SGGS PP 349-350
ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1
Baani of the first Guru in Raga Aasa
ਜੇ ਦਰਿ ਮਾਂਗਤੁ ਕੂਕ ਕਰੇ ਮਹਲੀ ਖਸਮੁ ਸੁਣੇ ॥ਭਾਵੈ ਧੀਰਕ ਭਾਵੈ ਧਕੇ ਏਕ ਵਡਾਈ ਦੇਇ ॥੧॥
Je ḏar māʼngaṯ kūk kare mahlī kẖasam suṇe Bẖāvai ḏẖīrak bẖāvai ḏẖake ek vadā▫ī ḏe▫e ||1||
(Jey) if a beggar comes (dari) to the door and (kook = shout) calls out, (khasam) the Master (mahli) of the house (suney) listens.
Similarly we should entreat with the Creator (bhaavai) not worrying whether IT would (dheerak = consolation) provide solace or (dhakey) push us away – being sure that the Master is just – but this dey-i) (eyk) gives awareness of one (vaddaaee) Divine virtue – that the Master is just as everything is decided on merit, i.e. worldly status is not relevant. 1.
ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥੧॥ ਰਹਾਉ ॥
Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na he ||1|| rahā▫o
(Jaanah-u) identify (jot-i = light) the One Spirit within every one and do not (poochhah-u) ask (jaati) the caste (jaat) caste (hey) is no consideration (aagai = ahead) with the Creator and every one can identify Divine virtues within. 1.
(Rahaau) dwell on this and contemplate.
ਆਪਿ ਕਰਾਏ ਆਪਿ ਕਰੇਇ ॥ਆਪਿ ਉਲਾਮ੍ਹ੍ਹੇ ਚਿਤਿ ਧਰੇਇ ॥
Āp karā▫e āp kare▫i Āp ulāmeĥ cẖiṯ ḏẖare▫e
The Creator (aapi) IT-self (karaaey) gets things done by the creatures but (aap-i) IT-self (karey-i) does, i.e. everything happens according to natural laws.
and if someone does not get what s/he asks for, s/he complains and the Creator (chit-i dharey-i = keeps in mind) takes note of (ulaamhey) complaints (aap-i) IT-self, i.e. the Divine system deals with violation of natural lwas.
ਜਾ ਤੂੰ ਕਰਣਹਾਰੁ ਕਰਤਾਰੁ ॥ਕਿਆ ਮੁਹਤਾਜੀ ਕਿਆ ਸੰਸਾਰੁ ॥੨॥
Jā ṯūʼn karanhār karṯār Ki▫ā muhṯājī ki▫ā sansār ||2||
But (ja) when You are (karanhaar-u) the doer,o (kartaar) Creator,
(kia) why should one be (muhtaaji) dependant on any one; in any case (kiaa) what can (sansaar = world) any one do for another? i.e. none can. 2.
ਆਪਿ ਉਪਾਏ ਆਪੇ ਦੇਇ ॥ਆਪੇ ਦੁਰਮਤਿ ਮਨਹਿ ਕਰੇਇ ॥ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥ਦੁਖੁ ਅਨ੍ਹ੍ਹੇਰਾ ਵਿਚਹੁ ਜਾਇ ॥੩॥
Āp upā▫e āpe ḏe▫e Āpe ḏurmaṯ manėh kare▫i Gur parsāḏ vasai man ā▫e Ḏukẖ anĥerā vicẖahu jā▫e ||3||
The truth is: The Creator (aapi) IT-self (upaaey) creates and (dey-i = gives) provides the wherewithal.
The conscience (mana-ih karey-i = forbids) tells the soul to shed (durmati) evil thoughts/counsel.
The Almighty (aaey) comee to (vasai) abide (mani) in the mind (gurprassad-i) with the guru’s grace/guidance.
Then (anheray) darkness/ignorance of Divine commands, and resultant (dukh-u) pain (vichah-u) from within (jaaey = goes) is obviated. 3.
