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English Translation Of Prof. Sahib Singh's Katha Of Japji Sahib

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A young sister from Sikhsangat.com is working on a translation of Professor Sahib's monumental exegesis of Japji Sahib. I will be posting it for those interested.

I love the analysis using a grammatical approach. This has been the best explanation of Japji I have come across so far. As you will see later, the work really brings home the themic unity of the contents of the different pauris.

Using the multi-leveled approach of an analysis breaking down each word, line and pauri, not only do we get a deeper understanding of bani but we also improve our vocabulary along the way.

Feel free to discuss the contents. I will be posted more sections over the next few days. Please remember this is a work in progress.

Thanks to the sister for giving permission to share. What I have read so far has really taught me a lot.

Addition: The New York born and based sister's name is Tejkaran Kaur and here are her acknowledgements. I think her work is pretty impressive - even more so when you consider she is only 20 years old! God bless you for your seva.

PS - It should be noted that Bibi Tejkaran has expanded on Professor Singh's teeka with her own interpretation of the text under the sections subtitled 'A little deeper'.

The translator's acknowledgments.

Will be posted later.

Edited by dalsingh101

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Overall definition of the MoolMantr- with information about the whole mantar

Author Mark Twain once said:

'God created man in his own image and man, being a gentleman, returned the favor'

Mool Mantar:

Straight Word For Word From The Teeka

To explain Ik OangKar we must realize that there are three parts. (1)E(eh)k, (ਓ) Oang,and 7 Kaar. This is prayed as Ik OangKaar. The different meanings and explanations of each of the three parts (1)Ik, (ਓ) Oang,and 7 Kaar are understood and explained as such;

(ਓ) Oang is a Sanskrit word and in the Sanskrit dictionary it has three meanings; 1) In the Ved and Aad Dharam (Hindu Dharam) (ਓ) Oang is considered a pure and holy letter, whenever starting or finishing any religious (dharmic) task, whenever starting or finishing a ritual or prayer, since (ਓ) Oang is considered to be a pure and auspicious letter it is used 2) (ਓ) Oang is also used when following an order or as a sign of respect, when we say yes with respect (hanji or better explained Ji Han) (ਓ) Oang can also be used , so it's meaning is also (with respect) yes or (Ji Han) 3)(ਓ) Oang also means God. So out of these three which one do we use? To understand this we must look at what comes before (ਓ) Oang which is

(1)E(eh)k. The meaning of writing the numeral 1 is that that Lord is one, distinct, there is no other like God and Within this One Distinct God the whole world is absorbed. The Third part here is 7 Kaar which is pronounced Kaar . 7 Kaar is a character of the Sanskrit Language. This is usually used at the end of nouns. It's meaning is one force, or one constant, once constant flow, in which there is never ever a change, it is ever steady. By adding 7 Kaar to the end of a word it's gender doesn't change. If the word is masculine, it will stay masculine, If it is feminine it will stay feminine, even after adding 7 Kaar. For example (masculine)-

ਕੀਮਤਿ ਸੋ ਪਾਵੈ ਆਪਿ ਜਾਣਾਵੈ ਆਪਿ ਅਭੁਲੁ ਨ ਭੁਲਏ। ਜੈ ਜੈਕਾਰੁ ਕਰਹਿ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਮੁਲਏ।੯।੨।੫। (ਸੂਹੀ ਮ: ੧) Keemat(i) Soa Paawai (A)aap(i) Jaanaavai (A)aap(i) Abhul(i) Na Bhul(e)ay. Jai JaiKaar(u) Kareh Tudh(u) Bhaawh(i) Gur Kai Sabad(i) Amul(e)ay .9.2.5. (Suhee M:5).- ਇਸਤ੍ਰੀ

ਲਿੰਗ: ਮੇਘ ਸਮੈ ਮੋਰ ਨਿਰਤਿਕਾਰ। ਚੰਦੁ ਦੇਖਿ ਬਿਗਸਹਿ ਕਉਲਾਰ।੪।੨। (ਬਸੰਤ ਮ: ੫)। Feminine Maygh Samai Maur Nehrtehkaar. Chand(u) Daykh(i) Behgseh(i) K(O)ulaar. 4.2. (Basant M:5) . By attaching this letter/charachter we define these words as such

ਨੰਨਾਕਾਰੁ =N(n)naakaar(u)- One constant continous refusal

ਜੈਕਾਰੁ = Jaikaar(u) -Continous loud sound of "Jai Jai" hail hail

ਨਿਰਤਿਕਾਰ =NehrtehKaar -Continous dance

ਝਨਤਕਾਰ = Jhanatkaar-One Constant beautious sound or voice

By adding or by leaving out the chatachtar Kaar the meanings of the words change for example

ਪੰਚ ਸਬਦਿ ਧੁਨਿਕਾਰ ਧੁਨਿ, ਤਹ ਬਾਜੈ ਸਬਦੁ ਨੀਸਾਣੁ।੧।੨੭।

Panch Shabad(i) ThunehKaar Thun(i), Tah BaaJai Shabad(u) Neesaan(u).1.27.

ਧੁਨਿ = Thun(i) sound, voice

ਧੁਨਿਕਾਰ = ThunehKaar-constant voice/steady ever flowing sound

In this way Aykankaar(u)- Ayk Oan(g)kaar, That one Oang,one Lord, who is a constant steady force everpresent in all places So the definition/presentation of "ੴ" is E(eh)k (Ayk) OangKaar meaning One Timeless being who is a steady continuous force, constantly present

ਸਤਿਨਾਮੁ -Sat(i)Naam(u)- The Lord Who's Naam is Sat(i). The word Sat(i) in it's Sanskrit form is Satya , which means , the one who exists, the one who is. The root of this word is As , which means to be, to exist. So Sat(i)Naam(u) means " The One Formless Ever present ever-steady Lord who is in all, Whose name is forever existent."

Karta Purakh-

In Sanskrit, we see this word sometimes translated as such 'ਪੂਰਿ ਸ਼ੇਤੇ ਇਤਿ ਪੁਰੁਸ਼ਹ', or the one who is in a body. In common Sanskrit this word is said to mean human or person. In the Bhagvaad Gita Purakh is defined as Aatma or Soul also it is like this in Pustak " SheShooPaal Wadh". Guru Granth Sahib Ji's definition of Purakh is is that 1 distinct formless Lord who is ever present through creation steadily, that soul by (in) which all of creation (all beings, souls were created). This word (Purakh(u) ) has been used for human as well as soul.)

Nirbhao- God has no fears, God is fearless

ਚਸਾ, ਮੁਹੂਰਤ ਆਦਿਕ ਸ਼ਬਦ ਸਮੇਂ ਦੀ ਵੰਡ ਵਿਚ ਵਰਤੀਂਦੇ ਹਨ। ਇਹ ਸ਼ਬਦ ਪੁਲਿੰਗ ਹਨ। {ਨੋਟ: ਸ਼ਬਦ 'ਮੂਰਤਿ' ਤੇ 'ਮੂਰਤੁ' ਦਾ ਭੇਦ ਜਾਨਣਾ ਜ਼ਰੂਰੀ ਹੈ। 'ਮੂਰਤਿ' ਸਦਾ (ਿ) ਨਾਲ ਲਿਖੀਦਾ ਹੈ ਅਤੇ ਇਸਤ੍ਰੀ ਲਿੰਗ ਹੈ। ਇਸ ਦਾ ਅਰਥ ਹੈ 'ਸਰੂਪ'। ਸੰਸਕ੍ਰਿਤ ਦਾ ਸ਼ਬਦ ਹੈ}।

Akaal Moorat(i)- The word Moorat(i) is feminine. Akaal is the adjective for the word Moorat(i) . This too is written as feminine. Without any other words Akaal would be Masculine like "Nirbha(o)u" and "Nirvair(u), when used as an adjective describing Ik Oangkaar. It would be in the masculine form with a (u), written as Moorat(u).In sanskrit it would be written as Muhoorat. This shabad is used . It is masculine. (note: It is crucial to know the difference between the words Moorat(i) ('ਮੂਰਤਿ') and Moorat(u) ('ਮੂਰਤੁ' ). Moorat(i) is always written with an (i) *sihari (ਿ) and it is a feminine gendered word. It means form, (body, image, incarnation). It is a sanskrit word.

Ajooni- The one who is free from the jeunes or free from birth and death.

SaiBhung-ਸੈਭੰ = ਸ੍ਵਯੰਭੂ (ਸ੍ਵ = ਸ੍ਵਯੰ। ਭੰ = ਭੂ)=SaiBhung=Sw=Swyn=Bhang=Bhoo- One who exists from him/her/itself, One who was created by himself, one who was just there

Gur Parsad(i)- by the grace of the Guru, by the sweet mercy of the Guru, Or Ik Oangkaar (is met) by the merciful compassion of the Guru

The Mool Mantr in a nutshell- (teeka definition summerized)

Ik Oangkar- There is one everpresent ever steady formless Lord who is present in everything

SatiNaam(u)- God's name alone is immortal, it has and will always exists, It is eternal and it alone will live one

Karta Purakh(u)- God , this everpresent force, created everything and everything came from this force

Nirbhao(u)- God is not afraid of anything

Nirvair(u)-God has no hate

Akaal Moorat(i)- God is the timeless, ever-existant being

Ajooni- God is free from birth and death

SaiBhung- God is self sustained, God was just always there , no one made God, God doesn't need food or water or air, God just exists within God's self

Gurparsad(i)- God can be realized through the grace of the Guru, Ik Oangkar Can be realized through the grace of the Guru ( see who is the Guru)

A little deeper

Ik Oangkaar- There is one and only one Lord, the seed of all. This Lord is ever steady and ever present. God is within all of us and is infinite. This Lord is a formless force. Everything stems back to the one. There can never be another. God is alone and all powerful, the cause of all causes. There is no other as powerful, everyone and everything stems from this one steady force. God is the root of all and if our souls are separate from this creative root then we will roll in dust and wither and die. A humans soul is dependent on this force which is contained within all. This Ik OangKaar is the creator and all of creation is dissolved within this creator. How can creation be separate. God is within every molecule of all created universes and realms. We must renounce others and attach our consciousness to the one beyond all who is ever steady and infinite.

SatiNaam(u)- The Naam of this Ik Oangkaar is all that exists. The Naam is the Lord. Before you or I or anyone existed in this body where was the soul? Where were the mind's thoughts ? When the body dies where does our identity ever go. Who were we? Who are we now? According to our body and birth we have names but how long are these names and identities with us? God is the only eversteady one to exist and only God is permanent. God has always existed and God will live on. Why not attach yourself to God? Ik Oangkaar is every steady and existent, no matter what Ik Oangkaar will always exists even when all else is destroyed it will remain. Why not attach our mind with this permanent Lord?

Karta Purakh(u)- Everything came from this one, this Ik Oangkar. All roots from God. God is the cause of all. Nothing is without God. Since God is the creator of all God also knows the inner workings of all. God knows how to care for and control everything. God has been in control even before we ourselves existed. Before we had our identities, before we had our minds, and thoughts, even then God was in full control of each aspect of the Universe. Why do we worry now? Why are we anxious? Why do we think that it is us who must accomplish what is to be done? Even when we did not think or exist God accomplished everything. Why not bow at his shelter as he is the controller of all. God is the power of each force and is the mover of each and every molecule in this universe. God is the Supreme King of all. One who is friends with the King, One who places is hopes in the king, one who takes shelter in the compassion of the king, why should such a person go to the village security guard for protection or for help in accomplishing a task or for care and nourishment? Why should we place our hopes in any other? God is and will always be the root of all and the caretaker for all of creation. His shelter is the greatest place of safety and comfort. Besides God there is no other. Nothing is bad, no one is bad. One thing can not give root to a separate entity. There is nobody, place, there is absolutely nothing in creation without (free from) God who is present in all matter .

Nirbhoo(u)-since God is the absolute all powerful creator of all , God has no fears. God made everything so what can God be scared of. No one can challenge or overthrow or even threaten God. There is no devil because there can be no second deity or force which is not in God's control. There is nothing to overthrow God. God is always carefree and fearless. When we are imbued with God, when we surrender our souls to God's care, we too become carefree and fearless. Why should we be afraid when we belong to the fearless Lord who controls all, who nothing can shake? What fear is there for one who bows their head at the feet, for one who belongs and lives in love with God the master of all. Meditating on God the souls sees him, realizes him, lovingly bonds with him, and loses every trace of fear in Lord's shelter. The shelter of Ik oangkaar, the fearless loving Lord Almighty.

NirVair(u)- Back to the quote from Mark Twain, we as humans like to humanize God who is above the qualities that fill mankind. God has no hatred, anger, or vengeance. God's nature is that to love all who seek his sanctuary regardless. God doesn't discriminate. God just loves. Just like the nature of the wind is to blow. The nature of the sun is to spread its rays. It doesn’t matter who is standing in the path of the wind, rich poor, Hindu, Muslim, Christian, Jew, sinner, virtue-filled man, saint, young, old, the wind will blow over the person the same way regardless. The sun will shine on all who are in its reach. The same way God will spread his merciful compassion and grace on all who seek his sanctuary. Gurbani tells us it is God's nature to bestow sweet grace and virtue upon all beings. Just like the wind, God looks upon all who come to him with sweet Love. Even the worst of sinners, who sincerely turn to God, will enjoy this sweet love and compassion. It is God's nature. Whether sinners such as Ajamaal or great donors, whether it is someone who has never prayed before, anyone who sincerely reaches out for God will recieve his love and support. No one will receive anger. No one will receive pain. Guru Ji tells us ("Mith Boldra Ji" )- " God always speaks so sweet, my Lord always speaks so sweet, I have grown weary of testing him, yet still my Lord doesn't ever utter a harsh word." It is human nature to sin and it is God's to love and protect us from sins. We can't live without taking shelter in God. We will wither away in our sins and pains and temptations. We sin because of our inner thirsts. It is God who will shower love and save us from our sins. All love comes from God. The love of a mother, sister, brother, father, friend, spouse, all these loves came from God and God is the ocean of all love. God has no hate whatsoever. Why not throw away our hate and ravish God's compassion?

Akaal Moorat(i)- God is free from Kaal or time. The whole world is coming and going. It is subject to time. God alone is above this. God is free from such boundaries. God is eternal. God will never finish. Why not hold on to such a support. God is the form of the timeless. God will never finish or die. God will always exist ever steady. Why not attach ourselves to such a Lord and then we too will find an infinate shelter.

Ajooni- God does not go through birth and death. God does not take incarnation. God does not become a mere human being. While humans can merge with God, the limitless lord can't be compacted to a human form. God is beyond such limitation.

Saibhung- God is self sustained. No one made God. God was just there from the beginning, everything came from God. God does not have a mother of creator. God always existed even when nothing else, not air, or water, not human ,cell or animal, did. God doesn't need food, God doesn't need shelter, God doesn't need water, God does not even need to breathe.

Gurparsad(i)- God is realized through the sweet compassion of the Guru, or the shabad, of the Naam. God is the true Guru and God is realized through his own sweet mercy and compassion. God is realized through Gurbani and through the Naam and the shabad, by the grace of the Guru we find God. Bottom line : The Guru's merciful glance of compassion leads us to meet him. Ik Oangkaar is met through his grace.

