THE DIALOGUE TO DATE
Last week, we touched on "Sunniyeh," meaning "by listening." Although listening is self- evident to most of us,Guru Nanak's repeated emphasis (almost a tenth of the Japji)compelled the obvious question: are we not listening already - or, is there another kind of listening that Guru Nanak wants us to cultivate. If so, what might that be?
We discovered during our conversation that ordinary "hearing" is often confused with attentive listening, especially the kind that Guru Nanak is teaching. Ordinary hearing ispassive, inattentive and shrouded by our inner mental chatter, filtering out most of what is heard. We hear what is agreeable and that only serves to reinforce our habitual patterns.
Attentive listening on the other hand is a dynamic process, requiring a quiet and open mind. Listening, for Guru Nanak, is the foundation for spiritual formation and growth, leading ultimately to communion with Naam. Naam becomes the journey as well as the goal.
Gurbani is very clear - and insistent - that the "ears were attached to our bodies so that we could listen to the Truth."[GGS: 922] All other hearing is but "falsehood blowing around in a gust of wind; only listening to the Word of the Guru can be deemed successful." [GGS: 577].
This week we turn to Pauris 12 through 15, which are devoted to "Manniyeh," which literally means "by believing" or "being firm in" or "being held in one's mind." If "Sunniyeh" in pauris 8-11 emphasized listening as the means, "manniyeh"can be thought of as complete absorption or immersion in the shabad (the Word) - a state that is the outcome of "sunniyeh" or attentive listening, and is akin to "dissolving" in naam - in much the same way that sugar, when dissolved in water is inseparable from it.
In Sikhi, naam simran or naam japna is the discipline or practice recommended to activate the power of listening or attention (dhyan) and it is to this that we will direct our attention and conversation this week.
THE MESSAGE - Pauris 12 - 15
These stanzas can be seen as an extension of the previous four. Having emphasized listening as a foundational activity, Guru Nanak here devotes four stanzas describing the fruits of such listening.
He is quick to point out (pauri 12) that describing the state of mind that is attuned with hukam (as a result of listening) is impossible to describe; nevertheless, he does make an attempt in the successive pauris.
The gurmukh who practices listening to the Word progresses to a higher consciousness beyond the confines of narrow physical consciousness. Intuitive awareness and understanding reveals the unity of all creation. A gurmukh ceases to act out of haumai which spells the end of suffering and an escape from the wheel of Time.
THE TEXT - Rendered in English
A note on the translation
"Manniyeh" was difficult to render in English. Existing translations (at least the ones I am familiar with) have used "belief," "faith," "remembrance," "practice" - all of which I found less than satisfying. Absorption - the word that was eventually used, seemed to best convey the idea of a "state of mind" that is completely dissolved in naam, or completely "coloured" with naam. Feedback will be appreciated.
Pauri 12
The experience of the True Name cannot be stated,
Those who try are filled with remorse.
No paper, pen or scribe,
Can capture the experience of those enraptured.
Such is the True Name - spotless, without stain.
Revealed, if one beholds It.
Pauri 13
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥
In absorption - consciousness is heightened and understanding sharpened
In absorption - insight into all realms is gained.
In absorption - the blows of Fate are repelled.
In absorption - the Grim Reaper leaves us alone.
Such is the True Name - spotless, without stain
Revealed, if one beholds It.
Pauri 14
ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥
In absorption - there are no roadblocks.
In absorption - we proceed with credit and recognition.
In absorption - we do not stray into blind alleys.
In absorption - we remain affixed on the Word.
Such is the True Name - spotless, without stain.
Revealed, if one beholds It.
Pauri 15
In absorption - the door to liberation is found.
In absorption - kith and kin are saved, as well.
In absorption - we ferry ourselves and companions across.
In absorption, O Nanak - we don't wander to go a-begging.
Such is the True Name - spotless, without stain
Revealed, if one beholds It.
Believing - Mannai
There are five aids to spiritual advancement – Living by Hukam or Divine will, Remembering God’s virtues, listening. believing and emulating.
It means accepting what one learns and putting it into practice. It also means complying with Hukam or Divine commands as also the guru’s teachings. It involves submission.
ਕਹਤ ਨਾਨਕੁ ਸਚੇ ਸਿਉ ਪ੍ਰੀਤਿ ਲਾਏ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨਾ ॥
ਕਹਤ ਸੁਣਤ ਸਭੇ ਸੁਖ ਪਾਵਹਿ ਮਾਨਤ ਪਾਹਿ ਨਿਧਾਨਾ ॥੪॥੪॥ ੩ ੭੯੮
Kahaṯ Nānak sacẖe si▫o parīṯ lā▫e cẖūkai man abẖimānā.
