Episodios
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ਸਲੋਕੁ ॥
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥ ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
Translation in English :
This solok gives the gist of the Japji Sahib. It tells man that he whole nature surrounding him, is the source of his birth, feeding and Gur-Updesh.
Keeping these things in mind, keep thy actions pure and truthful. Good and evil have their own effects. Good actions take you near the God-head (The realization of the Divine within) and evil actions take you farther away. Therefore, do good and remain in touch with Thy source the One-in-All and the All-in-One. But right actions only do not lead to complete freedom (At-one-ment).
Therefore, along with righteous actions in the worldly dealings, meditate on the Divine Name (at least three hours before day break), with such devotion, that God‟s name ever dwells in thy heart. Thus your face will shine with Divine light, you will be free from birth and rebirth and lead many more to the goal of freedom. Man is here taken as a child.
All sound is conveyed through air, and man gets his Gur-Updesh through it, so air is Guru. Water, the agent of all creation, the father, and the earth, that produces all things which feed mankind, the mother.
Day and night are the male and female nurses. The day makes man play his part in this drama of the world, and night like a female nurse puts him to sleep and be fresh after rest. The good and evil actions leave their impressions instantaneously on man‟s mind. Good actions lead one near the Divine source (the Divine within) and the evil actions remove him farther away.
Those who meditate on the Divine Name with love and devotion, reach the goal of human life. They rise above all temptations and realize the Divine within. Their faces shine with Divine glory and they lead many more to this Divine goal, and free them from the cycle of birth and rebirth.
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ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
Translation in English :
In this Pauri, Satguru Nanak gives the essential qualities which are required for meditation on the Divine Name and the realization of the Divine within, in the form of a simile.
A goldsmith‟s shop is here taken as a model. Let self-control (control over all the sense organs; tongue, nose, ear, skin, etc.) be the furnace, forbearance (remaining calm and charitable under all trials) the goldsmith, reason (the power of judging right and wrong), the smithy, self-knowledge (I am not the body but the Atma) the hammer, the fear of God the bellows, penance (discarding all pleasures of flesh with a burning desire to reach the truth) the fire, heart full of Divine love, the crucible, and Elixir of the Divine name the purified gold (Gold free from all dross).
In short, by following the above given process, the pure Divine name, dwells in the human heart, and fills it with a sense of the presence of Divine Reality; both within and without (in the whole creation).
In this true mint (the company of saints and God-conscious persons) one realizes the Divine within. The above given method is adopted by only those who acquire the grace of God by following the teachings of the Satguru in complete humility and self- abnegation (I am nothing). O Lord, all my qualities and powers flow from Thee. Without them I cannot raise even my little finger.
Note: - In a steady mood of forbearance and toleration one has to keep self-control over all his desires and be a staunch devotee of truthfulness. With these fundamental qualities as the basis, one has to listen to, study and act upon the teachings of the Satguru. Then with the fear of God in the mind and a sustained and steady mood, one has to meditate on the Divine name. In this way all the dross of selfishness is removed and the Divine within shines in its full effulgence. Then one obtains the grace of the Guru (God conscious persons) and attains everlasting bliss. This path is followed by those who come under the gracious shade of Sat Sang, the congregation of God conscious persons.
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ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥ ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥ ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥ ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥ ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥ ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥ ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥
Translation in English :
Those who have conquered the ego become true recipients of the Divine grace. They become at-one with the Eternal Divine and their mind is filled with Divine power, which enables them to conquer all the five passions (selfishness, lust, anger, avarice, attachment to the flesh, and overwhelming pride). Whatever they say comes to pass.
Their words and actions become forceful and radiant with spiritual power. No ordinary person can reach that stage (enter that region of spiritual power).
There dwell those persons who have complete control over their bodies, rise above all desires of flesh, and have completely conquered their minds, by rising above all attachment.
