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Jap Ji Sahib - Pauri One

Discussion in 'Sikh Sikhi Sikhism' started by Neutral Singh, Jun 7, 2004.

  1. Neutral Singh

    Neutral Singh
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    Jun 1, 2004
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    socY soic n hoveI jy socI lK vwr ]
    sochai soch naa hov-a-ee jay sochee lakh vaar.
    cupY cup n hoveI jy lwie rhw ilv qwr ]
    chupai chup naa hov-a-ee jay laa-i rahaa liv taar.
    BuiKAw BuK n auqrI jy bMnw purIAw Bwr ]
    bhukhi-aa bhukh naa utree jay bannaa puree-aa bhaar.
    shs isAwxpw lK hoih q iek n clY nwil ]
    sehas si-aanpaa lakh hoh taa ik naa chalai naal.
    ikv sicAwrw hoeIAY ikv kUVY qutY pwil ]
    kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.
    hukim rjweI clxw nwnk iliKAw nwil ]1]
    hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1||

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  3. OP
    Neutral Singh

    Neutral Singh
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    Jun 1, 2004
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    japji Sahib Commentary/ Translated by Master Teja Singh

    Pauri 1

    1.Sochai soch na howee je sochi Iakhwar. Chupal chup na howee je lai rahan livetar. Bhukhian bhukh na utree je banna puria bhar. Sehas sianpa Iakh hoeh ta ek na chalay nal. Kiv sachiara hoiyai kiv kurai tutai pal. Hukam rajaee chalana Nanak Iikhya naL

    In this Pauri, Satguru Nanak enumerates the various paths that were practised by persons for attaining at-one-ment and peace of mind, and shows their inefficacy -By mere thinking and intellectual reasoning true wisdom (the realization of the Divine within) cannot be attained, though one goes on thinking millions of times.

    By merely keeping one's mouth shut and remaining tongue tied, one cannot restrain the mind from wandering in all directions, although one may maintain superficial silence for a very long time, like the heron or the cat watching for its prey

    By mere fasting, one cannot overcome the desire of indulging in the ephemeral pleasures of the taste and tongue, though moved by this fasting the world may bring to him all the rich dainties of the whole created universe.

    Thousands of intellectual flights cannot take one to the Realm of Truth (True wisdom or realization of the Divine within)

    Question: Then how shall one be at-one-with truth and how shall the veil of ignorance (selfishness, worship of flesh and blood) be removed?

    Ans. O searcher after Truth, intone thyself with the Eternal Law which controls the whole universe, ever since its creation, and which is embedded in the very depths of the human soul.

    Note : However much depraved a person may be, the still voice within warns him at every wrong step; but his confirmed habits of wrong actions carry him away. ¬In the human stage of evolution every one get the power of judging the right from the wrong. This power is engrained in every human soul. This innate power coupled with righteous actions and the company of God conscious persons who show the path of Divine Realization through meditation on the Divine name, intunes one with the infinite. One becomes at-one with the Divine Law. He submits to the Divine will under all circumstances and get freedom from egoism. The sense of mine and thine, which forms the dark curtain of ignorance and is a bar to self realization, is eradicated and a spiritual link established with all mankind and the created universe.

    Note: Jap Ji Sahib is the essence of the teachings of Guru Granth Sahib, the holy scriptures of the Sikhs.It deals with the main ideals which should guide a Gursikh, "A searcher after Truth" under the directions of the Satguru.

    How can we realize the truth?

    This Pauri at first deals with the methods and practices generally in vogue but which do not lead to realization and peace. In the end Satguru gives his own method. Be at-one-with the Divine Law, innate in the human mind.
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  4. Tejwant Singh

    Tejwant Singh United States
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    Jun 30, 2004
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    I would like to expand a bit more on this. There have been a lot of different interpretations of this pauri by different sikh scholars which becomes a bit more confusing rather than putting a light of clarity on it.

    Maskeen ji, Professor Sahib Singh ji and some others take SOCH as SuCH ( purifying by bathing in 'holy waters'. Bhai Manmohan singh ji, Yogi Bhajan, Rajneesh, Master Teja Singh and others take SOCH has THOUGHT PROCESS.

    I tend to agree more with the formers than with the latters .

    I would like to think aloud, if I may, with the SADH SANGAT regarding this.

    There were 4 main schools of thought at the time of Guru Nanak.

    1.Sochai soch na howee je sochi Iakhvaar.
    a. Bathing in 'holy waters' to cleanse one's sins.
    Thinking hundreds of times as many scholars have mentioned.​

    2.Chupei chup na howee je lai rahan livetar.
    b.Mon Vrat- this school of thought insisited on not talking at all. (I wish my kids could learn that j/k.)

    They failed to understand that one can not quieten the tempest within.

    3. Bhukhian bhukh na utree jei bannah puria bhar.
    c. One can try to quench one's hunger from all aspects, meaning food, lust etc etc. By doing so one hopefully will come to the conclusion of 'been there, done that' and will cease doing things impulsively.

    However Master Teja Singh's interprets the above as fasting, that is restraint like #2 which seems repetitive.

    4. Sehas sianpa Iakh hoeh ta ek na chalay nal.
    d.Having a cunning nature is of no use. We call them 'confidence tricksters'.

    However Master Teja Singh and many others have interpreted the above as:-

    Thousands of 'intellectual flights' cannot take one to the Realm of Truth (True wisdom or realization of the Divine within).

    I would like to expand on this a bit more.

    Cunning nature needs thought process. One can not con anyone without planning for it. Hence being 'smarter and holier than thou' needs a lot of thinking which again becomes repetitve if we interpret the first verse SOCH as thought process rather than SuCH meaning to purify mainly by water.

    One of the more important things to notice is that 'thought process' is a singular collective noun. One can think about the same many times but one can not have mutiple thought processes for the same, the way it is mentioned in the verse number one.

    I have no idea why the sikh scholars take the word 'intellect' as MANMAT when they are using the same to understand GURBANI??!!

    Intellect is used in many different ways in GURBANI.

    In japji we read, 'Gaviei, Suniey, munn rakhiey bhao'

    In anand we read, ' eh munn mereiyah, tun sadah roh HAR nalei'

    In Rehras we read, 'tin kavan khalaavai kavan chugaavai munn mein simran kariyah.

    And many more that talk about munn which requires intellect.

    We all know Guru Nanak Dev ji and all other Gurus, the founders of this beautiful way of Gurmat life have always been precise -to the point- in whatever they wrote as Gurbani. They re-emphasised the same thought process by giving different examples but they never repeated themselves in the same verse.

    My 2 cent worth.

    Bhul Chuk Maaf.

    Peace and Love


    PS..I would like to know others' point of view on this as well.
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