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Sukhmani Sahib:6th Ashtapadee:4th Pauri:My understanding

Discussion in 'Sukhmani Sahib' started by Amarpal, Feb 13, 2009.

  1. Amarpal

    Amarpal
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    Dear Khalsa Ji,
    I share with you all, my understanding of the 4th Pauri of 6th Ashtapadee of Sukhmani Sahib.
    Please note that the English sentence after the Transliteration is not the exact literal translation of the sentence, it is the meaning of the tuk as understood by me.
    First the summary:
    In this Pauri too, Guru Sahib names few of the objects of gratification that our senses seek when allowed to run wild. Though not criticizing such indulgence, Guru Sahib again and again tells us that even while living a worldly life, these objects have come to us as a result of the grace of ‘The Sat’ and are not coming our way because of us alone. This way, Guru Sahib is trying to help us to dissolve our Ahamkara – the I-ness, which in turn helps us to move towards ‘The Sat’. Guru Sahib, shows us the way to divinity
    1. ijh pRswid AwBUKn pihrIjY ] jih parsaad aabhookhan pehreejai.
    By whose grace you wear ornaments and decorations;

    2. mn iqsu ismrq ikau Awlsu kIjY ] man tis simrat ki-o aalas keejai.
    O mind, why are you so lazy as not to remember ‘The Sat’.

    My understanding:
    We all know that to buy ornaments and decorations money is needed, which we have to earn. The person thinks that all that she or he earns come because of the person itself. Here it is its I-ness which is ruling its mental thought process.
    No matter what type of work the person does – mental or physical or the combination of the two, the faculties of the body which she or he uses are the creation of ‘The Sat’. The individual is only exercising these faculties and using the associated capabilities to earn; the individual has no contribution in creating them – it is all done by ‘The Sat’.
    The ornament, we buy spending our earnings which accrued to us using the abilities that ‘The Sat’ gave us in human form. The opportunity to use these capabilities also came from the environment created by ‘The Sat’. As a consequence of these two combining together, one could earn and buy the ornaments which she or he wears.
    True, the person has exerted to acquire skills in her or his life which enabled her or him to earn, but even the faculties through which the person acquired the skills are all the creation of ‘The Sat’. This way all the inputs, the processes used for any realization and the out puts of human endeavors all is due to ‘The Sat’ and thus belong to ‘The Sat’.
    Guru Sahib, keeps pointing to us all the time that ‘all what is’, is because of ‘The Sat’. This means in real sense there is no ‘I’. If we realize this then I-ness in us will disappear; we will become egoless – the essential condition for spiritual evolution.
    Guru Sahib asks us to shed mental blocks and realize the Truth that ‘all that is’, is because of ‘The Sat’ and nothing is because of us. This realization from the depth of heart and soul when incorporated into one’s being, as I understand, leads to realization of Suunyata, the absolute, infinite void, i.e. or zero- ness in our real existence.
    This way Guru Sahib, through the teachings of these Pauris, is leading us to the path of spiritual evolution.
    3. ijh pRswid AsÍ hsiq AsvwrI ] jih parsaad asav hasat asvaaree.
    By whose grace one has horses and elephants to ride;

    4. mn iqsu pRB kau kbhU n ibswrI ] man tis parabh ka-o kabhoo na bisaaree.
    O mind never forget this supreme entity i.e. ‘The Sat’.

    My understanding:
    Guru Sahib is well aware that the audience he is addressing is very strongly rooted in worldly entities, and pleasures. Here Guru Sahib has chosen Horses and Elephants, which were the main modes of transport at that time. Guru Sahib says that these animals we are able to use because of the grace of ‘The Sat’ and so we must remember this giver all the time. The rational of Guru Sahib as understood by me is elaborated below.
    If we take any of the two animals referred to by Guru Sahib they are physically much stronger than humans. Yet we are able to capture them and then domesticate them using our higher mental faculties that ‘The Sat’ has given to humans compared to the animals under reference. These faculties are not the creation of Humans but are gifts from ‘The Sat’. Naturally all the product and facilities we avail using these faculties also become the gifts from ‘The Sat’.
    Even to buy these animals and to maintain then resources are required; these too are acquired using the capabilities ‘The Sat has given to un in human form.
    As humans we are only instruments of ‘The Sat’. It is this ‘Sat’ that we have to be grateful to and remember ‘The Sat’ all the time.
    5. ijh pRswid bwg imlK Dnw ] jih parsaad baag milakh Dhanaa.
    By whose grace you have for you the land, vegetation and wealth;

    6. rwKu proie pRBu Apuny mnw ] raakh paro-ay parabh apunay manaa.
    Keep threaded ‘The Sat’ in your mind.