Kahaṯ suṇaṯ sabẖe sukẖ pāvahi mānaṯ pāhi niḏẖānā. ||4||4||
Those who love the eternal Lord shed vanity (and practice humility);
Talking of and listening to virtues is comforting but compliance brings the treasure (M: 3, p 798).
The treasure is God’s virtues, in fact God Itself.
In the reference given above M;3, p 798 means it is the composition of the third Guru and is on page 798 of Sri Guru Granth Sahib (SGGS), the sikh scripture.
The fourth Guru says that service with a sense of commitment, which is the other name emulating, is fruitful:
ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥
ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥
ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥
ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥
ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥ ੪ ੩੧੪
Sā sevā kīṯī safal hai jiṯ saṯgur kā man manne.
Jā saṯgur kā man mani▫ā ṯā pāp kasamal bẖanne.
Upḏes jė ḏiṯā saṯgurū so suṇi▫ā sikẖī kanne.
Jin saṯgur kā bẖāṇā mani▫ā ṯin cẖaṛī cẖavgaṇ vanne.
Ih cẖāl nirālī gurmukẖī gur ḏīkẖi▫ā suṇ man bẖinne. ||25||
Service done according to the intent of the true guru is fruitful;
If we accept what the Guru desires all sins are washed;
The Sikhs should pay heed to what the guru teaches;
Those who submit to the will of the guru are fully imbued with the teachings;
This is the unique quality of the guru’s followers; they relish his teachings (M: 4, p 314).
The guru is one who has known God and teaches the Sikhs likewise. One should therefore submit to the guru’s teachings;
ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮ ਕਾ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਾਵੈ ਸੋਇ ॥
ਸਤਿਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਬੁਝਿਆ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥੨॥ ੪ ੩੯
Saṯgur ḏāṯā har nām kā parabẖ āp milāvai so▫e.
Saṯgur har parabẖ bujẖi▫ā gur jevad avar na ko▫e.
Ha▫o gur sarṇā▫ī dẖėh pavā kar ḏa▫i▫ā mele parabẖ so▫e. ||2||
The guru acquaints us with the virtues of God and helps us unite with It;
The true guru understands God; there is none like the guru;
I seek the sanctuary of the compassionate guru who unites with God (M: 4, p 39).
One who is fortunate to receive instruction from the guru praises God and reaches his (or her) destination (God).
ਨਾਮੁ ਸੁਣੀਐ ਨਾਮੁ ਮੰਨੀਐ ਨਾਮੇ ਵਡਿਆਈ ॥
ਨਾਮੁ ਸਲਾਹੇ ਸਦਾ ਸਦਾ ਨਾਮੇ ਮਹਲੁ ਪਾਈ ॥੪ ॥੩ ੪੨੬
Nām suṇī▫ai nām mannī▫ai nāme vadi▫ā▫ī.
Nām salāhe saḏā saḏā nāme mahal pā▫ī. ||4||
Let us listen to, believe and praise the virtues of God;
By thus praising continuously we would reach God’s abode (M: 3, p 426).
In Japji Sahib the first composition in SGGS, the subject of Mannai i.e. believing and emulating is dealt with in two stages; in Pauris (stanzas) 12-15 dealing with believing, and in Pauris 36- 37, and the Slok (the epilogue) with compliance or emulation.
Also Guru Nanak describes the virtues of believing in Pauris 9-12 of Saarang Ki Vaar on page 1241-42.
It is interesting to study the three together:
The last two lines of each of Pauris 12-15 end with and convey this underlying message:
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥
Aisā nām niranjan ho▫e.
Je ko man jāṇai man ko▫e. ||12||
The Master’s virtue is that It is not attached to any thing;
One who believes in It become likewise.
This means that the way the Master remains detached so should one trying to emulate Its virtues. There should be no expectation for doing one’s duties, the results will come naturally. We read in Sukhmani Sahib:
ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ ੫ ੨੮੬
Sevā karaṯ ho▫e nihkāmī. Ŧis ka▫o hoṯ parāpaṯ su▫āmī.
One who serves selflessly reaches the Master (M: 5, 286).
Out of these four Pauris number 12 describes the profound state of one who believes and emulates while Pauris 13-15 say how it helps:
ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥ ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥
Manne kī gaṯ kahī na jā▫e. Je ko kahai picẖẖai pacẖẖuṯā▫e.
Kāgaḏ kalam na likẖaṇhār. Manne kā bahi karan vīcẖār.
The state of believing and emulation is hard to describe;
Any one who tries to do so realizes it is futile trying;
This state cannot be expressed in writing;
And may be understood by contemplation. Pauri 12, p 3.
