Khurasan Khasmana Kiya | ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ | Sikh Philosophy Network
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Khurasan Khasmana Kiya | ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ

Dr Karminder Singh

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Sep 4, 2009
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This Shabd is composed by Guru Nanak ji in Asa Rag and is recorded on page 360 of the Sri Guru Granth Sahib Ji. The complete shabd is as follows.


ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥ Khurasan Khasmana Kiya Hindustan Draya.


ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥ Apey Dos Na Deyi Karta Jum Kar Mugal Chareya.


ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥ 1 ॥ Eyti Mar Pyee Kurlanney Tain Ki Dard Na Aiya.


ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥ 1 ॥ ਰਹਾਉ ॥ Karta Tu Sabhna Ka Soyi. Jay Sakta Saktay Ko Marey Ta Mun Ros Na Hoyi. Rahao


ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥ Sakta Seeh Marey Paiy Vagey Khasmey Sa Pursayi.


ਰਤਨ ਵਿਗਾੜਿ ਵਿਗੋਏ ਕੁਤੀ ਮੁਇਆ ਸਾਰ ਨ ਕਾਈ ॥ Ratun Vigarr Vegoe Kuti Moeya Sar Na Kayi.


ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ਵੇਖੁ ਤੇਰੀ ਵਡਿਆਈ ॥ 2 ॥ Apey Jorr Vichorrey Apey Vekh Teri Vadeayi.


ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥ Jay Ko Nao Dhraye Vdda Saad Krey Mun Bhanney.


ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥ Khasmey Nadri Kirra Avey Jaytay Chugay Danney.


ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥ 3 ॥ Mar Mar Jevay Ta Kich Paye Nanak Nam Vkhanney.



This shabd stands high on the list of mistranslated shabds; with one of its verses (the third one) being (mis)translated as Guru Nanak expressing his “dismay” that the Creator “allowed the slaughter of innocent people” and bewailed the Creator by asking “didn’t you feel compassion?” (Sant Singh Translation).


The shabd is further (wrongly) described as being composed pertaining to the attack of Babur and narrated to the Mogul conqueror Babur as advice.


Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location; may be composed to draw from specific occasions and events; and may be uttered in the presence of person or persons – the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s).


ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time.


Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani within shabds. It originates out of our folly of wanting to understand Gurbani only in the literal sense.


UNDERSTANDING THE SHABD


This article attempts to provide Tatt Gurmat (Authentic SGGS based Sikhi) meanings to the verses by using the Gurbani Framework – a method which uses Gurbani within the SGGS to explain Gurbani.


The Rahao verse contains the gist of a shabd. It is the verse that contains the primary principle of the entire shabd. It is thus the verse that provides the context for the remaining verses. All remaining verses of the shabd revolve around this gist verse; and must thus be understood within the context provided by the Rahao verse.


We shall start by looking at the Rahao verse of the shabd under discussion.


ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥ 1 ॥ ਰਹਾਉ ॥ Karta Tu Sabhna Ka Soyi. Jay Sakta Saktay Kao Marey Ta Mun Ros Na Hoyi. Rahao


Karta
– Creator. Tu – You. Sabhna Ka – Of all. Soyi – From ਸਾਰ ਲੈਣ ਵਾਲਾ; provider, protector. Jay – in the event, if. Sakta – Powerful, strong; prevalent. Saktay – Powerful, Overbearing Vices. Kao – Them. Marey – Lit. kills, eliminates, overcomes. Ta Mun (with sihari) – Within one’s mind. Ros – Grievance, Objection. Na Hoyi – Not have.


Note: As is the case with Gurbani, its messages are addressed to the mind. The words ਸਕਤਾ Sakta, ਸਕਤੇ Saktay, ਮਾਰੇ Marey and ਰੋਸੁ Ros are thus interpreted in the context of the mind.


O Creator, You are the Provider of All. A Mind that Prevails Over Overbearing Vices Will Have No Grievance Within Itself (Regarding the fact that You are the Provider of All).


COMMENT.


The common translation of this verse is “O Creator Lord, You are the Master of all. If some powerful man strikes out against another man, then no one feels any grief in their mind.” (Sant Singh MD). This literal translation is erroneous on the following four grounds.


One, why would Guru Nanak – a man of love, peace and God – feel no grief for the powerful fighting the powerful? He would feel grief at any and every kind of fight between mankind. In fact, fights between powerful opponents are more destructive and truly wasteful than between weaker opponents. Guru Nanak would express more grief if the powerful fought the powerful.


