Dear Khalsa Ji,
With the grace of ‘The Sat’, today I share my understanding of 3rd Pauri of 10th Ashtapadee of Sukhmani Sahib with you.
Please note that the English sentence after the Transliteration is not the exact literal translation of the text of the Tuk of Siri Guru Granth Sahib under reference, it is the meaning of the tuk as understood by me.
First the Summary: In this Pauri Guru Sahib direct our attention to the variety in the creation of ‘The Sat’ to drive the fact into our understanding that plurality is the way of ‘The Sat’. The spread of this variety that Guru Sahib has covered tells us that all that is – with or without life; in form or formless all are part of the creation of which ‘The Sat’ is the essence; the source. Finally Guru Sahib tells us that only those evolve to great heights that develop a loving reverence towards ‘The Sat’.
1. keI koit isD jqI jogI ] ka-ee kot siDh jatee jogee.
[/FONT]Numerous individual become Siddhas, celibates and yogis.[/FONT]
My understanding:
In this Tuk Guru Sahib has given examples of the prevailing streams though which individuals try to seek evolution in spiritual terms and merge with ‘The Sat’. HERE Guru Sahib has touched upon the prevailing religious practice. These are one extreme way of living
As I understand these are the ways to control Karmendriyas and Gyanendriyas. The other words, control mean that there is some sort of watch dog which keeps the Karmendriyas and Gyanendriyas in check. It means there is a form of coercion and the disposition of Karmendriyas and Gyanendriyas is not natural. Under these conditions the Karmendriyas and Gyanendriyas will then have a strong tendency to seek object of sense gratification. Hence the acquire discipline will not be part of the inner self or the being of the person.
2. keI koit rwjy rs BogI ] ka-ee kot raajay ras bhogee.
[/FONT]Numerous persons are kings deeply involved in sense gratification. [/FONT]
My understanding:
In the previous Tuk (sentence) Guru Sahib has referred to those individuals who try to control their desire to seek sense gratification. In this Tuk furu Sahib has taken the other extreme example of those individuals who have allowed their desires for sense gratification to take control of their lives. Such people remain engrossed in pursuits to keep seeking such gratification.
This way Guru Sahib points out in these two Tuks the two extreme ways of living.
In between these two extremes there is a large number of ways of living that combine these two in different proportion.
3. keI koit pMKI srp aupwey ] ka-ee kot pankhee sarap upaa-ay.
[/FONT]Numerous birds and snakes were created.
My understanding:
Guru Sahib has pointed to us again two entities of its creation at the two ends of the spectrum viz. one created to fly at heights i.e. birds and other that live below the soil i.e. snakes. The former is warm blooded the other is cold blooded. In between these two ends of lives in form there is a very large number of living entities. Again Guru Sahib has conveyed to us that plurality is the way of ‘The Sat’.
4. keI koit pwQr ibrK inpjwey ] ka-ee kot paathar birakh nipjaa-ay.
[/FONT]Numerous stones and plants are created.
My understanding:
Guru Sahib in this tuk moves from the mobile living entities of its creation to immobile living entity – trees and then to non-living entity – stones i.e. minerals. This again adds to the plurality that ‘The Sat’ has incorporated in the dimension in which we live i.e. earth. It also tells us that all that is living or non-living is from the same source ‘The Sat’ and thus is the same in essence.
5. keI koit pvx pwxI bYsMqr ] (ka-ee kot pavan paanee baisantar.
[/FONT]Numerous are air, water and fires.[/FONT]
My understanding:
Guru Sahib continues to point to us the variety that ‘The Sat‘has created in our dimension of existence i.e. the earth. In the tuk under reference Guru Sahib moved from formed non-living entities to un-formed non-living entities – Air, water and fire.
This way Guru Sahib tells us that all formed and non-formed, living and non-living entities emanate from it and ‘The Sat’ alone is their source. Thus all are one.
6. keI koit dys BU mMfl ] ka-ee kot days bhoo mandal.
[/FONT] Numerous are the countries and realm.[/FONT]
My understanding:
Guru Sahib tells us that as there are many counties on earth, the same way there are many dimensions where life exists in different form. Science has established that there are organisms that live deep inside the sea in proximity with the leaking lava from the earth in hot water. As I understand, even on earth there can be beings living in different dimensions which we cannot perceive. In this Tuk again Guru Sahib has told us about the plurality in the creation of ‘The Sat’. The Creation of ‘The Sat’ does not end with what we normally perceive, like ‘The Sat’ in is infinite.
