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.

 

 

————————————

 

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.

 

Page 466

 

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.

 

 

SGGS pp 462-464, Aasa Di Vaar Paurris 1-3

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty (karta) Creator of all universes, (purakh-u) all-pervasive, (sat-i) with eternal (naam-u) commands/laws; (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਆਸਾ ਮਹਲਾ ੧ ॥ ਵਾਰ ਸਲੋਕਾ ਨਾਲਿ ਸਲੋਕ ਭੀ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ਲਿਖੇ ਟੁੰਡੇ ਅਸ ਰਾਜੈ ਕੀ ਧੁਨੀ ॥

Āsā mėhlā 1.  vār salokā nāl salok bẖī mahle pahile ke likẖe tunde as rājai kī ḏẖunī.

 

Composition of the first Guru in Raga Aasa. A (vaar) ballad – with Paurris/stanzas, – (naal-i) together with (slok) prologues – to each Paurri; prologues (bhi) also written (key) of (pahley) the first (mahaley = embodiment) guru; to be sung to (dhuni) the tune of – the ballad of (tunddey) the handless (asraajai) Asraaj – a folk tale.

 

Note: It is stated above that this composition has Sloks also of the first Guru. This conveys that Sloks of the first Guru, form part of it, not that Sloks are only of the first Guru, because there are many Sloks of the second Guru in it. “Written Sloks also of the first guru” shows the Vaar essentially comprises of the Paurris and the Sloks were added later.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥

Salok mėhlā 1. Balihārī gur āpṇe ḏi▫uhāṛī saḏ vār.  Jin māṇas ṯe ḏevṯe kī▫e karaṯ na lāgī vār. ||1||

 

(Slok-u M: 1) prologue by the first Guru. I (balihaari = am sacrifice) adore and do the bidding of (aapney = own) my (gur) guru (sad) a hundred (vaar) times (diauhaarri) in a day, i.e. obey the guru in every thought, word and deed

The guru, (jin-i) who (keea) makes (deyvtey) gods (tey) from (maanas) human beings, i.e. transforms ordinary mortals to virtuous ones with his guidance, and (na laagi vaar – there is no delay) takes no time in (karat) doing so. 1.

 

