23rd Paurree: 'Saalaahee Saalaah[i]...'
[TN = Translator’s Note: This section is quite dense in it’s technical language. We’ve tried to make it simple but you must read the previous sections in order to properly understand this section and the depth of Brahm Vidhyaa/Knowledge of the True Self/Vaheguru Ji]
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Now, if someone were to ask: How can this Jeev (perceived separate individual soul) attain Kalyaan (Liberation/Spiritual Enlightenment)? And how can one attain spiritual realization? To attain this, Guru Maharaj say:
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ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥
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Padh Arthh (word-by-word):
ਸਾਲਾਹੀ (Saalaahee) = Praisers
ਸਾਲਾਹਿ (Saalaah[i]) = Praise
ਏਤੀ ਸੁਰਤਿ (Aethee Surath[i]) = This much understanding
ਨ ਪਾਈਆ (na Paaeeaa) = Does not receive/attain
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Praise the One Paramesar-Vaheguru Ji who is worthy of praising. Is this referring to the one which kings, leaders, etc seek? The people who give advice (advisors) are also known as ‘Salaahee’. [TN: Salaah even in modern Punjabi refers to giving advice. We often say: ‘Salaah Lehni’ taking someone’s advice. This use of Saalaah or Saalaahee is not referring to Advice. In the Indonesian language, Saalaah means wrong. A lot of Indonesian words are similar to Indic words but does not always mean they will have a similar connotation. Here the word Saalaah is referring to the Semitic word (Arabic and Hebrew) for Praying/Connecting/Uniting. The three consonants/triconsonant of S-L-H refer to positive connotations of repair, forgiveness, goodness, righteousness].
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Who are the ones who constantly praise Vaheguru Ji and how do they do this praise? Answer: The Saints who are in union with Parameshar-Vaheguru Ji. They continuously remain in praise of Vaheguru Ji. How do such saints praise Vaheguru Ji? They are absorbed in a Mantra [which remembers Vaheguru Ji]. How can Parameshwar-Vaheguru Ji be praised? They should constantly be praised. Praising is good. For example: taking the Name of Parameshar-Vaheguru Ji to keep praising them and never forgetting them.
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If a Sikh were to ask: how long should they praise Vaheguru Ji? This is the response: ‘Aethee Surath[i] na Paaeeaa’ = The ‘i’ can be turned into a ‘y’ [when creating an interpretation] it turns into Nayan/NaiN. Just like the word Yagya is turned into Jagya [in Punjabi] or same with ‘Jodhhaa’ and ‘Yodhhaa’. The ‘Y’ and ‘J’ are similar letters/in the same family. This is a common practice in many places. Just like ‘i’ and ‘y’ are. Guru Sahib are teaching us that we keep praising Vaheguru Ji until the ‘Surath[i]’/Focus - receives the spiritual ‘sojhee’ realization into Brahm-Vaheguru Ji. While the mind does not reside within Brahm-Vaheguru Ji - until that doesn’t happen, one should keep praising. Due to having a physical body, a subtle body and the impositions of the 3 attributes of Maya [TN: Rajo, Tamo, Sato] onto the self - ego exists [TN: Ego exists because we overly identify with our bodies and the thoughts associated with the body. Lust is thinking that stimulating the sexual organs will cause satisfaction. Greed is thinking that continuous gathering of objects or having the means of sensory stimulus will cause satisfaction. Anger arises when an obstacle to stimulus of mind/body occurs and removing those obstacles will cause satisfaction. Emotional attachment is thinking that the comfort of people around them will bring satisfaction. Ego is living in the belief that the self is separate from Vaheguru Ji and that it has selfish needs to attain satisfaction. Remove the overimposition of the body on the mind and realize the True Undivided nature of existence and the ego becomes removed. This is an oversimplification but hopefully, helps understands the references to the body]
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There are 3 states: waking (Jaagrath), dreaming (Supan), and deep sleep (Sakhopath). Until one does not attain Turiya Avasthaa [TN: Fourth State which is shared between all 3] then one should keep praising Vaheguru Ji [TN: Until there is constant awareness and remembrance of Vaheguru Ji giving us constant existence in all 3 states then one will see separation].
