27.

HUMILITY

Humility is a noble virtue. It is probably more appropriate to say it is a Godly

virtue and it is because of this attribute that saintly people are regarded with
reverance. Guru Arjan Dev says that the basis of regard and respect earned by saadh
sant is their humility – nemreta / maskeeni.
Saadh ki sobha at maskeeni. P.676
swD kI soBw Aiq mskInI Ò
Guru Ji further says that being humble enables Him to keep the vekaars at bay.
Humility acts as a club – gada, and regarding oneself as the dust – rayn chaari – of
the feet of each and everyone acts as a dagger – khanna. No vekaars can approach
one who possesses these two humility weapons - the club and the dagger.
Garibi gada hamaari. Khanna sagal rayn chaari. P.628
grIbI gdw hmwrI Ò KMnw sgl rynu CwrI Ò
Talking about carn dhoor – dust of the feet, Guru Ji states that one should
discard his haumai and pride. By regarding oneself as the dust of the feet of people –
sabhna ki raynka, one becomes utterly humble and thus one can attain the Lord. Guru
Ji mentions the following as the Lord’s message:
Hohu sabhna ki raynka tau au hamaarai paas. P.1102
hohu sBnw kI ryxukw qau Awau hmwrY pwis Ò
According to Guru Ji when the mind – manoo-a, becomes the carn dhoor /
rayn of each and everyone, the person concerned begins to see all as dear friends –
saglay deeseh meet pyaray.
Sabh ki rayn hoe rahai manoo-a saglay deeseh meet pyaray. P.379
sB kI rynu hoie rhY mnUAw sgly dIsih mIq ipAwry Ò
Guru Ji yearns for the carn dhoor of saintly persons so that His mind will stop
wandering as a result of maya’s influence . The mind will then settle down in one
place – paavai besraam.
Kahu Nanak sant rayn ma(n)gau mayro man paavai besraam. P.713
khu nwnk sMq ryn mwgau myro mnu pwvY ibsRwm Ò
Guru Ram Das says that in saadh sangat the carn dhoor of the sangat gets
blown into one’s eyes – sat sangat ki dhoor pari ud naytri. The dhoor of the sangat
helps to remove all the filth of vekaars from within the recipient of the dhoor, and his
bad mat disappears – sabh durmat mail gva-ee.
Sat sangat ki dhoor pari ud naytri sabh durmat mail gva-ee. P.1263
sq sMgiq kI DUir prI auif nyqRI sB durmq mYlu gvweI
In Sukhmani Saheb Bani Guru Arjan Dev mentions that the person who
regards himself as lowly – neeca – shall be deemed to be the most exalted – ooca – of
all. Guru Ji goes on to say that he who regards himself as the dust of the feet of all
sees the Lord and His naam in all hearts – ghat ghat ceena.
Aapas kau jo jaanai neeca. So-oo gani-ai sabh tay ooca. Ja(n) ka man hoe
sagal ki reena. Har Har naam ten ghat ghat ceena. P.266
Awps kau jo jwxY nIcw Ò soaU gnIAY sB qy aUcw Ò jw kw mnu hoie sgl kI
rInw Ò hir hir nwmu iqin Git Git cInw Ò
Further, in Sukhmani Saheb, Guru Ji states that the person whose mind
becomes the dust of the feet of all earns pure genuine praise – ta(n) ki nermal soe.
Sarb ki rayn ja(n) ka man hoe. Kahu Nanak ta(n) ki nermal soe. P.278
srb kI ryn jw kw mnu hoie Ò khu nwnk qw kI inrml soie Ò
 Guru Ji says that when a person harbours feelings of pride – kart gumaana, he
behaves like a strange crazy person – baavar. But when he regards himself as a
humble person, as the dust of the feet of all others – sagal ki reena, he sees God in
each and everyone – Rama-i-a ghat ghat ceena.