Pauri 36 which deals with Saram Khand, the realm of effort, uses similar terms to describe this as molding one’s mind:
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Saram kẖand kī baṇī rūp. Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.
Ŧā kī▫ā galā kathī▫ā nā jāhi. Je ko kahai picẖẖai pacẖẖuṯā▫e.
The realm of effort is characterized by how one transforms the self;
Here one molds an absolutely unique form,
that cannot be described;
Any one who tries, realizes that it is futile to do so. Pauri 36, p 8.
The Pauris in Saarang Ki Vaar describe the benefits of believing in Naam i.e. God’s virtues. Naam also involves trying to emulate those virtues. Pauri 11 says:
ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥
ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥
ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥
Nā▫e mani▫ai ḏurmaṯ ga▫ī maṯ pargatī ā▫i▫ā.
Nā▫o mani▫ai ha▫umai ga▫ī sabẖ rog gavā▫i▫ā.
Nā▫e mani▫ai nām ūpjai sėhje sukẖ pā▫i▫ā.
Nā▫e mani▫ai sāʼnṯ ūpjai har man vasā▫i▫ā.
Nānak nām raṯann hai gurmukẖ har ḏẖi▫ā▫i▫ā. ||11||
Naam is the jewel which is admired through the Guru’s word;
By believing in Naam and emulating -
Evil thoughts leave and virtues manifest;
Ego is shed and all afflictions leave;
God manifests in the mind and one obtains natural happiness;
One gets peace as God abides in the mind. 11, p 1242.
Pauri 13 describes how the self is molded and its results:
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥
ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥
Mannai suraṯ hovai man buḏẖ. Mannai sagal bẖavaṇ kī suḏẖ.
Mannai muhi cẖotā nā kẖā▫e. Mannai jam kai sāth na jā▫e.
By believing -
Consciousness molds the mind and understanding;
The sphere of understanding expands to the whole cosmos;
One is not subjected to indignities
And is left alone by the messenger of death. Pauri 13, p 3.
The second part of Pauri 36 puts it thus:
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ. Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||
In the realm of effort –
Consciousness molds the mind and understanding;
One gets awareness like the gods and accomplished people. Pauri 36, p 8.
The last two lines of Pauri 13 say that one who believes in God’s commands and acts on them does not suffer in any way. This concept is explained by the third guru saying that the Gurmukh – one who follows the guru’s teachings - does not suffer:
ਜਿਨਿ ਜਮੁ ਕੀਤਾ ਸੋ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਦੁਖੁ ਨ ਹੋਇ ॥
ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥ ੩ ੫੮੮
God created the messenger of death; the Gurmukhs obey God and are not tormented;
Rather the messenger of death shows respect the Gurmukh who has God in mind (M: 3, p 588).
Pauri 12 of Saarang Ki Vaar elaborates:
ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਊਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਗੁਣ ਉਚਰੈ ਨਾਮੇ ਸੁਖਿ ਸੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਭ੍ਰਮੁ ਕਟੀਐ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਸਾਲਾਹੀਐ ਪਾਪਾਂ ਮਤਿ ਧੋਈ ॥
ਨਾਨਕ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੧੨॥
Nā▫e mani▫ai suraṯ ūpjai nāme maṯ ho▫ī.
Nā▫e mani▫ai guṇ ucẖrai nāme sukẖ so▫ī.
Nā▫e mani▫ai bẖaram katī▫ai fir ḏukẖ na ho▫ī.
Nā▫e mani▫ai salāhī▫ai pāpāʼn maṯḏẖo▫ī.
Nānak pūre gur ṯe nā▫o mannī▫ai jin ḏevai so▫ī. ||12||
Naam is obtained through the perfect guru and whom God gives;
By believing and compliance-
Consciousness develops and one obtains understanding;
One talks of Divine virtues and obtains comfort;
All delusions leave and then there is no suffering;
God is praised and evil washed from the mind. 12, p 1242
Pauri 14 says that for one who believes the transformation is real there are no impediments to journey of the soul to merge with God:
ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥
ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥
Mannai mārag ṯẖāk na pā▫e. Mannai paṯ si▫o pargat jā▫e.
Mannai mag na cẖalai panth. Mannai ḏẖaram seṯī san▫banḏẖ.
Those who believe –
Face no obstacles in their path to God;
Reach God’s presence with honor;
Do not waver from their path of righteousness. Pauri 14, p 3.
These thoughts are elaborated in Pauri 37 that deals first with Karam Khand or the realm of grace and then with Sach Khand or the realm of truth/eternity;
ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Nā ohi marėh na ṯẖāge jāhi. Jin kai rām vasai man māhi.
Ŧithai bẖagaṯ vasėh ke lo▫a. Karahi anand sacẖā man so▫e.
