Welcome to SPN

Register and Join the most happening forum of Sikh community & intellectuals from around the world.

Sign Up Now!

Shabad of the Week: Haumai vich jagat mua mardo marda j-ae

Discussion in 'Shabad of the Week' started by findingmyway, Oct 20, 2013.

  1. findingmyway

    findingmyway
    Expand Collapse
    Writer SPNer Contributor Supporter

    Joined:
    Aug 18, 2010
    Messages:
    1,667
    Likes Received:
    3,767
    In honor of the gurgaddi of Sri Guru Granth Sahib Ji on October 20 the Shabad of the Week is taken from the Hukamnama drawn at Sri Harimandir Sahib early this morning.

    It is found on Ang 555 and 556, composed in the 3rd house of Guru Amardas ji. The translation is by Dr. Sant Singh Khalsa.

    Vichaar to follow later in the weekend. Like the previous Shabad of the Week this selection from Shabad Guru reminds us that the love of Waheguru is all-encompassing and preserves and supports us. It is for us to give ourselves to that love. Notice there is no rehao line. Therefore I choosing the first verse as the title of the thread.

    Because the poetic style of Guru Amardas ji is very straightforward, these shabads and pauree pose fewer grammatical and poetic challenges than we sometimes encounter. That does not mean however that the underlying concepts can be taken in a superficial way.




    ਸਲੋਕ ਮਃ ੩ ॥
    Salok mėhlā 3.
    Shalok, Third Mehl:

    ਹਉਮੈ ਵਿਚਿ ਜਗਤੁ ਮੁਆ ਮਰਦੋ ਮਰਦਾ ਜਾਇ ॥
    Ha▫umai vicẖ jagaṯ mu▫ā marḏo marḏā jā▫e.
    In egotism, the world is dead; it dies and dies, again and again.

    Haumai = the false self, ego, I/me
    vich = in the midst, within, upon
    jagat = world
    ja-e = this one is hard and its meaning has to be taken from context, it adds emphasis, essentially 'cannot happen but that' or 'cannot be any other way than'
    mua = dies

    ਜਿਚਰੁ ਵਿਚਿ ਦੰਮੁ ਹੈ ਤਿਚਰੁ ਨ ਚੇਤਈ ਕਿ ਕਰੇਗੁ ਅਗੈ ਜਾਇ ॥
    Jicẖar vicẖ ḏamm hai ṯicẖar na cẖeṯ▫ī kė kareg agai jā▫e.
    As long as there is breath in the body, he does not remember the Lord; what will he do in the world hereafter?

    jichar = a living being, or body
    damm = breath
    tichar = as long as
    kareg = ruler of all creation


    ਗਿਆਨੀ ਹੋਇ ਸੁ ਚੇਤੰਨੁ ਹੋਇ ਅਗਿਆਨੀ ਅੰਧੁ ਕਮਾਇ ॥
    Gi▫ānī ho▫e so cẖeṯann ho▫e agi▫ānī anḏẖ kamā▫e.
    One who remembers the Lord is a spiritual teacher; the ignorant one acts blindly.

    Giani = a teacher of the Guru's wisdom
    a-giani = one without spiritual wisdom
    kama-e = act in accordance with some motive or principles

    ਨਾਨਕ ਏਥੈ ਕਮਾਵੈ ਸੋ ਮਿਲੈ ਅਗੈ ਪਾਏ ਜਾਇ ॥੧॥
    Nānak ethai kamāvai so milai agai pā▫e jā▫e. ||1||
    O Nanak, whatever one does in this world, determines what he shall receive in the world hereafter. ||1||

    By now everyone should have the important vocabulary in this tuk

    ਮਃ ੩ ॥
    Mėhlā 3.
    Third Mehl:

    ਧੁਰਿ ਖਸਮੈ ਕਾ ਹੁਕਮੁ ਪਇਆ ਵਿਣੁ ਸਤਿਗੁਰ ਚੇਤਿਆ ਨ ਜਾਇ ॥
    Ḏẖur kẖasmai kā hukam pa▫i▫ā viṇ saṯgur cẖeṯi▫ā na jā▫e.
    From the very beginning, it has been the Will of the Lord Master, that He cannot be remembered without the True Guru.

    khasmai = in tune with, cognizant of
    chetia = in a state of remembering or contemplating



    ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਅੰਤਰਿ ਰਵਿ ਰਹਿਆ ਸਦਾ ਰਹਿਆ ਲਿਵ ਲਾਇ ॥
    Saṯgur mili▫ai anṯar rav rahi▫ā saḏā rahi▫ā liv lā▫e.
    Meeting the True Guru, he realizes that the Lord is permeating and pervading deep within him; he remains forever absorbed in the Lord's Love.

    rahia = We know this word from last week. rahia = permeate, imbue, drench, pervade

    Most of the other words we have already studied

    ਦਮਿ ਦਮਿ ਸਦਾ ਸਮਾਲਦਾ ਦੰਮੁ ਨ ਬਿਰਥਾ ਜਾਇ ॥
    Ḏam ḏam saḏā samālḏā ḏamm na birthā jā▫e.
    With each and every breath, he constantly remembers the Lord in meditation; not a single breath passes in vain.

    sada = forever
    samalda = meditate upon, contemplate, remember
    birtha = uselessly, in vain


    ਜਨਮ ਮਰਨ ਕਾ ਭਉ ਗਇਆ ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥
    Janam maran kā bẖa▫o ga▫i▫ā jīvan paḏvī pā▫e.
    His fears of birth and death depart, and he obtains the honored state of eternal life.

