3rd Pauree: Gaavai Ko ThaaN[u]...
For previous sections, please see here
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TN = Translator's Note
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(TN: Please remember that Kavi Ji is not writing this granth for your average person. This granth is a response to Udasi Anandghan who wrote many incorrect and inconsistent meanings of Sri Japji Sahib. Kavi Santokh Singh Ji are living in a time when there was a heavy emphasis on Vedic knowledge among learned scholars. To be a respected scholar of this time, one had to make connections to the widespread existing schools of thought in the region. This Teeka is written for those scholars who were heavily well-read. Thus, the reason why Kavi Ji makes references to Vedic texts. This makes it quite difficult for the average person to understand. In order to get the most out of understanding Kavi Ji’s commentary, daas has also provided references to other philosophies and religions. So a wider audience is able to read this translated commentary. Kavi Ji explains that Maharaj is telling the Siddhas about the different ways people perceive Vaheguru and that this perception is unlimited. The 6 Traditional Philosophies of India are quite different from each other and individually, have such a rich depth of literature and history... yet even though there is so much, they are bound to the limitations of the human mind. Even other traditions' scriptures, if Divinely revealed, they explain to us in ways that the human mind is limited to in understanding. The Divine cannot be completely known. Walking on a spiritual path is not futile but there are great rewards for the mind in focussing on the qualities of Vaheguru.)
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ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ ॥
Gaavai Ko ThaaN[u] Hovai Kisai ThaaN[u]
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Padh Arth (word-by-word)
ਗਾਵੈ (Gaavai) = is/are Singing |
ਕੋ (Ko) = Koee = Someone or Some people |
ਤਾਣੁ (ThaaN[u]) = Shakthee = Power, Strength |
ਹੋਵੈ (Hovai) = Have, Possessing |
ਕਿਸੈ ਤਾਣੁ (Kisai ThaaN[u]) = strength or power within someone |
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ਗਾਵੈ (Gaavai) is a term that refers to saying/speaking. Who is ਕੋ (Ko) referring to? The writers of spiritual granths. They speak of Parameshwar-Vaheguru’s ਤਾਣੁ (ThaaN[u] ~ Strength). Valmeek Ji, Vyaas Ji, and the other spiritually enlightened poets before them – speak about the Powers of the Avatars. For example, Sri Narsingh Avatar contained a lot of strength to defeat Harnaaksh. Sri Ram Chandhra was able to destroy the powerful Raavan. Through the Avatar of Sri Krishna, Kans among other demons were obliterated. Even before these events, wherever powers/strength was used, and then spoken of/written down... it is only speaking of the Greatness of Vaheguru’s Strength.
ਤਾਣੁ (ThaaN[u]) can also refer to protection. Referring to whoever was protected by Vaheguru: Gajinder, Prahlaad, Preechhath’s Womb. By referring to these events, the Praise of Vaheguru is being done.
(TN: In the same way Abrahamic traditions, speak of many stories where Vaheguru has given power to individuals for the sake of protection and maintaining order. Moses was given power by Vaheguru to split the Red Sea to save the Israelites)
Alankaars (Poetic devices) for this pangkti
ਤਾਣੁ (ThaaN[u]) appears twice and with different meanings. The first ਤਾਣੁ (ThaaN[u]) refers to strength/power, then the second time refers to protection. Since, they both have different meanings, this can be referred to as a ਲਾਟ-ਅਨੁਪ੍ਰਾਸ (Laataanupraas).
