Commentary on the flow, structure and Divine Messages in Malaar Ki Vaar

Malaar Ki Vaar Mehla 1

Guru Nanak Dev Ji has 3 Vaars in SGGS Ji, namely Majh Ki Vaar, Assa Ki Vaar and Malaar (Malar) Ki Vaar.

In Sri Raag Melha 1, at Angg 19, Guru Nanak Dev Ji tells us about the beginnings of Creation. 

It was the Lord who created air, and from air came moisture (water). It is in water that the three worlds (entire Universe) are founded. His Light (Jote) is in every heart.

“Sache te pavna bheya pavne te jalh hoye; jalh te tribhavan saajiya ghat ghat jote samoiye.’’

(ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥)

Guru Ji has told us about water in the Universe. By saying His Jote is in all, Guru Ji also has said this water is present in all bodies.

In Slok Vaaran Tey Vadheek, Slok 55, Guru Amardas Ji says all life (whether it is plant, animal or human) sprouts from water. Without water, thirst cannot be quenched. However, if one drinks in the Water (Amrit Naam) of the Lord (in the mann), he shall never feel any hunger again.

“Jalh hi te sabh upjhe bin jalh pyaas na jayee; Nanak Har Jalh jin peeya tis bhukh na laage aaye.’’

(ਜਲ ਹੀ ਤੇ ਸਭ ਊਪਜੈ ਬਿਨੁ ਜਲ ਪਿਆਸ ਨ ਜਾਇ ॥ ਨਾਨਕ ਹਰਿ ਜਲੁ ਜਿਨਿ ਪੀਆ ਤਿਸੁ ਭੂਖ ਨ ਲਾਗੈ ਆਇ ॥੫੫॥)

In the physical world, water is the key to life. Every system in our bodies and all animal and plant life depends on water. Water helps carry nutrients to the cells, rids bodies of toxins and keeps the bodies moist.

Water makes up about 70% of our body mass. If we look at the earth, around 70% of the earth’s surface is also covered by water. What is within us is also outside us, in the physical world.

In the search of life in the Cosmos, NASA’s search for life on Mars and other planets uses the term “follow the water” as its theme and mission statement. It demonstrates the crucial role played by water as a building block of life.

In Malaar Ki Vaar, the recurring theme is water. Water is used for bathing, cooking, cleaning and for quenching thirst. It keeps the physical body alive. The Vaar also stresses that there is an inner Spray of Divine Water (Amrit Naam, or Amrit Jalh), which is necessary to cleanse the mann, nourish it and to render it pure. In a pure mann, the Lord Himself resides, with Gur Parsad allows the merger of Joti Jote, and Blesses you with Darshan. This pouring of Amrit Naam is Unseen, as it is actually the shower of Grace from Nirankar Ji (the Formless One) who resides in the Daswa Duar of the mann.

At Ang 186, Guru Arjun Dev Ji declares that the Unreachable (by physical means – the reach is only through Shabad in the suratt) Form (Jote) of the Lord, resides in the mind. Only a rare few are blessed with Gur Parsad to actually have this realisation and His Darshan.

“Agaam Roop ka mann me thaana; Gur Parsad kinne virle jaana.’’ 

(ਅਗਮ ਰੂਪ ਕਾ ਮਨ ਮਹਿ ਥਾਨਾ ॥ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਿਨੈ ਵਿਰਲੈ ਜਾਨਾ ॥੧॥)

The only way to get this Amrit Naam to pour within you is through the Guru’s Shabad.

Malaar Ki Vaar is fairly long and covers almost 14 Anggs (Angs) from Angg 1278 till Angg 1291.

Of the 22 Vaars in SGGS Ji, 9 Vaars have the instructions that they are to be sung to curtain dhunis (folk tunes). Malaar Ki Vaar is to be sung to the tune of the dhuni of the Ode of the Ranas, Kailash and Maldeo.

Kailash and Maldeo were brothers and ruled over small kingdoms in the Jammu Kashmir area. The Mughal Emperor Jahangir, was worried about their combined strength and decided to sow discord amongst them. They battled against each other and Maldeo won. Kailash was imprisoned by Maldeo. 

A concerned relative arranged for a meeting and the truth became apparent, that they had been deceived into fighting each other. They forgave each other and jointly ruled over their kingdoms. Minstrels  wrote a ballad about their bravery and integrity and set it to a particular folk tune. It is in this tune (dhuni) in which Vaar Maalar Ki Mehla 1 is to be sung.

The Vaar has 28 Pauris. All Pauris are by Guru Nanak Dev Ji, except Pauri no. 27, which is by Guru Arjun Dev Ji.

The Vaar has 58 Sloks, 24 by M.1, 5 by M.2, 27 by M.3 and 2 by M.5.

As the Vaar is found in Raag Malaar which is a rainy season Raag, there are many references to rain, water, lightning, clouds, thunderclaps, lush vegetation and the season of Saawan (rainy season). All these imageries however center around Naam, the Satguru, Nirankar Ji, His Hukam and His Grace. The conduct of the gurmukhs and manmukhs is also highlighted in many passages.

A close reading of the Vaar shows that it is divided into 9 different parts. This division is seen from the structure of the Pauris. The signature “Nanak” appears in Pauris 4, 10, 12, 14, 18, 22, 24, 27 and 28.

The Sloks and the Pauris 1-4 speak of the importance of the Satguru. If one wishes to have true insight about the physical world Play, one has to take the sharan of a Satguru who will Teach you about Naam, His Hukam and the beginnings of Creation. The Satguru (Shabad) also gives realisation that the journey to Union with God is an internal one.

The Vaar starts with a Slok by Guru Amardas Ji. The Slok tells us how the Satguru transforms you and rejuvenates you through the Shabad.

“ਗੁਰਿ ਮਿਲਿਐ ਮਨੁ ਰਹਸੀਐ ਜਿਉ ਵੁਠੈ ਧਰਣਿ ਸੀਗਾਰੁ ॥

Meeting with the Guru, the mind is delighted, like the earth embellished by the rain.

ਸਭ ਦਿਸੈ ਹਰੀਆਵਲੀ ਸਰ ਭਰੇ ਸੁਭਰ ਤਾਲ ॥

Everything becomes green and lush; the pools and ponds are filled to overflowing.

ਅੰਦਰੁ ਰਚੈ ਸਚ ਰੰਗਿ ਜਿਉ ਮੰਜੀਠੈ ਲਾਲੁ ॥

The inner self is imbued with the deep crimson color of love for the True Lord.

ਕਮਲੁ ਵਿਗਸੈ ਸਚੁ ਮਨਿ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਹਾਲੁ ॥

The heart-lotus blossoms forth and the mind becomes true; through the Word of the Guru’s Shabad, it is ecstatic and exalted.

ਮਨਮੁਖ ਦੂਜੀ ਤਰਫ ਹੈ ਵੇਖਹੁ ਨਦਰਿ ਨਿਹਾਲਿ ॥

The self-willed manmukh is on the wrong side. You can see this with your own eyes.

ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਸਿਰਿ ਦੀਸੈ ਜਮਕਾਲੁ ॥

He is caught in the trap like the deer; the Messenger of Death hovers over his head.

ਖੁਧਿਆ ਤ੍ਰਿਸਨਾ ਨਿੰਦਾ ਬੁਰੀ ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਕਰਾਲੁ ॥

Hunger, thirst and slander are evil; sexual desire and anger are horrible.

ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥

These cannot be seen with your eyes, until you contemplate the Word of the Shabad.

ਤੁਧੁ ਭਾਵੈ ਸੰਤੋਖੀਆਂ ਚੂਕੈ ਆਲ ਜੰਜਾਲੁ ॥

Whoever is pleasing to You is content; all his entanglements are gone.

ਮੂਲੁ ਰਹੈ ਗੁਰੁ ਸੇਵਿਐ ਗੁਰ ਪਉੜੀ ਬੋਹਿਥੁ ॥

Serving the Guru, his capital is preserved. The Guru is the ladder and the boat.

ਨਾਨਕ ਲਗੀ ਤਤੁ ਲੈ ਤੂੰ ਸਚਾ ਮਨਿ ਸਚੁ ॥੧॥

O Nanak, whoever is attached to the Lord receives the essence; O True Lord, You are found when the mind is true. ||1||”

In the 2nd Slok, Guru Nanak Dev Ji stresses that there is only 1 smooth Path to God,  though Naam.

“ਹੇਕੋ ਪਾਧਰੁ ਹੇਕੁ ਦਰੁ ਗੁਰ ਪਉੜੀ ਨਿਜ ਥਾਨੁ ॥

There is one path and one door. The Guru is the ladder to reach one’s own place.

ਰੂੜਉ ਠਾਕੁਰੁ ਨਾਨਕਾ ਸਭਿ ਸੁਖ ਸਾਚਉ ਨਾਮੁ ॥੨॥

Our Lord and Master is so beautiful, O Nanak; all comfort and peace are in the Name of the True Lord. ||2||”

The 1st Pauri tells us God is Self Existent and He created the entire Universe. His Jote is everywhere. All are subject to His Hukam and He rules over everything.

“ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿ ਆਪੁ ਪਛਾਣਿਆ ॥

He Himself created Himself; He Himself understands Himself.

ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿ ਚੰਦੋਆ ਤਾਣਿਆ ॥

Separating the sky and the earth, He has spread out His canopy.

ਵਿਣੁ ਥੰਮ੍ਹ੍ਹਾ ਗਗਨੁ ਰਹਾਇ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥

Without any pillars, He supports the sky, through the insignia of His Shabad.

ਸੂਰਜੁ ਚੰਦੁ ਉਪਾਇ ਜੋਤਿ ਸਮਾਣਿਆ ॥

Creating the sun and the moon, He infused His Light into them.

ਕੀਏ ਰਾਤਿ ਦਿਨੰਤੁ ਚੋਜ ਵਿਡਾਣਿਆ ॥

He created the night and the day; Wondrous are His miraculous plays.

ਤੀਰਥ ਧਰਮ ਵੀਚਾਰ ਨਾਵਣ ਪੁਰਬਾਣਿਆ ॥

He created the sacred shrines of pilgrimage, where people contemplate righteousness and Dharma, and take cleansing baths on special occasions.

ਤੁਧੁ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਕਿ ਆਖਿ ਵਖਾਣਿਆ ॥

There is no other equal to You; how can we speak and describe You?

ਸਚੈ ਤਖਤਿ ਨਿਵਾਸੁ ਹੋਰ ਆਵਣ ਜਾਣਿਆ ॥੧॥

You are seated on the throne of Truth; all others come and go in reincarnation. ||1||”

In Slok no. 1, Guru Ji speaks of the blessings and joy when there is rain. This external rain brings happiness to snakes, deers, fishes and those who have lots of wealth at home.

“ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਓਮਾਹਾ ਹੋਇ ॥

O Nanak, when it rains in the month of Saawan, four are delighted:

ਨਾਗਾਂ ਮਿਰਗਾਂ ਮਛੀਆਂ ਰਸੀਆਂ ਘਰਿ ਧਨੁ ਹੋਇ ॥੧॥

the snake, the deer, the fish and the wealthy people who seek pleasure. ||1||”

In contrast,  Slok no. 2 speaks of the misery and loss this external rain in the months of Saawan can bring to calves (which get separated from cows, they slip and hurt themselves), the poor, the travelers and those who depend on a daily wage.

“ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਵੇਛੋੜਾ ਹੋਇ ॥

O Nanak, when it rains in the month of Saawan, four suffer the pains of separation:

ਗਾਈ ਪੁਤਾ ਨਿਰਧਨਾ ਪੰਥੀ ਚਾਕਰੁ ਹੋਇ ॥੨॥

the cow’s calves, the poor, the travelers and the servants. ||2||”

Pauri no. 2, tells us God is beyond happiness and destruction. He is Sach, Eternal and Detached. He is known and expressed through the Satguru. He is pleased only through Sach and He merges those He is pleased with into the Truth.

“ਤੂ ਸਚਾ ਸਚਿਆਰੁ ਜਿਨਿ ਸਚੁ ਵਰਤਾਇਆ ॥

You are True, O True Lord; You dispense True Justice.

ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਕਵਲੁ ਛਪਾਇਆ ॥

Like a lotus, You sit in the primal celestial trance; You are hidden from view.

ਬ੍ਰਹਮੈ ਵਡਾ ਕਹਾਇ ਅੰਤੁ ਨ ਪਾਇਆ ॥

Brahma is called great, but even he does not know Your limits.

ਨਾ ਤਿਸੁ ਬਾਪੁ ਨ ਮਾਇ ਕਿਨਿ ਤੂ ਜਾਇਆ ॥

You have no father or mother; who gave birth to You?

ਨਾ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਵਰਨ ਸਬਾਇਆ ॥

You have no form or feature; You transcend all social classes.

ਨਾ ਤਿਸੁ ਭੁਖ ਪਿਆਸ ਰਜਾ ਧਾਇਆ ॥

You have no hunger or thirst; You are satisfied and satiated.

ਗੁਰ ਮਹਿ ਆਪੁ ਸਮੋਇ ਸਬਦੁ ਵਰਤਾਇਆ ॥

You have merged Yourself into the Guru; You are pervading through the Word of Your Shabad.

ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਸਮਾਇਆ ॥੨॥

When he is pleasing to the True Lord, the mortal merges in Truth. ||2||”

In Slok no. 1, Guru Ji says it is the way of the world to look for some doctor to treat any illness. However, the disease which obstructs your Union with God is an internal one, beyond any medicine.

“ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥

The physician was called in; he touched my arm and felt my pulse.

ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ ॥੧॥

The foolish physician did not know that the pain was in the mind. ||1||”

In Slok no. 2, Guru Ji instructs the physician to recognise the core reason for the disease. Such a physician should rid himself of his own inner disease (of ego and maya moh) before he can be truly called a physician.

“ਵੈਦਾ ਵੈਦੁ ਸੁਵੈਦੁ ਤੂ ਪਹਿਲਾਂ ਰੋਗੁ ਪਛਾਣੁ ॥

O physician, you are a competent physician, if you first diagnose the disease.

ਐਸਾ ਦਾਰੂ ਲੋੜਿ ਲਹੁ ਜਿਤੁ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ॥

Prescribe such a remedy, by which all sorts of illnesses may be cured.

ਜਿਤੁ ਦਾਰੂ ਰੋਗ ਉਠਿਅਹਿ ਤਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥

Administer that medicine, which will cure the disease, and allow peace to come and dwell in the body.

ਰੋਗੁ ਗਵਾਇਹਿ ਆਪਣਾ ਤ ਨਾਨਕ ਵੈਦੁ ਸਦਾਇ ॥੨॥

Only when you are rid of your own disease, O Nanak, will you be known as a physician. ||2||”

In Pauri no. 3, Guru Ji says all created beings, even the ones considered great like Brahma, Vishnu, Mahesh and the ten avatars were put to their various tasks. The Creator Himself remained unseen by all and ordained that mortals must live in righteousness.

“ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥

Brahma, Vishnu, Shiva and the deities were created.

ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥

Brahma was given the Vedas, and enjoined to worship God.

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥

The ten incarnations, and Rama the king, came into being.

ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥

According to His Will, they quickly killed all the demons.

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥

Shiva serves Him, but cannot find His limits.

ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥

He established His throne on the principles of Truth.

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥

He enjoined all the world to its tasks, while He keeps Himself hidden from view.

ਧਰਮੁ ਕਰਾਏ ਕਰਮ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੩॥

The Primal Lord has ordained that mortals must practice righteousness. ||3||”

In the Sloks preceding Pauri no. 2, Guru Nanak Dev Ji spoke of the rainy months of Saawan and the good and bad effects of plenty of external rain. In Slok no. 1, Guru Angad Dev Ji now speaks of the blessed internal rain of Amrit Naam. It leads to loving thoughts of the Husband Lord. Those who do not harbor such thoughts and instead love others, weep and cry.

“ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਕੰਤੈ ਚਿਤਿ ਕਰੇਹੁ ॥

The month of Saawan has come, O my companions; think of your Husband Lord.

ਨਾਨਕ ਝੂਰਿ ਮਰਹਿ ਦੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਅਵਰੀ ਲਾਗਾ ਨੇਹੁ ॥੧॥

O Nanak, the discarded bride is in love with another; now she weeps and wails, and dies. ||1||”

In Slok no. 2, Guru Ji describes the blessed suhagan in whose mind there are showers of His blessings (an inner Saawan).

“ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਜਲਹਰੁ ਬਰਸਨਹਾਰੁ ॥

The month of Saawan has come, O my companions; the clouds have burst forth with rain.

ਨਾਨਕ ਸੁਖਿ ਸਵਨੁ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੨॥

O Nanak, the blessed soul-brides sleep in peace; they are in love with their Husband Lord. ||2||”

In Pauri no. 4, Guru Ji describes the world. It is like a wrestling arena. The gurmukhs win the bouts because they have Gunn (Naam), which they acquire through the Guru’s Shabad.

