Shivpreet Singh

The Other Place: Listening - the First Step Towards Bliss

Listening is often praised in passing—as a virtue, a skill, a kindness—but only rarely is it treated as a path. A way of living. A way of becoming.

Today I am reading William Stafford’s poem Listening, in which the poet remembers his father’s gift of hearing: not just footsteps or moths, but the world itself—speaking from its edges. A kind of listening that invited the soft wild night closer, that widened the world and made even silence luminous.

Stafford’s poem reminds me how listening, when done deeply, becomes more than passive reception. It becomes a kind of migration—out of the self and into a broader field. His father did not just hear more than the others; he became more by listening. We too, Stafford says, can be touched “from that other place.” If we turn our faces toward quiet long enough, it might find us.

In spiritual traditions, this kind of listening is not unfamiliar. Guru Nanak, in the Japji Sahib, dedicates an entire set of four verses—known as the Suniye pauris—to explore what true listening does to the soul. Not just hearing words or concepts, but Suniye—a listening that transforms. A listening that opens the doors to divine perception.

By listening, Nanak says, the earth and sky revolve. By listening, death cannot touch you. By listening, you attain contentment, truth, and wisdom. Even the gods, even the scriptures, arise from listening. This is not the listening of noise but the listening of Naam—the Word, the pulse of existence.

Suniye is not merely a function of the ears. The ears are always open. But the heart? The attention? The self? These must be quieted. This is what makes Suniye so difficult and so profound. It asks us not to be doers but receivers. To set down our own noise. To enter, as the mystics say, the cave of the heart.

In everyday life, most of us rarely listen. We wait to speak. We scan for familiar patterns. We filter reality through what we already believe. Guru Nanak names this—the ego’s noise—as the barrier to bliss. But listening, true listening, allows us to become sangat—in association with the divine Word. Over time, he says, this transforms your very being. Misery and sin lose their grip.

This is not unlike what happens in poetry. Naomi Shihab Nye’s short lines invite us to listen to the trees, to the birds, to the delicate thrum of the living world. Shel Silverstein, in his childlike wisdom, urges us to “listen to the mustn’ts,” to the invisible constraints that surround possibility—and then, beyond them, to a voice that whispers: Anything can happen, child. Langston Hughes listens in the still of the night—not for sound, but for presence. And Paul Simon’s famous line, “The sound of silence,” gestures toward that same paradox of inwardness: that what matters most is often what’s unspoken, or unspeakable.

But what is shared by all these poems is not a content—but a posture. A state of alert stillness. A readiness to be changed.

William Stafford’s father was not a mystic, perhaps, nor a saint. But in the poem, he stands like one: attuned to other dimensions. A quiet seer on the porch. And Stafford, like Nanak, like us, waits to be touched from that other place.

That “other place” might be the soul. Or the silence between two people. Or the voice of a Guru. Or the stillness that follows a chant. Or the moment when a child, long asleep, says something that startles you awake. It could even be the wind through the leaves or the twitch of a squirrel’s tail. The world speaks. The divine speaks. But only when we stop speaking ourselves.

In a world that prizes noise, listening is a quiet rebellion. It is the practice of surrendering the illusion of control. Of receiving, not conquering. Guru Nanak and William Stafford have me convinced. Listening is the first true step toward bliss.

Here is Stafford’s poem.

Listening - William Stafford

My father could hear a little animal step,

or a moth in the dark against the screen,

and every far sound called the listening out

into places where the rest of us had never been.

More spoke to him from the soft wild night

than came to our porch for us on the wind;

we would watch him look up and his face go keen

till the walls of the world flared, widened.

My father heard so much that we still stand

inviting the quiet by turning the face,

waiting for a time when something in the night

will touch us too from that other place.

"Listening" by William Stafford, from West of Your City. © Talisman Press, 1960.

Some More Poems on Listening

"Listening" by Naomi Shihab Nye:

Listen,

the trees are moving

in their leaves.

Listen,

the birds are singing.

"Listen" by Shel Silverstein:

Listen to the mustn'ts, child.

Listen to the don'ts.

Listen to the shouldn'ts,

The impossibles, the won'ts.

Listen to the never haves,

Then listen close to me...

Anything can happen, child.

Anything can be.

"In the Still of the Night" by Langston Hughes:

In the still of the night,

While the world is in slumber,

I listen, I listen,

To hear your soft voice.

"The Sound of Silence" by Paul Simon:

Hello darkness, my old friend

I've come to talk with you again

Because a vision softly creeping

Left its seeds while I was sleeping

And the vision that was planted in my brain

Still remains

Within the sound of silence.

Guru Nanak's Suniye - By Rajesh Krishnan

Guru Nanak’s Japji Sahib – V

Pauri – 8

Suniye Sidh Peer Sur Naath

Suniye Dharat Dhaval Akas

Suniye Deep Loa Paataal

Suniye Pohi Na Sakey Kaal

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

one rises to become perfect and venerable

By listening, the earth and sky above revolve

By listening, the isles and nether worlds are stable

By listening, Death does not strike

Says Nanak,

Through listening

the devotee is always blissful

thus, all miseries and sins are annihilated

Guru Nanak in this Pauri reveals the art of listening and the benefits one can obtain by it.

Guru Nanak says that by listening, one can become a Siddha (person with occult powers), a Pir (saint), Sur (devta or a celestial being) and Nath (Lord like a king). Next he says that the Earth, the Sky also operate by listening (i.e. by following the Divine Order) and that the entire existence functions on this basis. By listening even death (Kaal) cannot touch. By listening, one is always in a state of bliss, thereby all miseries and sins are destroyed.

Sounds very simple! Just listen and everything is attained! To a layman this appears to be just overstated.

So a little more understanding is required on the meaning of Suniye.

Suniye distinctively involves listening or hearing (shravana) leading to “contemplation” (manana) and “imbibing” (nidhyasan); the initial steps for inculcating spiritual discipline. Suniye does not mean a chat or a dialogue. It simply means to listen.

Let us look at our everyday lives. When do we listen and what do we listen? Don’t we hear mostly what we want to hear, not what the other person is trying to convey? The moment something is communicated to us that does not synchronize with our habituated patterns, we start arguing and debating. Resultantly, we enter into conflicts by totally rejecting the other’s point of view without applying any logic. Shravana – the art of listening – is simply blown away to winds.

Suniye or shravana means to listen attentively and then reflect on it, followed by inference or contemplation leading to realization of the true meaning of what has been heard.

Suniye from spiritual and religious standpoint thus implies to visit the Guru – the Master – with an empty mind and fill it up to the brim with the holy Word and be constantly associated with it. The importance of association is well known. In fact, the word “Sangat” (association) is of extreme importance to remember. It is by our associating with things, both subjective and objective, that we tend to get influenced and these influences manifest in our actions. Repetitive actions form our habits and the sum total of our habits is our character, the gateway to our ultimate destiny.

This aspect has been well known to all our ancestors and Guru Nanak emphasizes and explains this phenomenon by using the word Suniye very logically and purposefully throughout this Pauri and the next three Pauris. Finally, the last two lines of this Pauri are repeated exactly the same way in all the four Pauris.

At the end of the Pauri, Guru Nanak simply guarantees that by listening, when one becomes constantly associated with the name of God, then the holy Word pervades the very being of that person and becomes like an armor to ward off and annihilate all miseries and sins.

Pauri - 9

Suniye Isar Barma Ind

Suniye Mukh Salahan Mand

Suniye Jog Jugat Tan Bhed

Suniye Sasat Simrat Ved

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By Listening, exists the trinity of

Shiva, Brahma and Indra

By listening

even the ignorant praise the name of God

By listening one learns

the mysteries of Yoga and the bodily humors

By listening

all the scriptural knowledge is known

Says Nanak,

Through listening

the devotee is always blissful

thus, all miseries and sins are annihilated

The famous Hindu trinity is Brahma, Vishnu and Shiva, the Lords of Creation, Preservation and Destruction. However, in this Pauri, instead of Vishnu, the name used is that of Indra. If one follows Hindu mythology, Indra many a time represents the same powers as that of Vishnu.

Guru Nanak used the trinity earlier in Pauri # 5 and it is again referenced in Pauri # 30.

What exactly is this trinity?

While inferring Pauri # 5 it was stated that the Hindu trinity of Brahma, Vishnu and Mahesh – the “Gods” of Creation, Operation and Destruction – are conceptual symbols and stand for the three gunas (traits or tendencies) which serve as the fundamental operating principles of Prakriti – universal nature – which are called: sattva, rajas and tamas - the forces engaged in the process of creation, preservation, and destruction respectively. These Gunas are seen to manifest in all creations at all times, though not in equal measure.

Now Guru Nanak in this Pauri declares that these gunas came into being by listening. One needs to reflect on “Ik Onkar Satnam” the mulmantra which means ‘One primordial energy’ the only Truth and the Cause of all creation. Scientifically, the first manifestation of energy is sound and all further manifestations occur later. Wouldn’t it then mean that when the first manifestation i.e. the sound is first heard and only then subsequent materializations take place? Hence, Guru Nanak proclaims here that the trinity came into being only by listening.

