SGGS pp 466-468, Aasa Di Vaar, Pauris 7-9.
Note: Ego is mostly given a negative connotation of being self-centered and is so also in Gurbani. However ego also has a positive role – that of being creative. So whereas the tendency to be self-centered has to be avoided, ego for development without attachment is to be imbibed. Both these aspects have been brought out in the Sloks below.
ਸਲੋਕ ਮ: ੧ ॥ ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥
Salok mėhlā 1. Ha▫o vicẖ ā▫i▫ā ha▫o vicẖ ga▫i▫ā. Ha▫o vicẖ jammi▫ā ha▫o vicẖ mu▫ā.
(Slok M: 1) prologue by the first Guru. The mortal (aaia) comes to this world (vich-i) in (haumai) ego and (gaiaa) leaves in ego, i.e. ego, the quality of going by one’s own, rather than Divine, will, is the cause for being born again, – this cycle goes on until ego is given up and the Almighty obeyed..
S/he (jammia) is born in ego and (muaa) dies like-wise – the soul carries the characteristic with it.
ਹਉ ਵਿਚਿ ਦਿਤਾ ਹਉ ਵਿਚਿ ਲਇਆ ॥ ਹਉ ਵਿਚਿ ਖਟਿਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥
Ha▫o vicẖ ḏiṯā ha▫o vicẖ la▫i▫ā. Ha▫o vicẖ kẖati▫ā ha▫o vicẖ ga▫i▫ā.
What is (ditaa) given is in ego and so is what is (laiaa) taken, i.e. one’s dealings in life
are done in (haumai) ego.
ਹਉ ਵਿਚਿ ਸਚਿਆਰੁ ਕੂੜਿਆਰੁ ॥ ਹਉ ਵਿਚਿ ਪਾਪ ਪੁੰਨ ਵੀਚਾਰੁ ॥ ਹਉ ਵਿਚਿ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੁ ॥
Ha▫o vicẖ sacẖiār kūṛi▫ār. Ha▫o vicẖ pāp punn vīcẖār. Ha▫o vicẖ narak surag avṯār.
S/he acts as (sacchiaar-u) truthful, i.e. shows goodness, or (koorriaar-u) false – when it suits him/her in ego, i.e. such actions do not come to him/her naturally, but by ego.
His/her (veechaar-u) thinking on (paap = sin) transgressions and (pun) virtuous acts is by ego, i.e. decides what is right or wrong.
It is because of ego that s/he (avatar-u = descend) goes (narak-i = into hell) to take birth again or (surag-i) goes to heaven – merge with the Creator and have eternal peace.
ਹਉ ਵਿਚਿ ਹਸੈ ਹਉ ਵਿਚਿ ਰੋਵੈ ॥ ਹਉ ਵਿਚਿ ਭਰੀਐ ਹਉ ਵਿਚਿ ਧੋਵੈ ॥ ਹਉ ਵਿਚਿ ਜਾਤੀ ਜਿਨਸੀ ਖੋਵੈ ॥
Ha▫o vicẖ hasai ha▫o vicẖ rovai. Ha▫o vicẖ bẖarī▫ai ha▫o vicẖ ḏẖovai. Ha▫o vicẖ jāṯī jinsī kẖovai.
It is in ego that s/he (hasai = laughs) has fun – enjoys transitory pleasures forgetting the Almighty, and then (rovai) wails for the consequences – of being sent for rebirth.
His/her mind (bhareeai = smeared) is soiled by vices because of ego, but s/he can (dhovai = washes) get rid of them by ego – determined actions.
S/he can (khovai = lose) give up his/her (jaati jinsi) characteristics by ego i.e. by being determined.
ਹਉ ਵਿਚਿ ਮੂਰਖੁ ਹਉ ਵਿਚਿ ਸਿਆਣਾ ॥ ਮੋਖ ਮੁਕਤਿ ਕੀ ਸਾਰ ਨ ਜਾਣਾ ॥
Ha▫o vicẖ mūrakẖ ha▫o vicẖ si▫āṇā. Mokẖ mukaṯ kī sār na jāṇā.
