Paudi-16- As per Maskeen Ji Commentary ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥ ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥ ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥ 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 ॥ ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20582 ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੬॥ I have listened to the explanation of Paudi-16 as given by Maskeen ji as given at the following site.
Kuwait Recordings 2001 - Maskeen Sahib
[File 1999-1A-1999-1B of Maskeen ji –Two files.
The discussions/explanations are very lengthy and very useful. One may kindly listen to the entire ‘Katha’. I could listen two the above 2 files and could make notes of those that were very relevant. One may kindly visit the site and listen to the explanation of Maskeen ji. I am giving below the extracts of the following six lines only. I have added a few lines so that it can become a good reference material.
Besides, I have also added Headings and the Sub-heads.Interpreters usually endeavor to hit upon something novel. But truth is, of course, truth. It is neither ever new, nor does it ever grow old. The following is, however, not verbatim or literal transcription. It is a condensed version only i.e.about 90 minutes of commentary.]
ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20582 ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ Introduction Need Of spiritual knowledge It is through knowledge of the ‘end
[1]’ that we remember the endless. It is for the knowledge of the ‘
Kaal’ that we get an urge to understand the ‘
Akaal[2]’. It is through the knowledge of our ignorance that we proceed ahead to get the knowledge that is the fountain source of all the knowledge; the ultimately reality, the truth.
Seers and the knowledge It is not the nature of the worldly affairs that one should get engrossed and get lost in it. It is the sheer carelessness that one has forgotten the righteous path that has been so felicitously paved and widened by the seers and sages.
Seers: The interpreters of Experience of Realizing the God One cannot explain the creation the how can one express the creator. No one is capable of describing of the same. The seers and prophets have tried to explain the same in their own ways, be it Mohammed or Nanaks. However, our senses fall short of realizing the truth. People have explained their experiences either directly or indirectly through the medium of other human being as they could not describe the greatness of the lord on account of their limited vocabulary and the grammar of any particular language.
- Those who have realized and have explained the truth. [Sages]
- Those who know but could not describe in their words.[e.g. Swami Ram Krishna]
- Those who not realized but have described through other beings.[e.g. Swami Vivekanand who put the experience of Swami Ram Kishan]
- Those who have not realized but only explain.[ Almost all of us would be in this category.]
The first category of the people would constitute the Prophets, Seers and sages and the true disciple try to follow them. Nanaks were in the first category. He has experienced and has explained or, at least, tried to explain in their own words. The same are contained in the Granth sahib and in other Elahi-bani
[3]. Truth is immutable and permanent, it is always what it is. If one ventures forth to change or modify it, he has evidently not known truth, it is true for the last category as stated above.But it is the seers/prophets who are capable of representing truth in a definitive form and prompting other men to its pursuit.
‘Panch’ and Meaning The word ‘five’ has significance in Sikh philosophy. There are five elements and there are five senses. We get the knowledge through these five
senses. Mind only gets the impressions through these five senses only.Empiricists, such as Locke, Berkeley, and Hume, also argued that human knowledge originates in our sensations. Man’s cravings are also expressed in five demonical quality and if the internal energy is converted in divine qualities and there are five types/levels of bodies. Ayurvedas
[4] have deeply explained the five types of bodies.
Thus five represents the significant association of persons
[5] who are supposed to be God in so far as the resolving the issues of the particular villages.
Panch : Brahmgyanis In other words those who have realized the God are also called as the “Panch’[five] i.e. the person who are acceptable to the Almighty / The Nirankaar. One who is acceptable to the Lord is also the leader[Pardhaan] and the person stated above are respected in His Court[dargah], ‘Panch’ would mean ‘Brahmgyani
[6]’ and is to be used in a singular form. In earlier times Kings used to engage Raj-Gurus. He was involved in the important issues of the kingdom. This is not a current practice in current times. These kinds of persons are the real ornaments of the kingdoms. They [Panch] are respected on the earth ,in the courts of the kings here, and in the Court of Lord.
Dharama [righteousness] is stated to be ‘Dhyan- Sadhna’ i.e Dharma is the practice of Dhyan / focused consciousness. Listening to the word of ‘waheguru’ is essential. One may recite ‘waheguru’ but if one does not listen the same it would amount to lack of being attentive devoid of single- minded consciousness.
Panch- Always conscious Of the Truth The Panch are always conscious of the Lord, the one and the single. They may be engaged in any profession or worldly affairs but they have that ‘single’ focused in their mind. They are not lost in the worldly affairs even though they may be engrossed.
They live in this world in a detached manner. God has not made this world for being getting lost but it is the person who himself gets drowned in this sea of worldly affairs.
‘Panch’ are above the sea of this world and creations. They are like God but even then
‘Panch’ cannot describe the creation and how can they explain the Lord, the creator.
ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ [1] Death
[2] Kindly refer Mool -Mantra
[3] Dhur- Ki- Bani
[4] Indian system of Medicinal Sciences
[5] Indirect reference to The ‘Panch Parmeshwar’ in the village Panchayat.
[6] Kindly note that it is the interpretation of Gyaani ji.
E & E O
Bhul Chuk .Mauf...
Our Donation Goal
: Why Donate? : Donate Today! : Donate Anonymously (ਗੁਪਤ) : Our Family of Supporters 
Linear Mode
