In “Vaar (Ballad) Majh Kee”, First Nanak advises the seeker how one wastes one’s life by indulging in cultural and Maya pursuits by ignoring the all powerful and all pervading Creator. He starts on 242, SGGS with the so called “blessed fortunes, supernatural powers and luxurious life style” and deems all of them as a cause of the total wastage of life without indulging in His love impeccably. Let us ponder over his given thoughts to tread on a right path. In the below Slok, he says that the real living is to live being in love with the Creator:
ਮ; ੧ ਸਲੋਕੁ ॥
ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥
ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥
ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥ ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥
ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥
Mėhlā 1 salok.
So jīvi-ā jis man vasi-ā so-e. Nānak avar na jīvai ko-e.
Je jīvai paṯ lathī jā-e. Sabẖ harām jeṯā kicẖẖ kẖā-e.
Rāj rang māl rang. Rang raṯā nacẖai nang.
Nānak ṯẖagi-ā muṯẖā jā-e. Viṇ nāvai paṯ ga-i-ā gavā-e. ||1||
Slok of First Nanak.
In essence: Oh Nanak! Only that person in whose heart Akalpurakh abides has lived really; otherwise, no one really lives. If anyone lives without Akalpurakh, he/she departs from here by losing his/her honor. Such a person what eats is deemed as unearned. Drenched in power and wealth, one just shamelessly dances. Oh Nanak! Such a person is beguiled and defrauded. Without Akalpurakh’s name, one departs losing one’s honor.
Now the Guru questions our indulgence in temporary pleasures that leads us into circles that keep detouring us from our real home of peace; this kind of living remains empty of the eternal bliss that is obtained by living in His love:
ਮ; ੧ ॥
ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥ ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥
ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥
ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥
ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥
ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥
Mėhlā 1.
Ki-ā kẖāḏẖai ki-ā paiḏẖai ho-e. Jā man nāhī sacẖā so-e.
Ki-ā mevā ki-ā gẖi-o guṛ miṯẖā ki-ā maiḏā ki-ā mās.
Ki-ā kapaṛ ki-ā sej sukẖālī kījėh bẖog bilās.
Ki-ā laskar ki-ā neb kẖavāsī āvai mahlī vās.
Nānak sacẖe nām viṇ sabẖe tol viṇās. ||2||
The bani of First Nanak.
In essence: What else eating and dressing achieve if Ekankar doesn’t abide in one’s mind? So what if one enjoys fruits, ghee (purified butter), sweet molasses, fine flour, and meat? What is the value of the attire, the comfortable couch to fulfill sexual urges and reveling (without His name)? What is the use of army, mace-bearers, servants, and dwelling in mansions? Oh Nanak! Except Ekankar’s name, the entire paraphernalia is perishable.
Most of us are indulged in Maya pleasures while heading toward the virtual end; however, a few will listen to the Guru and get changed:
ਪਵੜੀ ॥
ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥ ਮਹੁਰਾ ਹੋਵੈ ਹਥਿ ਮਰੀਐ ਚਖੀਐ ॥
ਸਚੇ ਕੀ ਸਿਰਕਾਰ ਜੁਗੁ ਜੁਗੁ ਜਾਣੀਐ ॥ ਹੁਕਮੁ ਮੰਨੇ ਸਿਰਦਾਰੁ ਦਰਿ ਦੀਬਾਣੀਐ ॥
ਫੁਰਮਾਨੀ ਹੈ ਕਾਰ ਖਸਮਿ ਪਠਾਇਆ ॥ ਤਬਲਬਾਜ ਬੀਚਾਰ ਸਬਦਿ ਸੁਣਾਇਆ ॥
ਇਕਿ ਹੋਏ ਅਸਵਾਰ ਇਕਨਾ ਸਾਖਤੀ ॥ ਇਕਨੀ ਬਧੇ ਭਾਰ ਇਕਨਾ ਤਾਖਤੀ ॥੧੦॥
Pavṛī.
Jāṯī ḏai ki-ā hath sacẖ parkẖī-ai.
Mahurā hovai hath marī-ai cẖakẖī-ai.
Sacẖe kī sirkār jug jug jāṇī-ai. Hukam manne sirḏār ḏar ḏībāṇī-ai.
Furmānī hai kār kẖasam paṯẖā-i-ā. Ŧabalbāj bīcẖār sabaḏ suṇā-i-ā.
