Posts Tagged ‘SGGS p 3’

SGGS pp 2-3, Japji Paurris 8-11, Suniai.

SGGS pp 2-3, Japji Paurris 8-11, Suniai.

 

There are five aids to spiritual advancement as stated in the first five Paurris  of Japji and elaborated thus:

 

  1. Living by Hukam or Divine will: Japji Paurri 2.
  2. Remembering Divine virtues – Gaaveeai, Gaavai: Japji Paurri 3.
  3. Listening and keeping in mind – Suniai: Japji Paurris 8-11.
  4. Believing, accepting – Man-e/Manai: Japji Paurris 12-15.
  5. Belief leading to faith/obedience – Man-i rakheeai bhaau, j-e ko man-i jaanai man-i ko-e: Japji Paurris 12-15.

 

The last four are mentioned together in Japji Paurri 5 thus: Gaaveeai, suniai, maneeai man-i rakheeai bhaau; the last three are also repeated in Japji Paurri 21 thus: Suniaa mania man-i keeta bhaau.

 

Listening has an important connotation – that of the listener being secondary to one who speaks. It thus has an element of humility. We go to Sadhsangat or holy congregation to listen and serve. Humility is the other name for submission, not subjugation as to a tyrant, but to someone who is more profound, and naturally to the guru and the Almighty. But this listening is not just from another person, it is also listening to the inner-self awakened by the guru’s guidance.

 

Elaboration of Suniai and Maniai is given on SGGS pages 1240-41 by the fourth Guru in Saarang Ki Vaar Pauris 6-8 (Suniai), and Paurris 9-12 (Maniai). All lines of these Paurris start with Naa-e Suniai or Naa-e Maneeai. Naa-e means Naam. In the context of Suneeai, it means we should be receptive to Naam. Similarly Maniai or believing and obeying refer to putting into practice. “Naam” is “Divine virtues and commands”.  This is helpful in understanding Gurbani. Guru Nanak says:

 

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ ੧ ੭੨

The guru gives the understanding that Naam of the One is Hukam or Divine commands. M: 1, p 72.

 

Guru Nanak says in Japji Sahib:

 

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukam razaaee chalna Nanak likhiaa naal-i (Paurri 2).

 

We live by the preordained commands, says Nanak.

 

In all Paurris of Japji the last lines give the central idea which in the case of Paurris 8 to 11 is:

 

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥

Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.

Says Nanak: The devotees are always joyful; because by listening to Naam, transgressions and the resulting suffering is obviated.

 

Paurri 8.

 

 

ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥

Suṇi▫ai siḏẖ pīr sur nāth. Suṇi▫ai ḏẖaraṯ ḏẖaval ākās.

 

(Suniai) listening makes (sidh) accomplished saints, (peer = Muslim equivalent of guru) religious teachers, (sur-i) god-like persons and (naath) the head of the Yogis, i.e. even ordinary persons can attain spiritual heights by listening.

By listening one becomes aware of (dharat-i) the earth, (dhaval) the white bull – supporting the earth according to Hindu belief, and (aakaas) the sky.

 

ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥ ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ ॥

Suṇi▫ai ḏīp lo▫a pāṯāl. Suṇi▫ai pohi na sakai kāl.

 

(Suniai) by listening, one –

Learns about (deep = island) land, (lo-a) creatures on the earth, and (paataal) the lower regions of earth.

(Kaal-u) the messenger of death (na sakai) cannot (poh-i = reach) lay hands, i.e. one who listens to Naam refrains from vices and hence there is no retributions.

 

 

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥ ੮ ॥

Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.

Says Nanak: The devotees are always joyful; because by listening to Naam, transgressions and the resulting suffering is obviated.

 

 

Pauri 9.

