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Essence of Japji Sahib- Mul Mantra

Hi guys I read it from one of the blogs by Daljit Khalsa. I find it good and very informative so I am sharing it with you. P.S-> If someone .....


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Old 14-06-2007
pps309
 
Essence of Japji Sahib- Mul Mantra

Hi guys I read it from one of the blogs by Daljit Khalsa. I find it good and very informative so I am sharing it with you.

P.S-> If someone do not like it, please refrain yourself from criticizing it. Your criticism can hurt me or others.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

Ek Ong Kaar
(One Universal Creator God)

Satnaam
(True is his name)


Karta-Purakh
(Creative Being Personified)

Nirbhao
(No Fear)

Nirvair
(No Hatred)

Akal-Murath
(Image Of the Undying)

Ajoonee
(Beyond Birth)

Saibhan
(Self-Existent)

Gur-Prasad
(By Guru’s Grace)

Jap
(Keep repeating his name)

Aad Sach Jugad Saach Hai Bhi Sach Nanak Hosi Bhi Sach
(True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True.)


This is the only definition of Mul-Mantra which almost all are familiar with. But, there is more to it. Much much more to it, which this topic tries to cover.
The Mul-mantra enunciates Guru Nanak Ji’s concept of God. It is a positive affirmation of the unity of God – an external Lord who is transcendent as well as immanent.
We can say that the Mul-Mantra is the initial seed sown by Guru Nanak Ji, Japji saheb ji is the plant born of that seed & the whole guru granth saheb ji is the leaves & branches of that tree. It gives in-depth of what there is in the mul-mantra & in the Japji.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

Let’s start the Mul-Mantra tour
EK-ONG-KAAR
Ek-Ong-Kaar is the combination of 3 words, ‘Ek’ + ‘Ong’ + ‘Kaar’. Many places in the Guru Granth saheb ji it is stated that everything is nothing but atomically a sound, a vibration. There is power force (Which we call the Almighty one) that runs the entire universe, & all the creation (all which is known to the humans & that too which is not known) & which is the source of that sound – ‘Ek’. From that one sound, comes vibrations of different frequencies – ‘Ong’ which takes the physical form – ‘Kaar’. But even we all are his creations. So, are we different from him??? Not at all. We are a part of that supreme 1. Thus the creator is not something outside, not somewhere far or somewhere unreachable. He is within u & all. Just that you have to experience it, ignite that spirit.

The first word in the Mul-Mantra is the digit 1 (Not in words). Guru Nanak Ji himself pronounced it as Ek-Ong-Kaar (Or Ek-Ang-Kaar)

Guru Nanak Ji purposely placed integral ‘1’ before Ong-kaar. He could have expressed the unity of God by a verbal expression, but did not choose to do so. The integral ‘1’ is unique in that all other numbers are nothing but an expansion of a sum of it, or ‘1’ is multiplied by that number. Secondly, this number is such that the antithesis of odd or even does not exist in it. The Symbol ‘Ek’ is thus an unmistakable sign to conclusively indicate unity. Thirdly, (Guru Nanak Ji used the digit 1& not the word) as he wanted to emphasize that the universe had emanated from one God & not from void or zero, the state of dispassion or lifeless, unconscious matter. Guru Nanak Ji has, in Rag Maru (In Guru Granth Saheb Ji, Pages 1023 – 1038) eluded that before the beginning of the creation, there was nothing but chaos & chaos for millions of years, but even that time the One Lord was there, & he was wrapt in himself in his eternity, in absolute transe, was alone & detached, had no rival, & sat in judgment over himself. Only his order (Hukum), prevailed, & he created Universe out of himself.

He is one only; there is no other to equal him. (Words may change their meanings & concepts in course of time, but the connotation of a numeral is always the same & unchangeable). It emphasizes the unity of God in unmistakable terms. Guru Nanak Ji’s emphasis on 1 was because the populace had forgotten the One God, & was running after the minor gods & goddesses who were nothing but his creation only.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

SAT-NAAM:
It’s composed of ‘Sat’ & ‘Naam’.