ਸਾਚੁ ਪਿਆਰਾ ਆਪਿ ਕਰੇਇ ॥ਅਵਰੀ ਕਉ ਸਾਚੁ ਨ ਦੇਇ ॥ਜੇ ਕਿਸੈ ਦੇਇ ਵਖਾਣੈ ਨਾਨਕੁ ਆਗੈ ਪੂਛ ਨ ਲੇਇ ॥੪॥੩॥
Sācẖ pi▫ārā āp kare▫i Avrī ka▫o sācẖ na ḏe▫e Je kisai ḏe▫e vakẖāṇai Nānak āgai pūcẖẖ na le▫e ||4||3||
(Piaara) the Beloved Master (aap-i) IT-self (karey-i) makes some people to obey (saach-u = truthful) Naam/Divine commands.
But does not give awareness of (saach-u) Naam (kau) to (avri) others.
(Jey) if IT (dey-i) grants awareness of Naam to (kisai) someone, and s/he (vakhaanai) says/obeys, then account of deeds is not (poochh ley-i) asked to account for the deeds – and is accepted by the Creator for union, says Guru Nanak. 4. 3.
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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.
Baani of the first Guru in Raga Aasa
Note: In this Shabad Guru Nanak brings out the practice of Raas Leela i.e. dances and dramas to show devotion as done by some.
ਤਾਲ ਮਦੀਰੇ ਘਟ ਕੇ ਘਾਟ ॥ਦੋਲਕ ਦੁਨੀਆ ਵਾਜਹਿ ਵਾਜ ॥ ਨਾਰਦੁ ਨਾਚੈ ਕਲਿ ਕਾ ਭਾਉ ॥ਜਤੀ ਸਤੀ ਕਹ ਰਾਖਹਿ ਪਾਉ ॥੧॥
Ŧāl maḏīre gẖat ke gẖāt Ḏolak ḏunī▫ā vājėh vāj Nāraḏ nācẖai kal kā bẖā▫o Jaṯī saṯī kah rākẖahi pā▫o ||1||
Movement of (taal/chhainey) cymbals in hand and (madeerey) bell-anklets on the ankles shows (ghaat = way) how the thoughts move in (ghat) the mind i.e. continuously jump.
Playing (dolak/dholak) drums shows the noise of making merry (duneea = world) all round;
their dance is manifestation of (bhaau = liking) the nature of Narada – who was a knowledgeable sage but restless, and engaged in backbiting;
Those who (kah) call themselves (jati) celibates and (sati) righteous also (raakheh paau = keep the foot) dance with the world-play. 1.
ਨਾਨਕ ਨਾਮ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥ਅੰਧੀ ਦੁਨੀਆ ਸਾਹਿਬੁ ਜਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Nānak nām vitahu kurbāṇ Anḏẖī ḏunī▫ā sāhib jāṇ ||1|| rahā▫o
Nanak is (kurbaan-u) sacrifice (vittah-u) to (naam) Divine virtues i.e. submits to live by them
but (duneea = world) the people are (andhi = blind) ignorant of Divine virtues and (sahib-u) but Master (jaan-u) knows everything.
(Rahaau) dwell on this and contemplate.
ਗੁਰੂ ਪਾਸਹੁ ਫਿਰਿ ਚੇਲਾ ਖਾਇ ॥ਤਾਮਿ ਪਰੀਤਿ ਵਸੈ ਘਰਿ ਆਇ ॥ਜੇ ਸਉ ਵਰ੍ਹਿਆ ਜੀਵਣ ਖਾਣੁ ॥ਖਸਮ ਪਛਾਣੈ ਸੋ ਦਿਨੁ ਪਰਵਾਣੁ ॥੨॥
Gurū pāshu fir cẖelā kẖā▫e Ŧām parīṯ vasai gẖar ā▫e Je sa▫o var▫hi▫ā jīvaṇ kẖāṇ Kẖasam pacẖẖāṇai so ḏin parvāṇ ||2||
When (phir-i = turning back) instead of serving, (cheyla) the disciple (khaaey = eats) is served (paasah-u = from) by the guru – i.e. people have devotion if they get material benefits e.g. the gurus have paid disciples to prop them up.
