Posts Tagged ‘SGGS p 139’

SGGS pp 139-142, Vaar Majh Pauris 5-9.

SGGS pp 139-142, Vaar Maajh Pauris 5-9.

 

Note: This Slok and another later bring out the gap between precept and practice of the leaders both in the religious and secular fields.

 

Note: This Slok uses the expression ਮੁਰਦਾਰੁ ਖਾਇ (Murdaar-u khaaey) literally meaning eating the carcass of an animal. Gurbani uses it as metaphor for undeserved or un-entitled benefits, like bribery and misappropriation.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਕੂੜੁ ਬੋਲਿ ਮੁਰਦਾਰੁ ਖਾਇ ॥ ਅਵਰੀ ਨੋ ਸਮਝਾਵਣਿ ਜਾਇ ॥ ਮੁਠਾ ਆਪਿ ਮੁਹਾਏ ਸਾਥੈ ॥ ਨਾਨਕ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੧॥

Salok mėhlā 1.   Kūṛ bol murḏār kẖā▫e.   Avrī no samjẖāvaṇ jā▫e.   Muṯẖā āp muhā▫e sāthai.   Nānak aisā āgū jāpai. ||1||

 

(Slok) prologue of the first Guru. This is how a leader is like; s/he (bol-i) tells (koorr-u) lies and (khaaey = eats) takes (murdaar-u) undeserved benefits, i.e. misappropriates or takes bribes. But, (jaaey) goes and (samjhaavan-i = make to understand) teaches ethics (no) to (avree) others.

S/he is (aap-i) him/her-self (mutthaa) robbed of goodness and causes (saathai) those with him/her (muhaaey = be robbed) to transgress. (Aisa) such a person (jaapai) is perceived as (aagoo) a leader, says Guru Nanak. 1.

 

Page 140

 

Note: In the next Slok, the fourth Guru uses the difference between bathing in a large clean pool of water and in a dirty pond to show the difference between a perfect and pretentious guru.

 

ਮਹਲਾ ੪ ॥ ਜਿਸ ਦੈ ਅੰਦਰਿ ਸਚੁ ਹੈ ਸੋ ਸਚਾ ਨਾਮੁ ਮੁਖਿ ਸਚੁ ਅਲਾਏ ॥ ਓਹੁ ਹਰਿ ਮਾਰਗਿ ਆਪਿ ਚਲਦਾ ਹੋਰਨਾ ਨੋ ਹਰਿ ਮਾਰਗਿ ਪਾਏ ॥

Mėhlā 4.   Jis ḏai anḏar sacẖ hai so sacẖā nām mukẖ sacẖ alā▫e.   Oh har mārag āp cẖalḏā hornā no har mārag pā▫e.

 

(Slok) prologue of the fourth Guru. One who in (jis dai) whose (andar-i = inside) mind (sach-u) the Almighty is remembered, (so) that person lives by (sachaa = true) the inevitable (naam-u) Naam/Divine commands and (alaaey) speaks (sach-u) the truth (mukh-i) from the mouth, i.e. claims only what s/he practices.

(Oh-u = that) she (aap-i) him/her-self (chalda) walks on (maarag-i) path told by (har-i) the Almighty and (paaey) puts (horna no) others (maarag-i) on path told by (har-i) the Almighty.

 

ਜੇ ਅਗੈ ਤੀਰਥੁ ਹੋਇ ਤਾ ਮਲੁ ਲਹੈ ਛਪੜਿ ਨਾਤੈ ਸਗਵੀ ਮਲੁ ਲਾਏ ॥

Je agai ṯirath ho▫e ṯā mal lahai cẖẖapaṛ nāṯai sagvī mal lā▫e.

 

 If one goes out to bathe, and if (hoey) is (teerath) bank of river/pool (agai) before him/her, then his/her (mal-u) dirt on the body (lahai) is removed; but (naatai/nahaatai) by bathing (chhaparr-i) in a pond s/he (laaey) puts more (mal-u) dirt (sagvee) instead.

 

ਤੀਰਥੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ ਓਹੁ ਆਪਿ ਛੁਟਾ ਕੁਟੰਬ ਸਿਉ ਦੇ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਛਡਾਏ ॥

Ŧirath pūrā saṯgurū jo an▫ḏin har har nām ḏẖi▫ā▫e.   Oh āp cẖẖutā kutamb si▫o ḏe har har nām sabẖ sarisat cẖẖadā▫e.

 

(Poora) the perfect (satiguru) the true guru, (jo) who (andin-u = everyday) ever (dhiaaey) pays attention to/obeys (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty, (teerath-u = pool) purifies of dirt/vices.

(Oh-u = that) the true guru is (aap-i) himself (chhuttaa) free from vices (siau) along with (kuttamb) the family and (dey = gives) imparts (har-i hari) the purifying and rejuvenating Naam and (chhadaaey) delivers (sabh) the whole (sristt-i) universe/human-kind.

 

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥

Jan Nānak ṯis balihārṇai jo āp japai avrā nām japā▫e. ||2||

 

Says fourth Nanak: I (balihaarnai = am sacrifice) adore (ti-su = that) the true guru who (aap-i) himself (japai) remembers/obeys and (japaaey) leads (avraa) others in remembrance/obedience of Naam. 2.

 

Note: This Paurri brings out the futility of rituals and austerities, and recommends a householder’s life.

 

ਪਉੜੀ ॥ ਇਕਿ ਕੰਦ ਮੂਲੁ ਚੁਣਿ ਖਾਹਿ ਵਣ ਖੰਡਿ ਵਾਸਾ ॥ ਇਕਿ ਭਗਵਾ ਵੇਸੁ ਕਰਿ ਫਿਰਹਿ ਜੋਗੀ ਸੰਨਿਆਸਾ ॥ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਛਾਦਨ ਭੋਜਨ ਕੀ ਆਸਾ ॥

Pa▫oṛī.   Ik kanḏ mūl cẖuṇ kẖāhi vaṇ kẖand vāsā.   Ik bẖagvā ves kar firėjogī saniāsā.   Anḏar ṯarisnā

bahuṯ cẖẖāḏan bẖojan kī āsā.

 

There are some who (vaasa) live (van khandd-i) in jungles; they (chun-i = pick) pull out (kand) vegetables with (mool-u) root – like carrots and radish – and (khaah-i) eat them.

(Ik-i) some (kar-i = make) wear (bhagva) ochre coloured (veys-u) garb and (phirah-i) wander as (saniaasaa) ascetic (jogi) yogis.

But, (andar-i) within their minds they have (bahut-u) great (trisna) craving and (aasaa) desire for (chaadan) clothes and (bhojan) food – and beg for them.

 

ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ਨ ਗਿਰਹੀ ਨ ਉਦਾਸਾ ॥ ਜਮਕਾਲੁ ਸਿਰਹੁ ਨ ਉਤਰੈ ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ॥

Birthā janam gavā▫e na girhī na uḏāsā.   Jamkāl sirahu na uṯrai ṯaribaḏẖ mansā.

 

So, they are neither (girahi) householders nor (udaasaa) renouncers and (gavaaey) waste (janam-u) human birth (birtha) in vain, neither doing any productive work nor obtaining union with God. They never get out from the (tribidh-i) three types attributes of (mansa = acting by mind) ego action, namely Tamas = inertia, Rajas = passion and Sattva = rituals; (jamkaal-u = messenger of death) Divine justice (na utrai) does not get off (sirah-u) from their head, i.e. such souls are never allowed to merge with God. 

 

ਗੁਰਮਤੀ ਕਾਲੁ ਨ ਆਵੈ ਨੇੜੈ ਜਾ ਹੋਵੈ ਦਾਸਨਿ ਦਾਸਾ ॥ ਸਚਾ ਸਬਦੁ ਸਚੁ ਮਨਿ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸੇ ਆਸਾ ਤੇ ਨਿਰਾਸਾ ॥੫॥

Gurmaṯī kāl na āvai neṛai jā hovai ḏāsan ḏāsā.   Sacẖā sabaḏ sacẖ man gẖar hī māhi uḏāsā.   Nānak saṯgur sevan āpṇā se āsā ṯe nirāsā. ||5||

 

(Kaal-u = death) the agent of Divine justice does not (aavai) near one who (gurmatee) follows the guru’s counsel, by which one (hovai) becomes (daasaa) servant (daasan-i) of servants, i.e. humbly follows the example of devotees of God.

With (sachaa = true, sabad-u = word) Naam/Divine commands and (sach-u) God (man-i) in mind, one is (udaasa) renouncer (maahi) being in (ghar = home) the family (hi) itself.

Those who (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru, (sey) they are (niraasa) give up (aasa) expectations from others, says Guru Nanak. 5.

 

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Note: In this Slok, Guru Nanak cautions against those who display piety by their clothes but exploit gullible people.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥

Salok mėhlā 1.   Je raṯ lagai kapṛai jāmā ho▫e palīṯ.   Jo raṯ pīvėh māṇsā ṯin ki▫o nirmal cẖīṯ.   Nānak nā▫o kẖuḏā▫e kā ḏil hacẖẖai mukẖleho.   Avar ḏivāje ḏunī ke jẖūṯẖe amal karehu. ||1||

 

Prologue by the first Guru. (Jey) if (rat-u) blood (lagai) stains (kaprrai) the cloth, (jaama) the garment is (paleet-u) soiled.

Similarly, those (jo) who (peevah-i) drink (rat-u) blood (maansa) of humans, i.e. exploit or brutalize people, (tin) their (cheet-u) mind (kiau = how?) is not (nirmal-u) clean, i.e. they are unfit to guide on the spiritual path.

Says Guru Nanak: Keep (naau) Naam/virtues and commands (ka) of (khudaaey) the Almighty in (hachhai = good) clean mind and (leyhu = utter) praise Divine virtues (mukh-i) with the mouth.

Other things are (divaajey) exhibition to please (dunee) the world; people pretend to be pious but (kareyh-u) do (jhootthey = false) contrary (amal) deeds. 1.

