The Sikh Perspective on War and Peace.

 

The Sikh perspective regarding avoiding war and maintaining peace may be divided into three parts.

 

1. Deterrent for the attacker/not being vulnerable.
2. Avoiding power blocks.
3. Not starting a conflict.

 

Deterrent.

An attacker always chooses a vulnerable target where he senses success. This has happened to India through the ages from the west. Commercial activities of East India Company changed to British rule because of local vulnerability. However, they faced tough opposition from the Sikhs and were able to annex Punjab a full one hundred years after the rest of India. The Sikh loss in the second Anglo-Sikh war in 1849 was caused by betrayal.

 

The Sikh valour was due to Sikh determination instilled by the gurus. An important factor in this was commitment to the cause one holds dear. Sikhs do not engage in just any fight.

 

In this, the basic concept of Meeri Peeri plays a major role. There is no dichotomy between requirements for spiritual and temporal objectives. It is righteousness for both. This is what creates commitment to a cause.

 

ਸਲੋਕ ਕਬੀਰ ॥ ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥ ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥੧॥

Salok Kabīr.  Gagan ḏamāmā bāji▫o pari▫o nīsānai gẖā▫o.  Kẖeṯ jo māʼndi▫o sūrmā ab jūjẖan ko ḏā▫o. ||1||  Kabir, p 1105

 

(Slok) prologue by Kabir. (Damaama) the drum – indicating start of battle – (baajio = played) has been struck and (ghaau) the wound (pario) has been created (neesaanai) on the target, i.e. my heart has been touched by awareness of God’s Naam or virtues and commands to fight evil, and I am ready – in human birth.

(Ab) now (ju) when (soorma) the warrior (maanddio) has taken (kheyt-u = field) the battlefield to (joojhan) fight (daau) moves of the adversary, armed with the strength of Naam – I shall confront the vices. 1.

 

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥

Sūrā so pahicẖānī▫ai jo larai ḏīn ke heṯ.  Purjā purjā kat marai kabhū na cẖẖādai kẖeṯ. ||2||2||

 

We should (pahichaaneeai = recognize) consider (su) that person (jo) who (larai) fights (heyt) for the sake (key) of (deen) what is right – righteousness and for the oppressed.

 

And finally:

 

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o.   Sir ḏẖar ṯalī galī merī ā▫o.   Iṯ mārag pair ḏẖarījai.   Sir ḏījai kāṇ na kījai. ||20|| M: 1, p 1412.

 

(Jau) if (tau) you have (chaau) the zeal to play the game of (preym) love; then (aau) come to (meyri) my (gali) street with (sir-u) head (dhar-i) placed (tali) on palm of the hand, i.e. if you wish to unite with God, be prepared to die/dissolve your ego.

Once you (dhareeaji) put (pair-u) foot on (it-u) this path then do not (keejai = do, kaan-i = hesitation) hesitate in (deejai = giving) making offering of (sir-u) the head, i.e. forget everything else and dedicate the self to the Almighty. 20.

 

History shows that the Lodis who were ruling India, ignored their duties for defence of the country and thus invited Babar’s invasion. Guru Sahib says instead of taking measures for defence they invited the clergy to play miracles but that failed:

 

ਕੋਟੀ ਹੂ ਪੀਰ ਵਰਜਿ ਰਹਾਏ ਜਾ ਮੀਰੁ ਸੁਣਿਆ ਧਾਇਆ ਥਾਨ ਮੁਕਾਮ ਜਲੇ ਬਿਜ ਮੰਦਰ

ਮੁਛਿ ਮੁਛਿ ਕੁਇਰ ਰੁਲਾਇਆ ॥ ਕੋਈ ਮੁਗਲੁ ਨ ਹੋਆ ਅੰਧਾ ਕਿਨੈ ਨ ਪਰਚਾ ਲਾਇਆ ॥੪॥

Kotī hū pīr varaj rahā▫e jā mīr suṇi▫ā ḏẖā▫i▫ā. Thān mukām jale bij manḏar mucẖẖ mucẖẖ ku▫ir rulā▫i▫ā. Ko▫ī mugal na ho▫ā anḏẖā kinai na parcẖā lā▫i▫ā. ||4||

