Sukhmani Sahib Astpadi 1 Sabad 1 / ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧

ਗਉੜੀ ਸੁਖਮਨੀ ਮਃ ੫ ॥
Ga▫oṛī sukẖmanī mėhlā 5.
Guru Arjun Dev ji in Raag Gauri “Sukhmani”, peaceful pearl.

ਸਲੋਕੁ ॥
Salok.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
With blessing of one eternal creator.
ਆਦਿ ਗੁਰਏ ਨਮਹ ॥ ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥
Āḏ gur▫e namah. Jugāḏ gur▫e namah.
Respects to the greatest creator originator of all. Respects to the creator of many millennia.
ਸਤਿਗੁਰਏ ਨਮਹ ॥ ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥
Saṯgur▫e namah. Sarī gurḏev▫e namah. ||1||
Respects to the eternal truth creator. Respects to the respectful divine creator.

ਅਸਟਪਦੀ ॥
Asatpaḏī.
Eight Stanzas hymn.
ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਵਉ ॥ ਕਲਿ ਕਲੇਸ ਤਨ ਮਾਹਿ ਮਿਟਾਵਉ ॥
Simra▫o simar simar sukẖ pāva▫o. Kal kales ṯan māhi mitāva▫o.
Mindfully seek again and again and then find wellness. Bitterness and anguish thus are eliminated from the body.
ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥ ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥
Simra▫o jās bisumbẖar ekai. Nām japaṯ agnaṯ anekai.
Marvel at the one protector of the world. Many countless dwell on such one.
ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥ ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥
Beḏ purān simriṯ suḏẖākẖ▫yar. Kīne rām nām ik ākẖ▫yar.
Ved, puran and siritees use pure words to describe. Only the creator’s name has been recognized to be the purest.
ਕਿਨਕਾ ਏਕ ਜਿਸੁ ਜੀਅ ਬਸਾਵੈ ॥ ਤਾ ਕੀ ਮਹਿਮਾ ਗਨੀ ਨ ਆਵੈ ॥
Kinkā ek jis jī▫a basāvai. Ŧā kī mahimā ganī na āvai.
One who even has a grain of such inside. Such can not be praised enough
ਕਾਂਖੀ ਏਕੈ ਦਰਸ ਤੁਹਾਰੋ ॥ ਨਾਨਕ ਉਨ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰੋ ॥੧॥
Kāʼnkẖī ekai ḏaras ṯuhāro. Nānak un sang mohi uḏẖāro. ||1||
Ones who yearn for your vision. Guru Nanak, save me through their company.

ESSENCE: Guru ji in the salok first offer respects to the creator as originator, time immemorial, truth and divine.

In this first Shabad of First Astpadi, Guru ji then give emphasize the importance of contemplation and understanding. Such leads to wellness and elimination of anguish and bitterness. Many a books and many a people are so seeking. Guruji put great worthiness on to the seekers and say one even with a grain of such inside is worthy of endless praise and company of such is esteemed.

Click to expand...

Please comment on style, content or any other suggestions for improvements.

I will post all of Sukhmani Sahib ji in this format if it is consider worthy by the spners. Please note all errors are mine and I stand corrected.

Much Obliged.

Sat Sri Akal.

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Ambarsaria ji,

Guru Fateh.

I want to thank you from the bottom of my heart for this great endeavour of yours. For me, You have been able to express Guru Sahib's message from the heart. I feel very fortunate to have the opportunity to savour the nectar.

This Peaceful Pearl will be strung into the Peaceful Necklace by you.

Thanks once again.

Regards

Tejwant Singh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

A beautiful start. congratulation to you. Please continue
best regards
Mohinder Singh Sahni

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

I do respectfully thank all who had the chance to see the post at the start.

I sincerely wish that if you have any suggestions please don't hesitate as I won't mind both negative or critical.

We know poetry cannot be translated but I am trying to do as much closeness that my intellect allows.

Sat Sri Akal all.

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Dear Sir,
Very many thanks for this thread. Kindly make to so beautiful that soul should start dancing in ecstasy and I fully believe ,keeping your earlier posts in mind, that you are fully capable of making it so powerful. May Waheguru bless thee !

lovingly
tjs

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Ambarsaria Ji,

This is very good initiation, to learn and experience.
I thank for your openness and expression of true feelings of yours.

Let's first be focus on Sukhmanni,

Sukh, each one of us will have different understanding/ meaning/ seeking of sukh.

Reading/ Reciting aim and objective is to obtain Sukhmanni.

How ot obtain objective for subject "Sukhmanni"

Sukh Manni,
(Sukh) Peace of (Manni) Mind.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Ambersariaji,

Format, content, summing up, excellent to read first thing this morning, thank you

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

AMBARSARIA Ji,
You have really undertaken a great job.I am sure this is going to be a marvellous thread of the FORUM so far We can go ahead in respecting the views of each other .I would personally share my views after ASTAPADI 14 because by then there are very intersting observations which are of great interest for more clear understanding not only this but the whole of SGGS .
I hope you to really make this a memorable contribution.
With best wishes

Prakash.S.Bagga

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Ambarsaria Ji,

Guru Fateh.

Let me add my 2 cent worth. I loved your format and the way you focused on the Salok of the Ashtpadi 1 which is the central idea expanded further in 8 Stanzas/Shabads. I love the way you have used the word Simr in your interpretation. This is the way I feel it too.

