SGGS pp 953-955, Raamkali Ki Vaar, Paurris 13-17.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਮੂਰਖੁ ਹੋਵੈ ਸੋ ਸੁਣੈ ਮੂਰਖ ਕਾ ਕਹਣਾ ॥ ਮੂਰਖ ਕੇ ਕਿਆ ਲਖਣ ਹੈ ਕਿਆ ਮੂਰਖ ਕਾ ਕਰਣਾ ॥ ਮੂਰਖੁ ਓਹੁ ਜਿ ਮੁਗਧੁ ਹੈ ਅਹੰਕਾਰੇ ਮਰਣਾ ॥ ਏਤੁ ਕਮਾਣੈ ਸਦਾ ਦੁਖੁ ਦੁਖ ਹੀ ਮਹਿ ਰਹਣਾ ॥

Salok mėhlā 3.  Mūrakẖ hovai so suṇai mūrakẖ kā kahṇā.  Mūrakẖ ke ki▫ā lakẖaṇ hai ki▫ā mūrakẖ kā karṇā.  Mūrakẖ oh jė mugaḏẖ hai ahaʼnkāre marṇā.  Ėṯ kamāṇai saḏā ḏukẖ ḏukẖ hī mėh rahṇā.

 

(Slok) prologue by the third Guru. Only (so) that person who (hovai) is him/herself (moorakh-u) a fool (sunai) listens to, i.e. follows, (kahan = words) what is said by (moorakh-u = fool) a fool.

Question: (Kiaa) what are (lakhan = signs) the characteristics of (moorakh) a fool; and what are (karna) actions of a fool?

Answer: (Moorakh-u) a fool is (oh = that) one (j-i) who is (mugadh-u) uninformed – unaware of Divine virtues and commands; (ahankaarey) because of pride and refusal to follow the guru, s/he (marna = dies) succumbs to vices. (Kamaaney) acting (eyt-u) like this – by ego – (sadaa) ever brings (dukh-u) grief and that person (rahna) remains in (dukh) distress.

 

ਅਤਿ ਪਿਆਰਾ ਪਵੈ ਖੂਹਿ ਕਿਹੁ ਸੰਜਮੁ ਕਰਣਾ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਕਰੇ ਵੀਚਾਰੁ ਓਸੁ ਅਲਿਪਤੋ ਰਹਣਾ ॥ ਹਰਿ ਨਾਮੁ ਜਪੈ ਆਪਿ ਉਧਰੈ ਓਸੁ ਪਿਛੈ ਡੁਬਦੇ ਭੀ ਤਰਣਾ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਜੋ ਦੇਇ ਸੁ ਸਹਣਾ ॥੧॥

Aṯ pi▫ārā pavai kẖūhi kihu sanjam karṇā.  Gurmukẖ ho▫e so kare vīcẖār os alipaṯo rahṇā.  Har nām japai āp uḏẖrai os picẖẖai dubḏe bẖī ṯarṇā.  Nānak jo ṯis bẖāvai so kare jo ḏe▫e so sahṇā. ||1||

 

If (at-i) a very (piaara) dear person (pavai) falls (khooh-i) in a well, i.e. commits vices, (kih-u) what (sanjam-u = arrangement) measures should one (karna = do) adopt?

(Su) that person who (gurmukh-i) is guided by the guru (karey veechaar-u) thinks about it; (os-u = that person) s/he (rahna) remains (alipto) untouched, i.e. keeps away from the dear one who has strayed.

A Gurmukh (japai = remembers) contemplates (naam-u) Divine virtues and commands – to seek guidance; s/he (aap-i) him/her-self (udhrai = is saved) remains unaffected by vices and (ddubdey) the drowning person (bhi) is also (tarna = swim) taken across the world-ocean of vices – if the latter follows the guru.

A Gurmukh believes that (jo) whatever the Almighty (bhaavai = likes) decides, IT (karey) does (so) that, i.e. everything happens by Divine will; and (jo) whatever IT (dey-i) gives (s-u) that should be (sahna = borne) accepted, i.e. we should happily submit to Divine will, says third Nanak. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕੁ ਆਖੈ ਰੇ ਮਨਾ ਸੁਣੀਐ ਸਿਖ ਸਹੀ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਬੈਠਾ ਕਢਿ ਵਹੀ ॥

Mėhlā 1.  Nānak ākẖai re manā suṇī▫ai sikẖ sahī.  Lekẖā rab mangesī▫ā baiṯẖā kadẖ vahī.

 

Prologue by the first Guru. (Aakhai) says (nanak-u) Guru Nanak: (Rey) o (manaa = mind) human being (suneeai) listen to this (sahee = correct) helpful (sikhiaa = instruction) guidance. (Rab-u) God, (baittha) sitting with (vahee = ledger) details of deeds (kaddh-i) taken out, (mangeyseea) shall ask (leykha) to account for your deeds, i.e. God, being Omniscient, is aware of all your deeds and shall ask you explain – so be careful.

