SGGS pp 955-956, Raamkali Ki Vaar, M: 3, Paurris 18-21 of 21.

 

ਸਲੋਕ ਮਃ ੨ ॥ ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥ ਜਲ ਮਹਿ ਜੰਤ ਉਪਾਇਅਨੁ ਤਿਨਾ ਭਿ ਰੋਜੀ ਦੇਇ ॥

Salok mėhlā 2.  Nānak cẖinṯā maṯ karahu cẖinṯā ṯis hī he▫e. Jal mėh janṯ upā▫i▫an ṯinā bẖė rojī ḏe▫e.

 

(Slok) prologue (M: 2) of the second Guru. Says second Nanak: O human being, (mat-i) do not (chinta = anxiety, karhu = do) worry – about your wherewithal – (chinta) anxiety to provide the wherewithal to in respect of all creatures (hey-i) is (hi) only of (tis = that) the Creator – all you need to do is to sincerely carry out the role allotted by IT to you, i.e. live by Divine commands.

IT (upaaian-u) creates (jant) creatures (mah-i) in water and (dey-i) gives (roji) the wherewithal (bh-i = also) even (tinaa) to them.

 

ਓਥੈ ਹਟੁ ਨ ਚਲਈ ਨਾ ਕੋ ਕਿਰਸ ਕਰੇਇ ॥ ਸਉਦਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾ ਕੋ ਲਏ ਨ ਦੇਇ ॥ ਜੀਆ ਕਾ ਆਹਾਰੁ ਜੀਅ ਖਾਣਾ ਏਹੁ ਕਰੇਇ ॥

Othai hat na cẖal▫ī nā ko kiras kare▫i.  Sa▫uḏā mūl na hova▫ī nā ko la▫e na ḏe▫e.  Jī▫ā kā āhār jī▫a kẖāṇā ehu kare▫i.

 

(Othai) there in water, no (hatt-u) shop (chalaee) runs, and (na koee) no one (karey-i) does (kiras/krishi) farming.

There is (mool-i) absolutely no (sauda) business (hovaee) conducted; (na koee) no one (laey = takes) buys or (dey-i = gives) sells anything. (Jeea) creatures are (aahaar-u) the food (ka) of (jeeaa) the creatures; (eyhu) this is what they (karey-i = do, khaana = eating) feed on.

 

ਵਿਚਿ ਉਪਾਏ ਸਾਇਰਾ ਤਿਨਾ ਭਿ ਸਾਰ ਕਰੇਇ ॥ ਨਾਨਕ ਚਿੰਤਾ ਮਤ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥੧॥

vicẖ upā▫e sā▫irā ṯinā bẖė sār kare▫i.  Nānak cẖinṯā maṯ karahu cẖinṯā ṯis hī he▫e. ||1||

 

The Creator (upaaey) creates creatures (vich-i) in (saairaa) the oceans and (saar kar-e-i) takes care of (tinaa) them (bh-i) also.

Says second Nanak: O human being, (mat-i) do not (chinta = anxiety, karhu = do) worry – about your wherewithal – (chinta) anxiety to provide the wherewithal to in respect of all creatures (hey-i) is (hi) only of (tis = that) the Creator – all you need to do is to sincerely carry out the role allotted by IT to you, i.e. live by Divine commands. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕ ਇਹੁ ਜੀਉ ਮਛੁਲੀ ਝੀਵਰੁ ਤ੍ਰਿਸਨਾ ਕਾਲੁ ॥ ਮਨੂਆ ਅੰਧੁ ਨ ਚੇਤਈ ਪੜੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥

Mėhlā 1.  Nānak ih jī▫o macẖẖulī jẖīvar ṯarisnā kāl.  Manū▫ā anḏẖ na cẖeṯ▫ī paṛai acẖinṯā jāl.

