Understanding the Journey of the Devotees of the Lord

Understanding Journey of the Devotees of the Lord

Gurvinder janu Ji has posted a Shabad(discussed in detail below) on a separate thread “What Is Your New Year Resolution”, it addresses half of the Sikhi principles. If attention is paid, one can realize that Fifth Nanak is stressing on Lord’s Ordinance according to which we are bound regardless our claims about our intellectual force. In JapJi Sahib, it is made clear that only through knowing His Hukam one can sculpture oneself to be free of that force exists within that leads to nothing but unending miseries in different forms. Now let’s reread Guru Shabad to understand the Guru Message and its broad application.
॥ ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ ॥ (Sri Guru Granth Sahib Ji 523)
Ji▫o ji▫o ṯerā hukam ṯivai ṯi▫o hovṇā
As, as is Thy command, so, so does it happen
ਜਹ ਜਹ ਰਖਹਿ ਆਪਿ ਤਹ ਜਾਇ ਖੜੋਵਣਾ ॥
. Jah jah rakẖėh āp ṯah jā▫e kẖaṛovaṇā.
Wheresoever Thou Thyself keepst me, there I go and stand.( means we are where you keep as per your Ordinance)

In Jap Ji, Guru ji says
ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ Hukmai anḏar sabẖ ko bāhar hukam na ko▫e. Nānak hukmai je bujẖai ṯa ha▫umai kahai na ko▫e. ||2||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/23771-understanding-the-journey-of-devotees-lord.html
All are subject to His fiat and none is exempt from His fiat. O Nanak! if man were to understand Lord's fiat, then no one would take pride (speak in ego).
All are subjected to His Ordinance, so to understand His hukam is very vital, that is why Guru ji says, if His ordinance is understood, “ego force” ceases to exist. In this very Shabad also Guru ji points at the same vital point
॥ ਜਿਨ੍ਹ੍ਹੀ ਪਛਾਤਾ ਹੁਕਮੁ ਤਿਨ੍ਹ੍ਹ ਕਦੇ ਨ ਰੋਵਣਾ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
Jinĥī pacẖẖāṯā hukam ṯinĥ kaḏe na rovṇā
They, who recognize(means understand) Lord's will, weep not ever.
The origin of most of the problems lies in the ego; actually it is the ego that keeps us separated from Him. Game of ego is all about pleasing our own “self”, the moment one stops pleasing it, world looks different. As long as we keep indulged in satisfying it, many things are done. Many times we feed others ego to feed our own ego. No wonder Guru ji stresses on taking all good and bad equally as His Will. When individual ego is gone, who is left? Isn’t it the Lord only? Let’s see how this fact is shared by the real devotees of the Lord
ਜਬਹਮ ਹੋਤੇਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥(Sri Guru Granth Sahib Ji 339)
Jab ham hoṯe ṯab ṯum nāhī ab ṯum hahu ham nāhī.
When I was, then You were not; now that You are, I am not.
ਭਗਤ ਕਬੀਰ ਜੀ
More of it
ਜਬਹਮ ਹੋਤੇਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥(Sri Guru Granth Sahib Ji 657)
Jab ham hoṯe ṯab ṯū nāhī ab ṯūhī mai nāhī.
When I am in my ego, then You are not with me. Now that You are with me, there is no egotism within me.
ਭਗਤ ਰਵਿਦਾਸ ਜੀ
So the cries are caused by the ego. When His ordinance is understood, ego is annulled.
Let’s go back to the Shabad. In next Guru Vaak, hint is to take mind to the Master whose Ordinance binds us. When ego is negated, meditating on His name becomes a coating of the soul that protects from Maya filth. It washes what was there due to ego and keeps it clean forever. Why? The real culprit ego is gone.
॥ ਨਾਮ ਤੇਰੈ ਕੈ ਰੰਗਿ ਦੁਰਮਤਿ ਧੋਵਣਾ ॥ ਜਪਿ ਜਪਿ ਤੁਧੁ ਨਿਰੰਕਾਰ ਭਰਮੁ ਭਉ ਖੋਵਣਾ
Nām ṯerai kai rang ḏurmaṯ ḏẖovṇā. Jap jap ṯuḏẖ nirankār bẖaram bẖa▫o kẖovṇā
. With the love of Thy Name, I wash off my evil intellect. By continuously meditating on Thee, O formless Lord, my doubt and dread are dispelled
There are illusions created by ego, under its influence, there is duality created by intellectual force, by understanding His Ordinance, ego is voided, then the intellect serves in positive way instead of creating illusions and duality. There is none but Him in the picture. The soul is attracted by the gravity of His love because all other elements that could hinder are gone. This is the second stage Guru ji pointing out.
We go through existences because we are separated from Him and remain a part of His creation, when we merge with Him, this cycle ends, soul stills within Him. Please read on:
ਜੋ ਤੇਰੈ ਰੰਗਿ ਰਤੇ ਸੇ ਜੋਨਿ ਨ ਜੋਵਣਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਇਕੁ ਨੈਣ ਅਲੋਵਣਾ ॥
. Jo ṯerai rang raṯe se jon na jovṇā. Anṯar bāhar ik naiṇ alovaṇā.
. They, who are imbued with Thine affection are not yoked to existences. Within and without(means out side), they see the one Lord with their eyes.
When ego is annuled, intellect becomes helpful. what has been remained to see after that? Answer is” the all pervading Lord” There is no conflict in reality; it is created by us in all cases. The conflict creating force ceases to exist, the true devotees see Him in good as well as bad. The ones, who are exposed to duality and ego, may laugh at it but they will never understand what they are missing.
Aim is clear, mind is set on it
॥ ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਮਨ ਮਾਹਿ ਪਰੋਵਣਾ ॥੧੮॥
Nā▫o Nānak bakẖsīs man māhi parovaṇā. ||18||
Nanak, they attain the Name's gift, which they string into their mind.
We waste life in conflicts by creating them and in efforts to win them, contrary to this, the real devotees of the Lord, are progressed so advance, they enjoy being in love with the Lord. There is nothing that blossom in their hearts but love for Him. Of course Lord’s grace completes the journey. By understanding His Ordinance, as ego disappears, miracle happens within.