 

ਤਲਬਾ ਪਉਸਨਿ ਆਕੀਆ ਬਾਕੀ ਜਿਨਾ ਰਹੀ ॥ ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਹੋਸੀ ਆਇ ਤਈ ॥ ਆਵਣੁ ਜਾਣੁ ਨ ਸੁਝਈ ਭੀੜੀ ਗਲੀ ਫਹੀ ॥ ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥

Ŧalbā pa▫usan ākī▫ā bākī jinā rahī.  Ajrā▫īl faresṯā hosī ā▫e ṯa▫ī.  Āvaṇ jāṇ na sujẖ▫ī bẖīṛī galī fahī.  Kūṛ nikẖute nānkā oṛak sacẖ rahī. ||2||

 

Names of (aakeeaa = rebels) transgressors in (jinaa) whose account (baaki) debit balance (rahi) remains, i.e. who committed acts of commission or omission by not complying with Divine commands (talba = calls, pausan-i = will be made) will be called out to present themselves in the Divine court, as accused.

(Ajraaeel-u = Muslim equivalent of Jam, phreysta/farishta = angel) the agent of Divine justice who is ever (taee) ready, shall (aaey) come and (hosi = shall be) be present to take the transgressor in custody.

No avenue of (aavan-u) coming and (jaan-u) going, i.e. for escape, will (sujhaee) be seen because the soul is (phahee = trapped) in (bheerri) a narrow (gali) lane, i.e. everyone is closely watched and cannot escape scrutiny.

The wealth of (koorr) falsehood/pretension (nikhuttai = runs out) falls short while that (sach-i) of truth (rahee = remains) lasts, i.e. the pretenders are found to fall short and rejected, while those who truthfully obey are found compliant and accepted for union with the Almighty, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਰਿ ਰਵਿ ਰਹਿਆ ਸਭੁ ਆਪੈ ॥ ਹਰਿ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਪੈ ॥

Pa▫oṛī.  Har kā sabẖ sarīr hai har rav rahi▫ā sabẖ āpai.  Har kī kīmaṯ na pavai kicẖẖ kahaṇ na jāpai.

 

(Paurri) stanza by the third Guru. (Sabh-u) every (sareer-u = body) creature (hai = is) is created by (har-i) the Almighty, with (aapai) IT-self (rav-i rahiaa) present in (sabh-u) everyone.

(Keemat-i = price) powers (ki) of (har-i) the Almighty cannot (pavai = put) be estimated, one does not (jaapai) find (kichh-u) anything to (kahan-u) say to IT – the majesty of the Almighty is so overwhelming.

 

ਗੁਰ ਪਰਸਾਦੀ ਸਾਲਾਹੀਐ ਹਰਿ ਭਗਤੀ ਰਾਪੈ ॥ ਸਭੁ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਇਆ ਅਹੰਕਾਰੁ ਗਵਾਪੈ ॥ ਸਭੁ ਕਿਛੁ ਹਰਿ ਕਾ ਖੇਲੁ ਹੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਈ ॥੧੩॥

Gur parsādī salāhī▫ai har bẖagṯī rāpai.  Sabẖ man ṯan hari▫ā ho▫i▫ā ahaʼnkār gavāpai. Sabẖ man ṯan hari▫ā ho▫i▫ā ahaʼnkār gavāpai

 

(Raapai = dyed) imbued with (bhagti) devotion for the Almighty, we should (saalaaheeai) praise – and emulate – virtues of the Almighty, (parsaadi) with grace/guidance of (gur) the guru.

With this, (ahankaar-u) vanity (gavaapai = lost) is given up, one praises and emulates Divine virtues and one’s (sabh-u) entire (man = mind, tan-u = body) being (hoiaa = becomes, hariaa = green) blossoms – does not wither with vices.

(Sabh-u kichh-u) everything is (kheyl-u) the play of the Almighty; (kisai) some rare person (bujhaaee) understand this (gurmukh-i) with the Guru’s guidance. 13.

 

————————————————–

Note: There is a story behind every line of the first Guru’s Slok or prologue below. They indicate wailing by big personalities as a result of their deeds. Interestingly the stories are of gods, incarnations of Vishnu and kings etc.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਹੰਸਰ ਦਾਨ ਦੇ ਇੰਦ੍ਰੁ ਰੋਆਇਆ ॥ ਪਰਸ ਰਾਮੁ ਰੋਵੈ ਘਰਿ ਆਇਆ ॥ ਅਜੈ ਸੁ ਰੋਵੈ ਭੀਖਿਆ ਖਾਇ ॥ ਐਸੀ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥

Salok mėhlā 1.  Sahaʼnsar ḏān ḏe inḏar ro▫ā▫i▫ā.  Paras rām rovai gẖar ā▫i▫ā.  Ajai so rovai bẖīkẖi▫ā kẖā▫e.  Aisī ḏargėh milai sajā▫e.

