16th Paurree: 'Pa[n]ch ParvaaN Pa[n]ch Pardhhaan[u]...'
For previous sections, please see here
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TN = Translator's Note
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ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥
Pa[n]ch ParvaaN Pa[n]ch Pardhhaan[u]; Pa[n]chae Paavah[i] Dharagah[i] Maan[u]; Pa[n]chae Sohah[i] Dhar[i] Raajaan[u]; Pa[n]chaa Kaa Gur[u] Aek[u] Dhhiaan[u]
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Padh Arthh (word-by-word):
ਪੰਚ (Pa[n]ch) = Param-Aatmaa Vaheguru, The Highest beings, the Saints, those who have listened and followed to Guru Sahib’s Teachings
ਪਰਵਾਣ (ParvaaN) = Accepted, Approved [by Guru Sahib]
ਪਰਧਾਨੁ (Pardhhaan[u]) = The Highest Among All, Leader, Greatest, at the Top
ਦਰਗਹਿ ਮਾਨੁ (Dhargah[i] Maan[u]) = Receive Honour in The Court of Vaheguru, Dhar = Door = Doors of the Mind ie Sense Organs (Eyes, Ears, Mouth, etc) + Gah[i] = gone, go, Maan[u] = Knowledge, Honour
ਸੋਹਹਿ (Sohah[i]) = looks beautiful, nice to the eyes
ਦਰਿ ਰਾਜਾਨੁ (Dhar[i] Raajaan[u]) = in the Royal Court (of Waheguru)
ਗੁਰੁ ਏਕੁ (Gur[u] Aek[u]) = Single-mindedly on Guru Sahib, Solely Guru Sahib
ਧਿਆਨੁ (Dhhiaan[u]) = Concentrated, Focussed, Remembering, Meditating
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These lines have various interpretations which the spiritually wise ones have explained. The previous paurree’s covered the importance of listening and following/accepting Guru Sahib’s Teachings. Now, Guru Sahib are explaining the importance of Nidhyaasan (reflection and applying in every part of life). In this way, I will be writing about this in the way little ways my mind has understood it [Kavi Ji are writing humbly]. ‘Pa[n]ch ParvaaN’ = ‘Pa[n]ch’ means Paramatma, Brahm-Vaheguru (non-dual Vaheguru inclusive of Their Formless and Form), the One who created this ‘Par-Pa[n]ch’ (expanse of the Illusion-Universe). -
‘ParvaaN[u]’ Vaheguru are the smallest form of existence. If we take the V in ParvaaN[u] and turn it to an M, it becomes Param-AaNu = Param Anu = the smallest form of existence (smaller than an atom). Anu is something which cannot be sensed with the senses. Brahm-Vaheguru are even subtler than the smallest form of existence. So this can be interpreted as the subtlest of the subtlest. ‘Pa[n]ch Pardhhaan’ - that Brahm-Vaheguru is the Highest/Greatest who is the Greatest among the Greatest (The Supreme). Pardhhaan also means the leader. Within the body and the faculties of the mind, Aatmaa is the Leader. -‘Pa[n]chae Paavah[i] Dharagh[i] Maan[u]’ = ‘Pa[n]ch’ Brahm-Vaheguru are realized through the spiritual teachings which are inputted by the senses (indriyan) being referred to as the Dhar / Door of the mind. Gah[i] can be referred to as Gae (the process of Knowing), Maan[u] = Spiritual Realization. Consciousness shines through the eyes which cause the mental faculties to receive information. Something can be in front of us which we perceive and then we get knowledge of it processed in our mental faculties. Also, the mental state (perceives things as separate from it) and the body (which is seen as separate from the things around it) - when the veils are destroyed within these then there is non-duality (correct perception of existence - just Vaheguru and only Vaheguru everywhere and everyone). Brahm-Vaheguru (non-dual Vaheguru including the Formless and Form) are just One which gets trio of Giaathaa (Realizer) - Giaan (Realizes) - Gae (The Object of Realization). A metaphor: Just like the water from a pond is diverted to a channel then into the flower bed. The space which holds the water is the same consistently between them.
