GURBANI

Salok Mahalla Nava (9)

Below are reflections from Salok Mahalla 9, the famous couplets of the ninth Guru that form main epilogue for the entire teachings of Sri Guru Granth Sahib Ji.

We explore their timeless significance for every human being, in facing life’s struggles and challenges, the loss of loved ones, and the fact of our inevitable death.

Through a dialogue with the mind – where the word mann is repeated some 57 times. Calling to the very depths of who we are, spurring us to connect with nām, that is mentioned some 5 times, the only enduring reality in a world where all else that we hold dear is ultimately impermanent.

Title: Samadhi Artist: Intrinsikh

Sacred Epilogue

Guru Tegh Bahadur Ji composed many sacred verses, with 116 compositions included in the sacred scripture, Sri Guru Granth Sahib Ji. The couplets of Salok Mahalla 9 are said to have been penned by Guru Ji in the form of letters to his family and disciples while held in prison. During this time, he was preparing, with acceptance and conviction, to give his own life. As such, these verses reflect the epilogue of Guru Ji’s own life.
In Sikh life, the steady rhythm and rhyme of Salok Mahalla 9 often signals the bhog, or conclusion, of a reading of Sri Guru Granth Sahib Ji, from start to finish. Just as the scripture opens with the root invocation of Mool Mantar, leading into Jap Ji Sahib, Salok Mahalla 9 forms the scripture’s sacred epilogue, followed by the Mundavani or closing ‘seal’ of the Guru’s message. Connecting the two are core themes of living without fear or hate (nirbhau, nirvair), and anchoring the self to God, as the One Permanent Reality in a world of inevitable impermanence (Ik Oankar, Sat Nām).

Dialogue with the mind

At the time of facing one’s own death, or the death of a loved one, the knowledge that life is temporary, becomes palpable. This alerts and awakens the mind with questions, realisations and yearnings.
In Sikh teachings, the mann is that aspect of the mind that processes information from our senses, and stores impressions and memories. Because it is influenced by many impulses, desires and doubts, it can be our best friend or worst enemy. How this mann sways also depends on the pull of our ego (haumai), the reasoning of our intellect (budhi) and the quality of our inner awareness (surti). As Guru Nanak Dev Ji once taught, it is this awareness that is the true disciple (chela), transformed by attuning to the vibration of the Guru’s wisdom. Salok Mahalla 9 takes the form of a dialogue with our wavering mind. Across its 57 couplets, Guru Tegh Bahadur Ji addresses the mann at least 27 times.

ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥
ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਸਭ ਹੀ ਮਾਨੁ ॥35॥

Childhood, youth and old age —
Know these as the three stages of life.
Says Nanak, understand this well:
Unless you infuse them with Divine remembrance,
All things of this life are empty and worthless.

– Salok 35, Salok Mahalla 9,
Sri Guru Granth Sahib Ji, ang 1428

Attuning the awareness

In the face of our inevitable death, Salok Mahalla 9 guides us to attune our awareness to the Divine that is our true origin — and also our ultimate destination. Human life is an opportunity to re-merge with our Source, by becoming jivan-mukat — liberated not just after death but within this very life.

In Guru Tegh Bahadur Ji’s early life, there was one legendary mentor who had lived for over a century, fully conscious of death since his childhood, and living as a jivan-mukat. As a little boy he would come to pray, sing and serve in the sangat or company of Guru Nanak Dev Ji. Noticing that small twigs burn first, he didn’t want to waste a life he thought might end quickly. Guru Nanak named the child Baba Budda, or ‘wise elder’. He lived across six Guruships, until the birth of the seventh Guru.

With its steady repetition, Salok Mahalla 9 lovingly urges us to live connected to life’s sublime, stable Source amidst life’s constant unpredictability.

Becoming Nām-centred

Salok Mahalla 9, with detached contemplation, yet loving encouragement, guides the mind to reconnect with our Divine origin and to build inner equilibrium and acceptance. Each couplet helps us to move focus from impermanence to stability amidst the fluctuations of our inner and outer world. They lead us to fully embrace God-consciousness as our enduring anchor.

After Guru Ji’s execution, his sacrifice became a catalyst for the first Khalsa initiation, through the sanctified water knowns as amrit. Meaning ‘beyond death’, it is seen to connect us, as finite beings, to the Infinite.

Through Salok Mahalla 9, Guru Tegh Bahadur Ji distilled the wisdom that had guided him throughout his life. Teaching by example, he guides us to reorient the mind towards a new inward and outward identity.