 

(Ja) when they (sunia)  heard that (meer-u) the king – Babar – was (dhaaia = running) invading, (kotti = ten million) millions of (peer) religious teachers – who claimed supernatural powers like blinding the enemy – (varaj-i rahaaey) were detained/called asking them to use their powers.
(Thaan mukaam) many places and (bij mandar) strong buildings were (jaley) burnt by Babar’s forces, (kuir/kunwar) princes were cut (much-i much-i) into pieces and (rulaaia) thrown to roll in dust.

But (koee na) no invading Mughal (hoa andha) was blinded as (kinai na) no one was able to (parcha laaia) show miracles – all talk of being saved by miracles is meaningless. 4. M: 1, p 417.

 

Power Blocks.

End of world war II saw formation of power blocks like the North Atlantic Treaty Organisation in Europe as defence against the communist countries. USA, although located on the other side of the Atlantic Ocean, is fully involved in this. The fourth Guru says the Sikhs do not join such groups.

 

ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥ਹਮਰਾ ਹਰਿ ਧੜਾ ਜਿਨਿ ਏਹ ਧੜੇ ਸਭਿ ਗਵਾਏ ॥੪॥
Kalijug mėh ḏẖaṛe pancẖ cẖor jẖagṛā▫e. Kām kroḏẖ lobẖ moh abẖimān vaḏẖā▫e. Jis no kirpā kare ṯis saṯsang milā▫e. Hamrā har ḏẖaṛā jin eh ḏẖaṛe sabẖ gavā▫e. ||4||

 

(Mah-i) in (kaljug) the age/state of conflicts, people form (dharrey)

factions (jhagraaey) to create groups and fight under the influence of (panchchor = five thieves) the five evils.
And these five evils of (kaam, krodh, lobh, moh, abhimaan) lust, wrath, greed, attachment to things transitory and vanity, (vadhaaey = increase) are further fuelled; but one on whom the Almighty (kripa karey) bestows compassion, (tis) that person (milaaey) is enabled to find and join (sat-sang) holy congregation – where the virtues of the Almighty are remembered and IT’s virtues praised.
(Hamra) my group is with the Almighty, by (jin) which (sabh) all (dharrey) groups (gavaaey = lost) end. 4.

 

Sukhmani Sahib says:

 

ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥

Jab ḏẖārai ko▫ū bairī mīṯ Ŧab lag nihcẖal nāhī cẖīṯ. M: 5, p 278

 

(Jab) when a person (dhaarai) treats (ko-oo) someone as (meet-u) a friend and another and (bairi) enemy, i.e has attachment and jealousy in mind. (Tab lag) until then his/her (cheet-u) mind cannot be (nihchal-u = unshakable) steady/at peace.

 

 Not starting a conflict.

ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥੮॥੨॥੧੦॥

Nā ham cẖange ākẖī▫āh burā na ḏisai ko▫e.  Nānak ha▫umai mārī▫ai sacẖe jehṛā so▫e. ||8||2||10||  M: 1, p 1015

 

(Ham) I do not (aakheeah) call myself (chagey) good and (na koey) none (disai = is seen) seems (buraa) bad by me.

One who (maareeai) kills (haumai) ego, (soey) that person becomes (jeyhrraa/jehaa) like – and finds – (sachey) the Eternal, says Nanak. 8. 2. 10.

