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What are the meanings of Panch in Japuji, Saibhang, Nahlee and Japuji Whole Path?

Discussion in 'Questions and Answers' started by inder preet, Jul 22, 2013.

  1. inder preet

    inder preet
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    in japji sahib path there is a line
    panch parwan pach pardhan panche pavahi dargahi maan in this line for whom this panch word is used.
    what is the meaning of saibh bhang in mulmantar.
    there are different meanings given for naiee.
    can anyone explain me in simple language meaning of japji sahib whole path.
     
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  3. spnadmin

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    inder preet ji

    Are you able to read Punjabi? I am asking because the Guru Granth Darpan by Professor Sahib Singh may be of help to you in getting at the intended meanings of words you are asking about.

    You can search by page numbers which are organized in groups.

    http://www.gurugranthdarpan.com/darpan2/darpan_pdf.html

    If not, let us know.
     
  4. inder preet

    inder preet
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    in the line dhavle upar keta bhar vich hinduan de kis vishwas da khandan kita gaiya hai?
    papan di maal dhon da kera iku ik sadhan hai?
    dukh ,bhukh ate sada maar vi denhaar akal purakh di daat kiven han?
    manne jitte jag jeet da ki bhav hai?bhav da ki meaning honda hai?
    chadiye hoi ikkis da ki bhav hai.
    guru nanak dev ji de japji sahib diyan pauri number 34 to 37 vich kihre khanda (manukh di aatmik avastha )da varran kita hai?
    jinni naam dhiaaiya gaye masakat ghal nanak te mukh ujale keti chuti naal tuk da ki bhav hai.
     
  5. spnadmin

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    #4 spnadmin, Jul 22, 2013
    Last edited: Jul 22, 2013
  6. Luckysingh

    Luckysingh Canada
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    ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ
    Pancẖ parvāṇ pancẖ parḏẖān.

    The chosen ones, the self-elect, are accepted and approved



    According to srigranth.org the above is given for the tuk.
    However, there are many ways of looking at this all depending on individual stage of learning.

    Panch rightfully means five, village elder, village leaders (panchaith), a perforating tool and a punching machine.
    In the above translation, it is easily seen that as 'pardaan' and 'panch' are both in the mentioned tuk, therefore the translation comes as ''the chosen ones, the leaders that lead the way...etc..''

    I don't at all think it is a reference to panj pyarey (often claimed by some)since this is japji sahib by the 1st Nanakji.

    However, I can personally see it in a few different aspects quite clearly.
    1) the 'panch shabad'
    2) the Five elements..
    3) the Five senses.

    At the moment I tend to perceive some shabads talking to me directly !!
    I do believe that gurbani speaks to us a little differently according to what level we are on.
    In the above I can't see why only five chosen ones, why five pardaan are to lead the way ??
    At this stage of my spiritual progress I tend to see and accept ONE in everything. Akaal purakh is NOT limited, therefore theses numbers are just for us mortals and they mean something to us in our world. Therefore, the limit of 5 is coming from and to us and it is about what we do here as only we have limits that we can confine with numbers.
    At this stage, today, I see it as using my 5 senses to help me lead the way to Akaal Purakh.
    The 5 senses of touch, smell, hear, taste and sight are the things we use to conduct ourselves in everyday life.
    It is these 5 that help us to lead ourselves such as to lead our hands, lead our feet, lead our speech..etc..

    Maybe in the future this same tuk will speak to me differently ??
     
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  7. spnadmin

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    What is your question about this? Check Professor Sahib Singh at the link I just gave you.

    Added Here are all the essays on Japji Sahib ji by Professor Karminder Singh Dhillon, who is btw the brother of our Gyani ji http://www.sikhphilosophy.net/jap-ji-sahib/34163-study-japuji-sahib-dr-karminder-singh-2.html

    These are all pdf attachments. So you can print them out for your studies.
     
