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Anand Sahib - Pauri 2

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  #1 (permalink)  
Old 04-Nov-2004, 12:37 PM
Amarpal's Avatar Amarpal Amarpal is offline
 
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Anand Sahib - Pauri 2

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Dear Khalsa Jee,



Today, with the grace of ‘The Sat’, I share with you my understanding of the 2nd Pauri of Anand Sahib; it is just my understanding.



I know, in spirituality, no one’s understanding can be taken to be complete; there are always something beyond the current understanding and deeper layers to be explored. Consequently, I seek your observations on all what I say in this post along with the rational behind what you say in response to my request. It will help me to develop deeper understanding of the teachings of our Guru Sahibs, thus enrich me and help me to become a Gurmukh.



Let us make the effort to understand Gurbani and to incorporate it into our lives. Let us make this as never-ending movement so that present and future generations benefit. The text that follows is a small contribution from me in this effort.



1. ey mn myirAw qU sdw rhu hir nwly ] ay man mayri-aa too sadaa rahu har naalay.



O’ my mind always remain with ‘The Sat’. (I prefer to use ‘The Sat’ for any reference to the ‘Absolute’, which in English is referred to as God. This is only a personal preference.)



My understanding:



In this sentence Guru Sahib is instructing me that my mind should always (note the word always) remain with ‘The Sat’. Literal meaning of this sentence is very clear. It says that my being should be imbued in remembrance of ‘The Sat’. I know this sentence is not just for recitation in any ritualistic manner; I must incorporate its meaning in my life. To do this, I have to find out a way. The deliberations on this issue that helped me to understand this concept, I give below.



Guru Sahib has instructed me to keep my mind with ‘The Sat’. Guru Sahib was very careful in selecting the words. Guru Sahib has not asked physical part of me (Akaar) but my mind (Nirakaar part of me) to be with ‘The Sat’; as ‘The Sat’ itself is Nirakaar. The two entities, which are to be together, should be similar.



To me it means that when my Akaar is not active or when I am free from my secular worldly duties – mental and physical; the remembrance of ‘The Sat’ i.e. Jaap, meditation, contemplation, or learning about ‘The Sat’ should be what my mind should occupy itself with. My leisure should not be my empty flight of mind into wishful desires and fantasies.



Guru Sahib has sanctified the life as householder for spiritual evolution; Guru Sahib has ordained ‘Kirt Karna’ for all the members of the Khalsa Panth; it is part of Khalsa Dharma, I cannot avoid it; I have to work. When I am busy with my worldly secular duties –mental or physical work, my mind too has to concentrate on them. Guru Sahib has instructed me to keep my mind always with ‘The Sat’. This means I have to find solution to the problem; how can my mind concentrate on the work and yet be with ‘The Sat’? The solution that I have arrived at for myself, and the rational behind it, I share with you below.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/anand-sahib/959-anand-sahib-pauri-2-a.html



‘The Sat’ is true; it is true everywhere. Consequently wherever my life is true ‘The Sat’ will also be there. If my secular actions are honest and true, then they are the reflection of ‘The Sat’; they are the echoes of ‘The Sat’. This way my mind that has concentrated on such secular activities, is deemed to be with ‘The Sat’ because the intent in the activity was true and that is ‘The Sat’.



Now I understand that it is this nature of work that Guru Sahib has termed as ‘Kirt’. ‘Kirt is the way to involve in worldly activities and yet the mind remains with ‘The Sat’. The duality on this issue has now ceased to exist in my thinking. I have the answer that fuses the two i.e. the mind concentrating on work and the same being with ‘The Sat’. I know now how to live as a householder, do my duties and yet my mind always remains with ‘The Sat’. This is a great teaching coming to me from my Guru Sahibs.



Wah-e-guru.



2. hir nwil rhu qU mMn myry dUK siB ivswrxw ] har naal rahu too man mayray dookh sabh visaarnaa.



Remaining with ‘The Sat’, my mind, sufferings are forgotten.



The message of this sentence is very clear. When one lives a life where all the time ‘The Sat’ is with her or him, all the dualities will disappear. This individual’s frame of mind will become such that she or he will treat Sukh and Dukh alike; just as part of live; as the seasons of the year; the individual will not suffer on their account.



Guru Sahib has made it clear that the mind being with ‘The Sat’, the difficulties are forgotten, implying that they still will be there. It means that by living truthful life problems or difficulties will not disappear for life; they will arise. It is evident from the lives of our Gurus Sahibs who lived truthful lives; they too had to cope with difficulties. In life difficulties will arise, the individual have to negotiate with them; this is what life is. Yet the individuals who live their lives truthfully will not suffer these difficulties because of their mental dispensation; such mental make-up is a by-product of truthful living.



Please note: Pain is physical and is natural to our bodies (Akaar), there is no escape from it. Dukh is suffering; it is mental (Nirakaar) and can be totally avoided by having appropriate mental make-up.



3. AMgIkwru Ehu kry qyrw kwrj siB svwrxw ] angeekaar oh karay tayraa kaaraj sabh savaarnaa.



‘The Sat’ will accept you and all your tasks will be bettered i.e. smoothened.



Guru Sahib is instructing me that if I live a truth full life i.e. my mind remains with ‘The Sat’ then there will be divine help coming to me in carrying out my tasks. I have to do the tasks but the difficulties in doing so will get smoothened to some degree.