 

ਮ: ੧ ॥ ਜਾ ਹਉ ਨਾਹੀ ਤਾ ਕਿਆ ਆਖਾ ਕਿਹੁ ਨਾਹੀ ਕਿਆ ਹੋਵਾ ॥ ਕੀਤਾ ਕਰਣਾ ਕਹਿਆ ਕਥਨਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵਾਂ ॥

Mėhlā 1.   Jā ha▫o nāhī ṯā ki▫ā ākẖā kihu nāhī ki▫ā hovā.   Kīṯā karṇā kahi▫ā kathnā bẖari▫ā bẖar bẖar ḏẖovāʼn.

 

(Slok) prologue of the first Guru. (Ja) when (hau) I am (naahi) not, (taa) then (kiaa) why should I (aakha) why should I say; when I am (naahi) not, then (kiaa) how can I (hovaa) be, i.e. when I do not have any merits then I should not pretend; no, I am (kih-u naahi) nothing and (kiaa = what) cannot (hova) become something by claiming.

I am (bharia) stained with dirt of (keeta karna) evil deeds and (kahia kathna) speech and (bhari bhari) keep getting stained with evil deeds and words, but (dhovaa’n) wash the body to show purity.

 

ਆਪਿ ਨ ਬੁਝਾ ਲੋਕ ਬੁਝਾਈ ਐਸਾ ਆਗੂ ਹੋਵਾਂ ॥ ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਦਸੇ ਰਾਹੈ ਸਭਸੁ ਮੁਹਾਏ ਸਾਥੈ ॥ ਅਗੈ ਗਇਆ ਮੁਹੇ ਮੁਹਿ ਪਾਹਿ ਸੁ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੨॥

Āp na bujẖā lok bujẖā▫ī aisā āgū hovāʼn.   Nānak anḏẖā ho▫e kai ḏase rāhai sabẖas muhā▫e sāthai.  Agai ga▫i▫ā muhe muhi pāhi so aisā āgū jāpai. ||2||

 

I do not (aap-i) myself (bujhaa = understand) know how to be rid of evil but (bujhaaee = cause to understand) teach (lok) the people; I (hovaa) am (aisa) such (aagoo) a leader – for the spiritual and or secular field.

One who (hoey kai) being (andhaa) blind, (dasey = tells) guides others on (raahai) the path, s/he (muhaaey = robs) misleads (sabhas-u) all (saathai) companions away from God.

S/he (paah-i) receives hits (muhey moh-i) on the face, i.e. made aware of misdoings and imposed consequences, on (gaiaa) reaching (agai = ahead) Divine court; then (s-u) s/he (jaapai) realizes that s/he is (aisa = such) that type of (aagoo) a leader. 2. 

 

 ਪਉੜੀ ॥ ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥

Pa▫oṛī.   Māhā ruṯī sabẖ ṯūʼn gẖaṛī mūraṯ vīcẖārā.   Ŧūʼn gaṇṯai kinai na pā▫i▫o sacẖe alakẖ apārā.

 

(Paurri) stanza by the first Guru. O God, (too’n = you) Your commands are to (veechaara) be contemplated and obeyed in all (maaha) months and (rutee) seasons, (gharree) moments and (moorat) auspicious times by astrologers.

O (sachey) Eternal Master, – You are (alakh = without signs) unseen and (apaaraa) Infinite; (kinai na) no one can (paaia) find You (gantai) by calculation – by counting time and duration of remembering You.

ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ ਨਾਉ ਪੜੀਐ ਨਾਉ ਬੁਝੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰਾ ॥

Paṛi▫ā mūrakẖ ākẖī▫ai jis lab lobẖ ahaʼnkārā.  Nā▫o paṛī▫ai nā▫o bujẖī▫ai gurmaṯī vīcẖārā.

 

(Parriaa) a learned person (jis-u) who has (lab-u) greed, (lobh-u = greed) obsession with transitory things and (ahankaaraa) pride is to be (aakheeai = called) considered (moorakh-u) foolish – because s/he has understood nothing.

(Naau) Naam/Divine commands are to be read, (Naau) Naam is to be (bujheeai) understood and (veechaara) reflected upon (gurmatee) with the guru’s guidance – and obeyed.

 

ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਮੰਨਿਆ ਦਰਿ ਸਚੈ ਸਚਿਆਰਾ ॥

Gurmaṯī nām ḏẖan kẖati▫ā bẖagṯī bẖare bẖandārā.   Nirmal nām mani▫ā ḏar sacẖai sacẖi▫ārā.

 

(Bhnaddaaraa) stores/treasures of (bhagti) devotion are (bharey) full in the human mind; (dhan-u) the wealth of awareness of Naam/Divine commands is (khattiaa) earned/found within (gurmati) with the guru’s guidance.

They (manniaa) obey (nirmalu) the pristine Naam and are accepted (dari) in court (sachai) of the Eternal as being (sachiaara = truthful) to have truthfully obeyed Naam.

 

ਜਿਸ ਦਾ ਜੀਉ ਪਰਾਣੁ ਹੈ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰਾ ॥ ਸਚਾ ਸਾਹੁ ਇਕੁ ਤੂੰ ਹੋਰੁ ਜਗਤੁ ਵਣਜਾਰਾ ॥੬॥

Jis ḏā jī▫o parāṇ hai anṯar joṯ apārā.   Sacẖā sāhu ik ṯūʼn hor jagaṯ vaṇjārā. ||6||

 

Every creature has in him/her, (jot-i) the Light/Spirit of (apaaraa) the Infinite (jis da = whose) who gave (jeeo) the soul and (praan-u = breath) life.

O Almighty, (too’n) You alone are (sachaa) the true/Eternal (saah-u) Master, (hor-u) rest of (jagat-u) the word/creatures are (vanjaaraa) roving merchants, i.e. the Almighty alone issue/impart orders/Naam and the creatures obey. 6.

 

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Note: Guru Nanak does not denigrate any faith. In the following Sloks he exhorts the Muslims to follow their religion. These hymns interpret the meanings of various practices of the Muslims. Examples of these are Muslims praying at Maseet/Masjid/mosque using a Musalaa/prayer mat, talking of Halal/righteousness, using a Tasbi/rosary, being circumcised, reciting Kalma/mantra, observing fasts and so on.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥ ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥ ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥ ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥੧॥

Salok mėhlā 1.   Mihar masīṯ siḏak muslā hak halāl kurāṇ.   Saram sunaṯ sīl rojā hohu musalmāṇ.   Karṇī kābā sacẖ pīr kalmā karam nivāj.   Ŧasbī sā ṯis bẖāvsī Nānak rakẖai lāj. ||1||

 

(Slok) prologue of the first Guru. Make (mihar) compassion the (maseet) mosque/place of worship, (sidak-u) faith (mussala) the prayer mat, and (hak-u halaal-u) honest earning the Quran – the Muslim holy book).

Make (saram) chastity your (su’nnat-i) circumcision and (seel-u) good conduct (roja) the fast – observed annually for a month by the Muslims; this is how you (hoh-u) become (musalmaan-u) a Muslim.’

Let your good (karni) deeds be the Hajj pilgrimage to (kaaba) the sacred Muslim shrine in Saudi Arabia, let (sach-u) truth be your (peer-u = guru) spiritual guide and make earning (karam) Divine grace (kalma) mantra and (nivaaj) prayer.

Make good conduct (bhaavsee) approved (tis-u = that) by God be your (tasbi) rosary; this (rakhai) preserves (laaj) the honour, i.e. the Almighty accepts for union says Guru Nanak. 1.

 

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ਮ: ੧ ॥ 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: (Naanka) O Nanak: Appropriating (praaiaa) others (hak-u) right is like (sooar) swine meat for (us-u = that) the Muslim and (gaaey) cow’s meat for (us-u = that) the Hindu – which are forbidden for them. The Hindu’s (gur) guru and the Muslim’s (peer) guru (bharey haama) vouches/approves (ta) only then (ja) if one (na khaaey = do not eat, murdaar-u = meat of dead animal which is unfit for eating) does not receive illegal gratification or misappropriates.

 

ਗਲੀ ਭਿਸਤਿ ਨ ਜਾਈਐ ਛੁਟੈ ਸਚੁ ਕਮਾਇ ॥ ਮਾਰਣ ਪਾਹਿ ਹਰਾਮ ਮਹਿ ਹੋਇ ਹਲਾਲੁ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗਲੀ ਕੂੜੀਈ ਕੂੜੋ ਪਲੈ ਪਾਇ ॥੨॥

Galī bẖisaṯ na jā▫ī▫ai cẖẖutai sacẖ kamā▫e.   Māraṇ pāhi harām mėh ho▫e halāl na jā▫e.   Nānak galī kūṛī▫ī kūṛo palai pā▫e. ||2||

 

One does not go to (bhist/Bahisht) heaven (galee) by words; one (chhuttai) escapes hell – remaining separated from God – when one (kamaaey) complies with (sachu = truth) Divine commands.

In addition, remember, (haraam) undeserved/unrighteous acts (na jaaey) cannot (hoey) become (halaal) righteous by (paah-i) putting (maaran = softening agent) persuasive talk/claims.

One (palai paaey) receives (koorro = false) unwanted consequences by (koorro = false) falsehood (galee) talk/claims, i.e. a pretender is denied Divine approval, says Guru Nanak. 2. 

 

ਮ: ੧ ॥ ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥ ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥ ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥ ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥ ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥

Mėhlā 1.   Panj nivājā vakẖaṯ panj panjā panje nā▫o.   Pahilā sacẖ halāl ḏu▫e ṯījā kẖair kẖuḏā▫e.  Cẖa▫uthī nī▫aṯ rās man panjvī sifaṯ sanā▫e.   Karṇīkalmā ākẖ kai ṯā musalmāṇ saḏā▫e.   Nānak jeṯe kūṛi▫ār kūrhai kūṛī pā▫e. ||3||

 

(Slok) prologue of the first Guru. The Muslims are to perform (panj-i) five (nivaaja) prayers in a day at five nominated (vakhat/vaqt = time) times and (panja) the five have (panjey) five (naau) names.

Let (pahla) the first be (sach) truthfulness living, (duey) the second (halal) honest earning, and (teeja) the third earning (khair) grace (khudaaey) of God – by obedience.

Make (nee-at-i = intention, raas-i = right) sincerity (chauthi) the fourth and (sift sanaaey) praising Divine virtues (panjvi) the fifth.