(Taam-i) that is why the disciple (aaey) comes and (vasai) stays (ghar-i = house) with the guru;
but this is wasting human birth; in this state (jey) even if one has (jeevan) a life of (sau) a hundred (varhia) years and (khaa-un = eats) enjoys life.
when his/her account is considered, only (so) that (din-u = day) period of time will (parvaan-u) be accepted as properly spent during which s/he (pachhaanai = recognizes) remembers (khasam) the Master within – and lives by IT’s virtues and commands. 2.
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ਦਰਸਨਿ ਦੇਖਿਐ ਦਇਆ ਨ ਹੋਇ ॥ਲਏ ਦਿਤੇ ਵਿਣੁ ਰਹੈ ਨ ਕੋਇ ॥ਰਾਜਾ ਨਿਆਉ ਕਰੇ ਹਥਿ ਹੋਇ ॥ਕਹੈ ਖੁਦਾਇ ਨ ਮਾਨੈ ਕੋਇ ॥੩॥
Ḏarsan ḏekẖi▫ai ḏa▫i▫ā na ho▫e La▫e ḏiṯe viṇ rahai na ko▫e Rājā ni▫ā▫o kare hath ho▫e Kahai kẖuḏā▫e na mānai ko▫e ||3||
Everyone looks for personal material benefits. Those in authority show no (daiaa) compassion on (darsan-i deykhiai) seeing the state of a person.
There is (na koey) none who is (vin-u = without) free from (laey) taking and (ditey) giving gratification;
(raaja = king) one in authority (karey) does (niaau) justice if s/he gets some thing (hath-i) in hand i.e. is paid.
No one (maanai) accepts a request (kahai = saying) in the name of (khudaaey) God i.e. out of compassion. 3.
ਮਾਣਸ ਮੂਰਤਿ ਨਾਨਕੁ ਨਾਮੁ ॥ਕਰਣੀ ਕੁਤਾ ਦਰਿ ਫੁਰਮਾਨੁ ॥ਗੁਰ ਪਰਸਾਦਿ ਜਾਣੈ ਮਿਹਮਾਨੁ ॥ਤਾ ਕਿਛੁ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥੪॥੪॥
Māṇas mūraṯ Nānak nām Karṇī kuṯā ḏar furmān Gur parsāḏ jāṇai mihmān Ŧā kicẖẖ ḏargėh pāvai mān ||4||4||
The situation is that some people are (maanas) human only in (moorat-i) form and (naam) name, says Guru Nanak.
but (karni) the deeds are those of (kutaa) a dog which goes (dar-i) from door to door, – has many masters – doing (phurmaan-u = orders) the bidding of many for material gains.
if (gurprasaad-i) with the guru’s grace/guidance s/he (jaanai) treats this life as of an overnight (mihmaan-u) guest i.e. accepts the transitory nature of life, does not get attached to objects of transitory pleasures and focuses on Divine commands.
then s/he (paavai) receives (kichh-u) some (maan-u) honour (dargah) in Divine court i.e. is honourably accepted for union with the Creator, which is the aim of human birth. 4. 4.
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ਆਸਾ ਮਹਲਾ ੧ ॥ਜੇਤਾ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਤੇਤੀ ਜੇਤਾ ਰੂਪੁ ਕਾਇਆ ਤੇਰੀ ॥ਤੂੰ ਆਪੇ ਰਸਨਾ ਆਪੇ ਬਸਨਾ ਅਵਰੁ ਨ ਦੂਜਾ ਕਹਉ ਮਾਈ ॥੧॥
Āsā mėhlā 1 Jeṯā sabaḏ suraṯ ḏẖun ṯeṯī jeṯā rūp kā▫i▫ā ṯerī Ŧūʼn āpe rasnā āpe basnā avar na ḏūjā kaha▫o mā▫ī ||1||
Baani of the first guru in Raag Aasa (Jeyta) whatever (sabad-u = word) is spoken and (surt-i) heard (teyti) that is all (dhun-i = music) said by you; (jeyta) whatever/all (roop-u = form) physical existence we see is (teyri) your (kaaia) body, o Creator.