Jab ehu man meh kart gumaana. Tab ehu baavar ferat begaana. Jab ehu hoo-
a sagal ki reena. Ta(n) tay Rama-i-a ghat ghat ceena. P.235
jb iehu mn mih krq gumwnw Ò qb iehu bwvru iPrq ibgwnw Ò jb iehu
hUAw sgl kI rInw Ò qw qy rmeIAw Git Git cInw Ò
Guru Ji points out that sukh cannot be acquired by getting engrossed with
kaamadaks. Hence He exhorts His mind to become the dust of the feet of everyone. In
this way spiritual bliss and sukh are attained.
Kaam krodh lobh moh abhmaana ta(n) meh sukh nahi pa-ee-ai. Hohu rayn
tu(n) sagal ki mayray man tau anad mangal sukh pa-ee-ai. P.614
kwm kRoD loB moh AiBmwnw qw mih suKu nhI pweIAY Ò hohu ryn qU sgl kI
myry mn qau And mMgl suK pweIAY Ò
In another part of Gurbani Guru ji says that one should avoid getting angry
with anyone – ros na kaahoo sang karuh. Instead one should resort to introspection –
aapan aap bicaar, and probe one’s conscience to find out what caused feelings of
anger. Guru Ji advises us to remain humble – hoe nemaana, and in this way we can
get across this bhavjal with the Lord blessing us with His nadar.
Ros na kaahoo sang karuh aapan aap bicaar. Hoe nemaana jag rah-hu Nanak
nadri paar. P.259
rosu n kwhU sMg krhu Awpn Awpu bIcwir Ò hoie inmwnw jig rhhu nwnk
ndrI pwir Ò
Shaykh Farid states that one should help even a bad person – buray da bhala
kar, and refrain from harbouring any feelings of anger – gusa man na hadhae. In this
way the body will not suffer any ailments – rog, and one will stand to gain everything
– palai sabh kech pae.
Farida buray da bhala kar gusa man na hadhae. Dayhi rog na laga-i palai
sabh kech pae. P.1381
PrIdw bury dw Blw kir gusw min n hFwie Ò dyhI rogu n lgeI plY sB ikCu
pwie Ò
In one of his saloks Shaykh Farid goes even further and says, “If someone
punches you – jo tai maaran mukkia(n), do not in return punch him – tena na maaray
ghumm. Remain calm – aapnarai ghar ja-ee-ai, and kiss his feet – pair tena day
cumm.”
Farida jo tai maaran mukkia(n) tena na maaray ghumm. Aapnarai ghar ja-ee-
ai pair tena day cumm. P.1378
PrIdw jo qY mwrin mukIAW iqn@w n mwry GuMim Ò AwpnVY Gir jweIAY pYr
iqn@w dy cuMim Ò
In one place in Gurbani Guru Amar Das says, “Oh mind, never feel proud –
mat maan kareh , and claim that I – hau - know something – hau(n) kech jaanda.
Seek the saran of the guru and remain humble – nemaana.”
Man tu(n) mat maan kareh je hau(n) kech jaanda Gurmukh nemaana hohu.
P.441
mn qMu mq mwxu krih ij hau ikCu jwxdw gurmuiK inmwxw hohu Ò
Guru Nanak Dev says that if one desires well being for oneself – jay loreh
canga aapna, one should resort to punn karm – good deeds. Besides this, one should
regard oneself as a neec – a lowly person.
 Jay loreh canga aapna kar punnuh neec sada-ee-ai. P.465
jy loVih cMgw Awpxw kir pMunhu nIcu sdweIAY Ò
In the l8th hymn of Japji Guru Ji uses the word neec for Himself when He
says that the neec Nanak submits the aforesaid view - vicaar.
Nanak neec kahai vicaar. P.4
nwnk nIcu khY vIcwru Ò
Here the appropriate meaning of the word neec should be poor / humble /
insignificant. Guru Ji uses this word to describe Himself in extremely humble terms
in a few other places too in Gurbani.
