SGGS pp 464-466, Aasa Di Vaar Pauris 4-6.

 

Note: This fourth Paurri of Aasa Di Vaar M: 1 has two Sloks or prologues preceding it. The Sloks state that everything in nature functions, or concepts like Dharam Rai, are according to Divine commands or the cosmic laws. It ends by saying that the Almighty alone is beyond commands. The Paurri says that the guru is found with Divine grace and we should follow the guru diligently.

 

ਸਲੋਕ ਮ: ੧ ॥ ਭੈ ਵਿਚਿ ਪਵਣੁ ਵਹੈ ਸਦਵਾਉ ॥ ਭੈ ਵਿਚਿ ਚਲਹਿ ਲਖ ਦਰੀਆਉ ॥

Salok mėhlā 1.  Bẖai vicẖ pavaṇ vahai saḏvāo.  Bẖai vicẖ cẖalėh lakẖ ḏarīāo.

 

(Slok M: 1) prologue by the first Guru. It is (vich-i) in (bhai = fear) respect/compliance of the Creator’s commands/cosmic laws to perform the allotted role, that —

 

(Pavan) air/wind (vahai) blows (sadvaau) for ever.

Water (chalah-i) flows in (lakh = hundred thousand) numerous (dariaau) rivers – seeking lower level.

 

ਭੈ ਵਿਚਿ ਅਗਨਿ ਕਢੈ ਵੇਗਾਰਿ ॥  ਭੈ ਵਿਚਿ ਧਰਤੀ ਦਬੀ ਭਾਰਿ ॥

Bẖai vicẖ agan kadẖai vegār.  Bẖai vicẖ ḏẖarṯī ḏabī bẖār.

 

(Agan-i) fire (kaddhai veygaar-i) performs the given job without being paid (bhai vich-i = in fear) doing its role.

(Dharti) the earth (dabi bhaar-i) takes load of everything playing its role.

 

ਭੈ ਵਿਚਿ ਇੰਦੁ ਫਿਰੈ ਸਿਰ ਭਾਰਿ ॥ ਭੈ ਵਿਚਿ ਰਾਜਾ ਧਰਮ ਦੁਆਰੁ ॥

Bẖai vicẖ inḏ firai sir bẖār.  Bẖai vicẖ rājā ḏẖaram ḏuār.

 

It is the role of (ind-u) the cloud (phirai) to roam (sir bhaar-i = with load on head) carrying water vapour to drop rain.

The role of (dharam raaja = Dharam Rai) the metaphoric Divine court judge Dharam Rai is to work in (duaar-u) Divine court – to give account of deeds of the creatures.

 

ਭੈ ਵਿਚਿ ਸੂਰਜੁ ਭੈ ਵਿਚਿ ਚੰਦੁ ॥ ਕੋਹ ਕਰੋੜੀ ਚਲਤ ਨ ਅੰਤੁ ॥

Bẖai vicẖ sūraj bẖai vicẖ cẖanḏ.  Koh karoṛī cẖalaṯ na anṯ.

 

(Sooraj-u) the sun and (chand-u) the moon – perform their role to provide light.

They (chalat) travel (karori = crores) millions of (koh) miles with no (ant-u) end, i.e. move in orbits.

 

ਭੈ ਵਿਚਿ ਸਿਧ ਬੁਧ ਸੁਰ ਨਾਥ ॥ ਭੈ ਵਿਚਿ ਆਡਾਣੇ ਆਕਾਸ ॥

Bẖai vicẖ siḏẖ buḏẖ sur nāth.  Bẖai vicẖ ādāṇe ākās.

 

(Sidh) accomplished Yogis, (budh) the Buddhas, (sur) gods and (naath) Naath Yogis (bhai vich-i = in fear) act according to Divine commands.

(Aakaas) skies are (aaddaaney) spread out (bhai vich-i = in fear) obeying cosmic laws.

 

ਭੈ ਵਿਚਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਭੈ ਵਿਚਿ ਆਵਹਿ ਜਾਵਹਿ ਪੂਰ ॥

Bẖai vicẖ joḏẖ mahābal sūr.  Bẖai vicẖ āvahi jāvėh pūr.

 

(Jodh) warriors and (mahabal) powerful (soor) fighters are (bhai vich-i) subject to Divine commands.

(Poor) hordes of creatures (aavah-i = come) take births and (jaavah-i = go) die (bhai vich-i) according to Divine will.

