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Laavan : Four Stages of Spiritual Sphere (Sikh Marriage Ceremony)

Presentation · March 2016

DOI: 10.13140/RG.2.2.27889.12649

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 Laavan : Four Stages of Spiritual Sphere

Guru Ramdas ji has revealed four stages in the Hymn “Suhi Mohalla 4” (Laavan) at 773 &
774 Ang (Page) of “Sri Guru Granth Sahab” for the guidance of seekers of truth. The text of
Suhi Mohalla 4 (Lavan) begins from the bottom of Page no. 773 and ends on page no. 774 of
Shri Guru Granth Sahab wherein the advices for realization of Sat Purakh lies. Since human
body is Microcosm of the Macrocosm of Universe, the Truth (Sat Purakh) is only realizable
from the spiritual journey from the innermost of the human body as the Supreme Creator has
kept links (apertures) of the entire universe / cosmology in it. Bilingual version of the hymn
along with meaning of every line is reproduced below:

1. First Stage of the Spiritual Journey:

ਕ ਮ ਮ ॥
Har Pehilarree Laav Paravirathee Karam Dhrirraaeiaa Bal Raam Jeeo ||

In the first round of the marriage ceremony, the Lord sets out His Instructions for
performing the daily duties of married life.

ਮ ਮ ਮ ॥
Baanee Brehamaa Vaedh Dhharam Dhrirrahu Paap Thajaaeiaa Bal Raam Jeeo ||

Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of
Dharma, and renounce sinful actions.

ਮ ਮ ਮ ਮ ॥
Dhharam Dhrirrahu Har Naam Dhhiaavahu Simrith Naam Dhrirraaeiaa ||

Meditate on the Lord's Name; embrace and enshrine the contemplative remembrance
of the Naam.

ਕ ॥
Satgur Gur Pooraa Aaraadhhahu Sabh Kilavikh Paap Gavaaeiaa ||

Worship and adore the Guru, the Perfect True Guru, and all your sins shall be
dispelled.

ਮ ਮ ॥
Sehaj Anandh Hoaa Vaddabhaagee Man Har Har Meethaa Laaeiaa ||
 By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet
to the mind.

ਕ ਕ ਕ ॥੧॥
Jan Kehai Naanak Laav Pehilee Aaranbh Kaaj Rachaaeiaa ||1||

Servant Nanak proclaims that, in this, the first round of the marriage ceremony, the
marriage ceremony has begun. ||1||

Esoteric Aspects:
The advice of Guru Nanak was not to ignore household and social duties and go to forests for
search of God. Rather, Guru Sahab has told that peoples get his ultimate goal of life while
enjoying the pleasures of life by living in house hold and discharging social responsibilities.
Hasandiyan Khelandian Khavandian Pivandiyan, viche Hove Mukt.
Guru Sahab had advised follower of Truth to attend labor for his life with dignity while
keeping 1/10th of his earning/labour for distribution among needy one then only one will be
able to know the real or secret path leading to Eternal Bliss/Complete Salvation.
Ghaal Khaye Kush Hathon Dey, Nanak Rah Pachhane Se.
He further condemned the occupation devoid of work with hands as under.
Uttam Kheti Madham Vapaar, Nakhidd chakri
Guru Sahab had not condemned the companionship of Women as life partner and considered
her to be representative of „Maya‟ thereby advised not to avoid her shadow; rather he advised
the masses not to treat women inferior to anyone.
From woman, man is born; within woman, man is conceived; to woman he is engaged and married.
Woman becomes his friend; through woman, the future generations come. When his woman dies, he
seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From
woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is
without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak,
those faces shall be radiant in the Court of the True Lord. (2)" (SGGS Page 473)

