11th Paurree: "SuNi-ai Saraa GuNaa Kae Gaah...
For previous sections, please see here
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TN = Translator's Note
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Guru Sahib recite more praises of listening:
ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥
SuNi-ai Saraa GuNaa Kae Gaah
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Padh Arthh (Word-by-Word):
ਸੁਣਿਐ (SuNi-ai) = By Listening, Through Listening
ਸਰਾ ਗੁਣਾ (Saraa GuNaa) = Countless Qualities/Virtues
ਗਾਹ (Gaah) = Properly engraining, embracing...
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**First interpretation not included due to lack of understanding**
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Another interpretation: ‘Sar’ can be interpreted as the ocean of Sri Guru Granth Sahib Ji. If you take the ‘aa’ at the end of Sar-aa and add it to the GuNaa [Gurbani was originally written in Larreevaar/which means no gap, so there was more space for interpretation] then it becomes AguN as in AvguN/AoguN = Bad traits. Sri Guru Granth Sahib Ji takes on the bad qualities and drowns them in their ocean. Only by listening to Gurbani can one drown these bad traits or by listening one can escape the Ocean of Creation which is filled with Avgun/bad traits.
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Third Interpretation: ‘Sar’ can also mean arrow, if we listen to Parameshwar-Vaheguru then Maharaj places arrows in their bow to knock down the AvguN/bad traits.
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Fourth Interpretation: To stay inside the bodies of water... ’Graah’ means to go inside... to find a mantar which can help one to survive underwater... this can only happen after someone listens.
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**Fifth Interpretation not included due to lack of understanding**
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Sixth Interpretation: ‘Saraa GuNaa’ can also refer to ‘SarguN’ (taking on manifested form). After listening to the qualities of Vishnu’s Avatars, can one understand and contemplate them.
**alankaar information not included**
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ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥
SuNi-ai Saekh Peer Paathisaah
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Padh Arthh (Word-by-Word):
ਸੁਣਿਐ (SuNi-ai) = By Listening, Through Listening
ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ (Saekh Peer Paathisaah) = Sheikhs, Peer (People of High Spiritual Status either due to spiritual earning or scholarly knowledge); Paathishaah = Kings/Emperors
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The great spiritual figures such as Sheikh Fareed Ji among other Peer (Muslim Saints) like Shams Tabrez (Teacher to Maulana Rumi) and kings such as Timur-e-lang (who expanded the Turk-Mongol reign to the Middle East and its surrounding areas; Timur the Lame [referred to as lame because he became injured/paralyzed due to war])... all of them became great in their own places due to listening (to instruction and experiences).
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Another Interpretation: Peer can also refer to an elder or revered figure. According to the South Asian Muslim lineage hierarchy, Sheikh is actually second highest after Sayyid. Mughals and Pathans rank below both Sheikh and Sayyid. So despite the Sheikhs being second to Sayyid, the person who becomes spiritually enlightened through listening to other spiritual masters... they can elevate themselves to an even higher status than Paatshah (Kings).
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Third Interpretation:
**Not included due to lack of understanding**
**Alankaar information not included**
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ਸੁਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ ॥
SuNi-ai A[n]dhhae Paavah[i] Raah[u]
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Padh Arthh (Word-by-Word):
ਸੁਣਿਐ (SuNi-ai) = By Listening, Through Listening
ਅੰਧੇ (A[n]dhhae) = The Blind
ਪਾਵਹਿ (Paavah[i]) = Attain, Find
ਰਾਹੁ (Raah[u]) = Path, Way
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The blind can find their way with the help of listening. When a blind person is off track then people tell them: move right or move left. It is after hearing this that they return to the correct path.
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Another Interpretation: The stupidest of the stupid ones - who are blind in the decision-making faculties of their minds (Budhhee) and end up on the path of unrighteousness (Adharam) falling off the track of righteousness (Dharam)... when they meet and listen to good spiritual scholars then they start walking on the right path by carrying out proper actions.
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Third Interpretation: The person who has ego/pride of their body, they have fallen off the path. In their ego and attachment to the body, they have developed a duality of likes and dislikes. This causes them to suffer. They don’t realize their own True Form and therefore, blind. After listening to Guru Sahib, they see their own True Form and returns to the correct path (Gurmat).