 

Prologue by the first Guru. The sage Gautam caused the god (Indr-u) Indra (roaaiaa) to wail (dey = giving) through the curse of (sahansar) a thousand (daan = punishment) marks – of external female genitalia – on his body because he became intimate with Gautam’s wife Ahilia.

Paras Ram (rovai) cried when he (aaiaa) came (ghar-i) home and found his father Jamdagan dead.

Ajai – the grandfather of Rama of the Ramayana – had given cow dung as (bheekhiaa) alms to a saint and (rovai) cried when he had to (khaaey) eat (su) that himself.

(Aisi) such is (sajaaey) the punishment (milai) received from (dargah) Divine court.

 

Page 954

 

ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥ ਰੋਵੈ ਦਹਸਿਰੁ ਲੰਕ ਗਵਾਇ ॥ ਜਿਨਿ ਸੀਤਾ ਆਦੀ ਡਉਰੂ ਵਾਇ ॥

Rovai rām nikālā bẖa▫i▫ā.  Sīṯā lakẖmaṇ vicẖẖuṛ ga▫i▫ā.  Rovai ḏėhsir lank gavā▫e.  Jin sīṯā āḏī da▫urū vā▫e.

 

These lines are in context of the story of the Ramayana. (Raam) Rama (rovai) cried on being (nikaala) sent out – to the jungle for fourteen years. And there (vicchurr-i gaiaa) was separated from his wife Sita, and brother (lakhman-u) Lakshman.

(Dahsir = of ten heads) Ravana the king, (jin-i) who (aadee) brought/abducted Sita (vaaey/vajaaey) by playing (ddauroo) hand-held drum – pretending to be a saint and begging for food; Rama attacked him and he cried on (gavaaey) losing the kingdom of Lanka.

 

ਰੋਵਹਿ ਪਾਂਡਵ ਭਏ ਮਜੂਰ ॥ ਜਿਨ ਕੈ ਸੁਆਮੀ ਰਹਤ ਹਦੂਰਿ ॥

Rovėh pāʼndav bẖa▫e majūr.  Jin kai su▫āmī rahaṯ haḏūr.

 

This is from the Mahabharata. (Paanddav) the Panddavas (jin-i kai) with whom (suaami = master) Krishna (rahat) was (hajdoor-i/hajoor) present, (rovah-i) cried – when they lost everything in gambling and -, had to (bhaey) be (majoor/mazdoor) labourers.

 

ਰੋਵੈ ਜਨਮੇਜਾ ਖੁਇ ਗਇਆ ॥ ਏਕੀ ਕਾਰਣਿ ਪਾਪੀ ਭਇਆ ॥

Rovai janmejā kẖu▫e ga▫i▫ā.  Ėkī kāraṇ pāpī bẖa▫i▫ā.

 

The king Janmeyja (rovai) cried when he (khui gaiaa) went astray – killed 18 Brahmins and contracted leprosy as retribution; he (bhaiaa) became (paai) a transgressor (kaaran-i) for (eyki) one mistake.

 

ਰੋਵਹਿ ਸੇਖ ਮਸਾਇਕ ਪੀਰ ॥ ਅੰਤਿ ਕਾਲਿ ਮਤੁ ਲਾਗੈ ਭੀੜ ॥

Rovėh sekẖ masā▫ik pīr.  Anṯ kāl maṯ lāgai bẖīṛ.

 

(Seykh = sheikh, masaaik = plural of Sheikh) those having both spiritual and temporal status, (ravah-i) cry – when the commit transgressions, (mat-u) lest they should (laagai = touch) experience (bheerr) distress – as retribution (ant-i = end, kaal-i = time) when account of deeds is taken.

 

ਰੋਵਹਿ ਰਾਜੇ ਕੰਨ ਪੜਾਇ ॥ ਘਰਿ ਘਰਿ ਮਾਗਹਿ ਭੀਖਿਆ ਜਾਇ ॥

Rovėh rāje kann paṛā▫e.  Gẖar gẖar māgėh bẖīkẖi▫ā jā▫e.

 

(Raajey) kings – like Bharthari – (rovah-i) cry when they leave kingdoms –, to become Yogis and have their (kann) ears (parraaey) pierced – to put on ear-rings and -, (jaaey) go (ghar-i ghar-i) house to house (maagah-i) begging for (bheekhiaa) alms.

 

ਰੋਵਹਿ ਕਿਰਪਨ ਸੰਚਹਿ ਧਨੁ ਜਾਇ ॥ ਪੰਡਿਤ ਰੋਵਹਿ ਗਿਆਨੁ ਗਵਾਇ ॥

Rovėh kirpan saʼncẖėh ḏẖan jā▫e.  Pandiṯ rovėh gi▫ān gavā▫e.

