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Anand Sahib - Pauri 1

Amarpal

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Writer
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Jun 11, 2004
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Dear Khalsa Jee,

I share with you what I understand from the 1st Pauri of ‘Anand Sahib’.

Preface:

Anand Sahib is the verbal expression of Guru Sahib who has realised ‘The Sat’. It reflects the inner feelings of the one who has been graced by ‘The Sat’, when the Gurmukh becomes divine.

Guru Sahib has given expression to his blissful experience by using lots of metaphors. Guru Sahib has chosen this way because there are no words to express this unique experience. Language being utilitarian has words only for those entities, which are in common knowledge or experience. Being one with ‘The Sat’ is extremely rare event; language has no words to describe this experience. The implied meaning of these metaphors alone needs to be taken in understanding ‘Anand Sahib’ and not the dictionary meaning.

It is important to keep in mind that the experience of one individual cannot be transplanted to another individual; it stays with the one who has experienced it. Words, with all their limitations, cannot convey what that experience is and what the words convey cannot generate the intense feelings associated with the experience. Guru Sahib has done the best, which can be done through words, to introduce us to his divine experience. To know exactly what this experience is, the individual has to strive and seek ‘The Sat’ and wait for ‘Gurparsadi’. What I say in this post is only my understanding of what Guru Sahib has said and nothing beyond that.

With this preface, we commence our journey.

1. Anµdu BieAw myrI mwey siqgurU mY pwieAw ] anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

O’ my mother I am in ecstasy, I have found ‘The Sat Guru’.

My understanding:

In this sentence, Guru Sahib is conveying to his mother that he is feeling the ecstasy of realising ‘The Sat’.

As I understand, ‘The Sat’ alone is ‘The Sat Guru’. All others, at their best, can only be human gurus - they are ‘Akaar’; they are born and will die; they may be aware but they not the source; they are only the channels and not the contents; they do ‘Karmas’ and are subjected to ‘Hukam’, they are dependent; they are many, they are not One – ‘Ek Ongkar’.

‘The Sat’ is ‘Nirakaar’ and is independent of time and independent of all the rest; this ‘Sat’ watches ‘Karmas’ and hands down the ‘Hukam’; this ‘Sat’ in One – ‘Ek Ongkar’, they is no duality in it; this ‘Sat’ is the ultimate guru as it is the ultimate knowledge i.e. it is the content and not just a route. Based on all this, I understand that ‘The Sat’ is ‘The Sat Guru’.

There is another element of learning in this sentence.

Guru Sahib has conveyed his experience to his mother and not to his father. This way Guru Sahib has shown his preference. It is right. Even ‘The Sat’ has chosen the mother to bring life into this world. It is the mother through which ‘The Sat’ gave me this ‘Akaar’. It is through mother that ‘The Sat’ provided me the nourishment during the early days of my life in this world. Mother is the chosen one by ‘The Sat’ for my being. No wonder Guru Sahib too has chosen his mother to share his blissful joy of being graced by ‘The Sat’ and of being the recipient of ‘Gurparsadi’. In this way Guru Sahib has told me that in hierarchy of my being, mother is next to ‘The Sat’ and so is worthy for my special reverence.

This special respect and consideration that ‘The Sat’ and Guru Sahib has shown towards ‘The Mother’ applies to the entire women as a group because each woman is a mother and each girl is a potential mother, her position is just next to ‘The Sat’. This awareness must come to my mind every time I recite this sentence of ‘Anand Sahib’. Respect for all women of all ages including young girls should become part of my nature.

Based on all this, in my understanding, showing disrespect to any woman or girl in any manner is contrary to Sikhi i.e. the teachings of my Gurus – it is a sin. This is my considered view.

2. siqguru q pwieAw shj syqI min vjIAw vwDweIAw ] satgur ta paa-i-aa sahj saytee man vajee-aa vaaDhaa-ee-aa.

I have found the ‘Sat Guru’, with intuitive ease; my mind resonates and feels the expansion.

My understanding:

Guru Sahib has made it clear to me that ‘The Sat’ cannot be realised dialectically - the way we deal with the worldly issues. Guru Sahib has said that ‘The Sat’ is realised with ease through intuition. How one can reach this state where one acquires these intuitive capabilities, Guru Sahib has not yet mentioned.