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‘Pa[n]chae Sohah[i] Dhar[i] Raajaan’ = ‘Pa[n]ch’ Brahm-Vaheguru stand in the Door (Senses) of the mental faculties as a Beautiful King (Guru Sahib). They give all the senses their existence and power to work. Just like a king gives power & nourishment to their army then watches over them. -‘Pa[n]chaa Kaa Gur[u] Aek Dhhiaan’ = The Five Forms of Air within the body (Panj Praan = 1] Praan = the Air which causes breathing within the chest and life itself, 2] Apaan = Air which causes waste elimination within the pelvis, 3] Samaan = causes digestion within abdominal area, 4] Udaan = Air which causes speaking within the throat, 5] Vyaan = Air which causes blood circulation) are given existence by the Consciousness of Vaheguru. Vaheguru are the non-dual Brahm (both within Form and Formless), Oh Sikh! Remember and meditate upon that Vaheguru.
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Second interpretation: ‘Pa[n]ch’ also means ‘Supreme’ beings. ‘Pa[n]ch’ is a popular term which is used to refer to certain people, who? ‘Sa[n]th’ also means the ‘Supreme’ (referring to the Saints), Are they examples of this definition in the world? The person who is considered ‘Pa[n]ch’ would be considered great among Rishi’s, Muni’s (Sages) and receive honour in the afterlife. At the King-Parameshwar Vaheguru’s Door, only Saints gracefully stand. The Guru of These Saints are the One Parmeshwar-Vaheguru and only remember Vaheguru. Meaning: Those who control their mind and senses, they are the Saints who have realized Their True Self. Or A praise of those who have done Nidhiyaasan, just as the praise of listening and accepting/following had been done previously.
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Third Interpretation: ‘Pa[n]ch ParvaaN’ The Five (Pa[n]ch) Elements exist within the body. In the same way, all of creation/universe came due to Panchee-karan (Combination of the five elements). You can read about this in popular Indian granths. ‘Pa[n]ch Pardhhaan’ = There are 5 senses which are the main ones in the body (ability to hear, smell, touch, see, taste). Due to these senses (the appropriate use of them), one receives honour in Vaheguru’s Royal Court. It is through these senses that all tasks are done. Meaning: It is through the senses that someone becomes a Saint. ‘Pa[n]chah[i] Sohah[i] Dhar[i] Raajaan[u]’ = Raajaan is someone who is the King of All, the Place of This King is the Dasam Dhuaar (Tenth Gate, hidden gate of the body). It is where the Pa[n]ch Shabad are heard (different interpretations of this exist: 5 sounds of the Yogis or a Supreme Sound of Bliss). Dasam Dhuaar and Panch Shabad are also synonymous. Some say there are 10 Shabad/Sounds. These always resound. If we say that why doesn’t everyone hear them then: ‘Pa[n]chaa Kaa Gur[u] Aek Dhhiaan[u]’ - the One who has concentrated Their Mind towards the One Vaheguru.
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Fourth Interpretation: ‘Pa[n]ch ParvaaN’ = What is Panch Parvaan? The 5 sensory actions: sound, touching, seeing, tasting, and smelling. These can be said to be one of the subtlest things within our bodies (Param Anu). Then ‘Pa[n]ch Pardhhaan’ = the Original 5 elements which these 5 senses are attached too. The Original elements include: Akaash/Ether, Air/Wind, Water, Fire, and Earth. [TN: there are things which are part of this above translation which refer to the calculation/ratio of these elements we could not interpret].
In this way, the 5 bodily sense actions and 5 original elements are connected and included. ‘Pa[n]chae Paavah[i] Dharagah[i] Maan[u]’ = 5 actual sense organs: ears, tongue, skin, nose, eyes, etc. Through these ‘Dhar’= doors + ‘Gah’ = Gae/Giaan = Spiritual Realization occurs. What does this mean? The element of Akaash/Ether is attached to the sense organ of the ears. In the same way, the element of Wind/Air is attached to the sense organ of the skin, the element of Fire is attached to the sense organ of the eyes, the element of Water is attached to the sense organ of the tongue, and the element of Earth is attached to the sense organ of the nose. Through these gates of the sense organs, we receive information which helps us reach spiritual realization.
