ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥ ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥
Ākẖahi barme ākẖahi inḏ. Ākẖahi gopī ṯai govinḏ.
Numerous gods like (barmey) Brahmas and (ind) Indras – whom people worship – (aakhah-i) praise and obey the Almighty. The stories of (gopi) the milk-maids (tai) and (govind = master of cows) Krishna of the Mahabharata represent the Creator’s play.
ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ ॥ ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ ॥
Ākẖahi īsar ākẖahi siḏẖ. Ākẖahi keṯe kīṯe buḏẖ
Numerous (eesar) Shankar/Shiva (aakhah-i) praise as do (sidh) the yogis. (Ketey = as many) all (budh) the Buddha/wise people (keetey) created by the Almighty (aakhah-i = say) acknowledge allegiance to the Almighty.
ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ ॥ ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥
Ākẖahi ḏānav ākẖahi ḏev. Ākẖahi sur nar mun jan sev.
Both (daanav) the demons and (deyv) gods (aakhah-i) praise God; as do (sur-i nar) godly persons, (mun-i) sages and (jan = servants, seyv = servants) the devotees/seekers.
ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ ॥ ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥
Keṯe ākẖahi ākẖaṇ pāhi. Keṯe kahi kahi uṯẖ uṯẖ jāhi.
(Keytey = as many) numerous persons (aakhah-i = say) praise and (aakhan-i paah-i) keep praising. (Keytey) numerous person (kah-i kah-i) keep praising until they (utth-i utth-i jaah-i) depart, i.e. until death.
ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥
Ėṯe kīṯe hor karehi. Ŧā ākẖ na sakahi ke▫ī ke▫e.
The Creator (keetey) created (eytey) these many and if IT (karah-i) creates (hor-i) more; even (ta) then (na keyee key-i = not any) no one (sakah-i) can (aakh-i = say) describe virtues and powers of the Almighty.
ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ
Jevad bẖāvai ṯevad ho▫e. Nānak jāṇai sācẖā so▫e
The Almighty can (hoey) become (teyvadd-u) that great (jeyvadd-u) as great IT (bhaavai) likes, i.e. gives understanding as IT pleases; (soey = that one) the One (saachaa) Eternal Master alone (jaanai) knows Divine greatness, says Guru Nanak.
ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥
Je ko ākẖai boluvigāṛ. Ŧā likī▫ai sir gāvārā gāvār. ||26||
(Jey) if (ko) someone (aakhah-i) says this (boluvigaarr-
Paurri 27
Paurri 27 brings out the harmony in existence with all components of the universe performing their functions in a mutually supporting manner, like components of a musical group. The Creator, the director of this show is unseen; the seeker wishing to have vision of the Creator asks:
ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
So ḏar kehā so gẖar kehā jiṯ bahi sarab samāle.
(Keyha = what type) which is that (dar) seat of authority and (ghar = house) place where you (bah-i) sit and (samaaley = take care) direct all activity, o Creator?
ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥ ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥
vāje nāḏ anek asankẖā keṯe vāvaṇhāre. Keṯe rāg parī si▫o kahī▫an keṯe gāvaṇhāre.
There are (aneyk = numerous, asankha = countless) innumerable (vaajey) musical instruments producing different (naad) sounds and (keytey) numerous (vaavan-haarey) players playing them.
There are (ketey) numerous (gaavan-haarey) singers (kaheean-i = saying) singing (siau) to (ketey) numerous (raag) ragas and (pari = wives of ragas) raginis/sub-ragas.
Note 1: This is an interesting analogy. The music composer composes the music, the musical instruments play that music and the singers sing to it. The whole performance is directed by the music director. In the universe, the Creator made the cosmic laws. The sun, earth and the moon together produce the phenomena of day/night, seasons, and lunar cycles. The creatures’ activities accord with these phenomena like working during day and resting at night. Here the Creator is the music composer as well as the director; sun, earth and the moon which cause seasons, days of the week, lit or dark nights, day and night are the musical instruments, and the creatures are the singers. The cosmic laws represent the ragas or the musical patterns to which the instruments play and creatures sing, i.e. play their roles according to Divine commands/cosmic laws.
Note 2: The verses below show that singing praises is acknowledging and obeying the Master. The message is that elements like air, water and fire perform their roles, human beings should carry out their duties.
Note 3: Dharam Rai mentioned in the verse below is the metaphorical judge in the Divine Court who evaluates the creatures’ deeds. ‘Chitra Gupt’ the unseen metaphorical recorders keep record of the deeds which Dharam Rai considers. This means everyone is justly judged based on his or her deeds.
ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥
Gāvahi ṯuhno pa▫uṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu▫āre. Gāvahi cẖiṯ gupaṯ likẖ jāṇėh likẖ likẖ ḏẖaram vīcẖāre.
