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Prayer/ਅਰਦਾਸ

Discussion in 'Sikh Sikhi Sikhism' started by vsgrewal48895, Apr 13, 2009.

  1. vsgrewal48895

    vsgrewal48895
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    PRAYER/ਅਰਦਾਸ


    ABSTRACT


    It is a conscious realization of a personal intimate relationship with Holy Omnipotent God, putting aside all selfish desires so one can experience communion with the Akal Purkh, while being hindered by worldly egos. It is a supplication for benefits either for one’s self (petition) or for others (intercession). To pray is to know how to stand still and to dwell on the Word. It is the opportunity to remind one’s self of his priorities and what is most important and vital. Prayer is a reflexive verb meaning, “To judge you”. Reciting prayer with belief and conviction literally is the service of the heart and reciting it with out belief in it is lip service.

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    Through prayer one connects to a higher source of love and energy, whenever there is a need of comfort or direction. There is no other better way to open up to the universal, loving, and Universal Creative Energy available to human species.

    God is unknowable, infinite, unapproachable (beyond the reaches of human intellect), formless, and imperceptible. One should pray to the Creator and not to the things created by the It.

    Prayer does not require a language to communicate and can be done successfully in silence. All Knower is neither blind nor deaf and knows what is unsaid;

    ਅਨਬੋਲੇ ਕਉ ਤੁਹੀ ਪਛਾਨਹਿ ਜੋ ਜੀਅਨ ਮਹਿ ਹੋਤਾ॥ਰੇ ਮਨ ਕਾਇ ਕਹਾ ਲਉ ਡਹਕਹਿ ਜਉ ਪੇਖਤ ਹੀਸੰਗਿ ਸੁਨਤਾ॥

    Unbolay Kaou Tuhee Pachaaneh Jo Jee-an Meh Hota, Ray Man Kaa-ay Kahaa La-o Dehkahi Ja-o Paykhat Hee Sang Suntaa.

    You know even what is not said, whatever is in the conscious. O mind, how long will you deceive others? The Akal Purkh hears and sees every thing.

    ਨਾਨਕ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਜਿਦੂ ਕਿਛੁ ਗੁਝਾ ਨ ਹੋਇ ॥

    Nanak Kartaa Sabh Kichh Jaandaa Jidoo Kichh Gujhaa Na Ho-ay.

    O, Nanak, the Creator knows everything; nothing can be hidden from It. -----Guru Ramdas, Gauri Ki Var, AGGS, Page, 302-5

    ਕਬੀਰ ਮੁਲਾਂ ਮੁਨਾਰੇ ਕਿਆ ਚਢਹਿ ਸਾਂਈ ਨ ਬਹਰਾ ਹੋਇ ॥ ਜਾ ਕਾਰਨਿ ਤੂੰ ਬਾਂਗ ਦੇਹਿ ਦਿਲ ਹੀ ਭੀਤਰਿ ਜੋਇ ॥

    Kabir MulaaN Munaaray Ki-aa Chadheh SaaN-ee Na Bahraa Ho-ay, Jaa Kaaran TooN BaaNg Deh Dil Hee Bheetar Jo-ay.

    Kabir: O Mullah, why do you climb to the top of the minaret? The God is not hard of hearing. Look within your own heart for the One, for whose sake you shout your prayers. ----- Kabir Sloke #184, AGGS, Page, 1374-7 & 8

    ਨਿਰਤਿ ਕਰੇ ਬਹੁ ਵਾਜੇ ਵਜਾਏ ॥ ਇਹੁ ਮਨੁ ਅੰਧਾ ਬੋਲਾ ਹੈ ਕਿਸੁ ਆਖਿ ਸੁਣਾਏ ॥

    Nirat Karay Baho Vaajay Vajaa-ay, Ih Man AnDhaa Bolaa Hai Kis Aakh Sunaa-ay.

    One may dance and play numerous instruments; but this mind is blind and deaf, so for whose benefit is this speaking and preaching? -----Guru Amardas, Raag Asa, Page, 364-14 & 15

    It can be said at any time and at any place. Prayer is not a formal ritual. God is father, mother, sibling, relative, friend, lover etc. with whom you have the liberty of being informal. One does not need a middleman for a prayer and does not need any physical posture but needs honesty.

    ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥

    ApraaDhee Doonaa Nivai Jo Hantaa Miragaahi, Sees Nivaa-eai Kia Thia Ja Ridai Kasudhay Jaa-eh.

    The sinner, like the deer hunter, bows down twice as much. But what can be achieved by bowing the head, when the heart is impure? -----Guru Nanak, Asa Di Var, AGGS, Page, 470-15

    ਕਾਂਇਆ ਸਾਧੈ ਉਰਧ ਤਪੁ ਕਰੈ ਵਿਚਹੁ ਹਉਮੈ ਨ ਜਾਇ ॥ਅਧਿਆਤਮ ਕਰਮ ਜੇ ਕਰੇ ਨਾਮੁ ਨ ਕਬ ਹੀ ਪਾਇ ॥

    KaaN-i-aa SaaDhai UraDh Tap Karai Vichahu Ha-umai Na Jaa-ay, ADhi-aatam Karam Jay Karay Naam Na Kab Hee Paa-ay.

    You may torment your body with extremes of self-discipline, practice intensive meditation and hang upside-down, but your ego will not be eliminated from within. You
    may perform religious rituals, and still never obtain the Name of the Akal Purkh. -----Guru Amardas, Siri Raag, AGGS, Page, 33-7

    ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ ॥ ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੇ ॥----ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉ ਘਰੁ ਵਿਣੁ ਬੂਹੇ ॥

    Sir Talva-ay Paa-ee-ai Chamgidrh Joohai, Marhee MasaNee Jay Milai Vich Khuddan Choohai-----ViN Gur Mukat Na Hova-ee Jeo Ghar ViN Boohay.

    If bowing only could grant liberation then the bats in the forests, which hang from trees upside down, should be the first to be liberated and if liberation could be achieved in the loneliness of crematories than rats should get it in their holes. --- One cannot get liberation with out the Guru as a house is useless with out a door.
    ----Bhai Gurdas, Vaar 36, Pauri, 13

    Prayer describes a state of mind of complete surrender to God in which a person becomes humility incarnate. God is always merciful and kind. Its nature is giving not taking. God never bounces back prayer from humble servants. However all powers are with God, which implies that to answer a prayer is Its prerogative. It is not a check that you can draw on the bank of God, whenever you are hard put to meet your needs. Prayer always springs out of a sense of need and belief, that God is a rewarder of them who seek it diligently whether literate or illiterate. True prayer coming out from the depths of the heart and bereft of selfish desires with complete unconditional surrender is always answered. The only way to compel the God is to love and praise, appreciate, and be thankful with an attitude of gratitude.