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ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥
Gaavai Ko Dhaath[i] JaaNai neesaaN[u]
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Padh Arth (word-by-word)
ਦਾਤਿ (Dhaath[i]) = Divine Blessing, Donations, Gifts, Alms, Grace |
ਨੀਸਾਣੁ (neesaaN[u]) = appearing, a sign which helps remember Vaheguru. Understanding signs/symbols/icons |
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ਗਾਵੈ ਕੋ (Gaavai Ko) meaning some speak of/say. Who are the “some” being referred to here? The writers of spiritual granths. By taking on the form of Avatars and providing gifts/donations/blessings, that act of giving is describing the Greatness of Vaheguru. Sri Ram Chandra went to Lanka and gave Bibheekhan gold. Krishna Ji turned Sudhama Ji’s temple gold. This quality of giving when written/spoken about is praising Vaheguru. What type of gift/blessing? ਜਾਣੈ ਨੀਸਾਣੁ (JaaNai neesaaN[u]) refers to being known across the world as a sign of Vaheguru. ਨੀਸਾਣੁ (neesaaN[u]) means to make visible. ਨੀਸਾਣੁ (neesaaN[u]) also refers to a flag/banner. This banner/flag is the highest in which all the beings stare at it. This Divine Law of Divine Remembrance is being made visible. This is one of the meanings.
Like Dhan Dhan Guru Nanak Dev Sahib Ji Maharaj teach us:
ਤਤੁ ਚੁਗਹਿ ਮਿਲਿ ਏਕ ਸੇ ਤਿਨ ਕਉ ਫਾਸ ਨ ਰੰਚ ॥
Thath[u] Chugah[i] Mil[i] Ek Sae Thin Ko[u] Phaas na Ra[n]ch
Pecking upon the Essence of Existence, they meet with the One-Vaheguru,
They will not get trapped even a little bit (in Illusion of Maya).
In Islamic traditions, there are 99 Names of Allah established. One of which is ٱلْوَهَّابُ (Al-Wahhab: ~The Giver of Gifts).
ਰੰਚ (Runch) refers to ਰੱਤੀ (Ra-thee). The meaning behind this is to go away from. It means to be of little value.
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This line contains a ਕਾਬਯ-ਲਿੰਗ (Kaaby-ling) Alankaar.
Wherever there is a particular reference attached to a word then that could be seen as a ਕਾਬਯ-ਲਿੰਗ (Kaaby-ling) Alankaar. Here ਦਾਤਿ (Dhaath) and ਜਾਣੈ ਨੀਸਾਣੁ (JaaNai neesaaN[u]) can be attached to the stories of the Puraan, Up-puraan, Ramayan, among many other granths which speak of stories of the gifts of Vaheguru. All of those texts in remembrance of Vaheguru’s Gifts/Donations can be explaining these 2 lines.
Bhai Jagraj Singh Ji explain further about the weight of this pangkti:
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Now the following 6 lines can be interpreted as referring to the 6 Traditional Indian Philosophies:
(TN: Kavi Ji follows a structure of explaining the founding philosophers, then explaining their basic beliefs that differentiate them from other philosophies then how their idea of existence differs from others)
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ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ ॥
Gaavai Ko GuN Vadiaaeeaa Chaar
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Padh Arth (word-by-word):
ਗੁਣ (GuN) = Qualities |
ਵਡਿਆਈਆ (Vadiaaeeaa) = Praises of Vaheguru |
ਚਾਰ (Chaar) = Sresat = Supreme or Shubh = Good/Pious/Pure |
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Among all 6 Shaastars, the first one is said to be ਸਾਂਖ Saa[n]kh Shaastar. Guru Sahib speaks about them accordingly. ਗਾਵੈ (Gaavai) refers to saying/speaking of. ਕੋ (Ko) refers to some. Who are the ‘some’ in this scenario? The founder of the Saankh philosophy: Kapil Muni, among other of this tradition. Describing ParamAatma-Vaheguru’s Form and how the Universe came to be... this is how they are “speaking of”. ਗੁਣ (GuN) could mean ਪ੍ਰਧਾਨ (Pradhhaan). According to the Saankh philosophy, the concentration of the 3 attributes of Maya (Rajo, Tamo, Sato) is referred to as ਪ੍ਰਧਾਨ (Pradhhaan). This is why Guru Sahib write ਗੁਣ (GuN) as it can refer to the state which is parallel to the concentration of the 3 attributes. When this state of parallelity to the concentrated 3 attributes is let go then the Universe is created. First the Jeev-Aatma is born (the separated sense of self) then pride of 3 aspects. The 5 Great Elements (Akaash~Ether/Space, Water, Wind/Air, Earth, Fire), the 11 senses. The being who becomes ਗੁਨ-ਵੰਤੀ (Gun-vanthee) Pradhhaan stays in a high spiritual state above all of the creation. If the being’s ਅਚਾਰ (Achaar[u]) karma/actions are good then there is a Doer/Enjoyer attribute within them. They stay continuously detached in all 3 tenses (past, present, future). Through the state of change in the ਪ੍ਰਧਾਨ (Pradhhaan ~ 3 aspects) did the universe come to be. The cause is not as a result of Eeshwar (separated sense of God). There are many techniques and examples used from the Vedas to prove the validity of this philosophy.