In ego s/he acts (moorakh-u) foolish, or tries to be (siaana) clever.
But s/he does not (jaana) know (saar = understanding) what can get him/her (mokh mukat-i) emancipation from wrong-doings and hence rebirth.
ਹਉ ਵਿਚਿ ਮਾਇਆ ਹਉ ਵਿਚਿ ਛਾਇਆ ॥ ਹਉਮੈ ਕਰਿ ਕਰਿ ਜੰਤ ਉਪਾਇਆ ॥
Ha▫o vicẖ mā▫i▫ā ha▫o vicẖ cẖẖā▫i▫ā. Ha▫umai kar kar janṯ upā▫i▫ā.
All (maaia) world-play is (vich-i = in) governed by ego, and its (chhaaia = reflection) effect/influence is – bondage with – ego.
In fact the Creator (upaaia) created (jant) the creatures to (kar-i) act in ego to do good acts – but they also (kar-i = do) act otherwise in ego.
ਹਉਮੈ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥
Ha▫umai būjẖai ṯā ḏar sūjẖai. Gi▫ān vihūṇā kath kath lūjẖai.
If the mortal (boojhai) understands (humai) the ego in him/her, (ta) then s/he (soojhai) gets awareness of how to get to (dar-u = gate) the entry gate to the Creator’s abode – and act to get there
One (vihoona) bereft of (giaan = knowledge) this understanding (kath-i kath-i) talks meaninglessly or (loojhai) keeps arguing.
ਨਾਨਕ ਹੁਕਮੀ ਲਿਖੀਐ ਲੇਖੁ ॥ ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥
Nānak hukmī likī▫ai lekẖ. Jehā vekẖėh ṯehā vekẖ. ||1||
Says Nanak: We (likhiai) write (leykh-u = writing) our destiny ourselves (hukmi) by Divine commands, i.e. by the divine law that what one does becomes part of his/her nature and does like-wise in future or later births.
The Creator (veykhah-i) watches it; we should (veykh-u) look at ourselves (teyha = similarly) as the Creator does, i.e. we should try to understand ourselves because the Creator is within us.
ਮਹਲਾ ੨ ॥ ਹਉਮੈ ਏਹਾ ਜਾਤਿ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਹਉਮੈ ਏਈ ਬੰਧਨਾ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥
Mėhlā 2. Ha▫umai ehā jāṯ hai ha▫umai karam kamāhi. Ha▫umai e▫ī banḏẖnā fir fir jonī pāhi.
(Mahla 2) prologue by the second Guru. (Eha) this is (jaat-i = class) the nature of (haumai) ego; one having it (karam kamaah-i) acts in ego even later.
(Eyee) this ego keeps one (bandhna) in bondage and a person afflicted with it, (paah-i = put in) goes in numerous (joni) life forms, i.e. is born (phir-i phir-i) again and again.
ਹਉਮੈ ਕਿਥਹੁ ਊਪਜੈ ਕਿਤੁ ਸੰਜਮਿ ਇਹ ਜਾਇ ॥
Ha▫umai kithhu ūpjai kiṯ sanjam ih jā▫e.
Question: (Kithahu) where, i.e. how does ego (upjai = emanate) come about and (kit-u) by what method (ih) it (jaaey) goes, i.e. how may it be banished?
ਹਉਮੈ ਏਹੋ ਹੁਕਮੁ ਹੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਹਿ ॥ ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥
Ha▫umai eho hukam hai pa▫i▫ai kiraṯ firāhi. Ha▫umai ḏīragẖ rog hai ḏārū bẖī is māhi. Kirpā kare je āpṇī ṯā gur kā sabaḏ kamāhi.
Answer: (Eyho) it is (hukam-u = Divine command) the law of nature that ego is (paeiai kirt-i) is practised repeatedly, i.e. one who has ego acts by it again; this (phiraah-i) causes the soul to keep wandering in cycles of births and deaths.