 

Prologue by the first guru. Says Guru Nanak: (Ihu) this (jeeo) creature is like (machhuli) the fish; and his/her (trisna) craving is (jheevar-u) the fisherman who causes (kaal-u) death of the fish, i.e. the human being chases desires and succumbs to vices.

(Manooaa = mind) the human being is (andh-u) blinded – by attachment to the world-play – and (na cheytaee) does not think, and in that (achinta = thoughtless-ness) indifference (parrai) puts the self in (jaal-u) the net – of vices.

 

ਨਾਨਕ ਚਿਤੁ ਅਚੇਤੁ ਹੈ ਚਿੰਤਾ ਬਧਾ ਜਾਇ ॥ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੨॥
Nānak cẖiṯ acẖeṯ hai cẖinṯā baḏẖā jā▫e.  Naḏar kare je āpṇī ṯā āpe la▫e milā▫e. ||2||

 

Says Guru Nanak: (Chit-u = mind) the human being (hai) is (acheyt-u) indifferent; s/he (badhaa = bound) remains tied to the world-play and cannot unite with the Almighty.

(Jey) only if the Almighty (karey = casts, nadar-i = sight of grace) bestows grace, (ta) then – IT frees him/her from attachments and (laey milaaey) unites (aapey) with IT-self. 2.

 

ਪਉੜੀ ॥ ਸੇ ਜਨ ਸਾਚੇ ਸਦਾ ਸਦਾ ਜਿਨੀ ਹਰਿ ਰਸੁ ਪੀਤਾ ॥ ਗੁਰਮੁਖਿ ਸਚਾ ਮਨਿ ਵਸੈ ਸਚੁ ਸਉਦਾ ਕੀਤਾ ॥ ਸਭੁ ਕਿਛੁ ਘਰ ਹੀ ਮਾਹਿ ਹੈ ਵਡਭਾਗੀ ਲੀਤਾ ॥

Pa▫oṛī.  Se jan sācẖe saḏā saḏā jinī har ras pīṯā.  Gurmukẖ sacẖā man vasai sacẖ sa▫uḏā kīṯā.  Sabẖ kicẖẖ gẖar hī māhi hai vadbẖāgī līṯā.

 

(Paurri) stanza by the third Guru: (Sey) those (jan) persons (jini) who (peeta) drink (har-i = almighty) the Divine (ras-u) elixir, i.e. those who conduct themselves by Divine virtues and commands, they (sadaa sadaa) for ever (saachey = true) live truthfully – in obedience of Divine commands.

(Sachaa) the Eternal (vasai) abides in their (man-i) minds, (gurmukh-i) with the guru’s grace/guidance and they (keeta) do (sach-u = true) clean (sauda) deals, i.e. conduct themselves by Divine virtues and command.

They realize that (sabh-u kichh-u) everything – virtues of the Almighty – is (maah-i) in (ghar = house) the body/mind (hi) itself, but some (vaddbhaagi) fortunate person who follows the guru (leeta) takes/understands Divine virtues – and emulates.

 

ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਮਰਿ ਗਈ ਹਰਿ ਗੁਣ ਗਾਵੀਤਾ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਅਨੁ ਆਪੇ ਦੇਇ ਬੁਝਾਈ ॥੧੮॥

Anṯar ṯarisnā mar ga▫ī har guṇ gāvīṯā.  Āpe mel milā▫i▫an āpe ḏe▫e bujẖā▫ī. ||18||

 

(Trisna) craving (andar-i – in) within them (mar-i gaee) dies/is given up (gaaveeta = by singing) by praising and emulating (gun) virtues of (har-i) the Almighty.

The Almighty (aapey) IT-self (dey-i = imparts, bujhaaee) understanding of virtues and (milaaian-u = cause to meet) leads them (meyl-i) to union with IT-self. 18.

