Paudi-17-19-Jap Ji Sahib-Interpretation

Sikh80 · #1 (**permalink**) 01-Apr-2008, 09:03 AM

Interpretation of Paudi-18

Paudi with English Translation
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Prologue
[God is one. He is the supreme truth. He, the Creator, is beyond fear and beyond hate. He is immortal. He is neither born and nor does He die. By Guru’s grace shall He be met. In the beginning He was the truth. Throughout the ages He has been the truth. He is the truth here and now and He shall be the truth forever’ . He is indescribable, inestimable, indubitable, infallible, intangible, imperishable, immutable, immortal, immaculate, immanent, unconquerable, unique, formless, fearless, compassionate, omnipresent and creator of all. He is beyond color and form, beyond birth and death, beyond portraiture and a lot more, which is beyond thinking.]

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ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥
Countless fools, blinded by ignorance.

ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥
Countless thieves and embezzlers.

ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥
Countless impose their will by force.

ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥
Countless cut-throats and ruthless killers.

ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥
Countless sinners who keep on sinning.

ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥
Countless liars, wandering lost in their lies.

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥
Countless wretches, eating filth as their ration.

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥
Nanak describes the state of the lowly.

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
I cannot even once be a sacrifice to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
Whatever pleases You is the only good done,

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੮॥
You, Eternal and Formless One. ||18||

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥
ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥
ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥
ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥
ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥
ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/jap-ji-sahib/20832-paudi-17-19-jap-ji-sahib.html
ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥
ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੮॥

Interpretation.

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥ ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥ ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥ ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥ ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥

In this creation of almighty there are countless who are fools and those who are thieves involved in treachery and larceny/robbery and there are many who enslave many who commit excesses on others by being despotic and use the power that they wield for their selfish ends.[ In another sense it may as well mean that there are many who are engaged in extortions and allied crimes.There are many who commission sins of various kinds and natures.[They are not able to connect consciousness with Naam.and they do not tread the Path of God realization]

Countless are the murderers and sinners who literally cut throat and kill other and they lead a sinful life; commit sins and leave the world unrecognized and disrespected.They do not realize that this life is precious and is an unsolicited opportunity to the gateways to the heavens.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20832

There are many who are liars and spend their life practicing the same and are lost in the illusion of Maya [they wander around and are lost in the world] and there are countless who are uncivilized barbarians whose minds are polluted and filthy they remain in the filth. There are many who consume the filth and in the filth they spend their lives.

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥ ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥

Countless are the slanderers who carry the same as a weight on their heads. Oh , Nanak we cannot evaluate the types of persons who are inhabit this world of your creation.The sheer helplessness of the creatures has been expressed here. All of us are just helpless creatures and are to act as per that is the 'Bhana' or as per the divine will. Our destiny is already ordained and we cannot change it. The concept of 'poor creature' has appeared in the Granth Sahib at many places.

ikAw hm jIA jMq bycwry brin n swkh eyk romweI ] (822-11, iblwvlu, mÚ 5)
What am I? Just a poor living being. I cannot even describe one of Your hairs, O Lord.

And

iehu jgu vrnu rUpu sBu qyrw ijqu lwvih sy krm kmeIAw ] (834-11, iblwvlu, mÚ 4)

This world, with its colors and forms, is all Yours, O Lord; as You attach us, so do we do our deeds.

And

hm cyrI qU Agm gusweI ikAw hm krh qyrY vis peIAw ] (836-11, iblwvlu, mÚ 4)
I am Your hand-maiden, O Inaccessible Lord of the Universe; what can I do by myself? I am under Your power.

