Dear Khalsa Ji,
Today, I share my understanding of 7th Pauri of 2nd Ashtapadee of Sukhmani Sahib.
1. hir hir jn kY mwlu KjInw ] har har jan kai maal khajeenaa.
‘The Sat’ is the wealth and treasure of Godly person.
My understanding:
Guru Sahib in this sentence conveys that for the Godly person, the most valuable entity is ‘The Sat’ i.e. the ‘Naam’. It is for this reason Guru Sahib has used the word wealth and treasure. This does not mean that the Godly person abhors the worldly entities like money house etc, but these entities are, for the Godly person, the support system to sustain life in this world. They are the needs of life but not the intent of life. The intent of life for Gurmukh is to live a pure unattached life, in accordance with the will of ‘The Sat’ and become an instrument of this will. The worldly entities do not have any hold on Godly person. The person uses all the worldly entities that come her or his way living a pure life, but does not become captivated by them. She or he does not suffer the loss of any of them. The Godly person is always with ‘The Sat’ through ‘Naam’ i.e. Jaap, Simran and meditation while living her or his full life as householder.
2. hir Dnu jn kau Awip pRiB dInw ] har Dhan jan ka-o aap parabh deenaa.
The treasure of ‘The Sat’ is given to the person by ‘The Sat’ itself.
My understanding:
Guru Sahib tells us that we, just on our own efforts, cannot link up with ‘The Sat’. There is an element of ‘Gurparsadi’ in it. This is what Guru Sahib has said again and again in Gurbani that we have to become pure. It is my understanding that as the person progresses in the process of self purification, she or he becomes more and more attuned to the gift of ‘Naam’ from ‘The Sat’ which was, is and will always be around. This blessing then in a natural way flows into the being of the person, which accelerates the process of self purification. With the Ahamkara (ego) dissolved the person now knows that I am nothing the doer is ‘The Sat’, this human form is only and instrument working in accordance with the will (Hukam) of ‘The Sat’. This naturally means that the treasure i.e. Naam’, which the Godly person (Gurmukh) has is from ‘The Sat’ only; this is what Guru Sahib has said in this sentence.
3. hir hir jn kY Et sqwxI ] har har jan kai ot sataanee.
‘The Sat’ is the protection of the Godly person.
My understanding:
Guru Sahib says that ‘The Sat’ (Har) is the shield or protection of the Godly person (Har jan). It should not be taken to be physical protection; it is the protection that the spiritual evolution creates for the Godly person. The pious nature of the Godly person will evoke only reverence from any onlooker, why any one will like to harm such a person. All this is because the person is with ‘The Sat’ and this way Guru Sahib is very right is saying that ‘The Sat’ is the protection of the godly person. Being with ‘The Sat’ thus creates a shield around such person.
4. hir pRqwip jn Avr n jwxI ] har partaap jan avar na jaanee.
The person who is in the all encompassing field of ‘The Sat’, knows no other.
My understanding:
What Guru Sahib has said is an attribute of the person who has evolved spiritually. This person knows that ‘The Sat’ is all; there is no need for her or him to look for someone else for refuge. To pretence or claim by any being can fool this person. This person has transcended the form and has settled in ‘The Sat’ who is the creator of all forms, why should she or he look for any one else when the link with ‘The Sat’ is already established.
5. Eiq poiq jn hir ris rwqy ] ot pot jan har ras raatay.
The totality of this person is soaked and imbued with the essence ‘The Sat’.
My understanding:
Guru Sahib says that the entire being of the Godly person is soaked with those attributes of ‘The Sat’ which can be acquired by humans. The thinking, speech and actions of Godly persons are harmonized are resonate with purity of ‘The Sat’. This person’s living fully reflects what is called Godly living.
6. suMn smwiD nwm rs mwqy ] sunn samaaDh naam ras maatay.
Being fully in the essence i.e. ‘The Sat’ is Sunn Samadhi.
My understanding:
Guru Sahib in this sentence has very aptly explained what the so called sunn samadhi is. It is a state of being where every aspect of the individual’s being reflects the will of ‘The Sat’. The I-ness of the individual stands fully dissolved, the person has no attachment with any external thing or oneself; only ‘The Sat’ remains, which we all know is not a thing. This explains that ‘Sunn’ here is not nothingness but no-thing-ness and ‘The Sat’ alone is filling the entire mental space and beyond. In this state the individual is not moved by any worldly entity (thing) but only in accordance with the will of ‘The Sat’. This is Sunn Samadhi.
7. AwT phr jnu hir hir jpY ] aath pahar jan har har japai.
All the twenty hours of the day the person the person remains in the Jaap of ‘The Sat’.
