ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ ॥ ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ ॥

Asaʼnkẖ bẖagaṯ guṇ gi▫ān vīcẖār.  Asaʼnkẖ saṯī asaʼnkẖ ḏāṯār.

 

Countless (bhagat) devotees (veechaar) contemplate (giaan) knowledge of (gun) Divine virtues – and cultivate them.

 (Asankh) countless (satee) live truthfully, and countless (daataar) give in charity[1].

 

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥ ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ ॥

Asaʼnkẖ sūr muh bẖakẖ sār. Asaʼnkẖ mon liv lā▫e ṯār.

 

Countless (soor) warriors (bhakh = eat) receive hits of (saar = iron) weapons on (muh) face, i.e. face the enemy head on.

Countless (mon-i) silent sages (laaey) maintain (taar) continuous (liv) attention within.

 

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Kuḏraṯ kavaṇ kahā vīcẖār. vāri▫ā na jāvā ek vār.

 

(Kavan) what (veechaar-u) view can I (kahaa = say) express on Your (kaudrat-i) powers; and not (jaava = be, vaariaa = sacrifice) submit (eyk = one, vaar = time) once for all, i.e. I place myself in Divine care and obedience with no questions asked, o Creator

 

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੭॥

 Jo ṯuḏẖ bẖāvai sā▫ī bẖalī kār. Ŧū saḏā salāmaṯ nirankār. ||17||

 

(Jo) whatever (bhaavai) pleases (tudh-u) You, (saaee) that is (kaar) action is (bhalee) good.

And (too) you are (sadaa) ever (salaamat-i = imperishable) present and unchanging. 17.

 

Paurri 18

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥ ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥ ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥

Asaʼnkẖ mūrakẖ anḏẖ gẖor.   Asaʼnkẖ cẖor harāmkẖor.   Asaʼnkẖ amar kar jāhi jor.

 

(Asankh) countless persons (moorakh = foolish) act in (ghor = intense) total (andh = blindness) ignorance.

Countless people are (chor) thieves and (haraamkhor = eating forbidden food) take un-deserved advantages/misappropriate.

Countless people in authority/power (kar-i jaah-i) impose their (amar) authority with (jor) force, i.e. mercilessly.

 

ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥ ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥ ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥

Asaʼnkẖ galvadẖ haṯi▫ā kamāhi.   Asaʼnkẖ pāpī pāp kar jāhi.   Asaʼnkẖ kūṛi▫ār kūṛe firāhi.

 

Countless (galvaddh = cut throats) killers (kamaah-i) commit (hatiaa) murders.

Countless (paapi) transgressors (kar-i jaah-i) keep committing (paap-u) transgression – it becomes their nature.

Countless pretenders (koorriaar) live by falsehood/pretence and (phiraah-i) go about as (koorrey = false) impostors.

 

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥ ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥

Asaʼnkẖ malecẖẖ mal bẖakẖ kẖāhi.   Asaʼnkẖ ninḏak sir karahi bẖār.

 

Countless (maleychh = outcasts) people with evil minds (bhakh-i khaah-i = eat) consume (mal-u) dirt i.e. receive illegal gratification/ bribes. They take what is not theirs[2].

 

 Countless (nindak) slanderers indulge in slander and thus (karah-i = do) put (bhaar-u) the load (sir-i) on their heads, i.e. face consequences of the fault of those they slander – rather than be able to harm others, they get a bad name in the world and are dealt with by Divine justice.

 

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Nānak nīcẖ kahai vīcẖār.  vāri▫ā na jāvā ek vār.

 

(Neech-u) lowly Nanak (kahai = says) has expressed this (veechaar-u) thought and says.

One says such things but why don’t I (jaava = be, vaariaa = sacrifice) submit myself (eyk = one, vaar = time) once for all, i.e. I place myself in Divine care and obedience with no questions asked, o Creator

         

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੮॥

 Jo ṯuḏẖ bẖāvai sā▫ī bẖalī kār. Ŧū saḏā salāmaṯ nirankār. ||18||

 

(Jo) whatever (bhaavai) pleases (tudh-u) You, (saaee) that is (kaar) action is (bhalee) good.

And (too) you are (sadaa) ever (salaamat-i = imperishable) present and unchanging. 18.

