Review of Jup Banee by Dr KSD – Video Part 8

Review of Jup Banee by Dr KSD – Video Part 8

PREAMBLE of Jup Banee

  • ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
  • Ek Oaangkar Sat Naam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajooni Saibhung Gur Parsaad.
  • The One Omnipresent God who is in Existence, who is the Creator Being, Fearless and without Enmity, Timeless and Formless, Does Not take Life Forms, and who is Self- Created, is Realized through the Blessings and Grace (Enlightenment) of the Shabad Guru.
  • The preamble is the core of all Gurbani as it describes THE GOD that is mentioned throughout the SGGS ji.
  • Gur Parsaad means enlightenment from the Guru (in the form of the Shabad).

 

SALOK 1

  • ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

Aad Sach Jugaad Sach. Hai Bhee Sach Nanak Hosee Bhee Sach.

  • The Creator is within me from my Aad (conception). He is within me SINCE Conception and following Conception. He is within me here and now. Nanak, He is within me throughout my existence.
  • Realization is for me that God is within me all the time.
  • Title of Bani is ਜਪੁ Jup : Realization Within (not without)
  • Emphasis is on My Realization. Sikhi realization of spirituality begins with I (the individual Sikh) and ends with You (the Creator) and the end result is merger of I and You. It’s like the two sides of a coin.

(

SGGS 657 Rag Sorath Bhagat Ravidas)

ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥

Jab Hum Hotey Tab Tu Nahi, Ab Tu Hi Main Nahi.

When I am without realization (an unrealized I) then You are

not with I. You are with I when the realization is within I (a

realized I).

(SGGS 658 Rag Sorath Bhagat Ravidas )

ਕਹਿ ਰਵਿਦਾਸ ਹਾਥ ਪੈ ਨੇਰੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥੪॥੧

Keh Ravidas Hath Pe Nerai Sehajey Hoey So Hoee

Says Ravi Daas, the Lord is closer to me than all else (is within me).

 

  • Salok 1 is thus the encapsulation of Sikh spirituality. On a very permanent basis, not for a temporary or timely period, HE is within me from conception (my birth) to the end of my existance (my death). He is the Creator (Karta Purakh) who created me and kept Himself (the force of life) in that I.
  • The journey of Sikh spirituality is the flipping of the coin to bring across the realization that HE is within I. It is the choice of Sikhi, the essence of Sikh spirituality, the discovery that He is the closest to I –

a seemingly short but the longest, deepest and most difficult spiritual journey ever undertaken by the human mind.

  • Thus Jup/Realization (He is within Me) is the first blessing/grace/ enlightenment (Gur Parsaad) from the Shabad Guru to the Sikh. The beginning of the path to spirituality is the acceptance of this Parsaad (grace) presented in the Preamble (Godly Virtues) and Salok 1 (Realization).
  • Dr KSD shared how his own 15-year journey of discovery became truly agonizing at the tipping point when the true message of Guru Nanak at last made sense and when all the disjointed pieces of the jigsaw puzzle fell into place.
  • Hence courage is needed in order to unlearn and relearn Authentic (Tatt Gurmatt) Sikhi but with the grace of the shabad guru, the true message can be grasped. We just need to be brave and accept the basic realization as in Salok 1 that we have been in a slumber mode, unaware that the treasure has all along been inside us.

PAUREE 1

  • Prevalent Methods are all EXTERNAL – meaning that seeking /realizing is without the realization within.
  • ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Sochey Soch Na Hovayee Jey Sochee Lakh Vaar

  • ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥

Chupey Chup Na Hovayee Jey Laye Rhaan Liv Taar

Na Hovayee – will NOT be realized, will not bring an outcome

  • ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

Bhukya Bhukh Na Utree Jey Banna Pureeah Bhaar

Na Utree – will NOT be eliminated

  • ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

Sehas Sianpa Lakh Hohe Ta Ek Na Challey Naal

Na Challey – will NOT work

  • The prevailing methods of spirituality are encapsulated and rejected by Guru Nanak in this Pauree. The reason that these methods don’t work is that they are searching for Realization without (external – an entity to look at, feel, to grasp) BUT as explained in Salok 1, Guru Nanak’s Realization is within (internal).