As a result of the individual being graced by ‘The Sat’, this individual resonate with divinity and feels the bliss of real freedom. The individual with this experience is no longer remains bound to self-interests, but feels the unlimited blissful mental expansion.

3. rwg rqn prvwr prIAw sbd gwvx AweIAw ] raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Heavenly entities (paree-aa) of the family of best of musicians (raag ratan) came to sing ‘Shabad’

My understanding:

This sentence has metaphors. We know there are no Parees; these heavenly entities are mentioned in the mythology of our land, they are conceptual entities. The mythology tells that they possess divine beauty.

Guru Sahib in this sentence tells me what are his inner experiences. To convey this feeling Guru Sahib have to use words, which have meaning in common knowledge. To understand implied meaning that Guru Sahib wants to convey to me, I forget the ‘Akaar’ part of the Parees - the women in them - and take only the ‘Nirakaar’ aspect of this conceptual heavenly entity – the serene divine beauty in them. (Please note that Parees are not to be confused with Apsaras, the two are different)

Guru Sahib has conveyed to me that he is feeling the serene divine beauty all around. This alone does not give expression to the intense but blissful feeling that Guru Sahib experienced. Guru Sahib has given additional attributes to these conceptual heavenly entities – Parees. Guru Sahib has said that this serene divine beauty is from the family of musicians who have reached the ultimate perfection in raga (raag ratan parvaar).

In short, Guru Sahib has told me that, within him, he experienced the ultimate melody of Shabad in the perfectly serene and divinely beautiful environment.

4. sbdo q gwvhu hrI kyrw min ijnI vswieAw ] sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.
Sing the Shabad of the ‘The Sat’ whom you have settled in your mind.

My understanding:

In this sentence Guru Sahib has told me that I must settle ‘The Sat’ in my mind. The question that comes to my mind is that ‘The Sat’ is ‘Nirakaar’, ‘Infinite’ and ‘Totally Independent’; my mind has ‘Akaar’, it is limited, it is dependent on my life experiences and will die one day. How can I settle ‘The Sat’ in my mind? After pondering on this issue, the answer that comes to me is that my mind should become pure. Still I need another answer: what is pure mind? Thinking over it, I come to the conclusion that if I want to get back to my source i.e. ‘The Sat’, I must become what ‘The Sat’ made me originally; I must return to my natural innocence with which I came to this world. It means I must get rid of all that I have collected in my memory in the worldly life. It means I should be aware and knowledgeable (as I have grown-up and able to think), but remove the strangle hold of past good and bad experiences from my mind – the biases and prejudices; I must get rid of my feeling of ‘I’ i.e. my Ahamkara. Every time I must see every thing in my life as fresh without my memory interfering with my thinking. I must master my thoughts. My thought should be guided by virtues. I should cast off my vices. Love, compassion, sharing, caring and truthfulness should be natural to me and flow out from my thought to speech and actions for all. I should be free form Desires, Anger, Greed, Attachments and Ahamkara. When I reach this stage ‘The Sat’ who is already in me will glow with ease, as this is natural to ‘The Sat’. I think it is for this reason Guru Sahib has used the word ‘Sahj’ i.e. easy in the second sentence of this Pauri. To me it appears that this is what Guru Sahib meant in the word Vasaa-i-aa in this sentence of the Pauri; I have to rehabilitate ‘The Sat’ in my mind by creating the right environment there.

5. khY nwnku Anµdu hoAw siqgurU mY pwieAw ]1] kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

Says Nanak, I am in ecstasy for I have realised ‘The Sat Guru’

With this I close.
With love and respect for all.

Amarpal
 

pk70

Writer
SPNer
Feb 25, 2008
1,582
627
USA
Respectd Amarpal Jio,
With all due respect, very humbly I have to disagree with you for the interpretation of” Satguru” in Pouri of Anand quoted in your post along with other ideas.
“It is important to keep in mind that the experience of one individual cannot be transplanted to another individual; it stays with the one who has experienced it.
with all their limitations, cannot convey what that experience is