Listen to Salok Mahalla Nava (9)

Reconnecting with the Divine

ਗੁਨ ਗੋਬਿੰਦ ਗਾਇਓ ਨਹੀ ਜਨਮੁ ਅਕਾਰਥ ਕੀਨੁ ॥
ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜੁ ਮਨਾ ਜਿਹ ਬਿਧਿ ਜਲ ਕਉ ਮੀਨੁ ॥੧॥
ਬਿਖਿਅਨ ਸਿਉ ਕਾਹੇ ਰਚਿਓ ਨਿਮਖ ਨ ਹੋਹਿ ਉਦਾਸੁ ॥
ਕਹੁ ਨਾਨਕ ਭਜੁ ਹਰਿ ਮਨਾ ਪਰੈ ਨ ਜਮ ਕੀ ਫਾਸ ॥੨॥

Without praising the qualities of Gobind – of God, the eternal sustainer,
You have made your life valueless and hollow.
Says Nanak, oh my mind, connect to Hari –
The vibrant, all-pervading Creator,
As the fish lives connected to the invisible, life-giving water.

Why are you steeped in toxic thoughts and vices?
You’re unable to detach from them, even for a moment!
Says Nanak, oh my mind, by nurturing Divine awareness,
The noose of death will not stifle your inner being.

– Saloks 1-2, Salok Mahalla 9, Sri Guru Granth Sahib Ji, ang 1426

Within the Guru Granth Sahib Ji, Salok Mahalla 9 begins a final conversation with the wavering mind, or mann, moving between self-critical remorse and loving self-direction.

The first line, ‘Gun gobind gāio nahī…’ recognises that, throughout our lives, our human mind forgets to honour the Creator, whose invisible sustaining power gets taken for granted. Then come words to encourage the mind — ‘kahu Nanak bhaj har mannā…’ Just as a fish cannot live without water that both surrounds and sustains it, we too are only sustained through the grace of Hari — the bringer of life and remover of ignorance, who is present in all places.

By living conscious of this connection we infuse life with value and fill it with purpose — to live fully connected to life’s Giver. In Sikh teaching this is the state of the jivan-mukat —one who becomes spiritually liberated within this very life, by detaching from ego’s dominance, and aligning to the One Reality.

Guru Ji then probe the reason for the mind’s negativity: ‘Bikhyan siou kāhe rachio…’. So easily, our mind becomes steeped in toxic thoughts and behaviours. Why is it so stubborn? This question uncovers the powerful hold of lust, vengeance, greed, possessiveness and arrogance as ego-driven impulses.

Without consciously stepping back to detach from these vices, we let the ego suffocate our spirit. Yet again, Guru Tegh Bahadur Ji’s words bring hope and reassurance; by re-connecting to the Divine, our inner being flourishes, through the reign of compassion, truth, contentment, humility and love.

Even within this opening verse, Guru Ji shine a light on the steps towards fulfilling life’s purpose — a question that becomes heightened when we see our death on the horizon. For the Gurus, to fulfil life’s purpose is to become free from the ego, and transform ourselves and the world by recognising the Oneness that connects everyone and everything.

Equilibrium

ਸੁਖੁ ਦੁਖੁ ਜਿਹ ਪਰਸੈ ਨਹੀ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ॥
ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਸੋ ਮੂਰਤਿ ਭਗਵਾਨ ॥੧੩॥
ਉਸਤਤਿ ਨਿੰਦਿਆ ਨਾਹਿ ਜਿਹਿ ਕੰਚਨ ਲੋਹ ਸਮਾਨਿ ॥
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੪॥
ਹਰਖੁ ਸੋਗੁ ਜਾ ਕੈ ਨਹੀ ਬੈਰੀ ਮੀਤ ਸਮਾਨਿ ॥
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਮੁਕਤਿ ਤਾਹਿ ਤੈ ਜਾਨਿ ॥੧੫॥
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥

That person, who is unaffected by pleasure or pain,
Nor consumed by greed, attachment and pride;
Says Nanak, listen, oh my mind,
Such a person is the image of Bhagvaan
— The bountiful Creator.

That person who is beyond praise or slander,
Who looks on gold and iron with an equal gaze;
Says Nanak, listen, oh my mind,
Know that such a person is truly liberated.

That person, who is not overcome by joy or sadness,
Who looks equally upon both friend and foe;
Says Nanak, listen, oh my mind,
Know that such a person is truly liberated.

That person, who never puts fear into anyone,
Nor ever becomes fearful of another;
Says Nanak, listen, oh my mind,
Such a person can be called truly wise.

– Saloks 13-16, Salok Mahalla 9, Sri Guru Granth Sahib Ji, ang 1427

The wavering mind swings between satisfaction and suffering, fuelled by fear or hatred. We can fear danger, loss or what we might lack. Forming a love that only clings, we become anxious about our survival, possessions, relations, desires and ambitions. This prevents us from freely giving or forgiving. It also sparks animosity, jealousy and enmity.