You are (aapey) Your-self (rasna) the tongue that speaks the words, and yourself the places wherever all (basna = abide) exist i.e. all existence and activities are owed to you; o (maaee) my mother – that is the only way I see things – I cannot (kahau) say (avar) anything else. 1.
ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥
Sāhib merā eko hai Ėko hai bẖā▫ī eko hai ||1|| rahā▫o
(Meyra = my) there is (eyko) only One (sahib-u) Master
there is (eyko) only One (bhaaee) my brethren i.e. the One Creator is present everywhere – and is the cause/doer of everything – o my companions in holy congregation. 1
(Rahaau) dwell and contemplate on this.
ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਲੇਵੈ ਦੇਇ ॥ਆਪੇ ਵੇਖੈ ਆਪੇ ਵਿਗਸੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥
Āpe māre āpe cẖẖodai āpe levai ḏe▫e Āpe vekẖai āpe vigsai āpe naḏar kare▫i ||2||
The Almighty IT-self (leyvai) gives virtues and (leyvai) takes them away i.e. some act according to Divine commands while others do not as willed by the Master; IT (maarey) kills some – make them suffer in circles of rebirths and death and (chhoddai = delivers) forgives some;
IT-self (veykhai) watches and (nadir-i karey-i) bestows grace on those IT is (vigsai) pleased with. 2.
ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥ਜੈਸਾ ਵਰਤੈ ਤੈਸੋ ਕਹੀਐ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
Jo kicẖẖ karṇā so kar rahi▫ā avar na karṇā jā▫ī Jaisā varṯai ṯaiso kahī▫ai sabẖ ṯerī vadi▫ā▫ī ||3||
(Jo kichh-u) whatever the Creator (karna) decides to do IT (kar-i rahia) does (so) that; (avar-u na) none else (karna jaaee) can do anything.
IT is (kaheeai = called) known (taisa) that (jaisa) as IT (vartai) does; (sabh) all this is (teyri) Your (vadiaai) virtue i.e. that is the only way to describe the Almighty. 3.
ਕਲਿ ਕਲਵਾਲੀ ਮਾਇਆ ਮਦੁ ਮੀਠਾ ਮਨੁ ਮਤਵਾਲਾ ਪੀਵਤੁ ਰਹੈ ॥ਆਪੇ ਰੂਪ ਕਰੇ ਬਹੁ ਭਾਂਤੀਂ ਨਾਨਕੁ ਬਪੁੜਾ ਏਵ ਕਹੈ ॥੪॥੫॥
Kal kalvālī mā▫i▫ā maḏ mīṯẖā man maṯvālā pīvaṯ rahai Āpe rūp kare baho bẖāʼnṯīʼn Nānak bapuṛā ev kahai ||4||5||
(Kali) in this dark age/world (maaiaa) temptations of the world-play act as (kalvaali) the bar-woman, they tempt, the mind seems to (meettha = sweet) relish the (mad-u = liquor) intoxicants/transitory pleasures it serves and (peevat-u rahai) drinks it to (matvaala) get intoxicated.
the Creator (aapey) IT-self (karey) takes (roop) forms of (bah-u) many (bhaati) types===ways i.e. IT-self provides temptations and succumbs to them, (eyv) this is how (bapurra) poor/the servant Nanak (kahai = says) sees the Creator and the creation. 4. 5.
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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.
Bani of the first Guru in Raga Aasa
Note: Some people show their devotion by singing and dancing. This Shabad mentions the sound-producing items used for the purpose and says that real devotion is to have qualities which make one acceptable to the Creator.
ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ਹੋਇ ਅਨੰਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ਏਹਾ ਭਗਤਿ ਏਹੋ ਤਪ ਤਾਉ ॥ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪਾਉ ॥੧॥
vājā maṯ pakẖāvaj bẖā▫o Ho▫e anand saḏā man cẖā▫o Ėhā bẖagaṯ eho ṯap ṯā▫o Iṯ rang nācẖahu rakẖ rakẖ pā▫o ||1||
Make (mat) your mind (vaaja) the harmonium, and (bhaau) love for the Almighty (pakhaavaj-u = drum) the tambourine.
this brings (anand-u) bliss and (chaau) fondness – for the Master (man-i) in the mind.
(Eyha) this is (bhagat-i) devotion and (eyho) this (tap taau) hard austerities practiced by some;
(naachahu) dance in (it) this (rang-i = love) state of mind (rakh-i rakh-i) putting (paau) the feet carefully i.e. being conscious of Divine commands. 1.
ਪੂਰੇ ਤਾਲ ਜਾਣੈ ਸਾਲਾਹ ॥ਹੋਰੁ ਨਚਣਾ ਖੁਸੀਆ ਮਨ ਮਾਹ ॥੧॥ ਰਹਾਉ ॥
Pūre ṯāl jāṇai sālāh Hor nacẖṇā kẖusī▫ā man māh ||1|| rahā▫o
A devotee becomes ecstatic (poorey) dancing his/her mind in (saalaah) praise of Divine virtues – i.e. living in (taal = beat) tune with Divine virtues.
(nachna) dancing (hor-u = other) otherwise is for (khuseea = happiness) pleasure of the mind – it is not devotion. 1
(Rahaau) dwell and contemplate on this.
ਸਤੁ ਸੰਤੋਖੁ ਵਜਹਿ ਦੁਇ ਤਾਲ ॥ਪੈਰੀ ਵਾਜਾ ਸਦਾ ਨਿਹਾਲ ॥ਰਾਗੁ ਨਾਦੁ ਨਹੀ ਦੂਜਾ ਭਾਉ ॥ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪਾਉ ॥੨॥
Saṯ sanṯokẖ vajėh ḏu▫e ṯāl Pairī vājā saḏā nihāl Rāg nāḏ nahī ḏūjā bẖā▫oIṯ rang nācẖahu rakẖ rakẖ pā▫o ||2||
Let the qualities of (sat-u) truthful living and (santokh-u) contentment be (duey-i = two) the pair of cymbals in hand.
and (sadaa) ever (nihaal) seeing the Creator present within, the pair of (pairi = on the feet) ankle (vaaja) bells.
let (nahi = not) absence of (dooja bhaau) love/thoughts of others i.e. love only for the Creator, be (raag-u) the musical measures and (naad-u) sounds.
(naachah-u) dance in (it-u) this (rang-i = love) state of mind khushi (rakh-i rakh-i) putting (paau) the feet carefully i.e. being conscious of Divine commands. 2.
ਭਉ ਫੇਰੀ ਹੋਵੈ ਮਨ ਚੀਤਿ ॥ਬਹਦਿਆ ਉਠਦਿਆ ਨੀਤਾ ਨੀਤਿ ॥ਲੇਟਣਿ ਲੇਟਿ ਜਾਣੈ ਤਨੁ ਸੁਆਹੁ ॥ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪਾਉ ॥੩॥
Bẖa▫o ferī hovai man cẖīṯ Bahḏi▫ā uṯẖ▫ḏi▫ā nīṯā nīṯ Letaṇ let jāṇai ṯan su▫āhu Iṯ rang nācẖahu rakẖ rakẖ pā▫o ||3||
Make (bhau) obedience of Divine commands (man cheet-i) in the mind (pheyri = going round) the dance movements.
you can do this (neeta neet-i) for ever, while (bahdiaa) sitting and (utthdiaa) getting up i.e. in all states;
(jaanai) consider (tan) the body as (suaah) ash i.e. be conscious of the perishable nature of the body and let this be (leyttan leytt-i) laying yourself on the ground.
