Posts Tagged ‘SGGS p 463’

SGGS pp 462-464, Aasa Di Vaar, Pauris 1-3

SGGS pp 462-464, Aasa Di Vaar Paurris 1-3

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Invoking the ONE Almighty (karta) Creator of all universes, (purakh-u) all-pervasive, (sat-i) with eternal (naam-u) commands/laws; (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਆਸਾ ਮਹਲਾ ੧ ॥ ਵਾਰ ਸਲੋਕਾ ਨਾਲਿ ਸਲੋਕ ਭੀ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ਲਿਖੇ ਟੁੰਡੇ ਅਸ ਰਾਜੈ ਕੀ ਧੁਨੀ ॥

Āsā mėhlā 1.  vār salokā nāl salok bẖī mahle pahile ke likẖe tunde as rājai kī ḏẖunī.

 

Composition of the first Guru in Raga Aasa. A (vaar) ballad – with Paurris/stanzas, – (naal-i) together with (slok) prologues – to each Paurri; prologues (bhi) also written (key) of (pahley) the first (mahaley = embodiment) guru; to be sung to (dhuni) the tune of – the ballad of (tunddey) the handless (asraajai) Asraaj – a folk tale.

 

Note: It is stated above that this composition has Sloks also of the first Guru. This conveys that Sloks of the first Guru, form part of it, not that Sloks are only of the first Guru, because there are many Sloks of the second Guru in it. “Written Sloks also of the first guru” shows the Vaar essentially comprises of the Paurris and the Sloks were added later.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥

Salok mėhlā 1. Balihārī gur āpṇe ḏi▫uhāṛī saḏ vār.  Jin māṇas ṯe ḏevṯe kī▫e karaṯ na lāgī vār. ||1||

 

(Slok-u M: 1) prologue by the first Guru. I (balihaari = am sacrifice) adore and do the bidding of (aapney = own) my (gur) guru (sad) a hundred (vaar) times (diauhaarri) in a day, i.e. obey the guru in every thought, word and deed

The guru, (jin-i) who (keea) makes (deyvtey) gods (tey) from (maanas) human beings, i.e. transforms ordinary mortals to virtuous ones with his guidance, and (na laagi vaar – there is no delay) takes no time in (karat) doing so. 1.

 

Page 463

 

ਮਹਲਾ ੨ ॥ ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥ ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥

Mėhlā 2.  Je sa▫o cẖanḏā ugvahi sūraj cẖaṛėh hajār. Ėṯe cẖānaṇ hiḏi▫āʼn gur bin gẖor anḏẖār. ||2||

 

(Mahla 2) prologue by the second Guru. (Jey) if (sau) a hundred (chanda) moons (ugvah-i) rise and (hajaar) a thousand (sooraj) suns (charrah-i) come up.

(Eytey) with so many sources of (chaanan) light (hodia = being) present, it is (ghor) pitch (andhaar) dark, – in the mind due to ignorance, – (bin-u) without the guru’s guidance, i.e. one does not find the Almighty within, by any other means, but by following the guru’s teachings.

 

ਮ: ੧ ॥ ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥ ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥ ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥ ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥

Mėhlā 1.  Nānak gurū na cẖeṯnī man āpṇai sucẖeṯ. Cẖẖute ṯil bū▫āṛ ji▫o suñe anḏar kẖeṯ. Kẖeṯai anḏar cẖẖuti▫ā kaho Nānak sa▫o nāh. Falī▫ah fulī▫ah bapuṛe bẖī ṯan vicẖ su▫āh. ||3||

 

(M: 1) prologue by the first Guru. Says Nanak: A person who does not (cheytni = think) care for the guru’s teachings, but (sucheyt) pays attention to his/her (aapnai) own (man) mind, i.e. goes his/her own way,

s/he is (jio) like (booaarr) the useless (til) sesame seed plants (chhuttey) left (andar-i) in (kheyt) the field by the farmer (sunjney = unattended) as unwanted, i.e. such a person does not get accepted by the Creator for union.