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

You are within I (forever) from my conception till my demise.

(SGGS 684 Thanasri M : 9)

ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ॥ ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥

Kahe Rey Ban Khojan Jayee, Sarab Niwasi Sda Alepa Tohi Sang

Samahi

O mind! Why search the Creator outside in the wilderness?

He resides in all. He resides within you.

ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥

ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥

Puhup Madh Jio Baas Basat Hai, Muker Mahey Jaisey Chhahi

Taisay Hee Har Basey Nirantar, Ghat Hee Khojo Bhaee

Just like fragrance resides within a flower and an image within a

mirror ; Similarly He resides within us, that is where we will find

Him.

  • An example of the Search Outside/Without – Rabia Basri (713 AD) An Iranian Muslim woman Rabia from Basri illustrated a similar message with a story that she had lost a needle in the ‘dark’ kitchen but was busy looking for it in the bright ‘yard!’ We do not want to look into the dark recesses of our mind preferring to look outside. The place we fear most is the inner mind but that is where He resides. The logic of Sikhi is the truth that He is within.
  • So why are we searching outside? Is it because we are unable to grasp the concept of an immense entity within us? Is it because it is dark in the inner recesses of the mind?

(SGGS 647 Rag Sorath M: 3)

ਅੰਤਰਿ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਹੈ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Antar Agyaan Andheyr Hai Sudh Na Kayee Payeh.

Within (Antar) there is un-enlightenment (A-gyaan) and darkness (Andheyr), hence you are unable to search and find (understand).

 

(SGGS 696 Rag Jaitshree M : 4)

ਮਨਮੁਖ ਕੋਠੀ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਤਿਨ ਘਰਿ ਰਤਨੁ ਨ ਲਾਖਾ ॥

Manmukh Kothee Agyaan Andhera Tin Ghar Ratn Na Lakha

In the mind (Kothee/Ghar) is the darkness of ignorance (A-gyaan Andhera) so the jewel of realization (Ratan) is not found (Na Lakha).

CONNECTION BETWEEN SALOK 1 AND PAUREE 1

  • First Salok : The Creator is within me

First Pauree : Seeking to realize the Creator without won’t work. Translation that is literal : True in the primal beginning. True throughout the ages. True here and now. O Nanak, forever and ever true makes NO connection with Pauree 1!

Translation using Gurbani Framework : The Creator is within me

from my Aad (conception). He is within me SINCE Conception

and following my Conception. He is within me here and now.

Nanak, He is within me throughout my existence.

This translation is logical as it connects to Pauree 1!

  • Can we see why the first Salok is NOT part of the Preamble (Mool Mantar)? The Preamble /Mool Mantar is about HIM/THE CREATOR but the First Salok is about I/ME. The Dandees/fullstops that differentiate the Pangtis/verses are the code/clue to the interpretation.

REALIZING THE CORE QUESTION/THE CONTEXT

  • The first Pauree asks this :

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoeyey Kiv Kooray Tootey Paal

Kiv – How then will He be realized within?

Available translations state :

By thinking, He cannot be reduced to Thought, even by thinking hundreds of thousands of times.

Critique of such a translation:

 

  1. Thinking is infinite, cannot be counted
  2. Soch and Sochey are wrongly translated as ‘thinking’
  3. Negates thinking. Thinking is REQUIRED in Sikhi.
  4. Thinking is not tangible (Lakh Vaar is for things that can be counted). Thinking is measured in how INTENSELY it is done.
  5. Misses the context – SALOK 1and FINAL VERSE – that Realization of God is within yourself.

