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Pauri 4 Paudi-4-Jap Ji Sahib Interpretation

Discussion in 'Jap Ji Sahib' started by Sikh80, Feb 26, 2008.

  1. Sikh80

    Sikh80
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    Interpretation Of paudi –4


    Paudi with English Tanslation

    ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ
    True is the Master, True is His Name-speak it with infinite love.

    ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ
    People beg and pray, "Give to us, give to us", and the Great Giver gives His Gifts.

    ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ
    So what offering can we place before Him, by which we might see the Darbaar of His Court?

    ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ
    What words can we speak to evoke His Love?

    ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ
    In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.

    ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ
    By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.

    ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
    O Nanak, know this well: the True One Himself is All. ||4||

    2.Link with earlier Paudis and flow of Hymn.

    Paudi-1 essentially deals with the term Sachiara. The emphasis is on as to how one can become Sachiara [Truthful] and as to How to clean one’s mind. The answer is given in The paudi-1 itself that one should lead life as per Hukum. Essentially this is the gist of Paudi-1. In paudi-1 ,as above , Hukum has appeared in connection with as to how to one can be a ‘Sachiara’ [Truthful]. Every human being has a reflection of the Lord in him/her and the only barrier for His realization is one's ego, a wall that separates egotist from Him. Seekers can meet (see, realize, understand) Him by getting rid of their ego. This is the mission of human life and one can achieve it by understanding and accepting (following) His will. This has been explained in the very first pauri.

    The flow of the hymn and Paudi no.1 is linked with Paudi-2 through the word/term expression, Hukum [the command Of God]. Paudi 2 deals with the Hukum Of the Lord. In Paudi-2 the Hukum of the Lord is described. How does His Hukum come into play is discussed at length. If one understands His command one loses the ego and tend to become equipoised that leads to jeevanmukt] The Paudi-3 includes a line that contains Hukum that appeared first in Paudi-1 and also in Paudi-2. The paudi-3 deals with the eulogisation of the Creator and His unlimited powers. It states that one can sing HIS powers if one has the capacity and the power and the knowledge. Many are singing His praises of the Lord as per their capacity. The various means and the attributes that are being sung in the praise were discussed here in this Paudi-3.
    In the present Paudi-4 the Concept of Naam is introduced fo the first time.


    2.Essence of paudi-4

    The Paudi states that HIS name is the truth and people beg for the same and the Creator gives this gift. One should remember HIM and contemplate on HIS greatness and on HIS Naam at the ambrosial hours.


    3. Paudi In Gurmukhi]


    1.ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ
    2.ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ
    3.ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ
    4.ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ
    5.ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ
    6.ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ
    7.ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥



    4. As per my understanding

    1.ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ




    The creator is is ‘Sat’ or the Truth. It is edicted that one should utter HIS Name with extreme love.[ ਭਾਉ ]

    [His name is also ‘Sat’.The concept of ‘Sat’ was introduced in the earlier Paudi. It represents the unchanging and everlasting and self existent Lord. Everything except HIM is subject to change. He was the Truth and shall remain so. His Name is also Truth that is everlasting and unchanging. The entire sikh philosphy revolves round the name of Lord/Creator and is called as Naam, sabad, akhar, bani and allied terms like anhat naad and Panch shabad besides others.]

    2.ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ
    3.ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ





    The present lines talks of this and states the seekers ask/request for this Gift. Further there is a self- imposed question as to what should be offered to Him so that one can see HIS court.

    [In Sikhism the ultimate Goal is to receive the Name of the Lord. It has been stated that God Himself gives the Naam to the seeker or the desciple. In Gurbani The Naam has been referred to as the precious gift, the jewel and the diamond besides others. Further the lord/Creator gives the Gift. [dataar]

    It is metaphorical use of the word ‘darbaar’. It may mean the place where he actually takes the decisions. However, Gurbani tells us that HE is present everywhere and He is all pervading and HIS seat is everywhere. The next lines answer this question to some extent.]

    4.ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ
    5.ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ




    It is advised that one should speak sweet words that should evoke HIS love. Thus our speech should be such that it invites HIS grace and HE likes that which we speak. There is indirect hint that we should chant HIS name with love.

