Sukhmani Sahib Astpadi 5 Sabad 1 / ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੫ ਸਬਦ ੧

ਸਲੋਕੁ ॥
Salok.
Salok

ਦੇਨਹਾਰੁ ਪ੍ਰਭ ਛੋਡਿ ਕੈ ਲਾਗਹਿ ਆਨ ਸੁਆਇ ॥ ਨਾਨਕ ਕਹੂ ਨ ਸੀਝਈ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥੧॥
Ḏenhār parabẖ cẖẖod kai lāgėh ān su▫ā▫e. Nānak kahū na sījẖ▫ī bin nāvai paṯ jā▫e. ||1||
Leaving the creator that bestows, is busy in other selfishness. Guru Nanak, such can never achieve success as without the creator there is no honor.

ਅਸਟਪਦੀ ॥
Asatpaḏī.
Eight stanzas hymn

ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥ ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
Ḏas basṯū le pācẖẖai pāvai. Ėk basaṯ kāran bikẖot gavāvai.
One collects ten things and puts these away. Because of one thing the trust is lost.

ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e. Ŧa▫o mūṛā kaho kahā kare▫i.
If the one is not given and ten are taken back. Then pray tell what would the fool do.

ਜਿਸੁ ਠਾਕੁਰ ਸਿਉ ਨਾਹੀ ਚਾਰਾ ॥ ਤਾ ਕਉ ਕੀਜੈ ਸਦ ਨਮਸਕਾਰਾ ॥
Jis ṯẖākur si▫o nāhī cẖārā. Ŧā ka▫o kījai saḏ namaskārā.
One creator that cannot be brought under control. One always respectfully salutes such.

ਜਾ ਕੈ ਮਨਿ ਲਾਗਾ ਪ੍ਰਭੁ ਮੀਠਾ ॥ ਸਰਬ ਸੂਖ ਤਾਹੂ ਮਨਿ ਵੂਠਾ ॥
Jā kai man lāgā parabẖ mīṯẖā. Sarab sūkẖ ṯāhū man vūṯẖā.
One who has sweetness in the heart for the creator. All comforts dwell in such a mind.

ਜਿਸੁ ਜਨ ਅਪਨਾ ਹੁਕਮੁ ਮਨਾਇਆ ॥ ਸਰਬ ਥੋਕ ਨਾਨਕ ਤਿਨਿ ਪਾਇਆ ॥੧॥
Jis jan apnā hukam manā▫i▫ā. Sarab thok Nānak ṯin pā▫i▫ā. ||1||
One through which the creator carries out directives. Guru Nanak, such finds all the elements.
Please note all errors are mine and I stand corrected.

Sat Sri Akal.

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S. Ambarsaria Ji

Above interpretation reveals Guru sahib is referring 'ek bastu' as material items whereas sloke and the essence of the sabd tells us different story. Guru Sahib is stressing 'ek bastu' as Naam - the divine virtues. That due to lack of or by ignoring the main one requirement 'sach di matt' - we are wasting this opporutnity and eroding our body by running like rat race after 'ten items'. These 'das bastu' is again not material items but relishing taste of our organ (like sex, eyes gazing upon the beauty of another wife, nose etc.). 'Pachai' is not to put them behind but for the sake of relishing the taste of our organ. Please note even animals are relishing these taste so what is the difference between us and animals.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sukhmani-sahib/37864-sukhmani-sahib-astpadi-5-sabad-1-a.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864

In addition to depriving us of the essence sabd, above interpretation creates misunderstanding first it inhibits 'fear' and scares me, the other is it presents God as cruel.

Therefore it is necessary that we delve upon in which context the above pankti is recited. When we check the salok of this ashtpadhi, it reads 'dainhar prabh chhod kai... God is dainhaar of what - is He 'dainhar' of material items or divine virtues as gurprasad raining His virtues throughout. It is for us whether we keep our vessel clean and straight up.

I may be wrong. Looking your comments.

Best regards
Mohinder Singh Sahni
Kuwait

Mohinder Singh Sahani ji,
Although I appreciate your views but if we look at the word "PAAVAI" this should be taken into consideration for correct interpretation.
Had the word been as"PAVE" then your interpretation fits correctly but with the word "PAAVAI" the interpretation given by Ambarsaria ji looks appropriate in this context.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
These are my own observations.
Prakash.s.Bagga

PAVAI refers to 'obtain'
As far as I see it, the message is about 'obtaining' things or material items, in the sense that they are requested or wanted but NOT things that are given to us as humans such as eyesight, senses and capababilities.
There is a difference between wanting things to be given to you, say rich foods and the things that are given to all because we need them, such as basic food for survival.

ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥ ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
Ḏas basṯū le pācẖẖai pāvai. Ėk basaṯ kāran bikẖot gavāvai.
One collects ten things and puts these away. Because of one thing the trust is lost.
Das(ten)
bastu(things/items)
le (obtains what is offered or given)
pachhai(to affirm or keep the given thing, similar to acknowledge and keeping)
pavai( obtains, as in a thing wanted or requested)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
Ek(one)
basat( thing)
karan(the reason being)
bikhot(confidence,faith,trust)
gavavai( to lose, forfeit)
---One obtains ten things and puts them away safely safel( affirms their posession)
But, because of the one thing not given, he loses faith and confidence in the giver of the other ten.

ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e. Ŧa▫o mūṛā kaho kahā kare▫i.
If the one is not given and ten are taken back. Then pray tell what would the fool do.

If all the given ten are also taken back, so that nothing is left. Then what will the unfortunate or mistreated fool do.