‘Pa[n]chae Sohah[i] Dhar[i] Raajaan[u]’ = The Panch Praan (gasses of the body, mentioned earlier) are graceful/beautiful at their place (within the body). The Panch Praan are kings of the previously mentioned sense organs. Why? The sense organs have no power without vital energy. There is also an example of this in the Vedas [TN: remember Kavi Santokh Singh Ji’s target audience is contemporary Indian scholars]. The story goes as so: one day the praan (vital breath/gasses) and the indriyan (sense organs) got into a fight. They could not resolve this fight between each other. While fighting they reached Brahma Ji. They went to Brahma Ji and said to him: ‘you are the creator of all creation and we are in an argument. So please tell us who is greater between us. Brahma Ji responded: The one who is greater is the one whose power acts as a pillar in the body. He told them to each come and visit him. First the eyes came, the body did not collapse. Then the ears came and the body still did not collapse. Then, the tongue went and the body did not collapse and then the skin came and likewise, nothing happened. Then the nose came and nothing happened. Finally when the Praan came then the entire body fell including all of the senses together. After this, Brahma Ji stated that amongst all of you, the Praan are of greater importance. After putting this to the test and hearing Brahma Ji’s judgement, it can be concluded that the Praan are the kings/leaders of the body. ‘Pa[n]chaa Kaa Gur[u] Aek[u] Dhhiaan[u]’ The Guru of all of the 5 Praan is the Giver of Consciousness - the One Brahm-Vaheguru. In this interpretation: Nidhhyaasan is explained: ‘Oh Sikh! Put your focus and meditate/remember the Almighty Brahm-Vaheguru who provides Consciousness/Existence to all. Dhiaan/Concentration, Abhiaas/repetition/practice, remembrance, and Nidhaasan all belong to the one Stream of Consciousness.
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Fifth Interpretation: ‘Pa[n]ch ParvaaN Pa[n]ch Pardhhaan’ Parmaa Gyaan[ng] KaraN[ng] PramaaN[ng] Meaning: Pramaanang refers to Gyaanang, the highest sadhhan (spiritual strategy/practice) is referred to Pramaan. Those whose minds are engrossed in Nidhaasan. Those who have the 5 qualities of Sath (Truth), Santokh (Contentment), Dhaya (Compassion), Dhharam (Righteousness), Sach[u] (Honesty) - their minds are being spiritually approved [TN: for realization or to be blessed with Kirpa]. ‘Pa[n]ch Pardhhaan’ = the Saints who are the Greatest/Supreme. Meaning: Those who have a few saintly qualities, they can also be called saintly. So those who have all the wealth of saintly qualities are the Greatest/Supreme. ‘Pa[n]chae Paavah[i] Dhargah[i] Maan[u]’ These Saints will attain honour in the afterlife (Dhargah[i] = Court of God). ‘Pa[n]chae Sohah[i] Dhar[i] Raajaan[u]’ Those Saints attain great glory at the Door of the King of Kings Parameshwar-Vaheguru. What Door is this? Sath[i]-Sa[n]g (The Gathering of the Truth) [TN = where Gurbani, Naam Simran, and reflection upon Vaheguru happens]. They are glorious in that Place. How can these 5 qualities be attained through Nidhhiaasan? Gurbani answers: ‘Pa[n]chaa Kaa Gur[u] Aek[u] Dhhiaan[u]’ All of these 5 exist through their Prakaashak (the One who provides existence to them) Brahm-Vaheguru through and concentration upon this Vaheguru will create them in the mind.