 

——————————————————–

 

Note: This nineteenth Paurri of Raamkali Ki Vaar M: 3, has tree Sloks/prologues of the first Guru preceding it. The first Slok details what all cotton goes through to clothe the human, but does it willingly. This is used as metaphor to motivate to serve without seeking reward. The second Slok takes the example of the Muslims killing animals as offering to God and for that sharpen he knife. This is used to motivate killing one’s ego. The third Slok asks the human to avoid vanity, for death may come anytime. The Paurri asks us to follow the true guru spontaneously.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵੇਲਿ ਪਿੰਞਾਇਆ ਕਤਿ ਵੁਣਾਇਆ ॥ ਕਟਿ ਕੁਟਿ ਕਰਿ ਖੁੰਬਿ ਚੜਾਇਆ ॥

Salok mėhlā 1.  vel piñā▫i▫ā kaṯ guṇā▫i▫ā.  Kat kut kar kẖumb cẖaṛā▫i▫ā.

 

Prologue of the first Guru. Cotton s first (veyl-i) ginned – to remove cottonseed, (pinjnaaiaa) carded to remove knots, (kat-i) spun to make thread/yarn and then (vunaaiaa) weaved into cloth.

The cloth is (katt-i kutt-i) beaten and (khumb-i = vessel to bleach, charraaiaa = placed) bleached.

 

ਲੋਹਾ ਵਢੇ ਦਰਜੀ ਪਾੜੇ ਸੂਈ ਧਾਗਾ ਸੀਵੈ ॥ ਇਉ ਪਤਿ ਪਾਟੀ ਸਿਫਤੀ ਸੀਪੈ ਨਾਨਕ ਜੀਵਤ ਜੀਵੈ ॥

Lohā vadẖe ḏarjī pāṛe sū▫ī ḏẖāgā sīvai.  I▫o paṯ pātī sifṯī sīpai Nānak jīvaṯ jīvai.

 

(Loha = iron) the machine (vaddhey) cuts to make lengths of rolls, (darji) the tailor cuts for making garments, and (seevai) stitches the garment with (sooee) needle and (dhaaga) thread.

(Iau) this is how, i.e. cotton goes through all this to be useful for wearing; similarly (paatti = torn, pat-i) honour lost by way of separation from the Almighty due to transgressions is (seepai = stitched) restored (siphti) by praising and emulating virtues of the Almighty; one then (jeevai) lives (jeevat) alive – without succumbing to vices again.

 

ਹੋਇ ਪੁਰਾਣਾ ਕਪੜੁ ਪਾਟੈ ਸੂਈ ਧਾਗਾ ਗੰਢੈ ॥ ਮਾਹੁ ਪਖੁ ਕਿਹੁ ਚਲੈ ਨਾਹੀ ਘੜੀ ਮੁਹਤੁ ਕਿਛੁ ਹੰਢੈ ॥

Ho▫e purāṇā kapaṛ pātai sū▫ī ḏẖāgā gandẖai.  Māhu pakẖ kihu cẖalai nāhī gẖaṛī muhaṯ kicẖẖ handẖai.

 

When (kaparr-u) the garment (hoey) gets (puraana) old, it (paattai = torn) tatters and combination of (sooee) needle and (dhaaga) thread (gandhai = joins) repairs it.

It does not (chalai) last (kih-u = any) for any (maah-u = month, pakh = fortnight) long and (handdhai = lasts) can be worn for (kichh-u) some (gharri = 24 minutes, muhat-u/mahoorat = two gharris or 48 minutes) short time.

 

Page 956

 

ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਸਚੋ ਸਚਾ ਤਿਚਰੁ ਜਾਪੀ ਜਾਪੈ ॥੧॥
Sacẖ purāṇā hovai nāhī sīṯā kaḏe na pātai.  Nānak sāhib sacẖo sacẖā ṯicẖar jāpī jāpai. ||1||

 

But (sach-u) truth does not (hovai) get (puraana) old; and once (seeta) stitched (kadey na) is never (paattai) torn, i.e. one who the Almighty grants IT’s union by living by Naam or Divine virtues, never separates – as s/he commits no transgressions.