Entering into marriage life is part of house hold life supported by Guru Sahab. So, Anand
Karaj ceremony required to be observed with reverence like merger of soul in its reservoir
Satnaam, Sat Purash through guidance of Satguru. He even warned that that if you donate
without having reverence toward the Satguru it will be of no use at all and you will continue
to suffer (remain in net of Maya/Duality).
Saṯgur purakẖ na manio sabaḏ na lago piār
Those who do not have faith in the Primal Being, the True Guru, and who do not enshrine
love for the Shabad.
 Isnān ḏān jeṯā karahi ḏūjai bẖāe kẖuār
Those who take their cleansing baths, and give to charity again and again, but they are
ultimately consumed by their love of duality. So, as advised by Guru Sahab, the most
important point in life of a Seeker of Truth (Sikh) is to search of Perfect Guru. If it is
preordained by Almighty God, he will meet a Spiritual Guide or True Satguru who have
known (or merged Himself in) Satpurash as below.
Man mere ṯin kī ot lehi.
O my mind, seek their protection;
Man ṯan apnā ṯin jan ḏėh.
Give your mind and body to those humble beings.
Jin jan apnā parabẖū pacẖẖāṯā.
Those humble beings who recognizes God
So jan sarab thok kā ḏāṯā.
Such peoples are the givers of all things.
Ŧis kī saran sarab sukẖ pāvahi.
In His Sanctuary, all comforts are obtained.
Ŧis kai ḏaras sabẖ pāp mitāvėh.
By the Blessing of His Darshan, all sins are erased.
Avar siānap saglī cẖẖād.
So renounce all other clever devices,
Ŧis jan kī ṯū sevā lāg.
and enjoin yourself to the service of those servants.
Āvan jān na hovī ṯerā.
Your comings and goings shall be ended.
Nānak ṯis jan ke pūjahu saḏ pairā. ||8||17||
O Nanak, worship the feet of God's humble servants forever. ||8||17||
Shalok:
Saṯ purakẖ jin jāniā saṯgur ṯis kā nāo.
The one who knows the True Lord God, is called the True Guru.
Ŧis kai sang sikẖ uḏẖrai Nānak har gun gāo. ||1||
In His Company, the Sikh is saved, O Nanak, singing the Glorious Praises of the Lord. ||1||
(Gauri 5, Sukhmani (18) P-286 of SGGS).
It is Satguru who will cut bondage of spirit and His follower will avoid vices. He will also
Bless with gift on Sat Naam and mend his ways as per need of time or his salvation.
 Saṯgur sikẖ ke banḏẖan kātai.
The True Guru cuts away the bonds of His Sikh.
Gur kā sikẖ bikār ṯe hātai.
The Sikh of the Guru abstains from evil deeds.
Saṯgur sikẖ ka▫o nām ḏẖan ḏe▫e.
The True Guru gives His Sikh the wealth of the Naam.
Gur kā sikẖ vadbẖāgī he.
The Sikh of the Guru is very fortunate.
Saṯgur sikẖ kā halaṯ palaṯ savārai.
The True Guru arranges this world and the next for His Sikh.
Nānak saṯgur sikẖ kao jīa nāl samārai. ||1||
O Nanak, with the fullness of His heart, the True Guru mends His Sikh. ||1||
Man becẖai saṯgur kai pās.
One who sells his mind to the True Guru -
Ŧis sevak ke kāraj rās.
that humble servant's affairs are resolved.
Sevā karaṯ hoe nihkāmī.
One who performs selfless service, without thought of reward,
Ŧis kao hoṯ parāpaṯ suāmī.
shall attain his Lord and Master.
Saṯgur jevad avar na koe.
No one else is as great as the True Guru.
Gur pārbarahm parmesar soe.
The Guru is the Supreme Lord, the Transcendent Lord God.
Janam maraṇ ḏūkẖ ṯe rākẖai.
He saves us from the pains of death and birth,
Māiā bikẖ fir bahuṛ na cẖākẖai. ||2||
and we will not have to taste the poison of Maya ever again. ||2||
Gur kī mahimā kathan na jāe.
The Guru's glorious grandeur cannot be described.
Gur parmesar sācẖai nāe.
The Guru is the Transcendent Lord, in the True Name.
(Malar 5, P43, P-1271 of SGGS)
So, the magnificence of Satguru is incomparable. He saves one from repeated births and
deaths (transmigration of soul) and one will not have to taste the poisons of Maya. Guru
Sahab has also suggested to follow the path of spirituality while living within worldly life.
Jaise jal mėh kamal nirālam murgāī nai sāṇe.
The lotus flower floats untouched upon the surface of the water, and the duck swims
through the stream;
Suraṯ sabaḏ bẖav sāgar ṯarīai Nānak nām vakẖāṇe.
With one's consciousness focused on the Word of the Shabad, one crosses over the
terrifying world-ocean. O Nanak, chant the Naam, the Name of the Lord.
(Ramkali, 1, Sidh Gosht (5) page-938)
Another interpretation may be that the seekers of truth should live in the world like the lotus
and the duck living in water (without getting wet). So also should one cross the sea of
existence by the Practice of Surat Shabd Yoga. So, in order to awaken the spiritual faculties,
one has to become disciple of Satguru. So, first step of spiritual journey is to take
guidance from True Satguru and attend His Seva & Satsang. Only thereafter, the journey
will begin toward Sumiran internally (Contemplation and repetition of Sat Naam). From the
Dhyan (contemplation internally over the Shabd form of Satguru) and Sumiran, all sins will
be dispelled. For the seeker of Truth the Sins are those which push one away from realization
of God. Sin is to remain under the influence of Kama, Krodha, Lobha, Moha and Ahamkar
(egoistic felling in one‟s endeavors).