what the words convey cannot generate the intense feelings associated with the experience”.(quote amarpal ji)
I disagree, how come what experience Guru Nanak had gotten, and other Gurus had too. Experience is shared through words, even with their limitations, they lead to the goal. It is the learning, strong urge to learn, strong determination to experience. All these lead to His grace in spiritual learning. Actually words become medium to infuse knowledge to express; it is that knowledge which guides to sculpture the minds into” an able asset” to have that experience. I agree that many time words have their limitations but not always, so it cannot be declared that they are incompetent always.
In this sentence, Guru Sahib is conveying to his mother that he is feeling the ecstasy of realising ‘The Sat’.
As I understand, ‘The Sat’ alone is ‘The Sat Guru’. All others, at their best, can only be human gurus - they are ‘Akaar’; they are born and will die; they may be aware but they not the source; they are only the channels and not the contents; they do ‘Karmas’ and are subjected to ‘Hukam’, they are dependent; they are many, they are not One – ‘Ek Ongkar’.

Well, partially true; however, His revelation is passed on through human medium.
‘The Sat’ is ‘Nirakaar’ and is independent of time and independent of all the rest; this ‘Sat’ watches ‘Karmas’ and hands down the ‘Hukam’; this ‘Sat’ in One – ‘Ek Ongkar’, they is no duality in it; this ‘Sat’ is the ultimate Guru as it is the ultimate knowledge i.e. it is the content and not just a route. Based on all this, I understand that ‘The Sat’ is ‘The Sat Guru’.

Respected Amarpal jio, lets see if what you have thought is really what Guru ji wants to say.
ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ
I am not going to question what you have said in context of the word “mother” save for that there is use of other words in this Bani like “ manu mereaa” sreera mereaa”, “netro mereo” too. First of all, one must understand the rhythm created in this Bani. Repetition of a few words is done through out the Bani for rhythm. If as per your understanding, we take” Satguru” is used for the Satt,( Inkakankaar) there is a problem in this Bani with the use of “ shabad and Satguru” in other Guru Vaakas. So what is that Shabad, and who has given or disclosed that Shabad? ( Or how the Satt did it) At the end of JapJi , there is word” Gurprisaad”, it has a big role to play in realization of God as per Gurbani. Obviously, in this Pouri, Satguru is used for a true Guru who is able to show the Lord with in. In this very Bani, Guru ji clears the meaning of “ Satguru” First is an importance of Guru that leads to achieving “ Anand” Now below, Guru ji says,” Anand” is experienced through Guru.
ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ
All talk of bliss and bliss, but the Real bliss is known only through the Guru.
If “Satt” is achieved as per your interpretation, why is Guru ji credited for all this? Then look at the following direct instruction to the follower, who is SATGURU here? And what is “hove tere naale” ?
ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ
Hear thou the True Guru's instruction, which shall go along with thee.
Then, ponder over, who gives this guidance!
ਏਹੁ ਸੋਹਿਲਾ ਸਬਦੁ ਸੁਹਾਵਾ
This beauteous Gurbani is all praise of the Lord.
Sohila= song of praise, whose praise? Answer is of Lord, who disclosed it? Satguru, His medium
ਸਬਦੋ ਸੁਹਾਵਾ ਸਦਾ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ The True Guru, I have found with ease and within my mind resounds the music of bliss.
Who is Satguru here? It is a Medium of “Satt” in human form. In this Bani, Guru ji talks to the mind directly, with repeated words, erythematic beauty is created after all it is all about “Anand” So, Guru ji says that True Guru is obtained, as True Guru is obtained, naturally mind welled up with Joy, special efforts are not needed any more because Guru’s teaching is believed without any doubt and has become a way living. Hint is also about other so called Gurus who do not do this miracle of change in mind. So, take the first part of Guru Vaak as a way of rhythm ਸਤਿਗੁਰੁ ਪਾਇਆ ( I have found the true Guru…..just for rhythm)
ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ I have found with ease and within my mind resounds the music of bliss.

So after” Satguru paeea” what happened, naturally mind starts enjoying resounding the musical bliss.



With regards
G Singh
 
Jan 7, 2007
285
10
UK
Amarpal ji,

"O’ my mother I am in ecstasy, I have found ‘The Sat Guru’."

Guru Amardas ji was bestowed Gurgaddi at the age of 73 then which mother was Guru ji referring to here?

