Ḏīn Daial Paritam Manmohan | ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ

[findingmyway]

This shabad is by Guru Nanak Dev ji, and is found on Ang 1331 of Sri Guru Granth Sahib ji. Some of the key words have been translated for you, but you may have a better translation. Some words are left untranslated so that you can stretch and search for their meanings.

At some point the vichaar of this shabad will be posted, probably later in the week. Meanwhile why not try to translate the shabad yourself and post it here. Or perhaps even translate a single tuk or phrase that you think needs to be well understood.


ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥
Parbẖāṯī mėhlā 1


ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥
Anṯar ḏekẖ sabaḏ man māni▫ā avar na rāʼnganhārā.

Anṯar = deep
ḏekẖ = see, watch, gaze upon
sabaḏ = Shabad
man = mind
māni▫ā
avar
na = from
rāʼnganhārā = dyer of cloth

ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮਾਲੇ ਤਿਸ ਹੀ ਕੀ ਸਰਕਾਰਾ ॥੧॥
Ahinis jī▫ā ḏekẖ samāle ṯis hī kī sarkārā. ||1||

Ahini = all the time, day and night
jī▫a
ḏekh= see, watch, watch over, gaze
samāle = cares for
ṯis = that, him, her or it
hī = indeed, very
kī = what for, why, to what end
sarkara = ruler

ਮੇਰਾ ਪ੍ਰਭੁ ਰਾਂਗਿ ਘਣੌ ਅਤਿ ਰੂੜੌ ॥
Merā parabẖ rāʼng gẖaṇou aṯ rūṛou.

Merā = my
parabẖ = Lord who is everywhere
rāʼng = color
gẖaṇou = beautiful
rūṛou = glorious

ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥
Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o.

Ḏīn = poor or meek
ḏa▫i▫āl
parīṯam beloved
manmohan = one who charms or seduces my mind
aṯ
ras = nectar
lāl = ruby red, the color of love
sagūṛou = dyed fast
rahā▫o = Ponder or contemplate this

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥
Ūpar kūp gagan panihārī amriṯ pīvaṇhārā

Ūpar = High up
kūp = well
gagan = sky
panihārī =
amriṯ = ambrosial nectar
pīvaṇhārā = drink, (added) draw water from a well

ਜਿਸ ਕੀ ਰਚਨਾ ਸੋ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਵੀਚਾਰਾ ॥੨॥
Jis kī racẖnā so biḏẖ jāṇai gurmukẖ gi▫ān vīcẖārā. ||2||

Jis
kī = why, what for, to what end
racẖnā
so
biḏẖ = ordinance, law, or method
jāṇai = knows
gurmukẖ = Gurmukh
gi▫ān = wisdom
vīcẖārā = contemplates

ਪਸਰੀ ਕਿਰਣਿ ਰਸਿ ਕਮਲ ਬਿਗਾਸੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਆ ॥
Pasrī kiraṇ ras kamal bigāse sas gẖar sūr samā▫i▫ā.

Pasrī
kiraṇ = rays
ras = drenched
kamal = lotus, water lilly
bigāse
sas = moon
gẖar = house
sūr = sun
samā▫i▫ā = enter

ਕਾਲੁ ਬਿਧੁੰਸਿ ਮਨਸਾ ਮਨਿ ਮਾਰੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥
Kāl biḏẖuns mansā man mārī gur parsāḏ parabẖ pā▫i▫ā. ||3||

Kāl = Death
biḏẖuns = kills
mansa = yearning
man = mind
mārī
gur parsāḏ = Gurprasaad or Guru’s grace
parabẖ = all pervading Go
pā▫i▫ā = obtain, take hold of, find

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥
Aṯ ras rang cẖalūlai rāṯī ḏūjā rang na ko▫ī.

At
ras = drenched, dyed
rang = color
cẖalūlai
rāṯī = dyed, intoxicated
ḏūjā = other
rang = color
na = not
ko▫ī

ਨਾਨਕ ਰਸਨਿ ਰਸਾਏ ਰਾਤੇ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੪॥੧੫॥
Nānak rasan rasā▫e rāṯe rav rahi▫ā parabẖ so▫ī. ||4||15||

rasan = tongue
rasā▫e = taste
rāṯe = saturated
rav
rahi▫ā
parabẖ = all pervading god
so▫ī = that very one

 

[spnadmin]

In full disclosure I must say that I am not one who is trying to open her 10th Gate. If that is intended for me it will happen; or maybe it has happened already and I simply did not realize it.

