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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:9th Ashtapadee:2nd Pauri:My Understanding
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<blockquote data-quote="Amarpal" data-source="post: 119024" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Khalsa Ji,</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">With the grace of ‘The Sat’, today I share my understanding of 2nd Pauri of 9th Ashtapadee of Sukhmani Sahib with you.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em><u><span style="color: #ff6600">Please note that the English sentence after the Transliteration is not the exact literal translation of the text of the Tuk of Siri Guru Granth Sahib under reference, it is the meaning of the tuk as understood by me</span></u></em><u><span style="color: #ff6600">.</span></u></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>First the Summary</u>:</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib in this Pauri explains whom he considered to be a pious person.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u>Note</u>: </strong> In this Pauri Guru Sahib has used the word Vaishnava. Vaishnavites were the traditional elites of India; they are devotees of Lord Vishnu. They considered themselves to be very pious and same was the perception of the common man about them. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">To interact with his audience, Guru Sahib has used this term since the common person was aware and familiar with this term and its supposed meaning. In my elaboration I will use the word ‘Pious’.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">1. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">bYsno so ijsu aUpir supRsMn ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">baisno so jis oopar suparsan.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="color: blue"><span style="font-family: 'Times New Roman'">Vaishnava is one with whom ‘The Sat’ is very pleased.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">First, I share with you my understanding of the word ‘Suprasan’ (Very Pleased) used in this Tuk in the context of ‘The Sat’. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Being Pleased - is an attribute of the state of relations between two entities. It indicates absence of any factor that can attenuate the interaction. An ultimate state of being pleased is the one in which there is one to one similarity between the two. This is to say that their vibrations are identical or they are resonating together. Here ‘The Sat’ is the source and the individual is the one who is resonating with ’The Sat’ This happens when the being of the person is imbued with the teachings of ‘The Sat’ as enshrined in Siri Guru Granth Sahib to such an extent that all the thoughts, the speeches and the actions of this person, in all that it does, in spiritual part and the worldly part of its life, are in accordance with these teachings.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This is the state in which, as I understand, ‘The Sat’ is please. Only a person in this state can call itself as Pious (In the term that prevails at the time of Guru Sahib – Vaishnava)</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">2. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">ibsn kI mwieAw qy hoie iBMn ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">bisan kee maa-i-aa <u>t</u>ay ho-ay <u>bh</u>inn.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">Such a person is free from the influence of Maya.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">While I have elaborated on my understanding of other Puris of Sukhmani Sahib, I have explain what Maya is; I had explained that the colours that we see are the creation of our functioning brain, and so is smell. The smell and colours probably do not exist in nature; our brain creates these sensations to make world meaningful to us. The migratory birds can even see the earth’s magnetic field. We cannot. This, again, is nature’s adaptation to meet our needs of survival and make our life safe and meaningful.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Maya results from our limited and relative existence. We never have the complete and absolute information; every input is relative and subjective. Further, our brain formatting in life creates biases and prejudices; all sensory inputs and functioning of the brain are influenced by it. All this impacts adversely on what we conclude. The person, who has understood the impact of Maya on us, knows that its conclusions can be wrong and certainly incomplete. This person will never be critical or judgmental on details of what comes to its knowledge. The person will remain within the teachings of Siri Guru Granth Sahib in all its actions.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Such a person eschews Maya.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">3</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> krm krq hovY inhkrm ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">karam kara<u>t</u> hovai nihkaram.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">Performing karma yet remains without Karma</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib says that the pious person lives in this world, perform all the acts necessary to sustain its and its family life, yet such a person remain untouched by its action; it other words its Karmas do not attract the action from Karmic Processes that respond to Karmas. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now I share with you my very personal understanding of the above Tuk.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Gautam the Buddha</strong> had said:</span></span></p><p style="text-align: center"><p style="text-align: center"><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Dharma that ‘I’ do is Karma,</span></span></strong></p> <p style="text-align: center"><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Dharma that happens is Divine.</span></span></strong></p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The word ‘Dharma’ here means duties.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In the two lines of Buddha that I have quoted, in the first line the single letter word ‘I’ comes, in the second line it is missing. Absence of ‘I’ makes the same Dharma Divine while its presence makes it Karma. We all know that the Karmas come within the scope of Karmic Processes which respond to the original Karma.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Absence of ‘I’ tells me that if the action is performed without any selfish motive or is not undertaken to satisfy one’s ego i.e. if ‘I-ness’ is not behind the action taken then it is Divine; if ‘I-ness’ in any form is present behind that action then it become a Karma. From this I infer that Cosmic Karmic Processes need some address to respond and impact on the doer bringing to it the consequence of its action. To the Cosmic Response Processes of Karma, The address is provided by individual’s ‘I-ness’. Where if this ‘I-ness’ is not present there is no address and thus the response cannot be delivered. This ‘I-ness’ is analogous to the equipment/hardware code number of the mobile or PC that gets automatically tagged to every message or part of it that leaves the equipment.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As we all know Almighty ‘The Sat’ does so much for its creation without any selfish interest, all the acts of ‘The Sat’ are Divine and above and beyond the reach of Karmic Processes. In this way when any human does any good act without ‘I-ness’ it becomes a godly act it go over and above the reach of Karmic Processes; such acts become Divine and thus the person remains ‘Nihkarma’ i.e. without Karma, as said by Guru Sahib in this Tuk. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">4. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">iqsu bYsno kw inrml Drm ] </span></span><u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">t</span></span></u><span style="font-size: 12px"><span style="font-family: 'Tahoma'">is baisno kaa nirmal <u>Dh</u>aram.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">Such Vaishnava has ‘Nirmal’ Dharma.</span></span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u>My Understanding</u>:</strong></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">To understand this Tuk, one has to concentrate on the word ‘Nirmal’. This word is used to suggest simplicity, purity, softness etc. Guru Sahib says that the acts of a pious person (Vaishnava) are pure, simple and truthful which are justified by the selfless responsibilities of life, which are its Dharma. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">5.</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> kwhU Pl kI ieCw nhI bwCY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">kaahoo fal kee i<u>chh</u>aa nahee baa<u>chh</u>ai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">Never after the fruits of desire.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Sikhi teaches us to live on the earnings of honest labour i.e. Kirt. Even in Kirt we offer our services to the person or organisation which pays the right amount. Guru Sahib, in the Tuk under reference, has said that the pious person is never after the fruits of desires Here, as I understand, Guru Sahib tells us that pious person is not driven or motivated by worldly desires, which satisfy the sense organs or ego or both.. I elaborate on it as to how it is different from Kirt.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When an individual offers its services to earn and support its family, this person is doing its Dharma. This person may live frugally, save some money and at some stage in life buy a house or some property or house hold item, car etc from its saving; all these are part of Dharma. On the other hand if a person living in normal life and has all the basic necessities of life already satisfied, sees e.g. a bigger or new model of a car or something like that and then find ways and means to acquire that object of its desire which it really does not need to fulfill it obligations under Dharma, then this act of the person is by desire. This person is enslaving itself, becoming a captive of the fruits of desire.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In other words the pious person naturally performs Kirt driven by its obligations under Dharma. Worldly person is driven by the desire to seek, acquire, consume or possess the objects or entities that satisfy the senses or ego. Such worldly people, sometimes, use unfair means to achieve their end and thus become sinners and cannot be called pious. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahibs want us to be come godly, like them and being pious is the step in that direction. This is what Guru Sahib is teaching us.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">6.</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> kyvl Bgiq kIrqn sMig rwcY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">kayval <u>bh</u>aga<u>t</u> keer<u>t</u>an sang raachai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">Its being remains imbued and soaked with devotion and Keertan.