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These 5 different interpretations of these 4 lines are here to help understand Nidhhiaasan. The form of Nidhhiaasan is: Vijaathee Prathiyaana[n]th Sajaathee Prathiy Pravaah Roop Brithee which means: Reflecting on our True Form that cannot be destroyed due the [limited] experiences of the body. So, this proves that Nidhiaasan is to be away from vices like Lobh (Greed), Moh (emotional attachment) and attach their mind to Sath (Truth), Santokh (Contentment) so that they can engage in spiritual practice to see the unseen, knowing the Cause and the Effect to be One... just like a water and the wave. The mind starts to reside in a state of nidhhiaasan. Also, understanding the true nature of the body and the sense organs in order to let go of the perceived separateness of (Soul and God) then realize the True Form. This can be referred to as having Dhhiaan [TN: ie concentration/meditation upon True Form]. If someone says: why hasn’t Guru Sahib referred to the Panchikaran (the original five source elements) here, then? The answer: Guru Ji wishes for everyone’s spiritual well-being. They use a few simple words but the Gurbani is filled with many deep meanings which keep pouring out. The wise people will spread their understanding based on how much they know. Panchikaran is one interpretation that was covered before. In other granths, Panchikaran also has various interpretations. Guru Sahib briefly refer to it here. An illustrative example: Rich traders usually have two account books: one for saving and one for daily expenses. In the saving account, they simple write the numbers of their total savings but in their daily expenses, they write about even the smallest form of currency in the finest details. The wealthy traders usually have bookkeepers who can tell you about the finer details. Those who don’t understand the day-to-day bookkeeping, they must ask the bookkeepers about many things. They have to be subservient to them. In the same way, Vedas and Guru Sahib’s Bani are the Rich Traders. Those who do not understand some spiritual concepts, they have to read other supplementary readings like the Shaastar’s and Puraanaa’s. The Bookkeepers are religious scholars who are always dependent on the Wealthy Traders of Gurbani and the Sruthee Granths [TN: Remember that Kavi Ji are writing to the average Indian scholar]. This is why Sri Guru Nanak Dev Ji are write about this in brief instead of in great detail. The intelligent realize this and if someone says this doesn’t refer to Nidhhiaasan then they probably have read books by people who are in spiritual delusion themselves. Sravan, Mannan, Nidhhiaasan, and the Spiritually Realized are the four stages and accepted widely. If someone points towards Nidhhiaasan being referred to later on in Sri Japji Sahib: ie ‘Theerathh Thap’ paurree, then it is far away from the context which comes consecutively in these last few paurree’s. The complete and perfect spiritual state is not mentioned anywhere else. Therefore, it is accurate to say that this paurree refers to Nidhhiaasan.
**Alankaar information not included**
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ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥
Jae Ko Kahai Karai Veechaar[u]
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Padh Arthh (word-by-word):
ਜੇ ਕੋ (Jae Ko) = Jae Koee = If Someone
ਕਹੈ (Kahai) = Kaindhaa = Saysਕਰੈ (Karai) = Kardhaa = Does
ਵੀਚਾਰੁ (Veechaar) = Vichaar = Contemplate’s the nature of existence
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If someone were to start to do vichaar and start measuring then how can they measure any of this [TN: Creation, Vaheguru, all the spiritual depths which cannot be measured]. Why is there attempt to measure pointless?
The answer:
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ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥Karthae Kai KarNai naahee Sumaar[u]
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Padh Arthh (word-by-word):
ਕਰਤੇ ਕੈ (Karthae Kai) = Karthae Dhae = Kartha Purakh Vaheguru’s
ਕਰਣੈ (KarNai) = Actions, Achievements, Doings
ਨਾਹੀ ਸੁਮਾਰੁ (naahee Sumaar[u]) = cannot be counted ie endless, infinite-There are no ends to the Actions/Doings of The Doer (Kartha) Parameshwar Vaheguru. We cannot even grasp a bit of an end for Their Actions. So how can we count/measure them? The One whose Actions/Doings we cannot find a bit of an end to then who can even try to measure/limit The One? There are many types of strategies for Nidhhiaasan. We cannot understand the secrets behind Vaheguru’s Actions. Even Parameshwar-Vaheguru’s Maya Shakti/Power is endless. A lot of worlds are supported by Vaheguru. A prime power in their Shakti is the one which supports the earth. THere are many ways which this is described. Sometimes as Shesh Naag, a Turtle/Kachh, Baraah/Boar, and a Bull/Dhhaval are used to describe this. The Support of those Saints who do Nidhhaasan are Parameshwar-Vaheguru Themselves.
