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How Sweet is Wahiguru! What Wahiguru Can Do and How One Can Comprehend.

Discussion in 'Gurmat Vichaar' started by Ambarsaria, Jul 24, 2011.

  1. Ambarsaria

    Ambarsaria Canada
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    Helping out on a suggestion of fellow spner, Bhagat Singh ji (originally from prakash.s.bagga ji),

    Three Shabads to Ponder for,

    Let us see how we can help each other at spn.



    I will add my understanding in English as I see it (added in red) based on Professor Sahib Singh ji's, Dr. Sant Singh Khalsa ji's and reading Gurbani myself.


    Thank you.


    Sat Sri Akal.
     

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    #1 Ambarsaria, Jul 24, 2011
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  3. spnadmin

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    The alternative spellings in English transliteration (e.g. GuRU) have been edited to something more standard.
     
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  4. Ishna

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    wahkaur

    Thank you Ambarsaria for bringing that beautiful Gurbani to us and sharing your understanding with us.

    Truly there is nothing which can calm the wavering mind like Gurbani.

    When I started reading Srirag Mehla 5, second stanza, I was like "*sigh*, that's not me, thankfully I'm not in poverty, but Guruji's not speaking to me" in my selfish, wavering mind... Then I read stanza 3 and began to cry! *blush*

    thank you again for sharing this, friend. *hug*

    ishna
     
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  5. Harry Haller

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    Beautiful, Ambersariaji , I rarely rarely read pure gurbani, but that all made a lot of sense, and your interpretations bring it into the real world.
     
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    #4 Harry Haller, Jul 25, 2011
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  6. spnadmin

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    Forum members need to abide by Terms of Service, including the discussion of issues not personalities. Violations will be deleted without prior warning. Thanks.
     
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  7. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    HAVE A LOOK AT THESE WALLPAPERS CREATED BY MY BROTHER IN CANADA..DASRA PREM SINGH..
    DOES WAHEGURU COME ACROSS AS PERSONAL OR FAR AWAY AND IMPERSONAL ??

    These tuks can stand alone and there is no attempt to convey something which the complete shabad doesnt convey.
     
  8. prakash.s.bagga

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    There is very conspicuous difference between WahiGuru and GuR Jot.
    WAHi Guru is the Source as well as content of GuR Jot.
    This difference can be understood as between a Mala and its Manakaa.
    WAHi Guru is like Manakaa and Mala like GuR Jot.

    Prakash.s.Bagga
     
  9. spnadmin

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    Please elaborate on your meaning Prakash S. Bagga ji.
     
  10. Ambarsaria

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    Prakash.s.bagga ji please answer directly the following as now your supposition is becoming clearer,

    Sat Sri Akal.
     
  11. prakash.s.bagga

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    GuR JoT is infinite with infinite Mankaas.So GuR Jot is Limitless ,Endless and Unmeasureable.
    GuR Jot is every thing.
    It is GuR JoT which is described in the very first line of SGGS as up to GuR Prasaadi
    According to Gurbani It is all GuR JoT as

    Gur Jot is SATi GuR,Parbrahm,Parmeswar
    GuR Jot is Hari, Ram.Gobind,Gopal,Sadh,Sant,Prabh,Thakur,Ekas,GuR,Sajan,Pritam,
    Akal Purakh,Govind, Narayan,Ekankaar,Sahib,Sah,Pria,Madhav,Bhawan,
    Raghunath,Parvardigaar,Alah,Raheem,Kareem.,and so many
    All Noun and Adjective words are for GuR JoT only
    So GuR JoT is having ASAKH NAO Countless.

    I can only say as 'Kot Brahmand Ko Thakur Swami Hau Kiya Janna Oae Kaeso Re
    Karun Banati SatiGur Apne Mae Moorakh Deho Updeso Re"
    pp612 SGGS

    Prakash.S.Bagga
     
  12. prakash.s.bagga

    prakash.s.bagga
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    It would be interesting to understand that even the whole
    Gurbani is GuR JoT only.