Their hearts are filled with Divine realization. They see God everywhere and in every created thing. Their mind is immersed in the glory of God; it remains immersed in His praise and becomes intuned with the Infinite. This stage of life is indescribable. The glorious beauty of heart and soul of persons who have reached this stage of life is beyond human comprehension. They rise above death (the idea of death finds no place in their heart) and all temptations.
Their minds are ever filled with the realization of the Eternal Divine. They ever feel His presence within their heart. The Bhagtas or Devotees of innumerable worlds dwell there (reach that stage of life).
They are ever immersed in unfathomable bliss, as they have realized the Divine within. They see the Divine reality, which is above all form, alignment or colour, pervading everywhere. He, the Eternal Reality creates the Universe. His benign presence ever revels in its glory. The various parts of the Earth, and the infinite other worlds with their solar systems, all find their place in the Omnipresent sphere of the One-in-All and the All-in-One. (His Sach-Khand – the sphere of Eternal Truth, is all embracing. The whole Creation is in Him, and He is in His Creation). This is the final goal, the fourth stage.
In short, matter does not exist; the whole creation is the manifestation of the Divine thought. No one can describe them, as they are infinite. There are worlds beyond worlds and creations beyond creations.
The whole system is governed by an Eternal Law. The Lord (Eternal Divine) dwells in His creation and revels in its glory. Sayeth Nanak no tongue can describe it. (The description is as hard as steel).
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ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥ ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥ ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
Translation in English :
In this stage of Gyan, the light of knowledge shines in its full effulgence, it destroys all ignorance (attachment to flesh and blood and all material things). The bliss at this stage is beyond all comprehensions. All sounds of nature are sweet music to him, and fill him with inexpressible rapture.
At this stage the searcher after truth, feels just like Newton that the sea of Divine knowledge is so vast that he is just like a child picking pebbles on the seashore.
This sense of humility and his own littleness fills his heart, and he goes into a stage of ecstasy and adoration. In this state of mind the speech becomes sweet and beautiful.
It finds expression in various forms of poetic out bursts, and the heart is filled with immaculate and perennial sweetness. This stage cannot be expressed in words. Anyone who tries to do so, falls so short of it, that he himself feels ashamed of his vain attempt.
At this stage, the power of fixing one‟s attention, judging right from the wrong, keeping one‟s mind straight on the path of truth, and the sense of realizing the Divine within becomes pure, and free from all dross of selfishness. The cloud of selfishness is removed and one reaches the fine and pure sage of Devtas and Sidhs. All his thoughts and actions become more pure and forceful.
Note: - After passing through the true stages of Dharma and righteous actions in all walks of life, and Gyan, (a broad and clear vision of the Infinite Universe), the searcher after truth feels his own significance. He is filled with awe and humility, at the sight of the overwhelming immensity of nature (God‟s creation). He bows down his head in great devotion and meekness, and feels that he is an infinitesimal part of the creation. The sense of egoism (I am everything, I now everything) is uprooted and one feels ashamed of the claims one makes as a knower or the doer. In this meek and humble stage; third stage of mind one becomes a true receptacle of Divine grace (karma) and reaches at-one-ment with the One-in-All and the All-in-One.
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ਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥ ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥ ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥ ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥ ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
Translation in English :
The stage described above is the stage of Dharma (performing righteous deeds and reaping their fruit); now let us depict the stage of knowledge (deep insight into God‟s creation)
Herein we realize that there are innumerable worlds, with countless atmospheres (airy regions surrounding them), innumerable oceans, fairy regions, many Kahans (Lord Krishnas) and numerous Shivas. (Each earth having its own lord Krishna and Shiva).
There are countless Brahmas engaged in creating beings of various forms and colours. There are innumerable earths on which persons reap the fruit of their karma and countless high mountains on which Yogis and Rishis dwell.
