A Ballad of Divine Love – “Nain Mahinje Tarsadey Kadh Passi Deedar”
(Commentary on Vaar Maroo Mehla 5 Dakhne M.5.)
Maru Ki Vaar M.3. tells us of the necessity to acquire Gunn and to embark on the inward journey towards Union with the One Formless Lord.
Maru/Maroo Vaar Mehla 5 Dakhne M.5. (SGGS Ang 1094 till 1102), tells us that apart from acquiring Gunn, one must have genuine Love for God. As your avastha rises, a yearning for Union will well up in you. The Sikh pines for His Darshan. This state is known as bairaag. It is an intense state where worldly things do not matter to you anymore. Bhagat Kabir Ji says the state of bairaag is necessary as it will break you from the clutches of maya:
“Bin bairaag na chutas maya.” (Ang 329).
ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥
Without renunciation, I cannot escape Maya. ||1||
Maru Vaar M.5. speaks of the state of intense bairaag which results in sahaj, a state of inner equipoise, peace and contentment, with Gur Parsad, leading to Union and Darshan. The Vaar speaks of Saram Khand avastha leading to Karam Khand and Sachkhand.
The inner jeev is being fine tuned in all aspects as she does more and more Simran and Vichaar on God’s Nature, His Gunn, His Hukam, His Bhana. She is being transformed and sculptured from within. This “gharna” is through the Shabad in terms of “Ghariye Shabad Sachi Taksaal.” Her “surat, matt, mann, budh” are transformed and she acquires a higher Understanding of “sora sidha ki sudh.”
She becomes beauteous in all aspects. Her speech is sweet, her perception of others, her manners, her love for all Nature and humankind, her softness and humility gets polished in all aspects.
Most of the Sloks are expressed by such a charming jeev isteri. The Vaar has 23 Pauris and 69 Sloks. The Pauris repeatedly draw our attention to God’s Sole Sovereignty, His Imperishability, His Merciful Nature, the perishability of all Creation, and the blessed ones who take to His Naam, serve Him and are in His Grace rendered “abhinasi’’ too.
The Vaar is a Divine Masterpiece of construction. All the Pauris and Sloks are by Guru Arjun Dev Ji.
The Signature “Nanak” divides the Vaar into 5 parts and appears at Pauris 5, 10, 15, 22, and the final Pauri 23, which summarises the entire Vaar.
- In the Sloks and Pauris 1 till 5, the jeev isteri declares her love for God. Each time she turns to the Guru, she finds Him drenched in Loving Prayer to God. The Guru gently answers all her queries and addresses her misgivings.
- In the Sloks and Pauris 6 till 10, the jeev isteri reflects upon her life in the Guru’s Sharan. How it has helped her progress spiritually and her miseries of being alone in haumai. The Pauris speak of God’s Divine Play of Spirit and Matter, Shiv and Shakti. The Guru categorically declares that Shiv, Spirit (Divinity) always wins. One should live a life of gratitude and Sing the Lord’s Praises to align himself with Shiv.
- In the Sloks and Pauris 11 to 15, the jeev isteri reflects on her inner preparedness for Union. She realises, no matter how prepared she is, she cannot achieve any Union without His Mercy and Grace. The Pauris stress the need for Grace and the importance of looking inwards.
- In the Sloks and Pauris 16 till 22, the jeev isteri reflects upon the gurmukhs and manmukhs and their conduct. She is grateful she has been enjoined to Naam. In the Pauris, the Guru repeatedly stresses everything in the physical world is perishable except God, Naam and those fortunate ones who take to Naam and receive His Grace.
- Sloks and Pauri 23 speak of the need for total surrender to His Will, and the total Supremacy of God.
The Sloks and the Pauris draw a very personal relationship with God. There is an easy but respectful familiarity. Words like “Tu,” “Tudh” are used, reflecting a closeness, a fondness, a relationship where there are no barriers, only kindness, and Sincere Love abounds.
Maru Vaar Mehla 5 Dakhne M.5. starts with 3 Sloks before Pauri no.1.
Slok no. 1
IN the 1st Slok, the jeev isteri declares her love and total allegiance to her Sajjan (Husband Lord). If You so Wish, I will happily cut off my head in my love for You. My eyes long for You. When will You bless me with Your Vision (Darshan)?
The word “cho” is a Sindhi word meaning, “to speak,” “to tell someone”.
“ਤੂ ਚਉ ਸਜਣ ਮੈਡਿਆ ਡੇਈ ਸਿਸੁ ਉਤਾਰਿ ॥
If You tell me to, O my Friend, I will cut off my head and give it to You.
ਨੈਣ ਮਹਿੰਜੇ ਤਰਸਦੇ ਕਦਿ ਪਸੀ ਦੀਦਾਰੁ ॥੧॥
My eyes long for You; when will I see Your Vision? ||1||”
IN the 2nd Slok, she declares that her love is pure and with One only. She has realised that all other loves are false and fleeting. So long as I do not see You, I am troubled (I find even basic, necessary tasks burdensome) even by the clothes I wear and the food I eat.
“ਨੀਹੁ ਮਹਿੰਜਾ ਤਊ ਨਾਲਿ ਬਿਆ ਨੇਹ ਕੂੜਾਵੇ ਡੇਖੁ ॥
I am in love with You; I have seen that other love is false.
ਕਪੜ ਭੋਗ ਡਰਾਵਣੇ ਜਿਚਰੁ ਪਿਰੀ ਨ ਡੇਖੁ ॥੨॥
Even clothes and food are frightening to me, as long as I do not see my Beloved. ||2||”
IN the 3rd Slok, she says she rises early in the hope of getting His Darshan. (Since You Reside inside) All external decorations like eye make up, garlands of flowers, dainty foods are mere ashes to me. The word “tambol” comes from Sanskrit. It was a dainty food which gave a deep red color to the lips.
“ਉਠੀ ਝਾਲੂ ਕੰਤੜੇ ਹਉ ਪਸੀ ਤਉ ਦੀਦਾਰੁ ॥
I rise early, O my Husband Lord, to behold Your Vision.
ਕਾਜਲੁ ਹਾਰੁ ਤਮੋਲ ਰਸੁ ਬਿਨੁ ਪਸੇ ਹਭਿ ਰਸ ਛਾਰੁ ॥੩॥
Eye make-up, garlands of flowers, and the flavor of betel leaf, are all nothing but dust, without seeing You. ||3||”
PAURI no.1, as she reflects upon her feelings for God, the jeev isteri turns to the Guru. She finds the Guru speaking directly to God, Praising His Infinite Gunn about the beginnings of Creation, Scriptures, maya, and amongst mortals, only the gurmukhs get salvation. He is Sach (True, Eternal, Pure) and is the base of all Creation.
“ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਸਚੁ ਸਭੁ ਧਾਰਿਆ ॥
You are True, O my True Lord and Master; You uphold all that is true.
ਗੁਰਮੁਖਿ ਕੀਤੋ ਥਾਟੁ ਸਿਰਜਿ ਸੰਸਾਰਿਆ ॥
You created the world, making a place for the Gurmukhs.
ਹਰਿ ਆਗਿਆ ਹੋਏ ਬੇਦ ਪਾਪੁ ਪੁੰਨੁ ਵੀਚਾਰਿਆ ॥
By the Will of the Lord, the Vedas came into being; they discriminate between sin and virtue.
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਤ੍ਰੈ ਗੁਣ ਬਿਸਥਾਰਿਆ ॥
You created Brahma, Vishnu and Shiva, and the expanse of the three qualities.
ਨਵ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸਾਜਿ ਹਰਿ ਰੰਗ ਸਵਾਰਿਆ ॥
Creating the world of the nine regions, O Lord, You have embellished it with beauty.
ਵੇਕੀ ਜੰਤ ਉਪਾਇ ਅੰਤਰਿ ਕਲ ਧਾਰਿਆ ॥
Creating the beings of various kinds, You infused Your power into them.
ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ਸਚੁ ਸਿਰਜਣਹਾਰਿਆ ॥
No one knows Your limit, O True Creator Lord.
ਤੂ ਜਾਣਹਿ ਸਭ ਬਿਧਿ ਆਪਿ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਿਆ ॥੧॥
You Yourself know all ways and means; You Yourself save the Gurmukhs. ||1||”
Slok no. 1 Pauri 2.
SHE goes into deep reflection again. Taking a cue from the Guru, she speaks to God. Lord, if You Truly are my Friend, please do not forsake me even for a moment. I am smitten and fascinated by You. When will I be able to see You, my Love?
“ਜੇ ਤੂ ਮਿਤ੍ਰੁ ਅਸਾਡੜਾ ਹਿਕ ਭੋਰੀ ਨਾ ਵੇਛੋੜਿ ॥
If You are my friend, then don’t separate Yourself from me, even for an instant.
ਜੀਉ ਮਹਿੰਜਾ ਤਉ ਮੋਹਿਆ ਕਦਿ ਪਸੀ ਜਾਨੀ ਤੋਹਿ ॥੧॥
My soul is fascinated and enticed by You; when will I see You, O my Love? ||1||”
IN Slok no. 2, She goes further deep within and recognises there are obstacles in her Path to Union. She identifies them as “durjan” and “vichora.” She scolds durjan and says, may you burn in fire and as for vichora, she says bitterly, may you just die off. I wish all my sufferings would cease and I pray for my Husband to sleep on my Spiritual Bed.
“ਦੁਰਜਨ ਤੂ ਜਲੁ ਭਾਹੜੀ ਵਿਛੋੜੇ ਮਰਿ ਜਾਹਿ ॥
Burn in the fire, you evil person; O separation, be dead.
ਕੰਤਾ ਤੂ ਸਉ ਸੇਜੜੀ ਮੈਡਾ ਹਭੋ ਦੁਖੁ ਉਲਾਹਿ ॥੨॥
O my Husband Lord, please sleep upon my bed, that all my sufferings may be gone. ||2||”
IN Slok no. 3, she makes it clear to her mind that she is not fighting something physical. What separates her from her Beloved is “durjan” which, in reality is love for maya, whilst “vichora” is really her disease of egotism. If I rid myself of these evils, I can Unite with the Eternal Lord King. That will bring me true bliss.
“ਦੁਰਜਨੁ ਦੂਜਾ ਭਾਉ ਹੈ ਵੇਛੋੜਾ ਹਉਮੈ ਰੋਗੁ ॥
The evil person is engrossed in the love of duality; through the disease of egotism, he suffers separation.
ਸਜਣੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ਜਿਸੁ ਮਿਲਿ ਕੀਚੈ ਭੋਗੁ ॥੩॥
The True Lord King is my friend; meeting with Him, I am so happy. ||3||”
IN Pauri no. 2, she sees the Guru addressing God in adoration. He is Inaccessible, Merciful and Infinite. You are the Creator of the entire Universe and Command all. No one can estimate Your Potency to Create and Destroy. You are Imperishable. You created Time and the cycles of reincarnation, whilst remaining Detached from all. In Your Mercy, You lead some to the Guru’s Feet (Bani). Besides Bani (Naam), You cannot be found by any other device or method.
“ਤੂ ਅਗਮ ਦਇਆਲੁ ਬੇਅੰਤੁ ਤੇਰੀ ਕੀਮਤਿ ਕਹੈ ਕਉਣੁ ॥
You are inaccessible, merciful and infinite; who can estimate Your worth?
ਤੁਧੁ ਸਿਰਜਿਆ ਸਭੁ ਸੰਸਾਰੁ ਤੂ ਨਾਇਕੁ ਸਗਲ ਭਉਣ ॥
You created the entire universe; You are the Master of all the worlds.
ਤੇਰੀ ਕੁਦਰਤਿ ਕੋਇ ਨ ਜਾਣੈ ਮੇਰੇ ਠਾਕੁਰ ਸਗਲ ਰਉਣ ॥
No one knows Your creative power, O my all-pervading Lord and Master.
ਤੁਧੁ ਅਪੜਿ ਕੋਇ ਨ ਸਕੈ ਤੂ ਅਬਿਨਾਸੀ ਜਗ ਉਧਰਣ ॥
No one can equal You; You are imperishable and eternal, the Savior of the world.
ਤੁਧੁ ਥਾਪੇ ਚਾਰੇ ਜੁਗ ਤੂ ਕਰਤਾ ਸਗਲ ਧਰਣ ॥
You established the four ages; You are the Creator of all worlds.
ਤੁਧੁ ਆਵਣ ਜਾਣਾ ਕੀਆ ਤੁਧੁ ਲੇਪੁ ਨ ਲਗੈ ਤ੍ਰਿਣ ॥
You created the comings and goings of reincarnation; not even a particle of filth sticks to You.
ਜਿਸੁ ਹੋਵਹਿ ਆਪਿ ਦਇਆਲੁ ਤਿਸੁ ਲਾਵਹਿ ਸਤਿਗੁਰ ਚਰਣ ॥
As you are merciful, You attach us to the Feet of the True Guru.
ਤੂ ਹੋਰਤੁ ਉਪਾਇ ਨ ਲਭਹੀ ਅਬਿਨਾਸੀ ਸ੍ਰਿਸਟਿ ਕਰਣ ॥੨॥
You cannot be found by any other efforts; You are the eternal, imperishable Creator of the Universe. ||2||”
IN Slok no. 1 to the 3rd Pauri, she goes deep within herself again. She realises a harsh Truth. Besides the One Husband Lord, no one Truly cares for her. If He were to just visit even the courtyard of her home (i.e. come nearby in her thoughts), her entire world would blossom forth in beauty and bliss.
“ਜੇ ਤੂ ਵਤਹਿ ਅੰਙਣੇ ਹਭ ਧਰਤਿ ਸੁਹਾਵੀ ਹੋਇ ॥
If You come into my courtyard, all the earth becomes beautiful.
ਹਿਕਸੁ ਕੰਤੈ ਬਾਹਰੀ ਮੈਡੀ ਵਾਤ ਨ ਪੁਛੈ ਕੋਇ ॥੧॥
Other than the One Lord, my Husband, no one else cares for me. ||1||”
IN Slok no. 2, she goes further. Earlier she spoke of the Lord visiting the courtyard of her inner home. Now, Lord, if You would only Stay and Occupy my courtyard, I would become so blessed with your Bountiful Presence, that I could share these Blessings with other fellow travelers who happen to visit my home. None will leave empty handed.
