PAURIS 26-31

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਅਮੁਲ ਵਾਪਾਰ॥ ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰਡਾਰ॥ ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ॥ ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਹਿ॥ ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਦੀਬਾਣੁ॥ ਅਮੁਲੁ ਤੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ॥ ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ॥ ਅਮੁਲੋ ਅਮੁਲੁ ਆਖਿਆ ਨ ਜਾਇ॥ ਆਖਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ॥ ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ॥ ਆਖਹਿ ਪੜਹਿ ਕਰਹਿ ਵਖਿਆਣ॥ ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ॥ ਆਖਹਿ ਗੋਪੀ ਤੇ ਗੋਵਿੰਦ॥

(ਅੰਗ 6)॥ ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ॥ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ॥ ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ॥ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ॥ ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ॥ ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ॥ ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ਤ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ॥ ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ॥ ਜੇ ਕੋ ਆਖੈ ਬੋਲ ਵਿਗਾੜੁ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ॥26॥

Amooll goon amooll vaapaar. Amooll vaapaariyay, amooll bhundaar.  Amooll aaveh(i), amooll laiy jaah(i). Amooll bhaayay,  amoolla smaah(i). Amooll(u) dherm(u), amooll(u) deebaan(u). Amooll(u) tool(u) amooll(u) pervaan(u). Amool(u) bukhsheesh, amooll(u) neeshaan(u). Amooll(u) Kerm(u) amooll Phoormaan(u). Amoollo amooll(u) aakhiya na jaayay. Aakh(i) aakh(i) ruhhay liv laayay. Akheh(i) Ved paatth Puraan. Aakheh(i)  purreh(i) kurrh(i) vakhiyaan. Aakheh(i) Burmeh aakheh(i) Ind. Aakheh(i) Gopi tay Govind.

(PAGE 6): Aakheh(i) Isher aakheh(i) Sidh. Aakheh(i) kaytay keetay Boodh (Budha). Aakheh(i) daanav, aakheh(i) dayv. Aakheh(i) soor(i) nur moon(i) jun sayv. Kaytay aakheh(i) aakhan(i) paah(i). Kaytay keh(i) keh(i) ootth(i) ootth(i) jaah(i). Aitay keetay hoar(i) kurreh(i) ta aakh(i) na sukeh(i) kayee kayay . Jay vud(u) bhaavaiy tay vud(u) hoyay.  Nanak jaanaiy Saacha Soyay.  Jay ko aakhaiy boal vigaarr(u). Ta likhiyaiy sir(i) gavaaraan gavaar(u).  26.

NOTE: In the last Pauri, Guru Nanak Sahib espouses that the individual who is kindly motivated by Waheguru, or is gifted with the ability to sing His praise, is the real king of kings. In this Pauri, Guru Sahib develops that idea further.

Word Meaning: Amooll or Amooll(u) = priceless.  Vaapaar = business.  Vaapaariyay = traders.   Bhundar = treasure.    Aaveh(i) = come to this word.   Bhaayay = liked by.  Smaah(i) =  absorbed in.  Dherm(u) = justice; righteousness;   Deebaan(u) = court;  support.  Tool(u) =  weighing scale;  Pervaan(u) = standard weight.  Bukhsheesh = largesse.  Neeshaan = stamp of approval; identity.   Kerm = benevolence.   Phoormaan(u) = huqam; command; will.  Live laayay = full concentration.  Vakhiyaan = explain. Gopis = cow girls who were friends with Krishna.   Ootth, Ootth  Jaaheh(i) = leave this world.  Boal Vigaarr(u) =  a big mouth one who does not know how to talk or who distorts reality.  Gavaaraan Gavaar(u) = the top uncivilized.

MEANING: Priceless are the noble qualities of Waheguru, and so are the traders in them who strive to acquire such qualities. His treasures (of noble qualities) are priceless (meaning they cannot be bought for any price at all; only acquired by singing His praise). Priceless are the individuals who come to this world to buy (acquire those qualities) and so are the ones who actually buy them.  Priceless are the individuals who are liked by Waheguru, and priceless are the ones who are completely absorbed in His praise to the extent of forgetting themselves. Waheguru’s justice is priceless and so is His Court or His support. Priceless is the scale (to weigh the efforts of an individual) and so are the weights (the noble qualities) against which the effort is balanced.  Priceless is the largess of Waheguru, and so is stamp of His approval or recognition of an individual. Priceless is the benevolence of Waheguru, and so is His Word or Command. No one can describe the priceless Waheguru even though countless people tried to do so using their practised concentration.

The reciters of the Vedas and of the Puranas try to describe Him, and so do many others who study the holy books and explain them.  Many Brahmas, and many Indras try to describe Him. Also, many Krishnas and the gopis tried to do the same. Many Shivas, and many Sidh yogis, tried to describe Waheguru, and so did many Buddhas created by Waheguru. All gods and demons tried to describe Waheguru, and so did many men with godly qualities (Soor nur). Many holy men, who stay quiet for a very long time (muni), and many others who serve Waheguru, try to describe Him.  Many more who wish to describe Waheguru, try to do so, and many say something about Him, and leave this world.  But even if, another equal number of individuals created by Waheguru, tried to do so, they will never be successful in their effort. Waheguru can be as large as He chooses to be. Only the True (eternal Waheguru) knows how big He is.  If some big mouth claims to be able to describe Waheguru, he is labelled as the leader of the most uncivilized.

NOTE: The following Paurri has a special significance as it appears thrice in Guru Granth Sahib – in Jap(u) Ji Sahib, Rehras Sahib, and in Raag Assa.

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ॥ ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ॥ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ॥ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ॥ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ॥ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ॥ ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ॥ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ॥ ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ॥ ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗ ਜੁਗ ਵੇਦਾ ਨਾਲੇ॥ ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ॥ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ॥ਗਾਵਹਿ ਜੋਧ ਮਹਾ ਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ॥ ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ॥ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ॥ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ॥ ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ॥ ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ॥ ਸੋ ਪਾਤਸਾਹੁ ਸਾਹਾ ਪਾਤਿ ਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ॥ 27॥

So dur(u) keha so ghur(u) keha jit(u) beh(i) serb smaalay. Vaajay naad anayk asunkhaan, kaytay vaawanhaaray. Kaytay raag purrie siyou kuhhiun(i) kaytay  gaavanhaaray. Gaaveh(i) Toohno paun(u) paani baiysunter(u) gaavaiy raja Dherm(u) duaaray. Gaaveh(i)  Chit(u)  Goopt(u) likh(i) jaaneh(i) likh(i) likh(i) Dherm(u) veechaaray. Gaavehi) Isher(u) Brahma Devi, sohun(i) suda suvaaray. Gaaveh(i) Ind Indaasun(i) baiytthay dayvtiyaan dur(i) naalay. Gaaveh(i) Sidh smaadhi under(i) gaavun(i) saadh vichaaray. Gaavun(i) jutee sutee suntokhi gaaveh(i) veer kraaray. Gaavun(i) pundit purrhan(i) rukhisar, joog(u) joog(u) Vedaan naalay. Gaaveh(i) mohiniyaan mun(u) mohan(i), surgaan muchh(u) pyaalay. Gaavun(i) ruttan opaayay tayray, utthsutth(i) teeruth naalay. Gaaveh(i) jodh mahabul soora gaveh(i) khaani chaaray.  Gaaveh(i) khund mundal verbhunda kur(i) kur(i) rukhay dhaaray. Sayee Toodhuno gaaveh(i) jo Toodh(u) bhaavun(i) ruttay tayray bhugat rusaalay. Hoar(i) kaytay gaavun(i) say mein chit(i) na aavun(i) Nanak kiya veechaaray. Soyee soyee suda Sach(u), Sahib Saacha, Saachi Nayee. Haiy bhee hosi, jaayay na jaasi, ruchna jin(i) ruchaayee. Rungeen rungeen bhaanti kur(i) kur(i), jinsi Maya jin(i) oopayee. Kur(i) kur(i) vaykhaiy keeta Apnaa jiv Tis dee vudiyayee. Jo Tis(u) bhaavaiy soyee kursee, huqam(u) na kerna jaayee. So Patshah(u) shaahaan Paat(i) Sahib(u) Nanak rehn(u) rajaayee. 27.

Word Meaning: Dur(u) = door; entrance.  Smaalay = looks after. Vaajay Naad = music produced by musical instruments.  vaavanhaaray = musicians.  Raag Purie = varieties of music.  Baisuntur(u) = fire.   Raja Dherm(u) = Dhermraj = angel of justice.  Suvaaray = decorated.   Jutee = celibate.  Sutee = with high moral character.  Suntokhi = content.  Veer Kraaray. = gallants.   Mohiniyaan = mind-captivating; pretty. Muchh = this world.   Pyaalay = worlds beneath the earth.  Ruttan = jewels; noble qualities.   Khaani Chaaray = the four sources of production of life (live birth, eggs, vegetation, from air under ripe conditions).  Khund, Mundal Verbhunda = parts of universe.  Ruttay = imbued.  Ruchna = creation.    Rungi Rungi Bhaanti = of different kinds.

NOTE 1: Every religion has its own beliefs about Waheguru’s residence and the entrance to His residence where He looks after His creation. For example, Muslims believe that there are 14 skies in the universe – seven above and seven below the earth. And Allah resides in the Seventh Sky, while other saints and holy men reside in the sixth sky, and common men reside in the fifth or lower skies. Christians have a similar belief that God lives somewhere high in the sky in paradise with pearly gates. You might have seen pictures of Jesus’ resurrection on the third day after the crucifixion in which He is shown being taken toward the sky with His hand held by God, out of clouds. The idea in the picture is a reflection of the Christian belief that God lives in the sky. Hindus do not believe in a single God; they rather have a multitude of gods and goddesses who are all shown to be living on the top of some mountains or in some mythical paradise.  The Hindus also believe that there is a god for everything including air, water, fire, precious stones, and metals etc. etc. The king of all gods, Ind (or Indra) lives in paradise somewhere in the sky.

However, Sikhism does not believe in any such paradise. In this Paurri, Guru Nanak Sahib clarifies His idea of the residence of Waheguru. He professes that Waheguru is present in each part (even in each particle) of the universe invisibly, but shows His presence only where His praise is sung (or where He is remembered) and has no particular residence. However, no one can still describe His mysterious ways by which He controls the whole universe and looks after His creation.

NOTE 2: Since Waheguru is the Master of the entire universe, He is revered as the King of kings. Usually, kings have musicians in their courts, so most people believe that there must be many, many musicians in Waheguru’s Court or Paradise. Hindus also believe that there are two accountants – Chit(u) and Goopt(u) – riding on the shoulders of each human being to keep continuous written records of their deeds. Mythical god Indra (Ind) is believed to be the king of all gods, and therefore the ruler of the paradise. But Guru Granth Sahib does not recognize any of the gods. As you can read, all the gods and goddesses, if there are any, sing Waheguru’s praise as the Supreme Being.  They have no power in running the universe.