Those in the realm of grace –
Have God in mind,
Do not suffer spiritual death nor are they misled;
They are devotees who abide in grace; and
With God in mind enjoy the bliss. Pauri 37, p 8.
Pauri 9 of Saarang Ki Vaar elaborates this further:
ਨਾਇ ਮੰਨਿਐ ਸੁਖੁ ਊਪਜੈ ਨਾਮੇ ਗਤਿ ਹੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਪਾਈਐ ਹਿਰਦੈ ਹਰਿ ਸੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਭਵਜਲੁ ਲੰਘੀਐ ਫਿਰਿ ਬਿਘਨੁ ਨ ਹੋਈ ॥
ਨਾਇ ਮੰਨਿਐ ਪੰਥੁ ਪਰਗਟਾ ਨਾਮੇ ਸਭ ਲੋਈ ॥
ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੯॥
Nā▫e mani▫ai sukẖ ūpjai nāme gaṯ ho▫ī.
Nā▫e mani▫ai paṯ pā▫ī▫ai hirḏai har so▫ī.
Nā▫e mani▫ai bẖavjal langẖī▫ai fir bigẖan na ho▫ī.
Nā▫e mani▫ai panth pargatā nāme sabẖ lo▫ī.
Nānak saṯgur mili▫ai nā▫o mannī▫ai jin ḏevai so▫ī. ||9||
The benediction of believing comes through the guru’s teachings;
By believing and complying/emulating -
We obtain peace and emancipation;
We receive honor and the Lord abides in the mind;
There is no impediment in crossing the world ocean;
The path shows up duly illuminated by Naam.9. p 1241.
Travelling with grace one reaches the gate to salvation, God’s abode, taking others along says Pauri 15:
ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥
ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥
Mannai pāvahi mokẖḏu▫ār. Mannai parvārai sāḏẖār.
Mannai ṯarai ṯāre gur sikẖ. Mannai Nānak bẖavahi na bẖikẖ.
Those who believe -
Reach the gate to salvation;
Are a source of support for their families;
Are the gurus who save themselves and their Sikhs;
Look to none else. Pauri 15, p 3.
Pauri 38 puts it thus:
ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥
Sacẖ kẖand vasai nirankār.
Kar kar vekẖai naḏar nihāl.
The formless Lord abides in the realm of truth/eternity;
And looks after all in Its grace. Pauri 38, p 8.
Pauri 10 of Sarang Ki Vaar says
ਨਾਇ ਮੰਨਿਐ ਕੁਲੁ ਉਧਰੈ ਸਭੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਸੰਗਤਿ ਉਧਰੈ ਜਿਨ ਰਿਦੈ ਵਸਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਸੁਣਿ ਉਧਰੇ ਜਿਨ ਰਸਨ ਰਸਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਦੁਖ ਭੁਖ ਗਈ ਜਿਨ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥
ਨਾਨਕ ਨਾਮੁ ਤਿਨੀ ਸਾਲਾਹਿਆ ਜਿਨ ਗੁਰੂ ਮਿਲਾਇਆ ॥੧੦॥
Nā▫e mani▫ai kul uḏẖrai sabẖ kutamb sabā▫i▫ā.
Nā▫e mani▫ai sangaṯ uḏẖrai jin riḏai vasā▫i▫ā.
Nā▫e mani▫ai suṇ uḏẖre jin rasan rasā▫i▫ā.
Nā▫e mani▫ai ḏukẖ bẖukẖ ga▫ī jin nām cẖiṯ lā▫i▫ā.
Nānak nām ṯinī salāhi▫ā jin gurū milā▫i▫ā. ||10||
Those who meet the Guru remember the Lord;
By believing and compliance;
The lineage and family are emancipated;
The companions who keep this in mind are are saved;
Listen to the Naam and talk about it;
All suffering and craving leave if Naam is in mind. 10. p 1241.
Finally the Slok (epilogue) to Japji says:
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||
The toil of those who remember God bears fruit;
They themselves receive honor and many are saved in their company. Slok, p 8.
The above lines of the Slok clarify that remembering God is not just saying but acting. Actions are to be both emulation of virtues and living by God’s will.
The soul comes from God, the Supreme Soul. That is called Nij Ghar, its own home, where the soul belongs and wishes to get back. Praising the virtues of God with the guidance of the Guru and emulating those facilitates return to the source:
ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥
ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥ ੩ ੨੭
Jinī suṇ kai mani▫ā ṯinā nij gẖar vās. Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās.
Those who listen, believe and emulate get to their own home;
Praising the eternal Lord with guru’s teachings they obtain access to God (M: 3, p 27).
God bless.