Ik ho-e asvār iknā sākẖ-ṯī. Iknī baḏẖe bẖār iknā ṯākẖ-ṯī. ||10||
Stanza.
In essence: (In Akalpurakh’s presence) Belonging to high caste holds no value, because Akalpurakh assesses righteousness only. If one has poison (pride), one dies by tasting it (pride of high cast is just like poison). Akalpurakh’s rule has been known in force throughout all ages. Only those ones who obey His ordinance are honored. The Master has brought the mortal to obey His ordinance without complaining. The Guru has honked this message of obeying His ordinance. Hearing the Guru’s message, some have taken the path; some have started preparing; some have gotten their bundles ready and some have ridden on (by hearing the Guru Messages, many start changing slowly, some get serious and some start preparing their minds to join the Guru’s path).
In the following Slok, the Guru gives an analogy through which he suggests that by remaining attached to the Creator, we will certainly be saved:
ਸਲੋਕੁ ਮ; ੧ ॥
ਜਾ ਪਕਾ ਤਾ ਕਟਿਆ ਰਹੀ ਸੁ ਪਲਰਿ ਵਾੜਿ ॥
ਸਣੁ ਕੀਸਾਰਾ ਚਿਥਿਆ ਕਣੁ ਲਇਆ ਤਨੁ ਝਾੜਿ ॥
ਦੁਇ ਪੁੜ ਚਕੀ ਜੋੜਿ ਕੈ ਪੀਸਣ ਆਇ ਬਹਿਠੁ ॥
ਜੋ ਦਰਿ ਰਹੇ ਸੁ ਉਬਰੇ ਨਾਨਕ ਅਜਬੁ ਡਿਠੁ ॥੧॥
Salok mėhlā 1.
Jā pakā ṯā kati-ā rahī so palar vāṛ.
Saṇ kīsārā cẖithi-ā kaṇ la-i-ā ṯan jẖāṛ.
Ḏu-e puṛ cẖakī joṛ kai pīsaṇ ā-e bahiṯẖ.
Jo ḏar rahe so ubre Nānak ajab diṯẖ. ||1||
Slok of First Nanak.
In essence: When the crop is ripe, it is cut down, and the straw and hedge only remain behind. The crop is thrashed and the corn is separated. We sit to grind it with quern-stones. Oh Nanak! I have seen a wonderful thing that the corn-seeds, which remain attached to the central axle, are saved (It means: Maya is grinding all the beings, but those who remain attached to Akalpurakh, are saved).
In the following, by giving an analogy of sugarcane, the Guru addresses the sweet pleasures that eventually lead us to miseries and pains:
ਮ; ੧ ॥
ਵੇਖੁ ਜਿ ਮਿਠਾ ਕਟਿਆ ਕਟਿ ਕੁਟਿ ਬਧਾ ਪਾਇ ॥
ਖੁੰਢਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਦੇਨਿ ਸੁ ਮਲ ਸਜਾਇ ॥
ਰਸੁ ਕਸੁ ਟਟਰਿ ਪਾਈਐ ਤਪੈ ਤੈ ਵਿਲਲਾਇ ॥
ਭੀ ਸੋ ਫੋਗੁ ਸਮਾਲੀਐ ਦਿਚੈ ਅਗਿ ਜਾਲਾਇ ॥
ਨਾਨਕ ਮਿਠੈ ਪਤਰੀਐ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥੨॥( ੧੪੨-੧੪੩)
Mėhlā 1.
Vekẖ jė miṯẖā kati-ā kat kut baḏẖā pā-e.
Kẖundẖā anḏar rakẖ kai ḏen so mal sajā-e.
Ras kas tatar pā-ī-ai ṯapai ṯai villā-e.
Bẖī so fog samālī-ai ḏicẖai ag jālā-e.
Nānak miṯẖai paṯrī-ai vekẖhu lokā ā-e. ||2||
The bani of First Nanak.
In essence: When sugarcane is ripe fully, it is cut down, cleaned, and chopped. Then it is bound in bundles. It is placed in wooden pressing machine and crushed (as if punishment was served). Extracted juice is put in the cauldron; it appears groaning as it burns. Empty crushed cane is kept for the fire. Oh Nanak say this: See Oh people! Because of the sweetness, how sugarcane goes through miseries (Application is on the attractive aspect of Maya that keeps one glued to it; consequently, it becomes cause of one’s all miseries).