    janam = life
    maran = death
    bhao = fear (remember that nirbhao means without fear)
    jivan padvi = the ultimate, or highest state of life
    pa-e = obtain, attain, get hold of


    ਨਾਨਕ ਇਹੁ ਮਰਤਬਾ ਤਿਸ ਨੋ ਦੇਇ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥
    Nānak ih marṯabā ṯis no ḏe▫e jis no kirpā kare rajā▫e. ||2||
    O Nanak, He bestows this rank upon that mortal, upon whom He showers His Mercy. ||2||

    martaba = position, or rank of dignity
    de-e = gives


    ਪਉੜੀ ॥
    Pa▫oṛī.
    Pauree:

    ਆਪੇ ਦਾਨਾਂ ਬੀਨਿਆ ਆਪੇ ਪਰਧਾਨਾਂ ॥
    Āpe ḏānāʼn bīni▫ā āpe parḏẖānāʼn.
    He Himself is all-wise and all-knowing; He Himself is supreme.

    bini-a = wise
    pardhanan = this is translated only one time as 'supreme.' What special meaning of supreme could Guru Amardas ji intend in the word pardhanan?

    ਆਪੇ ਰੂਪ ਦਿਖਾਲਦਾ ਆਪੇ ਲਾਇ ਧਿਆਨਾਂ ॥
    Āpe rūp ḏikẖālḏā āpe lā▫e ḏẖi▫ānāʼn.
    He Himself reveals His form, and He Himself enjoins us to His meditation.

    dikhalda = makes something known
    dhi-anan = meditation
    la-e = literally tie with a string, but also connect, tie, bind, join

    ਆਪੇ ਮੋਨੀ ਵਰਤਦਾ ਆਪੇ ਕਥੈ ਗਿਆਨਾਂ ॥
    Āpe monī varaṯḏā āpe kathai gi▫ānāʼn.
    He Himself poses as a silent sage, and He Himself speaks spiritual wisdom.

    moni = 'silent sages" because these were sadhoos who retreated into deep meditation in the search for inner silence
    varatda = translated as 'pose' but often means 'permeate." What is the connection between pose and permeate?
    kathai = speak as in explain or elaborate, speak to
    gianan = spiritual knowledge or wisom

    ਕਉੜਾ ਕਿਸੈ ਨ ਲਗਈ ਸਭਨਾ ਹੀ ਭਾਨਾ ॥
    Ka▫uṛā kisai na lag▫ī sabẖnā hī bẖānā.
    He does not seem bitter to anyone; He is pleasing to all.
    kaura = sweet in taste
    kisai = in this context means taste, but in the sense of having an intuition or sense of; e.g., taste for vengeance, I could taste my desire for revenge.
    lag-i = touch or stick. So why is this translated as seem?

    ਉਸਤਤਿ ਬਰਨਿ ਨ ਸਕੀਐ ਸਦ ਸਦ ਕੁਰਬਾਨਾ ॥੧੯॥
    Usṯaṯ baran na sa kī▫ai saḏ saḏ kurbānā. ||19||
    His Praises cannot be described; forever and ever, I am a sacrifice to Him. ||19||

    Ustat = praise
    saki-ai = described, but in the sense of a story told or written, written down
    kurbana = sacrifice
     

    Attached Files:

    • Like Like x 4
  2. Loading...


  3. Luckysingh

    Luckysingh Canada
    Expand Collapse
    Writer SPNer

    Joined:
    Dec 4, 2011
    Messages:
    1,634
    Likes Received:
    2,749
    The core of this shabad is addressing EGO.

    ਹਉਮੈ ਵਿਚਿ ਜਗਤੁ ਮੁਆ ਮਰਦੋ ਮਰਦਾ ਜਾਇ ॥
    Ha▫umai vicẖ jagaṯ mu▫ā marḏo marḏā jā▫e.
    In egotism, the world is dead; it dies and dies, again and again.

    Mardo marda ja-e is to keep on dying, again and again.
    Now, to die again and again, one has to be born. Or born, again and again.

    However, we are all born in EGO.
    EGO is a product of the MAYA influencing and leading the MIND.

    This same ego is dependent on breaths. The next line is....

    ਜਿਚਰੁ ਵਿਚਿ ਦੰਮੁ ਹੈ ਤਿਚਰੁ ਨ ਚੇਤਈ ਕਿ ਕਰੇਗੁ ਅਗੈ ਜਾਇ ॥
    Jicẖar vicẖ ḏamm hai ṯicẖar na cẖeṯ▫ī kė kareg agai jā▫e.
    As long as there is breath in the body, he does not remember

    As long as breath remains, then the body and EGO also remain. But the Soul or atma which is the God within, doesn't get recognized whilst Ego and the maya influenced mind are in the play. Therefore, the True source of the soul is not remembered whilst there is breath in the body, unless we make the effort.

    The soul or atma lives on for eternity as it is the pure drop of God's ocean. However, it can be born into the world of maya and have the EGO mask it's identity.

    Therefore, being born and dying is all in the play of Ego. This cycle can keep repeating itself. To escape from the cycle or to be merged with the true source, one needs to remove the veil of ego.

    (I believe in being born and dying cycles until one is free and completely merged with Satguru and I believe in the atma within, which is not what I call the 'mind'):winkingmunda:
     
    • Like Like x 2

Share This Page