Just requesting panel members to explore following questions
1) "belief," "faith," "remembrance," "practice"...Do we agree that Gurbani / Akharee NaMo BaNnee ( Form) has a connection with Nirankaree (formless) BaNnee / NaOo ?
2) By Listening, speaking, reading, writing, reflecting on NaMo BaNnee- do we agree that Nirankar connection is clearly understood or not? if yes, than what is that connection? if no - why not?
humbly
C
Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.
At Harviner Singh ji's kind request, I am grateful to share this poetic rendition of Guru Naanak's Manai Paurees.
12
Trust what you hear
When you listen—
Even though
You won’t be able
To explain it
To anyone,
And even if you do
Talk about it,
You’ll just regret it
Afterwards.
There is no person
Who, with their pen,
Has the power to describe
All that is heard
When you deeply listen.
Those who sit together
And trust what they hear
When they listen
Are doing
The most powerful
Meditation.
Such is
That True Spirit
Within me
That it makes me become
Pure, clear and sweet.
If you
Trust what you hear
When you listen,
That knowing
Becomes the psyche
Through which you
Reflect, understand
And act.
13
By trusting
What you hear
When you listen,
The Truth
Of your own Inner Consciousness
Will saturate your psyche
With wisdom
And deep understanding.
By trusting
What you hear
When you listen,
You shall dwell
In all mansions
Of learning.
In trusting
What you hear
When you listen,
The blows and insults
Of others
Will not affect you.
By trusting
What you hear
When you listen,
Death will have
No power over you.
Such is
That True Spirit
Within me
That it makes me become
Pure, clear and sweet.
If you
Trust what you hear
When you listen,
Then you will know
What you see,
How to understand
And act.
14
In trusting
What you hear
When you listen,
There will be
No obstacles
On your path.
In trusting
What you hear
When you listen,
Radiance and honor
Will be with you.
In trusting
What you hear
When you listen,
There’ll be no need
To take short-cuts
On your journey.
In trusting
What you hear
When you listen,
Dharma,
The path of Divine
Discipline and law,
Will guide
Your whole life.
Such is
That True Spirit
Within me
That it makes me become
Pure, clear and sweet.
If you
Trust what you hear
When you listen,
That knowing
Becomes the psyche
Through which you
Reflect, understand
And act.
15
Trust what you hear
When you listen
And find
The door of liberation.
Trust what you hear
When you listen,
And bring all your loved ones
Along.
Trust what you hear
When you listen.
You will swim across
All difficulties
And your very presence
Will carry others
Across, as well.
And that is what it means
To be a Sikh of the Guru,
A seeker of Divine Wisdom,
Who walks from the darkness of ego
To the light
Of your own purity and spirit.
Trust what you hear
When you listen.
Nanak,
Even if you wander
Lost
There will be no need
To beg for anything.
Such is
That True Spirit
Within me
That it makes me become
Pure, clear and sweet.
If you
Trust what you hear
When you listen,
Then you will know
What you see,
How to understand
And act.
Guru Fetah and thank you for an insightful discussion last Wednesday and the comments that I have just read on the blog. I see an excellent summary of what we discussed and then further elaboration by Rewal Singh Ji and finally a couple of probing question by Charan Singh ji. It is indeed very helpful.
I am relatively illiterate in Gurubani and for that reason my take on the eight pauris (Suniya and Maniya) may be very tenuous nevertheless I wish to share the following thoughts. First a bit of digression:
1) In my view there are two realities – one is the physical or perceived reality that is around us and second is the spiritual reality. Although physical reality is relatively easy to define and comprehend; spiritual reality is difficult both to define and conceptualize but this is another matter for a separate discussion. Some may rightly argue that there may not be just two realities there may as well be many more “realities” that we as humans are neither able to comprehend or imagine because of our limited intellect. However if we cluster all theses “unknown realities” ( that may or may not exist) beyond our physical world into one that we collectively call as spiritual reality or spiritual domain then we come back to where we started
and that is there are essentially two realities: Physical or perceived Reality and Spiritual Reality.
2) I feel that it is an imperative that when we try to interpret words like “Suniya” and “Maniya” and for that matter other Gurubani words, ideas or thoughts in our Khoj Gurbani endeavour, we must keep this broader context of two realities in mind in which Gurubani is framed.