Anµdu BieAw myrI mwey siqgurU mY pwieAw

The word "
mwey " here does not mean mother. Your concept of "Sat" and "Satguru" are totally incorrect. In the same (Anand Sahib) Guru jilater on says "Maat pitta bhai sutt bandhap jhoothey sabhe saak". So he cannot be addressing his mother.

The above verses are the emotional feelings of one who has experienced the "Satguru" and "Sat".

With due respect.

Ekmusafir_ajnabi

 

Amarpal

Mentor
Writer
SPNer
Jun 11, 2004
591
365
74
India
Dear Musafir Ji,

I is good that you are trying to reach your own understanding. I have found that this is a good way to evolve.

As I understand, we all are one. The entire living and non-living world is one. Creator and creation is one.

Yet living the worldly life we have to recognise it as it is. Guru Sahib through Ananad Sahib was conveying his messege to the masses. Without entering into any argument, I still hold that the word 'Mai' referred in this Tuk is for mother.

I have not realised 'The Sat' yet, and so do not know the totality. Thus I can never be judgemental, will not say that others are wrong. I only share what I understand. No one needs to agree with me.

I hold that accepting plurality of views is a sign of maturity.

With love and respect for all.

Amarpal Singh
 

Admin

SPNer
Jun 1, 2004
6,603
5,194
SPN
Dear ekmusafir ji,

You may perhaps present your own understanding on Gurbani in a more organized manner so that readers/audience could gain a better insight on what you mind is trying to interpret. Discouraging another thought process by firmly defending your own thought process makes the readers/audience even more confusing. You can start from Anand Sahib Ji, Pauri One in a new topic under this forum and present your understanding in your own thought process without distorting others views...

Best Regards
 

pk70

Writer
SPNer
Feb 25, 2008
1,582
627
USA
“Discouraging another thought process by firmly defending your own thought process makes the masses even more confusing “
present your understanding in your own thought process without distorting others views...”(quote Aman Singh ji)


Aman Singh ji

I hold very high opinion of you but you have disappointed me with your above statements.
Here are the reasons why I have to comment on your views stated above.
Where ek musfir ajanbi is discouraging others? Amarpal ji has totally distorted the meaning of” of Satguru” even when it was defined very clearly by Guru himself in the same Bani. Is it O.K to interpret Bani as one just imagines and no one should appose it? In my opinion, what other members can do is to disagree with him and tell him” he is wrong, and why he is wrong” That is what ek musfir ajnabi ji has done. If some try to show him other side of the coin, it becomes discouragement in your opinion. Obviously you are saying there is no need to correct others even by giving an example how the same word is defined by the Guru himself.
I feel ek musfir ajnabi is just telling Amarpal ji that one cannot just interpret Gurbani from ones own imagination specially when Giru ji defines the same word himself.. Amarpal ji has tendency to misinterpret Gurbani then saying” I hold to my opinion and I respect others to have that” In context of interpreting Gurbani, one has to go by the facts which he ignores often. For example, while interpreting his views on Sukhmani Sahib, he ignores a word” hor” and keeps telling” with out Guru, bani is kachi” it is laughable.
If you think this kind of practice of interpretation is alright should not be apposed, what right I have left to say anything? But for me it is hard to see “distortion welcomed” and correction “discouraged” I am sorry if you feel I wrote any thing against your dignity or your stand.
Regards
G Singh
 

Amarpal

Mentor
Writer
SPNer
Jun 11, 2004
591
365
74
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Dear Musafir Ji,

If you have already evolved, it is your good fortune.

I am still seeking the level of evolution to become one with 'The Sat'. I do not know how far i have to still travel. I pray to 'The Sat' to bless me and help me evolve.

With limited brain power that we have, we cannot comprehend 'The Sat'. Each perceives it in a way. One blessing i have received from 'The Sat' that I do not conclude on my understanding; I do not take it to be final, I know there is lot more to it; 'The Sat' has blessed me with this 'Vivek'. I still have to learn more, there is more for me to understand. This is my 'Yatra' and I continue on it.

With love and respect for all.

Amarpal Singh
 
Jan 7, 2007
285
10
UK
Dear Aman ji and AAd ji,

Anand Sahib is the inner deep spiritual thoughts of Guru ji. The experience of "Goonge di mithai" has been verbally explained here. The impossible made possible. Still it is not going to be easy to understand.You have to get there to understand it. With the insults and disrespect to the Sadhu/Saint and Gurus in this forum I do feel at ease to share the intimate feelings of Guru ji. Sometimes it is better to experience these thoughts when one has mentally become more mature.