Let start out by looking at the panghti

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥
Ūpar kūp gagan panihārī amriṯ pīvaṇhārā

Ūpar = High up
kūp = well
gagan = sky
panihārī =
amriṯ = ambrosial nectar
pīvaṇhārā = drink (adding drawing water in and out from a well)

Gurbachan Singh Talib translates the line as follows: Above is the lofty seat of consciousness, amrita's well. Dr. Sant Singh Khalsa translates the verse: The Well is high up in the Tenth Gate; the Ambrosial Nectar flows, and I drink it in. Professor Manmohan Singh translates the tuk: High up in the tenth gate is the well of Nectar. My mind draws out and in-drinks that Nectar. So is the shabad about the 10th Gate?

In classical yogic philosophy the 10th Gate is the seat of liberation. When opened, the atma merges with the parathma, the self sheds its delusions and is realized because separation and duality are overcome. This panghti starts off with the words "Upaar kup gagan, or "Very high up in the sky" for a reason. Yogic masters of days long past used this image to compare the freedom of the soul to the freedom of bird that takes wing and soars free high in the sky. And the very next word we read is "panihari." "panihari" What does that mean? Both Dr. Sant Singh Khalsa and Professor Manmohan Singh translate the word to mean 10th Gate. However, Dr. Gurbachan Singh Talib translates panihari as "superconsciousness." I take "panihari" to mean the wisdom that 'wells' forth from the Sat, that sparkles like jewels, the unlimited stream of wisdom from Waheguru.

My loose translation of the verse is, (Soaring) as if upward to the sky (my soul) partakes of the Nectar from the endless, bubbling, sparkling well of wisdom from Hari.

All imagery, none of it literal, and I do not see how a direct translation would work. The panghti says to me that my soul can take flight and is freed when it partakes/drinks/draws from Waheguru's limitless well of wisdom.

Obviously I don't see a 10th Gate as being located in a "high spot" or that ambrosial nectar flows "high up in the 10th gate" even if we do take 10th gate to be a figure of speech. By looking for a 10th Gate, one is almost doomed to find it somewhere. I say 'doomed' because when we find the 10th Gate 'somewhere' in our heads, brains, behind our eyes, at the center of our foreheads, in our minds, or high in the sky, then the 10th Gate loses all of its power as a metaphor to describe a 'state in mind' where we partake of all that bubbling nectar that frees us, if only we will give ourselves permission to take wing and soar.

The great thing about this tuk - it cannot be translated very well into English. When keeping translation too close to the word-by-word, the result seems artificial and forced.

So what do you think the tuk means? :japosatnamwaheguru:

 

[aristotle]

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥

Ūpar kūp gagan panihārī amriṯ pīvaṇhārā

ਊਪਰਿ ਕੂਪੁ = The well which resides above
ਗਗਨ ਪਨਿਹਾਰੀ = literally, the one who carries water to the skies
ਅੰਮ੍ਰਿਤੁ = ambroisal nectar
ਪੀਵਣਹਾਰਾ = the drinker

Here, a beautiful picture is setup in the lines following the rahau of the Shabad. The source of Amrit (the well) is situated up above in the heights of wisdom where the realisation of God resides, and only through grace of the Guru(the carrier or water to the skies, or the carrier of one's understanding to the heights where God is realised) can it be revealed (that God is not indifferent from one's own being ,as in, {ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥ Seeing the Lord within myself, my mind is pleased. None else can imbue my soul.}).

ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥
High up in the tenth gate is the well of Nectar. My mind draws out and in-drinks that Nectar.

ਜਿਸ ਕੀ ਰਚਨਾ ਸੋ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਵੀਚਾਰਾ ॥੨॥
By the Guru's grace, I have realised this wisdom that He alone, to whom the creation belongs, knows its secret.

There are places in Gurbani where Dasam Duar is explicitly mentioned, but this isn't one. Perhaps the translators translate the 'high placed amrit' as the Dasam Duar, in conjunction with the Yogic supposition that the Kundalini force travels upwards piercing the Dasam Duar.

What is peculiar of Yogic texts is that they provide graphical details of supposed territories of realisation, almost as if one were in a movie actually seeing the landscapes. Guru Sahib uses the same kind of metaphors, though in a way quite different in meaning tto Yogic beliefs.