Next Guru Nanak says that by listening even “mand” the ignorant (some translate this as sinners) start praising God. Ignorance arises when we are connected with our ego – hence we become the doers of our actions. Actions result in reactions and an unstoppable flow of thoughts which bind or trap us. By listening, what Guru Nanak is saying is that we disconnect from our ego, the state of being a doer and instead become a witness. Once the sense of being a witness is established, then all ignorance vanishes on its own.

By listening one learns the secrets of Yoga and the mystery of bodily humors. Yoga is the art of understanding the energy within and giving it the right direction. We have to remind ourselves again and again that “by listening” implies the state of silence or solitude. When one is silent, one becomes automatically relaxed; and with restlessness diminished the breathing becomes peaceful. There is a different kind of glow and feeling of tranquility. In such a state, one then listens from within and acquires knowledge of yoga and the mystery of bodily humors.

Another point to note is that to see, one has to open one’s eyelids i.e. to carry out an action, but to hear one does not have to “open” one’s ears. They are always open to listen. Thus listening is a passive action. Yet can one listen in a chaotic, noisy or cacophonous environment? Hence shravana – the art of listening – warrants an undisturbed serenity – so that one may hear, contemplate and absorb.

Similarly, says Guru Nanak, the knowledge and wisdom of the scriptures (Shastras, Vedas, et al) is acquired by suniye or listening.

Pauri – 10

Suniye Sat Santokh Gyan

Suniye Athsath Ka Ishnan

Suniye Par Par Pave Maan

Suniye Lage Sahaj Dhyan

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

Truth and contentment are attained

By listening

The advantage of spiritual baths

in the sixty-eight holy places is gained

By listening and reading again and again

honor is merited

By listening

Meditation transpires spontaneously

Says Nanak,

with the Word pervading always in the devotee

All miseries and sins are annihilated.

Continuing on the glory of Suniye (Shravana – the art of listening) Guru Nanak, in this Pauri explains that just by listening, awareness of all truth and contentment is attained.

Sat again in this Pauri is used for Sat as absolute existence and Truth.

The idea of discontent or dissatisfaction occurs when we relate our material wealth or egocentric thoughts compare our material wealth with what and how much the “other” has and this concept and feeling of the “other” exists so long as the idea of “I” exists.

Santokh or contentment means to express gratitude for what one has and bear no remorse for what one does not have. Only with this kind of attitude and perspective can one be in a state of Santokh or real contentment. Only then one can remain in a blissful state.

Thus the word “gyan” (wisdom, awareness, and understanding) is the key that unlocks all confusion that is caused by the feeling of “discontent” and this “gyan” – the awareness – comes from listening.

Next is ‘Athsath ka Ishnan’ or bathing in sixty-eight holy places. The prevailing ritualistic belief amongst the Hindus is that by bathing in the 68 holy places, one will be absolved of all sins and become virtuous.

However, in Raja Yoga (Kundalini Yoga), the Yoga Sutras explain about the seven major chakras or energy centers within the body. The word chakra in Sanskrit means ‘wheel’ or ‘disk’. Each of the seven main chakras has its own distinct character and relates to a unique aspect of our being. The chakras correlate to levels of consciousness, body functions, colors, elements, sounds, and much more. The blockage or energetic dysfunction in the chakras is believed to give rise to emotional, physiological, psychological and spiritual disorders. Similarly, the body also contains sixty-eight points which in the Yogic exercises are used to channelize the energy to attain virtue.

Yoga is by and large used by common people as an exercise for body fitness, the study of the chakras and channelizing of the energy through various points from the lower chakra to the highest is done by Siddhas to acquire occult powers.

To explain, the sixty eight points within the body, to common people, various pilgrimage spots became symbols through mythological tales and as it always happens, these symbols were and are mistaken for reality.

Rituals are the by-products of this explanation and people even today believe that by taking a baths at such pilgrimages, the sins will be absolved and the person will become virtuous or even attain salvation! Millions take such bath religiously (read blind ritualism) and find themselves in the same condition as before, because, in majority of the cases, what was supposed to have been drowned – “I” the mundane ego – returns inflated manifold.

It is in this context that Guru Nanak says that whatever the virtue that one can attain through bathing in “these” sixty eight holy places can be gained simply by listening.

Now, “Suniye Lage Sahaj Dhyan” comes as a revelation. Meditation means to awaken inside and listen to the sound of silence – and it is possible to meditate only when the mind is not engaged in the debates of internal dialogues. Hence, Guru Nanak says that by simply listening, meditation happens on its own accord, naturally.

Pauri - 11

Suniye Saran Guna Ke Gah

Suniye Sheikh Peer Patshah

Suniye Andhe Pave Rah

Suniye Hath Hove Asgah

Nanak Bhagtan Sada Vigaas

Suniye Dukh Paap Ka Naas

By listening

one becomes virtuous like deep oceans

By listening

sages, saints and Kings come into being

By listening

the blind (ignorant) finds the way

By listening

the Unfathomable is close at hand

Says Nanak,

with the Word pervading always in the devotee

All miseries and sins are annihilated.

The art of listening is further exalted in this Pauri. Guru Nanak says that by listening alone, the highest virtues can be acquired and one can fathom the depths of oceans. By listening, one can acquire the wisdom of the sages, the virtues of the saints and the sovereignty of the kings. Likewise, the blind (ignorant) discover the path by listening. What is generally known is the surface, but by listening, one can fathom the depths of boundless.

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Shivpreet Singh · Navai Kai Rang

The words

This is the 20th pauri of Guru Nanak's long poem Japji Sahib. It is said that Guru Nanak composed this poem n Kartarpur on the right bank of the Ravi river towards the end of his travels. Many have called Japji Sahib the distillation of Guru Nanak's philosophy. From what I have experienced from listening to Japji over the years, Guru ji lays down a 40-step path for the soul bride to sing the essence of truth, Satnam. The initial and last steps are called shloka's and the 38 poems within are called pauris, which literally means steps. Devout sikhs like my grandfather and my parents recite Japji Sahib everyday in the morning. The lyrics and 3 alternative translations are below.

The music

I have been working on the music for this composition since several years. The idea was to interject the verses with chanting on Satnam. The harmonies are not computer generated as is for many arrangements these days; I took my sweet time and took over 100 takes for the different vocals in this track and layered them for the harmonies. So I want to especially thank my collaborators who had to wait a long long time before this was completed. In 2018, my friend and his wife David and Ana contributed some tracks to help with this. David Baynes (who also did the arrangement of Jo Mange from 2014, and played the guitar in Jin Prem Kiyo with me) played the guitar and bass for this track. Ana Milena Varona, a highly accomplished cellist, has played several cello tracks to make it sound like a string quartet. Both of them poured their hearts into this so if you enjoy the music, please send them your best wishes.

Lyrics and Translation

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥
भरीऐ हथु पैरु तनु देह ॥
Bẖarīai hath pair ṯan ḏeh.
When the hands and the feet and the body are dirty,

ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥
पाणी धोतै उतरसु खेह ॥
Pāṇī ḏẖoṯai uṯras kẖeh.
water can wash away the dirt.

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥
मूत पलीती कपड़ु होइ ॥
Mūṯ palīṯī kapaṛ hoe.
When the clothes are soiled and stained by urine,

ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
दे साबूणु लईऐ ओहु धोइ ॥
Ḏe sābūṇ laīai oh ḏẖoe.
soap can wash them clean.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥
भरीऐ मति पापा कै संगि ॥
Bẖarīai maṯ pāpā kai sang.
But when the intellect is stained and polluted by sin,

ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

ओहु धोपै नावै कै रंगि ॥
Oh ḏẖopai nāvai kai rang.
it can only be cleansed by the Love of the Name.

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥
पुंनी पापी आखणु नाहि ॥
Punnī pāpī ākẖaṇ nāhi.
Virtue and vice do not come by mere words;

ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥
करि करि करणा लिखि लै जाहु ॥
Kar kar karṇā likẖ lai jāhu.
actions repeated, over and over again, are engraved on the soul.

ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥
आपे बीजि आपे ही खाहु ॥
Āpe bīj āpe hī kẖāhu.
You shall harvest what you plant.

ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥
नानक हुकमी आवहु जाहु ॥२०॥
Nānak hukmī āvhu jāhu. ||20||
O Nanak, by the Hukam of God's Command, we come and go in reincarnation. ||20||

Translation by Sant Kirpal Singh

More: https://www.shivpreetsingh.com/2012/10/guru-nanaks-japji-translation-by-sant.html

STANZA XX
When the hands, feet and the body are besmeared
they are washed clean with water;
When the clothes get dirty and polluted, they are cleansed
by soap;
When one's mind gets defiled by sin, it can be purified
only by communion with the Word.
Men do not become saints or sinners merely by words.
But they carry deeds with them wherever they go.
As one sows, so does one reap;
O Nanak, men come and go by the wheel(1) of birth and death
as ordained by His Will.

