7th Paurree: 'Jae Jug[u] Chaarae Aarjaa..."
For previous sections, please see here
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TN = Translator's Note
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7th Pauree-This Paurree focusses on showing that spiritual realization is a state of becoming Immortal (TN: Abinaasee - lit. Indestructible). This is proven by contrasting the material world and its temporariness (TN: subject to an end/destruction).
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Question: What is the purpose of teaching us that these things are subject to an end? .... While the Sikhs are being taught, why is it that they are made to be spiritually detached from the temporary physical things of the world?Answer: We know ‘Sathinaam[u] Karthaa Purakh[u] nirbho[u]’ is part of the Manglacharan of Sri Japji Sahib and also, the centre upon which is being further explained. The past 6 paurree’s are expanding up on the Mool Mantar. Mool Mantar in its complete form is until ‘Aadh[i] Sach[u] Jugaadh[i] Sach[u]’. (TN: Kavi Ji will expand upon the other sections of Mool Mantar later on, here the example of Gurprasaadh[i] is provided) Gurprasadh[i] is explained in the ‘Gurmukh[i] naadha[ng]...’ lines. Although, the Mool Mantar is the Manglacharan, it is also a set of standalone teachings given for Gursikhs to understand. [TN: Usually a Manglacharan comes in the form of an ardaas but even the Mool Mantar wasn’t an ardaas to start off Gurbani, it can be learnt from just by reflecting on the Gurbani as a set of teachings standalone. This is the mysterious depths of the Ocean of Gurbani]
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All of Guru Maharaj Ji’s Bachans are teachings for the Sikhs to learn from. It is not that Guru Ji recited this Gurbani in order for their own praise. The only reason for Guru Ji revealing Gurbani was to liberate us.
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Question: Guru Ji have a lot of Gurbani in which they reflect about themselves in order for others to understand about them:
Baba Mai KaramheeN Koorriaar Naam[u] na Paaeiaa Thaeraa
A[n]dhaa Bharam[i] Bhoolaa Man[u] Maeraa
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Maaro, Ang 989)
Sir[u] Naanak Lokaa Paav Hai
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Basanth, Ang 1168)
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There are many other shabads like this, why are they talking about themselves in this way?
Answer: Such a question is asked by someone who doesn’t understand [the whole context of] Gurbani. Guru Ji do not truly see themselves in this lowly way. When a new spiritual tradition starts, the practices are understood through the scriptures. On the Path of Bhagti, the highest priority is given to being egoless/humble. This is why Guru Sahib speak about themselves in this way. It develops humble intentions for the Sikhs. The Sikhs should think: if my Master (Guru Ji) refer to themselves with such humility then how humbly should a Sikh act?! The Master should sit on a higher place and the Sikh should be sitting on the ground. If Satguru Ji are speaking with such humility then their Servant-Sikhs have no room for any ego whatsoever.
There are 3 kinds of teachings: 1) The highest type of teaching is that where the speaker also reflects to themselves while teaching others.2) An average type of teaching is one which simply aims to teach students only.3) That teaching which displays fear and cruelty is the lowest type of teaching. Dhan Dhan Sri Guru Gobind Singh Sahib Ji gave us such a blessed teaching where they were referring to themselves but had a deeper purpose for the Khalsa to learn from:
‘Jab Aab Ki Oudh Nidhaan Banai Ath Hee Ran Mai Thab Joojh[i] Maro’
Did Guru Sahib not know of this themselves? Were they not already liberated? The One God – who takes Form and liberates thousands... even remembering Guru Ji’s Name will bring us liberation. The purpose of this particular teaching is for: Singhs to never turn their backs away from battle, for them to destroy the cruel people and establish a just rule; If the Singh passes away in battle then they will attain a wonderful afterlife. The spiritually wise person will realize these inferred goals of Gurbani. The person who doesn’t realize, will misunderstand this teaching as Guru Sahib referring to themselves as a fallible person. Sri Guru Nanak Dev Sahib Ji have referred to themselves quite lowly... so does this mean it is the truth? This is something properly understood by Gursikhs. The same Guru Sahib who removed the dirt of the mind and joined us with the remembrance of Parameshwar-Vaheguru... are they lowly? The hope is that when we correctly interpret Their Gurbani, we see it quite clearly and not be mistaken. If we reflect upon other misinterpretations then this granth might become quite lengthy and so, we will stop this vichaar here. Now, let us read the original Gurbani:
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ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
Jae Jug Chaarae Aarjaa Hor DhasooNee Hoe[i]
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Padh Arthh (Word-by-Word):
ਜੇ (Jae) = If
ਜੁਗ ਚਾਰੇ (Jug Chaarae) = The four ages (Satyug, Tretayug, Dwapur, Kalyug)
ਆਰਜਾ (Aarjaa) = Aayoo = Age, Lifetime
ਹੋਰ ਦਸੂਣੀ (Hor DhasooNee) = Ten Times (of all the four ages)
ਹੋਇ (Hoe[i]) = Happens
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If someone were to live throughout all four ages (Satyug, Tretayug, Dwapur, Kalyug; TN = A total of 4,320,000 years) or even ten times that (43,200,000 years). People see long-life as a positive thing to have (TN: an aspiration for many people and something belonging to the temporary material world). (TN: this line connects with the next few lines...)