ਪਸਰੀ ਕਿਰਣਿ ਰਸਿ ਕਮਲ ਬਿਗਾਸੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਆ ॥
When the ray of gnosis spreads across the heart lotus, it joyfully blossoms and the sun enters the house of the moon.

ਕਾਲੁ ਬਿਧੁੰਸਿ ਮਨਸਾ ਮਨਿ ਮਾਰੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥
Attaining unto the Lord, by the Guru's grace, I have overcome death and nipped my desire in the very mind.

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥
I am now imbued with the deep red colour of the Lord's supreme love and am rid of other hues.

ਨਾਨਕ ਰਸਨਿ ਰਸਾਏ ਰਾਤੇ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੪॥੧੫॥
Nanak, my tongue is imbued with the relish of that Lord, who is pervading all over.

Interestingly enough, the succeeding Shabad relates to exposing the contemporary Yogic institutions and their beliefs,

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥
Parbhati 1st Guru.

ਬਾਰਹ ਮਹਿ ਰਾਵਲ ਖਪਿ ਜਾਵਹਿ ਚਹੁ ਛਿਅ ਮਹਿ ਸੰਨਿਆਸੀ ॥
Divided in twelve sects, the yogis are ruined and so are the four and six sects of sanyaisies.

ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥੧॥
Similarly, the disciples of Gorakh, the mendicants in tatters and the plucked headed ones are loaded with the halter around their necks, bereft as they are, of the Lord's Name.

ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥
Perfectly detached are they, who are imbued with the Lord's Name.

ਅਉਹਠਿ ਹਸਤ ਮਹਿ ਭੀਖਿਆ ਜਾਚੀ ਏਕ ਭਾਇ ਲਿਵ ਲਾਗੀ ॥੧॥ ਰਹਾਉ ॥
And embracing love and affection for the One Lord, they seek to obtain the alms of His Name in their mind's hand. Pause.
(Guru Granth Sahib Maharaj, Page 1332)

Perhaps Guru Sahib is talking about interpreting the Dasam Duar through Gurmat principles as against what the Yogis do through Hatha and Dhyan Yoga.

 

[spnadmin]

aristotle ji

We come up with a different view of who and what is in the skies, but I think we both agree that high up in the sky is not literally where amrit is found, any more than it would be 1000 feet under the ground in a deep subterranean river. Three translators are placing the gate to amrit there which is peculiar without further elaboration.

You say There are places in Gurbani where Dasam Duar is explicitly mentioned, but this isn't one. Perhaps the translators translate the 'high placed amrit' as the Dasam Duar, in conjunction with the Yogic supposition that the Kundalini force travels upwards piercing the Dasam Duar.

What is peculiar of Yogic texts is that they provide graphical details of supposed territories of realisation, almost as if one were in a movie actually seeing the landscapes. Guru Sahib uses the same kind of metaphors, though in a way quite different in meaning tto Yogic beliefs.

Some believe that the so-called adi Shakhti does travel upward, heaven is upward, 'god' lives in the sky, and Atan makes his daily voyage in a horse-drawn chariot from the east to western horizons every day in the sky.

Though the soul in metaphor finds liberation by soaring like a bird (who soars in the sky) the souls journey to 'panihari' is, in my view, a trip inward and for each of us through uncharted space. For the yogi the 10th Gate is a specific location high in the head. Guru Sahib merely paints the image of a soul-seeker in "upar kup gagan panihari," and the rest of the shabad is about the ways and means of finding the nectar. Who provides it, how it is found, what the emotional content of the experience is like.

Interesting that even when 10th Gate is not explicit, someone always has to make it appear as if the 10th Gate trumps everything else.

 

[spnadmin]

@ aristotle ji

I believe it is very important that you mentioned this

Interestingly enough, the succeeding Shabad relates to exposing the contemporary Yogic institutions and their beliefs,

Because every shabad has been placed deliberately in its location within the raags. The shabads preceding speak to a 'yogi' amd the succeeding shabad, as you point out, picks that conversation up. Guru Sahib has to be using this particular shabad to set forth the Gurmat perspective that take the soul to its ultimate destination more confidently than doing all the chakra-work. Yoga means a joining or creating a union. Guru Nanak is speaking about finding a passionate union with a Lover who never disappoints. Guru ji contemplates that beloved in the rehao line

ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥
Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o.