(TN: Sankhya refers to counting. There are many components of the Universe which can be divided into a logistical count. There are underlying individual consciousnesses to all of Prakirti. There are multiple consciousnesses.)
Video simplifiying Sankhya:
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There is a ਬਿਭਾਵਨ-ਅਲੰਕਾਰ (Bibhaavan-Alankaar) in this line:
There is a union between Pradhhaan (3-aspects together) and Aatmaa (ParamAatma)... the task of having to go through the result of good actions came to be. There is no cause in the union and so this is referred to as ਬਿਭਾਵਨ-ਅਲੰਕਾਰ (Bibhaavan-Alankaar).
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ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥
Gaavai Ko Vidhiaa Vikham[u] Veechaar[u]
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Padh arth (word-by-word):
ਵਿਦਿਆ (Vidhiaa) = To be able to gain complete spiritual knowledge |
ਵਿਖਮੁ (Vikham) = difficult, hard to contemplate |
ਵੀਚਾਰੁ (Veechaar[u]) = interpret, discourse, discussion |
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ਗਾਵੈ (Gaavai) means to speak of, ਕੋ (Ko) refers to some. Who is the “some” being referred to here? It refers to the ਨਯਾਯੇ (Nyaya) philosophers: Gautam, Nainpaadh, Kanbhuk, and all of those before them that have explained the spiritual knowledge of ParamAatma-Vaheguru to be difficult. After discussing and speaking about Paramaatma, they have come to this conclusion. Within Eeshwar (separated sense of God), there is knowledge attained daily, desires that arise regularly, efforts that are taken routinely just like a potter makes pots regularly... this is how the world is created from the ਪਰਮ-ਅਨੁ (Param-Anu ~ smallest/subtlest existence). The Namit Cause is Eeshwar, the Cause of attaining Spiritual Knowledge is Param-Anu. They believe in 7 treasures, 9 dharab, 24 attributes, 5 Karam. There are so many concepts and depths that this spiritual knowledge is said to be difficult. They refer to the Aatmaa as without any material but also not consciousness. Consciousness exists due to the connection of the Aatmaa with the mind. When there is no connection then it causes the deep sleep state where the mind is hanging off a hidden nerve. When it touches the skin then it is refers to as the waking state. These are the principles and logics which the Nyaya philosophy uses to prove their beliefs.
(TN: Nyaya is India’s Philosophy of Logic. There are principles which are proven or not proven over time. There are limits to the human mind and we may make a lot of conclusions but eventually conclude that we cannot develop a conclusion about Vaheguru. These logic are limited to the observant universe or a mental sphere of understanding for the most part. The Formless-Vaheguru cannot be understood through this)
Here are some Western Philosophical logical fallacies:
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ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ
Gaavai Ko Saaj[i] Karae Than[u] Khaeh
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Padh Arthh (word-by-word):
Saaj[i] = Saajee = After arranging, made |
Than[u] = Body |
Khaeh = Suaah = Ashes |
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ਗਾਵੈ (Gaavai) means to speak of, ਕੋ (Ko) refers to some. Who is the “some” being referred to here? ਵਿਸ਼ੇਸ਼ਿਕ (Visheshik)’s Kanaadh Muni among others. They refer to time as the most supreme. The doer, destroyer of the universe is time. Just like a seed lays in the ground. When the time occurs then it starts to grow. Due to time it grows then dies. In this same way, when the time occurs then the world came to be, this is what ਸਾਜਿ (Saaj[i]) means here as in the time of creation. ਤਨੁ (Than[u]) refers to the fully formed universe made up the 4 elements... or the entire world filled with moving and unmoving beings, in this way even little bacteria or bugs are created via time. When it is the time of destruction then ਖੇਹ (Khaeh) refers to absolute destruction. When it is time to take a body then Vishnu takes on a body then when it is time to leave the body then Vishnu leaves the body. It is time which creates such beings and time which destroys them. Just like Nyaya, they believe that the Aatmaa is not conscious.
