Note: According to Hindu mythology three gods manage all creation with Brahma as the creator, Vishnu as the sustainer and Mahesh/Shiva delivers justice. Paurri 30 calls this as illusory, and explains:
Paurri 30.
ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥
Ėkā mā▫ī jugaṯ vi▫ā▫ī ṯin cẖele parvāṇ. Ik sansārī ik bẖandārī ik lā▫e ḏībāṇ.
It is (parvaan-u) accepted/believed that (eyka) the One Almighty (jugat-i = method) caused an illusory (maaee) mother (viaaee) to produce (tin-i) three (cheyley) disciples/servants, i.e. the Almighty created the illusion of three gods.
(Ik-u) one of them Brahma is creator (sansaaree) of the world; Vishnu is (bhanddaaree = store- holder) provider/sustainer and Mahesh/Shiva (laaey) holds (deebaan-u) court, i.e. takes account of deeds of the creatures and administers justice.
ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥ ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥
Jiv ṯis bẖāvai ṯivai cẖalāvai jiv hovai furmāṇ. Oh vekẖai onā naḏar na āvai bahuṯā ehu vidāṇ.
They do not act on their own. (Jiv) as (tis-u = that) the Almighty (bhaavai) likes/decides, IT (chalaavai = drives) causes things to happen (tivai) that way; (jiv) as is (phurmaan-u) the Divine command/writ, i.e. everything happens by Divine commands/cosmic laws naturally.
(Oh = that) the Almighty (veykhai) watches, i.e. knows what goes on, but nothing (aavai = comes, nadar-i = in sight) is seen (ona) by them; (eyh-u) this is (bahutaa) the main (viddaan-u) difference, i.e. the Almighty is real and they are illusory – things happen by Divine will.
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥ ੩੦॥
Āḏes ṯisai āḏes. Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||30||
Our (aadeys-u) salutation and (aadeys-u) obeisance should be (tisai = to that one) to the One Almighty.
Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel-u = without blue color/without color) un-stained i.e. free from worldly influence, (anaahat-i) indestructible and (eyko = one, veys = garb/form) unchanging (jug-u jug-u) from age to. 30.
Note: The Yogis believe Shiva has Aasan/seat and provisions in Shiv Lok. That is a limited perception. The creatures are present in the jungle, on mountains, under the rocks, in water, on land have the wherewithal provided there before they are born. They however need to make effort to get it. Man has provided nothing new; s/he only keeps discovering more and more.
Paurri 31.
ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ ॥ ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥
Āsaṇ lo▫e lo▫e bẖandār. Jo kicẖẖ pā▫i▫ā so ekā vār.
The Almighty has (aasan-u) seat/presence and (bhanddaar) stores/provisions (loey loey) in every habitat. Whatever is needed (su) that (paaiaa) has been put (eyka vaar = one time) once for all.
ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥ ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥
Kar kar vekẖai sirjaṇhār. Nānak sacẖe kī sācẖī kār.
(Sirjanhaar-u) the Creator (kar-i) creates and (kar-i) having created (veykhai) watches – looks after and supervises/evaluates.
This is not an illusion; (kaar) work of (sachey = true) real Master is (saachi) real, says Guru Nanak.
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੧॥
Āḏes ṯisai āḏes. Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||31||
Our (aadeys-u) salutation and (aadeys-u) obeisance should be (tisai = to that one) to the One Almighty.
Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel-u = without blue color/without color) un-stained i.e. free from worldly influence, (anaahat-i) indestructible and (eyko = one, veys = garb/form) unchanging (jug-u jug-u) from age to age. 31.
Preface to Paurris 32-33
The creature’s soul yearns to unite with the Creator. This is a theme running throughout Japji, as may be seen from the following:
Paurri 32
ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
Ik ḏū jībẖou lakẖ hohi lakẖ hovėh lakẖ vīs. Lakẖ lakẖ geṛā ākẖī▫ahi ek nām jagḏīs. Ėṯ rāhi paṯ pavṛī▫ā cẖaṛī▫ai ho▫e ikīs.
If (doo) from (ik) one, the human (jeebhou) tongue (hoh-i) become a lakh, and from a lakh (hovah-i) become (lakh vees) twenty lakh; and Naam-u of (eyk-u) the One (jagdees = master of the world) the Almighty. (Eyt-u) these are (pavrreeaa) the steps of (pavrreeaa) the staircase (raah-i = the way) on the path which one needs to (charreeai) climb to (hoey) become (ikees) one/unite (pat-i) with, the Creator.
ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥
Suṇ galā ākās kī kītā ā▫ī rīs. Nānak naḏrī pā▫ī▫ai kūṛī kūrhai ṯẖīs. ||32||
(Sun-i) hearing the stories of (aakaas) the sky, (keettaa) worms – without feathers – also (aaee = comes) want (rees = wishing to copy) to get there, i.e. hearing of Divine experience, those who do not obey Naam also want to have it. They pretend in many ways, but –
Union with the Almighty (paaeeai) is attained (nadri = with sight of grace) with Divine grace – by complying with Naam; otherwise it is (koorri) false (tthees) bragging (koorrai = false one) of a pretender, says Guru Nanak[1]. 32.
Paurri 33
The previous Paurri ended by saying that Union with God/Divine experience comes by Divine grace which in turn is received by obedience to Divine commands/conformance to Naam. This Paurri uses the expression ‘ਨਹ ਜੋਰੁ nah jor-u’ or ‘ਜੋਰੁ ਨ Jor-u na’, both meaning ‘without strength/capability’, and conveys that the creatures do not have the power/control/capability to achieve what they wish. As will be seen in Paurri 37, this capability comes with Divine grace.
ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥ ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥
Ākẖaṇ jor cẖupai nah jor. Jor na mangaṇ ḏeṇ na jor.
Neither (aakhan-i = speaking) saying what we say nor (chupai) keeping quiet, i.e. knowledge or ignorance, is by one’s own (jor-u = power) capability – it is based on intellect given by the Creator.
One cannot (mangan-i) ask for something peace/union with God by (jor-u) force.
One does not have (jor-u) the ability (deyn-i) to give – s/he gives what God gives. 3.
ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥ ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥
Jor na jīvaṇ maraṇ nah jor. Jor na rāj māl man sor.
It is not in (jor-u) power of the creature (jeevan-i) to live or (maran-i) die.
One does not have the ability (raaj-i = for rule) to attain high status or acquire wealth – of awareness of Naam; it is only (sor-u) noise (man-i) mind, i.e. God imparts this awareness by leading to the guru.
ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥ ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥
Jor na surṯī gi▫ān vīcẖār. Jor na jugṯī cẖẖutai sansār.
(Jor-u) the ability to have (giaan-i) knowledge of (surti/Shruti = Vedas) the scriptures and their (veechaar-i) understanding – comes from the guru.
It is not by one’s own (jor-u) power (jugti = method) how to (chhuttai = released) to give up (sansaar-u) the world up, i.e. attain emancipation from rebirth by the self is beyond human capability[2].
ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥ ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥
Jis hath jor kar vekẖai so▫e. Nānak uṯam nīcẖ na ko▫e. ||33||
Any one (jis-u) who has (jor-u) the power for the above can (kar-i) try and (veykhai) see (soey) that, i.e. only God has that power.
(Na koey = not any) no one becomes (utam-u) exalted or (neech-u) low by the self i.e. this applies to all, says Guru Nanak. 33.
Preface to Japji Paurris 34 to 37
Japji now proceeds to describe the stages of spiritual development that could lead to achievement of the ultimate goal of human life, namely merger with the Divine Spirit from which the soul emanated. These stages are called Khandds meaning divisions/parts/domains/realms and denote the progressive development of state of human mind. The Khandds/realms have been named and dealt with as follows:
Paurri 34 – Dharam Khandd: The realm of Divine/cosmic laws, the basis of Divine justice.
Paurri 35 – Giaan Khandd: The realm of knowledge/awareness/understanding Divine laws.
Paurri 36 – Saram Khandd: The realm of endeavour/compliance and transformation.
Paurri 37 Part 1 – Karam Khandd: The realm of Divine grace/enablement.
Paurri 37 Part 2 – Sach-u Khandd: The realm of eternity – union with the Creator.
Paurri 34
ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥
Rāṯī ruṯī thiṯī vār. Pavaṇ pāṇī agnī pāṯāl. Ŧis vicẖ ḏẖarṯī thāp rakẖī ḏẖaram sāl.
The Creator made cosmic laws by which the sun and moon cause – days, (raati) nights, (ruti) seasons, (thiti) phases of the moon, (vaar) days of the week.
The Creator also created (pavan) air, (paani) water, (agni) fire and (paataal) lower regions.
(Vich-i) in (tis-u) that set up, – where everything obeys cosmic laws -, the Creator has (thaap-i = installed, rakhi = kept) placed (dharti = earth) the world as (saal) place for (dharam) performing duties by the creatures.
ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥
Ŧis vicẖ jī▫a jugaṯ ke rang. Ŧin ke nām anek ananṯ.
There are (jeea) creatures of different (jugat-i = methods) forms and (rang = colors) types (vich-i) in (tis-u) that – the world.