Like the sesame (chhuttia) left (kheytai andar-i) in the field have (sau) a hundred (naah) masters, i.e. may be taken by anyone, such persons who do not get grace of the Almighty Master, look to many other masters.

The plants (phuliah-i) get flowers and seem to (phaliah-i = form fruit) have the sesame seeds, but (bhi) even then have (suaah) ash (vich-i) in (tan = body) the kernel, i.e. such people may be able to impress others but have no value for the Almighty. 3.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥

Pa▫oṛī.  Āpīnĥai āp sāji▫o āpīnĥai racẖi▫o nā▫o.  Ḏuyī kuḏraṯ sājī▫ai kar āsaṇ diṯẖo cẖā▫o.

 

(Paurri) stanza. The Creator (aapeenhai) IT-self (saajio) created (aap-u) the self; the Creator then first (rachio) made (naau/naam) commands – the cosmic laws.

(Duyee = second) next, IT (saajeeai) created (kudrat-i = nature) the creation, and (ddittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state.

 

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥

Ḏāṯā karṯā āp ṯūʼn ṯus ḏevėh karahi pasā▫o. Ŧūʼn jāṇo▫ī sabẖsai ḏe laisahi jinḏ kavā▫o. Kar āsaṇ diṯẖo cẖā▫o. ||1||

 

O Creator, (too’n) You are (aap-i) Yourself, (karta) the Creator and (daata = giver) the provider of wherewithal for the creatures; You (deyvah-i) give it (karah-i pasaau = make expanse) in abundance (tus-i) happily, i.e. without expecting anything in return.

You (jaanoee = knower) are aware of (sabhsai) all creatures’ needs and provide them; You also (laisah-i) take away (jind-u) life (kavaau) by Your command, i.e. the Master has all powers of creation, sustenance and destruction in IT. (Kar-i aasan-u dittho chaau) IT watches the creation fondly. 1.

 

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Note: Some people believe all existence is an illusion and renounce the world to go to the mountains or jungles in search of the Almighty. In the Slok below Guru Nanak says all creation is real, functioning by the Creator’s commands.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥ ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥

Salok mėhlā 1.  Sacẖe ṯere kẖand sacẖe barahmand.  Sacẖe ṯere lo▫a sacẖe ākār.

 

(Slok-u m: 1) prologue by the first Guru. O Creator, (brahmand) the universes (teyrey = your) created by You are (sachey) real, as are (khand) the components of the universes.

(Loa/lok) the planets created by You are real, as are (aakaar) the forms of existence.

 

ਸਚੇ ਤੇਰੇ ਕਰਣੇ ਸਰਬ ਬੀਚਾਰ ॥ ਸਚਾ ਤੇਰਾ ਅਮਰੁ ਸਚਾ ਦੀਬਾਣੁ ॥

Sacẖe ṯere karṇe sarab bīcẖār.  Sacẖā ṯerā amar sacẖā ḏībāṇ.

 

(Teyrey) Your (karney) acts are (sachey = eternal) irreversible by the creatures, as are (sarab) all Your (beechaar = deliberations) plans – they are governed by Your laws.

Every (amar-u) command of Yours is (sacha = eternal) inviolable as is Your (deebaan-u = court) judgment – on obedience of the commands.

 

ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਸਚਾ ਫੁਰਮਾਣੁ ॥ ਸਚਾ ਤੇਰਾ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥

Sacẖā ṯerā hukam sacẖā furmāṇ.  Sacẖā ṯerā karam sacẖā nīsāṇ.

 

Every (hukam-u) law (teyra) of yours is eternal, as is (phurmaan-u) the command for its implementation.

Your (karam-u) grace bestowed on those who obey the laws is (sacha = truthful) just; (neesaan-u = sign) the mark of identification of the recipients is (sacha) permanent, i.e. Your decisions cannot be countermanded.

 

ਸਚੇ ਤੁਧੁ ਆਖਹਿ ਲਖ ਕਰੋੜਿ ॥ ਸਚੈ ਸਭਿ ਤਾਣਿ ਸਚੈ ਸਭਿ ਜੋਰਿ ॥

Sacẖe ṯuḏẖ ākẖahi lakẖ karoṛ.  Sacẖai sabẖ ṯāṇ sacẖai sabẖ jor.