NOTE 3: Singing Waheguru’s praise also implies obeying His Command, Will or His Laws. Guru Amar Dass Ji clarifies this in the following Shabad.

§          ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਮਹਲਾ ਤੀਜਾ, ਪਉੜੀ (948)॥ ਇਕਿ ਆਪਣੀ ਸਿਫਤੀ ਲਾਇਅਨੁ ਦੇ ਸਤਿਗੁਰ ਮਤੀ॥ --- ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਹੁਕਮਿ ਕਰਹਿ ਭਗਤੀ॥ ਇਹਨਾ ਨੋ ਭਉ ਅਗਲਾ ਪੂਰੀ ਬਣਤ ਬਣਤੀ॥3॥

§ Meaning: Waheguru puts some people to His worship by providing them Satguru’s Advice.  The air, the water, and the fire also worship Him by obeying His Huqam (Command).   They have great fear of Waheguru, and this is how the whole universe has been created.  3.

MEANING: (Guru Nanak says), Oh Waheguru, people wonder what kind of entrance   your Residence has, and what kind of residence You reside in where You look after all Your Creation. Even though, I am unable to describe the exact nature of Your residence, You are omnipresent, and there are countless types of musical instruments, and countless musicians who play on them to produce many different types of lilting tunes (naad). There are many different types of lyrics and their subcategories (purees), and countless singers to sing them.  (The gods of) air, water, and fire, all sing Your praise, and so does the Angel of justice on Your door steps.  Chit(u) and Goopt(u) who are believed to keep written records of the deeds of humans, sing Your Praise with their recordings being analyzed by Dherm Raj - the Angel of justice at Your door.   Many Shivas, and many Brahmas etc., and many Parbatis sing Your praise, as a result of which they are decorated (find respect) in Your Court.  Sitting on their thrones, many Indras (Ind) along with other gods, also sing Your praise at Your door.  The Sidh yogis sing Your praise in their meditation, and the holy men (sadh) sing by pondering on Your magnanimity. The celibate, men with high character, and the content (santokhi), the gallant, all sing Your praise. In all eras (yugs) the learned (pundits), the great sages (rukheesur), and the Vedas sing Your praise.  Even the beautiful fairies of the paradise, of the earth (muchh) and of the underworld (payaal) having charming beauties, sing Your praise. Gods of jewels  created by You, sing Your praise, and so do the sixty-eight holy places believed to be made holy by the gods. The powerful valiant (jodh) and the intrepid (maha bal soora) sing Your praise, and so do the living beings from all the four sources (mammals, eggs, vegetation, and the ones which grow under optimum conditions) of reproduction.

The skies, the galaxies, and the whole universe supported by You, sing Your praise. Only those devotees sing Your Praise (are approved by You) whom You like, and who are imbued in Your affection, and enjoy singing it. I do not know, and cannot imagine how many more sing Your praise. Only the Master, Waheguru, is eternal (Such Sahib Saacha) and so is His magnanimity, and His justice (naayee). The Creator has always existed, will exist in future, and will never go away (will live for ever). He has created the universe with countless varieties of different living beings and bodies, and has created attractions of different types (Maya) for them. He enjoys and looks after His Creation as He pleases.  He will do whatever He chooses to do, and nobody has the power to suggest any modifications (huqam na kerna jaayee).

(Guru Nanak Sahib advises) that rather than wasting time and energy to find the secrets and the limits (because nobody will ever be able to do so) of Waheguru, who is the real Emperor of emperors, the man should simply sing His praise and obey His Will (rajaayee).     27.

NOTE (YOGIS): The next two Paurris (28 &29) are addressed to Sidh Yogis.  This Faith was very popular in northern India, especially in Punjab until the masses were won over by the simple and ritual-free Divine Message of Guru Nanak. The leading Yogis had several debates with Guru Nanak and tried to prove the superiority of their ideology, but they failed badly every time. They were devotees of Shiva and had a particular way of life. They would leave their homes to live in far away places (mountains, forests etc.) but would come back to towns or villages to beg for food and clothing. Their belief was to renounce worldly comforts or Maya. They would live in groups – big or small. They had their own dress code, and would wear very few clothes. They would cover their bodies with ash so as not to look attractive to women, wear big glass earrings, a quilted cover (called khintha), a shallow pot called khupper or put(u) to collect alms, and a loose cloth on their shoulder to make a kind of sack (called jholie)  in which to collect dry food. They would also carry a stick (baton) in their hand. Sometimes, they blow a small trumpet to produce a musical note (naad) to show their presence. They referred to their spiritual leader as Nath (Master).

Most of them would practice celibacy, but a few of them had families too. They had acquired some supernatural powers through meditation using yoga practices. With those powers, they would impress and threaten masses to give them big donations for their daily needs (contradicting their own claim of having no attraction for Maya). However, unlike Guru Nanak Sahib, with God was NOT their objective. During the discussions or debates, Guru Nanak Sahib tried to explain to them the real purpose of human life (which is a life of high moral values, and with Waheguru), but they would refuse to admit even though they were convinced that Guru Sahib had very strong rationale for His Message. There are many holy Shabads in Guru Granth Sahib addressed to Yogis.

Guru Nanak Sahib had His last meeting with the top Yogis (Bhangar Nath, Cherput, and Lohareepa etc.) in Feb 1539 at Achchal near Batala, at Yogis’ annual gathering there.  There is a temple of  Shiva in the village of Achchal, and a large number of people used to attend the annual gathering of the yogis which was in the form of a carnival. Because of Guru Nanak Sahib’s presence at the gathering this time, people had come to Achchal  in unusual large numbers.  This was also the last opportunity for the Yogis to defeat Guru Sahib, and win back the masses who had all gathered around Guru Sahib showing a total disregard for the Yogis. The frustrated Yogis displayed numerous supernatural powers to impress the masses in general, and Guru Sahib in particular. They displayed many magical tricks turning into tigers, snakes, birds and so on, but, were unable to impress the masses as Guru Sahib had convinced them not to be afraid of (or be captivated) by their tricks.

When the Yogis failed miserably in their efforts to impress the people, and were exhausted after having wasted their energies in the display of their magical tricks, they decided to defeat Guru Sahib in debate.  They had a long session with Guru Nanak Sahib, and even tried to convert him to the Yoga Faith. But, as always, they failed badly to win the debate, and finally had to surrender. From that day on, the masses lost all their fear of the Yogis, and the Faith almost vanished from Punjab. Now you can see a lone Yogi in months only, who comes to visit Punjab from other parts of the Country.  For our guidance, Guru Nanak Sahib has written this whole discussion with the Yogis in detail in Raag Ramkali, which is enshrined in Guru Granth Sahib on pages 938-46, and is called Sidh Gosht(i)

NOTE: Guru Granth Sahib does not give any credit to supernatural powers which can be acquired through concentration.  Holy men of high spiritual level get such powers without any special effort. However, they use them only rarely, and that too only to show the magnanimity of Waheguru.  They never use to boost their own ego.

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ॥ ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ॥ ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ॥ 28॥

Moonda suntokh(u) sherm(u) put(u) jholie, dhiyan ki kureh(i) bibhoot(i). Khintha kaal(u) kuvaari kaayaan, joogat(i) dunda perteet(i). Aayee punthi sugal jamaati, mun(i) jeetaiy jug(u) jeet(u). Aadays Tisaiy aadays. Aad aneel(u) unaad(i) anaahut(i) ,joog(u) joog(u) aiko vays(u). 28.

Word Meaning: Moonda = earrings.  Suntokh = contentment.  Sherm(u) = hard labour. Putt(u) = a shallow pot.  Bibhoot(i)  = ash.  Khintha = a small quilt.  Kuvaari Kaayaan = virgin body (high moral character).  Joogat(i) = technique;  way of life.   Aayee Punthi = One of the 12 sects of yogis.  Sugal Jamaati = equality of all.  Joogat(i) = way of life. Perteet(i) = faith.  Aadays = bowing; show  deep reverence. Aad(i) = from the very beginning; the source.   Aneel(u) = unblemished (perfectly pure)   Annahut(i) = non-perishable.

MEANING: (Addressing a yogi, Guru Nanak Sahib advises) rather than wearing meaningless glass earrings, make contentment your earrings (be content) oh yogi!  And rather than carrying a shallow pot (putt) and a jholie to collect alms, and thus living off others, work hard (sherm) to earn your livelihood. Similarly, rather than covering your body with ash to look unattractive to women, meditate deeply (dhiyan) concentrating on Waheguru’s Naam (which automatically takes your mind away from lust).  Wearing a khintha (a quilted cover of rags – a sign of renunciation) does not make a man spiritual, and does not increase his longevity (which you always wish for), so rather than wearing a khintha, remember death (kaal) all the time that you have to die sooner or later.  Do not use your body to do unholy deeds and keep it morally clean. Full faith in Waheguru should be the stick in your hand so as to keep the evil away. You believe that your path to spirituality- Aayee Panth- is superior to others; this may be true only if you treat all human beings as your equals (being the children of the same Waheguru. Moreover, control your mind from chasing evil ideas; if you do that, you can control the whole world. This should be your way of life.  And rather than bowing to some deity, bow to the Supreme Being,  who is the root (origin) of the whole universe, is unblemished or perfectly pure, and has been there from the very beginning (i.e. you cannot find His beginning), is non-perishable, and is never changing over the eons (joog, joog aiko vays).   28.

ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ॥ ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ॥

(ਅੰਗ 7)॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ॥ 29॥

Bhoogut(i) Giyan(u), duyya bhundaaran(i) ghut(i) ghut)i) vaajeh(i) naad. Aap(i) Nath(u), naathi subh Ja ki, ridh(i) sidh(i) uvra saad. Sunjog(u) vijog(u) dooyay kaar chulaaveh(i) laykhay aaveh(i) bhaag.

(PAGE 7): Aadays Tisaiy aadays.  Aad(i) aneel(u) unaad(i) anaahut(i) joog(u) joog(u) eiko vays(u).  29.

Word Meaning: Bhoogat(i) = food (pershaad).  Giyaan(u) = Divine Knowledge; connection with God.  Duyya = compassion.   Bhundaaran(i) = cook.   Ghut(i) = in the heart.  Naad = the bugle of the yogis.  Nath(u) = Master.    Naathi = stitched.   Ridh(i) Sidh(i) = supernatural powers.  Uvra = different (causes of attraction for Maya).   Sunjog(u) Vijog(u) = and separation.    Kaar = functioning.      Bhaag = fortune.

