6th Paurree: Theerathh[i] naavaa Jae This[u]...

For previous sections, please see here
TN = Translator's Note
In the previous pauree, Guru Sahib were being praised... they are being praised even further:
ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ॥
Theerathh[i] naavaa Jae This[u] Bhaavaa ViN[u] BhaaNae Ki naae[i] Karee
Padh Arthh (Word-by-Word):
ਤੀਰਥਿ ਨਾਵਾ (Theerathh[i] naavaa) = bathing at pilgrimage places; the most pure type of bathing is to bathe in the Naam
ਤਿਸੁ ਭਾਵਾ (This[u] Bhaavaa) = If it pleases Vaheguru
ਵਿਣੁ (ViN[u]) = Without
ਭਾਣੇ (BhaaNae) = Vaheguru’s Will
ਕਿ ਨਾਇ ਕਰੀ (Ki naae[i] Karee) = What is the point of bathing then?
Understand the meaning of Theerathh to be ‘Pavithar’ = Pure. It is the nature of the Theerathh to purify whoever bathes there. So we can understand that Teerathh could be synonymous with purifying. Theerathh naavaa, naavaa refers to the Naam... so it can be understood as purifying Naam. Through Naam Simran, the Anthakaran [mental faculties] become pure. But when? ‘Jae This Bhaavaa’ if that One Vaheguru is pleased only then. What does ‘Bhaavai’ mean? If it pleases then Naam Simran will be completely fruitful. ‘Vin Bhaanae Ki naae[i] Karee’ If one does not accept Vaheguru’s Hukam then what can Naam do? Just like a lion without feet. Accepting Hukam, and letting go of ego... these are the feet of Sathinaam[u]. The deer of ignorance dies soon after the feet come to be. The crippled lion is weak in strength. The healthy lion will not let the deer survive. This Bachan is present within Guru Granth Sahib Ji:
ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥
Har[i] Har[i] Karah[i] nith Kapat[u] Kamaavah[i] Hirdhaa Sudhh[u] na Hoee
Those who always repeat Vaheguru’s Name but earn falseness,
their heart will not become pure
(Dhan Guru Ramdas Ji in Raag Soohee, Ang 732)
 There are many lines like this one, so accept this. ‘Theerath[i] naavaa’ = This is the praise of the Satguru Ji: when a Sikh comes to Satguru Ji’s Sanctuary, then the soil of the Anthakaran is turned by the rake/hoe of Guru Sahib’s teaching. The weeds of ego get uprooted and chucked aside in a way that they never grow again. Then Vaheguru’s Hukam begins to feel good. This Flow of Kirpa is always flourishing spiritually. Then the Simran of Satnaam comes... this seed gets planted. It immediately starts to grow: the fruits of spiritual realization and liberation come with it. This shows us the greatness of Satguru Sahib’s Teaching: otherwise average people remember that same Naam... Satguru Ji teach us about the Naam. The Naam has the same letters and the same syllables but people don’t understand the method. Satguru Ji teach us the method. This is the only difference. This is why Guru Ji write the following in Bani:
ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥
Gurmukh[i] naam Japah[u] Man Maerae
As Gurmukh, chant the Name, Oh my mind!
(Sukhmani Sahib)
The entire first ashtapadhee of Sukhmani Sahib describes the greatness of Naam Simran and at the end is written:
ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥
Kar[i] Kirpaa Jis[u] Aap[i] Bujhaaeiaa
When Vaheguru blesses then one understands themselves.
ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥
Naanak Gurmukh[i] Har[i] Simran[u] Thin[i] Paaeiaa
Dhan Guru Arjan Dev Sahib Ji:
By being a Gurmukh does one attain remembrance of Vaheguru
(Sukhmani Sahib)
Guru Sahib are saying from their own beautiful mouths to do Naam Simran. Satguru Ji know the method. ‘Gurmat is to Jap Naam’ This message is present in Guru Granth Sahib. Which specific proofs should we show? Guru Ji tell us in their Bani that the instrument of this teaching can be heard through all extents of the world. It is quite evident. Otherwise, any mantra without the correct method will provide a weak result or not any result at all. We receive liberation from Sathinaam.
This line has Laat-Anupraas Alankaar:
Laat-Anupraas is where one word can be used multiple times but split in order to have different meanings.
Naae appears twice here with different meanings each time, first Naam is being referred to as Purifying and then, saying without Vaheguru’s Hukam, what use is Naam. This is why there is a Laat-Anupraas Alankaar.
Those who say this is referring to an actual bathing at a pilgrimage place... this is simply not true. Why? Thousands of people come to bathe at Theerathh’s, how would they know if Parmeshar-Vaheguru is pleased with their ritual bathing or not? There is no discernment from this. There is a doubt in this thought that what should the Sikhs accept? Those who know the all-knowing pure nature of Parameshar Vaheguru, they are a Theerath themselves. If others ask the question: ‘Are Guru Sahib telling us to go bathe at Theerath or not to?’ then whoever asks this, they will have even further questions...