 

ਐ ਜੀ ਨਾ ਹਮ ਉਤਮ ਨੀਚ ਨ ਮਧਿਮ ਹਰਿ ਸਰਣਾਗਤਿ ਹਰਿ ਕੇ ਲੋਗ ॥  ਨਾਮ ਰਤੇ ਕੇਵਲ ਬੈਰਾਗੀ ਸੋਗ ਬਿਜੋਗ ਬਿਸਰਜਿਤ ਰੋਗ ॥੧॥

Ai jī nā ham uṯam nīcẖ na maḏẖim har sarṇāgaṯ har ke log. Nām raṯe keval bairāgī sog bijog bisarjiṯ rog. ||1|| M: 1, p 504.

 

We proclaim, we are not (utam) high, (neech) low or (madhim) medium in status; we are just (log = people) men and women of (har-i) God and (sarnaagat-i) seek Divine sanctuary i.e. place ourselves in Divine care, living by Divine commands – we do not compare ourselves with any one and we do not argue based on faith.

We are (ratey) imbued with (naam) Divine virtues and commands, (bairaagi) yearning (keyval) only for the Master, (bisarjit = putting aside) free from (rog) afflictions which cause (sog) sorrow and cause (bijog) separation from the Creator and from one another. 1.

 

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥

Bẖai kāhū ka▫o ḏeṯ nėh nėh bẖai mānaṯ ān.   Kaho Nānak sun re manā gi▫ānī ṯāhi bakẖān. ||16||  M: 9, p 1427.

 

One who neither (deyt = gives, bhai = fear) intimidates (kaahoo kau) anyone, nor (maanat aan = accepts, bhai = fear) gets intimidated.

(Sun-i) listen (rey) o (manaa = mind) human being, (bakhaan-i) call/recognize (taah-i) that person (giaani) knower/practitioner of Divine virtues and commands, Says ninth Nanak. 16.

 

 

During War

 

ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਹੀ ਲੇਖੈ ਸਾਸ ਗਿਰਾਸ ॥ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਤੂ ਵਸਹਿ ਜਿਉ ਭਾਵੈ ਤਿਉ ਨਿਰਜਾਸਿ ॥੧॥

Sirīrāg mėhlā 1  Marṇai kī cẖinṯā nahī jīvaṇ kī nahī ās  Ŧū sarab jī▫ā parṯipālahī lekẖai sās girās   Anṯar gurmukẖ ṯū vasėh ji▫o bẖāvai ṯi▫o nirjās ||1||  M: 1, p 20.

 

I have no (chinta) worry of (marney) dying or (aas-i) wish to (jeevan) live long. O Almighty, (too) you (pratpaalhi) look after (sarab) all (jeeaa) creatures; (leykhai = with account) with pre-ordained duration of (saas) breaths/life and with (giraas = morsels) of food intake/wherewithal.

One learns (gurmukh-i) from the guru that (too) You (vasah-i = abide) are present (anatar-i) within and (nirjaas-i) decide everyone’s fate as it (bhaavai) pleases You – based on the creatures’ deeds. 1.

 

ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥੨॥

Jis pi▫āre si▫o nehu ṯis āgai mar cẖalī▫ai   Ḏẖarig jīvaṇ sansār ṯā kai pācẖẖai jīvṇā ||2||  M: 2. p 83

 

Slok of the second Guru (Piaarey) the Beloved (siau) with (jis-u) whom one bears (nih-u) love, one should (mar-i chaleeai) die (aagai = before) for (tis-u) that beloved cause.

It is (dhig-u/dhrig) disgraceful (jeevna) to live (sansaar-i) in the world (paachhai) behind (ta kai) that, i.e. if that cause is lost. 2. 

 

 

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

Maraṇ muṇsā sūri▫ā hak hai jo ho▫e maran parvāṇo.  Sūre se▫ī āgai ākẖī▫ahi ḏargėh pāvahi sācẖī māṇo. M: 1, p 579.

 

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

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

 

 

 

 

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Sun, 28 Jun at 11:01 am

Sangat Ji,

 

Vahiguru Ji Ka Khalsa

Vahiguru Ji Ki Fateh.

 

According to my understanding, the Sikh perspective regarding avoiding war and maintaining peace may be divided into three parts.