    My understanding:
    Guru Sahib in this Pauri takes up the components of ‘The Sat’s’ creation that are vital for our survival on this planet.
    The land was not our creation, which is there because of ‘The Sat’. On this land the vegetation grows which we and other in animal kingdom eat. Without the plant kingdom we cannot survive. The animals, whose milk and meat we eat also depend on availability of vegetation. It is clear that our entire food chain is not our creation; ‘The Sat’ has created it. By trading in the farm produce - grains vegetable, milk, meat etc – the person can earn further and become wealthy. We must see the hand of ‘The Sat’ in all that we have for our living on this planet. It is all because of ‘The Sat’.
    Guru Sahib asks his Sikhs to thread ‘The Sat’ in her or his brain formatting so that all its outputs, some total of which constitutes the mind at any given time, have the imprint of ‘The Sat’.
    Please note that the soft out put of the function brain is ‘mind’ – it is intangible.
    7. ijin qyrI mn bnq bnweI ] jin tayree man banat banaa-ee.
    O mind, the one who gave you a form

    8. aUTq bYTq sd iqsih iDAweI ] oothat baithat sad tiseh Dhi-aa-ee.
    Getting up or while sitting one enshrine that ‘The Sat’ in mind.

    My understanding:
    Guru Sahib points out to his audience that the human form they have got is by the grace of ‘The Sat’. This form has the potential which no other form of life can provide. Guru Sahib asks his Sikhs to become godly in their actions and lives. Guru Sahib asks us to enshrine ‘The Sat’ in our brain. I elaborate on it in the text that follows.
    9. iqsih iDAwie jo eyk AlKY ] tiseh Dhi-aa-ay jo ayk alkhai.
    Enshrine in one’s being ‘The One’ Nirakaar.

    10. eIhw aUhw nwnk qyrI rKY ]4] eehaa oohaa naanak tayree rakhai. ||4||
    in this life and after ‘The Sat’ will take care of you O Nanak.