    We may think of prayer as thoughts or feelings expressed in words. Contemplative prayer is the opening of mind and heart- our whole being- to Akal Purkh, the ultimate mystery, beyond thoughts, words and emotions. We open our awareness to the God whom we know by faith with in us, closer than breathing, closer than thinking and closer than consciousness it self and is perceptible in each one’s heart.
    The guidelines for prayer: -

    1. Choose a sacred word of your understanding (Lord, Jesus, Allah, Waheguru, Ram, Govinda) as a symbol of your intentions to consent to God’s presence and action with in.

    2. When you become aware of your thoughts, return gently to the sacred Word. Thoughts are an umbrella term for any sense perception, including feelings, images, sounds, memories, and reflections and are a normal part of centering the prayer.

    3. We are all parts of One Universal Spirit. True meaning of spirituality is to know Akal Purkh. You will realize that It is your Self, and It exists equally and impartially in all beings.

    4. To pray is to offer one’s heart to Akal Purkh and thus conveying the attitude of the conscience therein.

    5. Prayer says I am helpless, impure, and weak. I need you O’ Supreme Universal Power to strengthen me, to purify me and I offer my constant gratitude.
    The ordinary prayer is made for some specific object, some advantage or possession of material or spiritual in nature. The virtuous disfigure their meritorious act by asking for salvation.

    ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥

    Ḏẖarmī ḏẖaram karahi gāvāvėh mangėh mokẖ ḏu▫ār.

    The righteous waste their righteousness, by asking for the door of salvation.-----Guru Nanak, Raag Asa, AGGS, Page, 469-3

    The Truest prayer is “Not my will but Thine will be done” followed by dutiful and energetic action. We can only aspire to bring our lives, our wishes and thoughts in to harmony with the Divine Law. It means we have to ask in spirit of unselfishness and purity of heart, desiring nothing but submitting unconditionally to the Universal Spirit. Thus freeing the mind of attachments and desires. All that is remained was pure supreme light “the seed of our existence and identity”.

    We are born naked and we leave naked. Yet in between we accumulate wealth, family, belongings, a good name, religious pride, pride of the body, and good looks. In themselves they are just things-neither good nor bad. These attachments in our minds have to be destroyed in the fire of focusing contemplative meditation.

    The Truth will be revealed when the mind is freed “Oh man recognize yourself,” and see the source of pure supreme light. The aim of the seeker on this path is to have no aims for any desires. When you have no desires, you have conquered the all-wandering mind. The mind is the total sum of desires. The mind is like a bird flying aimlessly, and going in to the future hopes and desires or running back in to the past memories and sorrows. Most people spend their lives like this, resulting in stress, depression, burnt out, no happiness, and uncontented, unfulfilled hopes, bitterness, negativity and so on.

    Ordinary consciousness is made up of desires, cravings, fears, and prejudices, fixed ideas, habits and lower instincts. The mysterious central power is located in Our Self. So we should strive to seek with in. Close the outer senses and open the eye of the mind upon the world with in.

    Most prayers are more or less selfish requests to God to make exceptions in favor of the petitioner, which if not granted leads to:

    • Loosing faith.

    • Killing self-reliance.

    • Developing more ferocious selfishness and egotism than what is already endowed by nature.

    If one’s devotion is sincere, a response is drawn from the field of Universal Creative Energy that may be interpreted as an answer to the prayer. Prayer response, or having needs met without asking for assistance, does not prove that God cares for us (we understand caring expressed by one person to another). The situation and the process do not need to be analyzed and explained: if the relationship satisfies the seeking heart, with results following that is sufficient. Complete understanding will unfold with illumination of consciousness.

    Because God's nature is what it is, so long as we have even a faint intellectual grasp or partial intuitive insight of the reality of God, there should be no questions in our minds about whether or not God loves us, cares for us, approves of us, or wants us to awaken spiritually. This is all right if one is willing to learn and to grow in knowledge and grace. A contrasting condition, which is also self-defeating, is an attitude of individual superiority, which may be expressed as arrogance, and denial of any need for a relationship with the Higher Power.

    ਸਲਾਮੁ ਜਬਾਬੁ ਦੋਵੈ ਕਰੇ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਨਾਨਕ ਦੋਵੈ ਕੂੜੀਆ ਥਾਇ ਨ ਕਾਈ ਪਾਇ ॥

    Salaam Jabaab Dovai Karay Mundhoh Ghutha Jaa-ey, Nanak Dovai Koorhee-aa Thaa-ay Na Kaa-ee Paa-ay.

    One, who offers both respectful greetings and rude refusal to his master, has gone wrong from the very beginning. O Nanak, both of his actions are false; he obtains no place in the Court of the Akal Purkh. -----Guru Angad, Asa Di Var, AGGS, Page 474-5

    There are and always have been human beings who have progressed spiritually beyond the majority of race and i.e. what we are aspiring in this spiritual growth. The whole purpose of life is to strengthen character, which is the school of conscience, by humbly requesting God to remove our character defects.

    ਸਾਹਿਬ ਸੇਤੀ ਹੁਕਮੁ ਨ ਚਲੈ ਕਹੀ ਬਣੈ ਅਰਦਾਸਿ ॥ ਕੂੜਿ ਕਮਾਣੈ ਕੂੜੋ ਹੋਵੈ ਨਾਨਕ ਸਿਫਤਿ ਵਿਗਾਸਿ ॥

    Sahib Saytee Hukam Na Chalai Kahee BaNai Ardas, Koorh Kamaanai Koorho Hovai Nanak Sifat Vigaas.

    No one can issue commands to the Supreme Master; offer instead humble prayers. Practicing falsehood, only falsehood is obtained. O Nanak, through the Akal Purkh's Praise, one blossoms forth. -----Guru Angad, Asa Di Var, AGGS, Page 474-13

    One should implore for the strength to subjugate the lower instinct and fortitude to develop the higher instincts.

    Conclusion:

    Prayer is not a way to manipulate God in to doing what an individual desires but it is an attempt to get in to fellowship with God. In prayer one should try to figure out what he or she should be as Akal Purkh wants him/her to be rather than asking God what It should do. In prayer one should accept Akal Purkh’s Will (ਭਾਣਾ) and say that, “Thy Will be done”. The wording of the prayer does not matter and can be individualized by the petitioner. It is the sincerity of the prayer, which matters. It is the motive that makes difference between true and false prayer. Only the prayer coming from the depths of the heart is accepted at the door of the Creator. Other prayers are self-deception and hypocrisy.