(TN: If time is the cause of everything or everything is bound to time then if the universe is an illusion then this idea of time is also an illusion. This is more into a philosophy then a religious belief. It has spiritual elements but is again a science based on studying observations)
This is a good video about Einstein’s Theory of Relativity:
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Where there is many types of actions that is referred to as ਕਾਰਕ-ਦੀਪਕ (Kaarak-Dheepak) Alankaar. Firstly, the body of creation is an action, then to destroy the creation through the support of time... this is why there is a ਕਾਰਕ-ਦੀਪਕ (Kaarak-Dheepak) Alankaar.
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ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰ ਦੇਹ
Gaavai Ko Jeea Lai Phir Dhaeh
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Padh Arth (word-by-word):
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ਜੀਅ (Jeea) = Chaethan Sathhaa = Life Form, Consciousness, Soul |
ਲੈ (Lai) = Taking away, after death |
ਫਿਰ (Phir[i]) = Again
ਦੇਹ (Dhaeh) = taking on body, rebirth
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ਗਾਵੈ (Gaavai) means to speak of, ਕੋ (Ko) refers to some. Who is the “some” being referred to here? ਮੀਮਾਂਸਾ (Meemaansaa) Jaimuni, Kumarlila Bhatt, Prabhaakar, among others. The Jeea is that which includes all of the moving and non-moving beings which reincarnate due to their Karma. The Jeea builds Karma due to associating ego with action. The Jeea has to endure its previously earned Karma. Upon death, whatever Karma is left or desires still remain will lead into the next life form and future Karma. The entire Universe was created through Karma and destroys through Karma as well. Due to Karma, the sun and moon are rotating, due to Karma – the Brahma position is creating – due to Karma – the Vishnu position is sustaining – due to Karma – Shiv position is destroying.
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The Aatma is seen as half consciousness and half unconscious. When the ego-self is present then that Aatma is in an unfavourable state.
(TN: It is understood within Sikhi that Vishnu, Brahma, and Mahesh are not 3 beings but positions in which many have taken seat to do the job of sustaining, creating, destroying. They are ultimately personifications of qualities in a spiritual reality. There have been multiple sustaining powers, multiple creative powers, multiple destructure powers coming from the One-Vaheguru. Due to Karma, they exist. Most Dharmic faiths have some sort of belief around Karma This includes Buddhist thought:
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There is a ਭਾਵਕ-ਅਲੰਕਾਰ (Bhaavak Alankaar) present here. Wherever there is discussion of the past, present, and future... that is referred to as a Bhaavak Alankaar. Here there is a discussion of how previous, present, and future Karma works.
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ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ ॥
Gaavai Ko Jaapai Dhisai Dhoor[i]
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Padh Arth (word-by-word):
ਜਾਪੈ (Jaapai) = Recites, Seems like, knows to be |
ਦਿਸੈ (Dhisai) = Seen |
ਦੂਰਿ (Dhoor[i]) = Far |
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ਗਾਵੈ (Gaavai) means to speak of, ਕੋ (Ko) refers to some. Who is the “some” being referred to here? It refers to Patanjalee, Sheshnaag, among others. They describe Paramaatma Vaheguru as the following: ਜਾਪੈ (Jaapai) means to understand or know as... then ਦਿਸੈ ਦੂਰਿ (Dhisai Dhoor[i]) = seeing Vaheguru as far away. ਦੂਰਿ(Dhoor[i]) could be interpreted as difficult. ਅਸ਼ਟ-ਅੰਗ (Asht-ang ~ 8 limbs of Yoga) are said to be difficult.