 

 

ਸੁਣਿਐ ਈਸਰੁ ਬਰਮਾ ਇੰਦੁ ॥ ਸੁਣਿਐ ਮੁਖਿ ਸਾਲਾਹਣ ਮੰਦੁ ॥

Suṇi▫ai īsar barmā inḏ.
Suṇi▫ai mukẖ sālāhaṇ manḏ

The Hindu gods (Eesar-u) Shankar/Mahesh, (barma) Brahma and (ind) Indra carry out their roles as in Hindu mythology after listening to Divine commands.

By listening, (mand-u = bad) those caught in evil are motivated (saalaahan) to praise the Almighty (mukh-i) with their mouths – and emulate the virtues.

 

 

ਸੁਣਿਐ ਜੋਗ ਜੁਗਤਿ ਤਨਿ ਭੇਦ ॥ ਸੁਣਿਐ ਸਾਸਤ ਸਿਮ੍ਰਿਤਿ ਵੇਦ ॥

Suṇi▫ai jog jugaṯ ṯan bẖeḏ.
Suṇi▫ai sāsaṯ simriṯ veḏ.

 

By listening –

We learn (jugat-i) the ways of yoga – how to attain union with the Almighty, and (bh-ed) the mysteries (tan-i) of the body – that the Almighty is within.

We can learn the teachings of (saast) Shastras, Smiritis, (v-ed) the Vedas, i.e. the scriptures.

 

Page 3

 

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥ ੯ ॥

Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.

Says Nanak: The devotees are always joyful; because by listening to Naam, transgressions and the resulting suffering is obviated.

 

 

 

Paurri 10

 

ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ॥ ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥

Suṇi▫ai saṯ sanṯokẖ gi▫ān.
Suṇi▫ai aṯẖsaṯẖ kā isnān.

 

 

By listening –

We learn (sat-u = charity) to share – spiritually and materially, (santokh-u = contentment) to submit to Divine will and obtain (giaan-u = knowledge) awareness of Divine virtues and commands;

We are purified for which people go (isnaan-u) for ceremonial baths at (attsatth-i = sixty eight) all pilgrimages according to Hindu belief.

 

ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ ॥ ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥

Suṇi▫ai paṛ paṛ pāvahi mān.
Suṇi▫ai lāgai sahj ḏẖi▫ān.

 

By listening –

People (paavah-i) obtain (maan-u = honor) recognition for which people (parr-i paar-i) keep reading.

(Dhiaan-u) attentiveness/focus on Naam is (sahaj-i) effortlessly (laagai) achieved.

 

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥ ੧੦॥

Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.

Says Nanak: The devotees are always joyful; because by listening to Naam, transgressions and the resulting suffering is obviated.

 

 

 

Paurri 11

 

ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥ ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥

Suṇi▫ai sarā guṇā ke gāh. Suṇi▫ai sekẖ pīr pāṯisāh.
 By listening –We can (gaah) wade through, i.e. achieve awareness of (saraa = seas) profound (gunaa) virtues. People learn to attain the status of (s-ekh) Sheikh and (peer = guru) religious heads and (paatshaas = emperor) temporal heads.

 

 

ਸੁਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ ॥ ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥

Suṇi▫ai anḏẖe pāvahi rāhu.
Suṇi▫ai hāth hovai asgāhu.

 

By listening –

(andh-e) the blind (paavah-i) find (raah-u) the way, i.e. the ignorant become aware;

(asgaah-u) un-crossable (hovai) becomes (haath = in hand) is within capability to cross i.e. what is considered impossible can be achieved.

 

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥ ੧੧ ॥

Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās.

Says Nanak: The devotees are always joyful; because by listening to Naam, transgressions and the resulting suffering is obviated.

Wednesday, 03 July 2013 11:24 Written by Rawel Singh 1 Comment

Japji Pauris 16 to 19

Japji has 38 Pauris (stanzas). Pauris 16 to 19 describe the process of creation and diversity in nature. All people are the creation of one God. Different people act differently but the Creator maintains IT’s eternal virtues unchanged.