Second, in such a translation, the first verse of the Rahao appears to have no connection with the second. The first talks about God being the master of all. And the second suddenly shifts gears towards the powerful fighting the powerful! What is the relationship between these two disjointed points? There appears to be none; and that is because the translation is faulty.


Third, in such a translation, the first verse and the second become contradictory. If the Creator is the master of all – then he is the master of the fighting parties too – whether they are weak or powerful. So what then is the need to feel grief over one type of fight and not over another.


Fourth, such a translation takes away the spirituality of the message. What is the spiritual message in saying “there is no grief if the powerful fight the powerful?” How can a spiritually inclined mind feel no grief? Worse, the (mis)translations seem to suggest that the strong fighting the strong is acceptable.


The conclusion therefore is that this verse is NOT about any external fight between external forces. It is about our mind accepting that the Creator is the provider of all and our mind not having any grievances or complaints to that effect (Ta Mun Ros Na Hoyi). For such acceptance to take place, and for such grievances to not exist, our mind must prevail – be strong (Sakta) enough to overcome (Marey) the strong overbearing vices (Saktay) within our mind.


Let’s begin understanding this shabd from its first verse.


ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥ Khurasan Khasmana Kiya Hindustan Draya.


Khurasan
– Persia (reference to the rulers and invaders during Guru Nanak’s times). Khasmana – by the Khasam (master); of the Master. As used in ਪ੍ਰਭ ਜੀਉ ਖਸਮਾਨਾ ਕਰਿ ਪਿਆਰੇ ॥ ਬੁਰੇ ਭਲੇ ਹਮ ਥਾਰੇ ॥ ਰਹਾਉ ॥ Prabh Jio Khasmana Kar Pyare. Burey Bhaley Hum Tharey. SGGS 631. Kiya – Created. Hindustan – India (reference to those who were being ruled as subjects by the foreign rulers). Draya – Instilled fear; in fear.


Note the word ਕੀਆ Kiya applies to both Khurasan and Hindustan. It cannot be that the Creator created one and not the other. The reference is not to the geographical places, but to people who are linked to both locations – the invader rulers and those who are invaded and ruled.


The Rulers Who Instil Fear and Their Subjects Are (Both) Creations of The Creator.


COMMENT


The common translation of this verse is “Having attacked Khuraasaan, Baabar terrified Hindustan.” Such a translation makes no sense on the following three grounds.


One, Babur is not mentioned in this verse, or in any verse in this shabd. Second, the words “having attacked” are not found in the verse. Third, the context that is provided in the Rahao verse is being disregarded and ignored.


If we bring in the context of the Rahao verse, then the connection becomes clear. In the Rahao verse Guru Nanak is saying “O Creator You are the Provider for All.” Now, in this first verse, the follow through message is: Both the Invader Rulers and the Ruled Are Creations of the Creator. The underlying question therefore is “Given that fear is an anti-thesis to spirituality, then who is responsible or to be blamed if the people live their lives in fear (Draiya)? The answer is provided in the next verse.


ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥ Apey Dos Na Deyi Karta Jum Kar Mugal Chareya.


Apeiy – (with dolavan) Self. Dos – Blame for responsibility. Na Deyi – Give not. Karta – Creator. Jum – Lit. soldiers of death. Causes of spiritual death; vices in general, crippling fear in this case. Kar – Result. Mugal –Mugals; the ruling class; invaders. Chareya – got conquered by.


Note: The verse is to read with the pause as follows: Apey Dos, (pause) Na Deyi Kartey.


The Self Bears Responsibility, Not the Creator; for the Crippling Fear of Conquest that Results in Spiritual Death.


BLUE: Context (Draiya) from the previous verse.



COMMENT


The common translation of the verse is “The Creator Himself does not take the blame, but has sent the Mughal as the messenger of death.” (Sant Singh MD). Such a literal translation is erroneous on the following grounds.


One, the notion of the “Creator taking blame” or otherwise is not the issue. The issue is if we human beings should assign blame for our follies on the Creator. The use of the words ਆਪੈ ਦੋਸੁ Apeiy Dos makes clear that the blame is ours to bear. The use of the words ਨ ਦੇਈ ਕਰਤਾ Na Deyi Karta makes clear that blame cannot be laid on the Creator.


Two, the notion that the Creator “sent the Mughal as the messenger of death” is not in line with Gurmat. All matters of life and death are within the hands of the Creator himself. The Mughals are subject to death themselves, so how can they be messengers of death?