Meaning: Distribute the Divine Knowledge with compassion as the pershad (the sweet dish that you distribute among the gathering as the gift of your Guru).   The realization that God resides in every heart, should be the note of music (naad) that you produce by blowing your bugle. The Lord Himself is the Master (Nath) of the whole world, and everybody is stitched to (connected with) Him. In other words, nobody has any existence without Him. Supernatural powers and the glory associated with them, (for which you strive), have their own attraction, (they push you deeper into the gimmicks of Maya), and are a barrier to connecting with Waheguru (as their use boosts one’s ego). and separation (from Waheguru, from family, relatives and mundane materials including Maya) are the two Natural forces that run the whole world, while fortune (based on man’s deeds in past and present life) also play a role in this regard.  So, rather than bowing to a deity, bow only to the Supreme Being which is the root of the whole universe, is unblemished or perfectly pure, whose beginning cannot be determined (anaad), is non-perishable and which never changes over the eons.   29.

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ॥ ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ॥ ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ॥ ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ॥ 30॥

Aika maayee joogut(i) vihayee tin(i) chaylay pervaan(u). Ikk(u) sunsaari, ikk(u) bhundaari, ikk(u) laayay deebaan(u). Jiv Tis(u) bhaavaiy tivaiy chalaavaiy jiv hovaiy foormaan(u). Oh(u) vaykhaiy, ohna nudr(i) na aavaiy bahouta eh(u) vidaan(u). Aadays, Tisaiy aadays. Aad(i) aneel(u) unaad(i) anaahut(i) joog(u) joog(u) eiko vays(u). 30.

Word Meaning: Joogt(i) = technique; somehow.   Viyahhi = became pregnant.    Chaylay = disciples.  Sunsari = creator. Bhudaari = provider.  Deebaan(u) = Court (destroys).  Bhaavaiy = desires.  Chulaavaiy = runs (manages) the universe.    Vidaan(u) = amazement.

Meaning: Hindus believe that Maya  (Maayee) somehow got pregnant and gave birth to three sons or disciples – Brahma, Vishnu, and Shiva. Brahma is believed to be the creator of all life, Vishnu the provider,  and Shiva is believed to be the destroyer. But Guru Nanak Sahib does not believe in this myth. He professes that Waheguru alone is the controller of the universe and runs it the ways He wishes, using His Command. He does not even need any assistance from anyone.  The amazing   thing is (that even if any such gods do exist) they cannot see Waheguru whereas Waheguru sees everybody. (Guru Nanak Sahib says) that I salute the Supreme Being who is the origin of everything, who is unblemished (perfectly pure), whose beginning cannot be determined, who is non-perishable, and is uniform (never changing) over the 1eons. 30. 

ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ॥ ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ॥ ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ॥ 31॥

Aasun(u) loyay loyay bhundaar. Jo kichhu paaya so aika vaar. Kur(i) kur(i) vaykhaiy Sirjunhaar(u). Nanak Sachay ki Saachi kaar. Aadays, Tisaiy aadasy. Aad(i) aneel(u) unaad(i) anaahut(i) joog(u) joog(u) eiko vays. 31

Word Meaning: Aasun = seat; residence. Loyay Loyay = in every world. Bhundar =    (treasures) of food and other needy materials.  Jo Kichh(u) Paaya So AIka Vaar = He filled the treasures just once for ever. Sirjunhaar(u) = the Creator.  Kaar = business; arrangement to looking after the universe.

Meaning: Waheguru resides in, and has treasures to meet all the needs of the living beings in each and every world. He has filled those treasures once, and for all, to the extent that they will never run out.  Now the Creator simply looks over them. (Guru) Nanak says that the arrangements of the Perfect  Waheguru are also perfect. I salute the Supreme Being who is the origin of everything, who is perfectly pure, is non-perishable, and whose beginning cannot be determined. He remains uniform (never changes) over the eons. 31.

PAURIS 20-25

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ॥ ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ॥ ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ॥ ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ॥20॥

Bhurriyay hutth(u) paiyr(u) tun(u) dayh. Paani dhotaiy ootrus(u) khayh. Moot pleeti kupparr hoyay. Day saaboon(u) luyiyaiy  ohu dhoyay. Bhurriyay mut(i)  papaan kaiy sung(i). Ohu dhopaiy Naavaiy kaiy rung(i). Poonni paapi aakhun(u) naah(i). Kur(i) kur(i) kerna likh(i) laiy jaah(u). Aapay beej(i) aapay hee khaah(u). Nanak Huqami aavhou jaahou.    20.

Word Meaning: Bhurriyay = get loaded (polluted).  Dayh = body.  Khayh = dirt.  Moot Pleeti = unclean because of urine.  Mut(i) = thinking; mind.  Sung(i) = with.  Rung(i) = with affection. Poonni = philanthropist; man with good deeds;  Aakhun(u) Naah(i) = not just in words; constructs.   Beej(i) = sow.  Aavhou = born.    Jaahou= Die

Meaning: Just as dirt from our hands, feet or body can be washed away with water; and just as dirt from clothes can be washed away with soap, a mind which has become filthy with sins (evil thoughts) can be cleansed with Waheguru’s Naam.  Noble deeds and sins are not just a construct, they are real. Your deeds accompany you in Waheguru’s Court. You reap whatever you sow. (Guru) Nanak says that you take birth or you die, by Waheguru’s Will (and future life form whether you will reincarnate as a human or as some animal), and comforts or discomforts of your next reincarnation, are governed by Waheguru’s Laws, oh man.      20.

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ॥ ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ॥ ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ॥ ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ॥ ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ॥ ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ॥ ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ॥ ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ॥ ਵਖਤੁ ਨ ਪਾਇਓ ਕਾਦੀਆ ਜਿ ਲਿਖਨਿ ਲੇਖੁ ਕੁਰਾਣੁ॥ ਥਿਤਿ ਵਾਰੁ ਨ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨ ਕੋਈ॥ ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ॥

(ਅੰਗ 5)॥ ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ॥ ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ॥ ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ॥ ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨਾ ਸੋਹੈ॥ 21॥

Teeruth(u) tup(u) duyya dut(u) daan(u). Jay ko paavaiy til ka maan(u). Sooniya munniya, mun(i) keeta bhaao. Untergut(i) teeruth(i) mul(i) naao. Subh(i) goon Tayray  main naahi koyay. Vin(u) goon keetay bhugat(i) na hoyay. Suast(i) aath(i) Bani Burmaou. Sut(i) soohan(u) suda mun(i) chaaou. Kuvun su vayla, vukhat(u) kuvun(u), kuvun thit(i), kuvun(u) vaar(u). Kuvun(i) s(i) rootti maahu kuvun(u), jitt(u) hoaa aakaar(u). Vayle na paaya punditeen j(i) hovaiy lekh(u) Puraan(u). Vukhat(u) na paayo qadian j(i) likhin(i) lekh(u) Koran. Thit(i) vaar(u) na jogi jaanaiy root(i) maah(u) na koyee. Ja Kerta sirtthi kuaou saajay aapay jaanaiy soyee.

(PAGE 5): Kiv Kur(i) aakhaan, kiv salaaheen, kiyoun verni kiv jaanaa.  Nanak aakhan(i) subh(u) ko aakhaiy ikk doo ikk(u) syaana. Vudda Sahib vuddi naayee keeta ja ka hovaiy. Nanak jay ko aapau jaanaiy uggaiy guyya na sohaiy. 21.

Word Meaning: Tup(u) =  self-affliction to please some deity.  Dut(u) = given. Daan(u) =  donations (especially to Brahmans). Til = the size of sesame seed (negligible).  Maan(u) = recognition, respect.   Bhaaou = affection (to obey). Untergut(i) = internal.   Sooust(i) =  having eternal existence; glory to thee (see Sloak M:1 page 467).  Aath(i) = Maya.  Baani = language; creation; heavenly bodies. Burmaou = Mythical Hindu god Brahma who is supposed to be the creator of all life.  Soohaan(u) =  majestic; comforting.   Mun(i) Chaao =  always cheerful or gleeful.  Qadi = Qazi (a Muslim religious leader). Vukhat(u) = time.  Sirtthi kuaou Saajay = creates the universe.  Vudda = supreme.  Naayee = justice

Meaning: (Hinduism believes that salvation can be achieved by pilgrimage, self-torture to please gods, special kindness towards some select animals, like cows, monkeys, rats etc., and by donations to Brahmans), but Guru Nanak maintains that such acts or deeds find little recognition in Waheguru’s Court. He professes that the real holy place is human mind where Waheguru resides invisibly. So, the real place to take a dip (to cleanse your mind) is the human mind which you should use to listen to (comprehend and believe firmly) to internalize and believe in Waheguru’s Naam and recite it with reverence. (To receive Waheguru’s approval for salvation, you need to acquire noble qualities) which no one can acquire by one’s own efforts because only Waheguru possesses noble qualities, and the man can acquire them only by worshipping Him.

(Hindus believe that god Brahma creates living beings; and the whole world is made up of life, Maya, and the heavenly bodies; but the fact is, that it is all Your Creation (You have created the whole world, Brahma, and Maya), oh eternal Waheguru! You are everlasting, beautiful (majestic) and always cheerful.   Hail thee, oh Waheguru!

Nobody knows exactly the time, the date, the day of the week, the month, or the season when the universe was created.  Had the pundits known that, the Puranas would have mentioned it, and had the Qazies known this, the Koran would have mentioned it (but there is no such mention either in the Puranas or in the Koran). Even the founder of the Yoga sect, or anybody else does not know the date and time of the creation of the universe. Only the Creator Himself knows that.  How can I know and say anything about, or describe the time of the creation? (I have no ability to do so). I even do not know how to praise Waheguru on this subject.  But everybody wants to say something just for the sake of saying, and to prove that he is more intelligent than the others.  (Guru) Nanak says Supreme is the Master-Waheguru (beyond our comprehension), and so is His justice (Naayee).  Everything is controlled by Him. If someone else shows himself off to claim that he knows the secrets of Waheguru, finds no respect in Waheguru’s Court. 21.

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ॥ ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ॥ ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ॥ ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ॥ ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ॥22॥

Patalaan pataal, lukh aagasaan aagaas. Orruk orruk bhaal(i) thukkay, Ved kehn(i) ikk vaat. Sehs atthaarah kehn(i) Kataybaan, usloo ikk(u) dhaat(u). Laykha hoyay ta likhiyaiy, laykhaiy hoyay vinaas(u). Nanak vudda aakheeyaiy  Aapay jaaniay Aap(u). 22

Word Meaning: Pataal = worlds beneath the earth.  Orruk = limits; end.   Bhaal(i) = search.  Sehs Atthaarah = eighteen thousand (the Western religious Books  believe that God  has created the universe in eighteen thousand different forms).   Usloo Ikk(u) Dhaat(u)  = there is only one reality (that there is no limit to the creation of Waheguru.     Vinaas(u) = destroyed.

