Note: In Pauri 5, we learnt that we should (gaaveeai = sing) praise virtues of the Almighty and (suneeai) listen to them (rakheeai bhaau) lovingly. We also learnt that one learns about the Master (gurmukh-i) from the teachings of the guru. The fifth Pauri ended with requesting the guru to give us the understanding that there is only One Master of all, and we should never forget IT. Some people engage in rituals, but do they help in obtaining acceptance by the Almighty? Pauri six says that one should engage in rituals like bathing at pilgrimages if that can enable to obtain love of the Master. And then it says that nothing is obtained except by (karma) good deeds and the guidance for this is available within the mind in the form of (ratan javaahar) gems - of Divine virtues. These can be known with the guru’s counsel. Like Pauri 5, Pauri 6 also ends with “guraa ik-u deh-i bujhaai; sabhna jeeaa ka ik-u daata so mai visar-i na jaai”.
ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥
Ŧirath nāvā je ṯis bẖāvā viṇ bẖāṇe kė nā▫e karī.
I should (naava/nhaava) bathe (teerath-i) at pilgrimages (j-e) if I (bhaava) become likeable to (tis-u = that) the Almighty; (k-i) what use is such ceremonial (naa-e kari) bathing (vin-u = without) if it does not (bhaan-e) please the Master?
ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥
Jeṯī siraṯẖ upā▫ī vekẖā viṇ karmā kė milai la▫ī.
In (j-eti = as much) the whole (sirth-i/sristi) universe (upaa-ee) created by the Creator that I (v-ekha) see, (ki) what can (milai) be obtained (vin-u) without (karma = deeds) working for its achievement? If yes, then let anyone (laee) take it, i.e. I would like to see that, i.e. nothing can be obtained without deserving it.
Note: If effort is required for obtaining everything then it stands to reason that a profound objective would require profound effort. That indeed is the case for attaining union of the soul with the Almighty – one needs to act so as to please the Master, and that is by way of practice of Divine virtues to become like the Master. But before one can practice the virtues one needs to be aware of the virtues which are present within. This is beyond the capability of the ordinary individual and s/he needs the guidance of the guru. The mortal’s inability to look within is due to his/her being blinded by attachment to (maaiaa) the world-play in the form of temptations for transitory pleasures, status, relatives, and wealth etc. There is also the tendency to look for quick results and indulge in duality – looking to worship gods/goddesses, mausoleums or follow the self-proclaimed gurus.
The sixth Pauri continues -
ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥
Maṯ vicẖ raṯan javāhar māṇik je ik gur kī sikẖ suṇī.
(Ratan, javaahar, maanik = precious stones) jewels and gems of Divine virtues - are present (vich-i) in the Creator-given (mat-i) human intellect – and one becomes aware of them - (j-e) if one (suni) listens to (sikh) the teachings (ki) of (ik-u = one) the true guru – who enables one to be freed of the attachments, to recognize the Master within.
One should therefore address the guru -
ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥
Gurā ik ḏehi bujẖā▫ī. Sabẖnā jī▫ā kā ik ḏāṯā so mai visar na jā▫ī. ||6||
(Gura) o Guru, please (d-eh-i) impart me this (ik) one thing (bujhaai) to understand, i.e. create firm commitment in mind; that there is only (ik-u) One (daata = giver) provider for (sabhna) all (jeeaa) creatures; may IT not (visar-i jaai) be forgotten by (mai) me, i.e. I should practice Divine virtues and commands, and not look elsewhere. 6.
The fifth Gur says:
Cẖiṯva▫o cẖiṯav sarab sukẖ pāva▫o āgai bẖāva▫o kė na bẖāva▫o.Ėk ḏāṯār sagal hai jācẖik ḏūsar kai pėh jāva▫o. ||1||
I (chitvau = rememeber) invoke the Almighty and (chitv-i) by so remembering (paavau) obtain (sarab) all (sukh) peace – my wishes are fulfilled, but I do not know whether I am able to (bhaavau) please (aagai = ahead) the Master, i.e. whether my wishes will be grated; I leave it to the Master, for there is only (ek-u) One (daataar-u) beneficent Master and (sagal) all (hai) are (jaachik) beggars; (kai) who (doosar = second) else can I (jaavau) go (peh) to? - I only look to IT. 1.
M: 5, p 401.