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5th Pauri: 4th Ashtapadee: Sukhmani Sahib: My Understanding

Discussion in 'Sukhmani Sahib' started by Amarpal, Jan 7, 2008.

  1. Amarpal

    Amarpal
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    Dear Khalsa Ji,
    After a long time, today, I share with you my understanding of the 5th Pauri of 4th Ashtapadee of Sukhmani Sahib.
    1. krqUiq psU kI mwns jwiq ] kartoot pasoo kee maanas jaat.
    Their deeds are similar to that of animals, though they have human form.

    My Understanding:
    Let us first see how animals live. The first and the foremost aspect very important for them is survival, the second is to find food for feeding and third is to have sex. In pursuing these aims they spend their entire life. Their whole living is centered on themselves, without any consideration for other life form. This way of living when applied to human existence, is called extreme form of selfishness. Self-interest is but the survival of the animal in us. Humanity only begins for man with self-surrender.
    Many of the humans, essentially, live this type of self-centered animal-like life. Such a life is of a very low quality. The human form with all its potentials and capabilities is meant for living and evolved life. It is improper for any one to allow her/his human life to get degraded and get reduced to the one of animals – it is unacceptable. It is for this reason Guru Sahib has used the words ‘Kartoot’, which is used in Punjabi when referring to any contemptuous act done by some one. It is this degradation that Guru Sahib is referring to in the above sentence where Guru Sahib has said ‘Their deeds are similar to that of animals, though they have human form’
    Through this sentence, indirectly, Guru Sahib has asked Sikh not to live this animal like life and live an evolved live befitting the form of their birth.
    2. lok pcwrw krY idnu rwiq ] lok pachaaraa karai din raat.
    They speak ill about others and curse them day and night.

    My Understanding:
    Guru Sahib is referring to people who live in their past, fretting about the things which did not happen the way they wished. Instead of accepting responsibility for what ever undesirable has taken place in their lives in the past, they keep apportioning blames to others and cursing them.
    This Guru Sahib has mentioned this to make Sikhs understand that past is static, nothing can be changed in it. One should take responsibility for the failure and learn the lesson that it teaches. This is positive way of looking at the failures; it strengthens the individual enable her/him to perform better in future; this is a way to evolve.. This is what Guru Sahib expects from his Sikhs. Guru Sahib does not want his Sikhs to say any thing demeaning about others. Guru Sahib certainly does not want his Sikhs to spend all their precious time in speaking ill about people and cursing them.
    3. bwhir ByK AMqir mlu mwieAw ] baahar bhaykh antar mal maa-i-aa.
    The outward appearance is that of a religious person but their inner world is full of filth of worldly living.

    My Understanding:
    Guru Sahib is cautioning his Sikhs not to live a *******ed dual life.
    People give an appearance of virtuous living committed to the cause of ‘The Sat’ but, in their mind they have all the worldly desires of the lowest type. Inward they have the animality in them outwardly they put up an appearance of an evolved religious person – a decent human. It is this dual life which Guru Sahib is asking Sikhs to avoid.
    It is the thoughts that rise in our mind finally decide what of person we will become. You sow a thought you reap an action; you sow an action you reap a habit; you sow a habit you reap a character; you sow a character you reap a destiny. This is the linkage between thought and the destiny. Guru Sahib is asking his Sikhs to live an inner live that of an evolved human i.e. a Gurmukh.
    4. Cpis nwih kCu krY CpwieAw ] chhapas naahi kachh karai chhapaa-i-aa.
    No matter what one does, it cannot be hidden.

    My Understanding:
    Guru Sahib is making it clear to his Sikhs, that no matter how much the individual tries to hide her/his dual living (outward life in public and inner life in her/his mind), it cannot be hidden.
    This is natural, because the external appearance is a cultivated and is not supported by the inner thoughts, it is only and acting, it is not natural. Where as, the actions resulting from the thoughts, that occupies the individual’s mind, will be natural. The natural response to the thought going on in mind will predominate over the artificially cultivated response. The incongruence between her/his pretence and real action will tell the story. The body language will clearly convey what is going on in the persons mind. This will get noticed by those who are around and the nature of the individual will thus be known.
    It is for this reason Guru Sahib has said that the true nature of the person cannot be hidden no matter how much one tries.
    5 bwhir igAwn iDAwn iesnwn ] baahar gi-aan Dhi-aan isnaan.
    To impress the outside world they show of their knowledge, meditate and undertake acts for purification.

