Dear Khalsa Jee,
This time, I share with you my understanding of 34th Pauri of Japji Sahib.
1. rwqI ruqI iQqI vwr ] raatee rutee thitee vaar.
Night, season, date, day;
2. pvx pwxI AgnI pwqwl ] pavan paanee agnee paataal.
Wind, water, fire, nether region;
3. iqsu ivic DrqI Qwip rKI Drm swl ] tis vich Dhartee thaap rakhee Dharam saal.
In the midst of these the earth was established as Dharam Saala.
My understanding of the above three sentences:
Guru Sahib is explaining to me the environment in which I live – entities, time and space, in which earth is placed. Guru Sahib also introduced me to the basic entities that are vital for my worldly existence.
The scientific temperament of my Guru Sahib is evident in these sentences. Guru Sahib has said all these centuries ago, which science has started telling us in recent past. Guru Sahib has used the language that a layperson can understand. I elaborate it below.
Soil (earth); light, darkness and different atmospheric conditions (day, night and seasons); energy (fire); air (wind) and water are all essential for vegetation to exist and grow. Plants provide the food for animals and we humans; without plant kingdom the animals and humans cannot survive. Guru Sahib in these three sentences has introduced me to the basis entities without which life in any form cannot exist on earth – my worldly living depends on them. By implications, Guru sahib has asked me to respect these entities and protect them.
Having spoken to me about the entities that support my life, Guru Sahib has cautioned me so as kindle spirituality in me. Guru Sahib has referred to the earth as ‘Dharam Saala’. ‘Dharam Saala’ is a place were people on the move stay for some time and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala. Using this metaphor Guru Sahib is telling me that my life and my stay on this earth are similar to that of a traveler in any ‘Dharam Saala’. It means that I must do my Karmas as demanded by my Dharma in this life, but not to develop any sort of attachments towards what this life offers to me. I should not start believing that I own something here in this life. I should remain detached from what I use in my worldly life in the same way, as I remain detached from all what exists in ‘Dharam Saala’. This is very important teaching to which Guru Sahib has introduces me.
4. iqsu ivic jIA jugiq ky rMg ] tis vich jee-a jugat kay rang.
Upon which are placed lives of many colours.
5. iqn ky nwm Anyk Anµq ] tin kay naam anayk anant.
My understanding:
Guru Sahib is telling me that ‘The Sat’ has placed life in many colours. We all know that the species are in different forms (Akaar), but Guru Sahib has used the word colour and not form or shape for it. To me it appears that there is an essential element of learning in it. Guru Sahib has used the word colour for forms and shapes to convey the fact that no matter in which form and shape the different species are, in essence all form of lives are the same – the same ‘Sat’ is in all of them. The apparent difference in no more that difference between colours. This way Guru Sahib is telling me that I should be considerate to all forms of life.
Guru Sahib is telling me that there can be different names for different form of life and number of these names can be countless. We humans for our own convenience of communication among us give the names to the life form; for ‘The Sat’ these are not needed. This way Guru Sahib is asking me to see ‘The One’ i.e. ‘The Sat’ in all of living beings. I know the feeling of ‘Compassion’ comes from this realisation.
6. krmI krmI hoie vIcwru ] karmee karmee ho-ay veechaar.
The judgment is based on Karmas of the entity.
My understanding:
Guru Sahib is telling me that the Akaar that one gets in its life is based on the Karmas of the entity.
7. scw Awip scw drbwru ] sachaa aap sachaa darbaar.
Itself true, true is its court.
My understanding:
Guru Sahib is emphasising what has been said many times in earlier Pauris that ‘The Sat’ is true. In this sentence, Guru Sahib has used the word ‘court’ as metaphor; this word is not to be understood as what its dictionary meaning tells. ‘The Sat’ itself is Nirakaar and infinite where as the ‘court’ has Akaar and is very limited, by implication they cannot go together. In this sentence the court of ‘The Sat’ is every thing that “The Sat’ creates, which includes all the living entities.
8. iqQY sohin pMc prvwxu ] tithai sohan panch parvaan.
It is here that the five accepted are graced.
My understanding:
I have already explained in an earlier Pauri that the term ‘Panch Parvaan’ refers to the five senses that we human have which our thought process accepts. These are: sense of taste, sense of hearing, sense of touch, sense of vision and sense of smell. My brain to guide my life uses these five senses. The type of guidance my brain gives for my actions decide my Karmas. It is these Karmas, and by implication my senses (panch parvaan), that are judged and appropriately graced by ‘The Sat’ in its court. Guru sahib has already told me in one of the earlier Pauri of Japji Sahib to keep my senses fine-tuned for right usage.
