Darbar Sahib Hukamnama 24 Dec 2013
Note: This eleventh Paurri of Aasa Di Vaar has three Sloks or prologues preceding it, all by the first Guru. In these Guru Sahib brings forth the state of affairs in the world and teaches to follow the guru in order to escape being tied down with the world-play, and achieve emancipation.
Note: The first Slok below uses two analogies, one of agriculture and the other of dyeing to bring out the need for preparation and effort to achieve the desired objective of finding the Almighty.
ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚਿ ਕਾਲੁ ਕੂੜੁ ਵਰਤਿਆ ਕਲਿ ਕਾਲਖ ਬੇਤਾਲ ॥ ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥
Salok mėhlā 1. Sacẖ kāl kūṛ varṯi▫ā kal kālakẖ beṯāl. Bī▫o bīj paṯ lai ga▫e ab ki▫o ugvai ḏāl. Je ik ho▫e ṯa ugvai ruṯī hū ruṯ ho▫e.
(Slok M: 1) prologue by the first Guru. This age is one when (sach-u) truth (kaal-u = famine) is missing and (koorr-u) falsehood (vartiaa) is prevalent; (kaalakh = darkness) the mind blinded by involvements (kal-i) in conflicts (b-etaal = out of step) does not walk on the path to the Almighty.
Taking an analogy of agriculture; those who (beej-i) sow (beeau) the seed (lai ga-e = take and go) obtain (pat-i = honour) glory/profit; but now the seed instead of being full grain is (daal-i) split which if sowed (kio = how?) does not (ugvai) sprout.
If the seed (ho-e) is (ik = one) full grain (ta) then it (ugvai) sprouts; the seeds have appropriate (ruti) seasons for them to sprout; so the season should (rut-i hu) the season should be appropriate for its sowing.
Message: Success in being able to unite with the Creator comes by single-minded devotion and it happens only in human birth.
ਨਾਨਕ ਪਾਹੈ ਬਾਹਰਾ ਕੋਰੈ ਰੰਗੁ ਨ ਸੋਇ ॥ ਭੈ ਵਿਚਿ ਖੁੰਬਿ ਚੜਾਈਐ ਸਰਮੁ ਪਾਹੁ ਤਨਿ ਹੋਇ ॥ ਨਾਨਕ ਭਗਤੀ
Nānak pāhai bāhrā korai rang na so▫e. Bẖai vicẖ kẖumb cẖaṛā▫ī▫ai saram pāhu ṯan ho▫e. Nānak bẖagṯī je rapai kūrhai so▫e na ko▫e.
Now taking the analogy of dyeing; says Nanak: (Baahra) without (paahai = treatment) preparation of (korai) a raw fabric, (so-e) it does not hold (rang) color when dyed – similarly the mind needs to be prepared by remembrance of the Almighty for IT to be found in the human mind.
We should (khumb-i charraaiai = bleach) get the mind rid of vices (vich-i) in the vessel of, i.e. by, (bhai = fear) obedience of Divine commands, and (paah-u) treat (tan-i) the body, i.e. act, with (saram-u) diligence.
Says Nanak: (J-e) if the mind (rapai) is dyed/imbued (bhagti) with devotion it is not affected (koorrai) by falsehoods – distractions. 1.
Note: The next Slok brings out how people use pretense to deceive others.
ਮ: ੧ ॥ ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ ॥ ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ ॥
Mėhlā 1. Lab pāp ḏu▫e rājā mahṯā kūṛ ho▫ā sikḏār. Kām neb saḏ pucẖẖī▫ai bahi bahi kare bīcẖār.
(M: 1) prologue by the first Guru: The way (mahta) the minister receives instructions from (raaja) the king and (sikdaar-u) the official carries out the orders, similarly (lab-u = greed) desires lead to (paap-u) wrong-doings using (koorr = falsehood) unfair means.
For this, (kaam = desires) craving is (n-eb-u = assistant) the advisor who is (sad-i) called and (puchhiai) asked (bah-i bah-i) sitting together (kar-e beechaar-u) for consultation, i.e. everything is done for satisfaction of desires/ambitions even if not justified
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| ਅੰਧੀ ਰਯਤਿ ਗਿਆਨ ਵਿਹੂਣੀ ਭਾਹਿ ਭਰੇ ਮੁਰਦਾਰੁ ॥Anḏẖī reaṯ gi▫ān vihūṇī bẖāhi bẖare murḏār.
(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 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 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.
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