Make (karnee = doing) compliance with Divine commands the (aakh-i kai) recitation of (kalmaa) the mantra; you can (taa) then (sadaaey = be called) claim to be (musalmaan-u) a Muslim.

(Jeytey = as many) all (koorriaar = false) pretenders (paaey) are put (koorree = false place) in hell, says Guru Nanak. 3.

 

ਪਉੜੀ ॥ ਇਕਿ ਰਤਨ ਪਦਾਰਥ ਵਣਜਦੇ ਇਕਿ ਕਚੈ ਦੇ ਵਾਪਾਰਾ ॥ ਸਤਿਗੁਰਿ ਤੁਠੈ ਪਾਈਅਨਿ ਅੰਦਰਿ ਰਤਨ ਭੰਡਾਰਾ ॥ ਵਿਣੁ ਗੁਰ ਕਿਨੈ ਨ ਲਧਿਆ ਅੰਧੇ ਭਉਕਿ ਮੁਏ ਕੂੜਿਆਰਾ ॥

Pa▫oṛī.   Ik raṯan paḏārath vaṇjaḏe ik kacẖai ḏe vāpārā.   Saṯgur ṯuṯẖai pā▫ī▫an anḏar raṯan bẖandārā.  viṇ gur kinai na laḏẖi▫ā anḏẖe bẖa▫uk mu▫e kūṛi▫ārā.

 

(Paurri) stanza by the first Guru. (Ik-i = one type) some (vanjadey) trade in (padaarath = substance) the valuable/real (ratan)) jewels and (ik-i) some are (vaapaara) dealers (dey) of (kachai) glass/imitation jewellery, i.e. some live by Naam/Divine commands and some pretend to do so.

(Bhandaaraa) the treasure of (ratan = jewel) Naam is present (anadar-i = inside) in the mind, and (paaeean-i) found (tutthai = at pleasure) with kind guidance of (satigur-i) of the true guru.

(Kinai na) no (ladhiaa) finds Naam (vin-u) without the guru, (andhey) ignorant persons (bhauk-i = bark) falsely claim but (muey = die) fall prey to vices, which Naam enables to overcome.

 

ਮਨਮੁਖ ਦੂਜੈ ਪਚਿ ਮੁਏ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰਾ ॥ ਇਕਸੁ ਬਾਝਹੁ ਦੂਜਾ ਕੋ ਨਹੀ ਕਿਸੁ ਅਗੈ ਕਰਹਿ ਪੁਕਾਰਾ ॥

Manmukẖ ḏūjai pacẖ mu▫e nā būjẖėh vīcẖārā. Ikas bājẖahu ḏūjā ko nahī kis agai karahi pukārā.

 

(Manmukh) self-willed persons do not follow the guru, and (pach-i muey) perish in (doojai) pursuing other ideas; they do not (boojhah-i) understand (veechaara) the thought of obeying God.

But, there is (ko nahi) none other (baajhah-u) except God who can help, so (agai) before (kis-u) whom do they (karah-i) make (pukaara) entreaty, i.e. they worship those who cannot help.

 

ਇਕਿ ਨਿਰਧਨ ਸਦਾ ਭਉਕਦੇ ਇਕਨਾ ਭਰੇ ਤੁਜਾਰਾ ॥ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਧਨੁ ਨਾਹੀ ਹੋਰੁ ਬਿਖਿਆ ਸਭੁ ਛਾਰਾ ॥

Ik nirḏẖan saḏā bẖa▫ukḏe iknā bẖare ṯujārā.   viṇ nāvai hor ḏẖan nāhī hor bikẖi▫ā sabẖ cẖẖārā.

 

(Ik-i) some (nardhan = poor) people unaware of Naam (sadaa) ever (bhaukdey = bark) making false claims; while (ikna) some have (tujaara) their treasure chests (bharey) full, i.e. have been imparted awareness of Naam by the guru.

There is no (hor-u) other (dhan-u) wealth (vinu) except (naavai) of Naam – which helps here and in the hereafter; (sabh-u) everything (horu) else, like (bikhiaa) material wealth becomes (chhaaraa) dust after death, i.e. is left behind.

 

ਨਾਨਕ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰਾ ॥੭॥

Nānak āp karā▫e kare āp hukam savāraṇhārā. ||7||

 

Says Guru Nanak: The Almighty (aapi) IT-self (karey) acts when IT (kaaraaey) causes the creatures to act; (Hukam-i) compliance to Divine commands (savaaranhaara) enables fulfilment of the aspiration – to find God and be at peace. 7.

 

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ਸਲੋਕੁ ਮ: ੧ ॥ ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥ ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥

Salok mėhlā 1.   Musalmāṇ kahāvaṇ muskal jā ho▫e ṯā musalmāṇ kahāvai.   Aval a▫ul ḏīn kar miṯẖā maskal mānā māl musāvai.

 

Prologue by the first Guru. It is (muskal-u) difficult to deserve (kahaavan-u) being called a Musalmaan; only (ja) when one (hovai) is one, then one should (kahaavai) claim to be a Musalmaan.

(Aval-i) first of all, s/he should (kar-i = treat, mitthaa = sweet) accept/obey (deen-u) religion/teachings (aul-i) of the Profit and (musaavai = lose) remove (maana) pride of (maal-u) wealth, like (maskal) emery paper removes rust.

 

ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥ ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥

Ho▫e muslim ḏīn muhāṇai maraṇ jīvaṇ kā bẖaram cẖukẖāvai.   Rab kī rajā▫e manne sir upar karṯā manne āp gavāvai.

 

She should be (muslim-u) obedient to (deen) religion (muhaanai = of the leader) of the Prophet and thus (chukaavai) end (bharam-u) wandering (maran = death) falling prey to vices and (jeevan = life) trying to overcome them.

S/he should (ma’nney) obey (rajaaey) will (ki) of (rab) the Almighty written (upar-i) on the head, i.e. carry out his/her allotted role in life; s/he should (ma’nney) obey (karta) the Creator and (gavaavai) give up (aapu = self) ego/acting by self-will.

 

ਤਉ ਨਾਨਕ ਸਰਬ ਜੀਆ ਮਿਹਰੰਮਤਿ ਹੋਇ ਤ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥੧॥

Ŧa▫o Nānak sarab jī▫ā mihramaṯ ho▫e ṯa musalmāṇ kahāvai. ||1||

 

(Tau) then (hoey) will be (mihrammat-i) kind to (sarab) all (jeeaa) creatures, (ta) then (kahaavai) claim to be a Musalmaan. 1.

 

ਮਹਲਾ ੪ ॥ ਪਰਹਰਿ ਕਾਮ ਕ੍ਰੋਧੁ ਝੂਠੁ ਨਿੰਦਾ ਤਜਿ ਮਾਇਆ ਅਹੰਕਾਰੁ ਚੁਕਾਵੈ ॥ ਤਜਿ ਕਾਮੁ ਕਾਮਿਨੀ ਮੋਹੁ ਤਜੈ ਤਾ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਪਾਵੈ ॥ Mėhlā 4.   Parhar kām kroḏẖ jẖūṯẖninḏā ṯaj mā▫i▫ā ahaʼnkār cẖukẖāvai.   Ŧaj kām kāminī moh ṯajai ṯā anjan māhi niranjan pāvai.

 

(Slok) prologue of the fourth Guru. One should (parhar-i) forsake (kaam) sensuous desires, (krodh-u) anger, (jhootthu) falsehood/pretence and (ni’nda) slander; (taj-i) give up and (chukaavai) end (ahankaar-u) pride of (maaiaa) wealth.

He should (taj-i) overcome (kaam-u) lust, (tajai) give up (moh) obsession with (kaaminee) the wife; (tan) then being (maah-i) in (anajan = soot) temptations of the world-play – not be stained by vices – and (paavai) find (niranjan-u) the pristine Almighty.

 

ਤਜਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ਪ੍ਰੀਤਿ ਸੁਤ ਦਾਰਾ ਤਜਿ ਪਿਆਸ ਆਸ ਰਾਮ ਲਿਵ ਲਾਵੈ ॥ ਨਾਨਕ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਚ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥੨॥

Ŧaj mān abẖimān parīṯ suṯ ḏārā ṯaj pi▫ās ās rām liv lāvai.   Nānak sācẖā man vasai sācẖ sabaḏ har nām samāvai. ||2||

 

One should (taj-i) give up (maan-u) pride, (abhimaan-u) arrogance (preet-i) attachment to (sut = son) the children and (daaraa) the spouse and (laavai) fix (liv) attention on obedience to (raam) the Almighty (taj-i = giving up) without (piaas) thirst or (aas) wish, i.e. obey the Almighty without any reward in mind.

When (saachaa) the Eternal (vasai) abides (man-i) in mind, then one (saach) the true (sabadi) teachings of the guru, then one (smaavai = is absorbed) conforms (naam-i) to Naam/commands of (har-i) the Almighty, says fourth Nanak. 2.

 

Note: This Paurri brings out that everything/everyone except the Creator is perishable.

 

ਪਉੜੀ ॥ ਰਾਜੇ ਰਯਤਿ ਸਿਕਦਾਰ ਕੋਇ ਨ ਰਹਸੀਓ ॥ ਹਟ ਪਟਣ ਬਾਜਾਰ ਹੁਕਮੀ ਢਹਸੀਓ ॥

Pa▫oṛī.   Rāje ra▫yaṯ sikḏār ko▫e na rahsī▫o.   Hat pataṇ bājār hukmī dẖahsī▫o.

 

(Paurri) stanza by the first Guru. (Raajey) kings, (rayyat-i) subjects, (sikdaar) officials; (koey na) none (rahseeio) shall be forever.

(Hatt) shops, (baajaar) markets and (pattan) towns shall (ddhahseeo) be demolished (hukmi) when ordained by the Almighty.

 

ਪਕੇ ਬੰਕ ਦੁਆਰ ਮੂਰਖੁ ਜਾਣੈ ਆਪਣੇ ॥ ਦਰਬਿ ਭਰੇ ਭੰਡਾਰ ਰੀਤੇ ਇਕਿ ਖਣੇ ॥ ਤਾਜੀ ਰਥ ਤੁਖਾਰ ਹਾਥੀ ਪਾਖਰੇ ॥ ਬਾਗ ਮਿਲਖ ਘਰ ਬਾਰ ਕਿਥੈ ਸਿ ਆਪਣੇ ॥

Pake bank ḏu▫ār mūrakẖ jāṇai āpṇe.   Ḏarab bẖare bẖandār rīṯe ik kẖaṇe.   Ŧājī rath ṯukẖār hāthī pākẖre.