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    #6 spnadmin, Jul 22, 2013
    Last edited: Jul 22, 2013
  8. japjisahib04

    japjisahib04 Kuwait
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    S. Lucky Singh Ji

    I do agree with you that over here 'panch' does not stands for five. Then who leads and gets the honor. Let us look at the pankti, 'ਨਿਰਧਨ ਆਦਰੁ ਕੋਈ ਨ ਦੇਇ ॥ ਲਾਖ ਜਤਨ ਕਰੈ ਓਹੁ ਚਿਤਿ ਨ ਧਰੇਇ ॥ - virtueless never gets honor despite millions of attempts through rituals or by over smart means thus 'five' stands for the righteous or truthful who are accepted and or honored with more virtues. Sri Guru Granth Sahib Ji.1159.3.

    Best regards
    sahni mohinder
     
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  9. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Lucky Ji..

    The PANJ PIYARE are not that 'alien" to GURU NANAK JI as you make them out to be...we must never forget that the NANAK JYOT is ONE...as solid as a concrete pillar with iron rods running through..no breaks..no cracks..no differences as tiny as ananomm...
    History records each GURU having his own set of FIVE...

    and GURU GOBIND SINGH JI "STOPPED" at FIVE....its NOt that He asked for a SIXTH and didnt get it..HE SIMPLY STOPPED AT FIVE...of His own accord. This means HE wanted ONLY FIVE HEADS..and this is perfectly in resonance with PANCH...that Guru nanak ji mentions in Japuji sahib...

    We must never make the mistake of breaking up the GURUS....Guru nanak ji carried the GYAN KHARRAGH Sword of Knowledge BUT He never FEARED standing up to the bloody sword of Babar !!! Guru ANGAD stood up to the DRAWN SWORD of HUMAYUN...Guru Arjun ji we all know sat on the hot plate..and then GURU HARGOBIND Ji wore the TWIN SWORDS..Gyaan Kharragha nd Solid Steel sword used on the battle field...GURU TEG BAHADUR..name itself is clear as to TEGH...and then GURU GOBIND SINGH Ji of course needs no introduction..so the SWORD..the FIVE..etc etc all concepts come direct from GURU NANAK and ALL used the SAME NANAK NAME in SGGS.
     
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  10. arshdeep88

    arshdeep88 India
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    ill add one question to the questions asked by inderpreet ji

    she asked the meaning of ..."Mann Jeete Jag Jeete"
    is there any point one gives up his strength to fight the battles inside his mind while evolving through GURBANI and seek something else for the strength?

    how to understand "Mann Jeete Jag Jeete" through GURBANI more?
    how much "acts of surrender" comes in handy if so ?
     
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  11. spnadmin

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    Arshdeep 88 ji

    Your question comes at a very key moment for me. This morning I was fighting 50 battles inside my mind. Then I had to give it up. Fighting those battles, I eventually had to admit to myself, was not leading to victory. I was not solving any problems but getting farther behind because my mind was running around in circles like the elephant or camel of Gurbani shabads.

    Fighting battles of the mind is what exhausts us and saps our strength. There has not been for me "any point" where I "give up my strength." Giving it up as if I could decide to give it up is beside the point. I already did give it up and never noticed. After running in circles my strength is already gone, zapped, squandered. That is what Guru Nanak is telling us, but I tend to forget. The act of surrender comes in admitting to stupidity and taking a dip in ShabadGuru, getting re-focused, understanding what is important, and that most battles are self-defeating. I will try to find a shabad that makes this point; there are dozens.

    So we don't give up our strength. We find our strength by admitting failure and seeking the source of victory in a different place.
     
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  12. spnadmin

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    OK.. here is one by Guru Ram Das on Ang 234. Imagine a camel roving, snorting, spitting, becoming agitated, wandering from one oasis to the next, kind of like an addict looking for the perfect fix, and getting nowhere. This is a long shabad, and I am posting only part of it. Here the mind is repeatedly cast in the role of the wandering camel who is enchanted with his own thoughts, fixated on his own thoughts which are covered by the veil of illusion which is Maya.


