Paurri 10
ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ॥ ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥
Suṇi▫ai saṯ sanṯokẖ gi▫ān. uṇi▫ai aṯẖsaṯẖ kā isnān
It is (suniai) by listening to the guru to understand Naam/Divine virtues and commands that –
We (giaan-u) learn to live (sat-u) truthfully and be (santokh-u = contentment) happy with Divine will[1].
The mind is purified for which people go and take (isnaan-u) bath (ka) of (atthsatth-i) sixty eight places of pilgrimage. This is elucidated by Paurri 20 saying “Bhareeai mat-i paapa kai sang-i; oh-u dhopai navai kai rang-i” the mind defiled by transgressions is purified with love of Naam.
ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ ॥ ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Suṇi▫ai paṛ paṛ pāvahi mān. Suṇi▫ai lāgai sahj ḏẖi▫ān.
One obtains awareness about right conduct and (paavah-i) obtain (maan) recognition for which people (parr-i parr-i) read scriptures – but engage in arguments to get recognition.
(Dhiaan-u) concentration of the mind is (sahj-i) effortlessly (laagai) attained.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥
Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās. ||10||
Says Guru Nanak: (Bhagta) the devotees are (sadaa) ever (vigaas-u = bloom) joyful;
Because (dookh) faults and (paap) transgressions (naas-u = destruction) end (suniai) by listening to, and keeping Naam in mind; there then is no fear/apprehension of consequences or sense of guilt. 10.
Paurri 11
ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥ ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥
Suṇi▫ai sarā guṇā ke gāh. Suṇi▫ai sekẖ pīr pāṯisāh.
ਸੁਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ ॥ ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥
Suṇi▫ai anḏẖe pāvahi rāhu. Suṇi▫ai hāth hovai asgāhu.
It is (suniai) listening to the guru to understand Naam/Divine virtues and commands that –
One is able to (gaah) go through (saraa) oceans of (gunaa) virtues, i.e. get awareness of hard to obtain virtues.
One gets awareness that (seykh) Sheikhs – Muslim person holding spiritual and temporal authority, (peer) preceptors and (paatsaah) emperors are subject to Divine commands.
(Andhey) blind persons (paavah-i) find (raah-u) the path, i.e. ignorant persons are enlightened on how to lead life.
(Asgaah-u) bottomless ocean (hovai) comes in (haath) hand, i.e. one is able get across/overcome the world ocean of temptations and unite with the Almighty.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥
Nānak bẖagṯā saḏā vigās. Suṇi▫ai ḏūkẖ pāp kā nās. ||11||
Says Guru Nanak: (Bhagta) the devotees are (sadaa) ever (vigaas-u = bloom) joyful;
Because (dookh) faults and (paap) transgressions (naas-u = destruction) end (suniai) by listening to, and keeping Naam in mind; there then is no fear, apprehension of consequences or sense of guilt. 11.
As may be seen, listening – obtaining awareness/knowledge brings happiness. This is restated in Paurri 36 after describing Giaan Khandd, the realm of knowledge in Paurri 35 thus:
ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥
Gi▫ān kẖand mėh gi▫ān parcẖand. Ŧithai nāḏ binoḏ kod anand.
Knowledge reigns supreme in the realm of learning;
One enjoys the celestial music and great bliss. Paurri 36.
This confirms the underlying message of Pauris 8-11 given above, because listening is learning.
The Guru has thus introduced the principle that awareness of Naam is necessary in order to avoid the pitfalls that we face in life all the time. One who does that leads a life in bliss[2].
Suniai/listening is meant for compliance. It is significant that Paurris 12-15 which are on compliance/obedience follow Paurris 8-11 which are about listening or learning.
Preface to Paurris 12-15 (Ma’nney/Ma’nnai)
In Japji, the subject of Manney/Mannai i.e. believing and obeying is dealt with at three places; in Paurris/stanzas 12-15, in Paurri 36 (Saram khandd) and the Slok/epilogue.
