Sukhmani Sahib Astpadi 1 Sabad 2 / ਸੁਖਮਨੀ ਸਾਹਿਬ ਅਸਟਪਦੀ ੧ ਸਬਦ ੨

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

In this Second Shabad of First Astpadi, Guru ji describe what is “Sukhmani” and say that it is the result of understanding the creator. Guru ji write it is in the mind of the devout humble people so understanding. Guru ji then describe possible benefits and signs that one is achieving such understanding. Namely, lack of carrying out repeated transformation in birth and death, riddance of feared pain, riddance of fear of death, animosity to one dissipates, obstacles are no more, continuous awareness of the creator is there, fear and anguish don’t take hold.

Finally in the company of the pious is the best to achieve such understanding and all is realized.


Note:[/FONT] In a way for us this sabad gives a metric to measure where we stand in our understanding. Do we have what we should and not have what we shouldn't had we followed Guru ji's teaching and Sri Guru Granth Sahib Ji?

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Please note all errors are mine and I stand corrected.

Humbly submitted per great suggestions. I am still finalizing formatting, presentation and such so please provide inputs if issues with fonts, layout and of course content.

Sat Sri Akal.

Ambarsaria ji,

Guru Fateh.

Exactly. This second Shabad shows how being plugged in to Ik Ong Kaar not only has its benefits but all the stumbling blocks turn into stepping stones to continue this Gurmat journey of ours.

Thanks. Very well expressed.

Regards

Tejwant Singh

Tejwant Singh ji thank you for your pro-active support.

Affirmations and comments are very important to me so that I don't go astray.

Sat Sri Akal

Veer Ji I solemnly affirm that no contradictions come to mind and more power to your elbow and all that jazz.

I don't think you will go astray Ambarsariaji, you seem extremely 'connected' at present

very nice ,,i have read sukhmani sahib before ,,but i m reading first time with translation
thanks

AMBARSARIA Ji,
I feel that in the Tuk of Rahaa-u What is Sukhmanee it is well defined as

SUKHMANI=SUKH...MANI and
MANI=AMrit Prabh Naamu

Now you consider Prabh as Creator is O.K.as per Gurbani.But the meaning of
Amrit NaaMu as essence of understanding should be looked into.Simce the word NAAMu is very specific Singular reference.
I think that the meaning of AMrit PRABH NAAMu as per words should be 'Specfic Ambrosia word of praise of CREATOR"
I think that the words essence and understanding are more related to abstract nature of entity.But in Gurbani Any ENTITY is REAL in terms of references for the CREATOR

Similarly the meaning of the word SIMRAN is related to the process of recollecting in Memoryand therefore a more appropriate word for SIMRAN can be considered as REMEMBRANCE.
Further the use of the word understanding along with rememrance can be more meaningful that I personally feel.
These are my personal views and suggestions only.
Prakash.S.Bagga

I have often felt that within all of us lies our 'true' personality, the pure personality that was gifted to us by Creator, to me this indicates the verification that if we follow Guruji's teachings then we will be able to be that 'true' person rather than the 'untrue' people we can end up being by just being 'ourselves'

Prakash.s.bagga ji perhaps we can review the following,


ਸੁਖਮਨੀ
Mahan Kosh Encyclopedia ਮਨ ਨੂੰ ਆਨੰਦ ਦੇਣ ਵਾਲੀ ਇੱਕ ਬਾਣੀ,(A bani that gives bliss to mind.) ਜੋ ਗਉੜੀ ਰਾਗ ਵਿੱਚ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦੀਰਚਨਾ ਹੈ, ਜਿਸ ਦੀਆਂ ੨੪ ਅਸਟਪਦੀਆਂ ਹਨ. ਜਨਮ ਮਰਨ ਕਾ ਦੂਖ ਨਿਵਾਰੈ, ਦੁਲਭ ਦੇਹ ਤਤਕਾਲਉਧਾਰੈ, ਦੂਖ ਰੋਗ ਬਿਨਸੇ ਭੈ ਭਰਮ, ਸਾਧ ਨਾਮ ਨਿਰਮਲ ਤਾਕੇ ਕਰਮ, ਸਭ ਤੇ ਊਚ ਤਾਕੀ ਸੋਭਾਬਨੀ,ਨਾਨਕ ਇਹ ਗੁਣਿ ਨਾਮੁ ਸੁਖਮਨੀ.(Guru Nanak these characteristics defines name Sukhmani) (ਸੁਖਮਨੀ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

