SGGS pp 581-582 Vaddhans M: 1, Chhants 4-5 of 5.

 

Note: This is fourth of the five Shabads titled Alaahneeaa which people sing as songs of sorrow on death. Guru Nanak has given these as guide to reflect on the realities of all-pervasive nature of the Almighty and consider birth in the world as a stage in journey of the soul, and death the natural culmination.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਜਿਨਿ ਜਗੁ ਸਿਰਜਿ ਸਮਾਇਆ ਸੋ ਸਾਹਿਬੁ ਕੁਦਰਤਿ ਜਾਣੋਵਾ ॥ ਸਚੜਾ ਦੂਰਿ ਨ ਭਾਲੀਐ ਘਟਿ ਘਟਿ ਸਬਦੁ ਪਛਾਣੋਵਾ ॥
vad▫hans mėhlā 1.  Jin jag siraj samā▫i▫ā so sāhib kuḏraṯ jāṇovā.  Sacẖṛā ḏūr na bẖālī▫ai gẖat gẖat sabaḏ pacẖẖāṇovā.

 

Composition of the first Guru in Raga Vaddhans. (Sahib-u) the Master (jin-i) who (sirj-i) created (jag-u) the world and (samaaia) is present in it, (so) that Master is (jaanova) known (kudrat-i) through nature.

We should not (bhaaleeai) search for (sachrra) the Eternal Master (door-i = far) outside, IT (pachhaanova = recognized) is present as (sabad-u = Word) Divine commands (ghatt-i ghatt-i) in every mind – is known when we give up ego from the mind and delve within.

 

ਸਚੁ ਸਬਦੁ ਪਛਾਣਹੁ ਦੂਰਿ ਨ ਜਾਣਹੁ ਜਿਨਿ ਏਹ ਰਚਨਾ ਰਾਚੀ ॥ ਨਾਮੁ ਧਿਆਏ ਤਾ ਸੁਖੁ ਪਾਏ ਬਿਨੁ ਨਾਵੈ ਪਿੜ ਕਾਚੀ ॥

Sacẖ sabaḏ pacẖẖāṇhu ḏūr na jāṇhu jin eh racẖnā rācẖī.  Nām ḏẖi▫ā▫e ṯā sukẖ pā▫e bin nāvai piṛ kācẖī.

 

Do not (kaanhu = know) consider (sach-u) the Eternal Creator, (jin-i) who (raachi) created (eyh) this (rachna = creation) universe, to be (door-i = far) outside somewhere; but (pachhaanh-u) recognise IT within by understanding IT’s (sach-u) eternal (sabad-u) commands.

If one (dhiaaey) contemplates (naam-u) virtues and commands of the Almighty, (taa) then s/he (paaey) obtains (sukh-u) peace; (bin-u) without (naavai) Naam, one is (kaachi = half-baked) unprepared for (pirr) the game of life – and indulges in only pretense or rituals and does not get peace.

 

ਜਿਨਿ ਥਾਪੀ ਬਿਧਿ ਜਾਣੈ ਸੋਈ ਕਿਆ ਕੋ ਕਹੈ ਵਖਾਣੋ ॥ ਜਿਨਿ ਜਗੁ ਥਾਪਿ ਵਤਾਇਆ ਜਾਲੋ ਸੋ ਸਾਹਿਬੁ ਪਰਵਾਣੋ ॥੧॥

Jin thāpī biḏẖ jāṇai so▫ī ki▫ā ko kahai vakẖāṇo.  Jin jag thāp vaṯā▫i▫ā jālo so sāhib parvāṇo. ||1||

 

The Creator who (thaapee) created the universe (jaanai) knows (bidh-i = method) how every entity in it is to function; (kia) what can (ko) anyone (kahai vakhaano) talk about it, i.e. no one else knows.

We should (parvaano = accept) acknowledge (so) that (sahib-u) the Master (jin-i) who (thaap-i) established (jag-u) the world and also (vataaia) spread (jaalo) the net – of temptations which the human beings need to guard against.

 

ਬਾਬਾ ਆਇਆ ਹੈ ਉਠਿ ਚਲਣਾ ਅਧ ਪੰਧੈ ਹੈ ਸੰਸਾਰੋਵਾ ॥ ਸਿਰਿ ਸਿਰਿ ਸਚੜੈ ਲਿਖਿਆ ਦੁਖੁ ਸੁਖੁ ਪੁਰਬਿ ਵੀਚਾਰੋਵਾ ॥

Bābā ā▫i▫ā hai uṯẖ cẖalṇā aḏẖ panḏẖai hai sansārovā.  Sir sir sacẖṛai likẖi▫ā ḏukẖ sukẖ purab vīcẖārovā.

 

O (baaba) people, a creature (aaia hai = has come) comes to the world as a traveller and (utth-i chalna = get up and go) has to leave; (sansaarova) the world is a (adh pandhai) half-way staging point.

(Veechaarova) considering (purab-i) past deeds, (sachrrai) the Eternal Master (likhiaa) has written – their consequences – (sir-i sir-i = on every head) in the destiny of everyone, as to who is to experience (dukh-u) distress or (sukh-u) comfort.

 

ਦੁਖੁ ਸੁਖੁ ਦੀਆ ਜੇਹਾ ਕੀਆ ਸੋ ਨਿਬਹੈ ਜੀਅ ਨਾਲੇ ॥ ਜੇਹੇ ਕਰਮ ਕਰਾਏ ਕਰਤਾ ਦੂਜੀ ਕਾਰ ਨ ਭਾਲੇ ॥

Ḏukẖ sukẖ ḏī▫ā jehā kī▫ā so nibhai jī▫a nāle.  Jehe karam karā▫e karṯā ḏūjī kār na bẖāle.

 

(Dukh-u) distress or (sukh-u) peace/comfort is (deeaa) given based on (jeyhaa) how one (keeaa) has acted; and (so) that (nib-hai = lasts) goes (naaley) with (jeea) the soul – birth after birth.

Deeds are not under control of the mortal; (jeyhey) whatever type of (karam) deeds/role (karta) the Creator (karaaey) causes to do/allots, one should comply and not (bhaaley) seek to (kaar) do (doojee = other) anything else – in violation of Divine commands in life.

 

ਆਪਿ ਨਿਰਾਲਮੁ ਧੰਧੈ ਬਾਧੀ ਕਰਿ ਹੁਕਮੁ ਛਡਾਵਣਹਾਰੋ ॥ ਅਜੁ ਕਲਿ ਕਰਦਿਆ ਕਾਲੁ ਬਿਆਪੈ ਦੂਜੈ ਭਾਇ ਵਿਕਾਰੋ ॥੨॥

Āp nirālam ḏẖanḏẖai bāḏẖī kar hukam cẖẖadāvaṇhāro.  Aj kal karḏi▫ā kāl bi▫āpai ḏūjai bẖā▫e vikāro. ||2||

 

The Almighty (baandhee) has bound the creatures to (dhandhai = jobs/roles) the allotted roles but (aap-i) IT-self is (niraalam-u = separate) unattached/untouched by the world-play; the Almighty (chhaddaavanhaaro) emancipates (kar-i) by passing (hukam-u) commands, i.e. break their attachment to the world-play when they show inclination.

The mortal (kardiaa = saying) keeps postponing – compliance of Divine commands – by saying (aj-u = today) every day that s/he would start (kal-i) tomorrow, i.e. keeps postponing; and engages in (doojai = second) other (bhaaey = love) pursuits, remains caught in (vikaaro) vices and never does, and (kaal-u) death (biaapai = happens) comes. 2.

 

ਜਮ ਮਾਰਗ ਪੰਥੁ ਨ ਸੁਝਈ ਉਝੜੁ ਅੰਧ ਗੁਬਾਰੋਵਾ ॥ ਨਾ ਜਲੁ ਲੇਫ ਤੁਲਾਈਆ ਨਾ ਭੋਜਨ ਪਰਕਾਰੋਵਾ ॥

Jam mārag panth na sujẖ▫ī ujẖaṛ anḏẖ gubārovā.  Nā jal lef ṯulā▫ī▫ā nā bẖojan parkārovā.

 

One who remains caught in vices, his/her soul is taken by (jam) the metaphoric agent of Divine justice – equivalent to police; that (maarag panth-u) path is (ujharr-u) uninhabited and (andh gubaarova) pitch dark, i.e. the soul is lost and cannot (sujhaee) sees anything.

The soul goes through hardship and there are no items of comfort to which one was attached to in life, like; (jal-u) water, (leyph) quilts, (tulaaeeaa) mattresses nor (bhojan) food of various (parkaarova) types.

 

ਭੋਜਨ ਭਾਉ ਨ ਠੰਢਾ ਪਾਣੀ ਨਾ ਕਾਪੜੁ ਸੀਗਾਰੋ ॥ ਗਲਿ ਸੰਗਲੁ ਸਿਰਿ ਮਾਰੇ ਊਭੌ ਨਾ ਦੀਸੈ ਘਰ ਬਾਰੋ ॥

Bẖojan bẖā▫o na ṯẖandẖā pāṇī nā kāpaṛ sīgāro.  Gal sangal sir māre ūbẖou nā ḏīsai gẖar bāro.  

 

There is no (bhaau) love, (bhojan) food or (tthandda) cold (paanee) water, nor items of (kaaparr-u) clothing or (seegaaro) makeup.

Instead, the metaphoric agent of Divine justice (oobhao) standing (sir-i) over the head puts (sangal-u) a chain (gal-i) round the neck and (maarey) strikes; (ghar baaro) residence/belongings are not (deesai) seen, i.e. the soul has nowhere to go.

 

ਇਬ ਕੇ ਰਾਹੇ ਜੰਮਨਿ ਨਾਹੀ ਪਛੁਤਾਣੇ ਸਿਰਿ ਭਾਰੋ ॥ ਬਿਨੁ ਸਾਚੇ ਕੋ ਬੇਲੀ ਨਾਹੀ ਸਾਚਾ ਏਹੁ ਬੀਚਾਰੋ ॥ ੩॥

Ib ke rāhe jamman nāhī pacẖẖuṯāṇe sir bẖāro.  Bin sācẖe ko belī nāhī sācẖā ehu bīcẖāro. ||3||

 

Any seeds (raahey) sown (ib key) at this time do not (jamman-i) sprout, i.e. no amends can be made at this stage, and one (pachhutaaney) repents for carrying (bhaaro) the load of wrong-doings (sir-i) on the head, i.e. faces consequences of transgressions or good deeds.

There is (ko naahee = not any) no (beylee) friend (bin-u) except (saachey) the Eternal Master, i.e. nothing helps except having complied with Naam/Divine commands in life; (ehu) this is (saacha = true) the right (beechaaro) thinking – to guide in life. 3.

 

ਬਾਬਾ ਰੋਵਹਿ ਰਵਹਿ ਸੁ ਜਾਣੀਅਹਿ ਮਿਲਿ ਰੋਵੈ ਗੁਣ ਸਾਰੇਵਾ ॥ ਰੋਵੈ ਮਾਇਆ ਮੁਠੜੀ ਧੰਧੜਾ ਰੋਵਣਹਾਰੇਵਾ ॥

Bābā rovėh ravėh so jāṇī▫ahi mil rovai guṇ sārevā.  Rovai mā▫i▫ā muṯẖ▫ṛī ḏẖanḏẖ▫ṛā rovaṇhārevā.

 

O (baaba) people, we should (jaaneeah-i) consider that (s-u) those people truly (rovah-i = weep) miss the Master who (ravah-i) remember and (rovai = weep) yearn for IT while (saareyva) remembering and praising (gun) virtues of the Master.

Those (mutthrree = cheated) who fall prey to temptations in (maaia) the world-play, (rovanhaareyva) weep (dhandhrra = pursuits) thinking how their personal interests are affected by someone’s death.

 

ਧੰਧਾ ਰੋਵੈ ਮੈਲੁ ਨ ਧੋਵੈ ਸੁਪਨੰਤਰੁ ਸੰਸਾਰੋ ॥ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮੈ ਭੂਲੈ ਝੂਠਿ ਮੁਠੀ ਅਹੰਕਾਰੋ ॥

Ḏẖanḏẖā rovai mail na ḏẖovai supnanṯar sansāro.  Ji▫o bājīgar bẖarmai bẖūlai jẖūṯẖ muṯẖī ahankāro.

 

One who does not (dhovai) wash off (mail-u) the dirt – of attachment to the world-play – (rovai) weeps thinking of (dhandha) material interests, not realizing that (sansaaro) the world is transitory (supnantar-u) like a dream – and everything shall be left behind.

(Jio) the way (baajeegar) a magician (bharmai) deludes and (bhoolai) misleads the onlookers, the humankind is (mutthee = cheated) led astray by (ahankaaro) vanity – they do not obey Divine commands.

 

ਆਪੇ ਮਾਰਗਿ ਪਾਵਣਹਾਰਾ ਆਪੇ ਕਰਮ ਕਮਾਏ ॥ ਨਾਮਿ ਰਤੇ ਗੁਰਿ ਪੂਰੈ ਰਾਖੇ ਨਾਨਕ ਸਹਜਿ ਸੁਭਾਏ ॥੪॥੪॥

Āpe mārag pāvaṇhārā āpe karam kamā▫e.  Nām raṯe gur pūrai rākẖe Nānak sahj subẖā▫e. ||4||4||

 

The Almighty (aapey) IT-self (paavanhaara) puts the creatures, who show inclination, (maraag-i) on the given path and, being within them, (aapey) IT-self (kamaaey) does (karam) the deeds.

Those (ratey) imbued (naam-i) with virtues and commands of the Master, (sahj-i subhaaey) intuitively seek the guru, and are (raakhey) saved by following the teachings of – (poorai) the perfect (gur-i) guru, says Nanak. 4. 4.

 

———————————

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਬਾਬਾ ਆਇਆ ਹੈ ਉਠਿ ਚਲਣਾ ਇਹੁ ਜਗੁ ਝੂਠੁ ਪਸਾਰੋਵਾ ॥ ਸਚਾ ਘਰੁ ਸਚੜੈ ਸੇਵੀਐ ਸਚੁ ਖਰਾ ਸਚਿਆਰੋਵਾ ॥

vad▫hans mėhlā 1.  Bābā ā▫i▫ā hai uṯẖ cẖalṇā ih jag jẖūṯẖ pasārovā.  Sacẖā gẖar sacẖṛai sevī▫ai sacẖ kẖarā sacẖi▫ārovā.

 

Composition of the first Guru in Raga Vaddhans. O (baaba) people, whosoever has (aaiaa = come) been born (utth-i chalna = get up and leave) shall depart; (pasaarova = expanse) existence in (ih-u) this (jag-u) world is (jhootth-u = false/impermanent) transitory.

(Sachaa = true) the permanent (ghar-u) home – union with the Creator – is obtained (seyveeai = serving) by obedience to commands (sachrrai) of the Eternal Master; (sach-u) the Eternal is (kharaa) the absolute (sachiaarova) Truth.

 

ਕੂੜਿ ਲਬਿ ਜਾਂ ਥਾਇ ਨ ਪਾਸੀ ਅਗੈ ਲਹੈ ਨ ਠਾਓ ॥ ਅੰਤਰਿ ਆਉ ਨ ਬੈਸਹੁ ਕਹੀਐ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਓ ॥

Kūṛ lab jāʼn thā▫e na pāsī agai lahai na ṯẖā▫o.  Anṯar ā▫o na baishu kahī▫ai ji▫o suñai gẖar kā▫o.

 

(Jaa’n) if one indulges (koorr-i) in falsehood or (lab-i) possessive-ness – s/he shall neither (paasee) find (thaaey = place) acceptance in the world, nor (lahai) obtain (tthaau) a place (agai) ahead – with the Creator.

None (kaheeai) asks to (aau) come (anatar-i) in and (baisah-u = sit) take a seat; (jio) like (kaau) a crow gets nothing from (sunjnai) an empty (ghar-i) house – the soul is not admitted for union with the Creator.

 

ਜੰਮਣੁ ਮਰਣੁ ਵਡਾ ਵੇਛੋੜਾ ਬਿਨਸੈ ਜਗੁ ਸਬਾਏ ॥ ਲਬਿ ਧੰਧੈ ਮਾਇਆ ਜਗਤੁ ਭੁਲਾਇਆ ਕਾਲੁ ਖੜਾ ਰੂਆਏ ॥੧॥

Jamaṇ maraṇ vadā vecẖẖoṛā binsai jag sabā▫e.  Lab ḏẖanḏẖai mā▫i▫ā jagaṯ bẖulā▫i▫ā kāl kẖaṛā rū▫ā▫e. ||1||

 

One caught in falsehood gets (vaddaa = big) long (veychhorra) separation from the Creator and remains in cycles of (jaman-u) births and (maran-u) deaths; (sabaaey) all creatures of (jag-u) the world (binsai = perish) suffer this.

(Lab-i) being possessive, (dhandhai) material pursuits and temptations in (maaiaa) the world-play (bhulaaia) mislead creatures of (jagat-u) the world; (kaal-u) the messenger of death (kharra) standing over the head punishes and (rooaaey) causes them to wail. 1.

 

Page 582

 

ਬਾਬਾ ਆਵਹੁ ਭਾਈਹੋ ਗਲਿ ਮਿਲਹ ਮਿਲਿ ਮਿਲਿ ਦੇਹ ਆਸੀਸਾ ਹੇ ॥ ਬਾਬਾ ਸਚੜਾ ਮੇਲੁ ਨ ਚੁਕਈ ਪ੍ਰੀਤਮ ਕੀਆ ਦੇਹ ਅਸੀਸਾ ਹੇ ॥

Bābā āvhu bẖā▫īho gal milah mil mil ḏeh āsīsā he.  Bābā sacẖṛā mel na cẖuk▫ī parīṯam kī▫ā ḏeh asīsā he.

 

O (baaba) people, (aavh-u) come my (bhaaeeho) brethren; let us (gal-i milah-i = embrace) get together and (mil-i mil-i) together (deyh) give (aseesa) blessings to one another.

O people, please give me (aseesa) blessings (keeaa) of (preetam) the Beloved that my (sachrra) permanent/lasting (meyl-u) union with Master is not (chukaee) impeded.

 

ਆਸੀਸਾ ਦੇਵਹੋ ਭਗਤਿ ਕਰੇਵਹੋ ਮਿਲਿਆ ਕਾ ਕਿਆ ਮੇਲੋ ॥ ਇਕਿ ਭੂਲੇ ਨਾਵਹੁ ਥੇਹਹੁ ਥਾਵਹੁ ਗੁਰ ਸਬਦੀ ਸਚੁ ਖੇਲੋ ॥

Āsīsā ḏevho bẖagaṯ karevho mili▫ā kā ki▫ā melo.  Ik bẖūle nāvhu thehhu thāvhu gur sabḏī sacẖ kẖelo.

 

Please (aseesa deyvhu) bless that I (kareyvhu = do) engage (bhagat-i) in devotion; (kiaa) how can, i.e. there is no need, to (meylo) cause those to meet the Master who are (miliaa) already united/absorbed, i.e. who remember the Master.

There are (ik-i) some who (bhooley) are oblivious (naavh-u) of Divine virtues and commands, and hence (theyvh-u thaavh-u = the place) from the Almighty; please advise them to (kheylo) play the game of (sach-u) truth, i.e. live by Divine virtues and commands, (sabdee = with the word) with guidance of (gur) the guru.

 

ਜਮ ਮਾਰਗਿ ਨਹੀ ਜਾਣਾ ਸਬਦਿ ਸਮਾਣਾ ਜੁਗਿ ਜੁਗਿ ਸਾਚੈ ਵੇਸੇ ॥ ਸਾਜਨ ਸੈਣ ਮਿਲਹੁ ਸੰਜੋਗੀ ਗੁਰ ਮਿਲਿ ਖੋਲੇ ਫਾਸੇ ॥੨॥

Jam mārag nahī jāṇā sabaḏ samāṇā jug jug sācẖai vese.  Sājan saiṇ milhu sanjogī gur mil kẖole fāse. ||2||

 

One who lives by Divine virtues and commands does not have to (jaana) go (maarag-i) on the path of, i.e. is not detained by, (jam) Divine justice; (sabad-i) by following the guru’s teachings, s/he (jug-i jug-i = age after age) ever (samaana) remains absorbed in the Almighty, (saachai veysai = permanent garb) the Eternal Master.

One (milh-u) meets (saajan sain) friends – the holy congregation (sanjogee) if it is so destined; there, one (mil-i) finds (gur) the guru, i.e. becomes aware of the guru’s teachings and thus (kholey = opens) obviates (phaasey) the noose of Jam, overcomes vices and not taken by Divine justice. 2.

 

ਬਾਬਾ ਨਾਂਗੜਾ ਆਇਆ ਜਗ ਮਹਿ ਦੁਖੁ ਸੁਖੁ ਲੇਖੁ ਲਿਖਾਇਆ ॥ ਲਿਖਿਅੜਾ ਸਾਹਾ ਨਾ ਟਲੈ ਜੇਹੜਾ ਪੁਰਬਿ ਕਮਾਇਆ ॥

Bābā nāʼngṛā ā▫i▫ā jag mėh ḏukẖ sukẖ lekẖ likẖā▫i▫ā.  Likẖi▫aṛā sāhā nā talai jehṛā purab kamā▫i▫ā.

 

O people, one (aaia =comes) is born (naangarra) naked (mah-i) in (jag) the world bringing with him/her (leykh-u = account) what (dukh-u) grief and (sukh-u) comfort one is to face, (likhaaia) duly written – based on past deeds.

(Likhiarra = written) the preordained (saaha = ordained moment) ordained time of death cannot (ttalai) be put off/avoided; one faces consequences of (jeyhrra) whatever (kamaa) deeds have been done (purab-i) in the past.

 

ਬਹਿ ਸਾਚੈ ਲਿਖਿਆ ਅੰਮ੍ਰਿਤੁ ਬਿਖਿਆ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥ ਕਾਮਣਿਆਰੀ ਕਾਮਣ ਪਾਏ ਬਹੁ ਰੰਗੀ ਗਲਿ ਤਾਗਾ ॥

Bahi sācẖai likẖi▫ā amriṯ bikẖi▫ā jiṯ lā▫i▫ā ṯiṯ lāgā.  Kamaṇi▫ārī kāmaṇ pā▫e baho rangī gal ṯāgā.

 

(Bah-i) sitting down, i.e. after due consideration, (saachai) the Eternal Master (likhia) writes whether the mortal is to live by (amrit-u) Naam i.e. Divine virtues or (bikhiaa) vices; (jit-u) whatever task the mortal is (laaia) put, in (tit-u) that s/he (laaga) engages.

(Kaamaniaaree = magician) the enticer (kaaman = woman, maaia) world-play (paaey) puts (bah-u rangee) multi-coloured (taaga) thread (gal-i) round the neck – like the sorcerer does, i.e. the world-play tempts in many ways.

 

ਹੋਛੀ ਮਤਿ ਭਇਆ ਮਨੁ ਹੋਛਾ ਗੁੜੁ ਸਾ ਮਖੀ ਖਾਇਆ ॥ ਨਾ ਮਰਜਾਦੁ ਆਇਆ ਕਲਿ ਭੀਤਰਿ ਨਾਂਗੋ ਬੰਧਿ ਚਲਾਇਆ ॥੩॥

Hocẖẖī maṯ bẖa▫i▫ā man hocẖẖā guṛ sā makẖī kẖā▫i▫ā.  Nā marjāḏ ā▫i▫ā kal bẖīṯar nāʼngo banḏẖ cẖalā▫i▫ā. ||3||

 

One who has (hochhee = of no value) virtue-less (mat-i) thinking – under influence of past deeds – his/her (man-u) mind remains (hochha) devoid of virtues; s/he (khaaia) eats (gurr-u) molasses (sa) like (makhee) the fly which gets stuck in it and dies, i.e. one gets so deeply entangled in the temptations that s/he cannot extricate.

The mortal (aaia = came) is born (na marjaad-u = against code of social conduct) naked (bhaatar-i) in (kal-i = this age when people do not go about naked) the world, (bandh-i) is bound by the Jam and (chalaaia = driven) sent back (naango) naked, i.e. does not benefit from human birth to comply with Naam/Divine commands. 3.

 

ਬਾਬਾ ਰੋਵਹੁ ਜੇ ਕਿਸੈ ਰੋਵਣਾ ਜਾਨੀਅੜਾ ਬੰਧਿ ਪਠਾਇਆ ਹੈ ॥ ਲਿਖਿਅੜਾ ਲੇਖੁ ਨ ਮੇਟੀਐ ਦਰਿ ਹਾਕਾਰੜਾ ਆਇਆ ਹੈ ॥

Bābā rovhu je kisai rovṇā jānī▫aṛā banḏẖ paṯẖā▫i▫ā hai.  Likẖi▫aṛā lekẖ na metī▫ai ḏar hākāraṛā ā▫i▫ā hai.

 

(Baaba) o people, (rovh-0u) weep (jey) if (kisai) someone (rovna) wants to weep because (jaaneearra) a beloved (bandh-i) has been bound and (patthaaia) sent – death cannot be avoided.

But please understand that; whatever (leykh-u = writing) command of the Almighty (likhiarra = written) has been given, it cannot (meytteeai) be erased; this (haakaararra) call of death (aaia) came (dar-i) from the court of the Almighty – and cannot be violated.

 

ਹਾਕਾਰਾ ਆਇਆ ਜਾ ਤਿਸੁ ਭਾਇਆ ਰੁੰਨੇ ਰੋਵਣਹਾਰੇ ॥ ਪੁਤ ਭਾਈ ਭਾਤੀਜੇ ਰੋਵਹਿ ਪ੍ਰੀਤਮ ਅਤਿ ਪਿਆਰੇ ॥

Hākārā ā▫i▫ā jā ṯis bẖā▫i▫ā runne rovaṇhāre.  Puṯ bẖā▫ī bẖāṯīje rovėh parīṯam aṯ pi▫āre.

 

(Haakaara) the call (aaia) came (ja) when (bhaaia) approved by (tis-u = that) the Almighty; those who (rovanhaarey) have to weep, i.e. those who do not submit to God’s will, they (runey) weep.

(Put = sons) children, (bhaaee = brothers) siblings, (bhaateejey = nephews) relatives (rovah-i) weep for (at-i) the very (piaarey) dear one – looking at how the death affects them.

 

ਭੈ ਰੋਵੈ ਗੁਣ ਸਾਰਿ ਸਮਾਲੇ ਕੋ ਮਰੈ ਨ ਮੁਇਆ ਨਾਲੇ ॥ ਨਾਨਕ ਜੁਗਿ ਜੁਗਿ ਜਾਣ ਸਿਜਾਣਾ ਰੋਵਹਿ ਸਚੁ ਸਮਾਲੇ ॥੪॥੫॥

Bẖai rovai guṇ sār samāle ko marai na mu▫i▫ā nāle.  Nānak jug jug jāṇ sijāṇā rovėh sacẖ samāle. ||4||5||

 

What they should be doing is (bhai = awe) obey and (rovai = weep) yearn for the Almighty (saar-i samaaley) remembering IT’s (gun) virtues; (ko na) no one (marai) dies (naaley) with (muiaa) the dead, i.e. everyone leaves at the appointed time.

Says Nanak: Those who (rovah-i = weep) miss and (samaaley) remember (sach-u) the Eternal Master are (jug-i jug-i = age after age) ever (jaan = known) recognized as (sijaana/siaana) wise – for they unite with the Creator. 4. 5.

 

SGGS pp 578-581, Vaddhans M: 1, Alaahneeaa, Shabads 1-3.

 

ਰਾਗੁ ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੫ ਅਲਾਹਣੀਆ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg vad▫hans mėhlā 1 gẖar 5 alāhaṇī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Vaddhans, (ghar-u 5) to be sung to the fifth beat, (Alaahneea) songs of sorrow.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The title of the following five Shabads is Alaahneea meaning songs of sorrow. It is usual practice for ladies to together and sing songs of sorrow on death of some one. Guru Nanak has given the same title but, in keeping with his teachings, has pointed out that birth and death are a play of the Creator. We should therefore not wail at some one’s death but be reminded that those who wail shall also die in their turn. The Guru also points out people cry not for the dead, but how that death affects them in material terms. The Guru motivates the mortal to think of the purpose of birth and play his/her role in life.

 

ਧੰਨੁ ਸਿਰੰਦਾ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਨਿ ਜਗੁ ਧੰਧੈ ਲਾਇਆ ॥ ਮੁਹਲਤਿ ਪੁਨੀ ਪਾਈ ਭਰੀ ਜਾਨੀਅੜਾ ਘਤਿ ਚਲਾਇਆ ॥

Ḏẖan siranḏā sacẖā pāṯisāhu jin jag ḏẖanḏẖai lā▫i▫ā.  Muhlaṯ punī pā▫ī bẖarī jānī▫aṛā gẖaṯ cẖalā▫i▫ā.

 

(Dhann-u = great) glory to (siranda) the Creator, (sachaa) the Eternal (paatisaahu) Emperor – whose commands cannot be countermanded – (jin-i) who (laaiaa) engages (jag-u = world) every creature (dhandhai = task) in the allotted role in life.

When (muhlat-i = vailable time) the allotted lifespan (punee = complete) is over, (paaee bharee) the cup of life is full, (jaaneerra = beloved companion) the soul is (ghat-i) grabbed and (chalaaia) driven taken away from the body.

 

Note: Paaee bharee has been mentioned above. It means the cup is full. This refers to an ancient method of time measurement. An empty cup with a small hole at the bottom is placed on water. Water gradually enters the cup from the bottom and when the cup is full, it sinks. The time it takes depends on the size of the cup. This says metaphorically that when the allotted lifespan is over, the body dies. This expression is also used in Aasa Di Vaar thus “ko rahai na bhareeaai paaeeai” i. e. no one lives when the cup of life is full (Paurri 5, p 465).

 

Page 579

 

ਜਾਨੀ ਘਤਿ ਚਲਾਇਆ, ਲਿਖਿਆ ਆਇਆ, ਰੁੰਨੇ ਵੀਰ ਸਬਾਏ ॥ ਕਾਂਇਆ ਹੰਸ ਥੀਆ ਵੇਛੋੜਾ, ਜਾਂ ਦਿਨ ਪੁੰਨੇ ਮੇਰੀ ਮਾਏ ॥

Jānī gẖaṯ cẖalā▫i▫ā likẖi▫ā ā▫i▫ā runne vīr sabā▫e.  Kāʼn▫i▫ā hans thī▫ā vecẖẖoṛā jāʼn ḏin punne merī mā▫e.

 

When (likhiaa = written note) Divine call (aaia) comes, (jaani) the beloved soul (ghatt-i) is grabbed, (chalaaiaa) taken away and (sabaaey) all (veer = brothers) relatives (runney) cry.

(Hans) the soul (theeaa) gets (vichhorra) separated from (kaa’niaa) the body, (jaa’n) when (din) the days (puney) are over, o (meyri) my (maaey) mother.

 

ਜੇਹਾ ਲਿਖਿਆ ਤੇਹਾ ਪਾਇਆ ਜੇਹਾ ਪੁਰਬਿ ਕਮਾਇਆ ॥ ਧੰਨੁ ਸਿਰੰਦਾ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਨਿ ਜਗੁ ਧੰਧੈ ਲਾਇਆ ॥੧॥

Jehā likẖi▫ā ṯehā pā▫i▫ā jehā purab kamā▫i▫ā.  Ḏẖan siranḏā sacẖā pāṯisāhu jin jag ḏẖanḏẖai lā▫i▫ā. ||1||

 

(Jeyha) as has the account of the soul (likhiaa) been written (jeyha = as) based on (purab) past (kamaaia) doings, it (paaia) gets the consequences (teyha) accordingly.

(Dhann-u = great) glory to (siranda) the Creator, (sachaa) the Eternal (paatisaahu) Emperor – whose commands are inviolable – (jin-i) who (laaiaa) engages (jag-u = world) every creature (dhandhai = task) in the allotted role in life. 1.

 

ਸਾਹਿਬੁ ਸਿਮਰਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥ ਏਥੈ ਧੰਧਾ ਕੂੜਾ ਚਾਰਿ ਦਿਹਾ ਆਗੈ ਸਰਪਰ ਜਾਣਾ ॥

Sāhib simrahu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā.  Ėthai ḏẖanḏẖā kūṛā cẖār ḏihā āgai sarpar jāṇā.

 

O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands.

(Ethai = here) in this world, we have (dhandhaa) work for (chaar dihaa = four days) a limited period and have (sarpar) certainly to (jaana) depart for (aagai = ahead) the hereafter.

 

ਆਗੈ ਸਰਪਰ ਜਾਣਾ ਜਿਉ ਮਿਹਮਾਣਾ ਕਾਹੇ ਗਾਰਬੁ ਕੀਜੈ ॥ ਜਿਤੁ ਸੇਵਿਐ ਦਰਗਹ ਸੁਖੁ ਪਾਈਐ ਨਾਮੁ ਤਿਸੈ ਕਾ ਲੀਜੈ ॥

Āgai sarpar jāṇā ji▫o mihmāṇā kāhe gārab kījai.  Jiṯ sevi▫ai ḏargėh sukẖ pā▫ī▫ai nām ṯisai kā lījai.

 

We are (jiau) like (mihmaana) guests in the world and have (sarpar) certainly (jaana) to leave (aagai) for the hereafter, then (kaahey) why (gaarab-u keejai) be proud of – and get attached to – the transitory belongings and relationships here?

We should (leejai = utter) remember (naam-u) virtues and commands of (tisai ka = of that) the Almighty (seyviai = serving) by obeying (jit-u) whom we (paaeeai) obtain (sukh-u) comfort/peace, i.e. acceptance, (dargah) in Divine court.

 

ਆਗੈ ਹੁਕਮੁ ਨ ਚਲੈ ਮੂਲੇ ਸਿਰਿ ਸਿਰਿ ਕਿਆ ਵਿਹਾਣਾ ॥ ਸਾਹਿਬੁ ਸਿਮਰਿਹੁ ਮੇਰੇ ਭਾਈਹੋ ਸਭਨਾ ਏਹੁ ਪਇਆਣਾ ॥੨॥

Āgai hukam na cẖalai mūle sir sir ki▫ā vihāṇā.  Sāhib simrihu mere bẖā▫īho sabẖnā ehu pa▫i▫āṇā. ||2||

 

(Aagai = ahead) in Divine court no one’s (hukam-u = order) will (chalai) works (mooley) at all; (sir-i sir-i = on every head) every one (vihaana = experience) faces consequences based on (kia/keea) deeds.

O (meyrey) my (bhaaeeho = brethren) dear ones, (sabhna) all have (eyhu) this (paiaana = journey) path of death ahead; hence (simrahu) remember (sahib-u) the Master – and live by IT’s commands. 2.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੰਮ੍ਰਥ ਸੋ ਥੀਐ ਹੀਲੜਾ ਏਹੁ ਸੰਸਾਰੋ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਸਾਚੜਾ ਸਿਰਜਣਹਾਰੋ ॥

Jo ṯis bẖāvai samrath so thī▫ai hīlṛā ehu sansāro.  Jal thal mahī▫al rav rahi▫ā sācẖṛā sirjaṇhāro.

 

(Jo) what (sammrath) the Omnipotent (tis-u = that) Almighty (bhaavai) wills, (so) that (theeai) happens; people unnecessarily make (heelrra = excuses) claims – of doing things – in (eyh-u) this (sansaaro) world.

(Saachrra) eternal (sirjanhaaro) Creator (rav-i rahia) is present (jal-i) in water, (thal-i) in/on land and (maheeal-i) in space – watches the creatures everywhere.

 

ਸਾਚਾ ਸਿਰਜਣਹਾਰੋ ਅਲਖ ਅਪਾਰੋ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਆਇਆ ਤਿਨ ਕਾ ਸਫਲੁ ਭਇਆ ਹੈ ਇਕ ਮਨਿ ਜਿਨੀ ਧਿਆਇਆ ॥

Sācẖā sirjaṇhāro alakẖ apāro ṯā kā anṯ na pā▫i▫ā.  Ā▫i▫ā ṯin kā safal bẖa▫i▫ā hai ik man jinī ḏẖi▫ā▫i▫ā.

 

(Saacha) the eternal (sirjanhaaro) Creator is (apaaro) Infinite and (alakh = without signs) invisible; (ta ka) IT’s (ant-u – limit) extent of domain and powers cannot (paaia = obtained) be estimated.

 (Aaia = coming) human birth of (tin ka) those (jini) who (ik man) single-mindedly (dhiaaia = pay attention) practice virtues and commands of the Master, (bhaiaa hai = becomes) is (saphal-u) successful – they achieve union with the Creator.

 

ਢਾਹੇ ਢਾਹਿ ਉਸਾਰੇ ਆਪੇ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰੋ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੰਮ੍ਰਥ ਸੋ ਥੀਐ ਹੀਲੜਾ ਏਹੁ ਸੰਸਾਰੋ ॥੩॥

Dẖāhe dẖāhi usāre āpe hukam savāraṇhāro.  Jo ṯis bẖāvai samrath so thī▫ai hīlṛā ehu sansāro.

||3||

 

(Aapey = self) the Almighty (ddhaahey = demolishes) destroys and (ddhaah-i) having destroyed (usaarey) builds/creates, and (savaaranhaaro) reforms (hukam-i) at will.

(Jo) what (sammrath) the Omnipotent (tis-u = that) Almighty (bhaavai) wills, (so) that (theeai) happens; people unnecessarily make (heelrra = excuses) claims – of doing things – in (eh-u) this (sansaaro) world. 3.

 

ਨਾਨਕ ਰੁੰਨਾ ਬਾਬਾ ਜਾਣੀਐ ਜੇ ਰੋਵੈ ਲਾਇ ਪਿਆਰੋ ॥ ਵਾਲੇਵੇ ਕਾਰਣਿ ਬਾਬਾ ਰੋਈਐ ਰੋਵਣੁ ਸਗਲ ਬਿਕਾਰੋ ॥

Nānak runnā bābā jāṇī▫ai je rovai lā▫e pi▫āro.  vāleve kāraṇ bābā ro▫ī▫ai rovaṇ sagal bikāro.

 

Says Nanak: We should (jaaneeai) consider someone’s (runna) crying to be genuine if it is (laaey = with) because of (piaaro) love for the departed soul, (baaba) o brethren.

But when (roeeai) crying is done (kaaran-i) for the sake of, i.e. how that death, (vaaleyvey = wherewithal) materially effects, o (baaba) brethren, then (rovan-u) crying is (sagal) all (bikaaro/vicious) false.

Message: One should have longing for the Almighty from within not just display it.

 

ਰੋਵਣੁ ਸਗਲ ਬਿਕਾਰੋ ਗਾਫਲੁ ਸੰਸਾਰੋ ਮਾਇਆ ਕਾਰਣਿ ਰੋਵੈ ॥ ਚੰਗਾ ਮੰਦਾ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਇਹੁ ਤਨੁ ਏਵੈ ਖੋਵੈ ॥

Rovaṇ sagal bikāro gāfal sansāro mā▫i▫ā kāraṇ rovai.  Cẖanga manḏā kicẖẖ sūjẖai nāhī ih ṯan evai kẖovai.

 

(Sagal) all (rovan-u) weeping is (bikaaro) false, because (sansaaro = world) the creatures being (ghaaphal-u) indifferent to the reality (rovai) weep (karan-i) for the sake of (maaia) world-play, i.e. to show to the world.

The creature does not (soojhai) have the awareness of (changa = good) right and (mandaa = bad) wrong, and (khovai = loses) wastes (ehu = this) human (tan-u = body) birth (eyvai = without use) in vain, not realizing – as follows.

 

ਐਥੈ ਆਇਆ ਸਭੁ ਕੋ ਜਾਸੀ ਕੂੜਿ ਕਰਹੁ ਅਹੰਕਾਰੋ ॥ ਨਾਨਕ ਰੁੰਨਾ ਬਾਬਾ ਜਾਣੀਐ ਜੇ ਰੋਵੈ ਲਾਇ ਪਿਆਰੋ ॥੪॥੧॥

Aithai ā▫i▫ā sabẖ ko jāsī kūṛ karahu ahankāro.  Nānak runnā bābā jāṇī▫ai je rovai lā▫e pi▫āro. ||4||1||

 

(Sabh-u ko) everyone who (aaia = comes) is born (aithey = here) in the world (jaasi) shall depart; you (karahu ahankaaro) being proud of transitory wealth and relations (koorr-i) is false.

Says Nanak: We can (jaaneeai) consider (runna) weeping to be genuine if it is (laaey = with) because of (piaaro) love for the departed soul, (baaba) o brethren. 4. 1.

 

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ਵਡਹੰਸੁ ਮਹਲਾ ੧ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਚੜਾ ਨਾਮੁ ਲਏਹਾਂ ॥ ਰੋਵਹ ਬਿਰਹਾ ਤਨ ਕਾ ਆਪਣਾ ਸਾਹਿਬੁ ਸੰਮ੍ਹ੍ਹਾਲੇਹਾਂ ॥

vad▫hans mėhlā 1.  Āvhu milhu sahelīho sacẖṛā nām la▫ehāʼn.  Rovah birhā ṯan kā āpṇā sāhib samĥālehāʼn.

 

Composition of the first Guru in Raag Vaddhans. (Aavhu) come (saheyleeo = girlfriends) souls, (milahu) let us together – in holy congregation – and (laeyhaa’n = utter) praise (naam-u) virtues of (sachrra) the dear eternal Master.

We are weeping on death of someone and do not know if that soul has attained union with the Master: Let us (rovah) weep at the (birha) pangs of separation from the Master, in (tan = body) human birth, (sammhaaleyhaa’n) remember – and emulate the virtues of (aapna) our (sahib-u) Master – so that we may be united with IT.

 

ਸਾਹਿਬੁ ਸਮ੍ਹ੍ਹਾਲਿਹ ਪੰਥੁ ਨਿਹਾਲਿਹ ਅਸਾ ਭਿ ਓਥੈ ਜਾਣਾ ॥ ਜਿਸ ਕਾ ਕੀਆ ਤਿਨ ਹੀ ਲੀਆ ਹੋਆ ਤਿਸੈ ਕਾ ਭਾਣਾ ॥

Sāhib samĥālih panth nihālih asā bẖė othai jāṇā.  Jis kā kī▫ā ṯin hī lī▫ā ho▫ā ṯisai kā bẖāṇā.

 

Let us (samhaalih) remember (sahib-u) the Master and (nihaalih = see) think of (panth-u) the path – of death; (asaa) we have (bh-i) also (jaana) to go (othai = there) on that path.

Do not weep for the dead; the Creator (jis ka) whose (keeaa) creation s/he was (tin hi) only that has (leeaa) taken him/he away; (tisai ka = of that) IT’s (bhaana) will/command (hoa = happened) has prevailed.

 

ਜੋ ਤਿਨਿ ਕਰਿ ਪਾਇਆ ਸੁ ਆਗੈ ਆਇਆ ਅਸੀ ਕਿ ਹੁਕਮੁ ਕਰੇਹਾ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਚੜਾ ਨਾਮੁ ਲਏਹਾ ॥੧॥

Jo ṯin kar pā▫i▫ā so āgai ā▫i▫ā asī kė hukam karehā.  Āvhu milhu sahelīho sacẖṛā nām la▫ehā. ||1||

 

(Jo) what (tin-i = that) s/he (kar-i) did and (paaiaa) put in his/her account (su) that (aagai aaia = comes in front) the soul has to face; (ki) what (hukam-u) orders can (asee) we (kareyha) pass, i.e. we cannot demand, how to be treated in the hereafter.

(Aavhu) come (saheyleeo = girlfriends) souls, (milah-u) let us together – in holy congregation – and (laeyhaa’n = utter) praise (naam-u) virtues of (sachrra) the dear eternal Master.1.

 

ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ, ਜੇ ਮਰਿ ਜਾਣੈ ਐਸਾ ਕੋਇ ॥ ਸੇਵਿਹੁ ਸਾਹਿਬੁ ਸੰਮ੍ਰਥੁ ਆਪਣਾ, ਪੰਥੁ ਸੁਹੇਲਾ ਆਗੈ ਹੋਇ ॥

Maraṇ na manḏā lokā ākẖī▫ai je mar jāṇai aisā ko▫e.  Sevihu sāhib samrath āpṇā panth suhelā āgai ho▫e.

 

O (loka) people, we should not (aakheeai) say (maran-u) death is (mandaa) bad; it is good (jey) if (koey) someone (jaanai) knows (mar-i jaanai) how to die (aisa) that way – which is —

To (seyvihu = serve) live by virtues and commands of (aapna) our (sammrath-u) Omnipotent (sahib-u) Master; then (panth-u) the path (aagai) ahead (hoey) will be (suheyla) pleasant, i.e. one is treated honourably in the here-after.

 

ਪੰਥਿ ਸੁਹੇਲੈ ਜਾਵਹੁ ਤਾਂ ਫਲੁ ਪਾਵਹੁ ਆਗੈ ਮਿਲੈ ਵਡਾਈ ॥ ਭੇਟੈ ਸਿਉ ਜਾਵਹੁ ਸਚਿ ਸਮਾਵਹੁ ਤਾਂ ਪਤਿ ਲੇਖੈ ਪਾਈ ॥

Panth suhelai jāvhu ṯāʼn fal pāvhu āgai milai vadā▫ī.  Bẖetai si▫o jāvhu sacẖ samāvahu ṯāʼn paṯ lekẖai pā▫ī.

 

If you (jaavh-u) go on that (suheylai) pleasant path, i.e. live by Naam, then you will (paavh-u) obtain (phal-u) the fruit by way of (vadaaee) glory (aagai) in the hereafter.

(Jaavhu) go to the hereafter (siau) with (bheyttai) offering of having lived by Naam; (taa’n) then it will be (paaee) put (leykhai) in the account such that you get (pat-i) the honour of (samaavh-u) merging (sach-i) in the Eternal Master.

 

ਮਹਲੀ ਜਾਇ ਪਾਵਹੁ ਖਸਮੈ ਭਾਵਹੁ ਰੰਗ ਸਿਉ ਰਲੀਆ ਮਾਣੈ ॥ ਮਰਣੁ ਨ ਮੰਦਾ ਲੋਕਾ ਆਖੀਐ ਜੇ ਕੋਈ ਮਰਿ ਜਾਣੈ ॥੨॥

ahlī jā▫e pāvhu kẖasmai bẖāvahu rang si▫o ralī▫ā māṇai.  Maraṇ na manḏā lokā ākẖī▫ai je ko▫ī mar jāṇai. ||2||

 

You will (paavhu) obtain (jaaey) place (mahli = in palace) with the Almighty, (bhaavahu) be liked (khasmai) by the Master, and (raleeaa maanai) be happy (sio) with (rang) love of the Master. 

O (loka) people, we should not (aakheeai) say (maran-u) death is (mandaa) bad; it is good (jey) if (koey) someone (jaanai) knows (mar-i jaanai) how to die (aisa) that – good way. 2.

 

ਮਰਣੁ ਮੁਣਸਾ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਨਿ ਪਰਵਾਣੋ ॥ ਸੂਰੇ ਸੇਈ ਆਗੈ ਆਖੀਅਹਿ ਦਰਗਹ ਪਾਵਹਿ ਸਾਚੀ ਮਾਣੋ ॥

Maraṇ muṇsā sūri▫ā hak hai jo ho▫e maran parvāṇo.  Sūre se▫ī āgai ākẖī▫ahi ḏargėh pāvahi sācẖī māṇo.

 

(Maran-u) death of (sooriaa) warrior (munsa) men is (hak-u = truthful) virtuous (jo) if that (maran-i) death (hoey) is (parvaano = accepted) for a cause – like for protection of the hapless.

(Seyee) only they (aakheeai) are called (soorey) warriors (aagai = ahead) in the hereafter who (paavah-i) obtain (maano) honour (dargah) in the Divine court, i.e. their deeds are approved.  

 

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ਦਰਗਹ ਮਾਣੁ ਪਾਵਹਿ ਪਤਿ ਸਿਉ ਜਾਵਹਿ ਆਗੈ ਦੂਖੁ ਨ ਲਾਗੈ ॥ ਕਰਿ ਏਕੁ ਧਿਆਵਹਿ ਤਾਂ ਫਲੁ ਪਾਵਹਿ ਜਿਤੁ ਸੇਵਿਐ ਭਉ ਭਾਗੈ ॥

Ḏargėh māṇ pāvahi paṯ si▫o jāvėh āgai ḏūkẖ na lāgai.  Kar ek ḏẖi▫āvahi ṯāʼn fal pāvahi jiṯ sevi▫ai bẖa▫o bẖāgai.

 

Those who live by Naam, (jaavah-i = go) are received (sio) with (pat-i) honour and (paavah-i) get (maan-u) recognition (dargah) in Divine court; (dookh-u) the pain of being taken by the messenger of death does not (laagai = touch) happen to them.

When one (kar-i) believes in, and (dhiaavahu) pays attention to commands of, (eyk-u) the One Master, (taa’n) then s/he (paavah-i) obtains (phal-u) the fruit of acceptance by the Master, (seyveeai = serving) by obeying whom (bhau) fear of Divine justice (bhaagai = runs) is obviated.

 

ਊਚਾ ਨਹੀ ਕਹਣਾ ਮਨ ਮਹਿ ਰਹਣਾ ਆਪੇ ਜਾਣੈ ਜਾਣੋ ॥ ਮਰਣੁ ਮੁਣਸਾਂ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਹਿ ਪਰਵਾਣੋ ॥੩॥

Ūcẖā nahī kahṇā man mėh rahṇā āpe jāṇai jāṇo.  Maraṇ muṇsāʼn sūri▫ā hak hai jo ho▫e marėh parvāṇo. ||3||

 

We should not (kahnaa) talk (oochaa) aloud, i.e. make any claims of goodness, but (rahna) stay (mah-i) in (man) the mind, i.e. introspect; (jaano = knower) the omniscient Master (jaanai) knows (aapey) IT-self – because IT watches.

(Maran-u) death of (sooriaa) warrior (munsa) men is (hak-u = truthful) virtuous (jo) if that (maran-i) death (hoey) is (parvaano = accepted) for a cause – like for protection of the hapless. 3.

ਨਾਨਕ ਕਿਸ ਨੋ ਬਾਬਾ ਰੋਈਐ ਬਾਜੀ ਹੈ ਇਹੁ ਸੰਸਾਰੋ ॥ ਕੀਤਾ ਵੇਖੈ ਸਾਹਿਬੁ ਆਪਣਾ ਕੁਦਰਤਿ ਕਰੇ ਬੀਚਾਰੋ ॥
Nānak kis no bābā ro▫ī▫ai bājī hai ih sansāro.  Kīṯā vekẖai sāhib āpṇā kuḏraṯ kare bīcẖāro.

 

Says Nanak: (Kis no) for whom should we (roeeai) weep when (ihu) this (sansaaro) world – the phenomenon of births and deaths – is the Creator’s (baaji) play, (baaba) o brethren.

(Sahib-u) the Master (veykhai) watches (aapna = own) IT’s (keeta) creation and (karey beechaaro = thinks of) looks after (kudrat-i = nature) the creation.

 

ਕੁਦਰਤਿ ਬੀਚਾਰੇ ਧਾਰਣ ਧਾਰੇ ਜਿਨਿ ਕੀਆ ਸੋ ਜਾਣੈ ॥ ਆਪੇ ਵੇਖੈ ਆਪੇ ਬੂਝੈ ਆਪੇ ਹੁਕਮੁ ਪਛਾਣੈ ॥

Kuḏraṯ bīcẖāre ḏẖāraṇ ḏẖāre jin kī▫ā so jāṇai.  Āpe vekẖai āpe būjẖai āpe hukam pacẖẖāṇai.

 

The Creator (kudrat-i beechaarey) looks after the creation, (dhaarey) giving (dhaaran) support as necessary; what is (keeaa) done (jin-i = by whom) any one, IT (jaanai) knows all (so) that.

(Aapey) IT-self (veykhai) watches, IT-self (boojhai) considers and (pachhaanai = recognizes) decides what (hukam-u) orders to pass, i.e. what to do in each case.

 

ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਤਾ ਕਾ ਰੂਪੁ ਅਪਾਰੋ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਬਾਬਾ ਰੋਈਐ ਬਾਜੀ ਹੈ ਇਹੁ ਸੰਸਾਰੋ ॥੪॥੨॥

Jin kicẖẖ kī▫ā so▫ī jāṇai ṯā kā rūp apāro.  Nānak kis no bābā ro▫ī▫ai bājī hai ih sansāro. ||4||2||

 

The Creator who (keeaa) can do (kichh-u) something (soi) that alone (jaanai) knows about it; (ta ka = of that) IT’s (roop-u = form) expanse is (apaara) infinite.

Says Nanak: (Kis no) for whom should we (roeeai) weep when (ihu) this (sansaaro) world – the phenomenon of births and deaths is the Creator’s (baaji) play, (baaba) o brethren. 4. 2.

 

———————————–

 

Note: This Shabad is part of a series of five Shabads called Alaahneea meaning songs of sorrow. It is usual practice for ladies to together and sing songs of sorrow on death of some one. Guru Nanak has given the same title but, in keeping with his teachings, has pointed out that births and deaths are a play of the Creator. We should therefore not wail at some one’s death but be reminded that those who wail shall also die in their turn. The Guru also points out people cry not for the dead but how that death affects them in material terms. The mortal is motivated to think of the purpose of birth and play his/her role in life.

 

Note. In this Shabad Guru Nanak imparts the understanding that the Almighty alone is the mainstay of the creatures – IT being the Creator and Sustainor. We long to unite with IT but cannot because of our conduct and wail like a wife abandoned by her husband.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਦਖਣੀ ॥ ਸਚੁ ਸਿਰੰਦਾ ਸਚਾ ਜਾਣੀਐ ਸਚੜਾ ਪਰਵਦਗਾਰੋ ॥ ਜਿਨਿ ਆਪੀਨੈ ਆਪੁ ਸਾਜਿਆ ਸਚੜਾ ਅਲਖ ਅਪਾਰੋ ॥

vad▫hans mėhlā 1 ḏakẖ▫ṇī.  Sacẖ siranḏā sacẖā jāṇī▫ai sacẖṛā parvaḏgāro.  Jin āpīnai āp sāji▫ā sacẖṛā alakẖ apāro.

 

Composition of the first Guru in Raga Vaddhans, (dakhni) to be sung with Raagini Dakhni. We should (jaaneeai = know) acknowledge that (sach-u) the Eternal (siranda) Creator is (sacha = true) ever the same; (sachrra) the Eternal is also (parvardgaaro) the Sustainor,

(Jin) who (saajia) created (aap-u) the self (aapeenai) by IT-self; (sacchrra) the beloved Eternal Master is (apaaro) Infinite and (alakh) unseen/formless.

  

ਦੁਇ ਪੁੜ ਜੋੜਿ ਵਿਛੋੜਿਅਨੁ ਗੁਰ ਬਿਨੁ ਘੋਰੁ ਅੰਧਾਰੋ ॥ ਸੂਰਜੁ ਚੰਦੁ ਸਿਰਜਿਅਨੁ ਅਹਿਨਿਸਿ ਚਲਤੁ ਵੀਚਾਰੋ ॥੧॥

Ḏu▫e puṛ joṛ vicẖẖoṛi▫an gur bin gẖor anḏẖāro.  Sūraj cẖanḏ sirji▫an ahinis cẖalaṯ vīcẖāro. ||1||

 

IT (jorr-i) joined (duey) two (purr) parts Nirgun/subtle and Sargun/gross/physical then (vichhorreean-u) separated them, i.e. created the universe along with temptations. There is (ghor-u) pitch (andhaaro) dark, i.e. total ignorance of the above, i.e. people cannot overcome temptations, (bin-u) without the guru’s guidance.

IT (sirjian-u) created (sooraj-u) the sun and (chand-u) the moon with (veechaaro) the thought of creating (chalat-u) play/phenomenon (ahnis-i) of day and night, i.e. action and rest. 1.

 

ਸਚੜਾ ਸਾਹਿਬੁ ਸਚੁ ਤੂ ਸਚੜਾ ਦੇਹਿ ਪਿਆਰੋ ॥ ਰਹਾਉ ॥

Sacẖṛā sāhib sacẖ ṯū sacẖṛā ḏėh pi▫āro. Rahā▫o.

 

O (sachrra) dear Eternal (sahib-u) Master, (too) You are (sach-u = truth) ever the same and (sachrra) ever (deyh-i) give/look after the creation (piaaro) with love to the creatures.

(Rahaau) dwell on this and contemplate.

 

ਤੁਧੁ ਸਿਰਜੀ ਮੇਦਨੀ ਦੁਖੁ ਸੁਖੁ ਦੇਵਣਹਾਰੋ ॥ ਨਾਰੀ ਪੁਰਖ ਸਿਰਜਿਐ ਬਿਖੁ ਮਾਇਆ ਮੋਹੁ ਪਿਆਰੋ ॥

Ŧuḏẖ sirjī meḏnī ḏukẖ sukẖ ḏevaṇhāro.  Nārī purakẖ sirji▫ai bikẖ mā▫i▫ā moh pi▫āro.

 

(Tudh-u) You (sirji) created (meydni) the earth – for the creatures to live and perform their roles, and based on their deeds You (deyvanhaaro) give (dukh-u) pangs of separation from You, or (sukh-u = comfort) accept for union with You.

You (sirjeeai) create (naari) women and (purakh-u) men to play their roles, but they engage in (mohu) attachment and (piaaro) love for (bikh-u) vices in (maaia) the world-play.

 

ਖਾਣੀ ਬਾਣੀ ਤੇਰੀਆ ਦੇਹਿ ਜੀਆ ਆਧਾਰੋ ॥ ਕੁਦਰਤਿ ਤਖਤੁ ਰਚਾਇਆ ਸਚਿ ਨਿਬੇੜਣਹਾਰੋ ॥੨॥

Kẖāṇī baṇī ṯerī▫ā ḏėh jī▫ā āḏẖāro.  Kuḏraṯ ṯakẖaṯ racẖā▫i▫ā sacẖ nibeṛaṇhāro. ||2||

 

The various types of (khaani) creatures are (teyreeaa) Your creation and You (deyh-i = give) provide (aadhaaro = support) sustenance to the (jeeaa) creatures.

You (rachaaia) created Your (takhat-u = throne) court (kudrat-i) in nature, i.e. You are Immanent, and You (nibeyrranhaao = resolve issues) administer justice (sach-i) based on truth. 2.

 

ਆਵਾ ਗਵਣੁ ਸਿਰਜਿਆ ਤੂ ਥਿਰੁ ਕਰਣੈਹਾਰੋ ॥ ਜੰਮਣੁ ਮਰਣਾ ਆਇ ਗਇਆ ਬਧਿਕੁ ਜੀਉ ਬਿਕਾਰੋ ॥

Āvā gavaṇ sirji▫ā ṯū thir karṇaihāro.  Jamaṇ marṇā ā▫e ga▫i▫ā baḏẖik jī▫o bikāro.

 

(Too) You are Yourself (thir-u) unshakable/eternal but (sirjiaa) created the phenomenon of (aava = coming) births and (gavan = going) deaths – the creatures are born and die.

(Aaey) coming and (gaiaa) going, i.e. cycles of births and deaths are for (jeeo) the creatures who take (jamman-u) birth and (marna = die) fall prey, and remain (badhik-u = tied) in bondage, to (bikaaro) vices.

 

ਭੂਡੜੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬੂਡੜੈ ਕਿਆ ਤਿਸੁ ਚਾਰੋ ॥ ਗੁਣ ਛੋਡਿ ਬਿਖੁ ਲਦਿਆ ਅਵਗੁਣ ਕਾ ਵਣਜਾਰੋ ॥੩॥

Bẖūdṛai nām visāri▫ā būdṛai ki▫ā ṯis cẖāro.  Guṇ cẖẖod bikẖ laḏi▫ā avguṇ kā vaṇjāro. ||3||

 

(Bhooddrrai) a person who pursues transitory pleasures (visaaria) forgets (naam-u) directions of the Creator; (ki) what can one (booddrrai = drowning) immersed in vices (chaaro = capability) do, i.e. cannot have his/her way.

S/he (chhodd-i) forsakes (gun) virtues and (ladiaa) loads/acquires (bikh-u) vices; s/he (vanjaaro = merchant) conducts the self by (avgun) vices. 3.

 

ਸਦੜੇ ਆਏ ਤਿਨਾ ਜਾਨੀਆ ਹੁਕਮਿ ਸਚੇ ਕਰਤਾਰੋ ॥ ਨਾਰੀ ਪੁਰਖ ਵਿਛੁੰਨਿਆ ਵਿਛੁੜਿਆ ਮੇਲਣਹਾਰੋ ॥

Saḏ▫ṛe ā▫e ṯinā jānī▫ā hukam sacẖe karṯāro.  Nārī purakẖ vicẖẖunni▫ā vicẖẖuṛi▫ā melaṇhāro.

 

(Sadrrey) calls for (tinaa) those (jaaneeaa) loved ones (aaey) come (hukam-i) by command of the (sachey) the Eternal (kartaaro) Creator.

(Naari = woman) wife and (purakh) husband – body and soul – (vichhunia) are separated; the Almighty (meylanhaaro) unites (vichhurriaa) the separated/yearning  souls with IT-self.

 

ਰੂਪੁ ਨ ਜਾਣੈ ਸੋਹਣੀਐ ਹੁਕਮਿ ਬਧੀ ਸਿਰਿ ਕਾਰੋ ॥ ਬਾਲਕ ਬਿਰਧਿ ਨ ਜਾਣਨੀ ਤੋੜਨਿ ਹੇਤੁ ਪਿਆਰੋ ॥੪॥

Rūp na jāṇai sohṇī▫ai hukam baḏẖī sir kāro.  Bālak biraḏẖ na jāṇnī ṯoṛan heṯ pi▫āro. ||4||

 

The messenger of death is (badhi) bound (hukam-i) by command of the Almighty (sir-i karo = job on head) to carry out the allotted task, and (na jaanai = knows) has no consideration for (roop-u) looks of (sohneeai) a beautiful woman.

It also (na jaanani) has no consideration whether it is (baalak) a child or (biradh-i) old person while (torran-i) breaking (heyt-u) love i.e. taking away, (piaaro) a loved one. 4.

 

ਨਉ ਦਰ ਠਾਕੇ ਹੁਕਮਿ ਸਚੈ ਹੰਸੁ ਗਇਆ ਗੈਣਾਰੇ ॥ ਸਾ ਧਨ ਛੁਟੀ ਮੁਠੀ ਝੂਠਿ ਵਿਧਣੀਆ ਮਿਰਤਕੜਾ ਅੰਙਨੜੇ ਬਾਰੇ ॥

Na▫o ḏar ṯẖāke hukam sacẖai hans ga▫i▫ā gaiṇāre.  Sā ḏẖan cẖẖutī muṯẖī jẖūṯẖ viḏẖ▫ṇī▫ā miraṯkaṛā anńnaṛe bāre.

 

(Nau) the nine (dar-i) openings of the body – two eyes, two nostrils, two ears, mouth, urinary opening and anus – (tthaakey) are closed, i.e. the body dies, (hukam-i) with command of (sachai) the Eternal Master; (hans-u) the soul (gaiaa) goes (gainaarey) to the sky – leaves the body.

(Sa dhan = woman/wife) the body (chhutti) is abandoned by the soul; similarly the soul separates from the Master (mutthi = robbed) misled (jhootthi-i = falsehood) by temptations in the world-play and becomes (vidhaneea = without the master/widowed) master-less. Such a person is like (mirtakrra) a dead body lying (angnarrey) in the compound (baarey) of the house – the virtue-less body is spiritually dead.

 

ਸੁਰਤਿ ਮੁਈ ਮਰੁ ਮਾਈਏ ਮਹਲ ਰੁੰਨੀ ਦਰਬਾਰੇ ॥ ਰੋਵਹੁ ਕੰਤ ਮਹੇਲੀਹੋ ਸਚੇ ਕੇ ਗੁਣ ਸਾਰੇ ॥੫॥

Suraṯ mu▫ī mar mā▫ī▫e mahal runnī ḏar bāre.  Rovhu kanṯ mahelīho sacẖe ke guṇ sāre. ||5||

 

(Surat-i) consciousness (muee) dies; temptations in (maaee-ey) world-play (mar-u) die/end, the soul (runni = wails) cries out (darbaarey = Divine court) to the Almighty.

You should (rovhu = weep) repent, o (maheyleeo) soul-wives of (kant = husband) the Almighty-husband, (saarey) remembering – and promising to emulate – (gun) virtues of (sachey) the Eternal Master – so that you are accepted for union. 5.

 

ਜਲਿ ਮਲਿ ਜਾਨੀ ਨਾਵਾਲਿਆ ਕਪੜਿ ਪਟਿ ਅੰਬਾਰੇ ॥ ਵਾਜੇ ਵਜੇ ਸਚੀ ਬਾਣੀਆ ਪੰਚ ਮੁਏ ਮਨੁ ਮਾਰੇ ॥

Jal mal jānī nāvāli▫ā kapaṛ pat ambāre.  vāje vaje sacẖī bāṇī▫ā pancẖ mu▫e man māre.

 

(Jaani) the loved one’s body is (mal-i = rubbed) thoroughly (naavaalia) bathed (jal-i) with water and (kaparr-i) clothed with (patt-i) silk/good (ambaar-e) attire.

(Vaajey) musical instruments (vajey) play; but this automatically happens, i.e. the soul is glorified and accepted for union with the Creator, if the person had lived by (sachi baaneeaa = true words) Divine commands. S/he (maarey) kills his/her (man-u = mind) ego within so that (panch) the five vices – of lust, anger, greed, attachment to the world-play and vanity – (muey = die) leave.

 

ਜਾਨੀ ਵਿਛੁੰਨੜੇ ਮੇਰਾ ਮਰਣੁ ਭਇਆ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰੇ ॥ ਜੀਵਤੁ ਮਰੈ ਸੁ ਜਾਣੀਐ ਪਿਰ ਸਚੜੈ ਹੇਤਿ ਪਿਆਰੇ ॥੬॥

Jānī vicẖẖunnṛe merā maraṇ bẖa▫i▫ā ḏẖarig jīvaṇ sansāre.  Jīvaṯ marai so jāṇī▫ai pir sacẖṛai heṯ

pi▫āre. ||6||

 

The soul-wife says (vichhunrrey) being separated from (jaani) the beloved Almighty-husband (bhaiaa) is like (meyra) my (maran-u) death; (jeevan-u) life (sansaarey) in this world then is (dhrig-u) accursed.

We should (jaaneeai) consider that a person has (piaarey) love (heyt-i) for (sachrrai) the Eternal Beloved Master if she (mara-i) dies when (jeevat-u) alive, i.e. remains detached from the world-play and remembers the Almighty. 6.

 

ਤੁਸੀ ਰੋਵਹੁ ਰੋਵਣ ਆਈਹੋ ਝੂਠਿ ਮੁਠੀ ਸੰਸਾਰੇ ॥ ਹਉ ਮੁਠੜੀ ਧੰਧੈ ਧਾਵਣੀਆ ਪਿਰਿ ਛੋਡਿਅੜੀ ਵਿਧਣਕਾਰੇ ॥

Ŧusī rovhu rovaṇ ā▫īho jẖūṯẖ muṯẖī sansāre.  Ha▫o muṯẖ▫ṛī ḏẖanḏẖai ḏẖāvaṇī▫ā pir cẖẖodi▫aṛī viḏẖaṇkāre.

 

O souls (rovhu) weep; (tusi) you (aaiho = have come) have been born to (rovan-u) wail because you got (mutthi) cheated/tempted (jhootth-i = by falsehood) transitory pleasures in (sansaarey = world) the world-play

The soul replies: I (mutthrri) have been cheated because I (dhaavneea) ran in (ddhandhai) material pursuits; that is why I have been (chhoddiarri) abandoned (pir-i) by my Almighty-husband and am now (vidhankaarey) acting/weeping like a widow.

 

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ਘਰਿ ਘਰਿ ਕੰਤੁ ਮਹੇਲੀਆ ਰੂੜੈ ਹੇਤਿ ਪਿਆਰੇ ॥ ਮੈ ਪਿਰੁ ਸਚੁ ਸਾਲਾਹਣਾ ਹਉ ਰਹਸਿਅੜੀ ਨਾਮਿ ਭਤਾਰੇ ॥੭॥

Gẖar gẖar kanṯ mahelī▫ā rūṛai heṯ pi▫āre.  Mai pir sacẖ salāhṇā ha▫o rėhsi▫aṛī nām bẖaṯāre. ||7||

 

(Ghar-i ghar-i) in all minds, i.e. all souls, are (maheyleeaa) wives of (kant-u) the Almighty Spouse; they have (piaaro) love (heyt-i) for (roorrai) the handsome Spouse.

(Mai) I shall (salaahna) praise (sach-u) the Eternal imperishable (pir-u) Spouse; and remain (rahsiarri) happy living (naam-i) by virtues and commands of (bhataaro) the Spouse – and so will not have to wail. 7.

 

ਗੁਰਿ ਮਿਲਿਐ ਵੇਸੁ ਪਲਟਿਆ ਸਾ ਧਨ ਸਚੁ ਸੀਗਾਰੋ ॥ ਆਵਹੁ ਮਿਲਹੁ ਸਹੇਲੀਹੋ ਸਿਮਰਹੁ ਸਿਰਜਣਹਾਰੋ ॥

Gur mili▫ai ves palti▫ā sā ḏẖan sacẖ sīgāro.  Āvhu milhu sahelīho simrahu sirjaṇhāro.

 

I used to wear a makeup, i.e. perform rituals to please the Master, but on (miliai) finding the guru and following his teachings, I have (palttiaa) changed my (veys = garb) ways and now (saadhan) this soul-wife wears (seegaaro) makeup/adornment of (sach-u) truthful living.

(Aavhu) come (saheleeo) girlfriends, says the soul-wife, let us (milhu) get together and (simrahu) recall and keep in mind, (sirjanhaaro) the Creator, in holy congregation.

 

ਬਈਅਰਿ ਨਾਮਿ ਸੁਹਾਗਣੀ ਸਚੁ ਸਵਾਰਣਹਾਰੋ ॥ ਗਾਵਹੁ ਗੀਤੁ ਨ ਬਿਰਹੜਾ ਨਾਨਕ ਬ੍ਰਹਮ ਬੀਚਾਰੋ ॥੮॥੩॥

Ba▫ī▫ar nām sohāgaṇī sacẖ savāraṇhāro.  Gāvhu gīṯ na birhaṛā Nānak barahm bīcẖāro. ||8||3||

 

Such a (baeear-i) woman (naam-i = name) is called (suhaagni) a fortunate wife of (sach-u) the Eternal Master who IT-self (savaaranhaaro) transforms, i.e. imparts virtues and makes her acceptable for union.

Now she (beechaaro) contemplates and conforms to commands of (brahm) the Creator and will not have to (gaavhu) sing (geet-u) a song of (biraharra = separation) sorrow for being separated from the Master. 8. 3.