The last two lines of each of Paurris 12-15 end with and convey this underlying message:
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥
Aisā nām niranjan ho▫e. Je ko man jāṇai man ko▫e. ||
(Aisa) such is (niranjan-u = unstained) the purifying Naam; only (jey) if (ko) someone (mann-i) obeys; (koey) some rare person truly obeys and (jaanai = knows) experiences that – freedom from influence of temptations – (man-i) in mind.
Out of these four Paurris, Paurri 12 is about the state attained by ਮੰਨੇ/Ma’nney i.e. obedience, while Paurris 13-15 describe what is achieved by one who ਮੰਨੈ/Mannai, i.e. obeys.
Paurri 12
ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Manne kī gaṯ kahī na jā▫e. Je ko kahai picẖẖai pacẖẖuṯā▫e.
(Gat-i = state) the state of – freedom from temptations that is attained by (manney) obeying Naam (na jaaey) cannot be (kahee) told – it can only be experienced.
(Jey) if (ko) someone (kahai) says – that s/he knows – then s/he (pachhutaaey) repents (pichhai) later[3].
Message: There are people who claim have clean minds free of vices so they need not worry about Naam. They act by ego/self-will, go astray, suffer and then realise their folly.
ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥ ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥
Kāgaḏ kalam na likẖaṇhār. Manne kā bahi karan vīcẖār.
There is no (likhahaar-u) writer and no (kalam) pen capable of writing (kaagad-i) on paper, i.e. this state is beyond description.
The seekers (bah-i) sit together and (karan-i = do, veechaar-u = reflection) exchange their experiences.
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥
Aisā nām niranjan ho▫e. Je ko man jāṇai man ko▫e. ||12||
(Aisa) such is (niranjan-u = unstained) the purifying Naam; only (jey) if (ko) someone (mann-i) obeys; but (koey) some rare person truly obeys and (jaanai = knows) experiences that – freedom from influence of temptations – (man-i) in mind. 12.
Paurri 13
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥ ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥
Mannai suraṯ hovai man buḏẖ. Mannai sagal bẖavaṇ kī suḏẖ. Mannai muhi cẖotā nā kẖā▫e. Mannai jam kai sāth na jā▫e.
Translation of the above lines available on internet is as follows.
“By truly believing in the Lord’s Name Divine comprehension enters man’s mind and understanding. By truly believing in God’s Name the Knowledge of all the spheres is acquired.
The worshipper of God suffers not blows on his face. Through inner belief in the Lord’s Name man goes not with death’s minister”.
It would be noticed that the first two lines in the above translation mention acquiring the understanding, while the latter two indicate achievement. And both are by on Ma’nnai – by obedience. The first two lines should also indicate compliance.
This dichotomy is removed by understanding Paurri 36 which describes Saram Khandd the realm of endeavour/action[4]. Interpretation of Paurri 13 and Paurri 36 should accord. The first two lines of Paurri 13 may therefore be interpreted thus:
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥ ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥
Mannai suraṯ hovai man buḏẖ. Mannai sagal bẖavaṇ kī suḏẖ. Mannai muhi cẖotā nā kẖā▫e. Mannai jam kai sāth na jā▫e.
By believing/obedience –
(Surat-i) consciousness and (budh-i) understanding
(man-i) of the mind (hovai = happens) becomes, i.e. is transformed and one does not stray.
(Sudh-i) awareness – that God is present – in (sagal) all (bhavan) places is obtained and Naam/Divine commands.
One – commits no transgressions and thus – does not (khaaey = eat/bear) receive (chotta) hits (muh-i) on the face, i.e. is not subjected to indignities as a result.
One who (ma’nnai) obeys Naam does not (jaaey) go (saath-i) with, i.e. is not sent for rebirth by, (jam) Divine justice – but honourably unites with the Almighty.