    My understanding:
    The key word in this Tuk is ‘Dhiaayee’. We all understand the meaning of this word, yet it needs elaboration to appreciate its meaning in the context it is used.
    Dh, is a Sanskrit word. It means base; that holds. Many words are derived from this root e.g. Dharti (earth), Dharaatal (the supporting surface) etc. Here Dhiaayeai means to make ‘The Sat’ as one’s own base. We all know ‘The Sat’ is infinite; humans are finite. How can the ‘Infinite’ be in finite? ‘The Sat’ is Nirakaar and intangible, how can one place such an entity as the base? Further understanding is needed.
    We too have an intangible component i.e. our being. If our being gets based on ‘The Sat’ then what Guru Sahib has said can be realized.
    Our being is very strongly influence by our mind; in fact our mind is the part of our being. We also know that the mind is the soft output of our functioning brain. This takes me to the study of brain.
    The mental faculties of the brain function based on the inputs received by them from our senses and the elements stored in the memory. The memory is created by the interplay of ‘Nature’ (inherited from parents and our past lives) and ‘Nurture’ (experiences and learning from the current life). Some total of these create our tendencies, our values, beliefs and aspirations. All of these influence our thinking process - the way the brain handles (selection and allocation of) the inputs received from the senses, and from which our speech and actions result. To learn what should change in us to realize the intent of the word Dhiaayeai let us understand the ways of ‘The Sat’.
    What ‘The Sat’ does we can learn from the function of its creation as ‘The Sat’ alone is the force behind it.
    All the time the nature is working to sustain itself and evolve. The process of dissolution and recreation (death and rebirth) are part of a process that allows it to make a new beginning, make fresh choices and evolve further or to adapt to ever changing environment. We humans too have grown to the present level as a result of this process. All this ‘The Sat’ does in a selfless manner; ‘The Sat’ does not seek any thing for itself.
    All components of the creation support each other. The vegetation grows using the nourishment provided through air and soil. This vegetation is eaten by animals the excretion of whom is used as fodder by the vegetation again. The Plant grows and finally dies. The tree fall and decay, insets and microbes use the decaying plant as feed for themselves and their excretion give chemicals that sustain the growth of new plants.
    Humans - the highest order in the creation of ‘The Sat’ - too have the responsibility to sustain and contribute towards evolution of ‘The Sat’s creation; we must become the instrument in this will of ‘The Sat’. In other words we must not load the nature more than what is needed to sustain our lives and contribute maximum to sustain this creation of ‘The Sat’ and help it evolve. How this is possible needs to be determined.
    As Guru Sahib has said in Shaloka at the end of Japji Sahib, each Sikh (rather human) has the duty to conserve and maintain in high purity the mother - earth, the father – water and the guru –air. Guru Sahib has clearly said this is what will sustain life on this planet. At the same time, as the functioning of the creation of ‘The Sat’ suggest, we must live for the common good of the creation i.e. working with ever increasing zeal to meet this objective in the field of our own choice.
    How to do this is to be again determined. This is possible if we convince ourselves that we are born not just to enjoy life but to be an instrument of ‘The Sat’ and go beyond life and dedicate our lives to the cause of ‘The Sat’.
    This means we have to get over the vices of Kama (desires including lust); Krodh (anger), Lobh (greed), Moh (attachment) and naturally Ahamkara. These are the negative attributes that creates biases in the functioning of our brain and results in a corrupted mind which sees the happening the way it wants to see. With these negative attributes dissolved the functioning of the brain becomes unbiased and results in a pure mind, which Guru Sahib has emphasized in many places in Siri Guru Granth Sahib. Such mind sees the truth as it is with no artificiality and then commands the Karmendriyas (five organs of human action – tongue, hands, feet, reproductive organ and the organ of excretion) without fear or favour – the person becomes Nirbhau (without fear) and Nirvair (without animosity). This is to say the person becomes godly. The lives of Guru Sahibs are full of examples of such living.
    When the being of the person becomes godly as elaborated above, then, as I understand, the meaning of the word Dhiaayeai gets realized for that person as the base for the person’s action are now ‘The Sat’ like. The person is now reflecting ‘The Sat’. This person is now the instrument of ‘The Sat’.
    The person who has attained this perfection will rise above the laws of Karma; her or his acts will not attract response from these laws. All her or his acts will be like the roasted seeds from which the new plants cannot sprout – there will be no reaction from Karmic processes. In the end, when the essence of such person leaves the body it will merge with ‘The Sat’. That is why Guru Sahib has said that such person will be taken care of by ‘The Sat’ in this life as well as beyond this life.
    This way Guru Sahib is conveying to us how to move forward in the domain of spirituality.
    With this I close this post.
    With love and respect for all.
    Amarpal Singh
     
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  3. pk70

    pk70
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    9. iqsih iDAwie jo eyk AlKY ] tiseh Dhi-aa-ay jo ayk alkhai.
    Enshrine in one’s being ‘The One’ Nirakaar.

    10. eIhw aUhw nwnk qyrI rKY ]4] eehaa oohaa naanak tayree rakhai. ||4||
    in this life and after ‘The Sat’ will take care of you O Nanak.