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We must understand what Bhagti (devotion) and Keertan (singing the text of scripture – Siri Guru Granth Sahib) in the context of this Tuk.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Keertan as perceived consists of three element – voice, raga and words. Just singing the sound goes in the environment around. The music is a tool which breaks the mental resistance; it helps the singer and the listener alike to absorb what is being said; it is more potent then reciting or reading. As the person singing or listening to Keertan understand the meaning of what is being said, and is in a state of mind full of devotion, the meaning of Shabad started affecting the persons being, it starts going inward, the person starts changing and evolves spiritually. This way, Keertan and devotion to ‘The Sat’ makes us pure and pious (the subject of this Pauri). Since the being is transformed, such a person performs all its activity with dedication and devotion as Bhagti. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This way what the training and transformation which the person’s being undergoes gets acted out in this person’s activities; the two become synonyms. This way such pious person remains imbued in Bhagti (devotion) and Keertan (singing the words of Siri Guru Granth Sahib). This is what I understand from this Tuk.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">7.</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> mn qn AMqir ismrn gopwl ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">man <u>t</u>an an<u>t</u>ar simran gopaal.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"><span style="color: blue">The body and the functioning of the brain is all is set in the remembrance of ‘The Sat’.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib is conveying to us that the entire being of the pious person functions based on the remembrance of ‘The Sat’. Consequently, pious person’s acts speech and thinking is pure and selfless. The person is living embodiment of the teachings of Siri Guru Granth Sahib since the entire Shabad i.e. sum total of the teachings of Siri Guru Granth Sahib has got formatted in this person’s brain thus its actions are in accordance with them. As I understand, such a person is one with ‘The Sat’, she or he is Godly person.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">8. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">sB aUpir hovq ikrpwl ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">sa<u>bh</u> oopar hova<u>t</u> kirpaal.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: navy"> </span></span><span style="font-family: 'Times New Roman'"><span style="color: navy">He is kind to all.</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The person, who is pious (Vaishnava) in the real sense of the word, is an instrument of ‘The Sat’; all of its actions are ‘The Sat’ like. As ‘The Sat’ cares for entire creation so does the pious person. Love, kindness and compassion for all are intrinsic to such person’s being. This is what Guru Sahib is telling us.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">9.</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> Awip idRVY Avrh nwmu jpwvY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">aap <u>d</u>ari<u>rh</u>ai avrah naam japaavai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"><span style="color: navy"> </span></span><span style="font-family: 'Times New Roman'"><span style="color: navy">This person is firm in Naam and helps other to chant and assimilate it..</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I first make myself clear as to what <strong>‘Naam’</strong> means to me.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">We seek Naam Daan during our prayers (Ardas). It is right to do so. Because Naam is not just a word which can be uttered, for Jaap we have words like Waheguru and Satnam. If it was just a word it could have been uttered like any other word, yet we seek this as Daan from ‘The Sat’.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As I understand, Naam is sum total of the teachings of Siri Guru Granth Sahib. When my being is and lives in accordance with these teachings then I can say that I have got ‘Naam Daan. At this stage the person becomes what Guru Sahib has referred to as ‘Gurmukh’. The total living of such a person reflects the teachings of the Guru. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Such person is said to be firm in ‘Naam’. As this spiritually evolved person becomes an example and role model for people, it helps the others to live in ‘Naam’.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">10.</span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'"> nwnk Ehu bYsno prm giq pwvY ]2] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">naanak oh baisno param ga<u>t</u> paavai. ||2||</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="color: navy"><span style="font-family: 'Times New Roman'"> O’ Nanak, such a Vaishnava evolves to the supreme stste.</span></span><span style="color: navy"><span style="font-family: 'Tahoma'"> ||2||</span></span></span></p><p> </p><p><strong><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><u>My Understanding</u>:</span></span></strong></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib tells himself and thus to all of us that the pious person who has reach this state of purity and Godliness obtains the supreme spiritual status.