    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
    Ik▫oaʼnkār saṯgur parsāḏ.
    One Universal Creator God. By The Grace Of The True Guru:

    ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥
    Karhale man parḏesī▫ā ki▫o milī▫ai har mā▫e.
    O my wandering mind, you are like a camel - how will you meet the Lord, your Mother?

    ਗੁਰੁ ਭਾਗਿ ਪੂਰੈ ਪਾਇਆ ਗਲਿ ਮਿਲਿਆ ਪਿਆਰਾ ਆਇ ॥੧॥
    Gur bẖāg pūrai pā▫i▫ā gal mili▫ā pi▫ārā ā▫e. ||1||
    When I found the Guru, by the destiny of perfect good fortune, my Beloved came and embraced me. ||1||

    ਮਨ ਕਰਹਲਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥
    Man karhalā saṯgur purakẖ ḏẖi▫ā▫e. ||1|| rahā▫o.
    O camel-like mind, meditate on the True Guru, the Primal Being. ||1||Pause||

    ਮਨ ਕਰਹਲਾ ਵੀਚਾਰੀਆ ਹਰਿ ਰਾਮ ਨਾਮ ਧਿਆਇ ॥
    Man karhalā vīcẖārī▫ā har rām nām ḏẖi▫ā▫e.
    O camel-like mind, contemplate the Lord, and meditate on the Lord's Name.

    ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਹਰਿ ਆਪੇ ਲਏ ਛਡਾਇ ॥੨॥
    Jithai lekẖā mangī▫ai har āpe la▫e cẖẖadā▫e. ||2||
    When you are called to answer for your account, the Lord Himself shall release you. ||2||

    ਮਨ ਕਰਹਲਾ ਅਤਿ ਨਿਰਮਲਾ ਮਲੁ ਲਾਗੀ ਹਉਮੈ ਆਇ ॥
    Man karhalā aṯ nirmalā mal lāgī ha▫umai ā▫e.
    O camel-like mind, you were once very pure; the filth of egotism has now attached itself to you.

    ਪਰਤਖਿ ਪਿਰੁ ਘਰਿ ਨਾਲਿ ਪਿਆਰਾ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥੩॥
    Parṯakẖ pir gẖar nāl pi▫ārā vicẖẖuṛ cẖotā kẖā▫e. ||3||
    Your Beloved Husband is now manifest before you in your own home, but you are separated from Him, and you suffer such pain! ||3||

    ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਹਰਿ ਰਿਦੈ ਭਾਲਿ ਭਾਲਾਇ ॥
    Man karhalā mere parīṯamā har riḏai bẖāl bẖālā▫e.
    O my beloved camel-like mind, search for the Lord within your own heart.

    ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਈ ਗੁਰੁ ਹਿਰਦੈ ਹਰਿ ਦੇਖਾਇ ॥੪॥
    Upā▫e kiṯai na labẖ▫ī gur hirḏai har ḏekẖā▫e. ||4||
    He cannot be found by any device; the Guru will show you the Lord within your heart. ||4||

    ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰੀਤਮਾ ਦਿਨੁ ਰੈਣਿ ਹਰਿ ਲਿਵ ਲਾਇ ॥
    Man karhalā mere parīṯamā ḏin raiṇ har liv lā▫e.
    O my beloved camel-like mind, day and night, lovingly attune yourself to the Lord.

    ਘਰੁ ਜਾਇ ਪਾਵਹਿ ਰੰਗ ਮਹਲੀ ਗੁਰੁ ਮੇਲੇ ਹਰਿ ਮੇਲਾਇ ॥੫॥
    Gẖar jā▫e pāvahi rang mahlī gur mele har melā▫e. ||5||
    Return to your own home, and find the palace of love; meet the Guru, and meet the Lord. ||5||

    ਮਨ ਕਰਹਲਾ ਤੂੰ ਮੀਤੁ ਮੇਰਾ ਪਾਖੰਡੁ ਲੋਭੁ ਤਜਾਇ ॥
    Man karhalā ṯūʼn mīṯ merā pakẖand lobẖ ṯajā▫e.
    O camel-like mind, you are my friend; abandon hypocrisy and greed.