Ekmusafir_ajnabi
 

spnadmin

1947-2014 (Archived)
SPNer
Jun 17, 2004
14,500
19,180
Ekmusafir ji

I respect your position. Yes, you are free not to discuss. You are also free to discuss when and what you choose.

Please keep in mind that there are forum members who look eagerly for your comments and sincerely want to read your understanding of Shabad Guru. I am one of those people. It would be a loss if your insights were not posted in the threads.

Aman ji and I only want to be sure that that freedom is open to everyone within forum guidelines.
 

spnadmin

1947-2014 (Archived)
SPNer
Jun 17, 2004
14,500
19,180
Jios

Some reactions.

Respected forum member Amarpalji said: With limited brain power that we have, we cannot comprehend 'The Sat'. Each perceives it in a way. One blessing i have received from 'The Sat' that I do not conclude on my understanding; I do not take it to be final, I know there is lot more to it; 'The Sat' has blessed me with this 'Vivek'. I still have to learn more, there is more for me to understand. This is my 'Yatra' and I continue on it.

My note: One of the many purposes of an Internet forum is discussion. Sometimes discussion can be such that personal understanding is shared. This is true whether we are thinking of SPN or we are thinking of other forums. From the freedom of discussion, someone like Amarpal ji talks about his "yatra" and others find it interesting to know about his experience, perhaps compare it to their own, and maybe even learn from it. That is the nature of discussion forums, which are not like places of worship or meditation centers or the meditation center of one's own home or mind, here we encourage discussion and even different perceptions. All forum members are free to do this and should feel free to do so without anticipating criticism or judgment of personality/spiritual level of development/frame of mind.

Respected form member Ek Musafir ji said: I agree each perceives it in a way one has been designed to perceive by Nature based on ones Karmic life. Some are destined to keep chasing their own tail and some are given the opportunity to fall out of the circle. If you are determined to chase your own tail then do so without setting it out as a guideline for others. I note from the comments in the forum that Mr Aman ji subscribes to your thought, that is his outlook. But I will conclude here that you will never see the sight of the SUN by turning your back at it.

and

I find your statements to be very contradicting. Bani says by thinking you cannot find the truth and yet you keep exercising thought/ mind power to find the truth. Your statements are full of wild imagination. You start forming your own views and definitions. To not conclude means you are uncertain of you views. This is not a Blessing Amarpal ji.


My note: Expressing "views" and "definitions" is part and parcel of writing an essay. And no one is claiming to be a Brahmgyaani so far in this thread. An essay once it is posted is intended to explore one's own thoughts and share those thoughts with others. The essay is like an invitation one extends to others to share their reactions to the essay. Perhaps agreement, disagreement, questions, additional thinking, clarification. The "contradictions" that you see could be places where you might consider sharing your own views. But criticism of the personal thoughts of Amarpal ji, or any other person in the discussion, turns a discussion sour. Then we are no longer having a discussion. Why not contribute your understanding of the pauree instead?

Amarpal ji is making use of the forum for the reasons forums were invented. So to discuss issues not personalities is the better direction in an Internet forum.
 

swarn bains

Poet
SPNer
Apr 9, 2012
509
142
I think that page number is 917 but if it is wrong then refer to the posts of other people before me please

ਅਨੰਦ ਭਯਾ ਮੇਰੀ ਮਾਇ, ਸਤਿਗੁਰੂ ਮੈਂ ਪਾਇਆ
O my mother; I am happy that I found the true guru
ਸਤਿਗੁਰ ਤਾ ਪਇਆ ਸਹਜ ਸੇਤੀ, ਮਨ ਵਜੀਆ ਵਾਧਾਈਆ
By meeting the guru my mind has become peaceful and I admire him in the mind
ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ
The entire family came to sing beautiful praises with love
ਸਬਦੋ ਤੋ ਗਾਵੋ ਹਰੀ ਕੇਰਾ ਮਨ ਜਿਨੀ ਵਸਾਇਆ
those who have enshrined God in the mind sing his praises
ਕਹੈ ਨਾਨਕ ਆਨੰਦ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈਂ ਪਾਇਆ
Says Nanak that he is happy because he has found the true guru
 

swarn bains

Poet
SPNer
Apr 9, 2012
509
142
Dear Khalsa Jee,

I share with you what I understand from the 1st Pauri of ‘Anand Sahib’.