(Sahib-u) the Master is (sacho sachaa) ever eternal, but (jaapai) is seen within (tichar-u) as long as one (jaapi) remembers and emulates IT’s virtues, says Guru Nanak. 1.

 

Note: The next Slok shows how to kill ego. This is shown by taking slaughter of a bird/animal as example.

 

ਮਃ ੧ ॥ ਸਚ ਕੀ ਕਾਤੀ ਸਚੁ ਸਭੁ ਸਾਰੁ ॥ ਘਾੜਤ ਤਿਸ ਕੀ ਅਪਰ ਅਪਾਰ ॥

Mėhlā 1.  Sacẖ kī kāṯī sacẖ sabẖ sār.  Gẖāṛaṯ ṯis kī apar apār.

 

Prologue by the first Guru. If (kaati) the knife to kill ego, i.e. the mind be of Naam or virtues of (sach) the Eternal, and (sach-u = truth) sincerity in following Naam is (sabh-u = all) pure (saar-u = iron/steel) material of the knife.

(Tis ki) its (ghaarrat) make is (apar paar = infinite) unparalleled, i.e. such a genuine knife of Naam never fails to kill ego.

 

ਸਬਦੇ ਸਾਣ ਰਖਾਈ ਲਾਇ ॥ ਗੁਣ ਕੀ ਥੇਕੈ ਵਿਚਿ ਸਮਾਇ ॥

Sabḏe sāṇ rakẖā▫ī lā▫e.  Guṇ kī thekai vicẖ samā▫e.

 

The knife needs to be sharp: If the knife/mind is (rakhaaee laaey = placed for sharpening) sharpened on (saan) the sharpening stone (sabdey) of teachings of the guru.

And (saamaaey) is kept (vich-i) in, (theykai) sheath of (gun) virtues, i.e. is protected from rusting/vices.

 

ਤਿਸ ਦਾ ਕੁਠਾ ਹੋਵੈ ਸੇਖੁ ॥ ਲੋਹੂ ਲਬੁ ਨਿਕਥਾ ਵੇਖੁ ॥ ਹੋਇ ਹਲਾਲੁ ਲਗੈ ਹਕਿ ਜਾਇ ॥ ਨਾਨਕ ਦਰਿ ਦੀਦਾਰਿ ਸਮਾਇ ॥੨॥

Ŧis ḏā kuṯẖā hovai sekẖ.  Lohū lab nikthā vekẖ.  Ho▫e halāl lagai hak jā▫e.  Nānak ḏar ḏīḏār samā▫e. ||2||

 

If (seykh-u) the Sheikh is (kutthaa) slaughtered with (tis da = of that) such a knife; (veykh-u) watch (lohoo) the blood of (lab-u) possessiveness (nikathaa) coming out, i.e. when a person in authority kills self-ego with truth – virtues and commands of the Almighty – s/he is not influenced by self-interest and acts righteously.

One who (hoey = is, halaal-u = killed for) acts in righteousness, (jaaey) goes and (lagai) gets attached/united with (hak-i) the Almighty.

He gets to (dar-i) the place of, i.e. finds the Almighty within, obtains (deedaar-i) vision and (samaaey) remains absorbed in IT, says Guru Nanak. 2.

 

ਮਃ ੧ ॥ ਕਮਰਿ ਕਟਾਰਾ ਬੰਕੁੜਾ ਬੰਕੇ ਕਾ ਅਸਵਾਰੁ ॥ ਗਰਬੁ ਨ ਕੀਜੈ ਨਾਨਕਾ ਮਤੁ ਸਿਰਿ ਆਵੈ ਭਾਰੁ ॥੩॥

Mėhlā 1.  Kamar katārā baʼnkuṛā banke kā asvār.  Garab na kījai nānkā maṯ sir āvai bẖār. ||3||

 

Prologue of the first Guru. O human being, if you have (bankurraa) a beautiful (kattaara) dagger (kamar-i) secured to the waist and (asvaar-u = rider, ka = of) be riding (bankey) a gorgeous horse, i.e. if you are an impressive young man.