 

As may be noted, the verse ‘Kudrat kavan kahaa veechaar’ in Pauris 16, 17 and 19 has been replaced by ‘Nanak neech kahai veechaar’ in Pauri 18. Calling himself lowly, Guru Nanak has used this to say in humility that he has just mentioned diversity of attributes of people and is not criticising any one.

 

Paurri 19. 

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥

Asaʼnkẖ nāv asaʼnkẖ thāv.   Agamm agamm asaʼnkẖ lo▫a.   Asaʼnkẖ kėhahi sir bẖār ho▫e.

 

There are (asankh) countless (naav/naam) cosmic laws

covering (asankh) the countless (thaav) places, i.e. cosmic laws apply everywhere.

There are countless (loa/lok) planets (agamm) beyond reach, and (agamm) farther and farther where the Creator is present – and cosmic laws apply.

But (kahah-i) calling them (asankh) countless (hoey) puts (bhaar-u) load (sir-i) on the head, i.e. one can never complete the count.

 

Note: The next four lines use the term ਅਖਰੀ Akhri meaning with words/writing – as ordained. The verse after that says “jin-i ih likhey tis-u sir-i naah-i” meaning they do not apply to the One who wrote them. So these are Divine commands/cosmic laws which were created before the universe came into being. 

 

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥ ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥ ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥

Akẖrī nām akẖrī sālāh.   Akẖrī gi▫ān gīṯ guṇ gāh.   Akẖrī likẖaṇ bolaṇ bāṇ. Akẖrā sir sanjog vakẖāṇ.

 

The creatures act as the Creator directs; the creatures obey (naam-u) Naam/Divine commands (akhri = by words/writing) with Divine directions, i.e. when motivated from within; they (saalaah) praise and emulate Divine virtues when motivated from within.

It is with (akhri) Divine directions/motivation that they obtain (giaan) awareness and (gaah) sing (geet) songs praising (gun) Divine virtues.

(Likhan-u) writing, (bolan-u) speaking and (baan-i/bantar) imbibing is (akhri) by Divine motivation.

(sanjog-u) union with the Almighty occurs with the Almighty by (vakhaan-i = saying) praising and obeying (akhraa) commands (sir-i = on the head) as applicable for everyone.

 

ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥ ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥

 Jin ehi likẖe ṯis sir nāhi.   Jiv furmā▫e ṯiv ṯiv pāhi.

But these orders are not applicable to (tis-u = that) the Creator (jin-i) who (likhey) wrote them; (jiv) as the Creator (phurmaaey) ordains the creatures (paah-i) receive (tiv tiv) likewise, i.e. it is Divine law that one reaps what one sows.

 

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o.   viṇ nāvai nāhī ko thā▫o.   

 

(Jeyta = as many) all those (keetaa) who have been created, (teyta = that many) all them have (naau) commands/cosmic laws, i.e. every-one/thing is subject to Divine laws applicable to them.

There is (naahi ko = not any) no (thaau = place) entity (vin-u) without (naavai) Naam/Divine law applicable.

 

But what are all those places, what all comprises the universe? There is no complete answer possible for this since the expanse of creation is beyond human comprehension. We must acknowledge this and say:

 

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Kuḏraṯ kavaṇ kahā vīcẖār. vāri▫ā na jāvā ek vār.

 

(Kavan) what (veechaar-u) view can I (kahaa = say) express on Your (kaudrat-i) powers; and not (jaava = be, vaariaa = sacrifice) submit (eyk = one, vaar = time) once for all, i.e. I place myself in Divine care and obedience with no questions asked, o Creator

 

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥

Jo ṯuḏẖ bẖāvai sā▫ī bẖalī kār. Ŧū saḏā salāmaṯ nirankār. ||19||

 

(Jo) whatever (bhaavai) pleases (tudh-u) You, (saaee) that is (kaar) action is (bhalee) good.

And (too) you are (sadaa) ever (salaamat-i = imperishable) present and unchanging. 19.

 

Paurri 20.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥

Bẖarī▫ai hath pair ṯan ḏeh.   Pāṇī ḏẖoṯai uṯras kẖeh.   Mūṯ palīṯī kapaṛ ho▫e.   Ḏe sābūṇ la▫ī▫ai oh ḏẖo▫e.

 

(Tan-u) the subtle body/mind and (deyh) the body like (hath-u) hand and (pair-u) foot (bhareeai) become dirty and (dhotai) washing with (paani) water (utras-u) removes (kheyh) the dirt.