 

(Pakey) strong and (bankey) beautiful (duaar = residences) mansions which (moorakh-u = foolish) an ignorant person (jaana-i) considers his/her own.

(Bhaddaar) storehouses (bharey) full (darab-i) of belongings become (reetey) empty in (ik-i) in one (khiney) moment, i.e. one’s ownership of these ends with death.

(Taaj-i) Arabian horses, (rath) chariots, (tukhaar) camels, (paakhrey) bedecked (haathi) elephants.

(Kithai) where (si) are (baag) gardens, (milkh) land property, and (ghar baar) households which one considers (aapney) own, i.e. are left behind on death.

 

ਤੰਬੂ ਪਲੰਘ ਨਿਵਾਰ ਸਰਾਇਚੇ ਲਾਲਤੀ ॥ ਨਾਨਕ ਸਚ ਦਾਤਾਰੁ ਸਿਨਾਖਤੁ ਕੁਦਰਤੀ ॥੮॥

Bāg milakẖ gẖar bār kithai sė āpṇe.  Ŧambū palangẖ nivār sarā▫icẖe lālṯī.   Nānak sacẖ ḏāṯār sinākẖaṯ kuḏraṯī. ||8||

 

(Tambu) tents/canopies; (palangh nivaar) comfortable beds and (laalti) expensive (saraaechey) screens are all left behind.

Says Guru Nanak, (daataar-u = giver) the benevolent (sach) Eternal Master (shinaakhat-u) recognized (kudrati) in nature, is eternal. 8.

 

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Note: Whether enjoying objects of pleasure/comfort or facing hardships the devotee does not lose faith in God. This is the spirit of the four Sloks below.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਨਦੀਆ ਹੋਵਹਿ ਧੇਣਵਾ ਸੁੰਮ ਹੋਵਹਿ ਦੁਧੁ ਘੀਉ ॥ ਸਗਲੀ ਧਰਤੀ ਸਕਰ ਹੋਵੈ ਖੁਸੀ ਕਰੇ ਨਿਤ ਜੀਉ ॥ ਪਰਬਤੁ ਸੁਇਨਾ ਰੁਪਾ ਹੋਵੈ ਹੀਰੇ ਲਾਲ ਜੜਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੧॥

Salok mėhlā 1.   Naḏī▫ā hovėh ḏẖeṇvā summ hovėh ḏuḏẖ gẖī▫o.   Saglī ḏẖarṯī sakar hovai kẖusī kare niṯ jī▫o.  Parbaṯ su▫inā rupā hovai hīre lāl jaṛā▫o.   Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||1||

 

(Slok) prologue of the first Guru. If there be (dheyvna) cows which give milk flowing like (nadeeaa) streams; and there be (su’mm) springs giving out (dudh-u) milk and (gheeo) ghee/butter.

(Sagli) the whole (dharti = land) world (hovai) be (sakar) jaggery, and (jeeo) the creature is (nit) ever (karey khusee) makes merry.

If there (hovai) be (parbat-u) mountain of (suianaa) gold and (rupaa) silver with (heerey) diamond and (laal) rubies (jarraau) inlaid.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 1.

 

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ਮ: ੧ ॥ ਭਾਰ ਅਠਾਰਹ ਮੇਵਾ ਹੋਵੈ ਗਰੁੜਾ ਹੋਇ ਸੁਆਉ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਫਿਰਦੇ ਰਖੀਅਹਿ ਨਿਹਚਲੁ ਹੋਵੈ ਥਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੨॥

Mėhlā 1.   Bẖār aṯẖārah mevā hovai garuṛā ho▫e su▫ā▫o.   Cẖanḏ sūraj ḏu▫e firḏe rakẖī▫ahi nihcẖal hovai thā▫o.  Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||2||

 

(Slok) of the first Guru. If (bhaar athaarah = eighteen loads, metaphor for) all vegetation becomes (meyva) fruits and their (suaau) taste be (garurra) enjoyable.

My place be (nihchal) unshakable and so important that (duey) both (chand-u) moon and (sooraj-u) sun (rakheeahi) keep (phirdey = moving) revolving round me, i.e. I attain such greatness that everyone wants be in my company.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 2.

 

ਮ: ੧ ॥ ਜੇ ਦੇਹੈ ਦੁਖੁ ਲਾਈਐ ਪਾਪ ਗਰਹ ਦੁਇ ਰਾਹੁ ॥ ਰਤੁ ਪੀਣੇ ਰਾਜੇ ਸਿਰੈ ਉਪਰਿ ਰਖੀਅਹਿ ਏਵੈ ਜਾਪੈ ਭਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੩॥

Mėhlā 1.   Je ḏehai ḏukẖ lā▫ī▫ai pāp garah ḏu▫e rāhu.   Raṯ pīṇe rāje sirai upar rakẖī▫ahi evai jāpai bẖā▫o.  Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||3||

 

Slok of the first Guru describing tribulations. If my (deyhai) body (laaeeai) is afflicted by (dukh-u) pain, and (duey) the two mythological (paap) evil (garah) planets – Rahu and Ketu – come my (raahu) way.

 If (rat = blood, peeney = drinking/sucking) cruel (raajey = kings) rulers are (rakheeah-i) kept over my head; for me (eyvai =this way) this (jaapai) seems (bhaau) love, i.e. I am happy with Divine will.  

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 3.

 

ਮ: ੧ ॥ ਅਗੀ ਪਾਲਾ ਕਪੜੁ ਹੋਵੈ ਖਾਣਾ ਹੋਵੈ ਵਾਉ ॥ ਸੁਰਗੈ ਦੀਆ ਮੋਹਣੀਆ ਇਸਤਰੀਆ ਹੋਵਨਿ ਨਾਨਕ ਸਭੋ ਜਾਉ ॥ ਭੀ ਤੂਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੪॥

Mėhlā 1.   Agī pālā kapaṛ hovai kẖāṇā hovai vā▫o.   Surgai ḏī▫ā mohṇī▫ā isṯarī▫ā hovan Nānak sabẖo jā▫o.  Bẖī ṯūhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||4||

 

(Slok) prologue of the first Guru. If (agee) fire/heat of summer and (paala) cold of winter (hovai) be (kaparru) the garment, i.e. one remains naked in heat and cold; and (vaau) air (hovai) be (khaana) food, i.e. one becomes an ascetic

Or, on the other hand one has (mohneeaa) bewitching (istreeaa) women (deeaa) of (surgai) paradise, I know that they shall (sabho) all (jaau = go) perish, says Guru Nanak.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 4.

 

ਪਵੜੀ ॥ ਬਦਫੈਲੀ ਗੈਬਾਨਾ ਖਸਮੁ ਨ ਜਾਣਈ ॥ ਸੋ ਕਹੀਐ ਦੇਵਾਨਾ ਆਪੁ ਨ ਪਛਾਣਈ ॥

Pavṛī.   Baḏfailī gaibānā kẖasam na jāṇ▫ī.   So kahī▫ai ḏevānā āp na pacẖẖāṇ▫ī.

 

(Pavrri) stanza by the first Guru. (Badfaili) an evildoer commits evil (gaibana) in hiding not (jaanaee = know) realizing that (khasam-u) the Master – is watching.

One who does not (pachhaanaee) recognize (aap-u) the self, i.e. God within, (so) that person (kaheeai) is called (deyvaana) crazy.

 

ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥

Kalėh burī sansār vāḏe kẖapī▫ai.  viṇ nāvai vekār bẖarme pacẖī▫ai.

 

(Kalah-i) conflict (sansaar-i) in the world/in life is (buree) bad; one (khapeeai) suffers (vaadey) with conflict/arguments.

Life (vin-u) without obeying Naam is (veykaar-i) wasted, one (pacheeaai) perishes (bharmey) wandering aimlessly.

 

ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥ ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥

Rāh ḏovai ik jāṇai so▫ī sijẖsī.   Kufar go▫a kufrāṇai pa▫i▫ā ḏajẖsī.

 

There are (dovai) the two (raah) paths, namely obeying God or falling prey to temptations; (soee) only that person who (jaanai) acknowledges/obeys (ik-u) the One Almighty, (sijhsee) shall succeed in finding God.

One who (goa) speaks (kufar) in denial of God and (kufraanai = false) chases other ideas (dajhsee) shall perish.

 

ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ ॥ ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ ॥੯॥

Sabẖ ḏunī▫ā sub▫hān sacẖ samā▫ī▫ai.  Sijẖai ḏar ḏīvān āp gavā▫ī▫ai. ||9||

 

(Sabh) the whole (duneeaa) world is, i.e. all faiths are, (subahaan-u) good; they enable (samaaeeai) merging (sach-i) the Almighty.

One who (gavaaeeai = loses) gives up (aap-u = self) ego (sijhai) succeeds/is approved (dar-i deevaan-i) in Divine court. 9.

 

Wednesday, 07 July 2010 15:40 Written by Rawel Singh 0 Comments

SGGS pp 137-139, Vaar Majh Pauris 1-4

SGGS pp 137-139, Vaar Majh Paurris 1-4

 

ਵਾਰ ਮਾਝ ਕੀ ਤਥਾ ਸਲੋਕ ਮਹਲਾ ੧ ਮਲਕ ਮੁਰੀਦ ਤਥਾ ਚੰਦ੍ਰਹੜਾ ਸੋਹੀਆ ਕੀ ਧੁਨੀ ਗਾਵਣੀ ॥

vār mājẖ kī ṯathā salok mėhlā 1 malak murīḏ ṯathā cẖanḏarhaṛā sohī▫ā kī ḏẖunī gāvṇī.

 

(Vaar) Ballad with (Slok) prologues by the first Guru in Raga Maajh, to be sung to (dhunee) the tune of the ballad of Malik Mureed and Chandrharra Soheeaa.

