12th Paurree:'Mannae Kee Gath[i] Kahee na Jaa-i...'
For previous sections, please see here
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TN = Translator's Note
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The Paurrees covering Sravan/Listening are now complete. Now begins the Paurees about Ma[n]nan (Following through/Believing):
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ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥
Ma[n]nae Kee Gath[i] Kahee na Jaae[i]
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Padh Arthh (word-by-word):
ਮੰਨੇ ਕੀ (Ma[n]nae Kee) = Those who have followed instructions
ਗਤਿ (Gath[i]) = Gathee = Avastha = Spiritual Stage/State/Level
ਕਹੀ (Kahee) = Spoken of, described, explained
ਨ ਜਾਇ (na Jaae[i]) = na Jaaee = cannot, not possible
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Those who first listened to the teachings of Guru Sahib then followed them/applied them... they are known as ‘Manna’. If we speak about their ‘Gathee’ (spiritual state), it cannot be explained through any way (TN: It is something which can only be understood by those who practice themselves. A person can hear that there is a lot of Anand/Bliss in Bhagti but they won’t understand what that bliss is till they do Bhagti themselves). What exactly is this spiritual state which is being referred to? The attainment of Supreme Bliss (Paramanand) which cannot be described in any words. Kavi Ji includes a reference from the Vedas to convince the Vedic Scholars of their time:
Yatho Vaach Nirvanthathae Apraapya Manasaa Saha
Where there can be no words [to describe] and the mind cannot reach
(Taittriya Upanishad, Yajur Ved)
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ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Jae Ko Kahai Pichhai Pachhuthaae[i]
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Padh Arthh (word-by-word):
ਜੇ ਕੋ (Jae Ko) = If someone
ਕਹੈ (Kahai) = Says, speaks of
ਪਿਛੈ (Pichhai) = Afterwards, later, following
ਪਛੁਤਾਇ (Pachhuthaae[i]) = Pachhuthaaee = Regret
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If someone claims that they can describe the state of someone who has attained complete realization of Their True Form, they will only regret this attempt because they will never have the right set of words or won’t have an end of description. The complete state of realization cannot be described by anyone (TN: like a fish trying to describe the whole ocean).
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ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥
Kaagadh[i] Kalam na LikhaN-haar[u]
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Padh Arthh (word-by-word):
ਕਾਗਦਿ (Kaagadh[i]) = Paper
ਕਲਮ (Kalam) = Pen (remember in past they had a fountain pen which had to be dipped into an inkpot
ਨ ਲਿਖਣਹਾਰੁ (na LikhaN-haar[u]) = cannot be written
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Even if we turn the entire earth into a paper and take all of the plants and turn them into our pen; Even if we have Ganesh as our writer (TN: Ganesh is described as the Patron of writing; so it is to say if we had the best of writers). All of these are not enough, they cannot write about the Ultimate Spiritual State. What can we do after reflecting about this? There is no paper, no pen nor writer that can write about this or describe.
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ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥
Ma[n]nae Kaa Bah[i] Karan[i] Veechaar[u]
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ਮੰਨੇ ਕਾ (Man[n]ae Ka) = Those who follow. Listen then apply
ਬਹਿ (Bah[i]) = sitting
ਕਰਨਿ ਵੀਚਾਰੁ (Karan[i] Veechaar[u]) = do contemplation
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Those who are in this Spiritual State will sit and contemplate. They know it is not measurable or describable (TN: Just enjoyable).
**Alankaar Information not included**
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There is a simple understanding of this line but Guru Ji has a harder to understand meaning as well. This is what is being explained next:(TN: Kavi Ji are [again] referring to the Gurbani as if written Larreevaar {without spaces between words}. Kavi Ji interprets based on moving some lagaa akhar {vowel sounds} and moving them to adjacent letters to create new words/interpretations. This is not the first time they have done this)-If one takes the ‘n’ from ‘Ma[n]nae and instead read the line as ‘Ma[n]n Aekaa’ then take the ‘a’ at the end of ‘Aeka’ then move it to the right, the line is read as: ‘Ma[n]n Aek Abah[i]’ Within the Mind (written as Ma[n]n, there is another mind [written as Man]). In this understanding, the stream of consciousness within the mind moves away from focussing on this five elemental universe (and sensual pleasures). ‘Karan[i] Veechaar[u]’ = then the mind reflects, and goes into a single concentrated stream of consciousness which focuses on its own non-dual True Form and not separate categorized misperceptions of the world. This type of misperception is renounced.
