(1)
(1) Satguru is such a being who through his teachings can convert a simple man into a highly religious person.
(2) Without the true spiritual knowledge of Satguru, the world lives in darkness of ignorance.
(3) A person may become very clever and wise, achieving significant worldly prosperity but he lives a meaningless and empty spiritual life without the guidance of a Guru.
(4) God is self-existent or self-illumined. The entire Universe is His creation. God Himself is looking after the whole Universe. He creates the living being, sustains them and destroys them at His will.
(2)
(1) God formulated definite and infallible laws for operation of various aspects of His creation-the Universe. Those who meditate on God, become like Him and those who do not are put into the cycle of birth and re-birth.
(2) God has countless virtues. No body is like Him. He is the provider and the entire Universe is functioning under His divine orders.
(3) God’s work is true and just. Everything in the Universe is functioning according to His will. He who has the good fortune of receiving His grace gets to know the ultimate truth that helps him select the right course in life.
(4) The deeds or the works done by people are evaluated by God according to the divine rules. His judgement is complete and true. Wrong doors are punished according to divine justice and those ever in love with Him win the game of life.
(3)
(1) If he bestows His grace on someone, he would be thrilled and flabbergasted by the miraculous and unexplained happenings in the Universe. It creates a feeling of awe and ecstasy. To live in close proximity of different species, other Universal elements like air, water etc. the four life producing systems and their produces, and admiring them as His manifestation creates a feeling of immense happiness and elation.
(2) All things spread in this Universe work by the will of God. The care and maintenance of everything in the cosmos is the responsibility of God Himself.
(3) Those who indulge in vices during their life time are sure to receive punishment in the court of Almighty and no immoral person can escape. At the time of judgement in His court, only the praises sung in His glory and good deeds are reckoned.
(4)
(1) Everything in this Universe, every element, substance or living creature is under the fear of God. Only God has fearless existence free from all bond ages.
(2) Divine knowledge can neither be acquired by plain talk nor through worthless deeds. It can also not be acquired by shrewdness or by imposition of power or use of force. The real foundation of the divine knowledge is God’s benevolence which can be had by loving Him truly.
(3) By His grace can a man meet Satguru, who imparts divine knowledge and makes him aware of the ultimate truth thus paying the way for the soul to unite with God. This is an established truth that nobody is a greater benefactor than God.
(5)
(1) In the Universe of God, moments-quarters, day-night, air-water, sun-moon, earth and the whole entanglements of the world are performing a divine show together. Due to ignorance and forgetting the need of meditation, people are getting increasingly involved in trickery and are becoming the morsel of death.
(2) Those devotees who have attained the beneficence of God and who meditate on Him spend their night like life drenched in God’s love. God cannot be reached by gambolling or by circumambulating. Gamboling is nothing more than entertainment for the mind. God’s true love appears only in the minds of those who live with respect of God in their hearts.
(3) With God’s love and meditation on His name, a man does not undergo sufferings in hell. Life and body are the gifts of God. God alone provides food to everybody. For one’s spiritual goodness, one should acquire the quality of humility. Death is an unavoidable truth.
(6)
(1) A Muslim, a Hindu, a Yogi, a donor or those indulging in immoral activities have their own way of life. They lay emphasis on their own principles. But truth devotes of God always carry quest for His love. They derive maximum pleasure in meditation and spend their lives in close proximately of virtuous persons.
(2) God knows all the good and bad deeds performed by a person and he is rewarded with appropriate fruits accordingly. No spiritual benefit or loss occurs to the body after death whether it is burnt or buried. Judgement takes place on the deeds done by him.
(3) Without Satguru nobody has ever attained God. He who unites himself with the Satguru gets to know life of this world God.
(7)
(1) When a man, understands the meaning of egoism or self – conceit completely, then only does he realise the omnipotence of god.
(2) Ego can only be shed by following the teachings of a Guru. This is the only way of getting rid of egoism.
(3) God can be reached by singing His praises. Contended devotees worship and meditate on God. They abandon ill-deeds and strive to earn the wealth of virtues.
(8)
(1) God is creating innumerable lives and He Himself is sustaining and protecting them. He is genuinely concerned about all His creations.
(2) Without meditation on His true name, consecration mark on the forehead with sandal wood paste (Tikka) or wearing of the sacred thread (Janeu) are all useless religious rituals.
(3) In order to receive grace of Almighty, shrewdness and indulging in useless rituals are all absurdities. The real aim of following a religious philosophy is to receive blessings at the door of the Lord.
(9)
(1) Ignoring the unique approach of singing His praises, a deep study of many sacred books is no answer to spiritual success in life.
(2) To reflect on God’s name and to win His favour is the true path to God. Study of too many and too voluminous books, visiting places of pilgrimage, impersonation as divine being, giving up eating food and wearing clothes, living in perpetual silence, walking barefoot, eating filth and living in jungles or in grave yards are all empty and meaningless ways to reach Him.
(3) God loves His devotees. True knowledge seekers yearns for the company of those who meditate on God.
(10)
(1) No lasting relationship or love can be established with anyone in this world except God. Everything and every living being in this World is perishable. So without His remembrance everything in this life is a mirage, an error of vision.
(2) In order to achieve nearness to God, it is necessary for one to develop true love for Him, learn to live truthful life, follow Guru’s teachings, show compassion towards all the living creatures while concentrating one’s mind to acquire spiritual stability.
(3) Leaving aside falsities and greediness, we should pray for close associations with saints so that, we can acquire higher spiritual state in their company. Scant wisdom filled with pride or ego often wastes away assets earned with much labour.
(11)
(1) For spiritual enlightenment it is essential that the seed of One Complete God be sown in the mind and it is kept clean of the dross of sins and ill-deeds. In order to affirm the path of devotion, one should live in the fear of God discarding laziness and striving for higher values of life.
(2) The true religious person in one who receives honour from God. Worldly achievements and respect are meaningless. Bereft of divine knowledge and filled with greed, sins, falsehood, desires etc. are driving people to humiliation. The so called religious minded and devoted persons are exercising deceit and falsehood on the name of religion and are caught in the web of worldly desires.
(3) Whatever pleases God is sure to happen. No one can impress Him with his caste dominance or high handedness.
(4) Only those people meditate on God’s name who are blessed with His grace.
(12)
(1) God lives in His entire creation and no one can find its end. Those who sing His praises are fortunate to cross the worldly ocean.
(2) There can’t be separate religion for people of different castes, states and countries. All human being have one religion only and that is the religion of meditating on God’s name.
(3) Almighty is above all the gods and the goddesses.
(4) The spiritual knowledge arrests the fast indulgence of mind in the worldly vices or immoral deeds. But without unflinching faith, singleness of mind and concentration. His teachings cannot be grasped and imbibed.
(5) In the court of God, no justice discrimination is made amount the educated and uneducated people. All rewards are made on the strength of truth or on the deeds & conduct of a person.
(13)
(1) Over a period of time a human mind is affected by many changes or is subjected to many waves of changes. Every change acts like a driving force or motivation.
(2) People may divide religion according to the age of era but the reality is that those who live in humbleness and carry out loving worship of The Lord attains salvation.
(3) We unite in the memory of God, only after understanding the teachings of Guru. Those traders who leave aside God’s love and attach themselves with worldly attractions drown ultimately in the worldly ocean. Satguru alone in the ship capable of taking across this ocean world.
(14)
(1) Humility is a very sweet trait and it is the gist of all the goodness and virtues but this humbleness should not be a mere show of formality. Rather humility must emerge from the heart and purity of mind.
(2) Mere religious ceremonies and rituals are meaningless. The real divine work is meditation on His name. Once he becomes aware of His path, man leaves aside the meaningless customs and rituals. But without Satguru one does not find the real path of divinity.
(3) Man at last departs from this world leaving his Almighty and sing His praises; for, He has indescribable qualities which are revealed to us when he unites us with a True Guru.
(19)
(1) Those people who do not meditate on God and yet are enjoying all the luxuries of this World, deserve scolding and condemnations. The food prepared from pious grains, water, fire and fat also become impure and filth when it mixes with human body.
(2) A woman without whom it is impossible for a man to live and who gives birth to great men, it is foolishness to treat and regard her low of birth and worthless. One who sings the praises of the Lord whether a man or a woman appears in the court of God with a sublime face.
(3) In this world, barring a few, everyone is entrapped in attachment. Each one of us has to suffer his own fate. When a person is not eternal then he should not ruin himself in false pride. It is futile to indulge in arguments with an illiterate person.
(20)
(1) A man’s body and mind becomes rough and apathetic if he speaks vapid and harsh language. A person bereft of love finds total rejection in the court of Almighty and is showered with scolding and disapprovals.
(2) With mind adulterated and yet projecting to be a virtuous person is just pretentiousness and outward show. Those who bear divine love in their heart are truthful and honest even if they are in rags. Except God, the Almighty, they care for no one else. Whatever little love for God that we may possess appears conspicuously in the court of Almighty.
(3) God Himself has created this Universe and He Himself looks after it. Whatever life is born is sure to perish in its turn. Why should the owner of our ody and mind i.e. God be forgotten? We should strive to make our lives a success by achieving for what we have taken birth.
(21)
(1) True godly love is that which is exclusively with Almighty. True devotees don’t love God by calculations. Rather they remain rapt with God’s love in all circumstances, good or bad.
(2) To bow before God yet not accept. His will is saluting and questioning at the same time. It does not provide one with a place of honour in Lords’ court.
(3) He whose service and meditation always give us lasting peace and comfort, should ever be remembered by us. We should not indulge in vices because their fruits shall have to be borne by us. Instead through farsightedness we should strive to earn such capital that will prove profitable in the world here after.
(22)
(1) Egoistic pride and service of the Master, the two most important things encountered by a man in pursuit of divine grace can’t go side by side. We should serve the Lord selflessly without even a desire of reward in return. Then only would the service be accepted.
(2) Man’s inner motives get depicted through his day to day deeds. With difference in the intentions and actions no one can get the ambrosial fruit in one’s life.
(3) Friendship with ignorant mind can never prove fruitful on the path of spirituality. Prayer with utmost humility is bound to be accepted than demanding by force.
(4) Friendship and love is meaningless if it is done with conceited and thoughtless mind.
(5) If by chance an ignorant mind does some thing right then its next work will definitely be wrong.
(6) A devotee can serve Almighty only when he is contented and accept His will cheerfully. We should always sing the praises and glory of the Almighty who has provided us with all our needs. Not by order but by request with absolute humility should we ask Him for His boons and blessings.
(23)
(1) Instead of feeling proud of our efforts we should have faith in God’s blessings.
(2) Only that service is accepted as true when we have removed all differences or doubts from our mind and we do not feel carrying an independent existence of our own.
(3) The extent of His domain is impossible to fathom. He creates the creatures, destroys them. He also gives them happiness and grief.
(24)
(1) Lord Himself has created all life. To some he gives happiness and to other-grief. Those who become recipient of His grace have their spiritual lives sorted and straightened.
(2) It is futile to stand in supplication before others. He alone is worthy of our prayers and attention since he creates all life and sustains them too.
(3) Nobody can fully describe the greatness and virtues.
ASA KI VAAR STEEK
of the Lord. Other than the protection of the Lord, a
living creature has no other sustainable hope. God
des as He likes.
Ik Onkar, Sat(i) nam(u), Karta Purkh(u), Nirbhau, Nirvair,
Akal Murat(i), Ajooni, Saibhang, Gurprasad(i).
| Ik Onkar | : | God is one and He is omnipresent. |
| Sat(i) nam(u) | : | His name is eternal |
| Karta Purkh(u) | : | He is the creator of this Universe and is present every where as complete. |
| Nirbhau | : | He is fearless. |
| Nirvair | : | He is free from animosity. |
| Akal Murat(i) | : | His form or shape is beyond the influence of time or Era. |
| Ajooni | : | He does not take birth. |
| Saibhang | : | He is self-illumined |
| Gurprasad(i) | : | Such Lord is attained only by the blessings or grace of a true Guru. |
Aasa, Mehla 1
This sacred hvmn has been composed in Raag Aasa Mehla 1 means that this hymn has been uttered by the first Guru, Sri Guru Nanak Dev Ji. ‘Mehla’ means the body or a person. This word has been used with all the Bani so that we get to know the Bani that has been composed under the pen name of Nanak and which Guru is the composer of a particular Bani; Mehla means Guru Nanak in his first form. Mehla 2 means Guru Nanak in his second form.
Var sloka(n) nal(i) slok bhi Mehley Pehley key likhey
(Note : a detailed discussion of this heading is given is the end of the booklet)
Tundey As Rajai ki dhuni
This caption has been given by Guru Arjun Sahib. Guru Sahib has given us instructions that this Var (ode) be sung in the prevailing tune of the Var sung in respect of Raja ‘Us’. An ode of the armless king named ‘Us’ sung by the people of
The fifth Guru has also ordered us to sing the Var on the same musical pattern as the var of Raja ‘Us’.
Sri Guru Granth Sahib has twenty two Vars. Some scholars opine on the basis of Gurbilas Patshah-10, that the musical instructions for singing these Vars have been inscribed by Sri Guru Har Gobind Sahib, but this belief is baseless and wrong. Bhai Sahib Kahan Singh ‘Nabha’ has refuted this wrong belief in his Mahan Kosh. The reality is that at the time of editing Sri Guru Granth Sahib, Guru Arjan Dev Ji imposed the tunes on nine of the twenty two Vars after verifying and checking. Sri Guru Hargobind Sahib practiced the singing of these Vars on the prescribed tunes in his court by the court bards.
Salok Mehla -2
Bal(i) hari gur apney deohari sad var(i)
Jin(i) manas tey devtey kee-ey karat na lagi var.
Meaning of difficult words : Bal(i) hari – sacrifice; to show affection; Deohari – during day; Sad var – hundred times ; Jin(i) – one who has; Manas – ordinary man ; Tey – from ; Devtey – god like, Kee-ey – made; Karat – while making or while doing so; Var - delay.
In this cantos, Sri Guru Nanak Dev Ji expresses his extra ordinary affection for his Guru on whom he sacrifices himself hundred times a day, whose blissful teachings have capabilities of changing ordinary men to men of repute i.e. god like persons, and in doing, so the Lord wouldn’t take any time.
Note : The world ‘Deetey’ in this cantos does not imply gods or goddesses of the Hindus religion but those men who are filled with virtues or with divine traits.
Mehla 2
Je sau Chanda ugveh(i) Suraj chadheh hazar,
Etey chanan hondian Gur bin(u) ghor andhar.2.
Meanings of the difficult words : Sau – hundred century; Chanda – moon; Chadheh – rise; Etey – so many; Gur bin(u) – without Guru Ghor andhar – blinding darkness.
If the world is illuminated by hundreds of Moons and thousands of Suns, even then without the Guru, the worldly souls would grop in the blinding darkness of ignorance in their divine path.
Mehla 1
Nanak guru n chetui, man(i) apnai suchet.
Chlutey til buarh jio sunjhey andar(i) khet.
Khetai andar(i) chhutia kaho Nanak sao nah.
Phalieh phulich bapurhey bhi tan vich(i) suah.
Meanings of the difficult words : Nanak – Hey, Nanak ; No chetni – do not remember; Man(i) apnai – in one’s mind; suchet – wise alert; til buarh jio – like burnt seasame seeds; Ghhutey – discarded; Nah – Lord.
In this cantos, Guru Nanak Dev Ji says that those persons who do not remember Lord or who do not bother to care about Lord’s teachings and are full of ego and think themselves to be clever and wise; their condition is like the rotten seasame plants which are lying discarded in the fields. Such plants may be claimed by hundred masters. These unfortunate plants develop and grow but there is ash in their pods rather than seasame seeds.
Pauri
Apinai ap(u) sajio, apinai rachio nao.
Dui kudrat(i) sajiai, kar(i) asan(u) dithan chao.
Data karta ap(i) tun tus(i) deveh kareh pasao.
Tu(n) janoee sabhsai, dey laiseh jind(u) kavao.
Kar(i) asan(u) ditho chao.1
Meanings of the difficult words : Apinai – Lord Himself; Ap(u) – self; Nao – praise, fame; Dui – second; Sajiai – created, built; Kar(i) asan(u) – entrench, to be present in the Universe; Chao – show, play; Dithau – seen; Tus(i) – to become gracious, to be happy; Deveh – you give; Kareh – you do ; Pasao – boon, blessings; Sabhsai – everybody; Dey – to give, Laiseh – you will take; Kavao – order; Janoee – familiar, all knowing.
The Lord formulated His own self and created His own attributes. Then He created this Universe and He manisfested Himself in every particle of this Universe with a view to enjoy His own creation. Oh Lord ! Thou art the only provider and creator of everything. With Thy grace, Thou grant boon and blessings to Thy living beings. Thou art ommscient and with Thy divine order takes this life away. So dear God ! Thou art omnipresent and responsible for all that is happening in the Universe (i.e. creation, subsistence and finally destruction) according to Thy will.
‘The Quintessence of the Pauri’ – In this stanza, Guru Sahib has condemned the prevalent belief that the whole world is functioning by the orders of Brahma, Vishnu and Shivji. He explains that there is only one potent force responsible for the functioning of whole Universe and that is God.
Salok Mehla – 1
Sachey terey khand, sachey brahmand.
Sachey terey lo, sachey akar.
Sachey terey karney sarab bichar.
Sacha tera amar, sacha diban.
Sacha tera hokum(u), sacha phurman.
Sacha tera karam(u), sacha nisan.
Sachey tudh(u) akheh, lakh karorh(i).
Sachai sabh(i) tan(i), Sachai sabh(i) jor(i).
Sachi teri sift(i), sachi salah.
Sachi teri kudrat, sachey patisah.
Nanak, sach(u) dhiain(i) sacha(u).
Jo mar(i) jamney, su kach(u) nikach(u)
Meanings of the difficult words : Sachey - Ever stable, eternal; Khand – divisions of the cosmos, Brahmand - Universe; Lo – people, Akar – things with shape and size; Karney – work; Amar – order, kingdom; Diban(u) – royal court, Nisan(u) – sign, mark; Karam(u) – blessings; Sachai – God ; Tan(i) – power, strength; Sachai jor(i) – in the power of the Lord; Kudrat – Creation; Mar(i) jammey – death and birth or coming and going in this world ; S(u) – those; Kach(u) – nikach(u) – immature, inexperienced.
Oh, the eternal Almighty ! Thine creations of the Universe art ever real (i.e. formulation of your Universe or cosmos is inevitable or permanent). The planets created by Thee and the structure there in are also real and all Thine formulations and creations are firm/permanent and imperishable.
Oh Lord ! Thine royal court is indestructible, the divine orders and Thy royal command is firm & permanent. Thine boons and blessings to thine living creatures are ever steady and infallible.
Innumerable living beings who sing Thy praises are also real (i.e. numerous persons are continuously meditating on Thee(. All the planets, galaxies and other heavenly bodies in the cosmos, people, structures, living being etc. are all real and are existing by Thy power. Thou art their support.
Singing Thy praises is a continuous and ever established process. O True almighty ! All Thy formulation or Thy creations are also in an endless system.
Hey Nanak ! Those who worship the eternal Almighty are the manifestations of the True Lord. But those who are entangled in the system of birth and death are totally false.
In this cantos Guru Sahib has condemned the believes of the other religions that the world is nothing but an illusion or apprehension. He explains that the total system of this Universe of Cosmos is not just an illusion but a powerful creation of a Powerful Master who has its total governance in His hand. In totality this whole creation or the Universe is His irrevocable system but when the components of this creations are taken individually, then they are all perishable. Those who perpetually remember Him before like Him.
Mehla – 1
Vadi vadiai ja vada nao
Vadi vadiai ja sach(u) niao
Vadi vadiai ja nehchal thao
Vadi vadiai, janey alao
Vadi vadiai, bujhey sabh(i) bhao
Vadi vadiai, ja puchh(i) n dat(i)
Vadi vadiai, ja ape yap(i)
Nanak, kar n kathni jaey
Kita karma sarab rajaey.