MEANING: (Waheguru’s creation is so expansive) that there are countless underworlds and countless skies. Even the Vedas admit it that countless people have exhausted themselves to finding the limits of Waheguru’s creation, but have failed. The Western religious books (Bible, Torah, and Koran etc.) claim that God has created the universe in 18000 different forms (which include both living and non-living; but even this number is not real). The fact is, that no number can describe the limits of the creation because the account is destroyed (humans run out of numbers), and no one can keep track of the account.  (Guru) Nanak says that only Waheguru is Supreme, and only He knows how large His creation is.

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ॥ ਨਦੀਆ ਅਤੇ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦ ਨ ਜਾਣੀਅਹਿ॥ ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ॥ ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵਿਸਰਹਿ॥ 23॥

Saalaheen saalaah(i), aitee soort(i) na payeeya. Nudiaan atay vaah, puveh(i) smoond, na jaanih(i) . Smoond shah sultan, girha sayti maal(u) dhun(u). Keerri tool(i) na hovni jay tis(u) munhou na vissarh(i).    23.

Word Meaning: Saalaheen = admirers. Salaah(i) = admired, praised. Soort(i) = wisdom; knowledge; information.     Vaah = creeks.  Girha = residence; treasure.  Keerri = an ant (a very poor and humble person).      Tool(i) = equal.

MEANING: (Talking about the limits of Waheguru), many admirers praise Waheguru; but just like rivers and creeks, which flow into the ocean, but can never find its limits, they (the admirers) are never able to determine the limits of Waheguru (or His creation). (The only thing for humans to do is to worship Waheguru with full dedication rather than trying to find His limits).  (As far as recognition in Waheguru’s Court is concerned), a mighty ruler who rules over the oceans and has mountains of wealth, does not come even close to an ant (a very humble and poor person) if he harbours Waheguru’s Naam in his heart, and never forgets Him.   23.

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ॥ ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ॥ ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ॥ ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ॥ ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ॥ ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ॥ ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ॥ ਵਡਾ ਸਾਹਿਬ ਊਚਾ ਥਾਉ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ॥ ਏਵਡ ਊਚਾ ਹੋਵੈ ਕੋਇ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ॥ ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ॥ 24॥

Unt(u) na sifteenm kehn(i) na unt). Unt(u) na kernaiy, dayn(i)  na unt(u). Unt(u) na vaykhun(i), soonan(i) na unt(u). Unt(u) na jaapaiy kiya mun(i) munt(u). Unt(u) na jaapaiy keeta aakaar. Unt(u) na jaapaiy paaravaar(u). Unt kaarun(i) kaytay billaah(i). Ta kay unt na paayay jaah(i). Ehu unt(u) na jaanaiy koyay.  Bahouta kuhhiyaiy bahouta hoyay. Vudda Sahib oocha thaoun. Oochay ooper(i) oocha naoun. Aiyvud oocha hoyaiy koyay. Tis(u) Oochay kuou jaanaiy soyay. Jayvud Aap(i), jaanaiy Aap(i) Aap(i). Nanak, nudree kermee daat(i). 24.

Word Meaning: Sifteen = of praises.  Mun(i) Munt(u) = thoughts in the mind.  Akaar = creation.  Paaravaar = outer limits (beginning and the end).   Kaytay = many.    Billaah(i) = struggle to the extent of crying.   Oocha = high; transcendent.          Nudree = kind sight.     Kermi = kindness; benevolence.

MEANING: There is no limit to the praises (of noble qualities) of Waheguru, and they cannot be described in words. There is no limit to His products, and no limits to His largesse. You can find no such limits even by seeing (if you could see that far) or by listening (if someone was able to tell). The size of His creation (universe) is limitless and one cannot find its beginning or the end.  Nobody knows what is going on in Waheguru’s mind (His plans). Millions have struggled to the extent of crying to find His limits, but have failed to succeed. Nobody can find the limits of Waheguru’s creation. The bigger they are described (or thought) the bigger still they get. The Lord is supreme and higher, and above our approach is His residence. Higher still is His Huqam or Laws (Naoun).  Only that person can know the secrets of the unknowable (transcendent) Lord, who is as transcendent as He is.  (Guru) Nanak says that only Waheguru knows how big He, or His creation is. His largesse is showered only by   His kind sight.      24.

ਬਹੁਤਾ ਕਰਮ ਲਿਖਿਆ ਨਾ ਜਾਇ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ॥ ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ॥ ਕੇਤਿਆ ਗਣਤ ਨਹੀ ਵੀਚਾਰੁ॥ ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ॥ ਕੇਤੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਹਿ॥ ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ॥ ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ॥ ਏਹਿ ਭੀ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰੁ॥ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ॥ ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ॥ ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ॥ ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ॥ ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ॥ ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ॥ ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ॥ 25॥

Bahouta Kerm likhiya na jaayay. Vudda Daata til(u) na tamaayay. Kaytay mungeh(i) jodh apaar. Kaytiyaan gunnut nuhee veechaar(u). Kaytay khup(i) tootay vekaar. Kaytay laiy laiy mooker(u) paah(i). Kaytay moorukh khaahee khaah(i). Kaytiyaan dookh bhookh sud maar. Eh(i) bhee daat(i) tayri Daataar(u). Bund(i) khalaasi Bhaanaiy hoyay . Hoar(u) aakh(i) na sukaiy koyay. Jay ko khaayik aakhan(i) paayay. Ohu jaanaiy jaytiyaan moonh(i) khaayay. Aapay jaanaiy aapay dayay. Aakheh(i) s(i) bhee kayee kaye. Jis nu bukhshay sift(i) salaah. Nanak paatshahee Paatshaah(u). 25.

Word Meaning: Bahouta Kerm = much of the largesse.  Til(u) = the size of the sesame seed.  Tamaayay = desire; greed.  Jodh = gallant.   Apaar = without limit. Khup(i) Tootay = struggle to exhaustion.  Vekaar = without any success.  Mookker(u) = refuse to admit.  Daat = gift.   Khalaasi = freedom from the bonds of Maya.  Khaayik = idiot. Jaytiyaan = however many.  Bukhshay = endows.  Sift(i) Salaah = praise.

Meaning: Much of the largesse of Waheguru cannot be expressed even in writing because He endows so much without the knowledge of the man, and without the littlest (the size of a sesame seed) expectation of any gratitude.  Countless valiant with huge wealth, ask for more, and more from Waheguru, and their numbers cannot be counted or even thought of.  On the other hand, countless struggle to exhaustion to acquire wealth (and other comforts) without any success. Also, countless ungrateful people do not even acknowledge the invaluable gifts of Waheguru even though they receive and enjoy plenty of them. Countless foolish people live only to eat, and all they do, is eat. At the same time there are countless who always suffer from discomforts and hunger, which may turn out to be a boon for them (because they remember You in their difficult times), oh Waheguru!  Whether humans are able to break the bonds of Maya, or get more engrossed in it, depends on what You decide for them, oh Waheguru.  Nobody else has any such power. If some idiot claims to do so, only he knows what punishment on his face he receives from Waheguru.   A few wise people do acknowledge that Waheguru knows their needs and fulfills them. But the individual, who is motivated or enabled by Waheguru to sing His praise, is the real king of kings.  25.

ਪਉੜੀ 8-19

ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ॥ ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ॥ ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ॥ ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸ॥8॥

Sooniyain Sidh Peer Soor(i) Naath. Sooniyain dhert(i) dhuval aakaash. Sooniyain deep loe pataal. Sooniyain poh(i) na sukaiy kaal(u). Nanak Bhagtaan suda vigaas(u). Sooniyain dookh paap ka naas.    8.

Word Meaning: Soor = gods.   Naath = an accomplished yogi; master; king.  Soor(i) Naath = the king of gods, Indra.   Dhuval = a mythical ox that supports the earth.  Deep = island (earth).   Loe = world (sky).    Pataal = worlds beneath the earth.  Poh(i) = affect.    Kaal(u) = death.  Vigaas(u) = blooming of mind; blissful.

MEANING: By listening to (comprehending and believing in firmly) Waheguru’s Naam, one can acquire the same level of spirituality as a Sidh yogi (who is able to acquire some supernatural powers through meditation) as a Peer (Muslim holy man) or Indra, the king of gods (mythical Hindu gods).  By listening to Waheguru’s Naam, one can come to know the secrets of the universe such as the power that supports the earth and the sky. (Before Guru Nanak Sahib, most people believed that the earth is supported by a dhuval – an ox).  By listening to Waheguru’s Naam, one is able to dispel the fear of death. (Guru) Nanak says that when we listen to Waheguru’ Naam, all sins and discomforts are destroyed (because they are all mostly mental constructs) and Waheguru’s devotees are always blissful so they do not feel any discomfort.   8.                 NOTE: Guru Nanak Sahib strongly disapproved the use of super-natural powers.

ਸੁਣਿਐ ਈਸਰੁ ਬਰਮਾ ਇੰਦੁ॥ ਸੁਣਿਐ ਮੁਖਿ ਸਾਲਾਹਣਮੰਦੁ॥ ਸੁਣਿਐ ਜੋਗ ਜੁਗਤਿ ਤਨਿ ਭੇਦ॥ ਸੁਣਿਐ ਸਾਸਤ ਸਿਮ੍ਰਿਤਿ ਵੇਦ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ॥ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ॥9॥

Sooniyain Isher(u) Brahma Ind(u). Sooniyain mookh(i) slahanmund(u). Sooniyain jog joogat(i) tun(i) bhayd. Sooniyain Shaast Simrit(i) Vayd. Nanak bhugtaan suda vigaas(u). Sooniyain dookh paap ka naas(u). 9.

Word Meaning: Isher = Shiva.  Ind(u) = Indra. Slahanmund(u) = appreciative; praising.    Joogat(i) =  technique.  Tun(i) = of the body.  Shaast, Simrit(i) Vayd = these are all Hindu religious books.    Bhagtaan = of the devotees.