(Na keejai = do not do) do not develop (garab-u) vanity, (mat-u = lest) who knows (bhaar-u) load may (aavai) come (sir-i = head) on your head, i.e. you may fall off the horse on your head – die any time -, says Guru Nanak. 3.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਸੰਗਤਿ ਸਬਦਿ ਮਿਲੈ ਜੋ ਗੁਰਮੁਖਿ ਚਲੈ ॥ ਸਚੁ ਧਿਆਇਨਿ ਸੇ ਸਚੇ ਜਿਨ ਹਰਿ ਖਰਚੁ ਧਨੁ ਪਲੈ ॥

Pa▫oṛī.  So saṯsangaṯ sabaḏ milai jo gurmukẖ cẖalai.  Sacẖ ḏẖi▫ā▫in se sacẖe jin har kẖaracẖ ḏẖan palai.

 

(Paurri) stanza by the third Guru. One who (chalai = walks) acts (gurmukh-i) by the guru’s teachings, joins (satisangat) the holy congregation – where one obtains awareness of virtues of the Almighty and learns to emulate them – s/he (milai) finds the Almighty within (sabad-i = by the word) by obedience to Divine commands.

Because those who (dhiaain-i) pay attention to commands of (sach-u) the Eternal, (sey) they are (sachey = truthful) genuine; they are those (jin) who have (kharach-u = expenditure) the money/resource of awareness of virtues of (har-i) the Almighty, (palai = in possession) with them to get to the Almighty.

 

ਭਗਤ ਸੋਹਨਿ ਗੁਣ ਗਾਵਦੇ ਗੁਰਮਤਿ ਅਚਲੈ ॥ ਰਤਨ ਬੀਚਾਰੁ ਮਨਿ ਵਸਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਭਲੈ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ਆਪੇ ਦੇਇ ਵਡਿਆਈ ॥੧੯॥

Bẖagaṯ sohan guṇ gāvḏe gurmaṯ acẖlai.  Raṯan bīcẖār man vasi▫ā gur kai sabaḏ bẖalai.  Āpe mel milā▫iḏā āpe ḏe▫e vadi▫ā▫ī. ||19||

 

(Bhagat) the devotees – those who live by Divine virtues and commands – they (gaavdey = sing) praise and emulate (gun) virtues of the Almighty; they (achalai = not moving) remain steadfast in following (gurmat-i) the guru’s counsel and look (sohney) handsome, i.e. are approved by the Almighty.

One who follows (bhalai = good) the valuable (sabad-i = word) teachings of guru, (beechaar-u) reflects on (ratan = jewel) the valuable Naam or Divine virtues, and the Almighty (vasiaa = abides) is found by him/her within his/her (man-i) mind.

The Almighty (aapey) IT-self (milaaida = causes to meet) leads him/her to (meyl-i) to union with IT-self by IT-self (dey-i) giving awareness of (vaddiaaee) Divine virtues. 19.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਆਸਾ ਅੰਦਰਿ ਸਭੁ ਕੋ ਕੋਇ ਨਿਰਾਸਾ ਹੋਇ ॥ ਨਾਨਕ ਜੋ ਮਰਿ ਜੀਵਿਆ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥

Salok mėhlā 3.  Āsā anḏar sabẖ ko ko▫e nirāsā ho▫e.  Nānak jo mar jīvi▫ā sahilā ā▫i▫ā so▫e. ||1||

 

Prologue by the third Guru. (Sabh-u ko) everyone has (aasa) expectations (anadar-i) within, i.e. worships and works to obtain rewards; (ko) some rare person (hoey) is (niraasa) without expectation.