“ਆਪੇ ਛਿੰਝ ਪਵਾਇ ਮਲਾਖਾੜਾ ਰਚਿਆ ॥

He Himself has staged the tournament, and arranged the arena for the wrestlers.

ਲਥੇ ਭੜਥੂ ਪਾਇ ਗੁਰਮੁਖਿ ਮਚਿਆ ॥

They have entered the arena with pomp and ceremony; the Gurmukhs are joyful.

ਮਨਮੁਖ ਮਾਰੇ ਪਛਾੜਿ ਮੂਰਖ ਕਚਿਆ ॥

The false and foolish self-willed manmukhs are defeated and overcome.

ਆਪਿ ਭਿੜੈ ਮਾਰੇ ਆਪਿ ਆਪਿ ਕਾਰਜੁ ਰਚਿਆ ॥

The Lord Himself wrestles, and He Himself defeats them. He Himself staged this play.

ਸਭਨਾ ਖਸਮੁ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥

The One God is the Lord and Master of all; this is known by the Gurmukhs.

ਹੁਕਮੀ ਲਿਖੈ ਸਿਰਿ ਲੇਖੁ ਵਿਣੁ ਕਲਮ ਮਸਵਾਣੀਐ ॥

He writes the inscription of His Hukam on the foreheads of all, without pen or ink.

ਸਤਸੰਗਤਿ ਮੇਲਾਪੁ ਜਿਥੈ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੀਐ ॥

In the Sat Sangat, the True Congregation, Union with Him is obtained; there, the Glorious Praises of the Lord are chanted forever.

ਨਾਨਕ ਸਚਾ ਸਬਦੁ ਸਲਾਹਿ ਸਚੁ ਪਛਾਣੀਐ ॥੪॥

O Nanak, praising the True Word of His Shabad, one comes to realize the Truth. ||4||”

In the second part of the Vaar from Pauris no. 5 to 10, the stress is on the need to look inwards i.e. the mann, His overwhelming Hukam, the need for Grace and the contrast between gurmukhs and manmukhs.

In Slok no. 1, Guru Ji says the clouds of His Grace are near at hand, hanging very low. Yet these clouds only shower His blessings upon those who have fear of God and love for God. They receive His love and Peace.

“ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਅਵਰਿ ਕਰੇਂਦਾ ਵੰਨ ॥

Hanging low, low and thick in the sky, the clouds are changing color.

ਕਿਆ ਜਾਣਾ ਤਿਸੁ ਸਾਹ ਸਿਉ ਕੇਵ ਰਹਸੀ ਰੰਗੁ ॥

How do I know whether my love for my Husband Lord shall endure?

ਰੰਗੁ ਰਹਿਆ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਭਾਉ ਹੋਇ ॥

The love of those soul-brides endures, if their minds are filled with the Love and the Fear of God.

ਨਾਨਕ ਭੈ ਭਾਇ ਬਾਹਰੀ ਤਿਨ ਤਨਿ ਸੁਖੁ ਨ ਹੋਇ ॥੧॥

O Nanak, she who has no Love and Fear of God – her body shall never find peace. ||1||”

In Slok no. 2 Guru Ji says although His grace is near and always available, if the Lord is far from your mann, you suffer miseries.

“ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਨੀਰੁ ਨਿਪੰਗੁ ॥

Hanging low, low and thick in the sky, the clouds come, and pure water rains down.

ਨਾਨਕ ਦੁਖੁ ਲਾਗਾ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਕੰਤੈ ਸਿਉ ਮਨਿ ਭੰਗੁ ॥੨॥

O Nanak, that soul-bride suffers in pain, whose mind is torn away from her Husband Lord. ||2||”

In Pauri no. 5 Guru Ji says, in His Creation there is good and evil, light and darkness, ignorance and enlightenment. In all cases, He is the driving force. His saints rise above all and love His Naam and are blessed to serve the Satguru.

“ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥

The One Lord created both sides and pervades the expanse.

ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥

The words of the Vedas became pervasive, with arguments and divisions.

ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥

Attachment and detachment are the two sides of it; Dharma, true religion, is the guide between the two.

ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥

The self-willed manmukhs are worthless and false. Without a doubt, they lose in the Court of the Lord.

ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥

Those who follow the Guru’s Teachings are the true spiritual warriors; they have conquered sexual desire and anger.

ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥

They enter into the True Mansion of the Lord’s Presence, embellished and exalted by the Word of the Shabad.

ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥

Those devotees are pleasing to Your Will, O Lord; they dearly love the True Name.

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥

I am a sacrifice to those who serve their True Guru. ||5||”

As this Vaar is in Raag Malaar, there is a very strong theme of water throughout the Sloks and Pauris.

Carrying this theme further, in Slok no. 1, Guru Ji says those who enjoy the rain of His Grace within themselves follow His Hukam and are in constant bliss.

“ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਲਾਇ ਝੜੀ ॥

Hanging low, low and thick in the sky, the clouds come, and water rains down in torrents.

ਨਾਨਕ ਭਾਣੈ ਚਲੈ ਕੰਤ ਕੈ ਸੁ ਮਾਣੇ ਸਦਾ ਰਲੀ ॥੧॥

O Nanak, she walks in harmony with the Will of her Husband Lord; she enjoys peace and pleasure forever. ||1||”

In Slok no. 2, Guru Ji stresses that the external rain has no power in itself. All power and Blessings reside in the Unseen One, who causes the external rain to pour. It is upon Him (the All Pervading, Nirankar Ji), that mortals should centre their focus.

“ਕਿਆ ਉਠਿ ਉਠਿ ਦੇਖਹੁ ਬਪੁੜੇਂ ਇਸੁ ਮੇਘੈ ਹਥਿ ਕਿਛੁ ਨਾਹਿ ॥

Why are you standing up, standing up to look? You poor wretch, this cloud has nothing in its hands.

ਜਿਨਿ ਏਹੁ ਮੇਘੁ ਪਠਾਇਆ ਤਿਸੁ ਰਾਖਹੁ ਮਨ ਮਾਂਹਿ ॥

The One who sent this cloud – cherish Him in your mind.

ਤਿਸ ਨੋ ਮੰਨਿ ਵਸਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥

He alone enshrines the Lord in his mind, upon whom the Lord bestows His Glance of Grace.

ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਸਭ ਕਰਣ ਪਲਾਹ ਕਰੇਇ ॥੨॥

O Nanak, all those who lack this Grace, cry and weep and wail. ||2||”

In Pauri no. 6, Guru Ji says we should serve the Lord through the Satguru. The manmukhs suffer in the hereafter when they have to render karmic accounts (lekha). The gurmukhs are saved by their Satguru.

“ਸੋ ਹਰਿ ਸਦਾ ਸਰੇਵੀਐ ਜਿਸੁ ਕਰਤ ਨ ਲਾਗੈ ਵਾਰ ॥

Serve the Lord forever; He acts in no time at all.

ਆਡਾਣੇ ਆਕਾਸ ਕਰਿ ਖਿਨ ਮਹਿ ਢਾਹਿ ਉਸਾਰਣਹਾਰ ॥

He stretched the sky across the heavens; in an instant, He creates and destroys.

ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਕੁਦਰਤਿ ਕਰੇ ਵੀਚਾਰ ॥

He Himself created the world; He contemplates His Creative Omnipotence.

ਮਨਮੁਖ ਅਗੈ ਲੇਖਾ ਮੰਗੀਐ ਬਹੁਤੀ ਹੋਵੈ ਮਾਰ ॥

The self-willed manmukh will be called to account hereafter; he will be severely punished.

ਗੁਰਮੁਖਿ ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਬਖਸੇ ਸਿਫਤਿ ਭੰਡਾਰ ॥

The Gurmukh’s account is settled with honor; the Lord blesses him with the treasure of His Praise.

ਓਥੈ ਹਥੁ ਨ ਅਪੜੈ ਕੂਕ ਨ ਸੁਣੀਐ ਪੁਕਾਰ ॥

No one’s hands can reach there; no one will hear anyone’s cries.

ਓਥੈ ਸਤਿਗੁਰੁ ਬੇਲੀ ਹੋਵੈ ਕਢਿ ਲਏ ਅੰਤੀ ਵਾਰ ॥

The True Guru will be your best friend there; at the very last instant, He will save you.

ਏਨਾ ਜੰਤਾ ਨੋ ਹੋਰ ਸੇਵਾ ਨਹੀ ਸਤਿਗੁਰੁ ਸਿਰਿ ਕਰਤਾਰ ॥੬॥

These beings should serve no other than the True Guru or the Creator Lord above the heads of all. ||6||”

In Slok no. 1, Guru Ji says apart from effort and prayers, you must strive for “Gur Parsad” i.e. Grace. He showers the gurmukhs with Amrit Naam in His Grace.

“ਬਾਬੀਹਾ ਜਿਸ ਨੋ ਤੂ ਪੂਕਾਰਦਾ ਤਿਸ ਨੋ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥

O rainbird, the One unto whom you call – everyone longs for that Lord.

ਅਪਣੀ ਕਿਰਪਾ ਕਰਿ ਕੈ ਵਸਸੀ ਵਣੁ ਤ੍ਰਿਣੁ ਹਰਿਆ ਹੋਇ ॥

When He grants His Grace, it rains, and the forests and fields blossom forth in their greenery.

ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥

By Guru’s Grace, He is found; only a rare few understand this.

ਬਹਦਿਆ ਉਠਦਿਆ ਨਿਤ ਧਿਆਈਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥

Sitting down and standing up, meditate continually on Him, and be at peace forever and ever.

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਸਦ ਹੀ ਵਰਸਦਾ ਗੁਰਮੁਖਿ ਦੇਵੈ ਹਰਿ ਸੋਇ ॥੧॥

O Nanak, the Ambrosial Nectar rains down forever; the Lord gives it to the Gurmukh. ||1||”

In Slok no .2, Guru Ji says as mortals cry out to the Lord in prayer, He listens to them and orders showers of His Blessings. He provides sustenance to all.

“ਕਲਮਲਿ ਹੋਈ ਮੇਦਨੀ ਅਰਦਾਸਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥

When the people of the world are suffering in pain, they call upon the Lord in loving prayer.

ਸਚੈ ਸੁਣਿਆ ਕੰਨੁ ਦੇ ਧੀਰਕ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥

The True Lord naturally listens and hears and gives comfort.

ਇੰਦ੍ਰੈ ਨੋ ਫੁਰਮਾਇਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥

He commands the god of rain, and the rain pours down in torrents.

ਅਨੁ ਧਨੁ ਉਪਜੈ ਬਹੁ ਘਣਾ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥

Corn and wealth are produced in great abundance and prosperity; their value cannot be estimated.

ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਸਭਨਾ ਜੀਆ ਦੇਦਾ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥

O Nanak, praise the Naam, the Name of the Lord; He reaches out and gives sustenance to all beings.

ਜਿਤੁ ਖਾਧੈ ਸੁਖੁ ਊਪਜੈ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ਆਇ ॥੨॥

Eating this, peace is produced, and the mortal never again suffers in pain. ||2||”

In Pauri no. 7, Guru Ji says God is Sach, Pure, Eternal and True. Those who are caught in love of maya are kurh – perishable (unlike Sach), they cannot unite with Him. One who is blessed to merge with Him is spared of all pain, sorrow and separation.

“ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੁ ਤੂ ਸਚੇ ਲੈਹਿ ਮਿਲਾਇ ॥

O Dear Lord, You are the Truest of the True. You blend those who are truthful into Your Own Being.

ਦੂਜੈ ਦੂਜੀ ਤਰਫ ਹੈ ਕੂੜਿ ਮਿਲੈ ਨ ਮਿਲਿਆ ਜਾਇ ॥

Those caught in duality are on the side of duality; entrenched in falsehood, they cannot merge into the Lord.

ਆਪੇ ਜੋੜਿ ਵਿਛੋੜਿਐ ਆਪੇ ਕੁਦਰਤਿ ਦੇਇ ਦਿਖਾਇ ॥

You Yourself unite, and You Yourself separate; You display Your Creative Omnipotence.

ਮੋਹੁ ਸੋਗੁ ਵਿਜੋਗੁ ਹੈ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥

Attachment brings the sorrow of separation; the mortal acts in accordance with pre-ordained destiny.

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਜੋ ਹਰਿ ਚਰਣੀ ਰਹੈ ਲਿਵ ਲਾਇ ॥

I am a sacrifice to those who remain lovingly attached to the Lord’s Feet.

ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੁ ਹੈ ਐਸੀ ਬਣਤ ਬਣਾਇ ॥

They are like the lotus which remains detached, floating upon the water.

ਸੇ ਸੁਖੀਏ ਸਦਾ ਸੋਹਣੇ ਜਿਨ੍ਹ੍ਹ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

They are peaceful and beautiful forever; they eradicate self-conceit from within.

ਤਿਨ੍ਹ੍ਹ ਸੋਗੁ ਵਿਜੋਗੁ ਕਦੇ ਨਹੀ ਜੋ ਹਰਿ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੭॥

They never suffer sorrow or separation; they are merged in the Being of the Lord. ||7||”

In Slok no. 1 Guru Ji says, to start the process towards Union, you must sing His Praises in your mann. As He begins to reside more and more in the mann, all your desires get fulfilled.

“ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥

O Nanak, praise the Lord; everything is in His power.

ਤਿਸੈ ਸਰੇਵਿਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Serve Him, O mortal beings; there is none other than Him.

ਗੁਰਮੁਖਿ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਵਸੈ ਤਾਂ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥

The Lord God abides within the mind of the Gurmukh, and then he is at peace, forever and ever.

ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਸਭ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥

He is never cynical; all anxiety has been taken out from within him.

ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥

Whatever happens, happens naturally; no one has any say about it.

ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਾਂ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥

When the True Lord abides in the mind, then the mind’s desires are fulfilled.

ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥

O Nanak, He Himself hears the words of those, whose accounts are in His Hands. ||1|”

Slok no. 2 tells us the process of purifying the mann happens only in the Guru’s Sharan. The gurmukhs remove greed for maya, receive Amrit Naam and are blessed to actually receive His Darshan with His Grace.

“ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਵਰਸਦਾ ਬੂਝਨਿ ਬੂਝਣਹਾਰ ॥

The Ambrosial Nectar rains down continually; realize this through realization.

ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਬੁਝਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥

Those who, as Gurmukh, realize this, keep the Lord’s Ambrosial Nectar enshrined within their hearts.

ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥

They drink in the Lord’s Ambrosial Nectar, and remain forever imbued with the Lord; they conquer egotism and thirsty desires.

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥

The Name of the Lord is Ambrosial Nectar; the Lord showers His Grace, and it rains down.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥

O Nanak, the Gurmukh comes to behold the Lord, the Supreme Soul. ||2||”

Pauri no. 8 says God Himself appraises you and sees if you are weighty enough with Gunn to be worthy of His Grace. His Gunn are acquired only through Naam and Gurmat.

“ਅਤੁਲੁ ਕਿਉ ਤੋਲੀਐ ਵਿਣੁ ਤੋਲੇ ਪਾਇਆ ਨ ਜਾਇ ॥

How can the unweighable be weighed? Without weighing Him, He cannot be obtained.

ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀਐ ਗੁਣ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥

Reflect on the Word of the Guru’s Shabad, and immerse yourself in His Glorious Virtues.

ਅਪਣਾ ਆਪੁ ਆਪਿ ਤੋਲਸੀ ਆਪੇ ਮਿਲੈ ਮਿਲਾਇ ॥

He Himself weighs Himself; He unites in Union with Himself.

ਤਿਸ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥

His value cannot be estimated; nothing can be said about this.

ਹਉ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਸਚੀ ਬੂਝ ਦਿਤੀ ਬੁਝਾਇ ॥

I am a sacrifice to my Guru; He has made me realize this true realization.

ਜਗਤੁ ਮੁਸੈ ਅੰਮ੍ਰਿਤੁ ਲੁਟੀਐ ਮਨਮੁਖ ਬੂਝ ਨ ਪਾਇ ॥

The world has been deceived, and the Ambrosial Nectar is being plundered. The self-willed manmukh does not realize this.

ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਜਾਸੀ ਜਨਮੁ ਗਵਾਇ ॥

Without the Name, nothing will go along with him; he wastes his life, and departs.

ਗੁਰਮਤੀ ਜਾਗੇ ਤਿਨ੍ਹ੍ਹੀ ਘਰੁ ਰਖਿਆ ਦੂਤਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਇ ॥੮॥

Those who follow the Guru’s Teachings and remain awake and aware, preserve and protect the home of their heart; demons have no power against them. ||8||”

In Slok no. 1, Guru Ji says you must accept His Hukam in your mann. As this acceptance seeps in the mann, your thirst for worldliness gets quenched and love for Him increases.