One memorises the math tables by repitetion but one can not become an accountant just by that. It requires deep studying of the subject as of any other subject.

I also love your usage of Dwell as Japat which gives us the true focus rather than becoming parrots.

In this foundation stone you have laid for us to step on to, is a wonderful thing. I promise you that many of the readers will be seeing Sukhmani under a different light and you are making them understand the true message of Sikhi.

I would request all to become active in this great endeavour in a proactive manner, rather than being passive by stander readers of this marvellous work. Input from all is important. This is what this forum is all about. We as Sikhs must learn from each other and share our thoughts.

So, please become proactive Sikhs if you want to practice Gurbani in your life and make it better for yourself, your loved ones and others.

This project may take 6 months for us to grasp the whole Sukhmani which is fine but we have to have input from a lot more people.

------------------------
Ravneet_sb says:

I thank for your openness and expression of true feelings of yours.

Let's first be focus on Sukhmanni,

Sukh, each one of us will have different understanding/ meaning/ seeking of sukh.

Reading/ Reciting aim and objective is to obtain Sukhmanni.

How ot obtain objective for subject "Sukhmanni"

Sukh Manni,
(Sukh) Peace of (Manni) Mind.

Click to expand...

Ravneet ji,

Guru Fateh.

Your post demands from you to participate proactively in this first Shabad. So, what you have written in your cryptic way, can you please elaborate in the lay man terms so all of us can understand and learn from you? Also please give your thoughts on the interpretation of the first Shabad out of 8 with the Salok on the top as the main theme.

Hope to learn from your Gurmat wisdom.

----------------------------

Parkash Singh Bagga writes:

AMBARSARIA Ji,
You have really undertaken a great job.I am sure this is going to be a marvellous thread of the FORUM so far We can go ahead in respecting the views of each other.

I would personally share my views after ASTAPADI 14 because by then there are very intersting observations which are of great interest for more clear understanding not only this but the whole of Sri Guru Granth Sahib Ji .

Click to expand...

Parkash Singh ji,

Guru Fateh.

I beg to differ with you. Why wait till Ashtpadi14? Bagga ji, one does not start a Marathon at mile 14, then it defeats its purpose and in the runners' jargon it is called cheating.

So, your input and help is needed now. We will cross the Bridge#14 when we come to it during this marathon.
Your Gurmat Wisdom is required now.

Thanks & regards to all.

Tejwant Singh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Sat Sri Akaal,

Divine Knowledge shall be available free of cost to each and everyone,

When divine blessings comes as divine learning, they are forever rich,
money has not that relevance.

One is in peace and content

Sukh (Peace) of Mani (Inside Mind)

What one sounds as speech, is desire and discontent

"Speech" is expression formed with breath "flow of air"

When one lacks expression, of desire and discontentment,
air causes pressure on mind,
and mind feels heavy, and feels "Dukh"

Silence has 2 forms,
1. outer silence, but inner turbulence"
due lack of expression, or no physical solution for expression.
2. inner silence, peace of mind,
due to desire less and content.

Silence to desirous and discontent person comes when he express desire and discontent, or he gets resolution for desire and discontent.

Who's mind has no silence,
there is air in his vessel (body), nothing can flow inside

As there is air lock,
Air lock doesn't allow solid and liquid to flow, but air can diffuse in air, giving calm.

Understanding of this natural phenomenon,
seeker of "GURU's BANI" recites "Naam Jap"

to expel desire and discontent, brought by others, as his self is desire less and contented.

before connecting to "GURU's BANI"

So

"Sukh" to someone means

for manmukh "Expression" of desire and discontent

for Gurmukh power to "Naam Jap" and "Naam Simran"

"Sukhmani" has different mean for different persons.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

ravneet_sb thanks for your post. Are you more in line with the following,

[SIZE=-1]Mahan Kosh Encyclopedia[/SIZE] [SIZE=-0] ਮਨ ਨੂੰ ਆਨੰਦ ਦੇਣ ਵਾਲੀ ਇੱਕ ਬਾਣੀ, ਜੋ ਗਉੜੀ ਰਾਗ ਵਿੱਚ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦੀ ਰਚਨਾ ਹੈ, [SIZE=-1]....... [/SIZE][/SIZE][SIZE=-1]
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

A revered composition that gives bliss to mind, which is written in Gaurih ........

Please comment.

Sat Sri Akal.[/SIZE]

A Conversation about the Grammatical Forms of Raam and Simran

Sat Sri Akaal,

Ambarsaria Ji,

It is very much in line with Gurmat,
each and every post is in line with Gurmat,

awareness of religion and science applied to inside body experience.

Before writing it is implied to own self and
inside body experience is shared.

If sharing of experience is objectionable, post can be deleted by administrator. Writtings are with prescribed norms of "GURU's BANI" without
spreading hatered/grieviance and intend is spiritual learning (Learning through expression) All
what one say as experience, is understanding and expression of "truth of nature"


Persons who believe more in science than religion,
the implied experience is for them to understand,

as mind, relate easily to one's earlier learning.

Science brings physical manifestation to natural process,
but keeps us away from true nature and inside body.

It happens to Scientists/Doctor's/Engineers with raised IQ(Intelligence Quotient) looses EQ (Emotional Quotient) through understanding of emotional cause.