(Jo) one who (mar-i) dies (jeeviaa) to live, i.e. has no expectations like a dead person, (soey) that person is (sahila) successful (aaiaa = took birth) in life, i.e. unites with the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਨਾ ਕਿਛੁ ਆਸਾ ਹਥਿ ਹੈ ਕੇਉ ਨਿਰਾਸਾ ਹੋਇ ॥ ਕਿਆ ਕਰੇ ਏਹ ਬਪੁੜੀ ਜਾਂ ਭਲਾਏ ਸੋਇ ॥੨॥

Mėhlā 3.  Nā kicẖẖ āsā hath hai ke▫o nirāsā ho▫e.  Ki▫ā kare eh bapuṛī jāʼn bẖolā▫e so▫e. ||2||

 

Prologue by the third Guru. There is (na kichh-u) nothing (hath-i) in the hand/control of (aasa) the expectation, i.e. expectation cannot tempt; so (keyau) how can one (hoey) be (niraasa) without expectation?

(Kiaa) how can (eyh) this (bapurri) poor creature do, (jaa’n) when (soey = that) the Almighty IT-self (bholaaey) leads astray. 2.

 

ਪਉੜੀ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰ ਸਚੇ ਨਾਮ ਬਿਨੁ ॥ ਪ੍ਰਭੁ ਦਾਤਾ ਦਾਤਾਰ ਨਿਹਚਲੁ ਏਹੁ ਧਨੁ ॥

Pa▫oṛī.  Ḏẖarig jīvaṇ sansār sacẖe nām bin.  Parabẖ ḏāṯā ḏāṯār nihcẖal ehu ḏẖan.

 

(Paurri) stanza by the third Guru. (Jeevan-u) living in (sansaar) the world – and enjoying everything the Almighty has provided – (bin-u = without) and not acknowledging, i.e. living by (naam) virtues and commands of, (sachey) the Eternal Master, is (dhrig-u) disgraceful.

(Prabh-u) the Almighty is (daata daataar = giver) the provider of Naam and (eyhu) this (dhan-u) wealth of living by Naam is (nihchal) eternal/imperishable, i.e. it helps here and goes with the soul to the hereafter.

 

ਸਾਸਿ ਸਾਸਿ ਆਰਾਧੇ ਨਿਰਮਲੁ ਸੋਇ ਜਨੁ ॥ ਅੰਤਰਜਾਮੀ ਅਗਮੁ ਰਸਨਾ ਏਕੁ ਭਨੁ ॥ ਰਵਿ ਰਹਿਆ ਸਰਬਤਿ ਨਾਨਕੁ ਬਲਿ ਜਾਈ
॥੨੦॥

Sās sās ārāḏẖe nirmal so▫e jan.  Anṯarjāmī agam rasnā ek bẖan.  Rav rahi▫ā sarbaṯ Nānak bal jā▫ī. ||20||

 

One who (aaraadhey) invokes and practices Naam, (saas-i saas-i = with every breath) all the time (soey) that (jan) person is (nirmal-u = free of dirt) free from vices.

The Almighty (antarjaai) knows the minds of all, i.e. is present in everyone, but is (agam-u = beyond reach) incomprehensible; we should just (bhan-u = say) praise (eyk-u) the One Master with our (rasna) tongue – and obey.

IT (rav-i rahiaa) is present (sarbat-i) in all; third Nanak (bal-i jaaee = is sacrifice) adores that Almighty, i.e. we should leave to the Almighty to impart IT’s awareness. 20.

