SGGS pp 468-470, Aasa Di Vaar Pauris 10-12.
Note: In the first Slok below Guru Nanak talks of relationships in the world-play calling them (koorr = false) transitory – which may break during one’s life-time and certainly on death. Such relationships are real but transitory, so one should maintain, but not get attached, to them. The only lasting relationship is between the Creator and the soul which are both imperishable.
ਸਲੋਕੁ ਮ: ੧ ॥ ਕੂੜੁ ਰਾਜਾ ਕੂੜੁ ਪਰਜਾ ਕੂੜੁ ਸਭੁ ਸੰਸਾਰੁ ॥ ਕੂੜੁ ਮੰਡਪ ਕੂੜੁ ਮਾੜੀ ਕੂੜੁ ਬੈਸਣਹਾਰੁ ॥
Salok mėhlā 1. Kūṛ rājā kūṛ parjā kūṛ sabẖ sansār. Kūṛ mandap kūṛ māṛī kūṛ baisaṇhār.
(Slok-u M: 1) prologue by the first Guru. (Raaja = king) the rulers are (koorr-u = false) transitory, as are (parja) the subjects – and so is the relationship between them; (sabh) the whole (sansaar-u = world) existence is perishable.
(Manddap) the attractive mansions and (maarri) houses are all transitory residences; their (baisanhaar-u) residents are also transitory – perishable.
ਕੂੜੁ ਸੁਇਨਾ ਕੂੜੁ ਰੁਪਾ ਕੂੜੁ ਪੈਨ੍ਹ੍ਹਣਹਾਰੁ ॥ ਕੂੜੁ ਕਾਇਆ ਕੂੜੁ ਕਪੜੁ ਕੂੜੁ ਰੂਪੁ ਅਪਾਰੁ ॥
Kūṛ su▫inā kūṛ rupā kūṛ painĥaṇhār. Kūṛ kā▫i▫ā kūṛ kapaṛ kūṛ rūp apār.
(Suinaa) gold and (rupa) silver jewelry, i.e. all adornment is transitory, and (painhan-haar-u) those who wear them are (koorr-u) perishable.
(Kaaia) the body is (koorr-u) perishable; its (kaparr-u) apparel and (apaar-u = limitless) incomparable (roop-u) good looks are transitory.
ਕੂੜੁ ਮੀਆ ਕੂੜੁ ਬੀਬੀ ਖਪਿ ਹੋਏ ਖਾਰੁ ॥ ਕੂੜਿ ਕੂੜੈ ਨੇਹੁ ਲਗਾ ਵਿਸਰਿਆ ਕਰਤਾਰੁ ॥
Kūṛ mī▫ā kūṛ bībī kẖap ho▫e kẖār. Kūṛ kūrhai nehu lagā visri▫ā karṯār.
(Meeaa) the husband and (beebi) wife are perishable; they (hoey) keep (khap-i) indulging but this leads to (khaar/khuaar) frustration, i.e. are separated by death.
When (koorr-i) one perishable-being (neyh-u lagaa) gets attached to (koorrai) another perishable one, then (kartaar-u) the Creator (visriaa) is forgotten – hence neither receives honor with the Master.
ਕਿਸੁ ਨਾਲਿ ਕੀਚੈ ਦੋਸਤੀ ਸਭੁ ਜਗੁ ਚਲਣਹਾਰੁ ॥
Kis nāl kīcẖai ḏosṯī sabẖ jag cẖalaṇhār.
We should, (keechai) develop (dosti = friends) attachment (naal-i) with (kis-u = whom?) no one, since (sabh-u) every (jag-u = world) one/thing is (chalanhaar-u) has to depart.