ਨਾਮੁ

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
ਪਵਿੱਤਰ ਸ਼ਬਦ (ਸ਼ਬਦਾਰਥ) ਪ੍ਰਭੂ ਦਾ ਨਾਮ। (2)ਪ੍ਰਭੂ, ਹਰੀ। (Creator)(3) ਨਾਂ। (Name) ਉਦਾਹਰਣ: ਅੰਧੈਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ॥ {ਸਿਰੀ ੧, ੩, ੧*:੨ (15)}। ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁਹੋਇ॥ {ਜਪੁ ੧, ੧੨:੫ (3)}। ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹੀਐ ਹਉਮੈ ਨਿਵਰੀ ਭਾਹਿ॥ {ਸਿਰੀ ੧, ੧੭, ੧*:੨ (20)}। ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰ

Mahan Kosh Encyclopedia
ਦੇਖੋ, ਨਾਮ. "ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ". (ਜਪੁ)। (2) ਪ੍ਰਸਿੱਧ, "ਨਾਨਕ ਨਾਮੁ ਨਾਮੁ ਜਪੁ ਜਾਪਿਆ". (ਬਾਵਨ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

ਨਾਮ
Mahan Kosh Encyclopedia ਸੰ. नामन्. ਫ਼ਾ. __ ਦੇਖੋ, ਅੰ. name. {ਸੰਗ੍ਯਾ}. ਨਾਉਂ. {ਸੰਗ੍ਯਾ}. ਕਿਸੇ ਵਸਤੂ ਦਾਬੋਧ ਕਰਾਉਣ ਵਾਲਾ ਸ਼ਬਦ. ਜਿਸ ਕਰਕੇ ਅਰਥ ਜਾਣਿਆ ਜਾਵੇ, ਸੌ ਨਾਮ ਹੈ. ਨਾਮ ਦੇ ਮੁੱਖ ਭੇਦਦੋ ਹਨ- ਇੱਕ ਵਸਤੂਵਾਚਕ, ਜੈਸੇ- ਮਨੁੱਖ ਬੈਲ ਪਹਾੜ ਆਦਿ. ਦੂਜਾ ਭਾਵ ਵਾਚਕ, ਜੈਸੇ-ਸੁੰਦਰਤਾ, ਕਠੋਰਤਾ, ਭਲਮਨਸਊ, ਭਰੱਪਣ ਆਦਿ. "ਨਾਮ ਕਾਮ ਬਿਹੀਨ ਪੇਖਤ ਧਾਮ ਹੂ ਨਹਿਜਾਹਿ". (ਜਾਪੁ)। (2) ਗੁਰਬਾਣੀ ਵਿੱਚ "ਨਾਮ" ਕਰਤਾਰ ਅਤੇ ਉਸ ਦਾ ਹੁਕਮ ਬੋਧਕ ਸ਼ਬਦ ਭੀਹੈ, (Name of creator and creator's directive) ¹ ਯਥਾ- "ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ। ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ". (ਸੁਖਮਨੀ)। (3) ਸੰ. ਨਾਮ. ਵ੍ਯ- ਅੰਗੀਕਾਰ। (4)ਸਮਰਣ. ਚੇਤਾ। (Remembrance) (5) ਪ੍ਰਸਿੱਧੀ. ਮਸ਼ਹੂਰੀ. [¹ਬਾਇਬਲ(Bible) ਵਿੱਚ ਇਸੇ ਨੂੰ Word ਲਿਖਿਆ ਹੈ.]
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

prakash.s.bagga said:

I think that the meaning of AMrit PRABH NAAMu as per words should be 'Specfic Ambrosia word of praise of CREATOR"
I think that the words essence and understanding are more related to abstract nature of entity.But in Gurbani Any ENTITY is REAL in terms of references for the CREATOR

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Veer ji I take "AMrit" as "pure extract". For liquids it has one name, for solids it has another name and for gases it has another name. Amongst all the only common part is that it is the essence that such represents.

am·bro·sia/amˈbrōZH(ē)ə/Noun:

• The food of the gods.
• Something very pleasing to taste or smell.

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The connotation of ambrosia is very irrelevant and we cannot change common understanding of it being "food of the Gods" and since there are no God(s) in Sikhism and Sri Guru Granth Sahib Ji, we cannot use this term without the danger of mis-leading the most vulnerable and gullible amongst us.


Prakash.s.Bagga ji your suggestion about "understanding along with remembrance". Understanding never stops and continues to accumulate and understanding implies that one remembers what was understood before.

Humbly submitted and stand corrected.

Sat Sri Akal.