Yet, Guru Ji shows us how a sublime state of equilibrium can be reached. When a person lives unaffected by life’s fluctuations and changing fortunes, they become the very image of Bhagvān — the bountiful Creator and source of all bhāg, or blessings.

This theme connects us back to the Mool Mantar, that characterises God’s essence as ‘nirbhau, nirvair’, or ‘without fear, without hate’. Yet, within the human mind, fear and hate get magnified by the ego, in its job to protect our self-identity and ensure our survival.

Left unchecked, the ego enslaves the mind. Liberation, or mukti, can happen within this life, when the mind is freed from ego’s cage.

Salok Mahalla 9 describes what ‘nirbhau’ meant in practice for Guru Ji, both in his lifetime and now facing physical death during his captivity. To be ‘nirbhau’ is to neither live fearfully, nor put fear into others. This balance echoes the teachings of his grandfather, Guru Arjan Dev Ji, that ‘none is truly a stranger, nor an enemy’ (Guru Granth Sahib Ji, ang 1299).

In the end, the true gyani, or wise human being, is that person who embodies this equilibrium. No longer trapped by our emotions, we see God in ourselves and in all, and become liberated through forgiveness.

Impermenance

ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥
ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥
ਨਿਸਿ ਦਿਨੁ ਮਾਇਆ ਕਾਰਨੇ ਪ੍ਰਾਨੀ ਡੋਲਤ ਨੀਤ ॥
ਕੋਟਨ ਮੈ ਨਾਨਕ ਕੋਊ ਨਾਰਾਇਨੁ ਜਿਹ ਚੀਤਿ ॥੨੪॥
ਜੈਸੇ ਜਲ ਤੇ ਬੁਦਬੁਦਾ ਉਪਜੈ ਬਿਨਸੈ ਨੀਤ ॥
ਜਗ ਰਚਨਾ ਤੈਸੇ ਰਚੀ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਮੀਤ ॥੨੫॥

Like a dream, or a spectacle,
Know that this is the nature of the world.
Nothing within it, oh Nanak, is ever real,
Without Bhagvān — God’s bountiful presence.

Night and day, chasing things of the world,
This mortal self constantly wanders and wavers.
Amongst millions, oh Nanak, rare are those
Who remember Narayan — the Divine One, whose power redeems.

Like bubbles in the water,
That constantly rise, and constantly disappear,
So are all the cycles of this world created.
Says Nanak, listen oh my mind, my beloved friend.

– Saloks 23-25, Salok Mahalla 9,
Sri Guru Granth Sahib Ji, ang 1427

The Mool Mantar centres our mind on the Unchanging Essence of Existence (Sat), that is permanently true and real. Now, to rest our awareness on this One True Reality, Guru Tegh Bahadur Ji stresses the impermanence of all things of this world. Confronting his own mortality and the cruel deaths of his companions, Guru Ji’s words are poignant, sombre and tender, speaking to the mind as a dear friend.

In the very moments of composing Salok Mahalla 9, through Guru Ji’s eyes, all that appeared stable is already seeming ephemeral — like bubbles that rise in the water, only to disappear. While multitudes of humanity forget this inevitable truth of change and disintegration, rare are those who truly know and feel this truth. They stay untouched by the pain of death and suffering.

Likewise the ‘five elements’ (panj tatt) that make us will return to their source — fire, water earth, air and the fifth element. This fifth element is the miraculous Divine spark, that configured the other elements to bring us, living and breathing, into this world.

To evoke the hope to reach such a fearless and trusting state, Guru Ji now evokes God as Narāyan — a term that Guru Arjan Dev Ji had once dedicated an entire verse to: ‘Narāyan is the boat to cross life’s treacherous ocean.’ (Sri Guru Granth Sahib Ji, ang 867). Since ancient times, the Divine name, Narāyan, had been associated with the cleansing and restoring power of water, as well as Divine protection against the fear of death, to save our inner being in its hour of need.

ਪਾਂਚ ਤਤ ਕੋ ਤਨੁ ਰਚਿਓ ਜਾਨਹੁ ਚਤੁਰ ਸੁਜਾਨ ॥
ਜਿਹ ਤੇ ਉਪਜਿਓ ਨਾਨਕਾ ਲੀਨ ਤਾਹਿ ਮੈ ਮਾਨੁ ॥11॥

Your body is made up of the five elements.
In your cleverness you already know this.
Says Nanak, put your faith in trusting this:
You will merge back to that very Source, from which you emerged.