I think "perspective' rather than "principles' because this shabad speaks to a different way of looking for and realizing that union, or joining of souls.

 

[angrisha]

Im not so familiar with the 10th Gate concept, so I think I will have to do some independent research on that...

When you talk about chakara theres a couple of things that come to my mind, they are suppose to be specific energetic physical points on your body. But, in also with that physicality there is a mental component about the flow of energy through these chakra's... opening them equally is what chakra work is about, and it is actually all internal (from what ive understood). So if this is a yogic concept of ten the gate, then the only way to get to it is through your mind...

The "well" being high up, like you've both mentioned is not literally high in the sky... I think for me it would mean the work you would have to do to open that 'tenth gate' would make it high up in the challenge of achieving it?

ਜੋਗੀ ਕਾਪੜੀਆ ਸਿਰਖੂਥੇ ਬਿਨੁ ਸਬਦੈ ਗਲਿ ਫਾਸੀ ॥੧॥
Similarly, the disciples of Gorakh, the mendicants in tatters and the plucked headed ones are loaded with the halter around their necks, bereft as they are, of the Lord's Name.

ਸਬਦਿ ਰਤੇ ਪੂਰੇ ਬੈਰਾਗੀ ॥
Perfectly detached are they, who are imbued with the Lord's Name.

I dont think Guruji is trying to contrast yogic principles, I think "plucked head ones" refers to ritualisms in Jainism?? Im not sure who the dispcilies of Gorakh are, but I think the idea is empty ritualistic practice vs actual simran.



What I am curious about is the use of dye and colour?

ਮੇਰਾ ਪ੍ਰਭੁ ਰਾਂਗਿ ਘਣੌ ਅਤਿ ਰੂੜੌ ॥
Merā parabẖ rāʼng gẖaṇou aṯ rūṛou.

Merā = my
parabẖ = Lord who is everywhere
rāʼng = color
gẖaṇou = beautiful
rūṛou = glorious

ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥
Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o.


Ḏīn = poor or meek
ḏa▫i▫āl
parīṯam beloved
manmohan = one who charms or seduces my mind
aṯ
ras = nectar
lāl = ruby red, the color of love
sagūṛou = dyed fast
rahā▫o = Ponder or contemplate this


and

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥
Aṯ ras rang cẖalūlai rāṯī ḏūjā rang na ko▫ī.

At
ras = drenched, dyed
rang = color
cẖalūlai
rāṯī = dyed, intoxicated
ḏūjā = other
rang = color
na = not
ko▫ī

How do you become dyed? Is it something that you immerse yourself into and if you can become Gurmukh (i.e. like god) you will be the same 'colour' as Satguru? Or are we already dyed because we are all a manifestation of Sat Guruji any how?

I would love another opinion as I am still learning to do my own interpretations vs. reading them already done. But, I think for me it would be trying to match the colour through inner contemplation would be the message I get out of this.... maybe trying to reach that 'tenth gate' is the same end goal as dying yourself or being dyed the same colour as Sat Guru...

 

[spnadmin]

Guru Amardas ji says from Ang 1421


ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾਂ ਆਪੇ ਲੈਹਿ ਸਵਾਰਿ ॥
Naḏar karahi je āpṇī ṯāʼn āpe laihi savār.
But if the Lord casts His Glance of Grace, then He Himself embellishes us.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਧਿਆਇਆ ਆਏ ਸੇ ਪਰਵਾਣੁ ॥੬੩॥
Nānak gurmukẖ jinĥī ḏẖi▫ā▫i▫ā ā▫e se parvāṇ. ||63||
O Nanak, the Gurmukhs meditate on the Lord; blessed and approved is their coming into the world. ||63||

ਜੋਗੁ ਨ ਭਗਵੀ ਕਪੜੀ ਜੋਗੁ ਨ ਮੈਲੇ ਵੇਸਿ ॥
Jog na bẖagvī kapṛī jog na maile ves.
Yoga is not obtained by wearing saffron robes; Yoga is not obtained by wearing dirty robes.

ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਜੋਗੁ ਪਾਈਐ ਸਤਿਗੁਰ ਕੈ ਉਪਦੇਸਿ ॥੬੪॥
Nānak gẖar baiṯẖi▫ā jog pā▫ī▫ai saṯgur kai upḏes. ||64||
O Nanak, Yoga is obtained even while sitting in your own home, by following the Teachings of the True Guru. ||64||

ਚਾਰੇ ਕੁੰਡਾ ਜੇ ਭਵਹਿ ਬੇਦ ਪੜਹਿ ਜੁਗ ਚਾਰਿ ॥
Cẖāre kundā je bẖavėh beḏ paṛėh jug cẖār.
You may wander in all four directions, and read the Vedas throughout the four ages.