MEANING: By listening (comprehending and believing in firmly) Waheguru’s Naam, one can acquire the same spiritual level as the mythical Hindu gods - Shiva, Brahma, and Indra. The listener of Waheguru’s Naam is inspired to sing Waheguru’s praise. (Yogis use many different and painful techniques to purify their bodies so as to connect with God), but a person who listens to Waheguru’s Naam, understands all these secrets without actually exercising them (meaning that a devotee does not need any of the painful techniques to connect with God).  By listening to Waheguru’s Naam, a devotee is able to master the principles of the Hindu holy books like the Simritis, Shastras and the Vedas (again which means that a person who listens to Waheguru’s Naam does not need to study such books and follow them).  (Guru) Nanak says that all sins and discomforts are destroyed when we listen to Waheguru’s Naam, and Waheguru’s devotees are always blissful so they do not feel any discomfort.   9

(ਅੰਗ 3) ॥ ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ॥ ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ॥ ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ॥ ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ॥ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ॥10॥

(PAGE 3): Sooniyain Sat(u) Suntokh(u) Giyan(u). Sooniyain utth-sutth(i) ka ishnaan(u). Sooniyain purrh(i) purrh(i) paaveh(i) maan(u). Sooniyain laagaiy sehj(i) dhiyaan(u). Nanak bhugtaan suda vigaas(u). Sooniyain dookh paap ka naas(u). 10.

Word Meaning: Sat(u) = Truth; high moral character.  Suntokh(u) = contentment.  Giyaan(u) = Divine Knowledge.   Utth-sutth(i) = 60+8 = 68 (there are 68 Hindu holy places in India).    Sehj(i) = stage when mind quits wandering; is peaceful; blissful.

MEANING: By listening to (comprehending and believing in firmly) Waheguru’s Naam, a man acquires the noble qualities and high moral character, contentment, and Divine Knowledge.  Also, one does not need to undertake the pilgrimage of the sixty-eight Hindu holy places and take dips there (with the belief to cleanse mind), because if one listens to Waheguru’s Naam, not only his mind becomes pious, but his body also becomes pious (he begins to do noble deeds with his body).  By listening to Waheguru’s Naam, one earns the respect as a highly knowledgeable person; and by listening to Waheguru’s Naam, one easily gets focussed on Him with his mind completely at peace. Guru Nanak says that all sins and discomforts are dispelled when we listen to Waheguru’s Naam, and Waheguru’s devotees are always blissful so they do not feel any discomfort. 10.

ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ॥ ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ॥ ਸਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ॥ ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ॥11॥

Sooniyain suraan goona kay gaah. Sooniyain sheikh Peer patshah. Sooniyain undhay paavh(i) raah(u). Sooniyain haath hovaiy usgaah(u). Nanak bhagtaan suda vigaas(u). Sooniyain dookh paap ka naas(u). 11.

Word Meaning: Suraan = oceans.  Goona = noble qualities.  Gaah= to search carefully; acquire.  Sheikh = a highly learned Muslim.  Peer = a Muslim holy man.     Raah(u) =  path (to righteousness).  Haath = to reach the end or the limit; fathom.  Usgaah(u) = ocean (in Gurbani, usgaah has also been used as  metaphor for the world).     Vigaas(u) = blooming of the heart; blissful

MEANING: Listening to (comprehending and believing in) Waheguru’s Naam enables a person to dive deep into the ocean of noble qualities, and acquire them, thereby  enabling the devotee to get connected with the King of the sheikhs and the peers (Allah, Waheguru).  By listening to Waheguru’s Naam, even a blind (of wisdom) can find the path of righteousness (to unite with Waheguru).  By listening to Waheguru’s Naam, one can fathom the world-ocean of life i.e., what causes comforts and discomforts, and how to be unaffected by them.  (Guru) Nanak says that all sins and discomforts are dispelled by listening to Waheguru’s Naam, and Waheguru’s devotees are always blissful so they do not feel any discomfort.    11.

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ॥ ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ॥ ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ॥ ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ॥12॥

Munnay ki gut(i) kuhhi na jaayay. Jay ko kuhhaiy pichhaiy puchhtaayay. Kaagud(i) kulm na likhunhaar(u). Munnay ka beh(i) kern(i) veechaar(u). Aiysa Naam(u) Nirunjun(u) hoyay. Jay ko munn(i) jaanaiy mun(i) koyay.    12.

Word Meaning: Munnay = one who has firm belief (and obeys Waheguru’s Will); a true devotee.   Gut(i) = spiritual level.  Pichhaiy = afterwards.   Kaagud(i) = paper.   Likhunhaar(u) = writer.  Munn(i) Jaanaiy = accepts to obey (a true devotee).        Mun(i) = in mind.

MEANING: The high level of spirituality of a true devotee (who internalizes   Waheguru’s Naam, and obeys Waheguru’s Commandments of high moral values) cannot be described.  If someone tries to do so, he later realizes his blunder, and feels guilty (because he would not able to do so).  There is no such paper, no such pen, and no such writer who can describe the actual high spiritual level of a true devotee. People can only jointly ponder on such a high level of spirituality.  Such is Waheguru’s (Nirunjun’s) Naam if someone believes firmly in it, and obeys it.  12.

NOTE: Anjun (or Unjun)  means kohl (or darkness), and is used for Maya in Guru Granth Sahib. Nirunjun means which is not dark or which is unaffected by Maya – Waheguru.

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ॥ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ॥ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ॥ 13॥

Munnaiy soorut(i) hovaiy mun(i) boodh(i). Munnaiy sugal bhavun ki soodh(i). Munnaiy moonh(i)  choataan na khaayay. Munnaiy jum kaiy saath(i) na jaayay. Aiysa Naam Niranjun hoyay. Jay ko munn(i) jaanaiy mun(i) koyay.    13.

Word Meaning: Soorut(i) =  deep understanding; enlightenment.  Boodh(i) = wisdom; Divine Knowledge. Sugul Bhavun = the whole universe.  Choataan = sufferings.    Jum = angel of death.

MEANING: Waheguru’s Naam is such that if someone internalizes it and obeys it, his mind and  wisdom (thinking) are enlightened, and he acquires Divine Knowledge. Such a devotee understands the functioning of the universe (that everything is controlled by Waheguru and His Laws).  Such a devotee does not have to face the Angel of death (Jum) and suffers no shame on his face (is not punished for his deeds because he does no bad deeds, and is honoured in Waheguru’s Court).    13.

NOTE: Guru Sahib repeats the idea of Soorut(i), Mun(i) and Boodh(i) again in Paurri 36 of Jap(u) Ji.

ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ॥ ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ॥ ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ॥ ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ॥ ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ॥14॥

Munnaiy maarug(i)  tthaak na paayay.  Munnaiy putt(i) siyoun pergut(u) jaayay. Munnaiy mug(u) na chullaiy punth(u). Munnaiy dherm saytee sunbundh(u). Aiysa Naam Niranjun hoyay. Jay ko munn(i) jaanaiy mun(i) koyay. 14.

Word Meaning: Maarug(i) = path (to be one with Waheguru).  Tthaak = obstruction;  obstacle.   Putt(i) = dignity.    Pergut(u) = appear with dazzle.  Mug(u) = religious path.    Dherm = righteousness.    Saytee = with.    Sunbundh = relation; connection.

MEANING: Waheguru’s Naam is such that a devotee who obeys it firmly, suffers no obstacles in his path of righteousness (to realize Waheguru).  Such a devotee shines in Waheguru’s Court (is honoured).  He does not need to follow any sectarian religious path.  Such a devotee gets strongly bonded (sticks) to righteousness, and is honoured in Waheguru’s Court where he is given a special recognition.    14.

ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ॥ ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ॥ ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ॥ ਮੰਨੈ ਨਾਨਕ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ॥ ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ॥ 15॥

Munnaiy paaveh(i)  moakh(u)  Dooaar(u). Munnaiy pervaaraiy sadhaar(u). Munnaiy turaiy, taaray Gur(u) Sikh. Munnaiy Nanak bhuveh(i) na bhikh. Aiysa Naam Nirunjun hoyay. Jay ko munn(i)  jaanaiy mun(i)  koyay.    15.

Word Meaning: Moakh(u) = freedom from the bonds of Maya.    Dooaar  = (Waheguru’s door i.e. Court).  Sadhaar (u) = improves; enables (to achieve high spiritual level).  Turraiy = swims across the ocean of Maya.  Bhuveh(i)   = wanders from door to door of different religious guides.     Bhikh = alms; spiritual guidance.

MEANING: Waheguru’s Naam is such that whoever internalizes it and obeys it strictly, achieves complete freedom from the bonds of Maya thereby breaking his  birth-death-birth cycle.  Not only he finds salvation for himself, but he also leads his family members (associates, companions) to worship Waheguru, and follow the path of righteousness to be emancipated.  He becomes like the true guru himself who stays connected with Waheguru and leads others to salvation. Such a devotee does not need to seek spiritual guidance from any religious sect.     15.

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ॥ ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ॥ ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ॥ ਕਰਤੈ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰ॥ ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ॥ ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ॥ ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰ॥ ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ॥ ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ॥ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ॥ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ॥ ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ॥ ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ॥ ਤਿਸ ਤੇ ਹੋਇ ਲਖ ਦਰਿਆਉ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ॥ 16॥

Punch pervaan punch perdhaan(u). Punchay paaveh(i) Durgeh(i)  maan(u). Punchay sohay dur(i)  rajaan(u). Punchaan ka Gur(u) aik(u) dhiyaan(u). Jay ko kuhaiy kuraiy veechaar(u). Kertaiy kaiy kernaiy naahi shoomaar. Dhaul(u) dherm(u) duyya ka poot(u). Suntokh(u) thaap(i) rukhiya jin(i) soot(i).  Jay ko boojhaiy hovaiy suchiyar(u). Dhuvlaiy ooper(i) kayta bhaar(u). Dherti hoar(u) purraiy hoar(u), hoar(u). Tis tay bhaar(u), tulaiy kuvun(u) joar. Jea jaat(i) rungaan kay naav. Subhnaa likhiya voorrie klaam. Ehu laykha likh(u) jaanaiy koyay. Laykha likhiya kayta hoyay. Kayta taan(u) sooyaalihou roop(u). Kaytee daat(i) jaanaiy kaun(u) koot(u). Keeta pusaao aiko kuvaao. Tis tay hoyay lukh duriyaao. Koodrut(i)  kuvun kuhhaan veechaar(u)? Vaariya na jaavaan aik vaar. Jo Toodh(u) bhaavaiy saayee bhulee kaar. Tu suda slaamut(i) Nirunkaar. 16.

Word Meaning: Punch = an individual who has acquired a high spiritual level by “listening” to and obeying Waheguru’s Naam.  Pervaan = accepted; recognized. Perdhan(u) = spiritual leader.   Sohay = held in esteem.   Dhaul(u) = the mythical ox of Hindu books which supports the earth.   Dherm(u) =  justice; duty; responsibility.  Duyya = mercy.  Suntokh(u) = contentment.    Soot(i) = laws;  Kay = many.  Voorrie Klaam = the continuously running pen.  Laykha = account.  Kayta= how much? i.e.infinite. Sooalihou Roop =   admirable beauty.  Daat(i) = gifts, largesse.  Pusaao = expanse.  Kuvaao = Word; Shabad; Huqam.  Duriyaao = rivers (of worlds and life).  Nirunkaar = fromless.  Koodrut = nature; ability.  Slaamat = safe; dependable.