Meaning of the difficult words : Nao – name, fame; Niao – justice; Ja – whose, God’s; Nehchal Thao – His stable place; Alao – voices, prayers of living beings; Bhao – sentiments, emotions; Puchh(i) – asking or taking advice; Ape-ap(i) Independent, all in all ; Kar – game, deed, kudrat; Kita-karna _ All that He formulated; Rajaey – in the divine orders, under His will.
It is the glory of The Lord that His praises are magnificent. The order virtues of God are that His justice is sound. His seat too is unshakeable. He is ever aware of the minds of all living beings. God’s greatness also lies in the fact that He is not showering His blessing with prior permission of someone else. He Himself is the provider or the donor of everything. Yet another glory of the Lord is that He is independent and is omnipotent because there is no one like Him. He is the only one.
Hey Nanak ! creations of the Lord are indescribable. All that He has created is by His Divine order or will.
Mehla – 2
Eh(u) jag(u) sachai ki hai kotharhi,
Sache ka vich(u) vas(u).
Ekna hukam(i) samaey l-ey,
Ekna hukmey karey vinas(u).
Ekna bhanai kadh l-ey
Ekna maya vich(i) niwas(u).
Ev bhi akh n ja-pee, je kisai anai ras(i).
Nanak gurmukh(i) janiai
Ja kau(u) ap(i) karey pargas(u).3.
Meanings of the difficult words : Sachai – always existent Lord’s ; Kotharhi – dwelling, place for shelter; Ekna – to some; Hukam(i) – according to His Divine order; Samaey l-ey – to merge with Him; Bhanai – according to His will; Kadh l-ey – to take out of the effect of mammon; Ev bhi – like this; Akh(i) – to say; N jap-ee can’t be said, can’t be sure; Je – that; Kisai – to whom ; Anai ras(i) – to suit, to put on the right path; Gurmukh(i) – through the Guru ; Janiai – to understand; Ja kau – to the person.
This world is the dwelling place of the True Lord and He resides in it. He merges some with Himself while the spiritual life of some is destroyed by His Divine orders. The Lord pulls out some from the above of mammom by His irrevocable will while the other remain engrossed in mammon (maya). But it is difficult to say whom will He put on the right path.
Hey Nanak ! The reckoning of the Lord’s will can only be known through the True Guru. He only becomes the blessed soul whose heart He enlightens with knowledge.
Central Idea. The Lord dwells in this Universe. He puts people on the right and wrong paths by His Divine order. This is realised by the knowledge that He bestows upon the moral beings through their association with a True Guru.
Pauri
Nanak Ji upaey kai, likh(i) navai dharm(u) bahalia.
Othey sachey hi sach(i) nibrahi, chun(i) vakh(i)
Kadhey jajmalia,
Thao n paen(i) koorhiar
muh kalai dojak(i) chalia.
Terai naey ratey se jin(i) gaey,
har(I ) gaye se thaggan walia.
Likh(i) navai dharma(u) bahalia.2.
Meaning of the difficult words : Ji upaey kai – by giving them birth; Likh(i) navey _ to assess the deeds; Othey – there, in the divine court; Bahalia – to cause to sit; Sachey hi sach – absolute truth; Nibrahi – to settle ; Jajmaliya – sinners, ill-fated persons; Thao n paen(i) – not accepted by Lord; Muh kale – with shameful faces; Dojak – Hell; Chalia – pushed; Terai naey – in your name; Se jin(i) gaey – they won the game; Har gaey – lose the game; thaggan walia – dishonest and deceivers.
Guru Dev explains that after creating the Universe and all the living beings, He appointed a Divine Accountant to keep a record of all the deeds of these living beings. In the Divine court the judgement is pronounced purely on the basis of absolute truth and in that
Hey Lord ! Those who are immersed in Thy love or who are engrossed in Thy name, succeed in winning the game of human life, where as those who indulge in bad deeds or sins, lose it.
O God ! Thou hast thus appointed a Divine recorder who is maintaining the records of the deeds of all the living beings.
Salok Mehla – 1
Vismad(u) nad, vismad ved.
Vismad(u) jee vismad(u) bhed.
Vismad(u) roop, vismad(u) rang.
Vismad(u) nage phir(i) h jant.
Vismad(u) paun(u), vismad pani.
Vismad agni, khedeh(i) vidani.
Vismad dharti, vismad khani.
Vismad sad(i) lageh(i) prani.
Vismad sanjog(u), vismad vijog(u)
Vismad bhukh, vismad bhog(u).
Vismad sift(i), vismad salah.
Vismad njharh, vismad rah.
Vismad nerhai, vismad door(i).
Vismad dekhai, hajra hajoor(i).
Vekh(i) vidan rahia vismad(u).
Nanak bujhan(u) purai bhag(i)
Meanings of the difficult words : vismad(u) – stage of immense pleasure, ecstacy; Nad(i) – sound; Ved – knowledge; Bhed – varieties; Jant – living beings; Agni – Fire, passion; Khedeh(i) – play games; vidan – Strange games; Khani – four form of birth of life, born from an egg, mammals, plantlife and sweat; Sad(i) – in enjoyment; Sanjog(u) –meeting of the living beings; Vijog(u) – separation; Bhog – consuming of the materials; Salah – praise; Ujharh – corrupt way, mislead; Rah – right path; Vidan – miracle, wonder; Vekh(i) – to watch; Rahia vismad(u) - in state of enjoyment; Bujhan(u) – knowledge, to understand.
In this Contos Guru Nanak Dev Ji has described God’s myriad, amazing and wondrous activities in a very beautiful way and by seeing these wonders the spiritually inclined people develop strange sensation of God’s love in their minds and they feel immense pleasure in loving Him.
Guru Ji states that countless voices being generated in the Universe and knowledge of innumerable subjects, several species of life present in the Universe develop an indescribable ecstacy in the mind of spiritually inclined people. Different shapes of the living being and their colours and the fact that several organisms are living naked in this Universe also generate admiration.
The amazing powers and actions of air, water, fire and their astonishing feats create strange thrill in the minds.
The vast expanse of Earth and the birth of various organisms on this earth develop a great sense of pleasure on the human minds. It is astonishing to watch the living beings fully engrossed in the enjoyment of the materials of the world.
Somewhere, the living being are uniting while at other places they are separating. Hunger of the materialistic things is overwhelming the minds of some people while others are enjoying these luxuries. All these things generate a feeling of consternation in the minds of a person on the road to attainment of God realisation.
Some people are singing praises of the Lord while infidels are busy treading on unworthy paths. There are mans who are engrossed in seeking the favours of the Lord. All these happenings in the world are creating a feeling of untold pleasure coupled with amazement in the minds of His devotees. For some the Lord is near while to others. He appears far due to their actions. Some consider Him ever present and near and all this creates an ecstatic feeling in the mind of man.
The enchanting and wonderous happenings of the cosmos is generating untold ecstacy and wonderous feelings and this can only be realised by His kindness and fortune says Nanak.
Mehla – 1
Kudrat(i) disai, kudrat(i) suniai,
kudrat (i) bhau sukh sar(u).
Kudrat(i) patali akasi, kudrat(i) sarab akar.
Kudrat(i) ved puran kteba, kudrat(i) sarab vichar.
Kudrat(i) khand pind painen(u),
kudrat(i) sarab piar(u).
Kudrat(i) jati jiusi rangi, kudrat(i) Ji jahan.
Kudrat(i) nekia, kudrat(i) badia,
Kudrat(i) man(u) abhiman(u).
Kudrat(i) paon(u) pani baisantar(u),
kudrat(i) dharti khak(u).
Sabh teri kudrat(i), tini kadar(u) karta,
Paki nai pak(u).
Nanak, hukmai andar(i) vekhai, vertai tako tak(u).
Meaning of the difficult words : Kudrat(i) – creation of the God; Disai – whatever is seen; Sukh sar(u) – gist of comforts; Patali – in the neither world ; Akasi – in the sky; Akar(u) – the whole visible form, the whole world; Ved puran kateb – religious books of Hindus, religious books of Muslims and Christians; Sarab vichar – Complete thought; Jati – casteism; Jinsi – in different forms; Rangi – in different colours, Jahan – world ; Man(u) – respect; Abhiman(u) – Pride, ego; Baisantar(u) – fire; Kadar(u) – master of Universe; Pak(i) – pure, holy; Nai – praise; Vekhai – look after ; Tako tak(u) – one and only one; Vertai – happens, present.
Guru Ji says that whatever is being seen or heard is the creation of God. Similarly, God’s creation is the cause of worldly fears and comforts of life. His creation can be seen everywhere, in the nether world, in the sky and in the whole Universe. The ideology of Vedas, other scriptures and the religious books of Muslims and Christians in also Thy creation. His creation is existing in the form of food, clothing and the extensive worldly love and emotions amongst the loving beings. It is also existing in different castes, creed colour and gender. All the goods and evils, pride, arrogance and respect existing in the world are also His formulations. Air, water, fire and dust are all Lord’s creations. The nature exists everywhere and Thou art the master of all that is existing. Thou art the creator, developer and the destroyer of this Universe. Thine praises are the most pious and pure. Thou art pious, Oh Lord. Thou keep the entire creation under. Thine order and look after every one according to Thy will.
Pauri
Apinai bhog bhog(i) kai hoe bhasmarh(i) bhaur sidhaia
Vada hoa dunidar(u), gal(u) sangal(u) ghat(i) chlaia.
Agai karni kirat(i) vachiai, beh(i) lekha kar(i) samjhaia.
Thaou(n) n hovi poudiey,
hun(i) sunia kiya rooaia.
Man(i) andhai janam(u) gavaia.3.
Meaning of difficult words : Apinai – ownself; Bhog – pleasure of materialistic things; Bhog(i) ki – after enjoy the pleasure of things; Bhasmarh(i) – heap of ashes; Bhaur – element that is the cause of life – spirit; Sidhaia – went away, vanished; Vada hoa – dead; Dunidar(u) – worldly wise, engrossed in money matters; Gal(i) – around the neck ; Ghat(i) – to throw; Chlaia – made to proceed; Agai – after this life, to prepare for the next world ; Karna – deeds, earnings; Karni Kirat(i) – earnings made by singing the praises of God; Vachiai – taken into consideration; Thaoun a hovi – don’t get the place; Poudiee – beaten with shoes, insulted; Hun(i) – now, while getting the beating; Suniai – what to listen; Man(i) andhai – ignorant mind, knowledgeless person; Rooaia – to cry to scream.
Gurudev tells us that after enjoying the luxuries of this world all living beings die and become a heap of ashes and the bumble bee like spirit leaves and vanishes from the human body. When a person engrossed in mammon dies, it seems he is in fetters and being shoved and pushed around. In the life here after, the earnings that he may have procured in the form of Lords praises are accounted and based on these assets, he is explained his balance sheet and the fruits that he may be entitled to on that account.
The sinners who are punished in the court of the Lord don’t find a place to hide themselves in. Who would hear his shrikes and wails? He will have to bear the fruits of his bad deeds and how can he escape from them? An ignorant person wastes away his precious human life through evil deeds and actions.
Salok Mehla – 1
Bhai vich(i) pawan(u) vahai sadwao.
Bhai vich(i) chaleh lakh dariao.
Bhai vich(i) agan(i) kadhai vegar(i).
Bhai vich(i) dharti dabi bhar(i).
Bhai vich(i)
Bhai vich(i) raja dharma duar(u).
Bhai vich(i) suraj(u) bhai vich(i) chand(u).
Koh karorhi chalet n ant(u).
Bhai vich(i) sidh budh sur naath.
Bhai vich(i) adaney akas.
Bhai vich(i) jodh mahabal sur.
Bhai vich(i) aweh(i) jaweh(i) pur.
Saglid bhao likhia sir(i) lekh(u).
Nanak, nirbhao nirankar(u) such(u) ek(u).
Meaning of the difficult words : Bhai – fear ; Sadvao – always blowing; Chaleh – to flow; Dariao – rivers; Vegar(i) – work done without taking wages; Bhar(i) – burden; Ind(u) clouds; Dharam duar(u) – court of Dharmraj; Koh karorhi – many miles of distance; Sidh – yogis of high spiritual state ; Budh – intelligent; Nath – leading yogis ; Adaney – spread ; Mahabal – great power, strong; Sur – brave persons; Pur – groups, bands ; Sagalia Sir(i) – in the fortune of ; Lekh(u) likhia – order of fear or emotion of fear written against them.
In this cantos Guru Nanak Dev Ji has explained the ultimate truth that He is the only supreme power in the Universe which is not under any fear. On the contrary each and every living being as well as all reckonable forces of the Universe live and function in His fear.
Guru Ji explains that ever blowing wind blows under His fear. Lakhs of rivers are emptying themselves in the ocean under the fear of His order. The fire too under His fear is serving the entire Universe and its inmates without demanding any wages. By His fear is the earth bearing unimagineable burden. Inder (god of rain, means clouds) too is roaming about on its head in the sky by His fear. The court of Dharamraj (personality responsible for keeping accounts of all living beings) also operates by His order. Both the Moon and the Sun operate under the fear of the Lord. They travel millions of miles on an endless journey. All yogis, sidhs, wise people, gods and yogis of higher spiritual state live under His fear. The vast and open expanse of the sky is also under His order. All the heroes and the brave warriors of the world achieve their success under the fear of God. A whole lot of living organisms who are born and die are subjected to the fear of God. All living beings have the fear of His order in the form of obedience written in their lot.
Hey, Nanak ! only the eternal and infalliable Lord is completely free of any fear.
Mehla – 1
Nanak, nirbhao nirankar, hor(i) ketey Ram rawal.
Ketia kahn kahania, ketey bed bichar.
Ketai nacheh mangtey, girh(i) murh(i) pureh tal.
Bajari bajar meh(i) acy(i) kadhey(i) bajar.
Gaveh rajey rania, boleh(i) al patal.
Lakh takia ke mundrhey, lakh takia ke har.
Jit(u) tan(i) paiyeh Nanka, se tan hoveh(i) char.
Gian(u) n galii dhundhiai, kathna kararh sar(u).
Karam(i) milai ta paiai,
hor hikmat(i) hokum(u) khuar(u).2.
Meanings of the difficult workds : Hor(i) – other than Almighty; Ram – like Ram Chander Ji, Rawal – insignificant; Ketia – many, several ; Kanh kahania – stories of Krishan Ji; Girh(i) murh(i) – again and again; Pureh tal – to keep the musical tune; Bajari – a person who acts in a Raas Leela; Aey(i) kadhey(i) bajar – to organise Raas; Al patal – those dialogues which are not understood by others; Mundrhey – beautiful ear-rings; Jit(u) tan(i) – that body; Paiyeh – wears, Chhar – ash; Galii – with talks alone ; Dhundiai – is found; Kathna – to explain ; Kararha – hard ; Sar(u) – Iron ; Karam(i) - with His grace; Hikmat(i) – by cleverness, by shrewdness; Khuar(u) – wretched.
Gurudev explains that god is the only fearless supreme power existing in the world. Several extraordinary persons and incarnations like Ram Chander Ji who were born in the past are insignificant in comparison to the Lord. Similarly many anecdotes from the life of Krishan and many ideologies of the books of knowledge and worthless in comparison to Divine knowledge.
In order to know about the formless Lord, some persons dance like acrobats while some like beggers are wasting their time in wandering here and there.
Some persons are performing Raas Leela. They are impersonating as Kings and queens and sing the glory of God, and to make favourable impression on the people, they use words which are beyond the comprehensions of the watchers.
These imposters wear very costly ear-rings and necklaces. For the Divine knowledge one should clearly understand that these valuable ear-rings and necklaces are insignificant since the body wearing these will turn into ashes one day.
Divine knowledge can’t be obtained by useless and worthless deeds. Describing the divine knowledge is hard like steel. With the grace of God or by His favour can this be acquired. No cleverness, cunningness, use of force, vigour or power can provide the divine knowledge. Use of such temperaments often bring ruination of the individuals.
Pauri
Nadr(i) kareh jey apni, ta nadir satgur(u) paia.
Eh(u) jio(u) bauhey janam bhramia,
Satgur(i) miliai sach(u) paia jinni vichauh ap(u) gvaia.
Jin(i) sacho sach(u) bujhaia.4.
Meanings of the difficult words : Nadar(i) – favour, grace, Kareh – if He does; Nadri – with Lord’s grace; Bhramia – wandered aimlessly; Sat(i) gur(i) – Lord has; Sabh(i) Lok, sabaia – Oh, all the people ; Suniauh – liste; Sat(i) gur(i) miliai – by meeting Sat(i) guru; Jini – those people; Ap(u) – self, pride; Sacho sach(u) – absolute truth; Bujhaia – made him understand.
In this Pauri, Guru Nanak Dev Ji explains that Oh Dear Lord ! if Thou bestows Thine grace on the living beings, then only would one get to meet Sat(i) guru. When the wandering soul entered the human life, then The Lord showered His kindness and blessed him the sermon for his welfare through Sat(i) guru.
Oh ! the people of this world ! you all must listen carefully that there is none else who is as generous and benefactor as the Lord.
Those who gave up egoism, reached the Lord through the clemency of Sat(i) guru. Sat(i) guru is that force which provide the humans with the true knowledge of God.
Salok Mehla – 1
Gharhia sabhey gopia, pehar kannh gopal.
Gehney paoun(u) pani baisantar(u),
Chand(u) Suraj(u) avatar
Sagli Dharti mal(u) dhan(u) vartan(i) sarab janjal.
Nanak, musai gian vihuni, khaey
Meanings of the difficult words : Ghari – time equivalent to 24 minutes approximately : Gopia – the milk- maids of Bindraban; Pehar – period of three hour duration (there are eight pehar in a day); Kannh – Krishan Ji, Baisantar – fire ; Mal(u) – materials; Vartan(i) – ingredients; Janjal – entanglements; Musai – being cheated; Vihuni – devoid of, empty ; Jamkal – angel of death ; Gopal – milkmen.
In this salok, Guru Nanak Dev Ji sketches Raas Leela created by God which is being enacted by contemporary artists on the stage of the world. The Raas depicting
Gurudev states that in this divine Raas Leela all the moments are like dancing milkmaids and all the quarters in a day are like Krishan Ji and his milkmen companions. Air, water and fire seems to be waring the jewels of watches and quarters. In this divine Raas Leema the Sun and the Moon are like incarnations who are being imitated.
The whole of Earth, that is all its materials and assets are the ingredients of the worldly drama. The involvement of the people of the world is like various characters of the drama being played on the stage of this world.
Hey Nanak ! the ignorant people are being cheated and swindled in this enchanting drama being played by the mammon (Maya) and their forgetting to mediate on
Mehla – 1
Vaen(i) cheley nachan(i) gur,
Pair halain(i) pheran(i) sir.
Ud(i) ud(i) rawa jhatai paey.
Vekhai lok(u) hasai ghar(i) jaey.
Rotia karan(i) pureh tal.
Ap(u) pachharheh dharti nal(i).
Gavan(i) gopia gavan(i) kanh.
Gavan(i) Sita rajey Ram.
Nirbhao nirankar(u) sach(u) nam(u).
Ja ka kia sagal jahan(u).
Sewak seweh(i) karam(i) charhao.
Bhini rain jina man(i) chao.
Sikhi sikhia Gur vichar(i).
Nadri karam(i) laghaey par(i).
Kol charkha chakki chakk(u).
Thal vroley bahaut(i) anant(u).
Latu madhania angah.
Pankhi bhaudia lain n sah.
Sooai charh(i) bhawaieh jant.
Nanak bhaodia ganatn ant.
Bandhan bandh bhawaey soey.
Paeai kirat nachai sabh (u) koey.
Nach(i) nach(i) haseh chaleh se roey.
U(i) n jahi sidh n hoeh.
Nachan(u) kudan(u) man ka chao.
Nanak, jin man(i) bhao tina man(i) bhao.2.
