Sri Jupp Ji Sahib Santhiya

VJKK VJKF,

Daas requests Sangat to provide further vichar on the following pankiti of Sri Jupp Ji Sahib (if not already done elsewhere in another post):

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Daas has always interpreted this pankiti as an ardaas. As per Prof. Sahib Singh,
ਹੇ ਸਤਿਗੁਰੂ! (ਤੇਰੇ ਅੱਗੇ ਅਰਦਾਸ ਹੈ ਕਿ) ਮੈਨੂੰ ਇਕ ਸਮਝ ਦੇਹ, ਕਿ ਜਿਹੜਾ ਸਭਨਾਂ ਜੀਵਾਂ ਨੂੰ ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ ਇਕ ਰੱਬ ਹੈ, ਮੈਂ ਉਸ ਨੂੰ ਭੁਲਾ ਨਾ ਦਿਆਂ

In the Sri Jupp Ji Sahib Santhiya file, ਦੇਹਿ has been translated as “ ਦਿਤੀ ਹੈ “ thus interpreting the pankiti as a statement. This aligns with the interpretation given in the Faridkot Wala Teeka.

As a statement, the ucharan of ਗੁਰਾ then becomes "ਗੁਰਾਂ" (bindi present because of the presence of a preposition)
If translated as an ardaas, then I believe the ucharan of ਗੁਰਾ is without a bindi.

Bhai Vir Singh and Bhai Joginder Singh Talwara (from an audio file, “Sri Jupp Ji Sahib Vichar”) interpret this pankiti as an ardaas.

Bhai Vir Singh further adds that, “ "ਦੇਹਿ" ਪਦ ਲੋਟ ਲਕਾਰ ਵਿਚ ਪਿਆ ਹੈ ” I’m not quite sure what Bhai Sahib means by describing the Lakaar as ' ਲੋਟ '.

To my mind, both translations are relevant in the context of the Sri Jupp Ji Sahib Bani. My question is, are there further grammatical clues indicating one interpretation over another?

VJKK VJKF

Quote

Bhai Vir Singh further adds that, “ "ਦੇਹਿ" ਪਦ ਲੋਟ ਲਕਾਰ ਵਿਚ ਪਿਆ ਹੈ ” I’m not quite sure what Bhai Sahib means by describing the Lakaar as ' ਲੋਟ '.

ਲੋਟ ਲਕਾਰ is a Sanskrit term for ਹੁਕਮੀ ਕਿਰਿਆ or imperative case verb. So Bhai Vir Singh is in favour of doing meanings as Professor Sahib Singh has done i.e. O Guru, make me realize this teaching that there is one Giver for all creatures and may I never forget him.

On the other hand Bhai Sahib Randhir Singh jee has written that this word cannot be in Hukami Kiriya:

ਪਰ "ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ" ਦੀ ਪੰਗਤੀ ਵਿਚ 'ਦੇਹਿ' (Imperative mood) ਅਨਮਤਾਰਥ ਲਕਾਰ ਦਾ ਭਾਵ ਨਹੀਂ ਦਰਸਾਉਂਦੀ। ਬਲਕਿ "ਦਿਤੀ ਹੈ" ਦੇ ਅਰਥਾਂ ਵਿਚ ਆਉਂਦੀ ਹੈ।

More Vichaar on this Pankiti will be done in a day or so.

Gurbani is Agam Agaadh Bodh.

Kulbir Singh

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Professor Sahib Singh jee has done the meaning of this Pankiti as follows:

ਗੁਰਾ = ਹੇ ਸਤਿਗੁਰੂ! ਇਕ ਬੁਝਾਈ = ਇਕ ਸਮਝ।
(ਮੇਰੀ ਤਾਂ) ਹੇ ਸਤਿਗੁਰੂ! (ਤੇਰੇ ਅੱਗੇ ਅਰਦਾਸ ਹੈ ਕਿ) ਮੈਨੂੰ ਇਕ ਸਮਝ ਦੇਹ, ਕਿ ਜਿਹੜਾ ਸਭਨਾਂ ਜੀਵਾਂ ਨੂੰ ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ ਇਕ ਰੱਬ ਹੈ, ਮੈਂ ਉਸ ਨੂੰ ਭੁਲਾ ਨਾ ਦਿਆਂ ॥੫॥

He has done the meaning of ਇਕ ਬੁਝਾਈ as ਇਕ ਸਮਝ but no where in Gurbani the word ਬੁਝਾਈ has been used as a noun. It's always used as a verb. Secondly, how can the meaning of ਬੁਝਾਈ be ਸਮਝ? No dictionary or Kosh has done this meaning of ਬੁਝਾਈ.