 

Note: A Vaar is a composition like a ballad in praise of someone. In Gurbani, they are in praise of God or the guru. A Vaar basically comprises of Paurris or stanzas with generally each Paurri having two or more Sloks or prologues preceding it. All Paurris are of the same author whose name the Vaar bears, but the Sloks may be of different gurus or saints. Two vaars in Gurbani namely Basant Ki Vaar M: 5 and Ramkali Ki Vaar by the bards Balwandd and Sataa have no Sloks.

 

Note: As mentioned in the heading above that the Sloks with this Vaar are of the first Guru. It appears it was initially so when the second Guru may have compiled this Vaar with Sloks of the first Guru and his own; and Sloks of the third and fourth gurus were later included by the fifth Guru. This is also noticed in Asa Di Vaar commencing on page 462 which mentions Sloks of the first Guru but also has those of the second. It may be that the second Guru compiled the Vaar but in humility left his own name out.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ gur parsāḏ.

 

Invoking the One (purakh-u) all-pervasive (karta) Creator, whose (naam-u) commands/writ is (sat-i) inevitable, and who may be known with (gur) the guru’s (prasaad-i) grace/guidance.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਗੁਰੁ ਦਾਤਾ ਗੁਰੁ ਹਿਵੈ ਘਰੁ ਗੁਰੁ ਦੀਪਕੁ ਤਿਹ ਲੋਇ ॥ ਅਮਰ ਪਦਾਰਥੁ ਨਾਨਕਾ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.  Gur ḏāṯā gur hivai gẖar gur ḏīpak ṯih lo▫e.   Amar paḏārath nānkā man mānī▫ai sukẖho▫e. ||1||

 

(Slok) prologue of the first guru: The world is afflicted with the fire of craving and jealousy. The guru can help. The guru is (daata) giver of awareness, (ghar-u = the house/source, hivai = snow/coolness) the source of peace and (deepak-u = the lamp, tih = three, loey = for the three regions – sky, land and water) the enlightener for the world.

The guru imparts awareness of (amar) life-giving (padaarath-u) substance – of Naam/Divine commands; (man-i) the mind (hoey) attains (sukh-u) peace (maaniai) by obeying Naam, says the first Guru.

 

Note: The next Slok describes ten stages of human life in which one remains engrossed in looking after the body and attachment to relatives; God is not even thought of but one expects to unite with IT after death.

 

ਮ: ੧ ॥ ਪਹਿਲੈ ਪਿਆਰਿ ਲਗਾ ਥਣ ਦੁਧਿ ॥ ਦੂਜੈ ਮਾਇ ਬਾਪ ਕੀ ਸੁਧਿ ॥ ਤੀਜੈ ਭਯਾ ਭਾਭੀ ਬੇਬ ॥ ਚਉਥੈ ਪਿਆਰਿ ਉਪੰਨੀ ਖੇਡ ॥

Mėhlā 1.   Pahilai pi▫ār lagā thaṇ ḏuḏẖ.   Ḏūjai mā▫e bāp kī suḏẖ.   Ŧījai bẖa▫yā bẖābẖī beb.   Cẖa▫uthai pi▫ār upannī kẖed.

 

(Pahilai) at first stage of life, the baby (lagaa) has (piaar-i) love of (than) teats/breast of the mother (dudh-i) for milk. In (doojai) the second, it (sudh-i = awareness) recognises (maaey) mother and (baap) father.

(Teejai) third, it recognises (bhayaa) brothers (bhaabi) brother’s wife and (beyb/beybey) sister. (Chauthai) fourth, (kheydd) the play/phenomenon (piaar-i) of love/attachment (upannee) arises/develops.

 

ਪੰਜਵੈ ਖਾਣ ਪੀਅਣ ਕੀ ਧਾਤੁ ॥ ਛਿਵੈ ਕਾਮੁ ਨ ਪੁਛੈ ਜਾਤਿ ॥ ਸਤਵੈ ਸੰਜਿ ਕੀਆ ਘਰ ਵਾਸੁ ॥ ਅਠਵੈ ਕ੍ਰੋਧੁ ਹੋਆ ਤਨ ਨਾਸੁ ॥

Punjvai kẖāṇ pī▫aṇ kī ḏẖāṯ.   Cẖẖivai kām na pucẖẖai jāṯ.   Saṯvai sanj kī▫ā gẖar vās.   Aṯẖvai kroḏẖ ho▫ā ṯan nās.

 

(Panjvai) fifth, one develops (dhaat-u = race) craving for (khaan) eating and (peean) drinking. (Chhivai) sixth, one indulges in (kaam-u) lust without (puchhai) asking (jaati) class, i.e. without consideration.

(Satvai) seventh, one (keeaa = does, sanj-i = gathering) accumulates money and (keeaa = does, vaas-u = stay) lives in (ghar) the house, i.e. develops attachment to belongings/wealth. (Atthvai) eighth, (krodh-u) anger and also (tan) the body strength (hoaa) is (naas-u = destroyed) weakened.

 

ਨਾਵੈ ਧਉਲੇ ਉਭੇ ਸਾਹ ॥ ਦਸਵੈ ਦਧਾ ਹੋਆ ਸੁਆਹ ॥ ਗਏ ਸਿਗੀਤ ਪੁਕਾਰੀ ਧਾਹ ॥ ਉਡਿਆ ਹੰਸੁ ਦਸਾਏ ਰਾਹ ॥

Nāvai ḏẖa▫ule ubẖe sāh.   Ḏasvai ḏaḏẖā ho▫ā su▫āh.   Ga▫e sigīṯpukārī ḏẖāh.   Udi▫ā hans ḏasā▫e rāh.

 

(Naavai) ninth, the hair turn (dhauley) grey and (saah) breaths become (ubhey) hard to take. (dasvai) tenth, the body dies, (dadhaa = burnt) is cremated, and (hoaa) becomes (suaah) dust.

(Sigeet = companions) relatives and friends (gaey = go) left behind (pukaaree dhaah) cry loudly in show of grief, but cannot help. (Hans-u) the soul (uddiaa) flies away and then (dasaaey) asks (raah) the path, i.e. expects to unite with God, but did nothing for that in life.

 

ਆਇਆ ਗਇਆ ਮੁਇਆ ਨਾਉ ॥ ਪਿਛੈ ਪਤਲਿ ਸਦਿਹੁ ਕਾਵ ॥

Ā▫i▫ā ga▫i▫ā mu▫i▫ā nā▫o.   Picẖẖai paṯal saḏihu kāv.

 

God’s (naau) Naam/God is remembered (aaiaa = coming) at birth (gaiaa = going) at death and (muiaa) after death. Except that (pichhai) after death, the relatives perform rituals like Shraadh = after life charity with food (patal-i) on leaves (sadih-u) calling (kaav) crows – as is the practice of some – hoping it will reach the dead.

 

Page 138

 

ਨਾਨਕ ਮਨਮੁਖਿ ਅੰਧੁ ਪਿਆਰੁ ॥ ਬਾਝੁ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ ॥੨॥

Nānak manmukẖ anḏẖ pi▫ār.   Bājẖ gurū dubā sansār. ||2||

 

Says Guru Nanak: (Manmukh-i) a self-willed person’s (piaar-u) love is (andh) blind, i.e. everything is done in ignorance. (Sansar-u) the world (dubaa) drowns (baajh-u) without the guru, i.e. one does not get awareness of how to lead life and cannot overcome the world-ocean of vices to unite with God, without the guru’s guidance. 2.

 

Note: The next Slok describes the stages of life in a different manner.

 

ਮ: ੧ ॥ ਦਸ ਬਾਲਤਣਿ ਬੀਸ ਰਵਣਿ ਤੀਸਾ ਕਾ ਸੁੰਦਰੁ ਕਹਾਵੈ ॥ ਚਾਲੀਸੀ ਪੁਰੁ ਹੋਇ ਪਚਾਸੀ ਪਗੁ ਖਿਸੈ ਸਠੀ ਕੇ ਬੋਢੇਪਾ ਆਵੈ ॥

Mėhlā 1.   Ḏas bālṯaṇ bīs ravaṇ ṯīsā kā sunḏar kahāvai.   Cẖālīsī pur ho▫e pacẖāsī pag kẖisai saṯẖī ke bodẖepā āvai.

 

Prologue of the first Guru. The human being spends first (das) ten years (baaltan-i) in childhood, up to (bees) twenty years (ravan-i = move) in playful growth and (kahaavai) is called (sundar-u) handsome/youthful at (tees) thirty years.

The growth (hovai) is (pur-u) complete (chaaleesee) at forty years; (pag-u = foot) the step (khisai) falters, i.e. the body starts weakening, (pachaasee) at fifty and (boddheypa) old age (aavai) comes/sets in (ko) at (satthee) at sixty years.

 

ਸਤਰਿ ਕਾ ਮਤਿਹੀਣੁ ਅਸੀਹਾਂ ਕਾ ਵਿਉਹਾਰੁ ਨ ਪਾਵੈ ॥ ਨਵੈ ਕਾ ਸਿਹਜਾਸਣੀ ਮੂਲਿ ਨ ਜਾਣੈ ਅਪ ਬਲੁ ॥

Saṯar kā maṯihīṇ asīhāʼn kā vi▫uhār na pāvai.   Navai kā sihjāsṇī mūl na jāṇai ap bal.

 

One (ka) of (satar) seventy years starts becoming (matiheen-u) demented, and when (aseehaa’n) eighty (na paavai) cannot (viohaar-u) conduct the self on his/her own.

One (ka) at (navai) ninety years (sihjaasni) is confined to bed, (bal-u) strength (ap = little) is lost; but still does not (jaanai) recognise (mool-i) the root, i.e. God within.

 

ਢੰਢੋਲਿਮੁ ਢੂਢਿਮੁ ਡਿਠੁ ਮੈ ਨਾਨਕ ਜਗੁ ਧੂਏ ਕਾ ਧਵਲਹਰੁ ॥੩॥

Dẖandẖolim dẖūdẖim diṯẖ mai Nānak jag ḏẖū▫e kā ḏẖavalhar. ||3||

 

Says Guru Nanak: I have (ddhanddholim-u) searched and (ddhooddhim-u) searched and (dditth-u) seen that – everyone is only conscious of physical needs at every stage of life; this (jag-u) world is (dhavalhar-u) a white mansion (ka) of (duooey) smoke; i.e. we are here only temporarily but consider it a permanent abode. 3.