There are numberless Dhru Bhagats and numberless Narads who show the path of meditating on the Divine Name to them. There are innumerable Indras (the kings of Devtas), countless Moons and Suns; and countless worldly regions. There are countless Sidhs (who have attained occult powers), Budhas (persons who have reached the region of true reason), countless Naths (masters among Sidhs), and countless Devies (Damsels of high and immaculate character).
There are innumerable Devtas, Rakhsas, Munies (Rishis) and innumerable oceans containing invaluable pearls and all kinds of precious things.
There are innumerable classes of creation [(i) from eggs, (ii) from mother‟s womb, (iii) from perspiration, (iv) from earth], countless languages, and numberless kings of men. There are countless Shastras and countless persons who follow the paths given therein. Sayeth Nanak their number is beyond human comprehension.
In Pauries 34 to 37 Satguru Nanak gives us the various stages through which a searcher after truth has to pass. First being the performance of righteous actions i.e.
1. Straightforward and truthful behaviour in all human activities.
2. Seeing one‟s own faults and the good qualities of others.
3. Sweetness in speech and manner.
4. Seeing all persons as one‟s own self without any distinction of caste, creed or colour.
5. Thankfulness, contentment with whatever naturally comes to us.
These virtues coupled with meditation on the Divine name Hari-Kirtan lead the searcher after truth into the sphere of knowledge (Gyan), the second stage. His vision becomes far-reaching and he realizes that God‟s Universe is unlimited. There are innumerable solar systems with their suns, moons, Brahmas, Vishnus, Shivas, Avtars. In short, he realizes the infinitude of God‟s creation.
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ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥ ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥ ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥
Translation in English :
This earth with its days and night, various seasons, periods of time and days fixed according to the lunar and solar calendars, its airy atmosphere, the watery belt (oceans) and the lower world, has been appointed as a place for performing righteous deeds.
On it dwell created beings of various kinds and variegated colours. They are called by various names, and their number is unlimited. Everyone reaps the fruit of one‟s own karma, and acquires the stage due to him. He is the sole Eternal Reality and His court (the congregation of His saints) is also ever true. Those who have realized the Divine within, and attained at-one-ment with the Divine without, adorn it.
The grace of God blesses them, and their faces radiate the peace and glory, which fills their hearts. In that assemblage of God-conscious persons, the unripe (low) and the ripe (high) stage of human beings are judged. Sayeth Nanak, this can only be realized when one reaches that stage.
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ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥ ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥ ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥ ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥ ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥ ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥ ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥ ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥
Translation in English :
n this Pauri Satguru Nanak makes us realize that mere human power, devoid of balanced state of mind, which can only be attained through meditation on the Divine name, and selfless service, cannot make our actions really effective. By our own power, our speech cannot be forceful. By mere mortal effort we cannot acquire complete self- control. We may shut up our lips, but the mind will go on wandering. We cannot beg anything by force, nor can we give anything by force. No human power can control life and death.
We cannot attain kingship or accumulate wealth with mere human force. The thoughts that surge in our minds for the attainment of these things can lead us nowhere. By constant and forceful study of Vedas and other Shastras we cannot attain self- realization the stage of at-one-ment.
By mere human efforts on cannot attain freedom from attachment to the worldly things. The whole Universe is ruled by an Eternal Divine Law. Nothing worth attaining can be secured without a harmonious at-one-ment with this law, which can only be reached by devotional meditation on the Divine name and selfless service of mankind.
Sayeth Nanak, verily no one can become high or low merely with his own human power. Anything that is acquired by mere physical effort, cannot lead to peace of mind and the ultimate good of society. For example, a king secures his kingship with mere physical force, and has not got a balanced state of mind to do justice to his subjects, his rule defeats its own purpose.
Neither the king can have any peace of mind, nor the subjects a peaceful and happy life. This applies to all walks of life. The actions that spring spontaneously from a mind in unison with the universal Divine, bring oneself true joy and peace and shower happiness and bliss on all around; but those which merely spring from an egotistic effort always produce a jarring effect on one‟s life and the society around.