O Creator, (pavan) air, (paani) water and (baisantar) fire (gaavah-i = sing) praise (tuhno) You, as (gaavai = sings) does Dharam Rai the metaphorical judge to present facts in Your (duaarey) court.
Chit-u/Chitra Gupt-u the metaphorical Divine recorder who writes (jaanah-i = knows) keeps observing and (likh-i likh-i) writing and the Divine judge (dharam-u) Dharam Rai (beecharey) considers them, i.e. all of them perform their allotted roles they all (gaavah-i = sing) praise/acknowledge the Almighty.
Note 4: It would be noticed that whereas with all other entities ‘Gaavah-i’ meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in the case of ‘Dharam’. That is because others are multiple in number and Dharam Rai is one and hence a singular term is used.
Note 5: The next set of entities is of the Hindu gods and goddesses, who are believed to be doing God’s bidding. The Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge the Eternal. They perform their roles as directed by the Creator.
ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥ ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
Gāvahi īsar barmā ḏevī sohan saḏā savāre.Gāvahi inḏ iḏāsaṇ baiṯẖe ḏeviṯi▫ā ḏar nāle.
(Eesar) Shankar/Mahadev/Shiva, Brahma and (deyvi) the goddess (gaavah-i = sing) acknowledge You as the Master; they (sohan = lookgood) are respected because they have been (savaarey) adorned by You i.e. their concepts are created by You.
(Baitthey) sitting on (indaasan-i) the seat/throne of Indra, (ind) Indras – the kings of gods – (gaavah-i) praise You (naaley) along-with all the gods sitting (dar-i) in his court.
Note 6: The Guru says next that all those respected on the earth also owe their positions to devotion to the Divine:
ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ ॥ ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ ॥
Gāvahi siḏẖ samāḏẖī anḏar gāvan sāḏẖ vicẖāre. Gāvan jaṯī saṯī sanṯokẖī gāvahi vīr karāre.
(Siddh) the accomplished saints sitting (andar) in
(samaadhi) meditation acknowledge You as do (saadh) the seekers (vichaarey) in contemplation.
(Jati) the celibates, (sati) the charity givers, (santokhi) the contented ones – those happy with Divine will – and (karaarey) the strong (veer) warriors acknowledge You i.e. they have been given these roles and ability by You.
ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥ ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥
Gāvan pandiṯ paṛan rakẖīsar jug jug veḏā nāle. Gāvahi mohṇī▫ā man mohan surgā macẖẖ pa▫i▫āle
(Pandit) the learned scholars who (parran-i) read scriptures and (rakheesur) the great sages (gaavah-i) praise You (jug jug = age after age) forever (naaley = with) according to (veydaa) the teachings of the Vedas/scriptures[1].
(Mohneea) captivating beautiful ladies who (mohan) fascinate (man) the mind (gaavah-i = sing) acknowledge you; as do (surag) heaven, (machh) the world and (paiaaley) the nether regions, i.e. all physical beauty/strength is owed to the Creator.
Note 7: According to Hindu mythology the gods and demons together churned the ocean which brought out fourteen jewels, things of great value. Also the Hindus believe there are sixty eight pilgrim centres and one is purified by bathing there:
ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
Gāvan raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle
The mythological fourteen (ratan) jewels (naaley) along-with (atth-satth) the sixty eight (teerath) places of Hindu Pilgrimage acknowledge you – i.e. the devotees visit them to find You.
Note 8: A story about churning the ocean appears in the texts Bhagavata Purana, the Mahabharata and the Vishnu Purana according to which gods and demons churned the ocean and brought out fourteen Ratan or jewels, i.e. persons and things of value. Like all Puraanic stories this is metaphorical. The fourteen Ratan or jewels were as follows:
The fourteen Ratan or jewels were as follows:
(Source: Web page Samudra Manthan and 14 Ratnas).
The above list has no spiritual significance in Sikh thought. The Paurri clearly says these Ratans/jewels have been created by God. The Gurbani teaching on the subject is that churning of the sea should be taken as searching the mind to find God, and be aware of Divine virtues and commands with the guru’s guidance[2].
ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥
Gāvahi joḏẖ mahābal sūrā gāvahi kẖāṇī cẖāre.
All the (mahabal = powerful) great (jodh) warriors and (soora) the brave ones acknowledge You, as do (chaarey) all the four ways of creating (khaani) life forms – namely Andaj – from egg/birds, Jeyraj = from womb/mammals, Seytaj – from perspiration/ticks, Utbhuj – from soil/worms and plants.
Note 9: The next set of entities are those held in space by the Creator:
ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥
Gāvahi kẖand mandal varbẖandā kar kar rakẖe ḏẖāre.
(Khandd) the planets, (mandal) galaxies and (varbhanddaa/brahmandd) universes created and (rakhey) placed in space acknowledge You – conform to Divine commands i.e. cosmic laws.
ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
Se▫ī ṯuḏẖuno gāvahi jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.
O Almighty, (Seyee) only those (jo) who (tudh bhaavan) are liked by (tudh-u) You, i.e. whom you motivate, (gaavan = sing) praise/obey You; such (bhagat) devotees (teyrey) of Yours are (ratey) imbued with your love and (rasaaley) relish it.
ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥
Hor keṯe gāvan se mai cẖiṯ na āvan Nānak ki▫ā vīcẖāre.
(Keytey) how many (hor-i) more who (gaavan) praise You but (sey) they do not (aavan) come to (mai) my (chit) mind i.e. they are beyond count and Nanak (kia = how, veechaarey = think) cannot express any view of them, i.e. it is hard to know the entire creation.
Note 10. All entities mentioned above are created and perishable, but the Creator is neither created nor perishable, says the next verse.
ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī. Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.
(Soee soee = only that) there is only one (sach-u) Eternal (sahib-u) Master (sadaa) forever, and (naaee) Naam/writ of (saacha) the Eternal applies (saachi) forever; the creation is perishable but the Creator who (rachaai) made it (hai) is present now, (bhi hosi) shall also be and (jaaey na jaasi) shall not perish now or later i.e. is Eternal.
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī. Kar kar vekẖai kīṯā āpṇā jiv ṯis ḏī vadi▫ā▫ī.
It is the Creator (jin) who (kar-i kar-i) made (rachna) the creation (rangi rangi) of different hues and in numerous
(bhaati) types as (maaiaa/maya) world-play
IT (kar-i kar-i) creates and (deykhai) watches the creation; (jiv = as) this is (tis = that, di = of) God’s (vaddiaaee) greatness – who is both the Creator and Sustainor[3].
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥ ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
Jo ṯis bẖāvai so▫ī karsī hukam na karṇā jā▫ī. So pāṯisāhu sāhā pāṯisāhib Nānak rahaṇ rajā▫ī. ||27||
The Creator (karsi) does (jo) what (bhaavai) pleases (tis-u) IT, i.e. everything happens systemically according to cosmic laws; no one (jaaee) can (karna) give (hukam-u) orders of how the universe should function.
(So = that) the Almighty (paatisahib-u) Supreme Master is (saahu) the Master of (paatsaahu) the Emperors; everyone and everything (rahan-u) lives/goes (rajaaee) by Divine will – the Divine writ/cosmic laws. 27.
Preface to Paurris 28-31.
One of the more vocal groups present at the time of Guru Nanak were the Yogis who tried to get the Guru join them. He had long discussions with them which are recorded in his composition Sidh Gosatt meaning dialogue with the Yogis. He noticed and pointed out that the Yogis were only engaging in symbolism. They also tried to impress the Guru by showing miracles. In Paurris 28 to 31 also the Guru takes these symbols one by one and gives practical meaning for each. All the four Paurris end with:
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥
Āḏes ṯisai āḏes. Āḏ anīl anāḏ anāhaṯ jug jug eko ves.
My (aadeys-u) salutation and obeisance is (tisai = that) to the One,
Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning, (aneel-u = not blue/coloured) unaffected by temptations, (anaahat-i) indestructible and (eyko = one, veys = garb/state) is the same (jug-u jug-u) from age to age.
Note: The pronoun ‘IT’ has been used for God who is not a person and is gender-neutral.
Paurri 28
ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥ ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥
Munḏa sanṯokẖ saram paṯ jẖolī ḏẖi▫ān kī karahi bibẖūṯ. Kẖinthā kāl ku▫ārī kā▫i▫ā jugaṯ dandā parṯīṯ.
The yogi pierces the ears and wears (munda) ear-rings to show he has overcome desires; but desires are overcome with (santokh-u) contentment, i.e. happily living by Divine commands.
Instead of carrying (pat-u) a bowl and (jholi) bag for begging food items as the yogi does, one should (saram-u) work hard to make a living.
Instead of the yogi smearing the body with ash as sign of humility, he should humbly (karah-i) apply (bibhoot-i) the ash (ki) of (dhiaan) paying attention/obedience to Divine commands, i.e. kill ego and obey the Almighty.
One should be conscious of (kaal-u) death – and not get attached to the world-play – rather than wear (khintha) a garment made of rags to show that.
Keeping (kaaiaa = body) the self (kuaari = virgin) untouched by vices is (jugat-i = method) the way to find the Almighty.
The Yogi carries (ddandaa) a staff to show control over the self but it is achieved by (parteet-i) remaining conscious of Divine virtues and commands.
Note: There are twelve tribes of Yogis and most of them are in conflict with one another. One of them called Aaee Panth has no conflict with any other and is referred to below. This happens by purifying the mind of jealousy. Paurri 28 says: One who can control the mind can conquer the world.
ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥
Ā▫ī panthī sagal jamāṯī man jīṯai jag jīṯ.
One should be (sagal = all, jamaati = of classes) friendly to everyone rather than just being Aaee Panthi, i.e. belong to the friendly yogi tribe Aaee. Being friendly comes (jeetai) by conquering the mind from ego; and one who does that can (jeet-u) conquer (jag-u) the world, i.e. one who drives evil out of mind is liked by everyone[4].
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥
Āḏes ṯisai āḏes. Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||28||
Our (aadeys-u) salutation and (aadeys-u) obeisance should be (tisai = to that one) to the One Almighty.
Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel-u = without blue colour/without colour) un-stained i.e. free from worldly influence, (anaahat-i) indestructible and (eyko = one, veys = garb/form) unchanging (jug-u jug-u) from age to age. 28.
Paurri 29.
Note: The Yogis organise Bhanddaaras, i.e. large feasts offering to God and distribute it. They play ਸਿੰਙੀ Singni – which produces trumpet-like Naad/sound to announce distribution of food. They try to show miracles. They believe that these connect them to God. Paurri 29 below comments on these.
ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥
Bẖugaṯ gi▫ān ḏa▫i▫ā bẖandāraṇ gẖat gẖat vājėh nāḏ.
(Bhugat-i) food sustains the body; similarly (giaan-u) awareness of Naam sustains the mind in the midst of temptations; this awareness comes with (daiaa) kindness of the guru (bhaddaaran-i = storekeeper/distributor) to impart Giaan-u/awareness of Naam/Divine commands. (Naad-i = sound/music) celestial music (vaajah-i) plays/Divine messages are received (ghatt-i ghatt-i) in every mind – the guru enlightens the mind to experience this.
ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥
Āp nāth nāthī sabẖ jā kī riḏẖ siḏẖ avrā sāḏ. Sanjog vijog ḏu▫e kār cẖalāvėh lekẖe āvahi bẖāg.
(Aap-i = self) the Creator is (naath-u) the Master (ja ki) in whose (naathee = leashed at the nose – as some animals are) control (sabh) all are, i.e. everything happens by Divine commands/cosmic laws.
(Ridh-i sidh-i) miraculous practices are (avraa = other)
of different (saad) taste, i.e. they are adopted due to ego to impress people – and are obstacles in way of union with God.
Past influences (chalavah-i) drive the soul on (kaar = tasks) path either of (sanjog-u) union with, or (vijog-u = separation) remaining away from, the Creator; one’s (bhaag) deeds are (aavah-i = come) taken into (leykhai) account for the decision for this.
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੯॥
Āḏes ṯisai āḏes. Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||29||
Our (aadeys-u) salutation and (aadeys-u) obeisance should be (tisai = to that one) to the One Almighty.
Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel-u = without blue color/without color) un-stained i.e. free from worldly influence, (anaahat-i) indestructible and (eyko = one, veys = garb/form) unchanging (jug-u jug-u) from age to age. 29.
[1] In Aasa Di Vaar, the second Slok/prologue preceding Paurri 13, Guru Nanak gives this linkage between the Vedas and Jug/ages: Saam Veda – Satyug when only the pristine Almighty was praised. Later the linkge is Rama/Treyta Yug with Rig Veda, Krishna/Duaapar Yug with Yajur Veda and Kaliyg with Atharv Veda.
[2] Paurri 6 stated:
ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥
Maṯ vicẖ raṯan javāhar māṇik je ik gur kī sikẖ suṇī.
(Ratan, javaahar, maanik = precious stones) jewels and gems of awareness of Naam/Divine virtues and commands – are present (vich-i) in the (mat-i = intellect) human mind – and one becomes aware of them – (jey) if one (suni) listens to (sikh) the teachings (ki) of (ik-u = one) the true guru.
[3] This is restated later in Paurri 31 thus:
ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥ ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥
Kar kar vekẖai sirjaṇhār. Nānak sacẖe kī sācẖī kār.
(Sirjanhaar-u) the Creator (kar-i) creates and (kar-i) having created (veykhai) watches – looks after and supervises/evaluates.
This is not an illusion; (kaar) work of (sachey = true) real Master is (saachi) real – not metaphor, says Guru Nanak.
[4] Sukhmani Sahib says: ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥
Man apune ṯe burā mitānā. Pekẖai sagal sarisat sājnā.
One who looks within, understands that in most cases one can trace the responsibility for a conflict situation to the self. By (mitaana) removing (bura) evil (tey) from (apney) from one’s own (man) mind,
one (pekhai) sees (sagal) the whole (sristt-i = universe) all creatures as (saajna) friends and no adversaries. M; 5, 266.
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