And person with good EQ has power of n(IQ).
n is no of persons having high IQ and
EQ one is having good emotional compatabilty there mind access is available

This is applied science to spiritual process, inside body experience.

Science can not go beyond religion, that is for sure.


What happens as

"Sukh" and "Dukh" when flow stops or worldly thought cling to mind one experience

"Dukh" It creates pressure/heat with this matter changes / flow changes inside body

foe eg in CD change track from sad song to sufi song it relaxes.

Undertanding this mind process
"Dukh" track can shifted to "Sukh" track. It all creation of one's own thought process.

and than

What one owe, one passes to others.
If one mind owes sukh, passes sukh through expression and vice versa.


If one think positive, it may not happen. If one thinks negative, it may not happen.

Just one shall perform in extreme difficult situation,
if not physically, than Naam Jap, leaving results to allmighty.
One can experience "Sukhmani" in extreme situations.

Waheguru Ji Ki Khalsa
Waheguru Ji Ki Fateh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

Ambarsaria Ji,

It is very precise definition.
Earlier I was not having Mahakosh,
now I have dowloaded through provided link.
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

Re: ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੧ / Sukhmani Sahib Astpadi 1 Sabad ੧

A number of posts that contained off topic comments have been moved to three different threads. Let's stay on the topic and not digress to Gurbani Grammar, the Waheguru Simran, Raam, and so forth.

There are the new threads.

http://www.sikhphilosophy.net/sikh-sikhi-sikhism/37745-reflections-on-gurmantar.html
http://www.sikhphilosophy.net/general-discussion/37747-gurusahibs-grammar-and-sukhmani-sahib.html
http://www.sikhphilosophy.net/gener...onversation-about-grammatical-forms-raam.html

When another forum member has taken considerable time and effort, and given greatly of expertise, to create a thread, it is not an act of good will to turn the discussion in a completely different direction. Readers new to a thread also find these digressions very confusing. Thank you

Ambarsaria ji,

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥ ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥
Beḏ purān simriṯ suḏẖākẖ▫yar. Kīne rām nām ik ākẖ▫yar.
Ved, puran and siritees use pure words to describe. Only the creator’s name has been recognized to be the purest.

Click to expand...

By who? By Vedas, Puranas and Simritees.

Prof Sahib Singh:
ਵੇਦਾਂ ਪੁਰਾਨਾਂ ਤੇ ਸਿਮ੍ਰਿਤੀਆਂ ਨੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਨੂੰ ਹੀ ਸਭ ਤੋਂ ਪਵਿੱਤ੍ਰ ਨਾਮ ਮੰਨਿਆ ਹੈ।
Vedas, Puranas and Simritees have considered only the name of God (Ram) to be the purest.

Free Kot Wala Teeka:
ਚਾਰੋਂ ਵੇਦ ਅਰੁ ਅਠਾਰਹ ਪੁਰਾਣ ਸਿਮ੍ਰਤੀ ਕੇ (ਸੁਧਾਖਰ) ਏਕ ਏਕ ਅਖਰ ਕੌ ਸੋਧ ਕਰਕੇ (ਆਖਰ) ਅੰਤ ਕੋ ਏਕ ਰਾਮ ਨਾਮ ਹੀ ਸਾਰ ਰੂਪ ਅਖਰ ਨਿਹਚੈ ਕੀਏ ਹੈਂ॥
Vedas, Puranas and Simritees have sifted through pure words (possible words to meditate on) and found that the name of God (Ram) was the purest.

Now compare this to what you are saying.

It simply states that Vedas and the like have not addressed the true creator.
http://www.sikhphilosophy.net/interfaith-dialogues/33304-gayatri-mantra-10.html#post159252

Click to expand...

Simply false. Guru Arjan Dev ji is stating the exact opposite. He appeals to the authority of the Vedas, Puranas and Simritees to justify that the word Ram (ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ) is a pure word. After all, this word is to be meditated upon as prescribed earlier in the pauri.

Satsriakal

Bhagat Singh Veer ji too little too late. As always the interpretation is mine.

ਆਸਾ ॥
आसा ॥
Āsā.
Aasaa:
ਆਸਾ।
xxx
xxx

ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥
जोगी जती तपी संनिआसी बहु तीरथ भ्रमना ॥
Jogī jaṯī ṯapī sani▫āsī baho ṯirath bẖarmanā.
The Yogis, celibates, penitents and Sannyaasees make pilgrimages to all the sacred places.
ਯੋਗੀ, ਬ੍ਰਹਿਮਚਾਰੀ, ਤਪੱਸਵੀ ਅਤੇ ਵਿਰੱਕਤ ਬਹੁਤਿਆਂ ਧਰਮ ਅਸਥਾਨਾਂ ਤੇ ਗਮਨ ਕਰਦੇ ਹਨ।
ਜਤੀ = ਜਿਸ ਨੇ ਕਾਮ-ਵਾਸ਼ਨਾ ਨੂੰ ਰੋਕ ਲਿਆ ਹੈ। ਤਪੀ = ਮਨ ਨੂੰ ਹਠ ਨਾਲ ਰੋਕਣ ਲਈ ਸਰੀਰ ਨੂੰ ਕਈ ਤਰ੍ਹਾਂ ਦੇ ਕਸ਼ਟ ਦੇਣ ਵਾਲੇ। ਭ੍ਰਮਨਾ = ਭੌਣ ਵਾਲੇ।
(ਕਈ ਲੋਕ) ਜੋਗੀ ਹਨ, ਜਤੀ ਹਨ, ਤਪੀ ਹਨ, ਸੰਨਿਆਸੀ ਹਨ, ਬਹੁਤ ਤੀਰਥਾਂ ਤੇ ਜਾਣ ਵਾਲੇ ਹਨ,

ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੧॥
लुंजित मुंजित मोनि जटाधर अंति तऊ मरना ॥१॥
Luʼnjiṯ muʼnjiṯ mon jatāḏẖar anṯ ṯa▫ū marnā. ||1||
The Jains with shaven heads, the silent ones, the beggars with matted hair - in the end, they all shall die. ||1||
ਸਿਰ-ਖੁੱਬੇ ਜੈਨੀ, ਘੋਨਮੋਨ, ਚੁੱਪ ਕਰੀਤੇ ਸਾਧੂ ਅਤੇ ਲਿਟਾਂ ਵਾਲੇ ਦਰਵੇਸ਼ ਅਖੀਰ ਨੂੰ ਮਰ ਜਾਣਗੇ।
ਲੁੰਜਿਤ = ਸ੍ਰੇਵੜੇ ਜੋਸਿਰ ਦੇ ਵਾਲ ਮੋਚਨੇ ਨਾਲ ਪੁੱਟ ਦੇਂਦੇ ਹਨ। ਮੁੰਜਿਤ = ਮੁੰਜ ਦੀ ਤੜਾਗੀ ਪਾਣ ਵਾਲੇਬੈਰਾਗੀ। ਜਟਾਧਾਰ = ਜਟਾਧਾਰੀ ਸਾਧੂ। ਅੰਤਿ ਤਊ = ਆਖ਼ਰ ਨੂੰ, ਤਾਂ ਭੀ, ਫਿਰ ਭੀ। ਮਰਨਾ =ਮੌਤ, ਜਨਮ ਮਰਨ ਦਾ ਗੇੜ (ਨੋਟ: ਜੋ ਜੀਵ ਜਗਤ ਵਿਚ ਸਰੀਰ ਲੈ ਕੇ ਜੰਮਿਆ ਹੈ ਉਸ ਨੇ ਮਰਨਾਤਾਂ ਅਵੱਸ਼ ਹੈ। ਇੱਥੇ ਇਸ ਸਾਧਾਰਨ ਮੌਤ ਦਾ ਜ਼ਿਕਰ ਨਹੀਂ ਹੈ; ਇਸ 'ਮਰਨ' ਦਾ ਨਿਰਣਾ ਕਬੀਰਜੀ ਅਖ਼ੀਰਲੀ ਤੁਕ ਵਿਚ ਕਰਦੇ ਹਨ "ਜਨਮ ਮਰਨ") ॥੧॥
ਸ੍ਰੇਵੜੇ ਹਨ, ਬੈਰਾਗੀ ਹਨ, ਮੋਨਧਾਰੀ ਹਨ, ਜਟਾਧਾਰੀ ਹਨ-ਇਹ ਸਾਰੇ ਸਾਧਨ ਕਰਦਿਆਂ ਭੀ ਜਨਮ ਮਰਨ ਦਾ ਗੇੜ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥

ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮਨਾ ॥
ता ते सेवीअले रामना ॥
Ŧā ṯe sevī▫ale rāmnā.
Meditate, therefore, on the Lord.
ਇਸ ਲਈ ਸੁਆਮੀ ਦੇ ਨਾਮ ਦਾ ਸਿਮਰਨ ਕਰ।
ਤਾ ਤੇ = ਤਾਂ ਫਿਰ, ਤਾਂ ਫਿਰ ਚੰਗੀ ਗੱਲ ਇਹ ਹੈ ਕਿ। ਸੇਵੀਅਲੇ = ਸਿਮਰਿਆ ਜਾਏ।
ਸੋ ਸਭ ਤੋਂ ਚੰਗੀ ਗੱਲ ਇਹ ਹੈ ਕਿ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਿਆ ਜਾਏ।

ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ॥੧॥ ਰਹਾਉ ॥
रसना राम नाम हितु जा कै कहा करै जमना ॥१॥ रहाउ ॥
Rasnā rām nām hiṯ jā kai kahā karai jamnā. ||1|| rahā▫o.
What can the Messenger of Death do to one whose tongue loves the Name of the Lord? ||1||Pause||
ਜਿਸ ਦੀ ਜੀਭ ਦਾ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਨਾਲ ਪਿਆਰ ਹੈ, ਉਸ ਨੂੰ ਮੌਤ ਦਾ ਦੂਤ ਕੀ ਕਰ ਸਕਦਾ ਹੈ। ਠਹਿਰਾਉ।
ਹਿਤੁ ਜਾ ਕੈ = ਜਿਸ ਦੇ ਹਿਰਦੇ ਵਿਚ ਪਿਆਰ ਹੈ। ਕਹਾ ਕਰੈ = ਕੀਹ ਕਰ ਸਕਦਾ ਹੈ? ਕੁਝ ਵਿਗਾੜ ਨਹੀਂ ਸਕਦਾ। ਜਮਨਾ = ਜਮ ॥੧॥
ਜਿਸਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਪਿਆਰ ਹੈ, ਜੋ ਮਨੁੱਖ ਜੀਭ ਨਾਲ ਨਾਮ ਸਿਮਰਦਾਹੈ, ਜਮ ਉਸ ਦਾ ਕੁਝ ਨਹੀਂ ਵਿਗਾੜ ਸਕਦਾ (ਕਿਉਂਕਿ ਉਸ ਦਾ ਜਨਮ ਮਰਨ ਮੁੱਕ ਜਾਂਦਾ ਹੈ)॥੧॥ ਰਹਾਉ॥