(1) The inexorable Law of Karma or the Law of Cause and Effect also works under His Will.
Good actions like acts of mercy and charity although commendable in themselves do not have an important bearing on the highest spiritual attainment. They cease to be of consequence once the soul begins its inner journey from the "Til" or the third eye: "If therefore thine eye be single thy whole body shall be full of Light." Matt 6:22. Borne along the Current of the Word, the soul reaches "Amrit-saar" or "Amritsar" or the Fount of Nectar, the Amritsar in man. There any impurities that may be still clinging to the soul are finally washed away. Thus the soul is made fit for the onward journey to the highest spiritual plane of "Sat Naam" which is of ineffable greatness and glory.

Rhyming Translation of Pauri 20 by Swami Raama

For full Japji: https://www.shivpreetsingh.com/2011/02/guru-nanak-japji-rhyming-translation.html

The dirt from off the hands can clean
And face and feet may water glean.
When the garments have been stained,
With soap is stainlessness regained.
When sin and vice the mind may blight,
Love of Name will set it right.
A saint or sinner can’t be known
Merely by the speech he’s sown,
But language of the heart unveils
The action that a man travails.
“As you show, so shall you reap”
The fruits of action one may keep.
Nanak says:
A person comes and then he dies,
To order of the lord complies. ||20||

#GuruNanak #Japji #ShivpreetSingh #Satnam

"Pavan Guru" literally means "Wind Guru" or "Wind is the supreme guide." Pavan Guru is a collaboration with the amazing singer songwriter Alexis Harte. According to Kurrent Music, "Alexis Harte is a rare multi-dimensional talent that succeeds in many diverse musical challenges and environments." I can attest that he really puts his soul into his music. You can learn more about him on his website: http://www.alexisharte.com/. His colleague Stephen Spies helped out and played the violin on this track and I am much grateful for his contribution as well.

Pavan Guru Pani Pita - Lyrics And Translation

Transliteration

Pavaṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.
Ḏivas rāṯ ḏue ḏāī ḏāiā kẖelai sagal jagaṯ.

Cẖangāīā buriāīā vācẖai ḏẖaram haḏūr.
Karmī āpo āpṇī ke neṛai ke ḏūr.

Jinī nām ḏẖiāiā gae maskaṯ gẖāl.
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||

Translation

Wind is Guru, Water is Father,

and Earth, the Great Mother.
Day and night are the two caretakers

In whose lap all the world is at play.

Good deeds and bad deeds

are spoken in presence of Dharma
Through one’s action,

one can be near or far

Those who remember Satnaam

through their hard work
They have radiant faces

And spread their radiance to others

Gurbani

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Hindi

पवण गुरू पाणी पिता माता धरत महत ॥
दिवस राति दुइ दाई दाइआ खेलै सगल जगत ॥
चंगिआईआ बुरिआईआ वाचै धरम हदूर ॥
करमी आपो आपणी के नेड़ै के दूर ॥
जिनी नाम धिआइआ गए मशक़्क़त घाल ॥
नानक ते मुख उजले केती छुटी नाल ॥१॥

Reflection - The song of the wind is my caretaker

These are not merely words. These are the words of my master. The words of my love. The words fly without wings because the wind carries them. They are the songs of the wind. At the same time as these songs pacify deep within, they also reignite candle.

Just like water initiates my life as my father. Just like this earth nourishes my life as my mother. This is the song of the wind that enlightens my life as my Guru.

This song of the wind is my caretaker. One of its verse enlivens my day of life. The other verse cradles my night of life.

This is the song of the wind that provides direction. I can choose to hear this song, and let it penetrate with love. And then I am near love and I am near life. And if I choose to ignore, I am farther from love, and farther from life.

This song of the wind provide me guidance. When I am wrong it blows me towards the light of truth. When I am right, it fills me with joy. Anyone else who can hear this song of the wind, is in similar rapture as me. Pavan Guru.

There are crazy people who think this wind is invisible and these songs cannot be heard. And the crazy people think I am crazy.

Interpretation by Bhai Gurdas

In the following 5th pauri of his 6th vaar, Bhai Gurdas expands on Guru Nanak's shloka, Pavan Guru Pani Pita:

ਪਉਣ ਗੁਰੂ ਗੁਰ ਸਬਦੁ ਹੈ ਵਾਹਿਗੁਰੂ ਗੁਰ ਸਬਦ ਸੁਣਾਇਆ।

The Guru's word is the air, the Guru and wondrous lord has recited Word the Guru.

ਪਾਣੀ ਪਿਤਾ ਪਵਿਤ੍ਰ੍ਰ ਕਰਿ ਗੁਰਮੁਖਿ ਪੰਥ ਨਿਵਾਣਿ ਚਲਾਇਆ।

The father of man is water which by flowing downwards teaches humility.

ਧਰਤੀ ਮਾਤ ਮਹਤ ਕਰਿ ਓਤਿਪੋਤਿ ਸੰਜੋਗੁ ਬਣਾਇਆ।

The earth being tolerant like mother is the mother and is the further base of all the creatures.

ਦਾਈ ਦਾਇਆ ਰਾਤਿ ਦਿਹੁ ਬਾਲ ਸੁਭਾਇ ਜਗਤ੍ਰ੍ਰ ਖਿਲਾਇਆ।

The day and night are the nurses who keep the people of child-wisdom busy in the plays of the world.

ਗੁਰਮੁਖਿ ਜਨਮ ਸਕਾਰਥਾ ਸਾਧਸੰਗਤਿ ਵਸਿ ਆਪੁ ਗਵਾਇਆ।

The life of Gurmukh is meaningful because he in the holy congregation has lost his egotism.

ਜੰਮਣ ਮਰਣਹੁ ਬਾਹਰੇ ਜੀਵਨ ਮੁਕਤਿ ਜੁਗਤਿ ਵਰਤਾਇਆ।

He becoming liberated in life behaves in the 'world with the skill to come out of the cycle of transrnigration.

ਗੁਰਮਤਿ ਮਾਤਾ ਮਤਿ ਹੈ ਪਿਤਾ ਸੰਤੋਖ ਮੋਖ ਪਦੁ ਪਾਇਆ।

The mother of the gurmukhs is the wisdom of the Guru and father, the contentment through whom they attain deliverance.

ਧੀਰਜ ਧਰਮੁ ਭਿਰਾਵ ਦੁਇ ਜਪੁ ਤਪੁ ਜਤੁ ਸਤੁ ਪੁਤ ਜਣਾਇਆ।

Forbearance and the sense of duty are their brothers, and meditation, austerities, continence the sons.

ਗੁਰ ਚੇਲਾ ਚੇਲਾ ਗੁਰੂ ਪੁਰਖਹੁ ਪੁਰਖ ਚਲਤੁ ਵਰਤਾਇਆ।

The Guru and the disciple are diffused into one another in equanimity and they both are the extension of the perfect supreme Lord.

ਗੁਰਮੁਖਿ ਸੁਖ ਫਲੁ ਅਲਖੁ ਲਖਾਇਆ ॥੫॥

Raving realized the supreme pleasure they have made others also realize the same.

Who Has Seen the Wind - Poem by Christina Rossetti

On its invisibility Christina Rossetti writes in her poem:

Who Has Seen the Wind

- Christina Rossetti

Who has seen the wind?

Neither I nor you.

But when the leaves hang trembling,

The wind is passing through.

Who has seen the wind?

Neither you nor I.

But when the trees bow down their heads,

The wind is passing by.

Notes on Saas Saas Simro Gobind - How to realize Pavan Guru (Guru Arjan)

Lock and Key are in the breath - Bhagat Kabir

Pavan Guru Pani Pita - Lyrics & Translation

Breath Ripens The Unripe Grapes Within

Pavan Guru - Song of the Wind

Pavan Guru - An opportunity to sing supremely sweet

Breath Ripens The Unripe Grapes Within

In the beginning of Shakespeare's Macbeth, (Act one, Scene one, line 12), the witches say, “Fair is foul and foul is fair.” Good and evil coexist together! Not a novel thought, but enlightening nevertheless. For centuries writers and philosophers have written about good and evil. The topic is as young today as it was in the Vedic times, during the birth of Christ or Muhammad, in Shakespearean times.

Why should we pass judgement on others based on their own biases, experiences, or beliefs? If we can instead have humility and empathy, and recognize that everyone has their own unique perspective, we would not pass judgement. We often do not know everything. We have limited information upon which we act. And we ourselves make mistakes. Everyone makes mistakes and has their own struggles and challenges, and it is important to show compassion and understanding towards others.

Additionally, judging others can be harmful, not only to the person being judged but also to us when are are judging. It can create feelings of resentment and animosity, and can lead to a lack of empathy and understanding. These feelings can eat our own souls.

And Guru Nanak says at the end of his sentinal composition, Japji Sahib:

The righteous one judges good and evil
Deeds make some close and others far

Pavan Guru - Shivpreet Singh

Kabir says in his popular couplet -

बुरा जो देखन मैं चला, बुरा न मिलिया कोई।
जो मन खोजा अपना, तो मुझसे बुरा न कोई ।।

When I tried looking outside, I couldn't find anyone dirty
When I saw my own heart, I found no one dirtier than me

Bible: Mathew 7:3

Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?”

Here is an excerpt from Midnight in the Garden of Good and Evil is a non-fiction work by John Berendt. Published in 1994.

Midway through Jim Williams's second year in jail, Savannah more or less forgot about him. The city turned its attention to other topics. There was a good deal of talk, for example, about the divine intervention allegedly visited upon George Mercer 3d.