Edited by dalsingh101

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First pauri:

Overall Meaning-

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ

Sochai Soch(i) Na Hov(e)ee

By keeping oneself pure and washing and cleaning oneself on the outside inward purity is not obtained

ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Jay Sochee Lakh Vaar.

even if one was to outwardly wash themselves tens of thousands of times

Word by Word definition

ਸੋਚੈ Sochai- In this context soch means by keeping purity and cleanliness

means cleanliness

ਸੋਚਿ (i)- Soch- Pure/Clean

ਨ -Na- Negation word/cant

ਹੋਵਈ-Hov(e)ee- to happen

ਨ ਹੋਵਈ- Na Hov(e)ee- Cant Happen

ਜੇ - Jay- if/even if

ਸੋਚੀ - Sochee-by keeping youself clean/pure

ਲਖ - Lakh-Tens of thousands

ਵਾਰ - War-(from waree)- times

In a nutshell

Even by washing the outside tens of thousands of times one does not obtain purity

A little deeper

This applies to sacred bathing in places of worship, ritual cleansing, washing oneself over and over, taking dips in sacred rivers, and outward purifying methods, These methods alone will not make the soul pure from within even if they are applied thousands of times.

Overall Meaning

ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ

Chupai Chup Na Hov(e)ee

By the act of keeping silent outworldy inner peace and silence can't be obtained

ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ॥

Jay Laaihe Rahaa Liv Tar.

Even if one was to remain absorbed with single minded concentration within their body

Word By Word

ਚੁਪੈ -Chupai-the act of keeping silence

ਚੁਪ - Chup-inner peace,inner silence, tranquility of the mind

ਨ - Na-Negation word/cant/wont

ਹੋਵਈ - Hov(e)ee-to happen

ਨ ਹੋਵਈ-Na Hov(e)ee- cant happen

ਜੇ - Jay-if/even if

ਲਾਇ ਰਹਾ-Laa(e)eh Raha- remain (usually for a long, continuous period of time)

ਲਿਵ ਤਾਰ - Liv Tar-to keep in deep inner concentration within the body, to meditate single mindedly, to keep in Samaadhi

In a Nutshell

Just by keeping silent outwardly, the soul is not quieted and inner silence is not obtained even if one was to remain deeply concentrated within.

A little Deeper

Guru Ji tells us that by keeping quiet within one does not obtain inner silence or peace of mind. Even if one was to concentrate by remaining focused deep within their body their soul still would not be quieted nor would their mind be tranquil. This applies to vows of silence and the ways of hermits as well many Yogis and their detached ways.

Overall Meaning

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ

Bhukhia Bukh Na Utree

By keeping oneself hungry( fasting) a mortals inner hunger wont leave them

ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

Jay Banna Puria Bhar.

even if they were to gather loads of the world's riches togather

Word By Word

ਭੁਖਿਆ - Bhukhia-The act of fasting, keeping hungry

ਭੁਖ - Bukh-Hunger

ਨ - Na- Negation word cant/wont

ਉਤਰੀ - Utree- go away, leave

ਨ ਉਤਰੀ - Na Utree- Wont go away wont leave

ਜੇ - Jay-if/even if

ਬੰਨਾ- Banna- to gather literally to tie up in a bundle and collect

ਪੁਰੀਆ- Puria- All the worlds (the word Puree means world or lok)

ਭਾਰ - Bhar- load, load of the worlds riches

In a Nutshell

Fasting and keeping outer hunger will not make the inner hunger of the soul go away. Even if one were to bundle all the worlds riches still this hunger would not be satisfied.

A Little Deeper

Guru Ji is telling us that by fasting over and over desire is not killed neither is desire killed by satisfying it with worldly treasures. This refers to those who fast to please God as well as those who engage in hedonistic pleasures. Neither hunger not overindulgence (of worldly pleasure) will make the soul's hunger, the souls emptiness, fulfilled.

Overall Meaning

ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ

Sahas sianpa lakh hohi

One may have thousands of clever thoughts (schemes)

ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

Tah ik na chalai naal

But still why does it matter when these sly thoughts will not accompany the being to the next world?

Word By Word

ਸਹਸ - Sahas- Thousands

ਸਿਆਣਪਾ - Sianpa-clever thoughts, schemes, sly ideas, cunningness

ਲਖ -Lakh - thoushands

ਹੋਹਿ-Hohi- have/exist closeby

ਤ -Tah - even still/ so what

ਇਕ- Ik -one (in this case one scheme)

ਨ -Na- negation word, no/won't/can't

ਚਲੈ -Chalai- to go

ਨ ਚਲੈ- Na Chalai-won't go

ਨਾਲਿ-Naal- with

In A Nutshell

One may have so many ideas, so many plots and schemes and cunning tricks but in the end none of these will accompany the body after death.

A Little Deeper

In this world we try all sorts of cunning slyness and schemes to try to find the Lord but these are of no avail because in the end we will depart empty handed and none of these will be of use after the body is dead.

Overall Meaning

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoehai Kiv Kurai Tutai Pal

How does one obtain the abode of truth?

How is the heavy wall, the curtain, of falsehood broken?

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukam Rajae Chalna Nanak Likhya Nal

Satguru Nanak Dev Ji It is by walking with the Hukam of God

Word by Word

ਕਿਵ Kiv-How

ਸਚਿਆਰਾ -Sachiara-The house of truth/ display of truth

ਹੋਈਐ -Hohihai-(how is it possible) for something to become/ to happen/

ਕਿਵ -Kiv-How

ਕੂੜੈ - Kurai-Falsehood/Falseness

ਤੁਟੈ -Tutai- to Break

ਪਾਲਿ -Pal-wall or curtain

Hukam-the Hukam

Rajae- God/The one Lord who is always Pleased/always happy

Chalna-to go

Likhya-

Naal-with

A Little Deeper-

So how can a human attain the presence of the mansion of truth (within/as well as physically)?, How can the barrier of falseness that this world is stuck in be broken? How can all the falsehood within our souls as well as within this world be overcome? It is by accepting and walking within the Hukam of the Great Lord.

In A Nutshell- The world's curtain of falsehood is unveiled only when one learns to contently walk in the way of God's will. That is how the mortal finds the abode of truth and becomes true. None of the other means mentioned will work except for surrendering to the Hukam Satguru Nanak Dev Ji.

Whole Pauri-Word by Word from Teeka

How can humanity see the presence ,the throne of the Timeless Being the Lord and how can the World's (as well as our inner soul's) veil of falsehood be broken? The Lord the King of contentedness (rajae) , the Timeless Being, one should walk in his Hukam(this is the one method ). O Satguru Nanak, from the Time God made the World the Hukam has been unfolding. In other words, In order to meet God and find complete happiness their is only one method. Through the hukam, One must be content with God's will no matter what it may be. This teaching comes from the Lord and in order for the soul to find fulfillment it is a necessity. As long as the child listens to the father they enjoy his love and are safe but when they waver then they face hardship. If one were to read the last line of this stanza they would realize that Satguru Nanak is telling the soul how to obtain Sachiara ( The house of Truth). Firsty, Satguru Ji comments on the methods used by Holy Men. These include bathing at sacred shrines for purity, living in Jungles in meditative trances, looking for satisfaction in material wealth, the philosophies found in the Shastras, these all are common ways that people search for inner peace . SatGuru Nanak Dev Ji however says that true way is distinct from all these, One must find pleasure ( Satisfaction) in whatever God's, The timeless Spirit's, will may lay out, This is important for the understanding of Sikhism's basis. In order to Understand the meaning of the first four lines, it is crucial to look at the fifth line in this stanza. The first line speaks of the soul's purity, The second speaks of the soul's tranquility, the third speaks of the soul's hunger, and the fourth speaks of the souls plight (lost) with various cunningness. Why is the first line said to be talking about purity and not about thinking (the word soch(i) has been translated many times as to think) ? If we take a look at the fourth line we see that the thinking, the cleverness of the mind , has already been addressed and for this reason we know that the first line is referring to a different method. We see the different meaning of Soch(i) (referring to purity/purification) in Gurbani for example

Kahai Nanak Sach Dhiayai

Soch(i) Hovae Tah Sach Paieai- Says Nanak Meditate on the True Lord, If you are pure you will obtain the true Lord (Asa di Var)

Soch(i) Karai Dinas Aur Rath

Man Ki Mail Na Tan Tay Jaat- One may outworldly purify themselves day and night but still the souls dirtiness will not leave the body (Sukhmani Sahib)

Na Soch(i) Sanjam Tulsi Mala

Tant Mant Pakhand Na Koee Na Koe Vans Vajiee-da- For many ages (when God was alone in utter darkness) there was no self purification, There was no self restraint, there was no tulsi (basil) rosary, There were no milkmen, there was no Krishna, there was no cow, there was no herdsmen. There were no incantations, There were no spells, There was no hypocrisy and no one played the Flute. (Maru Mahala 1)

The meaning of Soach is to outwardly bathe. The meaning of Soch(i) is Purity/Purification. When these two words meet the word Soach(I) which means purity/ bathing outwardly. The word Such(i) is feminine. In Sanskit we see the case where the word mann (mind/soul) when changed by adding a sihari to mann(i) will then mean in the soul. If this were the same than one could argue that the word soch (to think) has been changed in the same way to soch(i) but this theory is impossible because the rules of Sanskrit would not allow it because it is feminine. The word soch(i) means purity/purification.

More Veechar

In this stanza Satguru Nanak Dev Ji talk about the path to inner peace as well as the path to God. Guru Ji does this by first talking about various practices people follow. In the first Line Guru Ji tells us about becoming Soch or pure. This refers to those who visit sacred places of pilgrimage and bathe in an attempt to purify the soul, It refers to the belief that holy water alone can wash sins like some sort of magic spell or the belief that some things which God made are impure. A great example of this is the caste system. In India till this day the kitchen is considered the purest room in the house and washing it with milk as well keeping low castes away is a method of purification. High Caste Brahmins will perform so many rituals in the name of Purification. Guru Nanak Dev Ji tells us that such rituals are in vain. They won't make the mind pure nor bring the soul closer to its center, it's home with God.

So▫ī kucẖīl kuḏraṯ nahī jānai.

One who does not know the Lord's Creative Power is polluted.

Līpi▫ai thā▫e na sucẖ(i) har mānai.

Ritualistically plastering one's kitchen square does not make it pure in the Eyes of the Lord.

Anṯar mailā bāhar niṯ ḏẖovai.

If a person is polluted within, he may wash himself everyday on the outside.

Sācẖī ḏargahi apnī paṯ kẖovai. ||2||

But in the Court of the True Lord, he forfeits his honor. ||2||- Guru Granth Sahib Ji Ang 1151

Another wonderful quote which deals with this concept is

Jal kai majan je gaṯ hovai niṯ niṯ meʼnduk nāvėh.

If salvation can be obtained by bathing in water, then what about the frog, which is always bathing in water?

Jaise meʼnduk ṯaise o▫e nar fir fir jonī āvahi. ||2||

As is the frog, so is that mortal; he is reincarnated, over and over again. ||2||-Guru Granth Sahib Ji Ang 484

Satguru Nanak Dev Ji than tells us that Inner tranquility is not found by keeping Vows of Silence. Even today we see monks make such vows. We see people run to the forest to concentrate within and find peace but still their minds anxiety troubles them. We see people practice deep breathing as well as celibacy. They try to quiet their desires but still even if they endure years of concentrated meditation living in caves and forest they do not find fulfillment or satisfaction. Their anxious mind's are not appeased by keeping silent.

Beḏ pukārai mukẖ ṯe pandaṯ kāmāman kā māṯẖā.

The Pandit, the religious scholar, proclaims the Vedas, but he is slow to act on them.

Monī ho▫e baiṯẖā ikāʼnṯī hirḏai kalpan gāṯẖā.

Another person on silence sits alone, but his heart is tied in knots of desire.

Ho▫e uḏāsī garihu ṯaj cẖali▫o cẖẖutkai nāhī nāṯẖā. ||1||

Another becomes an Udaasi, a renunciate; he abandons his home and walks out on his family, but his wandering impulses do not leave him. ||1||-Guru Granth Sahib Ji Ang 1003

So far Satguru Nanak Dev Ji Maharaj has told us that neither will physical purity bring inner purity nor will physical silence bring about inner silence . In the next line Satguru Nanak Dev Ji tells us that fasting and starving the body will not kill the hunger of our soul. At the same time Guru Ji explains that chasing after riches will not kill this hunger either. Fasting only causes the body pain. Why would God be pleased by a paining body? What does keeping hungry prove?

Varaṯ nem niṯāparaṯ pūjā.

All fasts, religious rituals and daily worship services,

Bin būjẖe sabẖ bẖā▫o hai ḏūjā. ||7||

without genuine understanding lead only to the love of duality. ||7||-Guru Granth Sahib Ji Ang 841

Dhan Dhan SatGuru Nanak Dev Ji than goes on to tell about the worlds hunger which is found in each and every soul. This hunger is the source of all pains and their is no one without it. This hunger can intoxicate mortals and drive them to do crazy things. This hunger is never satisfied by indulging in sinful pleasure. People run around in ten directions looking for happiness, they enjoy lavish luxuries, they wear fancy clothes, they engage in sensual pursuits, they look for thrills, but still their inner thirst is not quenched and bored with life they fall into a desolate state of ennui. We can see Guru Ji's words alive and well today as we look at people who have fame, money, outer beauty, but even still they are hurting. This whole world is hurting . That is what Guru Ji is telling us . This pain grows with greed it doesn't disappear. It only causes more hunger to well up and the cycle never ends until desire is conquered.

Lapat rahe mā▫i▫ā rang māṯe locẖan kacẖẖū na sūjẖī. ||1||

They remain engrossed in Maya, intoxicated with the pleasures of their wealth; their eyes see nothing else at all. ||1||

Bikẖi▫ā mėh kin hī ṯaripaṯ na pā▫ī.

No one has ever found satisfaction in sin and corruption.

Ji▫o pāvak īḏẖan nahī ḏẖarāpai bin har kahā agẖā▫ī. Rahā▫o.

The flame is not satisfied by more fuel; how can one be satisfied without the Lord? ||Pause||

Ḏin ḏin karaṯ bẖojan baho binjan ṯā kī mitai na bẖūkẖā.

Day after day, he eats his meals with many different foods, but his hunger is not eradicated.

Uḏam karai su▫ān kī ni▫ā▫ī cẖāre kuntā gẖokẖā. ||2||

He runs around like a dog, searching in the four directions. ||2||-Guru Granth Sahib Ji Ang 672

Guru Ji tells us that the human may think up so many clever schemes but none will go with him to the next world. One may lie, cheat, and steal, they may fool the whole world and even fool themselves but this is all temporary. One may think they are the most clever person in the world, they may brainwash others and feed on the innocent but still even the smartest of souls will be outsmarted by death. No matter how much one feeds the intellect the cunning thoughts and schemes of the mind will do no good after the body and brain are dead. One should not be confident in their slyness.

Anik jaṯan nahī hoṯ cẖẖutārā.

By all sorts of efforts, people do not find salvation.

Bahuṯ si▫āṇap āgal bẖārā.

Through clever tricks, the weight is only piled on more and more.- Guru Granth Sahib Ji Ang 178

So than how does the Mortal break free from the falseness of this world. We are so lost in fasting, in ritual purification, in cleverness, in strict discipline, in the pursuit of material wealth, that a wall of falsehood has been built. This curtain separates us from the mansion of truth. It separates us from finding inner peace and it keeps us away from God's presence. If outward purification, rigorous inward contemplation, renouncing the world, cleverness, fasting,thrill-seeking and other such rituals don't save our souls from the world's pain and bring us peace that what is the way to find happiness in the midst of the world's pain? How is the curtain of falseness broken? Satguru Nanak Dev Ji tells us that one obtains the truth by walking within God's will.

Jis karam kẖuli▫ā ṯis lahi▫ā paṛ▫ḏā jin gur pėh mani▫ā subẖā▫e.