    [This is, as per Gurbani, pleasing to the Lord.The line no-5 also suggests that we should remember HIM and contemplate on HIS Naam along with His Glory and Greatness i.e. the unlimited gifts that He is the bestower of, at Amritvella. Amritvella has the standard connotation for the Sikhs. The simran and the Naam jaap is done preferably in the early hours of the morning when the mind and the entire environment is peaceful and one can concentrate the mind easily or with relative ease.]



    6.ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ
    7.ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥





    It is through Karmas that one gets this Human body and it through HIS grace only that one finds Liberation. It is also stated that HE is the ‘Sat’.


    [The concept of Liberation has been discussed in the paudi-2 and 3. The liberation is obtained only with HIS grace. The bani tells us that it is only the route available to the mankind. One should lead the life as per Guru’s teachings and seek liberation as per HIS grace.]



    5.word meaning

    1.ਸਾਹਿਬੁ = Akaal Purukh
    2.ਨਾਇ = (1) ਨਾਂ (2) ਇਸਨਾਨ ਕਰ, ਨਹਾ ਕੇ (3) ਨਾਮ (4) ਨਹਾਉਣ ਕਰਕੇ, ਇਸ਼ਨਾਨ ਕਰਨ ਨਾਲ
    3.ਭਾਖਿਆ = As SGGS Gurmukhi-Gurmukhi Dictionary
    (1) ਕਥਨ ਕਰਨ ਲਗਿਆਂ, ਆਖਦਿਆਂ (2) ਬਾਣੀ, ਉਪਦੇਸ਼ (3) ਬੋਲੀ, ਭਾਸ਼ਾ (4) ਆਖਿਆ, ਉਚਾਰਿਆ, ਕਥਨ ਕੀਤਾ (5) ਖਾਧਾ, ਸੇਵਨ ਕੀਤਾ English Translation=(1) Said, stated. (2) Language.

    4. ਫੇਰਿ =(1) ਫਿਰ (2) ਗੇੜ, ਚਕਰ (3) ਮੁੜਕੇ, ਦੁਬਾਰਾ (4) ਮੋੜੋ, ਹਟਾਓ (5) ਮੋੜ (6) ਵਾਪਸ ਭੇਜ, ਮੋੜ (7) ਭਾਵ ਮੇਟ ਸਕੀਏ, ਟਾਲ ਸਕੀਏ (8) ਫੇਰ ਕੇ, ਗੋੜਾ ਦੇ ਕੇ, ਘੁਮਾ ਕੇ (9) ਫੇਰ ਕੇ ਭਾਵ ਜਪ ਕੇ

    5. ਅੰਮ੍ਰਿਤ ਵੇਲਾ =ਅੰਮ੍ਰਿਤ ਦਾ ਵੇਲਾ, ਪੂਰਨ ਖਿੜਾਉ ਦਾ ਸਮਾ, ਉਹ ਸਮਾ ਜਿਸ ਵੇਲੇ ਮਨੁੱਖ ਦਾ ਮਨ ਆਮ ਤੌਰ 'ਤੇ ਸੰਸਾਰ ਦੇ ਝੰਬੇਲਿਆਂ ਤੋਂ ਵਿਹਲਾ ਹੁੰਦਾ ਹੈ, ਝਲਾਂਘ, ਤੜਕਾ।

    6.ਅੰਮ੍ਰਿਤ=ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ/ਵਾਲੀ, ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ ਰਸ। ਕੈਵਲਯ, ਨਿਰਵਾਣ, ਮੋਖ, ਪੂਰਨ ਖਿੜਾਉ। ਸਦਾ ਅਟੱਲ ਪਰਮਾਤਮਾ। ਅੰਮ੍ਰਿਤ ਨਾਲ। ਮਿੱਠੇ ਬੋਲ। ਅਮਰ ਕਰਨ ਵਾਲੀ। ਸੁਆਦਲੇ ਭੋਜਨ। ਉੱਤਮ। ਨਾਮ-ਅੰਮ੍ਰਿਤ। ਪਵਿੱਤਰ।
    As per English Translation= SGGS Gurmukhi-English Dictionary Sk. n. Nectar, ambrosia

