JAP(U) JI PAURIS 32 TO THE END

PAURIS 32 to The End

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ॥ ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ॥ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ॥ ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ॥32॥

Ikk doo jeebhoun lukh hoh(i), lukh hoveh(i) lukh vees. Lukh(u) lukh(u) gayrra akhiyeh(i), aik(u) Naam(u) Jugdeesh. Ait(u) raah(i) Put(i) puvrriyaan, churriyaiy hoyay ikees. Soon(i) gullaan aakaash kee, keeta aayee rees. Nanak nudri paayeeyay koorreen koorraiy tthees. 32.

Word Meaning: Jeebhoun = tongue. Doo = from. Gayrra = around; times. Jugdeesh = the Master of the world (Waheguru). Put(I) = husband; master (Waheguru). Puvrriyaan = ladder; stairs. Ikees = one with Waheguru. Aakaash = sky (individuals who have become one with Waheguru). Keeta = ant (ignoble). Nudri = His kind sight; benevolence. Koorreen = fake; imperfect; (engrossed in Maya). Tthees = false claim.

Meaning: I wish the number of my tongues increased from one to a hundred thousand (lakh) and further increased twenty lakh times. I further wish that I could recite Waheguru’s Naam hundred thousand times with each tongue, because recitation of Waheguru’s Naam acts like a ladder which enables one to reach the otherwise inaccessible Waheguru (which has a very high spiritual state; is transcendental), and become “one” with Him (ikees). When they hear about the level of bliss of such holy people. as a result of their connection with Waheguru, some Maya -engrossed people begin to copy them. But the self-praise of their efforts (tthees) is fruitless, because their efforts are as fake (hollow) as they themselves are. They cannot please Waheguru by their fake efforts (which are just show-offs). Waheguru can be reached only with His kind sight after one puts in his honest efforts.

NOTE: My interpretation of this holy Shabad is completely opposite to that of some highly respected scholars who profess that reciting Waheguru’s Naam with tongue is useless. This may be so for people who do so only for a show off, but not true for the real devotees. There are many, many Shabads in Guru Granth Sahib which reiterate again, and again that one must recite Waheguru’s Naam with one’s tongue as much as one can before it begins to take roots in one’s heart (mind). I will quote only a few Shabads out of hundreds.

§ ਸਿਰੀ ਰਾਗ ਮ:1 ਅਸਟਪਦੀ (59)॥ ------ ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ, ਦੁਖ ਲਾਗੈ ਸੁਖੁ ਜਾਇ॥ ਜਿਹਵਾ ਜਲਉ ਜਲਾਵਣੀ ਨਾਮੁ ਨ ਜਪੈ ਰਸਾਇ॥ -----

Meaning: All my comfort is lost, and discomforts start taking root in my heart if I forget my dear (Waheguru) even for a single second. The tongue, which does not recite Waheguru’s Naam while enjoying it, deserves to be burnt, and should burn. ----------

§ ਕਲਿਆਣ ਮਹਲਾ 4 (1320)॥ ਮੇਰੇ ਮਨ ਜਪੁ ਜਪਿ ਜਗੰਨਾਥੇ॥ ------ ਰਸਨਾ ਏਕ ਜਸੁ ਗਾਇ ਨ ਸਾਕੈ, ਬਹੁ ਕੀਜੈ ਰਸਨਥੇ॥ ਬਾਰ ਬਾਰ ਖਿਨੁ ਪਲ ਸਭ ਗਾਵਹਿ ਗੁਨ ਕਹਿ ਨ ਸਕਹਿ ਪ੍ਰਭ ਤੁਮਨਥੇ॥ ---

Meaning: Recite the Naam of the Lord of the world (Waheguru), oh my mind. -------- I have only one tongue which is not enough to sing the full praise of Waheguru, so I beg Him to give me many more tongues. (Waheguru has so many noble qualities) that even if all the tongues sing His praise repeatedly every single moment, they still cannot sing all Your qualities, oh Waheguru. ----------