“ਬਾਬੀਹਾ ਨਾ ਬਿਲਲਾਇ ਨਾ ਤਰਸਾਇ ਏਹੁ ਮਨੁ ਖਸਮ ਕਾ ਹੁਕਮੁ ਮੰਨਿ ॥

O rainbird, do not cry out. Do not let this mind of yours be so thirsty for a drop of water. Obey the Hukam, the Command of your Lord and Master,

ਨਾਨਕ ਹੁਕਮਿ ਮੰਨਿਐ ਤਿਖ ਉਤਰੈ ਚੜੈ ਚਵਗਲਿ ਵੰਨੁ ॥੧॥

and your thirst shall be quenched. Your love for Him shall increase four-fold. ||1||”

In Slok no. 2, Guru Ji reminds the thirsty babeeha (Sikh) that his very existence (the source of all life) is water. The babeeha will only have realisation of the true water (Amrit Naam) within himself as a gurmukh when the Lord resides in his mann.

“ਬਾਬੀਹਾ ਜਲ ਮਹਿ ਤੇਰਾ ਵਾਸੁ ਹੈ ਜਲ ਹੀ ਮਾਹਿ ਫਿਰਾਹਿ ॥

O rainbird, your place is in the water; you move around in the water.

ਜਲ ਕੀ ਸਾਰ ਨ ਜਾਣਹੀ ਤਾਂ ਤੂੰ ਕੂਕਣ ਪਾਹਿ ॥

But you do not appreciate the water, and so you cry out.

ਜਲ ਥਲ ਚਹੁ ਦਿਸਿ ਵਰਸਦਾ ਖਾਲੀ ਕੋ ਥਾਉ ਨਾਹਿ ॥

In the water and on the land, it rains down in the ten directions. No place is left dry.

ਏਤੈ ਜਲਿ ਵਰਸਦੈ ਤਿਖ ਮਰਹਿ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਹਿ ॥

With so much rain, those who die of thirst are very unfortunate.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨ ਸੋਝੀ ਪਈ ਜਿਨ ਵਸਿਆ ਮਨ ਮਾਹਿ ॥੨॥

O Nanak, the Gurmukhs understand; the Lord abides within their minds. ||2||”

In Pauri no. 9 Guru Ji says in this journey towards God, none of the so-called great ones could succeed. Only the gurmukhs succeed and receive realisation through the Shabad.

“ਨਾਥ ਜਤੀ ਸਿਧ ਪੀਰ ਕਿਨੈ ਅੰਤੁ ਨ ਪਾਇਆ ॥

The Yogic Masters, celibates, Siddhas and spiritual teachers – none of them has found the limits of the Lord.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਤੁਝੈ ਸਮਾਇਆ ॥

The Gurmukhs meditate on the Naam, and merge in You, O Lord.

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਤਿਸ ਹੀ ਭਾਇਆ ॥

For thirty-six ages, God remained in utter darkness, as He pleased.

ਜਲਾ ਬਿੰਬੁ ਅਸਰਾਲੁ ਤਿਨੈ ਵਰਤਾਇਆ ॥

The vast expanse of water swirled around.

ਨੀਲੁ ਅਨੀਲੁ ਅਗੰਮੁ ਸਰਜੀਤੁ ਸਬਾਇਆ ॥

The Creator of all is Infinite, Endless and Inaccessible.

ਅਗਨਿ ਉਪਾਈ ਵਾਦੁ ਭੁਖ ਤਿਹਾਇਆ ॥

He formed fire and conflict, hunger and thirst.

ਦੁਨੀਆ ਕੈ ਸਿਰਿ ਕਾਲੁ ਦੂਜਾ ਭਾਇਆ ॥

Death hangs over the heads of the people of the world, in the love of duality.

ਰਖੈ ਰਖਣਹਾਰੁ ਜਿਨਿ ਸਬਦੁ ਬੁਝਾਇਆ ॥੯॥

The Savior Lord saves those who realize the Word of the Shabad. ||9||”

In Slok no. 1, Guru Ji says His Grace is showered in His Loving Will. The gurmukhs receive His Grace and all pains depart.

“ਇਹੁ ਜਲੁ ਸਭ ਤੈ ਵਰਸਦਾ ਵਰਸੈ ਭਾਇ ਸੁਭਾਇ ॥

This rain pours down on all; it rains down in accordance with God’s Loving Will.

ਸੇ ਬਿਰਖਾ ਹਰੀਆਵਲੇ ਜੋ ਗੁਰਮੁਖਿ ਰਹੇ ਸਮਾਇ ॥

Those trees become green and lush, which remain immersed in the Guru’s Word.

ਨਾਨਕ ਨਦਰੀ ਸੁਖੁ ਹੋਇ ਏਨਾ ਜੰਤਾ ਕਾ ਦੁਖੁ ਜਾਇ ॥੧॥

O Nanak, by His Grace, there is peace; the pain of these creatures is gone. ||1||”

In Slok no. 2, Guru Ji says God gives wealth to mortals. This can come and go. The truly enlightened ones receive the Wealth of Naam (which always stays with them) in His Grace.

“ਭਿੰਨੀ ਰੈਣਿ ਚਮਕਿਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥

The night is wet with dew; lightning flashes, and the rain pours down in torrents.

ਜਿਤੁ ਵੁਠੈ ਅਨੁ ਧਨੁ ਬਹੁਤੁ ਊਪਜੈ ਜਾਂ ਸਹੁ ਕਰੇ ਰਜਾਇ ॥

Food and wealth are produced in abundance when it rains, if it is the Will of God.

ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਜੀਆਂ ਜੁਗਤਿ ਸਮਾਇ ॥

Consuming it, the minds of His creatures are satisfied, and they adopt the lifestyle of the way.

ਇਹੁ ਧਨੁ ਕਰਤੇ ਕਾ ਖੇਲੁ ਹੈ ਕਦੇ ਆਵੈ ਕਦੇ ਜਾਇ ॥

This wealth is the play of the Creator Lord. Sometimes it comes, and sometimes it goes.

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥

The Naam is the wealth of the spiritually wise. It is permeating and pervading forever.

ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਤਾਂ ਇਹੁ ਧਨੁ ਪਲੈ ਪਾਇ ॥੨॥

O Nanak, those who are blessed with His Glance of Grace receive this wealth. ||2||”

Pauri no. 10 stresses that in the whole scheme of things, He is the sole Doer and the only Dataa-Giver.

“ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹਉ ਕੈ ਸਿਉ ਕਰੀ ਪੁਕਾਰ ॥

He Himself does, and causes all to be done. Unto whom can I complain?

ਆਪੇ ਲੇਖਾ ਮੰਗਸੀ ਆਪਿ ਕਰਾਏ ਕਾਰ ॥

He Himself calls the mortal beings to account; He Himself causes them to act.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਹੁਕਮੁ ਕਰੇ ਗਾਵਾਰੁ ॥

Whatever pleases Him happens. Only a fool issues commands.

ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥

He Himself saves and redeems; He Himself is the Forgiver.

ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥

He Himself sees, and He Himself hears; He gives His Support to all.

ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਸਿਰਿ ਸਿਰਿ ਕਰੇ ਬੀਚਾਰੁ ॥

He alone is pervading and permeating all; He considers each and every one.

ਗੁਰਮੁਖਿ ਆਪੁ ਵੀਚਾਰੀਐ ਲਗੈ ਸਚਿ ਪਿਆਰੁ ॥

The Gurmukh reflects on the self, lovingly attached to the True Lord.

ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਆਪੇ ਦੇਵਣਹਾਰੁ ॥੧੦॥

O Nanak, whom can we ask? He Himself is the Great Giver. ||10||”

We now come to the 3rd part of the Vaar from Pauris no. 11 and 12. The water theme is clearly present throughout. Using the imagery of the babeeha (a thirsty Sikh), Guru Ji says only Naam can quench the thirst of the entire world.

In Slok no. 1, Guru Ji says the entire world is like a babeeha thirsty for Union, but all are foolish and have no understanding that only Amrit Naam received as a gurmukh i.e. the Naam of the Lord, can quench its thirst.

“ਬਾਬੀਹਾ ਏਹੁ ਜਗਤੁ ਹੈ ਮਤ ਕੋ ਭਰਮਿ ਭੁਲਾਇ ॥

This world is a rainbird; let no one be deluded by doubt.

ਇਹੁ ਬਾਬੀਂਹਾ ਪਸੂ ਹੈ ਇਸ ਨੋ ਬੂਝਣੁ ਨਾਹਿ ॥

This rainbird is an animal; it has no understanding at all.

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥

The Name of the Lord is Ambrosial Nectar; drinking it in, thirst is quenched.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਤਿਨ੍ਹ੍ਹ ਬਹੁੜਿ ਨ ਲਾਗੀ ਆਇ ॥੧॥

O Nanak, those Gurmukhs who drink it shall never again be afflicted by thirst. ||1||”

Slok no. 2 tells us that Maalar Raag is a calm and soothing melody. In the search for Naam, it is helpful to use music as you focus upon the Lord. The Lord’s Grace showers rain upon the earth. The Creation wells up from water and if one receives Gur Parsad and gets this understanding, he gets liberation.

“ਮਲਾਰੁ ਸੀਤਲ ਰਾਗੁ ਹੈ ਹਰਿ ਧਿਆਇਐ ਸਾਂਤਿ ਹੋਇ ॥

Malaar is a calming and soothing raga; meditating on the Lord brings peace and tranquility.

ਹਰਿ ਜੀਉ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਤਾਂ ਵਰਤੈ ਸਭ ਲੋਇ ॥

When the Dear Lord grants His Grace, then the rain falls on all the people of the world.

ਵੁਠੈ ਜੀਆ ਜੁਗਤਿ ਹੋਇ ਧਰਣੀ ਨੋ ਸੀਗਾਰੁ ਹੋਇ ॥

From this rain, all creatures find the ways and means to live, and the earth is embellished.

ਨਾਨਕ ਇਹੁ ਜਗਤੁ ਸਭੁ ਜਲੁ ਹੈ ਜਲ ਹੀ ਤੇ ਸਭ ਕੋਇ ॥

O Nanak, this world is all water; everything came from water.

ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ਸੋ ਜਨੁ ਮੁਕਤੁ ਸਦਾ ਹੋਇ ॥੨॥

By Guru’s Grace, a rare few realize the Lord; such humble beings are liberated forever. ||2||”

Pauri no. 11 says Naam is most potent and powerful. Haumai and moh and all sins can be erased by Naam.

“ਸਚਾ ਵੇਪਰਵਾਹੁ ਇਕੋ ਤੂ ਧਣੀ ॥

O True and Independent Lord God, You alone are my Lord and Master.

ਤੂ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਦੂਜੇ ਕਿਸੁ ਗਣੀ ॥

You Yourself are everything; who else is of any account?

ਮਾਣਸ ਕੂੜਾ ਗਰਬੁ ਸਚੀ ਤੁਧੁ ਮਣੀ ॥

False is the pride of man. True is Your glorious greatness.

ਆਵਾ ਗਉਣੁ ਰਚਾਇ ਉਪਾਈ ਮੇਦਨੀ ॥

Coming and going in reincarnation, the beings and species of the world came into being.

ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਆਇਆ ਤਿਸੁ ਗਣੀ ॥

But if the mortal serves his True Guru, his coming into the world is judged to be worthwhile.

ਜੇ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ਤ ਕੇਹੀ ਗਣਤ ਗਣੀ ॥

And if he eradicates egotism from within himself, then how can he be judged?

ਮਨਮੁਖ ਮੋਹਿ ਗੁਬਾਰਿ ਜਿਉ ਭੁਲਾ ਮੰਝਿ ਵਣੀ ॥

The self-willed manmukh is lost in the darkness of emotional attachment, like the man lost in the wilderness.

ਕਟੇ ਪਾਪ ਅਸੰਖ ਨਾਵੈ ਇਕ ਕਣੀ ॥੧੧॥

Countless sins are erased, by even a tiny particle of the Lord’s Name. ||11||”

In Slok no. 1, Guru Ji advises the babeeha (Sikh) that he is ignorant of the Lord’s presence within himself. Offer prayers to see Him. The Lord can quench the thirst of the babeeha and the entire world.

“ਬਾਬੀਹਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਨ ਜਾਣਹੀ ਮਹਲੁ ਦੇਖਿ ਅਰਦਾਸਿ ਪਾਇ ॥

O rainbird, you do not know the Mansion of your Lord and Master’s Presence. Offer your prayers to see this Mansion.

ਆਪਣੈ ਭਾਣੈ ਬਹੁਤਾ ਬੋਲਹਿ ਬੋਲਿਆ ਥਾਇ ਨ ਪਾਇ ॥

You speak as you please, but your speech is not accepted.

ਖਸਮੁ ਵਡਾ ਦਾਤਾਰੁ ਹੈ ਜੋ ਇਛੇ ਸੋ ਫਲ ਪਾਇ ॥

Your Lord and Master is the Great Giver; whatever you desire, you shall receive from Him.

ਬਾਬੀਹਾ ਕਿਆ ਬਪੁੜਾ ਜਗਤੈ ਕੀ ਤਿਖ ਜਾਇ ॥੧॥

Not only the thirst of the poor rainbird, but the thirst of the whole world is quenched. ||1||”

Slok no. 2, describes a babeeha who recites Naam with love and knows he cannot live without the shower of Amrit Naam. The babeeha can only receive this water of Naam (Grace) when his ego is removed and the Satguru unites him with the Lord. 

“ਬਾਬੀਹਾ ਭਿੰਨੀ ਰੈਣਿ ਬੋਲਿਆ ਸਹਜੇ ਸਚਿ ਸੁਭਾਇ ॥

The night is wet with dew; the rainbird sings the True Name with intuitive ease.

ਇਹੁ ਜਲੁ ਮੇਰਾ ਜੀਉ ਹੈ ਜਲ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਇ ॥

This water is my very soul; without water, I cannot survive.

ਗੁਰ ਸਬਦੀ ਜਲੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

Through the Word of the Guru’s Shabad, this water is obtained, and egotism is eradicated from within.

ਨਾਨਕ ਜਿਸੁ ਬਿਨੁ ਚਸਾ ਨ ਜੀਵਦੀ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਮਿਲਾਇ ॥੨॥

O Nanak, I cannot live without Him, even for a moment; the True Guru has led me to meet Him. ||2||”

In Pauri no. 12, Guru Ji says mortals exhaust themselves looking for worldly wealth and not the wealth of Naam. They lead wretched lives. Only Truth prevails, all falsehood does not last.

“ਖੰਡ ਪਤਾਲ ਅਸੰਖ ਮੈ ਗਣਤ ਨ ਹੋਈ ॥

There are countless worlds and nether regions; I cannot calculate their number.

ਤੂ ਕਰਤਾ ਗੋਵਿੰਦੁ ਤੁਧੁ ਸਿਰਜੀ ਤੁਧੈ ਗੋਈ ॥

You are the Creator, the Lord of the Universe; You create it, and You destroy it.

ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਤੁਝ ਹੀ ਤੇ ਹੋਈ ॥

The 8.4 million species of beings issued forth from You.

ਇਕਿ ਰਾਜੇ ਖਾਨ ਮਲੂਕ ਕਹਹਿ ਕਹਾਵਹਿ ਕੋਈ ॥

Some are called kings, emperors and nobles.

ਇਕਿ ਸਾਹ ਸਦਾਵਹਿ ਸੰਚਿ ਧਨੁ ਦੂਜੈ ਪਤਿ ਖੋਈ ॥

Some claim to be bankers and accumulate wealth, but in duality they lose their honor.

ਇਕਿ ਦਾਤੇ ਇਕ ਮੰਗਤੇ ਸਭਨਾ ਸਿਰਿ ਸੋਈ ॥

Some are givers, and some are beggars; God is above the heads of all.

ਵਿਣੁ ਨਾਵੈ ਬਾਜਾਰੀਆ ਭੀਹਾਵਲਿ ਹੋਈ ॥

Without the Name, they are vulgar, dreadful and wretched.

ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਸਚੁ ਕਰੇ ਸੁ ਹੋਈ ॥੧੨॥

Falsehood shall not last, O Nanak; whatever the True Lord does, comes to pass. ||12||”

That concludes the 3rd part of the Vaar. The 4th part from Pauris no. 13 and 14 says you must acquire this Truth (Gunn) though Naam.

In Slok no. 1, Guru Ji describes the babeeha who acquires Gunn and reaches God. This gurmukh babeeha knows God is within himself and makes great efforts through the Guru’s Shabad to reach Him.