“ਹਭੇ ਟੋਲ ਸੁਹਾਵਣੇ ਸਹੁ ਬੈਠਾ ਅੰਙਣੁ ਮਲਿ ॥
All my adornments become beautiful, when You, O Lord, sit in my courtyard and make it Yours.
ਪਹੀ ਨ ਵੰਞੈ ਬਿਰਥੜਾ ਜੋ ਘਰਿ ਆਵੈ ਚਲਿ ॥੨॥
Then no traveler who comes to my home shall leave empty-handed. ||2||”
IN the 3rd Slok, she expresses her realisation that on this Path to Merger, although I have spread out my Spiritual Bed for my Husband Lord, all external decorations, no matter how small, (even as seemingly insignificant like garlands) must be removed. (She must not rely on rosaries, photographs, physical beings etc).
“ਸੇਜ ਵਿਛਾਈ ਕੰਤ ਕੂ ਕੀਆ ਹਭੁ ਸੀਗਾਰੁ ॥
I have spread out my bed for You, O my Husband Lord, and applied all my decorations.
ਇਤੀ ਮੰਝਿ ਨ ਸਮਾਵਈ ਜੇ ਗਲਿ ਪਹਿਰਾ ਹਾਰੁ ॥੩॥
But even this is not pleasing to me, to wear a garland around my neck. ||3||”
AS she turns to the Guru, in Pauri no.3, He Advices her to address God thus. You are Supreme and Transcendent and do not ever take birth (like ordinary mortals). Your Hukam Operates over all. You are Formless, how can I meditate on Someone without Form? The Guru says you must remember He is within you and is seen in the operation of His entire Kudrat. His True Infinite Treasure is accessed through Bhagti, Loving Devotional Prayer through His Bani, the real Priceless Jewels of Naam. As He shows Compassion, He enjoins you to His Sewa and as you sing His Praises, there can never be any deficiency.
“ਤੂ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਜੋਨਿ ਨ ਆਵਹੀ ॥
O Supreme Lord God, O Transcendent Lord, You do not take birth.
ਤੂ ਹੁਕਮੀ ਸਾਜਹਿ ਸ੍ਰਿਸਟਿ ਸਾਜਿ ਸਮਾਵਹੀ ॥
By the Hukam of Your Command, You formed the Universe; forming it, You merge into it.
ਤੇਰਾ ਰੂਪੁ ਨ ਜਾਈ ਲਖਿਆ ਕਿਉ ਤੁਝਹਿ ਧਿਆਵਹੀ ॥
Your Form cannot be known; how can one meditate on You?
ਤੂ ਸਭ ਮਹਿ ਵਰਤਹਿ ਆਪਿ ਕੁਦਰਤਿ ਦੇਖਾਵਹੀ ॥
You are pervading and permeating all; You Yourself reveal Your creative potency.
ਤੇਰੀ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰ ਤੋਟਿ ਨ ਆਵਹੀ ॥
Your treasures of devotional worship are overflowing; they never decrease.
ਏਹਿ ਰਤਨ ਜਵੇਹਰ ਲਾਲ ਕੀਮ ਨ ਪਾਵਹੀ ॥
These gems, jewels and diamonds – their value cannot be estimated.
ਜਿਸੁ ਹੋਵਹਿ ਆਪਿ ਦਇਆਲੁ ਤਿਸੁ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਵਹੀ ॥
As You Yourself become merciful, Lord, You link us to the service of the True Guru.
ਤਿਸੁ ਕਦੇ ਨ ਆਵੈ ਤੋਟਿ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵਹੀ ॥੩॥
One who sings the Glorious Praises of the Lord, never suffers any deficiency. ||3||”
IN the 1st Slok before Pauri no. 4, the jeev isteri says as she searched deep within, she found her Beloved was always with her. As He bestows His Glance of Grace, all my pains will vanish.
“ਜਾ ਮੂ ਪਸੀ ਹਠ ਮੈ ਪਿਰੀ ਮਹਿਜੈ ਨਾਲਿ ॥
When I look within my being, I find that my Beloved is with me.
ਹਭੇ ਡੁਖ ਉਲਾਹਿਅਮੁ ਨਾਨਕ ਨਦਰਿ ਨਿਹਾਲਿ ॥੧॥
All pains are relieved, O Nanak, when He bestows His Glance of Grace. ||1||”
IN the 2nd Slok, she says it does not matter how long it takes to reach Him. She says she has been praying for a long time, and now stands at the Lord’s Door. Beloved, You know my desire. I stand here waiting for You to bestow Your Vision to me. “Joyi” is a Persian word meaning “to await, to hope for.”
“ਨਾਨਕ ਬੈਠਾ ਭਖੇ ਵਾਉ ਲੰਮੇ ਸੇਵਹਿ ਦਰੁ ਖੜਾ ॥
Nanak sits, waiting for news of the Lord, and stands at the Lord’s Door; serving Him for so long.
ਪਿਰੀਏ ਤੂ ਜਾਣੁ ਮਹਿਜਾ ਸਾਉ ਜੋਈ ਸਾਈ ਮੁਹੁ ਖੜਾ ॥੨॥
O my Beloved, only You know my objective; I stand, waiting to see the Lord’s face. ||2||”
IN Slok no. 3, the jeev isteri scolds another. What are you doing you fool? You are lusting after other women. Be a true husband. The world is full of such attractions. The word “pooch” means wild person.
“ਕਿਆ ਗਾਲਾਇਓ ਭੂਛ ਪਰ ਵੇਲਿ ਨ ਜੋਹੇ ਕੰਤ ਤੂ ॥
What should I say to you, you fool? Don’t look at the vines of others – be a true husband.
ਨਾਨਕ ਫੁਲਾ ਸੰਦੀ ਵਾੜਿ ਖਿੜਿਆ ਹਭੁ ਸੰਸਾਰੁ ਜਿਉ ॥੩॥
O Nanak, the entire world is blooming, like a garden of flowers. ||3||”
IN Pauri no. 4, she hears the Guru Praising God. Lord, You are Wise, All Knowing and Beauteous. You are both Master and servant, Pure and All Seeing. You are Immaculate, and Sport in the vast expanse of the Universe. You created the Play and cycle of reincarnation. If one is blessed with the Guru’s Mantra (Bani), he is saved from being cast into the womb again. As You wish, You make all creatures dance. No power lies in their hands.
“ਸੁਘੜੁ ਸੁਜਾਣੁ ਸਰੂਪੁ ਤੂ ਸਭ ਮਹਿ ਵਰਤੰਤਾ ॥
You are Wise, all-knowing and beautiful; You are pervading and permeating all.
ਤੂ ਆਪੇ ਠਾਕੁਰੁ ਸੇਵਕੋ ਆਪੇ ਪੂਜੰਤਾ ॥
You Yourself are the Lord and Master, and the servant; You worship and adore Yourself.
ਦਾਨਾ ਬੀਨਾ ਆਪਿ ਤੂ ਆਪੇ ਸਤਵੰਤਾ ॥
You are all-wise and all-seeing; You Yourself are true and pure.
ਜਤੀ ਸਤੀ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥
The Immaculate Lord, my Lord God, is celibate and True.
ਸਭੁ ਬ੍ਰਹਮ ਪਸਾਰੁ ਪਸਾਰਿਓ ਆਪੇ ਖੇਲੰਤਾ ॥
God spreads out the expanse of the entire universe, and He Himself plays in it.
ਇਹੁ ਆਵਾ ਗਵਣੁ ਰਚਾਇਓ ਕਰਿ ਚੋਜ ਦੇਖੰਤਾ ॥
He created this coming and going of reincarnation; creating the wondrous play, He gazes upon it.
ਤਿਸੁ ਬਾਹੁੜਿ ਗਰਭਿ ਨ ਪਾਵਹੀ ਜਿਸੁ ਦੇਵਹਿ ਗੁਰ ਮੰਤਾ ॥
One who is blessed with the Guru’s Teachings, is not consigned to the womb of reincarnation, ever again.
ਜਿਉ ਆਪਿ ਚਲਾਵਹਿ ਤਿਉ ਚਲਦੇ ਕਿਛੁ ਵਸਿ ਨ ਜੰਤਾ ॥੪॥
All walk as He makes them walk; nothing is under the control of the created beings. ||4||”
IN the 1st Slok to Pauri no. 5, she warns herself to always be alert. It is so easy to slip on the Spiritual Path. O traveler on the river bank. Beware, the land can give way anytime and the fall is great. (Kuriye kuriye means river bank, while vediya means traveler). Watch out. You are traveling on the treacherous river bank of maya, if you slip, you are bound to splash your being with dirt.
“ਕੁਰੀਏ ਕੁਰੀਏ ਵੈਦਿਆ ਤਲਿ ਗਾੜਾ ਮਹਰੇਰੁ ॥
You are walking along the river-bank, but the land is giving way beneath you.
ਵੇਖੇ ਛਿਟੜਿ ਥੀਵਦੋ ਜਾਮਿ ਖਿਸੰਦੋ ਪੇਰੁ ॥੧॥
Watch out! Your foot might slip, and you’ll fall in and die. ||1||”
IN Slok no. 2, she further warns herself. You have a tendency to run after glass trinkets, believing them to be of real value. Two striking imageries are used. Butter will not remain firm but will melt in fire. Secondly, the leaves of the water lily look so fresh but they fade and wilt after a few days. “Nainu” means butter. The Sindhi word “pabban” is used for water lily, while the word “jummiyo” is also Sindhi for to fade or wilt.
“ਸਚੁ ਜਾਣੈ ਕਚੁ ਵੈਦਿਓ ਤੂ ਆਘੂ ਆਘੇ ਸਲਵੇ ॥
You believe what is false and temporary to be true, and so you run on and on.
ਨਾਨਕ ਆਤਸੜੀ ਮੰਝਿ ਨੈਣੂ ਬਿਆ ਢਲਿ ਪਬਣਿ ਜਿਉ ਜੁੰਮਿਓ ॥੨॥
O Nanak, like butter in the fire, it shall melt away; it shall fade away like the water-lily. ||2||”
IN Slok no. 3, she scolds her inner being. You are so lazy and silly. So much time has passed (without Union). If this life opportunity passes by, when will such a blessed season of life ever come again?
“ਭੋਰੇ ਭੋਰੇ ਰੂਹੜੇ ਸੇਵੇਦੇ ਆਲਕੁ ॥
O my foolish and silly soul, why are you too lazy to serve?
ਮੁਦਤਿ ਪਈ ਚਿਰਾਣੀਆ ਫਿਰਿ ਕਡੂ ਆਵੈ ਰੁਤਿ ॥੩॥
Such a long time has passed. When will this opportunity come again? ||3||”
IN Pauri 5, she sees the Guru engaged in Praise of God. She hears the Guru say, Lord, You have no color, form, shape or social class. Although mortals think You are far away, You are Ever Present. Although You Operate in all, no impurity sticks to You. Your Divine Light Permeates all and You are forever in Bliss. You are most Divine of all, Powerful, Architect of destinies. How can one tongue ever Praise You sufficiently, O Eternal, Imperishable Lord? Those You Unite with the True Guru (Shabad), even their generations are salvaged. Your servants wait upon You. Your humble servant Nanak stands at Your Door.
THIS is the conclusion of the 1st part of the Vaar as the Signature Nanak appears in Pauri no. 5.
“ਤੁਧੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਜਾਤਿ ਤੂ ਵਰਨਾ ਬਾਹਰਾ ॥
You have no form or shape, no social class or race.
ਏ ਮਾਣਸ ਜਾਣਹਿ ਦੂਰਿ ਤੂ ਵਰਤਹਿ ਜਾਹਰਾ ॥
These humans believe that You are far away; but You are quite obviously apparent.
ਤੂ ਸਭਿ ਘਟ ਭੋਗਹਿ ਆਪਿ ਤੁਧੁ ਲੇਪੁ ਨ ਲਾਹਰਾ ॥
You enjoy Yourself in every heart, and no filth sticks to You.
ਤੂ ਪੁਰਖੁ ਅਨੰਦੀ ਅਨੰਤ ਸਭ ਜੋਤਿ ਸਮਾਹਰਾ ॥
You are the blissful and infinite Primal Lord God; Your Light is all-pervading.
ਤੂ ਸਭ ਦੇਵਾ ਮਹਿ ਦੇਵ ਬਿਧਾਤੇ ਨਰਹਰਾ ॥
Among all divine beings, You are the most divine, O Creator-architect, Rejuvenator of all.
ਕਿਆ ਆਰਾਧੇ ਜਿਹਵਾ ਇਕ ਤੂ ਅਬਿਨਾਸੀ ਅਪਰਪਰਾ ॥
How can my single tongue worship and adore You? You are the eternal, imperishable, infinite Lord God.
ਜਿਸੁ ਮੇਲਹਿ ਸਤਿਗੁਰੁ ਆਪਿ ਤਿਸ ਕੇ ਸਭਿ ਕੁਲ ਤਰਾ ॥
One whom You Yourself unite with the True Guru – all his generations are saved.
ਸੇਵਕ ਸਭਿ ਕਰਦੇ ਸੇਵ ਦਰਿ ਨਾਨਕੁ ਜਨੁ ਤੇਰਾ ॥੫॥
All Your servants serve You; Nanak is a humble servant at Your Door. ||5||”
IN Slok no. 1 to Pauri 6, she reminds herself. This body of straw can be easily scorched. But, if one takes the Sanctuary (panaih) of a Satguru, one gets Protection.
“ਗਹਡੜੜਾ ਤ੍ਰਿਣਿ ਛਾਇਆ ਗਾਫਲ ਜਲਿਓਹੁ ਭਾਹਿ ॥
He builds a hut of straw, and the fool lights a fire in it.
ਜਿਨਾ ਭਾਗ ਮਥਾਹੜੈ ਤਿਨ ਉਸਤਾਦ ਪਨਾਹਿ ॥੧॥
Only those who have such pre-ordained destiny on their foreheads, find Shelter with the Master. ||1||”
IN Slok no. 2, she tells herself. One may make tremendous effort to earn lots of good food. Without a Satguru however, you wait in vain for your food to be blessed. (“darood” is a Persian word for prayers normally done by Sufi fakeers before they eat).