 

O (sachey) Eternal Master, (lakh, crorr-i) millions and billions (aakhah-i = talk) praise (tudh-u) You.

They acknowledge that (sabh-i) all (taan-i) powers and (jor-i) capabilities are with You, (sachai) the Eternal.

 

ਸਚੀ ਤੇਰੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ॥ ਸਚੀ ਤੇਰੀ ਕੁਦਰਤਿ ਸਚੇ ਪਾਤਿਸਾਹ ॥

Sacẖī ṯerī sifaṯ sacẖī sālāh.  Sacẖī ṯerī kuḏraṯ sacẖe pāṯisāh.

 

Your (sifat-i) virtues are (sachi) eternal and (saalaah) praise for them (sachi = truthful) justified.

O (sachey) Eternal (paatisaah = master of kings) King of kings, Your (kudrat-i) powers are (sachi) eternal.

 

ਨਾਨਕ ਸਚੁ ਧਿਆਇਨਿ ਸਚੁ ॥ ਜੋ ਮਰਿ ਜੰਮੇ ਸੁ ਕਚੁ ਨਿਕਚੁ ॥੧॥

Nānak sacẖ ḏẖi▫ā▫in sacẖ.  Jo mar jamme so kacẖ nikacẖ. ||1||

 

Says Nanak: Those who (dhiaain-i) pay attention – to Divine virtues and commands of –,(sach-u) the Eternal, are (sach-u) of truthful conduct and accepted by You;

But (jo) those who do not obey Your commands, (su) they are (kach-u nikach-u = raw/useless) absolutely not genuine; – they are not accepted for union with You – and (mar-i) die (jamm-e) to be born again and again. 1.

 

ਮ: ੧ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਵਡਾ ਨਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਸਚੁ ਨਿਆਉ ॥

Mėhlā 1.  vadī vadi▫ā▫ī jā vadā nā▫o.  vadī vadi▫ā▫ī jā sacẖ ni▫ā▫o.

 

(M: 1) prologue by the first Guru. The Almighty (vaddiaaee = greatness) glory is (vaddi) great (ja = when) because of IT’s (vadaa) great (naau/naam) virtues and commands;

IT has great glory because IT’s (niaau) decisions are (sach-u = true) just.

 

ਵਡੀ ਵਡਿਆਈ ਜਾ ਨਿਹਚਲ ਥਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾਣੈ ਆਲਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਬੁਝੈ ਸਭਿ ਭਾਉ ॥

vadī vadi▫ā▫ī jā nihcẖal thā▫o.  vadī vadi▫ā▫ī jāṇai ālā▫o.  vadī vadi▫ā▫ī bujẖai sabẖ bẖā▫o.

 

IT has great glory because – unlike the mortals – IT’s (tthau = place) position/seat is (nihchal) unshakable – the Master is not subject to change or births and deaths.

IT has great glory because IT (jaanai) knows (aalaau = speech) what a person says in words.

IT is great because for IT (bujhai) knows (bhaau = liking) the inclination/thinking (sabh-i = all) of every one.

 

ਵਡੀ ਵਡਿਆਈ ਜਾ ਪੁਛਿ ਨ ਦਾਤਿ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਆਪੇ ਆਪਿ ॥

vadī vadi▫ā▫ī jā pucẖẖ na ḏāṯ.  vadī vadi▫ā▫ī jā āpe āp.

 

IT is great because IT gives (daata-i) benedictions without (puchh-i) asking any one – or being asked – , i.e. the Almighty knows what is needed by whom and needs no counsel.

IT is great because (aapey) IT alone is (aap-i) like IT-self, i.e. there is none like IT.

 

ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥

Nānak kār na kathnī jā▫e.  Kīṯā karṇā sarab rajā▫e. ||2||

 

Says Nanak: The Master’s (kaar) acts (na jaaey) cannot be (kathni = said) be described, i.e. no one knows what all the Almighty does and how.