Meanings of the difficult words : Vaien(i) – play the musical instrument; Rava – dust ; Jhatai – in their hair; Pureh tal – dance; Pachharheh – to hit against; Gavan(i) gopia – sing and dance in the guise of milkmaids; Karam(i) – with grace; Charhao – in high spirits; Bhini – full of pleasure ; Rain – life like night ; Chao – ardent desire; Sikhi – learnt; Gur vichar(i) through guru’s ideology; Nadri – almighty, God’s grace; Karam(i) – with His grace; Chakk – potters’ wheel; Varoley - tornado, to go round at high speed; Anant – unlimited; Angah – the board on which the grain is winnowed; Bhaundia – roating like a top ; Suai – mounted on an iron spike ; Bhawareh – make to rotate; Jant – implements; Bandhan bandh(i) – tied in the bondages; Paeai – ordained ; Kirt(i) – according to the deeds, according to the sacraments of deeds; Bhao – fear, regard.
During Raas Leela (enactment of episodes from life) disciples play the musical instruments and the teachers of the disciples perform dance. During the dance, they wear tinkle bells around their ankles and move their heads and feet vigorously. The dust and the dirt kicked up by them settles on their head and hair. The people who come to watch the enactment go home happy and pleased. Actually these enactors of episode perform to earn their livelihood. They kick the ground vigorously to win the applause of the viewers. They sing and dance in the guise of milk-maids, Seeta, Ram and other kings and queens (Dressing themselves in the disguise of these forces, giving them a form and enacting episodes from their lives out of reverential fear is considered to be a form of worship by them). But the Lord who has created this whole Universe is Fearless, Formless and His name is eternal.
Those devotees who with God’s grace remain in high spirits always worship the Lord. Those who develop an ardent desire for meditation, their night like life becomes delightful and luscious. Those who have understood the ideology of the Guru, are sure to cross this worldly ocean by His grace.
Dancing and moving round and round is no way of succeeding in attaining the purpose of life; that is to successfully swim across the ocean of mammon (Maya). There are unlimited number of things which are revolving or moving round and round. Things like spinning wheel, potter’s wheel, tornadoes in the deserts, threshers, tops, churners, birds etc. are rotating continuously and without taking rest. Several instruments are made to rotate by fixing them on an iron-spindle. Gurudev explains that there is no limit of these things. Similarly by putting the people in the bonds of mammon, God is rotating them also. Those who dance and laugh under the influence of mammon leave this world crying and in suffering. Dancing can’t take a person to higher spiritual state nor can they become strong spiritually or powerful like Yogis or Sidhs. Actually singing and dancing is just a means of entertainment. Those who harbour reverence and fear for the Almighty are the true lovers of God.
Bhai bin(u) bhagat(i) n hovee, nam(i) n lagai piar(u).
Pauri
Nao tera nirankar(u) hai,
Nae’ Laeai narak(i) n jaiai.
Jio pind(u) sabh(u) tis da, de khajai akh(i) gavaiai.
Je lorheh changa apna,
kar(i) punuh neech(u) sadaiai.
Je jarwana, parharai, jar(u) ves kredi aiai.
Ko rahai n, bhariai paiai.5.
Meanings of the difficult words : Laeai – if taken ; Pind(u) – body; Khajai – food, meal ; Lorheh – need, want; Kar(i) punuh – by virtuous deeds; Jarwana – powerful, vigorous ; Jar(u) – old age; Parharai – to relinquish ; Ves karendi – impersonate; Aiai – is coming; Bhariai paiai – when the last breath is taken ; Pai – water watch depitching a definite time of ‘one watch.’
Oh God ! Remembering Thee saves a person from the cycle of birth and death. A man’s body and soul belongs to Lord only. He gives sustenance to lal and it is futile to assess how much He gives. Hey man ! if you desire good of yourself then you must live virtuous life and live humbly. It is not possible even for a powerful person to get rid of old age because old age is sure to come. Theultimate truth is that when the scale of life of a person is filled i.e. when his allotted quota of breaths is used up, he can’t live in this world anymore.
Slok Mehla – 1
Musalmana sifat(i) sariat(i),
Parh(i) parh(i) kareh bichar(u).
Bandey se je paweh(i) vich(i) bandi
vekhan kao didar(u).
Hindu salahi salahin(i), darsan(i) roop apar(u).
Tirath(i) naweh(i) archa puja, agar vas(u) bakhar(u).
Jogi sun(i) dhiawan(i) jete, alakh nam(u) kartar(u).
Sukham murat(i) nam(u) niranjan, kaia ka akar(u).
Satia man(i) santokh(u) upjai, denai kai vichar(i).
De de mangeh sehsa guna, sobh karey sansar(u).
Chora jara tai kurhiard kharaba vekar.
Ik(i) hoda khaey(i) chaleh(i) aithaoo
Tina bhi kai kar.
Jal(i) thal(i) jia puria loa akara akar.
Oey je akheh su tunhai janeh(i)
Tina bhi teri sar.
Nanak, bhagta bhukh salahan(u),
Sach(u) nam(u) adhar(u).
Sada anand(i) raheh din(u) rati,
gunwantia pachhar(u)
Meaning of difficult words : Sariat(i) – code of conduct; Se – those; Bandi – restriction; Deedar(u) – to see; Salahi – praise worthy, Lord; Darsan(i) – throught scriptures; Roop(i) – corporeal, personified; Tirath(i) – to visit pilgrims places; Naweh(i) – to take birth; Archa – regards, respect; Agarwas(u) – fragrance of sandal wood; Bahkar(u) – fragrance, smell; Sunn(i) – free from desires; Alakh – unrealisable tone of words ; Sukham murat(i) – form of God, which can’t be seen or realised through sense organs; Niranjan – unstained; Kaya ka akar(u) – The whole world is the form of God ; Satia – donors; Man(i) – in the mind; Denai kai vichar(i) – with a view to give in donation; Santokh(u) – contentment, feeling of enough; Sehsa guna – thousand times; Jara – another’s wife; Tai – and ; Kurhiara – liars; Kharaba – wicked persons; Ek(i) – several ; Aithaoo – from this world; Kai – any work ; Tina bhi kai kar – they also have some work ; Jal(i) – in the water; Thal(i) – on the dry land; Loa(n) – people ; Puria – townships Akara – all living organisms of the visible universe; Oey(i) – all those living beings; Teri sar – taken care by you; Bhukh salahan(u) – desire of Lord’s praises; Adhar(u) – support; Pachhar(u) – dust of the feet.
Note. A careful study of Gurbani reveals that whenever Guru Ji discusses other religions, he places its ideology first and thereafter he explains his own view point and gives his ideology. In this cantos Guru Ji first enunciates the philosophy of Islam, Hinduism, philosophy of Yogi, benefactors and those living immoral life. In the last two sentences “Nanak bhagta bukh salahn(u) sach(u) nam(u) adhar(u). Sada anand(i) raheh din(u) rati, gunwantia pachhar(u)”, he defines his own ideaology for his Sikhs.
The Muslims admire their code of conduct as given for its follower. They read it repeatedly and think that the real persons are those who are restrained by their muslim order for a glimpse of the God.
Hindus praise the praiseworthy God through their scriptures and His personification through idols. They consider bathing at places of pilgrims as sacred and show their respect of gods by burning the fragrances of sandal wood and other inscences before their idols.
The yogis who sit inactively in a state of trance and sing the glory of Lord with words indescribable since according to them the form of Lord is infinitesimal and imperceptible, that cannot be seen by the senses possessed by a man. He is not effected by mammon. The entire world is a part of His whole.
The donors feel immense pleasure just by a thought of giving something in alms. They seek favours from God many times more than what they have given. Those who receive their donations praise them immensely. The world is full of wicked people, thieves, liars, bad and ill natured sinners who waste away their spiritual earnings here and leave the world empty handed. Is their existence worthy of any appreciation? What good have they done to themselves and the society by being born?
Oh, Lord ! Thou knowest what the living beings of water, earth, cosmos say. Thou art the sustainer and protector of them all.
Hey, Nanak ! the True devotees are ever hungry of Lord’s love. Meditation on His name is the only support that they seek. They remain absorbed in the pleasure of meditation day and night and think themselves as the dust of virtuous persons.
Mehla – 1
Mitti musalman ki, peyrhai pai kumiar.
Gharh(i) bhande itta kia, jaldi kare pukar.
Jal(i) jal(i) rowai bapurhi, jharh(i) jharh(i) paveh angiar.
Nanak, jin(i) kartai karan(u) kia, so janai kartar(u).2.
Meanings of the difficult words : Peyrhai – in the power of; Kia – make; Jaldi – burning; Jharh(i) jharh(i) – fall, drop; Paveh – fall; Jin(i) kartai – that Lord; Karan(u) – the worldly attractions.
In this cantos, Guru Nanak Dev Ji has allayed a big fallacy of the people. One has to bear the results of his good and bad deeds, but the people of some doctrines hold a belief that the method of disposal of a dead body can have spiritual significance immediately or at a later time. If not done appropriately and in accordance with their ideology, it can make the dead man bereft of some gain at a later stage. According to muslims, burying the dead body is gainful to the dead man while cremation is bad. It is their believe that on the day of judgement, Allah will get everyone of His faithfully out of their grave, and reward/punish them according to their deeds while Hazrat Muhamad Sahib will bear testimony in respect of his followers.
Gurdev explains with emphatic sarcasm that the earth of a dead muslim’s grave can sometimes come under the use of a potter (because the argil clay of the grave is good for making earthen wares). The potter makes earthen utensils and bricks out of this clay. These earthen pots are then baked in fire, an event the Muslims had been avoiding earlier. In the kiln, this burning clay seems to be screaming and shouting when the sparks and the burning cinders fall out of it.
Actually there is no spiritual loss or gain in burning or burying the dead body. Hey, Nanak ! the Lord who has created this Universe knows the good and the evil deeds of a person and accordingly a person has to bear the consequences.
Pauri
Bin(u) sat(i) gur kinai na paio,
bin(u) sat(i) gur kinai na paia.
Sat(i) gur vich(i) ap(u) rakhion(u),
kar(I) pargat(u) akh(i) sunaia.
Sat(i) gur miliai sada mukat(u) hai,
jin(i) vichauh moh(u) chukaia.
Uttam(u) eh(u) bichar(u) hai,
jin(i) sachey sio chit(u) laia.
Jagjeevan(u) data paia.6.
Meanings of the difficult words : Kinai – nobody; Paio – to get, to attain; Rakhion(u) – He has kept ; Miliai – to meet, a unite; Jin(i) – the Lord; Chukaia – has abolished, has removed; Jagjeevan(u) – life of the world, God.
Nobody has attained the Lord without a true Guru. Lord haskept Himself in a true Guru. Gurdev is apparently telling this truth. The Guru who has completely removed himself from the love of worldly materials, meeting him frees a man from the shackles of mammon. This is a wonderful thought that he who has developed love for true Guru is sure to realise the Creator and Sustainer of the Universe, the almighty Lord.
Salok Mehla – 1
Hau vich(i) aia, hau vich(i) gaia.
Hau vich(i) jammia, hau vich(i) mua.
Hau vich(i) dita, hau vich(i) laia.
Hau vich(i) khatia, hau vich(i) gaia.
Hau vich(i) sachiar(u) kurhiar(u).
Hau vich(i) pap pun vichar(u).
Hau vich(i) narak(i) surg(i) avtar(u).
Hau vich(i) hasai, hau vich(i) rovai.
Hau vich(i) bhariai, hau vich(i) dhowai.
Hau vich(i) jati jinsi khowai.
Hau vich(i) murakh(u), hau vich(i) siana.
Mokh mukat(i) ki sar na jana.
Hau vich(i) maia, hau vich(i) chhaia.
Haumai kar(i) kar(i) jant upaia.
Haumai bujhai ta dar(u) sujhai.
Gian vihuna kath(i) kath(i) lujhai.
Nanak, hukmi likhiai lekh(u),
Jeha vekheh teha vekh(u).
Meanings of the difficult words : Hau – thought of having one’s own identity, separate from God; Narak(i), surg(i) – avtar(u) – to be in Hell or Heaven; Bhariai – becomes filthy due to sins or evil deedsl; Jati jinsi – casteism; Sar – The main theme; Chhaya – shade or reflection of worldly attachments; Dar(i) sujhai – God’s door is seen; Kath(i) – kath(i) – to explain again and again; Lujhai – gets irritated; Hukmi – according to Divine order; Vekheh – to watch; Vekh(u) – form, countenance.
Because of ego or thought of having one’s own identity independent of God, a living being is entrapped in the cycle of birth and death of this earth. With ego, he is born and with ego he dies. In ego, he becomes a donor as well as a taker of charity. He becomes a gainer or a loser because of his egoistic temperament.
The truthfulness of the falsehood of a person is also due to his egoistic feelings. He enters the realm of good and evil due to this ego and feels himself to be in hell or heaven sometimes.
The ego makes a person laugh or cry sometimes. Often, his mind takes to sins, while other times due to his own efforts he is able to wash off the filth of sins from his mind. He loses his respect (in the eyes of the Lord) whom he has involved in casteism.
A human being becomes foolish or wise in egoism. This ego is a major hurdle in his efforts of attaining salvation. In self assertion, he is shouting and screaming for worldly assets and accepts its influence. Separated from the God due to this ego, a person is born again and again.
If a person understand the reality of egoism, ie if he realises that he is separated from God, then he isable to find the path leading to His abode. Otherwise as long as he remains ignorant of the characteristics and nature of ego, he feels irritated talking about the divine knowledge.
Hey, Nanak ! the living being behave like what they see. It means that with whatever intention does a person deals with others, he imbibes the same traits in his mind and character and will accordingly develop his personality as well as his behaviour. But a person develops this trait of egoism by Divine order.
One of the divine orders is that every human being has created a mesh of sacraments around himself and these sacraments are according to the deeds done by him. As a result of this Divine norm, every person develops his individual personality.
Mehla – 1
Haumai eha jat(i) hai, haumai karam kamahey.
Haumai eyi bandhana, phir(i) phir(i) joni pahey.
Haumani kithauh(i) upjai, kit(u) sanjam(i) eh jaey.
Haumai eho hokum(u) hai, paeai kirat(i) phirahey.
Haumai diragh rog(u) hai, daru bhi is(u) mahey.
Kirpa karey je apni, ta gur ka sabad(u) kamahey.
Nanak kahai sunauh janauh,
it(u) sanjam(i) dukh jahey.
Meanings of the difficult words : Jat(i) – natural temperament, symptoms; Haumai karam – egocentric skills; Eyi – these only (deeds) ; Pahey – to get; Kit(u) sanjam(i) – with what technique; Paeai kirat(i) – according to the writings; Phirahey – to move about ; Diragh(u) – chronic; Is(u) mahey – in this.
The characteristic of ego is that, an individual performs such deeds where he wants to assert himself. The egoistic bondages puts a living beings in perpetual cycle of birth and re-birth.
The question arises, where does this ego comes from or develops? And in what way can it be got rid of? The answer to this question is that egoism develops by Divine order and the human beings rush to do deeds according to their acquired sacraments in their previous life. Thus it effects them in this life as well. So the behaviour of a person becomes a nature.
Egoism is a chronic disease but its remedy also lies in it. If God bestows His grace then the individuals start abiding by the teachings of the Guru. Nanak Dev Ji sys, Oh, my fellowmen ! Listen, abiding by the order of the Guru dispels an individual of his ailment of egoism.
Pauri
Sev Kiti santokhii, jinhi sacho sach(u) dhiaia.
Onhi mandai pair(u) na rakhiau,
kar(i) sukrit(u) dharma(u) kamaia.
Onhi dunia torhey bandhana,
ann(u) pani thora khaia.
Tu bakhsisi agla, nit(i) deveh charheh swaia.
Vadiai vada paia.7.
Meanings of the difficult words : Santokhi – the contented ones; Sachosach(u) – absolute truth (God); Mandai – at wrong place; Sukrit(u) – good deeds; Dharam(u) kamaia – to do good deeds; Bakhsis – bestowing; Bandana – perplexity; Agla – very great; Deveh – to give; Charheh – to rise, to grow; Swaia – very ; Vadiai – because of praises, because of good qualities.
In this pauri Guru Nanak Dev Ji has enlightened us with highly contented devotee. A person who lives a contented and patient life truly serves God. These are those devotees who have always meditated on the stable and true Lord. They never step on evil paths. That is, they don’t indulge in bad deeds and spend their whole life in spreading goodness. These religious persons have detached themselves from the worldly love and affection and they eat strictly according to their need( it means that food taken is not for relishment, but to meet the basic need of the body). Oh Lord ! Thou art a great-benefactor, Thou art ever giving us boons and this kindness of Thine is ever increasing. Similarly by singing the praises and glory of Lord, the contented persons have realised Him.
Salok Mehla – 1
Purkhan, birkhan, tirathan,
tattan, Meghan khetan.
Deepan, loan, mandlan, khandan, varbhandanh.
Andaj, jeraj, utbujan, khani setjanh.
So mit(i) janai Nanaka, saran meran jantah.
Nanak, jant upaikai, sammale sabhnah
Jin(i) kartai karma kia, chinta bhi karni tah.
So karta chinta kare, jin(i) upaia jag(u).
Tis(u) johari suas(i) tis(u), tis(u) diban(u) abhag(u).
Nanak, sache nam bin(u), kiya tika kiya tag(u).
Meanings of the different words : Purkhan – men; Birhan – trees; Tirathn – the sacred places; Tattan – banks of the rivers; Meghan – clouds; Loan – worlds (A common Hindu believes in three world – hell, heaven and the earth, but according to Islam, the number of these world can be as many as fourteen; seven above the earth and seven below the earth. According to Gurmat the number of these worlds is beyond assessment); Khand – a part of the earth; Varbhand – Universe; Andaj – the birds, the fishes, the shakes etc. born through eggs; Jeraj – The mammals who are incubated in the body, develop in complete form and are born then. i.e. man animals, Utbhuj – trees, plants grown out of the earth; Setaj – the organisms like lice etc., which are produced through sweat and dirt; Khani – production system of various forms of life, so – those; Mit(i) guess, estimate; Saran – a large pond; Meran – mythological mountain supposed to be made of gold ; Jantah – organisms; Sammale – takes care of; Jin(i) kartai – the God; Karna – Universe; Tah – He (Lord); Johari – I salute Him, I sacrifice myself unto Him; Suast(i) – remains ever, saluting Him; Tis(u) – that Lord’s; Diban(u) – court; Abhag(u) – without destruction; Kiya tikka kiya – what is the use of a mark on the forehead or what is the use of a sacred thread worn. It means that these outer signs are just a display.
Guruji explains in this salok that Almighty has created the Universe of several living beings and He Himself is the caretaker ofall of them. Instead of performing His worship through such rites as applying consecration mark on the forehead or wearing sacred thread, one should mediate on the name of God truly and sincerely, at all times, which is the right form of worship.
Guruji explains that He alone knows the strength of innumerable species like human beings, trees, places of pilgrimages, rivers and oceans, clouds, fields, islands, Hell, Heaven, earth, Universe, cosmos, and through the prevalent four systems produced by Him. In other words God has produced all the above in abundance and beyond human comprehension.
Hey, Nanak ! all the He has produced, Lord is also sustaining and giving them protection. He alone is worried for its sustenance who has created this Universe. I bow in utmost respect to that Lord, whose court is eternal and infallible.
Hey, Nanak ! without the name of the True Lord, all externalities like marks on the foreheads or wearing the sacred threads worn are meaningless. These are just the exhibits of false piety.
Mehla – 1
Lakh nekia changiaia, lakh punna parwan(u).
Lakh tap upar(i) tirathan, sehaj jog beban
Lakh surtan sangram, ran meh(i) chhuteh paran.
Lakh surti lakh gian dhian, parhieh path puran.
Jin(i) kartai karma kiya, likhia awan jan(u).
Nanak, matti mithia, karam(u) sacha nisan(u).2.
Meanings of the difficult words : Punna – deeds of charity; Parwan(u) – accept; Sehaj – in routine, course of time; Jog – practices of yoga; Behan – in the forests; Surtan – bravery; Sangram – battle; Ran mahe – in the battle field; Chhuteh pran – to die; Surti – concentration to concentrate on a particular thing; Parhieh – to read out; Path puran – lesson from Purans (religious books of Hindus); Awan Jan(u) – production & destruction of life; Matti – advices; Mithia – useless, false; Karm(u) – His grace; Nisan(u) – edict, order.
In this cantos Guruji advises us that all the worldly ways and methods, wisdom and cleverness for achieving salvation are worthless except efforts to attain God’s grace. The main aim of life should be to raise oneself and become eligible for receipt of His grace.