Guru Ji also mentions that the Lord’s bakhsees / mehar di nadar is present
where insignificant and lowly persons are being cared for – jethai neec smaalian.
Jethai neec smaalian tethai nadar tayri bakhsees. P.15
ijQY nIcu smwlIAin iqQY ndir qyrI bKsIs Ò
A humble person considers himself foolish, and regards all others in this
saisaar – world – as better than him. Guru Ji says:
Nanak moorakh ayk tu(n) avar bhala saisaar. P.1328
nwnk mUrKu eyku qU Avru Blw sYswru Ò
Bhagat Kabir regards that person as his friend –meet - who considers himself
as worse than everyone else – sabh tay ham buray, and regards all others as better
than him – bhalo sabh koe.
Kabir sabh tay ham buray ham taj bhalo sabh koe. Jen aisa kar boojhea meet
hamaara soe. P.1364
kbIr sB qy hm bury hm qij Blo sBu koie Ò ijin AYsw kir bUiJAw mIqu
hmwrw soie Ò
A person who possesses humility is like the small candan berva – sandalwood
plant – which causes other worthless plants – dhaak palaas, surrounding it, to
become scented and become like the candan plant. Bhagat Ji says:
Kabir candan ka berva bhala bayreo dhaak palaas. Oe bhi candan hoe rahay
basay jo candan paas. P.1365
kbIr cMdn kw ibrvw Blw byiVE Fwk plws Ò Eie BI cMdnu hoie rhy bsy ju
cMdn pwis Ò
The message that Bhagat Ji is conveying in the above salok is that a humble
person with nemreta is like the candan plant which enables other plants surrounding
it to become scented.On the other hand the person with haumai is like the bamboo
plant – baa(n)s – which does not take on the scent – sughandh - of the candan plant,
even though it might be found near the latter – candan kai nektai basai. Bamboo
plants are tall and when the wind blows they collide with each other. People with
haumai keep on clashing with one another like the bamboo plants. Bhagat Ji says
that one should avoid sinking in haumai as the bamboo plants – eu(n) mat doobuh koe
Kabir baa(n)s bada-ee boodea eu(n) mat doobuh koe. Candan kai nektai
basay baa(n)s sugandh na hoe. P.1365
bWsu bfweI bUifAw ieau mq fUbhu koie Ò cMdn kY inktY bsy bWs sugMDu n
hoie Ò
Guru Arjan Dev states that nemm berkh - neem trees - growing in the
company of candan trees, found on the Maleya mountain, become scented like the
candan trees. But the bamboo plants found near the candan trees do not acquire the
scent – bohtay – of the latter. This is because of the haumai / aha(n) budh of the
bamboo. Likewise people with haumai do not benefit from the company of sant jan in
saadh sangat. On the other hand people with humility acquire desirable attributes by
participating in sat sangat.
Mailagar sangayn nemm berkh se candaneh. Nekat basanto baa(n)so Nanak
aha(n) budh na bohtay. P.1360
mYlwgr sMgyx inMmu ibrK is cMdnh Ò inkit bsMqo bWso nwnk AhM buiD n
bohqy Ò
Guru Nanak Dev mentions that there is sweetness – methat – in remaining
humble, and remaining lowly is the essence of all good attributes.
Methat neevi Nanka gun cangea-ee-a(n) tat. P.470
imTqu nIvI nwnkw gux cMigAweIAw qqu Ò
Bhagat Kabir compares the ant – keeti - to a humble person, and the elephant –
haathi – to an egoistic person with haumai. The lowly ant can enjoy the sugar –
khand / khaand, which might get scattered in sand – rayt meh bekhri, whereas the
huge elephant is deprived of this pleasure. It cannot pick the sugar granules – haathi
cuni na jae. Thus Bhagat Ji says that to acquire desirable virtues one must be like the
humble ant. Here Bhagat Ji compares the naam of the Lord Hari to sugar granules. A
humble person can attain the Lord but a proud person cannot meet Him.
