Anand Sahib - Pauri 1

Dear Khalsa Jee,

I share with you what I understand from the 1st Pauri of ‘Anand Sahib’.

Preface:

Anand Sahib is the verbal expression of Guru Sahib who has realised ‘The Sat’. It reflects the inner feelings of the one who has been graced by ‘The Sat’, when the Gurmukh becomes divine.

Guru Sahib has given expression to his blissful experience by using lots of metaphors. Guru Sahib has chosen this way because there are no words to express this unique experience. Language being utilitarian has words only for those entities, which are in common knowledge or experience. Being one with ‘The Sat’ is extremely rare event; language has no words to describe this experience. The implied meaning of these metaphors alone needs to be taken in understanding ‘Anand Sahib’ and not the dictionary meaning.

It is important to keep in mind that the experience of one individual cannot be transplanted to another individual; it stays with the one who has experienced it. Words, with all their limitations, cannot convey what that experience is and what the words convey cannot generate the intense feelings associated with the experience. Guru Sahib has done the best, which can be done through words, to introduce us to his divine experience. To know exactly what this experience is, the individual has to strive and seek ‘The Sat’ and wait for ‘Gurparsadi’. What I say in this post is only my understanding of what Guru Sahib has said and nothing beyond that.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

With this preface, we commence our journey.

1. Anµdu BieAw myrI mwey siqgurU mY pwieAw ] anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

O’ my mother I am in ecstasy, I have found ‘The Sat Guru’.

My understanding:

In this sentence, Guru Sahib is conveying to his mother that he is feeling the ecstasy of realising ‘The Sat’.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

As I understand, ‘The Sat’ alone is ‘The Sat Guru’. All others, at their best, can only be human gurus - they are ‘Akaar’; they are born and will die; they may be aware but they not the source; they are only the channels and not the contents; they do ‘Karmas’ and are subjected to ‘Hukam’, they are dependent; they are many, they are not One – ‘Ek Ongkar’.

‘The Sat’ is ‘Nirakaar’ and is independent of time and independent of all the rest; this ‘Sat’ watches ‘Karmas’ and hands down the ‘Hukam’; this ‘Sat’ in One – ‘Ek Ongkar’, they is no duality in it; this ‘Sat’ is the ultimate guru as it is the ultimate knowledge i.e. it is the content and not just a route. Based on all this, I understand that ‘The Sat’ is ‘The Sat Guru’.

There is another element of learning in this sentence.

Guru Sahib has conveyed his experience to his mother and not to his father. This way Guru Sahib has shown his preference. It is right. Even ‘The Sat’ has chosen the mother to bring life into this world. It is the mother through which ‘The Sat’ gave me this ‘Akaar’. It is through mother that ‘The Sat’ provided me the nourishment during the early days of my life in this world. Mother is the chosen one by ‘The Sat’ for my being. No wonder Guru Sahib too has chosen his mother to share his blissful joy of being graced by ‘The Sat’ and of being the recipient of ‘Gurparsadi’. In this way Guru Sahib has told me that in hierarchy of my being, mother is next to ‘The Sat’ and so is worthy for my special reverence.

This special respect and consideration that ‘The Sat’ and Guru Sahib has shown towards ‘The Mother’ applies to the entire women as a group because each woman is a mother and each girl is a potential mother, her position is just next to ‘The Sat’. This awareness must come to my mind every time I recite this sentence of ‘Anand Sahib’. Respect for all women of all ages including young girls should become part of my nature.

Based on all this, in my understanding, showing disrespect to any woman or girl in any manner is contrary to Sikhi i.e. the teachings of my Gurus – it is a sin. This is my considered view.

2. siqguru q pwieAw shj syqI min vjIAw vwDweIAw ] satgur ta paa-i-aa sahj saytee man vajee-aa vaaDhaa-ee-aa.

I have found the ‘Sat Guru’, with intuitive ease; my mind resonates and feels the expansion.

My understanding:

Guru Sahib has made it clear to me that ‘The Sat’ cannot be realised dialectically - the way we deal with the worldly issues. Guru Sahib has said that ‘The Sat’ is realised with ease through intuition. How one can reach this state where one acquires these intuitive capabilities, Guru Sahib has not yet mentioned.