§ ਸੂਹੀ ਮਹਲਾ 5 (780)॥ ਕਰਿ ਕਿਰਪਾ ਮੇਰੇ ਪ੍ਰੀਤਮ ਸੁਆਮੀ ਨੇਤ੍ਰ ਦੇਖਹਿ ਦਰਸੁ ਤੇਰਾ ਰਾਮ॥ ਲਾਖ ਜਿਹਵਾ ਦੇਹੁ ਮੇਰੇ ਪਿਆਰੇ, ਮੁਖਿ ਹਰਿ ਆਰਾਧੇ ਮੇਰਾ ਰਾਮ॥ ------

Meaning: Please be kind to me so that I could have a glimpse of Yours with my eyes, oh my dear Lord, Waheguru. Bless me with millions of tongues so that I may recite Your Naam with each of them. -----------

§ ਆਸਾ ਨਾਮਦੇਉ ਜੀ (485)॥ ਮਨੁ ਮੇਰੋ ਗਜੁ ਜਿਹਬਾ ਮੇਰੀ ਕਾਤੀ॥ ਮਪਿ ਮਪਿ ਕਾਟਉ ਜਮ ਕੀ ਫਾਸੀ॥ 1॥ ਕਹਾ ਕਰਉ ਜਾਤੀ ਕਹ ਕਰਉ ਪਾਤੀ॥ ਰਾਮ ਕੋ ਨਾਮੁ ਜਪਉ ਦਿਨ ਰਾਤੀ॥ ----

Meaning: I use the concentration of my pure mind as the yard (to measure), and my tongue, (with which I recite Waheguru’s Naam all the time), as scissors to cut the noose of the angel of death (death can cause me no harm). My low caste and my low clan in the society cannot act as impediments to my reciting Waheguru’s Naam day and night. ----------

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰ॥ ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ॥ ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ॥ ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ॥ ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ॥ ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ॥ ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ॥ ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ॥33॥

Word Meaning: Aakhun(i) joar(u) choopaiy neh joar(u). Joar(u) na mungan(i) dayn(i) na joar(u). Joar(u) na jeevan(i), mern(i) neh joar(u). Joar(u) na raaj(i) maal(i) mun)i) shoar(u). Joar(u) na soorti giyaan(i) veechaar(i). Joar(u) na joogti chhootaiy sunsaar(u). Jis(u) huth(i) joar(u) kur(i) vaykhaiy soyay. Nanak ootum(u) neech(u) na koyay. 33.

Word Meaning: Joar(u) = ability; control. Raaj(i) = on governing. Maal(i) = on property and wealth. Mun(i) shoar(u) = desires or wishes of the mind. Soorti = the one on which you focus your mind (Waheguru); wisdom. Joogti = technique. Chootaiy Sunsar(u) = freedom from the worldly attractions. Ootum(u) = superior. Neech(u) = inferior.

MEANING: (Based on the deeds of a man’s previous life, and as per the Will of Waheguru based on His Laws, the man is born with some traits such as kindness, honesty, helpfulness, reliability, fear of God etc., on one hand, and cruelty, cheating, trouble-causing, lies, antagonism and malice etc. on the other. Also, the man is born in such an environment where his traits are reinforced, and become unchangeable which cannot be changed with his own efforts unless he takes shelter of the Guru. So, we can say that he has no control or freedom on any of his behaviours).

With this background, let us now discuss the meaning of the holy Shabad.

The man has no control all the time about what he says (good or bad) because he may involuntarily say something for which he may have to regret later, or he may be prompted to say something appropriate which he never intended to say, but as a result of which he may be rewarded later. Likewise, he may be forced to stay quiet in a situation as a result of which he may lose a chance to defend himself.

Similarly, the man has no control on his demands or wishes all the time (he may wish for some unwanted things, and has no control on what he may have to give because the conditions may be such that things may happen against his wishes. Man has no control as to when and where he will be born or what type of future life he will have; and he has no control on when, and how he will die. Man has no control on whether he will govern some state, or he will be wealthy, and man has no control even on the wishes of his mind. Man has no control to concentrate on Waheguru, or to use his knowledge to ponder on Waheguru’s gifts and His noble qualities. All such qualities are given to the man by Waheguru. Man has no control to acquire the technique required to break the worldly bonds. All the controls are in Waheguru’s hands, and He is using them to create, and look after the living beings. Because nobody has any control (and everybody seems to be a puppet in Waheguru’s hands), nobody can be superior or inferior to others.