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ਮਹਲਾ ੨ ॥ ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥ ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥ Mėhlā 2.  Je sa▫o cẖanḏā ugvahi sūraj cẖaṛėh hajār. Ėṯe cẖānaṇ hiḏi▫āʼn gur bin gẖor anḏẖār. ||2||   (Mahla 2) prologue by the second Guru. (Jey) if (sau) a hundred (chanda) moons (ugvah-i) rise and (hajaar) a thousand (sooraj) suns (charrah-i) come up. (Eytey) with so many sources of (chaanan) light (hodia = being) present, it is (ghor) pitch (andhaar) dark, – in the mind due to ignorance, – (bin-u) without the guru’s guidance, i.e. one does not find the Almighty within, by any other means, but by following the guru’s teachings.   ਮ: ੧ ॥ ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥ ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥ ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥ ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥ Mėhlā 1.  Nānak gurū na cẖeṯnī man āpṇai sucẖeṯ. Cẖẖute ṯil bū▫āṛ ji▫o suñe anḏar kẖeṯ. Kẖeṯai anḏar cẖẖuti▫ā kaho Nānak sa▫o nāh. Falī▫ah fulī▫ah bapuṛe bẖī ṯan vicẖ su▫āh. ||3||   (M: 1) prologue by the first Guru. Says Nanak: A person who does not (cheytni = think) care for the guru’s teachings, but (sucheyt) pays attention to his/her (aapnai) own (man) mind, i.e. goes his/her own way, s/he is (jio) like (booaarr) the useless (til) sesame seed plants (chhuttey) left (andar-i) in (kheyt) the field by the farmer (sunjney = unattended) as unwanted, i.e. such a person does not get accepted by the Creator for union. Like the sesame (chhuttia) left (kheytai andar-i) in the field have (sau) a hundred (naah) masters, i.e. may be taken by anyone, such persons who do not get grace of the Almighty Master, look to many other masters. The plants (phuliah-i) get flowers and seem to (phaliah-i = form fruit) have the sesame seeds, but (bhi) even then have (suaah) ash (vich-i) in (tan = body) the kernel, i.e. such people may be able to impress others but have no value for the Almighty. 3.   ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ Pa▫oṛī.  Āpīnĥai āp sāji▫o āpīnĥai racẖi▫o nā▫o.  Ḏuyī kuḏraṯ sājī▫ai kar āsaṇ diṯẖo cẖā▫o.   (Paurri) stanza. The Creator (aapeenhai) IT-self (saajio) created (aap-u) the self; the Creator then first (rachio) made (naau/naam) commands – the cosmic laws. (Duyee = second) next, IT (saajeeai) created (kudrat-i = nature) the creation, and (ddittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state.   ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ Ḏāṯā karṯā āp ṯūʼn ṯus ḏevėh karahi pasā▫o. Ŧūʼn jāṇo▫ī sabẖsai ḏe laisahi jinḏ kavā▫o. Kar āsaṇ diṯẖo cẖā▫o. ||1||   O Creator, (too’n) You are (aap-i) Yourself, (karta) the Creator and (daata = giver) the provider of wherewithal for the creatures; You (deyvah-i) give it (karah-i pasaau = make expanse) in abundance (tus-i) happily, i.e. without expecting anything in return. You (jaanoee = knower) are aware of (sabhsai) all creatures’ needs and provide them; You also (laisah-i) take away (jind-u) life (kavaau) by Your command, i.e. the Master has all powers of creation, sustenance and destruction in IT. (Kar-i aasan-u dittho chaau) IT watches the creation fondly. 1.   ——————————————   Note: Some people believe all existence is an illusion and renounce the world to go to the mountains or jungles in search of the Almighty. In the Slok below Guru Nanak says all creation is real, functioning by the Creator’s commands.   ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥ ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥ Salok mėhlā 1.  Sacẖe ṯere kẖand sacẖe barahmand.  Sacẖe ṯere lo▫a sacẖe ākār.   (Slok-u m: 1) prologue by the first Guru. O Creator, (brahmand) the universes (teyrey = your) created by You are (sachey) real, as are (khand) the components of the universes. (Loa/lok) the planets created by You are real, as are (aakaar) the forms of existence.   ਸਚੇ ਤੇਰੇ ਕਰਣੇ ਸਰਬ ਬੀਚਾਰ ॥ ਸਚਾ ਤੇਰਾ ਅਮਰੁ ਸਚਾ ਦੀਬਾਣੁ ॥ Sacẖe ṯere karṇe sarab bīcẖār.  Sacẖā ṯerā amar sacẖā ḏībāṇ.   (Teyrey) Your (karney) acts are (sachey = eternal) irreversible by the creatures, as are (sarab) all Your (beechaar = deliberations) plans – they are governed by Your laws. Every (amar-u) command of Yours is (sacha = eternal) inviolable as is Your (deebaan-u = court) judgment – on obedience of the commands.   ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਸਚਾ ਫੁਰਮਾਣੁ ॥ ਸਚਾ ਤੇਰਾ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥ Sacẖā ṯerā hukam sacẖā furmāṇ.  Sacẖā ṯerā karam sacẖā nīsāṇ.   Every (hukam-u) law (teyra) of yours is eternal, as is (phurmaan-u) the command for its implementation. Your (karam-u) grace bestowed on those who obey the laws is (sacha = truthful) just; (neesaan-u = sign) the mark of identification of the recipients is (sacha) permanent, i.e. Your decisions cannot be countermanded.   ਸਚੇ ਤੁਧੁ ਆਖਹਿ ਲਖ ਕਰੋੜਿ ॥ ਸਚੈ ਸਭਿ ਤਾਣਿ ਸਚੈ ਸਭਿ ਜੋਰਿ ॥ Sacẖe ṯuḏẖ ākẖahi lakẖ karoṛ.  Sacẖai sabẖ ṯāṇ sacẖai sabẖ jor.   O (sachey) Eternal Master, (lakh, crorr-i) millions and billions (aakhah-i = talk) praise (tudh-u) You. They acknowledge that (sabh-i) all (taan-i) powers and (jor-i) capabilities are with You, (sachai) the Eternal.   ਸਚੀ ਤੇਰੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ॥ ਸਚੀ ਤੇਰੀ ਕੁਦਰਤਿ ਸਚੇ ਪਾਤਿਸਾਹ ॥ Sacẖī ṯerī sifaṯ sacẖī sālāh.  Sacẖī ṯerī kuḏraṯ sacẖe pāṯisāh.   Your (sifat-i) virtues are (sachi) eternal and (saalaah) praise for them (sachi = truthful) justified. O (sachey) Eternal (paatisaah = master of kings) King of kings, Your (kudrat-i) powers are (sachi) eternal.   ਨਾਨਕ ਸਚੁ ਧਿਆਇਨਿ ਸਚੁ ॥ ਜੋ ਮਰਿ ਜੰਮੇ ਸੁ ਕਚੁ ਨਿਕਚੁ ॥੧॥ Nānak sacẖ ḏẖi▫ā▫in sacẖ.  Jo mar jamme so kacẖ nikacẖ. ||1||   Says Nanak: Those who (dhiaain-i) pay attention – to Divine virtues and commands of –,(sach-u) the Eternal, are (sach-u) of truthful conduct and accepted by You; But (jo) those who do not obey Your commands, (su) they are (kach-u nikach-u = raw/useless) absolutely not genuine; – they are not accepted for union with You – and (mar-i) die (jamm-e) to be born again and again. 1.   ਮ: ੧ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਵਡਾ ਨਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਸਚੁ ਨਿਆਉ ॥ Mėhlā 1.  vadī vadi▫ā▫ī jā vadā nā▫o.  vadī vadi▫ā▫ī jā sacẖ ni▫ā▫o.   (M: 1) prologue by the first Guru. The Almighty (vaddiaaee = greatness) glory is (vaddi) great (ja = when) because of IT’s (vadaa) great (naau/naam) virtues and commands; IT has great glory because IT’s (niaau) decisions are (sach-u = true) just.   ਵਡੀ ਵਡਿਆਈ ਜਾ ਨਿਹਚਲ ਥਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾਣੈ ਆਲਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਬੁਝੈ ਸਭਿ ਭਾਉ ॥ vadī vadi▫ā▫ī jā nihcẖal thā▫o.  vadī vadi▫ā▫ī jāṇai ālā▫o.  vadī vadi▫ā▫ī bujẖai sabẖ bẖā▫o.   IT has great glory because – unlike the mortals – IT’s (tthau = place) position/seat is (nihchal) unshakable – the Master is not subject to change or births and deaths. IT has great glory because IT (jaanai) knows (aalaau = speech) what a person says in words. IT is great because for IT (bujhai) knows (bhaau = liking) the inclination/thinking (sabh-i = all) of every one.   ਵਡੀ ਵਡਿਆਈ ਜਾ ਪੁਛਿ ਨ ਦਾਤਿ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਆਪੇ ਆਪਿ ॥ vadī vadi▫ā▫ī jā pucẖẖ na ḏāṯ.  vadī vadi▫ā▫ī jā āpe āp.   IT is great because IT gives (daata-i) benedictions without (puchh-i) asking any one – or being asked – , i.e. the Almighty knows what is needed by whom and needs no counsel. IT is great because (aapey) IT alone is (aap-i) like IT-self, i.e. there is none like IT.   ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥ Nānak kār na kathnī jā▫e.  Kīṯā karṇā sarab rajā▫e. ||2||   Says Nanak: The Master’s (kaar) acts (na jaaey) cannot be (kathni = said) be described, i.e. no one knows what all the Almighty does and how.  Those (keeta) created (karna) do (sarab) everything (rajaaey) by Divine will. 2.   ਮਹਲਾ ੨ ॥ ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮਿ ਸਮਾਇ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮੇ ਕਰੇ ਵਿਣਾਸੁ ॥ Mėhlā 2.  Ih jag sacẖai kī hai koṯẖ▫ṛī sacẖe kā vicẖ vās.  Iknĥā hukam samā▫e la▫e iknĥā hukme kare viṇās.   (Mahla 2) prologue by the second Guru. (Ih-u) this (jag-u) world is (kotthrri) house created by (sachey) the Eternal and (vaas-u) abode of the Eternal (vich-i) is in it, i.e. the Master is immanent. (Hukam-i) by IT’s command, IT (samaaey laey) lets into the house, i.e. unites (iknha = one type) some while (kar-e vinaas-u = destroys) rejects (iknha) others.   