In the follow, the Guru pities upon those who forget the Creator; in Maya pleasures, they suffer everyday because of their forgetfulness about the Creator who provides everything:
ਪਵੜੀ ॥
ਇਕਨਾ ਮਰਣੁ ਨ ਚਿਤਿ ਆਸ ਘਣੇਰਿਆ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਨਿਤ ਕਿਸੈ ਨ ਕੇਰਿਆ ॥
ਆਪਨੜੈ ਮਨਿ ਚਿਤਿ ਕਹਨਿ ਚੰਗੇਰਿਆ ॥ ਜਮਰਾਜੈ ਨਿਤ ਨਿਤ ਮਨਮੁਖ ਹੇਰਿਆ ॥
ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥ ਬਧੇ ਕਰਨਿ ਸਲਾਮ ਖਸਮ ਨ ਭਾਣਿਆ ॥
ਸਚੁ ਮਿਲੈ ਮੁਖਿ ਨਾਮੁ ਸਾਹਿਬ ਭਾਵਸੀ ॥ ਕਰਸਨਿ ਤਖਤਿ ਸਲਾਮੁ ਲਿਖਿਆ ਪਾਵਸੀ ॥੧੧॥
Pavṛī.
Iknā maraṇ na cẖiṯ ās gẖaṇeri-ā. Mar mar jamėh niṯ kisai na keri-ā.
Āpnaṛai man cẖiṯ kahan cẖangeri-ā.
Jamrājai niṯ niṯ manmukẖ heri-ā.
Manmukẖ lūṇ hārām ki-ā na jāṇi-ā.
Baḏẖe karan salām kẖasam na bẖāṇi-ā.
Sacẖ milai mukẖ nām sāhib bẖāvsī.
Karsan ṯakẖaṯ salām likẖi-ā pāvsī. ||11||
Stanza.
In essence: Some people don’t remember the death and entertain their too many hopes. Every day they die and live (means: they endure miseries of anxiety) and do not become friends of any one. According to their own thinking, they are very good. The fear of death stalks them always. The mind-slaves remain ungrateful. They do not acknowledge good things done to them (because hoping more and more is their motto of life). They bow to Akalpurakh under compulsion and it is not pleasing to the Master, Akalpurakh. Those ones who have obtained Him praise His name; they salute Him and He likes them. Such a chance is obtained as per the destiny.
The last two verses are interpreted by the interpreters differently; however, I think, in the end, the Guru talks about those hypocrites, who bow to the Creator in fear without any sincerity; the Guru says that Akalpurakh likes those, who praise His name in utter sincerity. When such sincere devotees salute Akalpurakh, they get reward, but such status is obtained as per one’s destiny. This way, I agree with Bhai Veer Singh only.
In the following, the Guru shows us how to get out of the quagmire of Maya pursuits by getting connected to our Creator through various examples:
ਮ; ੧ ॥
ਕੈਹਾ ਕੰਚਨੁ ਤੁਟੈ ਸਾਰੁ ॥ ਅਗਨੀ ਗੰਢੁ ਪਾਏ ਲੋਹਾਰੁ ॥ ਗੋਰੀ ਸੇਤੀ ਤੁਟੈ ਭਤਾਰੁ ॥
ਪੁਤੀ ਗੰਢੁ ਪਵੈ ਸੰਸਾਰਿ ॥ ਰਾਜਾ ਮੰਗੈ ਦਿਤੈ ਗੰਢੁ ਪਾਇ ॥ ਭੁਖਿਆ ਗੰਢੁ ਪਵੈ ਜਾ ਖਾਇ ॥
ਕਾਲਾ ਗੰਢੁ ਨਦੀਆ ਮੀਹ ਝੋਲ ॥ ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ ॥ ਬੇਦਾ ਗੰਢੁ ਬੋਲੇ ਸਚੁ ਕੋਇ ॥
ਮੁਇਆ ਗੰਢੁ ਨੇਕੀ ਸਤੁ ਹੋਇ ॥ ਏਤੁ ਗੰਢਿ ਵਰਤੈ ਸੰਸਾਰੁ ॥ ਮੂਰਖ ਗੰਢੁ ਪਵੈ ਮੁਹਿ ਮਾਰ ॥
ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥ ਸਿਫਤੀ ਗੰਢੁ ਪਵੈ ਦਰਬਾਰਿ ॥੨॥
Mėhlā 1.