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Question: Until one reaches Undividedness but why does this practice not refer to ‘Aham Brahm-Asmee/I am God’ - but the practice of repeating and reflecting upon ‘Sathinaam’ instead? The collection of all Karma and the faculties of the mind becomes pure. It is from Naam Simran and thoughts of individual minds. Following this - realization occurs - it is what all spiritual granths state. Sravan (Listening to Spiritual Messages) - Mannan (Following) - NidhiaasaaN (Reflecting) - Shaakhiaath-kaar (Witnessing State). You are saying that if one is already in a Witnessing state/Shaakhiaath-kaar then one should still do Simran? This is the doubt I have[TN: question comes from a preference to traditional vedantic literature which refers to the Aham Brahm-Asmee/I am God Mahavaak].
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Answer: In the granths, speak of these things as something to challenge [or standardize]. It only refers to making the individualized being reach a state of Kalyan/Bliss/Enlightenment. Their ways are just as Guru Sahib have described. Doing good actions and progressing through the spiritual stages of Listening, Following, Reflecting etc until the Final: Witnessing State of the True Self/Vaheguru Ji. Naam Simran is not a practice which is let go of until realization is complete. [TN: Someone does enough Simran that They become the Very Form of that which They are Remembering/Calling]. Until then, there are many obstacles. For them, Sathinaam (Name of the Real-Vaheguru Ji) is their support. It saves them from the obstacles and does not let the obstacles come again.
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Here is an illustrative example: There is a Rathhee warrior who can fight someone 1-on-1. There is a Maha-Rathhee warrior who can fight 10,000 alone. The 3rd type of warrior is an Ath[i] Rathhee like - Krishna Ji - who can fight countless amounts of warriors alone. In the same way, someone at the stage of listening is a Rathee = Sravan Gyaan. They also need the support of the Simran of Sathinaam. The army of Agyaan/ignorance cannot be defeated by just one Rathee who has reached Sravan Gyaan. Likewise, those who have reached the stage of Mannan/Following and the Mahaa-Rathhee who does Nidhhi-aasan/Reflects or Implements - they can’t defeat agiaan/ignorance by themselves. Then when Vaheguru Ji/the True Self are witnessed then the Ath Rathhee = attaining Brahm-Gyaan does not require any support. In the same way, Guru Sahib refer to them in their Gurbani in a similar manner as well. There is no doubt about this. There is a Gurbani Pangkti about witnessing the True Self/Darshan Of Vaheguru Ji (referring to Thath-Thvam-Asee). We have spoken about this in detail before in: ‘Jo Thudhh[u] Bhaavai Saaee Bhalee Kaar’. After Nidhhi-aasan /reflecting stage, at the time before one realizes Vaheguru Ji/True Self - they still remember Sathinaam. At that point, what is Surath/Ability to Concentrate? The Brithi/Train of Thoughts has not gone into Brahm-aakaar (the mind taking on Brahm-Vaheguru Ji in every thought).
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There is another illustrative example about this:
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ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥
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Padh Arthh (word-by-word):
ਨਦੀਆ (nadheeaa) = Rivers
ਅਤੈ (Athai) = Athae/Thae = And
ਵਾਹ (Vaah) = Streams
ਪਵਹਿ (Pavah[i]) = Flow into
ਸਮੁੰਦਿ (Samu[n]dh[i]) = Samundhar = Ocean/Sea
ਨ ਜਾਣੀਅਹਿ (na JaaNee-ah[i]) = Do not know of
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Just like rivers and streams are not merged into the ocean until they let go of them being rivers/streams and take the qualities of the Ocean. [In the same way, when one still has their ego then they will not become merged with Vaheguru Ji].