    My understanding:
    The key word in this Tuk is ‘Dhiaayee’. We all understand the meaning of this word, yet it needs elaboration to appreciate its meaning in the context it is used.
    Dh, is a Sanskrit word. It means base; that holds. Many words are derived from this root e.g. Dharti (earth), Dharaatal (the supporting surface) etc. Here Dhiaayeai means to make ‘The Sat’ as one’s own base. We all know ‘The Sat’ is infinite; humans are finite. How can the ‘Infinite’ be in finite?
    Respected Amarpal Ji
    With all due respect, I disagree with your interpretation of your last two Guru Vakas, I shall bring to your notice the points that force me to disagree.
    Guru wrote Gurbani to convey a special message to all people regardless of their faith, they didn’t use words to attach any “Sanskrit” meaning to them but used them as per their prevailed meanings accepted by public. Effort was to infuse the public about an awareness of knowing Him and living in that awareness. Dhyaaeeai, means to remember, to put attention on, to hold Him in mind. Making a base is very hard and ambiguous expression that is why your interpretation appears more difficult than the Guru Vaka itself. If making base was the purpose, why other words like “simroh and Japo, gavo, uchro” were needed to be used? First of all, when verb is used to express some act, it needs subject that is the target of the action. Lets use your term “Sat”, if Sat is the subject of the verb”dhyaaeeai” it is also important that people should be aware who is “Satt”, Guru Nanak started with possible introduction of Satt in “mool mantra”, that is the subject of “ dhyaaeeai, the simple understanding is to have Him in mind. Mind is filled with other lot of stuff; it feels difficulty to perform the action attached to “Dhayaeeai. Guru brings Him in their attention by naming all they have and enjoy, to say that actually all are His gifts, so forgetting Him is not right. What you have may be useful here but He takes care of you here and after too. It’s a jolt to those who have developed feelings for Him but are forgetting Him due to what they have. Guru stresses again on being His One and beyond description( ek alakhe). All effort in this whole stanza is to make people not to forget the ONE who provides all they have and enjoy. As you stated correctly that they are just having an illusion that it is earned by them. Guru just reminds them to get out of that illusion and be grateful to Him and thank Him in return by remembering Him, holding Him in mind. I am going to quote of Guru Nanak, you will see that “dhyaeeai” is totally described by Guru ji
    ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦਿ ਰਸੁ ਪਾਈਐ ਵਡਭਾਗਿ ਜਪੀਐ ਹਰਿ ਜਸੋ (SGGS113)
    Har nām ḏẖi▫ā▫ī▫ai sabaḏ ras pā▫ī▫ai vadbẖāg japī▫ai har jaso.
    If Har is satt then what is “Ras of “Shabad”? If He is to make base why “japeeai”? because as you interpret it "as making Him base", nothing is left to do. Then is it needed to “ praise Him”? If we take the meaning of “dhyaeeai” as” bringing Him in mind” meaning is clear, if His name is held in mind, if he is remembered, shabad ras is clear now, it’s a reason to enjoy the sweetness of the Naam that is learned through Guru word. Why there is the word “wadbhag”? It is to tell that those are fortunate who praise the Lord by keeping Him in mind. To make base, doesn’t add up in places where it is used with japo or poojyai, gavyai, simryai. Remember” pritham bhaghoti simar kai, Guru Nanak laee dhyaeeai” are we told to make Guru Nanak a base?"
    In the end, again I would like to say that its not my intention to offend you in any way. Your efforts of interpretation of Gurbani is appreciable and deserves special thanks. However I feel, Guru Message needs to be simplified by keeping it intact. The words "dhyaeeai, simrayai, japyai, gavyai are used to put the soul’s attention on Him in a grateful gesture. Be a child to Him in His love, His care is enough for our existence. Forgive me to disagree on this.:)

    Regards
    G Singh
     
  4. Amarpal

    Amarpal
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    Dear Singh Sahib,

    It is good to express our opinion about a subject. I like it.

    I have tried to understand how one can incorporate in ones being what Guru Sahib has asked us to do and that made me study this word a little. What was in my post was my understanding, no one needs to agree with me.

    In my posts I always try to convey how to do it. True, Guru sahib has used the word which was in comman parlence.

    One has to find the etimologocal root to know what the word means. None of the languages that are in northern India can dissociate itself totally from Sanskrit and so is the case with Gurmukhi too. When one try to learn source that may throw light need to be studies.

    Keeping in mind that our brain has limitation at a time it can work on one issue. If 'Dhiaayee’ means 'Dhyaaeeai, means to remember, to put attention on, to hold Him in mind' as you have suggested in your post, which we have to do all the time, then when do we apply our mind to the work related to household and Kirt. Then how does 'Dhiaayeai' differs from Jaap or Simran. If all of these words mean the same then why different words are used need to be understood. If you allow me to use language of computers, Dhiaayee’ means is to install a different operating system in the brain which is designed in a manner that all its outputs (mind) conform to to the teachings of Siri Guru Grant Sahib. If this is done you donot have divert your attention from the task in hand, one can concentrate on it, yet all that this person will do will be in like with Shabad. The person will never say a lie, the person will never avoid work, the person will never take bribe or work below her or his capacity, the person will never covet what belongs to other, the person will never steal ......... As I understand Jaap is the initial stage of the process for 'Dhiaayeai', it is equivalent to re-formatting the disc to erase what existed there earlier (it is the purification process), simran is the next, where progrssively the operating system (which is teachings of Siri Guru Granth Sahib) is installed. When this is done completely, the resulting state the the fuctioning brain represents the word 'Dhiaayeai' . All the outputs of the brain will then be in accordance with Shabad. This becomes the natural state of that person's being - a state close to divinity.

    I nornally do not enter into debate on what I have said, it is left for the readers to conclude.

    I respect your opinion expressed in your post.

    With love and respect for all.