“ਬਾਬੀਹਾ ਗੁਣਵੰਤੀ ਮਹਲੁ ਪਾਇਆ ਅਉਗਣਵੰਤੀ ਦੂਰਿ ॥

O rainbird, the virtuous soul-bride attains the Mansion of her Lord’s Presence; the unworthy, unvirtuous one is far away.

ਅੰਤਰਿ ਤੇਰੈ ਹਰਿ ਵਸੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਜੂਰਿ ॥

Deep within your inner being, the Lord abides. The Gurmukh beholds Him ever-present.

ਕੂਕ ਪੁਕਾਰ ਨ ਹੋਵਈ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥

When the Lord bestows His Glance of Grace, the mortal no longer weeps and wails.

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਹਜੇ ਮਿਲੇ ਸਬਦਿ ਗੁਰੂ ਕੈ ਘਾਲ ॥੧॥

O Nanak, those who are imbued with the Naam intuitively merge with the Lord; they practice the Word of the Guru’s Shabad. ||1||”

Slok no. 2 tells us that all Gunn comes from God/Satguru who is the ਗੁਣਦਾਤਾ ਨੇਧਾਨੁ – Treasure of all Virtues. Only the gurmukhs can be saved.

“ਬਾਬੀਹਾ ਬੇਨਤੀ ਕਰੇ ਕਰਿ ਕਿਰਪਾ ਦੇਹੁ ਜੀਅ ਦਾਨ ॥

The rainbird prays: O Lord, grant Your Grace, and bless me with the gift of the life of the soul.

ਜਲ ਬਿਨੁ ਪਿਆਸ ਨ ਊਤਰੈ ਛੁਟਕਿ ਜਾਂਹਿ ਮੇਰੇ ਪ੍ਰਾਨ ॥

Without the water, my thirst is not quenched, and my breath of life is ended and gone.

ਤੂ ਸੁਖਦਾਤਾ ਬੇਅੰਤੁ ਹੈ ਗੁਣਦਾਤਾ ਨੇਧਾਨੁ ॥

You are the Giver of peace, O Infinite Lord God; You are the Giver of the treasure of virtue.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਬਖਸਿ ਲਏ ਅੰਤਿ ਬੇਲੀ ਹੋਇ ਭਗਵਾਨੁ ॥੨॥

O Nanak, the Gurmukh is forgiven; in the end, the Lord God shall be your only friend. ||2||”

In Pauri no. 13, we are told that God writes our destiny based on our Gunn or Avgunn. If you get entangled in maya, love for Naam cannot develop. Those who conquer their minds through the Guru’s Shabad, develop love for Naam. In His Grace, He blesses you with a deep reflection of the Guru’s Shabad.

“ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਗੁਣ ਅਉਗਣ ਕਰੇ ਬੀਚਾਰੁ ॥

He created the world; He considers the merits and demerits of the mortals.

ਤ੍ਰੈ ਗੁਣ ਸਰਬ ਜੰਜਾਲੁ ਹੈ ਨਾਮਿ ਨ ਧਰੇ ਪਿਆਰੁ ॥

Those who are entangled in the three gunas – the three dispositions – do not love the Naam, the Name of the Lord.

ਗੁਣ ਛੋਡਿ ਅਉਗਣ ਕਮਾਵਦੇ ਦਰਗਹ ਹੋਹਿ ਖੁਆਰੁ ॥

Forsaking virtue, they practice evil; they shall be miserable in the Court of the Lord.

ਜੂਐ ਜਨਮੁ ਤਿਨੀ ਹਾਰਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥

They lose their life in the gamble; why did they even come into the world?

ਸਚੈ ਸਬਦਿ ਮਨੁ ਮਾਰਿਆ ਅਹਿਨਿਸਿ ਨਾਮਿ ਪਿਆਰਿ ॥

But those who conquer and subdue their minds, through the True Word of the Shabad – night and day, they love the Naam.

ਜਿਨੀ ਪੁਰਖੀ ਉਰਿ ਧਾਰਿਆ ਸਚਾ ਅਲਖ ਅਪਾਰੁ ॥

Those people enshrine the True, Invisible and Infinite Lord in their hearts.

ਤੂ ਗੁਣਦਾਤਾ ਨਿਧਾਨੁ ਹਹਿ ਅਸੀ ਅਵਗਣਿਆਰ ॥

You, O Lord, are the Giver, the Treasure of virtue; I am unvirtuous and unworthy.

ਜਿਸੁ ਬਖਸੇ ਸੋ ਪਾਇਸੀ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥੧੩॥

He alone finds You, whom You bless and forgive, and inspire to contemplate the Word of the Guru’s Shabad. ||13||”

Slok no. 1 says, we should sing His Praises if you want peace day and night.

“ਰਾਤਿ ਨ ਵਿਹਾਵੀ ਸਾਕਤਾਂ ਜਿਨ੍ਹ੍ਹਾ ਵਿਸਰੈ ਨਾਉ ॥

The faithless cynics forget the Name of the Lord; the night of their lives does not pass in peace.

ਰਾਤੀ ਦਿਨਸ ਸੁਹੇਲੀਆ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਂਉ ॥੧॥

Their days and nights become comfortable, O Nanak, singing the Glorious Praises of the Lord. ||1||”

Slok no. 2 says, these Gunn are priceless jewels and they shine forth in the forehead. 

“ਰਤਨ ਜਵੇਹਰ ਮਾਣਕਾ ਹਭੇ ਮਣੀ ਮਥੰਨਿ ॥

All sorts of jewels and gems, diamonds and rubies, shine forth from their foreheads.

ਨਾਨਕ ਜੋ ਪ੍ਰਭਿ ਭਾਣਿਆ ਸਚੈ ਦਰਿ ਸੋਹੰਨਿ ॥੨॥

O Nanak, those who are pleasing to God, look beautiful in the Court of the Lord. ||2||”

Pauri no. 14 stresses that access to these Gunn comes from the Satguru. The Guru shows the Sikh that Naam is the True Everlasting Treasure.

“ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥

Serving the True Guru, I dwell on the True Lord.

ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥

The work you have done for the True Guru shall be very useful in the end.

ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥

The Messenger of Death cannot even touch that person who is protected by the True Lord.

ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥

Lighting the lamp of the Guru’s Teachings, my awareness has been awakened.

ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥

The self-willed manmukhs are false; without the Name, they wander around like demons.

ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥

They are nothing more than beasts, wrapped up in human skin; they are black-hearted within.

ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥

The True Lord is pervading all; through the True Word of the Shabad, He is seen.

ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

O Nanak, the Naam is the greatest treasure. The Perfect Guru has revealed it to me. ||14||”

The 5th part of the Vaar from Pauris no. 15 and 16 says the path to God is to first recognise /understand His Hukam. This understanding is internal though Naam. The world however, instead of going inwards, runs about doing all kinds of rituals and body penances. Only the gurmukh succeeds.

In Slok no. 1, Guru Ji says the babeeha recognises the Lord’s Hukam through loving devotion. As the showers of His Grace pour forth, the babeeha gets true peace in his mann. One should only Praise the One Lord who provides sustenance to all creation.

“ਬਾਬੀਹੈ ਹੁਕਮੁ ਪਛਾਣਿਆ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥

The rainbird realizes the Hukam of the Lord’s Command with intuitive ease through the Guru. 

ਮੇਘੁ ਵਰਸੈ ਦਇਆ ਕਰਿ ਗੂੜੀ ਛਹਬਰ ਲਾਇ ॥

The clouds mercifully burst forth, and the rain pours down in torrents. 

ਬਾਬੀਹੇ ਕੂਕ ਪੁਕਾਰ ਰਹਿ ਗਈ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥

The cries and wailings of the rainbird have ceased, and peace has come to abide in its mind. 

ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਦੇਂਦਾ ਸਭਨਾਂ ਜੀਆ ਰਿਜਕੁ ਸਮਾਇ ॥੧॥

O Nanak, praise that Lord, who reaches out and gives sustenance to all beings and creatures. ||1||”

In Slok no. 2, Guru Ji says the chatrik (babeeha or Sikh) cannot recognise His Hukam if he is engrossed in maya. Only the Satguru showers Amrit Naam (Enlightenment) in His Grace.

“ਚਾਤ੍ਰਿਕ ਤੂ ਨ ਜਾਣਹੀ ਕਿਆ ਤੁਧੁ ਵਿਚਿ ਤਿਖਾ ਹੈ ਕਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥

O rainbird, you do not know what thirst is within you, or what you can drink to quench it. 

ਦੂਜੈ ਭਾਇ ਭਰੰਮਿਆ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਲੈ ਨ ਪਾਇ ॥

You wander in the love of duality, and you do not obtain the Ambrosial Water. 

ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾਂ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਭਾਇ ॥

When God casts His Glance of Grace, then the mortal automatically meets the True Guru. 

ਨਾਨਕ ਸਤਿਗੁਰ ਤੇ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਸਹਜੇ ਰਹਿਆ ਸਮਾਇ ॥੨॥

O Nanak, the Ambrosial Water is obtained from the True Guru, and then the mortal remains merged in the Lord with intuitive ease. ||2||”

Pauri no. 15 describes the actions of those who do not serve a Satguru. They sit alone in the forest, endure icy cold weather, rub ashes on their bodies, have uncut matted hair and look hideous. Some wander about naked and never sleep, while some burn their own limbs, maiming themselves. Without Naam, their bodies are mere ashes. Only if they serve the Satguru (Shabad) can they be exalted.

“ਇਕਿ ਵਣ ਖੰਡਿ ਬੈਸਹਿ ਜਾਇ ਸਦੁ ਨ ਦੇਵਹੀ ॥

Some go and sit in the forest realms, and do not answer any calls. 

ਇਕਿ ਪਾਲਾ ਕਕਰੁ ਭੰਨਿ ਸੀਤਲੁ ਜਲੁ ਹੇਂਵਹੀ ॥

Some, in the dead of winter, break the ice and immerse themselves in freezing water. 

ਇਕਿ ਭਸਮ ਚੜ੍ਹ੍ਹਾਵਹਿ ਅੰਗਿ ਮੈਲੁ ਨ ਧੋਵਹੀ ॥

Some rub ashes on their bodies, and never wash off their dirt. 

ਇਕਿ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਕੁਲੁ ਘਰੁ ਖੋਵਹੀ ॥

Some look hideous, with their uncut hair matted and disheveled. They bring dishonor to their family and ancestry. 

ਇਕਿ ਨਗਨ ਫਿਰਹਿ ਦਿਨੁ ਰਾਤਿ ਨੀਦ ਨ ਸੋਵਹੀ ॥

Some wander naked day and night and never sleep. 

ਇਕਿ ਅਗਨਿ ਜਲਾਵਹਿ ਅੰਗੁ ਆਪੁ ਵਿਗੋਵਹੀ ॥

Some burn their limbs in fire, damaging and ruining themselves. 

ਵਿਣੁ ਨਾਵੈ ਤਨੁ ਛਾਰੁ ਕਿਆ ਕਹਿ ਰੋਵਹੀ ॥

Without the Name, the body is reduced to ashes; what good is it to speak and cry then? 

ਸੋਹਨਿ ਖਸਮ ਦੁਆਰਿ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਹੀ ॥੧੫॥

Those who serve the True Guru, are embellished and exalted in the Court of their Lord and Master. ||15||”

In Slok no. 1, Guru Ji says if the babeeha keeps Amrit Vela, recites Sach Naam, sings Praises of God and reflects on His Shabads/Bani, he can attract the Lord’s Grace.

“ਬਾਬੀਹਾ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਬੋਲਿਆ ਤਾਂ ਦਰਿ ਸੁਣੀ ਪੁਕਾਰ ॥

The rainbird chirps in the ambrosial hours of the morning before the dawn; its prayers are heard in the Court of the Lord. 

ਮੇਘੈ ਨੋ ਫੁਰਮਾਨੁ ਹੋਆ ਵਰਸਹੁ ਕਿਰਪਾ ਧਾਰਿ ॥

The order is issued to the clouds, to let the rains of mercy shower down. 

ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿਨੀ ਸਚੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥

I am a sacrifice to those who enshrine the True Lord within their hearts. 

ਨਾਨਕ ਨਾਮੇ ਸਭ ਹਰੀਆਵਲੀ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥੧॥

O Nanak, through the Name, all are rejuvenated, contemplating the Word of the Guru’s Shabad. ||1||”

In Slok no. 2, Guru Ji reminds the babeeha that despite all his efforts, it was His Grace which saved him and love for God welled up in him.

“ਬਾਬੀਹਾ ਇਵ ਤੇਰੀ ਤਿਖਾ ਨ ਉਤਰੈ ਜੇ ਸਉ ਕਰਹਿ ਪੁਕਾਰ ॥

O rainbird, this is not the way to quench your thirst, even though you may cry out a hundred times. 

ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਨਦਰੀ ਉਪਜੈ ਪਿਆਰੁ ॥

By God’s Grace, the True Guru is found; by His Grace, love wells up. 

ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਿਚਹੁ ਜਾਹਿ ਵਿਕਾਰ ॥੨॥

O Nanak, when the Lord and Master abides in the mind, corruption and evil leave from within. ||2||”

Pauri no. 16 describes the rituals and misguided efforts of the Jains. They do not achieve a worthy lifestyle because they do not rely on the Shabad. In contrast, the gurmukhs merge into the One Creator Lord.

“ਇਕਿ ਜੈਨੀ ਉਝੜ ਪਾਇ ਧੁਰਹੁ ਖੁਆਇਆ ॥

Some are Jains, wasting their time in the wilderness; by their pre-ordained destiny, they are ruined. 

ਤਿਨ ਮੁਖਿ ਨਾਹੀ ਨਾਮੁ ਨ ਤੀਰਥਿ ਨ੍ਹ੍ਹਾਇਆ ॥

The Naam, the Name of the Lord, is not on their lips; they do not bathe at sacred shrines of pilgrimage. 

ਹਥੀ ਸਿਰ ਖੋਹਾਇ ਨ ਭਦੁ ਕਰਾਇਆ ॥

They pull out their hair with their hands, instead of shaving. 

ਕੁਚਿਲ ਰਹਹਿ ਦਿਨ ਰਾਤਿ ਸਬਦੁ ਨ ਭਾਇਆ ॥

They remain unclean day and night; they do not love the Word of the Shabad. 

ਤਿਨ ਜਾਤਿ ਨ ਪਤਿ ਨ ਕਰਮੁ ਜਨਮੁ ਗਵਾਇਆ ॥

They have no status, no honor, and no good karma. They waste away their lives in vain. 

ਮਨਿ ਜੂਠੈ ਵੇਜਾਤਿ ਜੂਠਾ ਖਾਇਆ ॥

Their minds are false and impure; that which they eat is impure and defiled. 

ਬਿਨੁ ਸਬਦੈ ਆਚਾਰੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥

Without the Shabad, no one achieves a lifestyle of good conduct. 

ਗੁਰਮੁਖਿ ਓਅੰਕਾਰਿ ਸਚਿ ਸਮਾਇਆ ॥੧੬॥

The Gurmukh is absorbed in the True Lord God, the Universal Creator. ||16||”

In Slok no. 1, Guru Ji describes the blessed suhagan jeev isteri who does reflections (vichar) on the Guru’s Shabad.

“ਸਾਵਣਿ ਸਰਸੀ ਕਾਮਣੀ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥

In the month of Saawan, the bride is happy, contemplating the Word of the Guru’s Shabad. 

ਨਾਨਕ ਸਦਾ ਸੁਹਾਗਣੀ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੧॥

O Nanak, she is a happy soul-bride forever; her love for the Guru is unlimited. ||1||”

Slok no. 2 describes the duhagan whose focus is external and not on the Shabad. All her efforts lead to ruin.

“ਸਾਵਣਿ ਦਝੈ ਗੁਣ ਬਾਹਰੀ ਜਿਸੁ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥

In Saawan, she who has no virtue is burned, in attachment and love of duality. 

ਨਾਨਕ ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣਈ ਸਭੁ ਸੀਗਾਰੁ ਖੁਆਰੁ ॥੨॥

O Nanak, she does not appreciate the value of her Husband Lord; all her decorations are worthless. ||2||”

Pauri no. 17 says only loving devotion, prema bhagti as a gurmukh leads to spiritual fulfillment. All manhath methods lead to ruin.

“ਸਚਾ ਅਲਖ ਅਭੇਉ ਹਠਿ ਨ ਪਤੀਜਈ ॥

The True, Unseen, Mysterious Lord is not won over by stubbornness. 

ਇਕਿ ਗਾਵਹਿ ਰਾਗ ਪਰੀਆ ਰਾਗਿ ਨ ਭੀਜਈ ॥

Some sing according to traditional ragas, but the Lord is not pleased by these ragas. 