 

ਸਗਲਿਆ ਭਉ ਲਿਖਿਆ ਸਿਰਿ ਲੇਖੁ ॥ ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਚੁ ਏਕੁ ॥੧॥

Sagliā bẖao likẖiā sir lekẖ.  Nānak nirbẖao nirankār sacẖ ek. ||1||

 

(Saglia) all have (bhau = fear) commands/roles (leykh = writing) prescribed (sir-i leykh = written on the head) as applicable to each. 

(Nirankaar-u) the Formless (sach-u) Eternal Master (eyk-u) alone is (nirbhau = without fear) beyond commands, – laws do not apply to the Creator who first created the self and them made Naam, the cosmic laws, says Guru Nanak. 1.

Note: Guru Nanak says in the first Paurri of Aasa Di Vaar – Aapeeanai aapi saajio aapeenai rachio Naau: The Creator created the self, made Naam – Hukam, the law – and then created other existence).

 

ਮ: ੧ ॥ ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥ ਕੇਤੀਆ ਕੰਨ੍ਹ੍ਹ ਕਹਾਣੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥

Mėhlā 1.  Nānak nirbẖao nirankār hor keṯe rām ravāl. Keṯīā kanĥ kahāṇīā keṯe beḏ bīcẖār.

 

(M: 1) prologue by the first Guru. (Nirankaar-u) the Formless Almighty is (nirbhau = beyond commands) the highest; there are (keytey) any number of (hor-i) other gods like Rama – of the Ramayana – who are worshipped, – but they are like (ravaal) dust – compared to the Almighty.

Similarly there are (keytia) any number of (kahaania) stories about (kannh) Krishna – of the Mahabharata – and (keytey) any number of (beechaar) ideas based on (beyd) the Vedas.

 

ਕੇਤੇ ਨਚਹਿ ਮੰਗਤੇ ਗਿੜਿ ਮੁੜਿ ਪੂਰਹਿ ਤਾਲ ॥ ਬਾਜਾਰੀ ਬਾਜਾਰ ਮਹਿ ਆਇ ਕਢਹਿ ਬਾਜਾਰ ॥

Keṯe nacẖėh mangṯe giṛ muṛ pūrėh ṯāl. Bājārī bājār mėh āe kadẖėh bājār.

 

(Keytey = many) numerous (mangtey) beggars (nachah-i) dance – in the name of worship – (girr-i murr-i) moving round (poorah-i taal) dancing to the beat of music.

They are (baajaari = of the market) actors/performers who (aaey) come (mah-i = in) to (baajaar = market) the stage (kaddhah-i bajaar) to perform – for the sake of money.

 

ਗਾਵਹਿ ਰਾਜੇ ਰਾਣੀਆ ਬੋਲਹਿ ਆਲ ਪਤਾਲ ॥ ਲਖ ਟਕਿਆ ਕੇ ਮੁੰਦੜੇ ਲਖ ਟਕਿਆ ਕੇ ਹਾਰ ॥

Gāvahi rāje rāṇīā bolėh āl paṯāl.  Lakẖ takiā ke munḏṛe lakẖ takiā ke hār.

 

They (gaavah-i = sing) act as (raajey) kings and (raaneea) queens – like Rama and Sita of the Ramayana or Krishna and Radha of the Mahabharata – and (bolah-i) say (aal pataal) all sorts of things.

Acting as royalty, they wear (mundrrey) ear-rings worth (lakh) hundreds of thousands (ttakia) rupees or (haar) necklaces worth lakhs of rupees.

 

ਜਿਤੁ ਤਨਿ ਪਾਈਅਹਿ ਨਾਨਕਾ ਸੇ ਤਨ ਹੋਵਹਿ ਛਾਰ ॥

Jiṯ ṯan pāīah nānkā se ṯan hovėh cẖẖār.

 

These are transitory roles; (tan-i) the bodies on (jit-u) which these (paaeeah-i) are worn (sey) they shall (hovah-i) become (chhaar) dust/die, (naanka) says Guru Nanak.

 

Page 465

 

ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥੨॥

Giān na galīī dẖūdẖīai kathnā karṛā sār. Karam milai ṯā pāīai hor hikmaṯ hukam kẖuār. ||2||

 

We cannot (ddhooddhiai = search) obtain (giaan-u) knowledge – about the Divine and purpose of creation – (galee-ee) by mere talk – acting on stage; it is (kararra) as hard as (saar-u) iron, (kathna) to say what Giaan/awareness about the Divine is or how to get it.