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Question: How can rivers and streams be treated as two within this line? The Brithee/thought processes of the individual mind is only one thing, the Ocean of Brahm-Vaheguru Ji is One. Even if the word ‘Vaah’ was used then it would still establish the same meaning, it doesn’t seem right to use both rivers and streams as different things in this illustrative example. This is a doubt.-Answer: Here, Guru Sahib are using 3 words. Just like Thath-Thvam-Asee has 3 words. Rivers are relatively bigger like the Ganga, Yamuna, etc and streams are relatively smaller. ‘Aa’ - the sound after the word can refer to ‘Aikai Pavah[i]’ - they both become the Form of the Ocean. The River refers to the Misidentification of the Separate Cosmic Collective of the Perceived All-Knowing God and the Streams refer to misidentification of the perceived weak individual self. Until they are not seen as One then they do not reach the Ocean of Brahm-Vaheguru Ji. They cannot be said to become part of the ocean until their separation is removed and until then Sathinaam should be remembered. [TN: Two separate types of bodies of water are used because they have duality. Until duality exists, the Undivided Ocean cannot be reached.
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**Alankaar Information removed**
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Next, when the Witness-State/Shaakhiaath-kaar occurs then the Experience of the Spiritually Realized is explained:
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ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ
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Padh Arthh (word-by-word):
ਸਮੁੰਦ (Samu[n]dh) = Samundhar = Ocean
ਸਾਹ (Saah) = [Paath]Shah = King
ਸੁਲਤਾਨ (Sulthaan) = Emperor-When the Brahm-Aakaar Brithee (Brahm-Vaheguru Ji reflected in all thoughts of the mind) occurs then one reaches a state of: ‘Aham-Brahm-Asmee’ (I am the Brahm-Divine). What type of an Ocean is this? It is the Shah-Sultan. The Emperor of Emperors. The king of small rivers is the big river and the King of the big river is the Emperor-Ocean. They become Knowers of Brahm-Vaheguru Ji, what is Brahm? The Emperor of all emperors. The Mayavi-World is run by Brahma/Creative/Activity, Vishnu/Sustenance/Nurturing, and Shiv/Destruction/Inertia but Brahm-Vaheguru Ji are the One that gives existence to all of this. The One Brahm-Vaheguru Ji are Sachidh-Aana[n]dh (Sathya/Real+Chith/Existence/Consciousness+Anand/Bliss).
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**Alankaar Information removed**
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When such Brahm-Giaan is attained then the Brahm-Giaani (the One who is realized) is being described:
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ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥੨੩॥
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Padh Arthh (word-by-word):
ਗਿਰਹਾ (Girhaa) = Wife, Many Houses, Mountains
ਸੇਤੀ (Saethee) = Together, With
ਮਾਲੁ ਧਨੁ (Maal[u] Dhhan[u]) = Wealth, Property
ਕੀੜੀ (Keerree) = Ant/insects
ਤੁਲਿ (Thul[i]) = Equal, Comparable
ਨ ਹੋਵਨੀ (na Hovanee) = not possible
ਜੇ ਤਿਸੁ (Jae This[u]) = if that person or that Vaheguru Ji
ਮਨਹੁ ਨ ਵੀਸਰਹਿ (Manah[u] na Veesarah[i]) = does not forget that Vaheguru Ji
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Whoever attains Brahm-Giaan then that Brahm-Giaani is referred to as ‘Gir-haa Saethee’ = They remain within the house while in this state [TN: Brahm-Giaanee = the One who has realized Brahm-Vaheguru Ji]. ‘Gir-haa’ refers to many houses: the in-laws house, the house of all of the brothers, relatives and all other relations, referring to being inclusive of all behaviour and conduct. OR: ‘Girhaa’ refers to the word ‘woman’ as well. Like in: Mahalaa, Harmaa - other names for the same. In the same way, ‘gir-haa’ refers to ‘woman’. There are some sages like Agasth Munee among others who had wives while living in the forest. They attained Brahm-Giaan while not having physical houses/living in a settlement - but still taking wives. They were not in the robes of Vairaagi’s/unmarried ascetics but were married. Wealth and physical objects belong to hundreds of thousands of people. They all act in their duties/tasks based on their ignorance, in the same way - the Brahm-Giaani also participate in carrying out actions but ‘Keerree Thul[i] na Hovanee’ does not mean its literal meaning but implies littleness. Just like we have referred to before: ‘Jae Ko Paavai Thil Kaa Maan[u]’ - Thil/sesame seed refers to which sesame seed? They refer to the honour being like a Thil/sesame seed = little. That is why the implied meaning refers to being little. So in this line, the ‘Keerree’/ant implies smallness. ‘Ra[n]ch’, ‘Thil[u]’/sesame, ‘Keetee’/ant all refer to something small. These all imply smallness and don’t use the literal definition.-Did not include poetry which was used to describe ‘Indirect implied meaning instead of literal - Jahithee Lakhnaa’