ਇਕਿ ਨਚਿ ਨਚਿ ਪੂਰਹਿ ਤਾਲ ਭਗਤਿ ਨ ਕੀਜਈ ॥

Some dance and dance and keep the beat, but they do not worship Him with devotion. 

ਇਕਿ ਅੰਨੁ ਨ ਖਾਹਿ ਮੂਰਖ ਤਿਨਾ ਕਿਆ ਕੀਜਈ ॥

Some refuse to eat; what can be done with these fools? 

ਤ੍ਰਿਸਨਾ ਹੋਈ ਬਹੁਤੁ ਕਿਵੈ ਨ ਧੀਜਈ ॥

Thirst and desire have greatly increased; nothing brings satisfaction. 

ਕਰਮ ਵਧਹਿ ਕੈ ਲੋਅ ਖਪਿ ਮਰੀਜਈ ॥

Some are tied down by rituals; they hassle themselves to death. 

ਲਾਹਾ ਨਾਮੁ ਸੰਸਾਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜਈ ॥

In this world, profit comes by drinking in the Ambrosial Nectar of the Naam. 

ਹਰਿ ਭਗਤੀ ਅਸਨੇਹਿ ਗੁਰਮੁਖਿ ਘੀਜਈ ॥੧੭॥

The Gurmukhs gather in loving devotional worship of the Lord. ||17||”

Slok no. 1 tells us about the gurmukhs whose minds become calm and peaceful. He manifests in them as they recognise Sach (The Lord) within themselves.

“ਗੁਰਮੁਖਿ ਮਲਾਰ ਰਾਗੁ ਜੋ ਕਰਹਿ ਤਿਨ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥

Those Gurmukhs who sing in the Raga of Malaar – their minds and bodies become cool and calm. 

ਗੁਰ ਸਬਦੀ ਏਕੁ ਪਛਾਣਿਆ ਏਕੋ ਸਚਾ ਸੋਇ ॥

Through the Word of the Guru’s Shabad, they realize the One, the One True Lord. 

ਮਨੁ ਤਨੁ ਸਚਾ ਸਚੁ ਮਨਿ ਸਚੇ ਸਚੀ ਸੋਇ ॥

Their minds and bodies are true; they obey the True Lord, and they are known as true. 

ਅੰਦਰਿ ਸਚੀ ਭਗਤਿ ਹੈ ਸਹਜੇ ਹੀ ਪਤਿ ਹੋਇ ॥

True devotional worship is deep within them; they are automatically blessed with honor. 

ਕਲਿਜੁਗ ਮਹਿ ਘੋਰ ਅੰਧਾਰੁ ਹੈ ਮਨਮੁਖ ਰਾਹੁ ਨ ਕੋਇ ॥

In this Dark Age of Kali Yuga, there is utter darkness; the self-willed manmukh cannot find the way. 

ਸੇ ਵਡਭਾਗੀ ਨਾਨਕਾ ਜਿਨ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੧॥

O Nanak, very blessed are those Gurmukhs, unto whom the Lord is revealed. ||1||”

In the 2nd Slok, Guru Ji uses the imagery of Indra (the rain god/devta) as sending showers of rain. This reference is to external rain. Guru Ji makes it clear that Indra can only send showers of rain if allowed to do so by the Hukam of the Unseen One. In contrast, the gurmukhs sing His Praises and become purified (i.e. their inner purity is not from external rain showers, but from Naam).

“ਇੰਦੁ ਵਰਸੈ ਕਰਿ ਦਇਆ ਲੋਕਾਂ ਮਨਿ ਉਪਜੈ ਚਾਉ ॥

The clouds rain down mercifully, and joy wells up in the minds of the people. 

ਜਿਸ ਕੈ ਹੁਕਮਿ ਇੰਦੁ ਵਰਸਦਾ ਤਿਸ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਂਉ ॥

I am forever a sacrifice to the One, by whose Command the clouds burst forth with rain. 

ਗੁਰਮੁਖਿ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੀਐ ਸਚੇ ਕੇ ਗੁਣ ਗਾਉ ॥

The Gurmukhs dwell on the Word of the Shabad. They sing the Glorious Praises of the True Lord. 

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਜਨ ਨਿਰਮਲੇ ਸਹਜੇ ਸਚਿ ਸਮਾਉ ॥੨॥

O Nanak, those humble beings who are imbued with the Naam are pure and immaculate. They are intuitively merged in the True Lord. ||2||”

In contrast with the manhath methods listed in Pauri no. 17, Pauri no. 18 speaks of the Pure Guru and the Perfect Lord. The Sikh enshrines the Pura Shabad in his mind and his filth is washed away. He is rendered Sachiar and becomes pleasing to the Lord.

“ਪੂਰਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪੂਰਾ ਪਾਇਆ ॥

Serving the Perfect True Guru, I have found the Perfect Lord. 

ਪੂਰੈ ਕਰਮਿ ਧਿਆਇ ਪੂਰਾ ਸਬਦੁ ਮੰਨਿ ਵਸਾਇਆ ॥

Meditating on the Perfect Lord, by perfect karma, I have enshrined the Shabad within my mind. 

ਪੂਰੈ ਗਿਆਨਿ ਧਿਆਨਿ ਮੈਲੁ ਚੁਕਾਇਆ ॥

Through perfect spiritual wisdom and meditation, my filth has been washed away. 

ਹਰਿ ਸਰਿ ਤੀਰਥਿ ਜਾਣਿ ਮਨੂਆ ਨਾਇਆ ॥

The Lord is my sacred shrine of pilgrimage and pool of purification; I wash my mind in Him. 

ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰਿ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥

One who dies in the Shabad and conquers his mind – blessed is the mother who gave birth to him. 

ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ਸਚਾ ਆਇਆ ॥

He is true in the Court of the Lord, and his coming into this world is judged to be true. 

ਪੁਛਿ ਨ ਸਕੈ ਕੋਇ ਜਾਂ ਖਸਮੈ ਭਾਇਆ ॥

No one can challenge that person, with whom our Lord and Master is pleased. 

ਨਾਨਕ ਸਚੁ ਸਲਾਹਿ ਲਿਖਿਆ ਪਾਇਆ ॥੧੮॥

O Nanak, praising the True Lord, his pre-ordained destiny is activated. ||18||”

This concludes the 5th part of the Vaar. The 6th part from Pauris no.  19 till 22 tells us about the foolish, egoistic, selfish, external ritualistic methods of the world. This is in striking contrast to the Majesty and Kindliness of God. 

Slok no. 1 tells about people deceiving themselves and others by showering praises on undeserving ones. It is like a mouse with a basket tied to its waist. This does not allow it to go into its own hole. The givers and receivers of such empty blessings are all perishable. Even in oppressive times like the month of Aharh (June), Naam leads to a bountiful harvest. Using this imagery of harvest tax (mahdood), Guru Ji says the harvest of Naam leads to pardon of all taxes (lekha) and the Sikh reaches His Court. Those without Naam are mere beggars caught in the cycle of reincarnation.

“ਕੁਲਹਾਂ ਦੇਂਦੇ ਬਾਵਲੇ ਲੈਂਦੇ ਵਡੇ ਨਿਲਜ ॥

Those who give out ceremonial hats of recognition are fools; those who receive them have no shame. 

ਚੂਹਾ ਖਡ ਨ ਮਾਵਈ ਤਿਕਲਿ ਬੰਨ੍ਹ੍ਹੈ ਛਜ ॥

The mouse cannot enter its hole with a basket tied around its waist. 

ਦੇਨ੍ਹ੍ਹਿ ਦੁਆਈ ਸੇ ਮਰਹਿ ਜਿਨ ਕਉ ਦੇਨਿ ਸਿ ਜਾਹਿ ॥

Those who give out blessings shall die, and those that they bless shall also depart. 

ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥

O Nanak, no one knows the Lord’s Command, by which all must depart. 

ਫਸਲਿ ਅਹਾੜੀ ਏਕੁ ਨਾਮੁ ਸਾਵਣੀ ਸਚੁ ਨਾਉ ॥

The spring harvest is the Name of the One Lord; the harvest of autumn is the True Name. 

ਮੈ ਮਹਦੂਦੁ ਲਿਖਾਇਆ ਖਸਮੈ ਕੈ ਦਰਿ ਜਾਇ ॥

I receive a letter of pardon from my Lord and Master, when I reach His Court. 

ਦੁਨੀਆ ਕੇ ਦਰ ਕੇਤੜੇ ਕੇਤੇ ਆਵਹਿ ਜਾਂਹਿ ॥

There are so many courts of the world, and so many who come and go there. 

ਕੇਤੇ ਮੰਗਹਿ ਮੰਗਤੇ ਕੇਤੇ ਮੰਗਿ ਮੰਗਿ ਜਾਹਿ ॥੧॥

There are so many beggars begging; so many beg and beg until death. ||1||”

Slok no. 2 tells us of the lack of humility and compassion in people. Guru Ji firstly uses the imagery of an elephant (huge, egoistic and animal nature). It eats lots of food, trumpets loudly, belches, but dies in regret as his last breath leaves the body.  

In contrast, the tiny sparrow (humble Sikh) eats only half a grain yet soars through the skies (rises spiritually). Such a sparrow is pleasing to the Lord as she chirps the Name of the Lord. 

The powerful tiger kills hundreds of deers and other scavengers eat what he leaves behind. (For example, a powerful businessman kills off competitors and gives off gifts to his friends). The tiger can hardly contain its strength, but when his last breath comes, he leaves in regret. 

The tiny insect gnaws at the milkweed tree barely scraping a living. Even so, it is pleasing to the Lord as it cries out His Name. 

The fly (human) dies as it lands on sweets (maya). Those whom the Lord protects are saved from death.

“ਸਉ ਮਣੁ ਹਸਤੀ ਘਿਉ ਗੁੜੁ ਖਾਵੈ ਪੰਜਿ ਸੈ ਦਾਣਾ ਖਾਇ ॥

The elephant eats a hundred pounds of ghee and molasses, and five hundred pounds of corn. 

ਡਕੈ ਫੂਕੈ ਖੇਹ ਉਡਾਵੈ ਸਾਹਿ ਗਇਐ ਪਛੁਤਾਇ ॥

He belches and grunts and scatters dust, and when the breath leaves his body, he regrets it. 

ਅੰਧੀ ਫੂਕਿ ਮੁਈ ਦੇਵਾਨੀ ॥

The blind and arrogant die insane. 

ਖਸਮਿ ਮਿਟੀ ਫਿਰਿ ਭਾਨੀ ॥

Submitting to the Lord, one become pleasing to Him. 

ਅਧੁ ਗੁਲ੍ਹਾ ਚਿੜੀ ਕਾ ਚੁਗਣੁ ਗੈਣਿ ਚੜੀ ਬਿਲਲਾਇ ॥

The sparrow eats only half a grain, then it flies through the sky and chirps. 

ਖਸਮੈ ਭਾਵੈ ਓਹਾ ਚੰਗੀ ਜਿ ਕਰੇ ਖੁਦਾਇ ਖੁਦਾਇ ॥

The good sparrow is pleasing to her Lord and Master, if she chirps the Name of the Lord. 

ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਸੈ ਮਿਰਿਆ ਸਭ ਪਿਛੈ ਪੈ ਖਾਇ ॥

The powerful tiger kills hundreds of deer, and all sorts of other animals eat what it leaves. 

ਹੋਇ ਸਤਾਣਾ ਘੁਰੈ ਨ ਮਾਵੈ ਸਾਹਿ ਗਇਐ ਪਛੁਤਾਇ ॥

It becomes very strong, and cannot be contained in its den, but when it must go, it regrets. 

ਅੰਧਾ ਕਿਸ ਨੋ ਬੁਕਿ ਸੁਣਾਵੈ ॥

So who is impressed by the roar of the blind beast? 

ਖਸਮੈ ਮੂਲਿ ਨ ਭਾਵੈ ॥

He is not pleasing at all to his Lord and Master. 

ਅਕ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੇ ਅਕ ਤਿਡਾ ਅਕ ਡਾਲੀ ਬਹਿ ਖਾਇ ॥

The insect loves the milkweed plant; perched on its branch, it eats it. 

ਖਸਮੈ ਭਾਵੈ ਓਹੋ ਚੰਗਾ ਜਿ ਕਰੇ ਖੁਦਾਇ ਖੁਦਾਇ ॥

It becomes good and pleasing to its Lord and Master, if it chirps the Name of the Lord. 

ਨਾਨਕ ਦੁਨੀਆ ਚਾਰਿ ਦਿਹਾੜੇ ਸੁਖਿ ਕੀਤੈ ਦੁਖੁ ਹੋਈ ॥

O Nanak, the world lasts for only a few days; indulging in pleasures, pain is produced. 

ਗਲਾ ਵਾਲੇ ਹੈਨਿ ਘਣੇਰੇ ਛਡਿ ਨ ਸਕੈ ਕੋਈ ॥

There are many who boast and brag, but none of them can remain detached from the world. 

ਮਖੀ ਮਿਠੈ ਮਰਣਾ ॥

The fly dies for the sake of sweets. 

ਜਿਨ ਤੂ ਰਖਹਿ ਤਿਨ ਨੇੜਿ ਨ ਆਵੈ ਤਿਨ ਭਉ ਸਾਗਰੁ ਤਰਣਾ ॥੨॥

O Lord, death does not even approach those whom You protect. You carry them across the terrifying world-ocean. ||2||”

Pauri no. 19 is in Praise of God. He is Supreme, the Real Giver. Those who serve Him through love for the Shabad are saved. There can be no devotion without love and this love is enshrined in the Sikh by the Guru. His minstrels (Sikhs) plead for Naam as it gives contentment and provides True Everlasting support.

“ਅਗਮ ਅਗੋਚਰੁ ਤੂ ਧਣੀ ਸਚਾ ਅਲਖ ਅਪਾਰੁ ॥

You are Inaccessible and Unfathomable, O Invisible and Infinite True Lord Master. 

ਤੂ ਦਾਤਾ ਸਭਿ ਮੰਗਤੇ ਇਕੋ ਦੇਵਣਹਾਰੁ ॥

You are the Giver, all are beggars of You. You alone are the Great Giver. 

ਜਿਨੀ ਸੇਵਿਆ ਤਿਨੀ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਵੀਚਾਰੁ ॥

Those who serve You find peace, reflecting on the Guru’s Teachings. 

ਇਕਨਾ ਨੋ ਤੁਧੁ ਏਵੈ ਭਾਵਦਾ ਮਾਇਆ ਨਾਲਿ ਪਿਆਰੁ ॥

Some, according to Your Will, are in love with Maya. 

ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹੀਐ ਅੰਤਰਿ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥

Through the Word of the Guru’s Shabad, praise the Lord with love and affection within. 

ਵਿਣੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਵਿਣੁ ਸਤਿਗੁਰ ਨ ਲਗੈ ਪਿਆਰੁ ॥

Without love, there is no devotion. Without the True Guru, love is not enshrined. 

ਤੂ ਪ੍ਰਭੁ ਸਭਿ ਤੁਧੁ ਸੇਵਦੇ ਇਕ ਢਾਢੀ ਕਰੇ ਪੁਕਾਰ ॥

You are the Lord God; everyone serves You. This is the prayer of Your humble minstrel. 

ਦੇਹਿ ਦਾਨੁ ਸੰਤੋਖੀਆ ਸਚਾ ਨਾਮੁ ਮਿਲੈ ਆਧਾਰੁ ॥੧੯॥

Please bless me with the gift of contentment, that I may receive the True Name as my Support. ||19||”

Slok no. 1 tells us that entire lifetimes are wasted without Naam and realisation of His Hukam.

“ਰਾਤੀ ਕਾਲੁ ਘਟੈ ਦਿਨਿ ਕਾਲੁ ॥

Through the night the time ticks away; through the day the time ticks away. 

ਛਿਜੈ ਕਾਇਆ ਹੋਇ ਪਰਾਲੁ ॥

The body wears away and turns to straw. 

ਵਰਤਣਿ ਵਰਤਿਆ ਸਰਬ ਜੰਜਾਲੁ ॥

All are involved and entangled in worldly entanglements. 

ਭੁਲਿਆ ਚੁਕਿ ਗਇਆ ਤਪ ਤਾਲੁ ॥

The mortal has mistakenly renounced the way of service. 

ਅੰਧਾ ਝਖਿ ਝਖਿ ਪਇਆ ਝੇਰਿ ॥

The blind fool is caught in conflict, bothered and bewildered. 

ਪਿਛੈ ਰੋਵਹਿ ਲਿਆਵਹਿ ਫੇਰਿ ॥

Those who weep after someone has died – can they bring him back to life? 

ਬਿਨੁ ਬੂਝੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ॥

Without realization, nothing can be understood. 

ਮੋਇਆ ਰੋਂਹਿ ਰੋਂਦੇ ਮਰਿ ਜਾਂਹੀ ॥

The weepers who weep for the dead shall themselves die as well. 

