Ziańadagī nāmā

Aāna kẖẖudāvaańadi zamīno aāsamāna

Ziańadagī bakẖẖasẖi vajūdi einaso jāna ] 1 ]

Kẖẖāki rāhasẖa tūtīyāei chasẖami māsata

Aābarū afaazāei hara sẖāho gadā sata ] 2 ]

Hara kiha bāsẖada dāyamā dara yādi aū

Yādi ha¤ka hara dama bavada eirasẖādi aū ] 3 ]

Gara tū dara yādi kẖẖudā bāsẖī mudāma

ਮੀਸ਼ਵੀਐਜਾਨਿਮਨਮਰਦਿਤਮਾਮ॥੪॥

Then, O my heart and soul! You can become a complete and perfect person. (4)

ਆਫਤਾਬਿਹਸਤਪਿਨਹਾਣਜ਼ੇਰਿਅਬਰ

He, the Akaalpurakh, like the sun, is hidden behind the clouds of the material world,

ਬਿਗੁਜ਼ਰਅਜ਼ਅਬਰੋਨੁਮਾਰੁਖਿਹਮਚੂਬਦਰ॥੫॥

Goyaa says, 'Kindly come out of the clouds and show me Your full-moon-like face. (5)

ਈਣਤਨਤਅਬਰੇਸਤਦਰਵੈਆਫਤਾਬ

This body of yours is like a cloud under which is hidden the Sun (God),

ਯਾਦਿਹੱਕਮੀਦਾਣਹਮੀਣਬਾਸ਼ਦਸਵਾਬ॥੬॥

Remember to engage yourself in the divine devotion because this is the only purpose (fruit) of this life. (6)

Anand Sahib 6 Pauri Pdf Online

ਹਰਕਿਵਾਕਿਫ਼ਸ਼ੁਦਅਜ਼ਅਸਰਾਰਿਖ਼ੁਦਾ

Whosoever has become cognizant of the mysteries of Waaheguru,

ਹਰਨਫ਼ਸਜੁਜ਼ਹੱਕਨਦਾਰਦਮੁਦਆ॥੭॥

He has no other purpose except to remember Him every moment of his life. (7)

ਕਹਚਿਹਬਾਸ਼ਦਯਾਦਿਆਣਯਜ਼ਦਾਨਿਪਾਕ

What is the truth? It is the memory of the Almighty that is the stark truth;

ਕੈਬਿਦਾਨਦਕਦਰਿਊਹਰਮੁਸ਼ਤਿਖ਼ਾਕ॥੮॥

In fact, how can a fistful of dirt or dust, the human body, appreciate His real value? (8)

ਸੁਹਬਤਿਨੇਕਾਣਅਗਰਬਾਸ਼ਦਨਸੀਬ

If you have the good fortune to have the company and association of the noble persons,

ਦੌਲਤਿਜਾਵੀਦਯਾਬੀਐਹਬੀਬ॥੯॥

Then my friend! You would have attained eternal wealth. (9)

ਦੌਲਤਅੰਦਰਖ਼ਿਦਮਤਿਮਰਦਾਨਿਉਸਤ

This (God given) wealth is meant to be used in the service of His creations, the people;

ਹਰਿਗਦਾਓਪਾਦਸ਼ਾਹਕੁਰਬਾਨਿਉਸਤ॥੧੦॥

Every beggar and emperor is willing to sacrifice himself for it, the true wealth. (10)

ਖ਼ੂਇਸ਼ਾਣਗੀਰਐਬ੍ਰਾਦਰਖ਼ੂਇਸ਼ਾਣ

Dāyamā mī garada giradi kūei sẖāna ] 11 ]

Hara kiha giradi kūei sẖāna garadīda yāfaata

Dara do aālama hama chū miharo badara tāfaata ] 12 ]

Doulati jāvīda bāsẖada baańadagī

Baańadagī kuna baańadagī kuna baańadagī ] 13 ]

Anand Sahib: 24th Pauri: My understanding
Posted by Amarpalsinghxxon Thursday, 3/03/2005 4:19 AM MST