    Prayer is the constant yearning to know the Truth and be worthy of it. It is the striving of the mind towards its parent Divinity the Universal Spirit. Outwardly prayer should express it- self in actions by which we strive to manifest, which is best in us.

    Virinder S. Grewal
     
  2. spnadmin

    spnadmin United States
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    I will be posting the full shabad for discussion one at a time.

    Full shabad on Ang 302

    ਮਃ
    मः ४ ॥
    Mėhlā 4.
    Fourth Mehl:

    ਸਤਿਗੁਰੁ ਦਾਤਾ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਦਇਆ ਸਦਾ ਹੋਇ
    सतिगुरु दाता दइआलु है जिस नो दइआ सदा होइ ॥
    Saṯgur ḏāṯā ḏa▫i▫āl hai jis no ḏa▫i▫ā saḏā ho▫e.
    The True Guru is the Merciful Giver; He is always compassionate.

    ਸਤਿਗੁਰੁ ਅੰਦਰਹੁ ਨਿਰਵੈਰੁ ਹੈ ਸਭੁ ਦੇਖੈ ਬ੍ਰਹਮੁ ਇਕੁ ਸੋਇ
    सतिगुरु अंदरहु निरवैरु है सभु देखै ब्रहमु इकु सोइ ॥
    Saṯgur anḏrahu nirvair hai sabẖ ḏekẖai barahm ik so▫e.
    The True Guru has no hatred within Him; He beholds the One God everywhere.

    ਨਿਰਵੈਰਾ ਨਾਲਿ ਜਿ ਵੈਰੁ ਚਲਾਇਦੇ ਤਿਨ ਵਿਚਹੁ ਤਿਸਟਿਆ ਕੋਇ
    निरवैरा नालि जि वैरु चलाइदे तिन विचहु तिसटिआ न कोइ ॥
    Nirvairā nāl jė vair cẖalā▫iḏe ṯin vicẖahu ṯisti▫ā na ko▫e.
    Anyone who directs hate against the One who has no hate, shall never be satisfied within.

    ਸਤਿਗੁਰੁ ਸਭਨਾ ਦਾ ਭਲਾ ਮਨਾਇਦਾ ਤਿਸ ਦਾ ਬੁਰਾ ਕਿਉ ਹੋਇ
    सतिगुरु सभना दा भला मनाइदा तिस दा बुरा किउ होइ ॥
    Saṯgur sabẖnā ḏā bẖalā manā▫iḏā ṯis ḏā burā ki▫o ho▫e.
    The True Guru wishes everyone well; how can anything bad happen to Him?

    ਸਤਿਗੁਰ ਨੋ ਜੇਹਾ ਕੋ ਇਛਦਾ ਤੇਹਾ ਫਲੁ ਪਾਏ ਕੋਇ
    सतिगुर नो जेहा को इछदा तेहा फलु पाए कोइ ॥
    Saṯgur no jehā ko icẖẖ▫ḏā ṯehā fal pā▫e ko▫e.
    As one feels towards the True Guru, so are the rewards he receives.

    ਨਾਨਕ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਜਿਦੂ ਕਿਛੁ ਗੁਝਾ ਹੋਇ ॥੨॥
    नानक करता सभु किछु जाणदा जिदू किछु गुझा न होइ ॥२॥
    Nānak karṯā sabẖ kicẖẖ jāṇḏā jiḏū kicẖẖ gujẖā na ho▫e. ||2||
    O Nanak, the Creator knows everything; nothing can be hidden from Him. ||2||
     
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  3. spnadmin

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    Ang 1374
    ਕਬੀਰਾ ਧੂਰਿ ਸਕੇਲਿ ਕੈ ਪੁਰੀਆ ਬਾਂਧੀ ਦੇਹ
    कबीरा धूरि सकेलि कै पुरीआ बांधी देह ॥
    Kabīrā ḏẖūr sakel kai purī▫ā bāʼnḏẖī ḏeh.
    Kabeer, the body is a pile of dust, collected and packed together.

    ਦਿਵਸ ਚਾਰਿ ਕੋ ਪੇਖਨਾ ਅੰਤਿ ਖੇਹ ਕੀ ਖੇਹ ॥੧੭੮॥
    दिवस चारि को पेखना अंति खेह की खेह ॥१७८॥
    Ḏivas cẖār ko pekẖnā anṯ kẖeh kī kẖeh. ||178||
    It is a show which lasts for only a few days, and then dust returns to dust. ||178||

    ਕਬੀਰ ਸੂਰਜ ਚਾਂਦ ਕੈ ਉਦੈ ਭਈ ਸਭ ਦੇਹ
    कबीर सूरज चांद कै उदै भई सभ देह ॥
    Kabīr sūraj cẖāʼnḏ kai uḏai bẖa▫ī sabẖ ḏeh.
    Kabeer, bodies are like the rising and setting of the sun and the moon.

    ਗੁਰ ਗੋਬਿੰਦ ਕੇ ਬਿਨੁ ਮਿਲੇ ਪਲਟਿ ਭਈ ਸਭ ਖੇਹ ॥੧੭੯॥
    गुर गोबिंद के बिनु मिले पलटि भई सभ खेह ॥१७९॥
    Gur gobinḏ ke bin mile palat bẖa▫ī sabẖ kẖeh. ||179||
    Without meeting the Guru, the Lord of the Universe, they are all reduced to dust again. ||179||

    ਜਹ ਅਨਭਉ ਤਹ ਭੈ ਨਹੀ ਜਹ ਭਉ ਤਹ ਹਰਿ ਨਾਹਿ
    जह अनभउ तह भै नही जह भउ तह हरि नाहि ॥
    Jah anbẖa▫o ṯah bẖai nahī jah bẖa▫o ṯah har nāhi.
    Where the Fearless Lord is, there is no fear; where there is fear, the Lord is not there.

    ਕਹਿਓ ਕਬੀਰ ਬਿਚਾਰਿ ਕੈ ਸੰਤ ਸੁਨਹੁ ਮਨ ਮਾਹਿ ॥੧੮੦॥
    कहिओ कबीर बिचारि कै संत सुनहु मन माहि ॥१८०॥
    Kahi▫o Kabīr bicẖār kai sanṯ sunhu man māhi. ||180||
    Kabeer speaks after careful consideration; hear this, O Saints, in your minds. ||180||

    ਕਬੀਰ ਜਿਨਹੁ ਕਿਛੂ ਜਾਨਿਆ ਨਹੀ ਤਿਨ ਸੁਖ ਨੀਦ ਬਿਹਾਇ
    कबीर जिनहु किछू जानिआ नही तिन सुख नीद बिहाइ ॥
    Kabīr jinahu kicẖẖū jāni▫ā nahī ṯin sukẖ nīḏ bihā▫e.
    Kabeer, those who do not know anything, pass their lives in peaceful sleep.