Note: - Controlling one‟s mind with personal efforts is just like shutting up a snake in a casket. Whenever, by chance, the lid is removed the serpent jumps up and gives a deadly sting. On the other hand, if the mind is controlled by continuous meditation and prayer, a stage is reached when one rises above all desires and becomes the master of his passions. This is Sehj Awastha or Atampad (a balanced stage of mind filled with perennial bliss and joy) ever in communion with God and His nature and at-one with the Divine Law. Then all his actions, speech, giving and taking and the whole course of his life flows in a smooth and natural way in Unison with the Eternal Law governing his mind, and the whole universe
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ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥ ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥
Translation in English :
Q. How can one realize the Eternal and all embracing Divine?
Ans. If in the place of one tongue we acquire hundreds of thousands of tongues and these are again multiplied twenty times. Then with each of these tongues we repeat the Name of the Divine father with love and devotion, one hundred thousand times, we slowly and steadily travel the various stages of self- realization, and become at-one with Him.
However, there are persons who on hearing that His Bhagtas have reached the stage of at-one-ment, verbally claim without any effort to meditate on the Divine name that they are God themselves. Such persons are just like ants who acquire wings in the rainy season, and try in vain to soar in the sky like the eagle or the hawk. But such self- conceited persons fall down into the pit of burning desire, and grovel in the worldly dust of attachment.
Sayeth Guru Nanak, such bombastic and wordy claims lead one nowhere. The door of self-realization can be opened through constant devout meditation, humility and leaving everything to His grace. Then and then alone the cloud of selfishness (egoism) is removed and the Divine within shines in its full effulgence.
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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 ॥੩੧॥
Translation in English :
The Sidhs according to their ideas believe that God dwells in the Realm of Shiva (Shivpuri).
They ask Guru Nanak, where does God dwell, where is His storehouse of gifts?
Guru Nanak says in reply: the whole Universe with all its parts is His mansion and the unlimited creation is His storehouse. This has been filled with innumerable gifts, once for all and for all time to come. He goes on manifesting Himself into all kinds of forms and keeps them under His gracious eye and takes care of them in every way.
Sayeth Nanak, He is the Eternal Truth, and the creation is His true manifestation.
O Sidhs, we bow down in complete devotion and reverence to Him Who is ever existent, the source of all creation, has no colour and form, and is indestructible. He is beyond all changes through all the Yugas (The cycle of the world‟s creation).
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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 ॥੩੦॥
Translation in English :
In answer to a question put by a Sidh, how the world has been created, Guru Nanak says: -
The Eternal Divine – the One-in-All and the All-in-One in unison with His creation, (the thought from one to many) has brought into existence three vital functions that rule the Universe: The creative agent – Brahma. The feeder – Vishnu. The destroyer – Shiva.
These three carry on their work according to His will, and the Eternal Law controlling the creation. They are not the masters of their own will. But the wonder is that He can see and realize all that is going on in His universe, but He Himself is beyond the realization of these three (Brahma, Vishnu, and Shiva). Therefore, let us rise above these three and bow down in complete devotion and humility to Him Who is the source of all matter and spirit. During that period of the Universe when everything was in flux and there was no created thing in existence, the idea came into the Eternal mind that I manifest myself into various forms. This thought (Mai) in conjunction with the Divine mind brought into being the three forces (Powers) that rule the world.
(1) The creative (Brahma), (2) The feeding (Vishnu), (3) The destructive (Shiva).
O Sidhs, we bow down in complete devotion and reverence to Him Who is ever existent, the source of all creation, ahs no colour and form, and is indestructible. He is beyond all changes through all the Yugas (The cycle of the world‟s creation).
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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 ॥ ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੯॥
Translation in English :
Guru Nanak addressing the Sidhs says that they may get all kinds of dainty food by using their occult powers. The goddess of wealth may be at their service. With the blowing of couches and trumpets they proclaim their greatness to the world (Yogis blow horns and trumpets when distributing food).