Though lakhs of good and moral deeds be done, lakhs of charitable works be performed by the worldly people, practices of austerity on places of pilgrimage be indulged in, contemplation or yogic penances be done in the forests, lakhs of laudable deeds may be performed in the battle-fields, one may achieve martyrdom in the face of the enemy, many ways may be adopted to develop concentration of mind, literary discussions held, myriad efforts be made to contain the wanderings of the mind, innumerable recitations of the religious books like Purans be resorted to, yet Hey, Nanak ! all these wise practices are of no avail.
To get recognition in the Divine court, edict of His grace is the right permit. He has created the whole Universe and He has fixed the birth and death time of all its living beings.
Pauri
Sacha sahib(u) ek(u) tun, jin(i) sacho sach(u) vartaia.
Jis(u) tin deh, tis(u) milai sach(u),
ta tinhi sach(u) kamaia.
Sat(i) gur(i) milai sach(u) paia,
jinh kai hirdai sach(u) vasaia.
Murakh sach(u) na janani, manmukhi janam(u) gavaia.
Vich(i) dunia kahey aiya.8.
Meanings of the difficult words : Ek(u) Tun – only you; Vartaia – spreading, promulgating ; Deh – you give; Tinhi – they; Manmukhi – self-willed; Kahey aiya – why did you take birth.
Gurudev explains that Oh Lord ! Thou art the only one who has eternal existence. Thou hast promulgated. Thine Divine order in this Universe Oh Lord, when Thou bestow Thy grace on someone, he is then blessed with the Divine knowledge and only then does he treads on the right path and performs righteous deeds. By meeting a Satguru alone, one is blessed with the divine knowledge. Satguru enlightens his heart with Divine knowledge, but the ignorants and foolish people do not understand the divine knowledge; rather they waste away theirprecious lives by following the dictats of their foolish minds. Now why did these self willed and self oriented people come to this world? Thus they spend a meaningless and worthless human life.
Salok Mehla – 1
Parh(i) parh(i) gaddi ladieh,
parh(i) parh(i) bharieh sath.
Parh(i) parh(i) berhi paiai parh(i) parh(i) gaddieh khat.
Parhieh, jete baras baras, parhieh(i) jeta sas.
Nanak lekhai ik gal, hor(u) haumai jhakhna jhakh.
Meanings of the difficult words : Gaddi – carts; Ladieh – loaded; Bharieh – filled with; Sath – caravan of bulls and camels; Behri paieh – to put in the boat; Khat – a pit, cellar; Sas – breaths; Lekhai – in the Divine account, Divine approval; Ik gal – talk of Divine glory; Hor(u) – other efforts; Jhakhna – futile talk, idle talk.
In this cantos Guru Nanak Dev Ji explains the importance of meditation. It is the only source of realising the Lord. Bereft of meditation, attaining high education leads to egoism, futile and wasteful discussion. During Guruj’s time there were Brahamins who had crammed up many religious books but they neither had love for God nor morality. Such literary achievement used to increase their egoism, impending progress in their spiritual life.
Gurudev explains that if the number of books read are so many that these can be loaded on bullock carts or carried on bulls and camels in a caravan or boats are filled with these books or deep basements are stacked with them, mere reading of these many books can’t give any spiritual gain. If one spends his whole life i.e. months and years or every breath of his life in studying these books, even then it would provide no gain or usefulness in the spiritual life.
Hey Nanak ! the only thing acceptable in the Divine court is singing glories of Lord.
Mehla – 1
Likh(i) Likh(i) parhia, Teta karhia.
Bauh tirath bhavia. Teto lavia.
Bauh bhekh kia, dehi dukh(u) dia.
Sauh ve jia, apna kia.
Ann(u) na khaia, sad(u) gavaia.
Bauh dukh(u) paia, duja bhaia.
Baster na pehrai. Ahehnis(i) kehrai.
Mon(i) viguta. Kiou jagai, gur bin(u) suta.
Pag upetand. Apna kia kamana.
Al(u) mal(u) khai, sir chhai pai.
Murakh(i) andhai, pat(i) gavai.
Vin(u) nawai, kichh(u) thae’ na pai.
Rahai behani, marhi masani.
Andh(u) na janai, phir(i) pachutani.
Sat(i) gur(u) bhetey, so such(u) paey.
Her(i) ka nam(u) man(i) vasaey.
Nanak, nadr(i) karey so paey.
As andesey te nekhewal(u), haumai sabad(i) jalaey.2.
Meanings of the difficult words : Likh(i) likh(i) parhia – reading and writing in abundance; Teta – that much more; Karhia – fretting and fuming; Teto – that much; Lavia – to speaks much; Bhekh – to impersonate, to pretend; Dehi – body; Sauh ve’ jia – O, soul ! you must tolerate; Kia – deeds dne; Sad(u) – taste; Duja – other way, path without meditation; Bhaia – liked; Pehrai – wear; Aheh(i) – day; Nis(i) – night ; Kehrai – to bear the pain ; Mon(i) – a vow od silence, Viguta – to go astray; Pug – feet; Upetana – without shoes; Al(u) mal(u) – filth; sir(i) – in the head; Chhai – ash; Murakh – foolish one; Pat(i) – respect; Thaey na pai – not acceptable, not considered in the account; Bebani – in jungles; Andh(u) – foolish men; Phir pachotani – repent later on; Bhetey – meet; Man(i) – in the mind; As – desires; Andesey – fear, worry, apprehensions; Te’ – form; Neh kewal(u) – spotless, absolutely clean; Sabad – through Guru’s words; Jalaey – burns.
Through this salok Guru Nanak Dev Ji advises us that true happiness can be attained only through Satguru, because through His teachings, Lord’s name gets imbibed in the mind which is the source of perpetual comforts in life. But by following the useless dictats of mind, a person is subjected to wandering and feels wasted out.
Gurudev explains that higher the education received by a person, greater are his misgivings. Because, he feels proud of his wisdom. The more a person visit places of pilgrims, the more he talks about it like a crow. If someone has donned the guise of a hermit and practices penances and austerity in order to impress people and acquire them as followers, he keeps propagating the fact that he has visited so and so pilgrim centre he needs to be told that O man ! “now you must bear the pain of your deeds.”
If a person instead of remembering god has decided to give up eating food, then Gurudev says that such a person has made his life a prosaic or insipid. Instead of meditation, something else has fancied him more that has caused him much anguish and trouble on the contrary. If somebody has decided not to wear clothes, then he is foolishly bearing trouble day in and day out. If somebody has taken a vow of silence, then he too has gon astray. Such a person is fast asleep spiritually. How can he wake up without the help of Guru wisdom?
If someone remains bare foot, thenhe too is suffering due to his performed deeds. If someone denies himself neat and clean food and instead eats filth as is done by ‘aghori sadhus’ and smears his body and head with ash, then that foolish and ignorant person has lost his respect too. In the court of Lord, nothing finds approval except His name.
If someone is living in the solitude of jungles or in a grave yard, then that foolish person is ignorant of the path leading to the divine abode. He repents later on when the time has passed. Only he attains true happiness who has united himself with the True Guru. By the union with Guru, Lord’s name is reposed in his mind. Nanak says that this boon is received by that person who has been blessed with the gract of Lord. Such blessed one becomes free of all worldly desires and features. He burns his trait of self assertion through long meditation practice on Naam.
Pauri
Bhagat, terai man(i) bhavadey;
Dar(i) sohan(i) kirat(i) gavadey.
Nanak, karma bahrey,
Dar(i) dhona lehni dhawdey.
Ik(i) mul(u) na bujhan(i) apna,
Anhonda ap(u) ganaidey.
Hau dhadhika nich jat(i),
hor(i) uttam jat(i) sadaidey.
Tin manga ji tujhai dhiaidey.9.
Meanings of the difficult words : Terai man(i) – in your mind; Dar(i) – at your door; Kirat(i) – glory; Karma bahrey – ill fated, unfortunate; Dho – shelter, refuge; Lehni – to get; Dhawadey – wander about ; Mul(u) – origin, root, God; Anhonda – non – existence; Ap(u) – to one-self; Gnaidey – count oneself as superior; Dhadhika – panegyrist; Nich jat(i) – low caste; Hor(i) – others; Uttam jat(i) – high caste; Sadaedey – are called; Tin – their company; Manga – demand.
In this step, Gurudev gies us knowledge on those who meditate on God’s name and also those who feel too proud and egoistic, virtually to the extent of being atheist.
Oh Lord ! you love your devotees, who sing your praises and adore the door steps of your abode. O Nanak ! ill-fated or unfortunate people have no place in the Divine house andthey meander worthlessly losing their precious livesin a maize or labyrinth. Many people consider themselves superior to others and forget their origin or the Lord. Oh Lord ! I am a panegyrist of low caste while others think themselves of higher social standings. I long for the company of those devotees who are ever engrossed in meditation on Thy name.
Salok Mehla – 1
Kurh(u) raja, kurh(u) parja, kurh(i) sabh(u) sansar(u).
Kurh(u) mandap, kurh(u) mari, kurh(u) baisanhar(u).
Kurh(u) soina, kurh(u) rupa, kurh(u) painanhar(u).
Kurh(u) kaiya, kurh(u) kaparh(u),
Kurh(u) rup(u) apar(u).
Kurh(u) miya, kurh(u)bibi, khap(i) hoe’ khar(u).
Kurh(u) kurhai neh(u) laga, visria kartar(u).
Kis(u) nal(i) kitchai dosti,
sabh(u) jag(u) chalanhar(u).
Kurh(u) mitha, kurh(u) makhio
kurh(u) dobey pur(u).
Nanak vakhanai benti,
tudh(u) bajh(u) kurho kurh(u).
Meaning of the difficult words : Kurh(u) – false, perishable; Mandap – large tented enclosure ; Marhi – palae; Baisanhar – residents; Sonia – gold; Rupa – silver; Painanhar – wearer; Kaia – body; Kapparh – dress, clothes; rup apar(u) ; - very beautiful ; Mian – husband; Bibi – wife; Khapp(i) – absorbed; Khar(u) – instead; Kurhai – person practicing falsehood; Kichai – should be established; Chalanhar(u) – perishable; Pur(u) – sufficient number of voyagers for a boatload; Vakhanai benti – makes a request.
In this salok while discussing the perishability of this world, Guru Ji explains that every living being is engrossed in the falsehood of this world without understanding its transitory or perishable nature.
The whole world is a mirage. Some one is a king while the others are his subjects. All these arrangements are delusions. The palaces and the mansions are illusions and those who are residing inthem are not for ever too. The wearer of gold, silver is also in a temporary phase. The beautiful body and equally beautiful clothings are all delusions. The men and women created by God are also trapped in falsehood who are ruining themselves by their indulgence in man-woman relationships.
Man has developed affection for this world which is not everlasting and he has forgotten his creator. The man has forgotten that this is a destructible world. With whom should one develop love and affection?
The whole world is perishable but is sweet like honey to all the living beings. Boat-loads of people are sinking in this fraudulent world. O Lord, without you, all else is a fraud and a mirage, says Nanak.
Mehla – 1
Sach(u) ta per(u) janiai, ja ridhai sacha hoey.
Kurh ki mal(u) utrai, tan(u) karey hachha dhoey.
Sach(u) ta par(u) janiai, ja sach(i) dharey piar(u).
Nao sun(i) man(u) rehasiai, ta paey mokh duar.
Soch(u) ta par(u) janiai, ja jugat(i) janai jio
Dharat(i) kaia sadh(i) kai, vich(i) dey karta bio’.
Sach(u) ta par(u) janiai, ji sikh sachi ley.
Daya janai ji ki, kichh(u) pun(u) dan(u) karey.
Sach(u) ta par(u) janiai,
Ja atam tirath(i) karey niwas(u).
Sat(i) guru nu puchh(i) kai, beh rahai karey niwas(u)
Sach(u) sabhna hoey daru, pap kadhai dhoey.
Nanak vekhanai benti, jin sach(u) pallai hoey.
Meaning of difficult words : Sach(u) – opposite of kurh, Truth, Reality; Ta per(u) – only then; Janiai – can be known; Ridhai – in the heart; Sacha – Reality, God; Kurh ki ml(u) – malice or fraud, ignorance; Sach(i) – in reality ; Rehasiai – delighted, blooms; Mokh duar(u) – the doorto salvation; salvation from deception; Jugat(i) – way, method; Jio – of life, Dharat kaia – Earth like appearance; Sadh(i) kai – get is ready, to accomplish; Dey – to give; Karta bio – seed of God; Sikh – teachings; Daya ji ki – compassion on all the living beings; Pun(u) dan(u) – alms, to the needy ; Atam trath(i) – pilgrimage in the heart; Behrahai – be stable while concentrating the mind; Daru – treatment; Vakhanai benati – supplication; Pallai hoey – possess.
In this salok Guru Nanak Dev Ji explains us how the ever steady Lord can be known and followed. Guru Ji says that the reality of the world can be understood only if instead of perishable materials, the memory of eternal Lord resides in our heart permanently. Then the effect of falsehood of mammon (Maya) will perish from the mind, the scum of falsehood will be washed away and the body will become beautiful along with the mind. The body senses will start turning towards good deeds. It would seem that the whole body had been washed and cleaned.
The reality of world can be understood only when a man starts loving the truth. The heart of a person blooms when he hears the name of True Lord and he gets the door to salvation or becomes free from the worldly entanglements.
A man gets to know the reality of the world when he learns the true way of spending spiritual life. He then prepares this body to sow the seed of ‘Naam’.
Testament of truth is possible only when a personreceives knowledge or teachings from a true Guru, when he learns to have compassion for all living beings and when he donates something from his earning to the needy persons.
Truth is attained when a person instead of visiting the places of pilgrims finds solace by reflecting on his inner self and after receiving the divine knowledge or teachings from the true guru, he says composed within himself, and remains firmly attached with the Lord residing within him. It means he should always be engrossed in the love and memory of Lord.
Nanak prays to God that those who have the True Lords name residing in their hearts, He Himself becomes the panacea of their maladies, wash away all their sins and vices from their minds.
Pauri
Dan mahinda tali khak(u),
Je milai ta mastak(i) laiai.
Kurha lalach(u) chhadiai,
hoey ik man(i) alakh(u) dhiaiai.
Phal(u) teveho paiai
jevehi kar kamaiai.
Je hovai purab(i) likhia,
ta dhurh(i) tinah di paiai.
Mat(i) thorhi sev gavaiai.10.
Meanings of the difficult words : Dan(u) mahinda – alms for me; boon for me ; Tali khak(u) – dust of the feet, company of holy men; Mastak(i) – on the forehead; Alakh(u) – invisible; Teveho – just like that; Jevehi – same, like one ; Purab(i) – before; Likhia – Records of the deeds done previously; Gavaiai – lost, becomes useless.
In this Pauri, Guru ji tells us the ways of acquiring the holy congregation. Gurudev expresses his immense respect for the holymen when he says that if we get their company we should seek the dust of their feet and apply it to our forehead. To me, this is a great boon. In the influence of these saintly persons, we shuld give up the false greed and desires for the perishable worldly goods and remember that imperceptible god with full concentration and singular mind. On the spiritual path, we will get the fruits according to our deeds. If one is blessed by the house of Lord, only then shall one be able to receive the boon of the company of His beloved and holy persons. Lack of wisdom often result in total waste of our spiritual earning because we had failed to shed the ego from our minds.
Salok Mehla – 1
Sach(i) kal(u) koorh(u) vartia, kal(i) kalakh betal.
Bio(u) bij(i) pat(i) lai gaey, ab kio(u) ugvai dal(i).
Je ik(u) hoey ta ugvai, ruti hoo rut(i) hoey
Nanak pahai bahra, korai rang(u) na soey.
Bhai vich(i) khunh(i) charhaiai,
saram(u) pah(u) tan(i) hoey
Nanak bhagti je rapai, kurhai soey na koey.
Meanings of the difficult words : Sach(u) – of truth; Kal(u) – dark age, era of wickedness; Betal – demon, evil spirit; Bio(u) – speed of God’s name; Bij(i) – to sow; Pat(i) – respect, praise; Kio(u) ugvai – How will it grow; Ruti hoo rut(i) – special seasons; Pahai – treated with alum; Korai – unableached cloth; Rang soey – fast colour that should be; Khumb(i) – that vessel of the dyer is which a cloth is boiled in an alkali solution; Saram pah(u) – to mercerize with hard work and diligence; Rapai – to dye; Kurhai – falsehood; Soey – have the knowledge.
In this Salok, Guru Nanak Dev Ji has given two examples of inhabiting God’s name in one’s heart or how the seed of Lord’s name can be sown in one’s heart. The seed of God’s name can germinate only if it remains in its complete and original form. So in order to develop God’s love, it is essential for a seeker to live in God’s fear, strive and keep the laziness away.
Guru Nanak Dev Ji says that we creat adverse and uncongenial conditions and expect the seed of God’s love to sprout in our hearts. A famine of righteousness has developed in our lives that has been filled with falsehood and wickedness. With the soot of vices, we have become domons. The true devotees have taken the real fruit by sowing the seed of true name of God in their heart. But we want to sow the seed after crushing it and destroying its character. As the coarsely pounded grain can never germinate, similarly instead of worshipping God as a whole unit, if we spoil and deform its shape, the religion can’t progress and prosper. Religion can only prosper if its foundation lies in one complete God and for it to grow, the climate too should be congenial. So we must protect ourselves from vices and evil deeds and live life, according to Guru’s order.
Note. Some ‘wise men’ think that the meaning of ‘daal’ is the division of the mind into two halves. Due to uncertainity or vacillation, the mind does not unite with Naam The seed of God’s name sprouts only if the mind remains composed and the favourable environments of ambrosial hours are not missed.
To colour the unbleached cloth. It is necessary that the cloth be boiled first in an alkaline solution. Similarly Guru Nanak Dev Ji says that in order to dye the mind in His name one should first develop fear of God. Keeping idleness away, mercerize it with determination and concerted efforts. Guruji tells us that as a cloth treated with starch solution cannot be dyed fast unless the starch coat is removed by treating it with alkaline solution, similarly a mind coated with desires cannot take to God’s name without Lords reverential fear in the mind and deliberate efforts to instil the name is ones mind. When a mind is dyed in the manner described above, it will never ever be effected by falsehood.
Mehla – 1
Lab(u) paap(u) duey raja Mehta,
kurh(u) hoa sikdar(u).
Kam(u) neb(u) sad(i) puchhiai,
beh beh karey bichar(u).
Andhi raeeat(i) gian vihuni, bhahey bharey murder(u).
Giani nacheh, vajey vaveh, rup kareh sigar(u).
Uchey kukeh vada gaveh, jodha ka vichar(u).
Murakh pandit, hikmat(i) hujat(i) sanjai kareh piar(u).
Dharmi dharm(u) kareh gavaveh, mangeh mokh duar.
Jati sadaveh, jugat(i) na janeh chhad(i) baheh ghar bar(u).
Sabh(u) ko pura apey hovai ghat(i) na koi akhai.
Pat(i) parwana pichhai payiai, ta Nanak tolia japai
Meanings of the difficult words: Lab(u) – greed; Mehta – minister; Sikdar(u) – chieftain; Neb(u) – assistant, deputy; Sad(i) – to invite; Andhi raeeat(i) - human beings involved in bad deeds; Bhahey – fire of desires; Bharey murder – pay fine or penalty; Vavey(i) – play; rup Kareh Sigar – to disguise or to beautify oneself; Vada gaveh – to narrate the stories of battlefield; Joda ka vichar – narration of warriors bravery; Hikmat(i) – by shrewdness; Hujat(i) – through reasoning; Sanjai Kareh Piar(u) – busy in gathering money; Gavaveh – to lose; Mokhduar – door to salvation; Jati – those human beings who have over ruled their senses; Sadaweh – are being called ; Jugat(i) – method; ghar bar(u) – household; Sabh ko – every human being; Pura – complete, skilful; Ghat(i) – interior; Pat(i) – respect attained in Divine Court; Parwana – Weights, to measure; Pichey – a pan of a balance; Tolia japai – come to know by measuring.