(Haumai) ego is (deeragh = long) a chronic (rog-u) affliction, and (daaroo) the cure (bhi) also lies (maah-i) in (is) it, i.e. by making determined efforts.
(Jey) when the Almighty (kirpa karey) bestows kindness, then the person – finds the guru and – (kamaah-i) acts on (sabad-u = word) the teachings of the guru.
ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ ॥੨॥
Nānak kahai suṇhu janhu iṯ sanjam ḏukẖ jāhi. ||2||
Says the second Nanak: (Sunhu) listen o (janh-u) people, it is (it-u sanjam-i) by this method that (dukh = distress) the afflictions caused by ego (jaah-i) go. 2.
ਪਉੜੀ ॥ ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀਈ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥
Pa▫oṛī. Sev kīṯī sanṯokẖī▫īʼn jinĥī sacẖo sacẖ ḏẖi▫ā▫i▫ā. Onĥī manḏai pair na rakẖi▫o kar sukariṯ ḏẖaram kamā▫i▫ā.
(Paurri) stanza. (Jinhi) those who (dhiaaia) remember (sacho sach-u = universal Truth) the Eternal, such (santokhee-ein) contented people (seyv keeti) serve the Almighty, i.e. they are happy to comply with Divine commands.
(Onhi) they do not (rakhio) put their (pair) feet (mandai = bad) on the path of vices but (kamaaia) carry out their (dharam-u) duties – of the assigned role in life – (kar-i) doing (sukrit-u) good deeds, i.e. living according to commands of the Creator.
Page 467
| ਓਨ੍ਹ੍ਹੀ ਦੁਨੀਆ ਤੋੜੇ ਬੰਧਨਾ ਅੰਨੁ ਪਾਣੀ ਥੋੜਾ ਖਾਇਆ ॥ਤੂੰ ਬਖਸੀਸੀ ਅਗਲਾ ਨਿਤ ਦੇਵਹਿ ਚੜਹਿ ਸਵਾਇਆ ॥ਵਡਿਆਈ ਵਡਾ ਪਾਇਆ ॥੭॥
Onĥī ḏunī▫ā ṯoṛe banḏẖnā ann pāṇī thoṛā kẖā▫i▫ā. Ŧūʼn bakẖsīsī aglā niṯ ḏevėh cẖaṛėh savā▫i▫ā. vadi▫ā▫ī vadā pā▫i▫ā. ||7||
(Onhi) they (torrey) break (bandhna) bondage to (duneeaa) the world, i.e. they overcome temptations in the world-play, and (khaaia = eating) consume (thorra = less) only the required amount of (ann-u = grain) food and (paani = water) drinks, i.e. they are not greedy or wasteful. O Almighty, (too-n) You are (aglaa) very (bakhseesee) gracious and (nit) ever (deyvah-i) give (charrah-i savaaia) more and more – to such people. By (vaddiaaee) praising the virtues of the Almighty and living by them, they (paaia) attainunion with (vaddaa) the Highest Master. 7.
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ਸਲੋਕ ਮ: ੧ ॥ ਪੁਰਖਾਂ ਬਿਰਖਾਂ ਤੀਰਥਾਂ ਤਟਾਂ ਮੇਘਾਂ ਖੇਤਾਂਹ ॥ ਦੀਪਾਂ ਲੋਆਂ ਮੰਡਲਾਂ ਖੰਡਾਂ ਵਰਭੰਡਾਂਹ ॥ ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜਾਂ ਖਾਣੀ ਸੇਤਜਾਂਹ ॥ਸੋ ਮਿਤਿ ਜਾਣੈ ਨਾਨਕਾ ਸਰਾਂ ਮੇਰਾਂ ਜੰਤਾਹ ॥ Salok mėhlā 1. Purkẖāʼn birkẖāʼn ṯīrthāʼn ṯatāʼn megẖāʼn kẖeṯāʼnh. Ḏīpāʼn lo▫āʼn mandlāʼn kẖandāʼn varbẖandāʼnh. Andaj jeraj uṯ▫bẖujāʼn kẖāṇī seṯjāʼnh. So miṯ jāṇai nānkā sarāʼn merāʼn janṯāh.