    ਹਮਹੁ ਜੁ ਬੂਝਾ ਬੂਝਨਾ ਪੂਰੀ ਪਰੀ ਬਲਾਇ ॥੧੮੧॥
    हमहु जु बूझा बूझना पूरी परी बलाइ ॥१८१॥
    Hamhu jo būjẖā būjẖnā pūrī parī balā▫e. ||181||
    But I have understood the riddle; I am faced with all sorts of troubles. ||181||

    ਕਬੀਰ ਮਾਰੇ ਬਹੁਤੁ ਪੁਕਾਰਿਆ ਪੀਰ ਪੁਕਾਰੈ ਅਉਰ
    कबीर मारे बहुतु पुकारिआ पीर पुकारै अउर ॥
    Kabīr māre bahuṯ pukāri▫ā pīr pukārai a▫or.
    Kabeer, those who are beaten cry a lot; but the cries of the pain of separation are different.

    ਲਾਗੀ ਚੋਟ ਮਰੰਮ ਕੀ ਰਹਿਓ ਕਬੀਰਾ ਠਉਰ ॥੧੮੨॥
    लागी चोट मरम की रहिओ कबीरा ठउर ॥१८२॥
    Lāgī cẖot maramm kī rahi▫o kabīrā ṯẖa▫ur. ||182||
    Struck by the Mystery of God, Kabeer remains silent. ||182||

    ਕਬੀਰ ਚੋਟ ਸੁਹੇਲੀ ਸੇਲ ਕੀ ਲਾਗਤ ਲੇਇ ਉਸਾਸ
    कबीर चोट सुहेली सेल की लागत लेइ उसास ॥
    Kabīr cẖot suhelī sel kī lāgaṯ le▫e usās.
    Kabeer, the stroke of a lance is easy to bear; it takes away the breath.

    ਚੋਟ ਸਹਾਰੈ ਸਬਦ ਕੀ ਤਾਸੁ ਗੁਰੂ ਮੈ ਦਾਸ ॥੧੮੩॥
    चोट सहारै सबद की तासु गुरू मै दास ॥१८३॥
    Cẖot sahārai sabaḏ kī ṯās gurū mai ḏās. ||183||
    But one who endures the stroke of the Word of the Shabad is the Guru, and I am his slave. ||183||

    ਕਬੀਰ ਮੁਲਾਂ ਮੁਨਾਰੇ ਕਿਆ ਚਢਹਿ ਸਾਂਈ ਬਹਰਾ ਹੋਇ
    कबीर मुलां मुनारे किआ चढहि सांई न बहरा होइ ॥
    Kabīr mulāʼn munāre ki▫ā cẖadẖėh sāʼn▫ī na bahrā ho▫e.
    Kabeer: O Mullah, why do you climb to the top of the minaret? The Lord is not hard of hearing.

    ਜਾ ਕਾਰਨਿ ਤੂੰ ਬਾਂਗ ਦੇਹਿ ਦਿਲ ਹੀ ਭੀਤਰਿ ਜੋਇ ॥੧੮੪॥
    जा कारनि तूं बांग देहि दिल ही भीतरि जोइ ॥१८४॥
    Jā kāran ṯūʼn bāʼng ḏėh ḏil hī bẖīṯar jo▫e. ||184||
    Look within your own heart for the One, for whose sake you shout your prayers. ||184||

    ਸੇਖ ਸਬੂਰੀ ਬਾਹਰਾ ਕਿਆ ਹਜ ਕਾਬੇ ਜਾਇ
    सेख सबूरी बाहरा किआ हज काबे जाइ ॥
    Sekẖ sabūrī bāhrā ki▫ā haj kābe jā▫e.
    Why does the Shaykh bother to go on pilgrimage to Mecca, if he is not content with himself?

    ਕਬੀਰ ਜਾ ਕੀ ਦਿਲ ਸਾਬਤਿ ਨਹੀ ਤਾ ਕਉ ਕਹਾਂ ਖੁਦਾਇ ॥੧੮੫॥
    कबीर जा की दिल साबति नही ता कउ कहां खुदाइ ॥१८५॥
    Kabīr jā kī ḏil sābaṯ nahī ṯā ka▫o kahāʼn kẖuḏā▫e. ||185||
    Kabeer, one whose heart is not healthy and whole - how can he attain his Lord? ||185||

    ਕਬੀਰ ਅਲਹ ਕੀ ਕਰਿ ਬੰਦਗੀ ਜਿਹ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ
    कबीर अलह की करि बंदगी जिह सिमरत दुखु जाइ ॥
    Kabīr alah kī kar banḏagī jih simraṯ ḏukẖ jā▫e.
    Kabeer, worship the Lord Allah; meditating in remembrance on Him, troubles and pains depart.

    ਦਿਲ ਮਹਿ ਸਾਂਈ ਪਰਗਟੈ ਬੁਝੈ ਬਲੰਤੀ ਨਾਂਇ ॥੧੮੬॥
    दिल महि सांई परगटै बुझै बलंती नांइ ॥१८६॥
    Ḏil mėh sāʼn▫ī pargatai bujẖai balanṯī nāʼn▫e. ||186||
    The Lord shall be revealed within your own heart, and the burning fire within shall be extinguished by His Name. ||186||

    ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ
    कबीर जोरी कीए जुलमु है कहता नाउ हलालु ॥
    Kabīr jorī kī▫e julam hai kahṯā nā▫o halāl.
    Kabeer, to use force is tyranny, even if you call it legal.

    ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ॥੧੮੭॥
    दफतरि लेखा मांगीऐ तब होइगो कउनु हवालु ॥१८७॥
    Ḏafṯar lekẖā māʼngī▫ai ṯab ho▫igo ka▫un havāl. ||187||
    When your account is called for in the Court of the Lord, what will your condition be then? ||187||

    ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ
    कबीर खूबु खाना खीचरी जा महि अम्रितु लोनु ॥
    Kabīr kẖūb kẖānā kẖīcẖrī jā mėh amriṯ lon.
    Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt.

    ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ॥੧੮੮॥
    हेरा रोटी कारने गला कटावै कउनु ॥१८८॥
    Herā rotī kārne galā katāvai ka▫un. ||188||
    Who would cut his throat, to have meat with his bread? ||188||

    ਕਬੀਰ ਗੁਰੁ ਲਾਗਾ ਤਬ ਜਾਨੀਐ ਮਿਟੈ ਮੋਹੁ ਤਨ ਤਾਪ
    कबीर गुरु लागा तब जानीऐ मिटै मोहु तन ताप ॥
    Kabīr gur lāgā ṯab jānī▫ai mitai moh ṯan ṯāp.
    Kabeer, one is known to have been touched by the Guru, only when his emotional attachment and physical illnesses are eradicated.

    ਹਰਖ ਸੋਗ ਦਾਝੈ ਨਹੀ ਤਬ ਹਰਿ ਆਪਹਿ ਆਪਿ ॥੧੮੯॥
    हरख सोग दाझै नही तब हरि आपहि आपि ॥१८९॥
    Harakẖ sog ḏājẖai nahī ṯab har āpėh āp. ||189||
    He is not burned by pleasure or pain, and so he becomes the Lord Himself. ||189||

    ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ
    कबीर राम कहन महि भेदु है ता महि एकु बिचारु ॥
    Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār.
    Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider.

    ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥
    सोई रामु सभै कहहि सोई कउतकहार ॥१९०॥
    So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190||
    Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190||

    ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ
    कबीर रामै राम कहु कहिबे माहि बिबेक ॥
    Kabīr rāmai rām kaho kahibe māhi bibek.
    Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction.

    ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥
    एकु अनेकहि मिलि गइआ एक समाना एक ॥१९१॥
    Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191||
    One 'Raam' is pervading everywhere, while the other is contained only in himself. ||191||

    ਕਬੀਰ ਜਾ ਘਰ ਸਾਧ ਸੇਵੀਅਹਿ ਹਰਿ ਕੀ ਸੇਵਾ ਨਾਹਿ
    कबीर जा घर साध न सेवीअहि हरि की सेवा नाहि ॥
    Kabīr jā gẖar sāḏẖ na sevī▫ah har kī sevā nāhi.
    Kabeer, those houses in which neither the Holy nor the Lord are served -

    ਤੇ ਘਰ ਮਰਹਟ ਸਾਰਖੇ ਭੂਤ ਬਸਹਿ ਤਿਨ ਮਾਹਿ ॥੧੯੨॥
    ते घर मरहट सारखे भूत बसहि तिन माहि ॥१९२॥
    Ŧe gẖar marhat sārkẖe bẖūṯ basėh ṯin māhi. ||192||
    those houses are like cremation grounds; demons dwell within them. ||192||

    ਕਬੀਰ ਗੂੰਗਾ ਹੂਆ ਬਾਵਰਾ ਬਹਰਾ ਹੂਆ ਕਾਨ
    कबीर गूंगा हूआ बावरा बहरा हूआ कान ॥
    Kabīr gūngā hū▫ā bāvrā bahrā hū▫ā kān.
    Kabeer, I have become mute, insane and deaf.

    ਪਾਵਹੁ ਤੇ ਪਿੰਗੁਲ ਭਇਆ ਮਾਰਿਆ ਸਤਿਗੁਰ ਬਾਨ ॥੧੯੩॥
    पावहु ते पिंगुल भइआ मारिआ सतिगुर बान ॥१९३॥
    Pāvhu ṯe pingul bẖa▫i▫ā māri▫ā saṯgur bān. ||193||
    I am crippled - the True Guru has pierced me with His Arrow. ||193||
     
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  4. spnadmin

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    Ang 364

    ਆਸਾ ਮਹਲਾ

    आसा महला ३ ॥
    Āsā mėhlā 3.
    Aasaa, Third Mehl:

    ਨਿਰਤਿ ਕਰੇ ਬਹੁ ਵਾਜੇ ਵਜਾਏ
    निरति करे बहु वाजे वजाए ॥
    Niraṯ kare baho vāje vajā▫e.
    One may dance and play numerous instruments;

    ਇਹੁ ਮਨੁ ਅੰਧਾ ਬੋਲਾ ਹੈ ਕਿਸੁ ਆਖਿ ਸੁਣਾਏ
    इहु मनु अंधा बोला है किसु आखि सुणाए ॥
    Ih man anḏẖā bolā hai kis ākẖ suṇā▫e.
    but this mind is blind and deaf, so for whose benefit is this speaking and preaching?

    ਅੰਤਰਿ ਲੋਭੁ ਭਰਮੁ ਅਨਲ ਵਾਉ
    अंतरि लोभु भरमु अनल वाउ ॥
    Anṯar lobẖ bẖaram anal vā▫o.
    Deep within is the fire of greed, and the dust-storm of doubt.

    ਦੀਵਾ ਬਲੈ ਸੋਝੀ ਪਾਇ ॥੧॥
    दीवा बलै न सोझी पाइ ॥१॥
    Ḏīvā balai na sojẖī pā▫e. ||1||
    The lamp of knowledge is not burning, and understanding is not obtained. ||1||

    ਗੁਰਮੁਖਿ ਭਗਤਿ ਘਟਿ ਚਾਨਣੁ ਹੋਇ
    गुरमुखि भगति घटि चानणु होइ ॥
    Gurmukẖ bẖagaṯ gẖat cẖānaṇ ho▫e.
    The Gurmukh has the light of devotional worship within his heart.

    ਆਪੁ ਪਛਾਣਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ
    आपु पछाणि मिलै प्रभु सोइ ॥१॥ रहाउ ॥
    Āp pacẖẖāṇ milai parabẖ so▫e. ||1|| rahā▫o.
    Understanding his own self, he meets God. ||1||Pause||

    ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ
    गुरमुखि निरति हरि लागै भाउ ॥
    Gurmukẖ niraṯ har lāgai bẖā▫o.
    The Gurmukh's dance is to embrace love for the Lord;

    ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ
    पूरे ताल विचहु आपु गवाइ ॥
    Pūre ṯāl vicẖahu āp gavā▫e.
    to the beat of the drum, he sheds his ego from within.

    ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਆਪੇ ਜਾਣੁ
    मेरा प्रभु साचा आपे जाणु ॥
    Merā parabẖ sācẖā āpe jāṇ.
    My God is True; He Himself is the Knower of all.

    ਗੁਰ ਕੈ ਸਬਦਿ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਪਛਾਣੁ ॥੨॥
    गुर कै सबदि अंतरि ब्रहमु पछाणु ॥२॥
    Gur kai sabaḏ anṯar barahm pacẖẖāṇ. ||2||
    Through the Word of the Guru's Shabad, recognize the Creator Lord within yourself. ||2||

    ਗੁਰਮੁਖਿ ਭਗਤਿ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੁ
    गुरमुखि भगति अंतरि प्रीति पिआरु ॥
    Gurmukẖ bẖagaṯ anṯar parīṯ pi▫ār.
    The Gurmukh is filled with devotional love for the Beloved Lord.

