paüṛī.
sacā sāhibu eku tūṁ jini saco sacu vartāiā.
jisu tūṁ dehi tisu milai sacu tā tin̖ī sacu kamāiā.
satiguri miliai sacu pāiā jin̖ kai hirdai sacu vasāiā.
mūrakh sacu na jāṇan̖ī manmukhī janamu gavāiā.
vici dunīā kāhe āiā. 8.
sacā sāhibu eku tūṁ jini saco sacu vartāiā.
jisu tūṁ dehi tisu milai sacu tā tin̖ī sacu kamāiā.
satiguri miliai sacu pāiā jin̖ kai hirdai sacu vasāiā.
mūrakh sacu na jāṇan̖ī manmukhī janamu gavāiā.
vici dunīā kāhe āiā. 8.
paüṛī. |
sacā sāhibu eku tūṁ jini saco sacu vartāiā. |
jisu tūṁ dehi tisu milai sacu tā tin̖ī sacu kamāiā. |
satiguri miliai sacu pāiā jin̖ kai hirdai sacu vasāiā. |
mūrakh sacu na jāṇan̖ī manmukhī janamu gavāiā. |
vici dunīā kāhe āiā. 8. |
Guru Nanak differentiates between the two kinds of truths that exist: moral truths that are informed by the outward marks and mystical or inner truths that must be discovered individually. Moral truth is told to us, given to us as information to learn and digest, straightforward and clear. Inner truth takes hard work.
This is not to say that the moral truths we glean from outward marks are not of value. We can all gain a philosophical or intellectual understanding of the truth, and those things are important in helping us create laws. But the truth which needs to be discovered at an emotional level is fundamental, because, without it, we cannot understand. Guru Nanak says, if we remain self-centered or mind-centered, we will remain ignorant, despite whatever outward behaviors we have adopted in an attempt to understand and connect. If all we are doing is sticking to the outward markers, checklists of what is right and wrong, what behaviors are good and bad, what things will get us to connect with the One, then we have missed the point.
It is important to feel connected to all of those outward markers that were listed in the first verse, to appreciate and recognize unity in diversity, to see all of the things around us and salute them as being part of the infinite facets of the One. It is important to understand all of these things as marks of that One without creating otherness, to avoid creating distinctions, to avoid creating exclusivism. This is not to say that our outward marks don’t help us — a person who prescribes to a particular school of thought or religion can use their outward marks to help them, but if all we are doing is focusing on our outward marks and behavior, holding our lives up to a checklist, we will end up getting stuck.
Guru Nanak is taking it a step further from the first verse — it is not just about saluting. It is about feeling, moving from the intellectual and external to the more personalized and internal, creating intimacy with 1-Identification on a very personal level.
The second verse was about how different religions or schools of thought tell us how we must create that intimacy. This section is about how the real way to personally connect is to find that internal truth, that emotional and mystical thing inside of the middle of our hearts, the thing that will help us discover the grace.
This is not to say that the moral truths we glean from outward marks are not of value. We can all gain a philosophical or intellectual understanding of the truth, and those things are important in helping us create laws. But the truth which needs to be discovered at an emotional level is fundamental, because, without it, we cannot understand. Guru Nanak says, if we remain self-centered or mind-centered, we will remain ignorant, despite whatever outward behaviors we have adopted in an attempt to understand and connect. If all we are doing is sticking to the outward markers, checklists of what is right and wrong, what behaviors are good and bad, what things will get us to connect with the One, then we have missed the point.
It is important to feel connected to all of those outward markers that were listed in the first verse, to appreciate and recognize unity in diversity, to see all of the things around us and salute them as being part of the infinite facets of the One. It is important to understand all of these things as marks of that One without creating otherness, to avoid creating distinctions, to avoid creating exclusivism. This is not to say that our outward marks don’t help us — a person who prescribes to a particular school of thought or religion can use their outward marks to help them, but if all we are doing is focusing on our outward marks and behavior, holding our lives up to a checklist, we will end up getting stuck.
Guru Nanak is taking it a step further from the first verse — it is not just about saluting. It is about feeling, moving from the intellectual and external to the more personalized and internal, creating intimacy with 1-Identification on a very personal level.
The second verse was about how different religions or schools of thought tell us how we must create that intimacy. This section is about how the real way to personally connect is to find that internal truth, that emotional and mystical thing inside of the middle of our hearts, the thing that will help us discover the grace.
O Creator! You alone are the eternal IkOankar, who has caused Own eternal Identification (Nam) to pervade in the creation.
Whomsoever You give, they alone receive and engage in eternal Identification (Nam).
O IkOankar! By virtue of the realization of eternal Wisdom (Guru), in whose heart You have made Your eternal Identification (Nam) dwell, they have become one with You.
But, those beings who are devoid of Wisdom (Guru), do not know the value of Your eternal Identification (Nam). Such self-centered beings have wasted their precious life.
For what purpose have such beings come into this world?
Whomsoever You give, they alone receive and engage in eternal Identification (Nam).
O IkOankar! By virtue of the realization of eternal Wisdom (Guru), in whose heart You have made Your eternal Identification (Nam) dwell, they have become one with You.