George Mercer 3d was a prominent businessman and the half-brother of the late Johnny Mercer. Mr. Mercer was leaving his house in Ardsley Park one evening to go to a dinner party when he suddenly realized he'd forgotten his car keys. He went back inside to get them. In the front hall he heard a voice say loud and clear, "George, you drink too much!"

Mr. Mercer turned around, but the hall was empty. "Who are you?" he asked. "And where are you?"
"I am the Lord," said the voice. "I am everywhere."

"Well, I know I drink more than I should," said Mr. Mercer, "but how do I know you're the Lord? If you really are, show me. Show me now. If you can prove to me you're God I'll never drink again." Suddenly, Mr. Mercer felt himself being lifted high in the air. Up over his house. Up over Ardsley Park. He was lifted so high he could look down and see all of Savannah -- the downtown squares, the river, Tybee Island and Hilton Head. And the voice said, "Have I proved to you that I am real?" Mr. Mercer declared then and there that he did believe, and the Lord put him back down in the front hall. George Mercer 3d never took another drink after that.

Even people who doubted the truth of that story had to admit that on a spiritual level at least something very strange was happening to Savannah's upper crust.

Posts related to Pavan Guru

Good and Evil coexist; who are we to judge?
Pavan Guru Pani Pita - Lyrics & Translation
Breath Ripens The Unripe Grapes Within
Pavan Guru - Song of the Wind
Pavan Guru - An opportunity to sing supremely sweet

Shivpreet Singh · Punj Pauriyan da Kirtan (19082-11)

COMMENTARY

Guru Nanak, by means of a prologue, attempts a definition of the nature of the Almighty, indescribable as He is; referring to His timelessness, His primacy, His being the Uncaused First Cause of everything; and goes on to hint about the means by Which He may be reached. The theme is explored at greater detail as we proceed further, and the entire piece is neatly concluded with a stanza which matches the opening one with its concentration, its condensation and its literary excellence. The prologue is concerned with the nature of God and hints at the means to Salvation. The epilogue sums up beautifully the nature of God's creation and concludes with a song of triumph for those who attain Salvation.

PROLOGUE

There is One Reality, the Unmanifest-Manifested;

Ever-Existent, He is Naam (Conscious Spirit),

The Creator; pervading all;

Without fear; without enmity;

The Timeless; the Unborn and the Self-existent;

Complete within itself.

Through the favour of His true Servant, the Guru,

He may be realised.

He was when there was nothing.

He was before all ages began;

He existeth now, O Nanak,

And shall exist forevermore.

The text as given constitutes the Mul-Mantra or the basic principles as taught by Guru Nanak. God is described as the One Supreme Being (Nirankar), the Unmanifest-Manifested (Ekankar), the Eternal Verity, the Conscious Spirit pervading all forms that emanate from Him-He upholding the whole creation. He is not apart from His creation, but is immanent in every form.

"This universe is the Abode of the True One

And the True One resides in it."

He being the Creator of all, has no equal and has therefore, none to fear or envy. Again, He is above causation, has a sure existence, but not subject to births and deaths.

He, the Timeless One, existing before time, in time and beyond time, is the only object of worship, and can be reached only through the favour of His Holy Word in Man.

Nanak sums up the different systems of human thought, preached for the realisation of oneness with God. He states their inadequacy to reveal the great Reality. Philosophy, intellectual power, outward observances, like the purification of the body (which cannot purify the sinfulness of the mind), keeping silence and fasting etc., are but futile endeavours to reach the Goal. There is only one way to reach Him, and that, says Nanak, is to make God's Will our own. His Will is already a part of our being, but we are not conscious of it. It is not question of finding or creating something new, but rather of attuning oneself to what is already there.

STANZA I

One cannot comprehend Him through reason, even if one

reasoned for ages;

One cannot achieve inner peace by outward silence,

not though one sat dumb for ages;

One cannot buy contentment with all the riches of the world,

nor reach Him with all mental ingenuity.

How may one know the Truth and break through

the cloud of falsehood?

There is a Way, O Nanak, to make His Will our own,

His Will which is already wrought in our existence.

"Hukam'' or Will, itself, is something which no words can describe. It baffles all description. The real understanding of the Divine Will comes only by direct revelation to every soul. But, with a view to bring home some idea of it, the Master indicates the multifarious aspects directed by His Will. He then goes on to indicate the touchstone by which one may know those who have become one with His Will. The knowledge of the Divine Will means the destruction of the ego.

STANZA II

All things are manifestations of His Will;

But His Will is beyond description.

By His Will is matter quickened into life;

By His Will is greatness obtained;

By His Will some are born high and others low.

By His Will are men's joys and sorrows ordained; (1)

By His Will (the pious) obtain Salvation;

By His Will (the impious) wander in endless transmigration.

All exist under His Will,

And nothing stands outside.

One attuned with His Will, O Nanak, is wholly freed from ego.

The flowing pen of His Will,

Runs according to our deeds.

Nanak, as a great Teacher, anticipates the confusion that might arise in the minds of some seekers by the study of various scriptures. These do not always say the same thing about God's Will, but there is no need for doubt and skepticism: for what they really describe is not God's Will (which in itself is indescribable), but its various workings and manifestations. God's Will pervades and directs His Creation, but it is something more, something that is itself and above and beyond creation.

STANZA III

Some sing of His greatness, but only according to

the power bestowed upon them;

Some sing of His bounties, taking them as His signs;

Some sing of Him as incomprehensible;

Some sing of Him, as transmitting dust into life, and life

into dust again: Creator and Destroyer, the Giver of life

and its Withdrawer.

Some sing of Him as at once the nearest, and the most remote,

There is no end to His description.

Countless have tried to describe Him, but He still stands

beyond all description.

His recipients may tire, but His bounty is untiring;

Ages upon ages, Man has fed upon it.

His Will directs the world;

And yet, O Nanak, He dwells beyond concern or care.

God's Will is indescribable and the question arises-how may we become one with it? Guru Nanak replies that the best we can do is to sit in meditation at the early hour of dawn and commune with His Holy Word. Our actions and our efforts count no doubt-it is through them that we achieve human birth-but, says Nanak, we cannot earn Salvation, for it must come as the gift of His Grace. Guru Nanak, in the Jap Ji, turns time and again to this paradox, that Salvation is only possible through His Grace, yet we need effort to achieve this Salvation.

STANZA IV

True is the Lord, True His Holy Word;

His love has been described as infinite.

Men pray to Him for gifts, which He grants untiringly.

When all is His;

What can we offer at His feet?

What can we say to win His love?

At the ambrosial hour of the early dawn,

Be you in communion with the Divine Word

And meditate on His Glory.

Our birth is the fruit of our actions;

But Salvation comes only from His Grace.

O Nanak, know the True One as immanent in all.

Communion with the Holy Naam-the Divine Word- together with meditation on His Glory, is the "open sesame" to the realization of the One Being. Word is the substance and the power by which all life is made. Holy communion with its rapturous strains, is a gift that can be attained only through a Living Master. In His company a life of holy inspiration and love of God is followed and the inner eye is opened to see the presence of God in all things. Nanak had hinted of this in the prologue itself and now proceeds to describe the greatness and importance of such a soul. A True Master is not a mere human being, but has become One with God, and as such contains in Himself the powers of all the gods and goddesses. He is veritably the Word made flesh and blood. The one lesson that such a Master teaches His disciples is to meditate always upon the Lord, the Creator of everything, and never to forget Him.

Stanza V

He can neither be established nor created;

The Formless One is limitless, complete in Himself.

Those who worship Him are honoured;

Nanak, ever sing of the Treasure-house of all virtues,

Let us sing of Him and hold communion with the Word,

with hearts full of loving devotion;

For then shall all sorrows end and we be led joyously Homeward.

The Master(1) is the Song Eternal or Word personified;

He is the Vedas, the scriptures;(2)

He is saturated with the Divine.

He is Siva(3), He is Vishnu,(3) and He is Brahma;(3)

And their consorts Parvati,(4) Lakshmi(4) and Saraswati(4) also.

The greatness of the Master, even if known,

cannot be described with mortal eloquence.

My Master has taught me one thing;

He is the Lord of everything, Him I may never forget.

In this stanza, Nanak develops more fully the paradox just touched upon in stanza IV. One cannot attain union with God through the observance of certain outward actions, viz: reading of scriptures, saying of prayers, going on pilgrimages, observance of silence, fasts and vigils, performance of rites and rituals, all of which but form part of Apra Vidya which prepare the ground for creating interest for higher life and developing devotion. You may make the best use of them. But these outer acts cannot give emancipation. They are by themselves meaningless. What matters is His glance of Grace. If one has received this, one is blessed indeed. And yet, if Salvation depends on God's love alone, let us not live in idleness. A life of inertia can lead nowhere and God helps those who help themselves. No doubt Salvation is achieved only through Grace, yet one must make oneself worthy of the same. And the only way to make oneself worthy is by following the Path taught by a true Master. By becoming conscious of the Divine Plan, we make His Will our own.