When good destiny dawns, the wall of doubt is torn down. He lovingly accepts the Guru's Will.-Guru Granth Sahib Ji ang 1001

We as humans must learn to find contentment to be happy in times of pain and pleasure. We must learn how to keep our souls satisfied with what God gives us. We must live in tune with God's wondrous natural order. Pain and Pleasure come to all as per Hukam but we must learn how to transcend above both. When we are able to rise over happiness, despair, slander, praise, need and desire and find satisfaction in God's will only then will our thirsty souls be quenched and only then will we be able to break this barrier of falsehood and rise to the level of Sachiara, only then will we be imbued with truth. All other rituals and schemes will lead us down but when we surrender and find happiness in God's command than we will become true and obtain the true abode . This is the heart of Sikhism, Guru Nanak Dev Ji sets forth a path distinct from the ways of the whole world! This is the heart of the message ; to renounce rituals and find peace no matter what God's will may have in store! To lay your head (your self and ego) at Gods feet and bow to his doings and live in God's shelter forever and enjoy his merciful nature. Everything God does is good and even before we existed God's hukam took care of everything. Why do we doubt it now? Scheming and scheming we will never find peace. Only when we love God enough to make his love the center of our life and to trust his will no matter what, only then will we rise above pain and pleasure and the wall of falsehood will break into pieces!

Edited by dalsingh101

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So what I am getting so far (in terms of Japji's structure) is that it opens with a core definition of Waheguru. The Sikh conceptualisation of God. Then it poses the question of human existence and achieving fulfillment, highlighting common practices man engages in to do this with an emphasis on their futility. This enables us to avoid wasting time with these for spiritual progress. Interestingly it warns us about simply stilling the mind through concentration/meditation, thinking this will lead to contentment. This is important because this very thing (for me at least) has become a focus of my attempts at bhagti. So obviously one needs to go beyond that.

It ends by posing the question of the method that allows one to live a truthful existence outside of the falseness around us, the answer to which is to live inline with the divine hukam.

So what is this divine hukam? What is its nature?

That is what the next pauri seems to be about:

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Second pauri:

Overall Meaning-

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

Hukmee Howan Akaar

Hukam(u) Na Kehya Jaayee

In the Hukam bodies are formed (incarnated)

The Hukam is indescribable! It can not be narrated!

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥

Hukmee Howan Jee

Hukam(i) Milai Vadiaaeeye

In the Hukam all beings(souls) are formed

By the Hukam greatness is obtained

Word by Word definition

Hukme-In Gods will/In God's Order

Howan(i) - to happen, happens,

Akaar- body, form, image,

Hukam(u)-Gods order/God's law

Hukam(i) -by God's will, God's order

Na -Negation word, no, can't, won't

Kehya-to say, to describe

Jaayee-to happen, to do

Na Kehya Jaye- Can't be described, is beyond description, Indescribable

Jee-all beings/soul(s)

Milai -to receive

Vadiaaeeye-Greatness/ Praise/Splendour

In a nutshell

It is by Gods order that the world comes into being and all forms are made and God's divine will is beyond description. It is through God's will that all souls are made and they take birth. Greatness too is received by God wills.

A little deeper

It is only through the decision of the Lord that the body comes about. It is through Gods will that various souls are made and put into the vessels of their bodies. God's will can't be described! How can creation know the limit's of the creator? Gods will is beyond narration! By God's will the soul is made. Greatness too comes only with the order of the Lord! It can only be received through the Lord's will!

Overall Meaning

ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥

Hukmee Utam Neech

Hukam(i) Likh Dhukh Sukh Paiye

In the Hukam humans are good and bad (do good and bad)

By the Hukam, It is written whether humans receive pain or pleasure depending on their good and bad deeds

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

Ikna Humkee Bakhsees

Ik Hukmee Sada Bhivaiyeh

Through the Hukam some select people receive God's Blessing

While others, through the hukam, remain lost in transmigration

Word By Word

Hukmee-In the Hukam

Utam-Good/Grand

Neech- Bad/ Lowly

Hukam(i)-By the Hukam

Likh(i)-to write/written/to be under what is written/after writing

Dhukh-Pain

Sukh-Pleasure

Paiye-to recieve/to obtain

Ikna-some humans/select humans

Bakhsees-blessing/to be blessed

Ik(i)-Some humans

Sada-forever/for a long time/for a continues prolonged time

Bhivaiyeh-to wander in reincarnation

Sada Bhivaiyeh-To be lost in reincarnation/to wander in transmigration continuously

In a Nutshell

It is within God's divine order that people are good and bad. Depending on the good and bad actions of the person, consequentially by God's will, it is written whether the person will suffer in pain or face pleasure. It is by Gods will that some people receive God's Blessing and reach God's door and It is in God's will that some are lost in reincarnation over and over continuously.

A little Deeper

As creation and God's plan unfolds it is within this divine plan that some commit good actions while others commit bad actions and sins. It is due to these sins that the lekha or account is written and humans are given pain and pleasure. Every action has a consequence. We humans receive the fruits of our actions and our lives can become heaven or hell on earth based on the deeds we do. Goodness reaps goodness and sin reaps pain. This is all part of God's order. It is through this order some are blessed by God and obtain the mansion of God's presence meanwhile others aimlessly wander through transmigration.

Overall Meaning

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

Hukmai Andar(i) Sabh Ko

All beings are within The Hukam

Bahar(i) Hukam Na Ko(i)

No one is outside of The Hukam

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

Nanak Hukmai Jay Bujai Tah Haumai Kahai na Ko(i)

O Nanak if one were to understand the Hukam than they would not speak in Ego

Word By Word

Hukmai-the Hukam

Hukmai Andar- Inside the Hukam

Sabh-All

Ko-Person/being/article

Sabh Ko-All Beings

Bahar-Outside

Hukam- the Hukam

Bahar Hukam- Outside of the Hukam

Na -Negation word/None/not one/

Ko(i)-Person,some one, some persons/some people

Na Ko(i)-No One,No Person,

Hukmai-The Hukam (to do an adjective in this case understand) the Hukam

Jay-if

Bujai-understand/to understand

Tah-then/thus

Haumai-ego/self-filled thinking

Kahai-speak of

Na-negation word/no/can't/won't

Ko(i)-Person,someone, some persons/some people

Hukmai Jay Bujae-If one were to understand the Hukam

Haumai Kahai na koi-Then they would not speak in Ego or self-filled speech

In a Nutshell

All created beings are under the Hukam, God controls all. There is no one who is immune to Hukam of God. Guru Nanak Dev Ji tells us that if one were to realize the Hukam and understand it then they would not speak in ego.

A Little Deeper- We all think we are in control but in reality God is the one who controls everything including the forces of nature. God's Hukam is the true moving force of the universe. There is no one who is not subject to the Hukam of the Lord. Guru Nanak Dev Ji tells us if one was to understand this than their ego filled thoughts and concept of self would not be spoken of. Such a person would not be able to speak of and live in selfishness.

More Veechar

When the soul realises the hukam, then all their ego filled thoughts end. They lost the concept of self and become in tune with the Hukam. They submit to God's Hukam and become part of the Almighty. They rise above this world's cycle of reincarnation. All this happens within Hukam. Within hukam the soul is given a body. Bodies of various forms are made within the Hukam. There is no one who can explain or describe this beautiful divine Hukam of creation. Through this Hukam all beings are formed and greatness is obtained. Within Hukam, some are good and bad and according to their deeds, they obtain what is in their lekha, pain and pleasure. Select ones are blessed with God's abode, while others suffer reincarnation. There is no one above this Hukam, all are within it, part of it. Satguru Nanak Dev Ji tells us that when the soul realizes this , the thoughts of self vanish.

Each faith has the debate of free will and predestination. We as human beings think that we are free but in reality we are all bound by something. It is a law of science that every action has an equal and opposite reaction and every action has a stimulus. We humans commit actions due to feelings, needs and thirst. Some actions are bound by love, others by vengeance, others are bound by greed , lust , ego , a need to get from point a to point b or a need to prove something. Even seemingly small actions such as talking are stimulated by a need to express a thought, breathing is stimulated by the body's need for breath ect. Everything is caused by something and each action in return has a consequence. Our good actions will make us feel good and our bad actions will make us miserable. These are all written within our souls, they leave their mark on us, they are part of our lekha or our written account. The lekha or the written account of our actions, the law of karma so to say, determines what we get in this life. Some are beggars and some are kings. Some work hard and some oppress others. Pain and pleasure , are given to us according to our committed actions. Life after Life as the soul moves on and bodies perish , this lekha goes with us. This lekha is part of God's Hukam All happens according to this divine order, all is part of Hukam. We must submit to this Hukam. We must find Peace no matter what physical reality surrounds us. As explained in the first stanza , this can only happen when we submit to God's Hukam. When our soul learns to transcend above both pain and pleasure and find contentment with the Hukam than we will obtain the abode of truth.

Is man ka▫o rūp na rekẖ▫i▫ā kā▫ī.

This mind has no form or outline.

Hukme ho▫i▫ā hukam būjẖ samā▫ī. ||7||

By the Hukam it was created; understanding the Hukam it will be absorbed into Him again. ||7||-Sri Guru Granth Sahib Ji Ang 330

When we Understand this Hukam we will lose the ego, we will lose our self and the soul will merge with the mighty Lord. Guru Nanak Dev Ji tells us in the last line that when this Hukam is understood then one will not be able to speak out in ego. Such a soul will no longer be able to speak of the self when it realizes this great Divine order! Understanding it the soul loses itself to God!

So what exactly is Hukam- When we read further into Gurbani we see that the mystical Hukam is the Naam itself. Hukam refers to the shabad to the Naam. Everything happens through the Naam, through the shabad. Eiko Naam Hukam Hai. The Hukam is the Naam. God's Naam, God,s shabad itself is the Hukam. If we want peace we must walk in the way of the Shabad and the Naam. Through the Naam bodies are formed. The Naam can't be described. Through the shabad and the Naam, the soul is formed and through the Naam greatness is obtained. Through the Naam some are blessed and find God while others wander. All are contained within the Naam no one is without it . O Nanak, if one were to understand the Naam/ The Shabad they would not speak in ego.

The Hukam resides within each being. It is the Naam, It is the shabad, it is the Lord himself!

Edited by dalsingh101

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I think we should take a break here to digest and discuss what has been covered so far?

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ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ

Sochai Soch(i) Na Hov(e)ee

By keeping oneself pure and washing and cleaning oneself on the outside inward purity is not obtained

ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Jay Sochee Lakh Vaar.

even if one was to outwardly wash themselves tens of thousands of times

There is me thinking it meant 'to think' for all these years.......

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I did a search of maharaj using the English word 'think' (in srigranth.org) and scanned through the first few pages of results. ਸੋਚ didn't appear in any of them apart from the entry for Japji Sahib. By far the main Gurmukhi form corresponding to 'think' (from what I could see) was the many variations of the word ਚੇਤ.

When I searched the Panjabi word ਸੋਚ I got the following (first page of results shown). As we can see the returns cover both 'think' and references to 'purity'. I've coloured the references to purity in red:

ਪੰਨਾ 1, ਸਤਰ 5

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Socẖai socẖ na hova▫ī je socẖī lakẖ vār.

By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.

ਮਃ 1 - view Shabad/Paurhi/Salok

ਪੰਨਾ 59, ਸਤਰ 4

ਕਾਇਆ ਸੋਚ ਨ ਪਾਈਐ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਪਿਆਰ ॥

Kā▫i▫ā socẖ na pā▫ī▫ai bin har bẖagaṯ pi▫ār.

The body does not obtain purity without loving devotion to the Lord.

ਮਃ 1 - view Shabad/Paurhi/Salok

ਪੰਨਾ 135, ਸਤਰ 8

ਕਤਿਕ ਹੋਵੈ ਸਾਧਸੰਗੁ ਬਿਨਸਹਿ ਸਭੇ ਸੋਚ ॥੯॥

Kaṯik hovai sāḏẖsang binsahi sabẖe socẖ. ||9||

In Katak, in the Company of the Holy, all anxiety vanishes. ||9||

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 214, ਸਤਰ 14

ਜਉ ਲਉ ਹਉ ਕਿਛੁ ਸੋਚਉ ਚਿਤਵਉ ਤਉ ਲਉ ਦੁਖਨੁ ਭਰੇ ॥

Ja▫o la▫o ha▫o kicẖẖ socẖa▫o cẖiṯva▫o ṯa▫o la▫o ḏukẖan bẖare.

As long as I plotted and planned things, I was full of frustration.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 220, ਸਤਰ 10

ਇਨ ਮੈਂ ਕਛੁ ਤੇਰੋ ਰੇ ਨਾਹਨਿ ਦੇਖੋ ਸੋਚ ਬਿਚਾਰੀ ॥੧॥

In maiʼn kacẖẖ ṯero re nāhan ḏekẖo socẖ bicẖārī. ||1||

none of these is yours to keep. See this, reflect upon it and understand. ||1||

ਮਃ 9 - view Shabad/Paurhi/Salok

ਪੰਨਾ 237, ਸਤਰ 11

ਮਾਲਾ ਤਿਲਕੁ ਸੋਚ ਪਾਕ ਹੋਤੀ ॥

Mālā ṯilak socẖ pāk hoṯī.

rosaries, ceremonial tilak marks on the forehead, meditative people, the pure, and the performers of burnt offerings;

ਮਃ 5 - view Shabad/Paurhi/Salok

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥

ਪੰਨਾ 265, ਸਤਰ 17

Socẖ karai ḏinas ar rāṯ.

You may practice cleansing day and night,

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 286, ਸਤਰ 2

ਕਾਹੇ ਸੋਚ ਕਰਹਿ ਰੇ ਪ੍ਰਾਣੀ ॥

Kāhe socẖ karahi re parāṇī.

So why are you so anxious, O mortal?

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 345, ਸਤਰ 9

ਮੇਰੀ ਸੰਗਤਿ ਪੋਚ ਸੋਚ ਦਿਨੁ ਰਾਤੀ ॥

Merī sangaṯ pocẖ socẖ ḏin rāṯī.

The company I keep is wretched and low, and I am anxious day and night;

ਭਗਤ ਰਵਿਦਾਸ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 390, ਸਤਰ 10

ਸੋਚਤ ਸਾਚਤ ਰੈਨਿ ਬਿਹਾਨੀ ॥

Socẖaṯ sācẖaṯ rain bihānī.

Thinking and planning, the night of the life is passing away.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 391, ਸਤਰ 4

ਨਾ ਉਸੁ ਸੋਚੁ ਨ ਹਮ ਕਉ ਸੋਚਾ ॥

Nā us socẖ na ham ka▫o socẖā.

He has no anxiety, so I have no cares.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 477, ਸਤਰ 14

ਦਿਲ ਮਹਿ ਸੋਚਿ ਬਿਚਾਰਿ ਕਵਾਦੇ ਭਿਸਤ ਦੋਜਕ ਕਿਨਿ ਪਾਈ ॥੧॥

Ḏil mėh socẖ bicẖār kavāḏe bẖisaṯ ḏojak kin pā▫ī. ||1||

Think of this, and contemplate it within your mind, O men of evil intentions. Who will go to heaven and hell? ||1||

ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 483, ਸਤਰ 5

ਕਾਜੀ ਸਾਹਿਬੁ ਏਕੁ ਤੋਹੀ ਮਹਿ ਤੇਰਾ ਸੋਚਿ ਬਿਚਾਰਿ ਨ ਦੇਖੈ ॥

Kājī sāhib ek ṯohī mėh ṯerā socẖ bicẖār na ḏekẖai.