Har hai khaand rayt meh bekhri haathi cuni na jae. Keh Kabir gur bhali
bujha-ee keeti hoe kai khae. P.1377
hir hY KWfu ryqu mih ibKrI hwQI cunI n jwie Ò kih kbIr guir BlI buJweI
kItI hoie kY Kwie Ò
Bhagat Ji compares ahan(g)kaar with nemreta and says that so long as the
tiger remains in the jungle – ban – no flowers will bloom in the jungle. But when the
animal sear eats up the tiger the whole jungle –sagli banrae – will begin to flower.
What Bhagat Ji means in this analogy is that so long as the ahan(g)kaar tiger –
sengh – is present in a person no flowers of Godly virtues can bloom in the heart. But
when the nemreta sear eats up the ahan(g)kaar tiger, lovely virtues begin to bloom.
The animal referred to as sear is also known as geddar in Punjabi.
Jab lag sengh rahai ban mahe. Tab lag ban foolai hi nahe. Jab hi sear sengh
kau khae. Fool rahi sagli banrae. P.1161
jb lgu isMGu rhY bn mwih Ò qb lgu bnu PUlY hI nwih Ò jb hI isAwru isMG
kau Kwie Ò PUil rhI sglI bnrwie Ò
Guru Arjan Dev says that man’s cancal mind is very ambitious and aims to
rise high in worldly positions – lakh ghaati oocau ghano. This brings about dukh. On
the other hand, mud – keec, which is to be found in low lying areas has immense
nemreta in it – neec keec nemret ghani. It is in this keec that the lovely tender lotus -
kamal – flower grows.
Lakh ghaati oocau ghano cancal ceet behaal. Neec keec nemret ghani karni
kamal jamaal. P.1364
lK GwtIˆ aUˆcO Gno cMcl cIq ibhwl Ò nIc kIc inimRq GnI krnI kml
jmwl Ò
Guru Nanak Dev mentions that the akhli bird, also known as lam dheeng flies
high in the sky – akhli oondi, whereas the cooling water is to be found far below in
the sea – bharnaal. An egoistic person with haumai has high worldly ambitions. He
is like the akhli which flies high. Peace of mind is like the cool water- seetal jal - in
seas far below. It can be obtained through humility by descending to lower levels.
Thus shaanti can be acquired only by descending to lower levels by becoming
humble, and by destroying the haumai through the teachings of the gur sabad, and
thereby becoming free of vekaars. This is the way of emancipation - maarag mukta.
 Akhli oondi jal bharnaal …..Saagar seetal gur sabad vicaar. Maarag mukta
haumai maar. P.1275
AKlI aUæˆfI jlu Br nwil Ò ……… swgru sIqlu gur sbd vIcwr Ò mwrgu
mukqw haumY mwir Ò
Guru Arjan Dev mentions that an egoistic person who regards himself as
flying high – ooca carai – ends up at the bottom (in spiritual death) – pavai pa-eala.
He who is humble, refrains from ooca carai, and remains on land – dharn parai.
Such a person does not experience spiritual death – tes lagai na kaala.
Ooca carai su pavai pa-eala. Dharn parai tes lagai na kaala. P.374
aUcw cVY su pvY pieAwlw Ò Drin pVY iqsu lgY n kwlw Ò
Guru Amar Das compares freedom from vekaars and becoming mukat as
going through a doorway –duara, which is extremely small –neeka. Anyone who
aspires to become mukat can go through this door only if he becomes that small
(naana) - naana hoe su jae. But the mind of the man afflicted with haumai gets
bloated – asthool, and he cannot pass through – keu(n) kar vecday jae. This haumai
can only be eliminated by seeking the guru’s saran.