When (kaparr-u) a garment (hoey) becomes soiled with (moot) urine or (paleeti) with faeces; it is (laeeai dhoey) washed (dey) with water and (saaboon-u) soap.

 

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

Bẖarī▫ai maṯ pāpā kai sang.   Oh ḏẖopai nāvai kai rang.

 

Similarly, (mat-i) the mind keeps getting (bhareeai) defiled (kai = of, sang-i = company) with (paapa = sins) carnal thoughts and actions. (Oh-u) that (dhopai = washed) is cleansed (rang-i = being imbued) with reminder and obedience (naavai) to Naam/Divine commands.

 

Note: The above is achieved by focussing on Nitnem, the daily practice prescribed for the Sikh. The Baanis/compositions prescribed to be read and contemplated contain the instructions to follow; reading/reflecting as part of Nitnem have been selected by the fifth Guru and given on pages 1-13, and 1429 of Sri Guru Granth Sahib. Baanis of the tenth Guru have been added later as part of Sikh Rahat Maryada, the Sikh code of conduct.

 

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

Punnī pāpī ākẖaṇ nāhi.   Kar kar karṇā likẖ lai jāhu.   Āpe bīj āpe hī kẖāhu.   Nānak hukmī āvhu jāhu. ||20||

 

One does not become (punni) virtuous or (paapi) a transgressor not by being so (aakhan-u) called by self or others; it is (kar-i kar-i karnaa = acting – thrice) by thoughts, words and deeds; and that is (likh-i) written on the mind/soul and (lai jaah-u) taken to the hereafter by the soul – where it has to account for them to Divine justice and face consequences.

 Consequences are experienced based on the principle that what (aapey = self) one (beejai) sows, (hi) only s/he (aapey) him/her-self (khaah-u = eats) gets/faces the consequences.

One who transgresses keeps (aavhu = comes) being born and (jaah-u = goes) dying, (hukmi = by orders) as is the Divine law, says Guru Nanak. 20.

 

 

 

Preface to Paurris 21-23 

These emphasise deeds saying rituals are of no help in cleansing the self. Paurri 6 had talked of rituals like ceremonial baths at pilgrimage centres and said that the test is whether God is pleased. Actions of “Suniaa mania man-i keeta bhaau” listening, accepting, obeying and loving keeping in mind, in Paurri 5 are reiterated in Paurri 21. Paurris 21 and 22 also ask to refrain from arguments on subjects beyond human awareness. Paurri 21 on the time of creation and 22 on its composition. Paurri 23 emphasises humility.

 

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥

Ŧirath ṯap ḏa▫i▫ā ḏaṯ ḏān.   Je ko pāvai ṯil kā mān.

 

(Teerath-u) pilgrimage, (tap-u) austerity/self-denial, (daiaa) compassion (dat-u = given) giving (daan-u) charity; (jey) if (ko) someone does these, s/he (paavai) receives (ka = of, til = sesame seed/small) short term (maan-u) recognition/fame.

 

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

Suṇi▫ā mani▫ā man kīṯā bẖā▫o.   Anṯargaṯ ṯirath mal nā▫o.

 

One who (ma’nniaa) listens, (ma’nniaa) obeys and (keetaa bhaau = does with love) lovingly keeps Naam (man-i) in mind – to conform to Naam in all activities; s/he (naau = bathes) washes off (mal-i) the dirt of evil from within (teerath-i) at the pilgrimage of (antargat-i = antar = inside + gat-i = freedom) inner purification – this is how mind is cleared of other ideas and God/peace experienced within.

 

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

 Sabẖ guṇ ṯere mai nāhī ko▫e.   viṇ guṇ kīṯe bẖagaṯ na ho▫e.

 

 O Almighty, (sabh-i) all (gun-i) virtues/capabilities are (teyrey) Yours; (mai) I have (naahi koey = not any) none, and know none of Yours.

(Bhagat-i) devotion/obedience cannot (hoey) be performed without You (keetey) making me aware of Your (gun) virtues and commands – therefore please impart awareness of virtues and commands to me.

 

Note: The message from the above is that the mind is masked with the dirt of base ideas and one cannot recognise the Divine within. When the Almighty is kind to lead to the guru who helps dispel carnal thoughts, one gets the Divine experience. This experience in life is of being at peace with the Self in a state of poise.

 

ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥ ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

Su▫asaṯ āth baṇī barmā▫o.   Saṯ suhāṇ saḏā man cẖā▫o.