We (paaiai) get it only (ta) then when (milai) received (karam-i) by Divine grace; (hor) other attempts to obtain it by (hikmat) wisdom or (hukam = orders) by oneself, result in (khuaar-u) frustration. 2.

 

ਪਉੜੀ ॥ ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾ ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ਏਹੁ ਜੀਉ ਬਹੁਤੇ ਜਨਮ ਭਰੰਮਿਆ ਤਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥

Paoṛī.  Naḏar karahi je āpṇī ṯā naḏrī saṯgur pāiā. Ėhu jīo bahuṯe janam bẖarammiā ṯā saṯgur sabaḏ suṇāiā.

 

(Paurri) stanza. (Jey) if the Almighty (karah-i) bestows (aapni = own) IT’s (nadar-i) grace, (ta) then (nadri) with that grace (satigur-u) the true guru (paaia) is found.

(Ihu) this (jeeo) soul obtains human birth after it (bhrammia) has wandered in (bahut-e) numerous (janam) births, i.e. when the soul has gone through numerous life forms – and it finds the guru – it is (sunaaia = told) imparted (sabad-u) teachings (satgur-i) of the true guru – in human birth.

 

ਸਤਿਗੁਰ ਜੇਵਡੁ ਦਾਤਾ ਕੋ ਨਹੀ ਸਭਿ ਸੁਣਿਅਹੁ ਲੋਕ ਸਬਾਇਆ ॥ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਚੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਜਿਨਿ ਸਚੋ ਸਚੁ ਬੁਝਾਇਆ ॥੪॥

Saṯgur jevad ḏāṯā ko nahī sabẖ suṇiahu lok sabāiā.  Saṯgur miliai sacẖ pāiā jinĥī vicẖahu āp gavāiā.  Jin sacẖo sacẖ bujẖāiā. ||4||

 

(Suniahu) listen o (sabaaia) all (lok) people: There is (ko nahi) no (daata = giver) benefactor (jeyvadd-u) as great as (satigur) the true guru.

(Jinhi) those who (gavaaia = lose) give up (aap-u = self) ego (vichahu = from within) from the mind, (miliai) by finding/following the guru, they (paaia) find (sach-u) the Eternal Master within.

The true guru is one (jinhi) who (bujhaaia) imparts understanding about (sacho sach-u) the ultimate Truth, the Almighty. 4.

 

———————————–

 

Note: The following Sloks are in the context of some people displaying devotion by singing and dancing while playing the roles of reincarnations of Vishnu – notably Rama andKrishnaand their consorts or Gopis, the playmates of the latter. This is called Raas Leela inIndia. Guru Nanak points out that such plays has no spiritual value. He shows how dances being performed in nature should be enjoyed.

 

ਸਲੋਕ ਮ: ੧ ॥ ਘੜੀਆ ਸਭੇ ਗੋਪੀਆ ਪਹਰ ਕੰਨ੍ਹ੍ਹ ਗੋਪਾਲ ॥ ਗਹਣੇ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਚੰਦੁ ਸੂਰਜੁ ਅਵਤਾਰ ॥

Salok mėhlā 1.  Gẖaṛīā sabẖe gopīā pahar kanĥ gopāl. Gahṇe pauṇ pāṇī baisanṯar cẖanḏ sūraj avṯār.

 

(Slok M: 1) prologue by the first Guru. People present play between Krishna and the milkmaids, but we should see the play in nature; (gharria = 24 minutes period) short time periods represent (sabh-e) all (gopia) milkmaids while (pahar = three hour periods) longer time periods represent (kann-h) Krishna (gopaal) the herdsman of cows, i.e. all elements of creation perform the roles allotted to them by the Creator, all the time..

(Paun-u) air, (paani) water and (baisantar) fire are like (gahn-e) the ornaments worn by the stage actors; (chand-u) the moon and (sooraj-u) the sun represent (avatar) incarnations like Rama and Krishna – they are called Devtas meaning sources of light.

 

ਸਗਲੀ ਧਰਤੀ ਮਾਲੁ ਧਨੁ ਵਰਤਣਿ ਸਰਬ ਜੰਜਾਲ ॥ ਨਾਨਕ ਮੁਸੈ ਗਿਆਨ ਵਿਹੂਣੀ ਖਾਇ ਗਇਆ ਜਮਕਾਲੁ ॥੧॥

Saglī ḏẖarṯī māl ḏẖan varṯaṇ sarab janjāl.  Nānak musai giān vihūṇī kẖāe gaiā jamkāl. ||1||

 

The actors perform their roles on stage; similarly (sagli) all creatures on (dharti) the earth (vartan = use) remain engaged in (sarab) all (janjaal) entanglements of (maal-u) property and (dhan) wealth.