ਇਕਨ੍ਹ੍ਹਾ ਭਾਣੈ ਕਢਿ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਮਾਇਆ ਵਿਚਿ ਨਿਵਾਸੁ ॥ ਏਵ ਭਿ ਆਖਿ ਨ ਜਾਪਈ ਜਿ ਕਿਸੈ ਆਣੇ ਰਾਸਿ ॥ Iknĥā bẖāṇai kadẖ la▫e iknĥā mā▫i▫ā vicẖ nivās. Ėv bẖė ākẖ na jāp▫ī jė kisai āṇe rās.   (Bhaanai) at IT’s will/laws, the Almighty (kaddh-i laey = takes out) emancipates (iknha) some, while (nivaas-u = residence) keeps some, (vich-i) in (maaia) temptations of the world-play. (Ev) it (bh-i) also cannot be (jaapa-i) known as to (kisai) whom IT would (aanai raas-i = make things favourable) accept for union with IT-self.   ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੩॥ Nānak gurmukẖ jāṇī▫ai jā ka▫o āp kare pargās. ||3||   (Ja kau) one, whom IT (aap-i) IT-self (karey pargaas) enlightens – by enabling the guru’s guidance, (jaaniai) comes to know, says Nanak. 3.   Note: The pronoun IT has been used for God who is not a person and is gender neutral.   Note: The first Paurri preceding this Paurri reads   “ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ Paoṛī.  Āpīnĥai āp sājio āpīnĥai racẖio nāo.  Ḏuyī kuḏraṯ sājīai kar āsaṇ diṯẖo cẖāo.   (Pauri) stanza. The Creator (saajio) created (aap-u) the self by (aapeenhai) IT-self; then (rachio) created (naau/naam) commands – the laws of nature. Next, IT (saajeeai) created (duyee = second) separate (kudrat-i = nature) creation – different from IT-self -, and (dittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state”.   This was laws for the whole cosmos. The second Paurri below is about the creatures.   ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ Paoṛī.  Nānak jīa upāe kai likẖ nāvai ḏẖaram bahāliā.  Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāliā.   (Paurri) stanza. Says Nanak: The Creator (upaaey kai) created (jee-a) the creatures (likh-i = writing) giving them (naavai) commands for their roles and (bahaalia = gave a seat) nominated (dharam-u = Dharam Rai) the metaphoric Divine court judge – to evaluate their deeds against Naam. (Othai = there) in Divine court, only (sachey = truthful/genuine) those who have obeyed Divine commands (nibrrai) stand the appraisal (sach-i) of the Eternal – they are accepted for union with the Creator; while (jajmaalia) the transgressors are (chun-i) picked up, (vakh-i) segregated and (kaddhey = pushed out) rejected.   ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥ Thāo na pāin kūṛiār muh kālĥai ḏojak cẖāliā.  Ŧerai nāe raṯe se jiṇ gae hār gae sė ṯẖagaṇ vāliā.  Likẖ nāvai ḏẖaram bahāliā. ||2||   (Koorriaar) the false ones – who do not pass in scrutiny – do not (paaian-i) find (thaau = place) acceptance by the Creator, and (muh kaalahai = blackened faces) facing ignominy, (chaalia) are driven (dojak-i) into hell, i.e. are sent for reincarnation. Those (ratey = dyed) imbued with (teyrey) Your (naaey/naam) virtues and commands, O Almighty; (s-e) they (gaey) depart from the world (jin-i) winning the battle of life – they merge with You, but (tthagan vaalia = deceitful) those with pretensions (haar-i) losing out and (gaey) depart. Dharam Rai has been nominated to truthfully decide against (likh-i = writing) given (naavai) commands. 2.   —————————————-   Note: The two Sloks or prologues preceding the third Paurri describe nature, and say that everything is controlled by Divine commands. The Paurri says death is inevitable when the allotted life-span is complete; the soul is then required to account for its deeds in life and face consequences – logically.   ਸਲੋਕ ਮ: ੧ ॥ ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ ਵਿਸਮਾਦੁ ਜੀਅ ਵਿਸਮਾਦੁ ਭੇਦ ॥ Salok mėhlā 1.  vismāḏ nāḏ vismāḏ veḏ.  vismāḏ jī▫a vismāḏ bẖeḏ.   (Slok M: 1) prologue by the first Guru. It is (vismaad-u) awe-inspiring to see — (Naad = sound) devotional music and (veyd = Vedas) the scriptures – knowledge; (Jee-a) the creatures – of various types and (bheyd) differences between them.   ਵਿਸਮਾਦੁ ਰੂਪ ਵਿਸਮਾਦੁ ਰੰਗ ॥ ਵਿਸਮਾਦੁ ਨਾਗੇ ਫਿਰਹਿ ਜੰਤ ॥ vismāḏ rūp vismāḏ rang.  vismāḏ nāge firėh janṯ.   (Roop) forms of nature and its (rang) colors. How some (jant) living beings (phirah-i) roam (naagey) naked – need no clothes to cover.