7. keI koit ssIAr sUr nK´qR ] ka-ee kot sasee-ar soor nakh-yatar.
[/FONT]Numerous moons, suns and constellations are there.[/FONT]
My understanding:
Guru Sahib further tell us that there are enormous gigantic bodies in the space; conveying to us the plurality in the creation of ‘The Sat’.
8. keI koit dyv dwnv ieMdR isir CqR ] ka-ee kot dayv daanav indar sir chhatar.
[/FONT]Numerous Devas, Devis and perverted evil doers (Danavas) , head of Devas (Indras), with their own hierarchy are there.[/FONT]
My understanding:
Guru Sahib now mentions the perceived celestial entities that are perceived in the ancient scripture of the land (India). In this way, Guru Sahib again emphasis the plurality of existence that is in the creation of ‘The Sat’. It is my very personal understanding that each of these entities is a different form of existence in the multiple dimensions/ dimensions of the creation of ‘The Sat’, of which this planet earth is one.
9. sgl smgRI ApnY sUiq DwrY ] sagal samagree apnai soot Dhaarai.
[/FONT]‘The Sat’ has strung all these entities and dimensions (ingredients of the creation of ‘The Sat’) in a system that is orchestrated by ‘The Sat’. [/FONT]
My understanding:
For any system a controller is needed which organizes and works to provide a working system It is like threading (sutra) the flowers (ingredients) to create a garland. The one who acts like a thread i.e. sutra is said to be the Sutradhar. The Sutradhar of the creation is its creator itself i.e ‘The Sat’
10. nwnk ijsu ijsu BwvY iqsu iqsu insqwrY ]3] naanak jis jis bhaavai tis tis nistaarai. ||3||
[/FONT]O’ Nanak, those who resonate with the attributes of ‘The Sat’ get emancipated.[/FONT]
My understanding:
Those individuals who get imbued with the teachings of Siri Guru Granth Sahib become the living embodiment of such teachings and in real sense a ‘Sikh’ they become Godly and resonate with ‘The Sat’ as its instrument. These individuals as a result of the change in their being get elevated spiritually and thus get emancipated. They are the ones loved by ‘The Sat’.
With this I close this post.
With love and respect for all.
Amarpal Singh
With the grace of ‘The Sat’, today I share my understanding of 3rd Pauri of 10th Ashtapadee of Sukhmani Sahib with you.
Please note that the English sentence after the Transliteration is not the exact literal translation of the text of the Tuk of Siri Guru Granth Sahib under reference, it is the meaning of the tuk as understood by me.
First the Summary: In this Pauri Guru Sahib direct our attention to the variety in the creation of ‘The Sat’ to drive the fact into our understanding that plurality is the way of ‘The Sat’. The spread of this variety that Guru Sahib has covered tells us that all that is – with or without life; in form or formless all are part of the creation of which ‘The Sat’ is the essence; the source. Finally Guru Sahib tells us that only those evolve to great heights that develop a loving reverence towards ‘The Sat’.
1. keI koit isD jqI jogI ] ka-ee kot siDh jatee jogee.
[/FONT]Numerous individual become Siddhas, celibates and yogis.[/FONT]
My understanding:
In this Tuk Guru Sahib has given examples of the prevailing streams though which individuals try to seek evolution in spiritual terms and merge with ‘The Sat’. HERE Guru Sahib has touched upon the prevailing religious practice. These are one extreme way of living
As I understand these are the ways to control Karmendriyas and Gyanendriyas. The other words, control mean that there is some sort of watch dog which keeps the Karmendriyas and Gyanendriyas in check. It means there is a form of coercion and the disposition of Karmendriyas and Gyanendriyas is not natural. Under these conditions the Karmendriyas and Gyanendriyas will then have a strong tendency to seek object of sense gratification. Hence the acquire discipline will not be part of the inner self or the being of the person.
2. keI koit rwjy rs BogI ] ka-ee kot raajay ras bhogee.
[/FONT]Numerous persons are kings deeply involved in sense gratification. [/FONT]
My understanding:
In the previous Tuk (sentence) Guru Sahib has referred to those individuals who try to control their desire to seek sense gratification. In this Tuk furu Sahib has taken the other extreme example of those individuals who have allowed their desires for sense gratification to take control of their lives. Such people remain engrossed in pursuits to keep seeking such gratification.
This way Guru Sahib points out in these two Tuks the two extreme ways of living.