The actors do not know true worship and think of it as entertainment; similarly a human being (vihooni) bereft of (giaan) understanding, i.e. not understanding the purpose of life, (mutthi) is robbed – fails to achieve the objective of human birth for the soul to unite with the Creator, – and (jamkaal-u) the messenger of death (khaa-e gaiaa) eats them up, i.e. they are brutalised by the messenger of death and sent for reincarnation. 1.

 

ਮ: ੧ ॥ ਵਾਇਨਿ ਚੇਲੇ ਨਚਨਿ ਗੁਰ ॥ ਪੈਰ ਹਲਾਇਨਿ ਫੇਰਨ੍ਹ੍ਹਿ ਸਿਰ ॥ ਉਡਿ ਉਡਿ ਰਾਵਾ ਝਾਟੈ ਪਾਇ ॥ਵੇਖੈ ਲੋਕੁ ਹਸੈ ਘਰਿ ਜਾਇ ॥

Mėhlā 1.  vāin cẖele nacẖan gur.  Pair halāin ferniĥ sir.  Ud ud rāvā jẖātai pāe.  vekẖai lok hasai gẖar jāe.

 

(M: 1) prologue by the first Guru. (Ch-el-e) the disciples (vaain-i) play the music and (gur) the gurus (nachan-i) dance. They (halaain) move their (pair) feet and (ph-eran) turn their (sir) their heads.

(Raava) dust (udd-i udd-i = flies) rises and (paa-e = gets put) falls (jhaattai = on the hair) on their heads; (lok-u) people (v-ekhai) see, (hasai = laugh) enjoy the dance and (jaa-e) go (ghar-i) home, i.e. all this is for fun by the actors and spectators – not worship.

 

ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥ ਆਪੁ ਪਛਾੜਹਿ ਧਰਤੀ ਨਾਲਿ ॥ ਗਾਵਨਿ ਗੋਪੀਆ ਗਾਵਨਿ ਕਾਨ੍ਹ੍ਹ ॥ ਗਾਵਨਿ ਸੀਤਾ ਰਾਜੇ ਰਾਮ ॥

Rotīā kāraṇ pūrėh ṯāl.  Āp pacẖẖāṛėh ḏẖarṯī nāl. Gāvan gopīā gāvan kānĥ. Gāvan sīṯā rāje rām.

 

They (poorah-i taal) dance to the beat (kaaran-i) for the sake of (rotia) bread, i.e. as a means of livelihood.

They (pachhaarrah-i) drop (aap-u) themselves (naal-i = with) on (dharti) the ground while dancing.

They (gaavan-i) sing/act as (gopia) milkmaids and (kaanh) Krishna.

Or they sing/act as (raaj-e) King (raam) Rama and his consort Sita.

 

But this is not how the Almighty is to be worshipped.

 

ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਚੁ ਨਾਮੁ ॥ ਜਾ ਕਾ ਕੀਆ ਸਗਲ ਜਹਾਨੁ ॥ ਸੇਵਕ ਸੇਵਹਿ ਕਰਮਿ ਚੜਾਉ ॥ ਭਿੰਨੀ ਰੈਣਿ ਜਿਨ੍ਹ੍ਹਾ ਮਨਿ ਚਾਉ ॥

Nirbẖao nirankār sacẖ nām.  Jā kā kīā sagal jahān. Sevak sevėh karam cẖaṛāo.  Bẖinnī raiṇ jinĥā man cẖāo.

 

The Almighty, (ja ka) whose (keeaa) creation (sagal = all) the whole (jahaan-u) world is.

That Master is (nirankaar-u) formless and (nirbhau) without fear – unlike Rama and Krishna == and has (sach-u) eternal (naam-u) virtues – which are to be remembered and imbibed.

(S-evak = servants) the devotees (s-eah-i = serve) live in obedience (charrau) making offering (karam-i) of deeds, i.e. the Almighty is to be worshipped by living according to Divine commands.

(Jinha) those who have (chaau) fondness for the Master, their (rain-i = night, time for halt) life is (bhini = rinsed with love) imbued with love of the Master – and they live by IT’s virtues and commands.

 

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥

Sikẖī sikẖiā gur vīcẖār. Naḏrī karam lagẖāe pār.