    ਪਾਖੰਡਿ ਲੋਭੀ ਮਾਰੀਐ ਜਮ ਡੰਡੁ ਦੇਇ ਸਜਾਇ ॥੬॥
    Pakẖand lobẖī mārī▫ai jam dand ḏe▫e sajā▫e. ||6||
    The hypocritical and the greedy are struck down; the Messenger of Death punishes them with his club. ||6||

    ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥
    Man karhalā mere parān ṯūʼn mail pakẖand bẖaram gavā▫e.
    O camel-like mind, you are my breath of life; rid yourself of the pollution of hypocrisy and doubt.

    ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਗੁਰਿ ਪੂਰਿਆ ਮਿਲਿ ਸੰਗਤੀ ਮਲੁ ਲਹਿ ਜਾਇ ॥੭॥
    Har amriṯ sar gur pūri▫ā mil sangṯī mal lėh jā▫e. ||7||
    The Perfect Guru is the Ambrosial Pool of the Lord's Nectar; join the Holy Congregation, and wash away this pollution. ||7||

    ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪਿਆਰਿਆ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥
    Man karhalā mere pi▫āri▫ā ik gur kī sikẖ suṇā▫e.
    O my dear beloved camel-like mind, listen only to the Teachings of the Guru.

    Munn, mind, gets a very bad rap on Sikh forums. We read we are supposed to kill it, destroy it, detach from it, forsake it, burn it and so on. But see how in the shabad Guru Ram Das speaks lovingly of the mind, even inviting it to meet is bridegroom, to be joined with ma-e, mother, the primal source. Guru calls the mind my beloved camel-like mind that was once pure, and is the "breath of life." So the problem is the camel is spending a lot of energy and is still missing the oasis. Nothing is achieved by giving up mind, because absent mind, what will be there to meet the Guru. Surrender comes into the picture when the mind listens to the "Teachings of the Guru."

    A quick reply. Forgive any omissions or carelessness.
     
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  13. Tejwant Singh

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    First and foremost, I do not accept the word surrender as explained in my other post because Ik Ong Kaar is not our enemy but our mate.

    Having said that, Mann is a Gladiator's arena where the war between us, the other gladiators and the 5 thieves never stop. If we win one, we are trampled by the others, the next moment.

    The tuk in my opinion is not a one turn go but to be ever present at the Gladiators' arena of our lives where we win a few and get crushed in many.

    In other words, the tuk tells us that it is a constant battle within and as Sikhs, students, learners, we may not do that well in these tests of life, all the times.

    This is much worse than any batting average, using the baseball analogy where hitting 1 out of 3 makes one a great player.

    Hence, "Mann Jeete Jag Jeet" is a life long battle and the probabilities indicate that we may leave this life, the only one we know, before declaring that about ourselves.

    Mind you, it is not utopia as some may think, but a constant war cry for our lives to make them better.

    Tejwant Singh.
     
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    #12 Tejwant Singh, Jul 23, 2013
    Last edited: Jul 23, 2013
  14. spnadmin

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    Totally agree.
     
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  15. Ambarsaria

    Ambarsaria Canada
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    arshdeep88 ji thanks for your post. Some comments per Kabir ji's shabad in Sri Guru Granth Sahib Ji below if it helps,
    Let us review,

    http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1103&g=1&h=1&r=1&t=1&p=1&fb=0&k=1
    ਸਾਰ ਸੁਖੁ ਪਾਈਐ ਰਾਮਾ
    सार सुखु पाईऐ रामा ॥
    Sār sukẖ pā▫ī▫ai rāmā.
    You shall find real peace in the Lord,
    ਤਾਂ ਤਾਂ ਤੂੰ ਅਸਲੀ ਖੁਸ਼ੀ ਨੂੰ ਪਾ ਲਵੇਗਾਂ,
    ਸਾਰ = ਸ੍ਰੇਸ਼ਟ। ਰਾਮਾ = ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਿਆਂ, ਪ੍ਰਭੂ ਤੋਂ।
    ਅਸਲ ਸ੍ਰੇਸ਼ਟ ਸੁਖ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਿਆਂ ਹੀ ਮਿਲਦਾ ਹੈ।