 Those (keeta) created (karna) do (sarab) everything (rajaaey) by Divine will. 2.

 

ਮਹਲਾ ੨ ॥ ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮਿ ਸਮਾਇ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮੇ ਕਰੇ ਵਿਣਾਸੁ ॥

Mėhlā 2.  Ih jag sacẖai kī hai koṯẖ▫ṛī sacẖe kā vicẖ vās.  Iknĥā hukam samā▫e la▫e iknĥā hukme kare viṇās.

 

(Mahla 2) prologue by the second Guru. (Ih-u) this (jag-u) world is (kotthrri) house created by (sachey) the Eternal and (vaas-u) abode of the Eternal (vich-i) is in it, i.e. the Master is immanent.

(Hukam-i) by IT’s command, IT (samaaey laey) lets into the house, i.e. unites (iknha = one type) some while (kar-e vinaas-u = destroys) rejects (iknha) others.

 

ਇਕਨ੍ਹ੍ਹਾ ਭਾਣੈ ਕਢਿ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਮਾਇਆ ਵਿਚਿ ਨਿਵਾਸੁ ॥ ਏਵ ਭਿ ਆਖਿ ਨ ਜਾਪਈ ਜਿ ਕਿਸੈ ਆਣੇ ਰਾਸਿ ॥

Iknĥā bẖāṇai kadẖ la▫e iknĥā mā▫i▫ā vicẖ nivās. Ėv bẖė ākẖ na jāp▫ī jė kisai āṇe rās.

 

(Bhaanai) at IT’s will/laws, the Almighty (kaddh-i laey = takes out) emancipates (iknha) some, while (nivaas-u = residence) keeps some, (vich-i) in (maaia) temptations of the world-play.

(Ev) it (bh-i) also cannot be (jaapa-i) known as to (kisai) whom IT would (aanai raas-i = make things favourable) accept for union with IT-self.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੩॥

Nānak gurmukẖ jāṇī▫ai jā ka▫o āp kare pargās. ||3||

 

(Ja kau) one, whom IT (aap-i) IT-self (karey pargaas) enlightens – by enabling the guru’s guidance, (jaaniai) comes to know, says Nanak. 3.

 

Note: The pronoun IT has been used for God who is not a person and is gender neutral.

 

Note: The first Paurri preceding this Paurri reads

 

“ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥

Paoṛī.  Āpīnĥai āp sājio āpīnĥai racẖio nāo.  Ḏuyī kuḏraṯ sājīai kar āsaṇ diṯẖo cẖāo.

 

(Pauri) stanza. The Creator (saajio) created (aap-u) the self by (aapeenhai) IT-self; then (rachio) created (naau/naam) commands – the laws of nature.

Next, IT (saajeeai) created (duyee = second) separate (kudrat-i = nature) creation – different from IT-self -, and (dittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state”.

 

This was laws for the whole cosmos. The second Paurri below is about the creatures.

 

ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥

Paoṛī.  Nānak jīa upāe kai likẖ nāvai ḏẖaram bahāliā.  Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāliā.

 

(Paurri) stanza. Says Nanak: The Creator (upaaey kai) created (jee-a) the creatures (likh-i = writing) giving them (naavai) commands for their roles and (bahaalia = gave a seat) nominated (dharam-u = Dharam Rai) the metaphoric Divine court judge – to evaluate their deeds against Naam.

(Othai = there) in Divine court, only (sachey = truthful/genuine) those who have obeyed Divine commands (nibrrai) stand the appraisal (sach-i) of the Eternal – they are accepted for union with the Creator; while (jajmaalia) the transgressors are (chun-i) picked up, (vakh-i) segregated and (kaddhey = pushed out) rejected.

 

ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥

Thāo na pāin kūṛiār muh kālĥai ḏojak cẖāliā.  Ŧerai nāe raṯe se jiṇ gae hār gae sė ṯẖagaṇ vāliā.  Likẖ nāvai ḏẖaram bahāliā. ||2||

 

(Koorriaar) the false ones – who do not pass in scrutiny – do not (paaian-i) find (thaau = place) acceptance by the Creator, and (muh kaalahai = blackened faces) facing ignominy, (chaalia) are driven (dojak-i) into hell, i.e. are sent for reincarnation.