 

(Kirpan) misers (sanchah-i) amass (dhan-u) wealth and (rovah-i) cry when it (jaa-e = goes) is lost. (Pandit) learned people (rovah-i) cry when they (gavaaey) lose (giaan-u) knowledge, i.e. lose in arguments.

 

ਬਾਲੀ ਰੋਵੈ ਨਾਹਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥

Bālī rovai nāhi bẖaṯār.  Nānak ḏukẖī▫ā sabẖ sansār.

 

(Baali) a girl (rovai) cries when her (bhataar-u) husband is (naah-i = not) no more.

(Sabh-u) everyone in (sansaar-u) the world is (dukheeaa) grieved – because of their misdeeds -, says Guru Nanak.

 

ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਇ ॥ ਅਉਰੀ ਕਰਮ ਨ ਲੇਖੈ ਲਾਇ ॥੧॥

Manne nā▫o so▫ī jiṇ jā▫e.  A▫urī karam na lekẖai lā▫e. ||1||

 

(Soee) one who (manney = accepts/obeys) practices (naa-u) Divine virtues and commands, (jin-i) wins the game of life, i.e. overcomes vices – and (jaaey) departs – to be with the Almighty.

(Auri) other (karam) actions, i.e. rituals, are of no (leykhai = use, laaey = put) use in overcoming transgressions – and hence obviating grief. 1.

 

ਮਃ ੨ ॥ ਜਪੁ ਤਪੁ ਸਭੁ ਕਿਛੁ ਮੰਨਿਐ ਅਵਰਿ ਕਾਰਾ ਸਭਿ ਬਾਦਿ ॥ ਨਾਨਕ ਮੰਨਿਆ ਮੰਨੀਐ ਬੁਝੀਐ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥

Mėhlā 2.  Jap ṯap sabẖ kicẖẖ mani▫ai avar kārā sabẖ bāḏ.  Nānak mani▫ā mannī▫ai bujẖī▫ai gur parsāḏ. ||2||

 

Prologue by the second Guru. (Jap-u) recitation, (tap-u) austerities, (sabh-u kichh-u) everything is deemed done (manniai = accepted) by obedience to Hukam or Divine commands; (sabh-i) all (avar-i) other are (kaaraa = deeds) rituals and are (baad-i = useless) in vain.

One who (manniaa = accepts) obeys Hukam is (manneeai) approved in Divine court, but Hukam (bujheeai) is understood (parsaa-i) with grace/guidance of (gur) the guru, says second Nanak. 2.

 

ਪਉੜੀ ॥ ਕਾਇਆ ਹੰਸ ਧੁਰਿ ਮੇਲੁ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥ ਸਭ ਮਹਿ ਗੁਪਤੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਪ੍ਰਗਟਾਇਆ ॥

Pa▫oṛī.  Kā▫i▫ā hans ḏẖur mel karṯai likẖ pā▫i▫ā.  Sabẖ mėh gupaṯ varaṯḏā gurmukẖ paragtā▫i▫ā.

 

(Paurri) stanza by the third Guru. (Meyl-i) union of (kaaiaa) a body and (hans) a soul (likh-i paaiaa = written down) is preordained (dhur-i) at the source (kartai) by the Creator.

The Almighty (vartadaa) is present (mah-i) in (sabh) all but (gupt-u) hidden; and is (pragttaaiaa = made manifest) found (gurmukh-i) with the guru’s guidance.

 

ਗੁਣ ਗਾਵੈ ਗੁਣ ਉਚਰੈ ਗੁਣ ਮਾਹਿ ਸਮਾਇਆ ॥ ਸਚੀ ਬਾਣੀ ਸਚੁ ਹੈ ਸਚੁ ਮੇਲਿ ਮਿਲਾਇਆ ॥ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਆਪੇ ਦੇਇ ਵਡਿਆਈ ॥੧੪॥

Guṇ gāvai guṇ ucẖrai guṇ māhi samā▫i▫ā.  Sacẖī baṇī sacẖ hai sacẖ mel milā▫i▫ā.  Sabẖ kicẖẖ āpe āp hai āpe ḏe▫e vadi▫ā▫ī. ||14||

 

One who (gaavai = sings) praises and (uchrai = utters/remembers) keeps in mind (gun) virtues of the Almighty, s/he (samaaiaa) remains absorbed (maah-i) in, i.e. emulates, (gun) Divine virtues.

(Baani = words) commands (sachi) of the Eternal are (sach-u) eternal; living by them (milaaiaa = causes to meet) leads to (meyl-i) union with the Almighty.

(Aapey aap-i = self alone) the Almighty (hai) is (sabh-u kichh-u) everything and (aapey) IT-self (dey-i) gives (vaddiaaee) glory – of union with IT-self. 14.

