ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ .... Je mohaakaa ghar muhai ... The thief robs a house ... (sggs 472). <><><><> ਸਲੋਕੁ ਮਃ ੧ ॥ ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥ ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥: Salok M: 1 || Je mohaakaa ghar muhai ghar muhi pitaree dei. Agai vasat sinjaaneeai pitaree chor karei. Vadheeahi hath dalaal ke musafee eh karei. Nanak agai so milai ji khatte ghaale dei ||1||: Salok, First Mahal: The thief robs a house, and offers the stolen goods to his ancestors. In the world hereafter, this is recognized, and his ancestors are considered thieves as well. The hands of the go-between are cut off; this is the Lord's justice. O Nanak, in the world hereafter, that alone is received, which one gives to the needy from his own earnings and labor ||1|| (sggs 472). This Shabad is by Baabaa Nanak in Rag Aasaa on page (Pannaa or Ank) 472 of the Sri Guru Granth Sahib (SGGS). Foregoing is one of the translations available in the market or on the internet. There seems to be a much deeper message than the one that initially appears in this dictionary sense translation. This Gur-Shabad highlights some important points to ponder over like: rituals, stealing, plundering or taking what rightfully belongs to another, serving or making offerings to the dead (ancestors), giving intelligently, we reap as we sow (cause and effect) — we suffer the consequences of our own actions , is God vengeful? warning to Bhais, Brahmins, etc. (i.e., the Pujaaree or the priest group), honest labor (Kirat Kamaaee), etc. Let's try reflecting on these through the Gur-Shabad, which showcases these points in many subtle ways. First, the Gurmat (the Universal Teaching of the SGGS) disapproves rituals outrightly. This Shabad is an indication of how the crux of rituals are absolutely repudiated (Khandan) in the Gurmat from which Baabaa Nanak got us out of. ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥: Briefly, the fake and empty ritual of making offerings (food, etc.) to "Pitaree" (ancestors, dead family members, generations, etc.) is also known as Shraadh, shradh, Siraadh, etc. It is performed after the death of one’s family members or at their death aniversary. Although this practice is mainly prevalent in Hindus, but, strangely enough, Sikhs can also be seen taking part in it!. Owing to our foolishness, selfishness, greed, desires, Trishnaa, cravings, Kaam, etc., many of us don't hesitate to steal, plunder, or take what rightfully belongs to another. Further, the majority of us give or make offerings in hope for sanctifying corrupt living, ill-gotten wealth, or to show off our superficial religiosity. For example, first some of us may amass wealth with dishonest means, then — in a futile bid to sanctify it — we may utilize some of the ill-gotten wealth in making offerings to the dead family members, giving to the religious institutions, building temples, building hospitals, Langar distribution (free common kitchen); and so on. Bigger the offering or donation, bigger the corruption behind it! This is an indication of one trapped in the mode of ignorance-passion (Taamas-Raajas), which covers the Truth and Wisdom. In this mode whatever one does is neither good for him nor for anyone else. According to the Gurmat, this all is refutable. Why? The answer lies in the fundamental instructions of the Gurmat. First of all, stealing, plundering or taking what rightfully belongs to another is revoked in the Gurmat. Second, offering made to dead family memebers, worship them or their tombs is also revoked in the SGGS. So, if someone so acts it would constitute acting contrary to the the Gurmat. ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥: Hak paraaiaa Nanakaa ous sooar ous gaai: To take what rightfully belongs to another, is like a Muslim eating pork, or a Hindu eating beef (sggs 141). ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥: Dubidhaa na parrou har bin hor na poojou marrai masaan na jaaee: Do not read regarding duality (or do not be stuck on duality or fancy it), do not worship any other than the Lord; do not visit tombs or crematoriums (sggs 634). ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ ॥ ਪਿਤਰ ਭੀ ਬਪੁਰੇ ਕਹੁ ਕਿਉ ਪਾਵਹਿ ਕਊਆ ਕੂਕਰ ਖਾਹੀ ॥੧॥ ਮੋ ਕਉ ਕੁਸਲੁ ਬਤਾਵਹੁ ਕੋਈ ॥ ਕੁਸਲੁ ਕੁਸਲੁ ਕਰਤੇ ਜਗੁ ਬਿਨਸੈ ਕੁਸਲੁ ਭੀ ਕੈਸੇ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ ਮਾਟੀ ਕੇ ਕਰਿ ਦੇਵੀ ਦੇਵਾ ਤਿਸੁ ਆਗੈ ਜੀਉ ਦੇਹੀ ॥ ਐਸੇ ਪਿਤਰ ਤੁਮਾਰੇ ਕਹੀਅਹਿ ਆਪਨ ਕਹਿਆ ਨ ਲੇਹੀ ॥੨॥: Jeevat pitar na maanai kooou mooen siraadh karaahee...: (People) do not honor their ancestors (mother, father, etc.) while they are alive, but (they) hold feasts in their honor after they have died. Tell me, how can (their) poor ancestors receive that food? That food is eaten up by Crows and dogs. ||1|| If only someone would tell me how (someone) can attain real happiness (by holding feasts in the honor after their ancestors have died!) The world is perishing speaking (in doubt that holding feasts in the honor after their ancestors have died, will grant them) happiness and joy. ||1||Pause|| Making gods and goddesses out of clay, people sacrifice living beings to them. Such are your dead ancestors (we offer them whatever we want, but), they themselves cannot ask for what they want ||2|| (sggs 332). ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥: The Gurbani indicates here that when one offers plunder to others, he also makes them plunderers — he also makes them partners in his act of plundering. As an English idiom goes, he is simply "robbing Peter to pay Paul"! According to Gurmat, it's not all right. ਸਤੀ ਪਾਪੁ ਕਰਿ ਸਤੁ ਕਮਾਹਿ ॥: Satee paap kar sat kamaahi: Men of charity gather wealth by committing sins, and then give it away in donations to charity (sggs 951). In other words, the Gurbani is telling us to give or make offerings intelligently. Otherwise — if the act of giving is performed unintelligently, ignorantly or foolishly — the effects will come back to haunt one! None can escape; for we reap as we sow. When performed unintelligently, the act of giving inflates one's false ego-sense or Haume (false pride, stubborn mindedness, envy, attachment, lust, greed, anger etc.). It is this false ego-sense which then begins to think that by giving it has become noble or virtuous. So the Gurbani wants us to use intelligence in giving as well as in reading (Bani): ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥: Aklee parh kai bujheeyai aklee keejai daan. Nanak aakhai raah eho hor gallan saitaan: One should read (Bani) with intelligence, and then understand its real essence (i.e., assimilate it). Also, one should use intelligence in giving charity. Says Nanak, this is the True Path; other things lead to Satanic life (sggs 1245). Clearly, the Gurbani does not support the notion that while giving one should not be concerned too much about whether it was utilized only by the deserving. The Gurbani urges us to live intelligently when we response to worldly situations. Also, the Gurbani hints us here that whatever may be one's offering, what matters to God is the attitude of one's heart. But how can such a life of Truth be followed? The Gurbani tells us that we must become the Gurmukhs (followers of the Truth and truthful living). For only the Gurmukh possesses a real discerning intellect or Viveka-Budhi! Without becoming the Gurmukh, one would not know how to live, read (Bani) and give intelligently. ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥: Gurmukh giaan bibek budh hoi: The Gurmukh is blessed with spiritual wisdom and a discerning intellect (sggs 317). ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥:The dictionary meaning — "The hands of the go-between are cut off; this is the Lord's justice" — does not bring out the gist of this Shabad. To the contrary, it gives rise to the impression as God having a strong desire for revenge! "Is the Gurbani's God vengeful?", one may ask. In this context, let's review the Gurmat's instructions. As time and again indicated in the SGGS, the Gurbani's God is not vengeful. The very first line of the SGGS indicates that God is Nirvair — without animosity or vengeance. Not only that, He is indicated to be the Primal Energy as opposed to being a person or an individual. Further, as repeatedly stated in the SGGS, the Gurbani's God dwells within all of us, equally, and that we are His True Image. That is, in essence, He is us and we are Him (Soham). In other words, the Gurbani's God sees Himself as a part of the Whole, and we are also part of This Whole, not separate entities. In nutshell, the Gurbani sees the connection that God and all of us share. Also, as a matter of fact, hatred and vengefulness exist only in the mind ridden with the false ego-sense (Haume). But the Supreme or the state of the mind that has realized godhood is indicated to be absolutely beyond Haume. Then how there can be any hatred and vengefulness in it? Now, just pause for a moment and think how such God who is Formless, Sameness, Truth, and devoid of animosity or vengeance can cut off someone's hands who is His own True Image! Him cutting off somebody's hands would be same as He is cutting of His own hands! Hence, to suggest that the Gurbani's God is hateful and vengeful doesn't make any sense. In some traditions, God is generally projected and presented as a vengeful, quick to get angry, judgmental, jealous, capricious, and so on. But that's not the Gurbani's God. Let's make sure we are clear on this. If not, we will further confuse ourselves with regard to the broad, Universal Teaching of the SGGS. Then what is indicated by this statement: "The hands of the go-between are cut off; this is the Lord's justice"? Simply put, we inflict sufferings upon ourselves through our own actions. How so? The law of Karma implies that every individual is answerable to his actions, both good and bad. By this it is understood that each one will