paüṛī.
nadari karahi je āpaṇī tā nadarī satiguru pāiā.
ehu jīu bahute janam bharammiā tā satiguri sabadu suṇāiā.
satigur jevaḍu dātā ko nahī sabhi suṇiahu lok sabāiā.
satiguri miliai sacu pāiā jin̖ī vicahu āpu gavāiā.
jini saco sacu bujhāiā.4.
nadari karahi je āpaṇī tā nadarī satiguru pāiā.
ehu jīu bahute janam bharammiā tā satiguri sabadu suṇāiā.
satigur jevaḍu dātā ko nahī sabhi suṇiahu lok sabāiā.
satiguri miliai sacu pāiā jin̖ī vicahu āpu gavāiā.
jini saco sacu bujhāiā.4.
paüṛī. |
nadari karahi je āpaṇī tā nadarī satiguru pāiā. |
ehu jīu bahute janam bharammiā tā satiguri sabadu suṇāiā. |
satigur jevaḍu dātā ko nahī sabhi suṇiahu lok sabāiā. |
satiguri miliai sacu pāiā jin̖ī vicahu āpu gavāiā. |
jini saco sacu bujhāiā.4. |
Guru Nanak was describing the theatricalities in the previous verse, and concluded that despite what we may believe, following these commands and being distracted by what is presented to us will not lead us to the Wisdom. In the ballad, Guru Nanak is taking that a step further by revealing that the Word is found through the Wisdom and the deep knowledge given to us by the Wisdom. There is no Giver, Guru Nanak says, that matches up to the Wisdom.
Those things that were presented in the micro view of the theater house in Verse 2 are true in the larger world, in larger contexts. Just as we can get lost in the material distractions of the theater, we can also get lost in and distracted by the time or era, the land, and the material things around us outside of the theater house, as humans in the world. And those distractions from the Command can cause us to fall into the same old patterns of othering and creating separations.
Guru Nanak tells us that when the One gives us even a glance of the Grace, we are able to connect with Wisdom. Until we connect with the Wisdom, we are left guessing and wandering. We think we are getting somewhere but in the end we are not, we are left with more questions and frustrations, despite transitory feelings of contentment. It is only when we meet the Wisdom, discover the Wisdom, that our own mental ideas and egos go away. This is how we gain the Wisdom, solve the riddles presented to us in those theatricalities. The Wisdom is what shows us all how to come out of this endless cycle of coming and going. It is through the Wisdom that we resolve the Eternal. We cannot learn this Truth, and so the role of the Wisdom is important.
The real grace is that the One graces us with the Wisdom in life, and the Wisdom is what aids in solving or resolving the Eternal Formless One for us all.
Those things that were presented in the micro view of the theater house in Verse 2 are true in the larger world, in larger contexts. Just as we can get lost in the material distractions of the theater, we can also get lost in and distracted by the time or era, the land, and the material things around us outside of the theater house, as humans in the world. And those distractions from the Command can cause us to fall into the same old patterns of othering and creating separations.
Guru Nanak tells us that when the One gives us even a glance of the Grace, we are able to connect with Wisdom. Until we connect with the Wisdom, we are left guessing and wandering. We think we are getting somewhere but in the end we are not, we are left with more questions and frustrations, despite transitory feelings of contentment. It is only when we meet the Wisdom, discover the Wisdom, that our own mental ideas and egos go away. This is how we gain the Wisdom, solve the riddles presented to us in those theatricalities. The Wisdom is what shows us all how to come out of this endless cycle of coming and going. It is through the Wisdom that we resolve the Eternal. We cannot learn this Truth, and so the role of the Wisdom is important.
The real grace is that the One graces us with the Wisdom in life, and the Wisdom is what aids in solving or resolving the Eternal Formless One for us all.
O formless One! Only if You bestow Your grace, can one find eternal Wisdom (the true Guru).
When this being, exhausted (having in many lives), sought the Wisdom (Guru), then the eternal Wisdom (the true Guru) imparted the Word (Sabad).
All people of the world, listen! There is no other giver as great as the eternal Wisdom (true Guru).
By virtue of meeting the eternal Wisdom (true Guru), those who surrendered their egoism from within, found the Eternal One. The eternal Wisdom (true Guru) has explained the absolute Truth to them.
When this being, exhausted (having in many lives), sought the Wisdom (Guru), then the eternal Wisdom (the true Guru) imparted the Word (Sabad).
All people of the world, listen! There is no other giver as great as the eternal Wisdom (true Guru).
By virtue of meeting the eternal Wisdom (true Guru), those who surrendered their egoism from within, found the Eternal One. The eternal Wisdom (true Guru) has explained the absolute Truth to them.
(O formless One!) If (You) bestow Your grace, then through (Your) grace the true Guru can be found.
(When) this being had wandered in many lives, then the true Guru recited the Sabad.
There is not any giver as great as the true Guru, all people, listen!
By meeting the true Guru, the Truth was found (by those), who shunned their egoism from within.
(The true Guru) who has explained the truth and truth alone.
(When) this being had wandered in many lives, then the true Guru recited the Sabad.
There is not any giver as great as the true Guru, all people, listen!
By meeting the true Guru, the Truth was found (by those), who shunned their egoism from within.
(The true Guru) who has explained the truth and truth alone.
Simple linguistic expression has been beautifully employed in this pauri due to the use of the direct dictionary meaning of words. Through this simple description, where the unique glory of the true Guru has been portrayed, it has also been stated that the true Guru is found through the grace of IkOankar, and there is none other than the Guru who can connect an individual with IkOankar.
In the first four lines of the pauri, the word ‘satiguru’ (eternal Wisdom) appears in its different grammatical forms (satiguru, satiguri, satigur), and all four lines highlight the importance of the true Guru. The last line of the pauri ‘jini saco sacu bujhāiā’ (who has explained the truth and truth alone) offers a summary of the entire pauri through syntactic rareness. It lays emphasis on the fact that only the true Guru provides awareness and realization of Truth.
In the first four lines of the pauri, the word ‘satiguru’ (eternal Wisdom) appears in its different grammatical forms (satiguru, satiguri, satigur), and all four lines highlight the importance of the true Guru. The last line of the pauri ‘jini saco sacu bujhāiā’ (who has explained the truth and truth alone) offers a summary of the entire pauri through syntactic rareness. It lays emphasis on the fact that only the true Guru provides awareness and realization of Truth.