“The term slander has been explained in details in Granth sahib ji.[1]

As per Dr. Sahib Singh

ArQ:-AnykW hI indMk (inMdw kr ky ) Awpxy isr au~qy (inMidAw dw) Bwr cu`k rhy hn[ (hy inrMkwr! AnykW hor jIv keI hor kukrmW ivc Psy hoxgy, myrI kIh qwkq hY ik qyrI kudriq dI pUrn ivcwr kr skW? nwnk ivcwrw (qW) ieh (auprlI qu`C ijhI) ivcwr pyS krdw hY[
pdArQ:-isir-Awpxy isr au~qy[ isir krih Bwru-Awpxy isr au~qy Bwr cukdy hn[
nwnku nIcu-ies quk ivc Sbd ‘nwnku’ krqw kwrk hY Aqy puilMg hY[ Sbd ‘nIcu’ ivSSyx hY Aqy puilMg hY[ auNJ BI Sbd ‘nwnku’ dy nwl hI vriqAw igAw hY[ so ‘nIcu’ Sbd ‘nwnku’ dw ivSSyx hY[ siqgurU jI Awpxy Awp ƒ ‘nIcu’ AwKdy hn, ieh grIbI Bwv hor BI keI QweIN AwauNdw hY, ijvyN:
(1) mY kIqw n jwqw hrwmKor[ hau ikAw muhu dysw dustu cor[
nwnku nIcu khY bIcwru[ Dwxk rUip rhw krqwr[4[29[ (isrI rwg mhlw 1
(2) jugu jugu swcw hY BI hosI[ kauxu n mUAw kauxu n mrsI[
nwnku nIcu khY bynµqI, dir dyKhu ilv lweI hy[16[2[ (mwrU mhlw 1, sohly
(3) kQnI krau n AwvY Eru[ guru puiC dyiKAw nwhI dru horu[
duKu suKu BwxY iqsY rjwie[ nwnwku nIcu khY ilv lwie[8[4[ (gauVI mhlw 1
nwnku nIcu-nIc nwnk, nwnk ivcwrw, grIb nwnk[
ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੮॥

Oh! Lord I am not in a position to estimate/evaluate/assay the types of people who are on this earth and are engaged in various kinds of acts including slanderers and All that happens is as per your will or only the engagement of the persons is good that you like. You are the only Truth the eternal Sat. You are the only one who shall always be stable.in nutshell guru sahibs have counted various kinds of 'jeva' that are on this earth and those who are engaged in various kinds of occupations and their engagements in the various deeds and professions is in no way as per the guidelines to attain higher spiritual levels yet these are also the manifestation of the almighty and hence they act as per His Will the Supreme Divinity .
At the end I am reminded of the following:

ikrpw krhu dIn ky dwqy myrw guxu Avgxu n bIcwrhu koeI ] (882-16, rwmklI, mÚ 5)

Have mercy on me, O Generous Giver, Lord of the meek; please do not consider my merits and demerits.

mwtI kw ikAw DopY suAwmI mwxs kI giq eyhI ]1] (882-16, rwmklI, mÚ 5)

How can dust be washed? O my Lord and Master, such is the state of mankind. ||1||

As per Dr, Sahib Singh

ArQ:- (hy Akwl purK!) mYN qW qyry au~qyN iek vwrI BI sdky hox jogw nhIN hW (Bwv, mYN qyrI byAMq kudriq dI pUrn ivcwr krn jogw nhIN hW)[ hy inrMkwr! qUM sdw-iQr rihx vwlw hYN[ jo qYƒ cMgw l`gdw hY, auhI kMm Blw hY (Bwv, qyrI rzw ivc hI rihxw TIk hY; qyrI is&iq-swlwh kr ky AsW jIvW leI iehI BlI g~l hY ik qyrI rzw ivc rhIey)[

Bwv:- prmwqmw dI swrI kudriq dw AMq l`Bxw qW ikqy irhw, jy qusI jgq dy isr& cor DwVvI T`g inMdk Awidk bMidAW dw hI ihswb lwx l`go qW iehnW dw BI koeI AMq nhIN[ jd qoN jgq bixAw hY, byAMq jIv ivkwrW ivc hI gRsy cly Aw rhy hn[18[

[1] Guru Nanak Dev ji has clearly stated that slandering has no medicine.”[Gyani Maskeen ji]

[2] The last 4 lines are nor discussed here as these have been discussed earlier and the meaning is fairly known.