2. Second Stage of the Spiritual Journey:

ਮ ਮ ॥
Har Dhoojarree Laav Sathigur Purakh Milaaeiaa Bal Raam Jeeo ||

In the second round of the marriage ceremony, the Lord leads you to meet the True
Guru, the Primal Being.

ਮ ਮਮ ਮ ॥
Nirabho Bhai Man Hoe Houmai Mail Gavaaeiaa Bal Raam Jeeo ||

With the Fear of God, the Fearless Lord in the mind, the filth of egotism is eradicated.
 ਮ ਮ ॥
Niramal Bho Paaeiaa Har Gun Gaaeiaa Har Vaekhai Raam Hadhoorae ||

In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and
behold the Lord's Presence before you.

ਮ ਮ ਮ ॥
Har Aatham Raam Pasaariaa Suaamee Sarab Rehiaa Bharapoorae ||

The Lord, the Supreme Soul, is the Lord and Master of the Universe; He is pervading
and permeating everywhere, fully filling all spaces.

ਕ ਮ ਮ ॥
Anthar Baahar Har Prabh Eaeko Mil Har Jan Mangal Gaaeae ||

Deep within, and outside as well, there is only the One Lord God. Meeting together,
the humble servants of the Lord sing the songs of joy.

ਕ ॥੨॥
Jan Naanak Dhoojee Laav Chalaaee Anehadh Sabadh Vajaaeae ||2||

Servant Nanak proclaims that, in this, the second round of the marriage ceremony, the
unstruck sound current of the Shabad resounds. ||2||

Esoteric aspects:
In the second stage of spiritual journey, the Merciful God has blessed the seeker with the
meeting of subtle form of Satguru (shabad Guru) for ascending inner regions toward
imperishable Satlok the source point of Sat Naam. It is pointed out in Gurbani the number of
sacred Shabads resounding within human frame are five and resounding in five regions
(Khand).
Panch Shabad Tah Puran Naad, Anhad Bajae, Achraj Bismaad.
(Ramkali, 5, p 9, Page 888 of SGGS)
Panch Shabad Dhun Anhad Vaje, Ham Ghar Sajan Aaye
(suhi 1, ch. 1, Page 764 of SGGS)
These internal sounds are Niranjan, Om, Rarang, Sohang and Sat. These are the Dhunatmak
Names resounding in creation and also in the inner most of Human Body because Microcosm
(human Body) is made by creator of Macrocosm (His image at large) as revealed under, “Jo
Pinde, So Brammande”.
The seeker will experience one by one these five sound during the spiritual journey while
passing through five regions of Dharam Khand, Gian Khand, Saram Khand, Karam Khand
and Sach Khand.
The process of inward journey is started in this stage and connection is established with the
internal sounds/melodies. Unstruck melodies of the five Shabads started reverberating and
drawing the spirit upward toward highest region of Sach Khand. Upon this change fears of
world have gone from the mind along with the feeling of ego. The seeker is singing the praise
of Hari (God) and is blessed with pure love of Hari. He started feeling the presence of same
one God everywhere all around in the world and also within his human frame. He has started
tasting the Bliss.

3. Third Stage of the Spiritual Journey:

ਮ ਮ ॥
Har Theejarree Laav Man Chaao Bhaeiaa Bairaageeaa Bal Raam Jeeo ||

In the third round of the marriage ceremony, the mind is filled with Divine Love.

ਮ ਮ ॥
Santh Janaa Har Mael Har Paaeiaa Vaddabhaageeaa Bal Raam Jeeo ||

Meeting with the humble Saints of the Lord, I have found the Lord, by great good
fortune.

ਮ ਮ ॥
Niramal Har Paaeiaa Har Gun Gaaeiaa Mukh Bolee Har Baanee ||

I have found the Immaculate Lord, and I sing the Glorious Praises of the Lord. I speak
the Word of the Lord's Bani.

ਕ ਕ ਕ ॥
Santh Janaa Vaddabhaagee Paaeiaa Har Kathheeai Akathh Kehaanee ||

By great good fortune, I have found the humble Saints, and I speak the Unspoken
Speech of the Lord.