ਆਗਮ ਨਿਰਗਮ ਜੋਤਿਕ ਜਾਨਹਿ ਬਹੁ ਬਹੁ ਬਿਆਕਰਨਾ ॥
आगम निरगम जोतिक जानहि बहु बहु बिआकरना ॥
Āgam nirgam joṯik jānėh baho baho bi▫ākarnā.
Those who know the Shaastras and the Vedas, astrology and the rules of grammar of many languages;
ਜੋ ਸ਼ਾਸਤਰਾਂ ਵੇਦਾਂ, ਜੋਤਸ਼ ਵਿਦਿਆ ਅਤੇ ਬਹੁਤ ਜ਼ਿਆਦਾ ਬੋਲੀਆਂ ਦੀਆਂ ਗ੍ਰਾਮਰਾਂ ਨੂੰ ਜਾਣਦੇ ਹਨ।
ਆਗਮ = ਸ਼ਾਸਤ੍ਰ। ਨਿਰਗਮ = ਨਿਗਮ, ਵੇਦ। ਜਾਨਹਿ = (ਜੋ ਲੋਕ) ਜਾਣਦੇ ਹਨ।
ਜੋ ਲੋਕ ਸ਼ਾਸਤ੍ਰ ਵੇਦ ਜੋਤਿਸ਼ ਤੇ ਕਈ ਵਿਆਕਰਣ ਜਾਣਦੇ ਹਨ,

ਤੰਤ ਮੰਤ੍ਰ ਸਭ ਅਉਖਧ ਜਾਨਹਿ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੨॥
तंत मंत्र सभ अउखध जानहि अंति तऊ मरना ॥२॥
Ŧanṯ manṯar sabẖ a▫ukẖaḏẖ jānėh anṯ ṯa▫ū marnā. ||2||
those who know Tantras and mantras and all medicines - even they shall die in the end. ||2||
ਜੋ ਜਾਦੂ, ਟੁਣੇ ਟਾਮਣ ਅਤੇ ਸਮੁਹ ਦਵਾਈਆਂ ਨੂੰ ਜਾਣਦੇ ਹਨ, ਉਹ ਭੀ ਆਖਰਕਾਰ ਮਰ ਜਾਣਗੇ।
ਤੰਤ = ਟੂਣੇ ਜਾਦੂ। ਅਉਖਧ = ਦਵਾਈਆਂ ॥੨॥
ਜੋ ਮਨੁੱਖ ਜਾਦੂ ਟੂਣੇ ਮੰਤ੍ਰ ਤੇ ਦਵਾਈਆਂ ਜਾਣਦੇ ਹਨ, ਉਹਨਾਂ ਦਾ ਭੀ ਜਨਮ ਮਰਨ ਦਾ ਚੱਕਰ ਨਹੀਂ ਮੁੱਕਦਾ ॥੨॥

ਰਾਜ ਭੋਗ ਅਰੁ ਛਤ੍ਰ ਸਿੰਘਾਸਨ ਬਹੁ ਸੁੰਦਰਿ ਰਮਨਾ ॥
राज भोग अरु छत्र सिंघासन बहु सुंदरि रमना ॥
Rāj bẖog ar cẖẖaṯar singẖāsan baho sunḏar ramnā.
Those who enjoy regal power and rule, royal canopies and thrones, many beautiful women,
ਜੋ ਪਾਤਸ਼ਾਹੀਆਂ ਸਿਰਛੱਤ੍ਰੀ-ਰਾਜ ਗੱਦੀਆਂ ਅਨੇਕਾਂ ਹੀ ਸੁਹਣੀਆਂ ਇਸਤਰੀਆਂ,
ਭੋਗ = ਮੌਜਾਂ। ਸਿੰਘਾਸਨ = ਤਖ਼ਤ। ਸੁੰਦਰਿ ਰਮਨਾ = ਸੋਹਣੀਆਂ ਇਸਤ੍ਰੀਆਂ।
ਕਈ ਐਸੇ ਹਨ ਜੋ ਰਾਜ ਦੀਆਂ ਮੌਜਾਂ ਮਾਣਦੇ ਹਨ, ਤਖ਼ਤ ਉੱਤੇ ਬੈਠੇ ਹਨ, ਜਿਨ੍ਹਾਂ ਦੇ ਸਿਰ ਉੱਤੇ ਛਤਰ ਝੁਲਦਾ ਹੈ, (ਮਹਿਲਾਂ ਵਿਚ) ਸੁੰਦਰ ਨਾਰਾਂ ਹਨ,