Five types of actions for spiritual advancement were mentioned in Pauri 5:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥
ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Those who serve (obey commands, Hukam) receive honor;

We should therefore remember the fountainhead of all virtue.

This is done by remembering, listening, accepting and loving emulation.

The five actions are living by Hukam, praising/ remembering God, listening to the virtues, accepting them and then lovingly emulating them. These five qualities make a person a Panch, a selected and respected person. The above things come to a Panch naturally.

Pauri 16 first explains the exalted status of the Panchs and then proceeds to describe the infinite nature of creation:

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥

The high status of a Panch is acknowledged; he or she leads others;

The Panchs are granted honor in God’s presence;

And occupy exalted positions there;

The Panchs remain in contemplation on One God.

This means there are Panchs in both the temporal and spiritual fields. Some people are therefore more exalted than others in both the fields.

Considering the realm of spirituality, the focus so far has been on individuals trying to emulate the Divine virtues. From here the sphere is enlarged to God’s creation of which we human being form a part. It is pointed out that while contemplation on God is essential it does not enable one to know about God’s creation. On the Pauris that follow Guru Nanak weaves a web of the relationship between God, creation and man’s (or woman’s) role in it. Doing this role well leads to being entitled to Divine grace.

The balance of Pauri 16 and Pauris 17 to 19 describe the vastness of the creation and diversity of human nature. All these Pauris end with the acknowledgement that it is not possible for a human being to understand the whole of creation. The Creator alone knows. Pauri 16 also removes some of the myths connected with the creation, saying:

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥

Recounting Divine virtues or contemplation alone;

Does not equip a person to estimate the extent of God’s creation.

There is a Hindu belief that the earth is supported by a bull. Guru Nanak took note of this saying that the bull is a myth; the earth and other planets are held in position according to cosmic laws which are meticulously obeyed.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥

The white bull is the embodiment of the laws of the compassionate Creator;

Who has positioned them according to the laws that are obeyed without any violation.

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥

If some one considers the bull a reality;

He should consider how much weight a bull can bear.

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥

There are other planets away from the earth and farther away;

What supports them?

These two verses have also been interpreted to say that if the bull supports the earth, it must itself be supported by something and that by another something. What are those supports? Either way the concept of the bull supporting the earth is hard to explain.

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥ ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥

ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥ ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥

ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥

There are creatures of different hues and names;

The Creator has laid down their roles;

If any one claims to knows the details and can describe these;

He should first say how large the creation is.

Can any one describe the expanse and beauty of nature?

And the estimate of what benedictions it has for the creature?

These are difficult for man to fathom.

Probably taking note of the creation process given in the Old Testament, Semitic scripture, which says God created the earth, its sky and what exists on them, in six days, Guru Nanak says:

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥

The creation came into being by expansion from a core with a single command of the Creator;

Its components went in millions of streams;

The following lines occur at the end of Pauris 16 to 19 except that the first line has been significantly changed as we shall see.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੬॥

How can I fathom the details of creation?

I accept my inability without a second thought;

Your will is for the good of all O formless and eternal Lord. 16.

Pauris 17 and 18 describe the diverse natures of human beings. Some attributes are considered virtuous, the others evil. All are created by God and every one’s nature is also governed by God who Itself remains unchanged. These two Pauris are therefore not in praise or criticism of any one; they just describe the diversity in nature.Paurri 17  also aids in understanding certain terms used in Gurbani for example  Jog, Bhagat, Sati, Soor/warrior and Moni.

Let us start with Pauri 17 which talks of attributes considered virtuous:

ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥

There are countless mantras and their recitations; countless ways to love God and the creation.

ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥

There are countless ways to worship; countless penances and austerities.

ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ ॥

There are countless scriptures and their readers.

From here on the meanings of various terms are explained by applying to the concerned practices.

Who is a Yogi?

ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ ॥

Countless Yogis remain mentally detached from the world.