Parkash Singh ji,

Guru Fateh:

You write:

I feel that in the Tuk of Rahaa-u What is Sukhmanee it is well defined as

SUKHMANI=SUKH...MANI and
MANI=AMrit Prabh Naamu

Now you consider Prabh as Creator is O.K.as per Gurbani.But the meaning of
Amrit NaaMu as essence of understanding should be looked into.Simce the word NAAMu is very specific Singular reference.
I think that the meaning of AMrit PRABH NAAMu as per words should be 'Specfic Ambrosia word of praise of CREATOR"
I think that the words essence and understanding are more related to abstract nature of entity.But in Gurbani Any ENTITY is REAL in terms of references for the CREATOR

Click to expand...

I have a different take on that. Please allow me to share my 2 cent worth.

As we all know Rahao is like the nectar of the flower and the other verses act as its petals to compliment it and of course to protect the nectar.

So what does the Rahao pangti say?

I will take the last line first: ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥ Bẖagaṯ janā kai man bisrām. Rahā▫o.

The compound noun Mann Bisram means- found a place to stay for good. In other words etched in our body, mind and spirit or inner permanent dwelling.

What is etched in a Sikh's body, mind and spirit?

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥Sukẖmanī sukẖ amriṯ parabẖ nām.

The teachings of Gurbani which is -Dhur ki Banni- so that our peaceful mind -Sukhmani- can breed goodness within to make our lives better and share this goodness with others.

Similarly the meaning of the word SIMRAN is related to the process of recollecting in Memory and therefore a more appropriate word for SIMRAN can be considered as REMEMBRANCE.

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Further the use of the word understanding along with rememrance can be more meaningful that I personally feel.

Click to expand...

Once one understands and practices the Guru's message, then memory acts like a filing cabinet. Nothing more.

Thanks & regards

Tejwant Singh

Ambarsaria said:

Prakash.s.bagga ji perhaps we can review the following,




ਸੁਖਮਨੀ
Mahan Kosh Encyclopedia ਮਨ ਨੂੰ ਆਨੰਦ ਦੇਣ ਵਾਲੀ ਇੱਕ ਬਾਣੀ,(A bani that gives bliss to mind.) ਜੋ ਗਉੜੀ ਰਾਗ ਵਿੱਚ ਸ਼੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦੀਰਚਨਾ ਹੈ, ਜਿਸ ਦੀਆਂ ੨੪ ਅਸਟਪਦੀਆਂ ਹਨ. ਜਨਮ ਮਰਨ ਕਾ ਦੂਖ ਨਿਵਾਰੈ, ਦੁਲਭ ਦੇਹ ਤਤਕਾਲਉਧਾਰੈ, ਦੂਖ ਰੋਗ ਬਿਨਸੇ ਭੈ ਭਰਮ, ਸਾਧ ਨਾਮ ਨਿਰਮਲ ਤਾਕੇ ਕਰਮ, ਸਭ ਤੇ ਊਚ ਤਾਕੀ ਸੋਭਾਬਨੀ,ਨਾਨਕ ਇਹ ਗੁਣਿ ਨਾਮੁ ਸੁਖਮਨੀ.(Guru Nanak these characteristics defines name Sukhmani) (ਸੁਖਮਨੀ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

ਨਾਮੁ

Sri Guru Granth Sahib Ji Gurmukhi-Gurmukhi Dictionary
ਪਵਿੱਤਰ ਸ਼ਬਦ (ਸ਼ਬਦਾਰਥ) ਪ੍ਰਭੂ ਦਾ ਨਾਮ। (2)ਪ੍ਰਭੂ, ਹਰੀ। (Creator)(3) ਨਾਂ। (Name) ਉਦਾਹਰਣ: ਅੰਧੈਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ॥ {ਸਿਰੀ ੧, ੩, ੧*:੨ (15)}। ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁਹੋਇ॥ {ਜਪੁ ੧, ੧੨:੫ (3)}। ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਲਾਹੀਐ ਹਉਮੈ ਨਿਵਰੀ ਭਾਹਿ॥ {ਸਿਰੀ ੧, ੧੭, ੧*:੨ (20)}। ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰ

Mahan Kosh Encyclopedia
ਦੇਖੋ, ਨਾਮ. "ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ". (ਜਪੁ)। (2) ਪ੍ਰਸਿੱਧ, "ਨਾਨਕ ਨਾਮੁ ਨਾਮੁ ਜਪੁ ਜਾਪਿਆ". (ਬਾਵਨ).
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com