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥
Aisā nām niranjan ho▫e. Je ko man jāṇai man ko▫e. ||13||
(Aisa) such is (niranjan-u = unstained) the purifying Naam; only (jey) if (ko) someone (mann-i) obeys; but (koey) some rare person truly obeys and (jaanai = knows) experiences that – freedom from influence of temptations – (man-i) in mind. 13.
Paurri 14
ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥ ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥
Mannai mārag ṯẖāk na pā▫e. Mannai paṯ si▫o pargat jā▫e. Mannai mag na cẖalai panth. Mannai ḏẖaram seṯī san▫banḏẖ.
One who obeys Naam:
(Paaey = receive) faces no (tthaak) obstacles (maarag-i) on path to God, i.e. the obstacle of Haumai/ego is given up.
S/he (jaaey) goes to, and (pargatt-u = manifest) received by, God (siau) with (pat-i) honour;
Does not to (chalai) walk on any other (mag-u = path, panth-u = path) path, – than obedience to Naam, i.e. s/he does stray.
For, s/he has (sanbandh-u = relationship) connection (dharam) dutifulness, i.e. has Naam in mind and other ideas driven away.
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੪॥
Aisā nām niranjan ho▫e. Je ko man jāṇai man ko▫e. ||14||
(Aisa) such is (niranjan-u = unstained) the purifying Naam; only (jey) if (ko) someone (mann-i) obeys; but (koey) some rare person truly obeys and (jaanai = knows) experiences that – freedom from influence of temptations – (man-i) in mind. 14.
Paurri 15
ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥ ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥
Mannai pāvahi mokẖḏu▫ār. Mannai parvārai sāḏẖār. Mannai ṯarai ṯāre gur sikẖ. Mannai Nānak bẖavahi na bẖikẖ.
(Mannai) by obedience, one –
(paavah-i) gets (mokh-u) emancipation, i.e. liberation from being born, and entry to (duaar-u = gate) the Divine abode/union with the Almighty.
And is (saadhaar-u) good support (parvaarai) for the family, i.e. one who truly obeys the Almighty, his/her family follows his/her footsteps in life and also find God.
Such a person is (gur-u) the guru who (tarai = swims) gets across the world-ocean and (taarai) ferries (sikh) the disciples with him.
S/he is focused on obedience of the One Almighty and does not (bhavah-i) wander seeking (bhikh) alms, i.e. looking elsewhere, says Guru Nanak.
Note: Paurri 4 said “Nadri mokh-u duaar-u” liberation from temptations and entry to God’s abode is obtained with Divine grace. Now Paurri 15 says “mannai paavai mokh-u duaar-u” it is by obedience that the above is obtained. So union with the Almighty, and liberation from cycles of births and deaths after death, is obtained by Divine grace – which in turn is received by obedience to the Almighty.
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੫॥
Aisā nām niranjan ho▫e. Je ko man jāṇai man ko▫e. ||15||
(Aisa) such is (niranjan-u = unstained) the purifying Naam; only (jey) if (ko) someone (mann-i) obeys; but (koey) some rare person truly obeys and (jaanai = knows) experiences that – freedom from influence of temptations – (man-i) in mind. 15.
Preface to Pauris 16 to 19
Paurris 16 to 19 describe the process of creation, and its diversity. All components of creation exist and function together in harmony according to cosmic laws which are unchanging. Paurri 16 may be divided into three parts.
Paurri 16 Part 1
The first starts with the term ਪੰਚ ਪਰਵਾਣ meaning the Panch are accepted/approved by the Almighty. In South Asia, the term ‘Panch’ is used for a member/members of a village council called Panchayat and shows recognition as leaders. It has been variously interpreted as follows in context of Paurri 16 as follows:
The term Panch is elucidated in in Paurri 35 below[5]. It applies
to those who are approved based on deeds, i.e. those who live by Naam/Divine commands.
ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥
Pancẖ parvāṇ pancẖ parḏẖān. Pancẖ parvāṇ pancẖ parḏẖān.
The Panch, those who act by Divine commands, are (parvaan) accepted/approved of by people; a Panch becomes (pardhaan-u = president) a leader, i.e. receives recognition in the world.
(Panchey) the Panch – those who conform to Naam, do not transgress and – (paavah-i) receive (maan-u) honour (dargah-i) in Divine court, i.e. honourably unite with God.
ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥
Pancẖe pāvahi ḏargahi mān. Pancẖe sohahi ḏar rājān.
The Panch (sohah-i = look good) are glorified (dar-i) in court (raajaan-u = king) of the Sovereign Almighty – by way of acceptance for union with the Creator.
The Panch are those who fix (eyk-u = one) single-minded (dhiaan-u) attention on teachings of (gur-u) the guru – who teaches to comply with Naam/Divine commands.
Paurri 16 Part 2
ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥
Je ko kahai karai vīcẖār. Karṯe kai karṇai nāhī sumār.
(Jey) if (ko) someone (kahai) says that s/he knows the Creator’s powers, then s/he (karai = does, veechaar-u = reflection) should reflect and would realize that (sumaar-u) estimation/measure of (karnai = doings) creation (kai) of (kartey) the Creator is (naahi) not possible.
This is how. There is an old Indian belief that the earth is supported by a white bull. Similarly, the Greek believe that the heavens are supported by Atlas. Guru Nanak takes note of this and says that the bull is a myth; the earth and other planets are held in space according to cosmic laws – which are faithfully obeyed by all – like the string controls beads of a rosary.
ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥
Ḏẖoul ḏẖaram ḏa▫i▫ā kā pūṯ. Sanṯokẖ thāp rakẖi▫ā jin sūṯ.
The metaphoric (dhoul-u) white bull represents (dharam-u) the Divine law (poot-u) son (ka) of (daiaa) compassion, i.e. the Creator is kind to support the planets in space, by making cosmic laws (jin-i) which (rakhiaa) keep every component of creation (santokh-u = contented) obediently remains (soot-i = by the thread – like that in a rosary) in their allotted position.
ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥
Je ko bujẖai hovai sacẖiār. Ḏẖavlai upar keṯā bẖār.
(Jey) if someone (bujhai) understands and (hovai = is, sachiaar-u = is truthful) knows the truth.
Then s/he should tell (keyta) how much (bhaar-u) load can there be (upar-i) on (dhavlai) the bull, i.e. how much weight a bull can bear?
ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥
Ḏẖarṯī hor parai hor hor. Ŧis ṯe bẖār ṯalai kavaṇ jor.
Also, there are (dharti = earth) planets (parai) beyond (dharti) the earth and (hor-u) further away from the earth and (hor-u) farther away.
(Kavan-u) what is (jor-u = strength) the support (talai) under (tis) their (bhaar-u) load/weight?
These two verses have also been interpreted to say that if the bull supports the earth, it must itself be supported by something and that something by another something. What are those supports? Either way the concept of the bull supporting the earth is hard to explain. Further –
ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥ ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥
Jī▫a jāṯ rangā ke nāv. Sabẖnā likẖi▫ā vuṛī kalām.
There are (jeea) creatures (key) of numerous (jaat-i) types, (rangaa) hues and (naav) names/attributes/roles. The Creator’s (kalaam) pen (vurri) moved and (likhiaa = written) wrote/allotted roles/made the laws for the role of (sabhna = all) each of them[6].
ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥ ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥
Ėhu lekẖā likẖ jāṇai ko▫e. Lekẖā likẖi▫ā keṯā ho▫e.
If (koey) someone (jaanai) knows how to (likh-i) write (leykha = writing) laws; then (keyta) how much (leykha) writing there (hoey) will be, i.e. no one knows expanse/roles laws of the entire creation.
ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥
Keṯā ṯāṇ su▫ālihu rūp. Keṯī ḏāṯ jāṇai kouṇ kūṯ.
(Keyta) how vast are (taan-u) powers/domain of the Creator, and how (suaalih-u) beautiful (roop-u = form) the creation is; who can know about all this?
(Keyti) how many (daat-i) benedictions the Creator has bestowed, i.e. what all the Creator has provided in the form of food, fruits, air, water, milk, day, night etc. (Koun-u) who (jaanai) knows (koot-u = estimation) the amount of all these.
These are difficult to fathom.
Note: The Old Testament, the common scripture of the Jews, Christians and Muslims, which says God created the earth, its sky and what exists on them, in six days. Probably taking note of this, Guru Nanak says:
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥
Kīṯā pasā▫o eko kavā▫o. Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o.
The Creator (keeta = made, pasaau = expansion) from a core with (eyko) with one (kuvaau) command.
Lakhs of (dareeaau) streams/branches (hoey = happened) flowed (tey) from (tis) that[7].
Note: The above statement was made by Guru Nanak in the fifteen or early sixteenth century CE. The Big Bang theory enunciated by Georges LeMaitre in 1927 and Edwin Hubble in 1929 is on the same lines.
Paurri 16 Part 3, and Paurris 17-19
ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
Kuḏraṯ kavaṇ kahā vīcẖār.
(Kavan) what (veechaar-u) view can I (kahaa = say) express on Your (kaudrat-i) powers, o Creator.
Note: It would have been noticed that Paurri 16 has mentioned the greatness and infinite nature of the Creator and the creation saying these are beyond human estimate/comprehension. These are elaborated in succeeding Paurris as follows:
Paurri 17
ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥ ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥
Asaʼnkẖ jap asaʼnkẖ bẖā▫o. Asaʼnkẖ pūjā asaʼnkẖ ṯap ṯā▫o.
(Asankh) countless persons engage in Your (jap) remembrance/obedience; (asankh) countless persons (bhaau) love/obey You.
People engage in (asankh) countless ways of (pooja) worship; and countless in (tap) austerities and (taau = heat) penances, i.e. carrying out duties/obeying Divine commands unmindful of hardships involved.
ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ ॥ ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ ॥
Asaʼnkẖ garanth mukẖ veḏ pāṯẖ. Asaʼnkẖ jog man rahahi uḏās.
Countless people do (paatth) reading of (granth) scriptures and (veyd) Vedas (mukh-i = from mouth) from memory.
Countless (jog) yogis (rahah-i) remain (udaas) withdrawn/unattached (man-i) in mind – from worldly activities.
[1] Guru Nanak says in Sidh Gostt:
ਗੁਰਮੁਖਿ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥ ਗੁਰਮੁਖਿ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Gurmukẖ nām ḏān isnān. Gurmukẖ lāgai sahj ḏẖi▫ān.
(Gurmukh-i) one who follows the guru’s guidance, lives by (naam-u) Divine virtues and commands, s/he (daan-u = charity) shares with others and (isnaan-u) bathes in, i.e. purifies the self, with Naam.
By following the guru’s teachings (dhiaan-u) attention (laagai) remains fixed on Naam (sahj-i) with poise. M: 1, p 942.
[2] ਨਾਮੁ ਸੁਣੀਐ ਨਾਮੁ ਮੰਨੀਐ ਨਾਮੇ ਵਡਿਆਈ ॥ਨਾਮੁ ਸਲਾਹੇ ਸਦਾ ਸਦਾ ਨਾਮੇ ਮਹਲੁ ਪਾਈ ॥੪॥
Nām suṇīai nām mannīai nāme vadiāī. Nām salāhe saḏā saḏā nāme mahal pāī. ||4||
We should (suniai) listen to and (manniai) obey Naam; one obtains (vadiaaee) glory (naamey) by obedience to Naam.