G Singh

 
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G. Singh

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pk70 ji

A great topic with your usual way to tease the deeper meaning from the words. From the wonderful puzzle-poetry of Sant Kabir comes the idea that the journey is not subject to the rules of "ordinary reality." The journey runs along a path that contradicts our experiences in ego and intellect. The journey is taken without travelling and the only map that works to find the path is given by the True Guru.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771

ਜਾਗਤ ਸੋਵਤ ਬਹੁ ਪ੍ਰਕਾਰ ॥
jaagath sovath bahu prakaar ||
There are many ways of being awake, and sleeping.

ਗੁਰਮੁਖਿ ਜਾਗੈ ਸੋਈ ਸਾਰੁ ॥
guramukh jaagai soee saar ||
To be awake as Gurmukh is the most excellent way.

ਇਸੁ ਦੇਹੀ ਕੇ ਅਧਿਕ ਕਾਮ ॥
eis dhaehee kae adhhik kaam ||
The most sublime of all the actions of this body,

ਕਹਿ ਕਬੀਰ ਭਜਿ ਰਾਮ ਨਾਮ ॥੩॥੨॥
kehi kabeer bhaj raam naam ||3||2||
says Kabeer, is to meditate and vibrate on the Lord's Name. ||3||2||

ਜੋਇ ਖਸਮੁ ਹੈ ਜਾਇਆ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
joe khasam hai jaaeiaa ||
The wife gives birth to her husband.

ਪੂਤਿ ਬਾਪੁ ਖੇਲਾਇਆ ॥
pooth baap khaelaaeiaa ||
The son leads his father in play.

ਬਿਨੁ ਸ੍ਰਵਣਾ ਖੀਰੁ ਪਿਲਾਇਆ ॥੧॥
bin sravanaa kheer pilaaeiaa ||1||
Without breasts, the mother nurses her baby. ||1||

ਦੇਖਹੁ ਲੋਗਾ ਕਲਿ ਕੋ ਭਾਉ ॥
dhaekhahu logaa kal ko bhaao ||
Behold, people! This is how it is in the Dark Age of Kali Yuga.

ਸੁਤਿ ਮੁਕਲਾਈ ਅਪਨੀ ਮਾਉ ॥੧॥ ਰਹਾਉ ॥
suth mukalaaee apanee maao ||1|| rehaao ||
The son marries his mother. ||1||Pause||

ਪਗਾ ਬਿਨੁ ਹੁਰੀਆ ਮਾਰਤਾ ॥
pagaa bin hureeaa maarathaa ||
Without feet, the mortal jumps.

