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Japji Sahib - Pauri 31

Discussion in 'Jup Banee' started by Amarpal, Oct 6, 2004.

  1. Amarpal

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    Mentor Writer SPNer Thinker

    Jun 11, 2004
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    Dear Khalsa Jee,

    Here, with you, I share my understanding of 31st Pauri of Japji Sahib.

    1. Awsxu loie loie BMfwr ] aasan lo-ay lo-ay bhandaar.

    The seat is everywhere and store too is everywhere.

    My understanding:

    Guru Sahib is telling me that ‘The Sat’ is everywhere. Wherever ‘The Sat’ is all the resources of ‘The Sat’ are also there. In other words Guru Sahib is telling me that ‘The Sat’ is comprehensive.

    To me it appears that Guru Sahib has used the language that a common human can understand and so conceptualise what is said. Combining it with what I have already learnt, it appears to me that Guru Sahib is telling me, through this sentence, that the all-comprehensive ‘Sat’ is diffused everywhere and is equally potent all over. This is what I understand for his use of the word ‘aasan’ and ‘bhandaar’. From this I conceptualise that ‘The Sat’ and the said resources are not different, both are one.

    2. jo ikCu pwieAw su eykw vwr ] jo kichh paa-i-aa so aykaa vaar.

    Whatever is put in is put in only once.

    My understanding:

    Guru Sahib is telling me that what ‘The Sat’ has is inexhaustible. There is no need to replenish it; there is no need to put in any thing for the second time. It is clear to me from my understanding of the first sentence of this Pauri, where I have conceptualised ‘The Sat’ and the resources to be one, that as ‘The Sat’ has no end, the same has to apply to the resources too; they cannot get exhausted and so there is no need for them to be replenished. This is what Guru Sahib has conveyed to me in this sentence.

    3. kir kir vyKY isrjxhwru ] kar kar vaykhai sirjanhaar.

    ‘The Sat’ keeps creating and then watch over what is created.

    My understanding:

    The meaning of this sentence is evident. In this way Guru Sahib is again telling me that the creator and the sustainer, both are one; they are not different entities as postulated in the mythology of our land.

    4. nwnk scy kI swcI kwr ] naanak sachay kee saachee kaar.

    O’ Nanak, the creation of ‘The Sat’ is real.

    My understanding:

    In this sentence Guru Sahib is telling me that the creation of ‘The Sat’ is real; it is true; it is not Maya.

    Please note that Maya is the totality of the relationships and attachments that we create with respect to what is around us through the thought process of our mind. What ‘The Sat’ creates is always real. This I have explained in earlier Pauris also.

    5. Awdysu iqsY Awdysu ] aadays tisai aadays.

    Order as his order.

    My understanding:

    Guru Sahib is telling me that I must willingly, in a natural way, submit myself to the ‘Hukam’ of ‘The Sat’. Guru Sahib is asking me to order and tune my life in accordance with the wishes i.e. the ‘Hukam’ of ‘The Sat’.

    6. Awid AnIlu Anwid Anwhiq jugu jugu eyko vysu ]31] aad aneel anaad anaahat jug jug ayko vays. ||31||

    The primal one, the pure light, the one without beginning, the one without an end, the one who is ever the same.

    My understanding:

    Guru Sahib has again emphasised that ‘The Sat’ is one and does not change, it always remain the same. ‘The Sat’ has no beginning and has no end. Hence there cannot be the forms or conceptual or variety of entities representing ‘The Sat’.

    Summary of my understanding of this Pauri:

    Guru Sahib has told me that ‘The Sat’ is present everywhere and is inexhaustible. It is this one - ‘The Sat’ - that is master of all that is created, sustained or destroyed; there are no separate entities to perform these functions; all these are done by one - ‘The Sat’. All what ‘The Sat’ does is Real; it is not Maya.

    Guru Sahib has again emphasised for me that I must harmonise my life with the ‘Hukam’ of ‘The Sat’.

    With this I close.

    With love and respect for all.

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