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It is (vismaad-u) awe-inspiring to see —

 

ਵਿਸਮਾਦੁ ਪਉਣੁ ਵਿਸਮਾਦੁ ਪਾਣੀ ॥ ਵਿਸਮਾਦੁ ਅਗਨੀ ਖੇਡਹਿ ਵਿਡਾਣੀ ॥

vismāḏ pa▫uṇ vismāḏ pāṇī.  vismāḏ agnī kẖedėh vidāṇī.

 

(Paun) air/gases as also (paani) water/liquids of different types.

(Agni = fire) various forms of energy and their (viddaani) fascinating (kheyddah-i) play.

 

ਵਿਸਮਾਦੁ ਧਰਤੀ ਵਿਸਮਾਦੁ ਖਾਣੀ ॥ ਵਿਸਮਾਦੁ ਸਾਦਿ ਲਗਹਿ ਪਰਾਣੀ ॥

vismāḏ ḏẖarṯī vismāḏ kẖāṇī. vismāḏ sāḏ lagėh parāṇī.

 

(Dharti) the earth and (khani) types of life – namely born from egg, womb, perspiration and soil.

And how (praani) the living beings (lagah-i) engage in different types of (saad-i = taste) pleasures.

 

ਵਿਸਮਾਦੁ ਸੰਜੋਗੁ ਵਿਸਮਾਦੁ ਵਿਜੋਗੁ ॥ ਵਿਸਮਾਦੁ ਭੁਖ ਵਿਸਮਾਦੁ ਭੋਗੁ ॥

vismāḏ sanjog vismāḏ vijog. vismāḏ bẖukẖ vismāḏ bẖog.

 

The phenomena of some people aiming at (sanjog-u) union with the Creator while others not caring and remaining (vijog-u = separation) oblivious of the Master.

How some people remain (bhukh = hunger) hungry while others (bhog-u) eat bellyfuls.