O Qazi, the One Lord is within you, but you do not behold Him by thought or contemplation.

ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 486, ਸਤਰ 7

ਤ੍ਰਿਗਦ ਜੋਨਿ ਅਚੇਤ ਸੰਭਵ ਪੁੰਨ ਪਾਪ ਅਸੋਚ ॥

Ŧarigaḏ jon acẖeṯ sambẖav punn pāp asocẖ.

The creeping creatures live thoughtless lives, and cannot discriminate between good and evil.

ਭਗਤ ਰਵਿਦਾਸ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 495, ਸਤਰ 12

ਅਨਿਕ ਸੋਚ ਕਰਹਿ ਦਿਨ ਰਾਤੀ ਬਿਨੁ ਸਤਿਗੁਰ ਅੰਧਿਆਰੀ ॥੩॥

Anik socẖ karahi ḏin rāṯī bin saṯgur anḏẖi▫ārī. ||3||

and performs all the rituals of purification day and night, still, without the True Guru, there is only darkness. ||3||

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 499, ਸਤਰ 15

ਸੋਚ ਅੰਦੇਸਾ ਤਾ ਕਾ ਕਹਾ ਕਰੀਐ ਜਾ ਮਹਿ ਏਕ ਘਰੀ ॥੧॥ ਰਹਾਉ ॥

Socẖ anḏesā ṯā kā kahā karī▫ai jā mėh ek gẖarī. ||1|| rahā▫o.

Why should I feel worry or anxiety, when I am here for only a short time. ||1||Pause||

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 529, ਸਤਰ 1

ਮਾਈ ਸੁਨਤ ਸੋਚ ਭੈ ਡਰਤ ॥

Mā▫ī sunaṯ socẖ bẖai daraṯ.

O mother, I hear of death, and think of it, and I am filled with fear.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 595, ਸਤਰ 13

ਸੁਰਤਿ ਸੋਚ ਕਰਿ ਭਾਂਡਸਾਲ ਤਿਸੁ ਵਿਚਿ ਤਿਸ ਨੋ ਰਖੁ ॥

Suraṯ socẖ kar bẖāʼndsāl ṯis vicẖ ṯis no rakẖ.

Make understanding and contemplation your warehouse, and in that warehouse, store the Lord's Name.

ਮਃ 1 - view Shabad/Paurhi/Salok

ਪੰਨਾ 608, ਸਤਰ 15

ਵਿਣੁ ਸਚ ਸੋਚ ਨ ਪਾਈਐ ਭਾਈ ਸਾਚਾ ਅਗਮ ਧਣੀ ॥

viṇ sacẖ socẖ na pā▫ī▫ai bẖā▫ī sācẖā agam ḏẖaṇī.

Without Truth, purity cannot be achieved, O Siblings of Destiny; the Lord is true and unfathomable.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 655, ਸਤਰ 19

ਕਿਆ ਸੋਚਹਿ ਬਾਰੰ ਬਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā socẖėh bāraʼn bārā. ||1|| rahā▫o.

So what does he think of, over and over again? ||1||Pause||

ਭਗਤ ਕਬੀਰ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 658, ਸਤਰ 10

ਜਾਨਿ ਅਜਾਨ ਭਏ ਹਮ ਬਾਵਰ ਸੋਚ ਅਸੋਚ ਦਿਵਸ ਜਾਹੀ ॥

Jān ajān bẖa▫e ham bāvar socẖ asocẖ ḏivas jāhī.

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.

ਭਗਤ ਰਵਿਦਾਸ ਜੀ - view Shabad/Paurhi/Salok

ਪੰਨਾ 671, ਸਤਰ 14

ਚਿੰਤ ਅਚਿੰਤਾ ਸੋਚ ਅਸੋਚਾ ਸੋਗੁ ਲੋਭੁ ਮੋਹੁ ਥਾਕਾ ॥

Cẖinṯ acẖinṯā socẖ asocẖā sog lobẖ moh thākā.

I was anxious, and now I am free of anxiety; I was worried, and now I am free of worry; my grief, greed and emotional attachments are gone.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 685, ਸਤਰ 8

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥੧॥

Man bacẖ karam har gun nahī gā▫e yėh jī▫a socẖ ḏẖara▫o. ||1||

In thought, word and deed, I have not sung the Lord's Praises; this thought worries my mind. ||1||

ਮਃ 9 - view Shabad/Paurhi/Salok

ਪੰਨਾ 724, ਸਤਰ 15

ਮੀਰਾਂ ਦਾਨਾਂ ਦਿਲ ਸੋਚ ॥

Mīrāʼn ḏānāʼn ḏil socẖ.

Think of the Lord in your mind, O wise one.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 903, ਸਤਰ 3

ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ ॥੬॥

Nāvhu ḏẖovahu ṯilak cẖaṛāvahu sucẖ viṇ socẖ na ho▫ī. ||6||

You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. ||6||

ਮਃ 1 - view Shabad/Paurhi/Salok ????

ਪੰਨਾ 905, ਸਤਰ 10

ਮਨੁ ਨਹੀ ਸੂਚਾ ਕਿਆ ਸੋਚ ਕਰੀਜੈ ॥

Man nahī sūcẖā ki▫ā socẖ karījai.

His mind is not pure, so what is the use of performing ritual cleansings?

ਮਃ 1 - view Shabad/Paurhi/Salok

ਪੰਨਾ 926, ਸਤਰ 13

ਹਰਿ ਸਿਮਰਤ ਮਨੁ ਤਨੁ ਸੁਖੀ ਬਿਨਸੀ ਦੁਤੀਆ ਸੋਚ ॥

Har simraṯ man ṯan sukẖī binsī ḏuṯī▫ā socẖ.

Meditating in remembrance on the Lord, the mind and body find peace; the thought of duality is dispelled.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 1008, ਸਤਰ 11

ਕਹੁ ਨਾਨਕ ਯਹ ਸੋਚ ਰਹੀ ਮਨਿ ਹਰਿ ਜਸੁ ਕਬਹੂ ਨ ਗਾਈ ॥੨॥੨॥

Kaho Nānak yėh socẖ rahī man har jas kabhū na gā▫ī. ||2||2||

Says Nanak, this still really bothers my mind - I never sang the Praises of the Lord. ||2||2||

ਮਃ 9 - view Shabad/Paurhi/Salok

ਪੰਨਾ 1079, ਸਤਰ 8

ਸਿਮਰੈ ਕਾਲੁ ਅਕਾਲੁ ਸੁਚਿ ਸੋਚਾ ॥

Simrai kāl akāl sucẖ socẖā.

Death and life, and thoughts of purification, meditate in remembrance.

ਮਃ 5 - view Shabad/Paurhi/Salok

ਪੰਨਾ 1139, ਸਤਰ 18

ਕਿਆ ਤੂ ਸੋਚਹਿ ਮਾਣਸ ਬਾਣਿ ॥

Ki▫ā ṯū socẖėh māṇas bāṇ.

What do you think, with your human understanding?

ਮਃ 5 - view Shabad/Paurhi/Salok

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Third pauri:

Overall Meaning-

ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ ॥

Gavai Koa Tan Hoawai Kisai Tan(u)

Some who have strength, sing of God's strength

ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥

Gavai Koa Dhaat Janai Nisaan

Some sing of God's gifts , they know (understand ) the marks of God's blessing (through what they are given)

Word by Word definition

Gavai-To sing

Koa -Some person(s), select people

Tan- Strength/in this case God's power

Hoawai-to happen, to occur

Kisai -select persons/to select people/with (possessed by) some people

Tan(u)-Power/Strength

Dhaat- a given item/a gifted item/Blessing

Janai -to know/to understand/to recognize

Nisaan-Mark, usually a mark which symbolizes something,

In a nutshell

There are some who have strength and sing (or praise) God's great strength and power. Their strength too comes only from God and it is manifested by the singing of Gods praises. There are some who know (recognize) the marks of God's blessings and God's gifts and they sing of these. They base what they say on what they have seen but they can't fully know the greatness of God's strength and blessing. Each, According to his understanding, tries to describe God's might and the markings of God's grace (blessings/gifts). Even still, the greatness of these can never be adequately portrayed by humankind's limited comprehension. The greatness is beyond understanding and description.

A little deeper

One might see his given strength and sing of Gods strength. One might see the marks of God's gift's in his life and sing of these gifts. God is the source of all strength. One gets strength too from praising God. Even still such a person, no matter how much strength they may have, will never know the infinite strength of God. They sing and praise God but God is bigger than the mind's limits. How can a created being adequately sing of the Creator? Some seeing God's blessings in their life praise these because they know the markings of these blessings , they have seen them in their life. We humans sing of what we see and feel but how can one sing of God's grandeur which is beyond our understanding?

Overall Meaning

ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ ॥

Gavai Koa Gun Vadehaaeeya Char

Some sing of the astonishingly beautiful virtues of God

ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥

Gavai Koa Videhaa Vikham Veechar

Some use the strength of knowledge obtained from studying difficult and profound philosophies to sing of God

Word By Word

Gavai -To Sing

Koa -Some person(s), select people

Gun -Virtues/Attributes

Vadehaaeeya-Greatness/Grandeur

Char-Amazingly beautiful/of extraordinary beauty

Videhaa -knowledge/way of knowledge/door of knowledge

Vikham- difficult/ hard to understand/complicated

Veechar- Knowledge/Wisdom

* Note- The word Char is different from Char(i). Char is a word of feminine gender which means beauty. When the Sihari (i/eh sound) is added than the word becomes Char(i) . Char(i) means four. We see this is Gurbani many places.

For example:

Char(i) Kuunt Dah Dis(i) Bhramay Thak(i) Ai(e)ay Prabh Kee Saam

We have grown weary of wandering to the four corners of the earth and in the ten directions. We have come to Your sanctuary, God.

2)Chār(i) padhārath kahai sab(u) ko▫ee

Everyone speaks of the four great blessings;

3)Cẖacẖā cẖaran kamal gur lāgā.

CHACHA: When I became attached to the Lord's Lotus Feet,

Ḏẖan ḏẖan u▫ā ḏin sanjog sabẖāgā.

blessed, blessed is that day.

Cẖār kunt ḏah ḏis bẖaram ā▫i▫o.

After wandering around in the four quarters and the ten directions,

Bẖa▫ī kirpā ṯab ḏarsan pā▫i▫o.

God showed His Mercy to me, and then I obtained the Blessed Vision of His Darshan.

*****and also note on the other hand we see Char

4)Ŧat ṯirath nahī man paṯī▫ā▫e. Cẖār acẖār rahe urjẖā▫e. ||2||

On the banks of sacred rivers, the mind is not appeased. People remain entangled in good and bad deeds. ||2||

*****side note- In this sense Char refers to good and achar means because it's referring to deeds. In the literal sense we are calling deeds beautiful and ugly but the meaning in this text is good and bad. Do notice the difference the Sihari makes. The meaning changes from beauty/goodness to four just by going from Char to Char(i).

In a Nutshell

Some sing of God's beautiful beyond beautiful virtues and glories. Others study the simratees, shastras ,Vedas and so many philosophies. They use the knowledge obtained from the study of these philosophies and sing of God (give discourse/try to describe God).

A little Deeper

Some people sing of God's virtues, The word gun means attributes as well as virtues. They sing of God's beautiful goodness and they sing of God's magnificence. Others study so many schools of knowledge, so many holy scriptures of various faiths and so many philosophies and they use this knowledge to sing of God. Still God can't be adequately described.

Overall Meaning

ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ ॥

Koa Saaj(i) Karay Tan(u) Keh

Some sing that God makes the body and than reduces it to ash

ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ ॥

Gavai Koa Jee Lai Pher(i) Dheh

Some Sing that God takes the soul from one body and moves it to another

Word By Word

Gavai-to sing

Koa-Some person(s), select people

Saaj(i)-to make,to bring up(raise)

Kar(i)-to do

Tan(u)-body

Keh-ash/dust

Jee -soul

Lai-take

Pher-again/afterwards

Dheh-gives

note- The word Dheh is here means give, It matches with the word Keh. The other word Dheh is used for the body. We see this is Gurbani in a few places and many times right within Japji Sahib. In order to understand the difference between the words Dhay, Deh, Dhay(e)eh,Dhayhand Dhayh(i) one must look at Japji Sahib closely.

1)Dhayda Dhayh Laiday Thak(i) Paiy(i)-

2)Akheh Mangheh Dhayh(i) Dhayh(i) Dhat(i) Karay Dhaatar(u)

3)Gura Ik Dhayh(i) Bujhaa(e)ee

4)Nanak Nirgun(i) Gun(u) Karay Gunvanti(a)aa Gun Dhay

5)Bharee(a)ai hath(i) pair(u) tan(u) Dhayh

6)Dhay Saboon(u) l(e)ee(a)ai oh(u) thoa-(e)eh

7)(A)aapay Jaanai Dhay(e)eh

Dhay = Keeps Giving

Dhay =after giving

Dhay(e)eh- is Giving/keeps giving

Dhay(e)eh-After Giving, after having given

Dhayh-this means the body (with haha)

Dhayh(i)- Future Imperative tense of Dhayh

In a Nutshell

Some people sing that God makes the body and then turns it into mere ashes. Others sing that God takes the soul from one body and puts it into another.

A Little Deeper

Once again we see people sing of or describe God from what their limited minds have experienced and seen. In an instant God can give and take life. God can make the mightiest humans, who are taller than mountains, those powerful beings can, in a second, have their bodies reduced to ash after death. God can take the soul and put it into another vessel and after taking it put it into another vessel or body. This is God's great power that humans sing of and describe but we still cant adequately describe God's secrets nor can we fully sing of God's power.

Overall Meaning

ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ ॥

Gavai Gavai Koa Jaapai Dhisai Dhuurh(i)

Some Sing that God is seen to be distant

ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ ॥

Gavai Koa Vekhai Haadhraa Hadhuurh(i)

Some Sing that God is seen to be ever present nearest of the near and (that) God sees all face to face

Word By Word

Gavai-to sing

Koa-Some person(s), select people

Jaapai-to chant/to say,to meditate

Dhisai-to see/to be seen

Dhuurh(i)-distant/far away

Vekhai-to see/to be seen

Hadhra Hadhuurh(i)-ever-present in all places-always there

In A Nutshell

Some people sing and say they see God and God is distant above and beyond all. Others sing and say (no God is near) that God is the closest of all and that God is present everywhere in all places and that God is right infront of everyone seeing each soul each person face to face

A Little Deeper

Some people think of God and experience God to be this outside figure to be distant above all. Others say no God isn't distant but God is ever present and he sees all people one on one. Once again people sing (talk/describe) from their experience but who can know God's great virtues? They can't ever be described!