NOTE: There are many holy shabads in Guru Granth Sahib which support this idea that Waheguru controls everything. We will quote only one such Shabad which will clearly prove this point. However, Waheguru’s judgment is based on a person’s own deeds – past and present.

§ ਸਲੋਕ ਮਹਲਾ 1 (952)॥ ------ ਸਭਿ ਘਟਿ ਮੇਰੇ, ਹਉ ਸਭਨਾ ਅੰਦਰਿ, ਜਿਸਹਿ ਖੁਆਈ (ਖੁਆਰ ਕਰਾਂ) ਤਿਸੁ ਕਉਣੁ ਕਹੈ॥ ਜਿਸਹਿ ਦਿਖਾਲਾ ਵਾਟੜੀ ਤਿਸਹਿ ਭੁਲਾਵੈ ਕਉਣ॥ ਜਿਸਹਿ ਬੁਲਾਈ ਪੰਧ ਸਿਰਿ ਤਿਸਹਿ ਦਿਖਾਵੈ ਕਉਣੁ॥ 1॥

Meaning: -------- (Waheguru says) All the hearts are mine, and I reside in each one of them. If I want someone to suffer, who can help him? If I guide someone (or show him the right path), no one can mislead him, but if I misguide someone right at the start, nobody can guide him to the right path.

NOTE: Guru Nanak Sahib has defined five spiritual stages (or states) of the man’s spiritual development in the path to realize Waheguru. These stages are called Khunds, and are named Dherm Khund (Stage of Responsibility), Giyaan Khund (Stage of Knowledge), Sherm Khund, (Stage of Dedication and Hard Work), Kerm Khund (Stage of Benevolence) and Such Khund (State of with God or His Residence). The next four Paurris define and explain the duties and the achievements of the man for each stage or Khund.

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮਸਾਲ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ॥ ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ॥ ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ॥ ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ॥34॥

Raati rooti thiti vaar. Puvan paani ugni paataal. Tis(u) wich(i) dherti thaap(i) rukhi dhermshaal. Tis(u) wich(i) jea joogat(i) kay rung. Tin kay naam anayk ununt. Kermi kermi hoyay veechaar. Sacha Aap(i) Sacha Durbaar(u). Tithaiy sohun(i) punch pervaan(u). Nudri kerm(i) puvaiy neeshaan(u). Kuch pukayee oathaiy paayay. Nanak guyyaan jaapaiy jaayay. 34.

Word Meaning: Rooti = seasons. Thiti = days based on the phases of the moon. Thaap(i) = established; framed. Dhermshaal = place to learn and to perform noble deeds. Kay = many; infinite. Kermi = depending upon their deeds. Sacha = just. Sohun(i) = look distinguished; are recognized. Nudri Kerm(i) = the sight of kindness of Waheguru. Neeshaan(u) = identification; stamp of approval. Kuch Pukayee = unacceptable (bad) or acceptable (good) deeds; under-accomplishments and accomplishments. Jaapaiy = realize.

MEANING: Before creating life on this planet, Waheguru created conditions suitable for life, and for life to flourish. He created nights, days, seasons, and changing phases of the moon. He also created air, water, fire, and the underworlds (pataal). After having crated all these conditions, Waheguru has made the Earth a place for humans to learn and develop a character of righteousness. There are living beings of many kinds with many different lifestyles on the earth. There are countless names for different life forms. Each living being (especially humans) is closely watched for their deeds which are evaluated by Waheguru. Waheguru is perfectly Just and so is His Court. The Punches (spiritually accomplished holy men. See Paurri 16) look distinguished in Waheguru’s Court. The kind Waheguru’s generosity puts the stamp of approval on their deeds. (Guru) Nanak says that you come to realize this fact only when you are there in Waheguru’s Court that accomplishments and under-accomplishments are evaluated there very carefully. This early stage of performance, or of righteousness is called Dherm Khund. 34.

