Dear Khalsa Ji,
Now I share with you what I understand from the 7th Pauri of the 3rd Ashtapadee of Sukhmani Sahib.
1. inrDn kau Dnu qyro nwau ] nirDhan ka-o Dhan tayro naa-o.
For the wealth less people the ‘Naam’ of ‘The Sat’ is the wealth.
My understanding:
This sentence is not to be taken literally as we know with money we can buy things but ‘Naam’ is not tradable. We have to see in-depth what Guru Sahib has said.
Let us first understand what Dhan i.e. wealth means. Wealth is any entity that has stored monetary value in it. It can be enchased. With cash one can buy every material and service that we need. Wealth enhances the sense of well being, gives confidence and aura of material security to the individual who owns it. Sense of security, wellbeing and material security are all feelings; these are not tradable too.
The poor, who do not have wealth, get the same sense of security and well being when they acquire the conviction that ‘Naam’ i.e. ‘The Sat’ is always with them. This is true and as I understand this is what Guru Sahib is conveying to his Sikhs in this sentence. The equivalence of Dhan and ‘Naam’ is not to be searched in outer world but what it does to the psychology of the person. ‘Naam’ gives the poor the strength to continue with the life happily. Poor should not loose heart, ‘Naam’ is their ‘Dhan.
2. inQwvy kau nwau qyrw Qwau ] nithaavay ka-o naa-o tayraa thaa-o.
For the people who do not have place, their place is your ‘Naam’.
My understanding:
Like the last sentence, this sentence is also not to be taken literally. Place is physical where ‘Naam’ is abstract.
Let us understand the usage of the word ‘place’. What the place means to us in our lives? Place is where we retire after the days work. It is the anchor which gives repeatability to our lives day after day. Place is our refuge from the harshness of life of the outer world. Resting in one’s place one gets refreshed and gets ready for the next day’s work. Resting at one’s place, in a very cozy and familiar environment gives a psychological push to the person to face the world the next day. The same psychological strength can come to the individual by taking refuge in ‘Naam’ i.e. living in ‘Naam’. This is true, and as I understand, this equivalence Guru Sahib is conveying to his Sikhs. The poor should not loose heart, ‘Naam’ is their refuge i.e. Thaao or place.
3. inmwny kau pRB qyro mwnu ] nimaanay ka-o parabh tayro maan.
For those who do not have evolved position in the society, ‘The Sat’ confers the dignity.
My understanding:
Those who do not have an exalted position in the society also should not get discouraged. The truth of this sentence of Guru Sahib I elaborate below, as I understand. There are two elements that confer position to the individual. One is ‘Status’ the other is ‘Stature’. Status come from the position in the society or the office one is holding; status comes from external agency, it is not intrinsic to the individual. Status comes from what the person has. On the other hand, ‘Stature’ comes from what the person is; ‘Stature’ is intrinsic to the person. The person who is soaked with ‘Naam’, who being is reflecting ‘Naam’ acquires a ‘Stature’ in the society even if the person is not holding any office. Guru Sahib is referring to the ‘Stature that one acquires when living in ‘Naam’. As I understand, this ‘Stature’ is nothing but the dignity. The part of the society which is marginalized and live on the periphery should not get disheartened; living soaked with ‘Naam’ confers dignity to the individual and thus a special respect in the society. As I understand, this is what Guru Sahib is conveying to his Sikhs.
4. sgl Gtw kau dyvhu dwnu ] sagal ghataa ka-o dayvhu daan.
In all circumstances of life you give alms (gifts)
My understanding:
Guru Sahib is conveying to his Sikhs that no matter what are the individual’s circumstances of life, ‘The Sat’ always provide some thing or the other for this individual to proceed and progress in life. Different individuals are given different gifts. No one should compare one with the other and get disheartened. Each of the Sikh should make full use of what she or he has received from ‘The Sat’. Sikhs should always work for Chardian Kalan in material and spiritual world.
5. krn krwvnhwr suAwmI ] karan karaavanhaar su-aamee.
The doer, the one who makes other to do, the master of all.
My understanding:
In this sentence Guru Sahib is addresses to ‘The Sat’ and tells his Sikhs that ‘The Sat’ is the only doer, the entire creation is the instrument of ‘The Sat’. The entire creation is subordinate to ‘The Sat’. This way he tells his Sikhs not to think that they have done something or accomplished some objective. All that happens is because of ‘The Sat’.
6. sgl Gtw ky AMqrjwmI ] sagal ghataa kay antarjaamee.
All the circumstances are naturally known to ‘The Sat’ without any one tell them.
My understanding:
Guru Sahib here tells his Sikhs that one need not put demands before ‘The Sat’. All that is in the mind within and in the external circumstances of the life of the individual are known to ‘The Sat’. ‘The Sat’ who has created this Cosmos is fully aware of what is going on; ‘The Sat’ needs no messenger to tell what is happening.
7. ApnI giq imiq jwnhu Awpy ] apnee gat mit jaanhu aapay.
‘The Sat’ is fully self conscious.