ਕੂੜੁ ਮਿਠਾ ਕੂੜੁ ਮਾਖਿਉ ਕੂੜੁ ਡੋਬੇ ਪੂਰੁ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਤੁਧੁ ਬਾਝੁ ਕੂੜੋ ਕੂੜੁ ॥੧॥
Kūṛ miṯẖā kūṛ mākẖi▫o kūṛ dobe pūr. Nānak vakẖāṇai benṯī ṯuḏẖ bājẖ kūṛo kūṛ. ||1||
The relationships in the world-play are (mitthaa = sweet) pleasing for a while but are (koorr-u) transitory like the taste of (maakiau) honey; their (koorr-u) transitory nature is not realized; this (ddobey) drowns (poor-u) multitudes of people, i.e. does not let them get across the world-ocean; – they keep being born to die again and again.
Nanak (vakhaanai = says) makes this (beynti) supplication: O Almighty, I find every one (baajh-u) except (tudh-u) You is (koorro koorr-u) totally perishable – and I look to be in Your care.
Note: Having talked of transitory relationships the Guru provides guidance on how to understand the virtues of (sach-u) the Eternal, and with whom to develop love.
ਮ ੧ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥
Mėhlā 1. Sacẖ ṯā par jāṇī▫ai jā riḏai sacẖā ho▫e. Kūṛ kī mal uṯrai ṯan kare hacẖẖā ḏẖo▫e.
(M: 1) prologue by the first Guru. (Ja) when (sacha) the Eternal (hoey = be) is (ridai) in the mind, i.e. when one remembers Naam – Divine virtues and commands, one is (ta par-u) then certain (jaaniai = know) to get an understanding of (sach-u) the Eternal.
Then (mal-u) the dirt of (koorr) false-hoods – tendency to succumb to temptations – (utrai) is removed from the mind, and Naam (dhoey) washes (tan-u) the body (hachha = good) clean, i.e. one’s actions become free of vices.
ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥ ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
Sacẖ ṯā par jāṇī▫ai jā sacẖ ḏẖare pi▫ār. Nā▫o suṇ man rėhsī▫ai ṯā pā▫e mokẖ ḏu▫ār.
One is certain to know the Eternal when s/he (dharey) has (piaar-u) love for (sach-u) the Eternal, i.e. willingly lives by Naam – Divine virtues and commands.
It is when one’s (man-u) mind (rahsiai) gets pleasure (sun-i) in listening to Naam – Divine virtues and commands, (ta) that s/he (paaey) finds (duaar-u) the gate to (mokh) emancipation – to unite with the Creator and obviate reincarnation.
ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥ ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥
Sacẖ ṯā par jāṇī▫ai jā jugaṯ jāṇai jī▫o. Ḏẖaraṯ kā▫i▫ā sāḏẖ kai vicẖ ḏe▫e karṯā bī▫o.
One surely understands the Eternal if s/he (jaanai) knows (jugat-i = method) the way to (jeeau = life) remain alive, i.e. not succumb to vices – by living according to Naam.
Using an analogy of agriculture: S/he (saadh-i kai) prepares (kaiaa dhart-i) the body-soil and (dey-i = gives) sows (beau/beej) the seed of (karta = creator) Naam (vich-i) in it, i.e. remembers Divine virtues and commands and leads life according to them.
ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥ ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
Sacẖ ṯā par jāṇī▫ai jā sikẖ sacẖī le▫e. Ḏa▫i▫ā jāṇai jī▫a kī kicẖẖ punn ḏān kare▫i.
One can understand the Eternal (ja) if s/he (ley-i) receives (sachi) the right (sikh = instruction) guidance, i.e. finds the true guru and follows his instructions.
S/he (jaanai) learns to have (daiaa) compassion for (jeea) living beings and (karey-i) does (punn-u) the good deed of (daan-u = alms) sharing with the needy – not the professional beggars.
ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥ ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥
Sacẖ ṯāʼn par jāṇī▫ai jā āṯam ṯirath kare nivās. Saṯgurū no pucẖẖ kai bahi rahai kare nivās.
One can surely understand the Eternal (ja) if one (karey) makes (aatam) the inner-self as (teerath-i) the place of pilgrimage and makes it (nivaas-u) the residence, i.e. instead of running to pilgrimages one should try to find the Master within and keep the mind steadily focused there.
S/he should do this (puchh-i kai) after asking, by taking the guidance of, (satiguru) the true guru, (bah-i rahai = keep sitting there) remain steady in following the guru and (karey nivaas-u = reside) keep focused.
ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥ ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥
Sacẖ sabẖnā ho▫e ḏārū pāp kadẖai ḏẖo▫e. Nānak vakẖāṇai benṯī jin sacẖ palai ho▫e. ||2||
Nanak (vakhaanai = says) makes this (beynti) supplication: Those (jin) who (hoey) have (sach-u) the Eternal in their (palai = possession) minds;
they (dhoey) wash off and (kaddhai) drive out the tendency for (paap) transgressions; the virtues and commands of (sach-u) the Eternal (hoey = become) act as (daaroo) the remedy for (sabhna) all afflictions.
ਪਉੜੀ ॥ ਦਾਨੁ ਮਹਿੰਡਾ ਤਲੀ ਖਾਕੁ ਜੇ ਮਿਲੈ ਤ ਮਸਤਕਿ ਲਾਈਐ ॥ ਕੂੜਾ ਲਾਲਚੁ ਛਡੀਐ ਹੋਇ ਇਕ ਮਨਿ ਅਲਖੁ ਧਿਆਈਐ ॥
Pa▫oṛī. Ḏān mahindā ṯalī kẖāk je milai ṯa masṯak lā▫ī▫ai. Kūṛā lālacẖ cẖẖadī▫ai ho▫e ik man alakẖ ḏẖi▫ā▫ī▫ai.
(Pauri) stanza. (Daan = alms) the benediction (mahindda = my, for me) we should ask is (khaak-u) the dust of (tali = sole) of the feet – of those who live by Naam; (jey) if it (milai) is received, (ta) then we should (laaiai) apply it (mastak-i) on the forehead, i.e. respect the seekers and humbly follow their example.
We should (chhaddiai) give up (laalach-u = greed) being tempted by (koorraa = false) things transitory and (hoey) remain (ik) in single (man-i) mind, i.e. with single-minded attention, (dhiaaiai) focus on the virtues and commands of the Almighty, – we cannot focus on anything physical because the Master is – (alakh-u) physically indescribable.
ਫਲੁ ਤੇਵੇਹੋ ਪਾਈਐ ਜੇਵੇਹੀ ਕਾਰ ਕਮਾਈਐ ॥ ਜੇ ਹੋਵੈ ਪੂਰਬਿ ਲਿਖਿਆ ਤਾ ਧੂੜਿ ਤਿਨ੍ਹ੍ਹਾ ਦੀ ਪਾਈਐ ॥
Fal ṯeveho pā▫ī▫ai jevehī kār kamā▫ī▫ai. Je hovai pūrab likẖi▫ā ṯā ḏẖūṛ ṯinĥā ḏī pā▫ī▫ai.
We (paaiai) receive (phal-u) the fruit of our efforts (teyveyho) of the type depending on (j-evehi) which type of (kaar) deeds (kamaaiai) we perform now or have done and in the past.
(Jey) if it (hovai) be (poorab-i likhia = written from the past) so Divine ordained, (ta) then we (paaiai) receive (dhoorr-i) the dust of the feet, i.e. follow the example, (di) of (tinha) those – who live by Naam.
ਮਤਿ ਥੋੜੀ ਸੇਵ ਗਵਾਈਐ ॥੧੦॥
Maṯ thoṛī sev gavā▫ī▫ai. ||10||
If we stick to our own (thorri = meagre) limited (mat-i = counsel) understanding, we (gavaaiai) lose (seyv) service, i.e. do not live by Naam – Divine virtues and commands. 10.
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Note: This eleventh Paurri of Aasa Di Vaar has three Sloks/prologues of the first Gur preceding it. The first Slok below uses two analogies, one of agriculture and the other of dyeing to bring out the need for preparation and effort to achieve the desired objective of finding the Almighty.
ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚਿ ਕਾਲੁ ਕੂੜੁ ਵਰਤਿਆ ਕਲਿ ਕਾਲਖ ਬੇਤਾਲ ॥ ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥
ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥
Salok mėhlā 1. Sacẖ kāl kūṛ varṯi▫ā kal kālakẖ beṯāl. Bī▫o bīj paṯ lai ga▫e ab ki▫o ugvai ḏāl. Je ik ho▫e ṯa ugvai ruṯī hū ruṯ ho▫e.
(Slok M: 1) prologue by the first Guru. This age is one when (sach-u) truth (kaal-u = famine) is missing and (koorr-u) falsehood (vartiaa) is prevalent; (kaalakh = darkness) the mind blinded by involvements (kal-i) in conflicts (beytaal = out of step) does not walk on the path to the Almighty.
Taking an analogy of agriculture; those who (beej-i) sow (beeau) the seed (lai gaey = take away) obtain (pat-i = honour) glory/profit; but now the seed instead of being full grain is (daal-i) split which if sowed (kio = how?) does not (ugvai) sprout.
If the seed is (ik = one) full grain (ta) then it (ugvai) sprouts; the seeds have (ruti) appropriate seasons for them (hoey) to sprout; so, the season should (rut-i hu) the season should be appropriate for its sowing.
Message: Success in being able to unite with the Creator comes by single-minded devotion and it happens only in human birth.
ਨਾਨਕ ਪਾਹੈ ਬਾਹਰਾ ਕੋਰੈ ਰੰਗੁ ਨ ਸੋਇ ॥ ਭੈ ਵਿਚਿ ਖੁੰਬਿ ਚੜਾਈਐ ਸਰਮੁ ਪਾਹੁ ਤਨਿ ਹੋਇ ॥ ਨਾਨਕ ਭਗਤੀ
ਜੇ ਰਪੈ ਕੂੜੈ ਸੋਇ ਨ ਕੋਇ ॥੧॥
Nānak pāhai bāhrā korai rang na so▫e. Bẖai vicẖ kẖumb cẖaṛā▫ī▫ai saram pāhu ṯan ho▫e. Nānak bẖagṯī je rapai kūrhai so▫e na ko▫e.
Now taking the analogy of dyeing; says Nanak: (Baahra) without (paahai = treatment) preparation of (korai) a raw fabric, (soey) it does not hold (rang) colour when dyed – similarly the mind needs to be prepared by remembrance of the Almighty for IT to be found in the human mind.
We should (khumb-i charraaiai = bleach) get the mind rid of vices (vich-i) in the vessel of, i.e. by, (bhai = fear) obedience of Divine commands, and (paah-u) treat (tan-i) the body, i.e. act, with (saram-u) diligence.
Says Nanak: (Jey) if the mind (rapai) is dyed (bhagti) with devotion it is not affected (koorrai) by falsehoods – other distractions. 1.
Note: The next Slok brings out how people use pretence to deceive others.
ਮ: ੧ ॥ ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ ॥ ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ ॥
Mėhlā 1. Lab pāp ḏu▫e rājā mahṯā kūṛ ho▫ā sikḏār. Kām neb saḏ pucẖẖī▫ai bahi bahi kare bīcẖār.
(M: 1) prologue by the first Guru. In this world, (lab-u = possessiveness) attachment and (paap-u) wrong-doings are (raaja) the king and (mahta) the minister respectively, while (koorr) falsehood (hoaa) has become (sikdaar) the government official, i.e. righteousness has gone.
For this (kaam = desires) craving is (neyb-u = assistant) the advisor who is (sad-i) called and (puchheeai) asked, (bah-i bah-i) sitting together (karey beechaar-u) for consultation, i.e. everything is done for satisfaction of desires/ambitions even if not justified
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| ਅੰਧੀ ਰਯਤਿ ਗਿਆਨ ਵਿਹੂਣੀ ਭਾਹਿ ਭਰੇ ਮੁਰਦਾਰੁ ॥
Anḏẖī reaṯ gi▫ān vihūṇī bẖāhi bẖare murḏār.
(Rayyat-i = subjects) the people are (andhi = blind) ignorant being (vihooni) bereft of (giaan = knowledge) understanding – between right and wrong – and give (murdaar-u) bribes for (bharey = fills) fulfilling their (bhaah-i) fire – of craving, i.e. satisfaction of desires.