Stanza VI

If I may only please Him, 'tis pilgrimage enough;

If not, nothing-no rites or toils-avails;

Whichever way I look, I find that in His creation,

None has won salvation without His Grace-regardless of Karmas.(1)

You can discover untold Spiritual riches within yourself;

If you but abide by the teachings of your Master.(2)

My Master has taught me one lesson:

He is the Lord of everything, may I never forget Him.

the Jap Ji

Through certain yogic practices one can prolong one's life and master super human and miraculous powers. But, says Nanak, these do not necessarily win God's goodwill, without which all is vanity. In fact, in a later stanza XXIX, Nanak unequivocally states that such supernatural powers, more often than not, become hindrances in the way of full realisation of God.

STANZA VII

If one could extend one's life to four ages,(1)

nay make it ten times longer;

If one were known throughout the nine planes of creation;

And everyone therein followed him in respect;

If every creature praised him to the sky:

All this and more has no value if God's eye looked not

kindly upon him:

Without His goodwill, he will be reckoned as

the meanest worm amongst worms;

And sinners shall charge him with sins.

O Nanak, He bestows virtues on those who have none,

and adds to the store of the virtuous.

But there is naught that can bestow aught upon Him.

Nanak, after a brief digression (Stanza VII) resumes the theme of the secrets of Spirituality. Having already told us that at-one-ment with God is made possible by making His Will as our own, this, in turn, by communion with the Word, whose secret is revealed by a Living Master, He now explains the fruit of such communion. One rises above physical consciousness and comes into Cosmic Awareness. One achieves the status of a True Saint and the mystery of creation stands revealed .

Kabir also makes the same statement: "When you transcend into the beyond, a subtle voice is heard. This voice only a 'Brahm Giani' can hear."

This inner voice, heard in moments of concentrated meditation, is not to be confused, as has often been done, with the voice of conscience. Our conscience is nothing more than the sum of our past actions, passing judgment upon our present ones. As such it varies from person to person. But the inner Voice of true meditation is something universal. something that does not change, but is the same for all.

The next three stanzas (IX, X and XI), carry on the theme of the fruit of communion with the Word, which makes possible all kinds of attainment, material, intellectual and spiritual, leading ultimately to the Godhead.

STANZA VIII

By communion with the Word one can attain the status of

a Siddha,(1) a Pir,(2) a Sura,(3) or a Nath;(4)

By communion with the Word, one can understand the mysteries

of the earth, the supporting bull(5) and the heavens;

By communion with the Word, the earthly regions,

the heavenly plateaux and the nether worlds stand revealed;

By communion with the Word, we can escape unscathed

through the portals of Death;

O Nanak, His devotees live in perpetual ecstasy, for the Word

washes away all sin and sorrow.

Stanza IX

By communion with the Word, one can attain the powers

of Shiva, Brahma and Indra;

By communion with the Word, one can win esteem from all

irrespective of one's past;

By communion with the Word, one can have yogic insight

with the mysteries of life and self all revealed;

By communion with the Word, one can acquire the true import

of the Sastras,(1) Smritis(2) and Vedas;(3)

O Nanak, His devotees live in perpetual ecstasy, for the Word

washes away all sin and sorrow.

STANZA X

By communion with the Word, one becomes the abode

of Truth, contentment and true knowledge;

By communion with the Word, one gets the fruit of ablution

at sixty-eight pilgrimages;(l)

By communion with the Word, one wins the honour of the learned;

By communion with the Word, one attains the state of Sahaj;(2)

O Nanak, His devotees live in perpetual ecstasy, for the Word

washes away all sin and sorrow.

STANZA XI

By communion with the Word, one becomes the abode of all virtues;

By communion with the Word, one becomes a Sheikh, a Pir

and a true spiritual king;

By communion with the Word, the spiritually blind

find their way to Realisation:

By communion with the Word, one crosses beyond

the Limitless Ocean of illusionary Matter;

O Nanak, His devotees live in perpetual ecstasy, for the Word

washes away all sin and sorrow.

Nanak, having tried to describe the fruit of communion with the Word, in the preceding four stanzas, now goes on to tell about the state of one who has attuned his will with the Divine Will which cannot be described, as His Will is beyond description. The idea of the controlling power in this world may be said to be the Divine Will. God Himself is Formless, but He assumed Form, He became the Word or Naam. It was from this Word that the various planes of creation sprang into existence, one below the other. He who practices the Word, i.e. withdraws his soul from the body and lets it be drawn up by the power of the Divine Music of the Word, can progress from one spiritual plane to another, until he reaches the very Source and becomes one with it. As he proceeds on the journey, his mental and spiritual horizons widen. His soul is cleansed of its past sins and freed from the binding chains of "Karma". It thus transcends suffering and escapes from the wheel of transmigration. Once one has attained true salvation, one can help others on the Path as well. Great indeed is the Power of the Word, but unfortunately there are very few who know it. All this occupies stanzas XII to XV.

STANZA XII

None can describe the condition of one who has made

God's Will his own;

Whoever tries to do so, must realise his folly.

No supply of paper, pen or scribe can ever describe the state

of such a one.

O, great is the Power of the Word;

But few there be that know it.

STANZA XIII

By practice of the Word, one rises into universal consciousness

and develops right understanding;

By practice of the Word, one develops clairvoyance

and transvision of the whole creation;

By practice of the Word, one is freed from sorrow and suffering;

By practice of the Word, one shall not go to Yama (1) after his death.

0, great is the Power of the Word,

But few there be that know it.

(1)

Yama:

Yama,

Yama

STANZA XIV

By practice of the Word, one speeds on to the

Higher Spiritual Planes unhindered;

By practice of the Word, one gets into the spiritual plane

openly and honourably;

By practice of the Word, one escapes the by-paths of Yama,

the king of Death;

By practice of the Word, one gets in close touch with the Truth.

O, great is the Power of the Word,

But few there be that know it.

STANZA XV

By practice of the Word, one finally attains salvation;

By practice of the Word, one leads one's kith and kin

as well to freedom;

By practice of the Word, one saves not only himself

but when he becomes an Adept, many others whom he guides;

By practice of the Word, one freed from desires, escapes from

the wheel of transmigration.

O, great is the Power of the Word,

But few there be that know it.

Holy communion with the Word or Naam, says Nanak, is the only means to achieve oneness with the Supreme Lord. No other means can procure for man this end. It is the Spirit Current, emanating from One Being, as it does, that forms all the spiritual and material planes, reverberating in and out of all of them. It comes down from the purest spiritual planes to Materio-Spiritual and thence to Material planes, changing in Sound as it posses through the different planes. The main sub-divisions of the spiritual and astral planes are five in number as given by various scriptures. It takes on five different Sounds as it passes through them. These five Sounds are termed by the Masters or those who are Adept in this Science, "panch Shabd" (or five Words): "Panch" also literally means "head" and Nanak, in this passage, refers to both these meanings. The Word was made flesh and dwelt amongst us. All the Saints are conscious of the one and the same Word, which may be defined as the Five-Sounded Word. Naam, Bani (or Word) and Hukam (or Will) are used by Nanak almost synonymously. Those who are all along conscious of the Divine Word or God-head, become His mouthpiece and are called Sant. Such Ones are honoured in His Court and are His chief workers. It is the communion with this "Five-Sounded Word," which unites one with the Lord. All other means fail.

It is from this Word that the whole creation springs up and returns to It on its dissolution. It is resounding within all of us and man's body is verily God's living temple. The saints of all denominations speak of the same, as the only means by which to reach the ultimate Reality.

The Mohammedans call It "Bang-i-Asmani" or the Voice coming from the Heaven. Shamas Tabrez and Khawaja Hafiz Shirazi speak of the same as has already been quoted in the introduction. The Hindus express the same by the words "Nad" (Music of the Spheres), "Akash Bani'' (the Voice coming from the heavens) and "Udgit" (Music of the Beyond).

St. John, in the Bible, defined it thus: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him and without Him was nothing made that was made."

STANZA XVI

The Saint (or the Word personified), is acceptable at His Court

and is the Chief Elect therein;

The Saint adorns the threshold of God and is honoured

even by kings;

The Saint lives by and meditates on the One Word.

Whoever discusses and expounds the mystery of His creation,

realises that the works of the Creator are beyond reckoning.

Dharm or Word born of His Grace is the proverbial bull

that is harmoniously sustaining the creation,

Whosoever realises this verily knows the Truth.

It is nothing but the Word, that is carrying the crushing load

of the entire creation;

For were this earth upheld by a bull, that in turn must be

supported by some other planet and that by another,

and so on ad infinitum:

What a tremendous load!

What other power could support it?

None, but the Word.

There is no end to the creation;

There are countless forms of life with varied names,

species and colours;

Writ on the objective world by the Everflowing Pen of the Creator.

Who can reckon His creation, and if one could, how great

would be the count?

How great is His Power and how beautiful His handiwork?

Who can count the measure of His sweet bounty?

With one Word(1) of His, this vast creation blossomed into being;

And a thousand streams (of life) sprang into existence;

What power have I to conceive of Thy wonderful nature?

Too poor am I to make an offering of my life to Thee;

Whatever pleaseth thee, is good.

Thou art forevermore;

O Formless One !