“ਨਾਨਕ ਪੀਠਾ ਪਕਾ ਸਾਜਿਆ ਧਰਿਆ ਆਣਿ ਮਉਜੂਦੁ ॥
O Nanak, he grinds the corn, cooks it and places it before himself.
ਬਾਝਹੁ ਸਤਿਗੁਰ ਆਪਣੇ ਬੈਠਾ ਝਾਕੁ ਦਰੂਦ ॥੨॥
But without his True Guru, he sits and waits for his food to be blessed. ||2||”
IN contrast to the situation in Slok no. 2, in Slok no. 3, she says fresh loaves of bread are baked and put on the plates. Those who receive the blessings of their Satguru, eat to their heart’s content.
“ਨਾਨਕ ਭੁਸਰੀਆ ਪਕਾਈਆ ਪਾਈਆ ਥਾਲੈ ਮਾਹਿ ॥
O Nanak, the loaves of bread are baked and placed on the plate.
ਜਿਨੀ ਗੁਰੂ ਮਨਾਇਆ ਰਜਿ ਰਜਿ ਸੇਈ ਖਾਹਿ ॥੩॥
Those who obey their Guru, eat and are totally satisfied. ||3||”
IN Pauri no. 6, she finds the Guru describing God’s Hukam. Lord, You staged the World Play and infused ego in creatures. Within the body temple are five thieves, who misbehave a lot. The 10 brides, the sensory organs are engaged in physical tastes and flavors. They are enticed by maya and wander about deluded. You created both Spirit (Jote) and matter (maya). It is Your Will that matters must always lose to Spirit. Then, there are those whom You enjoin to Satsanggat. From water, You created a bubble, which then merges again into water.
“ਤੁਧੁ ਜਗ ਮਹਿ ਖੇਲੁ ਰਚਾਇਆ ਵਿਚਿ ਹਉਮੈ ਪਾਈਆ ॥
You have staged this play in the world, and infused egotism into all beings.
ਏਕੁ ਮੰਦਰੁ ਪੰਚ ਚੋਰ ਹਹਿ ਨਿਤ ਕਰਹਿ ਬੁਰਿਆਈਆ ॥
In the one temple of the body are the five thieves, who continually misbehave.
ਦਸ ਨਾਰੀ ਇਕੁ ਪੁਰਖੁ ਕਰਿ ਦਸੇ ਸਾਦਿ ਲੋੁਭਾਈਆ ॥
The ten brides, the sensory organs were created, and the one husband, the self; the ten are engrossed in flavors and tastes.
ਏਨਿ ਮਾਇਆ ਮੋਹਣੀ ਮੋਹੀਆ ਨਿਤ ਫਿਰਹਿ ਭਰਮਾਈਆ ॥
This Maya fascinates and entices them; they wander continually in doubt.
ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥
You created both sides, spirit and matter, Shiva and Shakti.
ਸਿਵ ਅਗੈ ਸਕਤੀ ਹਾਰਿਆ ਏਵੈ ਹਰਿ ਭਾਈਆ ॥
Matter loses out to spirit; this is pleasing to the Lord.
ਇਕਿ ਵਿਚਹੁ ਹੀ ਤੁਧੁ ਰਖਿਆ ਜੋ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥
You enshrined spirit within, which leads to merger with the Sat Sangat, the True Congregation.
ਜਲ ਵਿਚਹੁ ਬਿੰਬੁ ਉਠਾਲਿਓ ਜਲ ਮਾਹਿ ਸਮਾਈਆ ॥੬॥
Within the bubble, You formed the bubble, which shall once again merge into the water. ||6||”
IN Slok no. 1 before the 7th Pauri, the jeev isteri has received lots of Gurmatt from the Guru. In the 1st Slok, she encourages herself to forget about the past, and move forward. She tells herself, if I am successful this time, I can be saved from being reincarnated again.
“ਆਗਾਹਾ ਕੂ ਤ੍ਰਾਘਿ ਪਿਛਾ ਫੇਰਿ ਨ ਮੁਹਡੜਾ ॥
Look ahead; don’t turn your face backwards.
ਨਾਨਕ ਸਿਝਿ ਇਵੇਹਾ ਵਾਰ ਬਹੁੜਿ ਨ ਹੋਵੀ ਜਨਮੜਾ ॥੧॥
O Nanak, be successful this time, and you shall not be reincarnated again. ||1||”
IN Slok no 2, she reminds herself that her Husband Lord is always Cheerful (chaheiya) and is a Friend to all. All speak of Him as their own, and He does not break anyone’s heart. (never lets you down).
“ਸਜਣੁ ਮੈਡਾ ਚਾਈਆ ਹਭ ਕਹੀ ਦਾ ਮਿਤੁ ॥
My joyful friend is called the friend of all.
ਹਭੇ ਜਾਣਨਿ ਆਪਣਾ ਕਹੀ ਨ ਠਾਹੇ ਚਿਤੁ ॥੨॥
All think of Him as their own; He never breaks anyone’s heart. ||2||”
IN Slok no. 3, she thinks of the blessed state when He manifests Himself in the forehead. Beautiful and Blessed is that Place where You dwell.
“ਗੁਝੜਾ ਲਧਮੁ ਲਾਲੁ ਮਥੈ ਹੀ ਪਰਗਟੁ ਥਿਆ ॥
The hidden jewel has been found; it has appeared on my forehead.
ਸੋਈ ਸੁਹਾਵਾ ਥਾਨੁ ਜਿਥੈ ਪਿਰੀਏ ਨਾਨਕ ਜੀ ਤੂ ਵੁਠਿਆ ॥੩॥
Beautiful and exalted is that place, O Nanak, where You dwell, O my Dear Lord. ||3||”
IN Pauri no. 7, she takes comfort as she hears the Guru’s total faith in God and God’s Protective Nature.
The Guru says, Lord if You are at my side, what fears can I have? As I became Your slave, You entrusted everything to me. I now have everlasting wealth and blessings. The 8.4 million species of beings now serve me. The word “medhani” is a Sanskrit word meaning “the world.” You have turned all my enemies into my friends and no one wishes me ill. As You have Forgiven me, no one will ever ask for my accounts. All matters get resolved when You are Pleased.
“ਜਾ ਤੂ ਮੇਰੈ ਵਲਿ ਹੈ ਤਾ ਕਿਆ ਮੁਹਛੰਦਾ ॥
When You are on my side, Lord, what do I need to worry about?
ਤੁਧੁ ਸਭੁ ਕਿਛੁ ਮੈਨੋ ਸਉਪਿਆ ਜਾ ਤੇਰਾ ਬੰਦਾ ॥
You entrusted everything to me, when I became Your slave.
ਲਖਮੀ ਤੋਟਿ ਨ ਆਵਈ ਖਾਇ ਖਰਚਿ ਰਹੰਦਾ ॥
My wealth is inexhaustible, no matter how much I spend and consume.
ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਸੇਵ ਕਰੰਦਾ ॥
The 8.4 million species of beings all work to serve me.
ਏਹ ਵੈਰੀ ਮਿਤ੍ਰ ਸਭਿ ਕੀਤਿਆ ਨਹ ਮੰਗਹਿ ਮੰਦਾ ॥
All these enemies have become my friends, and no one wishes me ill.
ਲੇਖਾ ਕੋਇ ਨ ਪੁਛਈ ਜਾ ਹਰਿ ਬਖਸੰਦਾ ॥
No one calls me to account, since God is my forgiver.
ਅਨੰਦੁ ਭਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਗੁਰ ਗੋਵਿੰਦਾ ॥
I have become blissful, and I have found peace, meeting with the Guru, the Lord of the Universe.
ਸਭੇ ਕਾਜ ਸਵਾਰਿਐ ਜਾ ਤੁਧੁ ਭਾਵੰਦਾ ॥੭॥
All my affairs have been resolved, since You are pleased with me. ||7||”
IN Slok no. 1 before Pauri no. 8, she repeats her earlier wish to have His Vision. I am eager to see You, Lord, what does Your Face Look like? I wander around in a sorry state. Only upon seeing You will my mind be consoled.
“ਡੇਖਣ ਕੂ ਮੁਸਤਾਕੁ ਮੁਖੁ ਕਿਜੇਹਾ ਤਉ ਧਣੀ ॥
I am so eager to see You, O Lord; what does Your face look like?
ਫਿਰਦਾ ਕਿਤੈ ਹਾਲਿ ਜਾ ਡਿਠਮੁ ਤਾ ਮਨੁ ਧ੍ਰਾਪਿਆ ॥੧॥
I wandered around in such a miserable state, but when I saw You, my mind was comforted and consoled. ||1||”
IN Slok no. 2, she knows the Lord is aware of her pain. I suffer great pain (of separation). Master, You know my condition. (The word “dhani” is a Sindhi word for Master). Even if I know a hundred thousand remedies, I become rejuvenated only upon seeing my Beloved.
“ਦੁਖੀਆ ਦਰਦ ਘਣੇ ਵੇਦਨ ਜਾਣੇ ਤੂ ਧਣੀ ॥
The miserable endure so much suffering and pain; You alone know their pain, Lord.
ਜਾਣਾ ਲਖ ਭਵੇ ਪਿਰੀ ਡਿਖੰਦੋ ਤਾ ਜੀਵਸਾ ॥੨॥
I may know hundreds of thousands of remedies, but I shall live only if I see my Husband Lord. ||2||”
IN Slok no. 3, she realises she will not crumble if she remains in the safe Sanctuary of the Satguru. I have seen the powerful current of time sweeping all away in its relentless flow. But those who meet the Satguru (Shabad, in their suratt) remain safe. (“amaan” is an Arabic word meaning intact, safe).
“ਢਹਦੀ ਜਾਇ ਕਰਾਰਿ ਵਹਣਿ ਵਹੰਦੇ ਮੈ ਡਿਠਿਆ ॥
I have seen the river-bank washed away by the raging waters of the river.
ਸੇਈ ਰਹੇ ਅਮਾਣ ਜਿਨਾ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ॥੩॥
They alone remain intact, who meet with the True Guru. ||3||”
IN the Pauri, she again turns to the Satguru. He is deep in prayer to God. She hears the Guru declare that the humble being who longs for You suffers no pain. The gurmukh who receives Understanding becomes renowned in the three worlds. Sins flee from that one who has taken Your Sanctuary. The filth of countless incarnations is removed by bathing in the dust of the Guru’s Feet (Bani). One who submits to Your Will suffers no sorrow. The glory of Your humble servant becomes as great as Your Radiance (Infinite). You are seen Operating in Your humble servants and become known through them.
“ਜਿਸੁ ਜਨ ਤੇਰੀ ਭੁਖ ਹੈ ਤਿਸੁ ਦੁਖੁ ਨ ਵਿਆਪੈ ॥
No pain afflicts that humble being who hungers for You, Lord.
ਜਿਨਿ ਜਨਿ ਗੁਰਮੁਖਿ ਬੁਝਿਆ ਸੁ ਚਹੁ ਕੁੰਡੀ ਜਾਪੈ ॥
That humble Gurmukh who understands, is celebrated in the four directions.
ਜੋ ਨਰੁ ਉਸ ਕੀ ਸਰਣੀ ਪਰੈ ਤਿਸੁ ਕੰਬਹਿ ਪਾਪੈ ॥
Sins run away from that man, who seeks the Sanctuary of the Lord.
ਜਨਮ ਜਨਮ ਕੀ ਮਲੁ ਉਤਰੈ ਗੁਰ ਧੂੜੀ ਨਾਪੈ ॥
The filth of countless incarnations is washed away, bathing in the dust of the Guru’s feet.
ਜਿਨਿ ਹਰਿ ਭਾਣਾ ਮੰਨਿਆ ਤਿਸੁ ਸੋਗੁ ਨ ਸੰਤਾਪੈ ॥
Whoever submits to the Lord’s Will does not suffer in sorrow.
ਹਰਿ ਜੀਉ ਤੂ ਸਭਨਾ ਕਾ ਮਿਤੁ ਹੈ ਸਭਿ ਜਾਣਹਿ ਆਪੈ ॥
O Dear Lord, You are the friend of all; all believe that You are theirs.
ਐਸੀ ਸੋਭਾ ਜਨੈ ਕੀ ਜੇਵਡੁ ਹਰਿ ਪਰਤਾਪੈ ॥
The glory of the Lord’s humble servant is as great as the Glorious Radiance of the Lord.
ਸਭ ਅੰਤਰਿ ਜਨ ਵਰਤਾਇਆ ਹਰਿ ਜਨ ਤੇ ਜਾਪੈ ॥੮॥
Among all, His humble servant is pre-eminent; through His humble servant, the Lord is known. ||8||”
IN Slok no. 1 to Pauri 9, she reflects again. Whenever I was in trouble I looked to others for help. Now I realise that those I turned to, were expecting me to help them. I now realise no worldly person can be relied upon.
“ਜਿਨਾ ਪਿਛੈ ਹਉ ਗਈ ਸੇ ਮੈ ਪਿਛੈ ਭੀ ਰਵਿਆਸੁ ॥
Those whom I followed, now follow me.
ਜਿਨਾ ਕੀ ਮੈ ਆਸੜੀ ਤਿਨਾ ਮਹਿਜੀ ਆਸ ॥੧॥
Those in whom I placed my hopes, now place their hopes in me. ||1||”
IN Slok no. 2, she reflects upon the sticky nature of maya. She sees maya as a handful of dried cane sugar. It moves around and actually rolls towards you. Anyone who grabs at it gets stuck. Only the truly fortunate ones escape its gluey clutch.
“ਗਿਲੀ ਗਿਲੀ ਰੋਡੜੀ ਭਉਦੀ ਭਵਿ ਭਵਿ ਆਇ ॥
The fly flies around, and comes to the wet lump of molasses.