Guru Nanak addressing them says that the realization of the Divine within and without is our perennial storehouse, which lifts us up from all desires. The power of mercy which serves all men and women, as real brothers and sisters in spirit, is our distributor of food. The grateful and loving throbbing of all human hearts are our couches and trumpets. He who controls the whole universe is our nath (master Yogi) just as Gorakh is yours. The occult powers that you acquire are another form of worldliness (attachment to pomp and show). They are a bar in the path of self-realization. The whole Universe is controlled by the power of destiny. Every one reaps the fruit of his past karma.
Note: - The Karma of each individual is of three kinds: -
1. The Sinchat Karma – the Karma actually performed in the present human life.
2. The Pralabadh Karma – the impressions on the mind created by actions good or bad in the past lives.
3. The Kireman Karma – the actions that one intends to do in the daily life.
Just as in a phonograph we put a plate and then start the machine, the voice and subject matter produced is the same as was impressed upon it in the previous machine. In the same way the impressions made on our minds by our actions in past lives, make us repeat the same actions good or bad in the present life and give their fruit to us. But he Sinchat Karma of this life can change their course for good or evil. A person who comes to Sat sang and follows the path of Divine meditation gets his evil impressions eradicated.
O Sidhs, we bow down in complete devotion and reverence to Him, who is ever existent, the source of all creation, has no colour and form, and is indestructible. He is beyond all changes through all the Yugas (The cycle of the world‟s creation).
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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 ॥੨੮॥
Translation in English :
Satguru Nanak Dev Ji in the next four Pauries (28th to 31st) takes into consideration the path of Yoga, which in those days was prevalent in India to very large extent. He fits in the Yoga structure His own views. These lead the searcher after Truth to at-one-ment with the Divine within through the path of Prema-Bhagti, selfless devotion to God and His creation.
Contentment (resigning to His will under all circumstances) are our earrings. (The Yogis bored their ears and wore large glass earrings). Meekness and humility are our begging bowl (Khapar), and the Jholi – a cloth bag thrown on the shoulder for surplus provisions.
Meditating on the Divine name and fixing the mind on the Divine within and without, are ashes, which yogis rub on their bodies. Ever keeping in mind the day of death is our Khintha (a loose garment made of all kinds of rags and pieces of cloth). Ever keeping the body pure and above all desires is our path of at-one-ment.
Absolute faith in God and the Satguru is our Danda (a staff which yogis keep in their hands). Realizing all men and women as our brothers and sisters in spirit, is our attainment to the highest stage to which the yogis aspire, and name it Ai-Panthi. (Yogis hail each other with the salutation of Ai-Panthi). A bhagat salutes all persons as brothers and sisters in spirit.
Conquering the mind and keeping it above all worldly desires, is the real conquest of the whole world. Yogis through their yogic practices tried to acquire occult powers and through them make men and women their followers. This, however, is only a temporary and ephemeral phase of subjugation. One who has conquered his mind, and has controlled himself is a real and permanent conqueror of this world. All persons vie with each other to follow him and obey his commands.
O Sidhs, we bow down in complete devotion and reverence to Him who is ever existent, the source of all creation, has no colour and form, and is indestructible. He is beyond all changes through all the Yugas (The cycle of the world‟s creation).
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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 ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥ ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥ ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥ ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ 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 ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
Translation in English :
Which is the doorway, and of what kind is the mansion in which O Lord You sit and supervise the whole created Universe. The whole Creation is Thy mansion and the unlimited vast expanse Thy doorway in front of it millions of harmonious songs and tunes are being played by innumerable things and beings. Innumerable musicians are singing of Thee, in all kinds of systematized music. Rags with their consorts sing of Thee. The vast expanse of air, water, fire with Dharam Raj, the maintainer of the equilibrium of the creation are all singing Thy praises.