    ਗੁਰ ਕਾ ਸਬਦੁ ਸਹਜਿ ਵੀਚਾਰੁ
    गुर का सबदु सहजि वीचारु ॥
    Gur kā sabaḏ sahj vīcẖār.
    He intuitively reflects upon the Word of the Guru's Shabad.

    ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗਤਿ ਸਚੁ ਸੋਇ
    गुरमुखि भगति जुगति सचु सोइ ॥
    Gurmukẖ bẖagaṯ jugaṯ sacẖ so▫e.
    For the Gurmukh, loving devotional worship is the way to the True Lord.

    ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥੩॥
    पाखंडि भगति निरति दुखु होइ ॥३॥
    Pakẖand bẖagaṯ niraṯ ḏukẖ ho▫e. ||3||
    But the dances and the worship of the hypocrites bring only pain. ||3||

    ਏਹਾ ਭਗਤਿ ਜਨੁ ਜੀਵਤ ਮਰੈ
    एहा भगति जनु जीवत मरै ॥
    Ėhā bẖagaṯ jan jīvaṯ marai.
    True Devotion is to remain dead while yet alive.


    ਗੁਰ ਪਰਸਾਦੀ ਭਵਜਲੁ ਤਰੈ
    गुर परसादी भवजलु तरै ॥
    Gur parsādī bẖavjal ṯarai.
    By Guru's Grace, one crosses over the terrible world-ocean.

    ਗੁਰ ਕੈ ਬਚਨਿ ਭਗਤਿ ਥਾਇ ਪਾਇ
    गुर कै बचनि भगति थाइ पाइ ॥
    Gur kai bacẖan bẖagaṯ thā▫e pā▫e.
    Through the Guru's Teachings, one's devotion is accepted,

    ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥੪॥
    हरि जीउ आपि वसै मनि आइ ॥४॥
    Har jī▫o āp vasai man ā▫e. ||4||
    and then, the Dear Lord Himself comes to dwell in the mind. ||4||

    ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ
    हरि क्रिपा करे सतिगुरू मिलाए ॥
    Har kirpā kare saṯgurū milā▫e.
    When the Lord bestows His Mercy, He leads us to meet the True Guru.

    ਨਿਹਚਲ ਭਗਤਿ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ
    निहचल भगति हरि सिउ चितु लाए ॥
    Nihcẖal bẖagaṯ har si▫o cẖiṯ lā▫e.
    Then, one's devotion becomes steady, and the consciousness is centered upon the Lord.

    ਭਗਤਿ ਰਤੇ ਤਿਨ੍ਹ੍ਹ ਸਚੀ ਸੋਇ
    भगति रते तिन्ह सची सोइ ॥
    Bẖagaṯ raṯe ṯinĥ sacẖī so▫e.
    Those who are imbued with Devotion have truthful reputations.

    ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥੫॥੧੨॥੫੧॥
    नानक नामि रते सुखु होइ ॥५॥१२॥५१॥
    Nānak nām raṯe sukẖ ho▫e. ||5||12||51||
    O Nanak, imbued with the Naam, the Name of the Lord, peace is obtained. ||5||12||51||
     
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  5. spnadmin

    spnadmin United States
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    Ang 470

    ਸਲੋਕੁ ਮਃ
    सलोकु मः १ ॥
    Salok mėhlā 1.
    Shalok, First Mehl:

    ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ
    सिमल रुखु सराइरा अति दीरघ अति मुचु ॥
    Simmal rukẖ sarā▫irā aṯ ḏīragẖ aṯ mucẖ.
    The simmal tree is straight as an arrow; it is very tall, and very thick.

    ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ
    ओइ जि आवहि आस करि जाहि निरासे कितु ॥
    O▫e jė āvahi ās kar jāhi nirāse kiṯ.
    But those birds which visit it hopefully, depart disappointed.

    ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਆਵਹਿ ਪਤ
    फल फिके फुल बकबके कमि न आवहि पत ॥
    Fal fike ful bakbake kamm na āvahi paṯ.
    Its fruits are tasteless, its flowers are nauseating, and its leaves are useless.

    ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ
    मिठतु नीवी नानका गुण चंगिआईआ ततु ॥
    Miṯẖaṯ nīvī nānkā guṇ cẖang▫ā▫ī▫ā ṯaṯ.
    Sweetness and humility, O Nanak, are the essence of virtue and goodness.

    ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਕੋਇ
    सभु को निवै आप कउ पर कउ निवै न कोइ ॥
    Sabẖ ko nivai āp ka▫o par ka▫o nivai na ko▫e.
    Everyone bows down to himself; no one bows down to another.

    ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ
    धरि ताराजू तोलीऐ निवै सु गउरा होइ ॥
    Ḏẖar ṯārājū ṯolī▫ai nivai so ga▫urā ho▫e.
    When something is placed on the balancing scale and weighed, the side which descends is heavier.

    ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ
    अपराधी दूणा निवै जो हंता मिरगाहि ॥
    Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi.
    The sinner, like the deer hunter, bows down twice as much.

    ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥
    सीसि निवाइऐ किआ थीऐ जा रिदै कुसुधे जाहि ॥१॥
    Sīs nivā▫i▫ai ki▫ā thī▫ai jā riḏai kusuḏẖe jāhi. ||1||
    But what can be achieved by bowing the head, when the heart is impure? ||1||
     
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    Ang 33

    ਸਿਰੀਰਾਗੁ ਮਹਲਾ

    सिरीरागु महला ३ ॥
    Sirīrāg mėhlā 3.
    Siree Raag, Third Mehl:

    ਕਾਂਇਆ ਸਾਧੈ ਉਰਧ ਤਪੁ ਕਰੈ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ
    कांइआ साधै उरध तपु करै विचहु हउमै न जाइ ॥
    Kāʼn▫i▫ā sāḏẖai uraḏẖ ṯap karai vicẖahu ha▫umai na jā▫e.
    You may torment your body with extremes of self-discipline, practice intensive meditation and hang upside-down, but your ego will not be eliminated from within.

    ਅਧਿਆਤਮ ਕਰਮ ਜੇ ਕਰੇ ਨਾਮੁ ਕਬ ਹੀ ਪਾਇ
    अधिआतम करम जे करे नामु न कब ही पाइ ॥
    Aḏẖi▫āṯam karam je kare nām na kab hī pā▫e.
    You may perform religious rituals, and still never obtain the Naam, the Name of the Lord.

    ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥
    गुर कै सबदि जीवतु मरै हरि नामु वसै मनि आइ ॥१॥
    Gur kai sabaḏ jīvaṯ marai har nām vasai man ā▫e. ||1||
    Through the Word of the Guru's Shabad, remain dead while yet alive, and the Name of the Lord shall come to dwell within the mind. ||1||

    ਸੁਣਿ ਮਨ ਮੇਰੇ ਭਜੁ ਸਤਗੁਰ ਸਰਣਾ
    सुणि मन मेरे भजु सतगुर सरणा ॥
    Suṇ man mere bẖaj saṯgur sarṇā.
    Listen, O my mind: hurry to the Protection of the Guru's Sanctuary.

    ਗੁਰ ਪਰਸਾਦੀ ਛੁਟੀਐ ਬਿਖੁ ਭਵਜਲੁ ਸਬਦਿ ਗੁਰ ਤਰਣਾ ॥੧॥ ਰਹਾਉ
    गुर परसादी छुटीऐ बिखु भवजलु सबदि गुर तरणा ॥१॥ रहाउ ॥
    Gur parsādī cẖẖutī▫ai bikẖ bẖavjal sabaḏ gur ṯarṇā. ||1|| rahā▫o.
    By Guru's Grace you shall be saved. Through the Word of the Guru's Shabad, you shall cross over the terrifying world-ocean of poison. ||1||Pause||

    ਤ੍ਰੈ ਗੁਣ ਸਭਾ ਧਾਤੁ ਹੈ ਦੂਜਾ ਭਾਉ ਵਿਕਾਰੁ
    त्रै गुण सभा धातु है दूजा भाउ विकारु ॥
    Ŧarai guṇ sabẖā ḏẖāṯ hai ḏūjā bẖā▫o vikār.
    Everything under the influence of the three qualities shall perish; the love of duality is corrupting.

    ਪੰਡਿਤੁ ਪੜੈ ਬੰਧਨ ਮੋਹ ਬਾਧਾ ਨਹ ਬੂਝੈ ਬਿਖਿਆ ਪਿਆਰਿ
    पंडितु पड़ै बंधन मोह बाधा नह बूझै बिखिआ पिआरि ॥
    Pandiṯ paṛai banḏẖan moh bāḏẖā nah būjẖai bikẖi▫ā pi▫ār.
    The Pandits, the religious scholars, read the scriptures, but they are trapped in the bondage of emotional attachment. In love with evil, they do not understand.

    ਸਤਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨॥
    सतगुरि मिलिऐ त्रिकुटी छूटै चउथै पदि मुकति दुआरु ॥२॥
    Saṯgur mili▫ai ṯarikutī cẖẖūtai cẖa▫uthai paḏ mukaṯ ḏu▫ār. ||2||
    Meeting the Guru, the bondage of the three qualities is cut away, and in the fourth state, the Door of Liberation is attained. ||2||

    ਗੁਰ ਤੇ ਮਾਰਗੁ ਪਾਈਐ ਚੂਕੈ ਮੋਹੁ ਗੁਬਾਰੁ
    गुर ते मारगु पाईऐ चूकै मोहु गुबारु ॥
    Gur ṯe mārag pā▫ī▫ai cẖūkai moh gubār.
    Through the Guru, the Path is found, and the darkness of emotional attachment is dispelled.

    ਸਬਦਿ ਮਰੈ ਤਾ ਉਧਰੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ
    सबदि मरै ता उधरै पाए मोख दुआरु ॥
    Sabaḏ marai ṯā uḏẖrai pā▫e mokẖ ḏu▫ār.
    If one dies through the Shabad, then salvation is obtained, and one finds the Door of Liberation.

    ਗੁਰ ਪਰਸਾਦੀ ਮਿਲਿ ਰਹੈ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ॥੩॥
    गुर परसादी मिलि रहै सचु नामु करतारु ॥३॥
    Gur parsādī mil rahai sacẖ nām karṯār. ||3||
    By Guru's Grace, one remains blended with the True Name of the Creator. ||3||

    ਇਹੁ ਮਨੂਆ ਅਤਿ ਸਬਲ ਹੈ ਛਡੇ ਕਿਤੈ ਉਪਾਇ
    इहु मनूआ अति सबल है छडे न कितै उपाइ ॥
    Ih manū▫ā aṯ sabal hai cẖẖade na kiṯai upā▫e.
    This mind is very powerful; we cannot escape it just by trying.

    ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਲਾਇਦਾ ਬਹੁਤੀ ਦੇਇ ਸਜਾਇ
    दूजै भाइ दुखु लाइदा बहुती देइ सजाइ ॥
    Ḏūjai bẖā▫e ḏukẖ lā▫iḏā bahuṯī ḏe▫e sajā▫e.
    In the love of duality, people suffer in pain, condemned to terrible punishment.

    ਨਾਨਕ ਨਾਮਿ ਲਗੇ ਸੇ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਗਵਾਇ ॥੪॥੧੮॥੫੧॥
    नानक नामि लगे से उबरे हउमै सबदि गवाइ ॥४॥१८॥५१॥
    Nānak nām lage se ubre ha▫umai sabaḏ gavā▫e. ||4||18||51||
    O Nanak, those who are attached to the Naam are saved; through the Shabad, their ego is banished. ||4||18||51||
     
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    Ang 469


    ਮਃ

    मः १ ॥
    Mėhlā 1.
    First Mehl:

    ਲਬੁ ਪਾਪੁ ਦੁਇ ਰਾਜਾ ਮਹਤਾ ਕੂੜੁ ਹੋਆ ਸਿਕਦਾਰੁ
    लबु पापु दुइ राजा महता कूड़ु होआ सिकदारु ॥
    Lab pāp ḏu▫e rājā mahṯā kūṛ ho▫ā sikḏār.
    Greed and sin are the king and prime minister; falsehood is the treasurer.

    ਕਾਮੁ ਨੇਬੁ ਸਦਿ ਪੁਛੀਐ ਬਹਿ ਬਹਿ ਕਰੇ ਬੀਚਾਰੁ
    कामु नेबु सदि पुछीऐ बहि बहि करे बीचारु ॥
    Kām neb saḏ pucẖẖī▫ai bahi bahi kare bīcẖār.
    Sexual desire, the chief advisor, is summoned and consulted; they all sit together and contemplate their plans.