ਨਾਨਕ ਖਸਮੈ ਏਵੈ ਭਾਵੈ ॥

O Nanak, this is the Will of our Lord and Master. 

ਸੇਈ ਮੁਏ ਜਿਨ ਚਿਤਿ ਨ ਆਵੈ ॥੧॥

Those who do not remember the Lord, are dead. ||1||”

In Slok no. 2, Guru Ji explains that the jeev never dies. What dies is his love and affections, his hatreds and strife. His color, vitality and beauty fades and the body suffers and collapses. Questions are posed – where did he come from, where did he go? Did someone really exist? In this backdrop, Guru Ji says the manmukh makes empty boasts, indulges in fleeting pleasures. Without Naam, his spiritual honor is in tatters from head to foot.

“ਮੁਆ ਪਿਆਰੁ ਪ੍ਰੀਤਿ ਮੁਈ ਮੁਆ ਵੈਰੁ ਵਾਦੀ ॥

Love dies, and affection dies; hatred and strife die. 

ਵੰਨੁ ਗਇਆ ਰੂਪੁ ਵਿਣਸਿਆ ਦੁਖੀ ਦੇਹ ਰੁਲੀ ॥

The color fades, and beauty vanishes; the body suffers and collapses. 

ਕਿਥਹੁ ਆਇਆ ਕਹ ਗਇਆ ਕਿਹੁ ਨ ਸੀਓ ਕਿਹੁ ਸੀ ॥

Where did he come from? Where is he going? Did he exist or not? 

ਮਨਿ ਮੁਖਿ ਗਲਾ ਗੋਈਆ ਕੀਤਾ ਚਾਉ ਰਲੀ ॥

The self-willed manmukh made empty boasts, indulging in parties and pleasures. 

ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਸਿਰ ਖੁਰ ਪਤਿ ਪਾਟੀ ॥੨॥

O Nanak, without the True Name, his honor is torn away, from head to foot. ||2||”

Pauri no. 20 tells us about the manmukhs who ruin themselves. The True Guru (Shabad) imparts understanding. Serving the Guru, one can be saved.

“ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥

The Ambrosial Naam, the Name of the Lord, is forever the Giver of peace. It shall be your Help and Support in the end. 

ਬਾਝੁ ਗੁਰੂ ਜਗਤੁ ਬਉਰਾਨਾ ਨਾਵੈ ਸਾਰ ਨ ਪਾਈ ॥

Without the Guru, the world is insane. It does not appreciate the worth of the Name. 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਪਰਵਾਣੁ ਜਿਨ੍ਹ੍ਹ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥

Those who serve the True Guru are accepted and approved. Their light merges into the Light. 

ਸੋ ਸਾਹਿਬੁ ਸੋ ਸੇਵਕੁ ਤੇਹਾ ਜਿਸੁ ਭਾਣਾ ਮੰਨਿ ਵਸਾਈ ॥

That servant who enshrines the Lord’s Will within his mind, becomes just like his Lord and Master. 

ਆਪਣੈ ਭਾਣੈ ਕਹੁ ਕਿਨਿ ਸੁਖੁ ਪਾਇਆ ਅੰਧਾ ਅੰਧੁ ਕਮਾਈ ॥

Tell me, who has ever found peace by following his own will? The blind act in blindness. 

ਬਿਖਿਆ ਕਦੇ ਹੀ ਰਜੈ ਨਾਹੀ ਮੂਰਖ ਭੁਖ ਨ ਜਾਈ ॥

No one is ever satisfied and fulfilled by evil and corruption. The hunger of the fool is not satisfied. 

ਦੂਜੈ ਸਭੁ ਕੋ ਲਗਿ ਵਿਗੁਤਾ ਬਿਨੁ ਸਤਿਗੁਰ ਬੂਝ ਨ ਪਾਈ ॥

Attached to duality, all are ruined; without the True Guru, there is no understanding. 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਈ ॥੨੦॥

Those who serve the True Guru find peace; they are blessed with Grace by the Will of the Lord. ||20||”

In Slok no. 1, Guru Nanak Dev Ji tells us about men’s misconception about wealth. True everlasting wealth is contained in Naam.

“ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਨਾਨਕਾ ਜੇ ਧਨੁ ਪਲੈ ਪਾਇ ॥

Modesty and righteousness both, O Nanak, are qualities of those who are blessed with true wealth. 

ਸੋ ਧਨੁ ਮਿਤ੍ਰੁ ਨ ਕਾਂਢੀਐ ਜਿਤੁ ਸਿਰਿ ਚੋਟਾਂ ਖਾਇ ॥

Do not refer to that wealth as your friend, which leads you to get your head beaten. 

ਜਿਨ ਕੈ ਪਲੈ ਧਨੁ ਵਸੈ ਤਿਨ ਕਾ ਨਾਉ ਫਕੀਰ ॥

Those who possess only this worldly wealth are known as paupers. 

ਜਿਨ੍ਹ੍ਹ ਕੈ ਹਿਰਦੈ ਤੂ ਵਸਹਿ ਤੇ ਨਰ ਗੁਣੀ ਗਹੀਰ ॥੧॥

But those, within whose hearts You dwell, O Lord – those people are oceans of virtue. ||1||”

In Slok no. 2, Guru Ji says although Naam is the True Wealth, man goes through so much suffering to obtain external wealth.

“ਦੁਖੀ ਦੁਨੀ ਸਹੇੜੀਐ ਜਾਇ ਤ ਲਗਹਿ ਦੁਖ ॥

Worldly possessions are obtained by pain and suffering; when they are gone, they leave pain and suffering. 

ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥

O Nanak, without the True Name, hunger is never satisfied. 

ਰੂਪੀ ਭੁਖ ਨ ਉਤਰੈ ਜਾਂ ਦੇਖਾਂ ਤਾਂ ਭੁਖ ॥

Beauty does not satisfy hunger; when the man sees beauty, he hungers even more. 

ਜੇਤੇ ਰਸ ਸਰੀਰ ਕੇ ਤੇਤੇ ਲਗਹਿ ਦੁਖ ॥੨॥

As many as are the pleasures of the body, so many are the pains which afflict it. ||2||”

In Slok no. 3 Guru Ji says, acts done blindly (without Naam) leads to further blindness of the mann. How can one hope for a wall to make a dam when it is made of mud and plaster? As the dam bursts, man realises that in the deep waters he has no boat (of Naam), nor raft (of Naam). Guru Ji says countless boatloads of mortals have drowned without Naam.

“ਅੰਧੀ ਕੰਮੀ ਅੰਧੁ ਮਨੁ ਮਨਿ ਅੰਧੈ ਤਨੁ ਅੰਧੁ ॥

Acting blindly, the mind becomes blind. The blind mind makes the body blind. 

ਚਿਕੜਿ ਲਾਇਐ ਕਿਆ ਥੀਐ ਜਾਂ ਤੁਟੈ ਪਥਰ ਬੰਧੁ ॥

Why make a dam with mud and plaster? Even a dam made of stones gives way. 

ਬੰਧੁ ਤੁਟਾ ਬੇੜੀ ਨਹੀ ਨਾ ਤੁਲਹਾ ਨਾ ਹਾਥ ॥

The dam has burst. There is no boat. There is no raft. The water’s depth is unfathomable. 

ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਕੇਤੇ ਡੁਬੇ ਸਾਥ ॥੩॥

O Nanak, without the True Name, many multitudes have drowned. ||3||”

The 4th Slok tells us, despite all worldly wealth and fancy titles, when one has to give lekha, the shrieks of horror can be heard from the other shore. Your true nature will be known (laid bare i.e. whether you have Naam or not).

“ਲਖ ਮਣ ਸੁਇਨਾ ਲਖ ਮਣ ਰੁਪਾ ਲਖ ਸਾਹਾ ਸਿਰਿ ਸਾਹ ॥

Thousands of pounds of gold, and thousands of pounds of silver; the king over the heads of thousands of kings. 

ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖੀ ਘੋੜੀ ਪਾਤਿਸਾਹ ॥

Thousands of armies, thousands of marching bands and spearmen; the emperor of thousands of horsemen.

“ਜਿਥੈ ਸਾਇਰੁ ਲੰਘਣਾ ਅਗਨਿ ਪਾਣੀ ਅਸਗਾਹ ॥

The unfathomable ocean of fire and water must be crossed. 

ਕੰਧੀ ਦਿਸਿ ਨ ਆਵਈ ਧਾਹੀ ਪਵੈ ਕਹਾਹ ॥

The other shore cannot be seen; only the roar of pitiful cries can be heard. 

ਨਾਨਕ ਓਥੈ ਜਾਣੀਅਹਿ ਸਾਹ ਕੇਈ ਪਾਤਿਸਾਹ ॥੪॥

O Nanak, there, it shall be known, whether anyone is a king or an emperor. ||4||”

Pauri no. 21 compares those in karmic bondage with those who have merged into God. Thieves, adulterers, gamblers are tortured like seeds in the mill. Slanderers, gossipers are handcuffed and swept away in the flood. The gurmukhs merge into the True Lord and are acclaimed in His Court.

“ਇਕਨ੍ਹ੍ਹਾ ਗਲੀਂ ਜੰਜੀਰ ਬੰਦਿ ਰਬਾਣੀਐ ॥

Some have chains around their necks, in bondage to the Lord. 

ਬਧੇ ਛੁਟਹਿ ਸਚਿ ਸਚੁ ਪਛਾਣੀਐ ॥

They are released from bondage, realizing the True Lord as True. 

ਲਿਖਿਆ ਪਲੈ ਪਾਇ ਸੋ ਸਚੁ ਜਾਣੀਐ ॥

One whose pre-ordained destiny is activated, comes to know the True Lord. 

ਹੁਕਮੀ ਹੋਇ ਨਿਬੇੜੁ ਗਇਆ ਜਾਣੀਐ ॥

By God’s Command, it is ordained. When the mortal goes, he knows. 

ਭਉਜਲ ਤਾਰਣਹਾਰੁ ਸਬਦਿ ਪਛਾਣੀਐ ॥

Realize the Word of the Shabad, and cross over the terrifying world-ocean. 

ਚੋਰ ਜਾਰ ਜੂਆਰ ਪੀੜੇ ਘਾਣੀਐ ॥

Thieves, adulterers and gamblers are pressed like seeds in the mill. 

ਨਿੰਦਕ ਲਾਇਤਬਾਰ ਮਿਲੇ ਹੜ੍ਹ੍ਹਵਾਣੀਐ ॥

Slanderers and gossipers are hand-cuffed. 

ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਇ ਸੁ ਦਰਗਹ ਜਾਣੀਐ ॥੨੧॥

The Gurmukh is absorbed in the True Lord, and is famous in the Court of the Lord. ||21||”

In Slok no. 1, Guru Ji speaks about troubling times known as kalyug. Lots of high sounding names are given to scoundrels, liars and deceivers. The gurmukhs become aware of corrupt justice.

“ਨਾਉ ਫਕੀਰੈ ਪਾਤਿਸਾਹੁ ਮੂਰਖ ਪੰਡਿਤੁ ਨਾਉ ॥

The beggar is known as an emperor, and the fool is known as a religious scholar. 

ਅੰਧੇ ਕਾ ਨਾਉ ਪਾਰਖੂ ਏਵੈ ਕਰੇ ਗੁਆਉ ॥

The blind man is known as a seer; this is how people talk. 

ਇਲਤਿ ਕਾ ਨਾਉ ਚਉਧਰੀ ਕੂੜੀ ਪੂਰੇ ਥਾਉ ॥

The trouble-maker is called a leader, and the liar is seated with honor. 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਕਲਿ ਕਾ ਏਹੁ ਨਿਆਉ ॥੧॥

O Nanak, the Gurmukhs know that this is justice in the Dark Age of Kali Yuga. ||1||”

In Slok no. 2, Guru Ji says those in authority and with superior knowledge lay traps for others and abuse their positions. Only those with Naam are truly knowledgeable and have proper foresight. Kings are like tigers and officials behave like dogs. They harass the common people and lick up spilled blood. Where all beings are taken to be judged, all untrustworthy ones will have their noses cut (be disfigured, disowned and punished).

“ਹਰਣਾਂ ਬਾਜਾਂ ਤੈ ਸਿਕਦਾਰਾਂ ਏਨ੍ਹ੍ਹਾ ਪੜ੍ਹ੍ਹਿਆ ਨਾਉ ॥

Deer, falcons and government officials are known to be trained and clever. 

ਫਾਂਧੀ ਲਗੀ ਜਾਤਿ ਫਹਾਇਨਿ ਅਗੈ ਨਾਹੀ ਥਾਉ ॥

When the trap is set, they trap their own kind; hereafter they will find no place of rest. 

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥

He alone is learned and wise, and he alone is a scholar, who practices the Name. 

ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥

First, the tree puts down its roots, and then it spreads out its shade above. 

ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥

The kings are tigers, and their officials are dogs; 

ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥

they go out and awaken the sleeping people to harass them. 

ਚਾਕਰ ਨਹਦਾ ਪਾਇਨ੍ਹ੍ਹਿ ਘਾਉ ॥

The public servants inflict wounds with their nails. 

ਰਤੁ ਪਿਤੁ ਕੁਤਿਹੋ ਚਟਿ ਜਾਹੁ ॥

The dogs lick up the blood that is spilled. 

ਜਿਥੈ ਜੀਆਂ ਹੋਸੀ ਸਾਰ ॥

But there, in the Court of the Lord, all beings will be judged. 

ਨਕੀ ਵਢੀ ਲਾਇਤਬਾਰ ॥੨॥

Those who have violated the people’s trust will be disgraced; their noses will be cut off. ||2||”

Pauri no. 22 says one must live in fear of God’s Hukam . The Satguru (Shabad) imparts fear in you and this leads to salvation. Fear of breaching God’s Hukam puts you into sahej, merges you with God and you cross the world ocean. Fear of God’s Hukam leads you to merge with the Fearless Lord. Manmukhs do not have this fear of God’s Hukam and they suffer greatly. Only Naam leads you to eternal sukh.

“ਆਪਿ ਉਪਾਏ ਮੇਦਨੀ ਆਪੇ ਕਰਦਾ ਸਾਰ ॥

He Himself creates the world, and He himself takes care of it. 

ਭੈ ਬਿਨੁ ਭਰਮੁ ਨ ਕਟੀਐ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥

Without the Fear of God, doubt is not dispelled, and love for the Name is not embraced. 

ਸਤਿਗੁਰ ਤੇ ਭਉ ਊਪਜੈ ਪਾਈਐ ਮੋਖ ਦੁਆਰ ॥

Through the True Guru, the Fear of God wells up, and the Door of Salvation is found. 

ਭੈ ਤੇ ਸਹਜੁ ਪਾਈਐ ਮਿਲਿ ਜੋਤੀ ਜੋਤਿ ਅਪਾਰ ॥

Through the Fear of God, intuitive ease is obtained, and one’s light merges into the Light of the Infinite. 

ਭੈ ਤੇ ਭੈਜਲੁ ਲੰਘੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰੁ ॥

Through the Fear of God, the terrifying world-ocean is crossed over, reflecting on the Guru’s Teachings. 

ਭੈ ਤੇ ਨਿਰਭਉ ਪਾਈਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Through the Fear of God, the Fearless Lord is found; He has no end or limitation. 

ਮਨਮੁਖ ਭੈ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਤ੍ਰਿਸਨਾ ਜਲਤੇ ਕਰਹਿ ਪੁਕਾਰ ॥

The self-willed manmukhs do not appreciate the value of the Fear of God. Burning in desire, they weep and wail. 

ਨਾਨਕ ਨਾਵੈ ਹੀ ਤੇ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਉਰਿ ਧਾਰ ॥੨੨॥

O Nanak, through the Name, peace is obtained, by enshrining the Guru’s Teachings within the heart. ||22||”

In the 7th part of the Vaar, Pauris no. 23 and 24, Guru Ji stresses that mere learning and knowledge cannot subdue evil passions. Only Naam can erase evil mindedness. Without Naam you will attract all kinds of evil and negativity. 

Slok no. 1 says external beauty incites lust, while taste and food go together. Greed leads you to chase for wealth. When sleep overtakes you, even a tiny space will do for rest. Anger makes one talk unnecessarily and leads to ruin. Blind, ignorant ones pursue useless conflicts. If you do not have Naam on your lips, it is best to be silent as only filth will spew forth.

“ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥

Beauty and sexual desire are friends; hunger and tasty food are tied together. 

ਲਬੈ ਮਾਲੈ ਘੁਲਿ ਮਿਲਿ ਮਿਚਲਿ ਊਂਘੈ ਸਉੜਿ ਪਲੰਘੁ ॥

Greed is bound up in its search for wealth, and sleep will use even a tiny space as a bed. 