The automatic and innate powers which silently but relentlessly keep the record of Karmas of all created being and also Dharam Raj who allots the reward of punishments of these actions sing of Thee. The Lords Shiva and Brahma whom Thou hast given a glorious place in Thy Creation, with their consorts sing of Thee. Many Indras sitting on their thrones, with all the Devtas attending them sing of Thee.
The Yogis who lift themselves above the mundane sphere of life and go into samadhi (a balanced state of mind for that period) and the Sadhus who are engaged in the self-searching task of Divine realization, sing of Thee. Those who tread the path of immaculate chastity, self-control, truth, and contentment (submission to his will under all conditions) sing of Thee. The pandits (learned persons), the Rishis (who lead the life in constant meditation, prayer, and the deep study of their scriptures), and the Vedas have sung of Thee through all the Yugas (ages). The beautiful and poor damsels of the upper regions, the earth and the antipodes (the lower world) who charm the minds of the on looker sing of Thee.
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ਅਮੁਲ ਗੁਣ 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 ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥ ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥ ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥ 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 ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥ ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ ॥ ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥
Translation in English :
His glory and attributes are above all price. (These qualities of self-realization, and submitting to His will are found in His saints). Those who try to rise above all attachment, and are ever engaged in trying to understand Thy attributes, can be at-one with Thee (in the company of Thy saints, by singing or listening to Thy praise). They are also priceless. They are the salt of Earth.
The minds of God-conscious persons who have realized the Divine within are the priceless storehouse of Divine knowledge. The searchers after truth, who come to God- conscious persons to find the way of self-realization, are priceless jewels of this Earth. Those who acquire these good qualities in the company of the saints and henceforth make them a part and parcel of their lives are also above all price.
The tie of love between the searchers after truth and the Satguru (God-conscious person, one who has realized the Truth and can show the path of self-realization to others) is beyond all price. Those who have reached the stage of self-realization in the company of saints are also beyond praise.
Their Dharma (the power of treading on the right path) is above all price. The company of the saints in which the above-mentioned qualities are acquired is priceless. Reason (power of sifting truth from falsehood) which rises above all attachment is acquired by His saints, is a very sensitive balance, and the fine power of judging right and wrong is the set of its weights.
The spontaneous and selfless teachings of the Satguru are a priceless gift for reaching the stage of self-realization (God consciousness). This stage which reveals itself on the forehead of God conscious persons is also above all valuation. The grace of the Satguru is priceless and His commandments are also invaluable.
These priceless gifts and attributes cannot be described in words as they are beyond the reach of human intellect. They can be realized but cannot be expressed in human language. His saints who have meditated on Him in complete devotion declare, that the union with Him is indescribable. It can be realized and felt but no words can express it.
The Vedas and Puranas have sung of Him. Many a learned persons have studied and expressed their views in spoken language. Many a Brahmas and Indras – (There are innumerable worlds and numberless Brahmas and Indras) have tried to explain His creation. The Lord Krishna and his pure damsels sing of Him in concert. Shivji and the Sidhs (persons who have acquired occult powers) have talked of Him.
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ਬਹੁਤਾ ਕਰਮੁ 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 ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥ 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 ॥੨੫॥
Translation in English :
His gifts and deeds are boundless, and cannot be put into words. He freely bestows His gifts and does not expect anything in return. Countless brave and great warriors beseech gifts from Him.
There are innumerable persons who beg all kinds of gifts from Him. Many a person waste their lives by spending His gifts in selfish pleasures and evil deeds. There are many who receive these gifts but do not acknowledge them. They always go on grumbling. There are innumerable duffers who go on eating and drinking, but never thank the Bestower of these gifts.