My understanding:
As I understand, the term 24 hours is not to be taken literally. The individual has to sleep and during that time the person cannot physically be doing Jaap. We have been asked to live a life of a householder with spiritual purity; we have to engage in Kirt which again means that we cannot do Jaap when all our mental and physical faculties are engaged in putting in honest effort to earn, which is essential to support the household. Then what does it means needs to be answered. The answer comes from the realization the Jaap is not the end, but is a tool to achieve mental purity and remove the dirt to allow the being of the individual to be soaked with the illumination from ‘The Sat’, which is there in each one of us. This is the way to be with ‘The Sat’. I elaborate my understanding below.
When the person is doing Jaap in real sense of the word, with the thought of ‘The Sat’ and nothing else, then again this person is with ‘The Sat’ – in Sunn Samadhi.
As I understand, when the individual achieves a level of mental purity where, even while sleeping, the deeper layers of the mind, which remain functional all the time, do not indulge in any impure thought, the person remains with ‘The Sat’ and not with worldly entities or attachments. The dirt of worldly living does not pollute this persons being even while sleeping. It is same as Sunn Samadhi. This is what is achieved through Jaap and so it can be said that the person is doing Jaap.
When the person is putting in honest labor with full mental purity, the person is engaged in pure act and so is still with ‘The Sat’ as in Sunn Samadhi, This too is what is achieved through Jaap and so it can be said that the person is doing Jaap - Ajaapa Jaap.
This is what I understanding when Guru Sahib say that the Godly person keep doing Jaap all the twenty four hours.
8. hir kw Bgqu pRgt nhI CpY ] har kaa bhagat pargat nahee chhapai.
The devotee of ‘The Sat’ is always evident, not hidden.
My understanding:
Guru Sahib makes it explicit that the Godly person i.e. Gurmukh has no need to hide herself or himself. Gurmukh is transparent and visible to all. The purity of Gurmukh is such that it is adored by all; they revere this person. Gurmukh is welcomed by all and everywhere.
9. hir kI Bgiq mukiq bhu kry ] har kee bhagat mukat baho karay.
The devotion of ‘The Sat’ has liberated many.
My understanding:
Guru Sahib is very explicit in this sentence. The liberation is achieved through devotion of ‘The Sat’
10. nwnk jn sMig kyqy qry ]7] naanak jan sang kaytay taray. ||7||
O’Nanak, being with Godly person (Gurmukh) one gat carried through this Samsara.
My understanding:
Guru Sahib is says that one who is in company of Gurmukh too gets liberated. It is natural because we are influenced by the mental level and attributes of those with whom we live. When there are godly persons in the group, the spiritual evolution is bound to take place.
With this I close this post.
With love and respect for all.
Amarpal Singh
Today, I share my understanding of 7th Pauri of 2nd Ashtapadee of Sukhmani Sahib.
1. hir hir jn kY mwlu KjInw ] har har jan kai maal khajeenaa.
‘The Sat’ is the wealth and treasure of Godly person.
My understanding:
Guru Sahib in this sentence conveys that for the Godly person, the most valuable entity is ‘The Sat’ i.e. the ‘Naam’. It is for this reason Guru Sahib has used the word wealth and treasure. This does not mean that the Godly person abhors the worldly entities like money house etc, but these entities are, for the Godly person, the support system to sustain life in this world. They are the needs of life but not the intent of life. The intent of life for Gurmukh is to live a pure unattached life, in accordance with the will of ‘The Sat’ and become an instrument of this will. The worldly entities do not have any hold on Godly person. The person uses all the worldly entities that come her or his way living a pure life, but does not become captivated by them. She or he does not suffer the loss of any of them. The Godly person is always with ‘The Sat’ through ‘Naam’ i.e. Jaap, Simran and meditation while living her or his full life as householder.
2. hir Dnu jn kau Awip pRiB dInw ] har Dhan jan ka-o aap parabh deenaa.
The treasure of ‘The Sat’ is given to the person by ‘The Sat’ itself.
My understanding:
Guru Sahib tells us that we, just on our own efforts, cannot link up with ‘The Sat’. There is an element of ‘Gurparsadi’ in it. This is what Guru Sahib has said again and again in Gurbani that we have to become pure. It is my understanding that as the person progresses in the process of self purification, she or he becomes more and more attuned to the gift of ‘Naam’ from ‘The Sat’ which was, is and will always be around. This blessing then in a natural way flows into the being of the person, which accelerates the process of self purification. With the Ahamkara (ego) dissolved the person now knows that I am nothing the doer is ‘The Sat’, this human form is only and instrument working in accordance with the will (Hukam) of ‘The Sat’. This naturally means that the treasure i.e. Naam’, which the Godly person (Gurmukh) has is from ‘The Sat’ only; this is what Guru Sahib has said in this sentence.
3. hir hir jn kY Et sqwxI ] har har jan kai ot sataanee.
‘The Sat’ is the protection of the Godly person.