Then it carries on to say as above in the translation and that the one who greets humbly always( sad namaskaar) to the true lord and accepts, the givings, in their minds they feel that they have been given more than they deserve.
Sarab sukh( all happiness and pleasures)tahu man(in his frame of mind)vootha (come to reside,abide or dwell)

I don't see the message much different to the essence in above post.

Waheguru
Lucky Singh

If it helps at all perhaps let us look at Bhai Manmohan Singh ji and Prof. Sahib Singh ji's input on this,

Sat Sri Akal.

Let us check direct from Guru Sahib what does 'ek bast' means by him. Word 'basat' and 'vasat' is written more than seventy times in Sri Guru Granth Sahib Ji. Like 'ek basat bin panch duhaila' or 'jis kee basat tis aagai rakhai or 'ek vast bhujai ta hovai paak' 'thaal vich tin vastu paiheu sat santokh veecharo tis ka hoey udharoo' or 'ek bast tu gheenai nahi. So 'bast or vasat' is not material items but spiritual wisdom. Similarly 'bikhaut' is combination of 'bi+khaute = purity. Without 'ek bast' or spiritual wisdom one cannot achieve purity.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864

Above matches with guru's vaak, 'nanak jit aahar jagh udharai virla bujhai koey' - very rare are those who understand that without spiritual wisdom one cannot cross over the bhavjal.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864

Further when it says, ' ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥ Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e. Ŧa▫o mūṛā kaho kahā kare▫i. guru sahib is referring to his own manh as a first person if you don't obtain even one divine virtue and transmit to body then treasure of your whole body will be ruined, manuevered and what will mind do. Naturally you will be upset and in that state, demon thought will rule your mind and lead you to astray like corruption, rape etc.

Best regards
Mohinder Singh Sahni
Kuwait

Respected Japjisahib04 ji.

Humbly it is stated that I am no one to state that what you have analyzed may not be correct as my knowledge is limited and vision is myopic as our reference is limited to Dr.Sahib Singh.

Based on knowledge gained by going through Dr.Sahib Singh ji’s renderings, it is stated that the meanings assigned by Ambarsaria ji and Luckysingh ji to the pad/paudi are, more or less, in line with the standard work of Dr. Sahib singh. ji.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864

Moreover, if carefully observed, it would emerge that the major thrust in this pad/paudi are contained in the last 2 lines of the Pad/paudi. Liberty is taken in reproducing the same alongwith the translation as it appears in srigranth.org

ਜਿਸੁ ਜਨ ਅਪਨਾ ਹੁਕਮੁ ਮਨਾਇਆ ॥
One who abides by the Lord's Will,

ਸਰਬ ਥੋਕ ਨਾਨਕ ਤਿਨਿ ਪਾਇਆ ॥੧॥
O Nanak, obtains all things. ||1|


The above two lines are related to the concept of ‘Hukum’ that is contained in major philosophical composition of Guru Nanak Dev ji [ i.e Jap ji sahib-Reference paudi.-1]

KiV sachiara Hoiye kiv kure tute Paal
Hukum Razai chalna Nanak Likhya Naal

No need is felt to expand on this.

Entreating forgiveness in advance..

TrueTruth is deeper than even true translation ,my Dad once said that if the Truth kicked me in the ball-s and punched me in the face I would still not recognise it,such is the state of Sikhs today we search different translations,but philosophy is thinking differently and not translating differently.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
As Tulsidas said thinking Me and Mine and You and Yours is the source of Illusion or Maya,everyones translation is altered by their perception.

If there is one that has no ego ,only he can recognise what no ego is,if one thinks as described by Tulsidas then one is Mayatistical ,use the lantern of the Word to search yourself ,the lantern is beautiful it dispels your darkness but don't study the lantern rather study your Self

Taranjeet Singh, Japjisahib04 and Luckysingh ji thanks for the discourse and good posts for learning. I will bring your attention to the following and another way to look at how Guru ji as our teacher try to drive home couple of points for our learning,

(1) ਦਸ ਬਸਤੂ ਲੇ
Ḏas basṯū le
One collects ten things
Essence:
Maya Centric; One always in the mood to receive, expect to get, demand to have, want to own, etc.

(2) ਪਾਛੈ ਪਾਵੈ ॥
pācẖẖai pāvai.
puts these away
Essence:
Greed: Get and hoard versus use, share, give away, content-fully recognize, etc.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864

(3) ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
Ėk basaṯ kāran bikẖot gavāvai.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=37864
Because of one thing the trust is lost.
Essence:
Arrogant: Like a spoiled child, misses the essence of receiving, gifts cannot be demanded whether you get 10 or 9 or 1, not recognizing of the essence of creator's grace, etc.

(4) ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥
Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e.
If the one is not given and ten are taken back.
Essence: Guru ji drive home the lesson by stating the state of such a person as to be;

Reality bites: What makes you think you deserve any? Forget about receiving 10 how about not getting any new and returning one already gotten.

Is Guru ji driving as "one" to be the realization, "naam", understanding, and so on. This is the personal experience that we all derive and differently from Sri Guru Granth Sahib Ji. We all are unique in being who we are, including our abilities to understand, perceive, visualize, etc.

(5) ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Ŧa▫o mūṛā kaho kahā kare▫i.
Then pray tell what would the fool do.
Essence:
Guru ji state that all received is creator's benevolence, gifts, parsad, so take it as such and don't demand, don't expect, as creator's has a choice and not the foolish receiver.

Sat Sri Akal.