ਬਦਨੈ ਬਿਨੁ ਖਿਰ ਖਿਰ ਹਾਸਤਾ ॥
badhanai bin khir khir haasathaa ||
Without a mouth, he bursts into laughter.

ਨਿਦ੍ਰਾ ਬਿਨੁ ਨਰੁ ਪੈ ਸੋਵੈ ॥
nidhraa bin nar pai sovai ||
Without feeling sleepy, he lays down and sleeps.

ਬਿਨੁ ਬਾਸਨ ਖੀਰੁ ਬਿਲੋਵੈ ॥੨॥
bin baasan kheer bilovai ||2||
Without a churn, the milk is churned. ||2||

ਬਿਨੁ ਅਸਥਨ ਗਊ ਲਵੇਰੀ ॥
bin asathhan goo lavaeree ||
Without udders, the cow gives milk.

ਪੈਡੇ ਬਿਨੁ ਬਾਟ ਘਨੇਰੀ ॥
paiddae bin baatt ghanaeree ||
Without travelling, a long journey is made.

ਬਿਨੁ ਸਤਿਗੁਰ ਬਾਟ ਨ ਪਾਈ ॥
bin sathigur baatt n paaee ||
Without the True Guru, the path is not found.

ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੩॥੩॥
kahu kabeer samajhaaee ||3||3||
Says Kabeer, see this, and understand. ||3||3||

Sant Kabir
Ang 1194

pk70 ji

This shabad was posted a long time ago by forum member Soul_Jyot on a thread by a different name. It is a wonderful expression by the 5th Guru of another truth of the journey. We see that the only sustenance is the Lord. And we also see that the reality is not of ego's making for it is a journey "where no one knows you." It is a journey where mind and intellect eventually must admit defeat for it is a journey in total darkness where the only light to the path is the light of the Lord's Name. It is a path of terrible heat and blazing sunshine which drives the ego, parched by thirst, to cry out......

ijh mwrg ky gny jwih n kosw ]
jih maarag kae ganae jaahi n kosaa ||
On that path where the miles cannot be counted,

hir kw nwmu aUhw sMig qosw ]
har kaa naam oohaa sa(n)g thosaa ||
there, the Name of the Lord shall be your sustenance.

ijh pYfY mhw AMD gubwrw ]
jih paiddai mehaa a(n)dhh gubaaraa ||
On that journey of total, pitch-black darkness,

hir kw nwmu sMig aujIAwrw ]
har kaa naam sa(n)g oujeeaaraa ||
the Name of the Lord shall be the Light with you.

jhw pMiQ qyrw ko n is\wnU ]
jehaa pa(n)thh thaeraa ko n sin(j)aanoo ||
On that journey where no one knows you,

hir kw nwmu qh nwil pCwnU ]
har kaa naam theh naal pashhaanoo ||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
with the Name of the Lord, you shall be recognized.

jh mhw BieAwn qpiq bhu Gwm ]
jeh mehaa bhaeiaan thapath bahu ghaam ||
Where there is awesome and terrible heat and blazing sunshine,

qh hir ky nwm kI qum aUpir Cwm ]
theh har kae naam kee thum oopar shhaam ||
there, the Name of the Lord will give you shade.

jhw iqRKw mn quJu AwkrKY ]
jehaa thrikhaa man thujh aakarakhai ||
Where thirst, O my mind, torments you to cry out,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771

qh nwnk hir hir AMimRqu brKY ]4]
theh naanak har har a(n)mrith barakhai ||4||
there, O Nanak, the Ambrosial Name, Har, Har, shall rain down upon you. ||4||

Guru Arjan Dev Ji
Raag Gauree
Ang 264

I have a question :

Is an understanding of how Laws of Nature work, part of understanding His Hukam ?

I have a question for you too namjap jio
How laws of nature can be different from His Ordinance since every thing is bound to His Ordinance?

PK70 Ji,

Yes I agree that Laws of Nature are all part of His Hukam. My specific query is while we are treading the Journey towards God, what is the right way to understand His Hukam.