    Prakash.s.bagga
     
  13. Ambarsaria

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    Prakash.s.bagga ji your dissection makes no sense to me. There is one creator and one creation.

    Goal of Gurbani is to understand one creator and one creation and us being part of such creation.

    There are no upper or lower classes in creation. You were created as good as Ram, Krishna, and everyone else. From there on you choose what to become.

    In the end, in all honesty you are sharing just your confusion as I see. There is still time to understand. mundahug

    Sat Sri Akal
     
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  14. prakash.s.bagga

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    AMBARSARIA Ji,
    I value your understanding .
    You may refer all this as confusion but my view is that without understanding of GurJot it is just not possible to grasp the essence of Gurbani.
    The correct evaluation of any understanding always lies in the womb of time and at appropriate time only it becomes clear.
    Prakash.S.Bagga
     
  15. Ishna

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    I think today's Hukamnama speaks of closeness and sweetness of Waheguru:

    Ang 722

    ਤਿਲੰਗ ਮਃ
    Ŧilang mėhlā 1.
    Tilang, First Mehl:

    ਇਆਨੜੀਏ ਮਾਨੜਾ ਕਾਇ ਕਰੇਹਿ
    I▫ānṛī▫e mānṛā kā▫e karehi.
    O foolish and ignorant soul-bride, why are you so proud?

    ਆਪਨੜੈ ਘਰਿ ਹਰਿ ਰੰਗੋ ਕੀ ਮਾਣੇਹਿ
    Āpnaṛai gẖar har rango kī na māṇėh.
    Within the home of your own self, why do you not enjoy the Love of your Lord?

    ਸਹੁ ਨੇੜੈ ਧਨ ਕੰਮਲੀਏ ਬਾਹਰੁ ਕਿਆ ਢੂਢੇਹਿ
    Saho neṛai ḏẖan kammlī▫e bāhar ki▫ā dẖūdẖehi.
    Your Husband Lord is so very near, O foolish bride; why do you search for Him outside?

    ਭੈ ਕੀਆ ਦੇਹਿ ਸਲਾਈਆ ਨੈਣੀ ਭਾਵ ਕਾ ਕਰਿ ਸੀਗਾਰੋ
    Bẖai kī▫ā ḏėh salā▫ī▫ā naiṇī bẖāv kā kar sīgāro.
    Apply the Fear of God as the mascara to adorn your eyes, and make the Love of the Lord your ornament.

    ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਲਾਗੀ ਜਾ ਸਹੁ ਧਰੇ ਪਿਆਰੋ ॥੧॥
    Ŧā sohagaṇ jāṇī▫ai lāgī jā saho ḏẖare pi▫āro. ||1||
    Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband Lord. ||1||

    ਇਆਣੀ ਬਾਲੀ ਕਿਆ ਕਰੇ ਜਾ ਧਨ ਕੰਤ ਭਾਵੈ
    I▫āṇī bālī ki▫ā kare jā ḏẖan kanṯ na bẖāvai.
    What can the silly young bride do, if she is not pleasing to her Husband Lord?

    ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਪਾਵੈ
    Karaṇ palāh kare bahuṯere sā ḏẖan mahal na pāvai.
    She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of the Lord's Presence.

    ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ
    viṇ karmā kicẖẖ pā▫ī▫ai nāhī je bahuṯerā ḏẖāvai.
    Without the karma of good deeds, nothing is obtained, although she may run around frantically.

    ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ
    Lab lobẖ ahaʼnkār kī māṯī mā▫i▫ā māhi samāṇī.
    She is intoxicated with greed, pride and egotism, and engrossed in Maya.

    ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ ॥੨॥
    Inī bāṯī saho pā▫ī▫ai nāhī bẖa▫ī kāmaṇ i▫āṇī. ||2||
    She cannot obtain her Husband Lord in these ways; the young bride is so foolish! ||2||

    ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ
    Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.
    Go and ask the happy, pure soul-brides, how did they obtain their Husband Lord?

    ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ
    Jo kicẖẖ kare so bẖalā kar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.
    Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.

    ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ
    Jā kai parem paḏārath pā▫ī▫ai ṯa▫o cẖarṇī cẖiṯ lā▫ī▫ai.
    By His Love, true wealth is obtained; link your consciousness to His lotus feet.

    ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ
    Saho kahai so kījai ṯan mano ḏījai aisā parmal lā▫ī▫ai.
    As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.

    ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥੩॥
    Ėv kahėh sohāgaṇī bẖaiṇe inī bāṯī saho pā▫ī▫ai. ||3||
    So speaks the happy soul-bride, O sister; in this way, the Husband Lord is obtained. ||3||

    ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ
    Āp gavā▫ī▫ai ṯā saho pā▫ī▫ai a▫or kaisī cẖaṯurā▫ī.
    Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

    ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ
    Saho naḏar kar ḏekẖai so ḏin lekẖai kāmaṇ na▫o niḏẖ pā▫ī.
    When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic - the bride obtains the nine treasures.

    ਆਪਣੇ ਕੰਤ ਪਿਆਰੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਨਕ ਸਾ ਸਭਰਾਈ
    Āpṇe kanṯ pi▫ārī sā sohagaṇ Nānak sā sabẖrā▫ī.
    She who is loved by her Husband Lord, is the true soul-bride; O Nanak, she is the queen of all.

    ਐਸੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਕੀ ਮਾਤੀ ਅਹਿਨਿਸਿ ਭਾਇ ਸਮਾਣੀ
    Aise rang rāṯī sahj kī māṯī ahinis bẖā▫e samāṇī.
    Thus she is imbued with His Love, intoxicated with delight; day and night, she is absorbed in His Love.

    ਸੁੰਦਰਿ ਸਾਇ ਸਰੂਪ ਬਿਚਖਣਿ ਕਹੀਐ ਸਾ ਸਿਆਣੀ ॥੪॥੨॥੪॥
    Sunḏar sā▫e sarūp bicẖkẖaṇ kahī▫ai sā si▫āṇī. ||4||2||4||
    She is beautiful, glorious and brilliant; she is known as truly wise. ||4||2||4||
    wahkaur

    My question would be, how do you comprehend what the directions are so you can act accordingly? Is it an intuitive knowing you get from reading Gurbani and getting it set in your mind so your just KNOW? How do you know when you are picking up Waheguru's directions and it's not your own egotistical mind directing you?

    Perhaps I'm approaching Gurbani a little bit too literally and it's not directing precisely but more like 'as creation unravels itself'?

    ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ
    Saho kahai so kījai ṯan mano ḏījai aisā parmal lā▫ī▫ai.
    As your Husband Lord directs, so you must act; surrender your body and mind to Him, and apply this perfume to yourself.

    Gurfateh
    Ish
     
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  16. Ishna

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    Ambarsaria ji you are such a sweet sevadar. kaurhug
     
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  17. Ambarsaria

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    Above for consideration and all errors are mine and comments/corrections welcome.

    Now Ishna ji your question and some comments,

    Hope above is appropriate, let me know any comments.

    Sat Sri Akal.
     
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    #16 Ambarsaria, Jul 28, 2011
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  18. Ishna

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    Awesome information Ambarsaria ji. Thanks for taking the time to explain what is probably obvious and simple to you, to someone a little bit thick, like myself.
     
  19. Ishna

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    As Harry ji found some shabads which seemed to be written just for him, I think I found one of mine (at this point in time). And it references the closeness of Sri Waheguru Ji. Ambarsaria ji, I'm not expecting you to write a meaning for every shabad I post here, and I hope you don't mind me adding shabads about closeness to your thread. (let me know if I'm going off topic and I'll stop!)

    Ang 612

    ਸੋਰਠਿ ਮਹਲਾ
    Soraṯẖ mėhlā 5.
    Sorat'h, Fifth Mehl:

    ਕੋਟਿ ਬ੍ਰਹਮੰਡ ਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇ
    Kot barahmand ko ṯẖākur su▫āmī sarab jī▫ā kā ḏāṯā re.
    God is the Lord and Master of millions of universes; He is the Giver of all beings.

