Dear Khalsa Ji,
With the grace of ‘The Sat’, through this post, I share my understanding of the 5th Pauri of Anand Sahib with you.
1. vwjy pMc sbd iqqu Gir sBwgY ] vaajay panch sabad tit ghar sabhaagai.
The five play Shabad in the house that has good fortune.
My understanding:
The plain reading of this sentence does not convey to me the intended spiritual meaning. It is so because Guru Sahib has used metaphors.
To learn the spirituality conveyed in this sentence, first, I study the usage of the word ‘ghar’.
In the context of spirituality, the literal meaning does not provide me any clue to what Guru Sahib wants to teach me; the building cannot have any spirituality; it is made of insentient materials. I cannot take the word ‘Ghar’ to mean the whole family that lives in that house (ghar), as each member of the family is a separate entity with different level of mental evolution; how can all be graces? (This has not happened even to the families of our Guru Sahibs also; all of its members were not equally evolved in spiritual sense. We know the case of the sons of Sri Guru Nanak Dev Ji). I know each individual has to evolve spiritually and qualify for ‘Gurparsadi’. A question comes to my mind; can an individual be referred to as ‘Ghar’. The answer that I get is ‘Yes; Yes; Yes’. My body is the Ghar; it is created and sustained by ‘The Sat’; naturally ‘The Sat’ resides in it; ‘The Sat’ is in me; and so it is Ghar. With this as one understanding, I proceed further.
Next I take the words ‘vaajay panch’; what does ‘vaajay’ implies and what is this ‘panch’ Guru Sahib has used the word ‘vaajay’, which means sound that comes from an instrument being played, it is an output. So now for me ‘vaajay panch’ is the output created by ‘panch’, but what is this ‘panch’? The answer is clear and loud. Guru Sahib is referring to the five ‘Karmindriyas’ with which my body (ghar) is equipped (I have elaborated in details on these when I shared my understanding of Japji Sahib with you. This elaboration was in the context of the sentence where Guru Sahib has referred to ‘panch parvaan panch pardhaan’). These five Karmindriyas are (i) the organ of speech; (ii) the organ for reproduction; (iii) the organ for excretion; (iv) the organ for movement –feet; and (v) the organ for work – hands. These are my interfaces with which I reach out in this world. With these understandings I proceed further.
Next I study what is Shabad. It means Gurbani - the text that deals with spirituality and the associated way of living.
With this understanding the teaching of Guru Sahib from this sentence becomes clear to me.
Guru Sahib is instructing me that my worldly actions (that of my five Karmindriyas) must be in accordance with teachings of the Gurbani; it is a prerequisite for the grace of ‘The Sat’. My actions of my Karmindriyas should resonate with the teachings of Gurbani i.e. Shabad. Only such individuals (ghars) are blessed (subhaagai).
2. Gir sBwgY sbd vwjy klw ijqu Gir DwrIAw ] ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa.
Where the Shabad sounds, the fortunate (blessed) house (individual) is, who is imbued with ‘The Sat’ and makes its own being, the abode of ‘The Sat’.
My understanding:
Guru Sahib is telling me that the individual who resonate with ‘The Sat’ have ‘The Sat’ residing in them glow in her or him. We know the resonance occurs when the frequencies are identical. In the context of spirituality, the word frequency should be understood as purity with integrity with respect to one’s own Dharma.
In other words Guru Sahib is telling me that the thoughts of such individuals are pure; these thoughts reflect ‘The Sat’. The speech of such individuals is honest, sweet and truthful; the speech echoes ‘The Sat’. The actions of such individuals are in accordance with their Dharma no matter at which stage of their life they are in; they are selfless for the common good; these actions are the consequence of the ‘Hukam of ‘The Sat’. This way when he thoughts, speech and actions, which collectively constitute the total being of the individual are imbued with ‘The Sat’, the individual resonates (vaajay) with ‘The Sat’ and as a consequence stands blessed by ‘The Sat; ‘The Sat’ in her or him finds expression in every aspect of the individual’s life.
