Dear Khalsa Ji,
With the Kripa of ‘The Sat’ the 27th Pauri of Anand Sahib is now reached. What is my understanding of it, I share with you.
1. isimRiq swsqR puMn pwp bIcwrdy qqY swr n jwxI ] simrit saastar punn paap beechaarday tatai saar na jaanee.
Smriti and other Shastras, they discuss Paap (sins) and Punyas (virtuous deeds), the essence is not known.
My understanding:
Guru Sahib has touched on a very vital issue. Guru Sahib has the knowledge of how the path to spirituality of this land had become what it is. In this sentence Guru Sahib is pointing out to the missing link, which is the reason for what has happened to the ancient major path of our land.
Guru Sahib, by mentioning Paap and Punyas to me, tells that these do not constitute the core, the essence i.e. ‘Tatai Saar’ – fountainhead of my doings. These are the effects and not the causes. Guru Sahib asks me to locate this source from where they stem and make corrections so that I evolve spiritually.
As I ponder over this, I find that Guru Sahib is pointing towards truth.
These Punyas and Paaps are the effect and not the causes. They result from my being, which makes me act in a certain way.
As I analyse, it dawns on me that the source of all what I do are the thoughts, which I entertain within me. The orientation of my being, i.e. my functioning brain is responsible for what thoughts get generated in my mind.
This way Guru Sahib is asks me to correct my being; that is the essence – the Tatai Saar.
2. qqY swr n jwxI gurU bwJhu qqY swr n jwxI ] tatai saar na jaanee guroo baajhahu tatai saar na jaanee.
The essence is not known, without Guru the essence cannot be known.
My understanding:
Guru Sahib is aware that I am traveling in the unmapped territory of spirituality, which is new to me. I need guidance from Guru Sahib.
My Guru is Sri Guru Granth Sahib. In Jap Ji Sahib, my Guru has told me ‘Pancha Ka Gur Ek Dhyan’. Dhyan (concentration of the thought) is the cause, the Master of all what I do or do not do – Paap or Punya – it is the essence. My learning comes from my Guru ‘Sri Guru Granth Sahib’.
How true is what Guru Sahib has said?
Wah-e-Guru.
3. iqhI guxI sMswru BRim suqw suiqAw rYix ivhwxI ] tihee gunee sansaar bharam sutaa suti-aa rain vihaanee.
In these Gunas (Paap and Punyas) the world remains confused and dormant; remain wedded to this state of sleep.
My understanding:
Guru Sahib points out to me that as the world i.e. Samsara remains embroiled with the effects and does not reach the essence, it remains where it is. This is dormant state – there is no evolution. The person does not make progress. The individual does not evolve spiritually.
4. gur ikrpw qy sy jn jwgy ijnw hir min visAw bolih AMimRq bwxI ] gur kirpaa tay say jan jaagay jinaa har man vasi-aa boleh amrit banee.
With the grace (Kripa) of the guru those persons who are awakened, and who imbue their being with ‘The Sat’ (har) they speak Amrit Banee.
My understanding:
Guru Sahib tells me that with the guidance from the Guru, the person is awakened. The person gets guided towards the truth. This person now imbues his being (functioning brain) with the thoughts of ‘The Sat’. With this state of being, only pure thoughts will originate in the mind of this person. With this state of mind, the actions (speech or physical actions) of this individual will only be pure (Amrit), nothing but Amrit.
Wah-e-Guru
5. khY nwnku so qqu pwey ijs no Anidnu hir ilv lwgY jwgq rYix ivhwxI ]27] kahai naanak so tat paa-ay jis no an-din har liv laagai jaagat rain vihaanee. ||27||
Says Nanak, those whose have acquired this essence, who remain perpetually imbued with ‘The Sat’, they remained wedded to full awakening.
My understanding:
In this last sentence of the Pauri, Guru Sahib has summarised what is explained earlier. Guru Sahib tells me that when the essence is understood and that space (my being) is filled with thought of ‘The Sat’. I will awaken and remain so all my life.
Wah-e-Guru.
With this I close my post on 27th Pauri of Anand Sahib.
With love and respect for all.