The literal meaning of ‘Sat’ is Truth. But in context of the sum total of Guru Nanak Ji’s testaments, it would be apt to translate it as ‘Eternal’. It is only God who has no beginning, no end, is not subject to change. He was, is & shall forever be alike. (Just our vision of seeing him changes)

The literal meaning of ‘Naam’ is The Name, rather than the Divine Name. In Guru Granth Saheb ji, ‘Naam’ for all practical purposes is synonymous with shabad (Word). Divine name is not something distinct from the almighty. It instead is revelation of, & coextensive with, the infinite one. It is expression of the nature & being of God in terms comprehensible to human understanding. According to Guru Nanak Ji, before creation of the universe, there was the infinite one engrossed in himself, in trance, in his true name, his true glory & his true throne. When he created the universe, he breathed his own light in his creation. In Japji Saheb Ji (Pauri – 19), Guru Nanak Ji says: “Whatever he created was (Manifest of) his name; There is no place where his name does not pervade.”

‘Naam’ Therefore is the universal light or spirit which is all-pervading & immanent in all his creation. Besides, ‘Naam’ is object of meditation. The contemplation of the divine name helps in realization of the lord in self. The ‘Naam’ kindles the inner light & helps in its mingling with the Supreme light.

The name of God & names of God are quite distinct & are not to be confused. The Guru Granth Saheb ji uses various names of Gods prevalent at the time, such as ‘Bhagvan’, ‘Gobind’, ‘Gopal’, ‘Ishwar’, ‘Ram’, ‘Allah’, ‘Rabb’, ‘Rahim’, ‘Khuda’, but these are not essential. ‘Naam’ is the total expression of God, manifest & un-manifest. It is expression of his light or spirit which is immanent in his creation.

Now summing up all the discussions on ‘Sat-Naam’, its very easy to understand that even you are his creation. You are him & he is within you & all. Realize that ‘ONE’ within you, that ‘Name’, that ‘True-Name’, ‘Sat-Naam’.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

KARTA-PURAKH

Karta’ means the creator. God is the creator. He created the universe. Before the creation of the universe, the power of creation lay in the Supreme Being. Guru Nanak Ji has dwelt upon the attributes of his supreme being, who is also the creator & spread his light in his creation. The creator is indistinct from God. There is no parallel to him. He is omnipotent. Through his power are winds, water & fire; and the earth is created out of dust. All is through his power, for he is the creator lord. His name is the holiest of the holy.

‘Purakh’ simply means All-Pervading; who pervades in each & every particle. In context of human body, the word ‘Purakh’ gives the meaning of soul, & in context of the universe, it means God. Its literal meaning is Person. In Guru Granth Saheb ji, the word ‘Purakh’ has been used in various contexts meanings person, man, great man, God, Soul, All-Pervading, etc.

Guru Nanak Ji has used adjectives to illustrate to illustrate the attributes of the ‘Purakha’ who is the only Eternal entity, distinct from other persons. He is from the very beginning (adi Purakh), All-pervading & eternal (Sat Purakh), Creator (Karta Purakh), Immortal (Akal Purakh) & without the duality of maya (Niranjan Purakh)

‘Purakh’ is such, is the Universal Mind or Soul (Parmatama) which is omnipresent & omniscient. The human mind or soul (Atma) formed part of the universal mind or soul before it was parted, & eager for communication. Guru Nanak Ji used this imile to delineate God as the supreme bridegroom & his creation as the bride eager to meet him. ‘Purakh’ is therefore that being, mind or soul which is All-Pervading.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

Nirbhao


Literal meaning is without fear. The word is to be interpreted in sum total of Guru Nanak’s testament. In Asa-De-Vaar pauri 4, its written that:

bhai vich pavan vahai sadvaa-o.<?XML:NAMESPACE PREFIX = O /><O:P></O:P>
(In the Fear of God, the wind and breezes ever blow.)<O:P></O:P>
<O:P></O:P>
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</O:P>
<O:P>
</O:P>

bhai vich chaleh lakh daree-aa-o.<O:P></O:P>

(In the Fear of God, thousands of rivers flow.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
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</O:P>

bhai vich agan kadhai vaygaar.<O:P></O:P>

(In the Fear of God, fire is forced to labor.)<O:P></O:P>




<O:P></O:P>
<O:P>
</O:P>
<O:P>
</O:P>

bhai vich Dhartee dabee bhaar.<O:P></O:P>

(In the Fear of God, the earth is crushed under its burden.)<O:P></O:P>




<O:P></O:P>
<O:P>
</O:P>
<O:P>
</O:P>

bhai vich ind firai sir bhaar.<O:P></O:P>

(In the Fear of God, the clouds move across the sky.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

bhai vich raajaa Dharam du-aar.<O:P></O:P>

(In the Fear of God, the Righteous Judge of Dharma stands at His Door.)<O:P></O:P>