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With this I close the post.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With love and respect for all.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Amarpal Singh</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 119024, member: 10"] [FONT=Times New Roman][SIZE=3]Dear Khalsa Ji,[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]With the grace of ‘The Sat’, today I share my understanding of 2nd Pauri of 9th Ashtapadee of Sukhmani Sahib with you.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B][/B][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][I][U][COLOR=#ff6600]Please note that the English sentence after the Transliteration is not the exact literal translation of the text of the Tuk of Siri Guru Granth Sahib under reference, it is the meaning of the tuk as understood by me[/COLOR][/U][/I][U][COLOR=#ff6600].[/COLOR][/U][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]First the Summary[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib in this Pauri explains whom he considered to be a pious person.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B][U]Note[/U]: [/B] In this Pauri Guru Sahib has used the word Vaishnava. Vaishnavites were the traditional elites of India; they are devotees of Lord Vishnu. They considered themselves to be very pious and same was the perception of the common man about them. [/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]To interact with his audience, Guru Sahib has used this term since the common person was aware and familiar with this term and its supposed meaning. In my elaboration I will use the word ‘Pious’.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]1. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]bYsno so ijsu aUpir supRsMn ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]baisno so jis oopar suparsan. [/FONT][COLOR=blue][FONT=Times New Roman]Vaishnava is one with whom ‘The Sat’ is very pleased.[/FONT][/COLOR][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]First, I share with you my understanding of the word ‘Suprasan’ (Very Pleased) used in this Tuk in the context of ‘The Sat’. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Being Pleased - is an attribute of the state of relations between two entities. It indicates absence of any factor that can attenuate the interaction. An ultimate state of being pleased is the one in which there is one to one similarity between the two. This is to say that their vibrations are identical or they are resonating together. Here ‘The Sat’ is the source and the individual is the one who is resonating with ’The Sat’ This happens when the being of the person is imbued with the teachings of ‘The Sat’ as enshrined in Siri Guru Granth Sahib to such an extent that all the thoughts, the speeches and the actions of this person, in all that it does, in spiritual part and the worldly part of its life, are in accordance with these teachings.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]This is the state in which, as I understand, ‘The Sat’ is please. Only a person in this state can call itself as Pious (In the term that prevails at the time of Guru Sahib – Vaishnava)[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]2. [/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick]ibsn kI mwieAw qy hoie iBMn ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]bisan kee maa-i-aa [U]t[/U]ay ho-ay [U]bh[/U]inn. [/FONT][FONT=Times New Roman][COLOR=blue]Such a person is free from the influence of Maya.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]While I have elaborated on my understanding of other Puris of Sukhmani Sahib, I have explain what Maya is; I had explained that the colours that we see are the creation of our functioning brain, and so is smell. The smell and colours probably do not exist in nature; our brain creates these sensations to make world meaningful to us. The migratory birds can even see the earth’s magnetic field. We cannot. This, again, is nature’s adaptation to meet our needs of survival and make our life safe and meaningful.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Maya results from our limited and relative existence. We never have the complete and absolute information; every input is relative and subjective. Further, our brain formatting in life creates biases and prejudices; all sensory inputs and functioning of the brain are influenced by it. All this impacts adversely on what we conclude. The person, who has understood the impact of Maya on us, knows that its conclusions can be wrong and certainly incomplete. This person will never be critical or judgmental on details of what comes to its knowledge. The person will remain within the teachings of Siri Guru Granth Sahib in all its actions.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Such a person eschews Maya.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]3[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] krm krq hovY inhkrm ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]karam kara[U]t[/U] hovai nihkaram. [/FONT][FONT=Times New Roman][COLOR=blue]Performing karma yet remains without Karma[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib says that the pious person lives in this world, perform all the acts necessary to sustain its and its family life, yet such a person remain untouched by its action; it other words its Karmas do not attract the action from Karmic Processes that respond to Karmas. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Now I share with you my very personal understanding of the above Tuk.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Gautam the Buddha[/B] had said:[/FONT][/SIZE] [CENTER][CENTER][B][SIZE=3][FONT=Times New Roman]The Dharma that ‘I’ do is Karma,[/FONT][/SIZE][/B][/CENTER] [CENTER][B][SIZE=3][FONT=Times New Roman]The Dharma that happens is Divine.[/FONT][/SIZE][/B][/CENTER][/CENTER] [FONT=Times New Roman][SIZE=3]The word ‘Dharma’ here means duties.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In the two lines of Buddha that I have quoted, in the first line the single letter word ‘I’ comes, in the second line it is missing. Absence of ‘I’ makes the same Dharma Divine while its presence makes it Karma. We all know that the Karmas come within the scope of Karmic Processes which respond to the original Karma.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Absence of ‘I’ tells me that if the action is performed without any selfish motive or is not undertaken to satisfy one’s ego i.e. if ‘I-ness’ is not behind the action taken then it is Divine; if ‘I-ness’ in any form is present behind that action then it become a Karma. From this I infer that Cosmic Karmic Processes need some address to respond and impact on the doer bringing to it the consequence of its action. To the Cosmic Response Processes of Karma, The address is provided by individual’s ‘I-ness’. Where if this ‘I-ness’ is not present there is no address and thus the response cannot be delivered. This ‘I-ness’ is analogous to the equipment/hardware code number of the mobile or PC that gets automatically tagged to every message or part of it that leaves the equipment.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]As we all know Almighty ‘The Sat’ does so much for its creation without any selfish interest, all the acts of ‘The Sat’ are Divine and above and beyond the reach of Karmic Processes. In this way when any human does any good act without ‘I-ness’ it becomes a godly act it go over and above the reach of Karmic Processes; such acts become Divine and thus the person remains ‘Nihkarma’ i.e. without Karma, as said by Guru Sahib in this Tuk. [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]4. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]iqsu bYsno kw inrml Drm ] [/FONT][/COLOR][U][FONT=Tahoma][SIZE=3]t[/SIZE][/FONT][/U][SIZE=3][FONT=Tahoma]is baisno kaa nirmal [U]Dh[/U]aram. [/FONT][FONT=Times New Roman][COLOR=blue]Such Vaishnava has ‘Nirmal’ Dharma.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] [B][/B][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B][U]My Understanding[/U]:[/B][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]To understand this Tuk, one has to concentrate on the word ‘Nirmal’. This word is used to suggest simplicity, purity, softness etc. Guru Sahib says that the acts of a pious person (Vaishnava) are pure, simple and truthful which are justified by the selfless responsibilities of life, which are its Dharma. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]5.[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] kwhU Pl kI ieCw nhI bwCY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]kaahoo fal kee i[U]chh[/U]aa nahee baa[U]chh[/U]ai. [/FONT][FONT=Times New Roman][COLOR=blue]Never after the fruits of desire.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Sikhi teaches us to live on the earnings of honest labour i.e. Kirt. Even in Kirt we offer our services to the person or organisation which pays the right amount. Guru Sahib, in the Tuk under reference, has said that the pious person is never after the fruits of desires Here, as I understand, Guru Sahib tells us that pious person is not driven or motivated by worldly desires, which satisfy the sense organs or ego or both.. I elaborate on it as to how it is different from Kirt.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]When an individual offers its services to earn and support its family, this person is doing its Dharma. This person may live frugally, save some money and at some stage in life buy a house or some property or house hold item, car etc from its saving; all these are part of Dharma. On the other hand if a person living in normal life and has all the basic necessities of life already satisfied, sees e.g. a bigger or new model of a car or something like that and then find ways and means to acquire that object of its desire which it really does not need to fulfill it obligations under Dharma, then this act of the person is by desire. This person is enslaving itself, becoming a captive of the fruits of desire.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In other words the pious person naturally performs Kirt driven by its obligations under Dharma. Worldly person is driven by the desire to seek, acquire, consume or possess the objects or entities that satisfy the senses or ego. Such worldly people, sometimes, use unfair means to achieve their end and thus become sinners and cannot be called pious. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Sahibs want us to be come godly, like them and being pious is the step in that direction. This is what Guru Sahib is teaching us.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]6.[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] kyvl Bgiq kIrqn sMig rwcY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]kayval [U]bh[/U]aga[U]t[/U] keer[U]t[/U]an sang raachai. [/FONT][FONT=Times New Roman][COLOR=blue]Its being remains imbued and soaked with devotion and Keertan.