1. Deterrent for the attacker/not being vulnerable.
2. Avoiding power blocks.
3. Not starting a conflict.

 

Deterrent.

An attacker always chooses a vulnerable target where he senses success. This has happened to India through the ages from the west. Commercial activities of East India company changed to British rule because of local vulnerability. However they faced tough opposition from the Sikhs and were able to annexed Punjab a full one hundred years after the rest of India. The Sikh loss in the second Anglo-Sikh war in 1849 was caused by betrayal.

 

The Sikh valour was due to Sikh determination instilled by the gurus. An important factor in this was commitment to the cause one holds dear. Sikhs do  not engage in just any fight.

In this, the basic concept of Meeri Peeri plays a major role. There is no dichotomy between requirements for spiritual and temporal objectives. It is righteousness for both. This is what creates commitment to a cause.

 

ਸਲੋਕ ਕਬੀਰ ॥ ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥ ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥੧॥

Salok Kabīr.  Gagan ḏamāmā bāji▫o pari▫o nīsānai gẖā▫o.  Kẖeṯ jo māʼndi▫o sūrmā ab jūjẖan ko ḏā▫o. ||1||  Kabir, p 1105

 

(Slok) prologue by Kabir. (Damaama) the drum – indicating start of battle – (baajio = played) has been struck and (ghaau) the wound (pario) has been created (neesaanai) on the target, i.e. my heart has been touched by awareness of God’s Naam or virtues and commands to fight evil, and I am ready – in human birth.

(Ab) now (ju) when (soorma) the warrior (maanddio) has taken (kheyt-u = field) the battle-field to (joojhan) fight (daau) moves of the adversary, armed with the strength of Naam – I shall confront the vices.. 1.

 

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥

Sūrā so pahicẖānī▫ai jo larai ḏīn ke heṯ.  Purjā purjā kat marai kabhū na cẖẖādai kẖeṯ. ||2||2||

 

We should (pahichaaneeai = recognize) consider (su) that person (jo) who (larai) fights (heyt) for the sake (key) of (deen) what is right – righteousness and for the oppressed.

And finally:

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o.   Sir ḏẖar ṯalī galī merī ā▫o.   Iṯ mārag pair ḏẖarījai.   Sir ḏījai kāṇ na kījai. ||20|| M: 1, p 1412.

 M: 1, 

(Jau) if (tau) you have (chaau) the zeal to play the game of (preym) love; then (aau) come to (meyri) my (gali) street with (sir-u) head (dhar-i) placed (tali) on palm of the hand, i.e. if you wish to unite with God, be prepared to die/dissolve your ego.

Once you (dhareeaji) put (pair-u) foot on (it-u) this path then do not (keejai = do, kaan-i = hesitation) hesitate in (deejai = giving) making offering of (sir-u) the head, i.e. forget everything else and dedicate the self to the Almighty. 20.

 

History shows tha the Lodis who were ruling India, ignored their duties for defence of the country and thus invited Babar’s invasion. Guru Sahib says instead of taking measures for defence they invited the clergy to play miracles but that failed:

 

ਕੋਟੀ ਹੂ ਪੀਰ ਵਰਜਿ ਰਹਾਏ ਜਾ ਮੀਰੁ ਸੁਣਿਆ ਧਾਇਆ ਥਾਨ ਮੁਕਾਮ ਜਲੇ ਬਿਜ ਮੰਦਰ

ਮੁਛਿ ਮੁਛਿ ਕੁਇਰ ਰੁਲਾਇਆ ॥ ਕੋਈ ਮੁਗਲੁ ਨ ਹੋਆ ਅੰਧਾ ਕਿਨੈ ਨ ਪਰਚਾ ਲਾਇਆ ॥੪॥

Kotī hū pīr varaj rahā▫e jā mīr suṇi▫ā ḏẖā▫i▫ā. Thān mukām jale bij manḏar mucẖẖ mucẖẖ ku▫ir rulā▫i▫ā. Ko▫ī mugal na ho▫ā anḏẖā kinai na parcẖā lā▫i▫ā. ||4||