<O:P></O:P>
<O:P>
</O:P>
<O:P>
</O:P>

bhai vich sooraj bhai vich chand.<O:P></O:P>

(In the Fear of God, the sun shines, and in the Fear of God, the moon reflects.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

koh karorhee chalat na ant.<O:P></O:P>

(They travel millions of miles, endlessly.)<O:P></O:P>




<O:P></O:P>
<O:P>
</O:P>
<O:P>
</O:P>

bhai vich siDh buDh sur naath.<O:P></O:P>

(In the Fear of God, the Siddhas exist, as do the Buddhas, the demi-gods and Yogis.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

bhai vich aadaanay aakaas.<O:P></O:P>

(In the Fear of God, the Akaashic ethers are stretched across the sky.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

bhai vich joDh mahaabal soor.<O:P></O:P>

(In the Fear of God, the warriors and the most powerful heroes exist.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

bhai vich aavahi jaaveh poor.<O:P></O:P>

(In the Fear of God, multitudes come and go.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

sagli-aa bha-o likhi-aa sir laykh.<O:P></O:P>

(God has inscribed the Inscription of His Fear upon the heads of all.)<O:P></O:P>




<O:P></O:P>

<O:P></O:P>
<O:P>
</O:P>

naanak nirbha-o nirankaar sach ayk.<O:P></O:P>

(O Nanak, the Fearless Lord, the Formless Lord, the True Lord, is One)



In short, “In his fear, nay DISCIPLINE, is the universe, the wing, rivers, fire, earth, sun, moon, stars, divine heroes, demigods. The writ of Lord’s discipline is over the heads of all. The formless one, eternal, is alone without fear or discipline of any other. He alone is ‘fearless’, all other incarnated gods, demigods, are dust before him”

NirBhau’ therefore means sovereign. He alone is the sovereign & the whole universe, the globe, the galaxies & nether regions, move within his discipline, as ordained by him

Each & everywhere it is emphasized that the divine is present in you too. So the ‘NirBhau’ has to be within you, & it is. Just realize that & you will become fearless. But how to do that ? Very simple, just shed your ego. Don’t hide behind the so called fact that it’s you who have done & created things. Its not you, it’s him; he is making you perform & do everything. Accept this fact, you will be fearless.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

NIRVAIR

Literally means without enmity, but the translation does not seem to apt in context of Guru Nanak Ji’s hymns. The infinite lord is the Supreme Being, without parallel. He is sovereign & the universe is in his discipline. There is no equal to him. Therefore, there is no question of his having an enemy to challenge him. ‘Nirvair’, in this context means that he is without inner contradictions, or inconsistencies which pull him apart. ‘Nirvair’ therefore, means harmonious.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

AKAL-MURATH


Akal’ literally it means timeless. He who has a beginning, has an end. The almighty is without beginning & has no end. He is not subject to birth or death. He is not encompassed within the limits of Time. ‘Akal’ therefore means Immortal.

Being immortal, the Supreme Being is not without form. He is both ‘Nirgun’, un-manifest & ‘Sargun’, manifest. It is in the latter form that he can be expressed in definite shape.

In Guru Granth Saheb ji, ‘Akal’ & ‘Murath’ have come together at a number of places to give the meaning, the being who is Immortal. He is embodied, but it is his spirit that lies in his products. The Almighty embodies in finite forms but is himself infinite. ‘Murth’, therefore, means Embodiment.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

AJUNI

The Almighty is beyond the pale of birth & death. There is no cause of his coming into being. “He has neither father, nor mother, nor sons, nor kins, nor wife”. Guru Nanak Ji rejects the Hindu doctrine on incarnation of God In human form. “He works through all ages; He is always Harmonious, He is not involved in strife, nor comes nor goes”. ‘Ajuni’ therefore, means non-incarnated.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

SAIBHANG

Self-existent. There is no cause for his existence. He is not produced from other being. He is himself cause & effect of his existence. He is produced from the self.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

GUR-PARSAD


Who was Guru Nanak Ji’s Guru? There is no other answer than God himself. Here, Guru Nanak described him as ‘Gur’, the teacher, preceptor, enlightener. Guru Nanak Ji has used the word ‘Gur’ for the Infinite one.