Those (ratey = dyed) imbued with (teyrey) Your (naaey/naam) virtues and commands, O Almighty; (s-e) they (gaey) depart from the world (jin-i) winning the battle of life – they merge with You, but (tthagan vaalia = deceitful) those with pretensions (haar-i) losing out and (gaey) depart.

Dharam Rai has been nominated to truthfully decide against (likh-i = writing) given (naavai) commands. 2.

 

—————————————-

 

Note: The two Sloks or prologues preceding the third Paurri describe nature, and say that everything is controlled by Divine commands. The Paurri says death is inevitable when the allotted life-span is complete; the soul is then required to account for its deeds in life and face consequences – logically.

 

ਸਲੋਕ ਮ: ੧ ॥ ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ ਵਿਸਮਾਦੁ ਜੀਅ ਵਿਸਮਾਦੁ ਭੇਦ ॥

Salok mėhlā 1.  vismāḏ nāḏ vismāḏ veḏ.  vismāḏ jī▫a vismāḏ bẖeḏ.

 

(Slok M: 1) prologue by the first Guru. It is (vismaad-u) awe-inspiring to see —

(Naad = sound) devotional music and (veyd = Vedas) the scriptures – knowledge;

(Jee-a) the creatures – of various types and (bheyd) differences between them.

 

ਵਿਸਮਾਦੁ ਰੂਪ ਵਿਸਮਾਦੁ ਰੰਗ ॥ ਵਿਸਮਾਦੁ ਨਾਗੇ ਫਿਰਹਿ ਜੰਤ ॥

vismāḏ rūp vismāḏ rang.  vismāḏ nāge firėh janṯ.

 

(Roop) forms of nature and its (rang) colors.

How some (jant) living beings (phirah-i) roam (naagey) naked – need no clothes to cover.

 

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It is (vismaad-u) awe-inspiring to see —

 

ਵਿਸਮਾਦੁ ਪਉਣੁ ਵਿਸਮਾਦੁ ਪਾਣੀ ॥ ਵਿਸਮਾਦੁ ਅਗਨੀ ਖੇਡਹਿ ਵਿਡਾਣੀ ॥

vismāḏ pa▫uṇ vismāḏ pāṇī.  vismāḏ agnī kẖedėh vidāṇī.

 

(Paun) air/gases as also (paani) water/liquids of different types.

(Agni = fire) various forms of energy and their (viddaani) fascinating (kheyddah-i) play.

 

ਵਿਸਮਾਦੁ ਧਰਤੀ ਵਿਸਮਾਦੁ ਖਾਣੀ ॥ ਵਿਸਮਾਦੁ ਸਾਦਿ ਲਗਹਿ ਪਰਾਣੀ ॥

vismāḏ ḏẖarṯī vismāḏ kẖāṇī. vismāḏ sāḏ lagėh parāṇī.

 

(Dharti) the earth and (khani) types of life – namely born from egg, womb, perspiration and soil.

And how (praani) the living beings (lagah-i) engage in different types of (saad-i = taste) pleasures.

 

ਵਿਸਮਾਦੁ ਸੰਜੋਗੁ ਵਿਸਮਾਦੁ ਵਿਜੋਗੁ ॥ ਵਿਸਮਾਦੁ ਭੁਖ ਵਿਸਮਾਦੁ ਭੋਗੁ ॥

vismāḏ sanjog vismāḏ vijog. vismāḏ bẖukẖ vismāḏ bẖog.

 

The phenomena of some people aiming at (sanjog-u) union with the Creator while others not caring and remaining (vijog-u = separation) oblivious of the Master.

How some people remain (bhukh = hunger) hungry while others (bhog-u) eat bellyfuls.