If giving our mind, body and wealth to the true Guru is the only way, then aren't we also already belonging to Him in principle ? Tuks of gurbani also mention how can we offer anything to God when everything belongs to Him
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771

But in this journey, we have a physical body. And this body is subject to physical laws., some of which have been understood. With our limited understanding of His Hukam, there is also a whole 'new' but already existing non-physical laws that can be termed higher laws which in turn govern and mould the lower laws.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771

Please throw some light on the matter.

[quote=namjap;91823]PK70 Ji,

Yes I agree that Laws of Nature are all part of His Hukam. My specific query is while we are treading the Journey towards God, what is the right way to understand His Hukam.(quote namjap jio)
We cannot obey His Hukam as long as we, consciously or unconsciously, keep pleasing our minds, we cannot understand or tread on a path towards the Lord if our minds remain influenced of Maya. Even if we say” Yes all is His Hukam” we still defy it as we are led by the intellect of us that dances to the tunes of our ego. Guru ji stresses
ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ ॥
Lab lobẖ ahaʼnkār kī māṯī mā▫i▫ā māhi samāṇī.
She is intoxicated with greed, pride and egotism, and engrossed in Maya.

ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ॥੨॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
Inī bāṯī saho pā▫ī▫ai nāhī bẖa▫ī kāmaṇ i▫āṇī. ||2||
She cannot obtain her Husband Lord in these ways; the young bride is so foolish! ||2|| ( Here iaani means ignorant)
Right after expressing the inexpressible in Mool Mantra, Guru Nanak asks his followers to seek the Lord through Guru. When we go to Guru to seek Him, we are supposed to go there leaving our “Self” behind but unfortunately most of us don’t.
ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਵਿਚਹੁਆਪੁ ਗਵਾਈਐ॥੪॥੬॥(Sri Guru Granth Sahib Ji602)
Nānak nām vasai man anṯar vicẖahu āp gavā▫ī▫ai. ||4||6||
In essence: If self conceit is eliminated from within, the Lord’s Name dwells with in the mind.

Now question is how, Guru puts a question and answers it

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.
Go and ask the happy, pure soul-brides(means who has realized the Lord), how did they obtain their Husband Lord?

ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿਹੁਕਮੁਚੁਕਾਈਐ॥
Jo kicẖẖ kare so bẖalā kar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.
Whatever the Lord does, accept that as good; do away with your own cleverness and self-will.

Problem most of the time is this that we keep our self guided intellect working in full scale. It’s very simple, either find HIM with our own intellect or give it up and follow Guru but be aware while following Guru, own intellect should not be part of it, only Guru Teachings should be followed.

If giving our mind, body and wealth to the true Guru is the only way, then aren't we also already belonging to Him in principle ? Tuks of gurbani also mention how can we offer anything to God when everything belongs to Him
You are mixing up oranges and apples. Reread your statement. It is not offering where Guru asks you to give, it is your “attention” Guru wants. The “Self” that is influenced by Maya, Guru wants to mold it. If that is not given, what Guru can do? When Gurubani states that give every thing to Guru, it generally means to detach from the “Self” It is not the contents that hold any importance but the action of detachment in this context.

But in this journey, we have a physical body. And this body is subject to physical laws., some of which have been understood. With our limited understanding of His Hukam, there is also a whole 'new' but already existing non-physical laws that can be termed higher laws which in turn govern and mould the lower laws.

Why this worry of these laws and physical body? Guru doesn’t say to abandon every thing. One can keep doing what job or profession one is in, should take care of the responsibility towards the body; if one gets sick, and should take medicine. Surrendering of self is an act of getting free from pleasing-mind- games and following Guru Teachings flawlessly.
We do not understand Hukam because we side by our “self” more than siding with the Guru. When Guru makes clear about the Ordinance of the Infinite
ਤੇਰਾਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਲਿਖਿ ਨ ਜਾਣੈ ਕੋਇ ॥(Sri Guru Granth Sahib Ji 53)
Ŧerā hukam na jāpī keṯ▫ṛā likẖ na jāṇai ko▫e.
The extent of Your Command cannot be seen; no one knows how to write it.
ਮਃ 1
Why our “Self” is not satisfied? Do we want to satisfy this “Self” or walk on the path Guru says? In Gurbani, it is defined how His Ordinance should be obeyed, here are a few points to be considered
ਸੁਖ ਦੁਖਸਮ ਕਰਿ ਜਾਣੀਅਹਿ ਸਬਦਿ ਭੇਦਿ ਸੁਖੁ ਹੋਇ ॥੫॥(Sri Guru Granth Sahib Ji 57)
Sukẖḏukẖ sam kar jāṇī▫ahi sabaḏ bẖeḏ sukẖ ho▫e. ||5||
Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad. ||5||
ਮਃ 1
ਸੁਖੁ ਦੁਖੁ ਦੋਨੋਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥(Sri Guru Granth Sahib Ji219)
Sukẖḏukẖḏono sam kar jānai a▫or mān apmānā.
One who knows that pain and pleasure are both the same, and honor and dishonor as well,
ਮਃ 9 1 ( It is only possible if Guru Teachings have priority and “Self” loses control over us)
In this world, there are two ways, one is to be pleased and to please others, the second one is to be in love with the Lord and paying no attention to what the world says in pursuit of the Creator. There are some who want to do the both, they are stuck, there are those who just care and love for the Lord, they progress to the highest spiritual level. Period. Choice is to be made as per His Hukam.