    ਅੰਧੀ ਰਯਤਿ ਗਿਆਨ ਵਿਹੂਣੀ ਭਾਹਿ ਭਰੇ ਮੁਰਦਾਰੁ
    अंधी रयति गिआन विहूणी भाहि भरे मुरदारु ॥
    Anḏẖī reaṯ gi▫ān vihūṇī bẖāhi bẖare murḏār.
    Their subjects are blind, and without wisdom, they try to please the will of the dead.

    ਗਿਆਨੀ ਨਚਹਿ ਵਾਜੇ ਵਾਵਹਿ ਰੂਪ ਕਰਹਿ ਸੀਗਾਰੁ
    गिआनी नचहि वाजे वावहि रूप करहि सीगारु ॥
    Gi▫ānī nacẖėh vāje vāvėh rūp karahi sīgār.
    The spiritually wise dance and play their musical instruments, adorning themselves with beautiful decorations.

    ਊਚੇ ਕੂਕਹਿ ਵਾਦਾ ਗਾਵਹਿ ਜੋਧਾ ਕਾ ਵੀਚਾਰੁ
    ऊचे कूकहि वादा गावहि जोधा का वीचारु ॥
    Ūcẖe kūkėh vāḏā gāvahi joḏẖā kā vīcẖār.
    They shout out loud, and sing epic poems and heroic stories.

    ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ
    मूरख पंडित हिकमति हुजति संजै करहि पिआरु ॥
    Mūrakẖ pandiṯ hikmaṯ hujaṯ sanjai karahi pi▫ār.
    The fools call themselves spiritual scholars, and by their clever tricks, they love to gather wealth.

    ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ
    धरमी धरमु करहि गावावहि मंगहि मोख दुआरु ॥
    Ḏẖarmī ḏẖaram karahi gāvāvėh mangėh mokẖ ḏu▫ār.
    The righteous waste their righteousness, by asking for the door of salvation.

    ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ ਘਰ ਬਾਰੁ
    जती सदावहि जुगति न जाणहि छडि बहहि घर बारु ॥
    Jaṯī saḏāvėh jugaṯ na jāṇėh cẖẖad bahėh gẖar bār.
    They call themselves celibate, and abandon their homes, but they do not know the true way of life.

    ਸਭੁ ਕੋ ਪੂਰਾ ਆਪੇ ਹੋਵੈ ਘਟਿ ਕੋਈ ਆਖੈ
    सभु को पूरा आपे होवै घटि न कोई आखै ॥
    Sabẖ ko pūrā āpe hovai gẖat na ko▫ī ākẖai.
    Everyone calls himself perfect; none call themselves imperfect.

    ਪਤਿ ਪਰਵਾਣਾ ਪਿਛੈ ਪਾਈਐ ਤਾ ਨਾਨਕ ਤੋਲਿਆ ਜਾਪੈ ॥੨॥
    पति परवाणा पिछै पाईऐ ता नानक तोलिआ जापै ॥२॥
    Paṯ parvāṇā picẖẖai pā▫ī▫ai ṯā Nānak ṯoli▫ā jāpai. ||2||
    If the weight of honor is placed on the scale, then, O Nanak, one sees his true weight. ||2||
     
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    Ang 474


    ਮਹਲਾ

    महला २ ॥
    Mėhlā 2.
    Second Mehl:

    ਨਾਲਿ ਇਆਣੇ ਦੋਸਤੀ ਕਦੇ ਆਵੈ ਰਾਸਿ
    नालि इआणे दोसती कदे न आवै रासि ॥
    Nāl i▫āṇe ḏosṯī kaḏe na āvai rās.
    Friendship with a fool never works out right.

    ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ
    जेहा जाणै तेहो वरतै वेखहु को निरजासि ॥
    Jehā jāṇai ṯeho varṯai vekẖhu ko nirjās.
    As he knows, he acts; behold, and see that it is so.

    ਵਸਤੂ ਅੰਦਰਿ ਵਸਤੁ ਸਮਾਵੈ ਦੂਜੀ ਹੋਵੈ ਪਾਸਿ
    वसतू अंदरि वसतु समावै दूजी होवै पासि ॥
    vasṯū anḏar vasaṯ samāvai ḏūjī hovai pās.
    One thing can be absorbed into another thing, but duality keeps them apart.

    ਸਾਹਿਬ ਸੇਤੀ ਹੁਕਮੁ ਚਲੈ ਕਹੀ ਬਣੈ ਅਰਦਾਸਿ
    साहिब सेती हुकमु न चलै कही बणै अरदासि ॥
    Sāhib seṯī hukam na cẖalai kahī baṇai arḏās.
    No one can issue commands to the Lord Master; offer instead humble prayers.

    ਕੂੜਿ ਕਮਾਣੈ ਕੂੜੋ ਹੋਵੈ ਨਾਨਕ ਸਿਫਤਿ ਵਿਗਾਸਿ ॥੩॥
    कूड़ि कमाणै कूड़ो होवै नानक सिफति विगासि ॥३॥
    Kūṛ kamāṇai kūṛo hovai Nānak sifaṯ vigās. ||3||
    Practicing falsehood, only falsehood is obtained. O Nanak, through the Lord's Praise, one blossoms forth. ||3||
     
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    Bhai Gurdas, Vaar 36, Pauree 13


    ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ ।
    sir talavaaay paaeeai chamagidarh joohai|
    If bowing only could grant liberation then the bats in the forests hang from trees upside down.

    ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੈ ।
    marhee masaanee jay milai vichi khudaan choohai|
    If liberation were achieved in the loneliness of crematories then rats should get it in their holes.

    ਮਿਲੈ ਨ ਵਡੀ ਆਰਜਾ ਬਿਸੀਅਰੁ ਵਿਹੁ ਲੂਹੈ ।
    milai n vadee aarajaa biseearu vihu|oohai|
    Longevity also does not bring it because snake during its whole long life goes on smouldering in its own poison.

    ਹੋਇ ਕੁਚੀਲੁ ਵਰਤੀਐ ਖਰ ਸੂਰ ਭਸੂਹੇ ।
    hoi kucheelu varateeai khar soor bhasoohay|
    If dirt could make it attainable, asses and swines always remain dirty and muddy.

    ਕੰਦ ਮੂਲ ਲਾਈਐ ਅਈਅੜ ਵਣੁ ਧੂਹੇ ।
    kand mool|aaeeai aeearh vanu dhoohay|
    If relishing over tubers and roots could provide it (liberation), then herd of animals go on hauling and eating them (they should also have attained liberation).

    ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉਂ ਘਰੁ ਵਿਣੁ ਬੂਹੇ ॥੧੩॥
    vinu gur mukati n hovaee jiun gharu vinu boohay ॥13॥
    As a house (in fact) is useless without door, one cannot attain liberation without Guru.

     
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