Interpretation Of Paudi-7


Paudi –7 and English Translation.


[There are 117 words in Paudi 7 and cumulative words till 7th paudi are 907]

1.ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
Even if you could live throughout the four ages, or even ten times more,

2.ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
and even if you were known throughout the nine continents and followed by all,

3.ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
with a good name and reputation, with praise and fame throughout the world-

4.ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
still, if the Lord does not bless you with His Glance of Grace, then who cares? What is the use?

5.ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
Among worms, you would be considered a lowly worm, and even contemptible sinners would hold you in contempt.

6.ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
O Nanak, God blesses the unworthy with virtue, and bestows virtue on the virtuous.

7.ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
No one can even imagine anyone who can bestow virtue upon Him. ||7||



2. Japji Sahib General construction

Its stanzas are clustered in groups which then lead to unity of idea. The groups of stanzas deal with one topic at a time, for example, Listening to the Holy Name (Suniyai) in stanzas 8 to 11, Faith in the Holy Nams (Mannei) in 12 to 15, the discipline of Yoga in 28 to 31, or the steps of spiritual ascent (Khands) in stanzas 34 to 37. However each stanza varies in its number of lines and rhymes. Such variations are necessary in order to break up uniformity and regulate the flow of thought and rhythm.


3.Arrangements Of the Paudis and Link with earlier Paudis and flow of Hymn.


Paudi-1 essentially deals with the term Sachiara. The emphasis is on as to how one can become Sachiara [Truthful] and as to How to clean one’s mind. The answer is given in The paudi-1 itself that one should lead life as per Hukum or the divine order. Essentially this is the gist of Paudi-1. In paudi-1, as above , Hukum has appeared in connection with as to how to one can be a ‘Sachiara’ [Truthful]. Every human being has a reflection of the Lord in him/her and the only barrier for His realization is one's ego, a wall that separates egotist from Him. Seekers can meet (see, realize, understand) Him by getting rid of their ego. This is the mission of human life and one can achieve it by understanding and accepting (following) His will. This has been explained in the very first pauri.

The flow of the hymn and Paudi no.1 is linked with Paudi-2 through the word/term expression, Hukum [the command Of God].

Paudi 2 deals with the Hukum Of the Lord. In Paudi-2 the Hukum of the Lord is described. How does His Hukum come into play is discussed at length. If one understands His command one loses the ego and tend to become equipoised that leads to jeevanmukt]

The Paudi-3 includes a line that contains Hukum that appearedfirst in Paudi-1 and also in Paudi-2.

The paudi-3 deals with the eulogisation of the Creator and His unlimited powers. It states that one can sing HIS powers if one has the capacity and the power and the knowledge. Many are singing His praises of the Lord as per their capacity. The various means and the attributes that are being sung in the praise were discussed in this Paudi-3.


In the Paudi-4 the Concept of Naam is introduced fo the first time.


In the Paudi-5 the additional attributes Of the creator are given and the terms like Guru and sound current are introduced.

In the Paudi-6 the additional attributes of the Creators are stated and the concept of Guru and his teachings are touched.


The Paudi-7 is in continuation of the Paudi –6 and contains the significance of HIS Grace. Man is just a helpless creature without HIS grace one cannot attain anything. He blesses all those who believe and listens to Naam.[as per katha ]

Verses 4 to 7 speak of God's Love and Grace which are infinite and eternal. How can we win God's love? The Guru says that best way to earn is to contemplate His greatness, in the calm and tranquillity of early dawn Praising God through singing and reflecting on His excellences, trying constantly to live in His presence are also methods suggested for communion with Him. God is not found in idols, temples or places of pilgrimage or by performing sacramental rites, but by one's own love and surrender to Him, at all times, everywhere.



4.Essence of paudi-7

The Paudi is of seven lines. The Paudi-7 highlights that without HIS grace Man is just a helpless insect.