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ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥Dhhaul Dhharam[u] Dhaeiaa Kaa Pooth[u]
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Padh Arthh (word-by-word):
ਧੌਲੁ ਧਰਮੁ (Dhhaul[u] Dhharam[u]) = The Figurative Ox of Dharam (Righteousness)
ਦਇਆ ਕਾ ਪੂਤੁ (Dhaeiaa Kaa Pooth[u]) = The Son of Compassion, Mercy
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The Saints don’t refer to Dhhaul here as in the literal Ox but figuratively to describe that the strong bull of Dhharam is born from the Compassionate Mother of Daya. Daya and Dhharam are both supported by the Existence of Vaheguru (Consciousness behind everything). They clarify further:
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ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥Sa[n]thokh[u] Thhaap[i] Rakhiaa Jin[i] Sooth[i]
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Padh Arthh (word-by-word):
ਸੰਤੋਖੁ (Sa[n]thokh[u]) = Contentment
ਥਾਪਿ ਰਖਿਆ (Thhaap[i] Rakhiaa) = Established, Placed upon, Held in Place
ਜਿਨਿ (Jin[i]) = [Vaheguru] who...
ਸੂਤਿ (Sooth[i]) = Within a Maryada, Decorum, Code of Conduct, String of Divine Laws
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What is the Dhharam-Bull when Parameshwar-Vaheguru have established contentment within their Maryada within this world. What Maryada is this? The earth cannot be washed out by the water. The fire in the earth cannot dry the water. Wind cannot extinguish the fire of the earth. In this way there are natural laws which create mutual satisfaction of the elements. Meaning: Those who are really against the natural laws, they still must abide by these laws. If that person arguing says that they don’t believe in these powers of Vaheguru and instead believe in a real bull or a real animal holding up the earth etc. then Guru Maharaj say:
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ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥Jae Ko Bujhai Hovai Sachiaar[u]
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Padh Arthh (word-by-word):
ਜੇ ਕੋ (Jae Ko) = Jae Koee = If Someone
ਬੁਝੈ (Bujhai) = Realizes, Understands
ਹੋਵੈ (Hovai) = Is/are
ਸਚਿਆਰੁ (Sachiaar[u]) = Truthful, Spiritually Wis
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The misperceived notion is that the earth is resting on the back of an actual bull/ox and trying to acknowledge this as the reality. And then Guru Maharaj ask:
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ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥Dhhavlai Upar[i] Kaethaa Bhaar[u]
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Padh Arthh (word-by-word):
ਧਵਲੈ ਉਪਰਿ (Dhhavlai Upar[i]) = Earth upon the Figurative Ox
ਕੇਤਾ (Kaethaa) = Kina = So much
ਭਾਰੁ (Bhaar[u]) = Weight, Load
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How much weight can a bull/ox stand on its back? So how can it hold the weight of mountains, towns, among other things all at once? If we say this earth is as large as it is then some may say that the bull/ox might be a bigger version. Guru Maharaj then say:
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ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥
Dhharthee Hor[u] Parai Hor[u] Hor[u]
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Padh Arthh (word-by-word):
ਧਰਤੀ ਹੋਰੁ (Dhharthee Hor[u]) = Different Earths, Lands
ਪਰੈ ਹੋਰੁ ਹੋਰੁ (Parai Hor[u] Hor[u]) = Far away, there even different lands
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There are many lands such as South Asia, and all 7 continents. If the 7 continents have one bull then other worlds and other galaxies must have many more bulls. Who is holding them up? If one were to say that each world has a bull carrying them then sure we can agree but there is a question for those who think this way:
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ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥
This Thae Bhaar[u] Thalai KavaN[u] Jor[u]
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Padh Arthh (word-by-word):
ਤਿਸ ਤੇ (This Thae) = This Tho[n] = From that Ox
ਤਲੈ (Thalai) = Thhalai/Haettaa = Below
ਕਵਣੁ (KavaN[u]) = From what/who? From which?
ਜੋਰੁ (Jor[u]) = Support, Force
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If there is a bull/ox holding up the earth then what is under that bull who supports it? (who provides strength to that bull to sustain it?) Is there another land which it stands upon? What is holding up that land? If one says that there is another bull then what holds that bull up? [TN: did not include information on Anavasthhaa Dhosh] If one were to say that the earth is held up/supported by a bull/ox then that bull/ox is supported by Parameshwar-Vaheguru - then can’t Parmeshwar-Vaheguru be the first support, why is there need for a bull in the first place? In these last few lines, the Power/Shakti of Parmeshwar-Vaheguru is being discussed - it is the support of many universes - anything which can be seen is being supported by Vaheguru.