In this cantos Gurudev explains the deteriorated and degenerated condition of the people. For the worldly people, greed is like a king; evil deeds are his minister and falsehood has become the leader. Passion or lust are the assistants or deputy who are called upon in the court of falsehood, asked the advise and are responsible for misleading the human beings. Those who have come in their fold are ignorant. Blind with desires they are paying the price of vices like passion and lust.
Religious leaders and learned persons instead of preaching religion are engrossed in singing, dancing, playing musical instrument and making themselves adorable. These wise men narrate loudly, battlefield episodes of warriors breavery.
Brahmins who have become foolish are busy collecting money by clever and shrewd means. The righteous persons do good yet lose its benefits, because instead of working selflessly, they are tied to the desires of salvation.
Some people like to be called ascetics but they don’t know the skill of asceticity and leave their homes. The conditions become even worse because everybody thinks himself to be a complete person. Gurudev explains that in the divine balance, if a measure of divine expectation is kept in one pan and the other pan has deeds of a person,s then only one can understand where one stands in the realm of religion.
Mehla – 1
Vadi su vajag(i) Nanaka, sacha vekhai soey.
Sabni chhala maria, karta karey su hoey.
Agai jat(i) n jor(u) hai, agey jiyo navey.
Jin ki lekhai pat(i) pavai, changey seyi key
One pan and the other pan has deeds of a persons, then only one can understand where one stands in the realm of religion.
Mehla – 1
Vadi su vajag(i) Nanaka, sacha vekhai soey.
Sabni chhala maria, karta karey su hoey.
Agai jat(i) n jor(u) hai, agey jiyo navey.
Jin ki lekhai pat(i) pavai, changey seyi key.
Meanings of the difficult words : Vadi – fixed, allocated by God; Su – the same thing; Vajag(i) – will appear, will become evident; Sacha – always stable; Vekhai – caring of each and every organism; Sabhni – all the living beings; Chhala maria – put one’s efforts; su hoey – the same happens; agai – in the Divine court; Jat(i) – high caste; Jor(u) – to oppress, to tyrannise; Navey – odd, strangers; Lekhai – at the time of evaluation; Changey – real good; Key – some very rare.
In this cantos, Guru Dev apprises us of an important tenet of sikh religion. It impresses upon us that everything happens in this world according to His will. Guru Dev explains that whatsoever is ordined by god will definitely happen. The eternal Lord is Himself looking after all His living beings. Every one strives to achieve their goals but what ever is pre-destined will happen. In the divine court neither superiority of caste nor the oppression or tyranny works. Those who will meet us in the divine court would also be new to us. They will not let the caste and creed factor influence anything there. In His court-those who may prove acceptable would be rare. They will receive honour at the time of their assessment in the divine court.
Pauri
Dhur(i) karam(u) jina kao tudh(u) paia,
Ta tini khasam(u) dhiaia.
Ena janta kai vas(i) kichh(u) nahi,
tudh(u) veki jagat(u) upaia.
Ikna no(u) tun meyl(i) laieh,
ik(i) apauh tudh(u) khuaia.
Gur kirpa te jania,
jithey tudh(u) ap(u) bujhiaia.
Sahjey hi sach(u) smaia.11.
Meanings of the difficult words : Dhur(i) – from the very beginning; Karam(u) – blessings; Tudh(u) – Thou; Janta – beings; Veki – of many colours; Ikna – several; Ik(i) – many; Meyl(i) laieh – unite; Apauh – self, one self, Khuaia – missed the chance; Jithai – in which ever heart; Sach(i) – the reality; Samaia – immersed, engrossed.
In this Pauri, Guru Nanak Dev Ji has explained the blessings of God. O Lord ! those who have been blessed by Thee from Thy court have meditated on Thee. These worldly beings have nothing in their control. Thou hast created a world of multifarious colours. With Thy blessings, some unite with Thee while others are made to lose the opportunity of uniting with Thee. Those Thou hast enlightened with Thy knowledge have realised Thee through the blessings of Guru.
Salok Mehla – 1
Dukh(u) daru sukh(u) rog(u) bhaia,
ja sukh(u) tam(i) na hoi,
Tu(n) karta karma mai(n) nahi,
ja hau kari na hoi.
Balihari kudrat(i) vasia, tera ant(u) na jaee lakhia. Rahao
Jat(i) mahe’ jot(i), jot(i) mahe’ jata,
Akal kala bharpur(i) rahia.
Tun sacha sahib(u) sift(i) sualion
Jin(i) kiti so par(i) paia.
Kahu Nanak kartey kiya bata,
Jo kichh(u) karma su kar(i) rahia.
Meanings of the difficult words : Daru – treatment; Tam(i) – then; Karna – creator; Mai nahi – I am nothing; Ja hau kari – if I become egoist, if I be proud of myself; Na hoi – nothing happens; Jat(i) – Universe; Jot(i) – light of God; Jot(i) mahe’ – in all the living beings; Jata – seen, existence can be felt; akal – complete; Kala – a part; Akal kala – uniformly complete; Sacha sahib(u) – ever stable God; Sift(i) sualio – beautiful grace; Jin(i) kiti – the persons who did; Karte kiya batan(n) – talking about the grace of God.
Guru Nanak Dev ji says that pain and grief becomes remedy for the wordly people where as the comforts turn to life into ailments and distress (we always remember God when we are in distress or pain and this works as a medicine or treatment for the spiritual life and during comforts and happiness we forget God and contract spiritual ailments by involving in vices or ill deeds). When a person gets real spiritual happiness, then no pain is left. O Lord! Thou art the Creator of this Universe. I can’t understand Thy mysteries. When I try to say something boastfully, nothing, really happens. O Omnipresent Lord: I sacrifice myself unto Thee. Thine limits are unfathomable. Thine light pervades in the whole Universe. Thou are seen in every living being uniformaly and in entirely.
Thou are the True Lord whose glory is beautiful. Whosoever sang Thy praises swam across the worldly ocean. Guru Nanak Dev Ji explains that Hey Nanak! praise The Lord and say that whatever He has to do, He is doing Himself. No one can interfere in His functioning.
Mehla – 2
Jog sabdang gyan sabdang,
Beyd sabdang brahmneh.
Khatri sabdang sur sabdang,
Surd sabdang prakriteh.
Sarab sabdang ek sabdang, je ko janai bheo.
Nanak ta ka das(u) hai, soi niranjan deo.
Meanings of the difficult words : Jog sabdang – duties of yogis; Sabdang brahmneh – duties of brahmins; Sur – bravery; Sudr sabdang – duties of low cates; Prakriteh – service of others; Sarab sabdang – one duty of all the human beings; Ek sabdang – one duty; Bheo – difference; Soi – that man; Niranjan deo – Godly image.
Throught this cantos, Guru Angad Dev Ji has strongly condemned and negated the Brahminic theory which emphasizes on caste based division of society. It has also condemned the cult based, religious division. According to Gurudev the only religion in this world is remembering of God. The first two lines of the cantos explain the distribution of duties according to Brahamnical idealogy.
Guru Angad Dev ji explains that according to the Brahamins, the duties of Yogis are to acquire spiritual knowledge. The duties of Brahamins are to read and propagate contents of Vedas, Khatris are expected to fight bravely in order to protect the society, while Shudras (low caste) are expected to serve the high caste people. Gurudev says that if one tries to understand the reality then one thing will become clear. Meditation on God is the only duty of all human beings. Gurudev says that I am slave of that person who will understand what the true religion is that person is god like.
Mehla – 2
Ek krisnang sarab deva, dev deva ta atma
atma basudevisya jey ko janai bheyo.
Nanak ta ka das(u) hai, soi niranjan deyo.
Meanings of the difficult words : Krisnang – God; Sarab deva – God of all; Dev deva atma – soul of the God of gods; Ta – also; Basudevasya atma – spirit of God; Bheo – reality; Niranjan deo – God’s image.
The Lord is the only spirit of gods. That Lord is also the soul of the God of all gods. He who understand this philosophy, Nanak is the slave of that person and he is truly a reflection of God.
Mehla – 1
Kumbhey badha jal(u) rahai,
jal bin(u) kumbh(u) na hoey,
Gyan ka badha man(u) rahai,
gur bin(u) gyan na hoey.
Meaning of the difficult words : Kumbhey – in the pitcher, earthen pot; Badha – contained; Jal rahai – water remains contained; Kumbh(u) – earthen pot.
As water remains together as one entity in an earthen pot, so would mind remain composed with Guru’s teachings. But without water, pitcher can’t be made. Similarly without Guru, knowledge can’t stay in human mind.
Pauri
Parhia hovai gunahgar(u), ta omi sadh(u) na mariai
Jeha ghaley ghalna, te weho nau pachharhiai.
Aisi kala na khediyai,
jit(u) dargah gaiya hariai.
Parhia atai omia, vichar(u) agai vichariai.
Muhe chalai su agai mariai.2.
Meaning of difficult words : Gunahgar(u) – unrighteous, irreligious; Omi – uneducated; Sadh(u) – gentleman, pious person; Ghaley – do; Ghalna – earn; Te veho – just like that; Pachyariai – is preached; Kala – show, drama; Jit(u) – with which; Agai – in the Divine Court; Muh chalai – work according to own will; Mariai – receives the punishment.
If an educated or literate person becomes evil doer, then it does not mean that he is absolved of all the punishment of his bad deeds, nor can a gentleman be punished in his place, who may be illiterate. In the divine court, the decisions are takenont he basis of the merits of actions done by a person, but not on the basis of his extent of education or literacy. So while living in this world, we shouldnot indulge in any such act that may cause us to lose the game of human life in the divine court. To be literate or illerate carries no significance there. The efforts made on deliberation of God’s virtues are only accepted there. He who spends his life according to his own will receives punishment in the
Salok Mehla – 1
Nanak, mer(u) sarir ka, ik(u) rath(u) ik(u) rathwah(u).
Jug(u) jug(u) pher(i) vataieh, giani bujheh taheh.
Satjug(i) rath(u) santokh ka, dharma(u) agai rathwah(u).
Tretai rath(u) jatai ka, jor(u) agai rathwah(u).
Duapur(i) rath(u) tapai ka, sat(u) agai rathwah(u).
Kaljug rath(u) agan(i) ka, kurh(u) agai rathwah(u).
Meanings of the difficult words : Mer(u) – premier; Mer(u) sarir ka – the human body; Rathwah(u) – charioteer, inspiring body; Rath(u) – chariot (leading trait); Vataieh(i) – exchanged; Sat(u) – high character.
In this cantos Guru Nanak Dev ji explains that different natured person born at different times appear and act in different aspirations or motivation. Human mind is always riding on a chariot like trait. There is always a motivational force to act as a driver of this chariot. A person behaviour is influenced by the motivating trait as well as the environments that he lives in.
Gurudev rejects the Brahminical distribution of eras into Satjug, Treta, Duapar, and Kaljug and presents the Sikh ideology of the Gurus. If the inspiring or the motivating authority is righteous, then that human being is considered to be living in Satjug. He is considered to be living in Treta if he is exercising penance, displays courage and is guided by the inspirational force of bravery. If a person indulges in penance and he is motivated by high character, he is known to be living in Duapar. If a human nature believes in mortification and the inspiring authority is falsehood, then he is living in Kalyug.
Mehla – 1
Sam kahai setumber(u) soami,
sach(i) mahe achhai sach(i) rahey.
Sabh ko sach(i) smavai.
Rig(u) kahai rahia bharpur(i).
Ram nam(u) deva mahe sur(u).
Naey lacai prachhat jahey.
Nanak tao mokhantar(u) pahey.
Juj mahe jor(i) chhali chandrawal(i).
Kanh Krisan(u) jadam(u) bhaea.
Parjat(u) gopi lai aiya, Brindaban mahe rang(u) kiya.
Kal(i) mahe bed(u) Atharban(u) hua,
nao khudai Allah(u) bhaea.
Neel bastar le kaprhey paherey.
Turak pathani amal(u) kiya.
Charey ved hoey sachiar.
Parheh guneh tin char vichar.
Bhao bhagat(i) kar(i) neech(u) sadaey.
Tao Nanak mokhantar(u) paey.
Meanings of the difficult words : Sam – name of a Ved, (The other three Vedas are – Rig Ved, Yajur Ved, Athrav Ved); Setumber(u) – one who is wearing white clothes; Soami – The Lord of this world, God; Achhai – comes; Ram Nam(u) – Sri Ram Chander who was the son of King Dashtrath and husband of Sita; Bharpur(i) – omnipresent, full; Deva mahe – in the gods; Sur(u) – like the Sun; Naey – like the Sun; Naey – in the name; Laeai – by taking; Prachhat - Sin; Jor(i) – by force, by tyranny; Mokhantar(u) – salvation; Chandrawal(i) – the name of a milk maid who was cousin of Radha and daughter of Radha’s Uncle (Vrikh Bhan) and was married to Govardhan of village Karla; Jadam(u) - born in Yadav dynasty, Sri Krishan; Kanha – nick name of Krishan ji; Parjat(i) – The name of an imaginary tree in the garden of god Inder which is believed to have the power of fulfilling all types of desires; Gopi - used for Satyabhama a milkmaid; Rang(u) – fun and frolic, Love making; Khudai – of God; Allah(u) – God; Amal(u) - order, reign; Turak Pathani – Turaks and pathans; Parheh – to read; Guneh – deliberate upon, consider; Tin – Theirs; Char – beautiful; Bhao bhagat(i) – loving worship or loving devotion.
Int this cantos, Guru Nanak Dev has given the principle of Gurmat in the following lines:
(1) Naey (i) laeai prachhat jahey.
Nanak tao mokhantar(u) pahey.
(2) Bhao bhagat(i) kar(i) neech(u) sadaey.
Tao Nanak mokhantar(u) paey.
Gurudev says that remembering God perpetually rids one of all one’s sins and it leads to one’s emancipation. When a human being worships God, lovingly, gives up his ego and projects himself as an inferior; only then can he attain salvation. Gurudev has very clearly explained in the Pauri (step) associated with this Salok that those human beings who instead of attaching themselves with Almighty are engaged in other activities, they along with their wealth are ruining themselves in the worldly ocean. In the remaining verse, Gurudev has very ironically and artistically mentioned about other believes of Hinduism such as the rigmaroles of the four Yugs (Eras), each era dominated by a different God, expanse of the four Vedas and different approaches of union with God. Guru Sahib has projected the whole picture from the view point of Brahmnism. Condemning their vows, he at last has emphasised on his ideology of devotional worship of the Lord and giving up personal assertions and ego. The rigmarole of four Yugs, four Vedas and four names of God have been explained according to Hinduism. Disapproving all these believes and vows, Gurudev has advised mankind to take to loving worship of God. In the Brahmnical believes the relationship of the era, the god and the Vedas are as under: -
1. Satyug, Saitamber, Sam Ved.
2. Treta yug, Sri Ram Chander, Rig Ved.
3. Duapar, Sri Krishna, Yajur Ved.
4. Kal(i)yug, Allah(Islam) Atharv Ved.
The colours associated with above periods are White, Yellow, Red and Black/Blue respectively.
Gurudev explains that according to the beliefs of Brahaminds, Sam Ved which is related to Satyug, God had been names as Setambar. It implied that all human beings were born in truth, lived in truth and were absorbed in the ultimate Truth. In the Treta Yug where Rig Veda was dominant, the name of Sri Ram Chander used to shine like a Sun amongst the patheon, who was complete and omnipresent; Similarly in Duapar Yu when Yajur Ved ruled the roost, the principal deity was Sri Krishna who was born in Yadav dynasty, who had tricked Chandrawali with his powers and to please Satyabhama uprooted the Parjat tree (Divine Tree) from Nandan garden, who had fun and frolic and merry making with milk-maids in the streets of Brindaban. Similarly the Atharv Ved which was associated with Kal(i) yug, came under the influence of Muslims who named God as Allah. Truks and Pathans started ruling. Their dress used to be black or blue. According to Brahamni believes, all four Vadas have proved to be true. Those who repose complete faith in the above, who read and listen according to the above mentioned ideology, their own opinion and views also become truthful.
While taking the people out from brahmanical whirpools or tornadoes, Gurudev re-emphasizes the truth that a man attains salvation only through loving and devotional worship of the Lord, at the same time sacrificing his ego.
Pauri
Sat(i) guru vitauh varia,
Jit(u) miliai khasam(u) samlia.
Jin kar(i) updes(uP gian anjan(u) diya,
Inhi netri jagat(u) nihalia.
Khasam(u) chhod(i) dujai lagey dubbey sey vanjaria.
Sat(i) guru hai bohitha, virlai kinai vicharia.
Kar(i) kirpa par(i) utaria.
Meanings of the difficult words : Vitauh – over; Jit(u) – miliai – meeting whom; Jin(i) – the Lord who; Gian anjan(u) – collyrium of knowledge; Inhi netri(n) – In these eyes; Nihalia – have thoroughly seen; Khasam(u) – the Lord, almighty; Dujai – on the other side; Vanjaria – businessman, curious person; Bohitha – ship; Virlai kinai – some rare beings.
In this Pauri greatness or the exaltation of Sat(i) guru has been explained. Guru explained. Guru Nanak Dev Ji says that I am a sacrifice unto my Sat(i) guru after meeting whom I remember my Lord. The Sat(i) guru whose sermon has given me collyrium of knowledge due to which I have well observed the reality of this world. I have understood that leaving the worship of the Lord, those who are engrossed in other activities; they along with their wealth and earnings have drowned themselves in the worldly ocean. This truth has been understood and deliberated by a rare human being that Sat(i) gur is like a ship who can help man cross this worldly ocean. By perpetual rememberance of God. Sag(i) guru Ji has blessed such fortunate people with his clemency and sailed them through the worldly ocean.
Salok Mehla – 1
Simmal rukh(u) saraira, at(i) deeragh at(i) much(u).
Oye(i) je aveh as kar(i), jahey nirasey kit(u).
Phal phikey, phul bakbakey, kam(0 n aveh pat.
Mithat(u) niwi Nanaka, gun changiaia tat(u).
Sabh(u) ko nivai ap kau, par kau nivai n koey.
Dhar(i) taraju toliai, nivai su gaura hoey.
Apradhi duna nivai, jo hauta mirgahey.
Sis(i) nivaeai kiya thiai, ja ridai kusudhey jahey.
Meanings of the difficult words : Saraira – straight; Deeragh(u) – long; Much(u) – Big, thick Oye – they (birds); Kit(u) – why; Bakbakey – tasteless; Pat – leaves; Niwi – humbleness, living in humility; Mithat(u) – sweetness; Gun – changiaia Tat(u) – the gist of all goodness is (humility); Sab ko – every body; Ap Kau – for self motive; Parkau – for the benefit of others; Dhar(i) – by putting; Taraju – Balance; Gaura – heavy; Apradhi – culprit; Hanta – hunter, who kills; Miragahey – Deer; Sis niwaeai – Bowing of head ; Ridai kusudhey – with impure heart; Jahey – goes out.
In this Salok Satguru has explained the great virtues of humility. He has made one thing clear that humility should not be mere customery. Rather it should emerge from the mind and the core of the heart. Gurudev says that Simmal tree is straight, long and thick but why do the bird’s who come with a hope to eat some of its fruit fly away? It is because this tree is bereft of the real virtues despite being tall, erect, thick and straight. The fruits of this tree are tasteless, flowers are insipid and the leaves too serve no purpose. Gurudev teaches us that unlike a simmal tree, keep your profile low and remain humble. The sweetness of a person lies in his humbleness. Humility is the gist of all the virtues.
Every living being bends down for his selfish-motive. Nobody bows for others welfare. But one thing is certain, when a balance is raised, the pan that is heavy goes down. True and genuine bowing is one which is done with heart and soul. Just bowing the head or body is not humility. There are various shades of humility. A guilty person bows more; as a hunter bends to shoot an arrow at a deer. Mere bending of head is futile when people visit religious place with malice and deceit in their minds.
Mehla – 1
Parh(i) pustak sandhya badang.
Sil pujas(i) bagul Smadhang.
Mukh(i) jhut bibhukhan Sarng.
Traipal tihal bicharing.
Gal(i) mala tilak(u) lilatng.
Duey dhoti bastr kpatng.