Dear Khalsa Ji, Now we have reached the 24th Pauri of Anand Sahib. What I understand from it, here through this post, I share with you all. 1. satguroo binaa hor kachee hai banee. Without the Satguru, the Banee is not ripe (not fit for assimilation). My understanding: In this sentence Guru Sahib conveys a lot to me. Guru is the one who teaches a person. During the lifetime of our Gurus, Guru Sahibs themselves were the Gurus. In my context, Sri Guru Granth Sahib is my Guru. What the term Satguru means in my context, I have to understand. My mental deliberations on this issue tell me that the essence of the teachings of my Guru - Sri Guru Granth Sahib - is the Satguru for me. When I fully realise the entire essence of Sri Guru Granth Sahib, then only the Satguru is realised. When the essence has been realised, the Guru leaves and ‘The Sat’ remains. With this understanding, I approach to learn the meaning of sentence under study. It is clear. Guru Sahib tells me that the Banee is not ripe for assimilation unless it’s essence, the truth, the learning is fully understood and realised in one’s own being. Till I reach that stage, the Banee is Kachee. Just see the sentence, it is a combination of word, which has a literal meaning. That is how it will look to any new comer. When we live with it and look for the meaning contained in it, a different picture starts emerging. The sentence ceases to be just a text; it becomes a realisable learning. When I reach this stage of true understanding, the Banee becomes Pakky for me. Here you see the way Guru Sahib has conveyed his message. Guru Sahib has used an analogy. The Banee was, is and will always remain the same, but transformation is taking place in me. From the literal meaning, I am going beyond, I am realising the deeper meaning. In fact, maturity is dawning on me, the Banee was always there as it is and so it will be. Changes are taking place in me, in my understanding of it, and not in the Banee. Guru Sahib who knew the relative nature of this world has used this element to convey the message to me. Till I remain spiritually immature the same Banee remains Kachee (not ripe) for me. When I become spiritually mature, the same Banee becomes Pakky (ripe) for me. This maturity brings with it a new way of looking at the Banee. This is the stage at which the essence, the truth, the element of learning contained in Banee can be realised. Banee remains as it is. It is my spiritual evolution, my maturity, my understanding of it, that makes it Kachee or otherwise. Wah-e-Guru 2. banee ta kachee satguroo baajhahu hor kachee banee. With kachee (not ripe, not fit for assimilation) banee, Satguru is missed, and more kachee banee is created. My understanding: Guru Sahib cautions me here. Guru Sahib tells me that if my understanding is deficient, then I will miss the essence, the truth, the learning, and the element of ‘Sat’ that is in Banee. This less than complete understanding of the Banee will make me further inadequate to truly understand the Banee. In other words, Guru Sahib tells me that I should not ignore the feedbacks that result from every incremental learning. If the feedback is in positive direction resulting from correct understanding, I will evolve; if it is negative direction resulting from inadequate understanding I will degenerate. This way Guru Sahib tells me that I should never think that I have realised the Banee. There is always deeper meaning to it. Fresh learning should lead me to review my past spiritual base. This base should be always kept refreshed. This way I should keep renewing myself till the ultimate is realised. After all this is what is meant by spiritual evolution. The question that comes to my mind is how do I check if my understanding is correct? How do I evaluate my learning from the Banee? The answer comes from my past understanding, which gives me the criterion with respect to which I can validate what I have learnt. All the creation has come from the ‘Ek’ (One) i.e. ‘The Sat’. All the dualities that exist in this world are manifestation of this ‘Ek’. I have to move in the direction of this ‘Ek’ i.e. ‘The Sat’. If my learning, which I incorporate into my being is leading me in the direction of this ‘Ek’, i.e. leading me to dissolve the dualities, then they are likely to be correct. If it is creating dualities, it is definitely wrong. The logic behind this criterion is clear. The spiritual aim of the birth in human form is to merge with ‘The Sat’. As the dualities dissolve for me, my being tends to move towards ‘Ek’ i.e. ‘The Sat’. When the ‘Sat’ of my Guru, which is the essence of my Guru i.e. the teachings of my Guru (Sri Guru Granth Sahib) are fully realised in my being, in a way, it means that ‘Satguru’ is in me. At this stage all the worldly dualities will stand dissolved and, then the ultimate limit comes. The last remaining duality is dissolved i.e. my being gets dissolved into ‘The Sat’. This is where the ultimate is realised. This is ‘Samadhi’. This way Guru Sahib tells me that I have to evolve a lot. At no stage my Ahamkara should appear and have control over me. After all, Gyan Vilas (being proud of one’s knowledge, showing it off and enjoying doing so) is an element of Ahamkara. Humility should be natural to me; it should originate from the depths of my heart and soul. Wah-e-Guru. 3. kahday kachay sunday kachay kacheeN aakh vakhaanee. They speak, listen, do and lecture the false understanding. My understanding: Guru Sahib tells me what happens when the individuals understanding of the Banee is inadequate. The inadequate understanding and its propagation create falsehood and results in differences and dualities. I can make out Guru Sahib has in mind. He knows what has been the condition of the major religion of our land? How the spirituality has evaporated from the society he lived in? Base on partial understanding of what is taught by the religion, the society has split into castes, sub castes and sub-sub-caste and so on. The religion, which was supposed to be one, has split into different beliefs (mat), Sampradayas, sects and Varnas. Guru Sahib is not leaving things to chance. Guru Sahib is making it explicit for me to understand this fact of social dynamics. 4. har har nit karahi rasnaa kahi-aa kachhoo na jaanee. The individual recite ‘Har’ ‘Har’ (the appellation for the God) every day, speaks about the joy of it, but does not understand it. My understanding: Guru Sahib instructs me on the futility of ritualistic Jaap. Guru Sahib tells me that praising ‘The Sat’ and mechanically doing Jaap every day is meaning less unless one has understood the spiritual meaning in it. Guru Sahib this way cautions be about the pitfall. 5. chit jin kaa hir la-i-aa maa-i-aa bolan pa-ay ravaanee. The person, whose consciousness is seduced by Maya, is the one who speaks of the ritualistic practices as the way. My understanding: Guru Sahib in a very forthright way tells me that rituals are not the way for spiritual evolution. People who are under the spell of Maya and cannot see the truth suggest this way. During the lifetime of our Guru Sahibs, a large section of the population of this land followed the ritualistic way for spiritual ends. This again is a very prudent caution from my Guru Sahib to protect me from any pitfall. 6. kahai naanak satguroo baajhahu hor kachee banee. ||24|| Says Nanak, without Satguru any Banee is Kachee (not ripe i.e. not fit for assimilation). My understanding: Guru Sahib says that without true understanding the Banee becomes false and ceases to be fit for assimilation in one’s being. Wah-e-Guru. With this I close my post on 24th Pauri of Anand Sahib. Please keep in mind my understanding is in my own context where the Guru for me is Sri Guru Granth Sahib. With love and respect for all. Amarpal Singh

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