(Tin = them, key = of) their (naam) attributes are (aneyk) numerous, (anant = without end) beyond count, – with their duties and roles and duties prescribed.
ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥
Karmī karmī ho▫e vīcẖār. Sacẖā āp sacẖā ḏarbār.
(Karmi karmi) deeds of all creatures (hoey = is done,
veechaar-u = consideration) are considered – in light of their duties.
(Aap-i = self) the Creator is (sachaa = true) just and the Divine (darbaar-u) court is (sachaa) just, i.e. everyone’s deeds are evaluated justly, – in the light of commands/cosmic laws applicable and is not arbitrary[3].
ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥
Ŧithai sohan pancẖ parvāṇ. Naḏrī karam pavai nīsāṇ.
(Tithai) there, in Divine court (panch) those who comply with Divine commands (sohan-i = look good) are glorified and (parvaan-u) approved.
(Neesaan-u) the sign (nadri karam-i) of Divine grace/approval/acceptance (pavai = is put) is marked on them.
Note: The extended expression ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ meaning ‘being marked with sign of grace/approval’, is significant. It means those who are blemish-free are so marked and presented before the Almighty marked with honour. The worldly equivalent of this is presentation of ‘Siropa’ or robe of honour in Gurduaras to those who serve the Guru. The background to this is that in olden days anyone who was to be honoured by a king or queen for virtuous deeds was given a sign before being presented before the king/queen. The fifth Guru describes it thus[4]:
ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥
Kacẖ pakā▫ī othai pā▫e. Nānak ga▫i▫ā jāpai jā▫e. ||34||
It is (paaey = received) told (othai) there whether one is (kach) unbaked – like earthen-ware – or (pakaaee) baked, i.e. whether one has complied with Divine commands or not. It (jaapai jaaey) is known on (gaiaa = going) getting there, when record of deeds is shown, says Guru Nanak. 34.
Paurri 35
In order to carry out one’s duties it is necessary to understand them. Paurri 35 which is about the Realm of Knowledge, or Giaan Khand gives this understanding. It first starts by saying:
ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
Ḏẖaram kẖand kā eho ḏẖaram. Gi▫ān kẖand kā ākẖhu karam.
(Eyho) this is (dharam-u) the role of (khandd) the realm of (dharam) dutifulness – the creatures are to conform to, and are judged in light of Divine commands/laws/duties.
Let us now (aakhahu = say) understand (karam-u = doing) the role of (khanndd) the realm of (giaan) knowledge/understanding about Divine commands.
Note: The above means that one instinctively obeys commands when one understands the environment – like the first thing taught in military is drill where the recruits march to orders without going anywhere.
ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥
Keṯe pavaṇ pāṇī vaisanṯar keṯe kān mahes. Keṯe barme gẖāṛaṯ gẖaṛī▫ahi rūp rang ke ves. Keṯī▫ā karam bẖūmī mer keṯe keṯe ḏẖū upḏes.
There are (keytey = so many) numerous (pavan = air) gases, (paani = water) liquids and (vaisantar = fires) forms of energy like light and heat – of which the creation is comprised of; as also numerous (kaan = Krishnas) incarnations of Vishnu, and Mahesh who is also called Shankar, Mahadev, or Shiva – and worshipped by people.
There are (ketey = so many) numerous (barmey) Brahmas with their creations of many (roop) forms, (rang = colors) hues and (veys = attire) types.
There are numerous (bhoomi = land) fields/types of roles the creatures (karam) perform like Bhagat Dhru went to (meyr) the Sumeyr mountain and numerous guides – like the mythological Narada.
Message: All the above are created by, and represent play of the Creator.
ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥ ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
Keṯe inḏ cẖanḏ sūr keṯe keṯe mandal ḏes. Keṯe siḏẖ buḏẖ nāth keṯe keṯe ḏevī ves.
There are numerous (ind) Indra/skies, numerous (chand) moons and (soor) suns; numerous galaxies and (deys = countries) planets
There are numerous (sidh) saints, (budh) Buddhas, (naath) Naath Yogis and numerous (veys = garbs) forms of (deyvi) the goddesses – who are worshipped, but themselves obey the Creator.
It is interesting to note that unlike one each of the gods like Brahma, Vishnu and Mahesh in the Hindu belief Guru Nanak says there are many of them. This confirms that the adjective ‘One’ applies only to the Creator as described in the Mool Mantar.
ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥ ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
Keṯe ḏev ḏānav mun keṯe keṯe raṯan samunḏ. Keṯī▫ā kẖāṇī keṯī▫ā baṇī keṯe pāṯ narinḏ. Keṯī▫ā surṯī sevak keṯe Nānak anṯ na anṯ. ||35||
There are (keytey) numerous (deyv) gods – objects of worship -, (daanav) demons – causes of distraction -, (mun-i) silent sages and (ratan) the jewels in (samund) the sea.