(naachahu) dance in (it-u) this (rang-i = love) state of mind (rakh-i rakh-i) putting (paau) the feet carefully i.e. being conscious of Divine commands. 3.
ਸਿਖ ਸਭਾ ਦੀਖਿਆ ਕਾ ਭਾਉ ॥ਗੁਰਮੁਖਿ ਸੁਣਣਾ ਸਾਚਾ ਨਾਉ ॥ਨਾਨਕ ਆਖਣੁ ਵੇਰਾ ਵੇਰ ॥ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪੈਰ ॥੪॥੬॥
Sikẖ sabẖā ḏīkẖi▫ā kā bẖā▫o Gurmukẖ suṇ▫ṇā sācẖā nā▫o Nānak ākẖaṇ verā ver Iṯ rang nācẖahu rakẖ rakẖ pair ||4||6||
(Bhaau = love) longing for (deekhia) the guru’s teachings in (sabha) in the company of (sikh = disciples) seekers.
And (aakhan-u) saying them (veyra veyr) again and again, says Guru Nanak,
(naachah-u) dance in (it-u) this (rang-i = love) state of mind khushi (rakh-i rakh-i) putting (paau) the feet carefully i.e. being conscious of Divine commands. 4. 6.
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ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1
Baani of the first Guru in Raga Aasa.
Note: The theme of this Shabad is that the Almighty has unlimited powers but the devotees of incarnations like Rama of the Ramayana and Krishna of the Mahabharata call them god for some specific acts done by them.
ਪਉਣੁ ਉਪਾਇ ਧਰੀ ਸਭ ਧਰਤੀ ਜਲ ਅਗਨੀ ਕਾ ਬੰਧੁ ਕੀਆ ॥ਅੰਧੁਲੈ ਦਹਸਿਰਿ ਮੂੰਡੁ ਕਟਾਇਆ ਰਾਵਣੁ ਮਾਰਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥੧॥
Āsā mėhlā 1. Pa▫uṇ upā▫e ḏẖarī sabẖ ḏẖarṯī jal agnī kā banḏẖ kī▫ā Anḏẖulai ḏėhsir mūnd katā▫i▫ā rāvaṇ mār ki▫ā vadā bẖa▫i▫ā ||1||
The Creator (upaaey-i) created (paun-u) air, (bandh-u keeaa) put it with (jal) water and (agni) fire to create (sabh) all (dharti = earth) the planets and (dhari) placed them in their positions.
Is Rama of the Ramayana (vaddaa bhaiaa = become great) great like God just because (andhuley = blind) the stupid (dahsir-i = ten heads) demon king of Lanka, Raavana believed to have ten heads (moondd kattaaia = got his head chopped) was killed by Rama – i.e. one cannot look at Rama as God because of this. 1.
ਕਿਆ ਉਪਮਾ ਤੇਰੀ ਆਖੀ ਜਾਇ ॥ਤੂੰ ਸਰਬੇ ਪੂਰਿ ਰਹਿਆ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā upmā ṯerī ākẖī jā▫e Ŧūʼn sarbe pūr rahi▫ā liv lā▫e ||1|| rahā▫o
O Almighty (kia) how can (teyri) Your (upma) comparison (aakhi jaaey) be made with any one –
they were just individuals; but (too’n) You (poor-i rahia) pervade (sarbey) everywhere (liv laaey = thinking of) taking care of every one. 1
(Rahaau) dwell and contemplate on this.