Je janas(i) Brahannig Karamng.
Sabh(i) phokat nischau(u) karamng.
Kauh Nanak, nehchau(u) dhiavai.
Vin(u) Sat(i) gur vat n pavai.
Meanings of the difficult words : Pustak – religious books; Sandhya – morning, after-noon and evening prayers; Badang – discussion, controversy; Sil – stone, idol; Bagul Smadhang – contemplation like a heron; Bibhukhan – jewellery; Sarng – beautiful; traipal – Gayatri, incantation of three lines; Tihal – three times; Bicharng – deliberate on; Lilatng – on the forehead; Kpatng – on the head; Brahamng Karamng – Act of worshipping God; Phokat – useless; meaningless; Nischau(u) – Definite, Sure, Certain; Nehchau(u) – with total faith ; Vat – virtuous or religious path.
In this cantos, Guru Nanak Dev Ji condemns the worthless religious ceremonies and explains that he who acquires the divine knowledge saves himself from the clutches of rituals. But the right path can’t be acquired without the Guru. A pandit read books and says his prayer three times a day. He discusses religion with others.
According to his faith and beliefs, he worships the stone idols and sit in front of them in contemplation as a heron is just about to catch its prey. Similarly his contemplation is also meant to deceive his followers to extract more money out of them. He speaks a lie but present them very attractively adored with ornaments. He receipts the three line Gayatri in cantation three times a day, applies consecration mark on his forehead, keeps two dhotis and covers his head while praying. But if this Pandit recognises the true glory of God, then these rituals and customs will prove worthless to him. Gurdev says those who have determined faith in God attain Him definitely. But without Sat(i) guru finding the real path is not possible.
Pauri
Kapparh(u) rup(u) suhavna,
Chhad(i) dunia andar(u) javna.
Manda changa apna, apey hi kita pavna.
Hukum(u) kiye man(i) bhavadey,
rah bhirhai agai javna.
Nanga dojak(i) chaliya, ta disai khara dravna.
Kar(i) augun pachotavna.14.
Meanings of the difficult words : Kapparh(u) – body like cloth; Rup Suhavna – beautiful appearance; Rah(i) Bhirahi – narrow path; Agai – agter death; Nanga – nakedly, to disclose the secret; Dojak(i) – in the hell; Chaliya – is taken; Ta – then ; Khara – too much.
In this Pauri, Guru Sahib discloses the truth about life and advises us to do virtuous deeds and shun such acts which are not likely to find Lord’s approval.
Gurudev reminds us that all of us will have to leave this cloth like body and beautiful looks here and shall have to bear the fruits of all our good or bad deeds done in this life. A person leads his life and orders around according to his own will when he comes in this world but he has to pass through very narrow paths of justice when he leaves this world where he had exercised all his commands. When he is pushed into hell after laying bare all his evil deeds, his own appearance becomes even frightening to himself. He has to repent ultimately for all his evil deeds.
Salok Mehla – 1
Daya kapah santokh(u) sut(u) jat(u) gandi sat(u) vat(u).
Eh(u) janeu ji ka, hai ta pandey ghat(u).
Na eh(u) tutai n mal(u) lagai, na eh(u) julai jaey.
Dhann(u) su(u) manas Nanaka, jo gal(i) chaley paey.
Choukarh(i) mul(i) anaia, beh choukai, paia.
Sikha
Oh(u) mua, oh(u) jhar(i) paea, vetaga gaia.1.
Meanings of the difficult words : Sut(u) – thread ; Jat(u) – to keep oneself in control; Gandi – knots; Sat(u) – Piety; Ji ka – for the soul ; Hai – if you have Ghat(u) – bring and put on me; N jaey – never perishes; Chaley paey – having worn it; Choukarh(i) – four shells, coins; Anaia – called for, Sikha – Teachings, Sermons; Charhaia – gave; Thia – happened; Jhar(i) – dropped; Vetaga – without the sacred Thread.
In this cantos, Guru Sahib has rejected Brahminical philosophy of wearing of customary thread by the Hindus and emphasises on inculcating some good qualities so essential for a person treading on spiritual path. While addressing Pandit, Guru Sahib says “Hey Pandit ! if you have a thread that can prove useful for the soul, then put it on my body. The thread now used for the sacred ceremony is made from raw cotton. The raw cotton is turned into yarn. The thread is then knotted and twisted. Gurudev says that the everlasting thread for the soul is prepared by using cotton of clemency, yarn of contentment that is given knots and twists of self control and pious character. In nut shell seekers of the truth must imbibe qualities of kindness, self-control and clean character than wearing such customary thread that cannot provide one with such essential qualities. If the sacred thread of such qualities is worn, then it will neither break nor become dirty. It does not burn nor is lost. Gurudev says that those people are worthy of honour, who leave this world wearing this type of thread. Gurudev addresses the person who wears this ritualistic thread and says that this is purchasable with four shells and the Pandir puts in around the neck of his host while encircled by guests on all four sides. He also whisper in his ear that from now onwards, Brahmin is your Guru. When this thread wearing person dies, the thread is also destroyed with the body and he goes from this world without it.
Mehla – 1
Lakh choria, lakh jaria, lakh kuria, lakh gal(i).
Lakh thagia pehnamia, rat(i) dinas(u) ji nal(i).
Tag(u) kpahauh katiai, bahman(u) vatey aey.
Kuh(i) bakra rineh(i) Khaia, sabh(u) ko akhai paey.
Hoey purana sutiai, bhi phir(i) paiai hor(u).
Nanak, tag(u) n tutai, je tag(i) hovai jor(u).2.
Meanings of the difficult words : Jaria – friendship, Adultary; Kurhia – lies; Gal(i) – abuses; Pehnamia – latent sins/offences; Tag(u) – sacred thread; Vatey aey – twist the thread; Kuh(i) – killing animal according to Muslim rites; rineh(i) – cooked; Sabh ko – every one; Paey(i) – wore the thread; Tag(i) – in the thread.
In this cantos Gurudev further rejects the rituals of sacred thread of Hinduism. Gurudev asks what good is wearing this sacred thread, when a person indulges in evil deeds, adultery and in other anti social activities. Man is every engrossed in telling lakhs of lies, abuses, frauds and latent crimes. When the sacred thread is being prepared by the Brahamin, the guests who have adorned the occasion are served cooked meat of a he goat which is tortured to death according to Muslim rites, and every one says, “Sacred thread has been worn”. When this thread becomes old and dirty, it is thrown away and a new one is worn in its place. Gurudev says that if this thread has some divine power, it should not have broken.
In short, this thread is neither advantageous nor it accompanies the soul to the world here after.
Mehla – 1
Naey maneai, pat(i) upjai, salahi sach(u) sut(u).
Dargah andar paiai, tag(u) n tutas(i) put.3.
Meanings of the difficult words : Naey maniai – If the Lord’s name is placed firmly in the heart; Pat(i) – respect; Salahi – glory of God; Sach(u) sut(u) - Eternal sacred thread; Paiai – to get the respect; N tutas(u) – will not break; Put(u) - Sacred, pious.
In this cantos Guru Dev further gives his firm views about the real sacred thread. He says that if God’s name is stored firmly in one’s mind, then only will one get a respectable place in the divine court. So singing the praises and glory of the Lord is the only ever lasting sacred thread. Such a thread ensures an honourable place in the divine court and it does not break.
Mehla – 1
Tag(u) n indri, tag(u) n nari.
Bhalkey thuk pavai nit darhi.
Tag(u) n pairi, tag(u) n hathi.
Tag(u) n jehva tag(u) n akhi.
Vetaga apey vatai.
Vat(i) dhagey awra ghatai.
Lai bharh(i) karey viah(u).
Kadh(i) kagal(u) basey rah(u).
Sun(i) vekhan loka eh(u) vidan(u).
Man(i) andha nau sujan(u).
Meanings of the difficult words : Indri – sense organs; Nari – nerves, veins; Thuk pavai darhi – one feels insulated; Pairi – to the feet; Hathi – to hands; Jehva – to the tongue; Akhi – to the eyes; Vetaga – without the sacred thread; Vatai – roams about; Avra – to others; Ghatai – to put; Bharh(i) – fees paid for performing religious ceremony; Kagal(u) – paper, account books; Rah(u) – religious path; eh(u) vidan(u) – this strange act or deed; Man(i) andha – Ignorant, unwise; Sujan – wise, well informed.
In this cantos, Gurudev has shown us the right path while strongly condemning the Hindu religious leaders who insist on wearing the sacred thread. Gurudev says that Pnadit has not worn that sacred thread which would control his sense organs from going astray. He has to bear insults every day because of the deeds done by him under the influence of his mind enslaved by the evil forces. Pandit has not done anything to control his hands & feet, tongue and eyes. These organs are perpetually running after desires and vices. Thus, bereft of real sacred Janeu, Pandit himself is going astray, while he is twisting the threads and putting around others neck. He is taking money and gift for performing such religious ceremonies as marriage of hosts’ daughters, preparing their horoscope & showing the divine paths to the people. O my friends, please listen and watch this strange spectacle that the Pandit is totally ignorant and unwise but he has named himself as wise and knowledgeable person.
Pauri
Sahib(u) hoey daya(u), kirpa karey, ta sai kar kraist.
So sewak(u) sewa karey, jisno hokum(u) manaisi.
Hukam(i) maneai hovai parwan(u)
ta khasmai ka mahal(u)paesi.
Khasmai bhavai so karey
Manauh chindia so phal(u) paesi.
Ta daragh paidha jaesi.15.
Meanings of the difficult words : Sai kar – the work that is appreciated by God; Karaisi – will get done; Hukum Maneai – contented in Divine order; Parwan(u) – accepted; Khasmai ka mahal(u) – God’s house or Divine dwelling; Manauh chindia – wishes, desires; Paidha – with robe of honour, with respect; Jaesi – will go.
When the Lord bestows His grace on somebody, He makes him do those acts that He likes or desires. He who is contented in the divine order can only serve Him. By accepting His will happily, that slave will find ready acceptance in the divine court. He thus succeeds in the realisation of God. When a servant does those deeds that the Master appreciates, he is sure to get fruits of his desires. By living life according to God’s will, he departs from this world honourable and is received in the divine court with respect.
Salok Mehla – 1
Aou birahman kau kar(u) lavauh
gobar(i) taran(u) n jai.
Dhoti tikka tai japmali, dhan(u) malechhan khai.
Autar(i) puja parheh kteba, sanjam(u) turka bhai.
Chhodiley pakhanda nam(i) layeai jahey tranda.
Meanings of the difficult words : Kar(u) – tax; Lavauh – to impose; Gobar(i) – cowdung; Japmali – rosary; Dhan(u) – meal, material; Malechha – Musalman, whom you call those with evil desires (Maili ichha wale); Khai – eat; Sanjam(u) Disicpline, life style ; chhodiley – leave; Pakhanda – pretension; Jahey taranda – will swim across the worldly ocean; Antar(i) – inside, within.
In this cantos, Satguru Ji motivates a human being to shed pretensions and resort to meditation on the Lord’s name sincerely and earnestly. Pretensions or deceit keep occurring in every society in one form or the other. In this cantos Gurudev expose the deceit that had strongly developed in the contemporary Hindu society.
Gurudev addresses the naïve country man and questions them that being slave employees of the Turks, you impose tax on cow and Brahamins on one hand and also hold him and even cow’s dung in respect, so much so that you even plaster the floor of the kitchen with it, and mark the so called pious area with a line. Cowdung plastering cannot take you across the worldly ocean. Due to slavery of the Turk rulers and your pretensions, you wear dhoti, put consecration mark on your forehead and other parts of your body wear a rosary around your neck and abide by your religious rites, yet under the effect of their subjugation, eat things obtained from, Turks when you hate and call Malechh (dirty). Your hypocricy is evident from the fact that latently, you carry out choirs of your own religion and to please your masters, you read Quaran and books of Muslim religion. You also follow their code of conduct. Gurudev says, O man ! leave these pretensions and worship the Lord with a true mind. If you mediate on God’s name, you will surely swim across this worldly ocean.
Mehla – 1
Manas khaney kareh nivaj.
Chhuri vagaien(i), tin gal(i) tag.
Tin ghar(i) Brahman pureh nad.
Unah bhai aveh occ sad.
Kurhi ras(i) kurha vapar(u).
Kurh(u) bol(i) kareh(i) ahar(u).
Saram dharma ka dera dur(i).
Nanak kurh(u) rahia bharpur(i).
Mathai tikka terh(i) dhoti k-khai.
Hath(i) chhuri jagat kasai.
Neel vastra peher(i) hoveh parvan(u).
Malechh dhan(u) le pujeh puran(u).
Abhakhia ka kutha bakra khana.
Chaukey upper(i) kisai n jana.
Dey kai chauka kadhee kar.
Uppar aey baithey kurhiar.
Mat(u) bhitai, ve’ mat(u) bhitai.
Eh(u) ann(u) asada phitai.
Tan(i) phitai, pherh kareyn.
Man(i) joothai chulee bhareyn(i).
Kaho Nanak, sach(u) dhiaiai.
Sach(i) hovai ta sach(u) paiai.
Meanings of the difficult words : Manas khaney – carnivorous, corrupt; Kareh Nivaj – Say prayer (Namaz of the Muslims); chhuri vagajen – to show cruelty and despotism; Gal(i) – around the neck; Tag – sacred thread; Pureh(i) nad – to play the conchshell; Oee – the sam;e Bharpur(i) – filled with; Terh(i) around the hip ; K-Khai – russet coloured; Jagat Kasai – Prepetrator of cruelty on living beings of the world; Hoveh(i) – parvan(u) – are accepted; Malechh dhan – the wealth and work of those who are called malechh; Pujeh(i) – they worship ; Abhakhia – un-utterable words for Hindus, Credal statement of the Muslim; Kutha – Animal slaughtered according to Muslim norms; Khana – food; Kadhee – drawn; Kar – line; Mat(i) – may not; Bhitai – befouled; Phitai – spoiled; Tan(i) phitai – with defiled body; Pherh – evil deeds; Man(i) Juthai – with impure mind; Chulee – cleansing or rinsing the mouth; Such(i) hovai ta – only then can cleanliness and purity come.
In this cantos also, Satguruji has again emphasized on acquiring divine traits to become truthful and discarding pretensious living. Guru Sahib has well explained the flaws or short comings which had creeped into the Hindu religion during the reign of Turks. Gurudev says that corrupt and man eating rulers wear a mask of piety when they regularly say their prayers. The ministers and the courtiers of these rulers who commit tyranny and oppression pretend themselves to be religious by donning the sacred thread around their neck. The Brahamins perform pujas in the houses of rich Khatris. They blow on the conch shell during worships. They enjoy delicacies purchased by the ill gotten money. Their prayer is false and so is their business. They earn their living out of falsehood. Sense of shame righteousness and honourable living style is far away from them. Gurudev says that these hypocrites are filled with falsehood. These Khatris practicing prudery on the name of religion apply sandalwood and saffron paste consecration mark on their foreheads and wear russet coloured dhotis around their waist; but with a knife of tyranny and oppression in their hands, they have become butchers of the world. Wearing blue clothes they find acceptance in the court of the rulers whom they call ‘Malechh’ out of hatred. They earn their livelihood in their service but worship their own holy books surreptesiously.
They have crossed all limits of hypocricy. They recite the kalmaas and eat meat of an animal slaughtered according to Muslim rituals. On the other hand they prohibit a common man to step their kitchen. They clean up a place for use as a kitchen and draw a line around it claiming the place to have become holy and pious. But these people living a life of falsehood come and sit in that so called clean kitchen. They despise anyone coming near it, least it is defiled again and spoil their food. But with their defiled bodies, they do evil deeds. With their mind impious and impure, they rinse and clean their mouths to establish their purity. Gurudev says that we should remember the true Lord. If we realise Him, only then can we become clean and pure. In other words, without realisation of God, all acts of cleaning and sanctification are meaningless.
Pauri
Chitai andar(i) sabh(u) ko, vekh(i) nadir heth chlaida.
Apey dey vadiaia, apey hi karam kraeda.
Vadauh vada vad medni, sirey sir(i) dhandhai laeda.
Nadr(i) upathi je krey, sultana ghauh kraeda.
Dar(i) mangan(i) bhikh n paeda.16.
Meanings of the difficult words : Chitai andar(i) – In the God’s mind; Sabh(u) ko – everyone; Nadri heth – under one’s supervision; Vadauh vada – the Supreme; Vad medni – big Universe; Sirey Sir(i) – on every head; Upathi – reverse; Sultana – to the kings; Ghauh kraeda – Reduces to a grass cutter; Dar(i) – on the doors of the people; Mangan(i) – beg; Bhikh – alms.
Every living being is under the observation of the Lord and He Himself is putting them to business under His own supervision. In other words everything is under His care. He bestows honour on the people and engage them in different jobs. He is supreme and so is His creation – the Universe. He keeps every living being of this Universe busy in various activities. When someone even a King falls out of His favour, He can reduce him to the level of a grass cutter. Such Kings may even go begging for alms yet not receive anything from anybody.
Salok Mehla – 1
Jey mohaka ghar(u) muhai, ghar(u) muhe pitri dey.
Agai vasat(u) sinjhaniai, pitri chor karey.
Vadhieh hath dalal ke, musfi eh karey.
Nanak, agai so milai, je khatey ghaley dey.
Meanings of the difficult words : Mohaka – cheater, thief; Ghar(u) muhai – to rob other’s houses; Muhai – after deceiving; Pitri – ancestors long dead; Sinjhaniai – is recognised; Chor karey – established as a thief; Vadhieh – to cut; Musfi – justice.
The old Brahmani culture of this place has spread several wrong faith and believes, but no emphasis was laid on honest earnings and sharing a part with other needy people. No restriction was imposed on earning through malafide practices. In order to partake a small part of their ill gotten wealth, Brahmins devised a unique method to swindle their hosts and followers. They would seek charity and alms in the name of their ancestors, long dead and gone.
If a person plunders or robs some body’s house and from that loot, offers alms to the Brahmins in the name of his long dead ancestors, then he is also establishing his ancestors as thieves too. Because the article given in alm will be recognised in the world hereafter. The middle man Brahmin responsible for reaching those items to the forefather will also bear punishment of cutting off his hands for being a prty to the crime. In the eyes of the justice, he is an offender too.
Guru Nanak Dev Ji says that a person receives in the world hereafter what he had earned and given to the needy during his life time. It means the principle of honest earnings and sharing with the needy must be clearly understood and implemented.
Mehla -1
Jio joru sirnawni, awai varo var.
Juthey jutha much(i) vasai, nit nit hoey khuar(u).
Suchey eh(i) n akhiach, behan(i) je panda dhoey.
Suchey seyi Nanka, jin man(i) vasia soey.
Meanings of the difficult words : Joru(u) – woman, wife; Sirnawni – menses; Varo var – every month ; Juthey – defiled; Jutha – impious; Mukh(i) – in the mouth; Khuar(u) – Put to discomfort; suchey – clean, pure, Akhjey – are called; Je – those; Pinda dhoey – washing the bodly; Sayee – that person; Jin man(i) – in whose mind; Soey – that Lord.
In this cantos, a clean or a holy person has been explained in the real sense. Cleanliness of body also or its piety carries no value in spiritual world. To be pious the cleanliness of mind is very necessary. Gurudev says that washing and cleaning body cannot make a person pure. Really clean and pure persons are those who have true Lord dwelling in their hearts. The impure at heart always carry such bad traits as back-biting, speak ill of others, lies, falsehood and so on. Those qualities lead him to grief and discomfort. A person whose heart is filled with such impurities and wickedness, lets out evil from his mouth as frequently as a woman suffers from mensuration when bad blood flows out of her body.
Pauri
Turey palaney paon veyg, her rangi haram swaria.
Kothey mandap marhia,
Laey baithey kar(i) pasaria.
Cheek karan(i) man(i) bhawdey,
her(i) bhjhan(i) nahi haria.
Kar(i) phurmaes(i) khaia,
vekh(i) mahlat(i) maru(u) visaria.
Jar(u) ai joban(i) haria.17.