 

ਵਿਸਮਾਦੁ ਸਿਫਤਿ ਵਿਸਮਾਦੁ ਸਾਲਾਹ ॥ ਵਿਸਮਾਦੁ ਉਝੜ ਵਿਸਮਾਦੁ ਰਾਹ ॥

vismāḏ sifaṯ vismāḏ sālāh. vismāḏ ujẖaṛ vismāḏ rāh.

 

Innumerable (sifat-i) virtues of the Almighty and the way people (saalaah) praise them.

How some people (ujharr) go astray from obedience of Divine commands while others remain on (raah-u) the path.

 

ਵਿਸਮਾਦੁ ਨੇੜੈ ਵਿਸਮਾਦੁ ਦੂਰਿ ॥ ਵਿਸਮਾਦੁ ਦੇਖੈ ਹਾਜਰਾ ਹਜੂਰਿ ॥

vismāḏ neṛai vismāḏ ḏūr. vismāḏ ḏekẖai hājrā hajūr.

 

How some people consider the Master (neyrrai = near) with them while others consider IT (door-i) far.

Some believe the Almighty is (haajraa hajoor) present everywhere, and (deykhai = sees) watches – takes care and watches our deeds.

 

ਵੇਖਿ ਵਿਡਾਣੁ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਨਾਨਕ ਬੁਝਣੁ ਪੂਰੈ ਭਾਗਿ ॥੧॥

vekẖ vidāṇ rahi▫ā vismāḏ.  Nānak bujẖaṇ pūrai bẖāg. ||1||

 

I am (rahia vismaad-u) awe-struck (veykh-i) seeing (viddaan-u) this play of the Creator.

This play is (bujhan-u) understood by (poorai bhaag-i) good fortune – of finding the guru and receiving his guidance, says Nanak. 1.

 

ਮ: ੧ ॥ ਕੁਦਰਤਿ ਦਿਸੈ ਕੁਦਰਤਿ ਸੁਣੀਐ ਕੁਦਰਤਿ ਭਉ ਸੁਖ ਸਾਰੁ ॥ ਕੁਦਰਤਿ ਪਾਤਾਲੀ ਆਕਾਸੀ ਕੁਦਰਤਿ ਸਰਬ ਆਕਾਰੁ ॥

Mėhlā 1.  Kuḏraṯ ḏisai kuḏraṯ suṇī▫ai kuḏraṯ bẖa▫o sukẖ sār. Kuḏraṯ pāṯālī ākāsī kuḏraṯ sarab ākār.

 

(M: 1) prologue by the first Guru. (Disai = is seen) the visible forms of existence show the Creator’s (kudrat-i) power, as do (suneeai = hear) the sounds; (bhau) respect for (kudrat-i) the power/commands of the Creator is (saar-u = essence) fundamental to (sukh) peace/comfort – in life and in the hereafter.

All creation from (paataali) the nether regions to (aakaasi) the sky were created by (kudrat-i) the Creator’s powers; (sarab) all (aakaar-u = form) visible existence came into being (kudrat-i) by Divine command.

 

ਕੁਦਰਤਿ ਵੇਦ ਪੁਰਾਣ ਕਤੇਬਾ ਕੁਦਰਤਿ ਸਰਬ ਵੀਚਾਰੁ ॥  ਕੁਦਰਤਿ ਖਾਣਾ ਪੀਣਾ ਪੈਨ੍ਹ੍ਹਣੁ ਕੁਦਰਤਿ ਸਰਬ ਪਿਆਰੁ ॥

Kuḏraṯ veḏ purāṇ kaṯebā kuḏraṯ sarab vīcẖār. Kuḏraṯ kẖāṇā pīṇā painĥaṇ kuḏraṯ sarab pi▫ār.

 

(Veyd) the Vedas, Puraanas and (kateyba) Semitic scriptures, i.e. all scriptures, came into being (kudrat-i) by Divine will, as is (sarab) all (veechaar-u) contemplation of the scriptures.

All types of (khaana) food, (peena) drinks, (painhan-u) apparels and (sarab = all) everything the creatures (piaar-u) love, came by Divine command/will.