ਨਾਨਕ ਸਾਚਾ ਭੇਟੈ ਹਰਿ ਮਨਿ ਵਸੈ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰ ॥੬੫॥
Nānak sācẖā bẖetai har man vasai pāvahi mokẖ ḏu▫ār. ||65||
O Nanak, if you meet with the True Guru, the Lord shall come to dwell within your mind, and you shall find the door of salvation. ||65||


First comes bhetai har man vasai. Then comes mokh duar. Yet so many then and now struggle to work it in reverse and search first for this mokh duar, or dasam duar, thinking that is the sequence to har.


ਨਾਨਕ ਹੁਕਮੁ ਵਰਤੈ ਖਸਮ ਕਾ ਮਤਿ ਭਵੀ ਫਿਰਹਿ ਚਲ ਚਿਤ ॥
Nānak hukam varṯai kẖasam kā maṯ bẖavī firėh cẖal cẖiṯ.
O Nanak, the Hukam, the Command of your Lord and Master, is prevailing. The intellectually confused person wanders around lost, misled by his fickle consciousness.

ਮਨਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸੁਖ ਕਿ ਪੁਛਹਿ ਮਿਤ ॥
Manmukẖ sa▫o kar ḏosṯī sukẖ kė pucẖẖėh miṯ.
If you make friends with the self-willed manmukhs, O friend, who can you ask for peace?

ਗੁਰਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸਤਿਗੁਰ ਸਉ ਲਾਇ ਚਿਤੁ ॥
Gurmukẖ sa▫o kar ḏosṯī saṯgur sa▫o lā▫e cẖiṯ.
Make friends with the Gurmukhs, and focus your consciousness on the True Guru.

ਜੰਮਣ ਮਰਣ ਕਾ ਮੂਲੁ ਕਟੀਐ ਤਾਂ ਸੁਖੁ ਹੋਵੀ ਮਿਤ ॥੬੬॥
Jamaṇ maraṇ kā mūl katī▫ai ṯāʼn sukẖ hovī miṯ. ||66||
The root of birth and death will be cut away, and then, you shall find peace, O friend. ||66||

ਭੁਲਿਆਂ ਆਪਿ ਸਮਝਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥
Bẖuli▫āʼn āp samjẖā▫isī jā ka▫o naḏar kare.
The Lord Himself instructs those who are misguided, when He casts His Glance of Grace.

ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਕਰਣ ਪਲਾਹ ਕਰੇ ॥੬੭॥
Nānak naḏrī bāhrī karaṇ palāh kare. ||67||
O Nanak, those who are not blessed by His Glance of Grace, cry and weep and wail. ||67||


And from shabads found on Ang 908 his stand is unequivocal

 

[spnadmin]

This is my understanding of the shabad for this week. My translation is loose in places, and rough in others. Please forgive my errors. The translation by Dr. Sant Singh Khalsa MD is found at this link http://www.srigranth.org/servlet/gu...Param=1331&h=0&fb=0&english=t&id=56920#l56920

This shabad is in raag Parbhati. Raag Parbhati is a raag of deep and serious devotion. It is played in a slow and measured way. Words hang on the measures as they are played out, as the tongue savors the words of the shabad. Hence the references to a tongue saturated or drenched or greedy.


Parbẖāṯī mėhlā 1 The shabad is in raag Parbhati, in the house of Guru Nanak.


ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥
Anṯar ḏekẖ sabaḏ man māni▫ā avar na rāʼnganhārā.

Some background: rāʼnganhārā means a dyer of cloth, someone who changes the color of cloth. na ranganhara means there is no other dyer of cloth, a metaphor for the fabric of my mind, no one other than the One who has already colored it with thoughts of the shabad. Therefore,

Deep within (my heart) I see the shabad, my mind surrenders; there is no one else who can change the color of my mind’s awareness, no one other than Waheguru.

ਅਹਿਨਿਸਿ ਜੀਆ ਦੇਖਿ ਸਮਾਲੇ ਤਿਸ ਹੀ ਕੀ ਸਰਕਾਰਾ ॥੧॥
Ahinis jī▫ā ḏekẖ samāle ṯis hī kī sarkārā. ||1||
Day and night He watches over and cares for his creatures, Indeed to that end he guides (is sarkara, the ruler ) all things.