    7.ਕਰਮੀ=ਕਰਮ ਅਨੁਸਾਰ, (ਪ੍ਰਭੂ ਦੀ) ਬਖ਼ਸ਼ਸ਼/ਰਹਿਮਤ/ਮਿਹਰ/ਕਿਰਪਾ ਨਾਲ, ਅਮਲਾਂ ਦਾ ਲੇਖਾ/ਸਦਕਾ, ਚੰਗੇ ਭਾਗ ਨਾਲ, ਕਿਸਮਤ ਨਾਲ, ਸੰਸਕਾਰਾਂ ਕਾਰਨ। SGGS Gurmukhi-English Dictionary=Var. From Karama



    6. Concepts Introduced In Paudi-4

    1.Naam........................Naam is given at Paudi-5
    2. Amritvella.
    3.Liberation ................Concept given in subsequent Posts

    Note: At many places the link is provided for the site Of Srigratnh.org. One can click and find out the meaning of the words from the Mohan Kosh.
    Some of the concepts have already been discussed under the earlier Paudis. The Amritvella will be posted in this thread later on. The general concept of salvation is discussed in the next posts.

    Bhul Chuk Mauf
     
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  3. Sikh80

    Sikh80
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    This paper was presented in International Sikh Conferences 2004 Sikh Vision of the Cosmic Order

    Narindar Singh


    Kindly google out the above
     
    #2 Sikh80, Mar 1, 2008
    Last edited: Nov 3, 2008
  4. Sikh80

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    What Is Naam: Per Gurbani
    iqsu rUpu n ryK Anwhdu vwjY sbdu inrMjin kIAw ]1]
    (351-2, Awsw, mÚ 1)
    The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Shabad, the Immaculate Lord is revealed. ||1||







     
  5. Sikh80

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    The True Ladder

    Awsw mhlw 1 ]
    (351-18)
    Aasaa, First Mehl:

    igRhu bnu smsir shij suBwie ]
    (351-19, Awsw, mÚ 1)
    Home and forest are the same, for one who dwells in the balance of intuitive peace and poise.

    durmiq gqu BeI kIriq Twie ]
    (351-19, Awsw, mÚ 1)
    His evil-mindedness departs, and the Praises of God take its place.

    sc pauVI swcaumuiK nWau ]
    (351-19, Awsw, mÚ 1)
    To chant the True Name with one's mouth is the true ladder.

     
  6. Sikh80

    Sikh80
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    Manifestation of God within our Consciousness
    “Shabad guru surat dhun chella”
    Bhai Sahib Kirpal Singh Gill (Malaysia)


    Kindly Google out.
     
    #5 Sikh80, Mar 26, 2008
    Last edited: Nov 3, 2008
  7. ax0547

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    It says KAPRA = CLOTHING NOT OUR BODY! please clarify your supposition! bul chuk maaf
     
  8. spnadmin

    spnadmin United States
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    ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
    karamee aavai kaparraa nadharee mokh dhuaar ||
    By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.


    ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
    naanak eaevai jaaneeai sabh aapae sachiaar ||4||
    O Nanak, know this well: the True One Himself is All. ||4||


    Ang 2


    ਕਪੜਾ kaparraa - literally clothing or covering for the body; but in this instance, the body is the covering or robe; and in the context of the shabad, the covering is obtained through our past actions and it is nothing in contemplation of the Divine. Forgive me.
     
  9. ax0547

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    Well I have read this before too, but what is your support for kapra being body in this instance. The conext does not make for kapra to be infrenced as body, unless you have some presupposition that this is how it is supposed to be! Also please read ny thread on reincarnation to see my point of view! bul chuk maaf!
     