 

(Sikhi) the Sikh way of life is (veechaar-i) to contemplate – and live by – (sikhia) the teachings of the guru.

This entitles the disciples/Sikhs to deserve (nadir karam-i) Divine grace which (laghaa-e) takes them (paar-i) across the world-ocean, i.e. they do not come back to – are not born into – the world again – which cannot be achieved by dancing.

 

Note: The next lines give examples of things which keep rotating/moving. If salvation could come by dancing, then they should also get salvation. No, that is not the way.

 

ਕੋਲੂ ਚਰਖਾ ਚਕੀ ਚਕੁ ॥ ਥਲ ਵਾਰੋਲੇ ਬਹੁਤੁ ਅਨੰਤੁ ॥

Kolū cẖarkẖā cẖakī cẖak. Thal vārole bahuṯ ananṯ.

 

(Koloo) the machine that extracts oil from oilseeds, (charkha) the spinning wheel, (chaki) the grinding stones which grind grain to flour and (chak) the potter’s wheel.

(Thal vaarol-e) whirlwinds in the desert; they all move (bahut-u) a lot (anan-u) ceaselessly.

 

ਲਾਟੂ ਮਾਧਾਣੀਆ ਅਨਗਾਹ ॥ ਪੰਖੀ ਭਉਦੀਆ ਲੈਨਿ ਨ ਸਾਹ ॥

Lātū māḏẖāṇīā angāh. Pankẖī bẖauḏīā lain na sāh.

 

(Laatoo) the tops, (maadhaania) the churning spindles (angaah) keep moving.

(Pankhi) the birds do not (laain- i) take (saah = breath) breaks (bhaudeeaa = wandering) in their flights

 

ਸੂਐ ਚਾੜਿ ਭਵਾਈਅਹਿ ਜੰਤ ॥ ਨਾਨਕ ਭਉਦਿਆ ਗਣਤ ਨ ਅੰਤ ॥

Sūai cẖāṛ bẖavāīah janṯ. Nānak bẖauḏiā gaṇaṯ na anṯ.

 

(Jant) men (chaarr-i) caused to climb and (bhavaaiah-i) rotate themselves (sooai/sool) on top of poles as display of skill.

There is no (ant-i) end to (ganat = count) such examples, says Nanak.

 

ਬੰਧਨ ਬੰਧਿ ਭਵਾਏ ਸੋਇ ॥ ਪਇਐ ਕਿਰਤਿ ਨਚੈ ਸਭੁ ਕੋਇ ॥

Banḏẖan banḏẖ bẖavāe soe. Paiai kiraṯ nacẖai sabẖ koe.

 

Similarly (so-e) the Almighty (bhavaa-e) causes the creatures go round in cycles – of reincarnation –  because of being (badh-i) bound in (bandhan) bondage to vices.

(Sabh ko-e) every one (nachai = dances) acts (paeiai kirt-i) under influence of past deeds, i.e. they have no control over these.

 

ਨਚਿ ਨਚਿ ਹਸਹਿ ਚਲਹਿ ਸੇ ਰੋਇ ॥ ਉਡਿ ਨ ਜਾਹੀ ਸਿਧ ਨ ਹੋਹਿ ॥

Nacẖ nacẖ hasėh cẖalėh se roe. Ud na jāhī siḏẖ na hohi.

 

Those who (nach-i nach-i) keep dancing and (hasah-i = laugh) enjoy, i.e. indulge in material pleasures, (s-e) they (chalah-i) depart from the world (ro-e) crying – for not achieving the purpose of human birth for the soul to unite with the Creator.

They neither (udd-i  jahi = fly away) escape the bondage – in life – nor (hoh-i) are (sidh) successful – in achieving union with the creator on death.

 

ਨਚਣੁ ਕੁਦਣੁ ਮਨ ਕਾ ਚਾਉ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਤਿਨ੍ਹ੍ਹਾ ਮਨਿ ਭਾਉ ॥੨॥

Nacẖaṇ kuḏaṇ man kā cẖāo. Nānak jinĥ man bẖao ṯinĥā man bẖāo. ||2||

 

(Nachan-u) dancing and (kudan-u) jumping is (chaau) pleasing to (man) the mind, i.e. it is done by those who follow their minds.

(Jinh) those who have (bhau = fear) respect for the Master (man-i) in mind, (tinha) they develop (bhaau) love for IT and live in obedience to IT’s commands – which entitles them to union with IT. 2.