Devotion should be based on contemplation and learning of Divine virtues:

ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ ॥

Countless devotees contemplate on their knowledge of Divine virtues.

Who is a Satee? This is not about a widow dying on her husband’s funeral pyre who is also called a Satee.

ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ ॥

Countless people live truthful lives; countless share with others.

And a warrior?

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥

Countless warriors face attacks of weapons head on

Who is a Moni?

ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ ॥

Countless are those who remain speechless in continuous meditation.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੭॥

How can I fathom nature, how can I describe them all?

I accept my inability without a second thought and submit to You;

A deed that pleases You is good O formless and eternal Lord. 17.

Pauri 18 mentions aspects which may be described as negative or taamsik i.e. those associated with ignorance, inertia and resultant evil.

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥

Countless people act foolishly in ignorance as groping in the dark – without direction.

ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥

Countless people indulge in thieving or taking what they do not deserve.

ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥

Countless people in authority or power impose their will, suppress others and then perish.

ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥

Countless people indulge in violence and kill others

ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥

Countless people commit transgressions and then die.

ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥

Countless indulge in falsehoods and keep reincarnating.

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥

Countless people with soiled minds consume the inconsumable i.e. indulge in corruption. They take what is not theirs.

This may be explained thus. The Hindus do not eat beef as they worship the cow, the Muslims do not eat pork as they consider the swine unclean. Guru Nanak says:

Haqu praaiaa Nanaka usu sooar usu gaaey.

Appropriating what belongs to others is like eating of pork by a Muslim and beef by a Hindu (M: 1, p 141).

Continuing with Pauri 18:

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥

Countless people indulge in slander and thus take the faults of others on themselves.

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥

This lowly Nanak has described these aspects of human nature.

As may be noted the verse ‘Kudrat kavan kahaa veechaar’ in Pauris 16, 17 and 19 has been replaced by ‘Nanak Neech kahai veechaar’ in Pauri 18. Calling himself lowly, Guru Nanak has used this to say in humility that he has just mentioned the types of attributes and is not criticizing any one.

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

I admit my inability to describe nature without a second thought and submit to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥ ੧੮॥

What pleases You is good O formless and eternal Lord. 18.

Whereas the previous three Pauris express human inability to understand creation and human nature, Pauri 19 also emphasizes the presence of the Creator in all that exists:


ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥

Countless are the names given to God; countless are the places IT pervades; there are countless planets which are beyond reach.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥

Saying countless is (bhaar = load) transgression because effort has been made to count the infinite.

However when describing some thing one has to use words:

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥

Words are required to describe God’s virtues and to praise them.

ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥

Words are also required to learn, sing the praises of virtues and understand them.

ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥

It is in words that we write and speak in a language.

ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥ ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥

One’s destiny written on the forehead is expressed in words;

But such writing does not apply to one (God) who wrote.

ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥

The mortals destiny is decided as God wills.

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

All creation carries the Creator’s stamp, acknowledges the Creator;

There is not a place where the Creator is not.

But what are all those places, what all comprises the universe? There is no complete answer possible for this since the expanse of creation is beyond human comprehension. We must acknowledge this and say:

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

How can I fathom what all creation is?

I accept my inability without a second thought and submit to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥

What pleases you is good, my eternal formless Lord. 19.

Study of Japji shows that it may be seen divided into two parts with the second part elaborating what is contained in the first. The division is at the middle i.e. at the end of the 19th of the 38 Pauris which is the stage we have reached.

As stated above, with part variation in Pauri 18 the central theme of Pauris 16 to 19 is:

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੭॥

This is elaborated in Pauri 27 which describes who all acknowledge the Creator:

ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥

ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

Only those whom You like sing Your praises O Lord; they are the devotees imbued in Your love.

I do not know how many others acknowledge You, so I cannot describe where all You are present;

The Master is eternal and so are Its virtues;

One who created the universe is eternal.

