Eka Maaee Jugat Viaaee

[The Khalsa Fauj]

Inder Singh, don't make a scene.

You know very well on what I meant by trimurti and doesn't and that Brahma, Vishnu and Mahesh existed.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all!

Come to know true Simran. Each word from Gurdev becomes an experience.

Without true Naam Simran no meaning (arth) can quench the thirst.

Each word from Gurdev is a riddle without receiving Naam, what to say about a sentence (Vaak).

The wondrous Vaak from Gurdev is 'ekaa maaee jugati viaaee tin chele parvaaNu'.

Strange, translators and preachers are not able to explain one word of it.

Balbir Singh

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all!

Someone may please explain. Why word 'ekaa' is used here and not 1, ek, eku, ekao etc.?

Balbir Singh

[singh2]

Inder Singh, don't make a scene.

You know very well on what I meant by trimurti and doesn't and that Brahma, Vishnu and Mahesh existed.

Fauji

I am not making any scene but below is your post.

Side Note: I never said Brahma, Vishnu and Mahesh didn't exist.

Your above post is not clear. So what is your latest stand they existed or not?

[The Khalsa Fauj]

Yea, they existed but not as the creator, sustainer and evaluator.

They existed as human that owned small territories.

They didn't exist as creator, sustainer and evalutor of creation.

Hopefully, that clears things up. Please do post reply if you understand my point or if you don't understand my point.

Thanks.

[Balbir Singh]

Pray Truth for all and say Satsriakaal!

Dear all and The Khalsa Fauj Jee!

You wrote "They existed as human that owned small territories."

Thanks for your explanation. I should realize it now that my neighbor Bhagwaan Singh was a Sikh and not God.

Balbir Singh

[laalsingh]

Yea, they existed but not as the creator, sustainer and evaluator.

They existed as human that owned small territories.

They didn't exist as creator, sustainer and evalutor of creation.

Hopefully, that clears things up. Please do post reply if you understand my point or if you don't understand my point.

Thanks.

Khalsa Fauj, you are right, but there is more. Once they were kings and lived human lives. But these names represents different things in different shabads.

It all depends what kind of audience Gurus or Bhagats had at the time of recitation of Shabad. In one shabad, Guru Arjun Dev is calling Lord with name Govind (name of Vishnu's avatar Karishna, literally meaning cow herder), and in other shabad, Guru Arjun Dev is saying that Lord created millions of Vishnus. On other places, Vishnu is one of the Hindu trinity. Why?

For Saivites, Shiv is supreme being. Though name is taken from some old king, but it represents very similar to God from Mool Mantar.

For Vaishnavs, Vishnu is supreme being (creator and creation) and has number of avatars.

For Hindus, somehow these three different gods synthesized into trimurti and started representing three aspect of Lord i.e. creation, protection and destruction.

Though Allah was one of many Arabic dieties, still after Islam it started representing Almighty Lord. When Gurus said Allah, it was not pagan deity, but it was Almighty Lord.

So call Him Bisan, Allah, Govind, Gopal, Hari or any of the many names from Gurbani, Dhyan should be in Almighty, All prevading Lord mentioned in Mool Mantar.

This is from my limited knowledge. Please add something.

[laalsingh]

Laal Singh Ji, please give a good explanation of Pauri 30 then because based on quotes from Gurbani posted by you and me, it is clear that Brahma, Vishnu and Mahesh aren't the Creator, Provider and Evaluator.

How would you translate three chelas in Japuji quote then?

Guru Arjun Dev ji on Ang 868.

ਤੀਨਿ ਗੁਣਾ ਇਕ ਸਕਤਿ ਉਪਾਇਆ ॥ਮਹਾ ਮਾਇਆ ਤਾ ਕੀ ਹੈ ਛਾਇਆ ॥

Also on Ang 865

ਪੰਚ ਪੂਤ ਜਣੇ ਇਕ ਮਾਇ ॥ ਉਤਭੁਜ ਖੇਲੁ ਕਰਿ ਜਗਤ ਵਿਆਇ ॥ ਤੀਨਿ ਗੁਣਾ ਕੈ ਸੰਗਿ ਰਚਿ ਰਸੇ ॥ ਇਨ ਕਉ ਛੋਡਿ ਊਪਰਿ ਜਨ ਬਸੇ ॥੩॥

Paur 30

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥

Lord created this world in Maya. Though trimurti (Brahama, Vishnu and Mahesh) is accepted as three disciples (as creator, protector and destroyer), but Lord is the creator, Lord is the protector and Lord is the destroyer.

A Gursikh is above Maya and never worship Maya or Shakti or Lakshmi or any other Devi representation of Maya. Gursikh worship Akal and only Akal.

A link I came across shows how some people are running their show by misinterpreting this tuk

http://www.adishakti.org/meeting_his_messe...uru_nanak_2.htm

Every dawn millions of Sikhs across the world recite the Japji Sahib, the revered salutations to the Universal Soul. But for some reason these millions have missed this priceless pearl of Aykaa Mayee despite daily recital, for more than five centuries!

By instinct the entire religious herd stampedes through the Japji Sahib without even pausing to admire or inquire who is this Aykaa Mayee — day after day, month after month, year after year, decade after decade, century after century! One wonders why are so many so blind for so long?