  10. pk70

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    If you read first Guru Vaak, Guru ji instructs followers to do deeds of praising the Lord, that deed is also known as gift( Kapra), this is very much clear in Maajh Ki Vaar, M-1, Pouri 27, here, Kapra doesn’t mean human body, Guru ji says, during early hours of Morning, Lord’s name should be contemplated; however, such gift of praising the Lord, comes by Lord’s blessings( karmi is from Karm= blessing, so Nadr and Karmee here mean Lord's grace/blessings), and with Lord’s grace one sees Him. To interpret “Kapra” for human body looks very odd in this Guru Vaa
     
  11. ax0547

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    well, literal meaning of karam is = deeds not blessing, but if karam could be done by us or prewritten. If prewritten = blessing, if not then?> but for sure increncing kapra as body is not good inference. can you please post in gurmukhi Maajh Ki Vaar, M-1, Pouri 27.
     
  12. pk70

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    Karm means blessing, kirpa, reham also, so please do not box it into one meaning.
    Go and check Majh Ki Vaar Mehla 1, Pouri 27, Page 150-SGGSJi, I cannot post it right now due to time.

    There is no hint of pre written at least in this Guru Vaak, assumptions have no limits though. Thanks.
     
  13. spnadmin

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    Now I understand that you are seeking a meaning in context -- Here is what Professor Surinder Singh Kohli gives us as the definition of Kaapara/kaphra in Dictionary of Guru Granth Sahib (2005) kaapara = clothes, or clothes of the body.

    What can throw a person off is the transliteration Kaapara/kaphra. They are the same word कपड़ा . In the context of the shabad kaapara suggests that the body is the robe or covering of the self. It says it right there in the shabad.

    Here are 2 translations of the same line. I have included the entire pauree.

    saachaa saahib saach naa-ay bhaakhi-aa bhaa-o apaar.
    True Master, True is His Name - Meditate it with utmost humility and deep love.

    aakhahi mangahi dayhi dayhi daat karay daataar.

    Ask and plead, "Give, give" - The Giver gives in abundance.

    fayr ke agai rakhee-ai jit disai darbaar.

    What can we place before Him, by which the Darbaar can be seen?

    muhou ke bolan bolee-ai jit sun Dharay pi-aar.

    What words can our mouth utter, listening to which His Love is gained?

    amrit vaylaa sach naa-o vadi-aa-ee veechaar.

    In the Ambrosial period, dwell upon His True Name and praises.

    karmee aavai
    कपड़ा kaapara kaprhaa nadree mokh du-aar.
    With good past karmas, this robe is obtained, By His Grace, the Gate of Liberation is found. (Sant Sahib Singh)
    By Good actions the physical robe is obtained and by the Lord's benediction the gate of salvation. (Manmohan Singh trans.)

    naanak ayvai jaanee-ai sabh aapay sachiaar.

    O Nanak, know this well: Everything is in the Righteous Lord!

    My interpretation of this (not my translation)

    The Guru is saying: We beg and beg and He gives and gives in abundance. So then, what can we offer to Him, place before Him. What words (prayers) can we say now that we can listen to (hear His love).

    And the answer is...

    Dwell upon his naam (contemplate the Naam) and His praises. And if we have good karams then we will obtain the robe of goodness, of virtue-- our body will be covered with virtue, with goodness. The gate of mukhti, liberation will be opened for us. Everything is known, comes through Him.

    Many times in the Bani of Guru Nanak he uses the metaphor of clothing, not to mean our physical attire, but rather to mean -- cover ourselves with virtue and goodness. So for kaapara to mean robe makes perfect sense. Guru Nanak will use the word khinthhaa in the same way, not to mean literally "coat," but the virtue that khinthhaa stands for.
     
    #12 spnadmin, Oct 22, 2008
    Last edited by a moderator: Jan 5, 2016
  14. spnadmin

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    According to Professor Surinder Singh Kohli, in Dictionary of Guru Granth Sahib (2005) you are correct. The first meaning of karam is actions or deeds. However, the second meaning is blessing or fortune.

    In this sense then, past actions when good clothe the body in goodness; past actions when not virtuous clothe the body in a negative way. Everything is by His Grace.

    I am veer ji resorting to using this dictionary. The meaning in the shabad was clear to me without the dictionary. However, the bias of Sant Sahib Singh was questioned in an earlier post. And some may have questions about my ability to comprehend the Guru. Therefore, I sought out the dictionary as a separate and independent source of understanding. I am more than willing to check any other terms if members are interested.
     