Amarpal Singh
With the Kripa of ‘The Sat’ the 27th Pauri of Anand Sahib is now reached. What is my understanding of it, I share with you.
1. isimRiq swsqR puMn pwp bIcwrdy qqY swr n jwxI ] simrit saastar punn paap beechaarday tatai saar na jaanee.
Smriti and other Shastras, they discuss Paap (sins) and Punyas (virtuous deeds), the essence is not known.
My understanding:
Guru Sahib has touched on a very vital issue. Guru Sahib has the knowledge of how the path to spirituality of this land had become what it is. In this sentence Guru Sahib is pointing out to the missing link, which is the reason for what has happened to the ancient major path of our land.
Guru Sahib, by mentioning Paap and Punyas to me, tells that these do not constitute the core, the essence i.e. ‘Tatai Saar’ – fountainhead of my doings. These are the effects and not the causes. Guru Sahib asks me to locate this source from where they stem and make corrections so that I evolve spiritually.
As I ponder over this, I find that Guru Sahib is pointing towards truth.
These Punyas and Paaps are the effect and not the causes. They result from my being, which makes me act in a certain way.
As I analyse, it dawns on me that the source of all what I do are the thoughts, which I entertain within me. The orientation of my being, i.e. my functioning brain is responsible for what thoughts get generated in my mind.
This way Guru Sahib is asks me to correct my being; that is the essence – the Tatai Saar.
2. qqY swr n jwxI gurU bwJhu qqY swr n jwxI ] tatai saar na jaanee guroo baajhahu tatai saar na jaanee.
The essence is not known, without Guru the essence cannot be known.
My understanding:
Guru Sahib is aware that I am traveling in the unmapped territory of spirituality, which is new to me. I need guidance from Guru Sahib.
My Guru is Sri Guru Granth Sahib. In Jap Ji Sahib, my Guru has told me ‘Pancha Ka Gur Ek Dhyan’. Dhyan (concentration of the thought) is the cause, the Master of all what I do or do not do – Paap or Punya – it is the essence. My learning comes from my Guru ‘Sri Guru Granth Sahib’.
How true is what Guru Sahib has said?
Wah-e-Guru.
3. iqhI guxI sMswru BRim suqw suiqAw rYix ivhwxI ] tihee gunee sansaar bharam sutaa suti-aa rain vihaanee.
In these Gunas (Paap and Punyas) the world remains confused and dormant; remain wedded to this state of sleep.
My understanding:
Guru Sahib points out to me that as the world i.e. Samsara remains embroiled with the effects and does not reach the essence, it remains where it is. This is dormant state – there is no evolution. The person does not make progress. The individual does not evolve spiritually.
4. gur ikrpw qy sy jn jwgy ijnw hir min visAw bolih AMimRq bwxI ] gur kirpaa tay say jan jaagay jinaa har man vasi-aa boleh amrit banee.
With the grace (Kripa) of the guru those persons who are awakened, and who imbue their being with ‘The Sat’ (har) they speak Amrit Banee.
My understanding:
Guru Sahib tells me that with the guidance from the Guru, the person is awakened. The person gets guided towards the truth. This person now imbues his being (functioning brain) with the thoughts of ‘The Sat’. With this state of being, only pure thoughts will originate in the mind of this person. With this state of mind, the actions (speech or physical actions) of this individual will only be pure (Amrit), nothing but Amrit.
Wah-e-Guru
5. khY nwnku so qqu pwey ijs no Anidnu hir ilv lwgY jwgq rYix ivhwxI ]27] kahai naanak so tat paa-ay jis no an-din har liv laagai jaagat rain vihaanee. ||27||
Says Nanak, those whose have acquired this essence, who remain perpetually imbued with ‘The Sat’, they remained wedded to full awakening.
My understanding:
In this last sentence of the Pauri, Guru Sahib has summarised what is explained earlier. Guru Sahib tells me that when the essence is understood and that space (my being) is filled with thought of ‘The Sat’. I will awaken and remain so all my life.
Wah-e-Guru.
With this I close my post on 27th Pauri of Anand Sahib.
With love and respect for all.
Amarpal Singh