In order to avoid this dilemma of avoiding doing meaning of ਬੁਝਾਈ as a noun, some scholars have interpreted it as a verb and done the meaning as follows:

ਹੇ ਪਰਮੇਸ਼ਰ ਮੈਨੂੰ ਇਕ ਤਤ ਗਲ ਸਮਝਾ ਦਿਓ ਕਿ ਸਾਰੇ ਜੀਆਂ ਦਾ ਕੇਵਲ ਤੂੰ ਹੀ ਇਕੋ ਦਾਤਾ ਹੈਂ, ਸੋ ਇਹ ਗਲ ਮੈਨੂੰ ਵਿਸਰ ਨਾ ਜਾਵੇ। (Giani Harbans Singh jee)

The problem with these meanings is that the second Pankiti does not connect with the first one. In the first Pankiti Ardaas is done before Guru jee to make me realize that there is only one giver of all creatures and may I never forget Him. But if we already know that He alone is the Giver of all creatures, then what's the point of asking Guru jee to make us realize this? The second problem with this meaning is that the word ਬੁਝਾਈ has been interpreted in ਲੋਟ ਲਕਾਰ i.e. Hukami Kiriya i.e. imperative mood which I can't remember seeing anywhere in Gurbani.


The meaning that Bhai Sahib Randhir Singh jee has done and also the Sampradayak Gyanis have accepted is as follows:

ਗੁਰਾਂ ਨੇ ਮੈਨੂੰ ਇਕ ਸਿਖਿਆ ਦਿਤੀ ਹੈ ਬੁਝਾਈ ਹੈ ਕਿ ਸਭਨਾਂ ਜੀਆਂ ਦਾ ਜੋ ਇਕ ਦਾਤਾ ਵਾਹਿਗੁਰੂ ਹੈ ਸੋ ਮੈਨੂੰ ਵਿਸਰ ਨਾ ਜਾਵੇ।

The meanings above are that Guru Sahib has given me one Sikhiya (teaching) and made me realize that Vaheguru is the Giver of all creatures and may I never forget Him. It makes sense to do this meaning because here the meaning is not Ardaas roop but realization that Guru Sahib has given. If you already know that Vaheguru is the Giver of all creatures then what sense does it make to do Ardaas before Guru Sahib for giving this teaching? Ardaas should be done for such thing that we don't know. How can you do Ardaas for such information that you already know?

Gurbani is Agam Agaadh Bodh.

Kulbir Singh

Can you show us where Bhai Sahib has done arth of this pangti like this? I wanted to read the original.

Gurbani diyaan Laga Maatra dee Vilakhanta (Page 49 - 52)

Kulbir Singh

Dhanvaad

Great analysis on this Tuk Kulbir Singh Jee.

In Master Jaswant Singh's Gutka, this line from JapJi Sahib comes in this way

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨ੍ਾ ਪੁਰੀਆ ਭਾਰ ॥ (the kanna just doesn't attach, sorry)

and in current saroops, as this:

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

what comes in puratan saroops? and what is right?

Chota veer

bump!

Chota veer

Chatrik Jio,

Daas noticed too when I had Darshan of this Gutka Sahib first time several years ago. I believe there must be a reason could be mainly from puratan Beerhs so that Bhai Sahib Jaswant Singh Ji publishes this Chin. In regards to it's Ucharan I think it should be pronounced with bit more stress.

For 'ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥' Sant Teja Singh in his Jap ji Sahib translation done same/similar meanings as Bhai Sahib did, he writes "Through the grace of the Satguru I have realized that He alone is the Bestower of all the gifts to His creation. Every moment I feel His presence within me, and I live, move and have my being in Him".

Also Daas was quite amazed by Sant Teja Singh Jee translation for first tuk of first Pauri ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ Sant Jee have done the arth different to many scholars and Sampradayak Gyanis but quite in line with what Bhai Sahib Randhir Singh Jee have written.

Sant Jee writes "By mere thinking and intellectual reasoning true wisdom (the realization of Divine within) cannot be attained, though one goes on thinking millions of times"

Other scholars including Sampradayak Gyanis have done the meaning of this tuk differently and relates to external body cleanse but Sant Jee's arths looks more meaningful.

Anyway we have to do more reading of Gurbani and it's vichaar on our Jeevan.

May Guru Sahib bless us with Naam Daan.

Bhul Chuk Maaf

Daas
Jasjit Singh