5. Paudi In Gurmukhi

1.ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
2.ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
3.ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
4.ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
5.ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
6.ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
7.ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥




6.As per my understanding


6.1 Background of Paudi-7


Sidhas told Guru Nanak Dev ji that they can make the age of Nanak dev ji as equal to the four yugas and further he would be blessed with as a person who would be recognized in the nine Khandas of the world provided Guru ji become their desciple. In response to this Guru Maharaaj states as follows:

1.ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
2.ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
3.ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
4.ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
5.ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
6.ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
7.ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
6.2 Meaning Of The paudi

1. Guru ji said that if the age become 40 yugas/ages [4*10 =One Kalpa, one kalpa is equal to 40 Yugas] and

2. Even if in nine Khandas one gets famous and well known in the nine Khandas of the earth and every one follows him ,

and

3. Even if one gets famous by name and is appreciated all over the whole world,

But


4. If such a person does not get the Grace /Kirpa of the Lord [or vice versa one does not consider the Lord anything] then no one asks him anything and/or considers him worth anything.

5.The Lord establishes such a person as an insect.[ and/or the lowly person will also finds deficiencies in the person] . Jeev may become as great as it likes but the real tapasya/worship/efforts go waste if one does not listen to Naam. These are Doshas/deficiencies in that person. Even a lepor hates these kind persons i.e those who do not believe in Naam.

[A person who does not take/believe in Naam is the one who virtually considers himself as great as the Lord and such a person [with Haume] is not liked by the Lord.[source: Katha]

6.And

If one leaves haume and becomes humble being the lord gives/blesses him with Gunas/qualities .In nutshell the ‘I’ness is the most painful thing for the person who has it so far the spiritual growth is concerned.

One who takes Naam and humbly prays the Lord for forgiveness the Lord forgives him and blesses him Gunas/qualities and gives more qualities [good qualities]

And

To those who already have some qualities, these persons are further blessed with additional qualities like Sat, Santokh and Gyan and may be more depending upon the state of the qualities that a person has.

7. Maharaaj Guru nanak dev ji says that He could not think of anyone except HIM who can bestow qualities to the human beings. He is the sole giver of the good qualities. There is none who can bestow HIM with any qualities as HE is the sole bestower of the qualities.

6.2.Deeper Meanings

I do not understand the deeper meaning. But the following are the terms of interest and one may explore further.

a.What are nine Khandas as per deeper Meaning

a.1

Nine Khandas = kaam, krodh, Lobh, Moh and Ahankaar; Raag, dwesh, Harkh and Sokh.

a.2

In human body there are 9 major joints are stated to be also nine Khandas.

b. What are four ages stated above

Four Ages = Viraag, Vivek, Khat sampati, the desire of Moksha are four ages that have been stated above.

b.1

Khat sampati


Khat Sampati refers to six qualities like ‘sam’, ‘dam’, ‘shradha’, ‘samadhaan’, ‘upram’, Sukh and dukh ]

For exact meaning one is advised to listen to the katha of Guru Granth sahib ji Maharaaj. There may be variations in so far as different sites are concerned. Katha is available at many sites hence one should google out and help oneself.


7.His Grace


The concept and the effect of HIS grace is covered at length in Sukhmani sahib. Some of the other ‘quotes’ from Bani are given in reference to the various blessings that we are blessed with.


ਜਿਹ ਪ੍ਰਸਾਦਿ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਖਾਹਿ ॥
By whose grace thou eatest the thirty six delicacies,
ਜਿਸ ਦੀ ਦਇਆ ਦੁਆਰਾ ਤੂੰ ਛੱਤੀ ਸੁਆਦਲੇ ਪਦਾਰਥ ਛਕਦਾ ਹੈ,

ਤਿਸੁ ਠਾਕੁਰ ਕਉ ਰਖੁ ਮਨ ਮਾਹਿ ॥
bear that Lord in thy mind.
ਉਸ ਸੁਆਮੀ ਨੂੰ ਆਪਣੇ ਹਿਰਦੇ ਅੰਦਰ ਟਿਕਾ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਗੰਧਤ ਤਨਿ ਲਾਵਹਿ ॥
By whose favour, thou appliest perfume to thy body,
ਜਿਸ ਦੀ ਮਿਹਰ ਦੁਆਰਾ ਤੂੰ ਆਪਣੀ ਦੇਹਿ ਨੂੰ ਖੁਸ਼ਬੋਈਆਂ ਮਲਦਾ ਹੈ,