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]We must understand what Bhagti (devotion) and Keertan (singing the text of scripture – Siri Guru Granth Sahib) in the context of this Tuk.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Keertan as perceived consists of three element – voice, raga and words. Just singing the sound goes in the environment around. The music is a tool which breaks the mental resistance; it helps the singer and the listener alike to absorb what is being said; it is more potent then reciting or reading. As the person singing or listening to Keertan understand the meaning of what is being said, and is in a state of mind full of devotion, the meaning of Shabad started affecting the persons being, it starts going inward, the person starts changing and evolves spiritually. This way, Keertan and devotion to ‘The Sat’ makes us pure and pious (the subject of this Pauri). Since the being is transformed, such a person performs all its activity with dedication and devotion as Bhagti. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]This way what the training and transformation which the person’s being undergoes gets acted out in this person’s activities; the two become synonyms. This way such pious person remains imbued in Bhagti (devotion) and Keertan (singing the words of Siri Guru Granth Sahib). This is what I understand from this Tuk.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]7.[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] mn qn AMqir ismrn gopwl ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]man [U]t[/U]an an[U]t[/U]ar simran gopaal. [/FONT][FONT=Times New Roman][COLOR=blue]The body and the functioning of the brain is all is set in the remembrance of ‘The Sat’.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Sahib is conveying to us that the entire being of the pious person functions based on the remembrance of ‘The Sat’. Consequently, pious person’s acts speech and thinking is pure and selfless. The person is living embodiment of the teachings of Siri Guru Granth Sahib since the entire Shabad i.e. sum total of the teachings of Siri Guru Granth Sahib has got formatted in this person’s brain thus its actions are in accordance with them. As I understand, such a person is one with ‘The Sat’, she or he is Godly person.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]8. [/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick]sB aUpir hovq ikrpwl ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]sa[U]bh[/U] oopar hova[U]t[/U] kirpaal. [COLOR=navy] [/COLOR][/FONT][FONT=Times New Roman][COLOR=navy]He is kind to all.[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]The person, who is pious (Vaishnava) in the real sense of the word, is an instrument of ‘The Sat’; all of its actions are ‘The Sat’ like. As ‘The Sat’ cares for entire creation so does the pious person. Love, kindness and compassion for all are intrinsic to such person’s being. This is what Guru Sahib is telling us.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]9.[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] Awip idRVY Avrh nwmu jpwvY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]aap [U]d[/U]ari[U]rh[/U]ai avrah naam japaavai. [COLOR=navy] [/COLOR][/FONT][FONT=Times New Roman][COLOR=navy]This person is firm in Naam and helps other to chant and assimilate it..[/COLOR][COLOR=navy][FONT=Tahoma][/FONT][/COLOR][/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]I first make myself clear as to what [B]‘Naam’[/B] means to me.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]We seek Naam Daan during our prayers (Ardas). It is right to do so. Because Naam is not just a word which can be uttered, for Jaap we have words like Waheguru and Satnam. If it was just a word it could have been uttered like any other word, yet we seek this as Daan from ‘The Sat’.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]As I understand, Naam is sum total of the teachings of Siri Guru Granth Sahib. When my being is and lives in accordance with these teachings then I can say that I have got ‘Naam Daan. At this stage the person becomes what Guru Sahib has referred to as ‘Gurmukh’. The total living of such a person reflects the teachings of the Guru. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Such person is said to be firm in ‘Naam’. As this spiritually evolved person becomes an example and role model for people, it helps the others to live in ‘Naam’.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]10.[/SIZE][/FONT][COLOR=maroon][FONT=WebAkharThick] nwnk Ehu bYsno prm giq pwvY ]2] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]naanak oh baisno param ga[U]t[/U] paavai. ||2|| [/FONT][COLOR=navy][FONT=Times New Roman] O’ Nanak, such a Vaishnava evolves to the supreme stste.[/FONT][/COLOR][COLOR=navy][FONT=Tahoma] ||2||[/FONT][/COLOR][/SIZE] [B][SIZE=3][FONT=Times New Roman][/FONT][/SIZE][/B] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib tells himself and thus to all of us that the pious person who has reach this state of purity and Godliness obtains the supreme spiritual status.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With this I close the post.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With love and respect for all.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Amarpal Singh[/SIZE][/FONT] [/QUOTE]
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Guru Granth Sahib
Sukhmani Banee
Sukhmani Sahib:9th Ashtapadee:2nd Pauri:My Understanding
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