Overall Meaning

ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥

Kathna Kathee Na Avai Toat(i)

So many Have tried to describe, talk about and give a discourse of God's divine order but the limits of the ends of this discussion (the limits of God's Divine Order) can't be found

ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ ॥

Kath(i) Kath(i) Kathee Koatee Koat(i) Kota(i)

Millions upon millions, upon millions have tried to describe and describe over and over (give discourses on) God's Divine Order, over and over and over again, numerous times

Word by Word

Kathnaa-Discriber,One who gives discourse

Kathee-to keep saying to keep trying to describe after saying over and over

Na- negation word/can't/wont

Avai-to come to

Tot(i)-limit/maximum capacity

Kathna Tot(i)- the limit of the act of trying to sing God's praises (virtues)/The limit of trying to narrarate God's attributes

Kath(i)-after saying/said/having said

Kath(i) Kath(i) Kathee- after having said over and over and over again

Koat(i)-Millions

Koatee Koat(i) Koat(i)-Millions upon Millions upon Millions

****** note-Please note the difference between the words Koat(i), Koat(u) and Koat

Koat(i)=Millions

1)Koat(i) Karam Karai Hao(u) Dhaaray Sram(u) Paawai Saglay Bisthaaray-If someone does millions of good deeds, while acting in ego, he shall incur only trouble; all this is in vain-Guru Granth Sahib Ang 278

2)Koat(i) Khathay Khin Bakshanhaar- God forgives Millions of Sins and Mistakes in an Instant - Guru Granth Sahib Ang 114

Koat(u)= Fort /Fortress/Castle

1) Lanka Sa Koat(u) Samund See Khaa(e)ee-fortress like that of Sri Lanka, with the ocean as a moat around it - Guru Granth Sahib Ji Ang 481

2) (E)aayk(u) Koat(u) Panch Sikdaaraa Panchay Maagehh Haalaa- In the one fortress of the body, there are five rulers, and all five demand payment of taxes.-Guru Granth Sahib Ji Ang 793

Koat=Many Forts/Many Fortresses/Many Castles

1)Kancẖan Kay kot ḏaṯ(u) karee bah(u) haivr gaivr ḏāan(u). -If I made a donation of castles of gold, and gave lots of fine horses and wondrous elephants in charity- Guru Granth Sahib Ang 62

In A Nutshell- Millions of people have millions of times tried to describe God's divine Order. The limits of this description have not nor can ever be found. No one can find the limits of God's Hukam. It is limitless. Even after so much discussion and discourse the limits of God's divine order cant be known. Millions upon Millions of Millions have discussed and discussed and still discussed and discoursed about God's Divine Order over and over again.

A Little Deeper-

So many religions try to debate about God. They try to describe the Divine Order. So Many Philosophers who have tried to describe the Hukam have come and gone. They have all grown weary giving discourse after discourse yet they have not been able to find the limits of this discourse. They have not been able to find the Limits of God's Limitless Divine Order. Millions upon millions upon millions have and still discuss and discuss and discuss. They give discourses and debate till they are weary yet still God's order can neither be described nor comprehended no matter how many may try, they can't fathom the limits of God's Hukam.

Overall Meaning

ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ ॥

Dhayda Dhayh Laiday Thak(i) Paay(i)

The generous giver God keeps on giving sustenance yet the receivers have grown weary of receiving

ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ ॥

Jugga Jugantr(i) Kaahee Kaahi

Age after age, since the beginning of time we have been eating (living by) what the giver has given has given us

Word by Word

Dayda-The giver/ The Generous Giver God

Dhay-Keeps Giving/Is giving/Gives continuously

Laiday-Takers, Taking, the Beings who take

Thak(i)-tired, weary

Paay(i)-to be , to be in -a state

Thak(i) Paay(i)-to grow extremely tired

Jugga-age (time wise)

Jugantr(i)-in an age

Jugga Jugantr(i)- Age after age , throughout the ages, since the beginning of Time

Kaahee-to eat/ to use

Kaahi-to be eating/using continuously

In A Nutshell

The ever-generous Lord provides for all of creation. God gives and gives but sometimes humans grow weary of God's daily gifts. Age after age humans have been living solely off of and eating what God has given for our sustenance.

A Little Deeper

God never gets tired of giving his gifts. Everyday God gives us air. God gives us food. God gives pain and pleasure. God gives warmth and love. God gives the sun and the moon and gravity and inertia. God gives the stars and planets. God gives the universes upon universes , spheres upon spheres, sustenance. We as humans get tired of receiving. We grow into ennui never being satisfied. We sometimes don't even realize what God provides for all, those who do good as well as bad. From the beginning of time we have been eating and living off of what God gives. We use God's provisions with each breath we take . We don't even think about it but all of creation is supported vitally and only by what God has given.

Overall Meaning

ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥

Hukmee Hukam(u) Chalaa(e)ay rah(u)

The Great King, the commander, the Lord commands and drives the whole world in the path (direction(s) he wishes

ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥

Nanak Vigsai Veparvah(u)

O Nanak, God is always overjoyed, always happy and worry-free

Word by Word

Hukmee- The Commander, the Lord,the King of the Hukam,the Lord of the Divine Order,God,

Hukam(u)-The Divine Order

Hukmee Hukam(u)- The Order of the Lord who is the King of the Order

Chalaa(e)ay-to drive something, to make something function or move, to control something in a certain direction or way

Rah(u)-Path, way, certain direction

Vigsai-Happy, ecstatic, overjoyed

Veparvah(u)-Worry-free/ Anxiety free

In A Nutshell

God the commander directs creation whichever way he wishes on whichever path pleases him. Satguru Nanak Dev ji tells us that God is always happy and never has any worries.

A Little Deeper-

God is, as we read in the Mool Mantr, Nir Vair. God has no hate and no worries . One can't possibly offend God. God is above these things. God runs the world as the Great Commander. God runs the world through his divine order. God makes no mistakes so why should God worry? All God does is perfect even though humans might not always understand. God is always content , happy, and worry-free.

More Veechar in English

We as human beings have a limited understanding. Despite the limits of our mind, man's God given ego deludes him into thinking that he knows everything from the little he has experienced. Guru Ji is telling us in this pauri that each, according to his understanding, sings of (speaks of God) differently. Some who are strong consider God to be powerful and mighty. Some who God has blessed with his gifts consider God to be a great giver and they praise him for the gifts he has given. Some praise the beauty, virtues, and glorious greatness of the Lord. Some study various philosophies and holy scriptures such as the Bible, the Simritees, the Vedas, the Koran etc.... and they use what they have read and studied to praise God. God is above all this though. God's praise and expanse is greater than our comprehension. Some sing of Gods ability to form and destroy the soul and put it in other bodies, Some people call God distant. Some say that God lives just in heaven. Some act as if God is distant or aloof but God is closer than we know. God is the closest of the close and some have found and proclaimed that. There is no end to the description of God even though millions upon millions have tried to describe God. The created being simply can't know the limits of the creation. We humans still don’t know the limits of creation! Still with our limited knowledge we try to grasp and describe the indescribable Lord . God remains happy and worry free above it all. God rules with his divine order. The Commander causes all to follow in his command. He watches the world but remains worry -free. God remains above anger. God is bigger than anger or worry or vengeance. God is always happy and God's command is perfect. Even though we as humans think something is less than perfect in reality imperfections are also perfect as are flaws because God's will and plan intend for them to occur. Humans make mistakes but God is infallible , even still all is in God's will so all is perfect even mistakes. Nothing can be imperfect because it all fits into God's divine Order. God administering this order, is always pleased.

Abẖūl(u) na bẖūlai likẖi▫o na cẖalāvai maṯā na karai pacẖāsā.

The Infallible Lord never makes a mistake. He does not have to write His Orders, and He does not have to consult with anyone.

Kẖin mėh(i) sāaj(i) savāar(i) binaāhai bẖagaṯ(i) vacẖẖal guṇṯāasāa. ||1||

In an instant, He creates, embellishes and destroys. He is the Lover of His devotees, the treasure of excellence. ||1||-Sri Guru Granth Sahib Ji Ang 1211

Sometimes we think God is angry or upset or punishing and we hear stories as such but in reality everything God does is for good and it causes our soul to reach to God . Whether God gives us pain or pleasure , God does not do it out of anger for humans. We are part of God. God is perfect so how could he feel anger when he is in control of the universe and all functions to his command. Once again I refer to Mark Twain's quote about how human beings see God in their own image but still God is greater than anything we can possibly ever imagine or comprehend!

Edited by dalsingh101

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Edited by dalsingh101

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Fourth pauri:

Overall Meaning-

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥

Saachaa Saahib(u) Saach(u) Naa(e)eh Bhaakeh(a)aa Bhaao(u) Apaar(u)

God alone exists, God is all that is, God's justice is eternal, God's language is the language of unlimited love

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

(A)aakheh(i) Mangeh(i) Dhayh(i) Dhayh(i) Dhaat(i) Karay Dhaataar(u)

Again and again we ask God to give to us and the generous giver always gives

Word by Word definition

Saachaa- The one who is, The One who exists and will exist alone forevermore,eternal, God

Saahib(u)-God/Respected One

Saach(u)-One who will always exists, one who is permanent, one who is forever existent

Naa(e)eh-Justice

Bhaakeh(a)aa- language

Bhaao(u)-love

Apaar(u)-unlimited,unfathomable

(A)aakheh(i) -We (universal we) all say

Mangeh(i)-We beg/We request (again universal we)

Dhayh(i)-Give/Please Give/Please Bless

Dhayh(i) Dhayh(i)- Please Bless/Give

Dhaat(i) -To give/To Bless

Karay-to do

Dhaataar(u)-The Great Giver/The Generous Lord

In a nutshell

God , the timeless being is, always was, and always will be. His justice is forever eternal and never-ending. His language is love and he is the great timeless infinite being. Over and over we beg from God and over and over the great giver God gives. Note: God's language is love, love is the way God speaks to us and if we want to speak to God, love is the language that God understands. God's justice is forever existent and it will forever prevail, It is never-ending.

******A note about "Saach(u) Naa(e)eh"- The word Sahib is masculine. For that reason the word Sacha because Saach(u) and for that reason the word Naa(e)eh is referring to justice and not to the same word Naa(e)eh which means name. We know this because the latter Naa(e)eh (Name/Name of God) follows grammatical rules which state that when following a masculine word such as Saach(u) the word Naa(e)eh (Name/Name of God) would turn to its correct form according to gender agreement which is

Naao(u).

Anmehrit Vayla Saach(u) Naao(u) Vadheh(a)aa(e)ee Vechaar(u)

In the Anmehrit like hours, Where the mind is free from worldly bonds, chant the true Name of God and elaborate on God's greatness (Praise God).

Here the word Naa(e)eh(the one that means Name) follows the word Saach(u)the same way in the above Tukh (line) but since this word is different from the above Naa(e)eh meaning justice it is conjugated differently and Naa(e)eh turns to Naao(u)

Another such example from Japji Sahib:

Changaa Naao(u) Changaa Rakhaa(e)eh Kai Jus(u) Keerat(i) Jug(i) lay(e)eh

- One might acquire a good name and become famous in the world.

Here too Naao(u) too is a form of Naa(e)eh which means Gods name but it is preceded by the word changaa (Masculine) so it is conjugated as Naao(u) - which again is not the case with the above tukh (Saachaa Saahib(u) Saach(u) Naa(e)eh Bhaakeh(a)aa Bhaao(u) Apaar(u) ) because the word Naa(e)eh means justice in this case and it does not get conjugated

Jaytaa keeta taytaa Naao(u)-The Whole Universe, All of Creation, Whatever has been made is in the Image of the Lords Name

here too we see the word Naao(u) following the word taytaa (masculine) and thus it agrees in gender and tense (Karta Karak) (Naa(e)eh turns to Naa(o) )

The other Naa(e)eh (The one referring to justice) would not change to agree, It would always remain the same. Here is another example:

(O)oochay (O)oopar(i) (O)oochaa Naao(u) - God’s Name is higher than high, highest Of the high.

Here too Naa(e)eh (Name/God's Name) is changed to Naao(o) because of gender agreement.

The word Naao(u) also to can mean two things and once again we must look at the rules of grammar to understand this

Naao(u) also means Ishnaan, Nauna, to bathe , its usually an imperative (a command), bathe!

Once more a look at gender agreement can help to decipher which word (which meaning) is suggested.

In Japji Sahib we see this:

Antargat(i) Teerath(i) Mal(i) Naao(u) - Deep within the heart bathe in the true

Shrine.

This is different from the other Naa(o):

Ahsankh Naav Asankh Tha-aav-

There are countless names of countess beings and things (species, forms, souls, gifts) there are countless places

A little deeper

God has always existed, he is always going to exist and he is always going to be all which exists since all is rooted from God and there can never be another. God's laws are always going to be eternal, God's justice is always going to be eternal. God's language is the language of limitless love. If we want to communicate with God this is the language we must learn to speak; infinite limitless love. This is how God speaks to us, through his limitless love. This is how we understand God. This is the universal language of the universal Lord. Over and over again we ask and beg from God and over and over the generous giving lord gives sustenance to all.

Overall Meaning

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

Fahyr(i) Ki Agai Rkheeai Jit(u) Disai Drbaar(u)

(If all things are bestowed by God) than what is it we can place as an offering before God so that we may see God's Court?

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Muhou Ki Boalan(u) Boaleeai Jit(u) Sun(i) Dharay Peh(a)aar(u)

With our mouth what words can we speak by which God will hear them and (upon hearing them) shower his Love ?

Word By Word

Fahyr(i)-then (If everything comes from God)

Ki-What (in this case which offering/what can we offer)

Agai-infront of (God)

Rkheeai- put/place- in this sense offer

Jit(u)- by which/which will cause

Disai -to see/ to view

Drbaar(u)-court of God/Presence of God/abode of God

Muhou- out of mouth/From the mouth

Ki -what/which

Boalan(u)- words

Boaleeai-to speak/the act of speaking

Jit(u) -by which/which will cause

Sun(i) -by listening (by God listening in this sense)

Dharay-to give to bestow

Peh(a)aar(u)-love (God's love in this sense)

In a Nutshell

(If all belongs to God) than what is it that we can possibly offer by which we will see God's court? What are those words we can speak (or what type of prayer can we make) from our mouth by hearing which God will love us?

A little Deeper

Everything is God's as said in the last line. Since this is the case than what can we give God to please him so that he shows us his court? What offering can we make to see God? How can we make an offering if all belongs to God? What can the human possibly give God. With our mouths what is the speech we can speak to entice the Lord to shower his love? Are there such words? Is there such a method, is there a spell or a mantra ? Is there a prayer? What can we say to make God love us. What are those words we can say from our mouth which will be heard by the Lord and move him to bestow his divine love upon our soul?

Overall Meaning

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Anmehrit Vayla Saach(u) Naao(u) Vadheh(a)aa(e)ee Vechaar(u)

During the time of great bliss, meditate on the Eternal Naam and contemplate God's virtues

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Karmee Avai KapRdha Nadaree Moakh(u) Du(a)aar(u) Nanak (E)ayvai Jaaneeai Sabh(u) (A)aapay Sacheh(a)aar(u)

By God's compassion (mercy) the silk cloth of God's love is obtained, by God's glance of sweet grace we find the door of liberation (the wall of falsehood is broken), O Nanak in this way we realize God

Word By Word

Anmehrit-Great Bliss/ Unlimited excitement/ Great joy/ ecstasy

Vayla- Time/ Specific time of an event

Anmehrit Vayla- The time when a person is free from bonds, The time when the mortal is free from worldly thoughts/ the time of great joy/time of great

Bliss/time of detachment from worldly affairs

Saach(u)-One who will always exists, one who is permanent, one who is forever existent

Naao(u) -Naam/God's name

Vadheh(a)aa(e)ee -Greatness/Glories/Virtues

Vechaar(u)-to contemplate, to sing,

Karmee -God's mercy/God's sweet compassion/God's grace/God's benevolence/God's benignancy,(Karam=God's blessing/God's mercy/God's Grace for example Jaythee Sehrat(i) O(u)Paa(e)ee Vayhkhaa Vehn(u) Karmaa

Ki Milai L(e)ee/ Nanak Nadree Karmee Daat(i)

Avai-to come/comes (in this is received)

KapRdha- the silk cloth of God's love, cloth of love, cloth of God's praise

Nadaree-God's look of Grace/God's glance of mercy/God's glance of compassion/God's glance of sweet benevolence upon us

Moakh(u)-liberation/the breaking of fetters of this world/the smashing of the "wall of falshood/curtain of falsehood"

Du(a)aar(u)-door (in this case Moakh(u) Du(a)aar(u))

(E)ayvai-like this/in this manner

Jaaneeai - to know

Sabh(u) -everywhere/in all places/ all pervading

(A)aapay -alone/usually God alone

Sacheh(a)aar(u)-the home of the one who is

In a Nutshell

During those moments of endless joy when you are detached from the world, In those moments meditate on the eternal Naam and contemplate God's greatness. By Gods grace we receive the silk cloth of his love, his praise, and his virtues and by his look of compassion we find the door of liberation and the wall of falsehood breaks into pieces.

