Dear Members,
Once again I share my understanding of Gurbani with you all.
The Summary of this Pauri (3rd Pauri) is that
The ‘Karta Purakh’ is beyond the capabilities of the beings. In the sixth sentence Guru Sahib even say that there is no combination of life and body, which can provide beings the capabilities to comprehend ‘The Absolute’. Guru Sahib tells us that ‘Karta Purakh has been providing the beings since ages in measures that makes the receiver weary of receiving it, but not the ‘The absolute’. To convey the greatness of ‘Karta Purakh’ Guru Sahib tell us in the end that ‘The Absolute’ with all these task which it is performing in such a wide physical spread, since ages, remains free from any tension or stress; on the contrary he remains in a blissful condition all the time, all this is to convey the idea of immenceness of 'Karta Purakh'. In this Pauri Guru Sahib has used the word ‘Gaavia’ to link up this Pauri.
gwvY ko qwxu hovY iksY qwxu ] gaavai ko taan hovai kisai taan.
Guru Sahib says that which ‘Taan’ one can sing; who has that ‘Taan’. Please note ‘Taan’ is a part of Hindustani Classical Music and there is not equivalent English word.
gwvY ko dwiq jwxY nIswxu ] gaavai ko daat jaanai neesaan.
Guru Sahib says to which gift can make one sing, which knows how to reach the target (Neesaan). Here I have taken to be the intended Target to be the Goal, which means ‘The Absolute.
gwvY ko gux vifAweIAw cwr ] gaavai ko gun vadi-aa-ee-aa chaar.
Next Guru Sahib says that to which positive attribute of the ‘The Absolute one can sing’, implying that ‘Karta Purakh’ is so vast that we limited beings cannot cover them.
gwvY ko ividAw ivKmu vIcwru ] gaavai ko vidi-aa vikham veechaar.
Guru Sahib says to which field of learning, thinking or philosophy can one sing, again implying the vastness of ‘Karta Purakh and our own limitations.
gwvY ko swij kry qnu Kyh ] gaavai ko saaj karay tan khayh.
On which instrument one should play till her/his body becomes dust. Implying that no device or the length of time is enough, beings are so limited in comparison to the ‘Karta Purakh’
gwvY ko jIA lY iPir dyh ] gaavai ko jee-a lai fir dayh.
In which life and form one should sing, implying that no combination of life form and body are by themselves is adequate for the task.
gwvY ko jwpY idsY dUir ] gaavai ko jaapai disai door.
Should one sing as if ‘The Absolute is far away.
gwvY ko vyKY hwdrw hdUir ] gaavai ko vaykhai haadraa hadoor.
Should on sing as if the ‘The Absolute’ is very close.
kQnw kQI n AwvY qoit ] kathnaa kathee na aavai tot.
Having elaborated the limitness of the tools we can deploy; Guru Sahib says: there is no shortage of those who will tell the methodology and the variety in what they say. This conveys us that the vastness of the ‘The Absolute ‘ cannot be comprehended. What we learn is a small aspect of ‘Karta Purakh’. Different people understand different way; this results in multiplicity of methodologies and the variety in them
kiQ kiQ kQI kotI koit koit ] kath kath kathee kotee kot kot.
The sayings are endless in numbers
dydw dy lYdy Qik pwih ] daydaa day laiday thak paahi.
Here Guru Sahib again dwells on the enormous nature of ‘Karta Purakh’. Sahib tells us that ‘The Absolute’ keeps giving all the time; it is the receiver who gets tired and weary of receiving.
jugw jugMqir KwhI Kwih ] jugaa jugantar khaahee khaahi.
Though out the ages beings consumers had been consuming.
hukmI hukmu clwey rwhu ] hukmee hukam chalaa-ay raahu.
Guru Sahib once again remind us that ‘Karta Purakh’ through its ‘Hukam’ puts on the path. (The path we deserve, not said in the Pauri but this is my conviction and I am looking for support in Gurbani, which I am sure will be there. I read Siri Guru Granth Sahib with the assumption the it is written to build us spiritually in a progressive manner)
nwnk ivgsY vyprvwhu ]3] naanak vigsai vayparvaahu. ||3||
Here Guru Sahib tells himself, in a way, us that ‘The Absolute’ remains in a blissful state and free from any stress or tension.
This is what I understand from the 3rd Pauri.
With Love and Respect for all.