The following Shabad was quoted by Soul-jyot ji and referred by aad jio above.
It is beautiful expression in context of being in His refuge.

In the following Guru Shabad, Fifth Nanak takes life not a journey filled with harmonious moments but a tasteless experience and advises the followers to seek Lord’s Name that can make it easy and harmonious. The first Guru Vaak expresses a long life having abyss but Lord’s name is only useful in it
ijh mwrg ky gny jwih n kosw ]
jih maarag kae ganae jaahi n kosaa ||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
On that path where the miles cannot be counted,
hir kw nwmu aUhw sMig qosw ]
har kaa naam oohaa sa(n)g thosaa ||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=23771
there, the Name of the Lord shall be your sustenance.

In the following, the life though shined with Maya influences, still it is filled with darkness due to lack of divine knowledge. However, Lord’s Name lightens it up to dispel darkness created by Maya
ijh pYfY mhw AMD gubwrw ]
jih paiddai mehaa a(n)dhh gubaaraa ||
On that journey of total, pitch-black darkness,
hir kw nwmu sMig aujIAwrw ]
har kaa naam sa(n)g oujeeaaraa ||
the Name of the Lord shall be the Light with you.

Devotees differ from the worldly attached people, they behave different way which may not be liked by “Sansaari”; it doesn’t matter to the devotees because with them is Lord’s Name, a kind of ultimate support, why to bother about temporary support?
jhw pMiQ qyrw ko n is\wnU ]
jehaa pa(n)thh thaeraa ko n sin(j)aanoo ||
On that journey where no one knows you,
hir kw nwmu qh nwil pCwnU ]
har kaa naam theh naal pashhaanoo ||
with the Name of the Lord, you shall be recognized.

Life becomes terrible as one goes through ups and downs, Guru ji applauds the seeker not to worry as the Lord’s support is enough to pass through it, after all, the Lord is there.
jh mhw BieAwn qpiq bhu Gwm ]
jeh mehaa bhaeiaan thapath bahu ghaam ||
Where there is awesome and terrible heat and blazing sunshine,
qh hir ky nwm kI qum aUpir Cwm ]
theh har kae naam kee thum oopar shhaam ||
there, the Name of the Lord will give you shade.

As mind get tormented due to many reasons in this Maya dominated world, Guru ji is encouraging the soul to remain in Lord’s refuge, love for the Lord will void all miseries and eventually, peace will blossom within the heart
jhw iqRKw mn quJu AwkrKY ]
jehaa thrikhaa man thujh aakarakhai ||
Where thirst, O my mind, torments you to cry out,
qh nwnk hir hir AMimRqu brKY ]4]( Guru Arjan Dev Ji
Raag Gauree
Ang 264)

Quote:

In this world, there are two ways, one is to be pleased and to please others, the second one is to be in love with the Lord and paying no attention to what the world says in pursuit of the Creator. There are some who want to do the both, they are stuck, there are those who just care and love for the Lord, they progress to the highest spiritual level.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਰਾਗੁ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ਪਹਿਲਾ ੧ ਘਰੁ ੧ ॥
रागु सिरीरागु महला पहिला १ घरु १ ॥
Rāg sirīrāg mėhlā pahilā 1 gẖar 1.
Raag Siree Raag, First Mehl, First House:

ਮੋਤੀ ਤ ਮੰਦਰ ਊਸਰਹਿ ਰਤਨੀ ਤ ਹੋਹਿ ਜੜਾਉ ॥
मोती त मंदर ऊसरहि रतनी त होहि जड़ाउ ॥
Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛā▫o.
If I had a palace made of pearls, inlaid with jewels,

ਕਸਤੂਰਿ ਕੁੰਗੂ ਅਗਰਿ ਚੰਦਨਿ ਲੀਪਿ ਆਵੈ ਚਾਉ ॥
कसतूरि कुंगू अगरि चंदनि लीपि आवै चाउ ॥
Kasṯūr kungū agar cẖanḏan līp āvai cẖā▫o.
scented with musk, saffron and sandalwood, a sheer delight to behold -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੧॥
मतु देखि भूला वीसरै तेरा चिति न आवै नाउ ॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||1||
seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1||

ਹਰਿ ਬਿਨੁ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਉ ॥
हरि बिनु जीउ जलि बलि जाउ ॥
Har bin jī▫o jal bal jā▫o.
Without the Lord, my soul is scorched and burnt.

ਮੈ ਆਪਣਾ ਗੁਰੁ ਪੂਛਿ ਦੇਖਿਆ ਅਵਰੁ ਨਾਹੀ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥
मै आपणा गुरु पूछि देखिआ अवरु नाही थाउ ॥१॥ रहाउ ॥
Mai āpṇā gur pūcẖẖ ḏekẖi▫ā avar nāhī thā▫o. ||1|| rahā▫o.
I consulted my Guru, and now I see that there is no other place at all. ||1||Pause||

ਧਰਤੀ ਤ ਹੀਰੇ ਲਾਲ ਜੜਤੀ ਪਲਘਿ ਲਾਲ ਜੜਾਉ ॥
धरती त हीरे लाल जड़ती पलघि लाल जड़ाउ ॥
Ḏẖarṯī ṯa hīre lāl jaṛ▫ṯī palagẖ lāl jaṛā▫o.
If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies,

ਮੋਹਣੀ ਮੁਖਿ ਮਣੀ ਸੋਹੈ ਕਰੇ ਰੰਗਿ ਪਸਾਉ ॥
मोहणी मुखि मणी सोहै करे रंगि पसाउ ॥
Mohṇī mukẖ maṇī sohai kare rang pasā▫o.
and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੨॥
मतु देखि भूला वीसरै तेरा चिति न आवै नाउ ॥२॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||2||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||2||

ਸਿਧੁ ਹੋਵਾ ਸਿਧਿ ਲਾਈ ਰਿਧਿ ਆਖਾ ਆਉ ॥
सिधु होवा सिधि लाई रिधि आखा आउ ॥
Siḏẖ hovā siḏẖ lā▫ī riḏẖ ākẖā ā▫o.
If I were to become a Siddha, and work miracles, summon wealth

ਗੁਪਤੁ ਪਰਗਟੁ ਹੋਇ ਬੈਸਾ ਲੋਕੁ ਰਾਖੈ ਭਾਉ ॥
गुपतु परगटु होइ बैसा लोकु राखै भाउ ॥
Gupaṯ pargat ho▫e baisā lok rākẖai bẖā▫o.
and become invisible and visible at will, so that people would hold me in awe -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੩॥
मतु देखि भूला वीसरै तेरा चिति न आवै नाउ ॥३॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||3||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3||

ਸੁਲਤਾਨੁ ਹੋਵਾ ਮੇਲਿ ਲਸਕਰ ਤਖਤਿ ਰਾਖਾ ਪਾਉ ॥
सुलतानु होवा मेलि लसकर तखति राखा पाउ ॥
Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pā▫o.
If I were to become an emperor and raise a huge army, and sit on a throne,

ਹੁਕਮੁ ਹਾਸਲੁ ਕਰੀ ਬੈਠਾ ਨਾਨਕਾ ਸਭ ਵਾਉ ॥
हुकमु हासलु करी बैठा नानका सभ वाउ ॥
Hukam hāsal karī baiṯẖā nānkā sabẖ vā▫o.
issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind.

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੪॥੧॥
मतु देखि भूला वीसरै तेरा चिति न आवै नाउ ॥४॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nā▫o. ||4||1||
Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||4||1||