**Alankaar Information not included**
The mind is said to have lots of supports [things it leans on or centres itself in]. First, the mind lives in duality (TN: seeing the external world and people or things as forms of security/peace) then the support becomes non-dual (TN: one starts to see the external world as projects of the One-Vaheguru’s Maya and someone like a parent being a manifestation of Vaheguru’s Nurturing Power. They don’t see Vaheguru as separate). In this way then one sees themselves and individual/separated things as just waves in the ocean or embers in the same fire.
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ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥
Aisaa naam[u] nira[n]jan[u] Hoe[i]
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Padh Arthh (word-by-word):
ਐਸਾ (Aisaa) = This, In this way
ਨਾਮੁ (naam[u]) = Name of Vaheguru
ਨਿਰੰਜਨੁ (nira[n]jan[u]) = Nir (Negative/No/Without) + Anjan (Darkness ie away from Maya’s Illusion = able to perceive the Formless-Vaheguru)
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Such is the Name of the Nir-anjan (TN: The One without spiritual darkness/away from Maya = Formless Vaheguru).
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Question: In this line, ‘Hoe[i]/Hoee’ is a word which is used in the future tense but is the meaning of the line about the present tense? This is a doubt. If someone were to explain this line based on traditional Vedic poetic rules then there would be mistakes (TN: Kavi Ji refers to this as Avaachik Dokh/Vaakya Dosha which means a sentence which uses words of a different tense but the interpretation of the sentence would not see those words to be appropriate)-‘Hoe[i]/Hoee’ is a word indicating future tense but the line is also speaking in future tense not present tense. The meaning of this line can be understood further in this way: What does ‘naam nira[n]jan hoe[i]’ mean? Naam in this instance = ‘naa-mai’ = being without ego/hangkaar. ‘Nira[n]jan’ literally means the spiritual ‘blackness/darkness’ of Maya. Meaning that which is away from/without Maya. Hoe[i]/Hoee can apply to both ‘naam’ and also ‘nira[n]jan’. So we can understand this to mean: when the mind reaches that spiritual realization then it is said to be that ‘Ma[n]nan’ has been complete. If someone says that the word ‘nira[n]jan’ is supposed to be an instruction (TN: and not a spiritual state) then that is incorrect. See the following teaching from Gurbani:
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥
A[n]jan Maah[i] nira[n]jan[i] Raheeai; Jog Jugath[i] Iv Paaeeai
Within the Spiritual Darkness [of Maya], they remain away from the Spiritual Darkness (Nira[n]jan)... This is how to attain the technique of attaining Spiritual Union.
(Dhan Dhan Sri Guru Nanak Dev Ji Maharaj in Raag Soohee, Ang 730).
**alankaar information not included**
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ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥
Jae Ko Ma[n]n[i]; JaaNai Man[i] Koe[i]
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Padh Arthh (word-by-word):
ਜੇ ਕੋ (Jae Ko) = Jae Koee = If someone
ਮੰਨਿ (Ma[n]n[i]) = accepts, follows
ਜਾਣੈ ਮਨਿ ਕੋਇ (JaaNai Man[i] Koe[i]) = realizes within the mind-If one realizes within their mind and follows/accepts.
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Question: There is Punrakath Dosha (unnecessary repetition) present here. Firstly, ‘Ko’ is mentioned then ‘Koee’ in the end. Doesn’t this mean ‘Some know in their mind and some follow’? Even if we remove one ‘Ko’ or ‘Koee’, we get the same meaning, right? The person who knows in their mind, they then follow... don’t they? Aren’t knowing in the mind and following both the same thing? Answer: Guru Sahib mean two different things. Kavi Ji reflects in larreevaar once more (TN: the following response is not for our pronunciation but for understanding the meaning only). If one takes the ‘ae’ from ‘Jae’ and brings it to the ‘ko’ then it becomes ‘Ja Iko’ meaning: if one accepts the One then they realize within their mind. This interpretation connects all the previous lines together and concludes while underlining the importance of accepting and applying.
**alankaar information not included**
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Please forgive any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,
Aaeenaa
