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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
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Vaar Gujari (517-526)
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Gurbani (527-536)
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Gurbani (537-556)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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Gurbani (595-634)
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Gurbani (660-685)
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Bhagat Bani (691-695)
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Gurbani (696-703)
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Vaar Jaitsaree (705-710)
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Gurbani (721-727)
Bhagat Bani (727)
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Gurbani (728-750)
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Gurbani (795-831)
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Chhant (843-848)
Vaar Bilaaval (849-855)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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Bhagat Bani (870-875)
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Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
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Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Guru Granth Sahib
Sukhmani Banee
4th Pauri: 4The Ashtapaee: Sukhmani Sahib
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<blockquote data-quote="Amarpal" data-source="post: 59512" 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-family: 'Times New Roman'"><span style="font-size: 12px">In my journey, with the help of ‘The Sat’, I have reached the 4th Pauri of the 4th Ashtapadee of Sukhmani Sahib. What it means to me I share with you.</span></span></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'">rqnu iqAwig kaufI sMig rcY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">ra<u>t</u>an <u>t</u>i-aag ka-udee sang rachai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> Leaving jewel, they are engrossed with shell (kaudee).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">2. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">swcu Coif JUT sMig mcY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">saach <u>chh</u>od <u>jh</u>oo<u>th</u> sang machai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"> L</span><span style="font-family: 'Times New Roman'">eaving the truth they are imbued with lies.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">3. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">jo Cfnw su AsiQru kir mwnY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">jo <u>chh</u>adnaa so asthir kar maanai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"> </span><span style="font-family: 'Times New Roman'">That which does not stay should be considered as impermanent </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 his audience that people are not able to discriminate falsehood from the truth, worthy from the useless, real from the false. What Guru Sahib has said apply to the objects of the world and how we perceive and thing about them. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Living a wholly worldly life, seeking the objects of sense gratification becomes our prime goal. People try to acquire these with what ever means available to them – fair and unfair. There is a good chance that the person may succeed in acquiring these objects of sense gratification, but with unfair means adopted in acquiring them one looses the purity of mind (which gives the individual her or his spiritual nature), the attachment with the worldly entities become stronger (which ties the person more and more strongly with the worldly entities and take the person away from spirituality. Guru Sahibs have emphasized in their teaching that purity of mind and non-attachment to worldly entities are of prime importance for a householder i.e. his Sikh. For this state of being Guru Sahib has used the metaphor ‘jewel’. When the person becomes greedy and gets engrosses in accumulation worldly objects of sense gratification, the spiritual life suffers; the mind becomes polluted, dirt accumulates in the being of this. What the individual has lost is of very high value – the purity of mind - that comes with considerable spiritual discipline, while what she or he achieves is worldly object the pleasure from which is short lived and in many cases brings sorrow into the life of the individual. For these Guru Sahib has used the metaphor Kaudee. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This way Guru Sahib is asking his Sikhs to develop a proper sense of discrimination - a sense which helps them to distinguish entities of lower values in human life from those of higher values - for balanced living as a spiritual householder as a true Sikh.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Guru Sahib further tells his Sikhs that all that do not stay for ever is to be considered impermanent i.e. not being ‘The Sat’. This is the acid test to be performed while choosing the real from false.</span></span></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'">jo hovnu so dUir prwnY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">jo hovan so <u>d</u>oor paraanai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"> </span><span style="font-family: 'Times New Roman'">Which is, is perceived to be far away.