Pauri 19 also states:

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ —-

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

This is elaborated in Pauri 38 thus:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

The formless Master abides in the realm of Truth, eternity;

IT creates, watches and bestows grace on all creation;

IT’s domain is on all planets, galaxies and universes;

Description of these can never end;

All planets are the manifestation of the Creator;

Every thing happens as the Creator wills.

This is how Pauris 16 to 19 describe the diversity and infinite nature of creation as also the eternal nature of the Creator.

Monday, 14 September 2009 22:18 Written by Rawel Singh 0 Comments

Japji Pauris 12-15, Mannai

SGGS pp 3-3, Japji Paurris 12-15

Believing – Mannai

There are five aids to spiritual advancement – Living by Hukam or Divine will, Remembering God’s virtues, listening. believing and emulating.

It means accepting what one learns and putting it into practice. It also means complying with Hukam or Divine commands as also the guru’s teachings. It involves submission.

ਕਹਤ ਨਾਨਕੁ ਸਚੇ ਸਿਉ ਪ੍ਰੀਤਿ ਲਾਏ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨਾ ॥

ਕਹਤ ਸੁਣਤ ਸਭੇ ਸੁਖ ਪਾਵਹਿ ਮਾਨਤ ਪਾਹਿ ਨਿਧਾਨਾ ॥੪॥੪॥ ੩ ੭੯੮

Kahaṯ Nānak sacẖe si▫o parīṯ lā▫e cẖūkai man abẖimānā.

Kahaṯ suṇaṯ sabẖe sukẖ pāvahi mānaṯ pāhi niḏẖānā. ||4||4||

Those who love the eternal Lord shed vanity (and practice humility);

Talking of and listening to virtues is comforting but compliance brings the treasure (M: 3, p 798).

The treasure is God’s virtues, in fact God Itself.

In the reference given above M;3, p 798 means it is the composition of the third Guru and is on page 798 of Sri Guru Granth Sahib (SGGS), the sikh scripture.

The fourth Guru says that service with a sense of commitment, which is the other name emulating, is fruitful:

ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥

ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥

ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥

ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥

ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥ ੪ ੩੧੪

Sā sevā kīṯī safal hai jiṯ saṯgur kā man manne.

Jā saṯgur kā man mani▫ā ṯā pāp kasamal bẖanne.

Upḏes jė ḏiṯā saṯgurū so suṇi▫ā sikẖī kanne.

Jin saṯgur kā bẖāṇā mani▫ā ṯin cẖaṛī cẖavgaṇ vanne.

Ih cẖāl nirālī gurmukẖī gur ḏīkẖi▫ā suṇ man bẖinne. ||25||

Service done according to the intent of the true guru is fruitful;

If we accept what the Guru desires all sins are washed;

The Sikhs should pay heed to what the guru teaches;

Those who submit to the will of the guru are fully imbued with the teachings;

This is the unique quality of the guru’s followers; they relish his teachings (M: 4, p 314).

The guru is one who has known God and teaches the Sikhs likewise. One should therefore submit to the guru’s teachings;

ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮ ਕਾ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਾਵੈ ਸੋਇ ॥

ਸਤਿਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਬੁਝਿਆ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥

ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥੨॥ ੪ ੩੯

Saṯgur ḏāṯā har nām kā parabẖ āp milāvai so▫e.

Saṯgur har parabẖ bujẖi▫ā gur jevad avar na ko▫e.

Ha▫o gur sarṇā▫ī dẖėh pavā kar ḏa▫i▫ā mele parabẖ so▫e. ||2||

The guru acquaints us with the virtues of God and helps us unite with It;

The true guru understands God; there is none like the guru;

I seek the sanctuary of the compassionate guru who unites with God (M: 4, p 39).

One who is fortunate to receive instruction from the guru praises God and reaches his (or her) destination (God).