    ਪ੍ਰਤਿਪਾਲੈ ਨਿਤ ਸਾਰਿ ਸਮਾਲੈ ਇਕੁ ਗੁਨੁ ਨਹੀ ਮੂਰਖਿ ਜਾਤਾ ਰੇ ॥੧॥
    Paraṯipālai niṯ sār samālai ik gun nahī mūrakẖ jāṯā re. ||1||
    He ever cherishes and cares for all beings, but the fool does not appreciate any of His virtues. ||1||

    ਹਰਿ ਆਰਾਧਿ ਜਾਨਾ ਰੇ
    Har ārāḏẖ na jānā re.
    I do not know how to worship the Lord in adoration.

    ਹਰਿ ਹਰਿ ਗੁਰੁ ਗੁਰੁ ਕਰਤਾ ਰੇ
    Har har gur gur karṯā re.
    I can only repeat, "Lord, Lord, Guru, Guru".

    ਹਰਿ ਜੀਉ ਨਾਮੁ ਪਰਿਓ ਰਾਮਦਾਸੁ ਰਹਾਉ
    Har jī▫o nām pari▫o Rāmḏās. Rahā▫o.
    O Dear Lord, I go by the name of the Lord's slave. ||Pause||

    ਦੀਨ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਸੁਖ ਸਾਗਰ ਸਰਬ ਘਟਾ ਭਰਪੂਰੀ ਰੇ
    Ḏīn ḏa▫i▫āl kirpāl sukẖ sāgar sarab gẖatā bẖarpūrī re.
    The Compassionate Lord is Merciful to the meek, the ocean of peace; He fills all hearts.

    ਪੇਖਤ ਸੁਨਤ ਸਦਾ ਹੈ ਸੰਗੇ ਮੈ ਮੂਰਖ ਜਾਨਿਆ ਦੂਰੀ ਰੇ ॥੨॥
    Pekẖaṯ sunaṯ saḏā hai sange mai mūrakẖ jāni▫ā ḏūrī re. ||2||
    He sees, hears, and is always with me; but I am a fool, and I think that He is far away. ||2||

    ਹਰਿ ਬਿਅੰਤੁ ਹਉ ਮਿਤਿ ਕਰਿ ਵਰਨਉ ਕਿਆ ਜਾਨਾ ਹੋਇ ਕੈਸੋ ਰੇ
    Har bi▫anṯ ha▫o miṯ kar varna▫o ki▫ā jānā ho▫e kaiso re.
    The Lord is limitless, but I can only describe Him within my limitations; what do I know, about what He is like?

    ਕਰਉ ਬੇਨਤੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਮੈ ਮੂਰਖ ਦੇਹੁ ਉਪਦੇਸੋ ਰੇ ॥੩॥
    Kara▫o benṯī saṯgur apune mai mūrakẖ ḏeh upḏeso re. ||3||
    I offer my prayer to my True Guru; I am so foolish - please, teach me! ||3||

    ਮੈ ਮੂਰਖ ਕੀ ਕੇਤਕ ਬਾਤ ਹੈ ਕੋਟਿ ਪਰਾਧੀ ਤਰਿਆ ਰੇ
    Mai mūrakẖ kī keṯak bāṯ hai kot parāḏẖī ṯari▫ā re.
    I am just a fool, but millions of sinners just like me have been saved.

    ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਸੁਣਿਆ ਪੇਖਿਆ ਸੇ ਫਿਰਿ ਗਰਭਾਸਿ ਪਰਿਆ ਰੇ ॥੪॥੨॥੧੩॥
    Gur Nānak jin suṇi▫ā pekẖi▫ā se fir garbẖās na pari▫ā re. ||4||2||13||
    Those who have heard, and seen Guru Nanak, do not descend into the womb of reincarnation again. ||4||2||13||


    I don't understand the last line yet... but it is interesting to note that this shabad is by Guru Arjun Dev Ji who was not alive when Guru Nanak was alive so it obviously means something metaphorical.
     