3) The spiritual reality extends far beyond the physical world ( both inwardly and outwardly) and we as human beings neither have intellect nor the vocabulary to describe whatever little we know and wish to say about things that extend beyond the physical world into spiritual world. I believe that is the primary reason why it is difficult to describe or comprehend such concepts as “Naam”, Hukum” and “Sabad” and why there are so many disparate descriptions of these key Gurubani concepts and confusion that exists. In my limited view, the language of spiritual domain is not words, metaphors or similes that we often use to communicate rather it is the personal experience or what is often referred to as “experiential learning”. For this reason, for me the term “Maniya” does not only mean to reflect, act or emulate but also includes, more importantly, the wisdom and knowledge that comes from “experiencing” what we have listened (Suniya). The difference between emulation and the “experience” is that emulation is generally an instantaneous act whereas “experience” demands patience, perseverance and is an evolutionary process that takes time. For me “Maniya” has this broader meaning.
4) Similarly we concluded that “Suniya” means attentive/focussed listening through our sensory receptors. This form of listening is a conscious act. For me, “Suniya” also includes “unconscious listening”. The unconscious listening is what you hear or learn from your “inner self” through the process of self-reflection in a meditative/quiet state of mind. I think Charan Singh ji was alluding to this aspect of “Suniya”. Guru Teg Bhadhur Sahib spent considerable time in this type of listening and came out and presented us Guru’s wisdom that is scribed in AGGS. . Lord Buddha went through the same process to listen to inner self. I have also read in the scientific journals about recent experiments conducted with inmates in a Seattle penitentiary with this type of inner listening and consequent behavioural transformation that followed as a result of self-reflection. In this sense, for me “suniya” is both the conscious listening and the unconscious listening through self-reflection.
In summary for me:
a) “Suniya” means attentive/focussed listening through our sensory receptors as well as the unconscious listening” from our “inner self” through the process of self-reflection in a meditative/quiet state of mind.
b) “Maniya” means to reflect, act and emulate; in addition, it also includes wisdom and knowledge that comes from “experiential learning” which demands patience, perseverance and is an evolutionary process that takes time.
Suniya.pdf
Thank you for the panel discussions and for the help with better understanding of the word wigaas(u).
I had been stuck on the idea of wigaas(u) translated as "bliss" and an element of suniai as tuning in to a metaphysical sound technology, and I found myself imagining a supernatural sensory experience that is supposed to unlock my understanding. On top of being stuck on this, it had a very negative connotation, so I've been struggling with it.
I find I am biased against this type of interpretation, and maybe it is because I have never experienced the type of supernatural sensation that my imagination created from these words.
On the other hand, I do profoundly believe in the metaphysical presence of Akal Purakh within me. And I also believe in the direct connection to Akal Purakh that comes from between being absorbed in Naam and living by Hukam.
Yet for some reason, I have been very resistant to an idea that I formed that the process by which I become absorbed by Naam and live by Hukam is a supernatural process that somehow washes over me from the sensation of sound. My mind jumps to a very superficial picture of a magical Nirvana experience and it gives me a very negative reaction.
I don't know if this is true for others, but often when I have a strong negative reaction to some idea while studying Gurbani I find there is some kind of information or lesson there for me that I need to process and spend more time on.
In this case it is explained right in Pauri 12 - Manne cannot be described in words.
And as I reflect on the emphasis here from Guru Nanak, I realize that my attempt to find precision in the translations and find more exacting descriptions as I try to erase the imaginary "straw man" image of supernatural sound vibration-enlightenment, is for me a kind of attempt at control. My attempts to describe these ideas in more analytical terms is like a search for maybe a more comfortably rational process by which I might reach Manniai instead of the "magic" process which in my mind represents the other extreme of something beyond my control.
I realize my search for more exacting words is like a search for the mathematical formula by which I can calculate exactly how deep listening transforms the mind into profound absorption in faith and understanding.
And that seems to somehow be the antithesis of what Guru Nanak is instructing me to do. That analytical thinking is perhaps even the opposite of what faith and Maniai really means.
So I definitely see the appeal of taking Ek Ong Kaar Kaur Ji's approach in this case and just speaking poetically from the heart.
The Map of Reality in Gurbani
Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh.
Grateful to be participating in these discussions. As I hear our group continue to wrestle with questions of "What is Naam," What is Hukam," etc., it reminds me of a particular issue that I come up against in the translation process all the time. To outline this issue, I need to discuss a little bit of language theory.
Encoded in every language, there is a subconscious map of reality. Words are not defined in isolation. They are defined in relationship to each other. We know this on one level very easily - the words "short" and "long," for instance, are relative to each other. They need each others existence for either of them to make sense. So when a person says the word "short" - the subconscious is at work mapping it against the meaning of "long."
When it comes to descriptions of the Divine, this subconscious map becomes even more critical. One thing that I have discovered is that we have lost the "map" when it comes to Gurbani. We can debate about what individual words mean, but that is not the total picture. The total picture of what a language describes happens when we know what words mean in relationship to each other, and what reality they are collectively describing. Like coordinates on a map, pointing to a specific location. Naam evokes Hukam. Hukam evokes Naam. Shabad evokes Naad and Bani. Naad evokes Gian Khand. Bani evokes Saram Khand and Karam Khand. And there are all of these coordinates out there trying to create a picture of that Ultimate Reality. But we cannot understand these words until we understand what they mean together and in relationship with each other.