There are (keyteeaa) numerous (khaani) ways the creatures are born – from egg, womb, perspiration (heat and humidity) and from soil, with (keyteeaa) numerous (baanee/banat = construction) types of bodies; there are (keytey) numerous kings/queens – they are all subject to Divine commands.
There are numerous (surti/Shruti = Vedas) scriptures which ask to obey the Almighty, and their (seyvak = servants) followers/readers; there is (na) no (ant-u = end) count of types of creation owing allegiance to (na = no, ant-u = limit) the Infinite. 35.
Note: Reference to the jewels in the sea above is with respect to Hindu mythology that when the gods churned the ocean 14 jewels came out. It was detailed in Paurri 27. It was also stated there that the Sikh concept of churning the sea refers to churning/reflecting in the mind to recognise God within.
Paurri 36.
ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥
Gi▫ān kẖand mėh gi▫ān parcẖand. Ŧithai nāḏ binoḏ kod anand.
(Giaan-u) awareness – of Naam/Divine virtues and commands – (parchadd-u = mighty) is dominant in Giaan Khandd, the realm of knowledge, i.e. one learns to act by Naam, dispel other ideas, shun transgressions and there is no anxiety; hence (tithai) there, (mah-i) in Giaan Khandd one enjoys (anand-u) bliss/joy of (kodd) crores of (naad) music, (binod) merry-making, and one makes effort to find the Master, states Paurri 36[5].
[1] The third Guru gives an analogy:
ਮ: ੩ ॥ ਹੰਸਾ ਵੇਖਿ ਤਰੰਦਿਆ ਬਗਾਂ ਭਿ ਆਯਾ ਚਾਉ ॥ ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੩॥
Mėhlā 3. Hansā vekẖ ṯaranḏi▫ā bagāʼn bẖė ā▫yā cẖā▫o. Dub mu▫e bag bapuṛe sir ṯal upar pā▫o. ||3||
Prologue by the third Guru. (Veykh-i) seeing (hansa) the Hans (tarandiaa) swimming, (bagaa-n) the cranes (bh-i) also (aaya chau) became eager, to swim.
(Bapurrey) the poor (bag) cranes (ddub-i muey) drowned and died in water, with (sir-u) head (tal-i) down and (paau) feet (upar-i) up. 3. M: 3, p 585.
Message: When virtue-less persons try to imitate virtuous ones to impress others, they are exposed and face ignominy.
[2] Guru Nanak says: ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā bẖavī▫ai sacẖ sūcẖā ho▫e. Sācẖ sabaḏ bin mukaṯ na ko▫e. ||1|| rahā▫o.
(Kiaa) how can one (hoey) become (soocha = pure) free of vices and be absorbed (sach-i) in the Eternal, (bhav-i) by wandering?
No, (mukat-i) freedom from vices in life and from freedom from rebirth after death – and hence union with the Almighty – is not (hoey) obtained (bin-u) without following (sabad = word) directions of (saach) the Eternal. M: 1, p 938 (Sidh Gostt).
(Rahaau) dwell on this and contemplate
[3] Guru Nanak says in Paurri 2 of Aasa Di Vaar: Nanak jeea upaaeykai likh naavai dharam bahaaliaa’othai sacho hi sach nibrrai, chun-i vakh kaddhey jajmaaliaa. The Creator created the creatures to act by Divine commands/laws and gave to Dharam Raaey to watch and judge them in light of the laws. Only those who comply truthfully last, those who do not are culled. M: 1, p 462.
[4] ਪਹਿਰਿ ਸਿਰਪਾਉ ਸੇਵਕ ਜਨ ਮੇਲੇ ਨਾਨਕ ਪ੍ਰਗਟ ਪਹਾਰੇ ॥ ੨॥੨੯॥੯੩॥
Pahir sirpā▫o sevak jan mele Nānak pargat pahāre. ||2||29||93||
Such a (jan) person/soul then (pahir-i) wears (sirpaau) the robe of honour, i.e. honourably (meyley) finds the Almighty, and is (pargatt = manifest) respected in (pahaarey = expanse) in the world – by all. 2. 29. 93. M: 5, p 631.
[5] This is restatement of the two lines of Paurris 8-11 about (suniai/listening learning.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥
Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.
Says Guru Nanak: (Bhagta) the devotees are (sadaa) ever (vigaas-u = blossom) joyful;
Because (dookh) faults and (paap) transgressions (naas-u = destruction) end (suniai) by listening/obeying, and there is no fear, apprehension of consequences or sense of guilt.
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