 

ਪਉੜੀ ॥ ਤੂੰ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਆਪਿ ਸ੍ਰਿਸਟਿ ਉਪਾਤੀ ॥ ਰੰਗ ਪਰੰਗ ਉਪਾਰਜਨਾ ਬਹੁ ਬਹੁ ਬਿਧਿ ਭਾਤੀ ॥

Pa▫oṛī.   Ŧūʼn karṯā purakẖ agamm hai āp sarisat upāṯī.   Rang parang upārjanā baho baho biḏẖ bẖāṯī.

 

(Paurri) stanza by the first Guru. O (purakh-u) all-pervasive (karta) Creator, You (upaatee) created (sristt-i) the universes (aap-i) from Yourself, but You are (aga’mm-u) beyond reach/comprehension.

You (upaar = created, janaa = creatures) created creatures of (rang parang) varying colours and hues in (bah-u bah-u) numerous (bhaatee) types and (bidh-i = method) ways – from egg, from the womb, perspiration/heat and humidity and from the soil.

 

ਤੂੰ ਜਾਣਹਿ ਜਿਨਿ ਉਪਾਈਐ ਸਭੁ ਖੇਲੁ ਤੁਮਾਤੀ ॥ ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਬਿਨੁ ਨਾਵੈ ਮਰਿ ਜਾਤੀ ॥

Ŧūʼn jāṇėh jin upā▫ī▫ai sabẖ kẖel ṯumāṯī.   Ik āvahi ik jāhi uṯẖ bin nāvai mar jāṯī.

 

(T00’n) You (jin-i) who (upaaeeai) created them (jaanah-i) know everything; it is (sabh-u) all (tumaatee) Your (kheyl-u) play.

(Ik-i = one type) some (aavah-i) are being born, some (utth-i = get up, jaahi = go) are dying; those who (bin-u = without) do not obey (naavai) Naam/Divine commands (mar-i jaatee = die) fall prey to vices.

 

ਗੁਰਮੁਖਿ ਰੰਗਿ ਚਲੂਲਿਆ ਰੰਗਿ ਹਰਿ ਰੰਗਿ ਰਾਤੀ ॥ ਸੋ ਸੇਵਹੁ ਸਤਿ ਨਿਰੰਜਨੋ ਹਰਿ ਪੁਰਖੁ ਬਿਧਾਤੀ ॥

Gurmukẖ rang cẖalūli▫ā rang har rang rāṯī.   So sevhu saṯ niranjano har purakẖ biḏẖāṯī.

 

(Gurmukh-i) those who follow the guru are imbued with (chalooliaa) deep red (rang-i) colour – epitome of love – (rang-i) with love of (har-i) the Almighty.

O seekers, (seyvh-u = serve) obey (sat-i) the Eternal (niranjno = unstained) pristine (har-i) Almighty, (purakh-u) the all-pervasive (bidhaatee) Creator.

 

ਤੂੰ ਆਪੇ ਆਪਿ ਸੁਜਾਣੁ ਹੈ ਵਡ ਪੁਰਖੁ ਵਡਾਤੀ ॥ ਜੋ ਮਨਿ ਚਿਤਿ ਤੁਧੁ ਧਿਆਇਦੇ ਮੇਰੇ ਸਚਿਆ ਬਲਿ ਬਲਿ ਹਉ ਤਿਨ ਜਾਤੀ ॥੧॥

Ŧūʼn āpe āp sujāṇ hai vad purakẖ vadāṯī.   Jo man cẖiṯ ṯuḏẖ ḏẖi▫ā▫iḏe mere sacẖi▫ā bal bal ha▫o ṯin jāṯī. ||1||

 

You (aapey = self) alone are like (aap-i) Yourself, (sujaan-u) Omniscient, (vadd) higher than (vaddaatee) the highest (purkah-u) Master.

(Hau) I (bal-i bal-i jaatee = am sacrifice) adore (tin) those (jo) who (dhiaaeydey) pay attention to/obey (tudh-u) You, (man-i) in mind and (chit-i) consciousness, o (sachiaa) Eternal Master (meyrey = my) of all. 1.

 

————————-

 

ਸਲੋਕ ਮ: ੧ ॥ ਜੀਉ ਪਾਇ ਤਨੁ ਸਾਜਿਆ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥ ਅਖੀ ਦੇਖੈ ਜਿਹਵਾ ਬੋਲੈ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਪੈਰੀ ਚਲੈ ਹਥੀ ਕਰਣਾ ਦਿਤਾ ਪੈਨੈ ਖਾਇ ॥

Salok mėhlā 1.   Jī▫o pā▫e ṯan sāji▫ā rakẖi▫ā baṇaṯ baṇā▫e.   Akẖī ḏekẖai jihvā bolai kannī suraṯ samā▫e.  Pairī cẖalai hathī karṇā ḏiṯā painai kẖā▫e.

 

(Slok) prologue of the first Guru. The Creator (paaey) puts (jeeo) the soul and (saajiaa) creates (tan-u) body and (rakhiaa) keeps in the womb (banaaey) making the desired (banat) shape – for the role allotted, i.e. intended the life form.

The creature (deykhai) sees (akhee) with the eyes, (bolai) speaks with (jihva) tongue and hears (ka’nnee) with the ears, (surat-i = conscious ness, samaaey = absorbed) with attention.

It (chalai) walks (pairee) on the feet, (karna) acts (hathee) with hands; it (painai) wears clothes and (khaaey) eats food (ditaa = given) provided for by the Creator.

 

ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਜਾ ਭਜੈ ਤਾ ਠੀਕਰੁ ਹੋਵੈ ਘਾੜਤ ਘੜੀ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਾਹਿ ਪਤਿ ਪਤਿ ਵਿਣੁ ਪਾਰਿ ਨ ਪਾਇ ॥੧॥

Jin racẖ racẖi▫ā ṯisėh na jāṇai anḏẖā anḏẖ kamā▫e.  Jā bẖajai ṯā ṯẖīkar hovai gẖāṛaṯ gẖaṛī na jā▫e.  Nānak gur bin nāhi paṯ paṯ viṇ pār na pā▫e. ||1||

 

It does not (jaanai = know) acknowledge the Creator (jin-i) who (rach-i) created (rachiaa = launched) sent to the world – with the given role; (andhaa = blind) the ignorant person (kamaaey) does (andh-u) blind acts, i.e. is directionless.

(Jaa) when the body vessel breaks/dies, (ta) then (hovai) becomes (ttheekaru) useless pieces which (naa jaaey) cannot be (gharree =carved) assembled to (ghaarrat) shape, i.e. once the body dies it cannot be revived – the human birth cannot be obtained again.

Says Guru Nanak: There is no (pat-i = honour) emancipation from vices, (bin-u) without (gur) the guru and (vin-u) without (pat-i = honour) overcoming vices, one cannot (paaey = land, paar-i = far shore) get across the world-ocean and merge with God. 1.

 

ਮ: ੨ ॥ ਦੇਂਦੇ ਥਾਵਹੁ ਦਿਤਾ ਚੰਗਾ ਮਨਮੁਖਿ ਐਸਾ ਜਾਣੀਐ ॥ ਸੁਰਤਿ ਮਤਿ ਚਤੁਰਾਈ ਤਾ ਕੀ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ॥

Mėhlā 2.   Ḏeʼnḏe thāvhu ḏiṯā cẖanga manmukẖ aisā jāṇī▫ai.   Suraṯ maṯ cẖaṯurā▫ī ṯā kī

ki▫ā kar ākẖvakẖāṇī▫ai.

 

(Manmukh-i) a self-willed person (jaaneeai) is known (aisa = such) by the fact, that for him/her, (ditaa = given) benediction is (changaa = good) more dear (thaavh-u) than (dey’ndey) the giver, i.e. a self-willed person gets attached to the body, wealth, status etc. but forgets God who gave these. (Kia kar-i) what does one (vakhaaneeai) say about (surat-i) consciousness/awareness, (mat-i) understanding or (chaturaaee) cleverness/wisdom (ki) of (ta) that person, i.e. less said the better.

 

ਅੰਤਰਿ ਬਹਿ ਕੈ ਕਰਮ ਕਮਾਵੈ ਸੋ ਚਹੁ ਕੁੰਡੀ ਜਾਣੀਐ ॥ ਜੋ ਧਰਮੁ ਕਮਾਵੈ ਤਿਸੁ ਧਰਮ ਨਾਉ ਹੋਵੈ ਪਾਪਿ ਕਮਾਣੈ ਪਾਪੀ ਜਾਣੀਐ ॥

Anṯar bahi kai karam kamāvai so cẖahu kundī jāṇī▫ai. Jo ḏẖaram kamāvai ṯis ḏẖaram nā▫o hovai pāp kamāṇai pāpī jāṇī▫ai.

 

(Karam) the deeds one (kamaavai) does (bah-i kai = sitting, antar-i = inside) behind closed doors, get (jaaneeai) known (chah-u) in all four (kunddi) quarters, i.e. everywhere.

One who (kamaavai) does (dharam-u) righteous deeds, (tis-u) that person (hovai) has (naau = name) reputation as (dharam) a righteous person; and one (jaaneeai) is known (paapi) transgressor (kamaanai) by committing (paap-i) transgressions.

 

ਤੂੰ ਆਪੇ ਖੇਲ ਕਰਹਿ ਸਭਿ ਕਰਤੇ ਕਿਆ ਦੂਜਾ ਆਖਿ ਵਖਾਣੀਐ ॥

Ŧūʼn āpe kẖel karahi sabẖ karṯe ki▫ā ḏūjā ākẖ vakẖāṇī▫ai.

 

(Too’n) You (karah-i) make (sabh-i) all this (kheyl) play (aapey) Yourself, o (kartey) creator; we (kiaa = how?) cannot (aakh-i vakhaaneeai) say that (dooja = second) anyone else can do this.