Third, the “death and destruction” that the Mughals brought was physical. Guru Nanak’s concern and that of Gurbani is “spiritual death”. This kind of death is caused by the crippling fear that the subjects suffer upon themselves as a result of the nature of the rule they live in. This is the point that is captured in the first verse with the word ਡਰਾਇਆ Draiya.


ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥ 1 ॥ Eyti Mar Pyee Krlanney Tain Ki Dard Na Aiya.


Eyti
– Such. Mar – Lit. physical death; Spiritual death. Pyee – Sustaining. Krlanney – From ਕਰ Kar+ ਲਾਉਣਾ Launna, Taxing; 2. Wretched Pain. Tain– You. Ki Dard – Which pain, which suffering. Na Aiya – Not endured.


In Sustaining Such Spiritual Death, Which Wretched Pain Have You Not Endured, O Mind.


BLUE: Context from the Rahao verse.



COMMENT


The common translation is “There was so much slaughter that the people screamed. Didn’t You feel compassion, Lord? Such a literal translation is problematic on the following grounds.


One, asking such of the Lord is out of character of Guru Nanak. He says it four times in Jup Bani ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥ Jo Tudh Bhavey Sayee Bhlee Kaar. Tu Sda Slamat Nirangkar. The spirituality of Guru Nanak is of accepting the entirety of the will of the Creator under all circumstances; never to complain or lament. And certainly never to question the Lord.


Second, the word ਤੈਂ Tain translates as “you.” Given the context of the Rahao verse, it refers to the Mind, not the Creator. This word ਤੈਂ Tain further derives its context from the word ਆਪੈ ਦੋਸੁ Apeiy namely the self.


Third, the words ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ Tain Ki Dard Na Aiya are being mistranslated. The word ਦਰਦੁ Dard means “pain.” It does not mean “Didn’t You feel Compassion, Lord? The Punjabi equivalent would be ਤੈਨੂੰ ਕਿਹੜਾ ਦਰਦ ਨਹੀ ਸਹਿਣਾ ਪਿਆ ? Tainu Kehra Dard Nahi Sehna Pya? Meaning: which pain have you not suffered?


Putting the above three pointers together the meaning of the verse is: In Sustaining (Pyee) Such Spiritual Death (Eyti Mar Payee) Which (Ki) Wretched Pain (Karlaney Dard) Have You Not Endured (Na Aiya), O Mind (Tain)


ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥ 1 ॥ ਰਹਾਉ ॥ Karta Tu Sabhna Ka Soyi. Jay Sakta Saktay Ko Marey Ta Mun Ros Na Hoyi. Rahao


O Creator, You are the Provider of All. A Mind that Prevails Over Overbearing Vices Will Have No Grievance Within Itself (Regarding the fact that You are the Provider of All).


ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥ Sakta Seeh Marey Paiy Vagey Khasmey Sa Pursayi.


Sakta
– Powerful. Seeh – Lit. Lion. Sakta Seeh – idiomatic, powerful as lion; vice filled mind. Marey – Lit. physical death; Spiritual death. Marey Paiy – Causes spiritual death Vagey – 1. Group of animals. 2. From ਵਗਦਾ ਪਿਆ Flowing, continuous, sustained. Khasmey – Master’s, owners. Sa – Of , to. Pursayi –1. Masculinity 2. From ਪੁਰਸ਼ਿਸ਼ (ਪੁਛ ਗਿਛ); accountability.


The Powerful Vice Filled Mind Causes Sustained Spiritual Death; the Accountability of Which Accrues to its Owner


COMMENT


The verse has been commonly mistranslated as:” if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it.” Such a translation is problematic on the following grounds.


One, there is no spiritual message in such a literal translation.


Two, a tiger attacks and kills a single prey at a time, not a flock of them. The word “sheep” is not mentioned in the verse. The word ਵਗੈ Vagey must therefore be translated for the purpose of this shabd not as a flock but as flowing or continuous.


Three, the owner of an animal being responsible for an attack on it by a tiger is indeed base and common knowledge. Nothing new or earth shattering about such a disclosure. It is certainly no spiritual revelation of any kind.


Guru Nanak (and the remaining 34 writers of Gurbani) have strived to provide enlightenment that is not just superior but unique, distinct, and matchless. To assign base and common stuff to Gurbani is to relegate its Godly enlightenment to base level.


The verse is about the sustained spiritual destruction that a powerful vice filled mind brings about onto itself, and the revelation that accountability for such death (spiritual) cannot be transferred elsewhere.