9. ndrI krim pvY nIswxu ] nadree karam pavai neesaan.
Seeing the Karmas the attribute is given.
My understanding:
Guru Sahib is telling me that based on my Karmas, attributes (neesaan) will be allotted to me, which mark me in a specific way. The form of life that I will get is the one that meets the sum total of the attribute allotted to me by ‘The Sat’.
10. kc pkweI EQY pwie ] kach pakaa-ee othai paa-ay.
Ripe and unripe is judged there.
My understanding:
Guru Sahib is telling me that what I have done and what I have not done or inadequately done or improperly done all is judged by ‘The Sat’.
11. nwnk gieAw jwpY jwie ]34] naanak ga-i-aa jaapai jaa-ay. ||34||
O’Nanak, those who have gone only can know.
My understanding:
Guru sahib is telling me that only those who have gone through this process of judgment by ‘The Sat’ know it. In other ways Guru Sahib is giving me the benefit of his knowledge so that I can evolve and be a better human.
Summary of my learning from this Pauri:
In this Pauri Guru Sahib has told me what the basic entities are which sustain life forms on earth. By implications Guru Sahib has asked me to respect them and protect them.
Guru Sahib has asked me to live in accordance with my Dharma and not to develop attachment towards any entity in life. guru Sahib has asked me to live an evolved life, which is virtuous and free from bondages or attachments.
Guru Sahib has told me that thought in the appearance life form are different they are in essence the same; implying that caring, sharing, love and compassion should be intrinsic to me and should naturally flow out for all living entities.
Guru Sahib has told me to live an evolved virtuous life in accordance with my Dharma. ‘The Sat’ will judge me based on my Karmas – done, not done, half done or improperly done. My Karmas will allot me the attributes; the form of life that I will get is the one in which the sum total of these allotted attributes can be realised. My senses have a big part to play in my success or failure; I must train my senses and fine-tune them so that I can realise the purpose of my human existence.
With this I close.
With love and respect for all.
Amarpal
This time, I share with you my understanding of 34th Pauri of Japji Sahib.
1. rwqI ruqI iQqI vwr ] raatee rutee thitee vaar.
Night, season, date, day;
2. pvx pwxI AgnI pwqwl ] pavan paanee agnee paataal.
Wind, water, fire, nether region;
3. iqsu ivic DrqI Qwip rKI Drm swl ] tis vich Dhartee thaap rakhee Dharam saal.
In the midst of these the earth was established as Dharam Saala.
My understanding of the above three sentences:
Guru Sahib is explaining to me the environment in which I live – entities, time and space, in which earth is placed. Guru Sahib also introduced me to the basic entities that are vital for my worldly existence.
The scientific temperament of my Guru Sahib is evident in these sentences. Guru Sahib has said all these centuries ago, which science has started telling us in recent past. Guru Sahib has used the language that a layperson can understand. I elaborate it below.
Soil (earth); light, darkness and different atmospheric conditions (day, night and seasons); energy (fire); air (wind) and water are all essential for vegetation to exist and grow. Plants provide the food for animals and we humans; without plant kingdom the animals and humans cannot survive. Guru Sahib in these three sentences has introduced me to the basis entities without which life in any form cannot exist on earth – my worldly living depends on them. By implications, Guru sahib has asked me to respect these entities and protect them.
Having spoken to me about the entities that support my life, Guru Sahib has cautioned me so as kindle spirituality in me. Guru Sahib has referred to the earth as ‘Dharam Saala’. ‘Dharam Saala’ is a place were people on the move stay for some time and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala. Using this metaphor Guru Sahib is telling me that my life and my stay on this earth are similar to that of a traveler in any ‘Dharam Saala’. It means that I must do my Karmas as demanded by my Dharma in this life, but not to develop any sort of attachments towards what this life offers to me. I should not start believing that I own something here in this life. I should remain detached from what I use in my worldly life in the same way, as I remain detached from all what exists in ‘Dharam Saala’. This is very important teaching to which Guru Sahib has introduces me.
4. iqsu ivic jIA jugiq ky rMg ] tis vich jee-a jugat kay rang.
Upon which are placed lives of many colours.