ਜੋ ਬੈਠੇ ਸੇ ਫਾਥਿਆ ਉਬਰੇ ਭਾਗ ਮਥਾਇ ॥੨॥
Whoever sits on it, is caught; they alone are saved, who have good destiny on their foreheads. ||2||”
IN Slok no. 3 she is optimistic again. He is contained in all. None are without Him. Those who have good fortune on their foreheads, Unite with Him.
“ਡਿਠਾ ਹਭ ਮਝਾਹਿ ਖਾਲੀ ਕੋਇ ਨ ਜਾਣੀਐ ॥
I see Him within all. No one is without Him.
ਤੈ ਸਖੀ ਭਾਗ ਮਥਾਹਿ ਜਿਨੀ ਮੇਰਾ ਸਜਣੁ ਰਾਵਿਆ ॥੩॥
Good destiny is inscribed on the forehead of that companion, who enjoys the Lord, my Friend. ||3||”
IN Pauri no. 9, the Guru tells her she should Pray to God with the fervor of a dhadhee, a Minstrel of God. I am a Minstrel of the Lord, singing His Praises to get His Blessings. My Lord is Imperishable while others come and go. I pray for that Gift to satisfy all my hunger. That would be Your Darshan Lord, which would truly satiate me. As He hears the Plea, He summons the Minstrel to His Presence. So Wondrous is His Darshan, gazing upon Him, all pains and hungers depart and the Minstrel does not wish to ask for anything. All wishes are fulfilled by just falling at His Feet. The Primal Lord has blessed an unworthy Minstrel like me.
“ਹਉ ਢਾਢੀ ਦਰਿ ਗੁਣ ਗਾਵਦਾ ਜੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥
I am a minstrel at His Door, singing His Glorious Praises, to please to my Lord God.
ਪ੍ਰਭੁ ਮੇਰਾ ਥਿਰ ਥਾਵਰੀ ਹੋਰ ਆਵੈ ਜਾਵੈ ॥
My God is permanent and stable; others continue coming and going.
ਸੋ ਮੰਗਾ ਦਾਨੁ ਗੋੁਸਾਈਆ ਜਿਤੁ ਭੁਖ ਲਹਿ ਜਾਵੈ ॥
I beg for that gift from the Lord of the World, which will satisfy my hunger.
ਪ੍ਰਭ ਜੀਉ ਦੇਵਹੁ ਦਰਸਨੁ ਆਪਣਾ ਜਿਤੁ ਢਾਢੀ ਤ੍ਰਿਪਤਾਵੈ ॥
O Dear Lord God, please bless Your minstrel with the Blessed Vision of Your Darshan, that I might be satisfied and fulfilled.
ਅਰਦਾਸਿ ਸੁਣੀ ਦਾਤਾਰਿ ਪ੍ਰਭਿ ਢਾਢੀ ਕਉ ਮਹਲਿ ਬੁਲਾਵੈ ॥
God, the Great Giver, hears the prayer, and summons the minstrel to the Mansion of His Presence.
ਪ੍ਰਭ ਦੇਖਦਿਆ ਦੁਖ ਭੁਖ ਗਈ ਢਾਢੀ ਕਉ ਮੰਗਣੁ ਚਿਤਿ ਨ ਆਵੈ ॥
Gazing upon God, the minstrel is rid of pain and hunger; he does not think to ask for anything else.
ਸਭੇ ਇਛਾ ਪੂਰੀਆ ਲਗਿ ਪ੍ਰਭ ਕੈ ਪਾਵੈ ॥
All desires are fulfilled, touching the feet of God.
ਹਉ ਨਿਰਗੁਣੁ ਢਾਢੀ ਬਖਸਿਓਨੁ ਪ੍ਰਭਿ ਪੁਰਖਿ ਵੇਦਾਵੈ ॥੯॥
I am His humble, unworthy minstrel; the Primal Lord God has forgiven me. ||9||”
IN deep reflection again in Slok no. 1 preceding Pauri no. 10, she knows her life is useless if she does not Unite in this human body. She will be just a pile of dust. She tells herself. You are still dabbling in worldly love. How can you ever experience His Love?
“ਜਾ ਛੁਟੇ ਤਾ ਖਾਕੁ ਤੂ ਸੁੰਞੀ ਕੰਤੁ ਨ ਜਾਣਹੀ ॥
When the soul leaves, you shall become dust, O vacant body; why do you not realize your Husband Lord?
ਦੁਰਜਨ ਸੇਤੀ ਨੇਹੁ ਤੂ ਕੈ ਗੁਣਿ ਹਰਿ ਰੰਗੁ ਮਾਣਹੀ ॥੧॥
You are in love with evil people; by what virtues will you enjoy the Lord’s Love? ||1||”
IN Slok no. 2, she scolds her inner self again. You know you cannot survive without Him even for a moment. Why are you distancing yourself from Him who is your very life?
“ਨਾਨਕ ਜਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਣਾ ਵਿਸਰੇ ਸਰੈ ਨ ਬਿੰਦ ॥
O Nanak, without Him, you cannot survive, even for an instant; you cannot afford to forget Him, even for a moment.
ਤਿਸੁ ਸਿਉ ਕਿਉ ਮਨ ਰੂਸੀਐ ਜਿਸਹਿ ਹਮਾਰੀ ਚਿੰਦ ॥੨॥
Why are you alienated from Him, O my mind? He takes care of you. ||2||”
IN Slok no. 3, she says those who are coloured with Love for God, their minds and bodies take on a deep hue (color of His Love). Besides Naam, all other thoughts are polluted. (“alludia” is a Persian word meaning “dirty”).
“ਰਤੇ ਰੰਗਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਮਨੁ ਤਨੁ ਅਤਿ ਗੁਲਾਲੁ ॥
Those who are imbued with the Love of the Supreme Lord God, their minds and bodies are colored deep crimson.
ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਆਲੂਦਿਆ ਜਿਤੀ ਹੋਰੁ ਖਿਆਲੁ ॥੩॥
O Nanak, without the Name, other thoughts are polluted and corrupt. ||3||”
IN Pauri no. 10, as she turns to the Guru, she is advised to have unshaken faith and she is told if Guru Nanak gets Pleased with her, she will see the Lord near at hand.
Treat Him as a Friend and say since You are my Friend, what fears can I have? You beat off and destroy the cheats that loot the world. The Guru has ferried me across and I have won the great battle. Through the Guru’s Teaching, I enjoy the joys of the vast world arena. The Lord has brought all my senses under control and blessed me with contentment. These senses now follow my instructions and do not struggle against me. I get all I wish for, the Guru has driven me inwards. When Guru Nanak is Pleased, you are blessed to see the Lord near at hand.
“ਹਰਿ ਜੀਉ ਜਾ ਤੂ ਮੇਰਾ ਮਿਤ੍ਰੁ ਹੈ ਤਾ ਕਿਆ ਮੈ ਕਾੜਾ ॥
O Dear Lord, when You are my friend, what sorrow can afflict me?
ਜਿਨੀ ਠਗੀ ਜਗੁ ਠਗਿਆ ਸੇ ਤੁਧੁ ਮਾਰਿ ਨਿਵਾੜਾ ॥
You have beaten off and destroyed the cheats that cheat the world.
ਗੁਰਿ ਭਉਜਲੁ ਪਾਰਿ ਲੰਘਾਇਆ ਜਿਤਾ ਪਾਵਾੜਾ ॥
The Guru has carried me across the terrifying world-ocean, and I have won the battle.
ਗੁਰਮਤੀ ਸਭਿ ਰਸ ਭੋਗਦਾ ਵਡਾ ਆਖਾੜਾ ॥
Through the Guru’s Teachings, I enjoy all the pleasures in the great world-arena.
ਸਭਿ ਇੰਦ੍ਰੀਆ ਵਸਿ ਕਰਿ ਦਿਤੀਓ ਸਤਵੰਤਾ ਸਾੜਾ ॥
The True Lord has brought all my senses and organs under my control.
ਜਿਤੁ ਲਾਈਅਨਿ ਤਿਤੈ ਲਗਦੀਆ ਨਹ ਖਿੰਜੋਤਾੜਾ ॥
Wherever I join them, there they are joined; they do not struggle against me.
ਜੋ ਇਛੀ ਸੋ ਫਲੁ ਪਾਇਦਾ ਗੁਰਿ ਅੰਦਰਿ ਵਾੜਾ ॥
I obtain the fruits of my desires; the Guru has directed me within.
ਗੁਰੁ ਨਾਨਕੁ ਤੁਠਾ ਭਾਇਰਹੁ ਹਰਿ ਵਸਦਾ ਨੇੜਾ ॥੧੦॥
When Guru Nanak is pleased, O Siblings of Destiny, the Lord is seen to be dwelling near at hand. ||10||”
IN Slok no. 1 before Pauri no. 11, she realises her real delight and happiness is when God is in her thoughts. His Name in her mind brings forth untold joy. “Thehinja” is a Sindhi word meaning “Yours.”
“ਜਾ ਮੂੰ ਆਵਹਿ ਚਿਤਿ ਤੂ ਤਾ ਹਭੇ ਸੁਖ ਲਹਾਉ ॥
When You come into my consciousness, then I obtain all peace and comfort.
ਨਾਨਕ ਮਨ ਹੀ ਮੰਝਿ ਰੰਗਾਵਲਾ ਪਿਰੀ ਤਹਿਜਾ ਨਾਉ ॥੧॥
Nanak: with Your Name within my mind, O my Husband Lord, I am filled with delight. ||1||”
IN Slok 2, she declares all external pleasures and rich clothes mean nothing to her. She yearns for the holy company of those who pine for His Vision.
“ਕਪੜ ਭੋਗ ਵਿਕਾਰ ਏ ਹਭੇ ਹੀ ਛਾਰ ॥
Enjoyment of clothes and corrupt pleasures – all these are nothing more than dust.
ਖਾਕੁ ਲੋੁੜੇਦਾ ਤੰਨਿ ਖੇ ਜੋ ਰਤੇ ਦੀਦਾਰ ॥੨॥
I long for the dust of the feet of those who are imbued with the Lord’s Vision. ||2||”
IN Slok no 3, she warns her own heart. Do not look towards others for help. Take the Support of One only, and live in humility among the Saintly ones who seek the Giver of Peace. “Thio” is a Sindhi word meaning “to become like”.
“ਕਿਆ ਤਕਹਿ ਬਿਆ ਪਾਸ ਕਰਿ ਹੀਅੜੇ ਹਿਕੁ ਅਧਾਰੁ ॥
Why do you look in other directions? O my heart, take the Support of the Lord alone.
ਥੀਉ ਸੰਤਨ ਕੀ ਰੇਣੁ ਜਿਤੁ ਲਭੀ ਸੁਖ ਦਾਤਾਰੁ ॥੩॥
Become the dust of the feet of the Saints, and find the Lord, the Giver of peace. ||3||”
In Pauri no. 11, the Guru tells her that without the True Guru (Shabad), the mind cannot find focus, and without His Grace, He cannot be found. In these terrible times only righteousness prevails, the sinners do not last. If this hand commits a sin, it is this hand that gets punished instantly. I have examined the four ages (all time) and found that my conceited thought that “I am the doer” does not depart without being in sadhsanggat. Only in sadhsanggat can ego be eradicated. So long as your mind is distanced from the Lord, you find no place of rest. The Imperishable Lord dwells in the heart of the gurmukh. As one attaches himself to the Guru’s Feet (Bani), he receives Peace with the Grace of the Lord.
“ਵਿਣੁ ਕਰਮਾ ਹਰਿ ਜੀਉ ਨ ਪਾਈਐ ਬਿਨੁ ਸਤਿਗੁਰ ਮਨੂਆ ਨ ਲਗੈ ॥
Without good karma, the Dear Lord is not found; without the True Guru, the mind is not joined to Him.
ਧਰਮੁ ਧੀਰਾ ਕਲਿ ਅੰਦਰੇ ਇਹੁ ਪਾਪੀ ਮੂਲਿ ਨ ਤਗੈ ॥
Only the Dharma remains stable in this Dark Age of Kali Yuga; these sinners will not last at all.
ਅਹਿ ਕਰੁ ਕਰੇ ਸੁ ਅਹਿ ਕਰੁ ਪਾਏ ਇਕ ਘੜੀ ਮੁਹਤੁ ਨ ਲਗੈ ॥
Whatever one does with this hand, he obtains with the other hand, without a moment’s delay.
ਚਾਰੇ ਜੁਗ ਮੈ ਸੋਧਿਆ ਵਿਣੁ ਸੰਗਤਿ ਅਹੰਕਾਰੁ ਨ ਭਗੈ ॥
I have examined the four ages, and without the Sangat, the Holy Congregation, egotism does not depart.
ਹਉਮੈ ਮੂਲਿ ਨ ਛੁਟਈ ਵਿਣੁ ਸਾਧੂ ਸਤਸੰਗੈ ॥
Egotism is never eradicated without the Saadh Sangat, the Company of the Holy.
ਤਿਚਰੁ ਥਾਹ ਨ ਪਾਵਈ ਜਿਚਰੁ ਸਾਹਿਬ ਸਿਉ ਮਨ ਭੰਗੈ ॥
As long as one’s mind is torn away from his Lord and Master, he finds no place of rest.
ਜਿਨਿ ਜਨਿ ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਤਿਸੁ ਘਰਿ ਦੀਬਾਣੁ ਅਭਗੈ ॥
That humble being, who, as Gurmukh, serves the Lord, has the Support of the Imperishable Lord in the home of his heart.
ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੁਖੁ ਪਾਇਆ ਗੁਰ ਸਤਿਗੁਰ ਚਰਣੀ ਲਗੈ ॥੧੧॥
By the Lord’s Grace, peace is obtained, and one is attached to the feet of the Guru, the True Guru. ||11||”
IN Slok no. 1 to Pauri 12, she says, I searched everywhere for that King of Kings. As I chanted His Name with my mouth I found He lives within my heart. “Chaudo” is Sindhi for “to chant, to speak.”
“ਲੋੜੀਦੋ ਹਭ ਜਾਇ ਸੋ ਮੀਰਾ ਮੀਰੰਨ ਸਿਰਿ ॥
I have searched everywhere for the King over the heads of kings.