My understanding:
Here Guru Sahib is explaining that ‘The Sat’ is totally aware of all and does not need any human intervention for any thing. Guru Sahib in this way explain the futility of many rituals that prevail in the society that confer human traits to ‘The Sat’ and treating “The Sat’ as we treat our fellow humans viz. waking up the God in the morning, giving it bath, and sing for Gods in the night to put them to sleep; these people even arrange marriages of Gods and Goddesses. Guru Sahib is emphasizing that extrapolation of humans needs and ways of living to ‘The Sat’ is not correct. All that are needs, are for those who have Akaar, ‘The Sat’ is Nirakaar. We cannot know that what ‘The Sat’ is nor can we remind ‘The Sat’ of any thing. ‘The Sat’ knows all about itself and the entire creation, no human reminder or assistance is needed by ‘The Sat’. This is what Guru Sahib is conveying to his Sikhs in the above two sentences.
8. Awpn sMig Awip pRB rwqy ] aapan sang aap parabh raatay.
‘The Sat’ is soaked within each element of our being.
My understanding:
Guru Sahib continues to explain his Sikhs that ‘The Sat’ knows all circumstances of all the beings. Guru Sahib points out that ‘The Sat’ knows all because ‘The Sat’ is within us all the time, at a much deepest level where even the individual cannot reach. It is natural for ‘The Sat’ to know all our circumstances – inner and external.
9. qum@rI ausqiq qum qy hoie ] tumHree ustat tum tay ho-ay.
You glory and praise only you can do.
My understanding:
Guru Sahib points out to his Sikhs the limitation of humans; we are incapable of praising ‘The Sat’. As I understand, we can praise only those entities or aspects of any personality if we understand it. ‘The Sat’ is beyond human comprehension, which prevents humans to have any real basis for praise. Even the divines who have realized ‘The Sat’ also cannot explain because there are no words to express what they have experienced. We all know that there is no way to transplant this experience. It is this state that Guru Sahib has expressed in this sentence that ‘The Sat’ only you can describe your own glory.
10. nwnk Avru n jwnis koie ]7] naanak avar na jaanas ko-ay. ||7||
O’Nanak, no one else can know.
My understanding:
Guru Sahib says that other than ‘The Sat’ no one can express what ‘The Sat’ is.
This way Guru Sahib tells his Sikhs that the ‘Akaars’, which some ancient scripture of the land have created to explain what ‘The Sat’ is, are false; no humans can describe or know the praises of ‘The Sat’.
With this I close the post.
With love and respect for all.
Amarpal Singh
Now I share with you what I understand from the 7th Pauri of the 3rd Ashtapadee of Sukhmani Sahib.
1. inrDn kau Dnu qyro nwau ] nirDhan ka-o Dhan tayro naa-o.
For the wealth less people the ‘Naam’ of ‘The Sat’ is the wealth.
My understanding:
This sentence is not to be taken literally as we know with money we can buy things but ‘Naam’ is not tradable. We have to see in-depth what Guru Sahib has said.
Let us first understand what Dhan i.e. wealth means. Wealth is any entity that has stored monetary value in it. It can be enchased. With cash one can buy every material and service that we need. Wealth enhances the sense of well being, gives confidence and aura of material security to the individual who owns it. Sense of security, wellbeing and material security are all feelings; these are not tradable too.
The poor, who do not have wealth, get the same sense of security and well being when they acquire the conviction that ‘Naam’ i.e. ‘The Sat’ is always with them. This is true and as I understand this is what Guru Sahib is conveying to his Sikhs in this sentence. The equivalence of Dhan and ‘Naam’ is not to be searched in outer world but what it does to the psychology of the person. ‘Naam’ gives the poor the strength to continue with the life happily. Poor should not loose heart, ‘Naam’ is their ‘Dhan.
2. inQwvy kau nwau qyrw Qwau ] nithaavay ka-o naa-o tayraa thaa-o.
For the people who do not have place, their place is your ‘Naam’.
My understanding:
Like the last sentence, this sentence is also not to be taken literally. Place is physical where ‘Naam’ is abstract.
Let us understand the usage of the word ‘place’. What the place means to us in our lives? Place is where we retire after the days work. It is the anchor which gives repeatability to our lives day after day. Place is our refuge from the harshness of life of the outer world. Resting in one’s place one gets refreshed and gets ready for the next day’s work. Resting at one’s place, in a very cozy and familiar environment gives a psychological push to the person to face the world the next day. The same psychological strength can come to the individual by taking refuge in ‘Naam’ i.e. living in ‘Naam’. This is true, and as I understand, this equivalence Guru Sahib is conveying to his Sikhs. The poor should not loose heart, ‘Naam’ is their refuge i.e. Thaao or place.
3. inmwny kau pRB qyro mwnu ] nimaanay ka-o parabh tayro maan.
For those who do not have evolved position in the society, ‘The Sat’ confers the dignity.