3. pMc dUq quDu vis kIqy kwlu kMtku mwirAw ] panch doot tuDh vas keetay kaal kantak maari-aa.
You master the five messengers thereby dissolving the torturous sufferings.
My understanding:
Guru Sahib is again using a metaphor – five messengers (panch doot). What messengers do? They carry information and messages. For an individual the five messengers are the five senses i.e. ‘Gyanindriyas’ that provide her or him with information (I have elaborated on these in details when I shared my understanding of Japji Sahib with you; this elaboration was in the context of the sentence where Guru Sahib has referred to ‘panch parvaan panch pardhaan’). The five Gyanindriyas are (i) sense of smell; (ii) sense of touch; (iii) sense of hearing; (iv) sense of vision; and (v) sense of taste.
The instrument that can be use to master these five senses is very clearly specified by Guru Sahib in Japji Sahib - ‘pancha ka gur ek Dhyaan’. It is the thought that directs and hence trains the senses. Initially, the senses follow the thoughts and then master them. As are our thoughts, so is the training that our senses receive, and so is the individual. These senses create desires that are contrary to one’s conscience and the individual’s Dharma; they create dualities and the torturous suffering that follows. Once the individual has mastered her or his senses, the dualities do not arise and the individual does not suffer the consequences.
4. Duir krim pwieAw quDu ijn kau is nwim hir kY lwgy ] Dhur karam paa-i-aa tuDh jin ka-o se naam har kai laagay.
Those who are imbued with the ‘Naam’ of ‘The Sat’ receive the ultimate in Karmas
My understanding:
Guru Sahib is telling me that the highest level, the ultimate reach, the pinnacle of Karma, in absolute sense, is being imbued with ‘The Sat’ through Naam. There is nothing beyond that in Karmas.
5. khY nwnku qh suKu hoAw iqqu Gir Anhd vwjy ]5] kahai naanak tah sukh ho-aa tit ghar anhad vaajay. ||5||
Says Nanak; the bliss (Sukh) descends on the individual who resonates with the un-struck sound.
My understanding:
Guru sahib has again used a metaphor -. ‘Anhad’; this term has come from the scripture of our land. In nature sound is produced when the something is made to vibrate – by rubbing two materials or by striking one against the other or by plucking tightened string; there is cause (action on material which vibrates) and there is an effect sound. Anhad is a Naad that is beyond this realm of causality; it exists on its own; it is un-struck sound, it is never caused or born. I know, you know, every one knows that there is only ‘One’ that exists on its own, as the Mool Mantra of Sri Guru Granth Sahib tells us; and that is ‘The Sat’. Since Guru Sahib has used sound (vaajay) as a prime carrier of his teachings in this Pauri, he has found it fit to use the term Anhad to denote ‘The Sat’.
In this sentence Guru Sahib is telling me that the divine bliss becomes the state of the individual (ghar) who resonates (vaajay) with ‘The Sat’.
It is natural to be so; the individual remains fresh as she or he is always connected to its source ‘The Sat’. We know if the river disconnects itself from its source, fresh water will not come, the low will stop, the water will stagnate and over time will start stinking. Similarly, if an individual cuts her or him off from sun, the biological processes will be affected and degeneration of the body will set in. This way, if the individual remains disconnected from its source i.e. ‘The Sat’, the being of the individual will degenerate. Guru Sahib is asking me to remain with my source i.e. ‘The Sat’ and resonate with it.
Guru Sahib in a way is telling me that I am not a human being in search of spiritual experience, but I am a spiritual being currently having human experience. Guru Sahib wants me to become true i.e. Guru Sahib wants me to become a spiritual being having spiritual experience. That is why Guru Sahib is asking me to resonate with ‘The Sat’.
This way Guru Sahib has taught me further. Guru Sahib has told me how to progress on the spiritual path that leads to divinity.
Wah-e-Guru.
With this I close.
With love and respect for all.