Guru Nanak, in this stanza, gives the picture of those engaged in good deeds, those who seek to reach Him in diverse ways. These set ways, though praiseworthy, are not to be compared to the God-vision made possible by communion with and practice of the Holy Word, by which means alone, one can make God's Will his own.

STANZA XVII

Countless there are that remember Thee, and countless those

that love Thee;

Countless there are that worship Thee, and countless those

that seek Thee in austerity and penance;

Countless there are that recite from sacred books Thy praises; and

Countless those that, absorbed in Yoga, stand indifferent to the world;

Countless those Thy devotees who contemplate Thy attributes

and wisdom; and

Countless those that practice truth and charity;

Countless are the heroes that boldly face the foeman's steel; and

Countless those who have vowed silence, meditate on Thee

with unceasing love.

What power have I to conceive of Thy wonderful nature?

Too poor, am I, to make an offering of my life to Thee.

Whatever pleaseth Thee is good:

Thou art forevermore;

O, Formless One.

Having spoken of the pious, Nanak now lists the impious.

STANZA XVIII

Innumerable are the fools, stark blind in ignorance; and

Innumerable the thieves and crooks that thrive on ill-gotten gains;

Innumerable those that exercise tyranny and oppression; and

Innumerable the cut-throats living by heinous crimes;

Innumerable those that revel in shameless sins; and

Innumerable the liars that practise fraud and falsehood;

Innumerable the impious that live on unwholesome(1) foods; and

Innumerable the slanderers who add to their burden

by calumniating others.

Innumerable, the many for lowly Nanak to describe.

What power have I to conceive of Thy wonderful nature?

Too poor, am I, to make an offering of my life to Thee.

Whatever pleaseth Thee is good;

Thou art forevermore;

O Formless One !

Mal

Bhakh.

Manifold is His beauty, and vast is His creation. It baffles all description. Words cannot picture it adequately. Yet if words are inadequate, they are the only means at our disposal. God Himself is nameless, and the various names by which He is described were employed by the Master-souls: and though these can never do full justice to the subject which is indescribable, yet they give us some vague idea and stimulate us towards the Path.

Stanza XIX

Countless Thy names and countless Thy places;

Unapproachable and inaccessible Thy innumerable

heavenly plateaux;

Even by the word countless,(1) we fail to describe Thee;

By words we describe Thee and by words we praise Thee.

By words, we acquire Divine knowledge, and in words are sung

Thy hymns and attributes;

It is words we employ in speech and in writing;

In them is our fate ordained;

But He who ordains is above such writ.

As Thou ordaineth, so do we receive.

Thou art immanent in all;

And nothing is where Thy Word is not.

What power have I to conceive of Thy wonderful nature?

Too poor, am I, to make an offering of my life to Thee.

Whatever pleaseth Thee is good;

Thou art forevermore;

O Formless One !

Our souls have been wandering under the control of the mind and the outgoing faculties and have been defiled by impressions of the outside world, so much so, that we have become identified with the body and forgotten our own self and God. How to purify the mind from the dirt of sins and free the soul from the bondage of matter, forms the subject matter of this stanza. To make His Will one's own, by communion with the Ward, is the only means to this end.

Actions, good or bad, fail to procure communion within, as they keep one attached to the outward observances, which bind the soul to matter. Lord Krishna says: "Good or bad actions are fetters, which equally bind the soul to the world, irrespective of whether they are of gold or of iron".

The horizon of mind is darkened with the mists of sin gathered in previous births. Until these are cleared away, the Sun of Divinity cannot shine Forth in full glory. Holy Naam - the Divine Word - and naught else clears the mists away and restores the mind to its original transparency. There is no holier sanctuary than that of the Purified mind.

STANZA XX

When the hands, feet and the body are besmeared

they are washed clean with water;

When the clothes get dirty and polluted, they are cleansed

by soap;

When one's mind gets defiled by sin, it can be purified

only by communion with the Word.

Men do not become saints or sinners merely by words.

But they carry deeds with them wherever they go.

As one sows, so does one reap;

O Nanak, men come and go by the wheel(1) of birth and death

as ordained by His Will.

Good actions like acts of mercy and charity although commendable in themselves do not have an important bearing on the highest spiritual attainment. They cease to be of consequence once the soul begins its inner journey from the "Til" or the third eye: "If therefore thine eye be single thy whole body shall be full of Light." Matt 6:22. Borne along the Current of the Word, the soul reaches "Amrit-saar" or "Amritsar" or the Fount of Nectar, the Amritsar in man. There any impurities that may be still clinging to the soul are finally washed away. Thus the soul is made fit for the onward journey to the highest spiritual plane of "Sat Naam" which is of ineffable greatness and glory.

STANZA XXI

Pilgrimages, austerities, mercy, charity and alms-giving,

cease to be of any consequence, when one gets an ingress

into the Til - the Inner Eye ;(1)

Communion with and practice of the Holy Word, with heart full

of devotion, procures admittance into the Inner Spiritual Realms,

washing away the dirt of sins at the Sacred Fount (2) within.

All virtues are Thine, O Lord; I possess not one,

There can be no worship without practicing the Holy Word.

From Thee has emanated the Bani or the Holy Word,

which is the path to salvation;

Thou art Truth,(3) enchantingly sweet, and my mind yearns

for Thee.

What the occasion, what the epoch, what the week, what the day;

What the season, what the hour, when Thou first came into being

or expression ?

The "pandits" could not discover it, else they would have recorded

it in the Puranas:(4)

Nor could the qazis(5) determine it, else it would have been

in the Quran;

Nor could the "yogis" or any one else divine it.

The Creator alone knoweth the hour, when He came

into manifestation.

How shall I address Thee or praise Thee, O Lord?

How shall I describe Thee or know Thee?

O Nanak, one and all speak of Thee, each wiser than the rest,

Great art Thou, and greater still, is Thy Holy Word,

What it Wills, cometh to pass.

Thy greatness Thou alone knoweth.

And those, O Nanak, that claim to know the most, shall have

no honour in the life beyond.

Til:

Shiv Netra

Third Eye

Single Eye.

Nakta-i-Saveda.

"Mind wanders away every second as it has not entered the Til."

Amrit-saar

Amritsar

Dasam Duwar

Hauz-i-Kausar

Prag Raj.

Sat Naam

Pandits

Qazis

God's creation is manifold, and beyond human comprehension. The finite cannot conceive the infinite All attempts to know Him and His Creation fail. However, one thing, says Nanak, is certain and that is that everything emanates from the One Source.

STANZA XXII

There are millions of nether regions and skies above skies;

Man has wandered endlessly in His search:

The Vedas also say the same.

The Muslim books speak of eighteen thousand universes,

but it is the same Power that sustains them all:

If it could be accounted for, an account of it would have

been recorded.

All attempts at description are in vain;

O Nanak, admit His greatness;

He alone knows Himself.

Even if one, through communion with the Word, merges into the infinite, one still cannot fathom its depths, for the illimitable has no limits. It is enough that the stream loses itself in the ocean. Blessed are they whose hearts are filled with the Divine Love, and no earthly possessions compare with them.

STANZA XXIII

His devotees praise Him, yet never attain full knowledge

of the Infinite;

Like streams tumbling into the ocean, they know not

the depths therein.

Even kings and emperors with heaps of wealth and vast dominion,

Compare not with an ant filled with the love of God.

God's creation is limitless. Many have tried to fathom its mystery, yet none can know Him, until they reach His height. The soul beholds Cod when it enters into "Sach Khand," the highest of the spiritual planes. How can it be otherwise ? How can one behold what is pure spirit with these material eyes ? One must transcend on the wings of the Word and one can only do so, through His Grace.

STANZA XXIV

Endless are His praises, endless the words of commendation;

Endless His works and endless His gifts;

Endless His vision, and endless His inspiration;

Endless and beyond understanding is His purpose,

Endless His creation and endless the ends thereof.

Endless men's search in anguish for His limits, but His limits

cannot be found.

Endless He is, and none can know His end;

The more we say, the more He is.

Exalted is the Lord, and exalted His abode;

More exalted still His Holy Word.

He who reaches His height,

He alone may glimpse Him.

O Nanak, He alone knows His greatness;

And it is only His glance of Grace, can lift us to His height.

His bounty is supreme. Magnanimous, as He is, He showers His gifts on all alike whether good or bad. All have their share, none is ignored. He knows us all, better than we do, and bestows on us what is the best for us. But the greatest of His bounties is the gift of the Eternal Song. When He confers it on man, out of His Grace, it makes him the king of kings.

STANZA XXV

His benevolence is manifold, and none can record it;

He is the giver of all, coveting nothing in return;

Many are the warriors, who are beggars at His door,

And many more, whose number is beyond reckoning;

Many are those who, misusing His gifts, wallow in sensuality;

Many who receiving His gifts, deny Him;

Many the fools who only eat and enjoy, but think not of the Donor.

And many lie afflicted by hunger, misery and pain,

which too are Thy gifts, O Lord.

Bondage and salvation both go by Thy Will;

None else has any say therein.

If some dare claim otherwise, he shall soon have cause to repent

of his temerity.

He knows all and bestows accordingly.

But few there be that realise this.