But, those beings who are devoid of Wisdom (Guru), do not know the value of Your eternal Identification (Nam). Such self-centered beings have wasted their precious life.
For what purpose have such beings come into this world?
(O Creator!) You are the only true Owner, Who has caused Truth and Truth alone (Nam) to pervade.
Whomsoever You give, they receive Truth (Nam); then, by them (alone) the Truth is earned.
Through the true Guru, in whose heart (You) have made (this) Truth (Nam) dwell, (those Guru-oriented beings have) found (You), the True.
Fools do not know (this) Truth (Nam) the self-centered have lost (their) life.
For what (purpose) have (such beings) come into the world?
Whomsoever You give, they receive Truth (Nam); then, by them (alone) the Truth is earned.
Through the true Guru, in whose heart (You) have made (this) Truth (Nam) dwell, (those Guru-oriented beings have) found (You), the True.
Fools do not know (this) Truth (Nam) the self-centered have lost (their) life.
For what (purpose) have (such beings) come into the world?
First line of the pauri has started with ‘sacā sāhibu’ (true Sovereign). When a word is moved to a forward position by changing a sentence structure, its purpose is to bring that particular word into focus. This is called order-breaking syntactic deviation. Through this deviation, truth and eternal existence of IkOankar have been brought into focus, by designating IkOankar as ‘sacā sāhibu’ (true Sovereign).
Through structural parallelism in ‘jisu tūṁ dehi tisu milai sacu’ (whomsoever You give, they receive Truth) emphasis has been placed on the idea that whoever IkOankar wishes to bestow the understanding of truth, that person finds ‘truth.’ There is semantic deviation in ‘tā tin̖ī sacu kamāiā’ (then, by them the Truth is earned). Here the verb ‘kamāiā’ (earned) has been used for ‘sacu’ (Truth). The literal meaning of the word ‘kamāiā’ is to earn cash or kind through labor. But here ‘sacu kamāiā’ refers to finding truth by struggling or toiling.
Through structural parallelism in ‘satiguri miliai sacu pāiā’ (through the true Guru, the Guru-oriented beings have found the True) it has been emphasized that truth is found my meeting the true Guru. There is semantic deviation in ‘jin̖ kai hirdai sacu vasāiā’ (in whose heart You have made this Truth dwell) as well. Here, the verb ‘vasāiā’ (made to dwell) has been used for ‘sacu’ (Truth). The meaning of ‘sacu vasāiā’ is: forever enshrining truth in the heart.
Through simple linguistic expression in the fourth line, it has been conveyed that foolish individuals who do not recognize the truth waste their life. There is semantic deviation in ‘janamu gavāiā’ (have lost life) as well. Here, the verb ‘gavāiā’ (lost) has been used for ‘janamu’ (life). Literal meaning of ‘gavāiā’ is to lose a precious thing. But here, ‘janamu gavāiā’ means wasting a precious opportunity of life in human form.
The phrase ‘vici dunīā kāhe āiā’ (why did you come into this world) has been used as a rhetorical question. Its literal meaning is ‘why did you come into this world? But its intended meaning is ‘the purpose of your coming to this word has been wasted.’ Since the intended meaning of the line is different from its literal meaning, there is a presence of quibble.
Through structural parallelism in ‘jisu tūṁ dehi tisu milai sacu’ (whomsoever You give, they receive Truth) emphasis has been placed on the idea that whoever IkOankar wishes to bestow the understanding of truth, that person finds ‘truth.’ There is semantic deviation in ‘tā tin̖ī sacu kamāiā’ (then, by them the Truth is earned). Here the verb ‘kamāiā’ (earned) has been used for ‘sacu’ (Truth). The literal meaning of the word ‘kamāiā’ is to earn cash or kind through labor. But here ‘sacu kamāiā’ refers to finding truth by struggling or toiling.
Through structural parallelism in ‘satiguri miliai sacu pāiā’ (through the true Guru, the Guru-oriented beings have found the True) it has been emphasized that truth is found my meeting the true Guru. There is semantic deviation in ‘jin̖ kai hirdai sacu vasāiā’ (in whose heart You have made this Truth dwell) as well. Here, the verb ‘vasāiā’ (made to dwell) has been used for ‘sacu’ (Truth). The meaning of ‘sacu vasāiā’ is: forever enshrining truth in the heart.
Through simple linguistic expression in the fourth line, it has been conveyed that foolish individuals who do not recognize the truth waste their life. There is semantic deviation in ‘janamu gavāiā’ (have lost life) as well. Here, the verb ‘gavāiā’ (lost) has been used for ‘janamu’ (life). Literal meaning of ‘gavāiā’ is to lose a precious thing. But here, ‘janamu gavāiā’ means wasting a precious opportunity of life in human form.
The phrase ‘vici dunīā kāhe āiā’ (why did you come into this world) has been used as a rhetorical question. Its literal meaning is ‘why did you come into this world? But its intended meaning is ‘the purpose of your coming to this word has been wasted.’ Since the intended meaning of the line is different from its literal meaning, there is a presence of quibble.