**Alankaar information not included**
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ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥
SuNi-ai Haathh Hovai Asgaah[u]
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Padh Arthh (Word-by-Word):
ਸੁਣਿਐ (SuNi-ai) = By Listening, Through Listening
ਹਾਥ (Haathh) = Hand
ਹੋਵੈ (Hovai) = Becomes
ਅਸਗਾਹੁ (Asgaah[u]) = The Deepest Sansaar-Samundar (Ocean of Creation), Ocean
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Those who have a small Budhee (decision-making part of their mind; in Punjabi we say Thorree/Chhotee Budhhee), they are referred to as Haathh (from the reach of the hand) here. When they listen to the Bachans of Great Scholars then their Budhhee becomes Asgaah (as deep as the oceans). (TN: go from a spiritually limited way of perceiving to a spiritually open way of perceiving)
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Another Interpretation: The Ocean of Knowledge can be attained by listening. Just like how Harnaaksh and Raavan were oceans of knowledge (despite using their despite being demons and using their powers for bad, they were studied in both worldly and spiritual subjects). They both only attained this from listening.
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Third Interpretation: The ocean in question can refer to the Ocean of Sansaar (Created Universe). By listening, one realizes their True Form then the Sansaar can be grasped by the hand. This is a simple interpretation we can get from this. **Alankaar Information not included**
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ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੧॥
Naanak Bhagathaa Sadhaa Vigaas[u]; SuNi-ai Dhookh Paap Kaa naas[u]
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Padh Arthh (Word-by-Word):
ਭਗਤਾ (Bhagathaa) = Plural of Bhagat = those who listen to the Name of Vaheguru
ਸਦਾ (Sadhaa) = Forever, Always, Constantly
ਵਿਗਾਸੁ (Vigaas[u]) = Bliss, Delighted, Bahagia
ਸੁਣਿਐ (SuNi-ai) = by listening, through listening
ਦੂਖ (Dhookh) = Dhukh = Suffering, Pain
ਪਾਪ (Paap) = Bad deeds, sins
ਨਾਸੁ (naas[u]) = destroyed, erased-Insert link from last few sections
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Please read Kavi Ji’s commentary on these Thuk’s (lines) here: https://www.sikhtranslations.com/8th-paurree-suni-ai-sidhh-peer-sur-i-naathh/
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Question: Sravan (the power of listening) is not written in these four lines but rather: SuNi-ai. The importance of listening is shared in all of the last 4 Pauree’s. Why is this?
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Answer: When great granths are written then the newer granths written after won’t explain things in the same depth as the previous granth (writers know that listeners can get this information elsewhere). In Vedant granths, they just mention Sravan but don’t explain the praise of listening. This is why Guru Sahib does mention its importance and praise while others do not.
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Another Question: The person who desires liberation and hears the praises of listening from Sri Japji Sahib, can’t they hear about this from other granths too? Does this not mean that Sri Japji Sahib is lacking wisdom?
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Answer: Guru Sahib have mentioned 6 types of listening in Sri Japji Sahib. After understanding what these are, one can they attain them. Understand this to be like churning butter from milk. [TN: Kavi Ji are taking this time to cover inference and connotation. In English, we say reading between the lines] There are 6 types of inference that can be found within Sri Japji Sahib. The 6 Indicators of Theme/Message Interpretation (Shad Lingas): 1) Upkaram Upsamhaar, 2) Abhyaas, 3) Apoorabthaa, 4) Phal, 5) Arthhvaadh, and 6) Up-path[i] [TN: Kavi Ji explains what each of these are but we have found other sources to understand these... 1) Upkaram-Upsamhaar: introduction and conclusion (as we see Aadh[i] Sach[u] Jugaadh[i] Sach[u], Hai Bhee Sach[u] naanak Hosee Bhee Sach[u]), 2) Abhyaas: repetition, 3) Apoorathaa: originality, 4) Phal: Consequence/Result, 5) Arthhvaadh: Promotion/Praise, 6) Up-path[i]: Substantiaton/Asserting Facts or Proof. (TN: Kavi Ji is appealing to those scholars who appraise the value of granths based on Vedic scholarship. This is not just for this pankti but for majority of his commentary).
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Please forgive any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,
Aaeenaa