 

ਪਉੜੀ ॥ ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਦਾ ਦੇ ਖਾਜੈ ਆਖਿ ਗਵਾਈਐ ॥

Paoṛī. Nāo ṯerā nirankār hai nāe laiai narak na jāīai.  Jīo pind sabẖ ṯis ḏā ḏe kẖājai ākẖ gavāīai.

 

(Pauri) stanza. O  Almighty, (t-era) Your (naau/naam) virtue is that You are (nirankaar-u) Formless – unlike the creatures; (laiai = uttering) by remembering – and living by Your (naa-e) virtues and commands, the creatures do not (jaaiai) go to (narak-i = to hell) cycles of reincarnation.

O my mind, (jeeo) the soul and (pindd-u) the body are (sabh-u) all (tis da = its) given by IT; IT (d-e) gives and the creatures (khaajai = eat) subsist; we should (gavaaiai = lose) not even need to (aakh-i) state –  that IT gives.

 

ਜੇ ਲੋੜਹਿ ਚੰਗਾ ਆਪਣਾ ਕਰਿ ਪੁੰਨਹੁ ਨੀਚੁ ਸਦਾਈਐ ॥ ਜੇ ਜਰਵਾਣਾ ਪਰਹਰੈ ਜਰੁ ਵੇਸ ਕਰੇਦੀ ਆਈਐ ॥ ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈਐ ॥੫॥

Je loṛėh cẖanga āpṇā kar punnhu nīcẖ saḏāīai. Je jarvāṇā parharai jar ves kareḏī āīai. Ko rahai na bẖarīai pāīai. ||5||

 

O mortal, (j-e) if you (lorrah-i) seek (changa) good (aapna) for the self, then (kar-i) do (punnhu) good deeds but (sadaaeeai = be called) remain (neech-u = lowly) humble – do not gloat.

Be natural; (j-e) if you (par-harai = put away) hide the signs of (jarvaana) old age, (jar-u) old age will (aaiai = come) manifest (v-es kar-edi = in a garb) in some other way.

Be conscious of the inevitability of death; (ko na) no one (rahai) stays in the world when (paaiai) the measure of life (bhariai)  is filled i.e. when the allotted life-span is over. 5.

 

 

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Note: This sixth Paurri of Aasa Di Vaar M: 1, has two Sloks or prologues of the first Guru preceding it. The first Slok describes the conduct of people of various faiths. It ends with saying that the devotees long to praise the Almighty and live by IT’s virtues and commands. The second Slok says that God alone knows what would happen to every individual. The Paurri or stanza emphasizes that God can be found only with guidance of the true guru.

 

ਸਲੋਕ ਮ: ੧ ॥ਮੁਸਲਮਾਨਾ ਸਿਫਤਿ ਸਰੀਅਤਿ ਪੜਿ ਪੜਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥ਬੰਦੇ ਸੇ ਜਿ ਪਵਹਿ ਵਿਚਿ ਬੰਦੀ ਵੇਖਣ ਕਉ ਦੀਦਾਰੁ ॥

Salok mėhlā 1. Musalmānā sifaṯ sarīaṯ paṛ paṛ karahi bīcẖār. Banḏe se jė pavėh vicẖ banḏī vekẖaṇ kao ḏīḏār.

 

(Slok M: 1) prologue by the first Guru. The (musalmaana) Muslim practice is (sifat-i) to praise (sariat-i) the Muslim Law, which they (parr-i parr-i) read and (karah-i beechaar-u) contemplate.

They believe (bandey = servants) the devotees are (sey) those (j-i) who (pavah-i) put themselves (vich-i) in (bandi = bondage) discipline of the Law (kau) to (deykhan = see, deedaar-u = sight) see Allah.

 

ਹਿੰਦੂ ਸਾਲਾਹੀ ਸਾਲਾਹਨਿ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥ ਤੀਰਥਿ ਨਾਵਹਿ ਅਰਚਾ ਪੂਜਾ ਅਗਰ ਵਾਸੁ ਬਹਕਾਰੁ ॥

Hinḏū sālāhī sālāhan ḏarsan rūp apār. Ŧirath nāvėh arcẖā pūjā agar vās bėhkār.

 

The Hindus (saalaahan-i) praise (saalaahi) the praise-worthy (roop-i) manifestations – idols – of (apaar-u) the Infinite for IT’s (darsan-i) vision.