ਮ ਕ ॥
Hiradhai Har Har Har Dhhun Oupajee Har Japeeai Masathak Bhaag Jeeo ||
 The Name of the Lord, Har, Har, Har, vibrates and resounds within my heart;
meditating on the Lord, I have realized the destiny inscribed upon my forehead.

ਕ ਮ ॥੩॥
Jan Naanak Bolae Theejee Laavai Har Oupajai Man Bairaag Jeeo ||3||

Servant Nanak proclaims that, in this, the third round of the marriage ceremony, the
mind is filled with Divine Love for the Lord. ||3||

Esoteric Aspects:

In third stage, the mind of the seeker remains absorbed in pure love of God. Vairag is
developed in mind. „Vairag‟ stands for the realization of the transient nature of the
phenomenal world from the realization of her pure form in Karam Khand. The breaking of
relations with relations, friends, things of possession no more affect the devotee. It is also a
state of transcendence of the Gunas (Satoguna, Rajoguna & Tamoguna).

This stage is also termed as Daswan Duar (tenth door) of Saints. It is home (Nij Ghar) of
Spirit and she is here in true form. A reference from Gurbani about it is given below.

Nao ḏar ṯẖāke ḏẖāvaṯ rahāe.

Those who close off the nine gates, and restrain the wandering mind,

Ḏasvai nij gẖar vāsā pā▫e.

come to dwell in the Home of the Tenth Gate.

Othai anhaḏ sabaḏ vajėh ḏin rāṯī gurmaṯī sabaḏ suṇāvṇiā. ||6||

There, the Unstruck Melody of the Shabad vibrates day and night.

Through the Guru's Teachings, the Shabad is heard. ||6||

Bin sabḏai anṯar ānerā.

Without the Shabad, there is only darkness within.

Na vasaṯ lahai na cẖūkai ferā.

The genuine article is not found, and the cycle of reincarnation does not end.
 Saṯgur hath kunjī horaṯ ḏar kẖulai nāhī gur pūrai bẖāg milāvaṇiā. ||7||

The key is in the hands of the True Guru; no one else can open this door. By perfect
destiny, He is met. ||7||

(Maaj, 3, 6&7, Page 124 of SGGS)

The knowledge gained through nine doors (apertures of human frame through which the
spirit descends or flow outward for taste of senses) is termed as Para Vidya and the same
gained though tenth door (between eyes in human frame through which the spirit ascends
higher regions of Cosmology and experience the astral music) is termed Apara Vidya (the
knowledge of beyond) in Eastern Philosophies. After passing through tenth door, the spirit
may reach back to her home.

Guru Amardas Ji were filled with bless when He met Satguru and composed following
shabad to convey His feelings.

Anand bẖaiā merī māe saṯgurū mai pāiā.

I am in ecstasy, O my mother, for I have found my True Guru.

Saṯgur ṯa pāiā sahj seṯī man vajīā vāḏẖāīā.

I have found the True Guru, with intuitive ease, and my mind vibrates with the music of
bliss.

Rāg raṯan parvār parī▫ā sabaḏ gāvaṇ āīā.

The jeweled melodies and their related celestial harmonies have come to sing the Word
of the Shabad.

Sabḏo ṯa gāvhu harī kerā man jinī vasāiā.

The Lord dwells within the minds of those who sing the Shabad.

Kahai Nānak anand hoā saṯgurū mai pāiā. ||1||

Says Nanak, I am in ecstasy, for I have found my True Guru. ||1||

(SGGS, Ramkali Mohalla 3, Anand, Page-917)

In spiritual spheres when one arrives in Saram Khand where the form of Spirit appear in its
True and Elegant form Mind is left behind in Gian Khand .The Surat has parted company
with Mind and Matter, It is all Blissful now. The form of Hari is Nirmal here too as described
by Guru Sahab „Nirmal Har Payeaa‟‟. Till now the forms of Hari (God) were not so pure in
Dharam Khand or Gian Khand.

4. Fourth Stage of the Spiritual Journey:

ਮ ਮ ॥
Har Chouthharree Laav Man Sehaj Bhaeiaa Har Paaeiaa Bal Raam Jeeo ||

In the fourth round of the marriage ceremony, my mind has become peaceful; I have
found the Lord.

ਮ ਮ ਮ ਮ ਮ ॥
Gurumukh Miliaa Subhaae Har Man Than Meethaa Laaeiaa Bal Raam Jeeo ||

As Gurmukh, I have met Him, with intuitive ease; the Lord seems so sweet to my
mind and body.

ਮ ਮ ॥
Har Meethaa Laaeiaa Maerae Prabh Bhaaeiaa Anadhin Har Liv Laaee ||

The Lord seems so sweet; I am pleasing to my God. Night and day, I lovingly focus
my consciousness on the Lord.

