Darbar Sahib Hukamnama 24 Dec 2013

(Rayyat-i = subjects) the people are (andhi = blind) ignorant being (vihooni) bereft of (giaan = knowledge) understanding – between right and wrong – and give (murdaar-u = undeserved things) bribes for (bhar-e = fills) fulfilling their (bhaah-i) fire – of craving, i.e. satisfaction of desires.

ਗਿਆਨੀ ਨਚਹਿ ਵਾਜੇ ਵਾਵਹਿ ਰੂਪ ਕਰਹਿ ਸੀਗਾਰੁ ॥ ਊਚੇ ਕੂਕਹਿ ਵਾਦਾ ਗਾਵਹਿ ਜੋਧਾ ਕਾ ਵੀਚਾਰੁ ॥

Gi▫ānī nacẖėh vāje vāvėh rūp karahi sīgār. Ūcẖe kūkėh vāḏā gāvahi joḏẖā kā vīcẖār.

 (Giaani =learned) people show devotion by (nachah-i) dancing and (vaavah-i) playing (vaaj-e) musical instruments; they (karah-i seegaar-u) wear makeup (roop = beauty) for looking attractive.

They (kookah-i) shout (ooch-e) aloud (gaavah-i) singing (vaadaa = conflicts) about battles and (veechaar = thinking) describing the feats of (jodhaa) the warriors.

ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ ॥

Mūrakẖ pandiṯ hikmaṯ hujaṯ sanjai karahi pi▫ār.

The (moorakh) stupid (pandit) scholars of (hikmat-i) cleverly (karah-i = do) use (hujat-i) arguments with the (piaar-u = love) aim of (sanjai) collecting money.

ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ 

ਘਰ ਬਾਰੁ ॥

Ḏẖarmī ḏẖaram karahi gāvāvėh mangėh mokẖ ḏu▫ār. Jaṯī saḏāvėh jugaṯ na jāṇėh cẖẖad bahėh gẖar bār.

(Dharmi) religious people (dharam-u karah-i) perform religious acts, but their acts  (gaavaavah-i = lose) are unproductive because they (mangah-i = ask for) expect (mokh duaar-u = gate to salvation) emancipation in return, i.e. they do it with fruits of actions in mind.

Those who (chhadd-i bahah-i) give up (ghar baar-u = home) house-holder’s lives, call themselves (jati = celibate) disciplined but do not (jaanah-i) know (jugat-i) the method – one has to be disciplined while being a householder.

Note: The next verse uses the analogy of checking the weight of something using a weighing balance. It has two pans, one each hanging on either side of a rod, which is supported in the middle with an indicator also in the middle to indicate balance. A table-top variation is now more prevalent. The item to be weighed is put in one pan and the weight measure in the other. When the balance indicator is upright, it shows that weight of the subject item is equal to that of the measure.

ਸਭੁ ਕੋ ਪੂਰਾ ਆਪੇ ਹੋਵੈ ਘਟਿ ਨ ਕੋਈ ਆਖੈ ॥ ਪਤਿ ਪਰਵਾਣਾ ਪਿਛੈ ਪਾਈਐ ਤਾ ਨਾਨਕ ਤੋਲਿਆ ਜਾਪੈ ॥੨॥

Sabẖ ko pūrā āpe hovai gẖat na ko▫ī ākẖai.  Paṯ parvāṇā picẖẖai pā▫ī▫ai ṯā Nānak ṯoli▫ā jāpai. ||2||

(Sabh ko) every one (hovai) considers (aap-e) the self (poora) perfect; (na koi) no one (aakhai) calls him/her-self to be (ghatt-i) less than perfect.

But the truth is (jaapai) known only when one (tolia = weighed) is evaluated (parvaana  pichhai = against the weight measure) for acceptability for (pat-i) the honor – of acceptance, i.e. whether the person has led life such as to be accepted for union with the Creator. 2.

ਮ: ੧ ॥ ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥

Mėhlā 1.  vaḏī so vajag nānkā sacẖā vekẖai so▫e.  Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e.

(M: 1) prologue by the first Guru: Whatever is (vadi = desired) intended by the Creator (su) that (vajag-i = manifests) happens, and (sacha so-e) the Eternal Master (v-ekhai) watches it, says Nanak.

(Sabhn-i) everyone may (chhaala maaria = jump around) make attempts but what (karta) the Creator (kar-e = does) approves, (su) that (ho-e) happens.

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥

Agai jāṯ na jor hai agai jī▫o nave.  Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3||

(Agai = ahead) in the hereafter, there (hai) is no consideration for (jaat-i) lineage or (jor-u = strength) status in the world, because (agai = ahead) there (jeeo) the people are (nav-e) new – who do not know/care for these.

(Jin ki) those in whose (l-ekhai) account (pat-i) honor of acceptance (pavai = put) is credited/warranted, i.e. who have lived by Divine virtues and commands and deserve the honor of union with the Creator, (s-e-i) only such (k-e-i) rare persons are considered (chang-e) good. 3.

ਪਉੜੀ ॥ ਧੁਰਿ ਕਰਮੁ ਜਿਨਾ ਕਉ ਤੁਧੁ ਪਾਇਆ ਤਾ ਤਿਨੀ ਖਸਮੁ ਧਿਆਇਆ ॥ਏਨਾ ਜੰਤਾ ਕੈ ਵਸਿ ਕਿਛੁ 

ਨਾਹੀ ਤੁਧੁ  ਵੇਕੀ ਜਗਤੁ ਉਪਾਇਆ ॥

Pa▫oṛī.  Ḏẖur karam jinā ka▫o ṯuḏẖ pā▫i▫ā ṯā ṯinī kẖasam ḏẖi▫ā▫i▫ā. Ėnā janṯā kai vas kicẖẖ nāhī ṯuḏẖ vekī jagaṯ upā▫i▫ā.

(Pauri) stanza. O Almighty, (jina kau) those to whom (tudh-u) You (paaia = put) bestow (karam-u) grace (dhur-i = from source) Yourself, (ta) then (tini) they (dhiaaia) remember You, (khasam-u) the Master, i.e. they live by Your virtues and commands.

There is (kichh-u nahi) nothing (vas-i) under control (kai) of (enaa) these (jantaa) creatures; (tudh-u) You have (upaaia) created (jagat-u) the world (v-eki) of different types  and they are distracted by these.

ਇਕਨਾ ਨੋ ਤੂੰ ਮੇਲਿ ਲੈਹਿ ਇਕਿ ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ ਜਿਥੈ ਤੁਧੁ ਆਪੁ 

ਬੁਝਾਇਆ ॥ ਸਹਜੇ ਹੀ ਸਚਿ ਸਮਾਇਆ ॥੧੧॥

Iknā no ṯūʼn mel laihi ik āphu ṯuḏẖ kẖu▫ā▫i▫ā.  Gur kirpā ṯe jāṇi▫ā jithai ṯuḏẖ āp bujẖā▫i▫ā.  Sėhje hī sacẖ samā▫i▫ā. ||11||

(Too-n) You (m-el-i laih-i) unite (ikna no) some with You, but (ik-i) some are (khuaia) led astray by (aapahu tudh-u) Yourself.

(Jithai = where) those in whose minds You (bujhaaia) give the understanding – you enable them to meet the guru and learn – they (jaania = know) find You with (kirpa) grace/guidance of the guru.

Such persons remain (sahj-e hi) effortlessly (samaaia) absorbed in You in life, and merge with You (sach-i) the Eternal, on death. 11.