Nanak mukat duara at neeka naana hoe su jae. Haumai man asthool hai
keu(n) kar vec day jae. Satgur mele-ai haumai ga-i ………… P.509
nwnk mukiq duAwrw Aiq nIkw nwn@w hoie su jwie Ò haumY mnu AsQUlu hY
ikau kir ivcu dy jwie Ò siqgur imilAY haumY geI ……… Ò
It is maya which creates haumai in us and it is only the bhagti of the Lord
which can destroy this haumai. Guru Arjan Dev tells us that bhagti enables the
humble ant to win over the ahan(g)kaar elephant – keet hasti jeetaa. Guru Ji then
goes on to mention that the Lord’s bhagti changes the ahan(g)kaar tiger into the
nemreta cat – sengh bela-ee hoe ga-eo, and the tiny humble straw – tren – begins to
be seen as a huge mountain – mayr.
Aisee bhagt(i) Govend ki keet hasti jeeta. …… Sengh bela-ee hoe ga-eo tren
mayr dekheeta. P.809
AYsI Bgiq goivMd kI kIit hsqI jIqw Ò ……… isMGu iblweI hoie gieE
iqRx myru idKIqw Ò
Bhagat Kabir points out that the Lord Raghuraea is attained through bhagti.
We meet him by being humble – bholay bhaae melay Raghuraea.
Kahu Kabir bhagt(i) kar paea. Bholay bhaae melay Raghuraea. P.324
khu kbIr Bgiq kir pwieAw Ò Boly Bwie imly rGurwieAw Ò
Bhola bhaau or bhola pan is the the nature of the child who does not harbour
any animosity or enemity. There is no friend or foe. All are the same. Guru Arjan Dev
says that by having a child like budhi He acquired sukh anand. By meeting the guru
one gets blessed with baal budh. When one acquires baal budh happiness, sorrow,
losses, death – harkh, sog, haan, merat, and sukh dookh all seem alike – samsar.
One remains calm and peaceful without in any way being affected by them.
Paeo baal budh sukh ray. Harkh sog haan merat dookh sukh cet samsar gur
melay. P.214
pwieE bwl buiD suKu ry Ò hrK sog hwin imrqu dUK suK iciq smsir gur
imly Ò
Thus one must endeavour to acquire nemreta by inculcating bhola pan values.
But we should not forget that this will depend on the mehar of the Lord through the
guru.
Guru Arjan Dev in Sukhmani Bani says that the person in whose heart the
Lord causes humility – garibi – to reside as a result of His mehar acquires salvation in
this world – eeha(n) mukat, and in the next world his jeevatma, enjoys bliss – aagai
sukh paavai.
Kar kerpa jes kai herdai garibi basaavai. Nanak eeha(n) mukat aagai sukh
paavai. P.278
kir ikrpw ijs kY ihrdY grIbI bswvY Ò nwnk eIhw mukqu AwgY suKu pwvY Ò
In the same Sukhmani Bani Guru Ji goes on to say that the person of a humble
nature – maskeenia – who suppresses his self – aap nevaar, leads a happy life – sukhi
basai. On the other hand an egoistic person who considers himself big or important
gets destroyed by his pride – baday baday ahan(g)kaaria garb galay.
Sukhi basai maskeenia aap nevaar talay. Baday baday ahan(g)kaaria Nanak
garb galay. P.278
suKI bsY mskInIAw Awpu invwir qly Ò bfy bfy AhMkwrIAw nwnk grib glyÒ
Guru Ji uses the following persuation, “ Oh man, never feel proud – garb na
keejai, be the carn dhoor of all. In this way you will attain a high spiritual status –
ta(n) gat jiaray tayri.”
Garb na keejai rayn hoveejai ta(n) gat jiaray tayri. P.779
grbu n kIjY ryx hovIjY qw giq jIAry qyrI Ò
To attain this spiritual status one’s aapa must be eliminated. Guru Ji advises
us to be of a humble nature – thee-u nemaana, to be ready for sacrifices - sad
kurbaana, and be prepared to discard the aapa completely – sagla aap meta-ee-ai.