ਨਾਮ
Mahan Kosh Encyclopedia ਸੰ. नामन्. ਫ਼ਾ. __ ਦੇਖੋ, ਅੰ. name. {ਸੰਗ੍ਯਾ}. ਨਾਉਂ. {ਸੰਗ੍ਯਾ}. ਕਿਸੇ ਵਸਤੂ ਦਾਬੋਧ ਕਰਾਉਣ ਵਾਲਾ ਸ਼ਬਦ. ਜਿਸ ਕਰਕੇ ਅਰਥ ਜਾਣਿਆ ਜਾਵੇ, ਸੌ ਨਾਮ ਹੈ. ਨਾਮ ਦੇ ਮੁੱਖ ਭੇਦਦੋ ਹਨ- ਇੱਕ ਵਸਤੂਵਾਚਕ, ਜੈਸੇ- ਮਨੁੱਖ ਬੈਲ ਪਹਾੜ ਆਦਿ. ਦੂਜਾ ਭਾਵ ਵਾਚਕ, ਜੈਸੇ-ਸੁੰਦਰਤਾ, ਕਠੋਰਤਾ, ਭਲਮਨਸਊ, ਭਰੱਪਣ ਆਦਿ. "ਨਾਮ ਕਾਮ ਬਿਹੀਨ ਪੇਖਤ ਧਾਮ ਹੂ ਨਹਿਜਾਹਿ". (ਜਾਪੁ)। (2) ਗੁਰਬਾਣੀ ਵਿੱਚ "ਨਾਮ" ਕਰਤਾਰ ਅਤੇ ਉਸ ਦਾ ਹੁਕਮ ਬੋਧਕ ਸ਼ਬਦ ਭੀਹੈ, (Name of creator and creator's directive) ¹ ਯਥਾ- "ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ। ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ". (ਸੁਖਮਨੀ)। (3) ਸੰ. ਨਾਮ. ਵ੍ਯ- ਅੰਗੀਕਾਰ। (4)ਸਮਰਣ. ਚੇਤਾ। (Remembrance) (5) ਪ੍ਰਸਿੱਧੀ. ਮਸ਼ਹੂਰੀ. [¹ਬਾਇਬਲ(Bible) ਵਿੱਚ ਇਸੇ ਨੂੰ Word ਲਿਖਿਆ ਹੈ.]
Mahan Kosh data provided by Bhai Baljinder Singh (RaraSahib Wale); See http://www.ik13.com


Veer ji I take "AMrit" as "pure extract". For liquids it has one name, for solids it has another name and for gases it has another name. Amongst all the only common part is that it is the essence that such represents.
The connotation of ambrosia is very irrelevant and we cannot change common understanding of it being "food of the Gods" and since there are no God(s) in Sikhism and Sri Guru Granth Sahib Ji, we cannot use this term without the danger of mis-leading the most vulnerable and gullible amongst us.


Prakash.s.Bagga ji your suggestion about "understanding along with remembrance" is wonderful. The reason I have not used remembering is that in all I have witnessed over the decades, lot of the emphasis has been on remembering. Very rarely a "pious one" will define what people are supposed to remember. Understanding very strongly needs to come before remembering and hence I have kept the stronger and fundamental aspect (it is a small error) but the intent is to provide greater focus so utility is not lost.

We all need to recognize that understanding is a life long path. The way some carry out weekly Sukhmani Sahib readings it appears to lead to static whatever someone has understood. With due respects I see such practices very counter-productive. I wish people would do translation, discourse of single lines and once done move on to other parts of Sri Guru Granth Sahib Ji.

Humbly submitted and stand corrected.

Sat Sri Akal.

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Now I think you will realise where the understanding of Gurbani is in deviation from the true essence of understanding and this needs to be reviewed and rectified accordingly.
I personally dont agree with the meanings of the words NAAMu and NAAM as given in Gurmukhi dictionary or Mahankosh.We should be absolute clear about the meaning s of words NAAMu and NAAM and we also have the word NAAMAA. In fact NAAMu is everything in Gurbani so it is a word of great significance.This is NAAMu as RAAM NAAMu/HARiNAAMu solely advocated for SIMRAN in Gurbani.
What I observe in Gurbani is that for NAME ,the word should essentially a SINGLE WORD. Whereas NAAMu being a COLLECTIVE NOUN and is always refered by a PAIR of Two Singular word.
AS an example The word GOBINDu is a NAME and is SIGULAR and NAAMu corresponding to word GOBINDu is <GOBINDu.GOBINDu>
So in this fashion all Noun words as NAME can be NAAMu if used as PAIR of the NAME word.
Now you can say there are as many NAAMy as NAME words ..right but inspite of innumerable NAAM there is great significance of RAAM NAAMu/HARiNAAMu or GURMATi RAAM NAAMu .Gurbani lays emphasis on this NAAMu for everything.
.............................................................................................

