☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 2
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="eropa234" data-source="post: 8123" data-attributes="member: 1158"><p><strong>Re: My understanding of the 2nd Pauri of Japji Sahib</strong></p><p></p><p>I will explain the meaning of this pauri in compliance with Guru Nanak's directive to share knowledge. My explanation is as I understand Japuji Sahib</p><p></p><p>In Pauri 2 there are three important words Hukam-Hukmee and Hukmii. These word came from Arabic laungage. In ordanary conversation word hukam means" order" Which may be obeyed by one or not., ie a father to son or a judge to defendant, the Hukam is delivered through sound or a writt, faliure to follow that order may have alternatve consiqunses you may be fined,jailed or even face death. Just like Guru Teg Bahadur who defied the Hukum of a judge and gave up his life than to follow the hukum.</p><p></p><p>The soure of the word Hukam is Huk.</p><p></p><p>huk is a force of action in the internal and external universe. When the force of the wind attacks a tree the tree does not have much of a choice, it has some built in defenses against wind neverthless enough wind will uproot a tree. That extra wind that uproots a tree is a hukam of the nature for the destriction of that tree, and the tree has no alternative but to uproot. And on the other hand if you are hungry and standing under a tree, with fruits, and wondering how to get it, A " Huka" of wind can bring the fruit to you. The internal world works in the same fashion. </p><p></p><p>First Stanza - Hukam Rajaii chalana Nanak Likhia Naal</p><p></p><p>The hukam origanated through the process of rajas will always be carried out and you have no choice but to surrender just like the example above. The word " likhia" stresses the certainty of the event.</p><p></p><p>In the Vedas and Gurbani, the process is explained in much detail in the Vedas, Every man is a King of his universe, in that he has to make decisions every day, several times a day.</p><p>There is one of only two " Tatvas" (components) constitute a decision of action.</p><p>"Satva" (purity) Tamas (vein). The decission, a King has to make is, which one of these two to choose in the decission of action . For example its tax time, you may chose to lie (tamas) and gain material wealth the mortal body wants or Tell the truth and provide the etheral wealth your imortal spirt wants. </p><p></p><p>If you chose satva you have generated a " Guna" and generated A "mana" for repetition. if you chose tamas you have generated "avguna" and a " mana" for the same repetition.</p><p></p><p>When Guru Gobind singh Said " Dharm binah na raj Chalha hun" he strictly points out to the process of Rajas. In that he has promissed that he will use Dharm ( the process of rajas is part of dharm) when he makes his decissons. The process of rajas should always be surrenderd to the wisdom of the guru, "matha takena" is only a symbol that signifies the surrender of your Rajas process to the Guru, as he is the most qualified king, it has nothing to do with showing respect for the guru surrendering to the guru is showing respect for yourself, that way u can never go wrong with the process.</p><p></p><p>When Guru Gobind Singh said " Raj Karega khalsa" he strictly points out to the process of rajas in that he is saying that he will always chose "satva" Khalas.</p><p></p><p>Now going back to the stanza. Rajii hukam( processed through Rajas) will always be carried out. The hukam origanated through your gunas will bring you pleasure and joy just like the fruit of the tree mentioned above, hukum orignated through avgunas will eventuly uproot you just like the tree mentioned in the example through the wind of Dukh, depression, fear,cowardnes.</p><p></p><p>Accordiing to guna and avguna you will u will feel utum or nitch, or receve greatness (Vadhaii) such a hukum is impossible to deliver via sound or writt it just happens, Just like a judge or a father in the example earlier, and the hukmee ( the source) has no human or any shape that u can beg for mercey as u can do with a judge or a father, there is no process for apeal.</p><p></p><p>At the end Nanak Says <span style="color: black"><u><strong>Hukmii</strong></u> ( lots of hukums) awits inside your body only not outside.</span></p><p><span style="color: black"></span></p><p><span style="color: black">The last telling stanza " Nanak hukamii joa bujha hum ko kahai na koi"</span></p><p><span style="color: black"></span></p><p><span style="color: black">I will let you translate this this important stanza by your self.</span></p><p><span style="color: black"></span></p><p><span style="color: black">This stanza should explain the greatness of guru Teg Bahadur.</span></p><p><span style="color: black"></span></p><p><span style="color: black">Inder Pal Singh</span></p><p><span style="color: black"></span></p></blockquote><p></p>