  15. ax0547

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    Well, thank for your clarity. It would be really nice if you can give some exampes of karam's meaning as blessing or how it is derived. My whole point is that this usage of Karam is not the KARAMA used by hindu's for theorizing about reincarnation.

    Overall there are three meanings of word "karam"

    • deeds/work
    • blessings (according to you)
    • measuring unit ( 1 karam, 2 karam)
    • our destiny!
    overall, do we agree that these karmas are not from past life, but our actions done in this lifetime or to be done! Thoug I agree with your interpretation that the tuk is about us recieveing blessings due to our virtues?
     
  16. ax0547

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    Many times in the Bani of Guru Nanak he uses the metaphor of clothing, not to mean our physical attire, but rather to mean -- cover ourselves with virtue and goodness. So for kaapara to mean robe makes perfect sense. Guru Nanak will use the word khinthhaa in the same way, not to mean literally "coat," but the virtue that khinthhaa stands for.[/quote]

    I think though robe makes sense, using the word past, "good" actions, and "physical" and so on is putting one's own perpective and not conveyed by Guru sahib, instead it should be left to reader! these words tend to lead one into believeing that guru sahib is talking about reincarnation being dependent upon our Karams, which is cearly not the case yet!
     
  17. pk70

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    Aad 0002 Jio
    With all due respect, I strongly disagree with your interpretation of Kapra as body; it doesn’t add up as per Guru instruction in the first Guru Vaak, it is the” Praise of Lord which is described as a robe of praise. You can still use Mr. Kohli’s meaning of`Kapra, a robe, to cover body, in this Guru Vaak, first Guru ji talks about “praise of Lord” which is referred as “Kapra in the second Guru Vaak, From where this body has come? Good deeds? Guru ji doesnt talk about previous life. If one is monkey in previous life, he can become human being by doing good deeds? What kind of good deeds monkey will do? If body is taken as Kapra of Soul, all souls have this Kapra. Read the following Guru Vaak, Guru ji’s message and meaning of Kapra becomes clearer! It is through His grace we get whatever it is,( even the dasam duaar or to realize Him within) instruction is to follow the path

    ਢਾਢੀ ਸਚੈ ਮਹਲਿ ਖਸਮਿ ਬੁਲਾਇਆ
    Dẖādẖī sacẖai mahal kẖasam bulā▫i▫ā.
    My Lord and Master has summoned me, His minstrel, to the True Mansion of His Presence.

    ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ
    Sacẖī sifaṯ sālāh kapṛā pā▫i▫ā.
    He has dressed me in the robes of His True Praise and Glory.
     
  18. spnadmin

    spnadmin United States
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    He has dressed me in the robes of His True Praise and Glory.

    This is not any different in the figurative meaning of the metaphor used by Sant Singh above. So then how do you prefer to connect the idea of karaam with the concept of kaapara?
     
  19. spnadmin

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    I think though robe makes sense, using the word past, "good" actions, and "physical" and so on is putting one's own perpective and not conveyed by Guru sahib, instead it should be left to reader! these words tend to lead one into believeing that guru sahib is talking about reincarnation being dependent upon our Karams, which is cearly not the case yet![/quote]

    veer ji,

    You are asking a very subtle question. The perspective is shared by Professor Surinder Singh Kohli in terms of the meaning of the word. But the issue of reincarnation -- I don't see the shabad telling us that our reincarnation is dependent on our good deeds or bad deeds. I see the shabad saying that our pooran kaaram is already known by God and mukhti comes because of He is righteous and grants His Grace.
     
  20. pk70

    pk70
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    It is different from Sant Singh Khalsa's meaning and metaphoric expression.
    Karm means blessings, Urdu poetry is filled with "karm" as blessing, mehar. So karm here stands for His "reham"( grace, blessings)
    Karmee here doesnt mean"deeds" because deed is alrady exprssed "what we should do in the early morning
     
  21. spnadmin

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    pk70 ji

    Yes -- I agree. Kaaram has the meaning of blessings or fortune.
     

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