P.S.
Author has not interpreted the above in verbatim or it is also not claimed to be any exact/precise translation/commentary.

`````````````````````````````````````````````````` ``````````````````````````````````````````````mwtI kw ikAw DopY suAwmI mwxs kI giq eyhI ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Sikh80 · #2 (**permalink**) 03-Apr-2008, 13:28 PM

Interpretation Of paudi-19

Paudi 19 with English Translation

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
Countless names, countless places.

ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
Inaccessible, unapproachable, countless celestial realms.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
Even to call them countless is to carry the weight on your head.

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
From the Word, comes the Naam; from the Word, comes Your Praise.

ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.

ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
From the Word, come the written and spoken words and hymns.

ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20832
From the Word, comes destiny, written on one's forehead.

ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
But the One who wrote these Words of Destiny-no words are written on His Forehead.

ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
As He ordains, so do we receive.

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20832
The created universe is the manifestation of Your Name.

ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
Without Your Name, there is no place at all.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
How can I describe Your Creative Power?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
I cannot even once be a sacrifice to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
Whatever pleases You is the only good done,

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥
You, Eternal and Formless One. ||19||

1.ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
2. ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
3.ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
4.ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
5.ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
6. ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥
7.ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥
8. ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥
9. ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥
10. ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥
11.ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
12. ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
13.ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
14.ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
15.ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥[1-3]

The entities that Lord has created is beyond nimbers;their dwellings are also beyond numbers by which ever name these are called. These may be in million of numbers. The countless are the names of the entities created by HIm and countless would be the name.
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥ ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥ ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥ ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥ ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ [3-9]

Although one cannot express the creation of the Almighty through words; but, one has to resort to the words only to remember HIM by His name. It is with the help of the words that one can recite His name and it is through, and with the help of the words that we praise the Supreme Divine, the Super Soul. It is with the help of the word/words that Bani has been authored and it is through the words that we recite the bani. All the naming process is carried out by the man only. Man has given names according to the attributes of the elements and physical things. The names of many physical things have been derived from other names as there are some common attributes between the two.

The one who has created this has no language. He is interested in the ‘Bhao’ or the love stated in simple words although it is not the exact meaning of ‘Bhao’.

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ [10-11]

All that is created is through the naam. The entire creation has come to being through the Naam and He pervades them and is a transcendence in naure. There is no place without Him. In exxence He is present I all the creation in the form of Naam. This is the sikh theology that represents the major attribue of the lord. The Guru has this philosophy in mind.This forms the basic of sikhism. Thus all the creation is the insignia of the Lord. There is no space and interspaces where he does not exists.He transcends them all.

Kojq Kojq Koij bIcwirE rwm nwmu qqu swrw ] (611-6, soriT, mÚ 5)

I have searched and searched and searched, and found that the Lord's Name is the most sublime reality.
ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥ [12-16]
[The meanings have been discussed in earlier Paudis]

E & O.E.

CHOOSE THE RIGHT WORDS AND THINK RIGHT
THEN YOU'LL LIVE RIGHT
(making a difference in this "happy, sad, crazy, yet magical" world of ours).

Sharing a Few Thoughts on Using the Immense Power of Words and Language

Knowledge:Knowledge of materials, Arts and The Religion and Philosophy etc., has been divided into 64 branches and one cannot be expert of all the form of the knowledge. However, there are many specialists. There is no end to the knowledge; it is only a Brahmgyani who knows all the types of knowledge. One can only know the Lord only through the knowledge of His creation. But the knowledge acquired shall be only a fraction of the parts of the available. It is only a brahmgyani who may attain the stage to acquire the knowledge in it is entirety. The creation is being discussed here. It is only through a painting that the Painter is known. If the painting is good one can appreciate that the painter would also be good. Likewise a singer, a musician are known by their creations.[ Maskeen ji]