(SGGS 1245 Rag Sarang Salok M : 1)

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥

Aklee Sahib Sayveay Aklee Payea Maan

Use your intellect to serve God (realize He is within).

ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥

Aklee Parh Kay Bhujeay Aklee Keechai Daan

Discerning intellect is the only way to attain the truth.

ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥

Nanak Akhey Rah Eh Hor Gullan Shaitan

Says Nanak; all other practices are meaningless.

 

Finding the meaning of Soch using the Gurbani Framework.

(SGGS 265 Rag Gauri Sukhmani M : 5)

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥

Soch Karey Dins Ar Raat. Mun Kee Meil Na Tun Tey Jaat.

One does SOCH day and night. The impurities of the mind are

not removed by removing dirt from the body.

ਇਸੁ ਦੇਹੀ ਕਉ ਬਹੁ ਸਾਧਨਾ ਕਰੈ ॥ ਮਨ ਤੇ ਕਬਹੂ ਨ ਬਿਖਿਆ ਟਰੈ ॥

Es Dahi Ko Bahu Sadhna Karey, Mun Tey Kabhoo Na Bikhiya

Tarey.

One undertakes many practices for the body. Yet the impurities

of the mind do not get removed. SOCH is one of THOSE

practices.

ਜਲਿ ਧੋਵੈ ਬਹੁ ਦੇਹ ਅਨੀਤਿ ॥ ਸੁਧ ਕਹਾ ਹੋਇ ਕਾਚੀ ਭੀਤਿ ॥

Jul Dhovey Bhau Deh Aneet, Sudh Kaha Hoe Kachee Bheet.

One can keep cleansing the imperishable body but how can a

cluster of mud be purified ?

  • By using Deductive Thinking the Meaning of Soch is clear :

SOCH is a process that removes dirt from the physical body,

bathing, fasting, penance, pilgrimage etc

Two types of cleansing in Sanatan/Vedic thought

1. Water-based Rituals – Cleansing of Self :

Bathing, dipping at places of pilgrimage, holy rivers, or

other bodies of water

2. Mantra-based Rituals – Cleansing of Locations :

Chauka Mantras to cleanse place before food consumption

BOTH are critiqued in Gurbani – Concept of SOCH, SUCHM,

SUCHMTA does NOT exist in Sikhi – Physical Cleansing is

Purely for Health and Hygiene reasons and has NOTHING to

do with Spirituality. Gurus built sarovars and baolis for the

humanitarian purpose of availability of water for consumption and

washing not as a ritualistic pratice.

  • SOCH /Ritualistic Cleansing/ Purification is Critiqued

(SGGS 472 Rag Asa M : 1)

ਸੂਚੇ ਏਹਿ ਨ ਆਖੀਅਹਿ ਬਹਨਿ ਜਿ ਪਿੰਡਾ ਧੋਇ॥ ਸੂਚੇ ਸੇਈ ਨਾਨਕਾ ਜਿਨ ਮਨਿ

ਵਸਿਆ ਸੋਇ ॥ Suchey Eh Na Akheay Bahen Jey Pindaa Dhoey. Suchey

Seyee Nanaka Jin Munn Vaseya Soyey.

Jey Pinda Dhoeythose who wash their physical bodies

  • SOCH/ Mantra Reciting /Cleansing/ Purification is also critiqued

(SGGS 472 Rag Asa M : 1)

ਦੇ ਕੈ ਚਉਕਾ ਕਢੀ ਕਾਰ ॥ ਉਪਰਿ ਆਇ ਬੈਠੇ ਕੂੜਿਆਰ ॥

Day Kay Chauka Kadhee Kaar, Upar Aiye Baithay Kureaar.

Chauka – Mantra Reciting/Cleansing

  • ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Sochey Soch Na Hovayee Jey Sochee Lakh Vaar

Available translations : By thinking, He cannot be reduced to

thought, even by thinking hundreds of thousands of times.