ਹਠ ਮੰਝਾਹੂ ਸੋ ਧਣੀ ਚਉਦੋ ਮੁਖਿ ਅਲਾਇ ॥੧॥
That Master is within my heart; I chant His Name with my mouth. ||1||”
IN Slok no. 2, she speaks to her inner being and says her Master has blessed her with a Spiritual Jewel (Naam). My heart is soothed when I chant His True Name.
“ਮਾਣਿਕੂ ਮੋਹਿ ਮਾਉ ਡਿੰਨਾ ਧਣੀ ਅਪਾਹਿ ॥
O my mother, the Master has blessed me with the jewel.
ਹਿਆਉ ਮਹਿਜਾ ਠੰਢੜਾ ਮੁਖਹੁ ਸਚੁ ਅਲਾਇ ॥੨॥
My heart is cooled and soothed, chanting the True Name with my mouth. ||2||”
IN Slok 3, she feels she is ready to Meet Him. I am a Spiritual Bed and the bedsheets are my eyes. If only He would Glance at me even once, I would obtain Peace beyond all price.
“ਮੂ ਥੀਆਊ ਸੇਜ ਨੈਣਾ ਪਿਰੀ ਵਿਛਾਵਣਾ ॥
I have become the bed for my Beloved Husband Lord; my eyes have become the sheets.
ਜੇ ਡੇਖੈ ਹਿਕ ਵਾਰ ਤਾ ਸੁਖ ਕੀਮਾ ਹੂ ਬਾਹਰੇ ॥੩॥
If You look at me, even for an instant, then I obtain peace beyond all price. ||3||”
IN Pauri no. 12, the Guru puts into words what she has been feeling so far.
My mind yearns to see the Lord, how can I get His Blessed Vision? If He were to call for me even for an instant, it would be countless profits for me. I have searched the four corners, Lord, there is none as Great as You. Tell me O Saintly Guru, how can I meet Him? The Guru Answers:
“Dedicate your mind to Him and renounce your ego. Walk on this Path. Serve your Master daily and join the holy satsanggat. All your hopes will be fulfilled as the Guru ushers you to His Mansion. You will exclaim. There is none as Great as You, my Friend, Lord of the world.”
“ਮਨੁ ਲੋਚੈ ਹਰਿ ਮਿਲਣ ਕਉ ਕਿਉ ਦਰਸਨੁ ਪਾਈਆ ॥
My mind longs to meet the Lord; how can I obtain the Blessed Vision of His Darshan?
ਮੈ ਲਖ ਵਿੜਤੇ ਸਾਹਿਬਾ ਜੇ ਬਿੰਦ ਬੋੁਲਾਈਆ ॥
I obtain hundreds of thousands, if my Lord and Master speaks to me, even for an instant.
ਮੈ ਚਾਰੇ ਕੁੰਡਾ ਭਾਲੀਆ ਤੁਧੁ ਜੇਵਡੁ ਨ ਸਾਈਆ ॥
I have searched in four directions; there is no other as great as You, Lord.
ਮੈ ਦਸਿਹੁ ਮਾਰਗੁ ਸੰਤਹੋ ਕਿਉ ਪ੍ਰਭੂ ਮਿਲਾਈਆ ॥
Show me the Path, O Saints. How can I meet God?
ਮਨੁ ਅਰਪਿਹੁ ਹਉਮੈ ਤਜਹੁ ਇਤੁ ਪੰਥਿ ਜੁਲਾਈਆ ॥
I dedicate my mind to Him, and renounce my ego. This is the Path which I shall take.
ਨਿਤ ਸੇਵਿਹੁ ਸਾਹਿਬੁ ਆਪਣਾ ਸਤਸੰਗਿ ਮਿਲਾਈਆ ॥
Joining the Sat Sangat, the True Congregation, I serve my Lord and Master continually.
ਸਭੇ ਆਸਾ ਪੂਰੀਆ ਗੁਰ ਮਹਲਿ ਬੁਲਾਈਆ ॥
All my hopes are fulfilled; the Guru has ushered me into the Mansion of the Lord’s Presence.
ਤੁਧੁ ਜੇਵਡੁ ਹੋਰੁ ਨ ਸੁਝਈ ਮੇਰੇ ਮਿਤ੍ਰ ਗੋੁਸਾਈਆ ॥੧੨॥
I cannot conceive of any other as great as You, O my Friend, O Lord of the World. ||12||”
SLOK no. 1 to Pauri 13. Earlier she had said she had made herself into a Bed to Receive Him. Now she says He is a King. I have made myself into a Throne for Him to Occupy. If only He would Touch me with His Blessed Feet (Bani) I would blossom forth like a lotus flower.
“ਮੂ ਥੀਆਊ ਤਖਤੁ ਪਿਰੀ ਮਹਿੰਜੇ ਪਾਤਿਸਾਹ ॥
I have become the throne for my Beloved Lord King.
ਪਾਵ ਮਿਲਾਵੇ ਕੋਲਿ ਕਵਲ ਜਿਵੈ ਬਿਗਸਾਵਦੋ ॥੧॥
If You place Your foot on me, I blossom forth like the lotus flower. ||1||”
IN Slok no. 2, she now says if my Beloved were to be Hungry I would be happy to be His Food to be consumed by Him. I may be crushed again and again like the sugar cane, but I will not stop yielding sweet juice. In other words, I may face all kinds of tortures, but my Love for You shall always prevail.
The word “ikhh” means sugar cane. Called “ganna” in Punjabi.
“ਪਿਰੀਆ ਸੰਦੜੀ ਭੁਖ ਮੂ ਲਾਵਣ ਥੀ ਵਿਥਰਾ ॥
If my Beloved becomes hungry, I will become food, and place myself before Him.
ਜਾਣੁ ਮਿਠਾਈ ਇਖ ਬੇਈ ਪੀੜੇ ਨਾ ਹੁਟੈ ॥੨॥
I may be crushed, again and again, but like sugarcane, I do not stop yielding sweet juice. ||2||”
IN the midst of such beautiful reflections, in Slok no. 3 she reminds herself of the treacherous nature of worldly love. Worldly love is like a mirage, the pleasure is fleeting (momentary) and the traveler has to wander through countless homes (reincarnations).
“ਠਗਾ ਨੀਹੁ ਮਤ੍ਰੋੜਿ ਜਾਣੁ ਗੰਧ੍ਰਬਾ ਨਗਰੀ ॥
Break off your love with the cheaters; realize that it is a mirage.
ਸੁਖ ਘਟਾਊ ਡੂਇ ਇਸੁ ਪੰਧਾਣੂ ਘਰ ਘਣੇ ॥੩॥
Your pleasure lasts for only two moments; this traveler wanders through countless homes. ||3||”
IN Pauri 13, the Guru gives her some Insights into God’s Nature. He cannot be obtained by clever devices. He is Mysterious and Unseen. The six orders of yogis wander about aimlessly as He cannot be found by external garbs. Keeping lunar fasts is of no account. One may read the Vedas in their entirety, yet His Essence cannot be found. Cleansing baths and ceremonial marks mean nothing if you have inner blackness. Besides True Teachings (Naam), no amount of outward pretense can help you. If one sees the True Guru (Shabad, Naam), his life is exalted.
“ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ ॥
God is not found by intellectual devices; He is unknowable and unseen.
ਖਟੁ ਦਰਸਨ ਭ੍ਰਮਤੇ ਫਿਰਹਿ ਨਹ ਮਿਲੀਐ ਭੇਖੰ ॥
The followers of the six orders wander and roam around wearing religious robes, but they do not meet God.
ਵਰਤ ਕਰਹਿ ਚੰਦ੍ਰਾਇਣਾ ਸੇ ਕਿਤੈ ਨ ਲੇਖੰ ॥
They keep the lunar fasts, but they are of no account.
ਬੇਦ ਪੜਹਿ ਸੰਪੂਰਨਾ ਤਤੁ ਸਾਰ ਨ ਪੇਖੰ ॥
Those who read the Vedas in their entirety, still do not see the sublime essence of reality.
ਤਿਲਕੁ ਕਢਹਿ ਇਸਨਾਨੁ ਕਰਿ ਅੰਤਰਿ ਕਾਲੇਖੰ ॥
They apply ceremonial marks to their foreheads, and take cleansing baths, but they are blackened within.
ਭੇਖੀ ਪ੍ਰਭੂ ਨ ਲਭਈ ਵਿਣੁ ਸਚੀ ਸਿਖੰ ॥
They wear religious robes, but without the True Teachings, God is not found.
ਭੂਲਾ ਮਾਰਗਿ ਸੋ ਪਵੈ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੰ ॥
One who had strayed, finds the Path again, if such pre-ordained destiny is written on his forehead.
ਤਿਨਿ ਜਨਮੁ ਸਵਾਰਿਆ ਆਪਣਾ ਜਿਨਿ ਗੁਰੁ ਅਖੀ ਦੇਖੰ ॥੧੩॥
One who sees the Guru with his eyes, embellishes and exalts his human life. ||13||”
IN Slok no. 1 before Pauri 14, she reminds herself. Prepare a foundation that does not flounder. (Naam). Renounce all false actions and meditate upon the True Lord.
“ਸੋ ਨਿਵਾਹੂ ਗਡਿ ਜੋ ਚਲਾਊ ਨ ਥੀਐ ॥
Focus on that which will not pass away.
ਕਾਰ ਕੂੜਾਵੀ ਛਡਿ ਸੰਮਲੁ ਸਚੁ ਧਣੀ ॥੧॥
Abandon your false actions, and meditate on the True Master. ||1||”
IN Slok no. 2, she reflects on the All Pervading Nature of God. It is like the moon reflected in water. You can see the reflection, but you cannot hold it. He manifests like that on whose forehead it is so written.
“ਹਭ ਸਮਾਣੀ ਜੋਤਿ ਜਿਉ ਜਲ ਘਟਾਊ ਚੰਦ੍ਰਮਾ ॥
God’s Light is permeating all, like the moon reflected in the water.
ਪਰਗਟੁ ਥੀਆ ਆਪਿ ਨਾਨਕ ਮਸਤਕਿ ਲਿਖਿਆ ॥੨॥
He Himself is revealed, O Nanak, to one who has such destiny inscribed upon his forehead. ||2||”
IN Slok no. 3, she tells herself her True beauty will only surface if she continues to sing His Praises. That will make her acceptable in the Lord’s Court where even the homeless ones get a home.
“ਮੁਖ ਸੁਹਾਵੇ ਨਾਮੁ ਚਉ ਆਠ ਪਹਰ ਗੁਣ ਗਾਉ ॥
One’s face becomes beautiful, chanting the Naam, the Name of the Lord, and singing His Glorious Praises, twenty-four hours a day.
ਨਾਨਕ ਦਰਗਹ ਮੰਨੀਅਹਿ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥੩॥
O Nanak, in the Court of the Lord, you shall be accepted; even the homeless find a home there. ||3||”
IN Pauri 14, the Guru tells the jeev isteri – The Inner Knower of hearts cannot be found by outward robes. Without the One Master, all wander about aimlessly. Their minds are stuck in their families and they act in puffed pride. The arrogant ones wander around in pride about their wealth. This will not go with them and will depart from them in an instant. According to His Hukam they wander around. As their destiny gets activated they Meet the Guru (Shabad) and Meet the Master. The Lord resolves all the affairs of His humble servant.
“ਬਾਹਰ ਭੇਖਿ ਨ ਪਾਈਐ ਪ੍ਰਭੁ ਅੰਤਰਜਾਮੀ ॥
By wearing religious robes outwardly, God, the Inner-knower is not found.
ਇਕਸੁ ਹਰਿ ਜੀਉ ਬਾਹਰੀ ਸਭ ਫਿਰੈ ਨਿਕਾਮੀ ॥
Without the One Dear Lord, all wander around aimlessly.
ਮਨੁ ਰਤਾ ਕੁਟੰਬ ਸਿਉ ਨਿਤ ਗਰਬਿ ਫਿਰਾਮੀ ॥
Their minds are imbued with attachment to family, and so they continually wander around, puffed up with pride.
ਫਿਰਹਿ ਗੁਮਾਨੀ ਜਗ ਮਹਿ ਕਿਆ ਗਰਬਹਿ ਦਾਮੀ ॥
The arrogant wander around the world; why are they so proud of their wealth?
ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲਈ ਖਿਨ ਜਾਇ ਬਿਲਾਮੀ ॥
Their wealth shall not go with them when they depart; in an instant, it is gone.
ਬਿਚਰਦੇ ਫਿਰਹਿ ਸੰਸਾਰ ਮਹਿ ਹਰਿ ਜੀ ਹੁਕਾਮੀ ॥
They wander around in the world, according to the Hukam of the Lord’s Command.
ਕਰਮੁ ਖੁਲਾ ਗੁਰੁ ਪਾਇਆ ਹਰਿ ਮਿਲਿਆ ਸੁਆਮੀ ॥
When one’s karma is activated, one finds the Guru, and through Him, the Lord and Master is found.
ਜੋ ਜਨੁ ਹਰਿ ਕਾ ਸੇਵਕੋ ਹਰਿ ਤਿਸ ਕੀ ਕਾਮੀ ॥੧੪॥
That humble being, who serves the Lord, has his affairs resolved by the Lord. ||14||.”
IN Slok no. 1 before Pauri 15, she tells herself, it is a rare person who realises and accepts that he certainly has to die. All say so with their mouths, but some rare ones truly accept this Truth. She says she is the dust of such ones who have total faith in the One Imperishable Lord.
“ਮੁਖਹੁ ਅਲਾਏ ਹਭ ਮਰਣੁ ਪਛਾਣੰਦੋ ਕੋਇ ॥
All speak with their mouths, but rare are those who realize death.
ਨਾਨਕ ਤਿਨਾ ਖਾਕੁ ਜਿਨਾ ਯਕੀਨਾ ਹਿਕ ਸਿਉ ॥੧॥
Nanak is the dust of the feet of those who have faith in the One Lord. ||1||”
IN Slok no. 2, she says, similarly it is a rare one who realises He dwells within all. One who meets the Guru (Shabad), all his veils/misconceptions are torn off.
“ਜਾਣੁ ਵਸੰਦੋ ਮੰਝਿ ਪਛਾਣੂ ਕੋ ਹੇਕੜੋ ॥
Know that He dwells within all; rare are those who realize this.