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ॥ ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ॥ ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ॥ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ॥ ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ॥ ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ॥ 35॥

Dherm khund ka eho dherm(u). Giyan khund ka aakhou kerm(u). Kaytay puvun paani vaiysuntar kaytay Kahn Mahesh. Kaytay Burmay gharrut(i) ghurriyay, roop rung kay vays. Kayteeyaan kerm bhoomi, Mayr kaytay, kaytay Dhoo (Dhroov) oopdaysh. Kaytay Ind chund soor kaytay, kaytay mundal days. Kaytay Sidh Boodh (Budha) Nath kaytay, kaytay dayvi (Devi) vays. Kaytay dayv (Dev) daanuv moon(i) kaytay, kaytay ruttan smoond. Kaytiyaan khaani, kaytiyaan baani, kaytay paat narind. Kaytiyaan soorti sevuk kaytay, Nanak unt(u) na unt(u). 35.

NOTE: When a noun ends with a (u) at the end, it represents a male. But male nouns without a (u) at the end signifies plural form.

Kerm Bhoomi = earth-like places where humans perform deeds as in Dherm Khund. Mayr = A mythical mountain of precious stones. Mundal Days = solar systems; galaxies. Dayv = gods. Daanuv = demons. Ruttan Smoond = seas of precious stones (all mythical). Khaani = sources of reproduction. Baani = language. Narind = king. Soorti = different forms of concentration.

fire (energy), and countless gods like Krishna and Shiva. (According to Hindu Granths, Brahma is believed to be the creator of all living beings) however, there are countless Brahmas who create bodies of many looks (roop), colours and dresses (meaning varieties). (The qualifier “countless” implies that there is no power other than Waheguru in the universe to assist Him in any way. He alone is the creator, the provider, and the destroyer). There are countless earths (kerm bhoomi) for humans to develop the noble quality of righteousness.

(Ind or Indra is considered to be the god of rain. But, since Guru Ji is describing the components of the universe in this sentence, the suitable meaning of Ind will be clouds), countless moons and suns, and countless solar systems (mundal days). There are countless Sidh Yogis with limited degrees of supernatural powers, countless enlightened holy men like the Buddha, countless accomplished yogis, and countless goddesses with different ideologies (vays or dresses). There are countless other gods, countless demons, countless hermits (mooni) and countless mythical seas of precious stones. (It is generally believed that there are four khaanis or sources of reproduction of life – live births, eggs, vegetation, and from seeds or eggs in air which come to life under favourable conditions. Likewise, it is believed that there are four kinds of ways of communication) . But Guru Nanak Sahib professes that the above is NOT true. There are countless sources of reproduction (which scientists are certifying now) and countless ways by which living beings - including vegetation - communicate, and countless rulers (in all four sources of reproduction). There are countless devotees who meditate with a variety of deep concentrations. Guru Nanak says that there is no end to the wonders of the Creator!! 35.

NOTE 1: (Dhoo or Dhroov was the son of a mythical king who lived hundreds of thousands of years ago. The King had several queens, but Dhroov’s mother was the very first or the prime wife. One day, Dhroov was sitting in his father’s lap, when his step mother pulled him out of the King’s lap. Dhroov was hurt deeply at this “step- motherly” treatment, but, at the advice of his mother he went to the nearby forest to worship God).

NOTE 2: From this Paurri, it is clear that how deep knowledge of the universe did Guru Nanak Sahib possess!!

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ॥

(ਅੰਗ 8)॥ ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ॥ ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ॥36॥

Giyaan khund meh(i) giyaan(u) perchund. Tithaiy naad binoad koad anund(u).

(PAGE 8): Sherm khund kee bani roop(u). Tithaiy ghaarrut(i) ghurriyaiy bahout(u) anoop(u). Taa keeyaan gullaan kuthiyaan na jaah(i). Jay ko kuhhaiy pichhaiy puchhtaayay. Tithaiy ghurriyaiy soorut(i) mut(i) mun(i) boodh(i). Tithaiy ghurriyaiy sooraan sidhaan ki soodh(i). 36.

Word Meaning: Giyan Khund = Stage of Knowledge. Perchund = very bright. Naad= music. Binoad = amazing. Koad = uncanny. Anund(u) = bliss. Sherm Khund = Stage of dedication and hard work. Bani = development. Gharrut(i) = shape; design. Ghurriyaiy = to mould; to create. Anoop(u) = beautiful. Kuthiyaan = described. Soorut(i) = concentration; wisdom. Sooraan = of gods. Soodh(i) = enlightenment.

36.

NOTE: Compare the last two sentences with the idea in Paurri number 13.