 

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Note. The first Slok below talks of ਹੰਸ (Hans). It is a swan-like bird which lives at Mansrover Lake in the Himalays. It feeds on pearls and can separate milk from water. Gurbani talks of association of Hans and pool of water. It is referred to in two ways, one with God as the pool and the devotees as the Hans. Secondly it is used with the guru as the pool and the Sikh as the Hans. Hans as sign of purity is also used to describe genuine devotees as against the self-serving people like the Bagla or the crane who also has white color, but looks for its prey – chases material things. Hans is also used for the soul for its association with the body.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਰਵਰ ਹੰਸ ਧੁਰੇ ਹੀ ਮੇਲਾ ਖਸਮੈ ਏਵੈ ਭਾਣਾ ॥ ਸਰਵਰ ਅੰਦਰਿ ਹੀਰਾ ਮੋਤੀ ਸੋ ਹੰਸਾ ਕਾ ਖਾਣਾ ॥

Salok mėhlā 1.  Sarvar hans ḏẖure hī melā kẖasmai evai bẖāṇā.  Sarvar anḏar hīrā moṯī so hansā kā kẖāṇā.

 

Prologue by the first Guru. (Meyla) association of (sarvar) the pool of water and Hans is ordained (dhurey) from the source/the Creator (hi) IT-self, i.e. association of the guru and the Sikh is Divine-ordained; (evai) that is how (bhaana) liking (khasmai) of the Master is.

There are (heera = jewel) and (moti) pearls (andar-i) in (sarvar) the pool; (so) that is (khaana) the feed of the Hansas, i.e. the guru imparts awareness of Divine virtues, by which the Sikhs lead their lives.

 

ਬਗੁਲਾ ਕਾਗੁ ਨ ਰਹਈ ਸਰਵਰਿ ਜੇ ਹੋਵੈ ਅਤਿ ਸਿਆਣਾ ॥ ਓਨਾ ਰਿਜਕੁ ਨ ਪਇਓ ਓਥੈ ਓਨ੍ਹ੍ਹਾ ਹੋਰੋ ਖਾਣਾ ॥

Bagulā kāg na rah▫ī sarvar je hovai aṯ si▫āṇā.  Onā rijak na pa▫i▫o othai onĥā horo kẖāṇā.

 

(Bagula) a crane or (kaag-u) a crow does not (rahaee) live (sarvar-i) at the pool, even if it (hovai) be (at-i) very (siaana) wise – to be seen as the Hans.

(Ona) they do not (paaiao) find their (rijak-u = wherewithal) food (othai) there; (onaa) their (khaana) feed is (horo) different – not pearls, i.e. those who seek material gains do not come to the guru’s company to learn because their interests are different.

 

ਸਚਿ ਕਮਾਣੈ ਸਚੋ ਪਾਈਐ ਕੂੜੈ ਕੂੜਾ ਮਾਣਾ ॥ ਨਾਨਕ ਤਿਨ ਕੌ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਿਨਾ ਧੁਰੇ ਪੈਯਾ ਪਰਵਾਣਾ ॥੧॥

Sacẖ kamāṇai sacẖo pā▫ī▫ai kūrhai kūṛā māṇā.  Nānak ṯin kou saṯgur mili▫ā jinā ḏẖure paiyā parvāṇā. ||1||

 

It is by (kamaanai = doing) living (sach-i) by truth that (sacho) the Eternal (paaeeai) is found; any (maana = honor) claim to honor – of having found the Almighty – (koorrai = false person) by an impostor is (koorra) false.

(Satigur-u) the true guru (miliaa) is found (tin kau) by those (jinaa) for whom (parvaana) directions are (paiyya) issued (dhurey = at source) by the Almighty, i.e. the guru is found by Divine grace, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਸਾਹਿਬੁ ਮੇਰਾ ਉਜਲਾ ਜੇ ਕੋ ਚਿਤਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋਈ ਸੇਵੀਐ ਸਦਾ ਸਦਾ ਜੋ ਦੇਇ ॥

Mėhlā 1.  Sāhib merā ujlā je ko cẖiṯ kare▫i.  Nānak so▫ī sevī▫ai saḏā saḏā jo ḏe▫e.

 

Prologue by the first Guru. (Sahib-u) the Master (meyra = my) of all is (ujla = clean) free of vices/attachments to the world-play; (jey) if (ko) someone (chit-i karey) keeps in mind – virtues of the Master – s/he becomes free of attachments like IT.