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ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
navaa Kha[n]daa Vich[i] JaaNeeai naal[i] Chalai Sabh[u] Koe[i]
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Padh Arthh (Word-by-Word):
ਨਵਾ ਖੰਡਾ (navaa Kha[n]daa) = 9 Khands - 1) Bharthh Khand, 2) Kur Khand, 3) Hiran Khand, 4) Harvarkh Khand, 5) Bhradh Khand, 6) Rammak Khand, 7) Kaethmaal Khand, 8) Kin-purakh Khand, 9) Ilabathar Khand (nine regions of the earth)
ਜਾਣੀਐ (JaaNeeai) = be known
ਨਾਲਿ ਚਲੈ (naal[i] chalai) = people follow you, followed by
ਸਭੁ ਕੋਇ (Sabh[u] Koe[i]) = everyone-The earth is divided into 9 Khands - 1) Bharthh Khand, 2) Kur Khand, 3) Hiran Khand, 4) Harvarkh Khand, 5) Bhradh Khand, 6) Rammak Khand, 7) Kaethmaal Khand, 8) Kin-purakh Khand, 9) Ilabathar Khand.... People desire to be known all over the world. In order to achieve this, people use their strength, wealth, and intelligence for reaching such a feat. Guru Sahib are teaching us: even if you are known in all 9 regions, even if you travel to 100 more regions and thousands of people gather wherever you go..Essentially: if you lived long and were even to rule the world...[TN: line connects with the next few lines]
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ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
Cha[n]gaa Naao[u] Rakhaae[i] Kai Jas[u] Keerath[i] Jag[i] Lae-e[i]
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Padh Arthh (Word-by-Word):
ਚੰਗਾ ਨਾਉ (Cha[n]gaa naao[u]) = a good name/reputation
ਰਖਾਇ ਕੈ (Rakhaae[i] Kai) = having, keeping, attaining
ਜਸੁ (Jas[u]) = Praise, Glory, Love
ਕੀਰਤਿ (Keerath[i]) = Sobha, Praise, Fame
ਜਗਿ (Jag[i]) = In the world, On earth
ਲੇਇ (Lae-e[i]) = receives, attains
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By speaking persuasively and being able to gain fame and praise from people.‘Jas[u] Keerath[i] Jag[i] Lae-i’ - can also be interpreted as Jas - to love, so to love being praised in this world... Everyone likes to receive this type of attention, appreciation, and affection in the world. No matter how much desire someone has to be loved or even if they receive such praise... [TN: line connects with the next few lines]
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ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
Jae This[u] nadhar[i] na Aavae-ee Tha Vaath na Puchhai Kae
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Padh Arthh (Word-by-Word):
ਜੇ ਤਿਸੁ (Jae This[u]) = If this person
ਨਦਰਿ (nadhar[i]) = Najar = Divine Glance, Kirpa/blessings, Vaheguru’s Grace
ਨ ਆਵਈ (na Aavae-ee) = does not receive
ਤ ਵਾਤ (Thaa Vaath) = [this person’s] words’, speaking about this person
ਨ ਪੁਛੈ ਕੇ (na Puchhai Kae) = no one asks, no one cares
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If that person [continuing from the last few lines] cannot perceive their own True Form, then what is the point? (Divine Glance/Blessings [nadhar] refers to the ultimate Spiritual Realization of Their True Form). The person is not enjoying their own True Form... and on top of that, they only see through the context of what is being misperceived by their mind. Maharaj are also teaching us: no one cares about the person who is the poorest of the poor, the smallest of the smallest, the most suffering among the suffering. Imagine someone with a lot of glory receives some sort of suffering.. usually all of their friends and family will come to ask about their suffering. However, if someone is known all over the world but has forgotten about Paramatma-Vaheguru then eventually, no one will ask such a person about their condition. Who truly cares about the hungry & impoverished? People will even try to stay away and go out of their way to avoid them. The person who is known in all 9 regions of the world (and does not remember Vaheguru) – after some time –
will eventually enter into the worst of situations.