One who (sadaa sadaa) forever (salaahey) praises and lives by Naam, s/he (paaee = finds) gets to (mahal-u = palace) the Almighty (naamey) through living by Naam. 4. M: 3, p 426.
[3] Paurri 36 which deals with Saram Khand, the realm of endeavour/obedience, uses almost the same words as in Paurris 12 to describe this as molding the self:
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Saram kẖand kī baṇī rūp. Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.
Ŧā kī▫ā galā kathī▫ā nā jāhi. Je ko kahai picẖẖai pacẖẖuṯā▫e.
(Baani/bantar) construction/state of (khandd) the realm of (saram) effort/obedience is (roop-u) good looks.
(Tithai) there the mind (gharreeai) is shaped with (ghaarrat-i = carving) shape of (bahut-u) very (anoop-u) incomparable beauty (gharreeai) is carved, i.e. the mind is different from ordinary minds which succumb to temptations/other ideas, i.e. the most sublime state of freedom from temptations is attained.
(Galaa = things) the experience (ki) of (ta) that mind (na jaaey) cannot be (katheeaa) stated; (jey) if (ko) someone (kahai = says) describes, s/he (pachhutaaey) repents (pichhai) later.
[4] ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ. Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||
(Tithai) there the mind (surat-i) consciousness, (mat-i) thinking faculty (man-i) of the mind and (budh-i) intellect (gharreeai) are carved/shaped.
(Tithai) there (sudh-i) awareness of (suraa) gods and (sidhaa) accomplished saints, – of those who experience God’s presence -, (gharreeai) is transformed. 36.
[5] Paurri 35 says: ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ Karmī karmī ho▫e vīcẖār. Sacẖā āp sacẖā ḏarbār.
(Karmi karmi) deeds of all creatures (hoey = is done, veechaar-u = consideration) are considered. (Aap-i = self) the Creator is (sachaa = true) just and the Divine (darbaar-u) court is (sachaa) just, i.e. everyone’s deeds are evaluated without prejudice, in other words everything happens logically and naturally.
ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥
Ŧithai sohan pancẖ parvāṇ. Naḏrī karam pavai nīsāṇ.
(Tithai) there, in Divine court (panch) those who live by Divine commands (sohan-i = look good) are glorified and (parvaan-u) accepted for union by the Creator.
(Neesaan-u) the sign of acceptance (pavai = is put) is marked on them (nadri karam-i) by Divine grace.
So the Panch are those who act by Divine virtues and commands.
[6] This is stated again in Paurri 19 as “jeyta keeta teyta teyta naau” all those created have commands/laws for them; and Paurri 34 “Tis vich-u jeea jugat-i key rang; tin key naam aneyk anant” the world has creatures of different types and hues to whom numerous orders/laws apply.
[7] This is verified by the fifth Guru thus:
ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣ ਪਾਣੀ ॥ ਚਾਰਿ ਬੇਦ ਚਾਰੇ ਖਾਣੀ ॥ ਖੰਡ ਦੀਪ ਸਭਿ ਲੋਆ ॥ ਏਕ ਕਵਾਵੈ ਤੇ ਸਭਿ ਹੋਆ ॥੧॥
vaṇ ṯariṇ ṯaribẖavaṇ pāṇī. Cẖār beḏ cẖāre kẖāṇī. Kẖand ḏīp sabẖ lo▫ā. Ėk kavāvai ṯe sabẖ ho▫ā. ||1||
(Van-u) every plant, (trin-u) grass, (tribhavan) three regions – water, land, space – and (paanee) water; (chaar-i) four (beyd) Vedas and (chaarey) all four (khaanee) ways of life-creation – from egg, womb, perspiration and soil.
(Khandd) parts of the universe, (deep) islands and (sabh-i) all (loaa = worlds) continents; (sabh-i) all (hoaa) were created (tey) with (eyk) one (kavaavai) command of the Creator. 1.
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