    My Understanding:
    To impress the audience, these dubious individuals show-off their knowledge and to convey to others that this knowledge has come from spiritual awakening they even pretend to meditate and perform acts, considered by the society as tools, for purifying one’s being.
    Guru Sahib wants his Sikhs to be aware of such tricks and they themselves should never indulge in it.
    6. AMqir ibAwpY loBu suAwnu ] antar bi-aapai lobh su-aan.
    Inside they have the greed which reflects their animality.

    My Understanding:
    Those persons who outwardly pretend to be spiritual and Godly, their inward life remains full of greed, which betrays their self-centeredness. They, in reality are looking for gain through this pretence. They are in the business of i.e. ‘Bhagwangiri’. Such persons have not evolved into humans in real sense; their frame of mind is still similar to that of the animals.
    Guru Sahib cautions his Sikhs not to get befooled by such persons.
    7. AMqir Agin bwhir qnu suAwh ] antar agan baahar tan su-aah.
    Within their heart the fire of desires rages while they apply ashes on their outer body.

    My Understanding:
    According to ancient tradition of the land, individuals who have given all their worldly attachments and desires apply ash on their entire body to convey that all the vices that originate from worldly living has been burnt and this bady is now like ash that is left after getting over their desires.
    Guru Sahib is cautioning his Sikhs that any one can apply ashes on their body, yet they may have all the desires burning in them. The appearance can be deceptive. In fact there is no need for such an appearance – giving up worldly desires and attachments is an internal transformation and there is no need to advertise it. The living of such evolved person will speak for itself.
    8. gil pwQr kYsy qrY AQwh ] gal paathar kaisay tarai athaah.
    They have stone around their neck, how can they swim the worldly ocean.

    My Understanding:
    Guru Sahib is comparing the worldly attachments and desires are the load that makes it impossible to stay afloat in the world, which is like an ocean. The person sinks in worldly living and fails to evolve to a level where it can attain divinity.
    9. jw kY AMqir bsY pRBu Awip ] jaa kai antar basai parabh aap.
    Those in whom ‘The Sat’ resides.

    My Understanding:
    Here Guru Sahib is referring to those individuals who have shed their ‘I-ness’ and thus the worldly living. In such people the expression of ‘The Sat’ is complete. All their thoughts, speech and actions are godly. These people experience what is Anhat Naad. Their being resonates with the teachings of Gurbani. They are Gurmukh in real sense of the term. That is why Guru Sahib has said that ‘The Sat and only The Sat’ resides in them.
    10. nwnk qy jn shij smwiq ]5] naanak tay jan sahj samaat. ||5||
    O’ Nanak, such people become one with ‘The Sat’.

    My Understanding:
    Guru Sahib declares that the people whose being is imbued with the purity of spiritual life, who resonate with the teachings of Gurbani, these Gurmukhs become one with ‘The Sat’ even while living in this world.
    With this, I close today.
    With love and respect for all.
    Amarpal Singh
     
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  3. spnadmin

    spnadmin United States
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    Amarpal j

    Thanks so much for returning to this sukhmani Threads.

    A month ago kds re-opened the discussion and in reply I made a long long list of the links to your earlier postings. Unfortunately many of them will only work by searching for them on google. But at least they are all together in one spot.

    We need to do something with your valuable work -- make an e-book or something like that.

    Very excited that you are doing this -- because there are no sukhmani Sahib discussion groups in my area.
     
  4. Amarpal

    Amarpal
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    Dear aad Ji,

    I will keep your views in mind. All my posts are available at this site and they are all together at one place at SIKHNET - Sikh Religion - Sikhism Information . There my ID is Amarpalsinghxx. If you go to discussion then select auther, my name is on the second page of the listing of authors. click the arrow at the left of my name all my posts will get listed. Then click any of my post on sukhmani Sahib. The text of that post will get displayed and at the end of the text, the list of all my posts on sukhmani Sahib will get displayed. you selectwhich ever you want to read by clicking it.

    With love and respect for all.

    Amarpal Singh
     
  5. spnadmin

    spnadmin United States
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    Amarpal,

    This is very valuable information to have posted for us. Thank you. All the best!!!!!
     

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