Meanings of the difficult words : Turey – horses; Planey – saddle; Paon Veyg – fast like wind; Her rangi – in every way; Haram – Palace of the Kings’ ladies; Mandap – palaces; Kar(i) pasaria – spread allover; Cheej – mystic act; Man(i) bhawdey – to ones liking; Haria – they lose the human life uselessly; Phurmar(i) – order; Mahla(i) - to the palaces; Marn(u) – death; Jar(u) – old age; Joban haria – with lose of youth.
In this Pauri, Guru Sahib has impressed upon the perishability of everything in the world. Instead of ruining the young age in evil deeds, one should indulge in Lord’s worship at an early age. Guru Sahib says that those who possess horses faster than wind, adored with beautiful saddles, those who have decorated their harems with beautiful ladies, have many palaces, with their kingdom extended to far and wide places, are engrossed in merry making and are not recognising the true Lord. Believe you me, they are wasting their precious human Birth. They may have maintained their dominance and are enjoying to their hearts desires all that they loved, liked and relished; they seems to have forgotten the reality of death in this merry making and luxurious life of palaces. Intoxicated and blinded by the pleasures of young age, they are suddenly over powered by old age. The youthful acts have to surrender ultimately and all enjoyments and useless pleasures come to an end.
Salok Mehla – 1
Je kar(i) sutak(u) maniai, sabh tai sutak(u) hoey.
Gohey atai lakarhi, andar(i) keerha hoey.
Jetey daney unn key, jiya bajh(u) n koey.
Pehla pani jio hae, jit(u) haria sabh(u) koey.
Sutak(u) kio kar(i) rakhiyai, sutak(i) pavai rasoey.
Nanak sutak(u) eyv n utrai, gian(u) utarey dhoey.
Meanings of the difficult words : Sutak(i) – Defilement occurring on thebirth or death of some one; Sabtai – at all places; Pehla – First of all ; Jit(u) – with whom; Haria – is alive; Sabh koey – every living being; Rasoey – in the kitchen; Vyv – this; Gian(u) – divine knowledge.
In this cantos, Satguru Ji removes a well rooted false belief. According to Hinduism, defilement is believed to take place at the birth or death of someone in the family. Thus an environment of impiety occurs which lasts for many days, Guru Nanak Dev Ji says that if we believe in this illusion, then this impiety would be found present everywhere. There are organisms in wood and cowdung which take birth, burn in the hearth and die. No grain of any cereal is without a living being in it, which die when the cereal is cooked.
First of all the water itself is a living being which bestows life on every thing like vegetables, fruit other vegetation and humans, When we use these in the kitchen, all the living being in it die.
How can the baseless belief of Sutak (Impiety due to birth or death of a person) be accepted an dadhered to when it is perpetually present in our kitchens through use of water, fire, cooking of vegetables and grinding of cereals? Guru Sahib advises us that adhering to these superstitions do not free us from the baseless fear of Sutak (impurity). The real, impiety and impurity of malice can only be washed away by the complete knowledge of the Satguru.
Mehla – 1
Man ka sutak(u) lobh(u) hai, jehwa sutak(u) kurh(u).
Akhi sutak vekhna, pertriey per dhan roop(u).
Kani sutak(u)
Nanak, hansa admi, badhey jampur(i) jahey.
Meanings of the difficult words : Kurh(u) – falsehood; Triey – woman; Kan(i) – in the ears; Pai – is put; Laetbari – back-biting, slander; Khahey – to hear; Hansa admi – pure or clean like a stork/crane; Jampur(i) – hell; Jahey – go to.
The real impiety has been explained in this cantos which is being faced or practiced by every person, and which a true devotee must guard against.
Gurudev says that the impiety of mind is greed or desire for more. The real defilement for aperson is falsehood. To harbour ill intentions in respect of some other woman and eveing others wealth is defilement of the eyes. Impiety also rests in the ears of a human being because ears are busy listening to the slander and back-bitings. People clean like veneries in all respect even go to hell because of these maladies in their character. All this means that greed, evil-talking, back-biting, ill-feelings towards others are real defilements from which we should protect ourselves. The false notion of Sutak (impiety) is as a result of ignorance, superstitions and baseless rituals and believes.
Mehla – 1
Sabho sutak bharam hai, dujai lagai jaey.
Jaman(u) marna hukam(u) hai, bhanai avai jaey.
Khana pina pavitr(u) hai, diton(u) rijak(u) sambahey.
Nanak, jinni gurmukh(i) bhjhia, tina sutak(u) nahey.
Meanings of the difficult words : Sabho - All, Completely; Dujai Jaey(i) – those who are caught in Maya (Mammon); Diton(u) – given to the people; Sambahey – after collecting; Bhani – in His will; gurumukh(i) – through the Guru (Teacher).
In this cantos Sat(i) guru Ji once again dwell on the subject of Sutak (impiety) and prove it nothing ore than a superstition or illusion. Gurudev says that the thought of defilement due to birth and death is totally an illusion which is believed by those caught in the web of Maya (Mammon). The reality is that all births and deaths are by divine will and Order. Adherents of Sutak (impiety) believers and superstitious people eat nothing from the house where death or birth has occurred. Gurudev flays such believes and say that eating of edible, clean and healthy food is very much in order because Lord Himself has blessed us all with such materials for our sustainence. Gurudev says that those who have understood this reality through Guru are never gripped by such false and baseless illusions of Sutak.
Pauri
Sat(i) gur(u) vada kar(i) salahiai
Jis(u) vich(i) vadia vadiaia.
She(i) meley ta nadir aia.
Ja tis(u) bhana ta man(i) vasaia.
Kar(i) hokum(u) mastak(i) hath(u) dhar(i)
vichauh mar kadia buriaia.
She(i) tuthai naunidh(i) paia.18.
Meanings of the difficult words: Vada – great; Salahiai – to sing praises; Vadia vadiaia – high qualities ; She(i) – Lord has; Meley – United; Nadriaia – are visible ; Mastak(i) hath(u) Dhar(i) – With a hand of blessings on the forehead; Vichauh – from the heart; She(i) thuthai – when the Lord becomes element.
We should always sing the praises and glory of Lord, because He is superb and great; and has unfathomable traits. Those whom He unite with Sat(i) guru learns the great traits of Lord. If He desires, these traits can dwell in their heart also.
By His order, Lord bestows His grace on them by keeping His hand on their forehead and extract all the vices and evil practices from their minds. Thus, if Lord is pleased with a person, consider him blessed with everything in life.
Salok Mehla – 1
Pehla sucha ap(i) hoey, suchai baitha aey.
Suchey agai rakhion(u), koey n bhitio jaey.
Sucha hoey kai jevia, laga parhan(i) salok(u).
Kuhthi jai satia kis(u) eh(u) laga dokh(u).
Ann devta, pani devta, baisantar(u) devta loon(u)
Panjwa paia ghirat(u) ta hoa pak(u) pawit(u).
Papi siou(u) tan(u) gadia, thuka paia tit(u).
Papi siou (u) tan(u) gadia, thuka paia tit(u).
Jit(u) mukh(i) n uchreh(i), bin(u) nawai ras khahey.
Nanak, evai janiai, tit(u) mukh(i) thuka pahey.
Meanings of the difficult words : Pehla – first of all; Suchai – in the undefiled kitchen; Suchey – the clean and undefiled utensils for food; Rakhion(u) – has kept; Koey na bhitio jaey – The food which is not yet been eaten by anybody; Jevia – eaten; Kuhthi jai – at the dirty place; Dokh(u) – fault; Baisantar – fire; Ghirat(u) – clarified butter; Pak(u) – pure, holy; tan(u) – The human body which is made by these pure materials; Tit(u) – above all; Jit(u) mukh(i) – with which mouth; Uchreh(i) – muttering of prayers; Ras – the enjoyment of worldly pleasures; Khahey – eat; evai – similarly; Janiai – should be known.
In this cantos Guru Sahib condemns the believes of impurity or defilement. Guru Sahib says that defilement is not in grains, water or any other item of daily use but is present in the person who is living without remembering God. Even though the food is prepared with ultmost cleanliness yet it gets spoiled when it passes through the stomach. Similarly, how so ever clean or pure a person may be, he makes his life despicable and spitable by forgetting god and indulging in the enjoyment of worldly pleasures.
First of all Brahmin comes and sits in a well cleaned kitchen after his bath and performing other acts of cleanliness. A clean and pure tray full of food which has not been touched by anyone is placed before him. After washing his hands i.e. cleaning himself again, Brahmin eats this undefiled food. After eating this food he starts reciting cantos from the religious books. This pure food becomes filth when it goes inside his stomach and afterwards it is thrown away at some dirty place. Gurudev asks as to who is responsible for the transformation of pure food into filth and then throwing that filth at a dirty place?
The food is prepared by the use of grains, water, fire, salt and ghee which are considered to be sacred like gods. When these five materials are considered to be sacred like gods, then obviously the food prepared from them would also be very pious. But when this food came in contact with the dirty stomach, then such an impure product that is filth resulted which is hated and spit at by everyone. Gurudev explains that Hey ! Nanak, we should understand one thing clearly that the mouth which does not utter God’s name and without remembering God, we eat many dainty dishes, such faces bereft of Lords name are also disdained and cursed by all.
Mehla – 1
Bhand(i) jamiai, bhand(i) nimiai
bhand(i) mangan(u) viauh.
Bhandauh hovai dosti, bhandauh chalai rauh.
Bhand(u) mua, bhand(u) bhaliai,
bhand(i) hovai bandhan(u).
So kiyo manda akhiai, jit(u) jammeh rajan.
Bhandauh hi bhand(u) upjai,
bhandai bajh(u) n koey.
Nanak, bhandai bahra eko sacha soey.
Jit(u) mukh(i) sada salahiai, bhaga ratti char(i).
Nanak te mukh ujley tit(u) sachai darbar(i).
Meanings of the difficult words : Bhand(i) – woman; Bhandau – from the woman: Nimiai – shapes during pregnancy; Mangan(u) – engagements; Bhandau – through the woman; Rauh – system of creation of the world; Bhaliai – is searched; Bandhan(u) – relationship; Rajan – Great men; Jit(u) – through whom; Bajh(u) – without; Bhaga ratti – fortunate person; Char(i) – beautiful; Tit(u) – him, to the person; Sachi – the true Lord; Darbar(i) – in the divine court.
In this cantos, Guru Sahib condemn the believes of those people who consider that women are impure, unholy and very inferior to men in all respect. Rejecting such hollow claims with sound arguments, he impresses on people that only those persons are accepted at the divine door who sing the glory of God. No gender discrimination is made there.
All human being develop in the womb of a woman and is then born of a woman. All his initial needs essential for development are met by her. When he grows up, he is engaged to a woman and is then married to her. The relationship in this world also develops through the women and they are the cause of sustenance of mankind in the world. When wife of a person dies, he searches for another woman and brings her home in marriage. The network of all his relationship develop through woman only. She who had given birth to great men of the world, why should she be called bad, unholy or inferior? A woman is born off a woman. Only the Lord Almighty is neither born off a woman nor is he dependent on them or anyone else. Satguru ji says that it is fundamentally wrong to view women as inferiors. The truth is that whether a human is a man or a woman, the mouth which sings His praises whether a man’s or a woman’s is really a blessed and fortunate one. Satguru Nanak Dev ji says that those faces alone appear bright and beautiful in the divine court who sing praises of Lord.
Pauri
Sabh(u) ko akhai apna, jis(u) nahi, so chun kadhiai,
Keeta apo apna, apey hi lekha sandhiai.
Ja rehna nahi ait(u) jag(i), ta kait(u) garab(i) handiai,
Manda kisai n akhiai, parh(i) akhar(u) eho bujhiai.
Murkhai nal(i) na lujhiai.19.
Meanings of the difficult words : Apna – mine; Jis(u) Nahi – one who has no affection; Chun(i) – after selection; Sandhiai – to suffer; Ait(u) jag(i) – in this world; Kaeyt(i) – for what; Garab(i) - in pride; Handiai – Fret and fume; Lujhiai – to quarrel, debate, argue.
Every body in this world is iterating mine and me. Everyone is engrossed in attachments. None can be set aside who is without attachment. Those who are not afflicted with attachment are very rare. All living beings have to bear the result of their deeds. What needs to be understand by all human being is that when we are not to stay in this world for every, why should we spend this life fretting & fuming for worldly attractions and false pride? Attainment of divine knowledge teaches us that no one should ever be called bad or unworthy. It is futile to indulge oneself in arguments or worldly dual with an unwise or foolish or foolish person.
Salok Mehla – 1
Nanak, phikai boliai, tan(u) man(u) phika hoey.
Phiko phika sadiai, phikey phiki soey.
Phika dargah satiai, muh(i) thuka phikey paey.
Phika murakh(u) akhiai, pana lahai sajaey.
Meaning of the difficult words : Phikai boliai – to say unpleasant words; Phika – insipid, affectionless; Phiko phika sadiai – Insipid ad indifferent people are called; Phikey – Dry and mawkish people, Soey – fame, Satiai - is discarded; Muh(i) – on the face; Pana – bear the shoe beating.
Guru Nanak Dev ji says that by the use of rough or harsh words, both human mind and body become affectionless and insipid. Such a person is called dry and mawkish, and the people hold similar opinion about him. An unsympathetic or unaffectionate person is discarded in the divine court, beside being admonished and damned. An affectionless or a harsh person is called foolish or unwise and he receives disrespect from every where.
Mehla – 1
Andrauh jhuthey, paij bahar(i), dunia andar(i) phail(u).
Athsath(i) tirath je naveh, utrai nahi mail(u).
Jinh pat(u) andar(i) bahar(i) gudarh(u) te bhaley sansar(i).
Tinh neh(u) laga rab seti, dekhney vichar(i).
Rang(i) haseh rang(i) roweh, chup bhi kar(i) jaeh.
Parwah nahi kisai keri, bajh(u) sachey nah.
Dar(i) vat upkar(i) kharach(u) manga, jabai dey ta khaeh,
Diban(u) eko, kalam eka, hamna tumna mel(u).
Dar(i) laey lekhia, pirh(i) chhuttai Nanaka jiyo tel(u).2.
Meaning of the difficult words : Andrauh – from inside the heart; Paij – respect, honour; Phail(u) – ostentation, pretentiousness; Athsath – sixty eight; Pat(u) – silk; Gudarh(u) – rags; Seti – with that; Neh(u) – love; Dekhney vichar – eager to see the Lord; Rang – in Lords love; Haseh – laugh; Parwah – dependence; Keri – of; Nah – master, Lord; Dar(i) – from the divine door; Vat upar(i) – on this worldly of singing the praises; Khahe – to take, to eat; Jabai – whenever; Diban – court; Kalam – Pen that write deed or account of al the people; Humma tumma – good & bad people; Mel(u) – the reunion in the divine court; Dar(i) – the divine court; Laey lekha – Demands, accounts of the deeds of the living beings; Pirh(i) chhuttai jio tel(u) – like crushing of sesame seeds for extracting oil.
Those persons who are basically liars, meaning bereft of God’s love and righteousness but by pretension, have developed respect among the people, are actually impersonators. In the real life, their dealings are just ostentations. Such imposters may visit and bathe themselves at sixty eight pilgrims places but their heart can never be free from deception and malice.
Those who are ever in possession of silk like soft and sublime love of God but externally wear rags or show simplicity; are virtuous or noble. They possess genuine love for God with a strong desire to meet Him. Whether such people are in a state of happiness or sorrow, or remain indifferent to their surroundings are always living life in divine love. Whatever they do in this world is prompted and blessed with His love in their hearts. They are so bold, brave and courageous that they do not depend on any force in this world except one True Lord – Waheguru. Travelling on the road of this life, they have only asked for expenditure in the form of singing His praises and glory. And whenever the Lord blesses them with food of singing His praises and glory, they enjoy this celestial diet of God’s love. They have a firm belief that ultimate settlement of all their deeds will be done only in the court of the Lord. The divine pen that writes all the accounts by His order is also one. God Himself records all good and bad doings of the people and pass Her verdict on them. So all good and bad doers meet in His court. He then seeks account of all their actions when the reality of every individual emerges. Those who are liars from inside but are wearing a persona of goodness are exposed there.
Those who are found bad are put to such agony to remove their evils, as sesame seeds are crushed to extract oil.
Pauri
Apey hi karma kiyo, kal apey hi tai dhariai.
Dekhey kita apna, dhar(i) kachchi pakki sariai.
Jo aiya so chalsi, sabh(u) koi a-ee variai.
Jis ke jeep ran heh kio sahib manauh visariai.
Apan hathi apna apey hi kaj(u) swariai.20.
Meanings of difficult words : Karna – Universe; Kal – power; Tai – Thou (Lord); Dhariai – has adopted, has kept; Dhar(i) – while keeping; Kachchi-Pakki – Good & bad; Sariai – dice pieces; Dekheh – care for them.
Oh Lord! Thou hast created this Universe and Thou hast vested Thy power in the shape of life in it. Good or bad, Thou care for all Thy creation in this game board of life. Anyone who has taken birth will definitely go from this world. All will go from here in their turn. So why should we forget the Almighty who has given life to all of us and many others too? Infact we should shed complacency for the period for which God has blessed us with this life and must strive ourselves to make a success of it with our own efforts. In other words, we must make our life a success by meditating on God’s name.
Salok Mehla - 2
Eh Kinehi aski, dujai lagai jaey.
Nanak ask(u) kandiai, sad hi rahai smaey.
Changai changa kar(i) manney mandai manda hoey.
Ask(u) eh(u) n akhiai je lekhai vartai soey.
Meaning of the difficult words : Kinehi – what type of; Aski – love; Dujai - leaving one’s beloved for another one; Kandiai – it is said; Rahai smaey – absorbed in love, are united with; Changai – the good deed; Mandai – the evil deeds; Je – if; Lekhai – in the accounts; Soey – that person.
Guru Sahib says in this cantos that a devotee should not indulge in calculations of gains or losses with His master. Good & bad, comfort or grief, he should consider everything as a boon.
Leaving his own Lord and Master, if a devotee starts or develop love for some one else, then how can it be termed as true love? A truly loving devotee is he who remains absorbed in love of his God and strives to become one with Him.
He who accepts goodness of God as something good that has happened to him and feel pleased at it; feels bad and morose when some unpleasant event takes place, such a person cannot be considered as a true and loving devotee. He establishes and maintains his relationship of love with God by considering profit and loss to himself.
Mehla - 2
Salam(u) jabab(u) dowai krey, mundauh ghutha jaey.
Nanak dowai kurhia, thaey n kai paey.
Meaning of difficult words : Salam(u) - to bow one’s head; Jabab – to refuse to accept the orders; Mundauh – from the beginning; Ghutha – missed the chance; Dowai – both the things, sometimes accepting while other time refusing.
In this cantos Guru Sahib says that a true follower’s behaviour should not be such that if he receives favours, he bows and salutes the Lord and if it happens against his will or below his expectations, then he starts complaining. Such devotion never helps a servant/slave succeed ultimately.
He who bows his head in front of the Lord when he receives comforts and refuses to accept His will during distress has actually lost the righteous path before embarking on spiritual highway. Sat(i)guru ji says that both accepting and rejecting or saluting & refusing are unrighteous. Nothing out of the two is accepted in Lord’s court.
Pauri
Jit(u) sewiai sukh(u) paiai, so sahib(u) sada samaliai,
Jit(u) kita paiai pana, sa ghal buri kio ghaliai.
Manda mul(i) n keech-ai, de lami nadir(i) nihaliai.
Jio sahib nal(i) n hariai tevega pasa dhaliai.
Kichh(u) lahey upar(i) ghaliai.21.
Meaning of the difficult words : Jit(u) sewial – by serving the Almighty; Samaliai – should be remembered; Jit(u) – with whom; Ghal – the effort; Mul(i) N keech-ai – Should not be done at all; Lami nadir(i) – Far sightedness; Nihaliai – should be observed; Jio – by that way; Teveha – same way; Pasa dhaliai – the game should be played; Ghaliai – efforts should be made; Lahey upar(i) – in the profit.