 

ਜਿਚਰੁ ਤੇਰੀ ਜੋਤਿ ਤਿਚਰੁ ਜੋਤੀ ਵਿਚਿ ਤੂੰ ਬੋਲਹਿ ਵਿਣੁ ਜੋਤੀ ਕੋਈ ਕਿਛੁ ਕਰਿਹੁ ਦਿਖਾ ਸਿਆਣੀਐ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਇਕੋ ਸੁਘੜੁ ਸੁਜਾਣੀਐ ॥੨॥

Jicẖar ṯerī joṯ ṯicẖar joṯī vicẖ ṯūʼn bolėh viṇ joṯī ko▫ī kicẖẖ karihu ḏikẖā si▫āṇī▫ai. Nānak gurmukẖ naḏrī ā▫i▫ā har iko sugẖaṛ sujāṇī▫ai. ||2||

 

(Jichar-u) as long as (teyri) Your (jot-i) Spirit is present in a body, (tichar-u) until then (too’n) You (bolah-i) speak (vich-i) in (joti) that soul; let (koee) any (siaaneeai) wise person (dikhaa) show (karih-u) doing (kichh-u) anything (vin-u) without (joti) the soul, i.e. God-given ability.

It is (nadri aaiaa) seen/understood (gurmukh-i) with the guru’s guidance that (iko) the One Almighty alone is (sugharr-u) profound and wise, i.e. has all capabilities. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਤੁਧੁ ਆਪੇ ਧੰਧੈ ਲਾਇਆ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਇ ਕੈ ਤੁਧੁ ਆਪਹੁ ਜਗਤੁ ਖੁਆਇਆ ॥

Pa▫oṛī.   Ŧuḏẖ āpe jagaṯ upā▫e kai ṯuḏẖ āpe ḏẖanḏẖai lā▫i▫ā.   Moh ṯẖag▫ulī pā▫e kai ṯuḏẖ āphu jagaṯkẖu▫ā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Creator, (tudh-u aapey) You (upaaikai) created (jagat-u = word) the creatures and (aapey) Yourself (laaiaa) engaged (dhandhai) in task/role allotted.

You (paey kai) put (moh) allurements (tthagauli = inebriating drug given by cheats to rob people) the intoxicant in the mouth, i.e., provided objects of pleasure, and thus (tudh-u) You (aapah-u) Yourself cause (jagat-u) the world/creatures – to forget You and – (khuaaiaa) go astray.

 

ਤਿਸਨਾ ਅੰਦਰਿ ਅਗਨਿ ਹੈ ਨਹ ਤਿਪਤੈ ਭੁਖਾ ਤਿਹਾਇਆ ॥ ਸਹਸਾ ਇਹੁ ਸੰਸਾਰੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਇਆ ਜਾਇਆ ॥

Ŧisnā anḏar agan hai nah ṯipṯai bẖukẖā ṯihā▫i▫ā.   Sahsā ih sansār hai mar jammai ā▫i▫ā jā▫i▫ā.

 

The creature is not (tipatai) sated because of (agan-i) the fire of (tisna/trisna) craving, ever remaining (bhukhaa) hungry and (tihaaiaa) thirsty, i.e. chases objects of desires.

(Ih-u) this (sansaar-u) world/creature is (sahasa = uncertain) unaware of how to lead life, it (aaiaa) comes to Divine court and (jaaiaa = goes) is sent back to keep (mar-i) dying and (jammai) taking births.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਮੋਹੁ ਨ ਤੁਟਈ ਸਭਿ ਥਕੇ ਕਰਮ ਕਮਾਇਆ ॥ ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥

Bin saṯgur moh na ṯut▫ī sabẖ thake karam kamā▫i▫ā. Gurmaṯī nām ḏẖi▫ā▫ī▫ai sukẖ rajā jā ṯuḏẖ bẖā▫i▫ā.

 

(Moh-u) lure by temptations does not (tuttaee = break) end (bin-u) without (satigur) the true guru; (sabh-i) everyone who (kamaaiaa) performs (karam) rituals, (thakey = get tired) fails.

We should (dhiaaeeai) pay attention to/obey the Almighty (gurmatee) guided by the guru; one is (rajaa) satiated and (sukh-i) attains peace – of union with You – (ja) when it (bhaaiaa) pleases (tudh-u) You, o Almighty.

 

ਕੁਲੁ ਉਧਾਰੇ ਆਪਣਾ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਸੋਭਾ ਸੁਰਤਿ ਸੁਹਾਵਣੀ ਜਿਨਿ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਇਆ ॥੨॥

Kul uḏẖāre āpṇā ḏẖan jaṇeḏī mā▫i▫ā.   Sobẖā suraṯsuhāvaṇī jin har seṯī cẖiṯ lā▫i▫ā. ||2||

 

Such a person (udhaarey) raises the name/brings good name to (aapna = own) his/her (kul) lineage/family; (maaiaa) the mother who (janeydee) gives birth to such a person is (dhann-u) blessed.

Such a person (jin-i) who (laaiaa) fixes (chit-u) mind (seytee) with (har-i) the Almighty has (suhaavnee) good/pleasant (surat-i) consciousness/mind and (sobhaa) reputation in the world, and approved by God. 2.

 

Page 139

 

Note: Physical senses cannot perceive God. This Slok of the second Guru describes how the Divine is experienced without use of the sensory and action organs.

 

ਸਲੋਕੁ ਮ: ੨ ॥ ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥

Salok mėhlā 2.   Akẖī bājẖahu vekẖ▫ṇā viṇ kanna sunṇā.   Pairā bājẖahu cẖalṇā viṇ hathā karṇā.  Jībẖai bājẖahu bolṇā i▫o jīvaṯ marṇā.   Nānak hukam pacẖẖāṇ kai ṯa▫o kẖasmai milṇā. ||1||

 

(Slok) prologue of the second Guru. (Veykhnaa) seeing God (baajhah-u) without (akhee) eyes, (sunanaa) hearing Divine commands (vin-u) without (ka’nnaa) ears; (chalna) walking (baajhah-u) without (pairaa) the feet (karna) working (vin-u) without (hathaa) hands, i.e. intuitively obeying God.

(Bolna) speaking (baajhah-u) without (jeebhai) the tongue, i.e. communication with the Divine within; this is (iau) how one (marna) dies (jeevat) alive, i.e. does not think that God is the doer – and the creature only a tool.

Says Second Nanak: When one (pachhaan-i kai) understands/obeys (hukam-u) Divine writ/commands, (ta) then (milna = meets) finds the Almighty. 1.

 

Message: Giving up ego means to stop thinking that one does anything; when one looks within s/he realises God is working through the creature. When one understands Divine commands, one obeys them instinctively. The next Slok clarifies this.

 

ਮ: ੨ ॥ ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ ॥

Mėhlā 2.   Ḏisai suṇī▫ai jāṇī▫ai sā▫o na pā▫i▫ā jā▫e.   Ruhlā tundā anḏẖulā ki▫o gal lagai ḏẖā▫e.

 

God’s power (disai) is seen, (suneeai) heard and (jaaneeai) known in many ways, but we do not realise and Divine (saau = taste) experience (na jaaey) cannot (paaiaa) be obtained.

Reason: Like a person (ruhla) without feet, (ttundda) without hands and (andhulaa) blind of eyes (kiau = how?) cannot (dhaaey = run) reach and (gal-i lagai) embrace the beloved, similarly one who does not pay attention to/obey Divine virtues and commands, cannot drive other ideas away and experience presence of God.

 

Note: The above line described lack of limbs/organs as reason for inability to move; the line below shows how to reach God.

 

ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥

Bẖai ke cẖaraṇ kar bẖāv ke lo▫iṇ suraṯ kare▫i.   Nānak kahai si▫āṇī▫e iv kanṯ milāvā ho▫e. ||2||

 

One needs to have (charan) feet (key) of (bhai) awe/obedience, (kar) hands (key) of (bhaav) loving devotion and (karey-i) make (loin) eyes (surat-i) of consciousness – for experience within.

Says second Nanak: O (siaaneeay) wise soul-woman, (iv) this is how (milaavaa) meeting (kant) the Almighty-husband (hoey) comes about. 2.

 

ਪਉੜੀ ॥ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥ ਹਉਮੈ ਗਰਬੁ ਉਪਾਇ ਕੈ ਲੋਭੁ ਅੰਤਰਿ ਜੰਤਾ ਪਾਇਆ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਸਭ ਕਰੇ ਤੇਰਾ ਕਰਾਇਆ ॥

Pa▫oṛī.   Saḏā saḏā ṯūʼn ek hai ṯuḏẖ ḏūjā kẖel racẖā▫i▫ā.   Ha▫umai garab upā▫e kai lobẖ anṯar janṯāpā▫i▫ā.  Ji▫o bẖāvai ṯi▫o rakẖ ṯū sabẖ kare ṯerā karā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Creator, (too’n) You are (sadaa sadaa) forever (eyk-u) the One same unchanging Master, and (tudh-u) You also (rachiaa) made (dooja = second) another (kheyl-u) play, where the creatures take birth and die.

You (upaaikai) created (haumai) ego, garab-u) pride, and (paaiaa) put (lobh-u = greed) obsession for the objects (anatar-i) in (jantaa) the creatures.

You (rakh-u) keep the creatures (jiau) as You (bhaavai) pleases; (sabh) everything (karey = does) happens (karaaiaa = cause to do) as You ordain.

 

ਇਕਨਾ ਬਖਸਹਿ ਮੇਲਿ ਲੈਹਿ ਗੁਰਮਤੀ ਤੁਧੈ ਲਾਇਆ ॥ ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥ ਹੋਰੁ ਕਾਰ ਵੇਕਾਰ ਹੈ ਇਕਿ ਸਚੀ ਕਾਰੈ ਲਾਇਆ ॥

Iknā bakẖsahi mel laihi gurmaṯī ṯuḏẖai lā▫i▫ā.  Ik kẖaṛe karahi ṯerī cẖākrī viṇ nāvai hor na bẖā▫i▫ā. Hor kār vekār hai ik sacẖī kārai lā▫i▫ā.

 

(Tudhai) You (bakhsah-i) bestow grace on (ikna) some to lead to the guru and (laaiaa) engage in obedience to (gurmatee) the guru’s counsel; You (meyl-i laih-i) unite them with Yourself.

(Ik-i) some (kharrey) stand ready to (karah-i) do (teyri) Your (chaakri = service) bidding; nothing (hor-u) anything else (vin-u) except (naavai) obedience to Naam (bhaaiaa) appeals to them.

(Hor-u) any other (kaar = actions) pursuits are (veykaar) of no use; You (laaiaa) engage (ik-i = one type) some in (kaarey = work) obedience (sachee = true) of Naam/Divine commands.