NOTE: 1. Meanings will start with the last lines. For coherence of real meaning, it may be more helpful not to follow the sequence strictly.

Meaning: (Guru Nanak says) that what ability or power do I have to comprehend Your secrets, and describe them, oh Waheguru! You are so Great, and so benevolent that one life for me is not enough to sacrifice (to appreciate) Your favours. I need countless lives to do so.  Whatever You do to Your liking, is for our good. You are always safe (slaamat) (ready to help us), oh formless Waheguru! The only thing that I (Guru Nanak) can say for sure is that Your devotees who believe firmly in You (Punches) get Your acceptance, and are honoured by You, oh Waheguru! They also become spiritual leaders to guide others as to how to seek Your approval. Such Punches are honoured in Your Court, and they are also accorded respect in the courts of worldly rulers. The Punches have only the “One” (Waheguru) in their mind (and have faith only in their Satguru) who is enshrined in their memory.

If someone, other than the Punches, thinks about Nature, and then states a few things about You, he will readily admit that there is no limit to Your Creation and the way You manage it, oh Waheguru!  {For example, talking about how the earth is supported in the universe, people have believed all the time that there is an ox (dhuval or dhaul) that carries the earth on its horns, but how can that be possible!} The ox himself needs something to stand on; so there should be another earth underneath him which needs another ox for support, and the chain continues {dherti hoar(u) purraiy hoar(u) hoar(u)}. How will the last ox bear that entire burden? (So, the idea of the ox supporting the earth is absurd).  If someone thinks, and understand this secret, he will realize the truth (hovaiy sachiaar) that the support for earth (ox or dhuval) is, in fact, provided by the innate responsibility (Laws) of Waheguru which is born out of His mercy for the universe, and which provides contentment for all living beings (they are never worried about the stability of the earth).

On the other front, there, are countless living beings of many different kinds and colours, whose accounts (births, deaths, deeds etc.) are kept continuously by Waheguru’s running pen (voorrie klaam). Think about that, who else can keep such limitless records (laykha)? No one has such ability.  Also, who can value Waheguru’s power, the beauty of His Creation, and His endowments? He created the universe with a single Command which resulted in millions of rivers (of life and worlds).

What power do I have to describe Your grandeur? He is so kind that my one life is not enough to sacrifice for Him (to thank Him for His largesse).  Whatever You do is for our good, and You are always safe (we can count on Your help), oh Waheguru.  16.

ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ॥ ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ॥ ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ॥ ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ॥

ਅੰਗ (4)॥ ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ॥ ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ॥ ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ॥ ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ॥17॥

Asunkh jup asunkh bhaou. Asunkh pooja, asunkh tup taou. Asunkh granth mookh(i) Vayd patth. Asunkh joag mun(i) ruheh(i) oodaas.

(PAGE 4): Asunkh bhagat goon giyan veechaar. Asunkh sutee asunkh daataar. Asunkh soor moonh bhukh saar. Asunkh moan(i) live laayay taar. Koodrut(i) kuvun kuhaan veechaar(u)?. Vaariya na jaavaan ek vaar. Jo Toodh bhaavaiy saayee bhuli kaar. Tu suda slaamut(i) Nirunkar.    17.

Word Meaning: Asunkh = countless. Jup = recitation of some holy mantras (paatth). Bhaou = affection, reverence.  Tup Taau = endure physical suffering to please god (or Waheguru).  Sutee = of high moral character.  Daataar = donors.  Soor = brave; gallant.   Bhukh = eat; endure.  Saar = iron or steel (weapons).  Moan(i) = stay quiet. Nirunkar = without any physical form (Waheguru).

MEANING: (Talking about good people) there are countless of those who recite some mantras to please You or some gods, oh Waheguru! And countless show affection and reverence for You. Countless people worship You or some other power, while countless people meditate and endure physical suffering to please some power.  Countless people memorize the Vedas or some other holy books, and recite them with their tongue.  There are countless yogis who renounce Maya in their thoughts.  There are countless devotees who use their knowledge to ponder on Your noble qualities.  There are countless people with high moral values, and countless people who donate for charities. Countless braves face, and receive injuries in the battle field; and countless people use deep concentration and go speechless for long periods to please You or some other power.  (Guru Nanak says) what power do I have to think or say anything about You, oh Waheguru? One life is not enough for me to sacrifice for (or to describe) Your kindness and noble qualities, oh Waheguru! I need several lives to do so. Whatever You do to Your liking, is good for us. You are always there to help us, oh formless Waheguru!   17.

ਅਸੰਖ ਮੂਰਖ ਅੰਧਘੋਰ॥ ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ॥ ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ॥ ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ॥ ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ॥ ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ॥ ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ॥ ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ॥ ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ॥18

Asunkh moorakh undh ghor. Asunkh chor hraamkhor. Asunkh amar kur(i) jaah(i)  joar. Asunkh gulvuddh huttiya kmaah(i). Asunkh paapi paap(u) ker(i) jaah(i). Asunkh koorriaar koorray phiraah(i). Asunkh mulaychh mul(u) bhukh(i) khaah(i). Asunkh ninduk sir(i) kureh(i) bhaar(u). Nanak(u) neech(u) kuhhaiy veechaar(u). Vaariya na jaavaan aik vaar. Jo Toodh(u) bhavaiy saayee bhulee kaar. Tu suda slaamat(i) Nirunkar.    18.

Word Meaning: Undhghor = in complete darkness (completely devoid of knowledge and wisdom).  Hraamkhor = parasites (dishonest) who live on others’ earnings.  Gulvaddh = killers; blood-suckers.  Koorriaar = who rely on lies.   Mulaychh = people with low mentality.  Mul = unclean (earned by dishonest means).    Ninduk = malicious critics; vilifiers.

Meaning: On the other hand, there are countless fools who are in complete dark i.e., they are completely devoid of any common sense. There are countless thieves who steal, and rob others. There are countless people who forcibly exercise control on others.  Countless killers kill others, and countless sinners commit sins.  Countless liars live their lives based on lies, and there are countless low-characters, and greedy people who eat unclean (earned by dishonest means) food, like they will never get the next meal.  Countless malicious people criticize others, thereby carrying more debt of sins on their heads.  (Guru Nanak says) I am also one among them, but I do know that your benevolence is immeasurable and I cannot pay that debt just in one life. I need countless lives to sacrifice for You (to thank You).  Whatever You do to Your liking is good for us, and You are always there to help us, oh formless Waheguru!   

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ॥ ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ॥ ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ॥ ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ॥ ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ॥ ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ॥ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ॥ ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ॥ ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋਈ ਥਾਉ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ॥ 19॥

Asunkh naanv asunkh thaanv. Agumm agumm asunkh loe. Asunkh kuheh(i) sir(i) bhaar(u) hoyay. Akhreen Naam(u) akhreen salaah. Akhreen giyaan(u) geet goon gaah. Akhreen likhan(u) bolun(u) baan(i). Akhraan sir(i) sunjog(u) vakhaan(i). Jinh(i) eh(i) likhay tis(u) sir(i) naah(i). Jiv foormaayay tiv tiv paah(i).  Jayta keeta tayta Naoun. Vin(u)  Naavayn naahi koyee thaoun. Koodrut(i) kuvun kuhaan veechar(u). Vaariya na jaavaan aik vaar. Jo Toodh bhaavaiy saayee bhuli kaar. Tu suda slaamat(i) Nirunkar. 19.

Word Meaning: Agumm = unreachable.    Loe = worlds.   Akhreen = using words.  Salaah = praise.  Baan(i) = language; speech.  Sunjog(u) = ; connection.  Vakhaan(i) = explained.  Sir(i) Naah(i) =  not his doing; cannot take credit. Foormaayay = dictates; orders; enlightens. Paah(i) = receives. Jayta = however much.  Tayta = as much.    Naaoun = Laws; existence.

MEANING: Your creation is so vast that there are countless worlds beyond our reach, oh Waheguru!  Assigning even the largest number to Your creation is a sin. Because of the countless worlds, there are countless places where you are remembered or worshipped, and people do so using countless names for You.  (No one can put any number on Your creation), however, they can use words to name You, and they sing Your praise with words. They acquire Your knowledge (Giyan) through words and ponder on Your kindness and favours, or count Your blessings also in words. It is only through words that people express their ideas either by writing or by speech. Also, it is through words that with You can be described or achieved, oh Waheguru!  The writer (Guru Nanak) does not claim any credit for this writing because He does (writes) only what He is enlightened about by Waheguru to do. Your Command (laws) prevails all over Your creation; there is no place without Your Command (or existence). What ability or power do I have to think and describe Your magnanimity, oh Waheguru!  One life is not enough for me to sacrifice myself for You (for Your favours). I need countless lives to do so. Whatever You do to Your liking is good for us. You are always there to help us, oh formless Waheguru!    19.

JAP(U) JI Pauris 1-7

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

Ikk (or Ek) Onkar Sat Naam Kerta Purakh Nirbhou Nirvair(u) Akal Moorat(i) Ajooni Saibhun(g) Gur Persad(i).

Word Meaning: Ikk (Ek) = single. Sat(i) = True (Eternal Waheguru or God).  Naam = synonymous with Waheguru; existence; His Huqam (Command); Laws of Nature. Kerta = Creator. Purakh = Living Power. Nirbhou = fearless. Nirvaiyr(u) = bears no enmity. Moorat(i) = His persona. Ajooni = never takes any life form. Saibhun(g) = self-illuminating. Gur Persad(i) = with the grace of the Guru.

MEANING: There is only one Supreme Being (Ek Onkar), His existence (Naam or His Huqam) is everlasting, He is the Creator, and is the Living Supreme Power, He is without fear which means He has no superior, or He is above all the laws of nature and is above the effects of Maya. He bears no enmity with anyone, because He has no rivals (equals), and is perfectly just (has no biases or prejudices). Time has no effect on Him personally, which means He never changes in any way with time.  He never takes any life form, and is self-illuminating. He can be realized only by the benevolence of the Guru.

NOTE 1: Even though Naam normally implies name of something, but Naam is also synonymous with Waheguru (God); and Naam or (Naoun) has also been used in Guru Granth Sahib to mean His Huqam (Command) and Laws of Nature.   A couple of examples are given below.