 

 I (suast-i = glory be to) adore You for granting (aath-i) economic well-being and with (barmaau) comforting (baani = words) Divine messages within.

I (sadaa) forever have (chaau) yearning (man-i) in mind to have vision of Your (sat-i) eternal (suhaan-u) beauty within and in Your creation.

 

This Paurri further asks people to just obey the Creator and

not get into arguments about when the creation came into being, for none except the Creator knows it, thus:

 

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥ ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ ॥

Kavaṇ suvelā vakẖaṯ kavaṇ kavaṇ thiṯ kavaṇ vār.   Kavaṇ sė ruṯī māhu kavaṇ jiṯ ho▫ā ākār.

 

Question: (Kavan-u) what was (su) that (veyla = Hindu expression for time, vakhat-u = Muslim expression for time) time of the day, what (thit-i) day in the lunar cycle and what (vaar-u) day of the week;

(kavan-i) in which (ruti) season, and (maah-u) month of the year (s-i) it was (jit-u) when (aakaar-u) the physical creation (hoaa = happened) came into being?

 

And answers:

 

ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ ॥ ਵਖਤੁ ਨ ਪਾਇਓ ਕਾਦੀਆ ਜਿ ਲਿਖਨਿ ਲੇਖੁ ਕੁਰਾਣੁ ॥

vel na pā▫ī▫ā pandṯī jė hovai lekẖ purāṇ. vakẖaṯ na pā▫i▫o kāḏī▫ā jė likẖan lekẖ kurāṇ.

 

(Panddti) the Hindu scholars did not (paaeeaa) find/know (veyl/veyla) the time, (j-i) that they could have (keykh-u) written in (puraan-u) a Purana.

(Kadeeaa/Kaazis) the Muslim scholars did not (paaio) find/know (vakht-u) the time (j-i) that could have (likhan-i) written (leykh-u = writing) this in (kuraan-u) the Quran.

 

ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥ ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥

Thiṯ vār nā jogī jāṇai ruṯ māhu nā ko▫ī.   Jā karṯā sirṯẖī ka▫o sāje āpe jāṇai so▫ī.

 

The Yogi (na jaanai) does not know (thit-i) the day, the

lunar cycle or (vaar-u) day of the week; (na koee) no one knows (rut-i) the season or (maah-u) the month.

(Karta) the Creator (soee = that one) alone (jaanai) knows (ja) when IT (saajey) made (sirtthi/srishtti) the universe.

[1] All the above ways are adopted with love for the Almighty. The fifth Guru says:

ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ ॥੧॥ ਰਹਾਉ ॥

Sabẖhū ko ras har ho. ||1|| rahā▫o.

(Sabhahu) all the following methods of worship in (ras-u = relish) love of  (har-i) the Almighty. 1.

Pause here and reflect.

ਕਾਹੂ ਜੋਗ ਕਾਹੂ ਭੋਗ ਕਾਹੂ ਗਿਆਨ ਕਾਹੂ ਧਿਆਨ ॥   ਕਾਹੂ ਹੋ ਡੰਡ ਧਰਿ ਹੋ ॥੧॥

Kāhū jog kāhū bẖog kāhū gi▫ān kāhū ḏẖi▫ān.   Kāhū ho dand ḏẖar ho. ||1||

(Kaahu) some do it through (jog) Yoga, for some it is by (bhog) making offerings of food; some do it through (giaan) acquiring knowledge of the scriptures and others through (dhiaan) meditation. Some – the yogis – wander (ddandd dhar-i) with staff in hand. 1.

 

[2] Guru Nanak says:

ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥ ਗੁਰੁ ਪੀਰੁ ਹਾਮਾ ਤਾ ਭਰੇ ਜਾ ਮੁਰਦਾਰੁ ਨ ਖਾਇ ॥

Mėhlā 1.   Hak parā▫i▫ā nānkā us sū▫ar us gā▫e.   Gur pīr hāmā ṯā bẖare jā murḏār na kẖā▫e.

 

Slok/prologue of the first Guru: Appropriating what belongs to others is like (sooar) swine meat for (us = that) the Muslim and (gaaey) cow’s meat for (us = that) the Hindu which are forbidden. The Hindu’s guru and the Muslim’s (pir) guru support (ta) only then (ja) if (na khaaey) do not eat the meat of dead animal which is forbidden) do not receive illegal gratification or misaapropriate. M: 1, p 141.