(Slok M: 1) prologue by the first Guru. It is hard to count the number of (purkhaa-n) humans, (birkhaa-n) plants, (teerthaa’n) places of pilgrimage, (tattaa’n) banks of – sacred – rivers, (meghaa’n) clouds, (kheytaa’nh) agricultural fields. Or of (deepaa’n) islands/land masses, (loaa’n) planets, (manddalaa’n) galaxies, (khandaa’n) parts of universes and (varbhanddaa’nh) universes. Of creatures in different (khaani) life types, namely from (andaj) egg, (jeyraj) womb, (seytaj) perspiration and (settjaa-nh) the earth. Or (saraa’n) seas/water masses, (meyraa’n) mountains and (ja’ntaah) the creatures; only (so = that One) the Creator (jaanai) knows their (mit-i) measure/count, says Nanak.
ਨਾਨਕ ਜੰਤ ਉਪਾਇ ਕੈ ਸੰਮਾਲੇ ਸਭਨਾਹ ॥ ਜਿਨਿ ਕਰਤੈ ਕਰਣਾ ਕੀਆ ਚਿੰਤਾ ਭਿ ਕਰਣੀ ਤਾਹ ॥ਸੋ ਕਰਤਾ ਚਿੰਤਾ ਕਰੇ ਜਿਨਿ ਉਪਾਇਆ ਜਗੁ ॥ ਤਿਸੁ ਜੋਹਾਰੀ ਸੁਅਸਤਿ ਤਿਸੁ ਤਿਸੁ ਦੀਬਾਣੁ ਅਭਗੁ ॥ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਆ ਟਿਕਾ ਕਿਆ ਤਗੁ ॥੧॥ Nānak janṯ upā▫e kai sammāle sabẖnāh. Jin karṯai karṇā kī▫ā cẖinṯā bẖė karṇī ṯāh. So karṯā cẖinṯā kare jin upā▫i▫ā jag. Ŧis johārī su▫asaṯ ṯis ṯis ḏībāṇ abẖag. Nānak sacẖe nām bin ki▫ā tikā ki▫ā ṯag. ||1||
Says Nanak: (Upaaey kai) having created (ja’nt) the creatures, the Creator (sammaaley) takes care of (sabhnaah) all of them. (Kartai) the Creator (jin-i) who (karnaa keeaa) made the creation, (taah) that (bh-i) also (chinta karni) worries, i.e. looks after the creation. (Karta) the Creator (jin-i) who (upaaia) created (jag) the world (so) that Creator (chinta karey = worries) looks after all. (Tis) that Master’s (deebaan-u = court) authority is (abhag-u = unbreakable) inviolable; we should (johaari) pay obeisance and (suast-i = thank) praise (tis-u) that Master alone. (Kia) what use, i.e. it is no use to have (tikka) frontal marks on the forehead or wear (tag = thread) the sacred thread/janeyiu and not living by (naam) virtues and commands of (sachey) the Eternal – carrying out our allotted roles. 1.
Message: We should do our duties as human beings and leave the rest to the Almighty.
ਮ: ੧ ॥ ਲਖ ਨੇਕੀਆ ਚੰਗਿਆਈਆ ਲਖ ਪੁੰਨਾ ਪਰਵਾਣੁ ॥ ਲਖ ਤਪ ਉਪਰਿ ਤੀਰਥਾਂ ਸਹਜ ਜੋਗ ਬੇਬਾਣ ॥ Mėhlā 1. Lakẖ nekī▫ā cẖang▫ā▫ī▫ā lakẖ punnā parvāṇ. Lakẖ ṯap upar ṯīrthāʼn sahj jog bebāṇ.
(M: 1) prologue by the first Guru. People perform (lakh = one hundred thousand) countless (neykia) good turns to others, (changiaaia) good deeds, or (punaa) pious acts which bring (parvaan-u) approval of the people. They perform (tap) austerities (upar-i) at (teerthaan) pilgrim centres or (sahj jog) meditate like the Yogis in (beybaan) jungles.