ਤੈ ਤਨਿ ਪੜਦਾ ਨਾਹਿ ਨਾਨਕ ਜੈ ਗੁਰੁ ਭੇਟਿਆ ॥੨॥
There is no obscuring veil on the body of that one, O Nanak, who meets the Guru. ||2||”
IN Slok no. 3, the jeev isteri says she yearns to meet those who have removed “aah” i.e. their ego and manmatt. My body contains an Infinite intense desire to meet my True Master.
“ਮਤੜੀ ਕਾਂਢਕੁ ਆਹ ਪਾਵ ਧੋਵੰਦੋ ਪੀਵਸਾ ॥
I drink in the water which has washed the feet of those who share the Teachings.
ਮੂ ਤਨਿ ਪ੍ਰੇਮੁ ਅਥਾਹ ਪਸਣ ਕੂ ਸਚਾ ਧਣੀ ॥੩॥
My body is filled with infinite love to see my True Master. ||3||”
IN Pauri no. 15, the Guru warns her about the fate of those who attach themselves to maya and of the fortunate ones who abandon maya. Those who abandon the Name of the Fearless Lord, come and go dancing in various incarnations. Such ones do not keep their word, speak falsehoods, are hollow inside, and engrossed in lies. Driven by greed and lies he tries to wreak vengeance against innocent ones. The Lord sees his doings and destroys him. He is seized by death/miseries and rots away in pain. True Justice is handed out from the Lord’s Court.
“ਨਿਰਭਉ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾਲਿ ਮਾਇਆ ਰਚਾ ॥
Forgetting the Naam, the Name of the Fearless Lord, he becomes attached to Maya.
ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਬਹੁ ਜੋਨੀ ਨਚਾ ॥
He comes and goes, and wanders, dancing in countless incarnations.
ਬਚਨੁ ਕਰੇ ਤੈ ਖਿਸਕਿ ਜਾਇ ਬੋਲੇ ਸਭੁ ਕਚਾ ॥
He gives his word, but then backs out. All that he says is false.
ਅੰਦਰਹੁ ਥੋਥਾ ਕੂੜਿਆਰੁ ਕੂੜੀ ਸਭ ਖਚਾ ॥
The false person is hollow within; he is totally engrossed in falsehood.
ਵੈਰੁ ਕਰੇ ਨਿਰਵੈਰ ਨਾਲਿ ਝੂਠੇ ਲਾਲਚਾ ॥
He tries to take vengeance upon the Lord, who bears no vengeance; such a person is trapped by falsehood and greed.
ਮਾਰਿਆ ਸਚੈ ਪਾਤਿਸਾਹਿ ਵੇਖਿ ਧੁਰਿ ਕਰਮਚਾ ॥
The True King, the Primal Lord God, kills him when He sees what he has done.
ਜਮਦੂਤੀ ਹੈ ਹੇਰਿਆ ਦੁਖ ਹੀ ਮਹਿ ਪਚਾ ॥
The Messenger of Death sees him, and he rots away in pain.
ਹੋਆ ਤਪਾਵਸੁ ਧਰਮ ਕਾ ਨਾਨਕ ਦਰਿ ਸਚਾ ॥੧੫॥
Even-handed justice is administered, O Nanak, in the Court of the True Lord. ||15||”
IN Pauri no. 15, the Signature Nanak is used indicating the conclusion of the 3rd part of this Vaar.
The Sloks and Pauris 1 to 5 formed the 1st part of the Vaar, where the jeev isteri declares her love for God in the Sloks. In the Pauris, the Guru guides her how to Sing Praises of God.
In the second part of the Vaar from Pauris 6 till 10, the jeev isteri reflects upon life in the Guru’s Sharan in the Sloks. In the Pauris, the Guru tells her about God’s Play of Spirit (Jote) and matter (maya) and the importance of being in the Guru’s Sharan.
In the 3rd part of the Vaar from Pauris 11 till 15, in the Sloks, the jeev isteri reflects deeply on her inner preparedness and love for Union. In the Pauris, the Guru stresses the need for His Grace and to look for God within ourselves.
In the 4th part from Pauris 16 till 22, the jeev isteri reflects upon the conduct of gurmukhs and manmukhs. She repeatedly expresses her gratitude to God that she has been enjoined to Naam. In the Pauris, the Guru stresses that everything in the physical world is perishable, Only God, His Naam, and those sewaks who rely only on Naam and receive His Grace are Imperishable.
Pauri 23 is a concluding Pauri. The Sloks and the Pauri summarise the Teachings of the entire Vaar.
IN the 1st Slok to Pauri 16, she reminds herself to keep amrit vela. One should get up in the early hours and meditate upon His Name. As you sing His Praises, the filth of births and deaths is erased.
“ਪਰਭਾਤੇ ਪ੍ਰਭ ਨਾਮੁ ਜਪਿ ਗੁਰ ਕੇ ਚਰਣ ਧਿਆਇ ॥
In the early hours of the morning, chant the Name of God, and meditate on the Feet of the Guru.
ਜਨਮ ਮਰਣ ਮਲੁ ਉਤਰੈ ਸਚੇ ਕੇ ਗੁਣ ਗਾਇ ॥੧॥
The filth of birth and death is erased, singing the Glorious Praises of the True Lord. ||1||”
IN Slok no. 2, she expresses her realisation that the body is empty, blind and barren without His Name. One’s life is only fruitful when the Lord dwells within.
“ਦੇਹ ਅੰਧਾਰੀ ਅੰਧੁ ਸੁੰਞੀ ਨਾਮ ਵਿਹੂਣੀਆ ॥
The body is dark, blind and empty, without the Naam, the Name of the Lord.
ਨਾਨਕ ਸਫਲ ਜਨੰਮੁ ਜੈ ਘਟਿ ਵੁਠਾ ਸਚੁ ਧਣੀ ॥੨॥
O Nanak, fruitful is the birth of one, within whose heart the True Master dwells. ||2||”
IN Slok no. 3, she says when one sees the Light (Loeyn, Jote) her thirst to carry on seeing Him never diminishes. But those which see him are different from the physical eyes one has on his body. (In Majh Ki Vaar, Guru Angad Dev Ji has stated “loeyn suratt kare” i.e. He is seen through the inner eyes of one’s consciousness).
“ਲੋਇਣ ਲੋਈ ਡਿਠ ਪਿਆਸ ਨ ਬੁਝੈ ਮੂ ਘਣੀ ॥
With my eyes, I have seen the Light; my great thirst for Him is not quenched.
ਨਾਨਕ ਸੇ ਅਖੜੀਆ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੩॥
O Nanak, these are not the eyes which can see my Beloved Husband Lord. ||3||”
IN Pauri 16, the Guru tells her to be a gurmukh to get all Peace. Such a gurmukh serves the One Lord, gathers wealth of Naam, quenches all worldly thirsts, renounces worldly greed and is internally attached to the One Lord. He loves in Bliss and the Lord is forever his Companion. He treats friends and foes alike and wishes well to all. He recites the Guru’s Wisdom (Bani) and becomes supreme in the world. As his destiny becomes manifest, he Unites with the Lord.
“ਜਿਨਿ ਜਨਿ ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਤਿਨਿ ਸਭਿ ਸੁਖ ਪਾਈ ॥
That humble being, who, as Gurmukh, serves the Lord, obtains all peace and pleasure.
ਓਹੁ ਆਪਿ ਤਰਿਆ ਕੁਟੰਬ ਸਿਉ ਸਭੁ ਜਗਤੁ ਤਰਾਈ ॥
He Himself is saved, along with his family, and all the world is saved as well.
ਓਨਿ ਹਰਿ ਨਾਮਾ ਧਨੁ ਸੰਚਿਆ ਸਭ ਤਿਖਾ ਬੁਝਾਈ ॥
He collects the wealth of the Lord’s Name, and all his thirst is quenched.
ਓਨਿ ਛਡੇ ਲਾਲਚ ਦੁਨੀ ਕੇ ਅੰਤਰਿ ਲਿਵ ਲਾਈ ॥
He renounces worldly greed, and his inner being is lovingly attuned to the Lord.
ਓਸੁ ਸਦਾ ਸਦਾ ਘਰਿ ਅਨੰਦੁ ਹੈ ਹਰਿ ਸਖਾ ਸਹਾਈ ॥
Forever and ever, the home of his heart is filled with bliss; the Lord is his companion, help and support.
ਓਨਿ ਵੈਰੀ ਮਿਤ੍ਰ ਸਮ ਕੀਤਿਆ ਸਭ ਨਾਲਿ ਸੁਭਾਈ ॥
He looks alike upon enemy and friend, and wishes well to all.
ਹੋਆ ਓਹੀ ਅਲੁ ਜਗ ਮਹਿ ਗੁਰ ਗਿਆਨੁ ਜਪਾਈ ॥
He alone is fulfilled in this world, who meditates on the spiritual wisdom of the Guru.
ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ਹਰਿ ਸਿਉ ਬਣਿ ਆਈ ॥੧੬॥
He obtains what is pre-ordained for him, according to the Lord. ||16||”
IN Slok no. 1 to Pauri 17, she continues her reflections. She reminds herself that the whole journey towards God is based on Truth and Honesty. The honest ones get reputed as decent persons while the dishonest ones are exposed as false. It is a rare one who has acquired the Truth.
“ਸਚੁ ਸੁਹਾਵਾ ਕਾਢੀਐ ਕੂੜੈ ਕੂੜੀ ਸੋਇ ॥
The true person is said to be beautiful; false is the reputation of the false.
ਨਾਨਕ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੧॥
O Nanak, rare are those who have Truth in their laps. ||1||”
IN Slok no. 2, she says the Lord is known to be of Incomparable Beauty. I would be grateful to see Him even in a dream.
“ਸਜਣ ਮੁਖੁ ਅਨੂਪੁ ਅਠੇ ਪਹਰ ਨਿਹਾਲਸਾ ॥
The face of my friend, the Lord, is incomparably beautiful; I would watch Him, twenty-four hours a day.
ਸੁਤੜੀ ਸੋ ਸਹੁ ਡਿਠੁ ਤੈ ਸੁਪਨੇ ਹਉ ਖੰਨੀਐ ॥੨॥
In sleep, I saw my Husband Lord; I am a sacrifice to that dream. ||2||”
IN Slok no. 3, she tells herself mere wishful thinking and talking about Him is useless. I must Experience Him within my mind as I know He is not far away.
“ਸਜਣ ਸਚੁ ਪਰਖਿ ਮੁਖਿ ਅਲਾਵਣੁ ਥੋਥਰਾ ॥
O my friend, realize the True Lord. Just to talk about Him is useless.
ਮੰਨ ਮਝਾਹੂ ਲਖਿ ਤੁਧਹੁ ਦੂਰਿ ਨ ਸੁ ਪਿਰੀ ॥੩॥
See Him within your mind; your Beloved is not far away. ||3||”
IN Pauri 17, The Guru tells her the entire vastness of the Universe is perishable. The earth, the sky, the nether worlds, the moon and the sun will be destroyed.
Emperors, bankers, rulers and leaders shall depart and their homes will crumble. Rich and poor, the meek and those intoxicated in their egos shall all pass away. The Quazis, the Sheikhs and preachers shall all arise and depart. The Prophets, the teachers and disciples, none will remain permanently. All the fasts, the calls to prayer, the bowing, the Scriptures, without realisation all these shall vanish. The 8.4 million species of beings are caught in the cycle of births and deaths. Only the Imperishable Lord is Eternal and His slave is also rendered eternal.
“ਧਰਤਿ ਆਕਾਸੁ ਪਾਤਾਲੁ ਹੈ ਚੰਦੁ ਸੂਰੁ ਬਿਨਾਸੀ ॥
The earth, the Akaashic ethers of the sky, the nether regions of the underworld, the moon and the sun shall pass away.
ਬਾਦਿਸਾਹ ਸਾਹ ਉਮਰਾਵ ਖਾਨ ਢਾਹਿ ਡੇਰੇ ਜਾਸੀ ॥
Emperors, bankers, rulers and leaders shall depart, and their homes shall be demolished.
ਰੰਗ ਤੁੰਗ ਗਰੀਬ ਮਸਤ ਸਭੁ ਲੋਕੁ ਸਿਧਾਸੀ ॥
The poor and the rich, the humble and the intoxicated, all these people shall pass away.
ਕਾਜੀ ਸੇਖ ਮਸਾਇਕਾ ਸਭੇ ਉਠਿ ਜਾਸੀ ॥
The Qazis, Shaykhs and preachers shall all arise and depart.
ਪੀਰ ਪੈਕਾਬਰ ਅਉਲੀਏ ਕੋ ਥਿਰੁ ਨ ਰਹਾਸੀ ॥
The spiritual teachers, prophets and disciples – none of these shall remain permanently.
ਰੋਜਾ ਬਾਗ ਨਿਵਾਜ ਕਤੇਬ ਵਿਣੁ ਬੁਝੇ ਸਭ ਜਾਸੀ ॥
Fasts, calls to prayer and sacred scriptures – without understanding, all these shall vanish.
ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਆਵੈ ਜਾਸੀ ॥
The 8.4 million species of beings of the earth shall all continue coming and going in reincarnation.
ਨਿਹਚਲੁ ਸਚੁ ਖੁਦਾਇ ਏਕੁ ਖੁਦਾਇ ਬੰਦਾ ਅਬਿਨਾਸੀ ॥੧੭॥
The One True Lord God is eternal and unchanging. The Lord’s slave is also eternal. ||17||”
IN Slok no. 1 to Pauri 18, she cries out. I now realise that besides You, nothing else matters. Please come to me. I have examined all of them. Only the One Lord truly matters. My Friend, please show me Your Face (Jote), so my body and mind can be soothed.
“ਡਿਠੀ ਹਭ ਢੰਢੋਲਿ ਹਿਕਸੁ ਬਾਝੁ ਨ ਕੋਇ ॥
I have seen and examined all; without the One Lord, there is none at all.