    ਰੰਗਿ ਰਵਹੁ ਆਤਮੈ ਰਾਮ ਰਹਾਉ
    रंगि रवहु आतमै राम ॥१॥ रहाउ ॥
    Rang ravhu āṯmai rām. ||1|| rahā▫o.
    if you lovingly dwell on the Lord within your being. ||1||Pause||
    ਜੇਕਰ ਤੂੰ ਆਪਣੇ ਮਨ ਅੰਦਰ ਪਿਆਰ ਨਾਲ ਆਪਣੇ ਸੁਆਮੀ ਮਾਲਕ ਨੂੰ ਯਾਦ ਕਰੇਗਾਂ। ਠਹਿਰਾੳ।
    ਰੰਗਿ = ਪ੍ਰੇਮ ਨਾਲ। ਆਤਮੈ = ਆਤਮਾ ਵਿਚ, ਆਪਣੇ ਅੰਦਰ। ਰਵਹੁ = ਸਿਮਰੋ
    (ਇਸ ਵਾਸਤੇ, ਹੇ ਭਾਈ!) ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਹੀ ਪ੍ਰੇਮ ਨਾਲ ਰਾਮ ਦਾ ਨਾਮ ਸਿਮਰੋ ਰਹਾਉ॥

    ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ
    जटा भसम लेपन कीआ कहा गुफा महि बासु ॥
    Jatā bẖasam lepan kī▫ā kahā gufā mėh bās.
    What is the use of wearing matted hair, smearing the body with ashes, and living in a cave?
    ਕੀ ਫ਼ਾਇਦਾ ਹੈ ਜਟਾਂ ਰੱਖਣ, ਸਰੀਰ ਨੂੰ ਸੁਆਹ ਮਲਣ ਅਤੇ ਕੰਦਰਾਂ ਦੇ ਵਿੱਚ ਰਹਿਣ ਦਾ?
    ਕੀਹ = ਕੀਹ ਹੋਇਆ? ਕੋਈ ਲਾਭ ਨਹੀਂ।
    ਜੇਤੁਸਾਂ ਜਟਾ (ਧਾਰ ਕੇ ਉਹਨਾਂ) ਨੂੰ ਸੁਆਹ ਲਿੰਬ ਲਈ, ਜਾਂ ਕਿਸੇ ਗੁਫ਼ਾ ਵਿਚ ਜਾ ਡੇਰਾਲਾਇਆ, ਤਾਂ ਭੀ ਕੀਹ ਹੋਇਆ? (ਮਾਇਆ ਦਾ ਮੋਹ ਇਸ ਤਰ੍ਹਾਂ ਖ਼ਲਾਸੀ ਨਹੀਂ ਕਰਦਾ)