They (naavah-i) bathe (teerath-i) at pilgrim centres, and (pooja) worship (archa/archana) by offering flowers and burning (agar vaas-u) incenses for (bahkaar) fragrance.

 

ਜੋਗੀ ਸੁੰਨਿ ਧਿਆਵਨ੍ਹ੍ਹਿ ਜੇਤੇ ਅਲਖ ਨਾਮੁ ਕਰਤਾਰੁ ॥ ਸੂਖਮ ਮੂਰਤਿ ਨਾਮੁ ਨਿਰੰਜਨ ਕਾਇਆ ਕਾ ਆਕਾਰੁ ॥

Jogī sunn ḏẖiāvniĥ jeṯe alakẖ nām karṯār. Sūkẖam mūraṯ nām niranjan kāiā kā ākār.

 

(Jeytey = as many) all groups of (jogi) Yogis (dhiaavanh-i) meditate on (sunn-i = still) the Eternal (kartaar-u) Creator (naam-u = name) calling it (alakh) the Indescribable – tey keep repeating Alakh Niranjan.

They (naam-u) call IT Niranjan or Immaculate Master who has (sookham) a subtle – not physical – (moorat-i) form, but focus on (kaaia) a body with (aakaar-u) physical form, for example they remember God as Gorakh, their guru.

 

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ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥

Saṯīā man sanṯokẖ upjai ḏeṇai kai vīcẖār. Ḏe ḏe mangėh sahsā gūṇā sobẖ kare sansār.

 

(Santokh-u) satisfaction (upjai = rises) comes (man-i) to the mind (sateea) of the donors, i.e. the donors feel happy, (kai) at (veechaar-i) the thoughts of (deynai) giving.

They (dey dey) keep giving but (mangah-i = ask) hope that they would be given (sahasaa) a thousand (goona) times – by the Divine, – and (sansaar-u) the world will (sobh karey) praise them.

 

ਚੋਰਾ ਜਾਰਾ ਤੈ ਕੂੜਿਆਰਾ ਖਾਰਾਬਾ ਵੇਕਾਰ ॥ ਇਕਿ ਹੋਦਾ ਖਾਇ ਚਲਹਿ ਐਥਾਊ ਤਿਨਾ ਭਿ ਕਾਈ ਕਾਰ ॥

Cẖorā jārā ṯai kūṛiārā kẖārābā vekār.  Ik hoḏā kẖāe cẖalėh aithāū ṯinā bẖė kāī kār.

 

Then there are (khaaraaba = spoilt) wrongdoers indulging in (veykaar) vices like (choraa = thieves) misappropriating what is not theirs, (jaara) lust-affliction and (koorriaara) falsehoods/deceit.

(Ik-i = one) this type of people (chaley) depart from (aiathaaoo = from here) from the world (khaaey = eating) finishing (hoda = what they had) the virtues with which they were born; can one say that (tina) they (bh-i) also do (kaai) anything useful?

 

ਜਲਿ ਥਲਿ ਜੀਆ ਪੁਰੀਆ ਲੋਆ ਆਕਾਰਾ ਆਕਾਰ ॥ ਓਇ ਜਿ ਆਖਹਿ ਸੁ ਤੂੰਹੈ ਜਾਣਹਿ ਤਿਨਾ ਭਿ ਤੇਰੀ ਸਾਰ ॥

Jal thal jīā purīā loā ākārā ākār. Oe jė ākẖahi so ṯūʼnhai jāṇėh ṯinā bẖė ṯerī sār.

 

(Jeeaa) the creatures with (akaara aakaar) numerous physical forms are present (jal-i) in water, (thal-i) on/in land as their (puria) habitats.

Let aside what they do, O Almighty, (ji) whatever (oey) they (aakhah-i) say – and think – (toonhai) You (jaanai) know all (s-u) that; (tina) they (bh-i) also have (teyri) Your (saar = care) support, i.e. You sustain them, and therefore know everything.

 

ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣਵੰਤਿਆ ਪਾ ਛਾਰੁ ॥੧॥

Nānak bẖagṯā bẖukẖ sālāhaṇ sacẖ nām āḏẖār. Saḏā anand rahėh ḏin rāṯī guṇvanṯiā pā cẖẖār. ||1||

 

Says Nanak: (Bhagta) the devotees (bhukh = hunger) long (saalaahan-u) to praise (sach) the Divine (naam-u) virtues and commands, taking them (aadhaar-u = support) the mainstay for life.