A Little Deeper

God's language is that of love . To speak to God this is the language we must learn. If we want God to shower his love on us than in bliss, in moments of detachment, we must repeat his ever lasting name. We must sing the greatness of God and ponder over it. This will make our soul saturated with the love of God. When we lovingly sing God's glories that our soul draws closer to God. This is the way to earn God's great love and realize it within our souls.

More Veechar in English

God alone exists and God's justice will always exists. God's laws will always prevail forevermore. God isn't limited to one language. God isn't limited to one way of realization or one form of ritual. In Sawaiya sahib Guru Gobind Singh Ji tells us ‘Jin Prem Keyo Tin He Prabh Paiyo’ meaning only those who love find the Lord. Love is the key to communicating with God. Love is the universal language and love is the way we must call upon the Lord. Day after day our bodies and souls beg from God. With each breath our body begs for air. With hunger our body begs for food and with our mouths we beg for other things. If all comes from God than what can we do to make God give us the gift of his love. What can we offer God so that we may get sight of him and his court. What can we say that will make God love us? What can we say to move God so he fills us with his love? What are those magic words which will give our soul the love it begs for, the love it looks for in material pleasures, the love the world goes crazy searching for, the only love which can fill our emptiness ? Guru Ji tells us that in the detached moments of bliss, the time when our mind is free from this world's entanglements, we must meditate on God's name and sing his praises. We must love God and the way to do this is to ponder over God's greatness. Singing God's praises isn't a mere act to please God. God isn't an ego-maniac. Singing God's praises is beneficial to our soul because it learns to love God and thus it merges with its origin. When we lovingly chant God's Naam then we draw God towards us and we evoke his love. With God's grace we are covered with the silk cloth of God's love and his praises and with God's glance of grace, God's sweet look of mercy, we find the door of God's presence. Guru Nanak Ji tells us this is how we realize God and obtain his presence.

Edited by dalsingh101

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Edited by dalsingh101

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Fifth pauri:

Overall Meaning

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥

Thaapeh(a)aa Na Jaa(e)eh Keeta a Na Hoa(e)eh

God can't be shown or displayed in a concrete form, One can't make God as a statue, God can't be created by humans or raised up or built by us

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ

(A)aapay (A)aap(i) Nehranjan(u) Soaee(eh)

God is unique alone beyond the holds of the world, without the holds of the created maya, God is unique above them

Word By Word

ਥਾਪਿਆ -Thaapeh(a)aa - to establish, to make stand up, to box, to display/put on a pedestal and show

ਨ -Na - Negation Word/can't/won't/isn't possible

ਜਾਇ -Jaa(e)eh -to happen/to be done

ਕੀਤਾ -Keetaa - to be done/to be made

ਨ -Na - Negation Word/can't/won't/isn't possible

ਹੋਇ-Hoa(e)eh-to have done/to have happened/to be done/to come in our committed actions

ਆਪੇ-(A)aapay -alone/distinct

ਆਪਿ-(A)aap(i) -unique/alone/by oneself

ਆਪੇ ਆਪਿ-(A)aapay (A)aap(i)-distinct/by oneself

ਨਿਰੰਜਨੁ-Nehranjan(u) -immune from the world/immune from maya/detached from creation and its turmoil

ਸੋਇ -Soaee(eh)-that Lord alone, him alone

ਥਾਪਿਆ ਨ ਜਾਇ -Thaapeh(a)aa Na Jaa(e)eh- Can't be shown or displayed or put on a pedestal. The Sanskrit root (sthaa) means to stand up. The causative root of this is Sthaapya) which means to stand something up, or to put a brick up. A noun from this root is Sthaapan which means Punswan Sanskar which is a ritual which takes place from when a women starts showing signs of pregnancy up until she gives birth to a soon. When you put the letter Oora infront of Staapay it becomes Oothaapya which means the opposite, to tear something down or destroy it.

ਕੀਤਾ ਨ ਹੋਇ-Keeta a Na Hoa(e)eh-Can't be made by us, can't be done by humans, God is unique, alone, no one can raise or create God.

ਸੋਇ ਨਿਰੰਜਨੁ-Soaee(eh)- Nehranjan(u)- Free from maya and the world, that Lord, the one free from the bonds of maya, free from the inside, maya or the world have no hold on that Lord, (Nehr- Anjan(u) Nehr= without, Anjan(u) -the hold of maya, hold of the vikaars (lust, anger greed, ego, attachment) not influenced by worldly things, not influenced by maya) / The one upon who maya has no hold.

In a Nutshell

The creation cant make the creator. God cant be built or made into a statue or shown by us. We can't create God. God is unique and alone beyond the hold and limits of creation and maya.

A Little Deeper

So many say God is this way and that way. So many make statues and drawings of God. This is sillyness. One can't take God in their hands and show him to another. One can’t put God on a stage or in a box. One can't take a stone, make a statue and say this is the Lord. It simply cant be done. God is beyond that. How can the creation make the creator.

Overall Meaning

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥

Jehn(i) Sayweh(a)aa Tehn(i) Paa(e)eh(a)aa Maan(u)

.

Whoever meditates on the Lord, that person receives honor-filled greatness

ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

Naanak Gaavee(a)ai Gunee Nehdhan(u)

O Nanak, Let us also sing the praises of that Lord, the treasure chest of all virtues

Word by Word

ਜਿਨਿ -Jehn(i) - Whichever person, whichever human

ਸੇਵਿਆ -Sayweh(a)aa - meditates upon, lovingly remembers

ਤਿਨਿ -Tehn(i) - That human, such a human, that person

ਪਾਇਆ-Paa(e)eh(a)aa - obtains

ਮਾਨੁ -Maan(u)-honor, ccongratulations, glorious greatness

ਨਾਨਕ -Naanak - Oh Nanak/Says SatGuru Nanak Dev Ji

ਗਾਵੀਐ-Gaavee(a)ai -let us sing/let us praise

ਗੁਣੀ-Gunee -virtues

ਨਿਧਾਨੁ-Nehdhan(u)- the treasure house of/ the storehouse of

In A Nutshell- Whoever meditates on God receives amazing greatness. SatGuru Nanak Dev Ji says come , lets also meditate on God, the treasure house of all virtues.

A Little deeper-

Those who meditate on the Naam, those who meditate on God, through this meditation they receive honor and become great beyond description. Come one and all let us also meditate on this lord (the one whose meditation gives this greatness) the treasure chest full of all virtues. Lets lovingly remember this house overflowing with the treasure of virtue this great Lord.

Overall Meaning

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Gaavee(a)ai Sunee(a)ai Man(i) Rakhee(a)ai Puh-aa-(o)u

Come and lets sing and listen to God's praise, let's place and keep love for God within our minds

ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Dukh(u) Parhar(i) Sukh(u) Ghar(i) lai Jaa(e)eh

Whoever does this, their pain is pushed far away and they gather peace within their hearts.

Word By Word

ਗਾਵੀਐ -Gaavee(a)ai -sing

ਸੁਣੀਐ- Sunee(a)ai -listen

ਮਨਿ -Man(i) -within your mind/within your soul

ਰਖੀਐ- Rakhee(a)ai - to put/to place

ਭਾਉ -Puh-aa-(o)u- God's love

ਦੁਖੁ-Dukh(u) -pain

ਪਰਹਰਿ-Parhar(i) -will go far away

ਸੁਖੁ -Sukh(u) -peace/tranquillity/pleasure

ਘਰਿ-Ghar(i) -within the heart/inside the heart

ਲੈ -lai -to recieve/to take/to get

ਜਾਇ-Jaa(e)eh-to have done , for an action to have been done

In A Nutshell

Come let us sing the glories of God. Let us listen to these sweet glories. Let us place love for God within our heart. Whichever person does this, all pain will vanish far away and peace will come within their heart.

A Little Deeper

Let us sing the praises of the great Lord. Let us listen to this amazing praises with all our heart. Through listening and singing these praises, let us place true love for God within our minds. Let love for God well up within us . Once this happens all our pain will go far away. It will be replaced by the peace which comes from singing and listening to the Lord's glories and our hearts will forever reside with solace, peacefulness and great tranquillity.

Overall Meaning

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gurmukh(eh) Naadang Gurmukh(eh) Vaydang GuruMukh(eh) Reheh(a)aa Samaa(e)ee.Gur(u) (E)eesar(u) Gur(u) Gaurakh(u) Bramaa Gur(u) PaarBatee Maa(e)ee

The Naam and Divine knowledge of the Lord is obtained by those who have live the way of the Guru, they recognize the Lord pervading everywhere and in everything, for us the Guru is our Shiva, our Gorakh our Brahma and for us the Guru is mother Paarbatee

Word By Word

ਗੁਰਮੁਖਿ -Gurmukh(eh) - Whichever person has their face towards the Guru, one who obeys and follows the Guru, through the Guru

ਨਾਦੰ -Naadang -the Naam, the inner sound/voice/vibration, the Shabad

ਗੁਰਮੁਖਿ-Gurmukh(eh) Whichever person has their face towards the Guru/one who obeys and follows the Guru, through the Guru

ਵੇਦੰ -Vaydang -all knowledge/all divine knowledge

ਗੁਰਮੁਖਿ-Gurumukh(eh) -Gurmukh(eh) Whichever person has their face towards the Guru/one who obeys and follows the Guru, through the Guru

ਰਹਿਆ-Reheh(a)aa -stays/is always and forever

ਸਮਾਈ ॥- Samaa(e)-absorbed/blended with

ਰਹਿਆ ਸਮਾਈ-Reheh(a)aa Samaa(e)ee-to remain absorbed in God/blended with God/ to recognize God everywhere and within everything

ਗੁਰੁ- Gur(u) -the Guru/the Shabad

ਈਸਰੁ-(E)eesar(u) -Shiva (god of Hinduism)

ਗੁਰੁ-Gur(u) the Guru/the Shabad

ਗੋਰਖੁ-Gaurakh(u)

ਬਰਮਾ-Bramaa -Brahma (god of Hinduism)

ਗੁਰੁ -Gur(u) -the Guru/the Shabad

ਪਾਰਬਤੀ-PaarBatee ਮਾਈ ॥ -Maa(e)ee- Mother Parbatee (god of Hinduism)

In a Nutshell

A Little Deeper

Overall Meaning

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Jay Hao(u) Jaanaa (A)aakhaa Naahee Kahnaa Kathan(u) Na jaa(e)ee

Even if I were to understand the hukam of the Lord, I would not be able to describe it, the hukam can't be described

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Guraa (E)ehk Dayh(i) Bujaa(e)ee

(but) Oh my Satguru , please give me this understanding

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Sabhnaa Jee(a)aa Kaa (E)ehk(u) Daataa Sau Mai Visar(eh) Na Jaa(e)ee

There is one Timeless Being, the giver for all beings, may I never forget this giver Lord !

Word by Word

ਜੇ -Jay - If

ਹਉ-Hao(u) - I

ਜਾਣਾ-Jaanaa -to understand/to know

ਆਖਾ-(A)aakhaa -to say/to describe

ਨਾਹੀ-Naahee -negation word/can't do/can't be done/wont

ਆਖਾ ਨਾਹੀ- (A)aakhaa Naahee - I cant describe

ਕਹਣਾ-Kahnaa -to say /to describe

ਕਥਨੁ-Kathan(u) -to describe/to give a discourse/to say

ਨ-Na -negation word/can't/won't

ਜਾਈ-Jaa(e)ee-be done/happen

ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ-Kahnaa Kathan(u) Na jaa(e)ee- can’t be described

ਗੁਰਾ -Guraa - Oh SatGuru please

ਇਕ-(E)ehk -one/this one

ਦੇਹਿ-Dayh(i) -give/to give

ਬੁਝਾਈ-Bujaa(e)ee- uunderstanding

ਇਕ ਬੁਝਾਈ- (E)ehk Bujaa(e)ee - One Understanding/This one understanding

ਸਭਨਾ-Sabhnaa -all

ਜੀਆ-Jee(a)aa -beings

ਕਾ-Kaa -of

ਇਕੁ-(E)ehk(u) -one

ਦਾਤਾ-Daataa -giver/giver Lord

ਇਕੁ ਦਾਤਾ- (E)ehk(u) Daataa - One giver; the timeless being God

ਸੋ-Sau -who

ਮੈ-Mai -I

ਵਿਸਰਿ-Visar(eh) -to forget/to forget from the mind

ਨ -Na -negation word/can't/won't

ਜਾਈ-Jaa(e)ee-be done/happen

ਵਿਸਰਿ ਨਾ ਜਾਈ -Visar(eh) Na Jaa(e)ee- won’t be forgotten/Won't forget

The word (ਇਕ)(E)ehk is of feminine gender and it preceded (describes/tells of) (ਬੁਝਾਈ) Bujaa(e)ee. The word, (ਇਕੁ) (E)ehk(u) is masculine and it precedes (describes/tells of) (ਦਾਤਾ) Daataa. Remember (keep in mind) the difference of the making of the pairs of the two words.

In A Nutshell

Even if I were to understand (The hukam of the Timesless Being God) , even then I would not be able to explain or describe it (The hukam of the Timeless Being God) can't be described. Oh my SatGuru( I pray before you) give me this understanding that the one Lord who is the giver of everything for all beings , please may I never forget that Lord ever! Also; After placing love in the mind, whichever person remembers the lord and remains attached in this remembrance will forever gather peace and tranquillity and have this peace and tranquillity always remain within their heart ,but this remembrance only comes from the Guru. The Guru gives this firm understanding that God is everywhere and in everything. Through the Guru , a beings distance from God goes away (disappears) and only than we can ask the Guru for the gift on Devotion.

A Little Deeper

Even if I were to know God's hukam, even if I understood it, I could not describe it. How can I? It (the hukam) is beyond description. Oh my SatGuru, Please give me this one understanding, It can only be given by you Oh Guru. It only comes through you! Please make me realize that there is only one giver for all beings and may I never ever forget this great giver God from my mind! May I see God in everywhere and in everything. Let me love the creator and see the lord within creation. May I remember this creator forever and ever O Guru please give me this blessing , this understanding of the creator’s ever-presence!

Edited by dalsingh101

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Sixth pauri:

Overall Meaning

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

Teerth(eh) Naavaa Jay Tehs(u) Bhaavaa Vehn(u) Bhaanay Keh Naa(e)eh Karee

If bathing in a tirath (Hindu holy worship place) were to make God happy then I would do it, but since it doesn't bring God any happiness what is the point? What do I receive from taking dips at these shrines?

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

Jaytee Sehrth(eh) O(u)paa(e)ee Vaykhaa Vin(u) Karmaa Keh Mehlai L(e)ee

The whole created world which I see, in this creation without the kind mercy of God, what can be obtained or received?