Amarpal.
With the grace of ‘The Sat’, through this post, I share my understanding of the 5th Pauri of Anand Sahib with you.
1. vwjy pMc sbd iqqu Gir sBwgY ] vaajay panch sabad tit ghar sabhaagai.
The five play Shabad in the house that has good fortune.
My understanding:
The plain reading of this sentence does not convey to me the intended spiritual meaning. It is so because Guru Sahib has used metaphors.
To learn the spirituality conveyed in this sentence, first, I study the usage of the word ‘ghar’.
In the context of spirituality, the literal meaning does not provide me any clue to what Guru Sahib wants to teach me; the building cannot have any spirituality; it is made of insentient materials. I cannot take the word ‘Ghar’ to mean the whole family that lives in that house (ghar), as each member of the family is a separate entity with different level of mental evolution; how can all be graces? (This has not happened even to the families of our Guru Sahibs also; all of its members were not equally evolved in spiritual sense. We know the case of the sons of Sri Guru Nanak Dev Ji). I know each individual has to evolve spiritually and qualify for ‘Gurparsadi’. A question comes to my mind; can an individual be referred to as ‘Ghar’. The answer that I get is ‘Yes; Yes; Yes’. My body is the Ghar; it is created and sustained by ‘The Sat’; naturally ‘The Sat’ resides in it; ‘The Sat’ is in me; and so it is Ghar. With this as one understanding, I proceed further.
Next I take the words ‘vaajay panch’; what does ‘vaajay’ implies and what is this ‘panch’ Guru Sahib has used the word ‘vaajay’, which means sound that comes from an instrument being played, it is an output. So now for me ‘vaajay panch’ is the output created by ‘panch’, but what is this ‘panch’? The answer is clear and loud. Guru Sahib is referring to the five ‘Karmindriyas’ with which my body (ghar) is equipped (I have elaborated in details on these when I shared my understanding of Japji Sahib with you. This elaboration was in the context of the sentence where Guru Sahib has referred to ‘panch parvaan panch pardhaan’). These five Karmindriyas are (i) the organ of speech; (ii) the organ for reproduction; (iii) the organ for excretion; (iv) the organ for movement –feet; and (v) the organ for work – hands. These are my interfaces with which I reach out in this world. With these understandings I proceed further.
Next I study what is Shabad. It means Gurbani - the text that deals with spirituality and the associated way of living.
With this understanding the teaching of Guru Sahib from this sentence becomes clear to me.
Guru Sahib is instructing me that my worldly actions (that of my five Karmindriyas) must be in accordance with teachings of the Gurbani; it is a prerequisite for the grace of ‘The Sat’. My actions of my Karmindriyas should resonate with the teachings of Gurbani i.e. Shabad. Only such individuals (ghars) are blessed (subhaagai).
2. Gir sBwgY sbd vwjy klw ijqu Gir DwrIAw ] ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa.
Where the Shabad sounds, the fortunate (blessed) house (individual) is, who is imbued with ‘The Sat’ and makes its own being, the abode of ‘The Sat’.
My understanding:
Guru Sahib is telling me that the individual who resonate with ‘The Sat’ have ‘The Sat’ residing in them glow in her or him. We know the resonance occurs when the frequencies are identical. In the context of spirituality, the word frequency should be understood as purity with integrity with respect to one’s own Dharma.
In other words Guru Sahib is telling me that the thoughts of such individuals are pure; these thoughts reflect ‘The Sat’. The speech of such individuals is honest, sweet and truthful; the speech echoes ‘The Sat’. The actions of such individuals are in accordance with their Dharma no matter at which stage of their life they are in; they are selfless for the common good; these actions are the consequence of the ‘Hukam of ‘The Sat’. This way when he thoughts, speech and actions, which collectively constitute the total being of the individual are imbued with ‘The Sat’, the individual resonates (vaajay) with ‘The Sat’ and as a consequence stands blessed by ‘The Sat; ‘The Sat’ in her or him finds expression in every aspect of the individual’s life.