Preface:

Anand Sahib is the verbal expression of Guru Sahib who has realised ‘The Sat’. It reflects the inner feelings of the one who has been graced by ‘The Sat’, when the Gurmukh becomes divine.

Guru Sahib has given expression to his blissful experience by using lots of metaphors. Guru Sahib has chosen this way because there are no words to express this unique experience. Language being utilitarian has words only for those entities, which are in common knowledge or experience. Being one with ‘The Sat’ is extremely rare event; language has no words to describe this experience. The implied meaning of these metaphors alone needs to be taken in understanding ‘Anand Sahib’ and not the dictionary meaning.

It is important to keep in mind that the experience of one individual cannot be transplanted to another individual; it stays with the one who has experienced it. Words, with all their limitations, cannot convey what that experience is and what the words convey cannot generate the intense feelings associated with the experience. Guru Sahib has done the best, which can be done through words, to introduce us to his divine experience. To know exactly what this experience is, the individual has to strive and seek ‘The Sat’ and wait for ‘Gurparsadi’. What I say in this post is only my understanding of what Guru Sahib has said and nothing beyond that.

With this preface, we commence our journey.

1. Anµdu BieAw myrI mwey siqgurU mY pwieAw ] anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

O’ my mother I am in ecstasy, I have found ‘The Sat Guru’.

My understanding:

In this sentence, Guru Sahib is conveying to his mother that he is feeling the ecstasy of realising ‘The Sat’.

As I understand, ‘The Sat’ alone is ‘The Sat Guru’. All others, at their best, can only be human gurus - they are ‘Akaar’; they are born and will die; they may be aware but they not the source; they are only the channels and not the contents; they do ‘Karmas’ and are subjected to ‘Hukam’, they are dependent; they are many, they are not One – ‘Ek Ongkar’.

‘The Sat’ is ‘Nirakaar’ and is independent of time and independent of all the rest; this ‘Sat’ watches ‘Karmas’ and hands down the ‘Hukam’; this ‘Sat’ in One – ‘Ek Ongkar’, they is no duality in it; this ‘Sat’ is the ultimate guru as it is the ultimate knowledge i.e. it is the content and not just a route. Based on all this, I understand that ‘The Sat’ is ‘The Sat Guru’.

There is another element of learning in this sentence.

Guru Sahib has conveyed his experience to his mother and not to his father. This way Guru Sahib has shown his preference. It is right. Even ‘The Sat’ has chosen the mother to bring life into this world. It is the mother through which ‘The Sat’ gave me this ‘Akaar’. It is through mother that ‘The Sat’ provided me the nourishment during the early days of my life in this world. Mother is the chosen one by ‘The Sat’ for my being. No wonder Guru Sahib too has chosen his mother to share his blissful joy of being graced by ‘The Sat’ and of being the recipient of ‘Gurparsadi’. In this way Guru Sahib has told me that in hierarchy of my being, mother is next to ‘The Sat’ and so is worthy for my special reverence.

This special respect and consideration that ‘The Sat’ and Guru Sahib has shown towards ‘The Mother’ applies to the entire women as a group because each woman is a mother and each girl is a potential mother, her position is just next to ‘The Sat’. This awareness must come to my mind every time I recite this sentence of ‘Anand Sahib’. Respect for all women of all ages including young girls should become part of my nature.

Based on all this, in my understanding, showing disrespect to any woman or girl in any manner is contrary to Sikhi i.e. the teachings of my Gurus – it is a sin. This is my considered view.

2. siqguru q pwieAw shj syqI min vjIAw vwDweIAw ] satgur ta paa-i-aa sahj saytee man vajee-aa vaaDhaa-ee-aa.

I have found the ‘Sat Guru’, with intuitive ease; my mind resonates and feels the expansion.

My understanding:

Guru Sahib has made it clear to me that ‘The Sat’ cannot be realised dialectically - the way we deal with the worldly issues. Guru Sahib has said that ‘The Sat’ is realised with ease through intuition. How one can reach this state where one acquires these intuitive capabilities, Guru Sahib has not yet mentioned.