ਤਿਸ ਕਉ ਸਿਮਰਤ ਪਰਮ ਗਤਿ ਪਾਵਹਿ ॥
thou shalt obtain the supreme dignity by remembering Him.
ਉਸ ਦੇ ਭਜਨ ਕਰਨ ਦੁਆਰਾ ਤੂੰ ਮਹਾਨ ਮਰਤਬਾ ਪਾ ਲਵੇਗਾਂ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਬਸਹਿ ਸੁਖ ਮੰਦਰਿ ॥
By whose kindness thou dwellest comfortably in thy palace,
ਜਿਸ ਦੀ ਰਹਿਮਤ ਸਦਕਾ ਤੂੰ ਆਪਣੇ ਮਹਿਲ ਵਿੱਚ ਆਰਾਮ ਨਾਲ ਰਹਿੰਦਾ ਹੈ,

ਤਿਸਹਿ ਧਿਆਇ ਸਦਾ ਮਨ ਅੰਦਰਿ ॥
ever meditate on Him within thy mind.
ਆਪਣੇ ਚਿੱਤ ਅੰਦਰ ਹਮੇਸ਼ਾਂ ਉਸ ਦਾ ਆਰਾਧਨ ਕਰ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਗ੍ਰਿਹ ਸੰਗਿ ਸੁਖ ਬਸਨਾ ॥
By whose Kindness, thou abidest in comfort with thy family,
ਜਿਸ ਦੀ ਦਇਆ ਦੁਆਰਾ ਤੂੰ ਆਪਣੇ ਟੱਬਰ ਨਾਲ ਆਰਾਮ ਅੰਦਰ ਰਹਿੰਦਾ ਹੈ,

ਆਠ ਪਹਰ ਸਿਮਰਹੁ ਤਿਸੁ ਰਸਨਾ ॥
repeat thou His name with thy tongue for all the eight watches.
ਆਪਣੀ ਜੀਭਾ ਨਾਲ ਤੂੰ ਅੱਠੇ ਪਹਿਰ ਹੀ ਉਸ ਦਾ ਨਾਮ ਜਪ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਰੰਗ ਰਸ ਭੋਗ ॥
By whose favour thou enjoyest love and pleasures,
ਜਿਸ ਦੀ ਦਇਆ ਦੁਆਰਾ ਤੂੰ ਪਿਆਰ ਅਤੇ ਖੁਸ਼ੀਆਂ ਮਾਣਦਾ ਹੈ,

ਨਾਨਕ ਸਦਾ ਧਿਆਈਐ ਧਿਆਵਨ ਜੋਗ ॥੧॥
O Nanak! constantly meditate on Him who is worthy of meditation.
ਹੇ ਨਾਨਕ! ਹਮੇਸ਼ਾਂ ਉਸ ਦਾ ਸਿਮਰਨ ਕਰ ਜੋ ਸਿਮਰਨ ਕਰਨ ਦੇ ਲਾਇਕ ਹੈ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਪਾਟ ਪਟੰਬਰ ਹਢਾਵਹਿ ॥
By whose grace thou wearest silks and silk clothes,
ਜਿਸ ਦੀ ਰਹਿਮਤ ਦੁਆਰਾ ਤੂੰ ਰੇਸ਼ਮ ਅਤੇ ਰੇਸ਼ਮ ਦੇ ਬਸਤ੍ਰ ਪਹਿਨਦਾ ਹੈ,

ਤਿਸਹਿ ਤਿਆਗਿ ਕਤ ਅਵਰ ਲੁਭਾਵਹਿ ॥
why shouldest thou forsake Him and be enamoured of others?
ਤੂੰ ਉਸ ਨੂੰ ਛੱਡ ਕੇ ਕਿਉਂ ਹੋਰਨਾ ਨਾਲ ਮਸਤ ਹੁੰਦਾ ਹੈ?

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਖਿ ਸੇਜ ਸੋਈਜੈ ॥
By whose favour thou sleepest on the comfortable bed.
ਜਿਸ ਦੀ ਮਿਹਰ ਦੁਆਰਾ ਤੂੰ ਸੁਖਦਾਈ ਪਲੰਘ ਤੇ ਸੌਦਾਂ ਹੈ।

ਮਨ ਆਠ ਪਹਰ ਤਾ ਕਾ ਜਸੁ ਗਾਵੀਜੈ ॥
O my soul, throughout the eight watches (of the day) sing His praise.
ਹੈ ਮੇਰੀ ਜਿੰਦੜੀਏ! ਅੱਠੇ ਪਹਿਰ ਹੀ ਉਸ ਦੀ ਕੀਰਤੀ ਗਾਇਨ ਕਰ।