**Alankaar information omitted**
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ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
Keetaa A[n]dhar[i] Keet[u] Kar[i] Dhosee Dhos[u] Dhharae
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Padh Arthh (Word-by-Word):ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ (Keetaa A[n]dhar[i] Keet[u]) = among the smallest of creatures (lit. worms, ants, bugs)ਕਰਿ (Kar[i]) = does, considersਦੋਸੀ ਦੋਸੁ ਧਰੇ (Dhosee Dhos[u] Dhharae) = considered to be the worst of worst sinner-There are many creatures such as bugs, insects which can get parasites and bacteria within them (Maharaj putting bugs within even the smallest of bugs). So being famous all over the earth will eventually cause someone to become this type of lowliest among lowly creatures [without remembrance of Vaheguru]. Who even cares about such a being who lives in the bugs/insects who everyone forgets about?‘Dhosee Dhos[u] Dhharae’ those who have taken on this suffering will have to suffer further... Another understanding: a suffering soul can face even furthering suffering. This means that the person becomes even lower than the beings who are already suffering. Firstly, that which is said to be the greatest of the great (among worldly people) will become the lowest of the low without uniting with Their Own One True Form of Paramatma-Vaheguru. Due to the restraints of their karma, they can become the grandest of the grand (on a worldly level)... and likewise, someone can become the lowliest of the lowly (on a worldly level) due to one’s own karma. Not everyone is destined for doing great karma and not everyone is destined to do bad karma. Good karma creates happiness which is temporary and once it occurs, it gets spent [like earned money]. Bad karmic actions cause suffering. Being known all over the world is due to someone’s previous good karma and being the most lowliest of the low is due to someone’s previous bad karma. So both situations are limited due to one’s own karma and ultimately, the cycle of life and birth. To avoid the cycle of reincarnation: one must realize their True Form. Whoever realizes their True Form will be saved from wandering in the cycle of birth and death.
**Alankaar information omitted**
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ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
Naanak nirguN[i] GuN[u] Karae GuNva[n]thiaa GuN[u] Dhae
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Padh Arthh (Word-by-Word):
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ਨਿਰਗੁਣਿ (nirguN[i]) = the one who does not have any good qualities (different than nirguN)
ਗੁਣੁ ਕਰੇ (GuN Karae) = makes them with quality/virtues
ਗੁਣਵੰਤਿਆ (GuNva[n]thiaa) = the ones with qualities/virtues
ਗੁਣੁ ਦੇ (GuN Dhae) = gives them virtue/quality/goodness
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**TN: Please do not confuse the following vichaar on ‘nirgun’ with the other understanding of ‘nirgun’: the attribute-less state of God. Kavi Ji explains this further as well **
Sri Guru Nanak Dev Ji are teaching us: the person who is ‘nirgun’ is the one who has no qualities within them. Being celibate, knowledgeable, having contentment, bravery among other qualities such as strength, intellect, wealth, beauty, and royalty... all of the qualities of greatness. The person who is nirgun doesn’t have any of these. In this line, Vaheguru brings qualities to those who have no qualities. Overall, how can the quality of spiritual realization be gained?
And so Maharaj says: ‘GuNvanthiaa GuN[u] Dhae’
Gunvanth[i] means Gunvanthae (those who have qualities).