My understanding:
Guru Sahib says that ‘The Sat’ (Har) is the shield or protection of the Godly person (Har jan). It should not be taken to be physical protection; it is the protection that the spiritual evolution creates for the Godly person. The pious nature of the Godly person will evoke only reverence from any onlooker, why any one will like to harm such a person. All this is because the person is with ‘The Sat’ and this way Guru Sahib is very right is saying that ‘The Sat’ is the protection of the godly person. Being with ‘The Sat’ thus creates a shield around such person.
4. hir pRqwip jn Avr n jwxI ] har partaap jan avar na jaanee.
The person who is in the all encompassing field of ‘The Sat’, knows no other.
My understanding:
What Guru Sahib has said is an attribute of the person who has evolved spiritually. This person knows that ‘The Sat’ is all; there is no need for her or him to look for someone else for refuge. To pretence or claim by any being can fool this person. This person has transcended the form and has settled in ‘The Sat’ who is the creator of all forms, why should she or he look for any one else when the link with ‘The Sat’ is already established.
5. Eiq poiq jn hir ris rwqy ] ot pot jan har ras raatay.
The totality of this person is soaked and imbued with the essence ‘The Sat’.
My understanding:
Guru Sahib says that the entire being of the Godly person is soaked with those attributes of ‘The Sat’ which can be acquired by humans. The thinking, speech and actions of Godly persons are harmonized are resonate with purity of ‘The Sat’. This person’s living fully reflects what is called Godly living.
6. suMn smwiD nwm rs mwqy ] sunn samaaDh naam ras maatay.
Being fully in the essence i.e. ‘The Sat’ is Sunn Samadhi.
My understanding:
Guru Sahib in this sentence has very aptly explained what the so called sunn samadhi is. It is a state of being where every aspect of the individual’s being reflects the will of ‘The Sat’. The I-ness of the individual stands fully dissolved, the person has no attachment with any external thing or oneself; only ‘The Sat’ remains, which we all know is not a thing. This explains that ‘Sunn’ here is not nothingness but no-thing-ness and ‘The Sat’ alone is filling the entire mental space and beyond. In this state the individual is not moved by any worldly entity (thing) but only in accordance with the will of ‘The Sat’. This is Sunn Samadhi.
7. AwT phr jnu hir hir jpY ] aath pahar jan har har japai.
All the twenty hours of the day the person the person remains in the Jaap of ‘The Sat’.
My understanding:
As I understand, the term 24 hours is not to be taken literally. The individual has to sleep and during that time the person cannot physically be doing Jaap. We have been asked to live a life of a householder with spiritual purity; we have to engage in Kirt which again means that we cannot do Jaap when all our mental and physical faculties are engaged in putting in honest effort to earn, which is essential to support the household. Then what does it means needs to be answered. The answer comes from the realization the Jaap is not the end, but is a tool to achieve mental purity and remove the dirt to allow the being of the individual to be soaked with the illumination from ‘The Sat’, which is there in each one of us. This is the way to be with ‘The Sat’. I elaborate my understanding below.
When the person is doing Jaap in real sense of the word, with the thought of ‘The Sat’ and nothing else, then again this person is with ‘The Sat’ – in Sunn Samadhi.
As I understand, when the individual achieves a level of mental purity where, even while sleeping, the deeper layers of the mind, which remain functional all the time, do not indulge in any impure thought, the person remains with ‘The Sat’ and not with worldly entities or attachments. The dirt of worldly living does not pollute this persons being even while sleeping. It is same as Sunn Samadhi. This is what is achieved through Jaap and so it can be said that the person is doing Jaap.
When the person is putting in honest labor with full mental purity, the person is engaged in pure act and so is still with ‘The Sat’ as in Sunn Samadhi, This too is what is achieved through Jaap and so it can be said that the person is doing Jaap - Ajaapa Jaap.
This is what I understanding when Guru Sahib say that the Godly person keep doing Jaap all the twenty four hours.
8. hir kw Bgqu pRgt nhI CpY ] har kaa bhagat pargat nahee chhapai.
The devotee of ‘The Sat’ is always evident, not hidden.
My understanding:
Guru Sahib makes it explicit that the Godly person i.e. Gurmukh has no need to hide herself or himself. Gurmukh is transparent and visible to all. The purity of Gurmukh is such that it is adored by all; they revere this person. Gurmukh is welcomed by all and everywhere.
9. hir kI Bgiq mukiq bhu kry ] har kee bhagat mukat baho karay.
The devotion of ‘The Sat’ has liberated many.
My understanding:
Guru Sahib is very explicit in this sentence. The liberation is achieved through devotion of ‘The Sat’
10. nwnk jn sMig kyqy qry ]7] naanak jan sang kaytay taray. ||7||
O’Nanak, being with Godly person (Gurmukh) one gat carried through this Samsara.
My understanding:
Guru Sahib is says that one who is in company of Gurmukh too gets liberated. It is natural because we are influenced by the mental level and attributes of those with whom we live. When there are godly persons in the group, the spiritual evolution is bound to take place.
With this I close this post.
With love and respect for all.
Amarpal Singh