Parsad’ refers to bountiful. Guru Nanak Ji here describes the element of Grace in God. It is from this aspect of His personality, that Guru Nanak develops his doctrine of Grace. Other equivalents used are ‘kripa’, ‘nadar’, ‘mehar’, ‘karam’, ‘bakshish’, ‘bhana’, ‘taras’. All these have some degree of difference in interpretation. ‘Parsad’ is a positive form of his attribute, that he is the giver. “His many bounties cannot be recorded. He is great giver & has no particle of covetousness

There are 10 gurus, and their light of the first Guru permeated the following ones, and that light now vests in Guru Granth Saheb Ji. As such, ‘Gur-Parsad’ is interpreted as, “By Grace Of Guru’s Word”, which is contained in Guru Granth Saheb Ji.

 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

JAP

As lots & lots of his virtues are discussed above, there don’t arise any further explanation or reason to again emphasize on the fact as to why to always remember him. This ‘Jap’ simply says that only. Keep repeating his name (Let is be ‘Waheguru – Waheguru’, ‘Ram-Ram’, ‘Allah – Allah’, etc as long as its taken in his love rather than some worldly demands)

Imagine you are in love. It’s obvious that you will continually remember & repeat his / her name in your mind.

Similarly, this is the love what Guru Nanak Ji speaks of. Love lord like this. Believe me; you will really love this love.

In Japji Saheb Ji too, there are these lines:

ik doo jeebhou lakh hohi lakh hoveh lakh vees.


If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue)



lakh lakh gayrhaa aakhee-ahi ayk naam jagdees.
(I would repeat, hundreds of thousands of times, the Name of the One, the Lord of the Universe.)


 
Old 14-06-2007
pps309
 
Re: Essence of Japji Sahib- Mul Mantra

Aad Sach Jugad Saach Hai Bhi Sach Nanak Hosi Bhi Sach

Normally, this line is defined as:
True In The Beginning.
True Throughout The Ages.
True Here And Now.
O Nanak, Forever And Ever True

But a very important thing missed out there is that, when we say ‘Aad Sach’, normally it means that the God is true from the beginning of time. So here we are restriction him in the domain of time. As he himself created the time too, he was true not from the beginning of time, but even before it.

PS. This was the interpretation of the Mul-Mantra by daas. I am very well aware of the fact that already this has been decoded, but this gives a bit different taste. I am not telling that others are wrong, just that different people have different perspective of seeing the same thing & this is mine after long research & personal experiences.

 
Old 14-06-2007
Osho
 
Re: Essence of Japji Sahib- Mul Mantra

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Ik - There is one God, the sole Supreme Being, the Ultimate Reality. Bhai Gurdas writes, "By writing 1 (one) in the beginning, it has been shown that Ek Oankar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms identity.

The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being non-dual and absolute, is unknowable to the human mind. A simple example of this is in imagining distances: one could quite easily indicate that a meter in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc.


Onkar - The word 'AUNKAAR' denotes that God manifests Himself ceaselessly throughout His creation in diverse forms, features and colours, and in this way becomes knowable to us. But, in spite of manifesting in such diverse forms, God remains One; He is immanent in His creation, while being at the same time transcendent. This God is at once one and many, implying unity in diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."


Sat - In Sanskrit, there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always has been, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through art, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.


Naam - Naam means, literally, the Name. A fuller definition of the word can only be found within the Sri Guru Granth Sahib. Naam is God’s Word, or the Divine Essence. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Shabad in the SGGS. Figuritively it also means essense.

Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed the manifestations of His values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation.

Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time.


Karta translates literally as the Doer.
Purukh translates literally as man, husband, basically a male person.
In the Sankhya system of Indic philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.

The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and the only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.

God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.

By stating that God is the Creator, one may think that the Creator and His creation are separate. But it is not so.

The relationship that exists between God and His creation is like the one between a dancer and his dance form. When man dances, can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, the dance dies with him. When the dance ends, he is no longer the dancer. They are united, one. This is why since ancient times, Indians have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one.

A poet is no longer related to his poem once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the Creation, or the Creator is nothing but creativity.


Nirbhao : Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.