Who is the Spiritually realized (the One who has spiritual realization)
‘Aa GuN Dhae’ = [Here] ‘Aa’ means: in all kinds/types is existent/prevalent. Just like ‘Modh’ means Anand/bliss so when you add ‘Aa’ in front of it, the word turns into ‘Aamodh’ which is the bliss which exists in all sorts of ways. In this instance, it refers to all types of qualities [TN: or otherwise, the quality of spiritual realization which encompasses all qualities]. So the spiritual meaning of this is: Satguru Ji’s Teaching of Spiritual Realization is not something you can read from spiritual texts then become spiritually realized or you listened to a few wise things from a pandit and become a kathavachak. This is not referring to a spiritual “book-smart” person but about the person who has reached a state where they are convicted in spiritual realization (reaching a spiritual state of no return). They may be devoid of other qualities but they attain spiritual realization from the One Satguru Ji. This is the Ultimate/highest understanding of ‘Giaan’. If someone asks how/why this is the highest form of Giaan? Maharaj then say:
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ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
Thaehaa Koe[i] na Sujha-ee Ji This[u] GuN[u] Koe[i] Karae
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Padh Arthh (Word-by-Word):
ਤੇਹਾ (Thaehaa) = Ajiha, like this
ਕੋਇ ਨ (Koe[i] na) = No one
ਸੁਝਈ (Sujhae-ee) = perceived, sees
ਜਿ ਤਿਸੁ (Ji This[u]) = that who, (the one who does not have any good qualities)
ਗੁਣੁ ਕੋਇ ਕਰੇ (GuN Koe[i] Karae) = bestows good qualities/virtues
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The Spiritually Realized being does not see the differences between Brahma - the personification of the energy of creation - and the smallest of created beings such as bugs/bacteria. If you were to look at the Qualities of the Spiritually Realized Beings and Their Physical Body then you can understand multiple interpretations. When asking a question such as: how did Their Body come to physical existence? One finds a profound answer: It is like a drop of water from the ocean which may leave for a split-second but eventually merges back into the ocean... never known to be ever separated. Who can make the drop separate from the ocean? The person who is spiritually realized becomes the Greatest of the Great. Even if they still reside in a physical body, they are not actually separated and thus, in line with the Greatest-Vaheguru.
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Those who let go of the 3 aspects of Maya: Rajo (Creative Qualities), Thamo (Destructive/Selfish Qualities), Satho (Selfless/Spiritual Qualities) and are able to ascend to the 4th State (That which is within all 3 aspects but still, independent)... they cannot be described a limited way which is bound to the 3 aspects of Maya. The Being who has realized Their True Unseparated Self/Form... They will never die... They become the Greatest of the Great. The humans, angels, and demons can never understand the limits of this One.
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At this point, all the worldly things are described to be mortal (subject to birth and death, coming and going). This is why the Sikhs are being taught spiritual detachment. Spiritual realization is described as a state of Immortality. The Sikh’s thoughts and emotions are directed towards the stable and permanent - Vaheguru. Following this, the spiritual stages of Sravan, Manan, etc are explained. These are also what lead to spiritual realization.
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Question: Sravan, Manan, Nidhiaasan... etc. stages are described only if someone is deemed spiritually worthy (they have the 4 prerequisites, will be explained later). In this Gurbani, they haven’t been described in a traditional manner. Why? This is not common to hear from a traditional understanding of a Guru-Sikh relationship.
Answer: Guru Ji have mentioned the 4 prerequisites of traditional spiritual knowledge through the last 7 Paurree’s. These 4 prerequisites are Bairaag/Spiritual detachment, Bibek/Spiritual discernment, the Khat Sampathaa (6 wealths [sub-prerequisites]), Mumokhya (Goal of Liberation). The Khat Sampathaa include: Sam (internal peacefulness/contentment), Dham (restraining the senses), Uprath[i] (withdrawal from worldliness), Thathikhyaa (Forbearance/being able to withstand troubles), Shardhaa (having loving faith/belief in Guru), and Samaadhaanthaa (Focus). In the ‘Jae Jug Chaarae Aarjaa’ lines, ‘Bairaag’ spiritual detachment is described. The ‘Gaavai’ Paurrees end in ‘Thhaapiaa na Jaae[i] Keethaa na Hoe[i]’ among other places where Sikhs are told about the nature of what is true ( that which stays true in all 3 tenses: past, present, future) and what is not true (that which does not stay consistent within all 3 tenses... this is contributing to the teaching of Bibaek). The 6 wealths (sub-prerequisites) are found as follows: Sam (internal peacefulness/contentment) through accepting Vaheguru Ji’s Hukam: ‘Hukam Rajaaee ChalaNaa Naanak Likhiaa naal[u]’ through this line, one will accept pleasure and pain as one. ‘A[n]mrith Vaelaa Sach[u] naao[u] Vadiaaee Veechaar[u]’... as a teaching for the Sikh to restrain the 5 senses and to engage in meditation on Sathinaam. ‘Bhukhiaa Bhukh na Uthree...’ In this pangkti, Guru Sahib are teaching Sikhs about Uprath[i] as those who are hungry for temporary pleasures, how can they ever be satiated? One can only reach satisfaction in the state of relinquishing desires for such things. ‘Nanak Hukmai Jae Bujh-ai Tha Houmai Kahai na Koe[i]’... in this pangkti, Guru Sahib are teaching Thathikhya. By relinquishing the ego, one can accept Vaheguru’s Hukam... and in this way, suffering and pleasure are seen as one. ‘Gur[u] Eesar[u] Gur[u] Gorakh[u] Barmaa Gur Paarbathee Maaee’... In this pangkti, Guru Maharaj is teaching us sharda, as they are praising Vaheguru. Guru Sahib are so great that no one can compare to them. Hearing this, the Sikh gains Shardha for Guru Sahib. ‘Nanak nirguN GuN[u] Karae GuNva[n]thiaa GuN Dhae...’ In this line, Guru Sahib are teaching ‘Samaadhhanthaa’ as they are telling us to see the highest among the worldly highest as the lowliest of the lowliest and through Guru Sahib’s Teachings, the lowliest of the lowliest become the Highest. Hearing all of this, the Sikhs became quiet. This is the One who can make the lowly beings attain spiritual realization. ‘Kiv Sachiaaraa Hoeeai...’ ‘Phaer Ki Agai Rakheeai...’, ‘Muhau Ki BolaN Boleeai’... these lines express desire for liberation (mumokhya). No one should doubt that Guru Sahib did not refer to the 4 Pre-requisites, as [Kavi Ji] have shown proof of this. There is no particular way of receiving these pre-requisites... if [Kavi Ji] explain even more about this... it would make this granth very large and so [Kavi Ji] won’t do so. Following this, Sravan, Manan, NidhhiaasaN, Saakhiaathkaar are expanded upon as Maharaj begin to explain these. By the 7th Paurree, all of the 4 pre-requisites have already been mentioned. Now the Sikh is granted the worthiness of knowing their own True Form. Now the Sikh is worthy of Self-Realization. Now, Maharaj makes them listen: ‘Nanak nirguN[i] GuN[u] Karae GuNvanthiaa GuN[u] Dhae’... in this line, note that Nirgun[i] doesn’t refer to Brahm-Vaheguru. Although, nirgun is a well-known word for Brahm-Vaheguru and so, without understanding the context or the word, people may misinterpret... the quality-less - in a lowly form - is used in Gurbani in many examples such as:
Mai[n] naahee Prabh Sabh[u] Kichh Thaeraa
Eeghai nirgun Ooghai Sargun
Kael Karath Bich[i] Suaamee Maeraa
(Dhan Dhan Sri Guru Arjan Dev Sahib Ji in Raag Bilaaval, Ang 827)
People who are mistaken will misunderstand these lines above as well. Nirgun (Quality-less Aspect of Vaheguru) and Sargun (With Quality/Form Aspect of Vaheguru) are both Aspects of Eeshar-Vaheguru... however, what about the context of: ‘Kael Karath Bich[i] Suaamee Maeraa’? Guru Ji are saying: Eeghai nirgun = the Separated self is ignorant. ‘Eeghai’ = towards... Ooghai Sargun = Eeshar-Vaheguru are All Knowing. So, the One Reality-Existenceness-Bliss Form plays between these two aspects? Vaheguru Ji exist in both of them and gives existence to them in order for all things to happen.
Further examples:
SarguN nirguN Thhaapai naao[u]
Dhuh Mil[i] Aekai Keeno Ttaao[u]
(Dhan Dhan Sri Guru Arjan Dev Sahib Ji in Raag Aasaa, Ang 387)
If we were to misinterpret these lines as referring to Brahm-Vaheguru then it would be incorrect as well. Guru Sahib are referring to the Mahavaak = Thathvam-asee: ‘Thath’ Eesar The Perceived Separated Sense of the Almighty God is the ‘Jeev’ perceived separated sense of the ignorant self.
Mai nirguniaarae Ko GuN[u] naahee Aapae Tharas PaeOee
(Salok Sri Guru Arjan Dev Sahib Ji)
There are many other places like this where Guru Sahib use nirgun to describe the ‘Jeev’ the ignorant self. Those who know about nirgun referring to ‘Jeev’, they are able to decipher where nirgun Brahm is being referred to and where the Jeev is being referred to. Otherwise, people are misinterpreting out of their own ignorance.
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Please forgive any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,
Aaeenaa