</span></span></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">In the first line guru Sahib tells his Sikhs that ‘The Sat’ is within them. I elaborate this a little. Let us take space; it is one single entity. We construct house and then the rooms in it and then perceive each room as a separate space. Space as an entity is still one and is endless; it has not divided itself; only we perceive each room as a separate space. Similarly, ‘The Sat’ is one; it sustains all that is part of creation. ‘The Sat ‘sustains life in living beings. This entity we human perceive as Atman as if it is different from what is called Parmatma. This is our perception; as we perceive space enclosed by the walls of the room as a separate space where as, it is the same space which existed before the room was constructed. Similarly, what we perceive as Atman sustaining life in beings is the same entity which we call Parmatma. Here the physical body of the beings is giving an impression as if the body owns a separate entity referred to as Atman. Here the physical body of the being is analogous to the wall of the room. And the space enclosed in the room analogous to what is referred to as Atman. As was the case with space which has not divided itself so is the case with Parmatma. Parmatma is one and it permeates the entire creation. There is no difference between Atman and Parmatma i.e. ‘The Sat’. The Sat is One and the same ‘Sat is in each of the beings. This way it is clear that ‘The Sat’ is within and out side each entity that constitutes creation – living and non-living.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">This is what Guru Sahib is telling in this sentence, that ‘The Sat’ is within you, it is so close, yet persons perceive as if ‘The Sat’ is far away. The perception that ‘The Sat’ is far away results from ignorance that is characteristic of a worldly person. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">5. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">Coif jwie iqs kw sRmu krY ] </span></span><u><span style="font-family: 'Tahoma'"><span style="font-size: 12px">chh</span></span></u><span style="font-size: 12px"><span style="font-family: 'Tahoma'">od jaa-ay <u>t</u>is kaa saram karai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"> </span><span style="font-family: 'Times New Roman'">They have to leave all for which they are exerting.</span></span></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-size: 12px"><span style="font-family: 'Times New Roman'">We humans have a strong tendency to follow the objects that gratify the senses. All our life, we exert to earn more to acquire worldly entities and worldly pleasures. There is no end to them. Ability to pay converts our desires into perceived needs and we buy the object possession of which gives some sense of accomplishment, no matter how short lived it is. After some time the thrill of possessing it fades and then some other entity becomes the object to be acquired. There is no end to such chase. We all know needs are complimentary. One need when satisfied generates a host of many complimentary needs. A car generates the need for fuel, servicing, spares, travel just for travel sake, additional gadgets to be fitted on ------ etc. These are the entities, working for which we spend our life. None of these go with us when we leave this world. This simple fact Guru Sahib is trying to to convey to us in this sentence.</span></span></p><p><span style="color: navy"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">6. </span></span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">sMig shweI iqsu prhrY ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">sang sahaa-ee <u>t</u>is parharai.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> They move away from the one who is with them and supports them.</span></span></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 here draws the attentions of his Sikhs that ‘The Sat’ has always been with them right from the birth and even earlier. The life in them is sustained by ‘The Sat’. Yet the lure of the worldly entities drag them away from ‘The Sat’ all this just to satisfy ones ego and to gratify the ever wanting senses.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">7. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">cMdn lypu auqwrY Doie ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">chan<u>d</u>an layp u<u>t</u>aarai <u>Dh</u>o-ay.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> They wash away the coating of sandalwood paste. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">8. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">grDb pRIiq Bsm sMig hoie ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">gar<u>Dh</u>ab paree<u>t</u> <u>bh</u>asam sang ho-ay.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> Like donkeys they love the ashes.</span></span></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">These two lines need to be taken together. Guru Sahib has used the word ‘Chandan’ i.e. Sandalwood in one and ‘Bhasam’ i.e. ash or mud. Both these words are used as metaphors. I elaborate on them</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When the baby is born, it is mentally pure; it does not have any sense of I–ness does not have likes or dislikes. The metal life is as illuminated by ‘The Sat’. This is how we are born. This is our natural state. Traditionally, in India, Sandalwood paste is applied on body before doing worship in accordance with the ancient scripture of the land. This gives a feeling of purity. In fact, we are born with this purity, in a way this is already with us. That is why Guru Sahib has not talked about application of Sandalwood paste; Guru Sahib has only talked about removing it by washing. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Now I come to what is meant by this term ‘washing’, as I understand. As we grow, we learn through our senses about the physical world around us. The faculties of our brain get more and more directed towards the world that we are able to perceive. Soon I-ness and feeling of mine too develops. The conscious mind has freedom to decide. It can become worldly centered or become spiritually centered. In absence of sufficient guidance from the parent and the caretakers of the child, the inputs that the growing child gets are from the natural world around it. The child will naturally get more and more attached towards worldly entities and move away from the internal illumination it receives from ‘The Sat’. This amounts to washing away the Sandal wood paste with which we are all born. The worldly entities, which become the intent of the person’s living, Guru Sahib have collectively called them as mud. Donkeys enjoy living in it. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This fact, Guru Sahib wants his Sikhs to understand. Guru Sahib wants his Sikh to be Spiritually Centered householders, instead of being selfish, Worldly Worshipers. This is what I understand from these two lines.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">9. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">AMD kUp mih piqq ibkrwl ] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">an<u>Dh</u> koop meh pa<u>t</u>i<u>t</u> bikraal.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> The have degenerated into the dark pit of Ignorance.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"> <strong><u>My Understanding</u>:</strong></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Seeing the condition of the society of his time, Guru Sahib says that people have degenerated, living in the dark pit of ignorance. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It is my considered opinion that parents, especially mothers have a major role to play in ensuring that there children. The values and what we call ‘Samskara’ the children learn mostly from their mothers; this is because during the initial period of her/his life the child remains attached more with the mother and it is during this period of life (up to 3) the basic networking of the neurons in the brain takes place, which forms the basis of the future life of the child.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">10. </span></span><span style="color: maroon"><span style="font-family: 'WebAkharThick'">nwnk kwiF lyhu pRB dieAwl ]4] </span></span><span style="font-size: 12px"><span style="font-family: 'Tahoma'">naanak kaa<u>dh</u> layho para<u>bh</u> <u>d</u>a-i-aal. ||4||</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Tahoma'"></span><span style="font-family: 'Times New Roman'"> Nanak appeals to ‘The Sat’ to pull these people out from the dark pit of ignorance.</span></span></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 is pained at the condition of the society and parys to ‘The Sat’ to give knowledge to people and pull them out of ignorance in which they are living.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With love and respect for all</span></span></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: 59512, member: 10"] [FONT=Times New Roman][SIZE=3]Dear Khalsa Ji,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In my journey, with the help of ‘The Sat’, I have reached the 4th Pauri of the 4th Ashtapadee of Sukhmani Sahib. What it means to me I share with you.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]1. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]rqnu iqAwig kaufI sMig rcY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]ra[U]t[/U]an [U]t[/U]i-aag ka-udee sang rachai. [/FONT][FONT=Times New Roman] Leaving jewel, they are engrossed with shell (kaudee).[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]2. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]swcu Coif JUT sMig mcY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]saach [U]chh[/U]od [U]jh[/U]oo[U]th[/U] sang machai. L[/FONT][FONT=Times New Roman]eaving the truth they are imbued with lies.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]3. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]jo Cfnw su AsiQru kir mwnY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]jo [U]chh[/U]adnaa so asthir kar maanai. [/FONT][FONT=Times New Roman]That which does not stay should be considered as impermanent [/FONT][/SIZE] [FONT=Times New Roman][/FONT] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib tells his audience that people are not able to discriminate falsehood from the truth, worthy from the useless, real from the false. What Guru Sahib has said apply to the objects of the world and how we perceive and thing about them. [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]Living a wholly worldly life, seeking the objects of sense gratification becomes our prime goal. People try to acquire these with what ever means available to them – fair and unfair. There is a good chance that the person may succeed in acquiring these objects of sense gratification, but with unfair means adopted in acquiring them one looses the purity of mind (which gives the individual her or his spiritual nature), the attachment with the worldly entities become stronger (which ties the person more and more strongly with the worldly entities and take the person away from spirituality. Guru Sahibs have emphasized in their teaching that purity of mind and non-attachment to worldly entities are of prime importance for a householder i.e. his Sikh. For this state of being Guru Sahib has used the metaphor ‘jewel’. When the person becomes greedy and gets engrosses in accumulation worldly objects of sense gratification, the spiritual life suffers; the mind becomes polluted, dirt accumulates in the being of this. What the individual has lost is of very high value – the purity of mind - that comes with considerable spiritual discipline, while what she or he achieves is worldly object the pleasure from which is short lived and in many cases brings sorrow into the life of the individual. For these Guru Sahib has used the metaphor Kaudee. [/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]This way Guru Sahib is asking his Sikhs to develop a proper sense of discrimination - a sense which helps them to distinguish entities of lower values in human life from those of higher values - for balanced living as a spiritual householder as a true Sikh.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]Guru Sahib further tells his Sikhs that all that do not stay for ever is to be considered impermanent i.e. not being ‘The Sat’. This is the acid test to be performed while choosing the real from false.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]4. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]jo hovnu so dUir prwnY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]jo hovan so [U]d[/U]oor paraanai. [/FONT][FONT=Times New Roman]Which is, is perceived to be far away.[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]In the first line guru Sahib tells his Sikhs that ‘The Sat’ is within them. I elaborate this a little. Let us take space; it is one single entity. We construct house and then the rooms in it and then perceive each room as a separate space. Space as an entity is still one and is endless; it has not divided itself; only we perceive each room as a separate space. Similarly, ‘The Sat’ is one; it sustains all that is part of creation. ‘The Sat ‘sustains life in living beings. This entity we human perceive as Atman as if it is different from what is called Parmatma. This is our perception; as we perceive space enclosed by the walls of the room as a separate space where as, it is the same space which existed before the room was constructed. Similarly, what we perceive as Atman sustaining life in beings is the same entity which we call Parmatma. Here the physical body of the beings is giving an impression as if the body owns a separate entity referred to as Atman. Here the physical body of the being is analogous to the wall of the room. And the space enclosed in the room analogous to what is referred to as Atman. As was the case with space which has not divided itself so is the case with Parmatma. Parmatma is one and it permeates the entire creation. There is no difference between Atman and Parmatma i.e. ‘The Sat’. The Sat is One and the same ‘Sat is in each of the beings. This way it is clear that ‘The Sat’ is within and out side each entity that constitutes creation – living and non-living.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]This is what Guru Sahib is telling in this sentence, that ‘The Sat’ is within you, it is so close, yet persons perceive as if ‘The Sat’ is far away. The perception that ‘The Sat’ is far away results from ignorance that is characteristic of a worldly person. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]5. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]Coif jwie iqs kw sRmu krY ] [/FONT][/COLOR][U][FONT=Tahoma][SIZE=3]chh[/SIZE][/FONT][/U][SIZE=3][FONT=Tahoma]od jaa-ay [U]t[/U]is kaa saram karai. [/FONT][FONT=Times New Roman]They have to leave all for which they are exerting.[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [SIZE=3][FONT=Times New Roman]We humans have a strong tendency to follow the objects that gratify the senses. All our life, we exert to earn more to acquire worldly entities and worldly pleasures. There is no end to them. Ability to pay converts our desires into perceived needs and we buy the object possession of which gives some sense of accomplishment, no matter how short lived it is. After some time the thrill of possessing it fades and then some other entity becomes the object to be acquired. There is no end to such chase. We all know needs are complimentary. One need when satisfied generates a host of many complimentary needs. A car generates the need for fuel, servicing, spares, travel just for travel sake, additional gadgets to be fitted on ------ etc. These are the entities, working for which we spend our life. None of these go with us when we leave this world. This simple fact Guru Sahib is trying to to convey to us in this sentence.