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ॥ ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ॥ ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ॥ ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ॥ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ॥ ਸਚਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ॥ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ॥ ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ॥ ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ॥ 37॥

Kerm khund kee baani joar(u). Tithaiy hoar(u) na koyee hoar(u). Tithaiy jodh mahabul soor. Tin meh(i) Ram(u) ruhhiya bherpoor. Tithaiy seeto seeta mehma maah(i). Ta kay roop na kuthnay jaah(i). Na oh(i) murrh(i) na tthaagay jaah(i). Jin kaiy Ram(u) vussaiy mun maah(i). Tithaiy bhugat vussaiy kay loe. Kureh(i) anund(u) Sacha mun(i) Soyay. Sach khund(i) vussaiy Nirunkaar. Kur(i) kur(i) vaykhaiy nudr(i) nihaal. Tithaiy khund mundal verbhund. Jay ko kuthaiy ta unt na unt. Tithaiy loe loe aakaar. Jiv jiv huqam(u) tivaiy tiv kaar. Vaykhaiy vigsaiy kur(i) veechaar(u). Nanak kuthnaa ker-rraw saar(u). 37.

Word Meaning: Kerm Khund = Stage of Benevolence. Baani = construction; development. Jodh Mahabul Soor = gallants (who have controlled their minds). Bherpoor = full to the brim. Seeto seeta = firmly stitched (connected). Mehma = praise. Tthaagay = robbed; cheated. Kay loe = of many worlds. Nihaal = fully satisfied and blissful. Verbhund = galaxies. Ker-rraw= tough. Saar(u) = iron; steel.

Being “one” with Waheguru, such devotees have always Waheguru in their mind and they neither die (because they are “one” with Waheguru), nor are robbed of their spiritual development. At that level, the devotees “see” that there are many other devotees at that level from other worlds who feel blissful with Waheguru (Sacha) in their mind, which becomes a dwelling for Waheguru. The next higher level is the Sach Khund where the devotee can “see” how Waheguru looks after His Creation with a kind sight, and is always blissful. The devotee can “see” that there are countless solar systems and galaxies in Waheguru’s creation that nobody can find their end. In all these countless worlds, the living beings do exactly what Waheguru’s Will (His laws) dictates. (Guru) Nanak says that it is as difficult to describe that “view” as to chew steel with teeth (of wax). However, Waheguru thinks of, and looks after of His Creation happily (without any stress on Him), and enjoys it. 37.

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥਿਆਰੁ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ॥ 38॥

Jut(u) pahaara dheeraj(u) sooniyaar(u). Ehrun(i) mut(i) vayd(u) huthiyaar(u). Bhuou khullan ugun tup taao. Bhaanda bhaaou amrit(u) tit(u) dhaal(i). Ghurriyaiy shabad(u) Sachi tuksaal. Jin kuou nudr(i) kerm(u) tin kaar. Nanak Nudri nudr(i) nihaal. 38.

Word Meaning: Jut(u) = control on sensual pleasures. Pahaara = machine shop. Dheeruj = patience. Suniyaar = goldsmith. Ehrun(i) = small kiln. Vayd = knowledge. Huthiyaar(u) = weapon (hammer). Bhuou = fear (of God). Khullan = leather (wind pipe); bellows. Tup = hard meditation or perseverance (on Waheguru’s Naam). Bhaanda = vessel (mind). Bhaaou = affection and respect for Waheguru. Dhaal(i) = by moulding. Shabad = expected behaviour; duty. (see the note below). Sachi Tuksaal = the True mint (of high moral values). Nudri = the one who casts kind sight. Nudr(i) = kind sight. Nihaal = eternal bliss.

Note the difference between Nudri and nudr(i).

NOTE: In most cases the word “Shabad” means Guru’s Advice or Waheguru’s praise. But occasionally, the word also means expected behaviour or duty. Pay attention to the following holy Shabad.

§ ਸਲੋਕ ਮ:2 ਆਸਾ ਦੀ ਵਾਰ (469)॥ ਜੋਗ ਸਬਦੰ ਗਿਆਨ ਸਬਦੰ ਬੇਦ ਸਬਦੰ ਬ੍ਰਾਹਮਣਹ॥ ਖਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾਕ੍ਰਿਤਹ॥ ਸਰਬ ਸਬਦੰ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ॥ 4॥

MEANING: The expected behaviour of the yogis is to acquire knowledge of their faith, and that of the Brahmans is to read the Vedas. The expected behaviour of the Khattris is to be warriors, and that of the untouchables (low-castes) is to serve the upper classes. However, the expected behaviour of all human beings is to worship the “One” (Waheguru). I would be the slave of the individual who realizes this secret (achieves this objective), oh Nanak. Such an individual becomes like God. 4.