There are many who suffer from pangs of disease, hunger and incessant trouble. But O Divine Father, these too are Thy gifts. Here Guru Nanak takes the disciple to a very high stage of life. Here the sikh (the learner) is taught to take all these troubles as a great blessing. Each individual has a debt of evil karmas on his head, which he has to repay in his human life. By suffering these pains, pangs and calamities in a spirit of thankfulness the debt of karma is cleared way, and the person who so resigns himself to the will of God makes himself a receptacle of God‟s grace, and paves for himself the way of self-realization. O Lord, only by submitting to Thy will in thankfulness can one attain freedom from birth and rebirth, and be at-one with Thee. No one can give another path, for reaching this stage of self-realization.
If any foolhardy duffer tries to express in words any other means, then he alone knows how many reproaches he has to face, in the company of God-conscious persons. The Divine Father knows what gifts to bestow and He alone can give them. There are only a few persons who recognize Him as the Bestower of all gifts and receive them in complete thankfulness.
O Lord, he, upon whom You bestow the gift of singing Thy praises and meditation on Thy name, becomes at-one with Thee. He rises above all wants, and becomes the king of kings. He does not beseech or beg anything from anyone, but becomes the bestower of gifts to all mankind.
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ਸਲੋਕੁ ॥
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥ ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
Translation in English :
This solok gives the gist of the Japji Sahib. It tells man that he whole nature surrounding him, is the source of his birth, feeding and Gur-Updesh.
Keeping these things in mind, keep thy actions pure and truthful. Good and evil have their own effects. Good actions take you near the God-head (The realization of the Divine within) and evil actions take you farther away. Therefore, do good and remain in touch with Thy source the One-in-All and the All-in-One. But right actions only do not lead to complete freedom (At-one-ment).
Therefore, along with righteous actions in the worldly dealings, meditate on the Divine Name (at least three hours before day break), with such devotion, that God‟s name ever dwells in thy heart. Thus your face will shine with Divine light, you will be free from birth and rebirth and lead many more to the goal of freedom. Man is here taken as a child.
All sound is conveyed through air, and man gets his Gur-Updesh through it, so air is Guru. Water, the agent of all creation, the father, and the earth, that produces all things which feed mankind, the mother.
Day and night are the male and female nurses. The day makes man play his part in this drama of the world, and night like a female nurse puts him to sleep and be fresh after rest. The good and evil actions leave their impressions instantaneously on man‟s mind. Good actions lead one near the Divine source (the Divine within) and the evil actions remove him farther away.
Those who meditate on the Divine Name with love and devotion, reach the goal of human life. They rise above all temptations and realize the Divine within. Their faces shine with Divine glory and they lead many more to this Divine goal, and free them from the cycle of birth and rebirth.
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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 ਆਕਾਰੁ ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥ ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥
ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥ ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥ ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥
ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥ ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥
ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥ ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥
ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥
Translation in English :
His praise is endless and is beyond the power of expression. His creation is boundless and His gifts countless. No human eye can see the end of His vast creation, and no ear can comprehend His greatness. No one can realize the infinite plan in his mind, and no human intellect can visualize the limits of His created universe and its vast expanse.
Many a person are trying with all their might to solve the riddle of His creation, but all their efforts are in vain. No one can realize the limits of His boundless creation. The more one tries to put it in words, the more he finds that it is beyond all expression. He is the Sole Master of His Creation and pervades the loftiest spheres of the Universe, and is beyond the power of human mind and intellect. He dwells in the super conscious atmosphere of the congregation of God-conscious persons.
His name is great and high, and by meditating on it, one can realize Him and be at-one with Him. If one can become as high as the Divine Master, then and then alone he can know Him (His saints can become at-one with Him). He is high and great and He alone knows Himself.
Sayeth Nanak, God bestows His gifts according to the Karmas of human beings; and gives freedom from birth and rebirth by His grace, to those who meditate on His name in pure devotion without any worldly desire.
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ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥ ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥
ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥ ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥੨੩॥
Translation in English :
His devotees and Bhagats sing His praises and merge themselves with the Infinite Divine just as the rivers and the streams fall into the ocean and lose themselves in it, but cannot comprehend the greatness of the ocean.