ਮ ਮ ਮ ॥
Man Chindhiaa Fal Paaeiaa Suaamee Har Naam Vajee Vaadhhaaee ||

I have obtained my Lord and Master, the fruit of my mind's desires. The Lord's Name
resounds and resonates.

ਕ ਕ ਮ ॥
Har Prabh Thaakur Kaaj Rachaaeiaa Dhhan Hiradhai Naam Vigaasee ||

The Lord God, my Lord and Master, blends with His bride, and her heart blossoms
forth in the Naam.

ਕ ॥੪॥੨॥
Jan Naanak Bolae Chouthhee Laavai Har Paaeiaa Prabh Avinaasee ||4||2||

Servant Nanak proclaims that, in this, the fourth round of the marriage ceremony, we
have found the Eternal Lord God. ||4||2||
Esoteric Aspects:

The fourth verse is the final stage which relates to Sahaj Avastha (stage of perfect harmony
beyond the effects of the meshes of Kaal and Maya). It is the fulfillment of the aspirations of
the seekers of Ultimate Truth. It is the stage of union when the spirit is completely immersed
in love of God. This is the stage when the Soul merge in the Omnipresent, Imperishable,
Almighty Lord, Sat Purakh (Satpurash) in Sach Khand/Satlok. Since, it is creation of pure
spirituality and beyond the effect of time (or Kal Purakh) and the soul merges in Sat Naam
here. The spirit come to know/realize here that she descended in the beginning of creation
from here and the game of creation had been enacted by its Deity „Sat Purash‟.

Sacẖ kẖand vasai nirankār.

In the realm of Truth, the Formless Lord abides.

Kar kar vekẖai naḏar nihāl.

Having created the creation, He watches over it. By His Glance of Grace, He bestows
happiness.

Ŧithai kẖand mandal varbẖand.

There are planets, solar systems and galaxies.

Je ko kathai ṯa anṯ na anṯ.

If one speaks of them, there is no limit, no end.

(Jap 1, 37, Page-8)

The state of progressive evolution is established in true devotee‟s spirits on arriving in Sach
Khand which will go on increasing for ever after reaching here.

Nānak bẖagṯā saḏā vigās.

O Nanak, the devotees are forever in bliss.

Suṇiai ḏūkẖ pāp kā nās. ||8||

Listening-pain and sin are erased. ||8||

(Jap 1, 7, Page-8)
 Conclusion
The purpose of human life as suggested by messengers (Gurus/Saints) of Imperishable God
(Sat Purakh) to the wise persons is to realize its potentials by making kinetic the points or
apertures kept by the creator in human frame for link with all regions of cosmology/creation
i.e. to awake spiritual faculties and realize the immense Glory of Creator as well as the
Creation.

The focus of the esoteric revelations conveyed in Gurubani is to awake the

unconscious (spiritually sleeping) ones and provide them a roadmap of practical theology to
raise their consciousness and to guide genuine seekers in regard to every aspect of life as well
as spirituality. To give a healthy message to the world the composition of contemporary
Saints, Bhagats, Gurus, Bhats etc. were included without considering their caste, creed,
language, religion in Shri Guru Granth Sahab so as to make it torch bearer in matter of
Spirituality.

The composers of the hymns and verses included in the Holy Granth were
experienced ones who fathomed deepest regions of cosmology. Their narratives of spiritual
journey and mandates are trustworthy and need to be accepted without prejudices. The Guru
Sahab has suggested to adopt Parvirtti Marg of Dharma in life by developing devotion
toward Satguru (Poora Guru) and thereafter Sumiran of Sat Naam, surrender to His Order
(Hukam), attending of Satsang, Singing His praise along with Dhyan. Through adopting of
advice one will be free from excessive indulgence in sensual pleasures, anger, greed, undue
attachments, ego feelings and other meshes of Maya. By following the advice of Satgurus one
returns to his abode after fulfilling the purpose of life in place of wandering in Chaurasi
Chakra (rebirthing of soul in 84 Lac forms of life) as told below.

Gurmukh Janam Swar Dargeh Challiya

Spending this life fruitfully, gurumukh goes to the other world (real abode).

The discourses detailed in the „Lavan‟ in Shri Guru Granth Sahab convey the message to the
wise ones, who are desirous to move on path of real spirituality, to realize Imperishable God
(Sat Purakh) while living normal household life and discharging domestic and social
responsibilities in a happily and compassionate way after surrendering to a Perfect Adept
(Satguru).

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