Dear Khalsa Ji,
Through this post I share with you what the 6th Pauri of 2nd Ashtapadee of Sukhmani Sahib means to me.
1. hir kw nwmu jn kau mukiq jugiq ] har kaa naam jan ka-o mukat jugat.
The ‘Naam’ of ‘The Sat’ is the way to liberation.
My understanding:
Guru Sahib, in this sentence, tells that the path that takes a common person to liberation is through ‘Naam’. To me it is clear; the ‘Jaap’ and ‘Simran’ of ‘Naam’ leads to purity of mind. With the dirt from the mind removed, it is able to reflect the full illumination received from ‘The Sat’. The person becomes God-centered; becomes the Godly Gurmukh – the state in which only this body separates the person from ‘The Sat’. The person stands totally liberated from all the vices and experience the true freedom.
2. hir kY nwim jn kau iqRpiq Bugiq ] har kai naam jan ka-o taripat bhugat.
The ‘Naam’ of ‘The Sat’ satiated the person who was hungry for it.
My understanding:
Here Guru Sahib tells that the devotee has a void in its being which seeks to be filled. The ‘Naam’ fills that void and satisfy the person. The person was looking to evolve spiritually not knowing how to do so. As said in the earlier sentence, the way of ‘Naam’ opens the path for the devotee to follow in order to evolve spiritually. The feeling of satisfaction naturally will come to this person.
3. hir kw nwmu jn kw rUp rMgu ] har kaa naam jan kaa roop rang.
The ‘Naam’ of ‘The Sat’ imbued the being of the person.
My understanding:
Guru Sahib says that the devotee who follows the path of ‘Naam’ in true sense, becomes so soaked in it that her or his being becomes Godly. The person’s being starts reflecting the attributes of ‘The Sat’ which the mortal humans can acquire viz. love, selflessness, service, compassion, etc – the term ‘roop rang’ Guru Sahib has used to describe this state of the devotee.
4. hir nwmu jpq kb prY n BMgu ] har naam japat kab parai na bhang.
There is never any disturbance in the ‘Jaap’ of the ‘Naam’ of ‘The Sat’
My understanding:
Guru Sahib says that the ‘Jaap’ of the ‘Naam’ becomes totally and the only part of the being of the devotee that there is always a continuity of this state in time and space. Such person lives in a feeling of being with ‘The Sat’; this person always feels that ‘The Sat’ is always in and around her or him. This linkage is never disturbed.
5. hir kw nwmu jn kI vifAweI ] har kaa naam jan kee vadi-aa-ee.
The greatness of the person is the ‘Naam’ of ‘The Sat’.
My understanding:
Guru Sahib says that the height that the devotee tries to seek is to get soaked with ‘Naam’. This is her or his greatness; this is the ultimate glory for the devotee.
6. hir kY nwim jn soBw pweI ] har kai naam jan sobhaa paa-ee.
The ‘Naam’ of ‘The Sat’ is grace and beauty of the person.
My understanding:
Guru Sahib says that the ‘Naam’ is all and all for the devotee in the spiritual life. As I understand, the purity inside the person radiates outwards in the form of halo around the person. The grace, dignified look, pleasant appearances and above all what we call ‘Taije’ starts showing in the face of this individual. All these give a feeling of holiness.
7. hir kw nwmu jn kau Bog jog ] har kaa naam jan ka-o bhog jog.
The name of ‘The Sat’ is enjoyment and yoga for the person.
My understanding:
Guru Sahib makes it clear that totality of feelings and actions remain guided by name. This covers both spirituality and the empirical life of the individual in this world. The words ‘Yog’ and ‘Bhog’ used in this sentence are metaphor and denote the spiritual and worldly aspects of life. Both the components of the life of the person are guided by the understanding of ‘Naam’.
8. hir nwmu jpq kCu nwih ibEgu ] har naam japat kachh naahi bi-og.
Chanting ‘Naam’ nothing leaves the person.
My understanding:
Guru Sahib says that the person living with ‘Naam’ does not suffer from any separation. To me it is clear that the person who is imbued with ‘Naam’ will not have any attachment and hence there cannot be any feeling of sorrow with any departure.
9. jnu rwqw hir nwm kI syvw ] jan raataa har naam kee sayvaa.
The person imbued with ‘Naam’ is in its service.
My understanding:
Here the question comes what does sewa of ‘Naam’ means. One can understand easily sewa of any entity which has form; ‘Naam’ is a word how one can serve the ‘Naam’. As I understand, living a pure and active life is service of ‘Naam’. This is what I understand that Guru Sahib is telling through this word.
10. nwnk pUjY hir hir dyvw ]6] naanak poojai har har dayvaa. ||6||
Nanak worships ‘The Sat’ who is divine.
Guru Sahib through this sentence asks us to revere the only ‘One’ who alone is divine. This way Guru Sahib asks us to shed all the intermediaries which are worshiped and who in fact are only part of the creation i.e. they were said to be born and in the end they died.
With this I close my post.
With love and respect for all.