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In this case, it is saying that if there is even a small entanglement within good or bad actions then it doesn’t affect the Brahm Giani but ‘Jae This[u] Manah[u] na Veesarah[i]’ = only if the mind remains in Brahm-Akaar Brithee while doing Nidhyaasan/reflection. What? From this, the Brithee does not fall away and stays stable. If anyone asks: the ignorant ones do the same actions as the Brahm Giaani, why does the action not share the same karmic entanglements? Why do entanglements affect the ignorant? This will be answered in brief: There are 3 types of karam/karma: 1) San-chith, 2) Praar-badhh, 3) Kreeya-maaN. These 3 types of Karam-Arrows - live in the Quiver called the Anthah-karan (the faculties of the mind). What is the Anthah-karan like? In these mental faculties, the seeds of karma reside within it. The Anthah-karan - itself - is not living/unconscious. Without the Consciousness/Existence [of the Aathmaa/Self/Brahm-Vaheguru Ji] - it cannot be in ignorance [TN: as it cannot exist without any Aathmaa... like a shadow cannot exist without the object casting it]. The Conscious Aathmaa/True Self’s Reflection is united into it due to ignorance. If there is no ignorance then there is no karma either. The [individualized] faculties of the mind and the Aathmaa/True Self have the same relationship like Consciousness and Ignorance. They have illustrative examples that can leave the individual without a doubt. The mortal body is like a pot filled with water. When it is in this state then it is seen as separated from the sky/space around it [Vaheguru Ji controlling the whole universe]. And at that time when the pot has food, other things of karma [placed within it] then it gets a perceived separated existence. It doesn’t take on the form of the space in the pot [that which is also outside of it and easier to understand that it is actually 1 space not separate]. In the same way, the mortal body is not the only thing taken on when we exist, we also have karma which causes changes. When both are united then we take on form and perceived separate existence.
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The Quiver of the Antha-karan includes the arrows of Karma. The Karmic-arrows which have been fired and are flying in the air are referred to as Praar-badhh. The arrows in the quiver which have been gathered over many lifeforms - they are referred to as Sanchith. The arrows which have been placed into the bow but not fired - are referred to as Kreeyamaan. The Karma which form the current body is referred to as ‘Praar-badhh’. That which have been collected over life forms are Sanchith. That which is done through misimposition [of ego] on this body in the future - is referred to as Kriaa-maan. **did not properly understand in order to translate**
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Just like the past happens, causes the present to occur and inevitably - shapes the future. There are three rewards/fruits of Praar-badhh: Jaath, Aarbal, and Bhog. 1) Jaath - meaning receiving the bodies of angels/devte, humans, etc. as well as non-living, other moving bodies. They have different perceived ranks of these life forms: highest, medium, and lowly. 2) Aarbal: The moments, seconds etc of life. 3) Bhog refers to the experiences of pleasure and pain.-Between the 3 types of Karma, Sanchith and Kriya-maan are ones which get destroyed by the Spiritually Realized. Praar-badhh Karam are like the quiver and the arrows. The warrior can destroy them too. A person who conducts a Chilla [40 day spiritual commitment] - they too can destroy those karams too but the arrow which is joined to the Praar-badhh, it cannot be destroyed. It is only destroyed after it is fired/ie already occurs. This is why Praar-badhh Karam are not removed even after one is spiritually realized. It equally reaches the spiritually realized and unrealized alike. ‘Girhaa Saethee Maal[u] Dhhan[u]’ - like has been said previously, they occur for the realized and unrealized equally. The next 2 karam: Sanchith Karam are destroyed through spiritual realization. Just like a storehouse filled with food [TN: sanchit lit. means accumulated, gathered], if there is someone powerful enough then they can burn down that storehouse and all of the food as well as the seeds too [TN: seeds can be fire resistant too, so not easy to burn]. At that point, the burnt seeds do not have the ability to germinate/grow. In the same way, the storehouse of the antah-karan (the faculties of the mind) which has Sanchith Karam, they get destroyed by the Fire of Spiritual Realization. At that point, the Karam cannot lead to a future birth/janam. The faculties of the mind become Chithsath[i].