Kaihā kancẖan ṯutai sār. Agnī gandẖ pā-e lohār.
Gorī seṯī ṯutai bẖaṯār. Puṯīʼn gandẖ pavai sansār.
Rājā mangai ḏiṯai gandẖ pā-e. Bẖukẖi-ā gandẖ pavai jā kẖā-e.
Kālā gandẖ naḏī-ā mīh jẖol. Gandẖ parīṯī miṯẖe bol.
Beḏā gandẖ bole sacẖ ko-e. Mu-i-ā gandẖ nekī saṯ ho-e.
Ėṯ gandẖ varṯai sansār. Mūrakẖ gandẖ pavai muhi mār.
Nānak ākẖai ehu bīcẖār. Sifṯī gandẖ pavai ḏarbār. ||2||
The bani of First Nanak.
In essence: When something of bronze, or gold or iron breaks, the smith welds it with fire. When husband and wife break away, through their son, their reconciliation is materialized because of their continuity of ancestry. When the king demands revenue, by giving it to him, a bond is established. Hungry person can keep relations if he gets something to eat. Relief from famine is obtained when the rivers run with heavy rain. Sweet words fortify the love. When one speaks the truth, one’s bond is built with religious scriptures. If a person does good deeds, after death, the world shows bond with him by remembering him. Such kinds of alliances prevail in the world. Fools are mended with punishment. Nanak expresses this fact that the bond with the Creator is made through praising Him.
In essence, the Guru guides us:
ਪਉੜੀ ॥
ਪੂਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਰਮਿ ਕਮਾਈਐ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਨਾਮੁ ਧਿਆਈਐ ॥
ਦੂਜੀ ਕਾਰੈ ਲਗਿ ਜਨਮੁ ਗਵਾਈਐ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭ ਵਿਸੁ ਪੈਝੈ ਖਾਈਐ ॥
ਸਚਾ ਸਬਦੁ ਸਾਲਾਹਿ ਸਚਿ ਸਮਾਈਐ ॥
ਵਿਣੁ ਸਤਿਗੁਰੁ ਸੇਵੇ ਨਾਹੀ ਸੁਖਿ ਨਿਵਾਸੁ ਫਿਰਿ ਫਿਰਿ ਆਈਐ ॥
ਦੁਨੀਆ ਖੋਟੀ ਰਾਸਿ ਕੂੜੁ ਕਮਾਈਐ ॥
ਨਾਨਕ ਸਚੁ ਖਰਾ ਸਾਲਾਹਿ ਪਤਿ ਸਿਉ ਜਾਈਐ ॥੧੪॥ (੧੪੪-੧੪੫)
Pa-oṛī.
Pūre gur kī kār karam kamā-ī-ai. Gurmaṯī āp gavā-e nām ḏẖi-ā-ī-ai.
Ḏūjī kārai lag janam gavā-ī-ai. Viṇ nāvai sabẖ vis paijẖai kẖā-ī-ai.
Sacẖā sabaḏ sālāhi sacẖ samā-ī-ai.
Viṇ saṯgur seve nāhī sukẖ nivās fir fir ā-ī-ai.
Ḏunī-ā kẖotī rās kūṛ kamā-ī-ai.
Nānak sacẖ kẖarā sālāhi paṯ si-o jā-ī-ai. ||14||
Stanza.
In essence: Only with Akalpurakh’s grace, the perfect Guru is followed, and with the Guru’s guidance, self-conceit is eradicated by meditating on Akalpurakh’s name. By indulging in others affairs (by ignoring His name), one wastes life in vain. Without His name, whatever eaten and worn are harmful. By praising the true Shabda, one merges with the eternal Creator. Without serving the Satiguru, one doesn’t settle in peace and keeps coming and going repeatedly. The love for the world is a false capital. Indulging in it is practicing falsehood. Oh Nanak! By singing the praises of the eternal Creator, one departs from here with honor.
The Guru’s guidance/shabda has been introduced; now it depends on us if we follow our “will” or “His will”. When options are given to us, it is our responsibility to choose the option the Guru gives to us by recommending it highly.
Wishes
Gurdeep Singh