Word By Word

ਤੀਰਥਿ-Teerth(eh) - At a teerath/ at a holy shrine where people would bathe/ a holy river/ usually people bathe to please God or in the belief of washing sins

ਨਾਵਾ-Naavaa - if I were to bathe/ I should bathe/ I may bathe

ਜੇ -Jay -If

ਤਿਸੁ-Tehs(u) - to that Lord/to God

ਭਾਵਾ-Bhaavaa -If I was to be pleasing to / If I was to please/ If God would like it/ I would be pleasing

ਵਿਣੁ-Vehn(u) -Without

ਭਾਣੇ-Bhaanay - It Pleasing/It making pleased

ਵਿਣੁ ਭਾਣੇ-Vehn(u) Bhaanay - Without it pleasing God/ Without it making God pleased/If it is not pleasing in the eyes of God

ਕਿ -Keh -What/Which type of

ਨਾਇ- Naa(e)eh - Ritual Bathing/ Eshnaan

ਕਰੀ-Karee- to do/should I do

ਕਿ ਨਾਇ ਕਰੀ -Keh Naa(e)eh Karee- Which type of ritual bathing should I do? What type of Eshnaan should I do at the tirath?

ਜੇਤੀ -Jaytee - How ever many/ all of the

ਸਿਰਠਿ-Sehrth(eh) - World/ Creation

ਉਪਾਈ-O(u)paa(e)ee -to create/to raise/ to make and put in motion

ਵੇਖਾ-Vaykhaa - that I see/ That I am seeing

ਵਿਣੁ-Vin(u)- Without/to be lacking of/ to be devoid of

ਕਰਮਾ-Karmaa -God's grace/God's mercy

ਵਿਣੁ ਕਰਮਾ-Vin(u) Karmaa- Without God's grace/ Devoid of God's grace/Lacking God's mercy

ਕਿ-Keh -What

ਮਿਲੈ-Mehlai -to receive/to get

ਕਿ ਮਿਲੈ-Keh Mehlai- What would be given to me out of it

ਲਈ-L(e)ee-to receive

ਕਿ ਲਈ- What would I receive out of it

In a Nutshell

I would go to a sacred shrine of pilgrimage only if it were to make the Lord happy, but if this doesn't make God happy than what do I obtain, what do I get from bathing at such tiraths (places of pilgrimage)? All of the world which God created, all of creation which I see, in this world without God's constant mercy no one would be able receive or obtain anything.

A Little Deeper

It is common practice for some faiths to visit holy shrines and take a dip, sometimes believing it will wash sins and other times believing it will make the Lord happy in some way. Guru Nanak Ji tells us that these devices are useless. God doesn't care if we bathe in certain rivers. This act makes no sense. What is gained from such bathing? If this were to bring happiness to God then it would be a good idea but God's pleasure does not reside in our bathing at such places. If it brings no pleasure to God , and neither does it give the human satisfaction or purity than what is the point? Guru Ji then proclaims that in the whole created world which he sees, what could one receive and what could one obtain without God's grace, without his compassion? We constantly rely on God's grace alone. Grace, which is not received by merely bathing to please God. If God was not to gracefully provide for us than what sin and virtue could we receive? What act's could we perform? Neither virtue, salvation nor God's pleasure resides in such rituals but Guru Ji tells us that it is the grace of God which brings virtue and salvation.

Overall Meaning

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥

Mat(eh) Vehch(i) Ratan Javaahr Maanehk Jay Eh(e)k Gur Kee Sehk Sunee

If a person were to listen to even one teaching of the Guru, than they would find jewels, rubies, pearls and gems within their mind (also meaning they would find the virtues of God)

Word By Word

ਮਤਿ -Mat(eh) -mind

ਵਿਚਿ-Vehch(i) -within/inside

ਰਤਨ-Ratan -jewel/ruby/gem

ਜਵਾਹਰ-Javaahr -

ਮਾਣਿਕ-Maanehk -pearl

ਜੇ-Jay -If

ਇਕ-Eh(e)k -One

ਗੁਰ-Gur -Guru (in this case of the Guru)

ਕੀ-Kee -of (In this case of the Guru)

ਸਿਖ-Sehk -teaching

ਸੁਣੀ-Sunee- to listen to/(if one) were to listen to

ਇਕ ਗੁਰ ਕੀ ਸਿਖ -Eh(e)k Gur Kee Sehk-One teaching of the Guru

In a Nutshell- If a human was to listen to even one of the great Gurus great teachings they would find God within their minds. They would find every single treasure inside their being. They would realize the jewels and rubies which exist within the mind!

A Little Deeper

If one was to surrender themselves infront of God and follow even just one of the great teachings than they would see the Lord within themselves and find every single treasure inside their own mind! They would find complete satisfaction and their thirsty mind would be fulfilled and quietened as they enjoyed all gems, pearls and rubies within themselves!

Overall Meaning

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Guraa (E)ehk Dayh(i) Bujaa(e)ee

(but) Oh my Satguru , please give me this understanding

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Sabhnaa Jee(a)aa Kaa (E)ehk(u) Daataa Sau Mai Visar(eh) Na Jaa(e)ee

T

here is one Timeless Being, the giver for all beings may I never forget this giver Lord !

Word By Word

ਗੁਰਾ -Guraa - Oh SatGuru please

ਇਕ-(E)ehk -one/this one

ਦੇਹਿ-Dayh(i) -give/to give

ਬੁਝਾਈ-Bujaa(e)ee-understanding

ਇਕ ਬੁਝਾਈ- (E)ehk Bujaa(e)ee - One Understanding/This one understanding

ਸਭਨਾ-Sabhnaa -all

ਜੀਆ-Jee(a)aa -beings

ਕਾ-Kaa -of

ਇਕੁ-(E)ehk(u) -one

ਦਾਤਾ-Daataa -giver/giver Lord

ਇਕੁ ਦਾਤਾ- (E)ehk(u) Daataa - One giver; the timeless being God

ਸੋ-Sau -who

ਮੈ-Mai -I

ਵਿਸਰਿ-Visar(eh) -to forget/to forget from the mind

ਨ -Na -negation word/can't/won't

ਜਾਈ-Jaa(e)ee-be done/happen

ਵਿਸਰਿ ਨਾ ਜਾਈ -Visar(eh) Na Jaa(e)ee- Won't be forgotten/Won't forget

The word (ਇਕ)(E)ehk is of femine gender and it preceded (describes/tells of) (ਬੁਝਾਈ) Bujaa(e)ee. The word, (ਇਕੁ) (E)ehk(u) is masculine and it precedes (describes/tells of) (ਦਾਤਾ) Daataa. Remember (keep in mind) the difference of the making of the pairs of the two words.

In A Nutshell

Oh My SatGuru( I pray before you) Give me this understanding that the One Lord who is the giver of everything for all beings , please may I never forget that Lord ever! Also; After placing love in the mind, whichever person remembers the Lord and remains attached in this remembrance will forever gather peace and tranquillity and have this peace and tranquillity always remain within their heart ,but this remembrance only comes from the Guru. The Guru gives this firm understanding that God is everywhere and in everything. Through the Guru , a beings distance from God disappears and only then we can ask the Guru for the gift of devotion.

A Little Deeper

Oh my SatGuru, please give me this one understanding, it can only be given by you oh Guru. It only comes through you! Please make me realize that there is only one giver for all beings and may I never ever forget this great giver God from my mind! May I see God everywhere and in everything, as the root of all and never let me recognize another! Let me love the creator and see the lord within creation. May I remember this creator forever and ever. O Guru please give me this blessing , this understanding of the creator’s everpresence!

More Veechar on the Pauri

Bathing at shrines and going on pilgrimages does not serve to make God happy. If we were to bathe at a holy place in the name of God than how does that give God happiness? Such devices are fruitless. Nothing is gained from such ritual bathing. This is not the way to please God who is beyond these things! God is always happy and pleased, as a matter of fact God exists beyond pleasure and pain altogether! All the beings who are seen to exist, they are nothing without the grace of God. They can't do anything without the grace of God. Without God's divine love and mercy what can possibly be obtained? God's mercy is everything. God's glance of compassion is everything! Every single breath we take is from the mercy of God. If God did not give what could we helpless beings do?

If one were to follow even just one of the Gurus teachings they would find jewels and rubies within their mind, They would find happiness and contentment and they would see God within their beings. Oh SatGuru Ji please give me this understanding that God is the one giver of all alone and may I never forget this giver from my mind and may I never look to another for support. God is the king of all. One who bows at the feet of the king, one who has the king as his friend, why should he go seeking refuge and aid from a mayor or police officer? God is the giver of all and the supreme shelter. Oh SatGuru, please may I never forget such a generous Lord from my mind!

Edited by dalsingh101

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Seventh pauri:

Overall Meaning

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥

Jhay Jug Chaaray (A)aarjaa Hoar Dasoonee Hoa(e)eh.

Even if the age (lifespan) of a person was to increase to the equivalency of four ages , and then even still be multiplied ten times over

Word By Word

ਜੇ -Jhay - If/even If

ਜੁਗ-Jug - an age of time, (equal to thousands and thousands of years)

ਚਾਰੇ-Chaaray- multiplied by four times / increased four fold

ਜੁਗ ਚਾਰੇ- an age of time increased four times (four fold) /an age of time multiplied by four

ਆਰਜਾ- (A)aarjaa - The age of a person/The life span of a person/ years of a persons lifetime/life expectancy

ਹੋਰ-Hoar -more /by more

ਦਸੂਣੀ-Dasoonee -ten times/ten fold

ਹੋਇ-Hoa(e)eh-happen/to happen

In A Nutshell

If a humans age was to increase to the span of four ages and even then once again be multiplied 10 times

A Little Deeper

In this world anything is possible. In science new medicines are coming in and out every day. Yogis through breath control as well can increase their lifespan. One day there might come a time where the life expectancy of a human increases to thousands of years , through stem cell research or many other methods. This might happen one day and Guru Nanak Dev ji talks about such a day, such a situation

Overall Meaning

ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥

Nawa Khandaa Vehch(eh) Jaanee(a)ai Naal(i) Chalai Sab(u) Koa(e)eh.

Even If they were to be seen across all of creation, all the universes, even if they were known as famous in every universe and part of creation, even if all the human beings, each and every person were to bow before them (follow them) as their devotees (followers)

Word By Word

ਨਵਾ -Nawa - meaning all of the

ਖੰਡਾ -Khandaa -regions/creations/realms of creations/universes

ਵਿਚਿ -Vehch(eh) -inside/ within

ਨਵਾ ਖੰਡਾ ਵਿਚਿ -Nawa Khandaa -Vehch(eh)- throughout all the universes, realms and throughout all of creation

ਜਾਣੀਐ- Jaanee(a)ai -to be seen/to be known

ਨਾਲਿ -Naal(i) -with /to be with/ to join

ਚਲੈ -Chalai -to go

ਨਾਲਿ ਚਲੈ -Naal(i) Chalai -To follow as followers/to follow as devotees/to follow (idolize in a sense) as fans somewhat

ਸਭੁ -Sab(u) -all/all of

ਕੋਇ - Koa(e)eh - people/mankind/persons

ਸਭੁ ਕੋਇ-Sab(u) Koa(e)eh-All of mankind/each and every person

In A Nutshell

Even if such a human was king of the worlds, even if he was known in each and every universe famously throughout creation, even if he was respected and feared, even if people cowered in awe and followed him, even if all the people throughout all the universes were to become his followers and he had power over them

A Little Deeper

Today we see so many powerful leaders who are rich and famous and have the world at there feet. Tomorrow there may be people who are famous throughout all the universes (science is discovering more and more each day) and who are know throughout creation and throughout all of the realms. They may be so famous that people serve them left and right . They might have each and every powerful human in the palm of their hands and they might be able to make the whole world follow them and surrender to them as devotees or followers

Overall Meaning

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥

Changaa Naao(u) Rakhaa(e)eh Kai Jas(u) Keert(i) Jag(i) Lay(e)eh .

Even if they were to acquire a good name and the praise and extol of the who world, even if the whole world was to glorify them

Word By Word

ਚੰਗਾ -Changaa -good/respected

ਨਾਉ-Naao(u) -name/reputation

ਰਖਾਇ-Rakhaa(e)eh- to keep/to have

ਕੈ-Kai -to be done/to have done

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ-Changaa Naao(u) Rakhaa(e)eh Kai-To have a good name/to have earned a respected name/to have honor to your name/ to have been given respect/honor to your name

ਜਸੁ-Jas(u)- praise/extol

ਕੀਰਤਿ- Keert(i)- praise/extol

ਜਗਿ -Jag(i) -the whole world

ਲੇਇ - Lay(e)eh- to take to/to take

In A Nutshell

Even if they were to have a respected name and the whole world was to glorify and praise them/ even if they were well known in every house

A Little Deeper

We humans care so much what others think of us and what society thinks. We care about being different and winning the approval of other people. What if one person was to have unparallel fame within the world. What if the everyone in the world was to sing their praises and glorify them?

Overall Meaning

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

Jay Tehs(u) Nadar(i) Na (A)aav(e)ee Ta Vaat Na Puchai Kay.

Even still (despite all This), ultimately without the sweet look of God's mercy and compassion , without obtaining God's good grace, (all this is nothing), and in the end he is as good as one who no one even asks about the condition of ,one who is unknown (i.e. they will not be cared for in the end if they have not obtained the loving compassionate glance of God, without God they still have no support or shelter)

Word By Word

ਜੇ -Jay - Even If /Even still If

ਤਿਸੁ-Tehs(u) - That Timeless Beings/ That Lord's

ਨਦਰਿ-Nadar(i) -glance of grace/glance of sweet compassion /look of mercy

ਨ-Na -negation/can't/won't/was not to

ਆਵਈ-(A)aav(e)ee -to come to/to be received

ਨ ਆਵਈ -Na (A)aav(e)ee -can't be received/can't be obtained/can't come

ਤ-Ta -than

ਵਾਤ-Vaat - the state of a person /news (the news of a person),condition,the story of a person, a person's condition,

ਨ -Na -negation word/meaning no/can't or wont

ਪੁਛੈ -Puchai - to ask about /to ask of

ਕੇ -Kay-a single person/ people/humans

ਨ ਕੇ - Na Kay- no single person/no humans/no being/nobody

In A Nutshell

If they are not able to obtain the glance of God's grace than they are just as good as those whose (news) condition no one asks about. Who are uncared for and whose state isn't inquired about by anyone. Meaning that even after having obtained such huge honour and greatness, in reality such a person has no real support or shelter.

A Little Deeper

All this is worth nothing without God's grace. Even if someone was to live thousands of years, if they had every power and were famous throughout the world, even if were to have everyone’s respect and even if they built a good name for themselves, still they will never find fulfilment without God's mercy. Without God's sweet compassion they too will die and become insignificant. They too are shelterless because God's mercy is the only shelter for our soul. There is no other shelter. There is no other pleasure but the sweet love of God. All others are temporary and will lead to pain. All other shelters will vanish and only God's sweet nadar will remain for us. Without this nothing is of any use.

Overall Meaning

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥

Keetaa Andar(i) Keet(u) Kar(i) Doasee Doas(u) Tharay.

[Within the eyes of God] such a person is still seen as the lowliest of insects and they are guilty/ stamped with the fault of forgetting the Naam of the Lord

Word By Word

ਕੀਟਾ -Keetaa -insect /worm

ਅੰਦਰਿ-Andar(i) -within/of all

ਕੀਟੁ-Keet(u) worms/insect

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ -Keetaa Andar(i) Keet(u)- The insect of all insects/the worms of all worms (lowliest)

ਕਰਿ -Kar(i)

ਦੋਸੀ - Doasee -those who are at fault/those who are guilty

ਦੋਸੁ -Doas(u) -fault/guilt

ਧਰੇ -Tharay-to place upon/to give to/to consider as

In A Nutshell

In front of God this type of person is the lowliest of insects

("ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ"।ਆਸਾ ਮ: ੧) - Khasmai Nadree Keerdhaa (A)aavai. (Aaasaa M:1)

God places fault on them ( over them, for forgetting the Naam) they are given blame.