As a result of the individual being graced by ‘The Sat’, this individual resonate with divinity and feels the bliss of real freedom. The individual with this experience is no longer remains bound to self-interests, but feels the unlimited blissful mental expansion.

3. rwg rqn prvwr prIAw sbd gwvx AweIAw ] raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Heavenly entities (paree-aa) of the family of best of musicians (raag ratan) came to sing ‘Shabad’

My understanding:

This sentence has metaphors. We know there are no Parees; these heavenly entities are mentioned in the mythology of our land, they are conceptual entities. The mythology tells that they possess divine beauty.

Guru Sahib in this sentence tells me what are his inner experiences. To convey this feeling Guru Sahib have to use words, which have meaning in common knowledge. To understand implied meaning that Guru Sahib wants to convey to me, I forget the ‘Akaar’ part of the Parees - the women in them - and take only the ‘Nirakaar’ aspect of this conceptual heavenly entity – the serene divine beauty in them. (Please note that Parees are not to be confused with Apsaras, the two are different)

Guru Sahib has conveyed to me that he is feeling the serene divine beauty all around. This alone does not give expression to the intense but blissful feeling that Guru Sahib experienced. Guru Sahib has given additional attributes to these conceptual heavenly entities – Parees. Guru Sahib has said that this serene divine beauty is from the family of musicians who have reached the ultimate perfection in raga (raag ratan parvaar).

In short, Guru Sahib has told me that, within him, he experienced the ultimate melody of Shabad in the perfectly serene and divinely beautiful environment.

4. sbdo q gwvhu hrI kyrw min ijnI vswieAw ] sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.

Sing the Shabad of the ‘The Sat’ whom you have settled in your mind.

My understanding:

In this sentence Guru Sahib has told me that I must settle ‘The Sat’ in my mind. The question that comes to my mind is that ‘The Sat’ is ‘Nirakaar’, ‘Infinite’ and ‘Totally Independent’; my mind has ‘Akaar’, it is limited, it is dependent on my life experiences and will die one day. How can I settle ‘The Sat’ in my mind? After pondering on this issue, the answer that comes to me is that my mind should become pure. Still I need another answer: what is pure mind? Thinking over it, I come to the conclusion that if I want to get back to my source i.e. ‘The Sat’, I must become what ‘The Sat’ made me originally; I must return to my natural innocence with which I came to this world. It means I must get rid of all that I have collected in my memory in the worldly life. It means I should be aware and knowledgeable (as I have grown-up and able to think), but remove the strangle hold of past good and bad experiences from my mind – the biases and prejudices; I must get rid of my feeling of ‘I’ i.e. my Ahamkara. Every time I must see every thing in my life as fresh without my memory interfering with my thinking. I must master my thoughts. My thought should be guided by virtues. I should cast off my vices. Love, compassion, sharing, caring and truthfulness should be natural to me and flow out from my thought to speech and actions for all. I should be free form Desires, Anger, Greed, Attachments and Ahamkara. When I reach this stage ‘The Sat’ who is already in me will glow with ease, as this is natural to ‘The Sat’. I think it is for this reason Guru Sahib has used the word ‘Sahj’ i.e. easy in the second sentence of this Pauri. To me it appears that this is what Guru Sahib meant in the word Vasaa-i-aa in this sentence of the Pauri; I have to rehabilitate ‘The Sat’ in my mind by creating the right environment there.

5. khY nwnku Anµdu hoAw siqgurU mY pwieAw ]1] kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

Says Nanak, I am in ecstasy for I have realised ‘The Sat Guru’

With this I close.
With love and respect for all.