ਨਾਮੁ ਸੁਣੀਐ ਨਾਮੁ ਮੰਨੀਐ ਨਾਮੇ ਵਡਿਆਈ ॥

ਨਾਮੁ ਸਲਾਹੇ ਸਦਾ ਸਦਾ ਨਾਮੇ ਮਹਲੁ ਪਾਈ ॥੪ ॥੩ ੪੨੬

Nām suṇī▫ai nām mannī▫ai nāme vadi▫ā▫ī.

Nām salāhe saḏā saḏā nāme mahal pā▫ī. ||4||

Let us listen to, believe and praise the virtues of God;

By thus praising continuously we would reach God’s abode (M: 3, p 426).

In Japji Sahib the first composition in SGGS, the subject of Mannai i.e. believing and emulating is dealt with in two stages; in Pauris (stanzas) 12-15 dealing with believing, and in Pauris 36- 37, and the Slok (the epilogue) with compliance or emulation.

Also Guru Nanak describes the virtues of believing in Pauris 9-12 of Saarang Ki Vaar on page 1241-42.

It is interesting to study the three together:

The last two lines of each of Pauris 12-15 end with and convey this underlying message:

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥

Aisā nām niranjan ho▫e.

Je ko man jāṇai man ko▫e. ||12||

The Master’s virtue is that It is not attached to any thing;

One who believes in It become likewise.

This means that the way the Master remains detached so should one trying to emulate Its virtues. There should be no expectation for doing one’s duties, the results will come naturally. We read in Sukhmani Sahib:

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ ੫ ੨੮੬

Sevā karaṯ ho▫e nihkāmī. Ŧis ka▫o hoṯ parāpaṯ su▫āmī.

One who serves selflessly reaches the Master (M: 5, 286).

Out of these four Pauris number 12 describes the profound state of one who believes and emulates while Pauris 13-15 say how it helps:

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥ ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥

Manne kī gaṯ kahī na jā▫e. Je ko kahai picẖẖai pacẖẖuṯā▫e.

Kāgaḏ kalam na likẖaṇhār. Manne kā bahi karan vīcẖār.

The state of believing and emulation is hard to describe;

Any one who tries to do so realizes it is futile trying;

This state cannot be expressed in writing;

And may be understood by contemplation. Pauri 12, p 3.

Pauri 36 which deals with Saram Khand, the realm of effort, uses similar terms to describe this as molding one’s mind:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Saram kẖand kī baṇī rūp. Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.

Ŧā kī▫ā galā kathī▫ā nā jāhi. Je ko kahai picẖẖai pacẖẖuṯā▫e.

The realm of effort is characterized by how one transforms the self;

Here one molds an absolutely unique form,

that cannot be described;

Any one who tries, realizes that it is futile to do so. Pauri 36, p 8.

The Pauris in Saarang Ki Vaar describe the benefits of believing in Naam i.e. God’s virtues. Naam also involves trying to emulate those virtues. Pauri 11 says:

ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥

ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥

ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥

Nā▫e mani▫ai ḏurmaṯ ga▫ī maṯ pargatī ā▫i▫ā.

Nā▫o mani▫ai ha▫umai ga▫ī sabẖ rog gavā▫i▫ā.

Nā▫e mani▫ai nām ūpjai sėhje sukẖ pā▫i▫ā.

Nā▫e mani▫ai sāʼnṯ ūpjai har man vasā▫i▫ā.

Nānak nām raṯann hai gurmukẖ har ḏẖi▫ā▫i▫ā. ||11||

Naam is the jewel which is admired through the Guru’s word;

By believing in Naam and emulating –

Evil thoughts leave and virtues manifest;

Ego is shed and all afflictions leave;

God manifests in the mind and one obtains natural happiness;

One gets peace as God abides in the mind. 11, p 1242.

Pauri 13 describes how the self is molded and its results:

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥

ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥

Mannai suraṯ hovai man buḏẖ. Mannai sagal bẖavaṇ kī suḏẖ.