There are 10 Yam, 10 Nem, Ikaant Desh, Aasan, Prathyaahaar, Dhyaan, Dhhaarnaa, Samaadhh[i] to go through. When one goes through these 8 limbs then the mind becomes pure. Then we conclude: this is quite difficult. Just like when a mirror is dirty the reflection cannot be seen. In the same way, the mind becomes pure through Yog and the True Form is witnessed. They say that the Universe was created through the encouragement of Eeshar (separated sense of God). Eeshar does not have any efforts according to them. Eeshar is detached from the chaos of the world.
(TN: The journey towards the destination of traditional Yoga is quite long and so Vaheguru seems far away in this way. One must eventually reach a union on this path) Here is one interpretation of different aspects of Yoga leading to a union:
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ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ॥
Gaavai Ko Vaekhai Haadharaa Hadhoor[i]
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Padh Arth (word-by-word):
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ਵੇਖੈ (Vaekhai) = Experiencing, Seeing |
ਹਾਦਰਾ ਹਦੂਰਿ (Haadharaa Hadhoor[i]) = Always present everywhere, Omnipresent |
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‘Gaavai’ means to speak of, ‘Ko’ refers to some. Who is the “some” being referred to here? It can refer to Vyaas, Shankar-Acharya, among others. They speak of realizing through ਵੇਖੈ (Vaekhai). ਹਾਦਰਾ (Haadhraa) = ਹਾਜ਼ਰ ਹੀ (Haazar Hee) = Always present... The Jeev-Aatma realizes Brahm-Vaheguru being present. When does Brahm-Vaheguru become present?
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When the mind becomes present to Brahm-Vaheguru then Vaheguru is seen as Present
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The Vedanti’s prove non-duality in this analogy: there is one ਮਹਾ-ਅਕਾਸ਼ (Maha-Akaash ~ Great Space) which is omnipresent then there is ਅਕਾਸ਼ (Akaash) which is limited to a space, and then there is ਅਕਸ (Akas) which is shadow/reflection. In this way, the One Param-Aatma Vaheguru is omnipresent, then there is the separated sense within the mind, the third is non-Aatma/unconsciousness. They all seem to be 3 different types but are actually all One. It is due to the superimpositions upon the ਅੰਤਹਕਰਨ (Anthakaran ~ mind faculties) that they appear to be 3. The Vedanti’s accept another idea as well. Just like the Sun’s light bounces off a water and shines on a wall... this is how Brahm-Vaheguru’s Reflection bounces off the mind and develops the Jiv-Aatma’s consciousness power. The 5 elements are unconscious but through Satogun-part created the Anthakaran (mind faculties), through Consciousness’s Shine... the Anthakaran becomes illumined with Consciousness as well. There are 4 counts of this then: When someone wants something then it is referred to as their ਚਿਤ (Chith), when efforts are happening then it is ਮਨ (Man), if there is a sense of I then it is referred to as ਹੰਕਾਰ (Hangkaar), that which is convicted of something (perception happens) is referred to as ਬੁਧੀ (Budhhee) The cause of the universe is as following: The Brahm-Vaheguru wields Maya... which Dhan Dhan Guru Gobind Singh Ji Maharaj refers to as ਮਹਾ-ਕਾਲ (Mahaa-Kaal), from whose desire the entire Universe is created. Not knowing the form of Brahm-Vaheguru is referred to as spiritual ignorance. Through spiritual ignorance, the Universe was developed. If you don’t know the rope then ignorance forms. It changes form and appears to be a snake. The Jeev (separated sense of individual) and Eesh (separated sense of God) when united as One is the goal. These are referred to as ਜਹਿਤਾਜਿਹਤੀ (Jahithaa-jihathee) qualities (those which union of the seemingly separated qualities into their reality of being Non-Dual). We say that Jeev has a bad perception and Eeshwar is all-knowing. The Jeev lets go of the misperceiving mind and becomes the Known. Eeshwar’s omniscient nature is let go of to become the Known. An illustration: there was a person named Dev-Dutt who dressed quite fashionably and spent his youth in Sri Amritsar Sahib. After time, he lost all of his wealth and youth. He then went to Sri Abichal Nagar (Hazur Sahib) as a senior and there were some people that recognized him. The people seeing him recognized his body from Sri Amritsar Sahib. That former self left the country, time, existence which existed before but his body was still recognized as the same person. This proves that if we take away certain qualities of differentiation then there is a consistent One that pervades this. There are uniting discussions which can deduce that there is just One. This is how the non-dual tradition is proved. How many ever sub-traditions with the 6 traditional philosophies... Guru Sahib has referred to them all here. There are even more details within the subschools etc. but Maharaj wanted to highlight their limitations here.