ਰਤਨ ਵਿਗਾੜਿ ਵਿਗੋਏ ਕੁਤੀ ਮੁਇਆ ਸਾਰ ਨ ਕਾਈ ॥ Ratun Vigarr Vegoe Kuti Moeya Sar Na Kayi.


Ratun
– Lit. Precious stones; sp. conscience. Vigarr – Break in relations, quarrel, estrangement. Vegoe – Destroyed, destructed. Kuti – Lit. by the dogs; metap. Temporal Greed. Moeya – Lit. Dead, spiritually dead. Sar – Concern. Na – None. Kayi – No one.


In Such Sustained Spiritual Death, The Conscience is Estranged (From the Creator); Destructed by Temporal Greed, Yet It Is of No Concern to Any of the Powerful Vices


BLUE: Context from the previous verse.



ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ਵੇਖੁ ਤੇਰੀ ਵਡਿਆਈ ॥ 2 ॥ Apey Jorr Vichorrey Apey Vekh Teri Vadeayi.


Apey
– Self. Jorr – Lit. Join; sp. Bring about Realization of the Creator Within. Vichorrey– Lit. Separate; sp. Negate the Realization. Vekh – Lit. See, know, enlightened. Teri – Your. Vadeayi – Greatness; ability.


One’s Self Creates Realization (of the Creator Within) and Negates It; Know That This is Your Greatness O Mind.


BLUE: Context from Rahao verse.


ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥ Jay Ko Nao Dhraye Vdda Saad Krey Mun Bhanney.


Jay
– If, should. Ko – One, someone. Nao – Virtues. Dhraye – claim. Vdda – Greatness, Glorrious. Saad – Pleasures. Krey – Partake, Perform, Do. Mun Bhanney – From ਮੰਨ ਭਾਉਂਦੇ Self Indulgence.


Should One Make a Claim to Glorious Virtues; Yet Revel in Selfish Indulgences, O Mind


BLUE: Context from Rahao verse.



ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥ Khasmey Nadri Kirra Avey Jaytay Chugay Danney.


Khasmey
– Creator’s, Master’s, Of the Creator / Master, Pertaining to the Creator. Nadri – Grace, blessings. Kirra – Ant, worm; metap. Lowly. Avey – Comes. Jaytay – Just like, not different. Chugay – Lit. pick up, collect. Danney – Lit. seed for feed. Chugey Danney – survival activities, make a living.


When it Pertains to the Creator’s Grace; Such A Claim and Revelling Is No More Than Temporal Survival by Lowly Means


BLUE: Context from previous verse.


ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥ 3 ॥ Mar Mar Jevay Ta Kich Paye Nanak Nam Vkhanney.


Mar
– Death; Liberated. Mar Jevay – Lit. death while living; sp. Liberated from vices while living. Ta – Only, Then. Kich – That particular thing; reference to Grace from the previous verse. Paye – Obtain, Realize. Nam – 1. Divine Virtues. 2. From ਨਿਯਮ, ਨੇਮ Niyem, Neym: Hukm, Order. Vkhanney – Discourse, state.


Nanak States His Hukm: Live a Life Liberated from Vices O Mind; Only Then Is Grace Realized.


CONCLUSIONS



This shabd conveys spiritually rich messages pertaining to living virtuously that are derived from within the context of living under social, political and cultural systems that are or can be inhibiting.


Guru Nanak is providing spiritual (and temporal too) pointers enable virtuous living within such a context. The overall message is that political, social and cultural subjugation should not be allowed to come in the way of our spiritual goals. They should also not be blamed for our spiritual failings; neither should one blame the Creator.


The Rulers and the Ruled are creations of the one single Creator. Fear can be eliminated from within our mind if we accept this premise. (Verse 1 and First Part of Rahao).


If one rejects such a premise, then one will blame the Creator for it – a misplaced action. The self and the self alone bears responsibility for allowing fear to cripple one to the point of spiritual death. Fear can be eliminated from within our mind if we accept this premise. (Verse 2).


In spiritual death the mind has to endure the pain of a vice-filled life – the accountability of which accrues to one’s self. The result is a conscience that is destructed by temporal greed and thus estranged from the Creator. (Verses 3, 6 & 7)


Temporal survival lures the self to make claims of virtuous-ness while revelling in selfish indulgences. (Verse 9 & 10)


The Hukm pertaining to spirituality is plain: One needs to live a life liberated from vices, and realization of the Creator within must be created by the SELF. The mind is the entity that is fully empowered to do this. Only then is grace realized, says Nanak. (Second part of the Rahao Verse, Verses 8 & 11).