O Nanak, on whom He bestows His Gift of the Song Celestial,

is the king of kings.

Nanak, in this passage, refers to the uniqueness of God's attributes. Not only is He unique and peerless but so are His regents (the Master-souls), who sell the priceless wares of His Holy Word. Many have sung His praises and countless more, to come, might do the same, nevertheless the Almighty has remained, remains, and shall remain unsaid.

STANZA XXVI

Peerless(1) are His attributes and priceless the pearls therein.

Peerless are His dealers and priceless His wares and stores.

Peerless are the customers that come and priceless the goods

they buy.

Peerless is His love and peerless those that lose themselves in It.

Peerless is His Law and peerless His Court,

Peerless His scales of justice and peerless their measure.

Peerless is His generosity, peerless His acceptance.

Peerless His mercy and peerless His commands.

How peerless! How priceless! Who can describe Him?

His devotees singing His praises have sunk in silence,

And so have the Vedas, the Puranas and the learned.

The Brahmas and the Indras, sing of Him,

And the Gopis(2) and the Govind(2) do likewise.

The Siva(3), and the holy Siddhas(4) sing of Him,

The mortals and the immortals all, all Sing His praises.

Countless speak of Him, and

Countless are about to make an attempt,

and Countless more departed, while singing of Him,

Still He remains and shall remain indescribable.

Man can behold Him only as He reveals Himself unto him,

O Nanak! Know Him as the only True One.

And those that claim to understand Him,

They are surely the most foolish of men.

Amul.

Gopis:

Siva:

Siddhas:

Nanak now sketches in highly lyrical language the picture of God watching from His abode His many creations, which bow before Him in reverence.

STANZA XXVII

How wonderful Thy gate: how wonderful Thy mansion,

From whence Thou watchest Thy great creation.

Countless the instruments and harmonies that play therein,

Countless the measures, countless the singers, that sing Thy praises.

The Elements - Wind, Water and Fire - sing of Thee,

And of Thee sing the king of Death and his recording angels.(1)

To Thee sing the gods and goddesses whose beauty is of Thy making.

To Thee sing Siva, Brahma and likewise Indra from his throne.

To Thee sing the Siddhas in their meditation, and the Sadhus

in their contemplation.

To Thee sing the ascetics, the righteous, the contented;

and the heroes no less.

To Thee sing the learned pandits and the rishis from age to age

reciting from the holy Vedas.

To Thee sing the heart-enslaving nymphs in the heaven,

the earth and the nether regions.

To Thee sing thy jewels (Saints) and the sixty-eight places

of pilgrimage.

To Thee sing the mighty warriors, the heroes of great prowess,

and all living creatures.(2)

To Thee sing the earthly regions, the heavens and the universes

created and supported by Thee.

Those that please Thee also sing Thy praises and are saturated

with Thy love and devotion.

And there are countless more that sing of Thee, whom one cannot

even remember,

All lie beyond the ken of Nanak.

He is and is alone the ever-existent Lord.

He is the Truth and true is His holy Naam,

He is, and shall exist forevermore.

He who created all creations shall never depart, though worlds

be destroyed.

He who made Nature with its many colours and many forms,

looks after His own handiwork, as it behooves His own Greatness.

He is the Supreme Master and does what He lists,

He is the King of Kings, the Almighty Lord,

And ours, O Nanak, is only to abide by His Will.

Dharam Raj:

Chitr

Gupt

Khanis:

(i) Andaj: those born from eggs, like birds, snakes, fish, etc.

(ii) Jeraj: those born from the foetus, like men and animals.

(iii) Utbhuj: those that sprout from seeds, like trees, shrubs and vegetables.

(iv) Setaj: those that grow out of sweat, filth, etc., like lice and worms, etc.

Nanak, now turning from His contemplation of the Almighty, concentrates on the kind of life required to reach His door.

During his time, Hinduism had precipitated itself into mere casteism and ritualism. The rites remained but the spirit was lost. The world was considered the root of all evil, and becoming a yogin and following certain set practises was thought the only means to salvation.

Nanak points out the inadequacy of such an outlook and stresses that it is the inner discipline and not the outer codes that bring true spiritual progress. Instead of the wooden ear-rings and mendicant's wallet of the yogins, he recommends contentment, self-respect and endeavor; instead of their body-smearing ashes, cloak and staff, he recommends constant meditation, preparedness- for death and the anchor of a living Master's teachings. Salvation is not the monopoly of the so-called yogins. It is made possible only by a certain spiritual condition and those who attain it, even if they are not yogins, may reach the Highest: and conversely those who are outwardly yogins but have failed to achieve this condition may never reach God's door. This spiritual condition, not only requires the rigorous inner discipline but enjoins a catholic outlook on life - an outlook where one looks on all as equals and sees His hand in everything.

STANZA XXVIII

Let contentment be your ear-rings,

And endeavour for the Divine and respect for the Higher Self

be your wallet,

And constant meditation on Him be your ashes.

Let preparedness-for-death be your cloak,

And let your body be like unto a chaste virgin.

Let your Master's teachings be your supporting staff.

The highest religion(1) is to rise to Universal Brotherhood,(2)

Aye, to consider all creatures your equals.

Conquer your mind, for victory over self is victory over the world.

Hail,(3) Hail, to Him alone,

The Primal, Pure, Eternal, Immortal, and Immutable in all ages .

Aa-ee Panthi:

Sagal Jamati:

Aa-des:

Aadi

Eesh

Carrying on his substitution of the outer practices of the yogins by inner spiritual disciplines, Nanak recommends that we should make Divine knowledge our food (man does not live by bread alone), inculcate charity and mercy, and attune ourselves to the Music of the Divine Word.

Nanak also forestalls the dangers that lie on the spiritual journey. Not only is wealth a hindrance, but the power one gains through self-discipline and partial spiritual attainment may itself become an obstacle in the way of fuller realisation. One begins to practise these occult powers and absorbed in them, one tends to forget the real goal. Nanak, therefore, warns us against this possibility. Once we have begun the journey God-wards. we must not rest, waver or wander on the Way.

STANZA XXIX

Let Divine Knowledge be your bread(1),

Let Mercy be your steward.(1)

Let the Divine Music vibrating in all be your trumpet.(1)

He is the only Lord (2) and has strung creation according to His Will.

Wealth(3) and supernatural powers(4) estrange one from the Lord.

The world goes on the two principles of Union and Separation,(5)

And all receive their share, as He ordains.

Hail, Hail to Him alone,

The Primal, Pure, Eternal, Immortal, and Immutable in all ages.

Nath

Ridh

Sidh:

Sanjog

Vijog:

Nanak now turns his attention from the means of salvation, to the working of God's creation. The universe moves on the triple principles concerned respectively with creating, sustaining and destroying. All these principles work according to His will and are only His agents. But though God watches over these agents, they paradoxically cannot know Him who is the Subjective and the Formless, since they are part of the objective creation.

STANZA XXX

The Great Mother,(1) conceiving, brought forth three regents;

The first creating, the second sustaining, and the last destroying.

What He desires, they perform,

They work under His Will.

But great the wonder, though He watches over them,

they behold Him not.

Hail, Hail to Him alone,

The Primal, Pure, Eternal, Immortal, and Immutable in all ages.

Maee:

Maya

Brahma, Vishnu

Siva,

And now Nanak, once again, returns to the Almighty Creator. He has His exalted abode in the different planes of all creation. Whatever arrangements He has made are made final and ultimate. He has made permanent laws in all spheres which set creation agoing. He is the Unchangeable Permanence

STANZA XXXI

He resides in all the planes of creation.

And has in them His munificent stores, which were supplied

only once and need no replenishing,

Whatever we receive, we receive by His decree.

It is He who has created His creation,

And He who watcheth over it O Nanak! the works of the True One

are genuine.(1)

Hail, Hail, to Him alone,

The Primal, Pure, Eternal, Immortal and Immutable in all ages.

"This world is the abode of the True One, and the True One dwells in it"

But communion with Naam is hindered by the earthly desires that pull at our hearts; and lead us away from the subjective Truth to the outside World. How then is one to overcome these desires? Nanak enjoins that the way lies through "Simran" or constant remembrance of the Lord. Other saints and sages have said the same thing. The subject of Simran has been dealt With in more detail in the introduction.There are two powers working in man: the "Pranas" or motor currents and the spiritual or sensory currents. Many yogins endeavouring to reach the Highest have sought to withdraw both these currents. But the Masters (Guru Nanak among them) have taught that it is unnecessary to control the "Pranas." One may withdraw the sensory currents without touching the "Pranas" through "Simran" and through focusing one's attention behind the eyes at the seat of the soul. Once one has withdrawn the entire sensory currents (the body continues to function normally as regards respiration, digestion and circulation, etc.) to this point, the soul may travel further on the spiritual path. This is an easy and natural Way.The Master says: "O Nanak, learn to withdraw the Life-current whilst alive, Learn ye to practise such a yoga."Again, "Learn to die so that you may begin to live." -Holy Bible.It is this technique of withdrawal that Nanak is referring to in this stanza, though he does not analyse it in detail, as he has done this elsewhere in his teachings. He also reiterates that to achieve salvation through Naam, needs not only effort but also His Grace and Will.