3. pMc dUq quDu vis kIqy kwlu kMtku mwirAw ] panch doot tuDh vas keetay kaal kantak maari-aa.
You master the five messengers thereby dissolving the torturous sufferings.
My understanding:
Guru Sahib is again using a metaphor – five messengers (panch doot). What messengers do? They carry information and messages. For an individual the five messengers are the five senses i.e. ‘Gyanindriyas’ that provide her or him with information (I have elaborated on these in details when I shared my understanding of Japji Sahib with you; this elaboration was in the context of the sentence where Guru Sahib has referred to ‘panch parvaan panch pardhaan’). The five Gyanindriyas are (i) sense of smell; (ii) sense of touch; (iii) sense of hearing; (iv) sense of vision; and (v) sense of taste.
The instrument that can be use to master these five senses is very clearly specified by Guru Sahib in Japji Sahib - ‘pancha ka gur ek Dhyaan’. It is the thought that directs and hence trains the senses. Initially, the senses follow the thoughts and then master them. As are our thoughts, so is the training that our senses receive, and so is the individual. These senses create desires that are contrary to one’s conscience and the individual’s Dharma; they create dualities and the torturous suffering that follows. Once the individual has mastered her or his senses, the dualities do not arise and the individual does not suffer the consequences.
4. Duir krim pwieAw quDu ijn kau is nwim hir kY lwgy ] Dhur karam paa-i-aa tuDh jin ka-o se naam har kai laagay.
Those who are imbued with the ‘Naam’ of ‘The Sat’ receive the ultimate in Karmas
My understanding:
Guru Sahib is telling me that the highest level, the ultimate reach, the pinnacle of Karma, in absolute sense, is being imbued with ‘The Sat’ through Naam. There is nothing beyond that in Karmas.
5. khY nwnku qh suKu hoAw iqqu Gir Anhd vwjy ]5] kahai naanak tah sukh ho-aa tit ghar anhad vaajay. ||5||
Says Nanak; the bliss (Sukh) descends on the individual who resonates with the un-struck sound.
My understanding:
Guru sahib has again used a metaphor -. ‘Anhad’; this term has come from the scripture of our land. In nature sound is produced when the something is made to vibrate – by rubbing two materials or by striking one against the other or by plucking tightened string; there is cause (action on material which vibrates) and there is an effect sound. Anhad is a Naad that is beyond this realm of causality; it exists on its own; it is un-struck sound, it is never caused or born. I know, you know, every one knows that there is only ‘One’ that exists on its own, as the Mool Mantra of Sri Guru Granth Sahib tells us; and that is ‘The Sat’. Since Guru Sahib has used sound (vaajay) as a prime carrier of his teachings in this Pauri, he has found it fit to use the term Anhad to denote ‘The Sat’.
In this sentence Guru Sahib is telling me that the divine bliss becomes the state of the individual (ghar) who resonates (vaajay) with ‘The Sat’.
It is natural to be so; the individual remains fresh as she or he is always connected to its source ‘The Sat’. We know if the river disconnects itself from its source, fresh water will not come, the low will stop, the water will stagnate and over time will start stinking. Similarly, if an individual cuts her or him off from sun, the biological processes will be affected and degeneration of the body will set in. This way, if the individual remains disconnected from its source i.e. ‘The Sat’, the being of the individual will degenerate. Guru Sahib is asking me to remain with my source i.e. ‘The Sat’ and resonate with it.
Guru Sahib in a way is telling me that I am not a human being in search of spiritual experience, but I am a spiritual being currently having human experience. Guru Sahib wants me to become true i.e. Guru Sahib wants me to become a spiritual being having spiritual experience. That is why Guru Sahib is asking me to resonate with ‘The Sat’.
This way Guru Sahib has taught me further. Guru Sahib has told me how to progress on the spiritual path that leads to divinity.
Wah-e-Guru.
With this I close.
With love and respect for all.
Amarpal.