 

——————————————————

 

ਸਲੋਕ ਮਃ ੨ ॥ ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਰਤਨਾ ਪਰਖਣ ਜਾਇ ॥ ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਈ ਆਵੈ ਆਪੁ ਲਖਾਇ ॥੧॥

Salok mėhlā 2.  Nānak anḏẖā ho▫e kai raṯnā parkẖaṇ jā▫e.  Raṯnā sār na jāṇ▫ī āvai āp lakẖā▫e. ||1||

 

Prologue by the second Guru. Says second Nanak: If a person (hoey kai = being) who is (andhaa) blind (jaaey) goes to (parkhan) examine (ratna) jewels.

Since s/he does not (jaanaee) know (saar-u) the value of (ratna) the jewels, and (aavai = comes) comes back (lakhaaey = being knows) exposing (aap-i = self) his/her ignorance. 1.

Message: The creatures cannot know the worth of the Almighty, anyone – except the guru – who tries to explain that is exposed for his/her ignorance.

 

ਮਃ ੨ ॥ ਰਤਨਾ ਕੇਰੀ ਗੁਥਲੀ ਰਤਨੀ ਖੋਲੀ ਆਇ ॥ ਵਖਰ ਤੈ ਵਣਜਾਰਿਆ ਦੁਹਾ ਰਹੀ ਸਮਾਇ ॥

Mėhlā 2.  Raṯnā kerī guthlī raṯnī kẖolī ā▫e.  vakẖar ṯai vaṇjāri▫ā ḏuhā rahī samā▫e.

 

Prologue by the second Guru. If (guthli) a pouch (keyri) of (ratna) jewels (aaey = comes) is brought and (kholi) opened – in front of those – who know about (ratni) jewels,

The attention of one who brings (vakhar = merchandise) the jewels, and (vanjaariaa = merchants) the buyers, (duhaa) both (rahi samaaey = remains inside) remains fixed on the jewels.

Message: When the guru describes Naam or Divine virtues, the followers of the guru understand Naam, i.e. the congregation learns and practices Naam.

 

ਜਿਨ ਗੁਣੁ ਪਲੈ ਨਾਨਕਾ ਮਾਣਕ ਵਣਜਹਿ ਸੇਇ ॥ ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਨੀ ਅੰਧੇ ਵਤਹਿ ਲੋਇ ॥੨॥

Jin guṇ palai nānkā māṇak vaṇjahi se▫e.  Raṯnā sār na jāṇnī anḏẖe vaṯėh lo▫e. ||2||

 

Says second Nanak: Those who have (gun-u) Divine virtues, in (palai) possession, i.e. those who have awareness of Naam, (sey-i) they (vanjah-i = deal in) conduct themselves by (maanak = rubies) Naam.

Those who do not (jaanai = know) have (saar) awareness of (ratna = jewels) Naam, they (vatah-i = go about) conduct themselves (loey) in the world like (andhey) blind persons, i.e. their lives are direction-less. 2.

 

ਪਉੜੀ ॥ ਨਉ ਦਰਵਾਜੇ ਕਾਇਆ ਕੋਟੁ ਹੈ ਦਸਵੈ ਗੁਪਤੁ ਰਖੀਜੈ ॥ ਬਜਰ ਕਪਾਟ ਨ ਖੁਲਨੀ ਗੁਰ ਸਬਦਿ ਖੁਲੀਜੈ ॥

Pa▫oṛī.  Na▫o ḏarvāje kā▫i▫ā kot hai ḏasvai gupaṯ rakẖījai.  Bajar kapāt na kẖulnī gur sabaḏ kẖulījai.

 

(Paurri) stanza by the third Guru. (Kaaiaa) the body is like (kott-u) a fort with (nau) nine (darvaajey = doors) openings while the Creator (rakheejai) has kept (dasvai) the tenth gate (gupt-u) hidden.

(Kapaatt) the shutters of this gate are (bajar) hard to open and cannot (khulni) be opened – with own effort; they (khuleejai) open, i.e. one becomes aware of the Almighty within, by following (sabad-i = word) the guru’s teachings

 

ਅਨਹਦ ਵਾਜੇ ਧੁਨਿ ਵਜਦੇ ਗੁਰ ਸਬਦਿ ਸੁਣੀਜੈ ॥ ਤਿਤੁ ਘਟ ਅੰਤਰਿ ਚਾਨਣਾ ਕਰਿ ਭਗਤਿ ਮਿਲੀਜੈ ॥ ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਜਿਨਿ ਆਪੇ ਰਚਨ ਰਚਾਈ ॥੧੫॥

Anhaḏ vāje ḏẖun vajḏe gur sabaḏ suṇījai.  Ŧiṯ gẖat anṯar cẖānṇā kar bẖagaṯ milījai.  Sabẖ mėh ek varaṯḏā jin āpe racẖan racẖā▫ī. ||15||

 

(Vaajey) musical instruments (vajdey) play (anhad) incessantly within, i.e. the Almighty continuously instructs the mind; we (suneejai) can hear this, i.e. connect with the Almighty, (sabad-i = with word) with guidance of the guru.