The Lord whose perpetual remembrance gives spiritual happiness and comfort should always be remembered. When one has to bear the fruits of all one’s deeds, why should wrong be done? One should develop far-sightedness to know the possible consequences before commencing any work. One should always try to cast such favourable dice in the game of life so as not to go before the lord defeated. One should endeavour to make such efforts in life that will prove profitable untimatel.
Salok Mehla - 2
Chakar(u) lagai chakri naley garb(u) vad(u).
Gala karey ghaneria khasm n paey sad(u).
Ap(u) gavaey seva karey ta kichh paey man(u).
Nanak jis no laga tis(u) milai laga so parvan(u).
Meaning of the Difficult words : Chakar(u) – servant; Garb(u) – full of arrogance; Vad(u) – debate, argue; Ghaneria – many; Sad(u) – approval; Ap(u) – self assertion; Ta – only then; Jisno laga – The master he serves; Tis(u) – to Him; Laga so – that man in the service of Lord; Parvan(u) – accepted.
In this cantos, Guru Sahib advises us that one should serve his master without being argumentative and arrogant.
If a servant serves his master and also do thins which are egoistic and keep arguing with him, he cannot receive the favour of His master. If he serves him selflessly without regards to his own feelings, comforts and ideology, then only can he get respect from his master (This is just as a person does worship and service of God but would not leave his pride, indulges in futile arguments and debates, brags about is achievements and exercises cleverness and cunningness to project himself as a very wise person. Such a person is neither accepted in the court of Lord nor does he get any respect). Guru Nanak Dev Ji says that if a servant-disciple is engaged in the service of the Master, and when he is able to reach Him erasing all differences between them, only then is he considered deeply involved and engaged in his Master’s service.
Mehla – 2
Jo jee hoey so ugvai, muh ka kahia vao.
Bijey bikh(u), mangai amrit(u),
Vekhauh eh(u) niao.
Meanings of the difficult words : Jee – in the heart; Ugvai – comes out; Muh ka kahia – speech uttered from the mouth; Vao – air, worthless, useless; Bikh(u) – poison.
A servant must service his master with honest intentions both in the heart and externally too.
Whatever dwells in a human being’s mind appears in his day to day life. If the deeds are different than whatever is in his heart and he assures about, then all his assurances are worthless, meaningless like mind blown by the mouth. The inner intentions of a person gets exhibited in his practical life. Sat(i) guru ji says that a man sows poison but expect to harvest Amrit as a fruit. Is it justified?
Mehla – 2
Nal(i) ianey dosti, kadey na awai ras(i)
Jeha janai teho vartai, vekhauh ko nirjas(i).
Vastu andar(i), vast(u) samavai, duji howai pas(i).
Sahib seti hokum(u) na chalai,
kahi banai ardas(i).
Kurh(i) kamanai kurho howai,
Nanak sifat(i) vigas(i).
Meanings of the difficult words : Ianey – ignorant, mind without any knowledge; Ras(i) – suited to ; Jeha janai – the knowledge that he possesses; The vartai – behaves like that; Ko – anyone; Nirjas(i) – arriving at a conclusion; Smawai – can merge; Pas(i) – aside; Banai – is made, is adorned; sifat(i) – Glory of God; Vigas(i) – in ecstatic state.
One should sign the praises of the Lord and pray with pure heart leaving aside the childish immaturity and ignorance.
Friendship with an immature person never lasts long. He behaves according to his maturity. One can verify this truth practically. (Here mind is called a child. As a child is ignorant and behaves according to his knowledge, likewise followers of an immature mind does deed which are frivolous and never reach the conclusive end.
Something can only be put in a vessel if whatever is lying in it is taken out first. Similalry unless we remove our fixations from our mind, our love and attachments with mammon (Maya) is shed, only then can Lord’s love be attained.
Ordering the Lord leads one no where. Only humble requests and appeals can bear fruits. Hey, Nanak ! earning the livelihood by deceit leads one to face fraud. Following cunningness and trying to fulfil desires through it leads to disappointments that causes him grief. But by singing His praises the mind acquires a state of happiness, ecstacy and bloom.
Mehla – 2
Nal(i) ianey dosti, vadaru sio neh(u).
Pani andar(i) leek jio tisda thao na theh(u).
Meanings of the difficult words : Nal(i) Ianey – with an immature mind; Vadaru sio – Mind filled with pride, egoistic; Neh(u) – Love ; Thao – Place; Theh(u) – sign, mark.
To develop friendship with an immature person or to develop affection with a person of status higher than one’s own is like drawing a line on the surface of water. That line gets erased quickly and no mark is left behind. Similarly developing relationship with an immature/ignorant mind and love with an egoistic person are baseless.
Mehla – 2
Hoey iana karey kam(u), an(i) na
Je ik adh change karey, duji bhi veras (i).
Meanings of the difficult words : Iana – an ignorant mind; Ras(i) – suits; Veras(i) – wrong, spoiled.
A work done by an ignorant person can’t be satisfactorily completed. If per chance he is able to do one job well, he is sure to spoil the other. Similarly if some one tries to perform some spiritual task, his ignorant mind will never help him do it satisfactorily.
Pauri
Chakar(u) lagai chakri, je chalai khasmai bhaey.
Hurmat(i) tis no agli, oh(u) vajauh bhi duna khaey.
Khasmai karey brabari, phir(i) gairat(i) andar(i) paey.
Vajauh gwaey agla, muhey muh(i) pana khaey.
Jisda dita khawna, tis(u) kahiai sabas(i).
Nanak, hokum(u) na chalee,
Nal(i) khasam chalai ardas(i).22.
Meanings of the difficult words : Khasmai Bhaey – according to God’s will; Hurmat(i) – respect; Agli – too much; Vajauh – salary, stipend; Gairat(i) – bashfulness; Agla – what was received previously; Muh(i) – on the face; Pana – shoes; Kahiai sabas(i) – should sing praises of His glory.
When a slave lives and works in consonance with the order and will of the Lord, only then should he be considered in the service of his master. Such a servant not only receive respect from Master-Lord but is blessed with double the benefits in the shape of stipend or scholarship for his services rendered.
A person who starts equating himself with the Lord, he will have to eat a humble pie in the end. Such an impudent seeker loses his previously earned respect and grace and is always insulted and ridiculed on the spiritual path.
We should become true seeker of the Lord and ever sing His praises and glory, whose sustenance we are enjoying. Order of a disciple can never be applicable to the Master; rather He should always be requested and prayed humbly.
Salok Mehla – 2
Eh kinehi dat(I), aps te jo paiai.
Nanak, sa karmat(i), sahib tuthai jo milai
Meanings of the difficult words : Kinehi – of what type; Dat(i) – His grace; aps Tey – with one’s own efforts; Sahib – the Lord, the Master; Tuthai – When pleased.
In this Cantos, Guru Sahib provides solution to a complicated issue of spiritual world. Even when a seeker is able to attain a higher stat of spirituality through his efforts and constant selfless service, he should always guard himself against falling into the trap of ego.
Instead of feeling proud of his efforts and achievements, he should take the refuge of Almighty which is the only peaceful and righteous path.
Guru Sahib says that instead of feeling proud of our efforts and achievements, we should look for Lord’s grace. If we ascribe all our achievements to our own efforts, then what kind of boon of the Lord would it be? (This could be called remuneration or compensation of our efforts). That alone is a boon which is received when the Lord is pleased. In other words, we should look for God’s grace while performing all our acts and duties.
Mehla – 2
Eh kinehi chakri, jit(u) bhao khasam n jaey.
Nanak sewak(u) kadhiai, je seti khasam smaey.
Meanings of the difficult words : Kinehi – of what type; Chakri – service of the Lord; Jit(u) – with which; Bhao – apprehension, fear; Kadhiai – It is said; Je – the devotee; Seti khasam – along with the Lord; Smaey(i) – merge in, unite with.
Leaving everything to God’s will does not mean that we should develop a slave temperament and considering God to be a tyrant, tremble at the very thought of His. We are to fear God but not to be afraid of Him. When a devotee is still a learner, there is a need to instill and drill fear and love of Lord. But once his love is complete, he feels no fright of his beloved Lord; instead, his soul remains engrossed in His love day and night.
A true servant of the Lord is he who merges his-self with Lord and becomes one. What type of service is this where exists a chasm between the Lord and His slave and has not allayed the fright of his Master from his mind? The True worship or true devotion towards the Lord is that, which is without apprehensions and separation of mind, body and soul.
Pauri
Nanak ant n japni, her(i) ta ke parawar.
Ap karaey sakhti, phir(i) ap(i) karaey mar.
Ikna gali janjiria, ek(i) turi charheh bisiar.
Ap karaey karey ap(i), hau kai sio kari pukar.
Nanak, karma jin(i) kia, phir(i) tis hi karni sar.23.
Meanings of the difficult words : Japni – it seems; Her(i) Take – belonging to that Lord; Parawar – both this side and across; Sakhti – creates, formulates; Mar – destroy; Ikna – to many; Glai – around the neck; Ik(i) many; Turi – on the horses; Bisiar – numerous; Janjiria – chains of slavery; charheh – are climbing; Kari – do; kai sio – in front of whom; Karna – Universe; Jin(i) – the Lord; Sar – care, look after.
Satguru Nanak Dev Ji says that Lord’s secret of this or the other world can’t be fathomed. He Himself creates this Universe and all the living beings and then destroys them at his will. Many human beings are living life of slaves with chains of slavery tied around their necks. While some are enjoying the pleasures of riding horses and other traits of worldly lives, Lord Himself is causing all this to happen. There is no other power who can interfere in these acts of Universe. So whom should I pray to ? It means God is the only supreme power to whom a human being can pray. Satguru Ji advises us that human being should learn to live-in Lords will. We must also develop a staunch faith that, God, who has created this Universe is also its sustainer.
Salok Mehla – 1
Apey bhandey sajian(u), apey purant(u) dey.
Ikni dudh(u) smaiai, ik(i) chulaih rehan(i) charhey.
Ik(i) nihali, pai-s-wan(i) ik(i) upper(i) rehan(i) kharhey.
Tinah sawarey Nanka, jinh kao nadr(i) karey.
Meanings of the difficult words : Bhandey – utensil like bodies; Sajian(u) – made, formulated; Puran(u) – complete; Ikni – in many utensils (bodies); Samaiai – absorbs, merges; Nihali – mattress; Pai – on; S-wan(i) – sleep; Ik(i) – several; Uppar(i) – on (for service or security); Sawarey – Improves, Reforms creation and improvement depends upon Lords grace.
The Lord Himself has created different utensil like bodies and He Himself has filled these with different qualities and make them whole.
In some utensils He fills milk-like qualities while in others, He fills such traits like desires and jealousy and these utensils (bodies) keep burning on fire. Those who are blessed with the comforts of the world, sleep smugly on matteresses and quilts while some stand and wait upon them to serve or guard. But on whom He bestows His grace, He reforms their spiritual life.
Mehla – 2
Apey sajey karey ap(i), ja-e-bhi rakhai ap(i).
Tis(u) vich(i) jant upaey kai, dekhai thap(i) uthap(i)
Kis no kahiai Nanka, sabh(u) kichh(u) ape yap(i).
Meanings of the difficult words : Sajey – creates, builds; Karey – reforms, decorates; Ja-e – what has been created, Universe; Rakhai – Sustains or cares for; tis(u) Vich(i) – in that Universe; Upaey kai – after destroying; Sabh(u) kichh(u) – capable of doing everything; Apey ap(i) – one and the only one.
There can’t be any complaint against God’s will.
Guru Sahib says that Lord Himself formulates the Universe and He Himself improves and decorates it to make it look beautiful. He Himself looks after this Universe. God Himself creates and destroys all living beings and enjoys this mystic act. Guru Sahib says no prayer or request can be made to anyone other than the Lord because he is the only one capable of doing everything.
Pauri
Vadey kia vadiaia, kichh(u) kelma kehan(i) n jaey.
So karta kadar karim(u) dey jia rijak(u) sambahey.
Sai kar kmawni, dhur(i) chodi tinnai paey.
Nanak, eki bahri, hor duji nahi jaey.
So karey, je tisai rajaey.24. Sudh(u)
Meanings of the difficult words : Vadiai – qualities; Kadar – Master of this Universe; Karim(u) – benevolent; Dey – gives; Rijak(u) – means of sustenance; Sambahey – by collecting; Sai – same; Kar – deeds; Chhodi paey – has put; Dhur(i) – from the origin; Tinnai – He Himself; Ek(i) – (Lord’s) one place; Bahri – without ; Jaey – place; Rajaey – His will.
Lord has endless qualities which cannot be explained by any one. God Himself is the creator of the whole Universe and He is the sole Master of His creation. He is the provider of boons and sustainer of all the living beings. In order to keep oneself away from egoism, one should develop this faith that the living beings can do only those acts which have been ordained to be done by them. So guru Sahib says that except one Lord, there is no other place of refuge for a human being. He does what He desires.
At the end of the last-line of the above Step (Pauri) word Sudh(u) has been recorded. It means correct. At the end of the Kirtan (signing of Asa Ki Vaar in prescribed mode), there is no need to read out this word Sudh(u). These were recorded to give information to the recorder of the Bani.
Guru Arjan Dev Ji had supervised writing of all Gurbani in a voluminous holy book at the hands of Bhai Gurdas Ji. After it had been copied, he would proof read it with the original and correct where necessary. When all corrections were done, he would write word Sudh(u) at the end. If any further verification was needed, he would write ‘Shudh Keechey’. In the ‘Bir’ lying at Kartarpur, these words have been written in the margin. The writers entrusted with the task of making further ocpies included these words in the main body at the end of the Bani.
EPILOGUE
“Var sloka nal(i) slok bhi mehley pehley ke likhey”
In the beginning of Asa Ki Var, the above prose is recorded. The scholars hold diverse views on the meanings of the above line. Professor Sahib Singh opines that –
“Guru Arjan Dev Ji was responsible for collection, collation and have the entire Bani recorded in a definite format in one volume. The headings on various compositions and group of hymns was also recorded by Bhai Gurdas Ji as directed by Guru Arjan Dev Ji. The line ‘Salok Bhi Mehley Pehley Ke Likhey’ is also inserted there by his order. Panchim Patishah is coverying us thatin the said Var, we have included where ever necessary, Sloks of Mahala Pehla (Guru Nanak Dev Ji). It therefore becomes clear that before compilation of the Bani into one volume called Sri Adi Granth, Asa Ki Var comprised of only 24 Pauris (Steps)”.
Professor Sahib Singh has not explained the implication/meaning of the words ‘Var Sloka Nal(i)’.
In the introductory chapter of his book “asa di Var da Bhav Prakashni Teeka,” Principal Teja Singh Ji writes –
“Asa ki Var” is one of the three Vars of Guru Nanak Dev Ji. During the period of Guru Nanak, it contained 24 Pauris and 46 Sloks which were his own compositions. Thereafter 14 additional Sloks of second Guru Sahib were added where ever they fitted according to their theme contents in relation to the Pauri. These sloks and Pauris are not independent but are connected to each other on account of their inner contents. The principle or the idea is conveyed in the Pauri in simple prevalent folk-lore style while the Sloks associated with these Pauris contain the same theme as given in the Pauri. However this is explained with examples from day to day life or customs/traditions prevalent then”.
From the contents of the Sloks, one thing is clear that these were composed at different times according to the requirement. The episode of ‘Jancou’ is very famous. The historical accounts indicate that these were recited by Guru Sahib to the priest at the time of ceremony. But no one can say that the entire var was uttered by Guru Nanak Patishah at the time of ‘Janeou’ ceremony with a view to educate the priest in various other aspects of religious traditions. The Salok relating to threading ceremony preceding the contents of fifteenth Pauri of Asa Ki Var are not in conformity with each other. The same is true for other Sloks as well. Therefore it is evident that the main theme of Asa Ki Var is what is contained in the Pauris.
Now as far as Sloks are concerned, if the Sakhis (episodes) connected with them are left out, then their theme is seen to bear relationship with the main contents of the Pauris.
The basic structure of Asa Ki Var is only 24 Pauris. At the time of canonisation and editing of Gurbani into Sri Adi Granth, Panchim Patishah stuck to ancient format of a Var, and in the table of contents of Sri Adi Granth, he had the first line of Pauri recorded.
There are a total of 22 Vars recorded in Sri Guru Granth Sahib. Lines of prose similar to Var Sloka Nal(i)’ is also seen recorded in the following four Vars as well :
1. Siri Rag Ki Var, Mehla 4, Sloka Nal(i)
2. Var Majh Ki, Tatha Slok Mehla 1, Malik Murid Tatha Chanduhra Sohian Ki dhuni gavni.
3. Jaitsri Mehla 5, Var Sloka Nal(i)
4. Var Suhi Ki, Sloka Nal(i), Mehla 3.
But no other Var carries a prose statement like ‘Slok Bhi Mahaley Pehley Ke Likhey’.
Jaitsri Ki Var is a composition of Guru Arjan Dev Ji and all its Pauris are preceeded by Sloks written by him. The subject and theme of each Slok and Pauri is in consonance with each other. This gives an idea that possibly he composed Sloks at the same time as he wrote the Pauris. But he has given no indication to this effect. Perhaps he did not consider it necessary. If so, perhaps he could have dispensed with giving indication on Asa Ki Var that Sloks of Mehla Pehla on it have been inserted by him.
The truth of the matter seems to be that Asa Ki Var has 24 Pauris. The tradition of singing Asa Ki Var had commenced during the period of Guru Nanak. It is possible that these Sloks had come in vogue in singing mode during this time itself. It is also possible that Guru Nanak himself had added the Sloks before the Pauris appropriate and commensurate with their inner meanings for the convenience of explanation of the subject of the Pauris. Thereafter, the ministerls may have made it a tradition of singing these Sloks while singing Asa Ki Var. It was one of the primary mission of Guru Nanak to rid the society of the prevalent superstitions, doubts illusions and false believes. And to bring this social revolution, he had undertaken many short odysseys. The singing of these Sloks along with Pauris of Asa Ki Var with a view to remove the prevalent maladies from the society made his objective of social reforms more authentic and effective.
As far as the Sloks of Guru angad Dev Ji are concerned, it can only be inferred that he must have composed them keeping the prevalent singing tradition of Asa Ki Var in mind. Possibly the intentions could be to unravel the mystical contents of the theme of Asa Ki Var. It is also possible that Guru arjan may have added them on.
So a possible conjecture is that Sloks which formed part of the singing format of Asa Ki Var, before the canonisation of Gurbani, were kept as integral to Asa Ki Var. (Or possibly may have changed slightly according to the need). In doing so, he may have felt it necessary to indicate to the Sikh Sangat that sloks of Guru Nanak Patishah forming part of the composition are placed there by Guru Nanak himself. In other Vars, Guru Arjan Dev Ji himself placed them there. 152 sloks which were left over after adjustments in the Vars were placed at the end of Sri Adi Granth under the caption, “Slok Vara te Vadheek”.
As the key Sloks are of Mehla Pehla; and Sloks of Guru angad are primarily in explainatory capacity and being fewer in number, the statement ‘Slok Bhi Mehley Pehley Ke’, is neither out of place nor strange. Some sloks are also found included in Bhagat Bani but the caption has not been changed. Not only that, wherever Guru Arjan Dev Ji has included his own composition of Pauri, he had it recorded-Pauri M-5. (Pauri M-5 of new Pauri M-5) See (Gaurhi Ki Var Mahala 4, Pauri 27 to 32 and Var Malar Ki Mahala 1 Pauri 27).
If an old manuscript dating back to Guru Nanak’s period could be found, some definite conclusion can be arrived at after due research and deliberation. This is a project for scholars to research on.
NICE keep it up.. Sat Shri Akal
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ReplyDeleteCharey ved hoey sachiar.
ReplyDeleteParheh guneh tin char vichar.
Bhao bhagat(i) kar(i) neech(u) sadaey.
Tao Nanak mokhantar(u) paey.
meaning of this is not explained.Guru narrated all vedas are sachiar and explained what was worshiped in different jugs as per brahimin methodology further stressed on reading of all and see what is central idea of these vedas. By only worshiping differrent gods as per vedas of different jugs u will become sudars(Baho bhagat kar neech sadae)This is not way of salvation(Tau nanak mukh anter pae.Salvation is in simran of akal purkh karta who neither born nor die