Help With Pauri 35 , Verse 4 - Translation

[BainsTina]

Sangat Ji,

Im trying to get my head & heart around a random, poetic verse 4 in pauri 35 :

kaytee-aa karam bhoomee mayr kayay kaytay dhoo updays

I have found many translations includingbased around the levels of Khand.

http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_35

http://www.kundalini-yoga-info.com/Japji-Sahib.html

http://www.sikhmarg.com/english/japji.html

Spoken to a Bhai ji at temple for an indepth view (as Im a baby in the soul journey)

whom kindly & lovingly conveys dhoo was a saint.

Ive searched google high & low looking for a saint called Dhoo. Can anybody help shed some light ?

SSA x

[luckysingh99]

This question has no need to be in gupt section.

I've never had the need to search for a saint called 'dhoo',,... so I have no idea.

In all honesty, this part of japji sahib actually begins to make sense when one has progressed a little further on the journey.

The whole of gurbani can begin to fall in place for your inner self if you remain dedicated with love.

Saying that, I would suggest listening and watching the basics of sikhi videos to start with and I believe they do have some for the japji sahib explanations pauri by pauri.

[BainsTina]

Dear lucky,

Bhaji from basics of sikhi further kindly clarified the saint called Dhruv llord vishnus disciple mentioned in pauri 35 !

The intial spelling on printed paper of the pauri I received via another group was in incorrect as Dhoo.

Bhaji from north at basics of Sikhi is super awesome. I'm an avid fan every weekend listening to him.

Your right about this section. Can't believe the crap some people posting. Ill use other sections.

[luckysingh99]

Dear lucky,

Bhaji from basics of sikhi further kindly clarified the saint called Dhruv llord vishnus disciple mentioned in pauri 35 !

The intial spelling on printed paper of the pauri I received via another group was in incorrect as Dhoo.

Bhaji from north at basics of Sikhi is super awesome. I'm an avid fan every weekend listening to him.

Your right about this section. Can't believe the crap some people posting. Ill use other sections.

My apologies............it's my ignorance that has never led me to research further.

Correct, Dhru is a reference to the sage Dhruva.

.............I shall try and find out a little more!

[singh598]

Sangat Ji,

Im trying to get my head & heart around a random, poetic verse 4 in pauri 35 :

kaytee-aa karam bhoomee mayr kayay kaytay dhoo updays

I have found many translations includingbased around the levels of Khand.

http://www.sikhiwiki.org/index.php/Japji_Sahib_Pauri_35

http://www.kundalini-yoga-info.com/Japji-Sahib.html

http://www.sikhmarg.com/english/japji.html

Spoken to a Bhai ji at temple for an indepth view (as Im a baby in the soul journey)

whom kindly & lovingly conveys dhoo was a saint.

Ive searched google high & low looking for a saint called Dhoo. Can anybody help shed some light ?

SSA x

The five khands teaching in Japji Sahib is extremely, extremely complex and very difficult to understand. I am an advanced student of Gurbani but i still don't understand any of the Five Khands. Just the literal and grammatical text is complex to understand.

I have spent an hour trying to work out an answer but i give up its impossible. Only when the teeka of Sant Gurbachan Singh's katha becomes available can we understand to some extent.

Dhru was a young boy who left the world and did bhagti all his life. His mother instructed him to do bhagti because he was forsaken by the King. This was the updesh given to him (kete dhoo updesh - Jap Ji Sahib).....but the meaning could be different because the context is hard to grasp. It could mean in these different spiritual worlds that Druv Bhagat is giving people updesh. It could be a metaphor for lots of saints doing bhagti etc

[luckysingh99]

The five khands teaching in Japji Sahib is extremely, extremely complex and very difficult to understand. I am an advanced student of Gurbani but i still don't understand any of the Five Khands. Just the literal and grammatical text is complex to understand.

I have spent an hour trying to work out an answer but i give up its impossible. Only when the teeka of Sant Gurbachan Singh's katha becomes available can we understand to some extent.

Singhji,, I never realized we had advanced students amongst us !

It would be a great idea if you started some shabad veechar threads.

[harsharan000]

Sat Sree Akal Jeeo,

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ

Kaetheeaa Karam Bhoomee Maer Kaethae Kaethae Dhhoo Oupadhaes

केतीआ करम भूमी मेर केते केते धू उपदेस

On this above line above of the original posters, I have found something quite valuable as per correct translation of that particular line, which I very much agree and would like to share with all of the Sangat.

There is a full book upon Nitnem, written by Harbans Singh Doabia: Ex- Additional advoctae General, Punjab, Chandigarh.

And following is his translation in English of the mentioned line above:

There are number or earths and mountains for doing various deeds, and there are innumerable(Saints like) Dhru(Dhoo), who gave sermons.

This is how literally is written in the book, but in addition to it, I would say, there where he mentions the word sermons, according to Gurmat, I would say that it would be more appropiate, that the right meaning of Updesh is not sermons which is more like parchars, but, Updesh here means, the essence which all Gurmukhs, all Sant Janas, Guru Sahibans do continouslly mention in their teachings, and that is to do Bhajan Bandagee of Naam Simran.

Because all these high elevated Bhagats, Sant Janas, they only come with one purpose, and that is to make us aware of our true spiritual reality as pure souls, and to attach us with that ultimate reality namely Wahiguru Akal Purukh, with the jugtee, the bhed, the updesh of Naam Simran.

Sat Sree Akal .

[gsinghgursoch]

Sangat Ji

Here is my understanding. Please read the related other Pouris together. It will help to understand the meaning more clear:

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥

Dharam khand kaa ayho Dharam.

(As said above) The realm of righteousness is to practice dharma.