WORD "AMRIT"
I do agree there is no role of GOD/GODDES for taking the meaning of the word AMRIT as "Food for GOD".
This word has intinsic meaning as Elixir of life.The word is an Adjective
We should definitely found a maning of the word commensurate with Gurbani concepts.I feel we should get clear and specfic meaning of the words rather than use abstract meaning of the word.I feel making use of abstract meanings of the words will not do any justice to the interpretation as a whole.

................................................................................................

UNDERSTANDIND and REMEMBRANCE what should come first again this should be looked deep into Gurbani .
As such I am a poor elaborator in English language which you can make out and correct accordingly.

You have really got this opprotunity to come with such an interpretation which meets all possible requirements of Gurbani understanding.
I think we have togo a long journey but we should keep in mind 'VITA BREVIS ARS LONGA.
With best wishes
Prakash.S.Bagga

Prakash.s.bagga ji thanks for your post. I did not know the phrase 'VITA BREVIS ARS LONGA', so I post below so others may connect as well,




Ars longa, vita brevis Origin

The translation into Latin of part of a quotation by the Greek 'Father of Medicine' - Hippocrates.

Meaning

This is one of those rare phrases in which the meaning is more debated than the origin. What is usually understood by Ars longa, vita brevis is something along the lines of 'art lasts forever, but artists die and are forgotten'.
That is questioned by some, who say that it is a misinterpretation based on a misunderstanding of the translation of 'ars' as 'art'. If we accept that the Latin term 'ars' is equivalent to the Greek 'techne' and that, consequently, 'ars' is better translated into English as 'skill' or 'craft', we may opt to interpret the phrase differently. The full quotation, in Latin, isThis can be rendered into English as 'life is short, the art (craft/skill) long, opportunity fleeting, experiment treacherous, judgment difficult'.
That would lead us to interpret the meaning as 'it takes a long time to acquire and perfect one's expertise (in, say, medicine) and one has but a short time in which to do it'.

Sat Sri Akal

Ambarsaria said:

Prakash.s.bagga ji thanks for your post. I did not know the phrase 'VITA BREVIS ARS LONGA', so I post below so others may connect as well,

Ars longa, vita brevis Origin

The translation into Latin of part of a quotation by the Greek 'Father of Medicine' - Hippocrates.

Meaning

This is one of those rare phrases in which the meaning is more debated than the origin. What is usually understood by Ars longa, vita brevis is something along the lines of 'art lasts forever, but artists die and are forgotten'.
That is questioned by some, who say that it is a misinterpretation based on a misunderstanding of the translation of 'ars' as 'art'. If we accept that the Latin term 'ars' is equivalent to the Greek 'techne' and that, consequently, 'ars' is better translated into English as 'skill' or 'craft', we may opt to interpret the phrase differently. The full quotation, in Latin, is

"Ars longa, vita brevis, occasio praeceps, experimentum periculosum, iudicium difficile."

​

This can be rendered into English as 'life is short, the art (craft/skill) long, opportunity fleeting, experiment treacherous, judgment difficult'.
That would lead us to interpret the meaning as 'it takes a long time to acquire and perfect one's expertise (in, say, medicine) and one has but a short time in which to do it'.

Sat Sri Akal

Click to expand...

Thanks,I stand corrected for the same.
Prakash.s.Bagga

Sat Sri Akaal,


Amrit : is immortal, and opposite of mortal,
Mrit: Mar Jaan Waal
Amrit Na Maaran Waala

Birth and Death not relates to physical being

Thoughts which come and go, dual thoughts

One accepts universal creator, and imbibe universal thoughts and stores in one mind, and
shed all thoughts formed by humans, they are temporary.

Just like for analogy, word Gravity is universally present and accepted, though gravity may disappear, but creator never, hold universal thoughts.


Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

Sat Sri Akaal,

Not denying meaning of
"Amrit" as Pure and Pious as opposite to "Vish"

But in the reference to contest word "Amrit" as "immortal" is used.

"Amrit" is also used for holy water.
"Amrit" is also used for word
"Amrit" is also used for "GURU's BANI"
"Amrit" is also used in sports

One shall break the bounds/concept of language/region/religion/time to get the
usage in right contest.

Bounds create barrier while learning or refer all languages.

As the word used are from different regions/religions/languages/time etc in which
mind gets bound.


Waheguru Ji Ki Khalsa
Waheguru Ji Ki Fateh