MEANING: At the end, Guru Nanak Sahib advises that (concisely) the path to raise the level of your soul so that it can be “one” with Waheguru is that you need to follow the recipe as described next, oh man! (Compare your present state of mind to a nugget of raw gold, and your elevated soul to a beautiful ornament). Just as a goldsmith works with raw gold in his machine shop to refine the nugget to give it the shape of the desired ornament, you need to do something similar with your mind (soul). The goldsmith puts the nugget into a small kiln (applies heat) to soften it so that it can be moulded easily. To increase the size of the flame, he uses a small windpipe, and after melting it, he puts that into the die to give it the desired shape. Finally, he strikes the still rough ornament with a small hammer using his skill or wisdom, and patience, to refine it. Now the beautiful ornament is ready.

However, only those lucky individuals follow this recipe to whom the Kind Waheguru (Nudri) casts His kind sight, and the individuals attain the level of eternal bliss (nihaal).

॥ਸਲੋਕੁ॥

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ॥ ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੇ ਕੇ ਦੂਰਿ॥ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ॥

SLOAK

Puvun(u) guru paani pita maata dhert(i) meht(u). Divus raat(i) dooyay daayee daaya khaylaiy sugal jugat(u). Chungiyayiaan booriyayiaan vaachaiy Dherm(u) hudoor(i). Kermi aapo aapni kay nayrraiy kay door(i). Jinhee Naam(u) dhiyayaa, guyyay mashukut(i) ghaal(i). Nanak tay mookh oojlay kaytee chhootti naal(i).

Word Meaning: Puvun = air. Meht(u) = of great significance. Daayee Daaya = female and male nannies. Khaylaiy = plays, enjoys. Sugal Jugat(u) = whole world. Vaachaiy = evaluates. Hudoor(i) = In Waheguru’s court. Kermi = based on one’s deeds. Kay = many; some. Mashukut(i) ghaal(i) = successfulful in their hard work or efforts. Chhootti = salvaged. Naal(i) = with (in their company)

MEANING: [As explained in Paurri 34, the kind Waheguru has created the necessities of life on this planet (and on many others) for living beings to enjoy]. For example, (oxygen) in the air (puvun) purifies the blood just as the Guru purifies the soul. Water acts like father and is needed to sustain and nourish life. Earth is the great mother. The day and the night play the role of nannies providing opportunities for rest and for work, and also for fun and eating. Thus, the whole world is enjoying life. The noble (chungiyayiaan), or the evil deeds (booriyayiaan) of the people are being constantly recorded which the Justice of deeds (Dharma) evaluates (vaachaiy) in the Waheguru’s Court (hadoor). Based on individual’s deeds, some get close to Waheguru (get connected with Him) while some others get farther away (disconnected) from Him. However, those who worked hard to worship Waheguru (Naam dhiyayaa) are successful in their efforts. (Guru) Nanak says that their faces shine (they are honoured) in Waheguru’s Court, and many others also swim across the ocean of life or find salvation in their company.

NOTE: In addition to air, Puvun has been used in Guru Granth Sahib to carry a few more meanings. Air also means breathing (or breath), and air has also been used to mean human mind because it is very fickle like the changing directions of wind. Air has also been used to imply Shabad.

Air is important for our living, but it does not have the same function as the Guru; so, it cannot mean breath in this Sloak. Air could mean mind because most people do follow the advice of their mind like that of the Guru; however, mind is not one of Waheguru’s basic gifts like water, earth, and fire; so again, it is not the likely implication of air in this holy Sloak. For the same reason, Shabad does not seem to be the appropriate meaning of air. For these reasons, we chose the highly deep meaning of air to be its oxygen component, which cleanses our blood the way the Guru cleanses our souls.

Such a deep knowledge of nature forces us to bow to the Great Guru Nanak!! We salute Him.