The Guru has already explained how Akalpurakh has established the earth, a place to practice righteous deeds; therefore, this is the realm of righteousness. (That is what pleases Him).

ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥

Gi–aan khand kaa aakhhu karam.

(After that) now understand (let me tell you) the realm of knowledge.

The Guru explains his followers to understand what the realm of knowledge is and what the duties are to be performed in its context. First one should get out of small circles and realize that numerous revered personalities are His creation; therefore, instead of sticking to any of them, get attached to the Creator:

kyqy pvx pwxI vYsMqr kyqy kwn mhys ]

Kaytay pavan paanee vaisantar kaytay kaan mahays.

There are many winds, waters, fires, Krishnas and Shivas.

In the society, where the Guru lived, there were only one Shiva and one Krishan; why the Guru is saying that there are many of them? Obviously, he shares with his followers that Akalpurakh has created many kinds of Shivas and Krishnas.

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥

Kaytay barmay ghaarhat gharhee–ahi roop rang kay vays.

Akalpurakh has created numerous Brahamas in different forms and attires.

Obviously, there are many like Brahama. When an established entity is called one of numerous, the importance of that entity is deemed as insignificant compared to the Creator. After reading such statements of the Guru, Mr. Dayanand Aryasmaji oozed out poison against First Nanak in his book.

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

Kaytee–aa karam bhoomee mayr kaytay kaytay Dhoo updays.

There are numerous earths and mountains and His devotees like Dhru and their teachings.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

Kaytay ind chand soor kaytay kaytay mandal days.

There are numerous Indra Devtas, Moons, Suns and universes and countries.

Also there are numerous Indra (not one Indra), moons (not one), suns (not one), universes (not one) and countries (not only India); it is Ekankaar, who creates all.

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥

Kaytay sidh budh naath kaytay kaytay dayvee vays.

There are numerous Sidhas, Budhas, Yogi-Masters, and Devis in different attires.

ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥

Kaytay dayv daanav mun kaytay kaytay ratan samund.

There are numerous demi - gods, demons, silent sages, and the oceans of jewels.

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥

Kaytee–aa khaanee kaytee–aa banee kaytay paat narind.

There are many kinds of lives, numerous languages, numerous kings, and emperors.

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥35॥

Kaytee–aa surtee sayvak kaytay naanak ant na ant. ||35||

Oh Nanak! There are numerous kinds of servants in Prabh’s meditations without any limit.

The Guru states that in His creation, there are numerous kinds of people and things that cannot be counted; the follower is advised to stick to the Creator instead of sticking to the entities referred above. In a nutshell, Akalpurakh is infinite and His creation is beyond counting. This is the realm of knowledge one must know to progress toward the real Master. When one doesn’t look at Prabh’s created people with established names as beyond counting, one inclines to one individual entity - worshipping instead of worshipping Akalpurakh. This realm of knowledge introduces the mortals to His big family breaking the narrow boundaries built by some religion - controllers. The idea continues through the next stanza:

Pauri/Stanza - 36

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥

Gi–aan khand meh gi–aan parchand.

In the realm of knowledge, only knowledge dominates.

When knowledge about His all creation is obtained, then one lives according to it instead of following the limited established - ideas. This way, one doesn’t act out of shallow knowledge, but out of the vast knowledge that connects to Akalpurakh’s big family and infinity.

ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥

Tithai naad binod kod anand.

In that realm, celestial sounds, amusement, and joy proceed.

In that state of mind, where all knowledge about His big family and infinity dominates, one’s experience of celestial sounds, amusement and joy are materialized. Once one obtains vast knowledge, one needs to make strong efforts to make progress in spiritual progression.

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥

Saram khand kee banee roop.

In the realm of efforts, formation is beautiful.

After having knowledge about His infinite creation, one’s mind starts improving beautifully. Why? The answer is in the next verse:

ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

Tithai ghaarhat gharhee–ai bahut anoop.

In that realm, the mind is overhauled and it becomes incomparably beautiful.

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥

Taa kee–aa galaa kathee–aa naa jaahi.

Things about that kind of incomparable mind cannot be expressed.

ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Jay ko kahai pichhai pachhutaa–ay.

If a person tries to express about that beautiful mind, he or she must repent afterwards (because it is actually beyond words).

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥

Tithai gharhee–ai surat mat man budh.

(With the support of the realm of knowledge) In the realm of efforts, intuitive consciousness, intellect, and understanding are shaped.

Knowledge of knowing Akalpurakh’s family is not limited to us or around us, but it is expanded far beyond. The mind becomes fine by overcoming the flaws it has obtained because of limited and narrow knowledge.

ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥36॥

Tithai gharhee–ai suraa sidhaa kee sudh. ||36||

In that realm of efforts, understanding of Devtas and Sidhas is developed (shaped/obtained).

With that progression through fine intellect, the mortal gets elevated to the next level also known as the realm of Prabh’s grace where His acceptance actually occurs. Now the Guru tells how Ekankaar’s grace comes and how does it affect?

With regards

GSingh

[Guest dasguruka]

"Kete dhoo updesh"

Narad rishi gave updesh to dhru to do bhagti.

Guru Sahib is saying that there are many other instances where sages give updesh to bhagats to meditate upon Vaheguru.

[Balbir Singh]

Pray Truth for all and say Sat Sree Akaal,
Dear all,

The word 'dhoo' occurs two times in SGGS Jee.
Both times it means densely.

The 35th PauRee from Japu Jee Sahib is all about matters maintaining the universe.
So are 'dhoo updes', innumerable densely discourses by the preachers. These lack intellectual acuity.

The word 'dhroo' occurs twelve times in SGGS Jee.
Every time it is about dhroo who did Simran of Hari Naam. That leads one to transcend the universe and let him merge into God.

Balbir Singh