Sukhmani Sahib: 4th Ashtapadee: 6th Pauri | SIKH PHILOSOPHY NETWORK
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Sukhmani Sahib: 4th Ashtapadee: 6th Pauri


Jun 11, 2004
Dear Khalsa Ji,
Here, through this post, I share what I understand from the 6th Pauri of 4th Ashtapadee of Sukhmani Sahib.
First the Summary:
Guru Sahib in this Pauri has appealed to the common sense of the humans to pass on truth to them. He has used the knowledge which we all possess based on our experience in life to impart his teachings. Guru Sahib in this Pauri tells us that capabilities are required to evolve to live a life appropriate for humans and not to sink into the desire driven, attachments directed worldly life. He has stated that these capabilities can be acquired through guidance. Finally, he himself seeks such help from ‘The Absolute’ to remain afloat at the required level of evolution.
1. suin AMDw kYsy mwrgu pwvY ] sun anDhaa kaisay maarag paavai.
By listening how can a blind man can find path.

2. kru gih lyhu EiV inbhwvY ] kar geh layho orh nibhaavai.
By holding the blind person’s hand another can guide her/him to the destination.

My Understanding:
The meaning is clear. The mental faculty - hearing - that has received the inputs (words) explaining the physical path to be followed does not possess the capability to search, decide and then correctly command the locomotive functions of the body to guide the person on the correct path. For the person to follow the path as explained to him in words, vision is needed. The person under reference lacks vision. Without vision, on her/his own the person cannot tread on the intended path. Yet, this person can seek assistance from some entity that has the needed ability to reach the intended destination. This way Guru Sahib conveys that with help, one can evolve to a level need for living proper human life.
3 khw buJwriq bUJY forw ] kahaa bujhaarat boojhai doraa.
How can a riddle be understood by the deaf?

4. inis khIAY qau smJY Borw ] nis kahee-ai ta-o samjhai bhoraa.
Say dusk, and he thinks you said dawn'.

My Understanding:
Guru Sahib now takes another sense – hearing – through which we human receive the inputs to be processed by the brain. The riddle that one explains to the audience cannot be heard correctly by the person whose hearing is impaired. Such a person cannot perceive the elements of the riddle the way they are said. There cannot be one to one correspondence between what is said and what is understood by the person having impaired hearing abilities. The problem resulting from lack of capabilities is emphasized by Guru Sahib.
5. khw ibsnpd gwvY guMg ] kahaa bisanpad gaavai gung.
How can the mute sing the Songs of the Lord?

6. jqn krY qau BI sur BMg ] jatan karai ta-o bhee sur bhang.
He may try, but his voice will fail him.

My Understanding:
Guru Sahib now explains that the person who has problem in speaking cannot give proper verbal expression to her/his inner urge to sing the praises of ‘The Sat’.
7. kh ipMgul prbq pr Bvn ] kah pingul parbat par bhavan.
How can the crippled person roam around in mountains?

8. nhI hoq aUhw ausu gvn ] nahee hot oohaa us gavan.
He simply cannot go there.

My Understanding:
Guru Sahib tells that the person who has lost the effectiveness of limbs cannot roam around in the mountains; in fact such a person cannot reach the mountain at all.
9. krqwr kruxw mY dInu bynqI krY ] kartaar karunaa mai deen bayntee karai.
O’ The doer, in compassion, the humble prays

10. nwnk qumrI ikrpw qrY ]6] naanak tumree kirpaa tarai. ||6||
Nanak: by Your Grace, please save me. ||6||

My Understanding:
Guru Sahib prays that with the grace of “The Sat’ he may not sink into the worldly life and remain afloat spiritually to reach the destination meant for life in human form.
First I explain what I mean by spirituality and how it differs from religiosity.
Spirituality does not mean other-worldliness alone. It is the mental disposition which seeks truth in life. The person’s worldly life of spiritual person reflects her/his achievements in this domain. Such a person lives spiritually, experiencing this world fully and effectively.
Progressively, as the person conceptualizes and grasps the deeper truth, her/his mental disposition intensifies and the person keeps evolving in the domain of spirituality.
Just by being religious alone (following the religious practices and its dogma) one does not become spiritual. This is because religiosity and spirituality are not synonymous – they do not have the same meaning. Religiosity makes the individual follow the truth discovered by someone else. While spirituality makes the person seek truth on her/his own. The pinnacle of religiosity is beginning of spirituality. Religiosity conditions the person’s being for the onward journey to spirituality. Religion is a path way to spirituality, while spirituality is path way to divinity.
In this Pauri, Guru Sahib has spoken to the common person; using the examples of defective Gyanendriyas and Karmendriyas, he has explained to his audience that inadequate abilities prevent the individual to do what is expected from a normal human.
What all Guru Sahib has said in the above eight tuks applies to the world of spirituality – the Gyanendriyas and Karmendriyas referred to in fact where just tools Guru Sahib has used to convey this fact.
The person, who has no sense of what spirituality is, can only tread on the path of spirituality through some guidance from an evolved entity.
Why we reach this helpless state? I explain below.
Our struggle to acquire the means for sustaining our lives starts right from our birth. When we are born, we even do not know that we exist, but the compulsion to sustain live is strong and built into our physical being. The child cries to express discomfort and the care takers provide what probably can help overcome the child’s distress. Here we see that though the child is totally ignorant yet nature has programmed it to seek what is needed to sustain life.
As we grow, the struggle to sustain life takes a different form. We are taught and trained to acquire skills to earn and to sustain our lives. All this time we are trained to equip ourselves with ways and means to earn livelihood. Our up-bringing, in this way, makes us worldly and material centric. Lessons on spirituality are not the natural part of this process. There are no compelling reasons for the person to become spiritual. For spirituality to take roots in the person’s being, special efforts are needed. To break into the domain of spirituality guidance is needed from some evolved entity.
I come back to my understanding of what Guru Sahib has said. As we all religiously and spiritually blind at birth, we need some one’s assistance to help us evolve to reach the intended destination. Mother is the first Guru, then the father and other family members, then the peer group and environment. When the child acquires capabilities to read, then onwards, for we Sikhs, it is Siri Guru Granth Sahib. Saadh-Sangat is where we can discuss our understanding and learn from others. All these are helping hands for the religiously blind person to walk to reach the stage where spiritually starts. Religion prepares the person mentally for onward spiritual journey – seeking ones own truth. At physical level, spiritual journey is very lonely journey; only the knowledge acquired from Siri Guru Granth Sahib and sages is your companion. One has to realize one’s own self, in all its purity.
These are the helping hands in our journey from birth through religion and spirituality to the ultimate destiny divinity. All achieve living our worldly life as a householder.
With this I close the post.
With love and respect for all.
Amarpal Singh



ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
Thank you for your presence.


Feb 25, 2008
Respected Amarpal Ji

First of all, please accept my heartily thanks for this insightful elaboration of Guru Vaak as per your views. Your stress on spirituality and your views about insignificance of religious show off, are inspiring, actually pretty much good effort to define Gurmat. Learning of knowledge through efforts is crystal clear in Japji Sahib in Realm of spiritual Effort (Pouri-36) which is covered by your nice thoughts.
After having said that, I would like to add more if you don’t mind. In Sixth Pouri of Sukhmani Sahib, Guru ji continues “a prayer” in which begging for His Grace is beautified through different metaphoric expressions. Examples are taken of those ones who lack something to establish. It is started with “1. suin AMDw kYsy mwrgu pwvY ] sun anDhaa kaisay maarag paavai.
By listening how can a blind man can find path,

Guru ji prays to The Lord by saying as blind cannot find path by mere listening to instructions, some one is needed to help him/her, so kindly hold the hand, here Guru ji begging Lord to hold the hand, lets us look at it again

2. kru gih lyhu EiV inbhwvY ] kar geh layho orh nibhaavai
By holding the blind person’s hand another can guide her/him to the destination

Here translator misses a point of Prayer, Kar= hand Gahi lehu= hold it( them) a supplication to hold hands. Orh= to the end,( hold hands to the destination).
So here actual prayer is expressed, translation should be” Hold the hands of the blind to the destination ( O Lord). With other examples, Guru ji keeps addressing on limitations of humans to express how helpless we are and how badly we need His grace. Regardless of these limitations, His grace can enable us to reach to Him. Kindly note it down, after asking to hold hands of the blind, Guru ji leaves questions about others limitations like statements( There is no expression of help by any other as stated in lines 1 & 2, so actually it is a prayer) till the end where His grace is begged again in very clear words
9. krqwr kruxw mY dInu bynqI krY ] kartaar karunaa mai deen bayntee karai.
O’ The doer, in compassion, the humble prays
nwnk qumrI ikrpw qrY ]6] naanak tumree kirpaa tarai. ||6||
Says Nanak only Your Grace saves. ||6|

So Prayer to Lord is to show us virtuous path as we are blind, we can hear the instructions but cannot find path ourselves. As deaf is unable to understand language, we are deaf help us, as mute is unable to sing, we are mute, help us to sing your praise; as cripple cannot climb, we are cripple, help us to climb to that peak of your path. “As I know, regardless the limitations we have, only your grace can enable all of us to reach to you.
you”. nwnk qumrI ikrpw qrY ]6] naanak tumree kirpaa tarai. ||6||
Says Nanak only Your Grace saves ||6|

It is my humble understanding of Pouri 6Th of Sukhamani Sahib
Again I enjoyed your post a lot. A bundle of thanks for sharing.



Jun 11, 2004
Dear Sahib Ji (pk70),

It was nice to read your respose.

I hold the opinion that every individual in the fiel of spirituality is right. If we ask a small baby who is God, it will point towards some granth, symbol or picture and the child is right. The same question was asked to Gautam the Buddha, he just did not respond; he too was right. It all depends on the level of evolution. There are many evolved people in this forum, and there is lots for me to learn.

Please keep responding to the posts.

With love and respect for all.

Amarpal Singh
Jul 18, 2007
Amazing post, it was very important to define Religiosity and Spirituality separately. As knowadays people pay heed to Religiosity and take face value rather than see the actions of the individual and this is leading people to drop off the true path.

Looking forward to further posts.

Avtar Singh


Jul 9, 2008
3 khw buJwriq bUJY forw ] kahaa bujhaarat boojhai doraa.
How can a riddle be understood by the deaf?


Only Guru/God can treat our deafness, Pray for His Grace...............................

Oh jisne apne aap nu dikha ke vi sade to chhupa rakhyaa hai
Oh jehra har jgaa hai te phir bhi us di bhaal ch gvaache asi phirde han
Oh jo andar vi hai bahar vi hai :yes:

Kirpa karo deen ke daate

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