Amarpal
Once again I share my understanding of Gurbani with you all.
The Summary of this Pauri (3rd Pauri) is that
The ‘Karta Purakh’ is beyond the capabilities of the beings. In the sixth sentence Guru Sahib even say that there is no combination of life and body, which can provide beings the capabilities to comprehend ‘The Absolute’. Guru Sahib tells us that ‘Karta Purakh has been providing the beings since ages in measures that makes the receiver weary of receiving it, but not the ‘The absolute’. To convey the greatness of ‘Karta Purakh’ Guru Sahib tell us in the end that ‘The Absolute’ with all these task which it is performing in such a wide physical spread, since ages, remains free from any tension or stress; on the contrary he remains in a blissful condition all the time, all this is to convey the idea of immenceness of 'Karta Purakh'. In this Pauri Guru Sahib has used the word ‘Gaavia’ to link up this Pauri.
gwvY ko qwxu hovY iksY qwxu ] gaavai ko taan hovai kisai taan.
Guru Sahib says that which ‘Taan’ one can sing; who has that ‘Taan’. Please note ‘Taan’ is a part of Hindustani Classical Music and there is not equivalent English word.
gwvY ko dwiq jwxY nIswxu ] gaavai ko daat jaanai neesaan.
Guru Sahib says to which gift can make one sing, which knows how to reach the target (Neesaan). Here I have taken to be the intended Target to be the Goal, which means ‘The Absolute.
gwvY ko gux vifAweIAw cwr ] gaavai ko gun vadi-aa-ee-aa chaar.
Next Guru Sahib says that to which positive attribute of the ‘The Absolute one can sing’, implying that ‘Karta Purakh’ is so vast that we limited beings cannot cover them.
gwvY ko ividAw ivKmu vIcwru ] gaavai ko vidi-aa vikham veechaar.
Guru Sahib says to which field of learning, thinking or philosophy can one sing, again implying the vastness of ‘Karta Purakh and our own limitations.
gwvY ko swij kry qnu Kyh ] gaavai ko saaj karay tan khayh.
On which instrument one should play till her/his body becomes dust. Implying that no device or the length of time is enough, beings are so limited in comparison to the ‘Karta Purakh’
gwvY ko jIA lY iPir dyh ] gaavai ko jee-a lai fir dayh.
In which life and form one should sing, implying that no combination of life form and body are by themselves is adequate for the task.
gwvY ko jwpY idsY dUir ] gaavai ko jaapai disai door.
Should one sing as if ‘The Absolute is far away.
gwvY ko vyKY hwdrw hdUir ] gaavai ko vaykhai haadraa hadoor.
Should on sing as if the ‘The Absolute’ is very close.
kQnw kQI n AwvY qoit ] kathnaa kathee na aavai tot.
Having elaborated the limitness of the tools we can deploy; Guru Sahib says: there is no shortage of those who will tell the methodology and the variety in what they say. This conveys us that the vastness of the ‘The Absolute ‘ cannot be comprehended. What we learn is a small aspect of ‘Karta Purakh’. Different people understand different way; this results in multiplicity of methodologies and the variety in them
kiQ kiQ kQI kotI koit koit ] kath kath kathee kotee kot kot.
The sayings are endless in numbers
dydw dy lYdy Qik pwih ] daydaa day laiday thak paahi.
Here Guru Sahib again dwells on the enormous nature of ‘Karta Purakh’. Sahib tells us that ‘The Absolute’ keeps giving all the time; it is the receiver who gets tired and weary of receiving.
jugw jugMqir KwhI Kwih ] jugaa jugantar khaahee khaahi.
Though out the ages beings consumers had been consuming.
hukmI hukmu clwey rwhu ] hukmee hukam chalaa-ay raahu.
Guru Sahib once again remind us that ‘Karta Purakh’ through its ‘Hukam’ puts on the path. (The path we deserve, not said in the Pauri but this is my conviction and I am looking for support in Gurbani, which I am sure will be there. I read Siri Guru Granth Sahib with the assumption the it is written to build us spiritually in a progressive manner)
nwnk ivgsY vyprvwhu ]3] naanak vigsai vayparvaahu. ||3||
Here Guru Sahib tells himself, in a way, us that ‘The Absolute’ remains in a blissful state and free from any stress or tension.
This is what I understand from the 3rd Pauri.
With Love and Respect for all.
Amarpal