ਆਉ ਸਜਣ ਤੂ ਮੁਖਿ ਲਗੁ ਮੇਰਾ ਤਨੁ ਮਨੁ ਠੰਢਾ ਹੋਇ ॥੧॥
Come, and show me Your face, O my friend, so that my body and mind may be cooled and soothed. ||1||”
IN Slok no. 2, she further declares I am a lover without any worldly love. I have love only for You. I am a lover without any desires, You are my only great desire. I have abandoned all other hopes besides You and am always a sacrifice to You.
“ਆਸਕੁ ਆਸਾ ਬਾਹਰਾ ਮੂ ਮਨਿ ਵਡੀ ਆਸ ॥
The lover is without hope, but within my mind, there is great hope.
ਆਸ ਨਿਰਾਸਾ ਹਿਕੁ ਤੂ ਹਉ ਬਲਿ ਬਲਿ ਬਲਿ ਗਈਆਸ ॥੨॥
In the midst of hope, only You, O Lord, remain free of hope; I am a sacrifice, a sacrifice, a sacrifice to You. ||2||”
IN Slok no. 3, she says, as she seeks Him even talk of separation and failure to meet Him is like a death to her. Without her Beloved, how can the separated lover be consoled?
“ਵਿਛੋੜਾ ਸੁਣੇ ਡੁਖੁ ਵਿਣੁ ਡਿਠੇ ਮਰਿਓਦਿ ॥
Even if I just hear of separation from You, I am in pain; without seeing You, O Lord, I die.
ਬਾਝੁ ਪਿਆਰੇ ਆਪਣੇ ਬਿਰਹੀ ਨਾ ਧੀਰੋਦਿ ॥੩॥
Without her Beloved, the separated lover takes no comfort. ||3||”
IN Pauri 18, Guru Ji tells her all physical places are perishable. Even places of pilgrimage and prayer will be destroyed.
River banks, shrines, idols, temples and places of pilgrimage like Kedarnath, Kashi and Mathura, together with the 33 hundred million devas along with their king Indra will pass away. The Simritees, the Shastras, the Vedas and the 6 yogic schools of philosophy shall vanish. Prayer books, poems and poets, religious scholars shall also depart. The celibate, the disciplined and the hermits are all subject to death. Whatever is seen is perishable and shall disappear. Only the Lord is Eternal and so is His sewak Imperishable.
“ਤਟ ਤੀਰਥ ਦੇਵ ਦੇਵਾਲਿਆ ਕੇਦਾਰੁ ਮਥੁਰਾ ਕਾਸੀ ॥
River-banks, sacred shrines, idols, temples, and places of pilgrimage like Kaydarnaat’h, Mat’huraa and Benares,
ਕੋਟਿ ਤੇਤੀਸਾ ਦੇਵਤੇ ਸਣੁ ਇੰਦ੍ਰੈ ਜਾਸੀ ॥
the three hundred thirty million gods, along with Indra, shall all pass away.
ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਚਾਰਿ ਖਟੁ ਦਰਸ ਸਮਾਸੀ ॥
The Simritees, Shaastras, the four Vedas and the six systems of philosophy shall vanish.
ਪੋਥੀ ਪੰਡਿਤ ਗੀਤ ਕਵਿਤ ਕਵਤੇ ਭੀ ਜਾਸੀ ॥
Prayer books, Pandits, religious scholars, songs, poems and poets shall also depart.
ਜਤੀ ਸਤੀ ਸੰਨਿਆਸੀਆ ਸਭਿ ਕਾਲੈ ਵਾਸੀ ॥
Those who are celibate, truthful and charitable, and the Sannyaasee hermits are all subject to death.
ਮੁਨਿ ਜੋਗੀ ਦਿਗੰਬਰਾ ਜਮੈ ਸਣੁ ਜਾਸੀ ॥
The silent sages, the Yogis and the nudists, along with the Messengers of Death, shall pass away.
ਜੋ ਦੀਸੈ ਸੋ ਵਿਣਸਣਾ ਸਭ ਬਿਨਸਿ ਬਿਨਾਸੀ ॥
Whatever is seen shall perish; all will dissolve and disappear.
ਥਿਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੋ ਸੇਵਕੁ ਥਿਰੁ ਹੋਸੀ ॥੧੮॥
Only the Supreme Lord God, the Transcendent Lord, is permanent. His servant becomes permanent as well. ||18||”
In Slok no. 1 to Pauri 19, she says she is aware of the jealous world. It works to strip you of honor and dignity. His Glance of Grace however will ensure that hundreds of attempts to strip her of honor will not work, nor will thousands of encounters with hunger ever make her hungry. His Glance will not allow millions of afflictions to cause her pain.
“ਸੈ ਨੰਗੇ ਨਹ ਨੰਗ ਭੁਖੇ ਲਖ ਨ ਭੁਖਿਆ ॥
Hundreds of times naked does not make the person naked; tens of thousands of hungers do not make him hungry;
ਡੁਖੇ ਕੋੜਿ ਨ ਡੁਖ ਨਾਨਕ ਪਿਰੀ ਪਿਖੰਦੋ ਸੁਭ ਦਿਸਟਿ ॥੧॥
millions of pains do not cause him pain. O Nanak, the Husband Lord blesses him with his Glance of Grace. ||1||”
IN Slok no. 2, she reminds herself. Even if one were to enjoy all pleasures and become master of the entire earth, without Naam all these are mere diseases, leading to sure death.
“ਸੁਖ ਸਮੂਹਾ ਭੋਗ ਭੂਮਿ ਸਬਾਈ ਕੋ ਧਣੀ ॥
Even if one were to enjoy all pleasures, and be master of the entire earth,
ਨਾਨਕ ਹਭੋ ਰੋਗੁ ਮਿਰਤਕ ਨਾਮ ਵਿਹੂਣਿਆ ॥੨॥
O Nanak, all of that is just a disease. Without the Naam, he is dead. ||2||”
IN Slok no. 3, she tells herself I must be faithful to One and yearn for only One. Only He fulfills all wishes. It is shameful to go elsewhere.
“ਹਿਕਸ ਕੂੰ ਤੂ ਆਹਿ ਪਛਾਣੂ ਭੀ ਹਿਕੁ ਕਰਿ ॥
Yearn for the One Lord, and make Him your friend.
ਨਾਨਕ ਆਸੜੀ ਨਿਬਾਹਿ ਮਾਨੁਖ ਪਰਥਾਈ ਲਜੀਵਦੋ ॥੩॥
O Nanak, He alone fulfills your hopes; you should feel embarrassed, visiting other places. ||3||”
IN Pauri 19, the Guru tells her what is Truly Permanent.
The One Lord is Eternal, Imperishable, Inaccessible and Beyond Fathom. The Treasure of Naam is Eternal, meditating upon Naam the Lord is reached. His Praises are Eternal and the gurmukhs sing such Praises.
Truth, Righteousness, intense meditation, adoring Him day and night are Eternal too. Those who have such destiny written for them, receive the Imperishable Lord of Compassion, Righteousness and are blessed with Intense meditation.
The Imprint on your forehead is Eternal and cannot be erased by any means. Sadhsanggat is Eternal and Word (Bani) of the Holy Guru is Eternal too. Those who have destiny written for them, they worship the Lord forever and ever.
“ਨਿਹਚਲੁ ਏਕੁ ਨਰਾਇਣੋ ਹਰਿ ਅਗਮ ਅਗਾਧਾ ॥
The One and only Lord is eternal, imperishable, inaccessible and incomprehensible.
ਨਿਹਚਲੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਸੁ ਸਿਮਰਤ ਹਰਿ ਲਾਧਾ ॥
The treasure of the Naam is eternal and imperishable. Meditating in remembrance on Him, the Lord is attained.
ਨਿਹਚਲੁ ਕੀਰਤਨੁ ਗੁਣ ਗੋਬਿੰਦ ਗੁਰਮੁਖਿ ਗਾਵਾਧਾ ॥
The Kirtan of His Praises is eternal and imperishable; the Gurmukh sings the Glorious Praises of the Lord of the Universe.
ਸਚੁ ਧਰਮੁ ਤਪੁ ਨਿਹਚਲੋ ਦਿਨੁ ਰੈਨਿ ਅਰਾਧਾ ॥
Truth, righteousness, Dharma and intense meditation are eternal and imperishable. Day and night, worship the Lord in adoration.
ਦਇਆ ਧਰਮੁ ਤਪੁ ਨਿਹਚਲੋ ਜਿਸੁ ਕਰਮਿ ਲਿਖਾਧਾ ॥
Compassion, righteousness, Dharma and intense meditation are eternal and imperishable; they alone obtain these, who have such pre-ordained destiny.
ਨਿਹਚਲੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਿਆ ਸੋ ਟਲੈ ਨ ਟਲਾਧਾ ॥
The inscription inscribed upon one’s forehead is eternal and imperishable; it cannot be avoided by avoidance.
ਨਿਹਚਲ ਸੰਗਤਿ ਸਾਧ ਜਨ ਬਚਨ ਨਿਹਚਲੁ ਗੁਰ ਸਾਧਾ ॥
The Congregation, the Company of the Holy, and the word of the humble, are eternal and imperishable. The Holy Guru is eternal and imperishable.
ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਦਾ ਸਦਾ ਆਰਾਧਾ ॥੧੯॥
Those who have such pre-ordained destiny worship and adore the Lord, forever and ever. ||19||”
IN Slok no. 1 before Pauri 20, the jeev isteri asks herself. How can one who is drowning save others? Only those drenched in love for their Beloved can swim across and save others too.
“ਜੋ ਡੁਬੰਦੋ ਆਪਿ ਸੋ ਤਰਾਏ ਕਿਨ੍ਹ੍ਹ ਖੇ ॥
One who himself has drowned – how can he carry anyone else across?
ਤਾਰੇਦੜੋ ਭੀ ਤਾਰਿ ਨਾਨਕ ਪਿਰ ਸਿਉ ਰਤਿਆ ॥੧॥
One who is imbued with the Love of the Husband Lord – O Nanak, he himself is saved, and he saves others as well. ||1||”
IN Slok no. 2, she realises God is not bound by any place. Wherever one remembers Him, He Listens to such Prayer. If I hurry there too (to that Plane/Avastha/Dimension) I will blossom forth in Bliss.
“ਜਿਥੈ ਕੋਇ ਕਥੰਨਿ ਨਾਉ ਸੁਣੰਦੋ ਮਾ ਪਿਰੀ ॥
Wherever someone speaks and hears the Name of my Beloved Lord,
ਮੂੰ ਜੁਲਾਊਂ ਤਥਿ ਨਾਨਕ ਪਿਰੀ ਪਸੰਦੋ ਹਰਿਓ ਥੀਓਸਿ ॥੨॥
that is where I go, O Nanak, to see Him, and blossom forth in bliss. ||2||”
IN Slok no. 3, she reminds herself even close and dear ones like children and spouse are no substitute for the Support Naam can give. Without Naam, the foundation of all is weak and collapsible.
“ਮੇਰੀ ਮੇਰੀ ਕਿਆ ਕਰਹਿ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸਨੇਹ ॥
You are in love with your children and your wife; why do you keep calling them your own?
ਨਾਨਕ ਨਾਮ ਵਿਹੂਣੀਆ ਨਿਮੁਣੀਆਦੀ ਦੇਹ ॥੩॥
O Nanak, without the Naam, the Name of the Lord, the human body has no foundation. ||3||”
IN Pauri no. 20, the Guru tells the jeev isteri that it is vital that she places reliance only on the Guru (Shabad). Gaze upon the Guru with your eyes and bow your forehead to His Feet (Bani). Walk on the Guru’s Path and wave the fan over Him. Meditate upon His Eternal Form (Jote) in your heart and recite His Name day and night. Renounce all your possessiveness and self conceit, place all your hopes in Your Guru. As the Guru blesses you with Naam all your sufferings disappear. Eat, use and enjoy Naam. Share Naam, bathe in Naam with True resolve and always chant the Guru’s sermon (Bani). As Peace settles in, fears of death/miseries will depart.
“ਨੈਨੀ ਦੇਖਉ ਗੁਰ ਦਰਸਨੋ ਗੁਰ ਚਰਣੀ ਮਥਾ ॥
With my eyes, I gaze upon the Blessed Vision of the Guru’s Darshan; I touch my forehead to the Guru’s feet.
ਪੈਰੀ ਮਾਰਗਿ ਗੁਰ ਚਲਦਾ ਪਖਾ ਫੇਰੀ ਹਥਾ ॥
With my feet I walk on the Guru’s Path; with my hands, I wave the fan over Him.
ਅਕਾਲ ਮੂਰਤਿ ਰਿਦੈ ਧਿਆਇਦਾ ਦਿਨੁ ਰੈਨਿ ਜਪੰਥਾ ॥
I meditate on Akaal Moorat, the undying form, within my heart; day and night, I meditate on Him.
ਮੈ ਛਡਿਆ ਸਗਲ ਅਪਾਇਣੋ ਭਰਵਾਸੈ ਗੁਰ ਸਮਰਥਾ ॥
I have given up all egoism, and have placed my faith in the all-powerful Guru.
ਗੁਰਿ ਬਖਸਿਆ ਨਾਮੁ ਨਿਧਾਨੁ ਸਭੋ ਦੁਖੁ ਲਥਾ ॥
The Guru has blessed me with the treasure of the Naam; I am rid of all sufferings.
ਭੋਗਹੁ ਭੁੰਚਹੁ ਭਾਈਹੋ ਪਲੈ ਨਾਮੁ ਅਗਥਾ ॥
Eat and enjoy the Naam, the Name of the indescribable Lord, O Siblings of Destiny.
ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦਿੜੁ ਸਦਾ ਕਰਹੁ ਗੁਰ ਕਥਾ ॥
Confirm your faith in the Naam, charity and self-purification; chant the Guru’s sermon forever.
ਸਹਜੁ ਭਇਆ ਪ੍ਰਭੁ ਪਾਇਆ ਜਮ ਕਾ ਭਉ ਲਥਾ ॥੨੦॥
Blessed with intuitive poise, I have found God; I am rid of the fear of the Messenger of Death. ||20||”
IN Slok no. 1 preceding Pauri 21, she says her eyes will never reach a stage where they are satisfied with seeing Him. He resides in all and I see no one besides Him everywhere.