ਮੇਰਾ ਪ੍ਰਭੁ ਰਾਂਗਿ ਘਣੌ ਅਤਿ ਰੂੜੌ ॥
Merā parabẖ rāʼng gẖaṇou aṯ rūṛou.
The color of my all pervading god is beautiful and radiant

ਦੀਨ ਦਇਆਲੁ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨੁ ਅਤਿ ਰਸ ਲਾਲ ਸਗੂੜੌ ॥੧॥ ਰਹਾਉ ॥
Ḏīn ḏa▫i▫āl parīṯam manmohan aṯ ras lāl sagūṛou. ||1|| rahā▫o. Contemplate this: So kind to the meek is my beloved. With his sweetness he charms my mind, (which he has dyed) in the rich, red color of love that will never fade.


ਊਪਰਿ ਕੂਪੁ ਗਗਨ ਪਨਿਹਾਰੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਹਾਰਾ ॥
Ūpar kūp gagan panihārī amriṯ pīvaṇhārā
(Soaring) upward to the sky I partake of the Nectar from the endless, bubbling, sparkling well of wisdom of Hari.

ਜਿਸ ਕੀ ਰਚਨਾ ਸੋ ਬਿਧਿ ਜਾਣੈ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਵੀਚਾਰਾ ॥੨॥
Jis kī racẖnā so biḏẖ jāṇai gurmukẖ gi▫ān vīcẖārā. ||2||
The Gurmukh contemplates this wisdom and understands that He alone knows the workings of His creation.

ਪਸਰੀ ਕਿਰਣਿ ਰਸਿ ਕਮਲ ਬਿਗਾਸੇ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਇਆ ॥
Pasrī kiraṇ ras kamal bigāse sas gẖar sūr samā▫i▫ā.
Rays of pure delight spread out when the water lily (detachment) blossoms forth; the moon enters the house of the sun -- meaning, my consciousness has become one with His light.



ਕਾਲੁ ਬਿਧੁੰਸਿ ਮਨਸਾ ਮਨਿ ਮਾਰੀ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੩॥
Kāl biḏẖuns mansā man mārī gur parsāḏ parabẖ pā▫i▫ā. ||3||
I have overcome death, and coming to the end of time; the mad yearnings of my mind are quelled, by the Guru’s grace I embrace (pa-i-a take hold) of my all pervading God.

ਅਤਿ ਰਸਿ ਰੰਗਿ ਚਲੂਲੈ ਰਾਤੀ ਦੂਜਾ ਰੰਗੁ ਨ ਕੋਈ ॥
Aṯ ras rang cẖalūlai rāṯī ḏūjā rang na ko▫ī. I am dyed only in the deep crimson color of His love, and not in any other color.

ਨਾਨਕ ਰਸਨਿ ਰਸਾਏ ਰਾਤੇ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਸੋਈ ॥੪॥੧੫॥
Nānak rasan rasā▫e rāṯe rav rahi▫ā parabẖ so▫ī. ||4||15||
Nanak, my tongue is greedy for the shabad (yearns for the essence of Waheguru, rasa-e rate rav), for that all pervading god who travels (with me) everywhere

This shabad describes passion, spiritual passion, which supplants earthly drives and cravings, so that detachment or bhairag can be eventually achieved. In the raag structure of Sri Guru Granth Sahib Ji, raag Parbhati comes before raag Bhairag, just as devotion comes before detachment. And in this shabad we are not told that detachment/bhairag results from fasting and other spiritual discipline. We are instead told that gian develops into detachment (when the lotus, the water lily blossoms forth); bhairaag evolves from bhakti/deep devotion at the time when the Enticer (Manmohan) charms our minds; it is the grace of Waheguru. When we savor the shabad, we drink from a well of wisdom that bubbles over with sparkling nectar. The 10th Gate is pan-hari, the shabad; I find it deep within my heart. The shabad is is gian and the doorway to enlightenment.

Waheguru is a faithful lover, not a fickle one. He is devoted to His creation day and night. He guides his creation through to the end of time. He is love and He dyes our minds with the rich color of His love which will never fade.That same constant devotion and faithful love is returned when Nanak says he has an insatiable taste for the divine who travels with him everywhere.