Amarpal

Respectd Amarpal Jio,
With all due respect, very humbly I have to disagree with you for the interpretation of” Satguru” in Pouri of Anand quoted in your post along with other ideas.
“It is important to keep in mind that the experience of one individual cannot be transplanted to another individual; it stays with the one who has experienced it.
with all their limitations, cannot convey what that experience is

what the words convey cannot generate the intense feelings associated with the experience”.(quote amarpal ji)
I disagree, how come what experience Guru Nanak had gotten, and other Gurus had too. Experience is shared through words, even with their limitations, they lead to the goal. It is the learning, strong urge to learn, strong determination to experience. All these lead to His grace in spiritual learning. Actually words become medium to infuse knowledge to express; it is that knowledge which guides to sculpture the minds into” an able asset” to have that experience. I agree that many time words have their limitations but not always, so it cannot be declared that they are incompetent always.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)
In this sentence, Guru Sahib is conveying to his mother that he is feeling the ecstasy of realising ‘The Sat’.
As I understand, ‘The Sat’ alone is ‘The Sat Guru’. All others, at their best, can only be human gurus - they are ‘Akaar’; they are born and will die; they may be aware but they not the source; they are only the channels and not the contents; they do ‘Karmas’ and are subjected to ‘Hukam’, they are dependent; they are many, they are not One – ‘Ek Ongkar’.
Well, partially true; however, His revelation is passed on through human medium.
‘The Sat’ is ‘Nirakaar’ and is independent of time and independent of all the rest; this ‘Sat’ watches ‘Karmas’ and hands down the ‘Hukam’; this ‘Sat’ in One – ‘Ek Ongkar’, they is no duality in it; this ‘Sat’ is the ultimate Guru as it is the ultimate knowledge i.e. it is the content and not just a route. Based on all this, I understand that ‘The Sat’ is ‘The Sat Guru’.
Respected Amarpal jio, lets see if what you have thought is really what Guru ji wants to say.
ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥
I am not going to question what you have said in context of the word “mother” save for that there is use of other words in this Bani like “ manu mereaa” sreera mereaa”, “netro mereo” too. First of all, one must understand the rhythm created in this Bani. Repetition of a few words is done through out the Bani for rhythm. If as per your understanding, we take” Satguru” is used for the Satt,( Inkakankaar) there is a problem in this Bani with the use of “ shabad and Satguru” in other Guru Vaakas. So what is that Shabad, and who has given or disclosed that Shabad? ( Or how the Satt did it) At the end of JapJi , there is word” Gurprisaad”, it has a big role to play in realization of God as per Gurbani. Obviously, in this Pouri, Satguru is used for a true Guru who is able to show the Lord with in. In this very Bani, Guru ji clears the meaning of “ Satguru” First is an importance of Guru that leads to achieving “ Anand” Now below, Guru ji says,” Anand” is experienced through Guru.
ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥
All talk of bliss and bliss, but the Real bliss is known only through the Guru.
If “Satt” is achieved as per your interpretation, why is Guru ji credited for all this? Then look at the following direct instruction to the follower, who is SATGURU here? And what is “hove tere naale” ?
ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥
Hear thou the True Guru's instruction, which shall go along with thee.
Then, ponder over, who gives this guidance!
ਏਹੁ ਸੋਹਿਲਾ ਸਬਦੁ ਸੁਹਾਵਾ ॥
This beauteous Gurbani is all praise of the Lord.
Sohila= song of praise, whose praise? Answer is of Lord, who disclosed it? Satguru, His medium
ਸਬਦੋ ਸੁਹਾਵਾ ਸਦਾ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥ The True Guru, I have found with ease and within my mind resounds the music of bliss.
Who is Satguru here? It is a Medium of “Satt” in human form. In this Bani, Guru ji talks to the mind directly, with repeated words, erythematic beauty is created after all it is all about “Anand” So, Guru ji says that True Guru is obtained, as True Guru is obtained, naturally mind welled up with Joy, special efforts are not needed any more because Guru’s teaching is believed without any doubt and has become a way living. Hint is also about other so called Gurus who do not do this miracle of change in mind. So, take the first part of Guru Vaak as a way of rhythm ਸਤਿਗੁਰੁਤਪਾਇਆ( I have found the true Guru…..just for rhythm)
ਸਹਜਸੇਤੀਮਨਿਵਜੀਆਵਾਧਾਈਆ॥ I have found with ease and within my mind resounds the music of bliss.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

So after” Satguru paeea” what happened, naturally mind starts enjoying resounding the musical bliss.