[/FONT][/SIZE] [COLOR=navy][FONT=Tahoma][SIZE=3]6. [/SIZE][/FONT][/COLOR][COLOR=maroon][FONT=WebAkharThick]sMig shweI iqsu prhrY ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]sang sahaa-ee [U]t[/U]is parharai. [/FONT][FONT=Times New Roman] They move away from the one who is with them and supports them.[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib here draws the attentions of his Sikhs that ‘The Sat’ has always been with them right from the birth and even earlier. The life in them is sustained by ‘The Sat’. Yet the lure of the worldly entities drag them away from ‘The Sat’ all this just to satisfy ones ego and to gratify the ever wanting senses.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]7. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]cMdn lypu auqwrY Doie ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]chan[U]d[/U]an layp u[U]t[/U]aarai [U]Dh[/U]o-ay. [/FONT][FONT=Times New Roman] They wash away the coating of sandalwood paste. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]8. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]grDb pRIiq Bsm sMig hoie ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]gar[U]Dh[/U]ab paree[U]t[/U] [U]bh[/U]asam sang ho-ay. [/FONT][FONT=Times New Roman] Like donkeys they love the ashes.[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]These two lines need to be taken together. Guru Sahib has used the word ‘Chandan’ i.e. Sandalwood in one and ‘Bhasam’ i.e. ash or mud. Both these words are used as metaphors. I elaborate on them[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]When the baby is born, it is mentally pure; it does not have any sense of I–ness does not have likes or dislikes. The metal life is as illuminated by ‘The Sat’. This is how we are born. This is our natural state. Traditionally, in India, Sandalwood paste is applied on body before doing worship in accordance with the ancient scripture of the land. This gives a feeling of purity. In fact, we are born with this purity, in a way this is already with us. That is why Guru Sahib has not talked about application of Sandalwood paste; Guru Sahib has only talked about removing it by washing. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Now I come to what is meant by this term ‘washing’, as I understand. As we grow, we learn through our senses about the physical world around us. The faculties of our brain get more and more directed towards the world that we are able to perceive. Soon I-ness and feeling of mine too develops. The conscious mind has freedom to decide. It can become worldly centered or become spiritually centered. In absence of sufficient guidance from the parent and the caretakers of the child, the inputs that the growing child gets are from the natural world around it. The child will naturally get more and more attached towards worldly entities and move away from the internal illumination it receives from ‘The Sat’. This amounts to washing away the Sandal wood paste with which we are all born. The worldly entities, which become the intent of the person’s living, Guru Sahib have collectively called them as mud. Donkeys enjoy living in it. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]This fact, Guru Sahib wants his Sikhs to understand. Guru Sahib wants his Sikh to be Spiritually Centered householders, instead of being selfish, Worldly Worshipers. This is what I understand from these two lines.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]9. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]AMD kUp mih piqq ibkrwl ] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]an[U]Dh[/U] koop meh pa[U]t[/U]i[U]t[/U] bikraal. [/FONT][FONT=Times New Roman] The have degenerated into the dark pit of Ignorance.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman] [B][U]My Understanding[/U]:[/B][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Seeing the condition of the society of his time, Guru Sahib says that people have degenerated, living in the dark pit of ignorance. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It is my considered opinion that parents, especially mothers have a major role to play in ensuring that there children. The values and what we call ‘Samskara’ the children learn mostly from their mothers; this is because during the initial period of her/his life the child remains attached more with the mother and it is during this period of life (up to 3) the basic networking of the neurons in the brain takes place, which forms the basis of the future life of the child.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]10. [/FONT][/SIZE][COLOR=maroon][FONT=WebAkharThick]nwnk kwiF lyhu pRB dieAwl ]4] [/FONT][/COLOR][SIZE=3][FONT=Tahoma]naanak kaa[U]dh[/U] layho para[U]bh[/U] [U]d[/U]a-i-aal. ||4|| [/FONT][FONT=Times New Roman] Nanak appeals to ‘The Sat’ to pull these people out from the dark pit of ignorance.[/FONT][/SIZE] [B][SIZE=3][FONT=Times New Roman][U]My Understanding[/U]:[/FONT][/SIZE][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib is pained at the condition of the society and parys to ‘The Sat’ to give knowledge to people and pull them out of ignorance in which they are living.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With love and respect for all[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Amarpal Singh[/SIZE][/FONT] [/QUOTE]
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Guru Granth Sahib
Sukhmani Banee
4th Pauri: 4The Ashtapaee: Sukhmani Sahib
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