As a result of the individual being graced by ‘The Sat’, this individual resonate with divinity and feels the bliss of real freedom. The individual with this experience is no longer remains bound to self-interests, but feels the unlimited blissful mental expansion.

3. rwg rqn prvwr prIAw sbd gwvx AweIAw ] raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Heavenly entities (paree-aa) of the family of best of musicians (raag ratan) came to sing ‘Shabad’

My understanding:

This sentence has metaphors. We know there are no Parees; these heavenly entities are mentioned in the mythology of our land, they are conceptual entities. The mythology tells that they possess divine beauty.

Guru Sahib in this sentence tells me what are his inner experiences. To convey this feeling Guru Sahib have to use words, which have meaning in common knowledge. To understand implied meaning that Guru Sahib wants to convey to me, I forget the ‘Akaar’ part of the Parees - the women in them - and take only the ‘Nirakaar’ aspect of this conceptual heavenly entity – the serene divine beauty in them. (Please note that Parees are not to be confused with Apsaras, the two are different)

Guru Sahib has conveyed to me that he is feeling the serene divine beauty all around. This alone does not give expression to the intense but blissful feeling that Guru Sahib experienced. Guru Sahib has given additional attributes to these conceptual heavenly entities – Parees. Guru Sahib has said that this serene divine beauty is from the family of musicians who have reached the ultimate perfection in raga (raag ratan parvaar).

In short, Guru Sahib has told me that, within him, he experienced the ultimate melody of Shabad in the perfectly serene and divinely beautiful environment.

4. sbdo q gwvhu hrI kyrw min ijnI vswieAw ] sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.
Sing the Shabad of the ‘The Sat’ whom you have settled in your mind.

My understanding:

In this sentence Guru Sahib has told me that I must settle ‘The Sat’ in my mind. The question that comes to my mind is that ‘The Sat’ is ‘Nirakaar’, ‘Infinite’ and ‘Totally Independent’; my mind has ‘Akaar’, it is limited, it is dependent on my life experiences and will die one day. How can I settle ‘The Sat’ in my mind? After pondering on this issue, the answer that comes to me is that my mind should become pure. Still I need another answer: what is pure mind? Thinking over it, I come to the conclusion that if I want to get back to my source i.e. ‘The Sat’, I must become what ‘The Sat’ made me originally; I must return to my natural innocence with which I came to this world. It means I must get rid of all that I have collected in my memory in the worldly life. It means I should be aware and knowledgeable (as I have grown-up and able to think), but remove the strangle hold of past good and bad experiences from my mind – the biases and prejudices; I must get rid of my feeling of ‘I’ i.e. my Ahamkara. Every time I must see every thing in my life as fresh without my memory interfering with my thinking. I must master my thoughts. My thought should be guided by virtues. I should cast off my vices. Love, compassion, sharing, caring and truthfulness should be natural to me and flow out from my thought to speech and actions for all. I should be free form Desires, Anger, Greed, Attachments and Ahamkara. When I reach this stage ‘The Sat’ who is already in me will glow with ease, as this is natural to ‘The Sat’. I think it is for this reason Guru Sahib has used the word ‘Sahj’ i.e. easy in the second sentence of this Pauri. To me it appears that this is what Guru Sahib meant in the word Vasaa-i-aa in this sentence of the Pauri; I have to rehabilitate ‘The Sat’ in my mind by creating the right environment there.

5. khY nwnku Anµdu hoAw siqgurU mY pwieAw ]1] kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

Says Nanak, I am in ecstasy for I have realised ‘The Sat Guru’

With this I close.
With love and respect for all.

Amarpal
amarpal jee. guru is not interested in feerys. there is no female to enjoy in his mind. most of the scholars even bhai sahib singh mentions so. others who translated it say what you say but sahib singh has made it into queen. i guess he did not like pariean
now i will tell you my side. the word paria not parian. this word paria is used by baba Nanak in raag assa twice. the scholars who translate it do not have time to look into because they do not read it. word paria mean piar or love
here guru Amardas says. to listen and sing your invaluable music with love (paria or piar or love) i have come with my entire family including devotees.
 

