

Joining the True Congregation, discriminating understanding is attained. That iron which touches the Philosopher's Stone becomes gold. -----Kabir, Raag Asa, AGGS, Page, 481-4

Conclusion:

The function of wisdom is to discriminate between good and evil. A wise outlook, plan, or course of action is the ability to discern or judge what is true, and right. The perfection of wisdom and the end of true philosophy is to proportion our wants to our possessions, our ambitions to our capacities, we will then be a happy and a virtuous people.

ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥
ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥
Nānak parkẖe āp ka▫o ṯā pārakẖ jāṇ.Rog ḏārū ḏovai bujẖai ṯā vaiḏ sujāṇ.

O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician.-----Guru Angad, Raag Majh, AGGS, Page 147
ਭਾਈ ਰੇ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥
ਬਿਨੁ ਬੂਝੇ ਕਰਮ ਕਮਾਵਣੇ ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ॥
Bẖā▫ī re gurmukẖ būjẖai ko▫e Bin būjẖė karam kamāvṇė janam paḏārath kẖo­ė.

O Siblings of Destiny, one who becomes Guru oriented and understands this is very rare. To act without understanding is to lose the treasure of this human life.-----Guru Amar Das, Sri Raag, AGGS, Page, 33-2
ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥
ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥
Jā kai jī­a jaisī buḏẖ ho­ī, Kahi Kabīr jānaigā so­ī.

According to the wisdom within the mind, says Kabir, so does one come to understand?-----Kabir, Gauri Bawan Akhri, AGGS, Page, 343-2