(Ja) when they (sunia)  heard that (meer-u) the king – Babar – was (dhaaia = running) invading, (kotti = ten million) millions of (peer) religious teachers – who claimed supernatural powers like blinding the enemy – (varaj-i rahaaey) were detained/called asking them to use their powers.
(Thaan mukaam) many places and (bij mandar) strong buildings were (jaley) burnt by Babar’s forces, (kuir/kunwar) princes were cut (much-i much-i) into pieces and (rulaaia) thrown to roll in dust.

But (koee na) no invading Mughal (hoa andha) was blinded as (kinai na) no one was able to (parcha laaia) show miracles – all talk of being saved by miracles is meaningless. 4. M: 1, p 417.

 

Power Blocks.

End of world war II saw formation of power blocks like the North Atlantic Treaty Organisation in Europe as defence against the communist countries. USA, although located on the other side of the Atlantic Ocean, is fully involved in this. The fourth Guru says the Sikhs do not join such groups.

ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥ਹਮਰਾ ਹਰਿ ਧੜਾ ਜਿਨਿ ਏਹ ਧੜੇ ਸਭਿ ਗਵਾਏ ॥੪॥
Kalijug mėh ḏẖaṛe pancẖ cẖor jẖagṛā▫e. Kām kroḏẖ lobẖ moh abẖimān vaḏẖā▫e. Jis no kirpā kare ṯis saṯsang milā▫e. Hamrā har ḏẖaṛā jin eh ḏẖaṛe sabẖ gavā▫e. ||4||

(Mah-i) in (kaljug) the age/state of conflicts, people form (dharrey)

factions (jhagraaey) to create groups and fight under the influence of (panchchor = five thieves) the five evils.
And these five evils of (kaam, krodh, lobh, moh, abhimaan) lust, wrath, greed, attachment to things transitory and vanity, (vadhaaey = increase) are further fuelled; but one on whom the Almighty (kripa karey) bestows compassion, (tis) that person (milaaey) is enabled to find and join (sat-sang) holy congregation – where the virtues of the Almighty are remembered and IT’s virtues praised.
(Hamra) my group is with the Almighty, by (jin) which (sabh) all (dharrey) groups (gavaaey = lost) end. 4.

 

Sukhmani Sahib says:

 

ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥

Jab ḏẖārai ko▫ū bairī mīṯ Ŧab lag nihcẖal nāhī cẖīṯ. M: 5, p 278

 

(Jab) when a person (dhaarai) treats (ko-oo) someone as (meet-u) a friend and another and (bairi) enemy, i.e has attachment and jealousy in mind. (Tab lag) until then his/her (cheet-u) mind cannot be (nihchal-u = unshakable) steady/at peace.

 Not starting a conflict.

ਨਾ ਹਮ ਚੰਗੇ ਆਖੀਅਹ ਬੁਰਾ ਨ ਦਿਸੈ ਕੋਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮਾਰੀਐ ਸਚੇ ਜੇਹੜਾ ਸੋਇ ॥੮॥੨॥੧੦॥

Nā ham cẖange ākẖī▫āh burā na ḏisai ko▫e.  Nānak ha▫umai mārī▫ai sacẖe jehṛā so▫e. ||8||2||10||  M: 1, p 1015

 

(Ham) I do not (aakheeah) call myself (chagey) good and (na koey) none (disai = is seen) seems (buraa) bad by me.

One who (maareeai) kills (haumai) ego, (soey) that person becomes (jeyhrraa/jehaa) like – and finds – (sachey) the Eternal, says Nanak. 8. 2. 10.