 

ਵਿਸਮਾਦੁ ਸਿਫਤਿ ਵਿਸਮਾਦੁ ਸਾਲਾਹ ॥ ਵਿਸਮਾਦੁ ਉਝੜ ਵਿਸਮਾਦੁ ਰਾਹ ॥

vismāḏ sifaṯ vismāḏ sālāh. vismāḏ ujẖaṛ vismāḏ rāh.

 

Innumerable (sifat-i) virtues of the Almighty and the way people (saalaah) praise them.

How some people (ujharr) go astray from obedience of Divine commands while others remain on (raah-u) the path.

 

ਵਿਸਮਾਦੁ ਨੇੜੈ ਵਿਸਮਾਦੁ ਦੂਰਿ ॥ ਵਿਸਮਾਦੁ ਦੇਖੈ ਹਾਜਰਾ ਹਜੂਰਿ ॥

vismāḏ neṛai vismāḏ ḏūr. vismāḏ ḏekẖai hājrā hajūr.

 

How some people consider the Master (neyrrai = near) with them while others consider IT (door-i) far.

Some believe the Almighty is (haajraa hajoor) present everywhere, and (deykhai = sees) watches – takes care and watches our deeds.

 

ਵੇਖਿ ਵਿਡਾਣੁ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਨਾਨਕ ਬੁਝਣੁ ਪੂਰੈ ਭਾਗਿ ॥੧॥

vekẖ vidāṇ rahi▫ā vismāḏ.  Nānak bujẖaṇ pūrai bẖāg. ||1||

 

I am (rahia vismaad-u) awe-struck (veykh-i) seeing (viddaan-u) this play of the Creator.

This play is (bujhan-u) understood by (poorai bhaag-i) good fortune – of finding the guru and receiving his guidance, says Nanak. 1.

 

ਮ: ੧ ॥ ਕੁਦਰਤਿ ਦਿਸੈ ਕੁਦਰਤਿ ਸੁਣੀਐ ਕੁਦਰਤਿ ਭਉ ਸੁਖ ਸਾਰੁ ॥ ਕੁਦਰਤਿ ਪਾਤਾਲੀ ਆਕਾਸੀ ਕੁਦਰਤਿ ਸਰਬ ਆਕਾਰੁ ॥

Mėhlā 1.  Kuḏraṯ ḏisai kuḏraṯ suṇī▫ai kuḏraṯ bẖa▫o sukẖ sār. Kuḏraṯ pāṯālī ākāsī kuḏraṯ sarab ākār.

 

(M: 1) prologue by the first Guru. (Disai = is seen) the visible forms of existence show the Creator’s (kudrat-i) power, as do (suneeai = hear) the sounds; (bhau) respect for (kudrat-i) the power/commands of the Creator is (saar-u = essence) fundamental to (sukh) peace/comfort – in life and in the hereafter.

All creation from (paataali) the nether regions to (aakaasi) the sky were created by (kudrat-i) the Creator’s powers; (sarab) all (aakaar-u = form) visible existence came into being (kudrat-i) by Divine command.

 

ਕੁਦਰਤਿ ਵੇਦ ਪੁਰਾਣ ਕਤੇਬਾ ਕੁਦਰਤਿ ਸਰਬ ਵੀਚਾਰੁ ॥  ਕੁਦਰਤਿ ਖਾਣਾ ਪੀਣਾ ਪੈਨ੍ਹ੍ਹਣੁ ਕੁਦਰਤਿ ਸਰਬ ਪਿਆਰੁ ॥

Kuḏraṯ veḏ purāṇ kaṯebā kuḏraṯ sarab vīcẖār. Kuḏraṯ kẖāṇā pīṇā painĥaṇ kuḏraṯ sarab pi▫ār.

 

(Veyd) the Vedas, Puraanas and (kateyba) Semitic scriptures, i.e. all scriptures, came into being (kudrat-i) by Divine will, as is (sarab) all (veechaar-u) contemplation of the scriptures.

All types of (khaana) food, (peena) drinks, (painhan-u) apparels and (sarab = all) everything the creatures (piaar-u) love, came by Divine command/will.