    ਅੰਜਨੁ ਦੇਇ ਸਭੈ ਕੋਈ ਟੁਕੁ ਚਾਹਨ ਮਾਹਿ ਬਿਡਾਨੁ
    अंजनु देइ सभै कोई टुकु चाहन माहि बिडानु ॥
    Anjan ḏe▫e sabẖai ko▫ī tuk cẖāhan māhi bidān.
    They all apply make-up to their eyes; there is little difference between their objectives.
    ਹਰ ਕੋਈ ਆਪਣੀਆਂ ਅੱਖਾਂ ਵਿੱਚ ਸੁਰਮਾ ਪਾਉਂਦਾ ਹੈ ਪ੍ਰੰਤੂ ਇਕ ਦੂਜੇ ਦੀ ਭਾਵਨਾ ਵਿੱਚ ਥੋੜ੍ਹਾ ਜੇਹਾ ਫ਼ਰਕ ਹੈ।
    ਅੰਜਨੁ = ਸੁਰਮਾ। ਦੇਇ = ਦੇਂਦਾ ਹੈ, ਪਾਂਦਾ ਹੈ। ਟੁਕੁ = ਰਤਾ। ਚਾਹਨ = ਭਾਵਨਾ, ਨੀਅਤ। ਬਿਡਾਨੁ = ਫ਼ਰਕ।
    ਹਰਕੋਈ ਸੁਰਮਾ ਪਾ ਲੈਂਦਾ ਹੈ, ਪਰ (ਸੁਰਮਾ ਪਾਣ ਵਾਲਿਆਂ ਦੀ) ਨੀਅਤ ਵਿਚ ਕੁਝ ਫ਼ਰਕ ਹੋਇਆਕਰਦਾ ਹੈ (ਕੋਈ ਸੁਰਮਾ ਪਾਂਦਾ ਹੈ ਵਿਕਾਰਾਂ ਲਈ, ਤੇ ਕੋਈ ਅੱਖਾਂ ਦੀ ਨਜ਼ਰ ਚੰਗੀ ਰੱਖਣਲਈ। ਤਿਵੇਂ, ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ ਨਿਕਲਣ ਲਈ ਉੱਦਮ ਕਰਨ ਦੀ ਲੋੜ ਹੈ, ਪਰ ਉੱਦਮ ਉੱਦਮਵਿਚ ਫ਼ਰਕ ਹੈ)

    ਗਿਆਨ ਅੰਜਨੁ ਜਿਹ ਪਾਇਆ ਤੇ ਲੋਇਨ ਪਰਵਾਨੁ
    गिआन अंजनु जिह पाइआ ते लोइन परवानु ॥३॥
    Gi▫ān anjan jih pā▫i▫ā ṯe lo▫in parvān. ||3||
    But those eyes, to which the ointment of spiritual wisdom is applied, are approved and supreme. ||3||
    ਜਿਨ੍ਹਾਂ ਅੱਖਾਂ ਵਿੱਚ ਬ੍ਰਹਮ-ਵੀਚਾਰ ਦਾ ਸੁਰਮਾ ਪਾਇਆ ਜਾਂਦਾ ਹੈ, ਉਹ ਪ੍ਰਮਾਣੀਕ ਹਨ।
    ਜਿਹ = ਜਿਨ੍ਹਾਂ ਨੇ। ਲੋਇਨ = ਅੱਖਾਂ
    ਉਹੀ ਅੱਖਾਂ (ਪ੍ਰਭੂ ਦੀ ਨਜ਼ਰ ਵਿਚ) ਕਬੂਲ ਹਨ ਜਿਨ੍ਹਾਂ (ਗੁਰੂ ਦੇ) ਗਿਆਨ ਦਾ ਸੁਰਮਾ ਪਾਇਆ ਹੈ

    ਕਹਿ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ਗੁਰਿ ਗਿਆਨੁ ਦੀਆ ਸਮਝਾਇ
    कहि कबीर अब जानिआ गुरि गिआनु दीआ समझाइ ॥
    Kahi Kabīr ab jāni▫ā gur gi▫ān ḏī▫ā samjẖā▫e.
    Says Kabeer, now I know my Lord; the Guru has blessed me with spiritual wisdom.
    ਕਬੀਰ ਜੀ ਆਖਦੇ ਹਨ, ਹੁਣ ਮੈਂ ਹਰੀ ਨੂੰ ਜਾਣ ਲਿਆ ਹੈ। ਗੁਰਾਂ ਨੇ ਮੈਨੂੰ ਬ੍ਰਹਮ-ਵੀਹਾਰ ਦਰਸਾ ਦਿੱਤੀ ਹੈ।
    ਗੁਰਿ = ਗੁਰੂ ਨੇ।
    ਕਬੀਰ ਆਖਦਾ ਹੈ ਕਿ ਮੈਨੂੰ ਮੇਰੇ ਗੁਰੂ ਨੇ (ਜੀਵਨ ਦੇ ਸਹੀ ਰਸਤੇ ਦਾ) ਗਿਆਨ ਬਖ਼ਸ਼ ਦਿੱਤਾ ਹੈ। ਮੈਨੂੰ ਹੁਣ ਸਮਝ ਗਈ ਹੈ।

