Need A Shabad Translation - Eh Rasna Tu Unras

[ParwinderSingh]

Sangat Ji

Could you help me get this shabad, i found it once but then spent hours trying to find it again n couldnt!!???

Its

Eh Rasna

or

Ai Rasna.........

Thank you

[Guest G.Kaur]

Are you talking about the tuk from Anand Sahib "eae rasanaa thoo an ras raach rehee thaeree piaas n jaae ||"?

[Gupt Singhni]

http://www.sikhitothemax.com/page.asp?ShabadID=3375

[Guest G.Kaur]

Taken from: http://www.sikhphilosophy.net/anand-sahib/...32nd-pauri.html

Dear Khalsa Ji,

What I have learned from 32nd Pauri of ‘Anand Sahib’, through this post, I share with you.

1. ey rsnw qU An ris rwic rhI qyrI ipAws n jwie ] ay rasnaa too an ras raach rahee tayree pi-aas na jaa-ay.

This pleasure (worldly pleasure), which is ingrained without seeking, leaves the individual with the thirst for you (The Sat).

My understanding:

In this sentence, Guru Sahib points out two facts:

(i) The desire for worldly pleasures get ingrained into our being in a very natural way, without even our knowing it, in the process of growing. As we grow from small babies to adulthood, we develop the needed interfaces to interact with our surroundings. These interfaces are necessary to live in this material world. These surroundings are full of worldly entities and objects that gratify our senses. It is natural that we get latched to them too influencing our being. All this happens in a natural way without any special directed effort on our part.

(ii) The desire to be one with ‘The Sat’ does not come on its own. For it to happen, we have to create a mental environment within us who can seek ‘The Sat’. This is an inward looking effort as compare to the outward looking natural way to develop interfaces for entities outside us. The awareness that there is a Supreme entity ‘The Sat’ which is beyond sensory perception comes only after certain age; by that time our minds are already full of worldly entities residing there. This inward effort to link oneself with ‘The Sat’ impacts on one’s being, which is already saturated with worldly pleasures. Our already being used to the worldly pleasures creates a resistance to the attempt to develop the disposition of one’s being which will seek ‘The Sat’. That is why seeking ‘The Sat’ becomes a deliberate effort and is not a natural tendency.

This learning, when applied to real family life, conveys that we Khalsas cannot take it for granted that our children will naturally acquire the Khalsa virtues. We have to approach the internal environment of the child through the external physical and social environment in which the child grows. We have to put in efforts to create an external environment within the family where the disposition of their being (that of the children) to seek The Sat’ also develops along with the other interfaces required for interacting with the outside world. These deliberate efforts of the parents can make it near natural for the child to acquire the needed mental disposition to seek ‘The Sat’. Our mothers in Khalsa Panth have to take lead in this effort; they have a big role to play.

2. ipAws n jwie horqu ikqY ijcru hir rsu plY n pwie ] pi-aas na jaa-ay horat kitai jichar har ras palai na paa-ay.

No other way this thirst can be satiated, till the seeker receives the bliss of ‘The Sat’.

My understanding:

Guru Sahib tells that those who seek ‘The Sat’, they cannot get satisfied by any other substitute. Such persons can get satisfied with the divine oneness with ‘The Sat’ and ‘The Sat’ only.

3. hir rsu pwie plY pIAY hir rsu bhuiV n iqRsnw lwgY Awie ] har ras paa-ay palai pee-ai har ras bahurh na tarisnaa laagai aa-ay.

One graced with the bliss of ‘The Sat’, the person is not left with any longing for external objects for gratification.

My understanding:

Guru Sahib tells that one who has been graced with the bliss of ‘The Sat’ finds all her or his desires satisfied and thus has no desire to seek pleasure from worldly entities. In other words the person becomes desire less. The person is able to see through the game of Maya; desire loose meaning for her or him.

4. eyhu hir rsu krmI pweIAY siqguru imlY ijsu Awie ] ayhu har ras karmee paa-ee-ai satgur milai jis aa-ay.

The person, who has the Karmas for it, receives this bliss of ‘The Sat’, this person is the one who is graced by Satguru.

My understanding:

Guru Sahib says that only the person who has the proper Karmas, alone is blessed by ‘Satguru’ consequent to which this bliss of ‘The Sat’ descends on her or him.

5. khY nwnku hoir An rs siB vIsry jw hir vsY min Awie ]32] kahai naanak hor an ras sabh veesray jaa har vasai man aa-ay. ||32||

Says Nanak that all other pleasures depart for the one in whose mind ‘The Sat’ enters.

My understanding:

Guru Sahib says that the person whose being is imbued with ‘The Sat’ reaches such a high level of bliss that all other sources of pleasure become insignificant. Such a person has no craving left in her or his being to seek these objects of desires. This way Guru Sahib tells that the bliss of ‘The Sat’ is ultimate that any human can experience.

With this I close my post.

With love and respect for all.

Amarpal Singh