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‘Chithsath[i]’ means: The state of the Anthah-Karan which ‘Asa[n]mak Darshan’ occurs. It is when the True Form is experienced in the False/Separated sense (the default state of the unrealized mental faculties). When one has the correct way of discerning the world, it is referred to as Sath-Budhh. If the True Form of the Self reflects into the incorrect/misperceived way of discerning the world then it is referred to as the A-Sath-Budhh. In that A-Sath-Budhh state the ‘mun/man’ [in charge of day-to-day thinking] exists. When one becomes spiritually realized then this perception of the ‘Mun/man’ is destroyed. When the ‘Mun/man’ is like this it is referred to as ‘ChithSath[i]. When the Chith is Sath then the ‘Mun/man’ is non-existent and the Sanchith Karam are destroyed. The Kiriya-maan Karam do not form and just the Praar-badhh Karam will occur. If there is pride/ego of the false perception then it creates Kriya-maan Karam. If there is no ego of the false perception then there is no Kiriya-maan Karam that are produced. The way the reaction or follow-up to Praar-badhh becomes the Kiriyaa-maan. Just like the Kiriya/Action of Bhojan/Eating Food. Praar-badhh contains food/eating and it creates nourishment which is a form of Kiriyaa-maan. If the body has illness then it does receive the right nurturing and only receives so if the body becomes free of the illness. In this way, when one overly/misidentifies with the body [causing ego/separated self] then Kiriyaa-maan forms. The spiritually realized does not have false identification with the body as the self and so they do not form a Kiriyaa-maan Karam.
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The spiritually realized is not entangled in the Karam - even despite being a Grihasthee/house-holder/married. They conduct all the actions/behaviours of the spiritually unrealized but they stay detached. In order to further prove this understanding, there has been a decision about karam’s: ‘Girhaa Saethee Maal[u] Dhhan[u]’ - If this pangkti is interpreted in another way then it will cause suffering. Some people interpret as: if an ant/bug does not forget Vaheguru in their mind then Indra (king of angels) cannot even be compared to it. That interpretation/discussion should evaluate: what is the context of this line? Guru Maharaj are discussing the Witness Spiritual Stage (Shaakhyaath-kaar) and how one reaches that through Upaashna/Reflection/Worship. So, it doesn’t work in this paurree, sometimes it can make sense if it connects to the next paurree but it doesn’t have anything to do with the next paurree either. This is a discussion of the One Non-Dual Form of Brahm-Vaheguru Ji - so, where does a conversation of duality fit in? There are many other interpretations of the previous pangkti which have their own misunderstanding but we won’t get into them because it would make this granth longer [TN: referring to Saadhu Anand-Ghan’s Steek of Japji Sahib]. The wise will be able to discern correctly about which interpretation is correct.
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**Alankaar information not included**
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Guru Panth da Daas,
~Aaeenaa