With regards
G Singh

Amarpal ji,

"O’ my mother I am in ecstasy, I have found ‘The Sat Guru’."

Guru Amardas ji was bestowed Gurgaddi at the age of 73 then which mother was Guru ji referring to here?

Anµdu BieAw myrI mwey siqgurU mY pwieAw

The word "mwey " here does not mean mother. Your concept of "Sat" and "Satguru" are totally incorrect. In the same (Anand Sahib) Guru jilater on says "Maat pitta bhai sutt bandhap jhoothey sabhe saak". So he cannot be addressing his mother.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

The above verses are the emotional feelings of one who has experienced the "Satguru" and "Sat".

With due respect.

Ekmusafir_ajnabi

Dear Musafir Ji,

I is good that you are trying to reach your own understanding. I have found that this is a good way to evolve.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

As I understand, we all are one. The entire living and non-living world is one. Creator and creation is one.

Yet living the worldly life we have to recognise it as it is. Guru Sahib through Ananad Sahib was conveying his messege to the masses. Without entering into any argument, I still hold that the word 'Mai' referred in this Tuk is for mother.

I have not realised 'The Sat' yet, and so do not know the totality. Thus I can never be judgemental, will not say that others are wrong. I only share what I understand. No one needs to agree with me.

I hold that accepting plurality of views is a sign of maturity.

With love and respect for all.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

Amarpal Singh

Post withdrawn by ekmusafir_ajnabi

Dear ekmusafir ji,

You may perhaps present your own understanding on Gurbani in a more organized manner so that masses could gain a better insight on what you mind is trying to interpret. Discouraging another thought process by firmly defending your own thought process makes the masses even more confusing. You can start from Anand Sahib Ji, Pauri One in a new topic under this forum and present your understanding in your own thought process without distorting others views...
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

Best Regards

“Discouraging another thought process by firmly defending your own thought process makes the masses even more confusing “
present your understanding in your own thought process without distorting others views...”(quote Aman Singh ji)


Aman Singh ji

I hold very high opinion of you but you have disappointed me with your above statements.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)
Here are the reasons why I have to comment on your views stated above.
Where ek musfir ajanbi is discouraging others? Amarpal ji has totally distorted the meaning of” of Satguru” even when it was defined very clearly by Guru himself in the same Bani. Is it O.K to interpret Bani as one just imagines and no one should appose it? In my opinion, what other members can do is to disagree with him and tell him” he is wrong, and why he is wrong” That is what ek musfir ajnabi ji has done. If some try to show him other side of the coin, it becomes discouragement in your opinion. Obviously you are saying there is no need to correct others even by giving an example how the same word is defined by the Guru himself.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)
I feel ek musfir ajnabi is just telling Amarpal ji that one cannot just interpret Gurbani from ones own imagination specially when Giru ji defines the same word himself.. Amarpal ji has tendency to misinterpret Gurbani then saying” I hold to my opinion and I respect others to have that” In context of interpreting Gurbani, one has to go by the facts which he ignores often. For example, while interpreting his views on Sukhmani Sahib, he ignores a word” hor” and keeps telling” with out Guru, bani is kachi” it is laughable.
If you think this kind of practice of interpretation is alright should not be apposed, what right I have left to say anything? But for me it is hard to see “distortion welcomed” and correction “discouraged” I am sorry if you feel I wrote any thing against your dignity or your stand.
Regards
G Singh

Dear Musafir Ji,

If you have already evolved, it is your good fortune.

I am still seeking the level of evolution to become one with 'The Sat'. I do not know how far i have to still travel. I pray to 'The Sat' to bless me and help me evolve.

With limited brain power that we have, we cannot comprehend 'The Sat'. Each perceives it in a way. One blessing i have received from 'The Sat' that I do not conclude on my understanding; I do not take it to be final, I know there is lot more to it; 'The Sat' has blessed me with this 'Vivek'. I still have to learn more, there is more for me to understand. This is my 'Yatra' and I continue on it.
Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=922 (Anand Sahib - Pauri 1)

With love and respect for all.

Amarpal Singh

Post Withdrawn By ekmusafir_ajnabi

Post deleted by Ekmusafir_ajnabi