(TN: The Nirmala samparda refer to Vedant’s non-dual principle being shared within Sikhi’s idea of the One non-dual Vaheguru)
Sant Giani Inderjeet Singh Ji explain it quite well here:
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Question: Here the Puraans and Shastars are referenced but not the Vedas, following this is discussion on ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ (Kathhnaa Kathhee na Aavai Thot[i]) and we may say that the Vedas may know the end that which was not understood by 6 Shaastars.
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Answer:
Referring to the 6 Shaastars is inherently also speaking about the Vedas. The 6 Shaastars were ways of interpreting the Vedas. From interpretation of the Saam Veda, Vyaas Muni created Vedant. From interpretation of Rig Veda, Gautam Rishi created Nyaya. From interpretation of Yajur Veda, Jaimun Rishi developed Meemansaa. From interpretation of the AthharbaN Veda, Saankh, Patanjal and Visheshak’s philosophies came to be. The Vedas are not separate from the Shaastars.
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Question: There are 3 Shastars from 3 Vedas and 3 Shastars from 1 Veda, why is this?
Answer:
Three Vedas are original but the 4th Veda was created from the 3 other Vedas. From the 3 Vedas, all 6 Shaastars came from. All of the Theist beliefs would be categorized as coming from there but there is a small room for doubt. The Paspath[i], Vashisht, Dwaiti, Hairanygarabhee, among others are including in this line where Maharaj is including any differences of categorization.
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Alankaars:
There is an ਉਲੇਖ-ਅਲੰਕਾਰ (Ulaekh-Alankaar) included in the above 8 lines: Where there is 1 spoke about in many different ways, that is referred to as ਉਲੇਖ (Ulekh). Here, the One Vaheguru is spoken about in context to many traditions.
There is also ਉਭਯਾਬ੍ਰਿਤ-ਦੀਪਕ (Ubhyaabrith-Dheepak) Alankaar as well. Where are word is repeated but the word has the same meaning consistently.
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ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥
Kathhanaa Kathhee n Aavai Thot[i]
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Padh Arth (word-by-word):
ਕਥਨਾ (Kathhnaa) = Saying, explaining, speaking, storytelling |
ਕਥੀ (Kathhee) = Have been said previously, explained, spoken, said |
ਨ ਆਵੈ (n Aavai) = Cannot Contemplate, Cannot Fathom |
ਤੋਟਿ (Thot[i]) = End, Limit |
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In the Vedas, Puranas, Shastars, among other granths... this is all being spoken about in great detail. Prabhoo-Vaheguru is being spoken of here... ਨ ਆਵੈ ਤੋਟਿ (na Aavai Thot[i]) refers to that no one can completely describe Vaheguru. They refer to Vaheguru as ultimately, difficult to understand and infinite.
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ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ
Kathh[i] Kathh[i] Kathhee Kotee Kot[i] Kot[i]
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Padh Arth (word-by-word):
ਕਥਿ ਕਥਿ ਕਥੀ (Kathh[i] Kathh[i] Kathhee) = have been said many times in many ways |
ਕੋਟੀ (Kotee) = millions of times |
ਕੋਟਿ ਕੋਟਿ (Kot[i] Kot[i]) = by many million people |
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There are millions upon millions who try describe and explain about Vaheguru Ji.
Question: What is the purpose of saying ਕਥਿ (Kathh[i]) 3 times and ਕੋਟਿ (Kot[i]) in addition to this?