 

ਕੁਦਰਤਿ ਜਾਤੀ ਜਿਨਸੀ ਰੰਗੀ ਕੁਦਰਤਿ ਜੀਅ ਜਹਾਨ ॥ ਕੁਦਰਤਿ ਨੇਕੀਆ ਕੁਦਰਤਿ ਬਦੀਆ ਕੁਦਰਤਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ॥

Kuḏraṯ jāṯī jinsī rangī kuḏraṯ jī▫a jahān. Kuḏraṯ nekī▫ā kuḏraṯ baḏī▫ā kuḏraṯ mān abẖimān.

 

Various (jaati = classes) categories of creation, of different (jinsi) types and (rangi = colours) characteristics exist (kudrat-i) by Divine commands, as do (jee-a) creatures of (jahaan) the world.

(Neykeeaa = virtues) goodness and (badeea) evil exist by Divine will, as do (maan-u) honor and (abhimaan-u) pride.

 

ਕੁਦਰਤਿ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਕੁਦਰਤਿ ਧਰਤੀ ਖਾਕੁ ॥ ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂੰ ਕਾਦਿਰੁ ਕਰਤਾ ਪਾਕੀ ਨਾਈ ਪਾਕੁ ॥

Kuḏraṯ pa▫uṇ pāṇī baisanṯar kuḏraṯ ḏẖarṯī kẖāk. Sabẖ ṯerī kuḏraṯ ṯūʼn kāḏir karṯā pākī nā▫ī pāk.

 

It is (kudarat-i) by Divine commands that (paun-u) air, (paani) water, (baisantar-u) fire/energy, (dharti) earth including minerals and (khaak-u) soil – called Panj Tat or five elements to form the physical creation.

O Creator, (sabh) everything is due to (teyri) Your (kudrat-i) powers; (too-n) You are its (karta) Creator and (kaadir-u) Master, but (paak-u = sacred) remain untouched by all this, because of Your (paaki) pristine (naai) virtues.

 

ਨਾਨਕ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ਵਰਤੈ ਤਾਕੋ ਤਾਕੁ ॥੨॥

Nānak hukmai anḏar vekẖai varṯai ṯāko ṯāk. ||2||

 

The Creator keeps everything (andar-i = in) subject to IT’s (hukmai = commands) control and (veykhai) watches, while IT (vartai) is present (taako taak = alone) untouched by the creation, says Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ

ਚਲਾਇਆ ॥

Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā.

 

(Paurri) stanza. When the mortal (bhog-i kai = consuming) has lived (bhog) the given life-span, (bhaur-u = bumble-bee) the soul (sidhaaia) leaves and the body (hoey) becomes (bhasmarr-i) ashes, i.e. dies.

When this (dunidaar) resident of the world (vadda hoaa = grows) completes the allotted age, his/her soul is (chalaaia = driven) taken away, with (sangal-u) a chain (gal-i) round the neck, i.e. it has to go and cannot avoid it.

 

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥

Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā.

 

(Agai = ahead) in Divine court, the soul  is (bah-i) made to sit, i.e. to patiently listen, while its (karni) deeds and (keerat-i) praise, i.e. positive – as well negative – aspects (vaacheeai) are told; (leykha) the account (kar-i) is told and (samjhaaia) explained.

If the account is in debit, i.e. the soul has not lived by Divine commands, then – it is (paudee-ee = being hit) subjected punishment of rebirth, and (na hovee) there is no (thaau) place for it to go, i.e. it cannot escape the consequences of deeds; (kiaa) what, i.e. there is, no use (rooaaia) crying (hun-i) now, as there is none (suneeai) to listen to it.

 

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Man anḏẖai janam gavā▫i▫ā. ||3||

 

This is what happens to (man-i = mind) mind/human being (andhai) the blinded by temptations and being oblivious of Naam/Divine commands and blinded by attachment to the world-play; it wasted (janam-u) human birth – did not use the opportunity to try and attain union of the soul with the Creator – and has to suffer being in cycles of births and deaths. 3.