I give proper credit to the Tibetan Buddhists. They would not let any English translators touch their sacred texts until the translators had gone through rigorous training and experienced what the teachings were talking about. Then, when these words from Tibetan were translated into English, the subconscious map of reality - which comes from the experience of meditation - were better preserved.
What happened with the first translations of Gurbani into English is that there was no experience required. And so the words in Gurbai got mapped onto English "religious" words, and the result is that so many English translations are operating from the English subconscious map of religion and spirituality. Which is vastly different than the Gurbani map of religion and spirituality.
This mis-mapping has created a great confusion. One analogy that I use is that Guru Nanak talked in an atomic language, giving a very precise and quantum level description of divinity. And the mis-mapping into English is like someone taking a physics textbook and where there are words like "proton," "neutron," "electron," and "quark," - just flattening the whole thing and translating them all as "atomic particles." Yes it is right on one level. But the map of reality has gotten lost in the process.
This, I believe, is what has happened in Gurbani and why we do not have agreement and clarity about the meaning of certain words. It is because we are looking for individual definitions, and not what the words mean in relationship to each other. Even though the relationship between the words and how they subconsciously create one picture is how language actually works.
Over the years, I have begun mentally sketching out what that Gurbani map might be. And I use that in my translation work, though the map is far from complete. But it is based on experience and not just on dictionaries and text. I offer this as food for thought to our group - because I believe ultimately we are searching for the map where all of these words make sense together and point to one very clear picture of how the Divine operates within and beyond the creation.
Grateful to share these thoughts with all of you, and hope they are helpful for our continued dialogue.
With Divine Light,
Ek Ong Kaar Kaur
In interpretations of ਮੰਨੇ as believe, trust here in this context , we are ignoring one simple translation ' one who obeys nam or Hukam I.e Gurmukh' . It is about Gurmukh , guru jee is talking in this pauri 12 whose status can not be explained.This interpretation is more clear with following quotes from Gurbani,
33. Page: 1421 Shabad: 3615 : ਗੁਰਮੁਖਿ ਹੁਕਮੁ ਮੰਨੇ ਸਹ ਕੇਰਾ ਹੁਕਮੇ ਹੀ ਸੁਖੁ ਪਾਏ ॥
31. Page: 1246 Shabad: 3255 : ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਭਾਣਾ ਮੰਨੇ ਸਹਜੇ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥
22. Page: 1015 Shabad: 2677 : ਮੂਰਖਾ ਸਿਰਿ ਮੂਰਖੁ ਹੈ ਜਿ ਮੰਨੇ ਨਾਹੀ ਨਾਉ ॥੨॥
21. Page: 1011 Shabad: 2671 : ਤੇਰਾ ਹੁਕਮੁ ਲਾਲਾ ਮੰਨੇ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥੬॥
From above lines it is clear that ਮੰਨੇ can be very well used for Gurmukh.as adverbial pronoun.
Let us restrict our interpretations to ,according to Gurmat.and let us not challenge every traditional interpretation such as that done by Prof Sahib singh without strong evidence from SGGS and thus create doubts that Gurbani has multiple and varying interpretations. Our discussion should be fruitful and conclusive not a conglomerate of multiplicity of varying thoughts.
Also for
ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥
another quote expressing same thought is:
The two words (ਮਨੇ, ਮਨੈ) in Gurmukhi script has been transliterated as 'Manne' and 'ਂMannai' and translated as "Faithful" for both the terms. And that has limited our understanding of the two separate words applied in the stanzas by Guru Nanak Sahib Ji.
From reading the discussions in this blog also I understand the conveyed translation for (ਮਨੇ--Manne) as 'faithful', 'believer,' 'experiential meditation', and 'dedicated.'
Let us review the theme or essence in these stanzas:
ਐਸਾ ਨਾਮੁ ਿਨਰੰਜਨੁ ਹੋਿੲ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਿੲ ॥
Such should be the NAAM (Virtues and commands-Hukm) of the IMMACULATE AKAL PURAKH,
The One that can be worshipped and be dedicated to.
Guru Ji, having finished describing the state of accomplished personalities that have listened attentively, is in these four stanzas, expressing the factors that contribute to comprehension of the NAAM. In the first stanza, Guru Ji is writing about the AKAL PURAKH and ITS attributed Virtues being indescribable, but worth the dedication.