[QUOTE="eropa234, post: 8123, member: 1158"] [b]Re: My understanding of the 2nd Pauri of Japji Sahib[/b] I will explain the meaning of this pauri in compliance with Guru Nanak's directive to share knowledge. My explanation is as I understand Japuji Sahib In Pauri 2 there are three important words Hukam-Hukmee and Hukmii. These word came from Arabic laungage. In ordanary conversation word hukam means" order" Which may be obeyed by one or not., ie a father to son or a judge to defendant, the Hukam is delivered through sound or a writt, faliure to follow that order may have alternatve consiqunses you may be fined,jailed or even face death. Just like Guru Teg Bahadur who defied the Hukum of a judge and gave up his life than to follow the hukum. The soure of the word Hukam is Huk. huk is a force of action in the internal and external universe. When the force of the wind attacks a tree the tree does not have much of a choice, it has some built in defenses against wind neverthless enough wind will uproot a tree. That extra wind that uproots a tree is a hukam of the nature for the destriction of that tree, and the tree has no alternative but to uproot. And on the other hand if you are hungry and standing under a tree, with fruits, and wondering how to get it, A " Huka" of wind can bring the fruit to you. The internal world works in the same fashion. First Stanza - Hukam Rajaii chalana Nanak Likhia Naal The hukam origanated through the process of rajas will always be carried out and you have no choice but to surrender just like the example above. The word " likhia" stresses the certainty of the event. In the Vedas and Gurbani, the process is explained in much detail in the Vedas, Every man is a King of his universe, in that he has to make decisions every day, several times a day. There is one of only two " Tatvas" (components) constitute a decision of action. "Satva" (purity) Tamas (vein). The decission, a King has to make is, which one of these two to choose in the decission of action . For example its tax time, you may chose to lie (tamas) and gain material wealth the mortal body wants or Tell the truth and provide the etheral wealth your imortal spirt wants. If you chose satva you have generated a " Guna" and generated A "mana" for repetition. if you chose tamas you have generated "avguna" and a " mana" for the same repetition. When Guru Gobind singh Said " Dharm binah na raj Chalha hun" he strictly points out to the process of Rajas. In that he has promissed that he will use Dharm ( the process of rajas is part of dharm) when he makes his decissons. The process of rajas should always be surrenderd to the wisdom of the guru, "matha takena" is only a symbol that signifies the surrender of your Rajas process to the Guru, as he is the most qualified king, it has nothing to do with showing respect for the guru surrendering to the guru is showing respect for yourself, that way u can never go wrong with the process. When Guru Gobind Singh said " Raj Karega khalsa" he strictly points out to the process of rajas in that he is saying that he will always chose "satva" Khalas. Now going back to the stanza. Rajii hukam( processed through Rajas) will always be carried out. The hukam origanated through your gunas will bring you pleasure and joy just like the fruit of the tree mentioned above, hukum orignated through avgunas will eventuly uproot you just like the tree mentioned in the example through the wind of Dukh, depression, fear,cowardnes. Accordiing to guna and avguna you will u will feel utum or nitch, or receve greatness (Vadhaii) such a hukum is impossible to deliver via sound or writt it just happens, Just like a judge or a father in the example earlier, and the hukmee ( the source) has no human or any shape that u can beg for mercey as u can do with a judge or a father, there is no process for apeal. At the end Nanak Says [color=black][u][b]Hukmii[/b][/u] ( lots of hukums) awits inside your body only not outside. The last telling stanza " Nanak hukamii joa bujha hum ko kahai na koi" I will let you translate this this important stanza by your self. This stanza should explain the greatness of guru Teg Bahadur. Inder Pal Singh [/color] [/QUOTE]
Insert quotes…
Verification
Post reply
Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 2
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top