“ਲਗੜੀਆ ਪਿਰੀਅੰਨਿ ਪੇਖੰਦੀਆ ਨਾ ਤਿਪੀਆ ॥
I am centered and focused on my Beloved, but I am not satisfied, even by seeing Him.
ਹਭ ਮਝਾਹੂ ਸੋ ਧਣੀ ਬਿਆ ਨ ਡਿਠੋ ਕੋਇ ॥੧॥
The Lord and Master is within all; I do not see any other. ||1||”
IN Slok 2, she realises that tales of the Saintly ones and their doings give great comfort to those on the same journey. Only the fortunate ones imbibe and enjoy these inspiring stories.
“ਕਥੜੀਆ ਸੰਤਾਹ ਤੇ ਸੁਖਾਊ ਪੰਧੀਆ ॥
The sayings of the Saints are the paths of peace.
ਨਾਨਕ ਲਧੜੀਆ ਤਿੰਨਾਹ ਜਿਨਾ ਭਾਗੁ ਮਥਾਹੜੈ ॥੨॥
O Nanak, they alone obtain them, upon whose foreheads such destiny is written. ||2||”
IN Slok no. 3 she sees God permeating the mountains, oceans, desert lands, forests, orchards, caves. She sees everything and all are like beads on the String of His Hukam
“ਡੂੰਗਰਿ ਜਲਾ ਥਲਾ ਭੂਮਿ ਬਨਾ ਫਲ ਕੰਦਰਾ ॥
He is totally permeating the mountains, oceans, deserts, lands, forests, orchards, caves,
ਪਾਤਾਲਾ ਆਕਾਸ ਪੂਰਨੁ ਹਭ ਘਟਾ ॥
the nether regions of the underworld, the Akaashic ethers of the skies, and all hearts.
ਨਾਨਕ ਪੇਖਿ ਜੀਓ ਇਕਤੁ ਸੂਤਿ ਪਰੋਤੀਆ ॥੩॥
Nanak sees that they are all strung on the same thread. ||3||”
IN Pauri no. 21, the Guru tells her of her relationship with God. She has to regard Him as being the Essence of every loving relation. He is Father, Mother, the Cherisher and Nurturer. He cares for her like a child. He lovingly feeds her and never fails her. He does not nurse grudges, instead He embraces all in His Love. He fulfills all that one may ask for as a Father who spreads cheer always. He makes you worthy of receiving His Infinite Spiritual Wisdom. He seats you on the same Plane as the Guru and grants all peace and happiness. This All Capable Father is always with me.
‘ਹਰਿ ਜੀ ਮਾਤਾ ਹਰਿ ਜੀ ਪਿਤਾ ਹਰਿ ਜੀਉ ਪ੍ਰਤਿਪਾਲਕ ॥
The Dear Lord is my mother, the Dear Lord is my father; the Dear Lord cherishes and nurtures me.
ਹਰਿ ਜੀ ਮੇਰੀ ਸਾਰ ਕਰੇ ਹਮ ਹਰਿ ਕੇ ਬਾਲਕ ॥
The Dear Lord takes care of me; I am the child of the Lord.
ਸਹਜੇ ਸਹਜਿ ਖਿਲਾਇਦਾ ਨਹੀ ਕਰਦਾ ਆਲਕ ॥
Slowly and steadily, He feeds me; He never fails.
ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰਦਾ ਗਲ ਸੇਤੀ ਲਾਇਕ ॥
He does not remind me of my faults; He hugs me close in His embrace.
ਮੁਹਿ ਮੰਗਾਂ ਸੋਈ ਦੇਵਦਾ ਹਰਿ ਪਿਤਾ ਸੁਖਦਾਇਕ ॥
Whatever I ask for, He gives me; the Lord is my peace-giving father.
ਗਿਆਨੁ ਰਾਸਿ ਨਾਮੁ ਧਨੁ ਸਉਪਿਓਨੁ ਇਸੁ ਸਉਦੇ ਲਾਇਕ ॥
He has blessed me with the capital, the wealth of spiritual wisdom; He has made me worthy of this merchandise.
ਸਾਝੀ ਗੁਰ ਨਾਲਿ ਬਹਾਲਿਆ ਸਰਬ ਸੁਖ ਪਾਇਕ ॥
He has made me a partner with the Guru; I have obtained all peace and comforts.
ਮੈ ਨਾਲਹੁ ਕਦੇ ਨ ਵਿਛੁੜੈ ਹਰਿ ਪਿਤਾ ਸਭਨਾ ਗਲਾ ਲਾਇਕ ॥੨੧॥
He is with me, and shall never separate from me; the Lord, my father, is potent to do everything. ||21||”
IN Slok no. 1 to Pauri 22, the jeev isteri reminds herself to break away from the false ones and seek out holy company. Her Guru has Advised her that the True Saints (Guru) will abide with her even after death, while the false ones will abandon her while she is yet alive.
“ਨਾਨਕ ਕਚੜਿਆ ਸਿਉ ਤੋੜਿ ਢੂਢਿ ਸਜਣ ਸੰਤ ਪਕਿਆ ॥
O Nanak, break away from the false, and seek out the Saints, your true friends.
ਓਇ ਜੀਵੰਦੇ ਵਿਛੁੜਹਿ ਓਇ ਮੁਇਆ ਨ ਜਾਹੀ ਛੋੜਿ ॥੧॥
The false shall leave you, even while you are still alive; but the Saints shall not forsake you, even when you are dead. ||1||”
IN Slok no. 2, she reminds herself. Although she has reached great spiritual heights, maya still tries to divert and frighten you until the last minutes. She speaks of lightning flashes, thunder claps, dark clouds and stormy weather. Yet, the jeev isteri feel safe and protected as she is with her Beloved.
“ਨਾਨਕ ਬਿਜੁਲੀਆ ਚਮਕੰਨਿ ਘੁਰਨ੍ਹ੍ਹਿ ਘਟਾ ਅਤਿ ਕਾਲੀਆ ॥
O Nanak, the lightning flashes, and thunder echoes in the dark black clouds.
ਬਰਸਨਿ ਮੇਘ ਅਪਾਰ ਨਾਨਕ ਸੰਗਮਿ ਪਿਰੀ ਸੁਹੰਦੀਆ ॥੨॥
The downpour from the clouds is heavy; O Nanak, the soul-brides are exalted and embellished with their Beloved. ||2||”
IN Slok no. 3, she says those with the Lord are blessed with plenty. The ponds and pools are overflowing and their inner beds are encrusted with jewels. Some may have nice clothes and revelments but without Him they burn in agony.
“ਜਲ ਥਲ ਨੀਰਿ ਭਰੇ ਸੀਤਲ ਪਵਣ ਝੁਲਾਰਦੇ ॥
The ponds and the lands are overflowing with water, and the cold wind is blowing.
ਸੇਜੜੀਆ ਸੋਇੰਨ ਹੀਰੇ ਲਾਲ ਜੜੰਦੀਆ ॥
Her bed is adorned with gold, diamonds and rubies;
ਸੁਭਰ ਕਪੜ ਭੋਗ ਨਾਨਕ ਪਿਰੀ ਵਿਹੂਣੀ ਤਤੀਆ ॥੩॥
she is blessed with beautiful gowns and delicacies, O Nanak, but without her Beloved, she burns in agony. ||3||”
IN Pauri no. 22, the Guru reminds her that God’s Will Operates everywhere. One does as He causes one to act. You may run in a hundred directions, but you will only receive what is destined for you. You may wander about the whole earth, but without His Grace you achieve nothing. Meet the Guru (Shabad), enshrine fear of His Hukam and drive away all worldly fears. From God’s Fear, a yearning for Him wells up and you set about in His search. As one persists in this search an intuitive peace wells up and your reincarnation is cut. In the Sanctuary of the Satguru, meditate upon Him in your heart. Whoever the Lord places on the Boat (Bani) of Guru Nanak is ferried across the terrifying world ocean.
“ਕਾਰਣੁ ਕਰਤੈ ਜੋ ਕੀਆ ਸੋਈ ਹੈ ਕਰਣਾ ॥
He does the deeds which the Creator causes him to do.
ਜੇ ਸਉ ਧਾਵਹਿ ਪ੍ਰਾਣੀਆ ਪਾਵਹਿ ਧੁਰਿ ਲਹਣਾ ॥
Even if you run in hundreds of directions, O mortal, you shall still receive what you are pre-destined to receive.
ਬਿਨੁ ਕਰਮਾ ਕਿਛੂ ਨ ਲਭਈ ਜੇ ਫਿਰਹਿ ਸਭ ਧਰਣਾ ॥
Without good karma, you shall obtain nothing, even if you wander across the whole world.
ਗੁਰ ਮਿਲਿ ਭਉ ਗੋਵਿੰਦ ਕਾ ਭੈ ਡਰੁ ਦੂਰਿ ਕਰਣਾ ॥
Meeting with the Guru, you shall know the Fear of God, and other fears shall be taken away.
ਭੈ ਤੇ ਬੈਰਾਗੁ ਊਪਜੈ ਹਰਿ ਖੋਜਤ ਫਿਰਣਾ ॥
Through the Fear of God, the attitude of detachment wells up, and one sets out in search of the Lord.
ਖੋਜਤ ਖੋਜਤ ਸਹਜੁ ਉਪਜਿਆ ਫਿਰਿ ਜਨਮਿ ਨ ਮਰਣਾ ॥
Searching and searching, intuitive wisdom wells up, and then, one is not born to die again.
ਹਿਆਇ ਕਮਾਇ ਧਿਆਇਆ ਪਾਇਆ ਸਾਧ ਸਰਣਾ ॥
Practicing meditation within my heart, I have found the Sanctuary of the Holy.
ਬੋਹਿਥੁ ਨਾਨਕ ਦੇਉ ਗੁਰੁ ਜਿਸੁ ਹਰਿ ਚੜਾਏ ਤਿਸੁ ਭਉਜਲੁ ਤਰਣਾ ॥੨੨॥
Whoever the Lord places on the boat of Guru Nanak, is carried across the terrifying world-ocean. ||22||”
IN Slok no. 1 to Pauri 23, the jeev isteri says that on this Path one must accept death (i.e. kill off her ego) and give up all wishes for life (worldliness). One should live in humility and walk towards the Lord.
“ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥
First, accept death, and give up any hope of life.
ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥
Become the dust of the feet of all, and then, you may come to me. ||1||”
IN Slok no. 2, she says one must love only One to be Supreme. You will see that the ones who are dead to their egos (risen above ego, selfishness) are the ones really alive, whilst the ones who live in worldliness (egos) are truly dead.
“ਮੁਆ ਜੀਵੰਦਾ ਪੇਖੁ ਜੀਵੰਦੇ ਮਰਿ ਜਾਨਿ ॥
See, that only one who has died, truly lives; one who is alive, consider him dead.
ਜਿਨ੍ਹ੍ਹਾ ਮੁਹਬਤਿ ਇਕ ਸਿਉ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥੨॥
Those who are in love with the One Lord, are the supreme people. ||2||”
IN Slok no. 3, she declares that if the Lord dwells in your mind, no pain or distress can trouble you. Hunger and thirst do not accost you and death/miseries do not approach at all.
“ਜਿਸੁ ਮਨਿ ਵਸੈ ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਨ ਆਵੈ ਪੀਰ ॥
Pain does not even approach that person, within whose mind God abides.
ਭੁਖ ਤਿਖ ਤਿਸੁ ਨ ਵਿਆਪਈ ਜਮੁ ਨਹੀ ਆਵੈ ਨੀਰ ॥੩॥
Hunger and thirst do not affect him, and the Messenger of Death does not approach him. ||3||”
In the final Pauri no. 23, she identifies completely with the Guru as the Guru sings God’s Praises. Your Worth can never be estimated O Unchanging Lord. Who amongst the experts and spiritual teachers and meditators can ever measure Your Greatness? You are All Powerful to create, break and destroy. You are the Cause of causes and Speak in every heart. Why should mortals ever waver when You provide sustenance to all. You are Deep, Profound and Unfathomable and You Impart Priceless Spiritual Wisdom. All do deeds that You Write in their destinies. Without You, there is nothing at all. Nanak chants Your Glorious Praises.
“ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਈਐ ਸਚੁ ਸਾਹ ਅਡੋਲੈ ॥
Your worth cannot be estimated, O True, Unmoving Lord God.
ਸਿਧ ਸਾਧਿਕ ਗਿਆਨੀ ਧਿਆਨੀਆ ਕਉਣੁ ਤੁਧੁਨੋ ਤੋਲੈ ॥
The Siddhas, seekers, spiritual teachers and meditators – who among them can measure You?
ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ਹੈ ਓਪਤਿ ਸਭ ਪਰਲੈ ॥
You are all-powerful, to form and break; You create and destroy all.
ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਘਟਿ ਘਟਿ ਸਭ ਬੋਲੈ ॥
You are all-powerful to act, and inspire all to act; You speak through each and every heart.
ਰਿਜਕੁ ਸਮਾਹੇ ਸਭਸੈ ਕਿਆ ਮਾਣਸੁ ਡੋਲੈ ॥
You give sustenance to all; why should mankind waver?
ਗਹਿਰ ਗਭੀਰੁ ਅਥਾਹੁ ਤੂ ਗੁਣ ਗਿਆਨ ਅਮੋਲੈ ॥
You are deep, profound and unfathomable; Your virtuous spiritual wisdom is priceless.
ਸੋਈ ਕੰਮੁ ਕਮਾਵਣਾ ਕੀਆ ਧੁਰਿ ਮਉਲੈ ॥
They do the deeds which they are pre-ordained to do.
ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਹੀ ਨਾਨਕੁ ਗੁਣ ਬੋਲੈ ॥੨੩॥੧॥੨॥
Without You, there is nothing at all; Nanak chants Your Glorious Praises. ||23||1||2||”
This is a humble commentary on Maru Ki Vaar, Mehla 5, Dakhne M.5. The entire Vaar speaks of Divine Love, the Path of Prema Bhagti and gives us Priceless Divine Insights about God’s Wondrous Nature.
Gurfateh
Manjeet Singh
February 12, 2023