Original

Writer
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Jan 10, 2011
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I think that page number is 917 but if it is wrong then refer to the posts of other people before me please

ਅਨੰਦ ਭਯਾ ਮੇਰੀ ਮਾਇ, ਸਤਿਗੁਰੂ ਮੈਂ ਪਾਇਆ
O my mother; I am happy that I found the true guru
ਸਤਿਗੁਰ ਤਾ ਪਇਆ ਸਹਜ ਸੇਤੀ, ਮਨ ਵਜੀਆ ਵਾਧਾਈਆ
By meeting the guru my mind has become peaceful and I admire him in the mind
ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ
The entire family came to sing beautiful praises with love
ਸਬਦੋ ਤੋ ਗਾਵੋ ਹਰੀ ਕੇਰਾ ਮਨ ਜਿਨੀ ਵਸਾਇਆ
those who have enshrined God in the mind sing his praises
ਕਹੈ ਨਾਨਕ ਆਨੰਦ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈਂ ਪਾਇਆ
Says Nanak that he is happy because he has found the true guru
Pyara Swarn Singh Ji

Guru Amardas Ji is expressing an experience which is mystical in nature and metaphorically sublime. This is what is meant by Anhad Shabd [ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ ॥ ਦਸਵੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਏ ॥ ਓਥੈ ਅਨਹਦ ਸਬਦ ਵਜਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮਤੀ ਸਬਦੁ ਸੁਣਾਵਣਿਆ ॥੬॥] p124 SGGSJ. This is not to say, you are wrong and I am write, its another way of looking at the same.

Regards
 

ravneet_sb

Writer
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Nov 5, 2010
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Sat Sri Akaal,
Anand Bliss
SAT TRUTH
GURUU BREATH UU is Abstract form Like Pawan GURUU UU is used for abstract forms
Meri Maai Mother Nature responsible for Breath for sustaining life and survival.

SEHAJ The breath for survival is without MY effort, ie got with ease, through NATURE.
RAG RATAN The Tunes of Valuable Expression of BLISS
Shabad Gavan Sing in form of WORDS
Shabad ta Gavo Which WORD to Sing
Mann Jini Vasaiya Which is Stored in MIND not by reading from books (Inner Voice Formations to Give WORD form of Acquired Language Skill)
Kahey Nanak Says Nanak
Anand Hova State of BLISS
SATGURUU main PAYA.

The BLISS state is being AWARE of TRUTH of Human Survival. Breath for Human Survival is given by Mother Nature with EASE(ie without personal EFFORT), and tunes of expression, combined with word forms, the acquired/ store of language, able to sing and express that getting this TRUTH.

(Cause of HUMAN breath is to get TRUTH, while breath is there, every one doing outer research is SEARCHING TRUTH,
NANAK SAYs, got the TRUTH, and BLISS is there)

(Its like the process of research, the GUIDE, give guidance to get TRUTH, and research is complete, once one get the next step of arrogance, that is there BLISS state.)

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh.



For SURVIVAL, and human sustenance there is abundance given by NATURE, but due to MAYA (Attractions of Materials and Over Posession of NATURE, which is influence of MAYA (ATTRACTION), life is getting consumed through ages.

Eh MAYA mohini, vin danta jag khaya.
 
Last edited:

swarn bains

Poet
SPNer
Apr 9, 2012
509
142
3. rwg rqn prvwr prIAw sbd gwvx AweIAw ] raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Heavenly entities (paree-aa) of the family of best of musicians (raag ratan) came to sing ‘Shabad’
my interpretation of the above
The whole family came to sing your praises
with love (pariah) with guru's teachings
 

ravneet_sb

Writer
SPNer
Nov 5, 2010
538
308
47
Sat Sri Akaal,

Raag Repititive Expression

Rattan Jewel ie inner wealth

Parvar Family of positive virtues.

For Eg There is family of negative emotions. Like anger has brother greed and has father arrogance, and sister stubborn, etc.

Pareea Like Good Fairies of positive virtues.

Shabad Word form

Gavan Sing

Aeeyan Have come.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

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The shabd under discussion in this article is composed by bhagat Dhanna Ji – ਆਸਾ ਬਾਣੀ ਭਗਤ ਧੰਨੇ ਜੀ ਕੀ॥ Asa bani Bhagat Dhanney Ji Ki – and is contained on Page 487 of the SGGS...

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