ਜੀਅ ਉਪਾਇ ਜੁਗਤਿ ਹਥਿ ਕੀਨੀ ਕਾਲੀ ਨਥਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥ਕਿਸੁ ਤੂੰ ਪੁਰਖੁ ਜੋਰੂ ਕਉਣ ਕਹੀਐ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ॥੨॥
Jī▫a upā▫e jugaṯ hath kīnī kālī nath ki▫ā vadā bẖa▫i▫ā Kis ṯūʼn purakẖ jorū ka▫uṇ kahī▫ai sarab niranṯar rav rahi▫ā ||2||
The Creator (upaaey-i) created (jeea) the creatures and (hath-i keeni) kept control of their (jugat-i = methods) actions i.e. you control the whole universe. So (kiaa) how does Krishna of the Mahabharata (vaddaa bhaiaa) become as great i.e. God, because he (nath-i = tethered on the nose) subdued (kaali) the cobra named Kaali.
The deities were husbands of different women; how can (kaheeai) one say (kis-u) whose (purakh-u) husband You are and (kaun) who is Your (joroo) wife when You are (rav-i rahia) present (nirantar-i) continuously in (sarab) all? 2.
Note: The next verse is in the context of the mythological story that Brahma was created from the stem-tube of the navel-lotus of Vishnu. He went back into the tube to search for his origin but could not.
ਨਾਲਿ ਕੁਟੰਬੁ ਸਾਥਿ ਵਰਦਾਤਾ ਬ੍ਰਹਮਾ ਭਾਲਣ ਸ੍ਰਿਸਟਿ ਗਇਆ ॥ਆਗੈ ਅੰਤੁ ਨ ਪਾਇਓ ਤਾ ਕਾ ਕੰਸੁ ਛੇਦਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥੩॥
Nāl kutamb sāth varḏāṯā barahmā bẖālaṇ sarisat ga▫i▫ā Āgai anṯ na pā▫i▫o ṯā kā kans cẖẖeḏ ki▫ā vadā bẖa▫i▫ā ||3||
According to mythology, Brahma was created from (naal-i = tube) the stem tube (saath-i = with) connected to the lotus-navel of (vardaata = bestower of boons) Vishnu; that is the abode of his (kuttamb-u) family i.e. he came from there; in order to know his origin, he (gaiaa) went in (bhaalan) search (sristt-i) the universe.
(Aagai = ahead) he kept going forward but (na) did not (paaiaa) find its (ant-u) limit i.e. the Creator’s expanse is unlimited; (kiaa) how does Krishna (bhaiaa) become that (vaddaa) great simply by (chheyd-i) killing Kans i.e. he does not become God because of that. 3.
Note: The next mythical story is about churning of the ocean of milk by the gods and demons together which brought out 14 jewels or important things/persons/animals, one of which was amrit or nectar which gives immortality. Both claimed they should get it. The gods were afraid of the demons becoming immortal if they drank the nectar. On their request Vishnu taking the form of an enchanting woman Mohini served liquor to the demons to get them intoxicated. Nectar was given to the gods.
ਰਤਨ ਉਪਾਇ ਧਰੇ ਖੀਰੁ ਮਥਿਆ ਹੋਰਿ ਭਖਲਾਏ ਜਿ ਅਸੀ ਕੀਆ ॥ਕਹੈ ਨਾਨਕੁ ਛਪੈ ਕਿਉ ਛਪਿਆ ਏਕੀ ਏਕੀ ਵੰਡਿ ਦੀਆ ॥੪॥੭॥
Raṯan upā▫e ḏẖare kẖīr mathi▫ā hor bẖakẖlā▫e jė asī kī▫ā Kahai Nānak cẖẖapai ki▫o cẖẖapi▫ā ekī ekī vand ḏī▫a ||4||7||
According to Puranic stories the gods and demons (mathia) churned the mythological ocean of (kheer-u) milk and (upaaey dharey) produced fourteen (ratan) jewels; but then each side (bhakhlaaey = said) claimed (j-i) that (asi = we) they had (keeaa) done it.
Vishnu concealed his real form and took that of an enchanting woman to distribute the things one by one; this is the story of Vishnu but the Creator (kiau = how?) cannot (chhapai) be concealed by trying to (chhapia) hide i.e. is present everywhere and (vandd-i deeaa = distributes) gives benedictions to (eyki) each and (eyki) everyone, says Guru Nanak. 4. 7.
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