Thee-u nemaana sad kurbaana sagla aap meta-ee-ai. P.777
QIau inmwxw sdu kurbwxw sglw Awpu imtweIAY Ò
In one salok Guru Ji gives man the following message from the Lord “To
come to me you must first accept to kill your haumai – pehla(n) marn kabool, and
give up hope of leading a worldly life – jeevan ki chad aas. Also be the raynka / rayn
of all.”
Pehla(n) marn kabool jeevan ki chad aas. Hohu sabhna ki raynka tau au
hamaarai paas. P.1102
pihlw mrxu kbUil jIvx kI Cif Aws Ò hohu sBnw kI ryxkw qau Awau hmwrY
pwis Ò
Guru Ji advises us to utilize the humble attitude – budh garibi – in life, as
expenditure in the journey of life – kharc laihu. In this way the poisonous ego –
haumai bekh, which destroys spiritual life, can be burnt –jaaruh.
Budh garibi kharc laihu haumai bekh jaaruh. P.399
buiD grIbI Krc lYhu haumY ibK jwrhu Ò
Bhatt Kalshaar states that the influence of maya – sakt – can be destroyed –
bedaar, by wearing (donning) the robe of humility – pehar seel snaah(u). Here
snaah(u), meaning armour, refers to the armour of humility..
………..Pehar seel snaah(u) sakt bedaar. P.1391
………..pihir sIl snwhu skiq ibdwr Ò
Guru Amar Das states that one should efface one’s self – aap chod , and
adopt the attitude of a faithful servant – daas – towards the master. By doing this, the
Lord, who is the life of this world – jag jeevan, will come and dwell in the mind of
the devotee
Aap chod hohe daast bhaae. Tau jag jeevan vasai man ae. P.1173
Awpu Coif hoih dwsqu Bwie Ò qau jg jIvnu vsY min Awie Ò
Guru Ji further says that rare is the person who is prepared to regard himself as
the servant of servants – daasa(n) ka daas verla koi hoe. He who adopts this attitude
attains a high spiritual status – ootam padvi paavai soe.
 Daasa(n) ka daas verla koi hoe. Ootam padvi paavai.soe. P.1174
dwsw kw dwsu ivrlw koeI hoie Ò aUqm pdvI pwvY soie Ò
Guru Arjan Dev says practically the same thing when He says that if one can
become a humble servant of the Lord’s servants – daasan ki hoe daas daasri, he will
earn respect in the court of the Lord – paaveh sobha Har duari.
Daasan ki hoe daas daasri ta(n) paaveh sobha Har duari. P.377
dwsn kI hoie dwis dwsrI qw pwvih soBw hir duAwrI Ò
Guru Ji also mentions that if one could discard his aapa – aap teag , and
become rayn of all, one could remain detached whilst doing worldly tasks, and die
from maya moh whilst alive – jeevtea eu(n) mari-ai.
Aap teag hoi-ai sabh rayna jeevtea eu(n) mari-ai. P.750
Awpu iqAwig hoeIAY sB ryxw jIviqAw ieau mrIAY Ò
Guru Ram Das states that the person who becomes the servant of the Lord’s
servants by following the guru’s mat is the one who gets across the bhavjal – so jan
tarai.
Gurmati so jan tarai jo daasan daas. P.166
gurmqI so jnu qrY jo dwsin dws Ò
Guru Arjan Dev says that the Lord loves that sayva which is performed by
becoming the dust – chaar – of the feet of sant jan i.e. sayva done with extreme
humility.
Sayva sa tes bhaavsi santa(n) ki hoe chaar. P.137
syvw sw iqsu BwvsI sMqw kI hoie Cwru Ò
According to Guru Ji the Lord Preetam loves the person who does sayva
bhagti by being humble – hoe nemaani sayv kmaaveh.
Hoe nemaani sayv kmaaveh ta(n) Preetam hoveh man pyari. P.377
hoie inmwxI syv kmwvih qw pRIqm hovih min ipAwrI Ò