  20. Ambarsaria

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    Ishna ji it is taking time but it is of help to me as well as I learn. So no sweat and I agree with you I may not post my understanding for each Shabad. At one time I thought I will do whole Sri Guru Granth Sahib ji, I do not know if I have the time left in life or resources at present to do so.

    This is not my thread but I love when others become part of the development of a thread. Post away shabads and your thoughts, don't be shy. Oh that is an oxy moron; Ishna ji, Harry ji, Sinner ji, spnadmin ji, Gyani Jarnail Singh ji, Aman Singh ji, Randip Singh ji, findingmyway ji, Bhagat Singh ji, prakash.s.bagga ji; and shy lol. That is the way it needs to be for true discourse.

    Sat Sri Akal.
     
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  21. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Contributor

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    Veer Ji,

    Perhaps this will clarify/help...

    Waheguru Ji Ka Khalsa
    Waheguru Ji Ki Fateh.

    Before going into further veechar about any characters within Gurbani and how they symbolise Brain and Mind, it will be better if try to understand two key words of Gurbani – Jot and Joti.

    Normally, these two words are taken as synonyms within Gurbani but we need to closely look into these words before coming to any conclusion. Firstly, let’s start with the word Jot and see in what context it is coming within Gurbani

    1) ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥
    2) ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥
    3) ਗੁਰਮੁਖਿ ਚਾਨਣੁ ਜਾਣੀਐ ਮਨਮੁਖਿ ਮੁਗਧੁ ਗੁਬਾਰੁ ॥ ਘਟਿ ਘਟਿ ਜੋਤਿ ਨਿਰੰਤਰੀ ਬੂਝੈ ਗੁਰਮਤਿ ਸਾਰੁ ॥4॥
    4) ਸਗਲੀ ਜੋਤਿ ਤੇਰਾ ਸਭੁ ਕੋਈ ॥ ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਸੋਈ ॥ ਆਪੇ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥4॥

    One thing that becomes quite clear from above panktees is that Jot is a plural word and is used for Jot within us. Jot is not used for Waheguru Ji, it’s used for HIS element that is within us. Another pankti, which clearly distinguishes between our Jot and HIM is

    ਸਭ ਜੋਤਿ ਤੇਰੀ ਜਗਜੀਵਨਾ ਤੂ ਘਟਿ ਘਟਿ ਹਰਿ ਰੰਗ ਰੰਗਨਾ ॥

    This pankti clearly provides a clear distinction between Jot and JagJeevan. All Jots are of JagJeevan. It means Jot is different from Jag Jeevan.

    Now let’s try to understand the concept of Joti within Gurbani:
    1) ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਸੁਖੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਇਕੁ ਪਸਾਰਿਆ ਜੀਉ ॥4॥3॥10॥
    2) ਕਮਲੁ ਬਿਗਾਸਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥6॥
    3) ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਘਟ ਭੀਤਰਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥5॥
    4) ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥4॥2॥19॥
    5) ਪੁਨਰਪਿ ਜਨਮੁ ਨਾਹੀ ਜਨ ਸੰਗਤਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥7॥

    One thing becomes apparent from above panktees is that there are two entities Jot and Joti. Jot has to merge within Joti. Joti is like an Ocean and is used to symbolise HIM and Jot is like a drop from that ocean and is used to symbolise us or every form of life. In following pankti Gurbani further clarifies that Joti is singular

    ਏਕੋ ਨਾਮੁ ਏਕੁ ਨਾਰਾਇਣੁ ਤ੍ਰਿਭਵਣ ਏਕਾ ਜੋਤੀ

    By now most of you would have guessed that it’s nothing but Nirgun and Sargun Saroop of Waheguru Ji and it’s nothing new. We have taken this topic of discussion because of following reasons:

    1) To identify the relation between mind and these two Jots
    2) To identify how else Gurbani distinguishes between these two jots by using similar words


    1) Relation between mind and these two Jots

    Now that we know there are two Jots within Gurbani i.e. Jot and Joti. Let’s see which one is Mind linked to?

    ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥

    Mind is embodiment of Jot and not Joti. Jot is HIS light within us and then out of this Jot, Mind has taken the birth. Jot is exactly same within everyone; animal, birds, human beings etc but mind is different for everyone. It’s that part of Jot which is now connected to Maya and everyone’s connection to Maya is different; depending upon their personal circumstances, surroundings, brought up, views and ideologies. The first step is to know jot within our self, which is commonly referred as Aatam Darshan, Aatam Khoj or Aatam Gian. Within the same Shabad, Gurbani then guides us the path to Paarbraham:

    ਮੂਲੁ ਪਛਾਣਹਿ ਤਾਂ ਸਹੁ ਜਾਣਹਿ ਮਰਣ ਜੀਵਣ ਕੀ ਸੋਝੀ ਹੋਈ ॥

    Once again this pankti is addressed to Mind. O Mind’ once you identify your origin, then only you shall know your Husband (Paarbraham).

    Normally, mind is thought to be originated directly from Joti (Paarbraham) but from above examples, it’s apparent that we have missed a step in between. The first step is to know our self and then Jot or drop of water will automatically guide us to the Ocean. Drop always knows where Ocean is and that’s one of the reasons why humility is so much stressed within Gurbani. The drop of water knows that it has to keep going downwards to meet the ocean and similar is the case with Jot; Humility will automatically lead the Jot to merge into Ocean (JOTI), one day.

    How else Gurbani portrays this relationship between these three (mind, Jot and Joti)?

    Let’s look at following pankti from Satta & Balwand Jee

    ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥

    This pankti is normally interpreted as if it’s being referred to GURU Amardaas ji and His father is Guru Angad Dev Ji and Grand Father as Guru Nanak Dev Ji. There are only two possibilities on how Guru Nanak Dev Jee and Guru Angad Dev Jee could be forefathers of Guru Amardass Jee:

    1) At the level of Jot – Let’s assume they were forefathers at the level of Jot. Now let’s look at following pankti from same bani of Satta and Balwand Jee

    ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥

    If Jot is same, then how can it become Father and Grand Father. Then in this pankti, Satta Balwand Jee should have mentioned that Jot is not same. It’s grandson of First Nanak’s Jot. It means at the level of Jot Guru Nanak Dev Jee and Guru Angad Dev Jee are not forefathers of Guru Amardaas Jee. Now let’s go to second assumption

    2) At biological level – May be Guru Amardaas Jee was born at house of Guru Angad Dev jee.

    Now let’s look at following panktee from same Baani by Satta and Balwand Jee

    ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥

    This panktee is normally interpreted as follows:
    “Then, the True Guru, the son of Pheru, came to dwell at Khadoor”

    Here in same bani it’s being interpreted that Guru Amardaas Jee was born at the house of Pheru Mal Jee. Hence, we couldn’t find this relation of father, son at any level. Let’s try to look at this in light of veechar that we have done above for – Mind, Jot and Joti.


    ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥
    ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥

    This panktee is describing the spiritual state of Guru Amardaas Jee. It’s addressed to Mind of Guru Amardaas jee, Gurbani guides us that grandson (Mind of Guru Amardaas Jee) has got same stillness (ਟਿਕਾ), sitting (settled ਬੈਹਣਾ) and spiritual throne (ਦੀਬਾਣੁ) like Father (Jot) and Grand Father (Joti). Here Tikka doesn’t refer to Tikka of Hinduism but refers to stillness (ਟਿਕਾਅ).We are so immersed into rituals of Brahmanism that we connected sakhis of Guru Sahibaans with Tikaa, whereas Gurbani is against such things from the step one itself. Once again Gurbani is addressed to Mind and Body and has no reference to physical entities. Even in the following pankti, it’s possibly not referring to Guru Amardaas Jee being son of Pheru Mal Jee.

    ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥

    Guru Amardaas Jee’s father was Pheru Mal and not Pheru Aan, as mentioned above. We just saw similar words and tried to link the things to names that we found in physical world. The word Vasaya (ਵਸਾਇਆ) can possibly be combination of (ਵਸ+ ਆਇਆ) which means it came under control. The word Pheruaan (ਫੇਰੁਆਣਿ) can possibly be combination of (ਫੇਰੁ + ਆਣਿ) which means the one who used to have the Phere (circles) of maya i.e. Mind. It means that the mind which was spiralled into the web of Maya is now under control. The next part of this panktee needs deeper veechar about what is Khaadur of spiritual world, which we will try to discuss in some other veechar.

    The main point of this veechar is that we need to identify relation between three things in spiritual world i.e. Mind, Jot and Joti.

    2) How else Gurbani distinguishes between these two jots by using similar words

    From above reference it’s become quite clear that Mind has to first meet its own origin (Jot) and then lead into Joti. These two Jotis are referred by various names within Gurbani but with slight variation. The sample list of words used for Jot

    Prabh (ਪ੍ਰਭ) ,Har(i) (ਹਰਿ), Ram (ਰਾਮ),Parmatm (ਪ੍ਰਮਾਤਮ), Bhagwaan (ਭਗਵਾਨ), Chit (ਚਿਤ), Gobind (ਗੋਬਿੰਦ) ,Gopal (ਗੋਪਾਲ)

    Sample list of names used for Joti

    Prabhu (ਪ੍ਰਭੂ), Hari (ਹਰੀ), Paarbraham (ਪਾਰਬ੍ਰਹਮ), Parmeshar (ਪਰਮੇਸਰ)

    Another rule of thumb to identify this distinction is that normally the words used to signify our internal Jot are pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ); whereas words used to represent HIM are never pre-fixed with Mera (ਮੇਰਾ), Mere (ਮੇਰੇ) or Apna (ਅਪਨਾ). For e.g. on numerous occasions we can find Mere Raam (ਮੇਰੇ ਰਾਮ) , Prabh Mere (ਪ੍ਰਭ ਮੇਰੇ), Mere Har (ਮੇਰੇ ਹਰਿ) ,Mere Gobind (ਮੇਰੇ ਗੋਬਿੰਦ), Mere Gopal (ਮੇਰੇ ਗੋਪਾਲ)but we won’t see similar patterns with words Prabhu, Hari, Parbraham or Parmeshar.

    To get some further clarification on this segregation of Jot and Joti, let’s focus on word Parmatma as part of this veechar. Parmatma is normally used to refer Waheguru Ji. It’s one of the most common words used in our liter ature and during katha veechar by parcharaks. It’s quite interesting to know that there is no such word called “Parmatma” within Gurbani. The closest match within Gurbani for this word is as follows:

    ਜਿਨੀ ਆਤਮੁ ਚੀਨਿਆ ਪਰਮਾਤਮੁ ਸੋਈ ॥



    It’s quite clear from above reference that Gurbani terms that GURSIKH as Parmatam who understands his own soul (Jot). The One who connects his mind and Jot is called as Parmatam. The soul (jot) of such GURSIKH itself becomes Supreme Soul(Jot). There is no concept of Akal Purakh being referred as Parmatam(a) in Gurbani and yet this is so heavily used word in our various mediums of parchar. Sikhism is unique in its ideology and philosophy. GIAN and implementation of gurbani can transform a Gursikh into Parmaatam. The state that was attached only with hypothetical characters in other religions became a reality for Gursikh but in distinctive manner. Once again, instead of doing research of Gurbani, we loved to borrow the concepts of other cultures and loved to propagate their words rather than what Gurbani guides. Sadly, we didn’t try to understand this uniqueness and got caught into the trap from where we were taken out by GURUS. We try to see the meaning of Gurbani from the lens of other religions.

    Summary

    There is a difference between Mind, Soul and Waheguru Jee. We need to be cautious of these differences while doing the Gurbani Veechar. There are different words used to symbolise Soul and Waheguru Jee, which should be taken care of while trying to understand Gurbani.

    GURU Rakha,
    Harpreet Singh
     
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