ਪਾਨ ਕਪੂਰ ਸੁਬਾਸਕ ਚੰਦਨ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੩॥
पान कपूर सुबासक चंदन अंति तऊ मरना ॥३॥
Pān kapūr subāsak cẖanḏan anṯ ṯa▫ū marnā. ||3||
betel nuts, camphor and fragrant sandalwood oil - in the end, they too shall die. ||3||
ਪਾਨ-ਬੀੜੇ ਕਾਫੁਰ ਅਤੇ ਪਰਮ ਸੁਗੰਧਤ ਚੰਨਣ ਮਾਣਦੇ ਹਨ, ਉਹ ਭੀ ਓੜਕ ਨੂੰ ਮਰ ਵੰਞਣਗੇ।
ਸੁਬਾਸਕ ਚੰਦਨ = ਸੋਹਣੀ ਸੁਗੰਧੀ ਦੇਣ ਵਾਲਾ ਚੰਦਨ ॥੩॥
ਜੋ ਪਾਨ ਕਪੂਰ ਸੁੰਦਰ ਸੁਗੰਧੀ ਦੇਣ ਵਾਲੇ ਚੰਦਨ ਵਰਤਦੇ ਹਨ-ਮੌਤ ਦਾ ਗੇੜ ਉਹਨਾਂ ਦੇ ਸਿਰ ਤੇ ਭੀ ਮੌਜੂਦ ਹੈ ॥੩॥

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸਭ ਖੋਜੇ ਕਹੂ ਨ ਊਬਰਨਾ ॥
बेद पुरान सिम्रिति सभ खोजे कहू न ऊबरना ॥
Beḏ purān simriṯ sabẖ kẖoje kahū na ūbarnā.
I have searched all the Vedas, Puraanas and Simritees, but none of these can save anyone.
ਵੇਦ, ਹਿੰਦੂ ਵਾਰਤਿਕ ਗੰਮਥ ਅਤੇ ਧਾਰਮਕ ਪੁਸਤਕਾ, ਮੈਂ ਸਮੂਹ ਘੋਖੀਆਂ ਹਨ, ਪ੍ਰੰਤੂ ਇਨ੍ਹਾਂ ਚੋਂ ਕੋਈ ਭੀ ਬੰਦੇ ਦਾ ਪਾਰ ਉਤਾਰਾ ਨਹੀਂ ਕਰ ਸਕਦਾ।
ਕਹੂ = ਕਿਤੇ ਭੀ। ਊਬਰਨਾ = (ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਤੋਂ) ਬਚਾਉ।
ਹੇ ਕਬੀਰ! ਆਖ ਕਿ ਵੇਦ, ਪੁਰਾਨ, ਸਿਮ੍ਰਿਤੀਆਂ ਸਾਰੇ ਖੋਜ ਵੇਖੇ ਹਨ (ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦੀ ਓਟਤੋਂ ਬਿਨਾ ਹੋਰ ਕਿਤੇ ਭੀ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਤੋਂ ਬਚਾਉ ਨਹੀਂ ਮਿਲਦਾ;

ਕਹੁ ਕਬੀਰ ਇਉ ਰਾਮਹਿ ਜੰਪਉ ਮੇਟਿ ਜਨਮ ਮਰਨਾ ॥੪॥੫॥
कहु कबीर इउ रामहि ज्मपउ मेटि जनम मरना ॥४॥५॥
Kaho Kabīr i▫o rāmėh jampa▫o met janam marnā. ||4||5||
Says Kabeer, meditate on the Lord, and eliminate birth and death. ||4||5||
ਕਬੀਰ ਜੀ ਆਖਦੇ ਹਨ, ਇਸ ਲਈ ਤੂੰ ਸੁਆਮੀ ਦਾ ਸਿਮਰਨ ਕਰ, ਤਾਂ ਜੋ ਤੇਰੇ ਆਉਂਦੇ ਤੇ ਜਾਣੇ ਮੁੱਕ ਜਾਣ।
ਇਉ = ਇਸ ਵਾਸਤੇ। ਜੰਪਉ = ਮੈਂ ਜਪਦਾ ਹਾਂ, ਮੈਂ ਸਿਮਰਦਾ ਹਾਂ। ਮੇਟਿ = ਮੇਟੈ, ਮਿਟਾਉਂਦਾ ਹੈ ॥੪॥੫॥
ਸੋ ਮੈਂ ਤਾਂ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਦਾ ਹਾਂ, ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਹੀ ਜਨਮ ਮਰਨ ਮਿਟਾਂਦਾ ਹੈ ॥੪॥੫॥

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The following line is very interesting,

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸਭ ਖੋਜੇ ਕਹੂ ਨ ਊਬਰਨਾ ॥
बेद पुरान सिम्रिति सभ खोजे कहू न ऊबरना ॥
Beḏ purān simriṯ sabẖ kẖoje kahū na ūbarnā.
I have searched all the Vedas, Puraanas and Simritees, but none of these can save anyone.

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What you think. We know there is only one thrust in Sri Guru Granth Sahib Ji. You may want to review the Astpadi again. It is a shame that you quoted Farid Kot vala Teeka, basically one of the worst choices of all. I only use Bhai Manmohan Singh ji and Prof. Sahib Singh ji.

Sat Sri Akal.

Yes Ambarsaria ji, but better late than never.

That line is quite interesting because it is not by reading and understanding Spiritual Texts that we obtain liberation but through meditation. This does not actually challenge the authority of the Vedas, Puranas and Simritees because that is what they are saying as well.