Amarpal Singh
Through this post I share with you what the 6th Pauri of 2nd Ashtapadee of Sukhmani Sahib means to me.
1. hir kw nwmu jn kau mukiq jugiq ] har kaa naam jan ka-o mukat jugat.
The ‘Naam’ of ‘The Sat’ is the way to liberation.
My understanding:
Guru Sahib, in this sentence, tells that the path that takes a common person to liberation is through ‘Naam’. To me it is clear; the ‘Jaap’ and ‘Simran’ of ‘Naam’ leads to purity of mind. With the dirt from the mind removed, it is able to reflect the full illumination received from ‘The Sat’. The person becomes God-centered; becomes the Godly Gurmukh – the state in which only this body separates the person from ‘The Sat’. The person stands totally liberated from all the vices and experience the true freedom.
2. hir kY nwim jn kau iqRpiq Bugiq ] har kai naam jan ka-o taripat bhugat.
The ‘Naam’ of ‘The Sat’ satiated the person who was hungry for it.
My understanding:
Here Guru Sahib tells that the devotee has a void in its being which seeks to be filled. The ‘Naam’ fills that void and satisfy the person. The person was looking to evolve spiritually not knowing how to do so. As said in the earlier sentence, the way of ‘Naam’ opens the path for the devotee to follow in order to evolve spiritually. The feeling of satisfaction naturally will come to this person.
3. hir kw nwmu jn kw rUp rMgu ] har kaa naam jan kaa roop rang.
The ‘Naam’ of ‘The Sat’ imbued the being of the person.
My understanding:
Guru Sahib says that the devotee who follows the path of ‘Naam’ in true sense, becomes so soaked in it that her or his being becomes Godly. The person’s being starts reflecting the attributes of ‘The Sat’ which the mortal humans can acquire viz. love, selflessness, service, compassion, etc – the term ‘roop rang’ Guru Sahib has used to describe this state of the devotee.
4. hir nwmu jpq kb prY n BMgu ] har naam japat kab parai na bhang.
There is never any disturbance in the ‘Jaap’ of the ‘Naam’ of ‘The Sat’
My understanding:
Guru Sahib says that the ‘Jaap’ of the ‘Naam’ becomes totally and the only part of the being of the devotee that there is always a continuity of this state in time and space. Such person lives in a feeling of being with ‘The Sat’; this person always feels that ‘The Sat’ is always in and around her or him. This linkage is never disturbed.
5. hir kw nwmu jn kI vifAweI ] har kaa naam jan kee vadi-aa-ee.
The greatness of the person is the ‘Naam’ of ‘The Sat’.
My understanding:
Guru Sahib says that the height that the devotee tries to seek is to get soaked with ‘Naam’. This is her or his greatness; this is the ultimate glory for the devotee.
6. hir kY nwim jn soBw pweI ] har kai naam jan sobhaa paa-ee.
The ‘Naam’ of ‘The Sat’ is grace and beauty of the person.
My understanding:
Guru Sahib says that the ‘Naam’ is all and all for the devotee in the spiritual life. As I understand, the purity inside the person radiates outwards in the form of halo around the person. The grace, dignified look, pleasant appearances and above all what we call ‘Taije’ starts showing in the face of this individual. All these give a feeling of holiness.
7. hir kw nwmu jn kau Bog jog ] har kaa naam jan ka-o bhog jog.
The name of ‘The Sat’ is enjoyment and yoga for the person.
My understanding:
Guru Sahib makes it clear that totality of feelings and actions remain guided by name. This covers both spirituality and the empirical life of the individual in this world. The words ‘Yog’ and ‘Bhog’ used in this sentence are metaphor and denote the spiritual and worldly aspects of life. Both the components of the life of the person are guided by the understanding of ‘Naam’.
8. hir nwmu jpq kCu nwih ibEgu ] har naam japat kachh naahi bi-og.
Chanting ‘Naam’ nothing leaves the person.
My understanding:
Guru Sahib says that the person living with ‘Naam’ does not suffer from any separation. To me it is clear that the person who is imbued with ‘Naam’ will not have any attachment and hence there cannot be any feeling of sorrow with any departure.
9. jnu rwqw hir nwm kI syvw ] jan raataa har naam kee sayvaa.
The person imbued with ‘Naam’ is in its service.
My understanding:
Here the question comes what does sewa of ‘Naam’ means. One can understand easily sewa of any entity which has form; ‘Naam’ is a word how one can serve the ‘Naam’. As I understand, living a pure and active life is service of ‘Naam’. This is what I understand that Guru Sahib is telling through this word.
10. nwnk pUjY hir hir dyvw ]6] naanak poojai har har dayvaa. ||6||
Nanak worships ‘The Sat’ who is divine.
Guru Sahib through this sentence asks us to revere the only ‘One’ who alone is divine. This way Guru Sahib asks us to shed all the intermediaries which are worshiped and who in fact are only part of the creation i.e. they were said to be born and in the end they died.
With this I close my post.
With love and respect for all.
Amarpal Singh