If we say infinite even once, that fulfills that purpose.
Answer: Guru Sahib is referring to all 3 tenses here: millions have tried to explain Vaheguru in the past, millions try to explain Vaheguru today, in the future there will be millions who will try to explain Vaheguru... however, no one can complete this feat. How can we know such a Vaheguru when we can’t even know how this Universe was created. Everyone has developed their own theories but they get debunked after a while. Dhan Dhan Guru Gobind Singh Ji Maharaj teach us this:
ਤੁਮਰਾ ਲਖਾ ਨ ਜਾਇ ਪਸਾਰਾ ॥
Thumraa Lakhaa na Jaae[i] Pasaaraa
Your entire expanded Universe cannot be understood
ਕਿਹ ਬਿਧਿ ਸਜਾ ਪ੍ਰਥਮ ਸੰਸਾਰਾ ॥
Kih Bidhh[i] Sajaa Prathham Sa[n]saaraa
In which way was your Universe started
(Benti Chaupai Sahib)
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(TN: Take every single religion whether Abrahamic, Indigenous, Dharmic etc..., take every single philosophy whether European, Indian, African, Asian etc., take every type of study science, arts, musics, physical education etc, it all describes aspects of Vaheguru... there is unlimited description of the manifested Universe (Sargun), there is no end in trying to understand the Formless-Vaheguru (Nirankaar).
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There is an ਅਨੁਕਤਿਨਮਿਤਾ-ਬਿਸ਼ੇਖਤਿ (Anukathinamitha-Bishokhath[i]) Alankaar present here. Where there is an effect without an explained cause then that is a Anukthinmithaa. This is because there was no complete explanation of Vaheguru in the past, present, nor in the future.
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So if there is a task that has been started but not finished, is that task not fruitful anymore? Then Guru Maharaj says:
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ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ॥
Dhaedhaa Dhae Laidhae Thhak[i] Paah[i]
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Padh Arth (word-by-word):
ਦੇਦਾ (Dhaedhaa) = Giver, Donor, Vaheguru who bestows everything |
ਲੈਦੇ (Laidhae) = Receiving |
ਥਕਿ (Thhak[i]) = Tired, Fatigued |
ਪਾਹਿ (Paah[i]) = Pai[n]dhae = Become |
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Explaining/describing Vaheguru does not go fruitful, as Maharaj wants us to explain... so does it happen. Vaheguru blesses everyone based on their own intentions/mindset. The ones who receive these blessings become tired of receiving them.
Question: No one is tired of receiving things just as Maharaj says~
ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੈ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ॥
Bhukhiaa Bhukh na Uthrai Jai Ba[n]naa Bhaar
Even if you had all 14 realms then even still you won’t feel fulfilled.
This is written many times in Gurbani as well. The same desires which make Mount Sumer seem like an ant hill. Do they get tired because they get old?
Maharaj says:
ਦਿਨ ਤੋੜੜੈ ਥਕੇ ਭਇਆ ਪੁਰਾਣਾ ਚੋਲਾ॥
Dhin Thhorrarrai Thhakae Bhaeiaa PuraaNaa Cholaa
Our days are short, grown tired now, the body’s robes have become old...
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The days of our lives are short, old age comes quickly. ਦੇਦਾ (Dhaedhaa) means the Giver-Vaheguru. Vaheguru provides to all beings. ਲੈਦੇ (Laindhae) meaning the beggars of the universe... we become tired from receiving the gifts of lavish lifestyles, and gourmet foods. What is left? We die before these material things end. There is a saying among people: ਜੀਣੋ ਰਹਿ ਚੁਕਿਆ (JeeNo Rah[i] Chukiaa ~ Life is spent stooped down [picking up things]) From birth till before death, Parameshar Vaheguru gives the beings everything.
If a Sikh asks: If they are only provided till death then what is their spiritual state?