Mannai muhi cẖotā nā kẖā▫e. Mannai jam kai sāth na jā▫e.

By believing –

Consciousness molds the mind and understanding;

The sphere of understanding expands to the whole cosmos;

One is not subjected to indignities

And is left alone by the messenger of death. Pauri 13, p 3.

The second part of Pauri 36 puts it thus:

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ. Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||

In the realm of effort –

Consciousness molds the mind and understanding;

One gets awareness like the gods and accomplished people. Pauri 36, p 8.

The last two lines of Pauri 13 say that one who believes in God’s commands and acts on them does not suffer in any way. This concept is explained by the third guru saying that the Gurmukh – one who follows the guru’s teachings – does not suffer:

ਜਿਨਿ ਜਮੁ ਕੀਤਾ ਸੋ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਦੁਖੁ ਨ ਹੋਇ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥ ੩ ੫੮੮

God created the messenger of death; the Gurmukhs obey God and are not tormented;

Rather the messenger of death shows respect the Gurmukh who has God in mind (M: 3, p 588).

Pauri 12 of Saarang Ki Vaar elaborates:

ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਊਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਗੁਣ ਉਚਰੈ ਨਾਮੇ ਸੁਖਿ ਸੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਭ੍ਰਮੁ ਕਟੀਐ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਸਾਲਾਹੀਐ ਪਾਪਾਂ ਮਤਿ ਧੋਈ ॥

ਨਾਨਕ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੧੨॥

Nā▫e mani▫ai suraṯ ūpjai nāme maṯ ho▫ī.

Nā▫e mani▫ai guṇ ucẖrai nāme sukẖ so▫ī.

Nā▫e mani▫ai bẖaram katī▫ai fir ḏukẖ na ho▫ī.

Nā▫e mani▫ai salāhī▫ai pāpāʼn maṯḏẖo▫ī.

Nānak pūre gur ṯe nā▫o mannī▫ai jin ḏevai so▫ī. ||12||

Naam is obtained through the perfect guru and whom God gives;

By believing and compliance-

Consciousness develops and one obtains understanding;

One talks of Divine virtues and obtains comfort;

All delusions leave and then there is no suffering;

God is praised and evil washed from the mind. 12, p 1242

Pauri 14 says that for one who believes the transformation is real there are no impediments to journey of the soul to merge with God:

ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥

ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥

Mannai mārag ṯẖāk na pā▫e. Mannai paṯ si▫o pargat jā▫e.

Mannai mag na cẖalai panth. Mannai ḏẖaram seṯī san▫banḏẖ.

Those who believe –

Face no obstacles in their path to God;

Reach God’s presence with honor;

Do not waver from their path of righteousness. Pauri 14, p 3.

These thoughts are elaborated in Pauri 37 that deals first with Karam Khand or the realm of grace and then with Sach Khand or the realm of truth/eternity;

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

Nā ohi marėh na ṯẖāge jāhi. Jin kai rām vasai man māhi.

Ŧithai bẖagaṯ vasėh ke lo▫a. Karahi anand sacẖā man so▫e.

Those in the realm of grace –

Have God in mind,

Do not suffer spiritual death nor are they misled;

They are devotees who abide in grace; and

With God in mind enjoy the bliss. Pauri 37, p 8.

Pauri 9 of Saarang Ki Vaar elaborates this further:

ਨਾਇ ਮੰਨਿਐ ਸੁਖੁ ਊਪਜੈ ਨਾਮੇ ਗਤਿ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਪਾਈਐ ਹਿਰਦੈ ਹਰਿ ਸੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਭਵਜਲੁ ਲੰਘੀਐ ਫਿਰਿ ਬਿਘਨੁ ਨ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਪੰਥੁ ਪਰਗਟਾ ਨਾਮੇ ਸਭ ਲੋਈ ॥

ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੯॥

Nā▫e mani▫ai sukẖ ūpjai nāme gaṯ ho▫ī.