All these messages are applicable to the entirety of humanity across the entirety of social, cultural and political systems that we live in.


End.
 

ravneet_sb

Writer
SPNer
Nov 5, 2010
618
309
47
Sat Sri Akaal,

ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥


Spiritual Rulers of Those Times.
Spiritual Leadership was due to understanding infused by Creator to Minds.

But rulers of those times used this Spiritual Awareness for personal gains, by giving fear to Hindustani Awaam.

Use of education is to evolve and exploit. For exploitation also one gives fear.

To teach someone, the way are

1. Fear of (Teacher or Humilation or Punishment or Loosing Incentive or Job etc.)
2. Passion i.e Love

Spritual Rulers used the way of fear, but not to connect them to Master, but connecting to SELF, so that people are afraid of Ruling Class.


That was the Rule of fear. Europe doesnt allow this and bashing and beating is banned, it is in INDIA kids are beaten for education, and love fails to provide learning.

Students who have learned through these ways are most horrible teachers.

Impart Scientific Education by kills there Spirit or Passion for Subject and Creativity.


Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 
Last edited:

ravneet_sb

Writer
SPNer
Nov 5, 2010
618
309
47
Sat Sri Akaal,


Focus is on Shabad ਜਮੁ ਕਰਿ

Jam Kar. What is Sowed in MIND during Learning,

Like Fear is Evoked for Snake. Dont go near snake will kill you or bite you. it is sown, in Child and after being adult, even if Snake is fake or non poisonous, the fear message will decide human action.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

ravneet_sb

Writer
SPNer
Nov 5, 2010
618
309
47
Sat Sri Akaal,

ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥

Objective realisation will not alter in any contest while understanding line.

ਆਪੈ ਦੋਸੁ Blame Self
ਨ ਦੇਈ ਕਰਤਾ
Not Memory System or Creator (ref Focus on Shabad Karta)
ਜਮੁ ਕਰਿ
to sow fear minds in People (Police / Judiciary/ Press/ In Public)
ਮੁਗਲੁ ਚੜਾਇਆ ॥ for conquer.


Waheguru Ji ka Khalsa
Waheguru Ji Ki Fateh
 

swarn bains

Poet
SPNer
Apr 9, 2012
516
144
salok is the essence of the paragraph that follows. the paragraph explains what is in the salok. I have been reading ssgs for 50 years and trying to understand the purpose of rahao. rahao is a separation from the paragraph that follows. the paragraph does not explain what is in stanza of rahao. although gurbani has mostly the similar message but the paragraph following rahao does not explaian rahao. It is sl;ightly different.
next to the above topic. in essence baba nanak is complaining God that babur has conquered Afghanistan now he is scaring the people of India. every word in ssgs doess not have to be spiritual but at the end again baba does prey. next i have stanza connected to Babur.
ਆਉਣ ਅਠੱਤਰੇ ਜਾਣ ਸਤਾਨਵੇਂ. ਹੋ ਵੀ ਉਠ ਸੀ ਮਰਦ ਕਾ ਚੇਲਾ. I just wrote from my mind do not find fasults of exact wording in please
The translators say that babur came to attack Indian in bikrmi 1578 which is AD1521. Babur attacked India in 1519 and 1522 lost and ran back. then he attacked again in 1526 and conquered India.
It is a poetry and the poet writes what comes to his or her mind instantly and he records it otherwise it is forgotten and never comes back. so my meaning of it is that many come and many go and many more rise again.
 

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Shabad Vichaar by SPN'ers

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥

ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਅਪਨਾ ਸੀਤਲ ਤਨੁ ਮਨੁ ਛਾਤੀ ॥ ਰੂਪ ਰੰਗ ਸੂਖ ਧਨੁ ਜੀਅ ਕਾ ਪਾਰਬ੍ਰਹਮ ਮੋਰੈ ਜਾਤੀ ॥੧॥
ਰਸਨਾ ਰਾਮ ਰਸਾਇਨਿ ਮਾਤੀ ॥ ਰੰਗ ਰੰਗੀ ਰਾਮ ਅਪਨੇ ਕੈ ਚਰਨ ਕਮਲ ਨਿਧਿ ਥਾਤੀ ॥ ਰਹਾਉ ॥

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