ਗਿਆਨੀ ਨਚਹਿ ਵਾਜੇ ਵਾਵਹਿ ਰੂਪ ਕਰਹਿ ਸੀਗਾਰੁ ॥ ਊਚੇ ਕੂਕਹਿ ਵਾਦਾ ਗਾਵਹਿ ਜੋਧਾ ਕਾ ਵੀਚਾਰੁ ॥ Gi▫ānī nacẖėh vāje vāvėh rūp karahi sīgār. Ūcẖe kūkėh vāḏā gāvahi joḏẖā kā vīcẖār.
(Giaani = learned) people show devotion by (nachah-i) dancing and (vaavah-i) playing (vaajey) musical instruments; they (karah-i seegaar-u) wear makeup (roop = beauty) for looking attractive, i.e. display piety. They (kookah-i) shout (oochey) aloud (gaavah-i) singing (vaadaa = conflicts) about battles and (veechaar = thinking) describing the feats of (jodhaa) the warriors.
ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ ॥ Mūrakẖ pandiṯ hikmaṯ hujaṯ sanjai karahi pi▫ār.
The (moorakh) stupid (pandit) scholars of (hikmat-i) cleverly (karah-i = do) use (hujat-i) arguments with the (piaar-u = love) aim of (sanjai) collecting money.
ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ ਘਰ ਬਾਰੁ ॥ Ḏẖarmī ḏẖaram karahi gāvāvėh mangėh mokẖ ḏu▫ār. Jaṯī saḏāvėh jugaṯ na jāṇėh cẖẖad bahėh gẖar bār.
(Dharmi) religious people (dharam-u karah-i) perform religious acts, but their acts (gaavaavah-i = lose) are unproductive because they (mangah-i = ask for) expect (mokh duaar-u = gate to salvation) emancipation in return, i.e. they do it with fruits of actions in mind. Those who (chhadd-i bahah-i) give up (ghar baar-u = home) house-holder’s lives, call themselves (jati = celibate) disciplined but do not (jaanah-i) know (jugat-i) the method – one has to be disciplined while being a householder.
Note: The next verse uses the analogy of checking the weight of something using a balance scale. It has two pans, one each hanging on either side of a rod, which is supported in the middle with an indicator also in the middle to indicate balance. The item to be weighed is put in one receptacle and the weight measure in the other. When the balance indicator is in upright position, it shows that weight of the subject item is equal to that of the measure.
ਸਭੁ ਕੋ ਪੂਰਾ ਆਪੇ ਹੋਵੈ ਘਟਿ ਨ ਕੋਈ ਆਖੈ ॥ ਪਤਿ ਪਰਵਾਣਾ ਪਿਛੈ ਪਾਈਐ ਤਾ ਨਾਨਕ ਤੋਲਿਆ ਜਾਪੈ ॥੨॥ Sabẖ ko pūrā āpe hovai gẖat na ko▫ī ākẖai. Paṯ parvāṇā picẖẖai pā▫ī▫ai ṯā Nānak ṯoli▫ā jāpai. ||2||
(Sabh ko) every one (hovai) considers (aap-e) the self (poora) perfect; (na koee) no one (aakhai) calls him/her-self to be (ghat-i) less than perfect. But the truth is (jaapai) known only when one (tolia = weighed) is evaluated (parvaana pichhai = against the weight measure) for acceptability for (pat-i) the honour, i.e. whether the person has led life such as to be accepted for union with the Creator. 2.
ਮ: ੧ ॥ ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥ Mėhlā 1. vaḏī so vajag nānkā sacẖā vekẖai so▫e. Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e.
(M: 1) prologue by the first Guru. Whatever is (vadi = desired) intended by the Creator (su) that (vajag-i = manifests) happens, and (sacha soey) the Eternal Master (veykhai) watches it, says Nanak. (Sabhn-i) every one may (chhaala maaria = jump around) make attempts but what (karta) the Creator (karey = does) approves, (su) that (hoey) happens.
ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ Agai jāṯ na jor hai agai jī▫o nave. Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3||
(Agai = ahead) in the Creator’s presence, there (hai) is no consideration for (jaat-i) lineage or (jor-u = strength) status in the world, because (agai) there (jeeo) the people are (navey) new – who do not know/care for these. (Jin ki) those in whose (leykhai) account (pat-i) honour of acceptance (pavai = put) is credited/warranted, i.e. who have lived by Divine virtues and commands and deserve the honour of union with the Creator, (seyee) only such (key-i) rare persons are considered (changey) good. 3.
ਪਉੜੀ ॥ ਧੁਰਿ ਕਰਮੁ ਜਿਨਾ ਕਉ ਤੁਧੁ ਪਾਇਆ ਤਾ ਤਿਨੀ ਖਸਮੁ ਧਿਆਇਆ ॥ਏਨਾ ਜੰਤਾ ਕੈ ਵਸਿ ਕਿਛੁ ਨਾਹੀ ਤੁਧੁ ਵੇਕੀ ਜਗਤੁ ਉਪਾਇਆ ॥ Pa▫oṛī. Ḏẖur karam jinā ka▫o ṯuḏẖ pā▫i▫ā ṯā ṯinī kẖasam ḏẖi▫ā▫i▫ā. Ėnā janṯā kai vas kicẖẖ nāhī ṯuḏẖ vekī jagaṯ upā▫i▫ā.
(Paurri) stanza. O Almighty, (jina kau) those to whom (tudh-u) You (paaia = put) bestow (karam-u) grace (dhur-i = at source) at birth, (ta) then (tini) they (dhiaaia pay attention) obey You, (khasam-u) the Master, i.e. they live by Your virtues and commands. There is (kichh-u nahi) nothing (vas-i) under control (kai) of (eynaa) these (jantaa) creatures, because (tudh-u) You have (upaaia) created (jagat-u) the world/creatures (veyki) of different types, i.e. they have different aptitudes.
ਇਕਨਾ ਨੋ ਤੂੰ ਮੇਲਿ ਲੈਹਿ ਇਕਿ ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ ਜਿਥੈ ਤੁਧੁ ਆਪੁ ਬੁਝਾਇਆ ॥ ਸਹਜੇ ਹੀ ਸਚਿ ਸਮਾਇਆ ॥੧੧॥ Iknā no ṯūʼn mel laihi ik āphu ṯuḏẖ kẖu▫ā▫i▫ā. Gur kirpā ṯe jāṇi▫ā jithai ṯuḏẖ āp bujẖā▫i▫ā. Sėhje hī sacẖ samā▫i▫ā. ||11||
(Too’n) You (meyl-i laih-i) unite (ikna no) some with You, but (ik-i) some are (khuaia) led astray by (aapahu tudh-u) Yourself. (Jithai = where) those in whose minds You decide to (bujhaaia = recognize) manifest – you enable them to meet the guru and – they (jaania = know) find You with (kirpa) grace/guidance of the guru. Such persons remain (sahjey hi) effortlessly (samaaia) absorbed in You in life, and merge with You (sach-i) the Eternal, on death. 11.
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ਸਲੋਕੁ ਮ: ੧ ॥ ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥ ਤੂੰ ਕਰਤਾ ਕਰਣਾ ਮੈ ਨਾਹੀ ਜਾ ਹਉ ਕਰੀ ਨ ਹੋਈ ॥੧॥ Salok mėhlā 1. Ḏukẖ ḏārū sukẖ rog bẖa▫i▫ā jā sukẖ ṯām na ho▫ī. Ŧūʼn karṯā karṇā mai nāhī jā ha▫o karī na ho▫ī. ||1||
(Slok M: 1) prologue by the first Guru. (Sukh-u) comfort (bhaiaa) becomes (rog-u) the disease – of forgetting the Master because one remains engrossed in enjoyment of comforts; but (dukh-u) pain/suffering becomes (daaroo) the remedy – because then one remembers the Creator and seeks Divine help; (ja) if (sukh-u) comfort continues, (taam-i) then it does not (hoee) happen, i.e. the Almighty is not remembered. O Almighty, (too’n) You, not (mai) I, are (karta) the doer of (karna = to be done) what happens; even (ja) if (hau) I try to (kar-i) do a thing on my own, it does not (hoee) cannot be done.
ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥ Balihārī kuḏraṯ vasi▫ā. Ŧerā anṯ na jā▫ī lakẖi▫ā. ||1|| rahā▫o.
You (vasia = dwell) are present everywhere (kudrat-i) in nature; I (balihaari = sacrifice) adore You. It is (na jaaee) not possible (lakhiaa) to find (ant-u = limit) the extent of (teyra) Your virtues and powers. 1. (Rahaau) Dwell and contemplate this.
ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਸਿਫਤਿ ਸੁਆਲ੍ਹ੍ਹਿਉ ਜਿਨਿ ਕੀਤੀ ਸੋ ਪਾਰਿ ਪਇਆ ॥ Jāṯ mėh joṯ joṯ mėh jāṯā akal kalā bẖarpūr rahi▫ā. Ŧūʼn sacẖā sāhib sifaṯ su▫āliha▫o jin kīṯī so pār pa▫i▫ā.
O Creator, (jot-i = light) You are present (jaat-i = class) in every type of existence, and (jaata) existence is (mah-i) in (jot-i = light) You; You are (bharpoor-i rahia) present everywhere; Your (kalaa) powers are (akal) beyond comprehension. (Too’n) You are (sacha) the Eternal (sahib) Master; Your (sifat-i = praise) virtues are (suaalio) pleasing; (jin-i) one who (keet-i = does) praises You – and lives by them – (paar paiaa) gets across the world-ocean, i.e. overcomes vices and is united with You.
ਕਹੁ ਨਾਨਕ ਕਰਤੇ ਕੀਆ ਬਾਤਾ ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੁ ਕਰਿ ਰਹਿਆ ॥੨॥ Kaho Nānak karṯe kī▫ā bāṯā jo kicẖẖ karṇā so kar rahi▫ā. ||2||
Says Nanak: (Keea baata = stories about) talking of (kart-e) the Creator – no one knows what all and how the Creator does things, but – (jo kichh-u) whatever IT desires (karna) to do, (kar-i rahiaa = is doing) does. 2.
Note: The Slok below rejects the Hindu belief that the caste system decides the duties to be performed.
ਮ: ੨ ॥ ਜੋਗ ਸਬਦੰ ਗਿਆਨ ਸਬਦੰ ਬੇਦ ਸਬਦੰ ਬ੍ਰਾਹਮਣਹ ॥ਖਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾ ਕ੍ਰਿਤਹ ॥ Mėhlā 2. Jog sabḏaʼn gi▫ān sabḏaʼn beḏ sabḏaʼn barāhmaṇėh. Kẖaṯrī sabḏaʼn sūr sabḏaʼn sūḏar sabḏaʼn parā kirṯėh.
(M: 2) prologue by the second Guru. (Sabda’n = word) the way to (jog) unite with the Creator is through (giaan) understanding the virtues and commands of the Master – to live by them -, the way/duty (bramanah) of the Brahmin is knowledge of (beyd) the Vedas; duty of (khatri) the Kshartiya is (soor) that of warriors – to fight; the way/duty of (soodr) the Shoodras is (kritah) working (praa) for others – the so-called higher castes.
ਸਰਬ ਸਬਦੰ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੩॥ Sarab sabḏaʼn ek sabḏaʼn je ko jāṇai bẖe▫o. Nānak ṯā kā ḏās hai so▫ī niranjan ḏe▫o. ||3||
(Jey) if (ko) someone (jaanai) knows (bheyo = mystery) the truth – s/he would realize that – all (sabda’n) ways converge to (eyk) the one (sabda’n) way, i.e. one needs to perform the task allotted – people have to do all types of tasks at one time or another.