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ਬੀਚਾਰੇ ਮਹਾ ਪੁਰਖਨ ਇਉ ਕਹਿਆ ॥
सासत सिम्रिति बेद बीचारे महा पुरखन इउ कहिआ ॥
Sāsaṯ simriṯ beḏ bīcẖāre mahā purkẖan i▫o kahi▫ā.
The great men have studied the Shaastras, the Simritees and the Vedas, and they have said this:
ਬਿਨੁ ਹਰਿ ਭਜਨ ਨਾਹੀ ਨਿਸਤਾਰਾ ਸੂਖੁ ਨ ਕਿਨਹੂੰ ਲਹਿਆ ॥੧॥
बिनु हरि भजन नाही निसतारा सूखु न किनहूं लहिआ ॥१॥
Bin har bẖajan nāhī nisṯārā sūkẖ na kinhūʼn lahi▫ā. ||1||
Without the Lord's meditation, there is no emancipation, and no one has ever found peace. ||1||
ਤੀਨਿ ਭਵਨ ਕੀ ਲਖਮੀ ਜੋਰੀ ਬੂਝਤ ਨਾਹੀ ਲਹਰੇ ॥
तीनि भवन की लखमी जोरी बूझत नाही लहरे ॥
Ŧīn bẖavan kī lakẖmī jorī būjẖaṯ nāhī lahre.
People may accumulate the wealth of the three worlds, but the waves of greed are still not subdued.
ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਕਹਾ ਥਿਤਿ ਪਾਵੈ ਫਿਰਤੋ ਪਹਰੇ ਪਹਰੇ ॥੨॥
बिनु हरि भगति कहा थिति पावै फिरतो पहरे पहरे ॥२॥
Bin har bẖagaṯ kahā thiṯ pāvai firṯo pahre pahre. ||2||
Without devotional worship of the Lord, where can anyone find stability? People wander around endlessly. ||2||
pg 215, Guru Arjan

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Freed Kote Wala Teeka is hard to read (it's in some dialect of Hindi) but it's quite good, in places better than Prof Sahib Singh's teeka. That particular translation I quoted from the Free Kote Wala Teeka is more accurate that Prof Sahib Singh. They are both saying the same thing however, Freed Kote Wala Teeka's interpretation is closer to the original.

If you have any specific examples of where it fails let me know as I have not read the whole teeka.

There is no harm in consulting the Freed Kote Wala Teeka in addition to Prof Sahib Singh:
ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸਭ ਖੋਜੇ ਕਹੂ ਨ ਊਬਰਨਾ ॥
ਕਹੁ ਕਬੀਰ ਇਉ ਰਾਮਹਿ ਜੰਪਉ ਮੇਟਿ ਜਨਮ ਮਰਨਾ ॥੪॥੫॥

ਹਮਨੇ ਸਿੰਮ੍ਰਤੀਆਂ ਔਰ ਬੇਦ ਔਰ ਪੁਰਾਨ ਸਭ ਖੋਜੇ ਹੈਂ ਪਰੰਤੂ ਬਿਨਾਂ ਨਾਮ ਸੇ ਕਾਲ ਸੇ (ਊਬਰਨਾ) ਬਚਨਾ (ਕਹੂ) ਕਿਤੇ ਨਹੀਂ ਲਿਖਾ ਹੈ ਸ੍ਰੀ ਕਬੀਰ ਜੀ ਕਹਤੇ ਹੈਂ ਰਾਮ ਕੋ ਜਪੋ ਇਉਂ ਜਨਮਨਾ ਮਰਨਾ ਮੇਟ ਦੇਹੋ॥੪॥੫॥
I have searched Vedas, Puranas and Simritees, and the idea that without meditation on the Name one can obtain liberation, is not written anywhere.

The gist of it is the same as mentioned above in Prof Sahib Singh's teeka but it is closer to the context of Sri Guru Granth Sahib Ji and also consistent with the message of those texts. It is true that Puranas speak about meditation on God as a means to liberation. The story of Prahlaad which is told again and again in Sri Guru Granth Sahib, comes from the Vishnu Purana. Prahlaad was a young and very passionate bhagat of God. He defied even the authority of his father, the King Hiranyakashap. Hirayakashap wanted everyone under his rule to worship him as the Lord. However, Prahlaad refused and continued to meditate on Vishnu's (God's) Name. He had been doing so from a very early age since he grew up in the company of Vishnu Bhagats (brahmins, sadhus, pujaris, and Naarad) and attained liberation (His mother (pregnant at the time) had been somehow separated from the Kingdom and was given shelter amongst Vishnu Bhagats (brahmins, sadhus, pujaris, and Naarad). She gave birth to Prahlaad in their gathering. Both mother and son were heavily influenced by these religious people. After several years, Prahlaad and her mother finally return to the Kingdom and that's when the trouble began).

Bhagat Kabir ji gives Prahlaad's example in the following shabad along with Dhruv (or Dhroo) who is also a character in Vishnu Purana:

ਗਉੜੀ ॥
गउड़ी ॥
Ga▫oṛī.
Gauree:
ਰਾਮ ਜਪਉ ਜੀਅ ਐਸੇ ਐਸੇ ॥
राम जपउ जीअ ऐसे ऐसे ॥
Rām japa▫o jī▫a aise aise.
Meditate on the Lord, O my soul,
ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥
ध्रू प्रहिलाद जपिओ हरि जैसे ॥१॥
Ḏẖarū par▫hilāḏ japi▫o har jaise. ||1||
just as Dhroo and Prahlaad meditated on the Lord. ||1||
ਦੀਨ ਦਇਆਲ ਭਰੋਸੇ ਤੇਰੇ ॥
दीन दइआल भरोसे तेरे ॥
Ḏīn ḏa▫i▫āl bẖarose ṯere.
O Lord, Merciful to the meek, I have placed my faith in You;
ਸਭੁ ਪਰਵਾਰੁ ਚੜਾਇਆ ਬੇੜੇ ॥੧॥ ਰਹਾਉ ॥
सभु परवारु चड़ाइआ बेड़े ॥१॥ रहाउ ॥
Sabẖ parvār cẖaṛā▫i▫ā beṛe. ||1|| rahā▫o.
along with all my family, I have come aboard Your boat. ||1||Pause||
ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਹੁਕਮੁ ਮਨਾਵੈ ॥
जा तिसु भावै ता हुकमु मनावै ॥
Jā ṯis bẖāvai ṯā hukam manāvai.
When it is pleasing to Him, then He inspires us to obey the Hukam of His Command.
ਇਸ ਬੇੜੇ ਕਉ ਪਾਰਿ ਲਘਾਵੈ ॥੨॥
इस बेड़े कउ पारि लघावै ॥२॥
Is beṛe ka▫o pār lagẖāvai. ||2||
He causes this boat to cross over. ||2||
ਗੁਰ ਪਰਸਾਦਿ ਐਸੀ ਬੁਧਿ ਸਮਾਨੀ ॥
गुर परसादि ऐसी बुधि समानी ॥
Gur parsāḏ aisī buḏẖ samānī.
By Guru's Grace, such understanding is infused into me;
ਚੂਕਿ ਗਈ ਫਿਰਿ ਆਵਨ ਜਾਨੀ ॥੩॥
चूकि गई फिरि आवन जानी ॥३॥
Cẖūk ga▫ī fir āvan jānī. ||3||
my comings and goings in reincarnation have ended. ||3||
ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ ॥
कहु कबीर भजु सारिगपानी ॥
Kaho Kabīr bẖaj sārigpānī.
Says Kabeer, meditate, vibrate upon the Lord, the Sustainer of the earth.
ਉਰਵਾਰਿ ਪਾਰਿ ਸਭ ਏਕੋ ਦਾਨੀ ॥੪॥੨॥੧੦॥੬੧॥
उरवारि पारि सभ एको दानी ॥४॥२॥१०॥६१॥
Urvār pār sabẖ eko ḏānī. ||4||2||10||61||
In this world, in the world beyond and everywhere, He alone is the Giver. ||4||2||10||61|| ||1||
pg 337, Bhagat Kabir

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Satsriakal

Veer Bhagat Singh ji I feel for you if your stated age is accurate. I am very sorry your posts are becoming like one of the other gentleman here, albeit geared towards meditation. I have little energy to keep rehashing. Now you have started the Prahalaad stuff which has been previously raised and addressed by others in other thread(s).

Good luck as sometimes all one sees is someone heading to a ditch. No matter what one does one can feel helpless. I have started to feel a bit like that but for whatever reason little more hurtfully.

My translation stands as I find your motives a defensive tactic from another post where I responded to Dogra ji. Sometimes it is fun to play in the mud. Guru ji have greatly helped and gifted us the means to avoid the mud of those days which is still mud and muck of today.

I see the other confuser ji has shown up and I say good night so that you can enjoy unperturbed mutual company.

Sat Sri Akal.

Ambarsariaji

I agree with you 100%, but I also think everyone has the right to whatever form of worship of Creator that they find comfortable, from those that laud meditation to those that have a Da Vinci Code angle, the Nihangs, the Sanatogan Sikhs, all have roots in traditional Sikhi,

Voltaire's quote comes to mind once again,

I do not agree with what you have to say, but I'll defend to the death your right to say it.

I think it is a case of whatever works for you, In the same way that when I read a line in the SGGS about rebirth or birth or reborn, I view it in the context of maturing as a person, a line about chanting gods name, I view as thinking about Creator, not in a meditative way, but as a reminder to me that everything I have, everything I see, everything I feel, has Creator in it, it is a check against actions, thoughts, desires, it is a flag to whatever minute amounts of purity within me exist, it is many things, other than meditating, it is my interpretation, and I am happy with it, because it is self realised, and anyone that tried to get me to meditate would be met with short thrift, that is their realisation, for their needs, their thinking, their circumstances, how could that possible apply to me?

Maybe ones understanding of Creator is as unique as ones fingerprint, it is likely we share some common DNA that has enabled us to see 99% of each others view winkingmunda

Ambarsaria ji,
I thought you wanted people to respond to your interpretations of Sukhmani Sahib since you desired to be corrected when wrong. Now when I felt you were mistaken with your understanding of dhyan, jap, simran etc, I responded. When I felt that you were mistaken with your understanding of the place of Vedas, etc in Sri Guru Granth Sahib Ji, I responded again.
If you are going to simply shrug it off with "you sound like this other person(s) I dislike" or "you are defending this other person(s) I dislike" or "you are falling in a ditch, playing with mud" etc then so be it, I will not respond to your posts again.

Harry ji,
What "meditative way" are you talking about besides this - "reminder to me that everything I have, everything I see, everything I feel, has Creator in it"?

It is like so: A blacksmith is asked whether he uses a hammer to shape his metal, and he replies "No, I don't use a hammer. I use this blunt tool that is composed of a lump of metal joined to the end of a wooden handle. Definitely not a hammer though." Lol