A Little Deeper

In the eyes of God such a person is as insignificant as a small insect. All their fame and power is nothing. God is real. God will live when all else dies and everything belongs to God. We also belong to God. All true treasure comes from God's sweet mercy and nowhere else.

Overall Meaning

ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥

Nanak, Nirgun Gun(u) Karay Gunvanteh(a)aa Gun(u) Dhay.

O Nanak, God gives virtue to those who are virtueless. He raises virtue within them, and those who are full of virtues God brings up virtues in them as well (God is the giver of virtue)

Word By Word

ਨਾਨਕ -Nanak- Oh SatGuru Naanak

ਨਿਰਗੁਣਿ-Nirgun -inside the human without virtues/within the human without virtues

ਗੁਣੁ-Gun(u) -virtue

ਕਰੇ-Karay -to raise/to bring about/to bring up

ਗੁਣਵੰਤਿਆ-Gunvanteh(a)aa - a human who is full of virtues/a human with immense virtue within

ਗੁਣੁ-Gun(u) -virtue

ਦੇ -Dhay-to give

In A Nutshell

O Nanak, that timeless being raises virtue in the virtueless and blesses virtue to those who are full of virtue as well. No other can be found, no other can give virtue to the virtueless being. (Only the merciful compassionate glance of God makes a being great, not long age and praise by other people). If through practicing breathing exercises one prolongs his/her lifespan, if within this world a human gains honour, without the virtue of exalted character, in the eyes of God that being (who is without the Naam) is just like a small insect. The virtue of devotion can only be received by a being through God's grace and sweet compassion (mercy).

** Note- The 8-11 Pauris are all together in a continuous way. When read completely their overall meaning is that the being who is attached to the remembrance of God, their minds are always full of never-ending bliss.

A Little Deeper

God blesses virtue on those without it, through his glance of compassion. Even those who have virtue, received it by the grace of God. It is this Nadar which truly makes a person great and not fame and world power nor long life. God is the river of virtue and God alone is capable of blessing even the most virtueless people with virtue.

Overall Meaning

ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥

Thayhaa Koa(e)eh Na Sujh(e)ee Jeh Tehs(u) Gun(u) Koa(e)eh Karay.7.

No such other, no such human can be found, who is capable of giving even such a virtueless person virtue (virtue can only be obtained through the grace of God)

Word By Word

ਤੇਹਾ - Thayhaa -this type of/such a

ਕੋਇ-- Koa(e)eh - person, which person, who, one (person)

ਨ- Na - negation word, can't,won't,is not

ਸੁਝਈ-Sujh(e)ee -to find/to see

ਜਿ-Jeh -one who can/one that is able to

ਤਿਸੁ-Tehs(u)- to that virtueless person/to the person without virtues

ਗੁਣੁ -Gun(u) -Virtues

ਕੋਇ -Koa(e)eh - even one,/any/any one (vitue)

ਕਰੇ - Karay - to raise up/to bring about/ to do

In A Nutshell

There is no one else who can give virtue. Virtue only comes with the grace of God alone. No one can be found who can give a virtueless person virtue.

A Little Deeper

God is the only one who can bestow virtue. ALL virtues belong to God and come with God's grace. Within God's sweet compassion lies all virtue. Greatness does not lie in empires or power. It lies in pleasing the lord and earning his glance of compassion and grace. It is God's grace alone that can bless the virtueless with virtue. God's grace can bless even the ones most lacking virtue. There is no other besides the one Lord alone, the giver of all, the only one, who can bestow virtue on such a person. God alone is the king of all and the giver of virtue. No other human has this power. God's compassionate glance alone gives greatness, glory,and every single virtue.

More Veechar

Those who have God's grace have everything. Even if humans no longer had to fear death and the age of a human's lifespan became 1000 years , Even if a human was to be seen and known throughout all of creation and within all the universes, even if they were to have a respected name even still they can't obtain anything without God. Their thirst would not be fulfilled and they would remain virtueless without God's sweet grace. God is the home of all power. Without God there is nothing. Time will move on. People will become seemingly more advanced. Science will prevail but the thirst of humans will never end. People will always be empty without the glance of nadar, the loving glance of God's compassion.

God is the king and heart and root of all. One devoid of God has no shelter. They will burn and suffer transmigration. They will never have a steady place to put their feet. Their kingdom and pride will be of no use to them. They are like plants separated from the root. No matter how big and beautiful they may be, without their root they will roll around in the dust, and eventually dry up and dry because they have no shelter. All humans rely of God's compassion for there shelter.

God's sweetness is mankind’s only home. Without it we have no place. Whatever else we may have came from God's mercy. The soul who has God's mercy and pleases God doesn't need anything else. If they have the look of God's pleasure then their kingdom is permanent, their home is permanent and they abide in God's loving grace here and hereafter. They don't need anyone or anything. They have the true treasure.

Each and every treasure and virtue comes from God and it is only God who can bless the most virtueless sinners with virtues. Even those who have virtue now, it is from God. There is no other who can give such virtueless beings goodness. Why not run to God's shelter? God alone can bless us with virtue. God can make the virtueless into rivers of goodness. This is God's nature. Why not surrender to God's love and abide in our permanent home here and hereafter, in this world and the next?

Edited by dalsingh101

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Eighth pauri:

Overall Meaning-

ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥

Suneh(a)ai Sidh Peer Sureh Naath

By binding the heart/ Consciousness with the Naam, even the ordinary common person reaches the level (the state/stage/ The Spiritual Greatness) of the perfect sidhs, the holy guides (pirs) the various gods, and the most exceptionally great true yogis

ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥

Suneh(a)ai Tharat Thaval (A)aaKaas

By attaching the heart/ Conciousness with the Naam one realizes that God is the ONE AND ONLY support for the Earth and skies

Word By Word

ਸੁਣਿਐ-Suneh(a)ai- To Listen/ By listening/by binding our consciousness/foucus/soul with the Naam /by listening to the praises of

ਸਿਧ-Sidh-Perfect Person/ Those Yogis whose efforts (devotion/meditation/Kamaie) have become fruitful/moset learned in the path of Yoga

ਪੀਰ-Peer- Holy Guides/ Religous Guides/Holy teachers/Holy leaders/ Saintly men who guide others

ਸੁਰਿ-Sureh- various gods

ਨਾਥ- Naath-great yogis/true yogis/the highest of yogis

ਸੁਣਿਐ- To Listen/ By listening/my attaching our consciousness/foucus/soul with the Naam/ by listening to the praises of

ਧਰਤਿ- Tharat -the Earth

ਧਵਲ – Thaval-the support of the Earth

ਆਕਾਸ-(A)aaKaas-sky/skies

In A Nutshell

If one were to keep the Naam within their heart they would become so great and exalted that they would attain the spiritual understanding, the power, and greatness of the greatest yogis, the gods and goddesses, the peers (holy hermits) and Naths (holy men) and they would come to understand that God is the one who supports the earth and skies.

A little deeper-

The amount of power which lies in binding to soul to Gods name is limitless. When a person binds themselves to the Naam the spiritual state becomes so high that they reach the levels of even the greatest and most accomplished yogis and holy men. Their greatness becomes even that of gods and goddesses. They realise that there is only one God who supports the earths, skies, and nether regions. They understand that the one immortal magnificent Lord is the ONE AND ONLY support for all of creation.

Overall Meaning

ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥

Suneh(a)ai Deep Lau(a) Paataal

By attaching their consciousness to the, Naam, One realizes that God is ever present in all regions, continents, worlds and nether-regions as the ONE AND ONLY support of all, Such a person sees only God everywhere they look

ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ ॥

Suneh(a)ai Pauh(i) Na Sakai Kaal(u)

By attaching the consciousness to the Naam, death, or the fear of death, can't possibly terrify the mind, body, and soul (of one bonded with the Naam)

Word By Word

ਸੁਣਿਐ-Suneh(a)ai-To Listen/ By listening/my attaching our consciousness/foucus/soul with the Naam/by listening to the praises of

ਦੀਪ –Deep- The seven continents, regions, islands, worlds

ਲੋਅ -Lau(a)- The Worlds/ The various regions

ਪਾਤਾਲ –Paataal- worlds/ (galaxies/planets/solar systems etc.)

ਸੁਣਿਐ-Suneh(a)ai-To Listen/ By listening/my attaching our consciousness/focus/soul with the Naam/by listening to the praises of

ਪੋਹਿ Pauh(i)- to scare/ to conquer/ to terrify

ਨ Na- negation word/ can’t

ਸਕੈ Sakai- to do/ to be able to do

ਕਾਲੁ Kaal(u)-Death

ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ- Pauh(i) Na Sakai Kaal(u)- Death can’t scare/ Death can’t conquer someone/ the fear of death can’t reach someone /Death can’t terrify someone

In A Nutshell

By binding ones consciousness to the Naam. one sees God everywhere, in all continents, regions, worlds, netherworlds, galaxies, universes and interspaces. All they see is God as the one and only support in every direction and thus their fear of death escapes them.

A Little Deeper

By listening to God's glories the soul realizes that God is present in the continents, in all the regions, nether-regions and worlds. They realize that God is in every atom of creation and all they see everywhere is the one Lord alone. They understand that the only one who supports everything is God. God gives sustenance to all in all places. Without God, there is no other giver or support. All comes from God and God is the only one who can shelter all. They then never have to beg at another’s door because they know God is the only helper and giver and mere beings are all beggars i.e. all leaning towards that same God for support. Such people recognize God everywhere and in everything and thus their fear of death disappears. Death can't scare them because they have seen their creator God to be all pervading here and hereafter. Their doubts are smashed because the unknown has become known and they know that their Lord is everywhere and will support them in the here-after.

Overall Meaning

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥

Naanak Bhagtaa Sadaa Vehgaas

O Nanak those Saints, the ones who bind their hearts with the Naam, they are always in great blissful happiness

ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ

Suneh(a)ai Dookh Paap Kaa Naas(u)-

( Because) by listening to the praises of God and binding the heart to the Naam all ones sins and pains are destroyed

Word by Word

ਭਗਤਾ - Bhagtaa – The saints/ the Ones who bind their consciousness with God/ The Ones who keep God attached to their hearts/ The devotees

ਸਦਾ - Sadaa –forever/ eternally/ always and forever

ਵਿਗਾਸੁ- Vehgaas- great joyfulness,/ deep bliss/ amazing happiness and ecstasy

ਸੁਣਿਐ - Suneh(a)ai-To Listen/ By listening/my attaching our consciousness/foucus/soul with the Naam/by listening to the praises of

ਦੂਖ - Dookh – Pain/ Hurt

ਪਾਪ - Paap - Sin

ਕਾ- Kaa - of

ਨਾਸੁ- Naas(u)- destruction

ਕਾ- Kaa ਨਾਸੁ- Naas(u)- The destruction of/ The Destroying of / To cause destruction to

In A Nutshell

Those saints who listen to God's praises and attach their consciousness to the Naam are always joyful and jolly because by attaching the consciousness to the great Naam all pains and sins are forgotten.

A little deeper

The Naam is so powerful that it pulls a persons soul out of the deep pit of this worlds pain and sin. It lifts the person up to a state of eternal bliss and joyfulness. The name breaks the false pain and makes the soul see God, from whom all pleasures originate. The act of singing God's praises and focusing on the Naam is so supreme that all sins and pains break into pieces and disappear as the state of mind of those saints who are bound to the Naam enjoy a beautiful eternal calm and blissful ecstasy.

Meaning of pauri- Exact Line for Line translation from teeka

O Nanak, (the ones who attach their consciousness to the Naam of the Timeless Being), those saints, in their hearts, there is always this continuously lasting joy and bliss because by listening to the glories and praises of God, pain and sin are destroyed. This is the blessing, the result of keeping God's Naam in one’s heart, that even the most common ordinary man reaches the state of the Sidhs, Pirs, gods and goddesses and greatest true yogis. They obtain this understanding that the earth and sky's support is the Lord who is present in all continents, worlds, regions. Also, those people who bind themselves with the praise and extol of the Lord, reach higher than the highest spiritual beings. They have this understanding within that God is everywhere in all continents, regions, worlds, netherworlds, and he is the ONE AND ONLY support for the earth and skies. They see the Lord in all places and thus the fear of death is not able to conquer them.

More veechaar

Guru Nanak Dev Ji Maharaj tells us the effects of hearing God’s glories and binding the consciousness to the Naam. The Naam is so powerful that by binding to it even the commoner, someone who knows nothing about yoga or various disciplines, the most ordinary of people, will reach a state of spiritual magnificence greater than the yogis, the siddhs, the pirs, the naths, and yes even the gods and goddesses worshipped by the Hindus. They attain what siddhas take years to perfect, those efforts which they spend countless time engaged in, those levels which yogis take lifetimes to reach, the greatness of the spiritual leaders or pirs, and the state of the deities. Such is the power of the Naam. By attaching oneself to God's glories the soul sees the truth. The person realizes that God is the only support for the earth and skies and the continents and regions and nether regions/interspaces and all the world upon worlds. They don't go begging at the doors of others nor do they rely on the mercy of humans. They know that God is the only one who gives help and aid to all. They become firm in God's support and never have to bow to another human , ever. They lose fear of others and begin to see God everywhere in all corners of the world and in all the worlds, galaxies, solar systems and universes beyond. All they see is God and they realize that God is everywhere and in everything. Through the experience of God their doubts vanish and they are no longer afraid of death because they know that God is present here and hereafter. Like a dog who trusts his master and follows him faithfully the soul knows it's master is ever present and they are not afraid to face death because they know their Lord, the one who is with them now, will be with them after dying as well. They know this because they have bound their consciousness with the Naam and crossed over. They are unapproachable by death. The fear of death will never touch God's devotees. Guru Nanak Dev ji tells us that these saints are always happy. They are always sweet and jolly because whenever they attach their consciousness to the Naam all their sins and pain vanishes. Such is the power of the Naam as explained in this pauri.

Edited by dalsingh101

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Note to self: I have to work on the always being 'sweet and jolly' bit.........

Edited by dalsingh101

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So what I am getting so far (in terms of Japji's structure) is that it opens with a core definition of Waheguru. The Sikh conceptualisation of God. Then it poses the question of human existence and achieving fulfillment, highlighting common practices man engages in to do this with an emphasis on their futility. This enables us to avoid wasting time with these for spiritual progress. Interestingly it warns us about simply stilling the mind through concentration/meditation, thinking this will lead to contentment. This is important because this very thing (for me at least) has become a focus of my attempts at bhagti. So obviously one needs to go beyond that.

It ends by posing the question of the method that allows one to live a truthful existence outside of the falseness around us, the answer to which is to live inline with the divine hukam.

So what is this divine hukam? What is its nature?

That is what the next pauri seems to be about:

Fateh g actually it opens with the words aad sach

the word sach means eternal n God is sach

the whole bani describes how to become sachiar

the mool mantar is actually seperate from Jap Ji Sahib

the word Jap is the name of the bani

it is where the bani starts

from ik oangkaar to gurparsadi is the mool mantar

it is found before raags and banis and sets of shabads in the Guru Granth Sahib

the words ik oangkar sati gurparsadi is the summary of Guru Granth Sahib

there is only one everpresent ik ras sarab viapak God who is met by his nadar (grace) hope this helps g bhul chuk maff

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