have to face the consequences of all deeds one performs — the mind punishes itself by its own latent tendencies. Accordingly, the SGGS time and again tells us that we reap as we sow. In fact this life or the body is likened to a field ("Khet"), in which, our Karma is the seed. We harvest exactly as we sow, no less no more. Whatever seeds of Karma we sow, some sprout tomorrow, some the day after, others only years later. But they will sprout for sure. This infallible Law of Karma holds everyone responsible for what he is or going to be. For further clarification, consider the law of physics, which states that the action and reaction are equal and act in the opposite direction. This law of the physics is a universal fact. Similarly, the unerring law of Karma is also a universal fact: if there is a cause, there is an effect. In other words, if there is a Karma or action (cause), there is a reaction or result (effect). This is the underlying principle. This is the Order that brings back the results of one's own actions to him. There is no escape from it. Baabaa Nanak says: ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਇ ॥: Aap beej aapae hee khaai: As we plant, so we harvest and eat (sggs 25). ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥: Karmee aapo aapanee ke nerrai ke doori: According to their own actions, some are near (Akaal Purukh or God), and some are far away (sggs 8). Obviously, sooner or later, our misdeeds are bound to catchup with us and bring their rewards to us (i.e., sufferings, misfortunes, etc.). We cannot blame others for it. We are free to blame others or an outside agency as much we want for our sufferings, but that will not change anything. The Gurbani teaches us personal responsibility. It is easier to throw our responsibility on somebody else. The Gurbani indicates that life is ours and the responsibility is also ours. This is Sanjam — the discipline beyond discipline. ਦਦੈ ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ ॥ ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥: Daddai dos na deooo kisai dos krammaa aapaniaa. Jo mai keeaa so mai paaiaa dos na deejai avar janaa: Dadda (a letter of the Gurmukhi alphabet), I should not blame anyone else (for my suffering); I blame instead my own actions. Whatever I did, for that I have suffered; I don't blame anyone else (sggs 433). ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥: Jehaa beejai so lunai karma sandrhaa khet: As the man sows so does he reap. Such is the field of actions (sggs 134). Another important word in this verse is "Dalaal" meaning the paid middleman or the go-between — an agent who is paid a fee or commission for providing a service. Here the SGGS gives a strong admonition not only to plunderers but also to the Pujaaree group (priests: Bhais, Brahmins, Pandits, etc.) who officiate (on behalf of hosts who hire them) and conduct empty religious rituals such as making offerings to the dead. As indicated here in the Gur-Shabad, by conducting such nonsensesical religious rituals and accepting offerings or fees from the host, Pujaarees also become equal partners in the plunder and corruption. But, to the contrary, it is generally witnessed that Pujaarees will do and say anything (e.g., in the Ardaas) to please their hosts in hope for securing return business from them!! ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਪੰਡਿਤੁ ਕਹਾਵੈ ॥ ਬਿਖਿਆ ਰਾਤਾ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵੈ ॥: Maya kaa muhataaj pandit kahaavai. Bikhiaa raataa bahut dukh paavai: Driven crazy, infatuated by Maya, (they) call themselves Pandits - religious scholars; stained with corruption, (they) suffer terrible pain (sggs 231). Another point highlighted in the last two verses of the shabad is that whenever imprudent form of giving or offering is made, chances are receivers (Pujaarees, freeloaders, politicians, etc.) will utilize it for nefarious activities to spread trouble in the society or the world. Thus, an unintelligently or imperfectly motivated giving or offering gives encouragement to "satanic life". Wealth in the hands of a fool is worse than the poverty of the learned. There is the saying to the affect that "easy comes easy goes". It's like casting pearls before a frog or a crow! ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥: This verse highlights the importance of following the Truth and the truthful living. Sikhism is a way of life. Therefore, Baabaa Nanak urges us to remember and emphasize three practices in our individual and corporate life: (1) Kirat Karnee, (2) Vand Shaknaa, and (3) Naam Japnaa. First, "Kirat Karnee" is the right way of living which includes honest or truthful way of labor and work side by side with the search of the Truth. Second, "Vand Shaknaa" is giving or sharing with others in the society who are less fortunate. And third is "Naam Japnaa", which is to engage in unbroken remembrance or contemplation on God (meditation or Naam-Simran).