(Tit-u) that (ghatt) mind is (chaanana = light) lit up, and (kar-i = doing/practice of) with (bhagat-i) devotion the Almighty (mileejai) is found within.

(Eyk-u) the One Almighty (jin-i) who (rachaaee) created (rachan) creation (aapey) IT-self is (varatada) is present (mah-i) in (sabh) all. 15.

 

——————————————————–

 

ਸਲੋਕ ਮਃ ੨ ॥ ਅੰਧੇ ਕੈ ਰਾਹਿ ਦਸਿਐ ਅੰਧਾ ਹੋਇ ਸੁ ਜਾਇ ॥ ਹੋਇ ਸੁਜਾਖਾ ਨਾਨਕਾ ਸੋ ਕਿਉ ਉਝੜਿ ਪਾਇ ॥ ਅੰਧੇ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ ॥ ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ ॥੧॥

Salok mėhlā 2.  Anḏẖe kai rāhi ḏasi▫ai anḏẖā ho▫e so jā▫e.  Ho▫e sujākẖā nānkā so ki▫o ujẖaṛ pā▫e.  Anḏẖe ehi na ākẖī▫an jin mukẖ lo▫iṇ nāhi.  Anḏẖe se▫ī nānkā kẖasmahu gẖuthe jāhi. ||1||

 

Prologue by the second Guru. Only (su) that person who (hoey) is (andhaa) blind (jaaey) goes on (raah-i) the path (dasiai) told (kai) by (andhey) a blind person, i.e. only an ignorant person can be misled by an impostor.

One who (hoey = be, sujaakha = with sight) can see, i.e. one who is alert, (so) that person (kio = why?) cannot (ujharr-i paaey) be misled, says second Nanak.

(Eh-i) these (jin) who do not have (loin) eyes on the (mukh-i) face should not (aakheean-i) be called (andhey) blind. Says second Nanak: (Andhey) blind are (seyee) those who (ghuthey) stray away (khasmh-u) from the Master. 1.

 

ਮਃ ੨ ॥ ਸਾਹਿਬਿ ਅੰਧਾ ਜੋ ਕੀਆ ਕਰੇ ਸੁਜਾਖਾ ਹੋਇ ॥ ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਜੇ ਸਉ ਆਖੈ ਕੋਇ ॥

Mėhlā 2.  Sāhib anḏẖā jo kī▫ā kare sujākẖā ho▫e.  Jehā jāṇai ṯeho varṯai je sa▫o ākẖai ko▫e.

 

Prologue by the second Guru. One (jo) whom (sahib-i) the Master (keea) has made (andha) blind, s/he (hoey) can become (sujaakha) sighted only when (soey = that) the Master (karey) makes him/her so, i.e. people are misled by the Almighty who alone can reform them.

Otherwise (koey) someone may (aakhai) tell (sau) a hundred times, but s/he (vartai) conducts him/her-self (teyho) that way (jeha) as (jaanai = knows) is his/her understanding.

 

ਜਿਥੈ ਸੁ ਵਸਤੁ ਨ ਜਾਪਈ ਆਪੇ ਵਰਤਉ ਜਾਣਿ ॥ ਨਾਨਕ ਗਾਹਕੁ ਕਿਉ ਲਏ ਸਕੈ ਨ ਵਸਤੁ ਪਛਾਣਿ ॥੨॥

Jithai so vasaṯ na jāp▫ī āpe varṯa▫o jāṇ.  Nānak gāhak ki▫o la▫e sakai na vasaṯ pacẖẖāṇ. ||2||

 

(Jithai) where (su) that (vast-u) thing is not (jaapaee) seen/known, one (vartau) conducts (aapey) the self as s/he (jaan-i) understands, i.e. one who does not receive guidance of the guru, s/he acts by self-will.

Says second Nanak: A (gaahak-u) customer (kiau = why?) should not (laey) take (vast-u) a thing, which s/he (na sakai) cannot (pachhaan-i = recognize) understand, i.e. ordinary people are unaware of how to conduct themselves and should take guidance of the guru. 2.

 

ਮਃ ੨ ॥ ਸੋ ਕਿਉ ਅੰਧਾ ਆਖੀਐ ਜਿ ਹੁਕਮਹੁ ਅੰਧਾ ਹੋਇ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਬੁਝਈ ਅੰਧਾ ਕਹੀਐ ਸੋਇ ॥੩॥

Mėhlā 2.  So ki▫o anḏẖā ākẖī▫ai jė hukmahu anḏẖā ho▫e.  Nānak hukam na bujẖ▫ī anḏẖā kahī▫ai so▫e. ||3||

 

Prologue by the second Guru. We (kiau = why?) should not (aakheeai) call (so) that person (andha) blind (j-i) who (hoey) is (andhaa) blind (hukmahu) by God’s will.