§ ਆਸਾ ਦੀ ਵਾਰ, ਪਉੜੀ 1 (463)॥ ਆਪੀਨੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀ੍ਹਨੈ ਰਚਿਓ ਨਾਉ॥ ਦੁਈ ਕੁਦਰਤ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਓ॥------

Aapinaiy Aap(i) saajiyo, Aapinaiy ruchiyo Naaou. Dooyee kudrat saajiyaiy kur(i) aasun dittho chaaou. -------

MEANING: After self-creating Himself, Waheguru created His Huqam (Laws).  He then created nature with His Huqam, and is now enjoying His nature with zest (free from all worries).

§ ਸੁਖਮਨੀ ਸਾਹਿਬ (284) ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਵੇਦ ਪੁਰਾਨ॥ ------

Sukhmani Sahib (284): Naam kay dhaaray suglay junt. Naam kay dhaaray khund brahmund. Naam kay dharay Simrit(i), Vayd, Puran. ---

MEANING: All living beings are supported (created) by the Huqam (laws) of Waheguru, and so are all the earths and the universe.  Even the Simritis, the Vedas and the Puranas were created (writtten) by the Huqam of Waheguru (His Laws).

See also Paurri 2 of Jap(u) Ji.

NOTE 2: Guru is a manifestation of Waheguru, and Guru could be in the form of a human, or simply Waheguru’s Word (Huqam).

Sikhs label this small set of Waheguru’s basic qualities (traits) ‘Mool Mantar’ which means the Mantra to realize Waheguru. Mantra is a very old idea, and it is a small composition with the underlying belief that its repeated recitation enables one to please some god.  Hindus have many mantras to please different gods.

However, Sikhs do not believe in any such mantras.  According to Sikhism, one must cleanse his mind by incorporating Guru’s Teachings in his everyday life, and must remember Waheguru all the time.  When one does this, he is able to overcome the attraction for Maya, and can connect with Waheguru. For this reason, Guru Granth Sahib as a whole is the Mool Mantar.

The Bani JAP(U) follows the Mool Mantar.

॥ਜਪੁ॥

JAP(U). This is the name of the holy Bani that follows.

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ॥ ਹੈ ਭੀ ਸਚੁ॥ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ॥

Aad(i) Sach(u) Jugaad(i) Sach(u). Haiy Bhee Sach(u). Nanak hoasi bhee Sach(u).

This is a sloak in reverence of Waheguru, and also to represent the main gist of the holy Bani.

Word Meaning: Aad(i) = from the very beginning; The source of everything. Sach(u) = Eternal Waheguru. Jugaad(i) = before the eons (joogs or yugas).

MEANING: Waheguru, which is the source of all creation, has been there ever since, and was there even before the yugas. (Guru) Nanak says that Waheguru is there even now, and will always be there.

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ॥ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ॥ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ॥ ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਇ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ॥ ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ॥ 1॥

Soachaiy soach(i) na hovuyi jay soachi lukh waar. Chooppaiy choop na hovuyi jay laayay ruhhan livtaar. Bhookkhiyaan bhookh na ootri jay bunnah pooriyan bhaar. Sehs siyanpaan lukh hoyay, ta ikk na chullaiy naal(i). Kiv sachiara hoyiyay kiv koorraiy tootaiy paal(i).  Huqam rajayee chulna Nanak likhiya naal(i). 1.

Word Meaning: Soach(i) = purity; bathing. Livtaar = meditation (full concentration). Pooriyaan = galaxies.  Bhaar = weight (of all riches). Sehs = thousands. Siyanpaan = clever nesses.  Sachiara (pure; fully detached from the worldly attractions). Koorr = false; untrue; perishable or not lasting for ever; attraction for the mundane. Paal(i) = curtain. Huqam = Waheguru’s Will, His Command, laws of nature; Rujayee = His Will.  Naal(i) = comes with birth.

MEANING: You cannot cleanse your mind by washing your body, even if you take millions of dips at holy places.  You cannot quieten your mind by keeping quiet for any length of time or by simple concentration.  One cannot overcome his greed for Maya by staying hungry (and thus from Maya) for some time. The appetite for wealth of those, who are greedy for it, is never satisfied even if they are offered limitless amounts of wealth of all the galaxies.  None of your millions of smartness accompanies you to Waheguru’s court to defend your deeds.  In that case, how can one break the curtain of falsehood and realize Truth (overcome the effects of Maya) ? (Guru) Nanak says that the only way to do so, is to gladly accept the Will of God, and obey His Command which is a pre-requisite to realizing Waheguru, and this requirement comes with the birth of the man.     1.

NOTE: Earlier, the truth seekers believed that they could achieve truth by cleansing their mind by pilgrimage, by staying quiet (so as not to engage in needless conversations), by avoiding food and wealth, and by acquiring wisdom by reading their religious books.  Guru Nanak Sahib did not believe that any of these efforts enables one to be “one” with Waheguru (God). He preached that the only way to be one with Waheguru is to accept Waheguru’s Will gladly (along with acquiring many other qualities).

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ॥ ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ॥ ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ॥ ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ॥ ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ॥ 2॥

Huqmi hovun(i) aakaar, Huqam na kuhhiya jaayee. Huqmi hovun(i) jea, Huqam milaiy vudiyayee. Huqami ootum(u) neech(u) Huqam(i) likh(i) dookh sookh paayiyay. Iknaa Huqmi bakhsheesh ikk Huqami suda bhuvaayiyeh(i). Huqmaiy undar(i) subh(u) ko baahur Huqam na koyay. Nanak huqmaiy jay boojhaiy ta houmaiy kuhhaiy na koyay.

Word Meaning: Aakaar = bodies. Vudiyayee = honour; recognition. Ootum(u) = superior; respectable.  Neech(u) = lowly; ignoble.   Huqam(i) = by His Command (Laws).  Bakhsheesh = Waheguru’s kind favours.   Bhuvaayiyeh(i) = is kept  unsettled; subject to reincarnation.     Haumaiy = selfishness; ego.

MEANING: All bodies are created by Waheguru’s Huqam (natural laws), but Huqam cannot be explained (it is beyond our comprehension). (For example, how the universe came into being, or how the first human being appeared on the earth).  Living bodies also come into being by Natural Laws, and people get recognition or respect by Waheguru’s Will.  It is by Natural Laws (Waheguru’s Will) that some people are accorded respect or recognition, while some others are considered lowly, and are looked down upon. We also get comforts and discomforts by Natural Laws.  It is again due to Natural Laws that some are content and at peace (and get salvation), while others are discontent and cannot settle down, and are perpetually in the birth-death-birth cycle. Everybody is governed by Natural Laws without any exception. (Guru) Nanak says that whosoever understands this secret (that everything happens according to the Laws) no longer remains selfish or has any ego.     2.

ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ॥ ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ॥ ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ॥ ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ॥ ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹੁ॥ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ॥

(ਅੰਗ 2)॥ ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ॥ ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ॥ ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ॥ ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ॥ ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ॥ ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ॥ ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ॥ ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ॥ 3॥

Gaavaiy ko taan(u) hovaiy kisaiy taan(u). Gaavaiy ko daat(i) jaanaiy neeshan(u). Gaavaiy ko goon vudiyayeen chaar. Gaavaiy ko vidiya vikhum(u) veechaar(u). Gaavaiy ko saaj(i) kurraiy tun(u) khayh(u) Gaavaiy ko jee laiy fir(i) dayhh.

(PAGE 2): Gaaaiy ko jaapaiy disaiy door(i). Gaavaiy ko vaikhaiy haadra hudoor(i). Kuthna kuthi na aavaiy toat(i). Kuth kuth kuthi koti kot(i) kot(i).  Daynda dayh lainday thuck(i) paah(i). Joogaan jooguntar(i) khaahi khaah(i). Huqami Huqam(u) chulaayay raah(u). Nanak vigsaiy vaypervaah(u). 3.

Word Meaning: Taan(u) = force; ability.   Daat(i) = gifts; largesse. Neeshan = symbol; identity.   Char = beautiful.   Vikhum(u) = difficult; complicated.  Saaj(i) = having created.   Haadra Hudoor(i) = omnipresent.  Kuthna = describe.  Huqami = who issues commands (Waheguru).   Raah(u) = path; routine (of managing the universe).   Vigsaiy = blooms; is happy; enjoys.    Vaypervaah(u) = care free; dissociated from the world.

MEANING: (To please Waheguru) some people sing His praise (if they have the ability to do so) thinking that He is all powerful, while some others sing His praise with the belief that all the natural gifts (water, air, light, fire, food, shelter etc.) are provided by Him. Some sing His praise because of His good innate qualities (like being the provider, kind, merciful, the creator of natural beauty etc.) while some others sing His praise using their thoughts (knowledge) about complicated natural phenomena (for example movement of stars and planets and other heavenly bodies, and changing phases of the moon). Some people sing His praise because He creates bodies and then destroys them, while some others sing His praise because He controls death and regeneration.  Some people sing His praise because He appears to be far, far away, while others sing because they think that He is omnipresent. There is no end to the number of people who describe Him in countless ways. Waheguru’s generosity is limitless, so much so, that living beings get tired of receiving His gifts (because there are too many and they do not have the capacity to enjoy them all. For example, too many kinds of food items, too many ways to adorn their bodies. Also, sometimes there is too much rain, too much sunshine etc.).  The Creator of the Natural Laws (Waheguru) runs the universe with His Laws, but He is carefree (dissociated from the world), but always enjoys His creation.     3.

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ॥ ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ॥ ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ॥ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ॥ ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ॥ ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ॥4॥

Saacha Sahib(u) Saach(u) Naayay bhaakhiya bhaou apaar(u). Aakheh(i) mungeh(i) dayh(i) dayh(i) daat(i) kuray Dataar(u).  Fayr(i) k(i) uggaiy rukkhiyaiy jit(u) disaiy Darbaar(u). Moonhou k(i) bolun(i) boliyaiy jit(u) soon(i) dhuray piyaar(u). Amrit vayla Sach(u)  Naoun vudiyayee veechaar(u)  Kermi aavaiy kupprra nudri moakh(u) dooaar(u). Nanak aivaiyn jaaniyaiy subh(u) aapay Sachiyar(u).     4.

Word Meaning: Saacha = eternal; pure truth; just.    Naayay = justice. Bhaakhiya = language. Bhaou = affection. Apaar(u) = infinite. Dataar(u) = the provider (Waheguru).  Darbaar(u) = His Court (glimpse)   Amrit Vayla = wee hours of morning.  Kupprra = clothes; human body; noble qualities and love for Waheguru.    Moakh(u) Dooaar(u) = the door of salvation.   Sachiyar(u) = the source of all the noble qualities (Waheguru).