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Guru Ji then says:
ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ ॥
Jugaa Juga[n]thar Khaahee Khaah[i]
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Padh Arth (word-by-word):
ਜੁਗਾ ਜੁਗੰਤਰਿ (Jugaa Juga[n]thar[i]) = For many ages, for a long time |
ਖਾਹੀ ਖਾਹਿ (Khaahee Khaah[i]) = Material Things Enjoyed/Consumed |
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Throughout the ages, we are born then die and then Vaheguru nourishes us, the Jeev has taken on millions of lives before, and will take birth in the future. In every birth, they remain just consuming and consuming. Without wielding spiritual knowledge, one remains a consumer until one does not merge into Their True Form. The One who bestows us with this spiritual knowledge is Vaheguru-Themselves.
(TN: despite there being multiple theories of time... Maharaj refers to the Yug-system here. Throughout many Yugs, this is millions upon millions of years... we go through desires & consumption until we become liberated)
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ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥
Hukamee Hukam[u] Chalaa-ae Raah[u] |
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Padh Arth (word-by-word):
ਹੁਕਮੀ (Hukamee) = Hukam-vaan = Hukam-Wielder = Commander-Vaheguru |
ਹੁਕਮੁ (Hukam[u]) = Will, Command |
ਚਲਾਏ (Chalaa-ae) = Walk(s) on
ਰਾਹੁ (Raah[u]) = Path
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The Commander-Vaheguru will keep everyone on the way Vaheguru wants them to go. We receive material because of Vaheguru’s Hukam. Through Vaheguru’s Hukam, we lose that as well. Through Hukam, we enjoy pleasures and through Hukam we receive pain. Winning, Losing, Killing, Protecting... all of these ways are done through Vaheguru’s Hukam. Without Hukam, no one can bend even a hair of yours (meaning to cause even a little bit of harm to you)
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ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥
Nanak Vigsai Vaeparvaah[u] |
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Padh Arth (word-by-word):
ਵਿਗਸੈ (Vigsai) = Blossomed, Happy, Delighted |
ਵੇਪਰਵਾਹੁ (Vaeparvaah[u]) = Worriless, Carefree
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Sri Guru Nanak Dev Sahib Ji Maharaj says: Parameshwar blossoms... but in what way do They blossom? Delighted and Carefreeness.
Question: Vaheguru is happy for Bhagats to be in a state of acceptance but isn’t there a counter-point that if Vaheguru has created the world - Themselves then becomes pleased with Their Own Hukam? This ends up not making sense and poets will recognize this as an Anuchith-arth-dosh/poetic mistake. As ਬੇਪਰਵਾਹ (Baeprvaah) isn’t given any value because nothing is outside of Hukam.
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Answer: This is how to understand these doubts. The Commander does everything within Their Command but people get lost in wealth and say I’ve done this, I’ve killed my enemy, I forgave him, I have gathered a lot of material with my smartness and strength or I’ve wrecked my work due to my own stupidity. The person’s sense of loss or gain are caused by having an ego. After throwing away the ego’s perception then Vaheguru sees this, becomes delighted at this thought that Vaheguru is the doer of both profit and loss but the separated individual thinks that it is caused by himself. Even after people make mistakes in seeing, Vaheguru is still carefree. Vaheguru doesn’t care if someone recognizes Their Hukam, Vaheguru still gives them their daily meals and a lot more beyond that. This is why Guru Sahib specifically writes ਵੇਪਰਵਾਹੁ (Vaeparvaah[u]). Any mistakes one sees in perceiving this line should understand this.
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(TN: Vaheguru has created every little bit of existence and it is bound to Vaheguru’s Hukam. All philosophies and traditions are created by Vaheguru. There is nothing outside of Vaheguru’s Hukam. This age of Kalyug and it’s strife/chaos is within Hukam as well. Feel delight in being able to have Darshan of such enlightening commentary during this time of ignorance)
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Both of these lines contain a ਸ਼ੁਭਾਵੋਕਤਿ-ਅਲੰਕਾਰ (Shubhavokath[i] Alankaar) which describes the nature of something. Vaheguru’s Blossoms in Carefreeness while carrying out Their Command. Describing the Nature of the Commander ~ Form of Anand.
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Please forgive any mistakes in translating. Do make suggestions or corrections.
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