**Alankar Information not included**
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ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥
Jeea Jaath[i] Ra[n]gaa Kae naav
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Padh Arthh (word-by-word):
ਜੀਅ ਜਾਤਿ (Jeea Jaath[i]) = Creatures of different types (species)
ਰੰਗਾ ਕੇ (Ra[n]gaa Kae) = Many Colours
ਨਾਵ (naav) = Names
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Many types of species of beings ie different colours (a saying people have meaning that there are so many varieties of creatures) referring to the 8.4 million types of lifeforms. Or also: in many different universes there are many types of lifeforms which the souls take on. No one has the count of how many beings are on this earth and it will never be possible to do so. We have created groupings to understand the different creatures but that’s as far as we could go.
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ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥Sabhnaa Likhiaa Vurree Kalaam
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Padh Arthh (word-by-word):
ਸਭਨਾ (Sabhnaa) = Everyone
ਲਿਖਿਆ (Likhiaa) = Written
ਵੁੜੀ (Vurree) = Vaghdhee = Ever-flowing
ਕਲਾਮ (Kalaam) = Kalam = Pen
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All of these countless souls in different lifeforms each have their own karma as well. They all have different things recorded on their foreheads (Kiryaman, Sanchith, Praarlabadhh as part of their karma). Or Also: the pen is ever-flowing. It is hard to calculate the karma of one soul but Parmeshwar-Vaheguru writes the different karma of everyone. Everyone’s karma is unique and that is something that allows us to reflect upon how powerful the Almighty Vaheguru Ji are. All souls are bound to each of their own karma. If they say that there are other writers such as Ganesh under them then:
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ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥
Aeh[u] Laekhaa Likh[i] JaaNai Ko-i
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Padh Arthh (word-by-word):
ਏਹੁ ਲੇਖਾ (Aeh[u] Laekhaa) = This Writing
ਲਿਖਿ (Likh[i]) = Likhee =Written
ਜਾਣੈ ਕੋਇ (JaaNai Ko-i) = JaaN-dhaa Koee = Who Knows
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No one else has the power to write this Writing [of Karma].
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ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥
Laekhaa Likhiaa Kaethaa Ho-i
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Padh Arthh (word-by-word):
ਕੇਤਾ ਹੋਇ (Kaethaa Ho-i) = Kinna Hoi = So Massive/So Much
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There is no one else who can estimate how large this Writing of Karma is. There is so much Laekhaa/Karmic accounts. There is no example that can be used to compare. It is hard to measure the length or depths of an ocean, some one can give a rough guess such as xyz kilometres deep or long but no one can do that for our Karma.
**Alankar Information not included**
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ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥
Kaethaa ThaaN[u] Suaalih[u] Roop
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Padh Arthh (word-by-word):
ਕੇਤਾ (Kaethaa) = Ki[n]naa = How much
ਤਾਣੁ (ThaaN[u]) = Power, Strength, Effort
ਸੁਆਲਿਹੁ ਰੂਪੁ (Suaalih[u] Roop[u]) = Beautiful Form, Singing Praises of Vaheguru’s Form/Creation
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How much power does Parmeshwar-Vaheguru have that they support various different universes/worlds and how many beautiful forms do they take on? How can we praise such beauty and power?
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ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥
Kaethee Dhaath[i] JaaNai KauN[u] Kooth[u]
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Padh Arthh (word-by-word):
ਕੇਤੀ (Kaethee) = Ki[n]nee = how much
ਦਾਤਿ (Dhaath[i]) = Blessings, Gifts
ਜਾਣੈ ਕੌਣੁ (JaaNai KauN[u]) = Who can know?
ਕੂਤੁ (Kooth[u]) = measure the extent
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What else can we say about the gifts/donations/alms Vaheguru Ji provide us based on our individual karma? Who can measure the strength, Beauty, Gifts and all the other powers that Vaheguru Ji have. Kooth[u] means power; so how can we illustrate the strength, the intelligence [mental strength], or body-form [sheer size] of Vaheguru Ji? Which examples can we use to compare? Also, Kooth[u] in Arabic means the food/sustenance. So who knows how Vaheguru Ji sustains us? Also, Kooth[u] in some languages can also mean: Kaachhoo = Patvaaree = land surveyor who surveys how much grain, food stuffs etc. Is there such a Patvaaree/land surveyor who can estimate how much grain/food that Vaheguru gives or how much strength/force they have? Meaning: The Wealth/Material Power of Vaheguru cannot be known by anyone besides Vaheguru Ji-Themselves. No one else can know.