    Amarpal Singh
     
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  5. spnadmin

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    Amarpal ji,

    Your concept of dhyanna as a kind of operating system is very effective. From my very early steps in the study of Sanskrit dhyann is like a process that has achieved a constant and steady state within the consciousness, one that has integrated all other mental processes. I think of dhyanna in this way -- the mind is now hovering over the object of its attention in a state of constant poise. The struggling part of thought has been released and there is no struggle or effort, but only pure attention.
     
  6. Arvind

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    A great treat for reading and to ponder on... Thanks Amarpal ji for your wonderful sharing of the understanding.

    With Regards,
    Arvind.
     
  7. pk70

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    Amarpal Singh jio,
    I have very high regard for you doubtlessly.
    As I stated, your effort deserves thanks and appreciation, however, your concept of “dhyaeeai” doesn’t match with the concept of its use in other places. I don’t feel like debating with you at all, trust me on that. The point you have raised from my post I must answer it. If a word has roots in Sanskrit, as you know, it still has its different form and application, over time some of them changed in form and in exact meaning of it. So that is not the issue, the issue is if its application in its original concept is true or it got another meaning over time in other “languages”? Gurbani’s form is poetry and in poetry, the words dance, they themselves are wrapped in many meanings having the same form, again that is not the issue. Your computer terms and its application is not necessarily right as mind is also into many other stuff ( Guru ji points about them while making aware of the Creator in the Stanza in discussion) unlike computers limitation as per their programming.
    Look at the Mool mantra, after that, what word comes? “dhyaeeai”? No, its “ Jap”, If it’s a only an initial stage, why after it “gavyaa” comes not “dhyaeeai”? Only the words stressed a lot are “sunyai, mannyai and gavyai, there is no use of “dhyaeeai in whole Japji Sahib whichhas been interpreted in Sree Guru Granth Sahib all over. After the end of the bani, there is Sloka in which “dhyaeea” word is used. Where are those stages you are talking about? Why so important word, as you interpreted, is never even mentioned by Guru Nanak in Japji, the first bani of Sree Guru Granth Sahib( I am sure if some one proves otherwise). What I mean, if we take your interpretation in mind, we wonder obviously Guru Nanak doesn’t even feel to mention it. In other words, Gavyai, mannyai, Rakhyai bhao and follow His Hukam is all Guru recommends, why he omits “dhyaeeai”? This word is also used in Sikh Ardas where again it doesn’t fit as per your interpretation. Dhyan is extremely related with “dhyaeeai” don’t you think?
    So respected Amarpal ji, I again appreciate your efforts, thank you for bringing Guru Message to the viewers; however, where I feel extremely in disagreement, please forgive me to disagree with you. After having said that I still respect your views while wondering what Guru exactly meant. As you said let the viewers take as they wish to, now at least they have two separate concepts of dhyaaeeai, one commonly known” to bring in mind, to set mind on” and the other you have introduced. Thanks.
    With regards
    G Singh
     
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  8. spnadmin

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    pk70 ji -- Thank you so much for your kindness.

    I do not want to argue either, only to clarify something. The noun dhhyaan (or dhhiann) and its associated verb dhiaaee, as cited by Amarpal ji (
    aUTq bYTq sd iqsih iDAweI ] oothat baithat sad tiseh Dhi-aa-ee. Getting up or while sitting one enshrine that ‘The Sat’ in mind) is a reference to "meditation" and to "meditate." However, this is not just any form of meditation. It is considered the 4th stage of meditation when the mind is completely still and is totally absorbed in the Sat. It is the stage before mokhsha or mukhti. In other words, consciousness is centered and focused. It is a place of bliss, and progresses to a state of freedom from both joy and pain. Meditation at this stage is level because it is undisturbed. Other processes of consciousness have been absorbed into dhyann. Guru Arjan says, "Getting up or while sitting down... oothat baithat sad tiseh Dhiaaee," because one who has achieved dhyann, can move in and out of bliss at will (no matter what he is doing) and retains this inner sense of bliss or steady focus.

    So when Amarpal likens this to a "base" my inference is that consciousness has now become centered, and it has come to rest in a firm and undisturbed place, a foundation that is unmovable. It is now in communion with the "Sat" and the Sat is the base, the foundation, the equipoise. How could this be in contradiction to Guru Nanak's teaching? If so, I humbly ask you please explain my error in thinking to me.
    :confused:

    Guru Nanak does say,
    ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ panchaa kaa gur eaek dhhiaan ||The chosen ones meditate single-mindedly on the Guru. He says "single-mindedly:" -- that is how he explains the centered quality, the steadiness of dhhiaan/dhyanm. This is on Ang 6. But also he says,

    ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥
    karamee aapo aapanee kae naerrai kae dhoor ||
    According to their own actions, some are drawn closer, and some are driven ****her away.


    ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
    jinee naam dhhiaaeiaa geae masakath ghaal ||
    Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows

    ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
    naanak thae mukh oujalae kaethee shhuttee naal ||1||
    -O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1|| Ang 8

    Here Guru Nanak is explaining how this quality of dhhiaan/dhyann takes a person to the next level, that of liberation. No?
     
  9. pk70

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    Many thanks aad Bhain jio.
    Let me take you to the point I differ from Amarpal ji though I do not differ in purpose.
    In Punjabi, Hindi as well, this word “dhyaan” carries commonly known meaning ‘attention” which means to bring the mind on, to set the mind on, here are some sayings in Hindi or Punjabi some time used
    “ kirpa dhyaan dee ji e( Please pay attention)
    Kripa karke dhyan dena( Please pay attention)
    Jab me eh pen dekhta hon, un ka dhyan ata hai( when I see this pen, he?she comes to my mind)Hindi
    Jadon me eh penn dekhda han, us da dhyana a janda hai( When I see this pen he/she comes to my mind)Punjabi
    This word can also be replaced with “khyal”
    Sere swere us da khyal aa gya( Early in the morning he came to my mind)Punjabi
    All these examples prove that this word dhyan is very much common in the public but some how in religious fields, it has been defined differently and I disagree with all scholars. In Japji Guru ji pursues the follower to first believe in Him and then keep love for Him, alone this can take away our pains( dukh parhar sukh ghar le jao). He stresses to lead the mind by telling about his infinity. He stresses on love for Him more than any thing. He also defines the language of the Lord is “Love” The problem I see with interpreting “dhyaeeai” as Amarpal ji does, is to make it sound like very difficult. Guru ji talks in that Ashtpadi about what the Lord does, those people who are lost in his gifts are made aware to remember Him, to bring the Giver in their minds. Without tongue when He is praised, that could be the state of mind indicated by Amarpal Ji but those who are just lost in his gifts how even they will understand that so complicated state of mind.. My only effort is to make Guru Vaak simple to understand instead of making it sound a difficult. I never said Amarpal ji’s concept is against Guru Nanak save for that the same word he interprets in different way was not even used in Japji to take people to the Lord or Satt. AS I said I feel “dhyaeeai” is to bring Him in mind then proceed to next step. Gurbani stresses not only that kind of Dhyaan but also on “gaveeai, sunyai, mannyai” If you rember there many Guru Vakas where “ man vassya aae” comes in to mind to stay there”
    Further a Guru Vaak on SGGS 29, He is also called “base” or “support”, here its, again “dhyaeeai is used in setting his attention on Him
    ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਭਨਾ ਜੀਆ ਕਾ ਆਧਾਰੁ ੪੦
    Nānak nām ḏẖi▫ā▫ī▫ai sabnā jī▫ā kā āḏẖār. ||4||7||40||
    O Nanak, meditate on the Naam, the Name of the Lord, the Support(base)of all beings. ||4||7||40||
    I do not stress I am right or Amarpal ji is wrong in any way..:)
     
  10. spnadmin

    spnadmin United States
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    pk70 ji

    Thank you then. This can be a very beneficial discussion. ;)
     
  11. Tejwant Singh

    Tejwant Singh United States
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    Amaarpal Singh ji,

    Guru Fateh.

    First of all I would like to say that I have enjoyed your interpretation from the time you started MoolMantar and Japaji and so on.

    What I understand by your interpretation of Dhyaeie and correct me if I am wrong that by base you mean the foundation. And once Ik Ong Kaar becomes the foundation then one can construct any " building of goodness" in one's life. In other words Dhyaeie is like a 'Post it' note etched on our psyche so we do not deviate towards the path of Manmat while leading the life of Miri- Piri. Only by keeping Ik Ong Kaar as our foundation( Dhyaeie), we can find the Gurmat fulcrum within.

    Regards

    Tejwant Singh
     
  12. Amarpal

    Amarpal
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    Dear Tejwant Ji,

    Yes Ji, you are right. This the way I too understand.

    With love and respect.

    Amarpal Singh
     

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