We should (seyveeai = serve) live by commands of (soee = that) the Almighty, (jo) who (sadaa sadaa) forever (dey-i = gives) provides, says Guru Nanak.

 

ਨਾਨਕ ਸੋਈ ਸੇਵੀਐ ਜਿਤੁ ਸੇਵਿਐ ਦੁਖੁ ਜਾਇ ॥ ਅਵਗੁਣ ਵੰਞਨਿ ਗੁਣ ਰਵਹਿ ਮਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥੨॥

Nānak so▫ī sevī▫ai jiṯ sevi▫ai ḏukẖ jā▫e.  Avguṇ vañan guṇ ravėh man sukẖ vasai ā▫e. ||2||

 

We should (seyveeai = serve) owe allegiance to (soee) only the Almighty by (seyveeai) serving (jit-u) whom, (dukh-u) grief (jaaey = goes) is obviated, says Guru Nanak.

Because by being in IT’s care/obedience, (avgun) faults (vanjnan-i) leave, (gun) Divine virtues are (ravah-i = utter) remembered, (sukh-u) peace (aaey) comes and (vasai) abides, i.e. is experienced (man-i) in the mind. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਤਾੜੀ ਲਾਈਅਨੁ ॥ ਆਪੇ ਹੀ ਉਪਦੇਸਦਾ ਗੁਰਮੁਖਿ ਪਤੀਆਈਅਨੁ ॥

Pa▫oṛī.  Āpe āp varaṯḏā āp ṯāṛī lā▫ī▫an.  Āpe hī upḏesḏā gurmukẖ paṯī▫ā▫ī▫an.

 

(Paurri) stanza by the third Guru: Initially, before creation came into being (aapey = self) the Almighty (vartadaa) was present (aap-i= self) by IT-self and (taarri = deep meditation, laaeean-i = focused) contemplated (aapi) within IT-self.

Now since the creation came into being, the Creator (aapey hi) IT-self (updeysdaa) instructs the soul before it is born into a body; those who (gurmukh-i) follow the guru (pataaian-u) happily accept the commands, and comply with them.

 

ਇਕਿ ਆਪੇ ਉਝੜਿ ਪਾਇਅਨੁ ਇਕਿ ਭਗਤੀ ਲਾਇਅਨੁ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਆਪੇ ਨਾਇ ਲਾਈਅਨੁ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਚੀ ਵਡਿਆਈ ॥੨੧॥੧॥

Ik āpe ujẖaṛ pā▫i▫an ik bẖagṯī lā▫i▫an.  Jis āp bujẖā▫e so bujẖsī āpe nā▫e lā▫ī▫an.  Nānak nām ḏẖi▫ā▫ī▫ai sacẖī vadi▫ā▫ī. ||21||1|| suḏẖ.

 

(Ik-i) to some (aapey = self) the Almighty (paaian-u = puts, ujharr-i = on wrong path) causes to stray and (ik-i) some IT (laaian-u) engages (bhagti) in devotion, i.e. compliance with IT’s instructions.

One (jis-u) whom (aap-i = self) the Almighty (bujhaaey) causes to understand, (so) that person (bujhsi) understands; such persons (laaian-u = attach) engage in (naam-u) living by Divine virtues and commands.

(Dhiaaeeai = paying attention) living by Naam brings (vaddi) great (vaddiaaee) glory – of union with the Almighty, says third Nanak. 21. 1.

 

ਸੁਧੁ ॥

Sudh.

 

(Sudh-u) it is correct

 

Note: The fifth guru had asked Bhai Gurdas to transcribe collections of the compositions of the gurus, Bhagats and others. He checked the transcription and wherever he found any error he wrote on the margin (sudh keejai) correct it. And where he found no error he wrote (sudh-u) correct as in the case of this Vaar. These have been done only in respect of some Vaars.

 

 

 

 

 

 

 

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.