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੁਝੁ ਸਭੁ ਕੋਊ ਮਾਨੈ ॥
by whose grace every one honours thee,
ਜਿਸ ਦੀ ਦਇਆ ਦੁਆਰਾ ਹਰ ਕੋਈ ਤੇਰੀ ਇੱਜ਼ਤ ਕਰਦਾ ਹੈ,
Bhul Chuk Mauf

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

BHANA BHANA, lit. liking, pleasure, will, wish or approval, is one of the keyconcepts in SIKH thought. In SIKHISM, it refers specifically to God`s will and pleasure. Raza , an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of UMArSA bhana. According to this concept, the Divine Will is at the base of the entire cosmic existence. It was His bhana, His sweet will which was instrumental in the world`s coming into being: "Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)" (GG, 294). All our actions, our pain and pleasure, our worship, penance and selfdiscipline, metempsychosis and liberation, heaven and hell, are subject to bhana (GG,963). Bhana or raza, the Divine Will, expresses itself through HUKAM, the Divine Law of nature. Bhana and hukam are closely related and are often used synonymously. In the very first stanza ofJapu, GURU NANAK uses hukam and raza as a compound term. There is, however, a subtle difference between the two concepts. Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; "hukam is that which you desire" (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to wliich man must submit, but such submission is again subject to His bhana. "When He desires He makes man to submit to hukam" (GG, 337): "In His Will, the Lord makes man submit to His command" (GG, 1093). The inexorable hukam having its source in bhana, it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form ofnadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. Bhana in the Sikh tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude oi^ubmission on man`s part to the Will Divine. The latter itself arises out of God`s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in gurbam as a great gift. As says Guru ARJAN, "The truth is that there is no gift as great as bhana (submission to the Lords` Will)" (GG, 1093); says Guru Amar Das, "On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing" (GG, 1064). The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the Sikh precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action. Thus Sikhism positing active participation in life does recognize freedom of action, but "within the contingencies of his finitude." In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the Guru`s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, "to battle on in open field with his mind fully in control" (GG, 93l). He is supposed to quell his haumal (Iness), to dedicate his actions to the Lord`s Will and to surrender himself to His raza as regards the outcome of his actions.

BHANA | Philosophy, Spirituality and Ethics

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Necessity of worship
God does not insist that we worship him. In His generosity, He gives to all, the high and the low, the educated and the illiterate, even to those whoa are anti-God; Athiest. Some people are under the impression that God, just like an army commander, demands respect and worship. God does not need man's flattery or praise. Guru Nanak says: "If all people start praising Him, it will not make the least difference to His greatness." Just as the sun does not need light of the lamps so in the same way, God does not need the praises of men.
God is not a Dictator. People worship Him from a sense of duty, Dharma. They are convinced that God who made this universe can be known and loved. Those who know His nature and qualities are wonder-struck by His greatness. In their ecstasy, they exclaim "Wahguru", Wonderful Lord. They want to love Him as devotedly as a wife loves her husband.
Moreover, many people feel that human life is the supreme opportunity for spiritual attainment. A worldly man who makes no effort towards spirituality stands in great danger of joining the cycles of birth and death.
A sense of spiritualiy is a sheet-anchor for the individual. It gives purpose and meaning to life. Guru Arjan writes in The Sukhmani Sahib, "The seed of the Lord's Divine knowledge is in every heart." Thus, a sense of emptiness may be replaced by a sense of richness. Only those who are egoistic and wallow in their material possessions, refuse to accept the comfort of divinity.
Man is not potentialy evil, but is weak and ignorant. When temptation faces him, he is likely to succumb to it. At that moment, he needs a support, an inspiration. If he remembers his divine essence and calls on his moral courage, he will get the necessary strength to overcome the temptation.
A positive approach to God will yield results. Union with God is our goal. Hiw great qualities, Truth, Goodness, Beauty, Love, Purity, Peace, Wisdom, Justice, Mercy etc. are the ladder to Him. By concentrating on these qualities, we through auto suggestion, imbibe such qualities. Man rises to God, while God stoops to lift man.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~