    ਅੰਤਰਗਤਿ ਹਰਿ ਭੇਟਿਆ ਅਬ ਮੇਰਾ ਮਨੁ ਕਤਹੂ ਜਾਇ
    अंतरगति हरि भेटिआ अब मेरा मनु कतहू न जाइ ॥४॥२॥
    Anṯargaṯ har bẖeti▫ā ab merā man kaṯhū na jā▫e. ||4||2||
    I have met the Lord, and I am emancipated within; now, my mind does not wander at all. ||4||2||
    ਆਪਣੇ ਅੰਦਰ ਮੈਂ ਆਪਣੇ ਵਾਹਿਗੁਰੂ ਨਾਲ ਮਿਲ ਪਿਆ ਤੇ ਮੁਕਤ ਹੋ ਗਿਆ ਹਾਂ। ਹੁਣ ਮੇਰਾ ਮਨ ਕਿਧਰੇ ਨਹੀਂ ਭਟਕਦਾ।
    ਅੰਤਰਗਤਿ = ਅੰਦਰ ਹਿਰਦੇ ਵਿਚ ਬੈਠਾ ਹੋਇਆ। ਭੇਟਿਆ = ਮਿਲਿਆ। ਕਤਹੂ = ਹੋਰ ਕਿਸੇ ਪਾਸੇ
    (ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ) ਮੇਰੇ ਅੰਦਰ ਬੈਠਾ ਹੋਇਆ ਪਰਮਾਤਮਾ ਮੈਨੂੰ ਮਿਲ ਪਿਆ ਹੈ, ਮੇਰਾ ਮਨ (ਜੰਗਲ ਗੁਫ਼ਾ ਆਦਿਕ) ਕਿਸੇ ਹੋਰ ਪਾਸੇ ਨਹੀਂ ਜਾਂਦਾ
    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
    Kabir ji elicit a few items and provide pointers to us. Some I note as,



    I stand corrected and all errors are mine.

    Hoping it is not off topic.

    Sat Sri Akal.
     
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    #14 Ambarsaria, Jul 23, 2013
    Last edited: Jul 23, 2013
  16. arshdeep88

    arshdeep88 India
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    Thank you Spnadmin ji,Tejwant ji and Ambarsariya ji for the wonderful responses through personal experiences and through Gurbani.
    Yes Spnadmin Didi ji,sometimes the battles inside very much exhausts us.

    you very well cleared the doubt what to do when your mind is fatigued and exhausted by the daily battles (as mentioned by tejwant singh ji) going inside and never stopping thought process (which even thinks of those things which have nothing to do with TRUTH) by the wonderful shabad by the GURU AMARDASS Ji.

    But far from everything we have the tendency to forget and give up and then wander about lost and dejected as camel which guru Amardass Ji mentions.

    Loosing yourself and surrendering yourself to the jewels of Gurbani are very important at such stage to show the path ahead and to seek inspiration ahead for the strength.

    That is the key thing we miss out sometimes ,not trusting Gurbani and using our own "Mat".(happens with me often)And preoccupies our mind with so much never ending tensions.

    i love you all :mundahug:
     
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  17. japjisahib04

    japjisahib04 Kuwait
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    Yes let us read the full pankti 'ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥. It is the gist of whole of Japjisahib. Let us know in which context this pankti has been uttered. What is 'ਜਗੁ ਜੀਤੁ' - literal meaning on internet is conquering the world. Did our Gurus conquered the world by conquering the mind? Guru Arjan Dev Ji's scene is in front of us. Did he not conquered the mind? How he was tortured and made to sit on the hot plate by the ruler proves essence of this pankti is not referring to outer world.

