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.

 

Page 952

 

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.

————————————————————-

 

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.