Says second Nanak: One who does not (bujhaee) understand (hukam-u = Divine commands) God’s will (soey) that person (kaheeai) should be called (andha) blind. 3.

 

ਪਉੜੀ ॥ ਕਾਇਆ ਅੰਦਰਿ ਗੜੁ ਕੋਟੁ ਹੈ ਸਭਿ ਦਿਸੰਤਰ ਦੇਸਾ ॥ ਆਪੇ ਤਾੜੀ ਲਾਈਅਨੁ ਸਭ ਮਹਿ ਪਰਵੇਸਾ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਆਪਿ ਗੁਪਤੁ ਰਖੇਸਾ ॥

Pa▫oṛī.  Kā▫i▫ā anḏar gaṛ kot hai sabẖ disanṯar ḏesā.  Āpe ṯāṛī lā▫ī▫an sabẖ mėh parvesā.  Āpe sarisat sājī▫an āp gupaṯ rakẖesā.

 

(Paurri) stanza by the third Guru. (Andar-i) in (kaaiaa) the body (hai) is (garr-u, kott) the fort – the abode of the Almighty, the Master of (deysa) the country and (sabh-i) all other countries, i.e. The Master of the universe is present in the body.

Initially, (aapey = self) the Almighty (taarri laaian-u) was in deep meditation in IT-self, i.e. was in subtle form alone; then it made the creation and (parveysa) entered (mah-i) in (sabh) all – and became manifest.

(Aapey = self) the Creator (saajeean-u) made (sristt-i) the universes – is present in everything but (rakheysa) keeps (aap-i) IT-self (gupt-u) hidden.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਜਾਣਿਆ ਸਚੁ ਪਰਗਟੀਏਸਾ ॥ ਸਭੁ ਕਿਛੁ ਸਚੋ ਸਚੁ ਹੈ ਗੁਰਿ ਸੋਝੀ ਪਾਈ ॥੧੬॥

Gur sevā ṯe jāṇi▫ā sacẖ pargatī▫esā.  Sabẖ kicẖẖ sacẖo sacẖ hai gur sojẖī pā▫ī. ||16||

 

IT is (jaaniaa = known) found within (tey) by (seyva = service) by following the teachings of (gur) the guru; then (sach-u) the Eternal (pargattee-eysa) manifests – is seen present in everyone/thing.

(Sacho sach-u) the Eternal (hai) is (Sabh-u kichh-u) everything– the Almighty is present in everything; this (sojhi) awareness is (paaee) is received (gur-i) from the guru. 16.

 

———————————————————-

 

Note: There are two main crops in a year. Saavni or Kharif which matures in September/October, and Ahaarri/Haarri or Rabi which matures in March/April. For sowing a crop, (Vatar) proper moisture in the soil is necessary. These are used as metaphor in the first Slok/prologue below to describe the state of a farmer – a human being – who strays away from God.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਸਾਵਣੁ ਰਾਤਿ ਅਹਾੜੁ ਦਿਹੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਖੇਤ ॥ ਲਬੁ ਵਤ੍ਰ ਦਰੋਗੁ ਬੀਉ ਹਾਲੀ ਰਾਹਕੁ ਹੇਤ ॥

Salok mėhlā 1.  Sāvaṇ rāṯ ahāṛ ḏihu kām kroḏẖ ḏu▫e kẖeṯ.  Lab vaṯar ḏarog bī▫o hālī rāhak heṯ.

 

Prologue by the first Guru. (Saavan-u) the Kharif crop is (raat-i) the night and (ahaarr-u) the Rabi crop is (dih-u) the day; (kaam-u) lust and (krodh-u) anger are the two (kheytu) agricultural fields.

(Lab-u) greed is (vatr) the moisture, (darog-u) falsehood is (beeo/beej) the seed, and (heyt) attachment to material expectations is ((haali = tiller, raahak-u = cultivator) the farmer.

 

ਹਲੁ ਬੀਚਾਰੁ ਵਿਕਾਰ ਮਣ ਹੁਕਮੀ ਖਟੇ ਖਾਇ ॥ ਨਾਨਕ ਲੇਖੈ ਮੰਗਿਐ ਅਉਤੁ ਜਣੇਦਾ ਜਾਇ ॥੧॥

Hal bīcẖār vikār maṇ hukmī kẖate kẖā▫e.  Nānak lekẖai mangi▫ai a▫uṯ jaṇeḏā jā▫e. ||1||

 

(Beechaar-u) thoughts of (vikaar) vices is (hal-u) the plough, and (man) the winnowed corn; the farmer (khattey) earns and (khaaey) eats (hukmi) as willed by God, i.e. faces consequences of what one does.