 

[angrisha]

And in this shabad we are not told that detachment/bhairag results from fasting and other spiritual discipline. We are instead told that gian develops into detachment (when the lotus, the water lily blossoms forth)

I think the above line you have mentioned in bold, is an very intriguing idea which I haven't seen put so simply before. Gian developing into detachment, thank you for that.

 

[ravneet_sb]

Sat Sri Akaal,

Existing Interpretation leads to external agency like GOD or Diety for cleaning, but Sikhi ie Learning is to realise within and do effort by awareness to improve on self. Conceptually it is different way. Than only one gets attached and will have love for learning as it belongs to all as well as self.


ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾਂ ਆਪੇ ਲੈਹਿ ਸਵਾਰਿ ॥
ਨਦਰਿ Inner Reflection
ਕਰਹਿ ਜੇ ਆਪਣੀ if one do of SELF
ਤਾਂ ਆਪੇ ਲੈਹਿ ਸਵਾਰਿ ॥ than one can fashion inner self.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਧਿਆਇਆ ਆਏ ਸੇ ਪਰਵਾਣੁ ॥੬੩॥
Nanak, say Those who realise this, ie realise and practice, can approve this, get approved(saying)


ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਜੋਗੁ ਪਾਈਐ ਸਤਿਗੁਰ ਕੈ ਉਪਦੇਸਿ ॥੬੪॥
One has to not seek from outside, just reflect on inner self within your own house ie body.

Pause and Realise for practice.

For the whole age one may wait for blessing, if one seeks the God or nature outside, but once the awareness reaches the inner spirit walking on foot steps (charan) purification begins (kamal) a metaphor not a physical feets of saints.

 

[ravneet_sb]

LOTUS Lotus Artificial Life - The Lotus

Though barely able to see the light through the murky water, the new shoot strives upwards until eventually it bursts into the light, bringing the beauty of its delicate petals to the pool's surface.

During their development, the plants filter and purify the body of water in which they find themselves, making the water transparent.

According to a traditional saying, the more muddy and opaque the water is to start with, the more beautiful the Lotus flower.


Cosmic and Earthly Relationship: The Lotus is the bridge between the Cosmos and the Earth. I found a plethora of research information about the spiritual meaning of Lotus; to me, this was obvious from observing how much metaphor the entire plant expresses. The Lotus root remains firmly in the mud, rooted within the primordial womb. To express its inherent beauty and ultimate potential, the flower, the Lotus pushes up through the water and unfurls from pointed leaves and buds into large, breathtaking rounded leaves and flowers. The chalice opens to gather and receive love and light. Although it rises from the mud, no dirt clings to the parts of the Lotus high in the air. The Lotus loves the sun and opens to its warmth. When the flower matures, the seed pod encloses the seeds in a cup-like womb. When fully mature, the stalk bends to release the Lotus seeds back into the water, into the mud to be born again


This is spirit awareness initially which comes with observation and text documentation in form of awareness for reading and experiencing TRUTH of nature.

 

[ravneet_sb]

Pasrī
kiraṇ = rays
ras = drenched
kamal = lotus, water lilly
bigāse
sas = moon
gẖar = house
sūr = sun
samā▫light enters

 

[ravneet_sb]

Pasrī
kiraṇ = rays
ras = drenched
kamal = lotus, water lilly
bigāse
sas = moon
gẖar = house
sūr = sun
samā▫light enters

As a metaphor for spirtual journey.
Way to spiritual life,
connect (metaphor as a ray of light)gives inner awareness,
and one gets a way for purification,
rising above the filthy thoughts,
Practicing and improving bringing purification of sense and actions.
gets a blossom, in life.

 

[ravneet_sb]

ਜੋਗੁ ਨ ਭਗਵੀ ਕਪੜੀ ਜੋਗੁ ਨ ਮੈਲੇ ਵੇਸਿ ॥
Jog na bẖagvī kapṛī jog na maile ves.
Yoga is not obtained by wearing saffron robes; Yoga is not obtained by wearing dirty robes.

ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਜੋਗੁ ਪਾਈਐ ਸਤਿਗੁਰ ਕੈ ਉਪਦੇਸਿ ॥੬੪॥

Focus is on Shabad
Yog or Union to get a connect

and ways or various acts were in old belief system,
were rejected. Realistic way is self inner awareness. Which one can get while sitting at own home.