ਭੰਉਕੈ ਕੋਪੁ ਖੁਆਰੁ ਹੋਇ ਫਕੜੁ ਪਿਟੇ ਅੰਧੁ ॥

Anger barks and brings ruin on itself, blindly pursuing useless conflicts. 

ਚੁਪੈ ਚੰਗਾ ਨਾਨਕਾ ਵਿਣੁ ਨਾਵੈ ਮੁਹਿ ਗੰਧੁ ॥੧॥

It is good to be silent, O Nanak; without the Name, one’s mouth spews forth only filth. ||1||”

Slok no. 2 lists out power, wealth, beauty, social status and youth as five thieves. These deceivers can only be contained if you fall at the Guru’s Feet (Bani).

“ਰਾਜੁ ਮਾਲੁ ਰੂਪੁ ਜਾਤਿ ਜੋਬਨੁ ਪੰਜੇ ਠਗ ॥

Royal power, wealth, beauty, social status and youth are the five thieves. 

ਏਨੀ ਠਗੀਂ ਜਗੁ ਠਗਿਆ ਕਿਨੈ ਨ ਰਖੀ ਲਜ ॥

These thieves have plundered the world; no one’s honor has been spared. 

ਏਨਾ ਠਗਨ੍ਹ੍ਹਿ ਠਗ ਸੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥

But these thieves themselves are robbed, by those who fall at the Guru’s Feet. 

ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਹੋਰਿ ਕੇਤੇ ਮੁਠੇ ਜਾਹਿ ॥੨॥

O Nanak, the multitudes who do not have good karma are plundered. ||2||”

Pauri no. 23 says no matter how learned or educated you are, we have to give accounts. Without Naam they are adjudged (Kurhiar) – instead of Sachiar) and suffer in misery and find obstacles everywhere. Only with Naam does one return to his original home with honor. The Lord provides sustenance to all.

“ਪੜਿਆ ਲੇਖੇਦਾਰੁ ਲੇਖਾ ਮੰਗੀਐ ॥

The learned and educated are called to account for their actions. 

ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰੁ ਅਉਖਾ ਤੰਗੀਐ ॥

Without the Name, they are judged false; they become miserable and suffer hardship. 

ਅਉਘਟ ਰੁਧੇ ਰਾਹ ਗਲੀਆਂ ਰੋਕੀਆਂ ॥

Their path becomes treacherous and difficult, and their way is blocked. 

ਸਚਾ ਵੇਪਰਵਾਹੁ ਸਬਦਿ ਸੰਤੋਖੀਆਂ ॥

Through the Shabad, the Word of the True and Independent Lord God, one becomes content. 

ਗਹਿਰ ਗਭੀਰ ਅਥਾਹੁ ਹਾਥ ਨ ਲਭਈ ॥

The Lord is deep and profound and unfathomable; His depth cannot be measured. 

ਮੁਹੇ ਮੁਹਿ ਚੋਟਾ ਖਾਹੁ ਵਿਣੁ ਗੁਰ ਕੋਇ ਨ ਛੁਟਸੀ ॥

Without the Guru, the mortals are beaten and punched in the face and the mouth, and no one is released. 

ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਹੁ ਨਾਮੁ ਵਖਾਣੀਐ ॥

Chanting the Naam, the Name of the Lord, one returns to his true home with honor. 

ਹੁਕਮੀ ਸਾਹ ਗਿਰਾਹ ਦੇਂਦਾ ਜਾਣੀਐ ॥੨੩॥

Know that the Lord, by the Hukam of His Command, gives sustenance and the breath of life. ||23||”

The Janamsakshis says, Slok no. 1 is addressed to one baba Nanu. Guru Ji met him at Kurukshetra. Guru Ji says His Creation is Infinite but all are harnessed in His Hukam. As one listens intently to the mysterious story (Akath Katha) i.e. Naam, one is blessed with True wealth, wisdom, powers and eternal peace.

“ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਜੀਉ ਤਿਨ ਕਿਆ ਖੁਸੀਆ ਕਿਆ ਪੀੜ ॥

Living beings are formed of air, water and fire. They are subject to pleasure and pain. 

ਧਰਤੀ ਪਾਤਾਲੀ ਆਕਾਸੀ ਇਕਿ ਦਰਿ ਰਹਨਿ ਵਜੀਰ ॥

In this world, in the nether regions of the underworld, and in the Akaashic ethers of the heavens, some remain ministers in the Court of the Lord. 

ਇਕਨਾ ਵਡੀ ਆਰਜਾ ਇਕਿ ਮਰਿ ਹੋਹਿ ਜਹੀਰ ॥

Some live long lives, while others suffer and die. 

ਇਕਿ ਦੇ ਖਾਹਿ ਨਿਖੁਟੈ ਨਾਹੀ ਇਕਿ ਸਦਾ ਫਿਰਹਿ ਫਕੀਰ ॥

Some give and consume, and still their wealth is not exhausted, while others remain poor forever. 

ਹੁਕਮੀ ਸਾਜੇ ਹੁਕਮੀ ਢਾਹੇ ਏਕ ਚਸੇ ਮਹਿ ਲਖ ॥

In His Will He creates, and in His Will He destroys thousands in an instant. 

ਸਭੁ ਕੋ ਨਥੈ ਨਥਿਆ ਬਖਸੇ ਤੋੜੇ ਨਥ ॥

He has harnessed everyone with His harness; when He forgives, he breaks the harness. 

ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ਲੇਖੇ ਬਾਝੁ ਅਲਖੁ ॥

He has no color or features; He is invisible and beyond calculation. 

ਕਿਉ ਕਥੀਐ ਕਿਉ ਆਖੀਐ ਜਾਪੈ ਸਚੋ ਸਚੁ ॥

How can He be described? He is known as the Truest of the True. 

ਕਰਣਾ ਕਥਨਾ ਕਾਰ ਸਭ ਨਾਨਕ ਆਪਿ ਅਕਥੁ ॥

All the actions which are done and described, O Nanak, are done by the Indescribable Lord Himself. 

ਅਕਥ ਕੀ ਕਥਾ ਸੁਣੇਇ ॥

Whoever hears the description of the indescribable, 

ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਗਿਆਨੁ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥

is blessed with wealth, intelligence, perfection, spiritual wisdom and eternal peace. ||1||”

In Slok no. 2, Guru Ji says the essence is to really understand His Hukam (Hukme bujhe tatt pechaane). This understanding comes from the Guru. So long as you perceive yourself as separate i.e. you are conscious of your existence as a separate identity, you will still be caught in the bondages of maya. Those who have no ego, nor self conceit are saved from reincarnation.

“ਅਜਰੁ ਜਰੈ ਤ ਨਉ ਕੁਲ ਬੰਧੁ ॥

One who bears the unbearable, controls the nine holes of the body. 

ਪੂਜੈ ਪ੍ਰਾਣ ਹੋਵੈ ਥਿਰੁ ਕੰਧੁ ॥

One who worships and adores the Lord with his breath of life, gains stability in his body-wall. 

ਕਹਾਂ ਤੇ ਆਇਆ ਕਹਾਂ ਏਹੁ ਜਾਣੁ ॥

Where has he come from, and where will he go? 

ਜੀਵਤ ਮਰਤ ਰਹੈ ਪਰਵਾਣੁ ॥

Remaining dead while yet alive, he is accepted and approved. 

ਹੁਕਮੈ ਬੂਝੈ ਤਤੁ ਪਛਾਣੈ ॥

Whoever understands the Hukam of the Lord’s Command, realizes the essence of reality. 

ਇਹੁ ਪਰਸਾਦੁ ਗੁਰੂ ਤੇ ਜਾਣੈ ॥

This is known by Guru’s Grace. 

ਹੋਂਦਾ ਫੜੀਅਗੁ ਨਾਨਕ ਜਾਣੁ ॥

O Nanak, know this: egotism leads to bondage. 

ਨਾ ਹਉ ਨਾ ਮੈ ਜੂਨੀ ਪਾਣੁ ॥੨॥

Only those who have no ego and no self-conceit, are not consigned to reincarnation. ||2||”

Pauri no. 24 stresses that only Naam will remain with you. All other learning will dissipate. Those with love for Truth merge into the True One.

“ਪੜ੍ਹ੍ਹੀਐ ਨਾਮੁ ਸਾਲਾਹ ਹੋਰਿ ਬੁਧੀ ਮਿਥਿਆ ॥

Read the Praise of the Lord’s Name; other intellectual pursuits are false. 

ਬਿਨੁ ਸਚੇ ਵਾਪਾਰ ਜਨਮੁ ਬਿਰਥਿਆ ॥

Without dealing in Truth, life is worthless. 

ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥

No one has ever found the Lord’s end or limitation. 

ਸਭੁ ਜਗੁ ਗਰਬਿ ਗੁਬਾਰੁ ਤਿਨ ਸਚੁ ਨ ਭਾਇਆ ॥

All the world is enveloped by the darkness of egotistical pride. It does not like the Truth. 

ਚਲੇ ਨਾਮੁ ਵਿਸਾਰਿ ਤਾਵਣਿ ਤਤਿਆ ॥

Those who depart from this world, forgetting the Naam, shall be roasted in the frying pan. 

ਬਲਦੀ ਅੰਦਰਿ ਤੇਲੁ ਦੁਬਿਧਾ ਘਤਿਆ ॥

They pour the oil of duality within, and burn. 

ਆਇਆ ਉਠੀ ਖੇਲੁ ਫਿਰੈ ਉਵਤਿਆ ॥

They come into the world and wander around aimlessly; they depart when the play is finished. 

ਨਾਨਕ ਸਚੈ ਮੇਲੁ ਸਚੈ ਰਤਿਆ ॥੨੪॥

O Nanak, imbued with Truth, the mortals merge in Truth. ||24||”

The 8th part of the Vaar from Pauris no. 25-27 speaks of those who are ignorant about His Hukam. Such ignorance leads you to arguments about eating meat or not. It is your choice to eat or not to do so. To argue about it is the work of fools. Worldly fame and pleasing mortals is worthless. Only His Grace can lead you to His Daswa Duar. 

Slok no. 1 is a long Slok which discusses meat. Most people do not understand His Hukam about ਮਾਸੁ, meat eating and usage.  ਮਾਸੁ – meat is an inseparable aspect of human life. The mortals are conceived in flesh and dwell in the womb, made of flesh. As the jeev’s Jote is infused in him, his mouth, bones, body and skin are all made of flesh. As he comes into the physical world, his mouth sucks milk from the mother’s breast, made of flesh. His mouth, tongue and lungs are made of flesh. He marries and brings home a wife, also made of flesh. Flesh produces more flesh. All relations are of flesh.  As one meets the Satguru, one understands His Hukam about flesh. No one can find release by himself – only the Satguru can release you.

“ਪਹਿਲਾਂ ਮਾਸਹੁ ਨਿੰਮਿਆ ਮਾਸੈ ਅੰਦਰਿ ਵਾਸੁ ॥

First, the mortal is conceived in the flesh, and then he dwells in the flesh. 

ਜੀਉ ਪਾਇ ਮਾਸੁ ਮੁਹਿ ਮਿਲਿਆ ਹਡੁ ਚੰਮੁ ਤਨੁ ਮਾਸੁ ॥

When he comes alive, his mouth takes flesh; his bones, skin and body are flesh. 

ਮਾਸਹੁ ਬਾਹਰਿ ਕਢਿਆ ਮੰਮਾ ਮਾਸੁ ਗਿਰਾਸੁ ॥

He comes out of the womb of flesh, and takes a mouthful of flesh at the breast. 

ਮੁਹੁ ਮਾਸੈ ਕਾ ਜੀਭ ਮਾਸੈ ਕੀ ਮਾਸੈ ਅੰਦਰਿ ਸਾਸੁ ॥

His mouth is flesh, his tongue is flesh; his breath is in the flesh. 

ਵਡਾ ਹੋਆ ਵੀਆਹਿਆ ਘਰਿ ਲੈ ਆਇਆ ਮਾਸੁ ॥

He grows up and is married, and brings his wife of flesh into his home. 

ਮਾਸਹੁ ਹੀ ਮਾਸੁ ਊਪਜੈ ਮਾਸਹੁ ਸਭੋ ਸਾਕੁ ॥

Flesh is produced from flesh; all relatives are made of flesh. 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝੀਐ ਤਾਂ ਕੋ ਆਵੈ ਰਾਸਿ ॥

When the mortal meets the True Guru, and realizes the Hukam of the Lord’s Command, then he comes to be reformed. 

ਆਪਿ ਛੁਟੇ ਨਹ ਛੂਟੀਐ ਨਾਨਕ ਬਚਨਿ ਬਿਣਾਸੁ ॥੧॥

Releasing himself, the mortal does not find release; O Nanak, through empty words, one is ruined. ||1||”

The 2nd Slok takes the point further. Those who argue about meat and flesh are fools, devoid of wisdom. It was customary to kill a rhinoceros and offer it to devas. Many hold their noses to ward off the smell of meat, but do not flinch an eye when they devour humans whole at night (i.e. deceive them undercover – unseen). Those who argue against meat eating or use of meat to make a show to others are spiritually blind and have no eyes in their hearts. They were born from the fresh (blood) of their parents but baulk at eating fish or flesh. When spouses unite in their martial acts, it is a union of flesh. In flesh we are conceived and born as we are vessels (bodies) of flesh. All creatures are housed in flesh and the soul dwells in a body of flesh. Those who follow a blind teacher will eat the uneatable (food from ill gotten gains) and abandon what can be eaten. 

Meat eating is allowed in the Puranas, the Bible and the Koran and meat has been consumed throughout the 4 ages. Meat is served in marriages and feasts. Women, men, kings and emperors are made of flesh. If you see them being sent to hell (because they consume meat), then do not accept any charity from them. It would be an injustice if the giver goes to hell, while the recipient goes to heaven. 

The word ਪਾਂਡੇ appears 4 times in this Slok indicating that Guru Ji is addressing this Slok to a Pandit who disagrees with eating of flesh. 

Guru Ji concludes the long Slok in the final four lines. Guru Ji says, O Pandit, you do not know the source of all flesh. Guru Ji uses the word toiyoh (ਤੋਇਅਹੁ) which is the Sanskrit word for water. All grain, sugar canes and cotton are produced from water. Life in the three worlds (Universe) is supported by water. Does water say I am good in many ways (because I produce grain etc) and say I am bad in some ways (because I produce the life source for meat)? When one detaches from all delicacies i.e. meat or grain, only then does one become a true ascetic, a detached one.

“ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥

The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. 

ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥

What is called meat, and what is called green vegetables? What leads to sin? 

ਗੈਂਡਾ ਮਾਰਿ ਹੋਮ ਜਗ ਕੀਏ ਦੇਵਤਿਆ ਕੀ ਬਾਣੇ ॥

It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering. 

ਮਾਸੁ ਛੋਡਿ ਬੈਸਿ ਨਕੁ ਪਕੜਹਿ ਰਾਤੀ ਮਾਣਸ ਖਾਣੇ ॥

Those who renounce meat, and hold their noses when sitting near it, devour men at night. 

ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥

They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. 

ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ ॥

O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said. 

ਅੰਧਾ ਸੋਇ ਜਿ ਅੰਧੁ ਕਮਾਵੈ ਤਿਸੁ ਰਿਦੈ ਸਿ ਲੋਚਨ ਨਾਹੀ ॥

They alone are blind, who act blindly. They have no eyes in their hearts. 

ਮਾਤ ਪਿਤਾ ਕੀ ਰਕਤੁ ਨਿਪੰਨੇ ਮਛੀ ਮਾਸੁ ਨ ਖਾਂਹੀ ॥

They are produced from the blood of their mothers and fathers, but they do not eat fish or meat. 

ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਜਾਂ ਨਿਸਿ ਮੇਲਾ ਓਥੈ ਮੰਧੁ ਕਮਾਹੀ ॥

But when men and women meet in the night, they come together in the flesh. 

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥

In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. 

ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. 

ਬਾਹਰ ਕਾ ਮਾਸੁ ਮੰਦਾ ਸੁਆਮੀ ਘਰ ਕਾ ਮਾਸੁ ਚੰਗੇਰਾ ॥

O master, you believe that flesh on the outside is bad, but the flesh of those in your own home is good. 

ਜੀਅ ਜੰਤ ਸਭਿ ਮਾਸਹੁ ਹੋਏ ਜੀਇ ਲਇਆ ਵਾਸੇਰਾ ॥

All beings and creatures are flesh; the soul has taken up its home in the flesh. 

ਅਭਖੁ ਭਖਹਿ ਭਖੁ ਤਜਿ ਛੋਡਹਿ ਅੰਧੁ ਗੁਰੂ ਜਿਨ ਕੇਰਾ ॥

They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind. 