ਲਖ ਸੂਰਤਣ ਸੰਗਰਾਮ ਰਣ ਮਹਿ ਛੁਟਹਿ ਪਰਾਣ ॥ ਲਖ ਸੁਰਤੀ ਲਖ ਗਿਆਨ ਧਿਆਨ ਪੜੀਅਹਿ ਪਾਠ ਪੁਰਾਣ ॥ Lakẖ sūrṯaṇ sangrām raṇ mėh cẖẖutėh parāṇ. Lakẖ surṯī lakẖ gi▫ān ḏẖi▫ān paṛī▫ah pāṯẖ purāṇ.
(Lakh) countless (soortan) warriors fight (sangraam) battles (chhutah-i) losing (praan) life (mahi) in (ran) the battlefield. People read countless (surti/shruti) Vedas/scriptures and countless people obtain (giaan) divine knowledge, engage in (dhiaan) meditation or (parreeah-i paatth) study of (puraan) religious texts.
ਜਿਨਿ ਕਰਤੈ ਕਰਣਾ ਕੀਆ ਲਿਖਿਆ ਆਵਣ ਜਾਣੁ ॥ ਨਾਨਕ ਮਤੀ ਮਿਥਿਆ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥੨॥ Jin karṯai karṇā kī▫ā likẖi▫ā āvaṇ jāṇ. Nānak maṯī mithi▫ā karam sacẖā nīsāṇ. ||2||
(Kartai) the Creator (jin-i) who (karna keeaa) created every one/thing also gave them the tasks they do, but also (likhia = wrote) prescribed (aavan jaan-u = coming and going) existence and destruction, i.e. they have transitory existence. Any (mati) counsel – violating Divine commands – is (mithia) false; (neesaan-u) the sign of acceptance by the Creator is (karam) grace of (sacha) the Eternal, i.e. every one must act to earn Divine grace. 2.
Message: Everyone has a role allotted to him/her. They should carry that out sincerely to earn Divine grace.
ਪਉੜੀ ॥ ਸਚਾ ਸਾਹਿਬੁ ਏਕੁ ਤੂੰ ਜਿਨਿ ਸਚੋ ਸਚੁ ਵਰਤਾਇਆ ॥ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਤਿਸੁ ਮਿਲੈ ਸਚੁ ਤਾ ਤਿਨ੍ਹ੍ਹੀ ਸਚੁ ਕਮਾਇਆ ॥ Pa▫oṛī. Sacẖā sāhib ek ṯūʼn jin sacẖo sacẖ varṯā▫i▫ā. Jis ṯūʼn ḏėh ṯis milai sacẖ ṯā ṯinĥī sacẖ kamā▫i▫ā.
(Paurri) stanza. (Too-n) You (eyk-u) alone are (sachaa =universal truth) Eternal, (sahib-u) Master, whose (sacho sach-u) eternal commands/laws (vartaaia) apply to all creation. (Jis-u) one to whom (too-n) You (deyh-i = give) impart, (tis-u) that person (milai = receives) understands (sach-u) Your eternal commands and (ta) then (tinhi) s/he (kamaaia) acts on (sach-u) the eternal commands.
ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਚੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹਿਰਦੈ ਸਚੁ ਵਸਾਇਆ ॥ਮੂਰਖ ਸਚੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਮਨਮੁਖੀ ਜਨਮੁ ਗਵਾਇਆ ॥ਵਿਚਿ ਦੁਨੀਆ ਕਾਹੇ ਆਇਆ ॥੮॥ Saṯgur mili▫ai sacẖ pā▫i▫ā jinĥ kai hirḏai sacẖ vasā▫i▫ā. Mūrakẖ sacẖ na jāṇanĥī manmukẖī janam gavā▫i▫ā. vicẖ ḏunī▫ā kāhe ā▫i▫ā. ||8||
O Almighty, (sach-u) Your eternal commands (paaia) are received/understood by those (jinh) who (satigur-i miliai) find the true guru and (vasaaia = cause to abide) remember (sach-u) the commands in their (hirdai) minds, as taught by the guru. (Moorakh = foolish) ignorant people – who do not follow the guru – cannot (jaaanhi) know/understand (sach-u) the eternal Divine commands; they, (manmukhi) going by their own minds, (gavaaia = lose) waste (janam-u) human birth – which is the opportunity to unite with the Creator by following Divine commands. (Kaahey) why did they (aaiaa) come to (duniaa) the world? – as they are wasting the opportunity offered by human birth. 8.
Message: We should follow the true guru to understand and comply with Naam/Divine virtues and commands – the guide for life.
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Note: In the next Slok Guru Nanak talks of those who study loads of scriptures but instead of understanding the purpose of life and acting accordingly as taught by them, they become very proud.
ਸਲੋਕੁ ਮ: ੧ ॥ ਪੜਿ ਪੜਿ ਗਡੀ ਲਦੀਅਹਿ ਪੜਿ ਪੜਿ ਭਰੀਅਹਿ ਸਾਥ ॥ ਪੜਿ ਪੜਿ ਬੇੜੀ ਪਾਈਐ ਪੜਿ ਪੜਿ ਗਡੀਅਹਿ ਖਾਤ ॥ Salok mėhlā 1. Paṛ paṛ gadī laḏī▫ah paṛ paṛ bẖarī▫ah sāth. Paṛ paṛ beṛī pā▫ī▫ai paṛ paṛ gadī▫ah kẖāṯ.
(Slok M: 1) prologue by the first Guru. One may (parr-i parr-i) read as many books which would (ladiah-i) load (gaddi) a vehicle, i.e. read by vehicle loads, and (bhariah-i) fill up (saath) accompaniments, i.e. as many as one can take with him/her. Or read as many as one can (paaiai = put) carry in (beyrree) a boat, and when we cannot carry, read and (gadiah-i) bury them (khaat) in pits, i.e. keep them safely.
ਪੜੀਅਹਿ ਜੇਤੇ ਬਰਸ ਬਰਸ ਪੜੀਅਹਿ ਜੇਤੇ ਮਾਸ ॥ ਪੜੀਐ ਜੇਤੀ ਆਰਜਾ ਪੜੀਅਹਿ ਜੇਤੇ ਸਾਸ ॥ Paṛī▫ah jeṯe baras baras paṛī▫ah jeṯe mās. Paṛī▫ai jeṯī ārjā paṛī▫ah jeṯe sās.
One may (parriah-i) read for (jeytey = as many) all the (maas) months and (baras baras) years of of life. And keep reading for (jeytey = as many) all (saas) breaths and (aarja) whole life.
ਨਾਨਕ ਲੇਖੈ ਇਕ ਗਲ ਹੋਰੁ ਹਉਮੈ ਝਖਣਾ ਝਾਖ ॥੧॥ Nānak lekẖai ik gal hor ha▫umai jẖakẖ▫ṇā jẖākẖ. ||1||
Says Nanak: Only (ik) one (gal) thing – understanding the purpose of life and acting accordingly – (leykhai = account) counts, (hor-u) otherwise it is (jhakhna jhaakh) it is fruitless effort done in (haumai) ego. 1.
Note: The next Slok brings out the futility of rituals and pretence.
ਮ: ੧ ॥ ਲਿਖਿ ਲਿਖਿ ਪੜਿਆ ॥ ਤੇਤਾ ਕੜਿਆ ॥ ਬਹੁ ਤੀਰਥ ਭਵਿਆ ॥ ਤੇਤੋ ਲਵਿਆ ॥ Mėhlā 1. Likẖ likẖ paṛi▫ā. Ŧeṯā kaṛi▫ā. Baho ṯirath bẖavi▫ā. Ŧeṯo lavi▫ā.
(M: 1) prologue by the first guru. The more one (likh-i likh-i) writes and (parriaa) reads; (teyta = that much) the more s/he (karria = burns) becomes proud and enters into arguments. (Bah-u) the more one (bhaviaa = wanders) goes on (teerath) pilgrimages (teyto = that much) the more s/he (lavia) talks about it – shows pride and wants praise for his/her piety.
ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥ ਸਹੁ ਵੇ ਜੀਆ ਅਪਣਾ ਕੀਆ ॥ Baho bẖekẖ kī▫ā ḏehī ḏukẖ ḏī▫ā. Saho ve jī▫ā apṇā kī▫ā.
Some people (bheykh keeaa = wear garbs) exhibit piety; some practise austerities and (deea = give) cause (dukh-u) discomfort to (deyhi) their bodies; the latter seem to tell (jeeaa = soul) themselves; now (sahu) bear the consequences of (apnaa) own (keeaa) doings – past deeds.
ਅੰਨੁ ਨ ਖਾਇਆ ਸਾਦੁ ਗਵਾਇਆ ॥ ਬਹੁ ਦੁਖੁ ਪਾਇਆ ਦੂਜਾ ਭਾਇਆ ॥ ਬਸਤ੍ਰ ਨ ਪਹਿਰੈ ॥ ਅਹਿਨਿਸਿ ਕਹਰੈ ॥ Ann na kẖā▫i▫ā sāḏ gavā▫i▫ā. Baho ḏukẖ pā▫i▫ā ḏūjā bẖā▫i▫ā. Basṯar na pahirai. Ahinis kahrai.
Here are the examples of austerities by which they (paaia = obtain) suffer (bahu) great (dukh-u = pain) discomforts because of (dooja) other (bhaaia) ideas, i.e. of other things like rituals and superstitions, rather than obey the Almighty – and impress people. Some do not (khaaiaa) eat (ann-u) grains and (gavaaiaa = lose) deprive themselves of (saad-u = taste) the food provided by the Creator. Some do not (pahirai) wear (bastr) clothes and remain in (kahrai) extreme hardship (ahinis-i) day and night.
ਮੋਨਿ ਵਿਗੂਤਾ ॥ ਕਿਉ ਜਾਗੈ ਗੁਰ ਬਿਨੁ ਸੂਤਾ ॥ ਪਗ ਉਪੇਤਾਣਾ ॥ ਅਪਣਾ ਕੀਆ ਕਮਾਣਾ ॥ Mon vigūṯā. Ki▫o jāgai gur bin sūṯā. Pag upeṯāṇā. Apṇā kī▫ā kamāṇā.
Some one (mon-i) remains silent – to search the Almighty within – but only (vigoota) frustrates him/her-self, because nothing is achieved by this. (Kio) how can, i.e. s/he cannot (jaagai) awaken his/her mind (soota = sleeping) inebriated by temptations in the world-play, (bin-u) without – finding and following – the guru. Some one remains (upeytaana) without shoes (pag) on the feet. All this is (kamaana = doing) suffering for (apnaa) one’s own (keeaa) doings – past deeds and does not help to progress on the spiritual path.
ਅਲੁ ਮਲੁ ਖਾਈ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥ ਮੂਰਖਿ ਅੰਧੈ ਪਤਿ ਗਵਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਛੁ ਥਾਇ ਨ ਪਾਈ ॥ Al mal kẖā▫ī sir cẖẖā▫ī pā▫ī. Mūrakẖ anḏẖai paṯ gavā▫ī. viṇ nāvai kicẖẖ thā▫e na pā▫ī.
Some people (khaai) eat (al mal = dirty) left over foods – to exhibit humility; instead of shaving or cleaning their heads, some (paaee) put (chhaai) ash in their (sir-i) heads – and pull out hair, like some Jains do. Such (andhai = blind) an ignorant (moorakh-i) fool (gavaai) loses (pat-i = honour) respect of others and in life and in front of the Creator. One (paai) obtains (na kichh = not any) no (thaaey) place/acceptance with the Creator (vin-u) without living by (naavai) Divine virtues and commands.
ਰਹੈ ਬੇਬਾਣੀ ਮੜੀ ਮਸਾਣੀ ॥ ਅੰਧੁ ਨ ਜਾਣੈ ਫਿਰਿ ਪਛੁਤਾਣੀ ॥ Rahai bebāṇī maṛī masāṇī. Anḏẖ na jāṇai fir pacẖẖuṯāṇī.
Some (rahai) live (beybaani) in jungles, (marri) at mausoleums or (masaani) cremation grounds – display withdrawal from the world. They are (andh-u = blind) ignorant and do not (jaanai) know the way to the Creator; they (phir-i = then) ultimately (pachhutaani) repent – at the end for not having followed the guru.
ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋ ਸੁਖੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ਆਸ ਅੰਦੇਸੇ ਤੇ ਨਿਹਕੇਵਲੁ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥੨॥ Saṯgur bẖete so sukẖ pā▫e. Har kā nām man vasā▫e. Nānak naḏar kare so pā▫e. Ās anḏese ṯe nihkeval ha▫umai sabaḏ jalā▫e. ||2||
One who (bheyttey) finds/follows (satigur-u) the true guru (so) that person (paaey) obtains (sukh-u) solace. S/he (vasaaey = causes to dwell) keeps (naam-u) virtues and commands (ka) of (har-i) the Almighty (man-i) in mind – and acts according to them. But only one on whom the Almighty (nadr-i karey) bestows grace, (so) that person (paaey) finds – the guru, says Guru Nanak. Such a person (nihkeyval-u) becomes free of (aas) expectations from others or (andeysey) apprehensions, i.e. has full faith in the Almighty; s/he (jalaaey = burns) banishes (haumai) ego (sabad-i = by the word) by following the guru’s teachings. 2.
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Page 468
ਪਉੜੀ ॥ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਦਰਿ ਢੋਅ ਨ ਲਹਨ੍ਹ੍ਹੀ ਧਾਵਦੇ ॥
Pa▫oṛī. Bẖagaṯ ṯerai man bẖāvḏe ḏar sohan kīraṯ gāvḏe. Nānak karmā bāhre ḏar dẖo▫a na lėhnĥī ḏẖāvḏe.
(Paurri) stanza). O Almighty, (bhagat) the devotees are (bhaavdey) pleasing (teyrai) to Your (man-i) mind; they (gaavdey) sing (keerat-i) in praise of Your virtues – and emulate them; they (sohan-i = look good) are glorified (dar-i = at the gate) by You, i.e. they are honourably accepted for union with You.
But those who forget You are (baaharey) bereft of (karma) good fortune and do not (lahnhi) get (ddho-a = support) acceptance for union (dar-i) by You; they (dhaavdey = run) keep wandering in cycles of births and deaths.
ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥ ਹਉ ਢਾਢੀ ਕਾ ਨੀਚ ਜਾਤਿ ਹੋਰਿ ਉਤਮ ਜਾਤਿ ਸਦਾਇਦੇ ॥
ਤਿਨ੍ਹ੍ਹ ਮੰਗਾ ਜਿ ਤੁਝੈ ਧਿਆਇਦੇ ॥੯॥
Ik mūl na bujẖniĥ āpṇā aṇhoḏā āp gaṇā▫iḏe. Ha▫o dẖādẖī kā nīcẖ jāṯ hor uṯam jāṯ saḏā▫iḏe.
Ŧinĥ mangā jė ṯujẖai ḏẖi▫ā▫iḏe. ||9||
(Ik-i = one type) some people do not (bujhanh-i) recognise their (mool-u = root) origin, i.e. they do not acknowledge You as the Creator, and want (aap-u) themselves (ganaaidey) to be counted (anhoda) what they are not.
But (hau) I am a (neech jaat-i = low class) lowly (ddhaaddheeka) small bard, while (hor-i) others (sadaaidey) want to be called of (utam = sublime) high (jaat-i = class) status.
I (mangaa) seek those (j-i) who (dhiaaidey) remember/obey (tujhai) You, i.e. who remember to live by Your virtues and commands – so that I may follow their example. 9.
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