 

ਐ ਜੀ ਨਾ ਹਮ ਉਤਮ ਨੀਚ ਨ ਮਧਿਮ ਹਰਿ ਸਰਣਾਗਤਿ ਹਰਿ ਕੇ ਲੋਗ ॥  ਨਾਮ ਰਤੇ ਕੇਵਲ ਬੈਰਾਗੀ ਸੋਗ ਬਿਜੋਗ ਬਿਸਰਜਿਤ ਰੋਗ ॥੧॥

Ai jī nā ham uṯam nīcẖ na maḏẖim har sarṇāgaṯ har ke log. Nām raṯe keval bairāgī sog bijog bisarjiṯ rog. ||1|| M: 1, p 504.

We proclaim, we are not (utam) high, (neech) low or (madhim) medium in status; we are just (log = people) men and women of (har-i) God and (sarnaagat-i) seek Divine sanctuary i.e. place ourselves in Divine care, living by Divine commands – we do not compare ourselves with any one and we do not argue based on faith.

We are (ratey) imbued with (naam) Divine virtues and commands, (bairaagi) yearning (keyval) only for the Master, (bisarjit = putting aside) free from (rog) afflictions which cause (sog) sorrow and cause (bijog) separation from the Creator and from one another. 1.

 

ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥

Bẖai kāhū ka▫o ḏeṯ nėh nėh bẖai mānaṯ ān.   Kaho Nānak sun re manā gi▫ānī ṯāhi bakẖān. ||16||  M: 9, p 1427.

 

One who neither (deyt = gives, bhai = fear) intimidates (kaahoo kau) anyone, nor (maanat aan = accepts, bhai = fear) gets intimidated.

(Sun-i) listen (rey) o (manaa = mind) human being, (bakhaan-i) call/recognize (taah-i) that person (giaani) knower/practitioner of Divine virtues and commands, Says ninth Nanak. 16.

 

 

During War

 

ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥ ਤੂ ਸਰਬ ਜੀਆ ਪ੍ਰਤਿਪਾਲਹੀ ਲੇਖੈ ਸਾਸ ਗਿਰਾਸ ॥ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਤੂ ਵਸਹਿ ਜਿਉ ਭਾਵੈ ਤਿਉ ਨਿਰਜਾਸਿ ॥੧॥

Sirīrāg mėhlā 1  Marṇai kī cẖinṯā nahī jīvaṇ kī nahī ās  Ŧū sarab jī▫ā parṯipālahī lekẖai sās girās   Anṯar gurmukẖ ṯū vasėh ji▫o bẖāvai ṯi▫o nirjās ||1||  M: 1, p 20.

 

Composition of the first Guru in Raga Siriraag-u. I have no (chinta) worry of (marney) dying or (aas-i) wish to (jeevan) live long. O Almighty, (too) you (pratpaalhi) look after (sarab) all (jeeaa) creatures; (leykhai = with account) with pre-ordained duration of (saas) breaths/life and with (giraas = morsels) of food intake/wherewithal.

One learns (gurmukh-i) from the guru that (too) You (vasah-i = abide) are present (anatar-i) within and (nirjaas-i) decide everyone’s fate as it (bhaavai) pleases You – based on the creatures’ deeds. 1.

 

ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥੨॥

Jis pi▫āre si▫o nehu ṯis āgai mar cẖalī▫ai   Ḏẖarig jīvaṇ sansār ṯā kai pācẖẖai jīvṇā ||2||  M: 2. p 83

 

Slok of the second Guru (Piaarey) the Beloved (siau) with (jis-u) whom one bears (nih-u) love, one should (mar-i chaleeai) die (aagai = before) for (tis-u) that beloved cause.

It is (dhig-u/dhrig) disgraceful (jeevna) to live (sansaar-i) in the world (paachhai) behind (ta kai) that, i.e. if that cause is lost. 2. 

 

 

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

Maraṇ muṇsā sūri▫ā hak hai jo ho▫e maran parvāṇo.  Sūre se▫ī āgai ākẖī▫ahi ḏargėh pāvahi sācẖī māṇo. M: 1, p 579.

 

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

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