Which is more important Simran or Sewa?

First of all it is a pleasure to exchange views again after quite a long time. I have not contributed to SPN for a year or two, until recently.

My main concern, in this instance, was the interpretation of the pankti (sabhnee chhaalaa maaree-aa kartaa karay so ho-ay) you had translated in response to Astraboy ji’s post.

Your translation of the underlined pankti was:

Here sabhnee is all my body organs and karta is my mind and not creator.

However, I viewed this first with the preceding pankti as follows:

ਮ:੧॥ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ॥ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁਹੋਇ॥ vadee so vajag naankaa sachaa vaykhai so-ay.sabhnee chhaalaa maaree-aa kartaa karay so ho-ay.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37550-which-is-more-important-simran-sewa.html

Whatever the Lord (WaheGuru) has ordained will happen. O Nanak, the True Lord, himself, watches over us (sustains life). All beings (being ambitious) exert themselves to the fullest but the reward is in His Hands – the end result is as He desires.

I personally cannot reconcile your version with the one above taking the preceding tuk into account (possibly my own shortcomings as I am only at the kindergarten stage of my spiritual journey). I would not dare debate this with you as I have immense respect for you. I think both interpretations have positive outcomes and that is what matters in the end. Interpretation of Gurbani is without limitations and we come up with different pearls of wisdom every time we explore the fathomless ffice:smarttags" />ocean of Sachi Bani.


I wish to share with you my understanding of the whole Pauri which follows the above pankti. I think you have referred to this as sloak in error as the sloak (dukh daru sukkh roag) follows the Pauri. I found your interpretation of the last tuk very interesting (wouldn’t expect anything less from you) although it varies from mine. Again both positive interpretations do no harm, in my opinion.

PAURI
ਪਉੜੀ॥ਧੁਰਿ ਕਰਮੁ ਜਿਨਾ ਕਉ ਤੁਧੁ ਪਾਇਆ ਤਾ ਤਿਨੀ ਖਸਮੁ ਧਿਆਇਆ॥ dhur karam jinaa ka-o tudh paa-i-aa taa tinee khasam dhi-aa-i-aa. ਏਨਾ ਜੰਤਾ ਕੈ ਵਸਿ ਕਿਛੁ ਨਾਹੀ ਤੁਧੁ ਵੇਕੀ ਜਗਤੁ ਉਪਾਇਆ॥ aynaa jantaa kai vas kichh naahee tudh vaykee jagat upaa-i-aa.


ਇਕਨਾ ਨੋ ਤੂੰ ਮੇਲਿ ਲੈਹਿ ਇਕਿ ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ॥ iknaa no tooⁿ mayl laihi ik aaphu tudh khu-aa-i-aa ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ
ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ ਜਿਥੈ ਤੁਧੁ ਆਪੁ ਬੁਝਾਇਆ॥ਸਹਜੇ ਹੀ ਸਚਿ ਸਮਾਇਆ॥੧੧॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37550
gur kirpa tay janyaa jithai tudh aap bujhyi-aa. sehjay hee sach samayi-aa.

TRANSLATION (based on my limited knowledge):


PAURI:

Those who are blessed by You, from the very beginning, meditate upon You.


In this colourful (multi-coloured, eventful) world as established by You, the Jeevas (beings) have little control upon what they do.

Some, by your Will, merge in You whilst the others remain separated.

With Guru’s mehar He acknowledges and makes Himself known to the devotee. Then, with ease the devotee is absorbed in Divine Bliss (immersed in You).


I had great difficulty in translating the last pankti despite referring to Prof. Sahib Singh ji’s Gurmukhi Teeka - Sri Guru Granth Darpan.


ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ ਜਿਥੈ ਤੁਧੁ ਆਪੁ ਬੁਝਾਇਆ॥ਸਹਜੇ ਹੀ ਸਚਿ ਸਮਾਇਆ॥੧੧॥
ਗੁਰਕਿਰਪਾ… Guru mehar;ਜਾਣਿਆ.…. recognise, acknowledge
ਬੁਝਾਇਆ…made known to me; ਸਹਜੇ….with ease;ਸਚਿ (adolta, tikau) ….equipoiseਸਮਾਇਆ…absorbed, immersed

I am sure there are other and even better interpretations. Please do refer to Sri Guru Granth Darpan. As you know, it is very thorough and pays a lot of attention to vocabulary and grammar – I am not saying it is always right, but a little bit of our own experience and perception can help.

Mohinder ji my main aim here is only to exchange notes and not contradict or up-stage anyone. It is a learning and sharing process. I know you are spiritually blessed and may see things differently from me. I am indebted to your earlier input on this.


Sincere apologies for any oversight and errors.


Rajinder Singh ‘Arshi’