– Salok 11, Salok Mahalla 9, Sri Guru Granth Sahib Ji, ang 1427

Steadiness in flux

ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥
ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥51॥
ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥
ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥52॥

We get worried and anxious,
Whenever the unexpected happens.
This is the way of the world;
Oh Nanak, nothing remains stable.

Whatever is created, will inevitably vanish,
Be it today, tomorrow, or soon after.
Oh Nanak, sing the praises of God’s infinite qualities,
And shed the entanglements that chain you down.

– Saloks 51-52, Salok Mahalla 9,

Sri Guru Granth Sahib Ji, ang 1429

The flow of reality is like a river that we sail within. If the river’s flow is the hukam, or Divine will beyond our control, then our human will is the scope we have to manoeuvre within it.

To navigate well, we have the potential to harness timeless wisdom. In Sikh teaching we harness this wisdom through practices of prayer, selfless service and singing sacred teachings (simran, sewa, kīrtan).

Sometimes, on the river of hukam, we are empowered and enabled to steer our course. Other times, we find ourselves powerless before the river’s momentum and its sudden unexpected twists. At that point we must make a choice about how to respond: with panic and resistance — or empowered acceptance.

As much as we wish that life was plain sailing, we have to anticipate — and not anxiously fear — the unexpected. This is one point that Guru Ji now explain, so firmly yet lovingly.

And as much as we wish that someone or something would last forever, we have to accept that, sooner or later, all things come to an end. To cling too hard to anything is an entanglement, so with the greatest peace and dignity, preparing to give away his own life, Guru Ji tells the mind not to worry or waver.

Instead, by singing Divine praise, we release our mind from entanglement. By praising the Creator’s timeless qualities, the mind is navigated towards a melodious state of serenity, stability, trust and balance.

Enduring anchor

ਸੰਗ ਸਖਾ ਸਭਿ ਤਜਿ ਗਏ ਕੋਊ ਨ ਨਿਬਹਿਓ ਸਾਥਿ ॥
ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਪਤਿ ਮੈ ਟੇਕ ਏਕ ਰਘੁਨਾਥ ॥55॥
ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥
ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥56॥
ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥
ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥57॥1॥

In life’s final moments, nothing of the world endures,
Be it companions or close friends — all, in the end, will leave us.
Says Nanak, in this dire and helpless situation,
My only constant support is Ragunath — God, the Supreme Protector.

All that will endure is Nām, God’s Divine Name and Essence;
The enduring wisdom of the wise — of sadhus who show the way;
And the illuminating power of Gobind — of God, the eternal Sustainer.
Yet rare are those, says Nanak, who repeat the Guru’s mantar —
That blessed chant, that connects our inner being to the Divine.

Within my heart, I have enshrined Nām, the Divine Name
To lovingly remember Rām — God’s all-pervading presence,
For nothing else in this world can ever equal it.
Through Divine remembrance, all distress completely vanishes
As my inner being beholds just You, my Infinite Creator.

– Saloks 55-57, Salok Mahalla 9,
Sri Guru Granth Sahib Ji, ang 1429

In these final couplets of Salok Mahalla 9, we confront the most difficult truth of impermanence. For nothing – not even those close relationships that gave us practical, emotional or psychological support — will remain.

In this vacuum, Guru Ji directs us to one enduring tek, or stable support and refuge for our mind. In the absence of all else, our one tek, says Guru Ji, is Ragunath — a well known name in Guru Ji’s time, that evoked God as Divine protector.

Next, addressing God as Rām, the Divine presence infused in all places, Guru Ji tells the mind to grasp the one enduring lifeline of nām. In Sikh teaching, nām is both the energy and living vibrance of the infinite Divine presence. It is also the sacred chant or mantar that connects our awareness to this Eternal Presence.

In Sikh practice, nām is blessed to disciples as two mantars, during the amrit sanchar or Sikh initiation. These mantars are the Gurmantar, ‘Waheguru’, or wonderful Enlightener, and the Mool Mantar — the root prayer.

The origin of the Mool Mantar lies in a turning point during the life of Guru Nanak Dev Ji, the first Sikh Guru. Disappearing into a stream, he came directly into the Creator’s presence, arriving at the very centre of life’s True Reality. It was here, Sikhs learn, that he received amrit nām — the nectar of the Divine name — to sip, and was blessed with the wisdom of the Mool Mantar. These elements of amrit and nām form the basis of initiation during and after the Guruships.

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥

Surrender your all, body, mind and wealth
To the Guru — the illuminator of life’s deepest wisdom.
Place your faith in the hukam, the Divine will,
And you will find Your Maker.

– Sri Guru Granth Sahib Ji, ang 917