 

ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਇਕਿ ਅਲਿਪਤੁ ਰਹੇ ਜੋ ਤੁਧੁ ਭਾਇਆ ॥ ਓਹਿ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੈ ਨਾਇ ਸਮਾਇਆ ॥੩॥

Puṯ kalaṯ kutamb hai ik alipaṯ rahe jo ṯuḏẖ bẖā▫i▫ā.   Ohi anḏrahu bāhrahu nirmale sacẖai nā▫e samā▫i▫ā. ||3||

 

People have attachment to (kuttamb-u) family consisting of (put-u = son) children and (kalat-u) spouse, but (ik-i) some (jo) whom (tudh-u) You (bhaaiaa) like, (rahey) remain (alipt-u) unattached to the family while being with them.

(Oh-i) they (samaaiaa = absorbed) conform to (naaey) to Naam (sachai) of the Eternal, and are (nirmaley) clean (andarh-u = within) of thoughts and (baaharh-u = outside) actions. 3.

 

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Note: The next two Sloks describe the types of rituals and austerities observed by people to find God. These are futile; the way is to contemplate the Word/Naam and lead life in compliance, says Guru Nanak.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਸੁਇਨੇ ਕੈ ਪਰਬਤਿ ਗੁਫਾ ਕਰੀ ਕੈ ਪਾਣੀ ਪਇਆਲਿ ॥ ਕੈ ਵਿਚਿ ਧਰਤੀ ਕੈ ਆਕਾਸੀ ਉਰਧਿ ਰਹਾ ਸਿਰਿ ਭਾਰਿ ॥ ਪੁਰੁ ਕਰਿ ਕਾਇਆ ਕਪੜੁ ਪਹਿਰਾ ਧੋਵਾ ਸਦਾ ਕਾਰਿ ॥

Salok mėhlā 1.   Su▫ine kai parbaṯ gufā karī kai pāṇī pa▫i▫āl.   Kai vicẖ ḏẖarṯī kai ākāsī uraḏẖ rahā sir bẖār.   Pur kar kā▫i▫ā kapaṛ pahirā ḏẖovā saḏā kār.

 

(Slok-u) prologue by the first Guru: I may go on top of the (soiney = gold, kai = of) golden/sought after Sumeyr (parbat-i) mountain and meditate in (gufaa) a cave, or down in (paani) in water (paiaal-i) in the lower regions.

(Kai) or I may go (vich-i) into (dharti) earth, (kai) or fly to (aakaasi) the sky to meditate; or (rahaa) remain (uradh-i) inverted standing (bhaar-i) on, (sir-i) on the head.

I may (pahraa) wear (kaparr-u) garment to (pur-u kar-i) fully cover (kaaiaa) the body and make it (kaar-i) a practice to (sadaa) ever (dhova) wash body and clothes, i.e. display cleanliness.

 

ਬਗਾ ਰਤਾ ਪੀਅਲਾ ਕਾਲਾ ਬੇਦਾ ਕਰੀ ਪੁਕਾਰ ॥

Bagā raṯā pī▫alā kālā beḏā karī pukār.

 

I may (karee pukaar) loudly read the four Hindu (beyda) Vedas associated with four colours, Shaam – white, Rig -red, Yajur – yellow, Atharva – dark.

 

ਹੋਇ ਕੁਚੀਲੁ ਰਹਾ ਮਲੁ ਧਾਰੀ ਦੁਰਮਤਿ ਮਤਿ ਵਿਕਾਰ ॥

Ho▫e kucẖīl rahā mal ḏẖārī ḏurmaṯ maṯ vikār.

 

Or, I may (rahaa) remain (kucheel-u) untidy (dhaaree) keeping (mal-u) dirt on the body like some people do; all this is (durmat-i) evil counsel to make a display of devotion abased on (vikaar) useless (mat-i) thinking.

 

ਨਾ ਹਉ ਨਾ ਮੈ ਨਾ ਹਉ ਹੋਵਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥

Nā ha▫o nā mai nā ha▫o hovā Nānak sabaḏ vīcẖār. ||1||

 

No, (hau) I am not any of these, nor (hovaa) shall be in any such state, but (veechaar-i) contemplate (sabad-u = word) Divine commands, and lead life guided by the guru, says Guru Nanak. 1.

 

ਮ: ੧ ॥ ਵਸਤ੍ਰ ਪਖਾਲਿ ਪਖਾਲੇ ਕਾਇਆ ਆਪੇ ਸੰਜਮਿ ਹੋਵੈ ॥ ਅੰਤਰਿ ਮੈਲੁ ਲਗੀ ਨਹੀ ਜਾਣੈ ਬਾਹਰਹੁ ਮਲਿ ਮਲਿ ਧੋਵੈ ॥

Mėhlā 1.   vasṯar pakẖāl pakẖāle kā▫i▫ā āpe sanjam hovai.   Anṯar mail lagī nahī jāṇai bāhrahu mal malḏẖovai.

 

Prologue by the first Guru. An ignorant person only (pakhaal-i) washes (vastr) clothes, (pakhaaley) washes (kaaiaa) the body and (hovai) becomes (sanjam-i) discipline decided (aapey) by him/her-self.

S/he does not (jaanai) know/realise (mail-u = dirt) vices (lagee) sticking (antar-i = within) to the mind, but (dhovai) washes the body (baaharh-u) from outside (mal-i mal-i) thoroughly rubbing it.

 

ਅੰਧਾ ਭੂਲਿ ਪਇਆ ਜਮ ਜਾਲੇ ॥ ਵਸਤੁ ਪਰਾਈ ਅਪੁਨੀ ਕਰਿ ਜਾਨੈ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਘਾਲੇ ॥

Anḏẖā bẖūl pa▫i▫ā jam jāle.   vasaṯ parā▫ī apunī kar jānai ha▫umai vicẖ ḏukẖ gẖāle.

 

(Andhaa) blind to vices in mind, s/he (bhool-i) mistakenly (paiaa) puts the self (jaaley) in the web of (jam) agent of death/vices.

S/he (jaaney) considers (paraaee) others’ (vast-u = thing) belongings (kar-i) as his/her (apunee) own, i.e. indulges in misappropriation, and (ghaaley = toils) suffers (vich-i) in (dukh-u = pain) retribution.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਉਮੈ ਤੁਟੈ ਤਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਨਾਮੁ ਜਪੇ ਨਾਮੋ ਆਰਾਧੇ ਨਾਮੇ ਸੁਖਿ ਸਮਾਵੈ ॥੨॥

Nānak gurmukẖ ha▫umai ṯutai ṯā har har nām ḏẖi▫āvai.   Nām jape nāmo ārāḏẖe nāme sukẖ samāvai. ||2||

 

Says Guru Nanak: When (haumai) acting by self-will (tuttai = breaks) ends (gurmukh-i) by following the guru, and (taa) then one (dhiaavai) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands.

S/he (japey) remembers/obeys Naam, (aaraadhey) invokes (naamo) the Almighty and (samaavai) merges (naamey) in God (sukh-i) in peace. 2.

 

ਪਵੜੀ ॥ ਕਾਇਆ ਹੰਸਿ ਸੰਜੋਗੁ ਮੇਲਿ ਮਿਲਾਇਆ ॥ ਤਿਨ ਹੀ ਕੀਆ ਵਿਜੋਗੁ ਜਿਨਿ ਉਪਾਇਆ ॥

Pavṛī.   Kā▫i▫ā hans sanjog mel milā▫i▫ā.   Ŧin hī kī▫ā vijog jin upā▫i▫ā.

 

(Kaaia) the body and (hans-i) soul and (meyl-i milaaiaa) come together, when the Creator (sanjog-u milaaiaa) ordains association between them, i.e. one is born at Divine will.

The Creator (jin-i) who (upaaiaa) creates (tin hi) the same also (keeaa) causes (vijog-u) separation, i.e. death is also in God’s hands.

 

ਮੂਰਖੁ ਭੋਗੇ ਭੋਗੁ ਦੁਖ ਸਬਾਇਆ ॥ ਸੁਖਹੁ ਉਠੇ ਰੋਗ ਪਾਪ ਕਮਾਇਆ ॥ ਹਰਖਹੁ ਸੋਗੁ ਵਿਜੋਗੁ ਉਪਾਇ ਖਪਾਇਆ ॥

Mūrakẖ bẖoge bẖog ḏukẖ sabā▫i▫ā.  Sukẖhu uṯẖe rog pāp kamā▫i▫ā.   Harkẖahu sog vijog upā▫e kẖapā▫i▫ā.

 

The (moorakh) foolish person forgets the Creator, (bhogey) indulges in (bhog-u) objects of pleasure which cause (sabaaiaa) all (dukh) suffering. 

That is because (rog) ailments/maladies develop (sukhah-u) from comforts/pleasures obtained (kamaaiaa) by committing (paap) transgressions.

From such (harkhah-u) joy – achieved by transgressions – (upaaey = created) come (sog) sorrows and (khapaaiaa) destroys joy.

 

ਮੂਰਖ ਗਣਤ ਗਣਾਇ ਝਗੜਾ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਹਥਿ ਨਿਬੇੜੁ ਝਗੜੁ ਚੁਕਾਇਆ ॥ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥

Mūrakẖ gaṇaṯ gaṇā▫e jẖagṛā pā▫i▫ā. Saṯgur hath nibeṛ jẖagaṛ cẖukā▫i▫ā.   Karṯā kare so hog na cẖalai cẖalā▫i▫ā. ||4||

 

All this happens because (moorakh) the foolish mortal (ganat ganaaey) wants to be counted/asserts the self and (paaiaa) creates (jhagrra) conflict/duality, i.e. acts by self-will instead of obeying God.

(Nibeyrr-u) settlement (chukaaiaa) to end (jhagarr-u) the conflict is (hath-i) in hands of (satigur) true guru, i.e. the true guru helps overcome ego/acting by self-will.

He teaches that what (karta) the Creator (karey) does (s-u) that (hog-u) happens, and does not (chalai) move (chalaaiaa) driven by anyone, i.e. Divine decisions are not influenced by anyone. 4.

 

Monday, 05 July 2010 14:05 Written by Rawel Singh 0 Comments

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