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ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
Keethaa Pasaa-O Aeko Kavaao[u]
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Padh Arthh (word-by-word):
ਪਸਾਉ (Pasaao[u]) = Expansion of the Universe
ਏਕੋ (Aeko) = One
ਕਵਾਉ (Kavaao[u]) = Word/Sound
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‘Pasaao[u] can refer to seeing, ‘Kavaao[u]’ can refer to Maya. When Guru Maharaj looked at their Maya once; meaning: Vaheguru Ji provide Their Conscious Existence... Bhai Gurdaas Ji explain this line further:Ik Kavaao[u] Pasaao[u] Kar[i] Oa[n]kaar[i] Akaar[u] PasaaraaThe word ‘Kavaao[u]’ means ‘Shabadh’ = Sound and ‘Pasaao[u] refers to an expansion/expanse. One Shabad/Sound of Oa[n]kaar, from the Thought of Vaheguru, came all of the expanse of this existence.**did not include the last few lines due to lack of understanding**
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ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
This Thae Ho-ae Lakh Dhareeaao[u]
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Padh Arthh (word-by-word):
ਤਿਸ ਤੇ (This Thae) = Us Tho = From [Vaheguru]
ਹੋਏ (Ho-ae) = Came to be, Formed, were born
ਲਖ ਦਰੀਆਉ (Lakh Dhareeaao[u]) = 100,000s of Oceans/Rivers
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From Vaheguru’s one Glance, from speaking once, having one thought... the 100,000s of oceans/rivers of creation came to be. Creating a world which has oceans that create new life everyday. In this natural law, many worlds are created. From these two lines, it is proved that through Vaheguru Ji’s one glance, speaking once, having one thought many worlds were created. We cannot even count how many worlds. We can only say Vaheguru Ji are one and we cannot count that which came due to Them. Who can know the limits of the One who spoke this world into existence?
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ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
Kudhrath[i] KavaN Kahaa Veechaar[u]
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Padh Arthh (word-by-word):
ਕੁਦਰਤਿ (Kudhrath[i]) = Vaheguru’s Creative Power, Maya
ਕਵਣ (KavaN) = Which/who
ਕਹਾ ਵੀਚਾਰੁ (Kahaa Veechaar[u]) = spoken of, described
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We cannot even grasp one aspect where we can understand the limit/measure the end of Vaheguru Ji, so what can we use as an example to compare to their ‘Kudhrath’ complete Maya expansion? Also, how can we measure the expansion of Vaheguru Ji’s Creative Power in order to understand Vaheguru’s limits? Not possible.
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ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥Vaariaa na Jaavaa Aek Vaar
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Padh Arthh (word-by-word):
ਵਾਰਿਆ (Vaariaa) = Surrender but also Varnan = Described
ਨ ਜਾਵਾ (na Jaavaa) = Cannot be
ਏਕ ਵਾਰ (Aek Vaar) = One time
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‘Vaariaa’ can refer to describing. We cannot describe Parmeshwar Vaheguru. ‘Aek Vaar’ means: no one can understand even a pore/hair in measurement of Vaheguru Ji. In one pore of Vaheguru, there are many universes. No one can understand how one universe was created so how can we comment on the others? Also, where the cosmic form of Vaheguru is described... the cosmic form is like a tree. We can only understand that a tree has branches, leaves, seeds which cause more trees to come out from it. Who can describe the plant of the creation of the world? What type of plant is it like? No one can understand. No one can understand which pore/hair of Vaheguru is being discussed. No one can clearly understand Vaheguru Ji’s Power.