Nirvair : Vair translates as enmity, hostility and Nir translates as without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.


Akaal translates as 'not subject to time or death' and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.

Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everything is static.


Ajooni : Joon is a feminine noun and translates as 'birth, existence', the A- suggests 'Beyond'.

God is Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.

Sikhism believes in the physical incarnation of God. The Guru-Saint thus is God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the embodiment of the Gur through which he reveals his God-nature.


Saibhan : is derived from the Sanskrit swayambhu and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.


Gur stands for Guru: Master, Spiritual Teacher, Guide.
Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.
Many Sikh and European translators have joined the word Gur and Prasad together. to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit.



Thanks

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Old 14-06-2007
Osho
 
Re: Essence of Japji Sahib- Mul Mantra

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Originally Posted by pps309 View Post
Who was Guru Nanak Ji’s Guru? There is no other answer than God himself. Here, Guru Nanak described him as ‘Gur’, the teacher, preceptor, enlightener. Guru Nanak Ji has used the word ‘Gur’ for the Infinite one.

This argument of yours is not without fault. The Guru of Nanak described by Nanak is
intuitive awareness and innate knowledge and intrinsic knowhow which each one of us
is endowed with and which could be aroused by realising it 'exists' within us.
This is what Nanak is saying her :

suniai sidhh peer sur naathh ||
Listening-the Siddhas, the spiritual teachers, the heroic warriors, the yogic masters.
suniai dhharath dhhaval aakaas ||
Listening-the earth, its support and the Akaashic ethers.
suniai dheep loa paathaal ||
Listening-the oceans, the lands of the world and the nether regions of the underworld.
suniai pohi n sakai kaal ||
Listening-Death cannot even touch you.
naanak bhagathaa sadhaa vigaas ||
O Nanak, the devotees are forever in bliss.
suniai dhookh paap kaa naas ||8||
Listening-pain and sin are erased. ||8||
suniai eesar baramaa eindh ||
Listening-Shiva, Brahma and Indra.
suniai mukh saalaahan mandh ||
Listening-even foul-mouthed people praise Him.
suniai jog jugath than bhaedh ||
Listening-the technology of Yoga and the secrets of the body.
suniai saasath simrith vaedh ||
Listening-the Shaastras, the Simritees and the Vedas.
naanak bhagathaa sadhaa vigaas ||
O Nanak, the devotees are forever in bliss.
suniai dhookh paap kaa naas ||9||
Listening-pain and sin are erased. ||9||
suniai sath santhokh giaan ||
Listening-truth, contentment and spiritual wisdom.
suniai athasath kaa eisanaan ||
Listening-take your cleansing bath at the sixty-eight places of pilgrimage.
suniai parr parr paavehi maan ||
Listening-reading and reciting, honor is obtained.
suniai laagai sehaj dhhiaan ||
Listening-intuitively grasp the essence of meditation.
naanak bhagathaa sadhaa vigaas ||
O Nanak, the devotees are forever in bliss.
suniai dhookh paap kaa naas ||10||
Listening-pain and sin are erased. ||10||
suniai saraa gunaa kae gaah ||
Listening-dive deep into the ocean of virtue.
suniai saekh peer paathisaah ||
Listening-the Shaykhs, religious scholars, spiritual teachers and emperors.
suniai andhhae paavehi raahu ||
Listening-even the blind find the Path.
suniai haathh hovai asagaahu ||
Listening-the Unreachable comes within your grasp.
naanak bhagathaa sadhaa vigaas ||
O Nanak, the devotees are forever in bliss.
suniai dhookh paap kaa naas ||11||
Listening-pain and sin are erased. ||11||
mannae kee gath kehee n jaae ||
The state of the faithful cannot be described.
jae ko kehai pishhai pashhuthaae ||
One who tries to describe this shall regret the attempt.
kaagadh kalam n likhanehaar ||
No paper, no pen, no scribe
mannae kaa behi karan veechaar ||
can record the state of the faithful.
aisaa naam niranjan hoe ||
Such is the Name of the Immaculate Lord.
jae ko mann jaanai man koe ||12||
Only one who has faith comes to know such a state of mind. ||12||
mannai surath hovai man budhh ||
The faithful have intuitive awareness and intelligence.
mannai sagal bhavan kee sudhh ||
The faithful know about all worlds and realms.

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