MEANING: You are perfectly just, and so is Your justice, oh limitless, and the eternal Waheguru!  Affection is Your language (you listen to, and communicate with anyone who recites Your Naam with affection).  All living beings ask You for their needs, and You kindly fulfil their needs.  (So, everything is Yours, and nothing is there we can lay claim on). With this reality, what should one offer You so as to have Your kind glimpse? (No material substance is fit for Your offering because they are all Your creation).  What should one say to You so as to win Your affection?  The only befitting action that one can perform is to ponder on Your magnanimity and Your eternal Naam in the early hours of morning (Amrit vayla).  (Guru) Nanak says that one must recognize that Waheguru (Sachiyar) is present in every heart and everything is controlled by Him.  Noble qualities, and love for Waheguru (kupprra) is given to us based on our previous deeds, but we achieve salvation only by His benevolence.    4.

NOTE 1: Even though early morning hours are very effective to recite and concentrate on Waheguru’s Naam, you can worship Him any time of the day.

2. “Kupprra”, normally means fabric or clothes; in some situations, it also means human body. But, in the holy Paurri above, its more appropriate meaning is the noble qualities or love for Waheguru. This meaning is supported by the last Paurri, 27, of Majh Dee Vaar on page 150 of SGGS, and which is composed by Guru Nanak Sahib, and is given below, and also by a Shabad in Perbhaati Raag(u).  Focus on the underline sentence in Gurmukhi, or the bold holy line in the Roman version in each Shabad.

Guru Nanak Sahib is already in the human form, so “Kupprra” cannot imply human form in this situation. In this case, the appropriate meaning of the word will be the noble qualities and love for Waheguru.  So, in Paurri 4 above, the appropriate meaning of “Kupprra” should be noble qualities (and love for Waheguru), and not human body.

§ ਪਉੜੀ॥ ਹਉ ਢਾਢੀ ਵੇਕਾਰੁ ਕਾਰੈ ਲਾਇਆ। ਰਾਤਿ ਦਿਹੈ ਕੈ ਵਾਰ ਧੁਰਹੁ ਫੁਰਮਾਇਆ॥ ਢਾਢੀ ਸਚੈ ਮਹਲਿ ਖਸਮਿ ਬੁਲਾਇਆ॥ ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ॥ ਸਚਾ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੋਜਨੁ ਆਇਆ॥ ਗੁਰਮਤੀ ਖਾਧਾ ਰਜਿ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ॥ ਢਾਢੀ ਕਰੇ ਪਸਾਉ ਸਬਦ ਵਜਾਇਆ॥ ਨਾਨਕ ਸਚੁ ਸਾਲਾਹਿ ਪੂਰਾ ਪਾਇਆ॥ 27॥

§ Paurri: Houn dhaadhi vaykaar(u), kaaraiy laaya.  Raat(i), dihaiy kaiy vaar, Dhoorhoun foormaaya. Dhaadhi Sachaiy Mehl(i), Khusm(i) boolaaya. Sachi sift salaah kupprra paaya. Sacha Amrit Naam bhojun(u) aayaa. Gurmuti khaadha ruj(i) tin(i) sookh(u) paaya. Dhaadhi kuray pusaao, Shabad vujaaya. Nanak Sach(u) salaah(i) Poora paaya.  27.  Soodh(u).

Guru Sahib espouses the same idea of Kupprra in another Shabad as well.

§ ਪ੍ਰਭਾਤੀ ਮਹਲਾ 1 (1329)॥ ----- ਕਰਤਾ ਤੂ ਮੇਰਾ ਜਜਮਾਨੁ॥ ਇਕ ਦਖਿਣਾ ਹਉ ਤੈ ਪਹਿ ਮਾਗਉ ਦੇਹਿ ਆਪਣਾ ਨਾਮੁ॥ 1॥ ਰਹਾਉ॥ ------ ਖਿਮਾ ਧੀਰਜ ਕਰਿ ਗਊ ਲਵੇਰੀ ਸਹਜੇ ਬਛਰਾ ਖੀਰੁ ਪੀਐ॥ ਸਿਫਤਿ ਸਰਮ ਕਾ ਕਪੜਾ ਮਾਗਉ ਹਰਿ ਗੁਣ ਨਾਨਕ ਰਵਤੁ ਰਹੇ॥ 4॥7॥

§ Perbhaati Mehla 1 (1329): Kerta, Tu mayra jujmaan(u). Ikk dukhna huoun Taiy peh(i) maangoun, dayh(i) aapna Naam(u).   1. Ruhou.  ------- Khima dheeruj kur(i) guou lavayri, sehjay buchhra kheer(u) peayaiy.  Sift(i) sherm ka kuppraa maangoun, Hur(i) goon Nanak ruvut(u) ruhay. 4.7.

§ ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ॥ ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ॥ ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ॥ ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ॥ ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ॥ ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ॥ ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ॥ 5॥

Thaapiya na jaayay, keeta na hoyay. Aapay aap(i) Nirunjun(u) soyay Jin(i) sayviya tin(i) paaya maan(u). Nanak gaaviyaiy gooni nidhaan(u). Gaaviyaiy sooniyaiy mun(i) rukhiyaiy bhaou. Dookh(u) perhur(i) sookh(u) ghur(i) laiy jaayay. Gurmukh(i) Naadun(g) Gurmukh(i) Vaydun(g) Gurmukh(i) ruhhiya smaayee. Gur(u) Isher(u) Gur(u) Gorakh(u) Brahma, Gur(u) Parbati maayee. Jay Houn jaana aakhaan naahi kehna kuthan na jaayee. Gura ikk dayh boojhayee. Subhna jeeyaan ka ikk(i) Daata so mein vissar(i) na jaayee.   5.

Word Meaning: Thaapiya = installed; framed.  Nirunjun(u) = the one who is beyond the effects of Maya – Waheguru.     Sayviya = served (worshipped).  Gooni Nidhaan(u) = the treasure of virtues.  Perhur(i) = by dispelling; getting rid of.    Ghur(i) = in the mind.   Gurmukh(i) = by surrendering to the Guru; by becoming a staunch devotee.  Naadun(g) = is the shabad of the yogis.    Vedun(g) = is the Vedas.   Boojhaayee = wisdom; enlightenment.      Vissar(i) = forget.

MEANING: Unlike the Hindu gods whose idols are installed in the temples, and as per the Hindu belief they are brought to life by special rituals, Waheguru (Niranjun) cannot be installed in any form as He is self-illuminating.  You can only serve Him (recite His Naam and be a good human being as per the Teachings of the Guru).  Whoever serves Him, gets honoured in His Court.  (Guru) Nanak says that we should sing, and listen to the praise of Waheguru, who is the treasure of all the noble qualities (virtues), and we must harbour respect and affection for Him.  When we do that, our discomforts are dispelled and comforts take root in our heart.  A staunch devotee comes to realize that Waheguru is omnipresent, and for him Waheguru’s Naam is the shabad (music) of the yogis (trumpet that the yogis blow into), and is also the Vedas. (In other words, a devotee of Waheguru or a true Sikh, does not need to follow the practices of the yogis, and he does not need to follow the Hindu Vedas).  Waheguru’s Naam is the only important thing for a Gur Sikh, and he does not need to believe in Shiva, Gorakh (the founder of the Yoga faith), Brahma or goddess Parbati.  (Guru) Nanak maintains that even if I (Guru Nanak) knew all the secrets of Waheguru, it is impossible for me to describe Him. I only pray to Waheguru - the provider for all - that He enlightens me so that I never forget Him.    5.

NOTE: Unjun(u) (kohl or darkness) is a common name for Maya in Guru Granth Sahib. So, Nirunjun means Waheguru, who is above the effects of Maya.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ॥ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ॥ ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ॥ ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ॥ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨਾ ਜਾਈ॥6॥

Teeruth(i) naavaan jay Tis(u) bhaavaan, vin(u) bhaanay k(i) naayay kurreen.  Jayti sirtth(i) oopaayee vaykhaan vin(u) kerma k(i) milaiy luyee. Mut(i) wich(i) ruttan jawahar maanik jay ikk Gur ki sikh sooni. Gura ikk dayh boojhaayee. Subhna jeeyaan ka ikk(u) Daata so mein vissar(i) na jaayee.    6.

Word Meaning: Teeruth = Hindu holy places (pilgrimage).  Tis(u) = Him (Waheguru).   Bhaavaan = liked by.  Vin(u) = without.     Sirtth(i) = world; universe.  Kerma = mercy; noble deeds.   Ruttan, Jawahar, Maanik = rubies, jewels, pearls = noble qualities; virtues.     Sikh = advice.

MEANING: (Hindus undertake pilgrimage to take dip in holy waters with the belief that such a dip washes away their sins). (Disapproving such beliefs) Guru Nanak Sahib says that I will undertake a pilgrimage only if it pleases Waheguru, otherwise it is useless.  Without Waheguru’s mercy, I do not see anyone in the whole universe who has spiritually benefitted from meaningless rituals.  However, if you listen to the Teachings of the True Guru (and act on them) your thinking will be as precious (pure and noble) as the highly valuable stones, pearls, and diamonds. I only pray to the Guru to please, enlighten me so that I may never forget Him.   6.

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ॥ ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ॥ ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ॥ ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ॥ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ॥ ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ॥ ਤੇਹਾ ਕੋਈ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ॥7

Jay joog (yuga) chaaray aarja hoar dusooni hoyay.  Nuvaan khundaan wich(i) jaaniyaiy naal(i) chullaiy subh(u) koyay. Chunga naoun rukhayay kaiy,  jus(u) keerat(i) jug(i) layay. Jay Tis(u) nudr(i) na aavuyee taan vaat na poochhaiy kay. Keetaan undar(i) keet(u) ker(i) doshi dosh(u) dhuray. Nanak nirgoon(i) goon(u) kuray goonvuntiyaan goon(u) dayh. Tayha koyee na soojhyee j(i) tis(u) goon(u) koyay kuray. 7.

Word Meaning: Aarja = age. Nuvaan Khundaan = the nine regions of the earth.  Tis(u) = Him (Waheguru).  Keet = worm.  Goonvuntiyaan = people with noble qualities.     Soojhuyee = cannot think of.

MEANING: If I am known all over the world, and everybody considers it a privilege to accompany me because I am able to have an unusual life-span equal to the length of all the four yugs (millions of years) and even ten times that, and even if I earned fame because of my good deeds and everybody praises me, it is all useless if I am ignored by Waheguru because nobody will pay attention to me in His Court. Actually, I will be considered a culprit (a felon) and be labelled as such. I will be treated just like a worm among worms.  (Guru) Nanak says that only Waheguru is capable of imparting good qualities to the people with no qualities at all, and of enhancing such qualities of those, who already have some good qualities.  No one is there who can impart good qualities in Waheguru (because He has no superiors, or even equals).     7.

NOTE: Some yogis have been known to enhance their life spans to a few centuries by yogic practices. Guru Sahib is referring to such yogis.