In the same way His Bhagats and devotees, become a part and parcel of the great Divine, but cannot find words to express His greatness, just as a drop of water which falls into the ocean, blends itself into it, and becomes its part and parcel, but cannot describe the greatness of the sea.
The boundless Divine Essence is just like a great ocean.
Those who ever remember Him and meditate on His name, become at-one with Him. On the other hand, the possessors of mountain like heaps of gold and silver, cannot equal an ant (a humble devotee) who ever keeps His name in his mind.
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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 ॥ ੨੨॥
Translation in English :
There are hundreds of thousands of lower or nether worlds, and hundreds of thousands of skies (one above the other). In vain the searchers have tried to find their limit and number, but all have failed to do so. Even the Vedas say that the created universe is boundless.
The eighteen Purans and the four books (the Torait, the Zend- Avesta, the Bible and the Koran) declare with one voice, that there is but One everlasting Reality, the Divine Essence and the whole universe is His manifestation.
Were it possible to enumerate and measure His creation, one would attempt to do so, but He is above all this calculation. No human intellect can find the number or the limit of His boundless Creation.
Sayeth Nanak the Creator is above all His creation and He alone can know and realize it. All that one should do is to sing His praise in complete devotion and ecstasy, and be at-one with Him, leaving aside all these dry and fruitless calculations.
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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 ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥ ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥ 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 ਨ ਸੋਹੈ ॥੨੧॥
Translation in English :
By going to and bathing in the sacred places of pilgrimage, by going through all kinds of ascetic practices and by giving away gifts to the poor in a merciful mood, one gains an ephemeral reputation in this world, or one goes to Swarga (place of rest) after death for a short time, and is born again in this world when the fruit of one‟s good karmas is finished. But if our ears drink deep in the teachings of the Satguru, ever weigh them in our minds and act upon them with love and fervour, we realize the Divine within and attain at-one-ment with the One-in-All and the All-in-One.
O Divine Lord, all these gifts of listening to the teachings of the Guru, and ever keeping them in our minds, and acting upon them have been bestowed upon me by Thee. I am altogether devoid of them. Without these God-given gifts meditation on Thy Name is impossible. It is this mood of deep humility love and fervour that leads us to at-one- ment with Thee, and intunes our minds with the infinite.
O Lord, bestow these gifts upon me and accept my humble all-hail, “Thou art ever True, all life (source of all life), and ever blissful.”
Q. The other rendering is in the form of a question, is this creation the outcome of matter or of the Infinite source of all love and energy?
Ans. In the Infinite Divine mind, the thought came, that I manifest myself in various forms. This thought was expressed through the word and the whole creation came into existence. The Eternal Divine the source of all creation is the everlasting Reality, the source of all active life, and ever blissful.
What was the period, what was the time, what was the moment on the lunar calendar, what was the name of the day on the solar calendar (Sunday etc.), what was the season, and what was the month, when the whole creation came into existence?
All the pandits have searched the Purans, all the Mohammedan Divines have studied the Koran, but they could not fix the time and the moment of the world‟s creation. Even the Yogis who go into a trance and study the vast expanse of time and space cannot fix the moment and the day. In short no one can give the season and the month. It is the Creator alone Who Knows His own secret. Then how in my ignorance to solve this riddle, can I describe His creation?
The only thing that I can do is to take myself into the realm of praise and ecstasy, and be at-one with Him. Sayeth Nanak many a wise men attempt to describe His creation, each posing wiser than the other. But the great Lord, the All-in-One and the One-in-All is great and His praise is beyond the scope of human intellect and spoken language
He is the sole master of His creation, and manifests Himself into the whole created universe, according to His own will. O Nanak anyone who says that I know it, cannot find a place of respect in the company of God-conscious persons. All that one needs to do is to meditate on His name, sing His praise and thus merge oneself into the Divine Reality and become a part and parcel of the great Infinite.
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