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥

In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. 

ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. 

ਮਾਸੁ ਪੁਰਾਣੀ ਮਾਸੁ ਕਤੇਬੀ ਚਹੁ ਜੁਗਿ ਮਾਸੁ ਕਮਾਣਾ ॥

Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used. 

ਜਜਿ ਕਾਜਿ ਵੀਆਹਿ ਸੁਹਾਵੈ ਓਥੈ ਮਾਸੁ ਸਮਾਣਾ ॥

It is featured in sacred feasts and marriage festivities; meat is used in them. 

ਇਸਤ੍ਰੀ ਪੁਰਖ ਨਿਪਜਹਿ ਮਾਸਹੁ ਪਾਤਿਸਾਹ ਸੁਲਤਾਨਾਂ ॥

Women, men, kings and emperors originate from meat. 

ਜੇ ਓਇ ਦਿਸਹਿ ਨਰਕਿ ਜਾਂਦੇ ਤਾਂ ਉਨ੍ਹ੍ਹ ਕਾ ਦਾਨੁ ਨ ਲੈਣਾ ॥

If you see them going to hell, then do not accept charitable gifts from them. 

ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥

The giver goes to hell, while the receiver goes to heaven – look at this injustice.

ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥

You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed. 

ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥

O Pandit, you do not know where meat originated. 

ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥

Corn, sugar cane and cotton are produced from water. The three worlds came from water. 

ਤੋਆ ਆਖੈ ਹਉ ਬਹੁ ਬਿਧਿ ਹਛਾ ਤੋਐ ਬਹੁਤੁ ਬਿਕਾਰਾ ॥

Water says, “I am good in many ways.” But water takes many forms. 

ਏਤੇ ਰਸ ਛੋਡਿ ਹੋਵੈ ਸੰਨਿਆਸੀ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੨॥

Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. ||2||”

Pauri no. 25 is addressed to God. Lord! You are so Profound, I can only know You through gurmat and the Guru’s Shabad. The tricksters and clever ones are caught in coming and going. Those who Praise the True One lovingly in their minds, are rendered Immortal and Imperishable.

“ਹਉ ਕਿਆ ਆਖਾ ਇਕ ਜੀਭ ਤੇਰਾ ਅੰਤੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥

What can I say with only one tongue? I cannot find your limits. 

ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਿ ਸੇ ਤੁਝ ਹੀ ਮਾਹਿ ਸਮਾਇਆ ॥

Those who contemplate the True Word of the Shabad are absorbed into You, O Lord. 

ਇਕਿ ਭਗਵਾ ਵੇਸੁ ਕਰਿ ਭਰਮਦੇ ਵਿਣੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥

Some wander around in saffron robes, but without the True Guru, no one finds the Lord. 

ਦੇਸ ਦਿਸੰਤਰ ਭਵਿ ਥਕੇ ਤੁਧੁ ਅੰਦਰਿ ਆਪੁ ਲੁਕਾਇਆ ॥

They wander in foreign lands and countries until they grow weary, but You hide Yourself within them. 

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਕਰਿ ਚਾਨਣੁ ਆਪਿ ਦਿਖਾਇਆ ॥

The Word of the Guru’s Shabad is a jewel, through which the Lord shines forth and reveals Himself. 

ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ਗੁਰਮਤੀ ਸਚਿ ਸਮਾਇਆ ॥

Realizing one’s own self, following the Guru’s Teachings, the mortal is absorbed into Truth. 

ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ ॥

Coming and going, the tricksters and magicians put on their magic show. 

ਇਕੁ ਥਿਰੁ ਸਚਾ ਸਾਲਾਹਣਾ ਜਿਨ ਮਨਿ ਸਚਾ ਭਾਇਆ ॥੨੫॥

But those whose minds are pleased by the True Lord, praise the True One, the Ever-stable Lord. ||25||”

Slok no. 1 tells us that actions done in maya bear fruits of poison and ambrosia (amrit). Since the Creator is the Real Doer, He decides on what fruits we eat.

“ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥

O Nanak, the tree of actions done in Maya yields ambrosial fruit and poisonous fruit. 

ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥

The Creator does all deeds; we eat the fruits as He ordains. ||1||”

Slok no. 2 says worldly fame means nothing. In fact, it distances you and distracts you from Naam.

“ਨਾਨਕ ਦੁਨੀਆ ਕੀਆਂ ਵਡਿਆਈਆਂ ਅਗੀ ਸੇਤੀ ਜਾਲਿ ॥

O Nanak, burn worldly greatness and glory in the fire. 

ਏਨੀ ਜਲੀਈਂ ਨਾਮੁ ਵਿਸਾਰਿਆ ਇਕ ਨ ਚਲੀਆ ਨਾਲਿ ॥੨॥

These burnt offerings have caused mortals to forget the Naam, the Name of the Lord. Not even one of them will go along with you in the end. ||2||”

Pauri no. 26 says each is judged individually or released according to His Hukam. In the world play, if one boards the boat (of Naam) of the Satguru, he will be saved. Falsehood just falls off and does not last with you (unlike Naam).

“ਸਿਰਿ ਸਿਰਿ ਹੋਇ ਨਿਬੇੜੁ ਹੁਕਮਿ ਚਲਾਇਆ ॥

He judges each and every being; by the Hukam of His Command, He leads us on. 

ਤੇਰੈ ਹਥਿ ਨਿਬੇੜੁ ਤੂਹੈ ਮਨਿ ਭਾਇਆ ॥

Justice is in Your Hands, O Lord; You are pleasing to my mind. 

ਕਾਲੁ ਚਲਾਏ ਬੰਨਿ ਕੋਇ ਨ ਰਖਸੀ ॥

The mortal is bound and gagged by Death and lead away; no one can rescue him. 

ਜਰੁ ਜਰਵਾਣਾ ਕੰਨ੍ਹ੍ਹਿ ਚੜਿਆ ਨਚਸੀ ॥

Old age, the tyrant, dances on the mortal’s shoulders. 

ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਬੇੜੁ ਸਚਾ ਰਖਸੀ ॥

So climb aboard the boat of the True Guru, and the True Lord will rescue you. 

ਅਗਨਿ ਭਖੈ ਭੜਹਾੜੁ ਅਨਦਿਨੁ ਭਖਸੀ ॥

The fire of desire burns like an oven, consuming mortals night and day. 

ਫਾਥਾ ਚੁਗੈ ਚੋਗ ਹੁਕਮੀ ਛੁਟਸੀ ॥

Like trapped birds, the mortals peck at the corn; only through the Lord’s Command will they find release. 

ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਕੂੜੁ ਨਿਖੁਟਸੀ ॥੨੬॥

Whatever the Creator does, comes to pass; falsehood shall fail in the end. ||26||”

Slok no. 1 tells us what is experienced when the Satguru gives His Grace and ushers you into the Daswa Duar. The All Wise Satguru (Shabad) shows you your true home within your own body. There, the five Primal Sounds resound and resonate based upon the Shabad. You will see the astounding vastness of space, the solar systems and galaxies. Sweet harp-like sounds resonate around the Throne of the Lord King. The heart hears Celestial music and becomes focussed on the Sunn dimension of the Lord. The Indescribable story of the Lord is expounded and reflected upon here and all desires dissipate. The lotus of the heart turns away from maya and the mind no longer gets distracted. His Name is recited incessantly and you are transported through all time. All organs are now sister companions and the gurmukh now resides in his eternal home. Guru Ji says, such a person is most blessed who attains  his eternal home by reflection and reliance on the Shabad.

“ਘਰ ਮਹਿ ਘਰੁ ਦੇਖਾਇ ਦੇਇ ਸੋ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥

The True Guru is the All-knowing Primal Being; He shows us our true home within the home of the self. 

ਪੰਚ ਸਬਦ ਧੁਨਿਕਾਰ ਧੁਨਿ ਤਹ ਬਾਜੈ ਸਬਦੁ ਨੀਸਾਣੁ ॥

The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously. 

ਦੀਪ ਲੋਅ ਪਾਤਾਲ ਤਹ ਖੰਡ ਮੰਡਲ ਹੈਰਾਨੁ ॥

Worlds and realms, nether regions, solar systems and galaxies are wondrously revealed. 

ਤਾਰ ਘੋਰ ਬਾਜਿੰਤ੍ਰ ਤਹ ਸਾਚਿ ਤਖਤਿ ਸੁਲਤਾਨੁ ॥

The strings and the harps vibrate and resound; the true throne of the Lord is there. 

ਸੁਖਮਨ ਕੈ ਘਰਿ ਰਾਗੁ ਸੁਨਿ ਸੁੰਨਿ ਮੰਡਲਿ ਲਿਵ ਲਾਇ ॥

Listen to the music of the home of the heart – Sukhmani, peace of mind. Lovingly tune in to His state of celestial ecstasy. 

ਅਕਥ ਕਥਾ ਬੀਚਾਰੀਐ ਮਨਸਾ ਮਨਹਿ ਸਮਾਇ ॥

Contemplate the Unspoken Speech, and the desires of the mind are dissolved. 

ਉਲਟਿ ਕਮਲੁ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਇਹੁ ਮਨੁ ਕਤਹੁ ਨ ਜਾਇ ॥

The heart-lotus is turned upside-down, and is filled with Ambrosial Nectar. This mind does not go out; it does not get distracted. 

ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥

It does not forget the Chant which is chanted without chanting; it is immersed in the Primal Lord God of the ages. 

ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥

All the sister-companions are blessed with the five virtues. The Gurmukhs dwell in the home of the self deep within. 

ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੧॥

Nanak is the slave of that one who seeks the Shabad and finds this home within. ||1||”

In contrast with the Divine Peace of the Daswa Duar, Slok no. 2 describes the fiery false glamour of the world. The mind is lowly and contemptible. One should pray to be filled with Naam. The world is on fire. The Name of the Lord is soothing and cool.

“ਚਿਲਿਮਿਲਿ ਬਿਸੀਆਰ ਦੁਨੀਆ ਫਾਨੀ ॥

The extravagant glamour of the world is a passing show. 

ਕਾਲੂਬਿ ਅਕਲ ਮਨ ਗੋਰ ਨ ਮਾਨੀ ॥

My twisted mind does not believe that it will end up in a grave. 

ਮਨ ਕਮੀਨ ਕਮਤਰੀਨ ਤੂ ਦਰੀਆਉ ਖੁਦਾਇਆ ॥

I am meek and lowly; You are the great river. 

ਏਕੁ ਚੀਜੁ ਮੁਝੈ ਦੇਹਿ ਅਵਰ ਜਹਰ ਚੀਜ ਨ ਭਾਇਆ ॥

Please, bless me with the one thing; everything else is poison, and does not tempt me. 

ਪੁਰਾਬ ਖਾਮ ਕੂਜੈ ਹਿਕਮਤਿ ਖੁਦਾਇਆ ॥

You filled this fragile body with the water of life, O Lord, by Your Creative Power. 

ਮਨ ਤੁਆਨਾ ਤੂ ਕੁਦਰਤੀ ਆਇਆ ॥

By Your Omnipotence, I have become powerful. 

ਸਗ ਨਾਨਕ ਦੀਬਾਨ ਮਸਤਾਨਾ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥

Nanak is a dog in the Court of the Lord, intoxicated more and more, all the time. 

ਆਤਸ ਦੁਨੀਆ ਖੁਨਕ ਨਾਮੁ ਖੁਦਾਇਆ ॥੨॥

The world is on fire; the Name of the Lord is cooling and soothing. ||2||”

Pauri no. 27 is a new Pauri inserted by Guru Arjun Dev Ji. His Play is wonderful and amazing. As you persevere in Naam, He unites you with Himself in His Grace. Pauri no. 27 concludes the 8th part of the Vaar.

“ਸਭੋ ਵਰਤੈ ਚਲਤੁ ਚਲਤੁ ਵਖਾਣਿਆ ॥

His wonderful play is all-pervading; it is wonderful and amazing! 

ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ॥

As Gurmukh, I know the Transcendent Lord, the Supreme Lord God. 

ਲਥੇ ਸਭਿ ਵਿਕਾਰ ਸਬਦਿ ਨੀਸਾਣਿਆ ॥

All my sins and corruption are washed away, through the insignia of the Shabad, the Word of God. 

ਸਾਧੂ ਸੰਗਿ ਉਧਾਰੁ ਭਏ ਨਿਕਾਣਿਆ ॥

In the Saadh Sangat, the Company of the Holy, one is saved, and becomes free. 

ਸਿਮਰਿ ਸਿਮਰਿ ਦਾਤਾਰੁ ਸਭਿ ਰੰਗ ਮਾਣਿਆ ॥

Meditating, meditating in remembrance on the Great Giver, I enjoy all comforts and pleasures. 

ਪਰਗਟੁ ਭਇਆ ਸੰਸਾਰਿ ਮਿਹਰ ਛਾਵਾਣਿਆ ॥

I have become famous throughout the world, under the canopy of His kindness and grace. 

ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਸਦ ਕੁਰਬਾਣਿਆ ॥

He Himself has forgiven me, and united me with Himself; I am forever a sacrifice to Him. 

ਨਾਨਕ ਲਏ ਮਿਲਾਇ ਖਸਮੈ ਭਾਣਿਆ ॥੨੭॥

O Nanak, by the Pleasure of His Will, my Lord and Master has blended me with Himself. ||27||”

The final part has Slok no. 1 declaring that anything associated with Naam is blessed. The paper, the pen, the inkwell, including the ink and the writer are all blessed where the True Name is written.

“ਧੰਨੁ ਸੁ ਕਾਗਦੁ ਕਲਮ ਧੰਨੁ ਧਨੁ ਭਾਂਡਾ ਧਨੁ ਮਸੁ ॥

Blessed is the paper, blessed is the pen, blessed is the inkwell, and blessed is the ink. 

ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਜਿਨਿ ਨਾਮੁ ਲਿਖਾਇਆ ਸਚੁ ॥੧॥

Blessed is the writer, O Nanak, who writes the True Name. ||1||”

Slok no. 2 goes further and declares that He Himself is the writing tablet, the pen and the written content too. He is One and is indeed everything. How could there be any other?

“ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਉਪਰਿ ਲੇਖੁ ਭਿ ਤੂੰ ॥

You Yourself are the writing tablet, and You Yourself are the pen. You are also what is written on it. 

ਏਕੋ ਕਹੀਐ ਨਾਨਕਾ ਦੂਜਾ ਕਾਹੇ ਕੂ ॥੨॥

Speak of the One Lord, O Nanak; how could there be any other? ||2||”

The final Puari no. 28 is written in Praise and Awe of God. Lord, You pervade all, and You are One, and latent in all. Only You know Your state and Extent. Only You know your True Worth. You are Invisible and Unfathomable. Only the Guru’s teachings can reveal You. There is ignorance within all. Only the Guru’s wisdom dispels this ignorance. In your Grace, You unite with Yourself those You inspire to Naam. You are the Creator within all, pervading everywhere. Nanak sings the Praises of the True Lord. All creation is linked to the tasks You put them to.

“ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥

You Yourself are all-pervading; You Yourself made the making. 

ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਤੂ ਰਹਿਆ ਸਮਾਈ ॥

Without You, there is no other at all; You are permeating and pervading everywhere. 

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਦਾ ਤੁਧੁ ਕੀਮਤਿ ਪਾਈ ॥

You alone know Your state and extent. Only You can estimate Your worth. 

ਤੂ ਅਲਖ ਅਗੋਚਰੁ ਅਗਮੁ ਹੈ ਗੁਰਮਤਿ ਦਿਖਾਈ ॥

You are invisible, imperceptible and inaccessible. You are revealed through the Guru’s Teachings. 

ਅੰਤਰਿ ਅਗਿਆਨੁ ਦੁਖੁ ਭਰਮੁ ਹੈ ਗੁਰ ਗਿਆਨਿ ਗਵਾਈ ॥

Deep within, there is ignorance, suffering and doubt; through the spiritual wisdom of the Guru, they are eradicated.

ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਸੁ ਮੇਲਿ ਲੈਹਿ ਸੋ ਨਾਮੁ ਧਿਆਈ ॥

He alone meditates on the Naam, whom You unite with Yourself, in Your Mercy. 

ਤੂ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਰਵਿਆ ਸਭ ਠਾਈ ॥

You are the Creator, the Inaccessible Primal Lord God; You are all-pervading everywhere. 

ਜਿਤੁ ਤੂ ਲਾਇਹਿ ਸਚਿਆ ਤਿਤੁ ਕੋ ਲਗੈ ਨਾਨਕ ਗੁਣ ਗਾਈ ॥੨੮॥੧॥ ਸੁਧੁ

To whatever You link the mortal, O True Lord, to that he is linked. Nanak sings Your Glorious Praises. ||28||1|| Sudh||”

 

Gurfateh

Manjeet Singh

06.07.2023