My understanding:
Those who do not have an exalted position in the society also should not get discouraged. The truth of this sentence of Guru Sahib I elaborate below, as I understand. There are two elements that confer position to the individual. One is ‘Status’ the other is ‘Stature’. Status come from the position in the society or the office one is holding; status comes from external agency, it is not intrinsic to the individual. Status comes from what the person has. On the other hand, ‘Stature’ comes from what the person is; ‘Stature’ is intrinsic to the person. The person who is soaked with ‘Naam’, who being is reflecting ‘Naam’ acquires a ‘Stature’ in the society even if the person is not holding any office. Guru Sahib is referring to the ‘Stature that one acquires when living in ‘Naam’. As I understand, this ‘Stature’ is nothing but the dignity. The part of the society which is marginalized and live on the periphery should not get disheartened; living soaked with ‘Naam’ confers dignity to the individual and thus a special respect in the society. As I understand, this is what Guru Sahib is conveying to his Sikhs.
4. sgl Gtw kau dyvhu dwnu ] sagal ghataa ka-o dayvhu daan.
In all circumstances of life you give alms (gifts)
My understanding:
Guru Sahib is conveying to his Sikhs that no matter what are the individual’s circumstances of life, ‘The Sat’ always provide some thing or the other for this individual to proceed and progress in life. Different individuals are given different gifts. No one should compare one with the other and get disheartened. Each of the Sikh should make full use of what she or he has received from ‘The Sat’. Sikhs should always work for Chardian Kalan in material and spiritual world.
5. krn krwvnhwr suAwmI ] karan karaavanhaar su-aamee.
The doer, the one who makes other to do, the master of all.
My understanding:
In this sentence Guru Sahib is addresses to ‘The Sat’ and tells his Sikhs that ‘The Sat’ is the only doer, the entire creation is the instrument of ‘The Sat’. The entire creation is subordinate to ‘The Sat’. This way he tells his Sikhs not to think that they have done something or accomplished some objective. All that happens is because of ‘The Sat’.
6. sgl Gtw ky AMqrjwmI ] sagal ghataa kay antarjaamee.
All the circumstances are naturally known to ‘The Sat’ without any one tell them.
My understanding:
Guru Sahib here tells his Sikhs that one need not put demands before ‘The Sat’. All that is in the mind within and in the external circumstances of the life of the individual are known to ‘The Sat’. ‘The Sat’ who has created this Cosmos is fully aware of what is going on; ‘The Sat’ needs no messenger to tell what is happening.
7. ApnI giq imiq jwnhu Awpy ] apnee gat mit jaanhu aapay.
‘The Sat’ is fully self conscious.
My understanding:
Here Guru Sahib is explaining that ‘The Sat’ is totally aware of all and does not need any human intervention for any thing. Guru Sahib in this way explain the futility of many rituals that prevail in the society that confer human traits to ‘The Sat’ and treating “The Sat’ as we treat our fellow humans viz. waking up the God in the morning, giving it bath, and sing for Gods in the night to put them to sleep; these people even arrange marriages of Gods and Goddesses. Guru Sahib is emphasizing that extrapolation of humans needs and ways of living to ‘The Sat’ is not correct. All that are needs, are for those who have Akaar, ‘The Sat’ is Nirakaar. We cannot know that what ‘The Sat’ is nor can we remind ‘The Sat’ of any thing. ‘The Sat’ knows all about itself and the entire creation, no human reminder or assistance is needed by ‘The Sat’. This is what Guru Sahib is conveying to his Sikhs in the above two sentences.
8. Awpn sMig Awip pRB rwqy ] aapan sang aap parabh raatay.
‘The Sat’ is soaked within each element of our being.
My understanding:
Guru Sahib continues to explain his Sikhs that ‘The Sat’ knows all circumstances of all the beings. Guru Sahib points out that ‘The Sat’ knows all because ‘The Sat’ is within us all the time, at a much deepest level where even the individual cannot reach. It is natural for ‘The Sat’ to know all our circumstances – inner and external.
9. qum@rI ausqiq qum qy hoie ] tumHree ustat tum tay ho-ay.
You glory and praise only you can do.
My understanding:
Guru Sahib points out to his Sikhs the limitation of humans; we are incapable of praising ‘The Sat’. As I understand, we can praise only those entities or aspects of any personality if we understand it. ‘The Sat’ is beyond human comprehension, which prevents humans to have any real basis for praise. Even the divines who have realized ‘The Sat’ also cannot explain because there are no words to express what they have experienced. We all know that there is no way to transplant this experience. It is this state that Guru Sahib has expressed in this sentence that ‘The Sat’ only you can describe your own glory.
10. nwnk Avru n jwnis koie ]7] naanak avar na jaanas ko-ay. ||7||
O’Nanak, no one else can know.
My understanding:
Guru Sahib says that other than ‘The Sat’ no one can express what ‘The Sat’ is.
This way Guru Sahib tells his Sikhs that the ‘Akaars’, which some ancient scripture of the land have created to explain what ‘The Sat’ is, are false; no humans can describe or know the praises of ‘The Sat’.
With this I close the post.
With love and respect for all.
Amarpal Singh