When (leykhai) account of deeds (mangeeai) is asked, – s/he is put in cycles of births and deaths with (janeyda = who gave birth) the parent (aut-u jaaey) becoming issue-less, – with his death – says Guru Nanak. 1.

 

Note: The Slok below shows the state of a farmer who conducts the self by Divine commands.

 

ਮਃ ੧ ॥ ਭਉ ਭੁਇ ਪਵਿਤੁ ਪਾਣੀ ਸਤੁ ਸੰਤੋਖੁ ਬਲੇਦ ॥ ਹਲੁ ਹਲੇਮੀ ਹਾਲੀ ਚਿਤੁ ਚੇਤਾ ਵਤ੍ਰ ਵਖਤ ਸੰਜੋਗੁ ॥ ਨਾਉ ਬੀਜੁ ਬਖਸੀਸ ਬੋਹਲ ਦੁਨੀਆ ਸਗਲ ਦਰੋਗ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ਜਾਵਹਿ ਸਗਲ ਵਿਜੋਗ ॥੨॥

Mėhlā 1.  Bẖa▫o bẖu▫e paviṯ pāṇī saṯ sanṯokẖ baleḏ.  Hal halemī hālī cẖiṯ cẖeṯā vaṯar vakẖaṯ sanjog.  Nā▫o bīj bakẖsīs bohal ḏunī▫ā sagal ḏarog.  Nānak naḏrī karam ho▫e jāvėh sagal vijog. ||2||

 

Prologue of the first Guru. (Bhau = fear) respect/obedience of the Almighty is (bhuey) the soil, (pavit-u = clean) purity of action is (paani) water for irrigation, (sat) truthfulness and (santokh = contentment) happily accepting Divine will is (bleyd/balad) the ox – to till the land.

(Haleymi) humility is (hal-u) the plough, (chit-u) mind is (haali) the tiller, (cheyta) remembrance of the Almighty (vatr) the moisture, and (sanjog-u) remembrance of the Almighty is (vakhat) the time for sowing.

(Naau) Naam or Divine virtues and commands are (beej-u) the seed, (bakhsees) Divine grace is (bohal) winnowed corn; such a farmer realizes that (duneeaa = world) the world-play is (sagal) all (darog = false) transitory – so attachment to it is to be avoided.

When (nadri = sight of, karam-u = grace) Divine grace (hoey) is bestowed, (sagal) all causes for (vijog) separation (jaavah-i) go, i.e. one overcomes vices, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਮਨਮੁਖਿ ਮੋਹੁ ਗੁਬਾਰੁ ਹੈ ਦੂਜੈ ਭਾਇ ਬੋਲੈ ॥ ਦੂਜੈ ਭਾਇ ਸਦਾ ਦੁਖੁ ਹੈ ਨਿਤ ਨੀਰੁ ਵਿਰੋਲੈ ॥

Pa▫oṛī.  Manmukẖ moh gubār hai ḏūjai bẖā▫e bolai.  Ḏūjai bẖā▫e saḏā ḏukẖ hai niṯ nīr virolai.

 

(Paurri) stanza by third Guru. (Manmukh-i) a self-willed person (gubaar-u = darkness) is blinded by (moh-u) attachment to (maaiaa) the world-play; s/he (bolai) speaks under influence of (doojai = second) other (bhaaey) love/attachments.

There is (sadaa) ever (dukh-u) grief in other (bhaaey) attachments; it is like one (virolai) churning (neer-u) water – instead of curd – expecting to get butter, i.e. expects to find God, but cannot due to attachment to other things/people.

 

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਥਿ ਤਤੁ ਕਢੋਲੈ ॥ ਅੰਤਰਿ ਪਰਗਾਸੁ ਘਟਿ ਚਾਨਣਾ ਹਰਿ ਲਧਾ ਟੋਲੈ ॥ ਆਪੇ ਭਰਮਿ ਭੁਲਾਇਦਾ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਈ ॥੧੭॥

Gurmukẖ nām ḏẖi▫ā▫ī▫ai math ṯaṯ kadẖolai.  Anṯar pargās gẖat cẖānṇā har laḏẖā tolai.  Āpe bẖaram bẖulā▫iḏā kicẖẖ kahaṇ na jā▫ī. ||17||

 

(Gurmukh-i) one who follows the guru, (dhiaaeeai) pays attention to, i.e. practices, (naam-u) Divine virtues and commands, (math-i = churns) contemplates within and (kadholai) takes out (tat-u) the essence, i.e. finds the Almighty within.

With (pargaas-u) light (antar-i) within, (ghatt-i) the mind (chaananaa) is enlightened and (ttolai) searched-for (har-i) Almighty (ladhaa) is found.

The Almighty (aapey) IT-self (bhulaaida) leads astray (bharam-i) in delusion; one (na jaaee) cannot (kahan-u) tell IT (kichh-u) anything – because the Almighty is not influenced by anybody. 17.