ਮ: ੨ ॥ ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥ ਆਤਮਾ ਬਾਸੁਦੇਵਸ੍ਯ੍ਯਿ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੪॥ Mėhlā 2. Ėk krisanʼn sarab ḏevā ḏev ḏevā ṯa āṯmā. Āṯmā bāsḏevsi▫y je ko jāṇai bẖe▫o. Nānak ṯā kā ḏās hai so▫ī niranjan ḏe▫o. ||4||
(M: 2) prologue by the second Guru. According to Hindu belief, (Krisnang) Krishna/Vishnu is the (eyk) one chief of (sarab) all (deyva) gods, (deyv) the god who is (aatma = soul) the source of (ta) of all (deyva) gods. (Jey ko) if someone knows (bheyo = mystery) the truth, for him/her, the Almighty (baasdevsiyya) Master of the universe is (aatma = soul) the source of all. (Soee) that person – who understands this is like (niranjan deyo) the impeccable Master IT-self and I am (ta ka) his/her (daas-u) servant, says the second Nanak. 4.
ਮ; ੧ ॥ ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ Mėhlā 1. Kumbẖe baḏẖā jal rahai jal bin kumbẖ na ho▫e. Gi▫ān kā baḏẖā man rahai gur bin gi▫ān na ho▫e. ||5||
(M: 1) prologue by the first Guru. (Jal-u) water (rahai = remains) is kept (badha = bound) contained (kumbhai) in an earthen pitcher, but (kumbh-u) the pitcher cannot (hoey) be made (bin-u) without using water. (Man-u) the mind can be (rahai) kept (badha = tied) steady by (giaan) understanding Divine virtues and commands, but (giaan-u) this understanding cannot (hoey) come (bin-u) without following the guru. 5.
ਪਉੜੀ ॥ ਪੜਿਆ ਹੋਵੈ ਗੁਨਹਗਾਰੁ ਤਾ ਓਮੀ ਸਾਧੁ ਨ ਮਾਰੀਐ ॥ ਜੇਹਾ ਘਾਲੇ ਘਾਲਣਾ ਤੇਵੇਹੋ ਨਾਉ ਪਚਾਰੀਐ ॥ Pa▫oṛī. Paṛi▫ā hovai gunahgār ṯā omī sāḏẖ na mārī▫ai. Jehā gẖāle gẖālṇā ṯeveho nā▫o pacẖārī▫ai.
(Paurri) stanza. If (parria) a learned person – who teaches others, (hovai) be (gunahgaar-u) a wrong-doer, then (omi = who only says Om) the simple (saadh-u) seeker – learning from him/her (na maariai = not hit) is not harmed. (Jeyha) whatever type of (ghaalna = toil) deeds one (ghaalna = toils) does, s/he (pachaariai) gets (teyveyho) that type of (naau = name) reputation – in life and treated the hereafter accordingly.
ਐਸੀ ਕਲਾ ਨ ਖੇਡੀਐ ਜਿਤੁ ਦਰਗਹ ਗਇਆ ਹਾਰੀਐ ॥ ਪੜਿਆ ਅਤੈ ਓਮੀਆ ਵੀਚਾਰੁ ਅਗੈ ਵੀਚਾਰੀਐ ॥ ਮੁਹਿ ਚਲੈ ਸੁ ਅਗੈ ਮਾਰੀਐ ॥੧੨॥ Aisī kalā na kẖedī▫ai jiṯ ḏargėh ga▫i▫ā hārī▫ai. Paṛi▫ā aṯai omī▫ā vīcẖār agai vīcẖārī▫ai. Muhi cẖalai so agai mārī▫ai. ||12||
We should not (kheyliai) play (aisi) such a (kalaa) game, i.e. lead life such, that we (haariai) lose the chance of (gaiaa = going) getting to (dargah) the presence of, i.e. cannot attain union with, the Creator. Be it (parria) a learned person or (omeea) a simple seeker, the deeds of both are (veechaariai) considered for (veechaar-u) judgment for acceptance for union. One who (chalai) goes (muh = face) one’s own way is (maariai = hit) punished (agai) ahead in the hereafter – sent for reincarnation. 12. |
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