    Let us first know how Guru taught us to conquer the mind and what does it mean. Unlike the prevalent four pillars of Hinduism alongwith several exhausted means, he revealed thirty eight stanzas and two Sloaks, which gradually raises the conscious of devotee and takes them to the gate of True sphere, Sach Khand, Nirankar. In the last stanza after summarizing the five khands, in order to control chattering of mind, he presented the beautiful simile of goldsmith. As gold settles once the impurities in melting pot goes, in similar manner once essence of Gursabd is understood, lived and one start hearing the pure inner godly message, duality vanishes and chattering of mind automatically stops.

    Similarly, 2nd Guru on page 469.17 presented another simile of pitcher, 'ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ - as pitcher controls flow of water, but pitcher cannot be made without mixing water with clay, similarly chattering of mind can only be controlled in the container of gian, and divinely gian can only be achieved by submission and immersion as guru sahib says, 'ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ - over here 'gur' is without aunkar means whatever gian you have gone through, if not lived with its essence, pure inner voice can never be comprehended - thus conquering the mind is to eliminate the duality and transmit same to all body organ is conquering the world. Gurbani further declares, let everyone notices once for all, 'ਮਤ ਕੋ ਭਰਮਿ ਭੁਲੈ ਸੰਸਾਰਿ ॥ ਗੁਰ ਬਿਨੁ ਕੋਇ ਨ ਉਤਰਸਿ ਪਾਰਿ ॥ ੧ - without living with essence, one cannot comprehend the inner message. Just chanting, repetition, writing thesis, able to deliver lecture only increase our ego, thus sabd veechar does not mean only gaining knowledge but practically living with the sabd. It comes with the maturity of the soul, and opens up the sight to the similarity of all things and beings. It sees the unity in names and forms. Whereas an intellectual man can see only the surface of things, the wise man penetrates the spirit of all things. He sees the human in the male and female, and the racial origin which unites nations. He sees the human in all people. He sees the divine immanence in all things in the universe.

    Similarly, I don 't agree with the internet interpretation of 'ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥ but am strongly seeing Guru sahib in this pankti is pointing towards 'dukh' of separation and 'bukh' of Naam - 'ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥ - with the gift of this 'bukh' my 'dukh of separation vanishes. Sri Guru Granth Sahib Ji.9. Even otherwise since each creation of His is perfect in itself thus question of giving miseries to certain does not arise. It is us who don't keep our vessel clean and as such don't receive His Gur prasad that suffers.

    Best regards
    sahni mohinder
     
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    #16 japjisahib04, Jul 23, 2013
    Last edited: Jul 23, 2013
  18. seeker3k

    seeker3k
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    Arshdeep88 ji

    SSA

    First I have to know what is mann? Is it an organ or soul or mind or is it heart?
    I really don’t know.
    In many spiritual gathering I have heard people say leave your mann out side then you can understand what spirituality is.

    But I think it is just my thought “Mann Jeete Jag Jeete” if one control his anger then he can not do bad things. The most people will like him. Jeet mean people like person
    Exp: When Hargobind fought betel with muslim from Lahore Hargobind told Jahangeer that he is not grabing land nor he is seting up state. All he is fighing about to have peace.
    Looks to me he had his mann under control.

    In one of the kunfu movie of Bruce Lee. He was teaching young boy how to fight. He asked the boy to hit him harder. Boy looked he was angry. Lee said got get angry smile and then fight. It sound stupid but if one is relaxed he can fight better then if he is angry.

    This is what I think.
     
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  19. Kanwaljit Singh

    Kanwaljit Singh India
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    There was a question on Atheism - If am an atheist and I attend a lunch, where they start with a prayer, what should I do?
    Most answers was - Be quiet, close your eyes, put your head down! It is not always about YOU!

    That is what we should strive for in spirituality! A desire to understand the world around us, without us being in the picture. What if we don't exist, how will we interact with the world? Aren't we as much part of the same world as any other.

    One world, one soul, one love, one God.
     
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