 

ਕੁਦਰਤਿ ਜਾਤੀ ਜਿਨਸੀ ਰੰਗੀ ਕੁਦਰਤਿ ਜੀਅ ਜਹਾਨ ॥ ਕੁਦਰਤਿ ਨੇਕੀਆ ਕੁਦਰਤਿ ਬਦੀਆ ਕੁਦਰਤਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ॥

Kuḏraṯ jāṯī jinsī rangī kuḏraṯ jī▫a jahān. Kuḏraṯ nekī▫ā kuḏraṯ baḏī▫ā kuḏraṯ mān abẖimān.

 

Various (jaati = classes) categories of creation, of different (jinsi) types and (rangi = colours) characteristics exist (kudrat-i) by Divine commands, as do (jee-a) creatures of (jahaan) the world.

(Neykeeaa = virtues) goodness and (badeea) evil exist by Divine will, as do (maan-u) honor and (abhimaan-u) pride.

 

ਕੁਦਰਤਿ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਕੁਦਰਤਿ ਧਰਤੀ ਖਾਕੁ ॥ ਸਭ ਤੇਰੀ ਕੁਦਰਤਿ ਤੂੰ ਕਾਦਿਰੁ ਕਰਤਾ ਪਾਕੀ ਨਾਈ ਪਾਕੁ ॥

Kuḏraṯ pa▫uṇ pāṇī baisanṯar kuḏraṯ ḏẖarṯī kẖāk. Sabẖ ṯerī kuḏraṯ ṯūʼn kāḏir karṯā pākī nā▫ī pāk.

 

It is (kudarat-i) by Divine commands that (paun-u) air, (paani) water, (baisantar-u) fire/energy, (dharti) earth including minerals and (khaak-u) soil – called Panj Tat or five elements to form the physical creation.

O Creator, (sabh) everything is due to (teyri) Your (kudrat-i) powers; (too-n) You are its (karta) Creator and (kaadir-u) Master, but (paak-u = sacred) remain untouched by all this, because of Your (paaki) pristine (naai) virtues.

 

ਨਾਨਕ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ਵਰਤੈ ਤਾਕੋ ਤਾਕੁ ॥੨॥

Nānak hukmai anḏar vekẖai varṯai ṯāko ṯāk. ||2||

 

The Creator keeps everything (andar-i = in) subject to IT’s (hukmai = commands) control and (veykhai) watches, while IT (vartai) is present (taako taak = alone) untouched by the creation, says Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ

ਚਲਾਇਆ ॥

Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā.

 

(Paurri) stanza. When the mortal (bhog-i kai = consuming) has lived (bhog) the given life-span, (bhaur-u = bumble-bee) the soul (sidhaaia) leaves and the body (hoey) becomes (bhasmarr-i) ashes, i.e. dies.

When this (dunidaar) resident of the world (vadda hoaa = grows) completes the allotted age, his/her soul is (chalaaia = driven) taken away, with (sangal-u) a chain (gal-i) round the neck, i.e. it has to go and cannot avoid it.

 

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥

Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā.

 

(Agai = ahead) in Divine court, the soul  is (bah-i) made to sit, i.e. to patiently listen, while its (karni) deeds and (keerat-i) praise, i.e. positive – as well negative – aspects (vaacheeai) are told; (leykha) the account (kar-i) is told and (samjhaaia) explained.

If the account is in debit, i.e. the soul has not lived by Divine commands, then – it is (paudee-ee = being hit) subjected punishment of rebirth, and (na hovee) there is no (thaau) place for it to go, i.e. it cannot escape the consequences of deeds; (kiaa) what, i.e. there is, no use (rooaaia) crying (hun-i) now, as there is none (suneeai) to listen to it.

 

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Man anḏẖai janam gavā▫i▫ā. ||3||

 

This is what happens to (man-i = mind) mind/human being (andhai) the blinded by temptations and being oblivious of Naam/Divine commands and blinded by attachment to the world-play; it wasted (janam-u) human birth – did not use the opportunity to try and attain union of the soul with the Creator – and has to suffer being in cycles of births and deaths. 3.

 

 

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