STANZA XXXII

Let one tongue grow into a hundred thousand, nay even

twenty times more,

And each of them endlessly chant His holy name.

In this way lie the steps that lead Godwards, (l) by ascending which

one becomes one with Him. On hearing of the Heavens,

even worms aspire to reach them,

Not knowing that salvation comes only through His Grace, (2)

And those who say otherwise, are vain babblers and liars.

Ekis

Ek-Ish

Carrying the idea of the necessity of His Grace and Will for man's salvation, Nanak observes that in other matters as well - in fact in everything - His Will is all in all.

STANZA XXXIII

You have no power to speak or to be silent,

No power to ask or to give.

You have no power over life or death,

No power over wealth or state for which you are ever restless.

You have no power over spiritual awakening,

No power to know the Truth, or to achieve your own salvation.

Let him who thinks he has the power, try.

O Nanak! none is high or low, but by His Will.

From here begins the final part of Jap Ji. In it, Nanak gives a rapid survey af the various spiritual realms that the soul has to traverse in its Homeward journey. They are five in number:

(1) Dharm Khand or the Realm of Action.

(2) Gian Khand or the Realm of Knowledge.

(3) Sarm Khand or the Realm of Ecstasy.

(4) Karm Khand or the Realm of Grace.

(5) Sach Khand or the realm of Truth.

The first is the Realm of Dharm, which the soul must fully realise before it can rise to the next higher spiritual plane above it. This is the stage where the embodied souls must work fully cognisant that it is He who made the world phenomena with all the immutable laws which bind one and all. The law of cause and effect nobody can escape. What a man sows, he must reap. There is none outside His domain. Men's actions go with them after their death and are weighed in the scales of God's Justice. Those found wanting are sent for judgment according to their actions. The only thing acceptable at his Court is "communion with and practice of the Divine Word." Those who adhere to it, are honoured.

STANZA XXXIV

Creating the day and the night, the months and the seasons,

The fire, the wind, the water and the nether regions,

Amidst all these, He set up the earth as Dharm Khand

or the arena of action.

And He peopled it with creatures of many colours and many forms,

Creatures of whom there is no count.

All are judged according to their deeds,

For true is the Lord and immaculate His Law.

Those acceptable to Him are honoured in His Court,

And it is only through His Grace that one may gain that distinction

The imperfect are perfected there,(1)

O Nanak! It is there that this mystery is revealed.

Nanak, in this stanza describes the immense expansion of the soul s horizon when it enters "Gian Khand" or the Realm of Knowledge. Here the devotee sees the manifold nature with all created things. Here he begins to hear the rapturous strains of Melodious Song resounding through the whole creation. Here he feels excessive joy at the conception of Nature with her immutable laws, her infinity of forms and phenomena, multifarious creations and manifold blessings that he finds.

STANZA XXXV

Thus much of the Realm of Dharma;

And now Gian Khand, the Realm of Knowledge;

Countless its elements, air, water and fire,

And countless Krishnas and Sivas,

And countless the Brahmas fashioning various creations

of countless forms and countless hues.

Countless the Fields of Action,(1) countless the golden mountains,(2)

And countless the Dhrus(3) meditating therein.

Countless the Indras, countless the suns and moons,

and countless the earthly and stellar regions;

Countless the Siddhas, the Buddhas, the Naths, and countless

the gods and goddesses.

Countless the Danus(4) and the Sages, and countless

the bejewelled oceans.

Countless the sources of creation, countless the harmonies,

countless those that listen unto them,

And countless the devotees of the Word,

Endless and unending, O Nanak! this Realm.

Karm Bhumi:

Karm Bhumi

Sumer

Dhru

Danu:

From the description of Gian Khand or the Realm of Knowledge, Nanak proceeds to describe, "Sarm Khand," or the Seal of ecstasy. Here everything is enchantingly beautiful and marvelously strange, and words are of no consequence. It is here that the soul becomes etherealised by the power of the Word and one gets an insight into the real nature of things.

STANZA XXXVI

Divine Knowledge illumines all in the Realm of Knowledge,

While Divine symphonies play unending music,

and Joy and Bliss reign supreme,

Next, the Realm of Ecstasy, where the Word is enrapturing.

Everything created here is marvelously strange,

and beyond description,

Whoever tries to describe the same, must repent his folly.

Herein the mind, reason and understanding are etherealised,

the self comes to its own, and develops the penetration of the

gods

and the sages.

In the Realm of Grace, man rises above the evanescent charms of the phenomenal world. He sees all nature standing submissively to serve at God's Feet. His Word purifies the soul of its sins and awakens the latent energies in it. Matter no longer blinds the inner vision. For him, the Lord pervades everywhere and he is now fully conscious of Him. Here one comes face to face with the Word in Its pure substance. And he now knows himself and his true origin, for he sees himself as of the same substance as God.

Finally, the pilgrim soul reaches Sach Khand or the Abode of Truth. Here complete Oneness is realized and it sees all universes functioning according to His Will in devout awe and adoration. Even remembrance of such a vision is blissful, but the vision itself is such that no eye has ever seen, the heart cannot conceive and the tongue cannot describe.

STANZA XXXVII

Higher still stands Karm Khand, the Realm of Grace,

Here the Word is all in all, and nothing else prevails.

Here dwell the bravest of the brave, the conquerors of the mind,

filled with the love Divine,

Here dwell devotees with devotion, incomparable as Sita's.(1)

Illumined with beauty ineffable,

All hearts filled with God, they live beyond the reach of death

and of delusion.(2)

Here dwell the Bhagats or Sages drawn from all regions,

Who rejoice in the True One and live in perpetual bliss.

Sach Khand or the Realm of Truth is the seat of the Formless One.

Here He creates all creations, rejoicing in creating.

Here are many regions, heavenly systems and universes,

To count which were to count the countless,

Here, out of the Formless,

The heavenly plateaux and all else come into form,

All destined to move according to His Will.

He who is blessed with this vision, rejoices in its contemplation.

But, O Nanak, such is its beauty that to try to describe it

is to attempt the impossible.(3)

Sita:

Karara Sar:

Now Nanak, before concluding, lists the qualifications required of a devotee before he can succeed on the spiritual path. He sums up these qualifications as six in number. The first of these is chastity of thought, speech and deed. This is the first prerequisite for the dawn of Higher Life, and is the foundation on which the superstructure of spirituality is raised. Christ has also said: "Blessed are the pure in heart for they shall see God." Purity is, verily, the key that unlocks the door of meditation leading to the Mansion of the Lord. Secondly, one must develop patience, which enables one to bear cheerfully whatever may befall. Thirdly, one must have control over one's thoughts and cast away all desires to insure equilibrium of mind. Fourthly, steady, daily practice of, and holding communion with, the Word with full faith in one's Master. Fifthly, one should live in the devout awe of His Presence, stimulating one to untiring effort to achieve ultimate union with Him. And over all one must love Him with an intensity that burns up all impurities and blazes the way to His door.

STANZA XXXVIII

Make chastity(1) your furnace, patience your smithy,

The Master's word your anvil, and true knowledge your hammer.

Make awe of God your bellows and with it kindle the fire of austerity,

And in the crucible of love, melt the nectar Divine,

Only in such a mint, can man be cast into the Word.

But they alone who are favoured by Him, can take unto this Path,

O Nanak, on whom He looks with Grace, He fills with

Ever-lasting Peace.

In this Finale, Nanak, by way of an epilogue, gives a complete view of life, its nature, its purpose, and its salvation. We are all like children, whom the mother earth nourishes. Each one sows the seeds of his actions and reaps the fruit thereof. God's justice is immaculate. They that act well move nearer towards Him; they that do not act well move farther away from Him. They alone who practise the holy Word will be saved-not only they, but countless more-their companions and disciples, through their good actions.

FINALE

Air is the Master, Water the father, and the Earth the mother,

Day and Night are the two nurses in whose lap the whole world

is at play.

Our actions: good and evil, will be brought before His court,

And by our own deeds, shall we move higher or be cast into the depths.

Those who have communed with the Word, their toils shall end.

And their faces shall flame with glory,

Not only shall they have salvation,

O Nanak, but many more shall find freedom with them.

Here, all the living beings are likened to children. The water (i.e. sperm) is the father, giving them life. The earth, like a mother, affords them nourishment. Day supplies them with work and is, therefore, the male nurse-while the night lulls them to rest, as a female nurse. The breath of the True Master imparts the Divine Word, without which a man's soul is dead.

The Other Place: Listening - the First Step Towards Bliss

Some More Poems on Listening

"Listening" by Naomi Shihab Nye:

"Listen" by Shel Silverstein:

"In the Still of the Night" by Langston Hughes:

"The Sound of Silence" by Paul Simon:

Guru Nanak's Suniye - By Rajesh Krishnan

The words

The music

Lyrics and Translation

Translation by Sant Kirpal Singh

Rhyming Translation of Pauri 20 by Swami Raama

Pavan Guru Pani Pita - Lyrics And Translation

Reflection - The song of the wind is my caretaker

Interpretation by Bhai Gurdas

Who Has Seen the Wind - Poem by Christina Rossetti

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