They, (din-u) day and (raat-i) night, i.e. for ever, (rahah-i) remain (anand-i) in a state of bliss, being (chhaar-u) the dust of (paa) feet, i.e. humbly serving and following the example (gunvantia) of the virtuous devotees. 1.

 

ਮ: ੧ ॥ ਮਿਟੀ ਮੁਸਲਮਾਨ ਕੀ ਪੇੜੈ ਪਈ ਕੁਮ੍ਹ੍ਹਿਆਰ ॥ ਘੜਿ ਭਾਂਡੇ ਇਟਾ ਕੀਆ ਜਲਦੀ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 1. Mitī musalmān kī peṛai paī kumĥiār. Gẖaṛ bẖāʼnde itā kīā jalḏī kare pukār.

 

(M: 1) Prologue by the first Guru. (Mitti) the clay from the grave of (musalmaan) a Muslim (paee = falls) comes (peyrrai = under control) into the hands of (kumhiaar) the potter.

He (gharr-i keeaa) moulds it into (bhaanddey) pots or (ittaa) bricks – and puts them into the kiln for baking; the clay (karey pukaar = calls out) cries (jaldi) as it burns in fire.

 

ਜਲਿ ਜਲਿ ਰੋਵੈ ਬਪੁੜੀ ਝੜਿ ਝੜਿ ਪਵਹਿ ਅੰਗਿਆਰ ॥ ਨਾਨਕ ਜਿਨਿ ਕਰਤੈ ਕਾਰਣੁ ਕੀਆ ਸੋ ਜਾਣੈ ਕਰਤਾਰੁ ॥੨॥

Jal jal rovai bapuṛī jẖaṛ jẖaṛ pavėh angiār. Nānak jin karṯai kāraṇ kīā so jāṇai karṯār. ||2||

 

(Bapurri) the poor thing (rovai = cries) makes sound (jal- jal-i) as it burns and (angiaar) red hot charcoals (jharr-i jharr-i) from burning wood (pavah-i) fall on it, i.e. the Muslims, who bury the dead or the Hindus who burn their dead, – if either is devoid of good deeds will suffer torture.

(Kartai) the Creator (jin-i) who (kaaran keea) creates – and decides what to do to the souls on death, (so) that (kartaar-u) Creator (jaanai) knows what actually will happen, says Nanak. 2.

 

ਪਉੜੀ ॥ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥ਸਤਿਗੁਰ ਵਿਚਿ ਆਪੁ ਰਖਿਓਨੁ ਕਰਿ ਪਰਗਟੁ ਆਖਿ ਸੁਣਾਇਆ ॥

Paoṛī. Bin saṯgur kinai na pāio bin saṯgur kinai na pāiā. Saṯgur vicẖ āp rakẖion kar pargat ākẖ suṇāiā.

 

(Paurri) stanza by the first Guru. (Kinai na) no one (paaia) finds – the Almighty – (bin-u) without the guidance of (satigur) the true guru because none can (paaio) find without the true guru.

The Creator (rakhiao-u) keeps (aap-u) the self – understanding of Divine virtues – (vich-i) in (satigur) the true guru, who (kar-i pargat-u) causes IT to manifest – makes the disciples aware of Divine virtues – (aakh-i sunaaia = saying to hear) through his teachings.

 

ਸਤਿਗੁਰ ਮਿਲਿਐ ਸਦਾ ਮੁਕਤੁ ਹੈ ਜਿਨਿ ਵਿਚਹੁ ਮੋਹੁ ਚੁਕਾਇਆ ॥  ਉਤਮੁ ਏਹੁ ਬੀਚਾਰੁ ਹੈ ਜਿਨਿ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਪਾਇਆ ॥੬॥

Saṯgur miliai saḏā mukaṯ hai jin vicẖahu moh cẖukāiā. Uṯam ehu bīcẖār hai jin sacẖe sio cẖiṯ lāiā. Jagjīvan ḏāṯā pāiā. ||6||

 

One becomes (mukat-u) free from vices (miliai) by finding the guru (jin-i) who, by his teachings, (chukaaia) ends (moh-u) attachment to in the world-play – of relatives, wealth, status, transitory pleasures, rituals and so on – (vichahu = from within) from the mind.

(Utam-u) the most sublime (beechaar-u) thought is (ih-u) this: (Jin-i) one who gives up vices and (chit laaia) attaches the mind (sio) with, i.e. develops love/obedience for, (sachey) the Eternal, (paaia) finds (daata = giver) the beneficent Creator, (jagjivan) the life of the body/world – within the self. 6.