Having said that, I would like to interpret the stanza as:
ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਿੲ ॥
The attributive Virtues (ਗਤਿ) of the WORSHIPPED ONE-AKAL PURAKH (ਮੰਨੇ ਕੀ) cannot be described.
ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਿੲ ॥ And the one of tries to describe, shall regret the attempt.
ਕਾਗਿਦ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥ pen or paper are incapable of describing the Akal Purakh.
ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥ However, getting together and brainstorming, search description of the
Akal Purakh ?
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਿੲ ॥ Such should be the Name NAAM of the Immaculate One-Akal Purakh;
ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਿੲ ॥ The ONE that can be worshipped and be dedicated to or believed in.
The next three stanzas are for the 'Mannai' (ਮੰਨੈ); and these can better understood if we apply the English word 'INTERNALIZE and INTERNALIZATION).
Internalize: to give a subjective character to; specifically: to incorporate (as values or patterns of the culture) within the Self as conscious or subconscious GUIDING PRINCIPLES THROUGH LEARNING OF THE GURBANI.
And the ones, called (ਮੰਨੈ-Mannai) are EXALTED PERSONALITIES.
May the Akal Purakh bless us all.
Avtar Singh Dhaliwal
Many interesting thoughts!
I am not a language expert so I can’t provide any meaningful perspective. However, some of my thoughts are very similar to Ek Ong Kaar ji’s. Yes we should look at the at the meaning of each word but to truly understandi Gurubani ( i.e. to meaningfully interpret it) we must look at the essence of the collective message by looking at these words in relation to each other and the context ( if known) in which the verses are expressed. I also think it is important for us to look at which words are the “key words’ and which are the “supporting or periphery words”. This will help us develop the essence of the message. For example in the eight pauris of Suniya and Maniya, these two words Suniya and Maniya along with the word “Naam” are the “key” words in the message. Other words are periphery words they are arranged to promote poetic / rhythmic alignment and to communicate the scope and extent of the effect of the key words/message that they support.
I also agree that that the English and Panjabi translations of some Gurbani words is so entrenched in our psyche through repeated use that we don’t even pause to think if the meaning is really correct. Sometime even a simple reference to such concerns evokes resentment in some because the meaning is so fixed in their psyche that they are not willing even to think “outside the box”. Let me give you one example – some of you may not agree but it has been very helpful to me when I try to understand Gurubani. When we read a chapter in any book, the chapter is generally about some topic which we often refer to as the “theme”; then each paragraph in that chapter presents some idea related to the theme of
the chapter. This way when one takes all these separate ideas together, the understanding of what is discussed in the chapter becomes clear. Now turning to Gurbani, in almost every sabad Guru Sahib has used the concept of “Rahoo” (Pause). You talk to any preacher, missionary or academic the meaning of “Rahoo”. We are told it means the “central idea” of the sabad in the couplet where 'Rahoo" is placed. This notion is so fixed in
the psyche that we never pause to think if it means “central idea” or a “general theme” presented in the Sabad. For me “Rahoo” specifies the “GENERAL THEME” of the Sabad and then I look at several supporting ideas in the Sabad. With this approach and by identifying “key words” and “periphery words” I seek understanding and am always humbled by what I learn.
I see Gurdip Singh Ji brought in another thought into the discussion and that is of Gurmukh. Indeed one who is “Manne” is a Gurmukh. In my humble opinion, Gurmukh is a person who has internalized Guru’s Gyan / Guru’s Sabad / Naam / Hukum. However, in the eight pauris ( four of Suniya and four of Maniya), Guru Sahib clearly lays out the process of how to become Gurmukh i.e. how to internalize Guru’s Gyan.. Unless we attentively listen, reflect (Suniya) and then internalize it (Maniya) we cannot become “Manne” or “Gurmukh”. It is a sequential and progressive process and demands patience, perseverance, consistent effort and time. Just as a side comment please keep in mind that every Amrit Dhari Sikh recites 5 Banis...but every person who recites the same 5 banis is not necessarily an Amrit Dhari Sikh. Every Gurmukh is a "Manne" but all those who are going through the process of suniya and maniya have still to become Gurmukh over time.
Finally, let me say a few words about Bhai Sahib Singh Ji’s translation (AGGS Darpan). I do not have adequate words to express my gratitude to Bhai Sahib for a splendid work and invaluable service to the Sikh path and Sikhi. Every Sikh who knows Panjabi and wishes to learn about Gurbani must go through this great source of Gurbani Vichar that his work embodies. I personally feel he deserves the honour of “Panth Ratan”.
Guru Fetah!
Many_interesting_thoughts.pdf
The concluding session of the discussion around "Manneh" focused on PauRi 15.
Questions raised and the discussion around it: