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

 

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

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

 

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

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

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

 

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

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

 

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

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

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

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

 

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

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

 

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

 

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

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

 

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

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

 

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

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

 

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

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

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

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

 

Page 954

 

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

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

 

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

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

 

ਰੋਵਹਿ ਪਾਂਡਵ ਭਏ ਮਜੂਰ ॥ ਜਿਨ ਕੈ ਸੁਆਮੀ ਰਹਤ ਹਦੂਰਿ ॥

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

 

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

 

ਰੋਵੈ ਜਨਮੇਜਾ ਖੁਇ ਗਇਆ ॥ ਏਕੀ ਕਾਰਣਿ ਪਾਪੀ ਭਇਆ ॥

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

 

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

 

ਰੋਵਹਿ ਸੇਖ ਮਸਾਇਕ ਪੀਰ ॥ ਅੰਤਿ ਕਾਲਿ ਮਤੁ ਲਾਗੈ ਭੀੜ ॥

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

 

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

 

ਰੋਵਹਿ ਰਾਜੇ ਕੰਨ ਪੜਾਇ ॥ ਘਰਿ ਘਰਿ ਮਾਗਹਿ ਭੀਖਿਆ ਜਾਇ ॥

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

 

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

 

ਰੋਵਹਿ ਕਿਰਪਨ ਸੰਚਹਿ ਧਨੁ ਜਾਇ ॥ ਪੰਡਿਤ ਰੋਵਹਿ ਗਿਆਨੁ ਗਵਾਇ ॥

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

 

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

 

ਬਾਲੀ ਰੋਵੈ ਨਾਹਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

 

SGGS pp 951-953, Raamkali Ki Vaar M: 3, Paurris 10-12.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬਾਣੀਆ ਕਹਾਣੀਆ ਪੁਤ ਸਪੁਤ ਕਰੇਨਿ ॥ ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ਸੁ ਮੰਨਿ ਲੈਨਿ ਸੇਈ ਕਰਮ ਕਰੇਨਿ ॥

Salok mėhlā 3.  Bābāṇī▫ā kahāṇī▫ā puṯ sapuṯ karen.  Jė saṯgur bẖāvai so man lain se▫ī karam karen.

 

(Slok) prologue (M: 3) by the third Guru. (Kahaaneeaa) tales of (baabaaneeaa) fore-fathers (kareyn-i) make (sput) good sons of (put) the sons/descendants – by taking guidance from their lives.

They (mann-i lain-i) accept (j-i) what (bhaavai = pleases) is approved by, i.e. accords with teachings of, (satigur) the true guru and (kareyn-i = do, karam = actions) act (sey-ee = that way only) accordingly.

 

ਜਾਇ ਪੁਛਹੁ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਬਿਆਸ ਸੁਕ ਨਾਰਦ ਬਚਨ ਸਭ ਸ੍ਰਿਸਟਿ ਕਰੇਨਿ ॥ ਸਚੈ ਲਾਏ ਸਚਿ ਲਗੇ ਸਦਾ ਸਚੁ ਸਮਾਲੇਨਿ ॥ ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਭਏ ਜਿ ਸਗਲੇ ਕੁਲ ਤਾਰੇਨਿ ॥੧॥

Jā▫e pucẖẖahu simriṯ sāsaṯ bi▫ās suk nāraḏ bacẖan sabẖ sarisat karen.  Sacẖai lā▫e sacẖ lage saḏā sacẖ samālen.  Nānak ā▫e se parvāṇ bẖa▫e jė sagle kul ṯāren. ||1||

 

(Jaaey) go and (puchhahu) ask/study Smritis and Shastras, i.e. the scriptures, and sages like Biaas, Suk and Narada; they (sabh) all (bachan = words/speech, kareyn-i = do/make) guide (sabh) the whole (sristt-i) universe, i.e. everyone consults them.

Those who are so (laaey) engaged/motivated (sachai) by the Eternal, they (lagey = apply themselves) follow the path (sach-i) of truth – leading to union with the Almighty; they (sadaa) ever (samaaleyn-i = take care) keep in mind, and obey, (sach-u) the Eternal.

(Sey) those (j-i) who – walk on the path to God – (bhaey) are (parvaan-u) approved – for union; they are (j-i) those who also (taareyn-i) ferry their (sagli) entire (kul) lineage, i.e. those who follow them, across the wold-ocean to God.

 

ਮਃ ੩ ॥ ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਸਿਖ ਭੀ ਅੰਧੇ ਕਰਮ ਕਰੇਨਿ ॥ ਓਇ ਭਾਣੈ ਚਲਨਿ ਆਪਣੈ ਨਿਤ ਝੂਠੋ ਝੂਠੁ ਬੋਲੇਨਿ ॥

Mėhlā 3.  Gurū jinā kā anḏẖulā sikẖ bẖī anḏẖe karam karen.  O▫e bẖāṇai cẖalan āpṇai niṯ jẖūṯẖo jẖūṯẖ bolen.

 

Prologue by the third Guru. Those (jinaa ka) whose guru is (andhulaa = blind) ignorant of Naam or Divine virtues and commands, those (sikh) disciples (bhi) also (kareyn-i = do) do (andhey) blind (karam) deeds, i.e. are directionless.

(Oey) they – ignore the guru’s guidance -, (chalan-i = move) act (aapani) by own (bhaanai) will and (nit) ever (boleyen-i) speak (jhoottho jhoott-u) only falsehoods.

 

ਕੂੜੁ ਕੁਸਤੁ ਕਮਾਵਦੇ ਪਰ ਨਿੰਦਾ ਸਦਾ ਕਰੇਨਿ ॥ ਓਇ ਆਪਿ ਡੁਬੇ ਪਰ ਨਿੰਦਕਾ ਸਗਲੇ ਕੁਲ ਡੋਬੇਨਿ ॥ ਨਾਨਕ ਜਿਤੁ ਓਇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਉਇ ਬਪੁੜੇ ਕਿਆ ਕਰੇਨਿ ॥੨॥

Kūṛ kusaṯ kamāvḏe par ninḏā saḏā karen.  O▫e āp dube par ninḏkā sagle kul doben.  Nānak jiṯ o▫e lā▫e ṯiṯ lage u▫e bapuṛe ki▫ā karen. ||2||

 

They (kamaavdey) practice (koorr-u) falsehood and (kusat-u = untruth) deceit, and (sadaa) ever (karey-i = do) indulge in (nindaa) slander of (par) others.

(Oey) these (nindkaa) slanderers (par) of others (ddubey = drown) fail to get across the world-ocean and (ddobeyn-i = drown) mislead their (sagley) entire (kul) lineage, i.e. everyone who follows them.

But it is not their fault: (Oey) they (lagey) engage in (jit-u) what they (laaey) are put by the Almighty – in line with their past deeds; (oey) these (bapurrey) helpless people (kareyn-i) can do (kiaa = what?) nothing else, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭ ਨਦਰੀ ਅੰਦਰਿ ਰਖਦਾ ਜੇਤੀ ਸਿਸਟਿ ਸਭ ਕੀਤੀ ॥ ਇਕਿ ਕੂੜਿ ਕੁਸਤਿ ਲਾਇਅਨੁ ਮਨਮੁਖ ਵਿਗੂਤੀ ॥

Pa▫oṛī.  Sabẖ naḏrī anḏar rakẖ▫ḏā jeṯī sisat sabẖ kīṯī.  Ik kūṛ kusaṯ lā▫i▫an manmukẖ vigūṯī.

 

(Paurri) stanza by the third Guru. The Creator (rakhda) keeps (andar-i) in IT’s (nadri) sight (sabh = all) every part of (jeyti = as many) all (sistt-i/sristti) universes (keeti) created by IT.

IT (laaian-i) engages (ik-i = one type) some in (koorr-i) in falsehood and (kusat-i) in deceit; these (manmukh) self-willed persons (vigooti) are frustrated – in their efforts to unite with IT.

 

ਗੁਰਮੁਖਿ ਸਦਾ ਧਿਆਈਐ ਅੰਦਰਿ ਹਰਿ ਪ੍ਰੀਤੀ ॥ ਜਿਨ ਕਉ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਤਿਨ੍ਹ੍ਹ ਵਾਤਿ ਸਿਪੀਤੀ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਚੁ ਸਿਫਤਿ ਸਨਾਈ ॥੧੦॥

Gurmukẖ saḏā ḏẖi▫ā▫ī▫ai anḏar har parīṯī.  Jin ka▫o poṯai punn hai ṯinĥ vāṯ sipīṯī.  Nānak nām ḏẖi▫ā▫ī▫ai sacẖ sifaṯ sanā▫ī. ||10||

 

Those who develop (preeti) love (har-i) of the Almighty (andar-i) in their minds (gurmukh-i) with teachings of the guru they (sadaa) ever (dhiaaeeai) pay attention to Divine commands.

(Jin kau) those who have (pun-u) good deeds in (potai = treasure) credit from the past, they have (speeti/sifat) praises of the Almighty in their (vaat-i) mouths, i.e. praise and emulate virtues of the Almighty.

We should all (sifat-i) praise (sanaaee) the praise-worthy (sach-u) Eternal Master and (dhiaaeeai) pay attention to IT’s (naam-u) virtues and commands, says third Nanak. 10.

 

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Note: This Shabad shows what type of conduct of the people characterizes Kaliyug, the age of conflict.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਤੀ ਪਾਪੁ ਕਰਿ ਸਤੁ ਕਮਾਹਿ ॥ ਗੁਰ ਦੀਖਿਆ ਘਰਿ ਦੇਵਣ ਜਾਹਿ ॥ ਇਸਤਰੀ ਪੁਰਖੈ ਖਟਿਐ ਭਾਉ ॥ ਭਾਵੈ ਆਵਉ ਭਾਵੈ ਜਾਉ ॥

Salok mėhlā 1.  Saṯī pāp kar saṯ kamāhi.  Gur ḏīkẖi▫ā gẖar ḏevaṇ jāhi.  Isṯarī purkẖai kẖati▫ai bẖā▫o.  Bẖāvai āva▫o bẖāvai jā▫o.

 

Prologue of the first Guru. (Sati) a philanthropist (kar-i = does) commits (paap-i) transgressions, i.e. uses unfair means to make money and then (kamaah-i = performs, sat-u = charity) gives in charity.

(Gur) the guru (jaah-i) goes (ghar-i) to the house of the disciple to (devan) impart (deekhiaa) teachings.

(Istree) the wife (bhaau) loves (purkhai = man) the husband for his (khattiai) earnings; she does not care (bhaavai) whether the husband (aavai) comes home or (jaau) goes out.

 

ਸਾਸਤੁ ਬੇਦੁ ਨ ਮਾਨੈ ਕੋਇ ॥ ਆਪੋ ਆਪੈ ਪੂਜਾ ਹੋਇ ॥

Sāsaṯ beḏ na mānai ko▫e.  Āpo āpai pūjā ho▫e.

 

(Na koey) no one (maanai) obeys (saasat-u) the Shastras and (beyd-u = Veda) the Vedic teachings.

(Pooja) worship is (hoey) done of (aapo aapai) the self alone, i.e. religious acts displayed are for material benefits.

 

ਕਾਜੀ ਹੋਇ ਕੈ ਬਹੈ ਨਿਆਇ ॥ ਫੇਰੇ ਤਸਬੀ ਕਰੇ ਖੁਦਾਇ ॥ ਵਢੀ ਲੈ ਕੈ ਹਕੁ ਗਵਾਏ ॥ ਜੇ ਕੋ ਪੁਛੈ ਤਾ ਪੜਿ ਸੁਣਾਏ ॥

Kājī ho▫e kai bahai ni▫ā▫e.  Fere ṯasbī kare kẖuḏā▫e.  vadẖī lai kai hak gavā▫e.  Je ko pucẖẖai ṯā paṛ suṇā▫e.

 

One who (hoey kai) on being (kaaji) a Qazi (bahai) sits to administer (niaaey) justice – according to Muslim law; he (pheyrey) turns (tasbi) the rosary with his hand and (karey) utters (khudaa-e) the name of God.

But he gives verdicts by (lai kai) taking (vaddhi) bribe and (gavaaey) loses (hak-u = truth) righteousness. (Jey) if (ko) someone (puchhai = asks) questions (ta) then (parr-i = reading, sunaaey = tells) reads out the Sharia law.

 

ਤੁਰਕ ਮੰਤ੍ਰੁ ਕਨਿ ਰਿਦੈ ਸਮਾਹਿ ॥ ਲੋਕ ਮੁਹਾਵਹਿ ਚਾੜੀ ਖਾਹਿ ॥ ਚਉਕਾ ਦੇ ਕੈ ਸੁਚਾ ਹੋਇ ॥ ਐਸਾ ਹਿੰਦੂ ਵੇਖਹੁ ਕੋਇ ॥

Ŧurak manṯar kan riḏai samāhi.  Lok muhāvėh cẖāṛī kẖāhi.  Cẖa▫ukā ḏe kai sucẖā ho▫e.  Aisā hinḏū vekẖhu ko▫e.

 

And here is the state of the Hindu employees of the Muslim rulers. They listen to (turak) the Muslim (mantr-u) mantra, or ways, (kan-i) with the ears and (samaah-i) keeps (ridai) in mind. He (khaah-i) indulges in (chaarri) inciting the authorities and cause (lok) people (muhaavah-i = robbed) to pay un-necessary fines.

He (dey kai) makes (chauka) exclusive cooking area to (hoey) be (suchaa = pure) untouched by others, i.e. such is his piety. (Koey) someone (veykhau) look at (aisa) such a Hindu – who exhibits piety but harms people.

 

ਜੋਗੀ ਗਿਰਹੀ ਜਟਾ ਬਿਭੂਤ ॥ ਆਗੈ ਪਾਛੈ ਰੋਵਹਿ ਪੂਤ ॥ ਜੋਗੁ ਨ ਪਾਇਆ ਜੁਗਤਿ ਗਵਾਈ ॥ ਕਿਤੁ ਕਾਰਣਿ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥

Jogī girhī jatā bibẖūṯ.  Āgai pācẖẖai rovėh pūṯ.  Jog na pā▫i▫ā jugaṯ gavā▫ī.  Kiṯ kāraṇ sir cẖẖā▫ī pā▫ī.

 

Now about the Yogi who represents Kaliyug. (Jogi) the Yogi has (jattaa) matted hair and rubs (bibhoot) ash on the body, but is (girahi) a family man, with (poot = sons) children (rovah-i) cry (aagai = in front, (paachhai = behind) around him, i.e. has the garb of a Yogi and ignores the family.

He (gavaaee = lost) does not live by (jugat-i) the method of, and cannot (paaiaa) obtain (jog-u) union with the Almighty. (Kis) what (kaaran) for did he (paaee) put (chhaaee) ash (sir-i) on the head, i.e. why did he adopt the garb of a Yogi?

 

ਨਾਨਕ ਕਲਿ ਕਾ ਏਹੁ ਪਰਵਾਣੁ ॥ ਆਪੇ ਆਖਣੁ ਆਪੇ ਜਾਣੁ ॥੧॥

 

Nānak kal kā ehu parvāṇ.  Āpe ākẖaṇ āpe jāṇ. ||1||

 

Says Guru Nanak: (Eyhu) this is (parvaan-u = acceptance) what happens (kal-i) in the age of conflicts/duality – profess one thing and practice another. And one (aapey) (aakhan-u = says) asks something of which (aap-e) him/her-self (jaan-u) knows the answer. 1.

 

ਮਃ ੧ ॥ ਹਿੰਦੂ ਕੈ ਘਰਿ ਹਿੰਦੂ ਆਵੈ ॥ ਸੂਤੁ ਜਨੇਊ ਪੜਿ ਗਲਿ ਪਾਵੈ ॥ ਸੂਤੁ ਪਾਇ ਕਰੇ ਬੁਰਿਆਈ ॥ ਨਾਤਾ ਧੋਤਾ ਥਾਇ ਨ ਪਾਈ ॥

Mėhlā 1.  Hinḏū kai gẖar hinḏū āvai.  Sūṯ jane▫ū paṛ gal pāvai.  Sūṯ pā▫e kare buri▫ā▫ī.  Nāṯā ḏẖoṯā thā▫e na pā▫ī.

 

Prologue by the first Guru. (Hindu = Hindu priest) the Brahmin (aavai) comes (ghar-i) to the house (kai) of a Hindu. He (parr-i) reads hymns and (paavai) puts (janeyoo) sacred thread of (soot) cotton (gal-i) round the neck – of the host, as reminder for virtuous living.

But one who (paaey) wears (soot-u = thread) the sacred thread (karey) commits (buriaaee = evil) transgressions.

His (naataa = bathed, dhota = washed) external washing is not (paaee = put, thaaey = in place) approved by the Almighty – as a virtuous deed to qualify for union.

 

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ਮੁਸਲਮਾਨੁ ਕਰੇ ਵਡਿਆਈ ॥ ਵਿਣੁ ਗੁਰ ਪੀਰੈ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥ ਰਾਹੁ ਦਸਾਇ ਓਥੈ ਕੋ ਜਾਇ ॥ ਕਰਣੀ ਬਾਝਹੁ ਭਿਸਤਿ ਨ ਪਾਇ ॥

Musalmān kare vadi▫ā▫ī.  viṇ gur pīrai ko thā▫e na pā▫ī.  Rāhu ḏasā▫e othai ko jā▫e.  Karṇī bājẖahu bẖisaṯ na pā▫e.

 

(Musalmaan-u) a Muslim (karey = does, vaddiaaee = praise) praises – his religion. But (ko na) no one (paaee) obtains (thaaey = place) acceptance by God (vin-u) without following (gur) the guru by the Hindu or (peer = Muslim guru) the Peer by the Muslim – who teach to live by Divine virtues and commands.

People (dasaaey) ask for (raahu) the path/guidance, but (ko) some rare one (jaaey) goes (othai = there) on that path. No one (paaey) gets to (bhist-i/bahisht) heaven, i.e. unites with God, (baajhahu) without (karni = deeds) following the Guru/Peer.

 

ਜੋਗੀ ਕੈ ਘਰਿ ਜੁਗਤਿ ਦਸਾਈ ॥ ਤਿਤੁ ਕਾਰਣਿ ਕਨਿ ਮੁੰਦ੍ਰਾ ਪਾਈ ॥ ਮੁੰਦ੍ਰਾ ਪਾਇ ਫਿਰੈ ਸੰਸਾਰਿ ॥ ਜਿਥੈ ਕਿਥੈ ਸਿਰਜਣਹਾਰੁ ॥

Jogī kai gẖar jugaṯ ḏasā▫ī.  Ŧiṯ kāraṇ kan munḏrā pā▫ī.  Munḏrā pā▫e firai sansār.  Jithai kithai sirjaṇhār.

 

A person goes to (ghar-i = house) to the place/seminary of (jogi) the Yogi and (dasaee) asks (jugat-i) the method of Yoga, i.e. how to unite with God.

But (kaaran-i) for (titu) that he ends up (paaee) wearing (mundra) rings (kan-i) on the ears. He (paaey) wears the earrings and (phirai) wanders (sansaar-i) in the world – to find God. But (sirjanhaar-u) the Creator is present (jithai kithai) everywhere, i.e. God is found by good deeds and not symbolism or wandering.

 

ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਵਾਟਾਊ ॥ ਚੀਰੀ ਆਈ ਢਿਲ ਨ ਕਾਊ ॥ ਏਥੈ ਜਾਣੈ ਸੁ ਜਾਇ ਸਿਞਾਣੈ ॥ ਹੋਰੁ ਫਕੜੁ ਹਿੰਦੂ ਮੁਸਲਮਾਣੈ ॥

Jeṯe jī▫a ṯeṯe vātā▫ū.  Cẖīrī ā▫ī dẖil na kā▫ū.  Ėthai jāṇai so jā▫e siñāṇai.  Hor fakaṛ hinḏū musalmāṇai.

 

(Jeytey) as many (jeea) creatures there are (teytey) that many, i.e. all creatures, are (vaattaaoo) travellers – the world is just a staging camp for the creatures – they have to move on as ordained by the Creator.

When (cheeri = letter) the call (aaee) comes, there is (na kaaoo) no (ddhil) delay – in compliance, i.e. the soul leaves the body immediately.

One who (jaanai = knows) acknowledges the Almighty (ethai = here) in life, the Almighty (sinjnaanai) recognizes that soul when it (jaaey) goes there, i.e. is accepted. (Hor-u) otherwise claiming whether Hindu or (musalmaanai) Muslim is better is (phakarr-u) empty talk.

 

ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਹੋਇ ॥ ਕਰਣੀ ਬਾਝਹੁ ਤਰੈ ਨ ਕੋਇ ॥ ਸਚੋ ਸਚੁ ਵਖਾਣੈ ਕੋਇ ॥ ਨਾਨਕ ਅਗੈ ਪੁਛ ਨ ਹੋਇ ॥੨॥

Sabẖnā kā ḏar lekẖā ho▫e.  Karṇī bājẖahu ṯarai na ko▫e.  Sacẖo sacẖ vakẖāṇai ko▫e.  Nānak agai pucẖẖ na ho▫e. ||2||

 

(Leykha) account of deeds of (sabhna) all (hoey = done) is considered (dar-i) in court of the Almighty. (Na koey) no one (tarai = swims) gets across the world-ocean – to merge with the Almighty – (baajhahu) without (karni = deeds) complying with Divine commands.

No questions (puchh hoey) are asked (agai = ahead) in Divine court from (koey) someone who (vakhaanai) speaks (sach-u) the truth and acts (sacho) truthfully – s/he is accepted -, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਮੰਦਰੁ ਆਖੀਐ ਕਾਇਆ ਕੋਟੁ ਗੜੁ ॥ ਅੰਦਰਿ ਲਾਲ ਜਵੇਹਰੀ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਪੜੁ ॥ ਹਰਿ ਕਾ ਮੰਦਰੁ ਸਰੀਰੁ ਅਤਿ ਸੋਹਣਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦਿੜੁ ॥

Pa▫oṛī.  Har kā manḏar ākẖī▫ai kā▫i▫ā kot gaṛ.  Anḏar lāl javeharī gurmukẖ har nām paṛ.  Har kā manḏar sarīr aṯ sohṇā har har nām ḏiṛ.

 

(Paurri) stanza by the third Guru. This (kott-u garr-u) fort, (kaa-iaa) the body, (aakheeai) is called (mandar-u = temple) the abode (ka) of (har-i) the Almighty. We should (parr-u = read) search within (gurmukh-i) with the guru’s guidance, and we shall find (ratan, javeyhari) the gems of (naam-u) virtues and commands of (har- har-i) the Almighty (andar-i) within – that is how the Almighty is recognized.

When we develop (dirr-u/drirr) firm commitment to Naam of (har-i har-i) the Almighty, (mandar) the abode of the Almighty is found to be (at-i) extremely (sohnaa) beautiful, i.e. then we love to live by Naam.

 

ਮਨਮੁਖ ਆਪਿ ਖੁਆਇਅਨੁ ਮਾਇਆ ਮੋਹ ਨਿਤ ਕੜੁ ॥ ਸਭਨਾ ਸਾਹਿਬੁ ਏਕੁ ਹੈ ਪੂਰੈ ਭਾਗਿ ਪਾਇਆ ਜਾਈ ॥੧੧॥

Manmukẖ āp kẖu▫ā▫i▫an mā▫i▫ā moh niṯ kaṛ.  Sabẖnā sāhib ek hai pūrai bẖāg pā▫i▫ā jā▫ī. ||11||

 

(Manukh) self-willed persons – ignore the guru’s guidance – (khuaaian-u) mislead (aap-i) themselves because of (moh) attachment to (maaiaa) the world-play and (nit) ever (karr-u = boil) whine when they are rejected for union.

(Ek-u) the One Almighty is (sahib-u) the Master of (sabhna) all; IT is (paaiaa jaaee) found (poorai) by good (bhaag) fortune – attained through living by Naam. 11.

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ਸਲੋਕ ਮਃ ੧ ॥ ਨਾ ਸਤਿ ਦੁਖੀਆ ਨਾ ਸਤਿ ਸੁਖੀਆ ਨਾ ਸਤਿ ਪਾਣੀ ਜੰਤ ਫਿਰਹਿ ॥ ਨਾ ਸਤਿ ਮੂੰਡ ਮੁਡਾਈ ਕੇਸੀ ਨਾ ਸਤਿ ਪੜਿਆ ਦੇਸ ਫਿਰਹਿ ॥

Salok mėhlā 1.  Nā saṯ ḏukẖī▫ā nā saṯ sukẖī▫ā nā saṯ pāṇī janṯ firėh.  Nā saṯ mūnd mudā▫ī kesī nā saṯ paṛi▫ā ḏes firėh.

 

Prologue by the first Guru. (Sat-i) the Eternal is neither found by (dukheeaa = one in pain) by one who observes austerities, nor (sukheeaa = comfortable) who has obtained all comforts; (sat-i) the Eternal is not found by (paani = water) bathing to clean the body, because plenty of (jant) creatures (pirah-i = wander) exist in water all the time – they should all find God just by being in water.

The Almighty is neither found by having (moondd) the head (munddaaee) shaved nor (parriaa) reading scriptures nor (phirah-i) wandering over (deys) countries – the world.

 

ਨਾ ਸਤਿ ਰੁਖੀ ਬਿਰਖੀ ਪਥਰ ਆਪੁ ਤਛਾਵਹਿ ਦੁਖ ਸਹਹਿ ॥ ਨਾ ਸਤਿ ਹਸਤੀ ਬਧੇ ਸੰਗਲ ਨਾ ਸਤਿ ਗਾਈ ਘਾਹੁ ਚਰਹਿ ॥

Nā saṯ rukẖī birkẖī pathar āp ṯacẖẖāvėh ḏukẖ sahėh.  Nā saṯ hasṯī baḏẖe sangal nā saṯ gā▫ī gẖāhu cẖarėh.

 

The Almighty is neither found by living (rukhi birkhi = trees) in jungles or (pathar = stone) on mountains nor by one who subjects (aap-u) the self (tachhaavah-i = cutting) to torture – like getting cut by a saw – and (sahah-i) bearing (dukh) pain.

Nor is God found by one who has (haathi) elephants (badhey = tied) secured with (sangal) chains nor by one who has hordes of (gaaee) cows (charah-i) grazing (ghaahu) grass, i.e. by the wealthy.

 

ਜਿਸੁ ਹਥਿ ਸਿਧਿ ਦੇਵੈ ਜੇ ਸੋਈ ਜਿਸ ਨੋ ਦੇਇ ਤਿਸੁ ਆਇ ਮਿਲੈ ॥ ਨਾਨਕ ਤਾ ਕਉ ਮਿਲੈ ਵਡਾਈ ਜਿਸੁ ਘਟ ਭੀਤਰਿ ਸਬਦੁ ਰਵੈ ॥

Jis hath siḏẖ ḏevai je so▫ī jis no ḏe▫e ṯis ā▫e milai.  Nānak ṯā ka▫o milai vadā▫ī jis gẖat bẖīṯar sabaḏ ravai.

 

The Almighty, in (jis-u) whose (hath-i) hands it is whether to grant (sidh-i) success, – in finding IT – (jey) if (soee) that Master (deyvai) gives then one (jis no) to whom IT (dey-i) gives success, IT (aaey) comes and (milai) meets him/her, i.e. enables that person to find IT.

This (vaddaaee) glory – of finding the Almighty – (milai) is received (ta kau) by that person (bheetar-i) in (jis-u) whose mind (sabad-u = Divine Word) Divine commands (ravai) are remembered – and s/he obeys them -, says Guru Nanak.

 

ਸਭਿ ਘਟ ਮੇਰੇ ਹਉ ਸਭਨਾ ਅੰਦਰਿ ਜਿਸਹਿ ਖੁਆਈ ਤਿਸੁ ਕਉਣੁ ਕਹੈ ॥ ਜਿਸਹਿ ਦਿਖਾਲਾ ਵਾਟੜੀ ਤਿਸਹਿ ਭੁਲਾਵੈ ਕਉਣੁ ॥ ਜਿਸਹਿ
ਭੁਲਾਈ ਪੰਧ ਸਿਰਿ ਤਿਸਹਿ ਦਿਖਾਵੈ ਕਉਣੁ ॥੧॥

Sabẖ gẖat mere ha▫o sabẖnā anḏar jisahi kẖu▫ā▫ī ṯis ka▫uṇ kahai.  Jisahi ḏikẖālā vātṛī ṯisėh bẖulāvai ka▫uṇ.  Jisahi bẖulā▫ī panḏẖ sir ṯisėh ḏikẖāvai ka▫uṇ. ||1||

 

The Almighty says: (Sabh) all (ghatt = bodies) creatures are (meyrey = my) created by me and (hau) I am present (andar-i) in (sabhna) all; (kaun-u = who?) no one can (kahai = tell) guide (tis-u) that person to me (jisai) whom I decide to (khuaaee) keep away.

(Kaun-u = who?) no one can (bulaavai) mislead (tisah-i) that person (jisah-i) whom I (dikhaava) show (vaattrree) the path.

(Jisah-i) one whom I (bhulaaee) lead astray (sir-i) from beginning of (pandh) the path, i.e. one who has been put on a path based on deeds of past life, (kaun-u = who?) no one can (dikhavai) show the path (tisai) to that person. 1.

Message: Influence of past deeds cannot be erased by anyone; this is Divine law. The Creator alone can when one makes efforts with the guru’s guidance.

 

Note: In the following Sloks some names have been mentioned in the penultimate line in each case. They are those who had met Guru Nanak or are well known, and he tells us of their beliefs. The names are Eisar, Gorakh, Gopi Chand, Charpatt and Bharthari. While the identity of Eisar is not clear to this writer, Gorakh Nath is the head of the Nath Yogis and Charpatt his disciple. Gorakh’s name occurs in Gurbani numerous times including Japji Paurri 5 thus “Gur eisar gur gorakh brahma”. Charpatt’s name is mentioned in Sidh Gostt on page 938 thus “Charpatt bolai Audhoo Nanak dehu sachaa beechaaro”. Bharthari was a king who got disillusioned with life, gave up his kingdom and became a Yogi along with his nephew Gopi Chand. Bharthari met Guru Nanak and his name is mentioned by Guru Nanak in Raga Aasa on page 360 thus “Kahu Nanak sun Bharthar-i Jogi kheeva amrit dhaarai”. It is interesting that Guru Nanak mentions them in these Sloks as follows:

 

Eisar: Girhaee or householder.

Gorakh: Audhooti or Yogi.

Gopi Chand: Udaasi or detached.

Charpatt: Paakhanddi or who believes in symbolism.

Bhathari: Bairaagi, who breaks attachment to the world and yearns for the Almighty.

 

ਮਃ ੧ ॥ ਸੋ ਗਿਰਹੀ ਜੋ ਨਿਗ੍ਰਹੁ ਕਰੈ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ  ਭੀਖਿਆ ਕਰੈ ॥ ਪੁੰਨ ਦਾਨ ਕਾ ਕਰੇ ਸਰੀਰੁ ॥ ਸੋ ਗਿਰਹੀ ਗੰਗਾ ਕਾ ਨੀਰੁ ॥

Mėhlā 1.  So girhī jo nigarahu karai.  Jap ṯap sanjam bẖīkẖi▫ā karai.  Punn ḏān kā kare sarīr.  So girhī gangā kā nīr.

 

Prologue by the first Guru. A good (girhee) householder is (so = that) one (jo) who – lives with the family without being attached to it and – (karai = does, nigrahu = control) restrains the self – from temptations. S/he (karai = does) practices (jap-u) recitation, (tap-u) austerity, (sanjam-u) control of senses and (bheekhiaa) giving to the needy. (Note: These were common practices, but for one follows the guru, these translate into helping others even by going through hardships).

S/he (karey) makes (sareer-u) the body to do (pun) good deeds and gives (daan) alms, i.e. helps others; (so) such (girahee) a householder is pure/sacred like (neer) water of river Ganga as believed by some. (Message: Such a householder is free from vices).

 

ਬੋਲੈ ਈਸਰੁ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੨॥

Bolai īsar saṯ sarūp.  Param ṯanṯ mėh rekẖ na rūp. ||2||

 

After listening to Guru Nanak Eesar (bolai) says the Almighty (sat-i) has eternal (saroop) form, i.e. is Eternal and unchanging. IT is Formless with no (reykh = lines on hands and feet) identification mark or (roop) life form of (param tant) the Supreme Being, unlike the creatures. 2.

 

Note: The next Slok takes the practice of austerities and begging for food by a Yogi as context.

 

ਮਃ ੧ ॥ ਸੋ ਅਉਧੂਤੀ ਜੋ ਧੂਪੈ ਆਪੁ ॥ ਭਿਖਿਆ ਭੋਜਨੁ ਕਰੈ ਸੰਤਾਪੁ ॥ ਅਉਹਠ ਪਟਣ ਮਹਿ ਭੀਖਿਆ ਕਰੈ ॥ ਸੋ ਅਉਧੂਤੀ ਸਿਵ ਪੁਰਿ ਚੜੈ ॥

Mėhlā 1.  So a▫uḏẖūṯī jo ḏẖūpai āp.  Bẖikẖi▫ā bẖojan karai sanṯāp.  A▫uhaṯẖ pataṇ mėh bẖīkẖi▫ā karai.  So a▫uḏẖūṯī siv pur cẖaṛai.

 

Prologue by the first Guru. (So) that person is (audhooti = ascetic) a real Yogi (jo) who (dhoopai = gives heat) causes discomfort to (aap-u) the self, (bhikhiaa = alms) seeks and (karai = does) eats (bhojan-u) the food of (santaap-u) hardship, i.e. helps others even by being in discomfort him/her-self.

The Yogis beg for food from homes but one who seeks the Almighty (bheekhiaa karai = begs) seeks the Almighty (mah-i) in (pattan = town, auhatt = mind) the mind; (so) that is a real (audhooti) Yogi and (charrai) climbs to (pur-i = town) the abode of (siv) Shiva – the deity of the Yogis, i.e. attains union with the Almighty.

 

ਬੋਲੈ ਗੋਰਖੁ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੩॥

Bolai gorakẖ saṯ sarūp.  Param ṯanṯ mėh rekẖ na rūp. ||3||

 

(Gorakh-u) the head of Yogis, i.e. a real seeker, (bolai) says the Almighty (sat-i) has eternal (saroop) form. (Param tant) the Supreme Being is Formless with no (roop) life form or (reykh = lines on hands and feet) identification mark, unlike the creatures. 3.

 

ਮਃ ੧ ॥ ਸੋ ਉਦਾਸੀ ਜਿ ਪਾਲੇ ਉਦਾਸੁ ॥ ਅਰਧ ਉਰਧ ਕਰੇ ਨਿਰੰਜਨ ਵਾਸੁ ॥ ਚੰਦ ਸੂਰਜ ਕੀ ਪਾਏ ਗੰਢਿ ॥ ਤਿਸੁ ਉਦਾਸੀ ਕਾ ਪੜੈ ਨ ਕੰਧੁ ॥

Mėhlā 1.  So uḏāsī jė pāle uḏās.  Araḏẖ uraḏẖ kare niranjan vās.  Cẖanḏ sūraj kī pā▫e gandẖ.  Ŧis uḏāsī kā paṛai na kanḏẖ.

 

Prologue by the first Guru. (Udaasi) an unattached person is one (j-i) who (paaley = nurtures) maintains (udaas-u) detachment while being amongst the objects of attachment, like family. Be it (aradh = low) in adversity or (uradh = high) prosperity, s/he (karey = does) keeps (niranjan = unstained) the Pristine Almighty (vaas-u = residence) in mind.

S/he keeps the qualities of (chand = moon) coolness and (sooraj = sun) enlightenment/knowledge (paaey = puts = ties, ganddh-i = knot) together in mind. (Tis-u) that (udaasi ka) detached person’s (kandh-u) body does not (parrai) fall, i.e. s/he does not succumb to vices.

 

ਬੋਲੈ ਗੋਪੀ ਚੰਦੁ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੪॥
Bolai gopī cẖanḏ saṯ sarūp.  Param ṯanṯ mėh rekẖ na rūp. ||4||

 

The Udaasi Gopi Chand (bolai) says a good Udaasi (bolai) says the Almighty (sat-i) has eternal (saroop) form. (Param tant) the Supreme Being is Formless with no (roop) life form or (reykh = lines on hands and feet) identification mark, unlike the creatures. 4.

 

ਮਃ ੧ ॥ ਸੋ ਪਾਖੰਡੀ ਜਿ ਕਾਇਆ ਪਖਾਲੇ ॥ ਕਾਇਆ ਕੀ ਅਗਨਿ ਬ੍ਰਹਮੁ ਪਰਜਾਲੇ ॥ ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਣਾ ॥

ਤਿਸੁ ਪਾਖੰਡੀ ਜਰਾ ਨ ਮਰਣਾ ॥

Mėhlā 1.  So pākẖandī jė kā▫i▫ā pakẖāle.  Kā▫i▫ā kī agan barahm parjāle.  Supnai binḏ na ḏe▫ī jẖarṇā.  Ŧis pākẖandī jarā na marṇā.

 

Prologue by the first Guru. (Pakhanddi = one who displays a form/symbolism) a Yogi is (so = that) one (j-i) who (pakhaaley = washes) cleanses (kaaiaa) the body – keeps it free of transgressions. S/he (parjaaley = fully burns) destroys (agan-i) the fire – of jealousy and craving (ki = of) in (kaaiaa) body/mind by obedience to (brahm-u) the Creator.

Such a person does not (dey-ee) let (jarna = fall) semen be lost, i.e. does not think of lust, even (supnai) in a dream. (Tis-u) that (paakhanddi = who symbolises) Yogi neither (jaraa) gets old/weak nor (marna) is destroyed by being put in cycles of births and deaths.

 

Page 953

 

ਬੋਲੈ ਚਰਪਟੁ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੫॥

Bolai cẖarpat saṯ sarūp.  Param ṯanṯ mėh rekẖ na rūp. ||5||

 

The Yogi Charpatt (bolai) says the Almighty (sat-i) has eternal (saroop) form. (Param tant) the Supreme Being is Formless with no (roop) life form or (reykh = lines on hands and feet) identification mark, unlike the creatures. 5.

ਮਃ ੧ ॥ ਸੋ ਬੈਰਾਗੀ ਜਿ ਉਲਟੇ ਬ੍ਰਹਮੁ ॥ ਗਗਨ ਮੰਡਲ ਮਹਿ ਰੋਪੈ ਥੰਮੁ ॥ ਅਹਿਨਿਸਿ ਅੰਤਰਿ ਰਹੈ ਧਿਆਨਿ ॥ ਤੇ ਬੈਰਾਗੀ ਸਤ ਸਮਾਨਿ ॥

Mėhlā 1.  So bairāgī jė ulte barahm.  Gagan mandal mėh ropai thamm.  Ahinis anṯar rahai ḏẖi▫ān.  Ŧe bairāgī saṯ samān.

 

Prologue by the first Guru. A Bairaagi is (so = that) one (j-i) who – breaks attachment to the world-play and (ulttey) turns the mind to, i.e. yearns for, (brahm-u) the Creator. S/he (ropai) constructs (thamm-u) a pillar (mah-i) in (manddal) region of (gagan) the sky, i.e. maintains a steady exalted spiritual state.

S/he (rahai) remains (dhiaan-i = pays attention) focused (antar-i) within (ahnis-i) day and night. (tey) such a Bairaagi is (samaan) like (sat) the Eternal Master.

 

ਬੋਲੈ ਭਰਥਰਿ ਸਤਿ ਸਰੂਪੁ ॥ ਪਰਮ ਤੰਤ ਮਹਿ ਰੇਖ ਨ ਰੂਪੁ ॥੬॥

Bolai bẖarthar saṯ sarūp.  Param ṯanṯ mėh rekẖ na rūp. ||6||

 

After listening to Guru Nanak, the Bairaagi Bharthari (bolai) says the Almighty (sat-i) has eternal (saroop) form. (Param tant) the Supreme Being is Formless with no (roop) life form or (reykh = lines on hands and feet) identification mark, unlike the creatures. 6.

 

ਮਃ ੧ ॥ ਕਿਉ ਮਰੈ ਮੰਦਾ ਕਿਉ ਜੀਵੈ ਜੁਗਤਿ ॥ ਕੰਨ ਪੜਾਇ ਕਿਆ ਖਾਜੈ ਭੁਗਤਿ ॥ ਆਸਤਿ ਨਾਸਤਿ ਏਕੋ ਨਾਉ ॥ ਕਉਣੁ ਸੁ ਅਖਰੁ
ਜਿਤੁ ਰਹੈ ਹਿਆਉ ॥

Mėhlā 1.  Ki▫o marai manḏā ki▫o jīvai jugaṯ.  Kann paṛā▫e ki▫ā kẖājai bẖugaṯ.  Āsaṯ nāsaṯ eko nā▫o.  Ka▫uṇ so akẖar jiṯ rahai hi▫ā▫o.

 

Prologue by the first Guru. (Kio) how is (mandaa) evil conduct (marai = die) got rid of? (Kio) how does one (jeevai) live – by the right – (jugat-i) method? (Kiaa) what (bhugat-i) food does one (khaajai) eat, i.e. how is one spiritually benefitted (parraaey) by piercing (ka’nn) the ears?

(Kaun-i) what is (so) that (akhar-u) word by (jit-u) which Naam (hiaau) the mind (rahai) remains steady?

 (Naau) Naam (eyko) alone is present (aasat-i = is, exists) when alive and goes with the soul (naasat-i = not existenting) after death – in the hereafter and that is what needs to remember.

 

ਧੂਪ ਛਾਵ ਜੇ ਸਮ ਕਰਿ ਸਹੈ ॥ ਤਾ ਨਾਨਕੁ ਆਖੈ ਗੁਰੁ ਕੋ ਕਹੈ ॥

Ḏẖūp cẖẖāv je sam kar sahai.  Ŧā Nānak ākẖai gur ko kahai.

 

(Jey) if one (sahai = bears) treats (dhoop = sunshine) comforts/prosperity and (chhaav = shade) adversity (sam kar-i) as equal, i.e. submits to Divine will; (ta) then (ko) someone (kahai) says, i.e. remembers and acts by teachings of, (gur-u) the guru, says Guru Nanak.

 

ਛਿਅ ਵਰਤਾਰੇ ਵਰਤਹਿ ਪੂਤ ॥ ਨਾ ਸੰਸਾਰੀ ਨਾ ਅਉਧੂਤ ॥

Cẖẖi▫a varṯāre varṯėh pūṯ.  Nā sansārī nā a▫uḏẖūṯ.

 

But the Yogis talk of and (vartah-i) live as (poot = sons) followers of (chhia) the six (vartaar-e = systems) divisions of Yogis, i.e. forget God; they are neither (sansaari) householders nor (audh00t) renunciates.

 

ਨਿਰੰਕਾਰਿ ਜੋ ਰਹੈ ਸਮਾਇ ॥ ਕਾਹੇ ਭੀਖਿਆ ਮੰਗਣਿ ਜਾਇ ॥੭॥

Nirankār jo rahai samā▫e.  Kāhe bẖīkẖi▫ā mangaṇ jā▫e. ||7||

 

(Jo) one who (rahai) remains (samaaey) absorbed (nirankaar-i) in the Formless Almighty, i.e. submits the self to care and obedience of the Almighty, he (kaahey = why?) does not (jaa-e) go (mangan-i = beg, bheekhiaa = alms) for begging. 7.

 

ਪਉੜੀ ॥ ਹਰਿ ਮੰਦਰੁ ਸੋਈ ਆਖੀਐ ਜਿਥਹੁ ਹਰਿ ਜਾਤਾ ॥ ਮਾਨਸ ਦੇਹ ਗੁਰ ਬਚਨੀ ਪਾਇਆ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਤਾ ॥
Pa▫oṛī.  Har manḏar so▫ī ākẖī▫ai jithahu har jāṯā.  Mānas ḏeh gur bacẖnī pā▫i▫ā sabẖ āṯam rām pacẖẖāṯā.

 

(Paurri) stanza by the third Guru. (Soee) only that (aakheeai) can be called (mandar-u) abode of (har-i) the Almighty (jithahu) from where (har-i) the Almighty is (jaata = known) found, i.e. it is the mind wherein the Almighty is remembered and found.

IT (paaiaa) is (paaiaa) found in (maanas) human (deyh) body (bachni = with words) with guidance of (gur) the guru; one who finds (raam) the all-pervasive Almighty (aatam) within also (pachhaata = recognizes) sees (sabh-u) everywhere.

 

ਬਾਹਰਿ ਮੂਲਿ ਨ ਖੋਜੀਐ ਘਰ ਮਾਹਿ ਬਿਧਾਤਾ ॥ ਮਨਮੁਖ ਹਰਿ ਮੰਦਰ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਤਿਨੀ ਜਨਮੁ ਗਵਾਤਾ ॥ ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਗੁਰ ਸਬਦੀ ਪਾਇਆ ਜਾਈ ॥੧੨॥

Bāhar mūl na kẖojī▫ai gẖar māhi biḏẖāṯā.  Manmukẖ har manḏar kī sār na jāṇnī ṯinī janam gavāṯā.  Sabẖ mėh ik varaṯḏā gur sabḏī pā▫i▫ā jā▫ī. ||12||

 

(Mool-i = root) basically, we should not (khojeeai) search (baahar-i) outside. (Bidhaata) the Creator is (maah-i) within (ghar-i = house) the body/mind.

(Manmukh-i) a self-willed person does not (jaanani) know (saar-i = information) about the presence of (mandar-i) abode of (har-i) the Almighty within – does not find IT and – (gavaata = loses) wastes his/her (janam-u) human birth.

(Ik-u) the One Almighty (vartdaa) is present (mah-i) within (sabh) all and (paaiaa jaaee) is found (sabdi = with word) with guidance of (gur) the guru. 12.