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ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
Jo Thudhh[u] Bhaavai Saaee Bhalee Kaar
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Padh Arthh (word-by-word):
ਜੋ ਤੁਧੁ ਭਾਵੈ (Jo Thudhh[u] Bhaavai) = Whatever pleases You-Vaheguru Ji
ਸਾਈ (Saaee) = It Is
ਭਲੀ ਕਾਰ (Bhalee Kaar) = Good Act, Proper
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Those who have practiced the 9 types of Bhagti [TN: 1. Sravan = listening to Vaheguru’s Praises and Stories, 2. Keerthan = singing praises of Vaheguru, 3. Simran = remembering Vaheguru, 4. CharaN-Seva = Serving the Lotus Feet of Vaheguru, 5. Archan = By offering physical materials to Guru Sahib, 6. Vandhan = Bowing down/prostrating, 7. Sakhya = Know Vaheguru/Guru Sahib to be Your Friend, 8. Dhaasya = knowing yourself to be the servant of Vaheguru/Guru Sahib, 9. Aatham Nivaedhan = Surrendering yourself to Vaheguru/Guru Sahib] - they have conviction that even if we can’t understand the duties of Parmeshwar-Vaheguru but they still see Vaheguru Ji’s Will as pleasant. Rather than trying to rationalize/use logic to understand the actions of Vaheguru, it is better to accept the Doer-Vaheguru as Endless who cannot be known but whose Hukam is the best for us. In older kingdoms, servants used to never question the king but simply accept what the king does as what is best for them. Parmeshwar-Vaheguru Ji are the Greatest King and so, They don’t carry out injustice. Their actions are not questioned or rationalized by Their Servants. So keep conviction that - Oh Parmeshwar-Vaheguru Ji - whatever pleases You is best for us. Having this Master-Servant relationship will allow one to have conviction in the Sarvan (Listening), Mannan (Accepting and Following), Nidhhaasan (Reflecting, Implementing in detail)... etc process and see accept the Teachings coming from The Guru’s Mouth then attaining Ultimate Spiritual Bliss as a result.
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ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੬॥
Thoo Sadhaa Salaamath[i] nira[n]kaar
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Padh Arthh (word-by-word):
ਤੂ ਸਦਾ (Thoo Sadhaa) = You-Vaheguru are always
ਸਲਾਮਤਿ (Salaamath[i]) = Secure, Not-Moving, Permanent
ਨਿਰੰਕਾਰ (nira[n]kaar) = Without Akaar/Form
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In this line, there is a Mahavaak [TN: Mahavaak usually refers to a teaching from a Spiritual Teacher - that when reflected upon - removes duality between the reflector and Paramaatma-Vaheguru] Thoo = Thvang, ‘Sadhaa Salaamath’ = Thath, ‘Nira[n]kaar’ = Asee. [Thathvam Asee = You are That; this is something which will be understood by those who have done a lot of Bhagti and Guru Maharaj elevates them to that level]
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The ‘Asa[n]kh’ Paurree’s follow this Paurree. In those it describes the Aatma’s Saintly/Nurturing and Selfish/Dark powers. At the end of this, the Support of all: Brahm-Vaheguru. This last few lines also are present there and they will be discussed how the Mahavaak can be realized at the end of each of the Paurree’s. Through this we can see how the ending of the 4 paurees can connect back to the 4 Mahavaaks found in the Vedas. Whether they have different meanings but we can develop meanings out of all 4 that connect to them. Know them to refer to the Brahm-Vaheguru Unity of both the Perceived Separate Soul and Perceived Separate God. The 4 Mahavaak are: Thath-Thvam-Asee, Pragyaanam Brahm, Ayam Aatham Brahm, Ahang Brahm Asmee. Also, in the Vedas, Thath-Thvam-Asee appears 9 times. In this way, Guru Sahib give us this teaching 4 times.
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Question based on the previous paurree:
Following Nidhhiaasan is Saakhiaathkaar = Divine/Spiritual Realized. What is the correct process for Bhagti/Devotion in order to become Saakhiaathkaar? So far, its been mentioned that seeing Vaheguru as the Master and seeing Vaheguru’s Hukam as pleasing. Is it correct to call this Bhagti?
Answer: This will be discussed properly and clearly in the ‘Saalaahee Saalaahi Aethee Surath[i] na Paaeeaa’. The reader will understand then. Sravan Giaan (Listening to Guru Maharaj’s Teachings) is a fire in the jungle. Maya comes in and extinguishes it. Mannan Giaan (Following and accepting Guru Sahib’s Teachings) is like fire from lightning... sometimes it stops and sometimes it spreads but the fire cannot really get extinguished [TN: as it comes from the sky, the source never gets removed]. Nidhhaasan is like the fire in the ocean, it can never be extinguished. It finishes the Ocean of Ignorance.
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Please forgive any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,
Aaeenaa