5. iqn ky nwm Anyk Anµq ] tin kay naam anayk anant.
My understanding:
Guru Sahib is telling me that ‘The Sat’ has placed life in many colours. We all know that the species are in different forms (Akaar), but Guru Sahib has used the word colour and not form or shape for it. To me it appears that there is an essential element of learning in it. Guru Sahib has used the word colour for forms and shapes to convey the fact that no matter in which form and shape the different species are, in essence all form of lives are the same – the same ‘Sat’ is in all of them. The apparent difference in no more that difference between colours. This way Guru Sahib is telling me that I should be considerate to all forms of life.
Guru Sahib is telling me that there can be different names for different form of life and number of these names can be countless. We humans for our own convenience of communication among us give the names to the life form; for ‘The Sat’ these are not needed. This way Guru Sahib is asking me to see ‘The One’ i.e. ‘The Sat’ in all of living beings. I know the feeling of ‘Compassion’ comes from this realisation.
6. krmI krmI hoie vIcwru ] karmee karmee ho-ay veechaar.
The judgment is based on Karmas of the entity.
My understanding:
Guru Sahib is telling me that the Akaar that one gets in its life is based on the Karmas of the entity.
7. scw Awip scw drbwru ] sachaa aap sachaa darbaar.
Itself true, true is its court.
My understanding:
Guru Sahib is emphasising what has been said many times in earlier Pauris that ‘The Sat’ is true. In this sentence, Guru Sahib has used the word ‘court’ as metaphor; this word is not to be understood as what its dictionary meaning tells. ‘The Sat’ itself is Nirakaar and infinite where as the ‘court’ has Akaar and is very limited, by implication they cannot go together. In this sentence the court of ‘The Sat’ is every thing that “The Sat’ creates, which includes all the living entities.
8. iqQY sohin pMc prvwxu ] tithai sohan panch parvaan.
It is here that the five accepted are graced.
My understanding:
I have already explained in an earlier Pauri that the term ‘Panch Parvaan’ refers to the five senses that we human have which our thought process accepts. These are: sense of taste, sense of hearing, sense of touch, sense of vision and sense of smell. My brain to guide my life uses these five senses. The type of guidance my brain gives for my actions decide my Karmas. It is these Karmas, and by implication my senses (panch parvaan), that are judged and appropriately graced by ‘The Sat’ in its court. Guru sahib has already told me in one of the earlier Pauri of Japji Sahib to keep my senses fine-tuned for right usage.
9. ndrI krim pvY nIswxu ] nadree karam pavai neesaan.
Seeing the Karmas the attribute is given.
My understanding:
Guru Sahib is telling me that based on my Karmas, attributes (neesaan) will be allotted to me, which mark me in a specific way. The form of life that I will get is the one that meets the sum total of the attribute allotted to me by ‘The Sat’.
10. kc pkweI EQY pwie ] kach pakaa-ee othai paa-ay.
Ripe and unripe is judged there.
My understanding:
Guru Sahib is telling me that what I have done and what I have not done or inadequately done or improperly done all is judged by ‘The Sat’.
11. nwnk gieAw jwpY jwie ]34] naanak ga-i-aa jaapai jaa-ay. ||34||
O’Nanak, those who have gone only can know.
My understanding:
Guru sahib is telling me that only those who have gone through this process of judgment by ‘The Sat’ know it. In other ways Guru Sahib is giving me the benefit of his knowledge so that I can evolve and be a better human.
Summary of my learning from this Pauri:
In this Pauri Guru Sahib has told me what the basic entities are which sustain life forms on earth. By implications Guru Sahib has asked me to respect them and protect them.
Guru Sahib has asked me to live in accordance with my Dharma and not to develop attachment towards any entity in life. guru Sahib has asked me to live an evolved life, which is virtuous and free from bondages or attachments.
Guru Sahib has told me that thought in the appearance life form are different they are in essence the same; implying that caring, sharing, love and compassion should be intrinsic to me and should naturally flow out for all living entities.
Guru Sahib has told me to live an evolved virtuous life in accordance with my Dharma. ‘The Sat’ will judge me based on my Karmas – done, not done, half done or improperly done. My Karmas will allot me the attributes; the form of life that I will get is the one in which the sum total of these allotted attributes can be realised. My senses have a big part to play in my success or failure; I must train my senses and fine-tune them so that I can realise the purpose of my human existence.
With this I close.
With love and respect for all.
Amarpal