This does not need much explanation. We all know, those individuals who are simple, humble, knowledgeable, truthful with high integrity and dedicated to causes much above and beyond their personal needs, lots of people come to help them out in case of difficulties and in troubled times. This help to is an act of ‘The Sat’. This is what Guru Sahib is telling me in this sentence. By no way I should think that ‘The Sat’ would do the work for me. ‘Kirt Karna’ is my responsibility, The Sat’ will only help me in it.



4. sBnw glw smrQu suAwmI so ikau mnhu ivswry ] sabhnaa galaa samrath su-aamee so ki-o manhu visaaray.



Why to forget the all-capable resourceful owner?



My understanding:



Guru Sahib in this sentence is appeal to my worldly mind that by being with ‘The Sat’, I stand to gain only. Guru Sahib is telling me in a way that as common man I will understand.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959



5. khY nwnku mMn myry sdw rhu hir nwly ]2] kahai naanak man mayray sadaa rahu har naalay. ||2||



Says Nanak, my mind, always remain with ‘The Sat’.



My understanding:



Guru Sahib, for my benefit has emphasised what he has said in the first sentence of this Pauri.



With this I close.



With love and respect for all.



Amarpal



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  #2 (permalink)  
Old 04-Nov-2004, 19:50 PM
Arvind's Avatar Arvind Arvind is offline
 
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Re: Anand Sahib: 2nd Pauri: My understanding

Quote:
1. ey mn myirAw qU sdw rhu hir nwly ] ay man mayri-aa too sadaa rahu har naalay.
What are the techniques or ways so that 'man is sadaa har naalay'? Guru Sahib says about only blessed one can go for this way. Implying further, what should be done by a person for getting blessings so that one can move on to this path?


Although there is selectively talked about simran in this sentence, however bodily service cant be ignored as guided by 'Seva'. Somehow, I feel this needs more elaboration. Although the tuk is straight forward, but contains lot of hidden questions.


Personally, I am of the opinion that ‘The Sat’ should be on my mind always irrespective of the secular wordly duties. Or Shall I call this an aspiration! I just dont know how to go for this though. Anyway, this a disconnect at personal level only.

I see your rationale about Kirt, and agree about that.


Quote:
2. hir nwil rhu qU mMn myry dUK siB ivswrxw ] har naal rahu too man mayray dookh sabh visaarnaa.

Pain is physical and is natural to our bodies (Akaar), there is no escape from it. Dukh is suffering; it is mental (Nirakaar) and can be totally avoided by having appropriate mental make-up.
Did you say that pain (physical) (Akaar) and Dukh (Mental) (Nirakaar) are two different things?


Amarpal ji, I take this opportunity to mention that your posts about Gurubani bring more thoughts to ponder over, and help towards understanding of Guru Sahib, for a newcomer like me.

Wah-e-guru

Bhull Chuk Maaf Ji.
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  #3 (permalink)  
Old 05-Nov-2004, 10:04 AM
Amarpal's Avatar Amarpal Amarpal is offline
 
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Re: Anand Sahib: 2nd Pauri: My understanding

Dear Sevadaar Singh Jee,

(i) The individual has to discipline her or his mind and become its master. A sustained alertness on what the mind is occupied with cane do that. To evolve into sipirituality, the individual has to shed Ahamkara and her or his vices; rest simran and Kirt will do.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959

(ii) When one is doing seva, which is mechanical in nature one can continue with simran. It is not possible while doing surgery, specifying system software requirements, designing a system for nuclear power plant or aircraft, painting or teaching is a class. Being true in what one is doing is Kirt; it is echo of 'The Sat' as simran is; this is my opinion and basis of my understanding as to how mind can always be with 'The Sat'.

(iii) I make distinction between pain and suffering. Pain is biological in its origin, it come to my body and cannot be avoided. Suffering is a state of mind which can be controlled and can be totally avoided.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959

Here the difference between brain and mind must be made clear. Brain is hardware and is part of the body i.e. Akaar. Mind is the result or the output of a functioning brain; it is soft; it is intangible; it without akaar; it is not part of my body; yet it is part of my being because it make me behave and act in a particular way. It is this mind which should be with 'The Sat'.

With love and respect for all.

Amarpal
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  #4 (permalink)  
Old 05-Nov-2004, 20:22 PM
Arvind's Avatar Arvind Arvind is offline
 
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Re: Anand Sahib: 2nd Pauri: My understanding

Thanks for the reply Amarpal ji.

Related to point 2 above, Personally I feel, we are not evolved or perhaps forgotten to be in the state of 'Ajapa Jaap' while doing 'Kirt'. Or else, why this concept would exist? Just an opinion though.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959

Regards.
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  #5 (permalink)  
Old 08-Nov-2004, 08:34 AM
Amarpal's Avatar Amarpal Amarpal is offline
 
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Re: Anand Sahib: 2nd Pauri: My understanding

Dear Sevadaar Singh Jee,

This is what the divine people have said and left for us to follow.

When one is thinking of God and feels the bliss, the individual is in the state of Ajaapa Jap. This state results when the individual have removed the coating of the self that she or he has acquired living the worldly life, 'The Sat' in the individual is shining its blessing on the individual's buddhi, the bliss is the effect of it.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959

With love and respect for all.

Amarpal
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Old 09-Nov-2004, 01:07 AM
Arvind's Avatar Arvind Arvind is offline
 
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Re: Anand Sahib: 2nd Pauri: My understanding

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Thanks Amarpal ji.

I appreciate this.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=959

Regards.
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