Some people explain this line even differently, it cannot be accepted in other ways as well. ‘Theerathh’ is the name of Aatmaa. If Parameshar-Vaheguru wishes then we dive into it, they will remove the filth of likes and dislikes. This can be said of the first half of the line but not the second half. The meaning cannot be accepted this way. ‘ViN[u] BhaaNai Ki naae[i] Karee’ If this is the very form of spiritual realization then how can one person develop faith within it? If one were to look at this from a worshipper’s perspective it means faith but not faith... and since there is a worship, worshipped, and worshipper then it does not fit into the nondual perspective either. Due to all of this confusion and inconsistency, one should see Theerath as meaning to purify/pure. There are flaws in trying to prove other meanings. If a person is able to grasp the meaning then they next ask: how do I attain Satguru Ji? Guru Sahib provide the answer to this:
ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ॥
Jaethee Siratt[i] Upaaee Vaekhaa ViN[u] Karmaa Ki Milai Laee
Padh Arthh (Word-by-Word):
ਜੇਤੀ (Jaethee) = How much ever, inclusive of everything
ਸਿਰਠਿ (Siratt[i]) = Sristee = World/Universe
ਉਪਾਈ (Upaaee) = Born/Developed/Made
ਵਿਣੁ ਕਰਮਾ (ViN[u] Karmaa) = Without Karma, Without Vaheguru’s Blessings
ਕਿ ਮਿਲੈ ਲਈ (Ki Milai Laee) = What can be received? = Nothing is Achieved
‘Jaethee’ means ‘Jithnee’ = How ever large the expanse of the universe is, ‘Vaekhaa’ means that which is seen... it is all bound to Karma. Is there someone who can attain without Karma or Kirpa? What is not able to be grasped? Or ‘ Ki Milai Laee’ = what is received and is there someone to receive? With this meaning we can understand: we do not receive any material things on our own, ‘Laee’ if someone tries to receive a material thing then nothing will be in their grasp. Meaning: Those who have the treasury of good karma and act without desire [Nishkaam] are able to meet Satguru Ji. Satguru Ji cannot be met without this.
**Alankaar information omitted**
Now what happens if one meets Satguru Ji:
ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥
Math[i] Vich[i] Rathan Javaahar MaaNik Jae Ik Gur Kee Sikh SuNee
Padh Arthh (Word-by-Word):
ਮਤਿ ਵਿਚਿ (Math[i] Vich) = Within the mind
ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ (Rathan Javaahar MaaNik) = Names of crystal/jewels
ਇਕ ਗੁਰ ਕੀ (Ik Gur Kee) = Through The True Guru
ਸਿਖ ਸੁਣੀ (Sikh SuNee) = Listening/Following Guru’s Teachings
Within the Anthahkaran, there is the Budhhi... its nature is to develop conviction towards reality [perception which leads to making conclusions & decisions]. In this Budhhi, there is Sath (Real/True)-Chith(Consciousness)-Anand(Bliss). This is the reflection of Brahm (Non-Dual Vaheguru). This reflection is referred to as Jeev-Aatmaa (perceived separated state of soul). It is mistaken that it is actually the body. In ego, it takes on categories such as Brahmin, Chhathree, etc... it develops pride, likes & dislikes, being overly affectionate or hating towards others. In these entanglements, comes the suffering of the cycle of birth and death. Forgetting its own form, it suffers as the slave of everyone & everything. ‘Jae Ik Gur Kee Sikh SuNee’ = ‘Ik’ refers to Ektha [Oneness]... If a Sikh listens to the teaching of nonduality then what are the Rathan, Jawaahar, MaaNik [3 names of jewels]? Rathan = Sath (Real/True), Jawaahar = Chith (Awareness/Consciousness), MaaNik = Anand (Eternal Bliss). All 3 of these aspects of Brahm-Vaheguru can be attained from within ourselves. By engraining this teaching and letting go of pride in the body, it will cause us to be freed from the entanglements of reincarnation. By putting aside the duality, it becomes One Form.
Question: Why are Rathan, Jawaahar, MaaNik... these three used? There is only One Brahm-Vaheguru then why are 3 words being used to describe?
Another question: Is there anyone comparable in this way?
Answer: Rathan, Jawaahar, Maanik all refer to a clear type of crystal rock. In reality, there is only One Rock. A particular quality of this Rock is that it can be praised in 3 ways. This Praise is of the 3 describing aspects of Brahm-Vaheguru. However, there are 3 aspects of the same One Form [not separate aspects].
The Second Answer: Those who have jewels don’t suffer in poverty. Whoever attains their own True Form of Sath-Chith-Anand... become free from the suffering of reincarnation. Guru Ji are praising Vaheguru in comparison.
**Alankaar information omitted**
ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
Guraa Ik Dhaeh[i] Bujhaaee
Padh Arthh (Word-by-Word)
ਗੁਰਾ (Guraa) = Guru Sahib
ਦੇਹਿ ਬੁਝਾਈ (Dhaeh[i] Bujhaaee) = makes us understand/realize
Where do the Sath-Chith-Anand Form of Guru Ji deliver from... they say this. One Nondual Form is Complete within everyone... Guru Ji are explaining this to the one trying to understand this.
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥
Sabhnaa Jeeaa Kaa Ik[u] Dhaathaa So Mai Visar[i] na Jaaee
Padh Arthh (Word-by-Word)
ਸਭਨਾ (Sabhnaa) = All, Everyone
ਜੀਆ (Jeeaa) = Living Beings
ਇਕੁ ਦਾਤਾ (Ik[u] Dhaathaa) = One Giver
ਵਿਸਰਿ (Visar) = Forget
ਨ ਜਾਈ (na Jaaee) = Never, not go away
All of the Jeev-Aatma’s have One Giver... ‘So Mai[n]’ What does this mean? It means Soha[n]g... Satguru Ji gave this understanding... so let me never forget...
(please see the full meaning of this line in 5th Paurree section)

Please forgive for any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,

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