We will take a single example of the few who mislead the vast majority. Dr. Santokh Singh is a prominent and well-known Punjabi translator, writer and defender of the faith. We will see how this patriarchal theologian has managed to mutilate this critical part of the Japji Sahib concerning the Aykaa Mayee, the Divine Feminine. He had to do so in order to remove the presence of Adi Shakti, the feminine power of God Almighty, just as male Christian priests and pastors have done to the Holy Ghost and masculine Muslim mullahs and muftis to Allah’s Ruh.

"Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays.

Obeisance, obeisance to Him, the Primal, the Immaculate, without beginning, without end, Immutable through all ages.

Aykaa maa-ee, jugat viaaee, tin chalay parvaan.

(O Yogi, this thought is prevalent that) the mother (Mayaa) was conceived alone in some mysterious way and she procreated three deities.

Ik sansaaree, ik bhandaaree, ik laa-ay deeban.

(Of the Three deities) one was creator (Barmaa), one sustainer (Vishnoo), and one destroyer (Shiva) of the world.

Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.

(But in actual fact) the world moves as He ordains and as He pleases.

Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.

He sees all, but no one sees Him: this is a great wonder."

Dr. Santokh Singh, Nitnaym Banees

Sikh Resource Centre, Canada, 1992, p. 44.

[Guest Gurdeep Singh]

Shri bagauti ji shahayi || Waheguru Waheguru Waheguru Waheguru Waheguru||

According to kabir ji maee means maya but eka mayi jugat vyayi is guru nanak devji bani (japji sahib) so here mayi means bhagauti(maha mayi-shakti ).

So, one should not relate kabir ji bani  to japji sahib as both had their own state of mind when they narrated bani and how they understand nature and there meaning and names and also their relation among each other.

But now a days, we are  mixing the banis of various saints together considering the words written in shabad in guru granth sahib ji to be having the same meaning, as, its  not that way, even though it is in guru granth sahib ji as one. Guru granth sahib ji contains  bani of various bhagats and saint and in order to understand what bhagat says in their banis about god or nature, one should consider that part of bani in guru granth sahib according to what word meant to them(bhagat and saints), as different person has their own meaning in their way of living . Maee means maya according to kabir ji in one shabad or in other and probably in their life itself they would be using consistently the same word maee for maya  but mayee means bhagauti or shakti which when meets the plan or way(i.e jugat) then the creation comes into existence which is according to guru nanak dev ji in japji sahib and its not maya(maya probably came into existence later but shakit existed beforehand when the nature was first created). Scientifically, Energy is all over everywhere. When we talk, walk, recite gurbani this energy makes us to do what we want to do.This shakti resides inside us and it has a nature which helps us in creating something always.But, god has no nature and we can say it do not exist, but exist in itself and we can understanid it as formless because we have an understanding of nature like 2+2=4(order) or,say, if we touch heat it will burn our skin, again, say, someone who has a knowledge that we can touch heat at 40 C or probably more heat we can handle but it is all a part of nature whose understanding if one has then one can use his understanding for creating anything that one wants(i.e., if i want to walk i must have to learn it first then i can know that  how to walk and i can then walk then). However, god has no nature so his 2+2 can be 1000 or 0 depends on him as he hukam(orders). Maee understand order and  creation happens(say we walk) which is the result of god. As everything is in order so when we act we need energy and we get the consequence of our action according to the order(hukam) of god which was written beforehand i.e when he created the nature or while he is writing now when we recite gurbani, worship god or just pray(ardas) even once, he listen and miracle happens. So everything is written beforehand (i.e order) or with seva worship and ardas 2+2 can happen to 10 also.

Believe in ardas(prayer) miracle happens.

Dhan mayamayi Dhan Waheguru.

Waheguru Waheguru Waheguru Waheguru Waheguru

Das says sorry if something has been represented wrongly.

   

 

 

 

 

 

 

[Prakash Makhijani]

Fauji, to say that trimurti does not exists is not correct. The meaning is very clear that the trimurti is doing the duty of creating, sustaining and destruction, as per the will of Akal-Purakh. Akal-Purakh makes them do these activities, HE can see them, but trimurti cannot see the AKAL-Purakh. That means, ultimate lord is one, the trimurti are managers of the Akal-Purakh. 

But, to say that Gurbani does not support the idea of Trimurti is not correct. As pointed out by others, there are many such references, where ram, sita, kaan, mahes, barma, ind, devte, etc are referred in Japji itself.

[AmarBani]

Sat Siri Akal.

Just to add one thing ........ in these four pauris, 28, 29, 30 & 31, Guru ji has used the symbols or practices or story of Yogis or mythology. And by using the same given his own view, and not of Yogis. For example, Munda, Saram, Jholi, Khintha, Danda, Bhandaran etc. In this verse also, metaphor of Maya and three qualities (associated with 3 dieties) are used. However, Guruji is giving his view of one Ekonkar using these terminologies. Same is the case of other three pauris.

So the meaning should be understood from the Guru Nanak's philosophical perspective and not from the Hindu mythology or Yogi's point of view. 

Regards