In between these two extremes there is a large number of ways of living that combine these two in different proportion.
3. keI koit pMKI srp aupwey ] ka-ee kot pankhee sarap upaa-ay.
[/FONT]Numerous birds and snakes were created.
My understanding:
Guru Sahib has pointed to us again two entities of its creation at the two ends of the spectrum viz. one created to fly at heights i.e. birds and other that live below the soil i.e. snakes. The former is warm blooded the other is cold blooded. In between these two ends of lives in form there is a very large number of living entities. Again Guru Sahib has conveyed to us that plurality is the way of ‘The Sat’.
4. keI koit pwQr ibrK inpjwey ] ka-ee kot paathar birakh nipjaa-ay.
[/FONT]Numerous stones and plants are created.
My understanding:
Guru Sahib in this tuk moves from the mobile living entities of its creation to immobile living entity – trees and then to non-living entity – stones i.e. minerals. This again adds to the plurality that ‘The Sat’ has incorporated in the dimension in which we live i.e. earth. It also tells us that all that is living or non-living is from the same source ‘The Sat’ and thus is the same in essence.
5. keI koit pvx pwxI bYsMqr ] (ka-ee kot pavan paanee baisantar.
[/FONT]Numerous are air, water and fires.[/FONT]
My understanding:
Guru Sahib continues to point to us the variety that ‘The Sat‘has created in our dimension of existence i.e. the earth. In the tuk under reference Guru Sahib moved from formed non-living entities to un-formed non-living entities – Air, water and fire.
This way Guru Sahib tells us that all formed and non-formed, living and non-living entities emanate from it and ‘The Sat’ alone is their source. Thus all are one.
6. keI koit dys BU mMfl ] ka-ee kot days bhoo mandal.
[/FONT] Numerous are the countries and realm.[/FONT]
My understanding:
Guru Sahib tells us that as there are many counties on earth, the same way there are many dimensions where life exists in different form. Science has established that there are organisms that live deep inside the sea in proximity with the leaking lava from the earth in hot water. As I understand, even on earth there can be beings living in different dimensions which we cannot perceive. In this Tuk again Guru Sahib has told us about the plurality in the creation of ‘The Sat’. The Creation of ‘The Sat’ does not end with what we normally perceive, like ‘The Sat’ in is infinite.
7. keI koit ssIAr sUr nK´qR ] ka-ee kot sasee-ar soor nakh-yatar.
[/FONT]Numerous moons, suns and constellations are there.[/FONT]
My understanding:
Guru Sahib further tell us that there are enormous gigantic bodies in the space; conveying to us the plurality in the creation of ‘The Sat’.
8. keI koit dyv dwnv ieMdR isir CqR ] ka-ee kot dayv daanav indar sir chhatar.
[/FONT]Numerous Devas, Devis and perverted evil doers (Danavas) , head of Devas (Indras), with their own hierarchy are there.[/FONT]
My understanding:
Guru Sahib now mentions the perceived celestial entities that are perceived in the ancient scripture of the land (India). In this way, Guru Sahib again emphasis the plurality of existence that is in the creation of ‘The Sat’. It is my very personal understanding that each of these entities is a different form of existence in the multiple dimensions/ dimensions of the creation of ‘The Sat’, of which this planet earth is one.
9. sgl smgRI ApnY sUiq DwrY ] sagal samagree apnai soot Dhaarai.
[/FONT]‘The Sat’ has strung all these entities and dimensions (ingredients of the creation of ‘The Sat’) in a system that is orchestrated by ‘The Sat’. [/FONT]
My understanding:
For any system a controller is needed which organizes and works to provide a working system It is like threading (sutra) the flowers (ingredients) to create a garland. The one who acts like a thread i.e. sutra is said to be the Sutradhar. The Sutradhar of the creation is its creator itself i.e ‘The Sat’
10. nwnk ijsu ijsu BwvY iqsu iqsu insqwrY ]3] naanak jis jis bhaavai tis tis nistaarai. ||3||
[/FONT]O’ Nanak, those who resonate with the attributes of ‘The Sat’ get emancipated.[/FONT]
My understanding:
Those individuals who get imbued with the teachings of Siri Guru Granth Sahib become the living embodiment of such teachings and in real sense a ‘Sikh’ they become Godly and resonate with ‘The Sat’ as its instrument. These individuals as a result of the change in their being get elevated spiritually and thus get emancipated. They are the ones loved by ‘The Sat’.
With this I close this post.
With love and respect for all.
Amarpal Singh
