paüṛī.
binu satigur kinai na pāio binu satigur kinai na pāiā.
satigur vici āpu rakhionu kari pargaṭu ākhi suṇāiā.
satigur miliai sadā muktu hai jini vicahu mohu cukāiā.
utamu ehu bīcāru hai jini sace siu citu lāiā.
jagjīvanu dātā pāiā.6.
binu satigur kinai na pāio binu satigur kinai na pāiā.
satigur vici āpu rakhionu kari pargaṭu ākhi suṇāiā.
satigur miliai sadā muktu hai jini vicahu mohu cukāiā.
utamu ehu bīcāru hai jini sace siu citu lāiā.
jagjīvanu dātā pāiā.6.
paüṛī. |
binu satigur kinai na pāio binu satigur kinai na pāiā. |
satigur vici āpu rakhionu kari pargaṭu ākhi suṇāiā. |
satigur miliai sadā muktu hai jini vicahu mohu cukāiā. |
utamu ehu bīcāru hai jini sace siu citu lāiā. |
jagjīvanu dātā pāiā.6. |
Guru Nanak brings the focus back to the conclusion of the first verse, to the three things that matter most: Identification with the One, praise of the One, and adopting good behavior. If we have those three elements, then we can understand the question that constantly comes to our minds: If the 1Force is imperceptible, ungraspable, indescribable, then how are we supposed to connect and understand that One?
Guru Nanak provides the answer, in a rare categorical statement. This is the role of the Wisdom (the Guru, the one who brings enlightenment-light by dispelling ignorance-darkness). The Wisdom is not functioning in a way that replaces
our experiences, but instead functions as a sort of coach. The Wisdom trains us so that we can experience this resolution of the riddle and get rid of all of the other noises and distractions.
The Wisdom is how we feel the One after adopting these three qualities. Guru Nanak is writing this because Guru Nanak has felt the Wisdom, and says that this is the best of all reflections available. The best offering Guru has is to urge us to connect our consciousness with the Wisdom.
A clear correlation between the Wisdom and 1Force is established in the last line. We become free by changing our own behavior inside. We feel the 1Force through the Wisdom.
Guru Nanak provides the answer, in a rare categorical statement. This is the role of the Wisdom (the Guru, the one who brings enlightenment-light by dispelling ignorance-darkness). The Wisdom is not functioning in a way that replaces
our experiences, but instead functions as a sort of coach. The Wisdom trains us so that we can experience this resolution of the riddle and get rid of all of the other noises and distractions.
The Wisdom is how we feel the One after adopting these three qualities. Guru Nanak is writing this because Guru Nanak has felt the Wisdom, and says that this is the best of all reflections available. The best offering Guru has is to urge us to connect our consciousness with the Wisdom.
A clear correlation between the Wisdom and 1Force is established in the last line. We become free by changing our own behavior inside. We feel the 1Force through the Wisdom.
Without the eternal Wisdom, no one has connected with the IkOankar. Know this as the truth! Without the eternal Wisdom, no one has connected with the IkOankar.
IkOankar has placed Light-embodied Ownself in the eternal Wisdom, and has proclaimed and revealed this mystery through the Word (Sabad).
Having understood the eternal Wisdom, that individual, who has removed attachment from the heart, is liberated forever.
Supreme is this thought: Whoever has connected their consciousness with the true Guru, has found IkOankar, the Life-Giver of the World.
IkOankar has placed Light-embodied Ownself in the eternal Wisdom, and has proclaimed and revealed this mystery through the Word (Sabad).
Having understood the eternal Wisdom, that individual, who has removed attachment from the heart, is liberated forever.
Supreme is this thought: Whoever has connected their consciousness with the true Guru, has found IkOankar, the Life-Giver of the World.
Without the true Guru, no one has found (IkOankar); without the true Guru, no one has found (IkOankar).
(IkOankar) has placed Ownself in the true Guru (and) has proclaimed (this mystery), having made (it) evident.
By meeting the true Guru, (one) who has removed attachment from within, is forever liberated.
Supreme is this thought that whoever has attached the mind with the true (Guru), has found the Life of the world.
(IkOankar) has placed Ownself in the true Guru (and) has proclaimed (this mystery), having made (it) evident.
By meeting the true Guru, (one) who has removed attachment from within, is forever liberated.
Supreme is this thought that whoever has attached the mind with the true (Guru), has found the Life of the world.
In the first line of this pauri, with just a difference of ‘pāio’ and ‘pāiā’ (found/obtained), ‘binu satigur kinai na pāio/pāiā’ (without the true Guru, no one has found IkOankar; without the true Guru, no one has found IkOankar) has been used two times. This linguistic style is called syntactic parallelism. The repeated use of this statement highlights the importance of the true Guru in connecting one with IkOankar.
In the second and third line of the pauri, the word ‘satigur’ (true Guru) has been brought forth by using it in the beginning. Through such creative means, the importance of the true Guru, has been highlighted in these lines also.
In all the lines of this pauri, simple, clear, and familiar words have been used to enhance the potential of conveying the message. In the last line, IkOankar is addressed as ‘jagjīvanu dātā’ (Life of the world). The greatness of IkOankar has been brought forth with this adjective. Accordingly, there is a presence of eulogy.
In the second and third line of the pauri, the word ‘satigur’ (true Guru) has been brought forth by using it in the beginning. Through such creative means, the importance of the true Guru, has been highlighted in these lines also.
In all the lines of this pauri, simple, clear, and familiar words have been used to enhance the potential of conveying the message. In the last line, IkOankar is addressed as ‘jagjīvanu dātā’ (Life of the world). The greatness of IkOankar has been brought forth with this adjective. Accordingly, there is a presence of eulogy.