 

ਸੋਚੈ Sochey – Ritualistic Cleansing/bathing at places of

pilgrimage

ਸੋਚਿ Soch – Purification

ਨ ਹੋਵਈ Na Hovayee – does not come about

ਜੇ ਸੋਚੀ Jey Sochee (Nasal intonation ) – if I cleanse myself

ਲਖ ਵਾਰ Lakh Vaar – a hundred thousand times over

TRANSLATION APPLYING THE GURBANI FRAMEWORK:

He cannot be realized within me through ritualistic cleansing/

bathing / purification at places of pilgrimage even if I cleanse

myself a hundred thousand times.

  • ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥

Chupey Chup Na Hovayee Jey Laye Rhaan Liv Taar

Available translations : By remaining silent, inner silence is not

obtained, even by remaining lovingly absorbed deep within.

ਚੁਪੈ Chupey – The ritual of staying silent/not speaking for periods

of selected time ; Outer silence (in Punjabi – ‘monn tharna’ a

fast of outer silence)

ਚੁਪ Chup – Silence Within; Inner Silence –journey from I toYou

ਨ ਹੋਵਈ Na Hovayee – does not come about

ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ Je Laye Rahaan – I keep my focus

TRANSLATION APPLYING THE GURBANI FRAMEWORK:

He cannot be realized within me through ritualistic practice of

remaining physically silent even if I singlemindedly focus on my

physical (outer) silence.

  • ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

Bhukya Bhukh Na Utree Jey Banna Pureeah Bhaar

Available translations : The hunger of the hungry is not appeased,

even by piling up loads of worldly goods.

ਭੁਖਿਆ Bhukya (non-nasal intonation ) – Under the influence of

Desire / Greed (if nasal the meaning becomes ‘by remaining

hungry’ which is out of context in spirituality)

ਭੁਖ Bhukh – Desire / Greed (not hunger)

ਨ ਉਤਰੀ Na Utree – is not eliminated

ਜੇ ਬੰਨਾ Banna – (nasal intonation) Literally to ‘tie up’ or collect

ਪੁਰੀਆ Pureeah – Past, present and future

ਭਾਰ Bhaar – Collection

 

TRANSLATION APPLYING THE GURBANI FRAMEWORK:

He cannot be realized within me through ritualistic practice of

eliminating desire even if I am able to fulfill my past, present and

future desires.

  • ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

Sehas Sianpa Lakh Hohe Ta Ek Na Challey Naal

Available translations : Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end.

ਸਹਸ Sehas – Literally: hundreds, multitudes ; high order

ਸਿਆਣਪਾ Sianpa – Religious knowledge (vedas, smritis etc)

ਲਖ ਹੋਹਿ Lakh Hohe – Literally : hundred thousands ; bountiful

ਤ ਇਕ ਨ Ta Ek Na – None

ਚਲੈ Challey – Literally : Walk ; spiritual journey

ਚਲੈ ਨਾਲਿ Challey Naal – Literally : Walk with ; support, assist,

enable

Crititique :

  1. Sianpa is being mistranslated as ‘Clever tricks.’ It is out of context.

The context is realizing God within. No one used tricks to get there, hence Guru Nanak would not be criticizing something that is non-existant.

  1. Challey Naal is mistranslated as ‘go along in the end’ as if

spirituality is for after death. Sikhi is for and now. Not for after death rewards.

TRANSLATION APPLYING THE GURBANI FRAMEWORK:

He cannot be realized within me through religious knowledge

no matter of how high order or multitude; such knowledge would

not support my spiritual journey within.

  • (Words in italics in context from Salok 1and Final Verse of Pauree 1)

Guru Nanak’ greatest gift to us that liberates our minds is in Salok 1

that God is within us all the time. This is the core/essence of Sikhi.

How then will He be realized within?

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoeyey Kiv Kooray Tootey Paal

Is answered in the final verse of Pauree 1.

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukm Rajayee Chalnaa Nanak Likhiya Naal