Nā▫e mani▫ai paṯ pā▫ī▫ai hirḏai har so▫ī.

Nā▫e mani▫ai bẖavjal langẖī▫ai fir bigẖan na ho▫ī.

Nā▫e mani▫ai panth pargatā nāme sabẖ lo▫ī.

Nānak saṯgur mili▫ai nā▫o mannī▫ai jin ḏevai so▫ī. ||9||

The benediction of believing comes through the guru’s teachings;

By believing and complying/emulating –

We obtain peace and emancipation;

We receive honor and the Lord abides in the mind;

There is no impediment in crossing the world ocean;

The path shows up duly illuminated by Naam.9. p 1241.

Travelling with grace one reaches the gate to salvation, God’s abode, taking others along says Pauri 15:

ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥

ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥

Mannai pāvahi mokẖḏu▫ār. Mannai parvārai sāḏẖār.

Mannai ṯarai ṯāre gur sikẖ. Mannai Nānak bẖavahi na bẖikẖ.

Those who believe –

Reach the gate to salvation;

Are a source of support for their families;

Are the gurus who save themselves and their Sikhs;

Look to none else. Pauri 15, p 3.

Pauri 38 puts it thus:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

Sacẖ kẖand vasai nirankār.

Kar kar vekẖai naḏar nihāl.

The formless Lord abides in the realm of truth/eternity;

And looks after all in Its grace. Pauri 38, p 8.

Pauri 10 of Sarang Ki Vaar says

ਨਾਇ ਮੰਨਿਐ ਕੁਲੁ ਉਧਰੈ ਸਭੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਸੰਗਤਿ ਉਧਰੈ ਜਿਨ ਰਿਦੈ ਵਸਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਸੁਣਿ ਉਧਰੇ ਜਿਨ ਰਸਨ ਰਸਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਦੁਖ ਭੁਖ ਗਈ ਜਿਨ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥

ਨਾਨਕ ਨਾਮੁ ਤਿਨੀ ਸਾਲਾਹਿਆ ਜਿਨ ਗੁਰੂ ਮਿਲਾਇਆ ॥੧੦॥

Nā▫e mani▫ai kul uḏẖrai sabẖ kutamb sabā▫i▫ā.

Nā▫e mani▫ai sangaṯ uḏẖrai jin riḏai vasā▫i▫ā.

Nā▫e mani▫ai suṇ uḏẖre jin rasan rasā▫i▫ā.

Nā▫e mani▫ai ḏukẖ bẖukẖ ga▫ī jin nām cẖiṯ lā▫i▫ā.

Nānak nām ṯinī salāhi▫ā jin gurū milā▫i▫ā. ||10||

Those who meet the Guru remember the Lord;

By believing and compliance;

The lineage and family are emancipated;

The companions who keep this in mind are are saved;

Listen to the Naam and talk about it;

All suffering and craving leave if Naam is in mind. 10. p 1241.

Finally the Slok (epilogue) to Japji says:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.

Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||

The toil of those who remember God bears fruit;

They themselves receive honor and many are saved in their company. Slok, p 8.

The above lines of the Slok clarify that remembering God is not just saying but acting. Actions are to be both emulation of virtues and living by God’s will.

The soul comes from God, the Supreme Soul. That is called Nij Ghar, its own home, where the soul belongs and wishes to get back. Praising the virtues of God with the guidance of the Guru and emulating those facilitates return to the source:

ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥

ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥ ੩ ੨੭

Jinī suṇ kai mani▫ā ṯinā nij gẖar vās. Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās.

Those who listen, believe and emulate get to their own home;

Praising the eternal Lord with guru’s teachings they obtain access to God (M: 3, p 27).

God bless.

Note: The Roman version of Gurbani is copied from www.srigranth.org


Saturday, 25 July 2009 11:37 Written by Rawel Singh 0 Comments

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