First Chapter
Above is a painting of Kavi Bhai Santokh Singh Ji who was the writer of this enormous Granth. I will now begin a translation of the Sri Nanak Parkash which begins with a list of invocations to God and to Saraswati who in a transcendent form is in the form of a pen. What one should understand is that this in not a invocation to the demi goddess in any was but that to the power of the Lord who is known though her many names such as Maya, Chandi, Kali, Chandka, etc.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
There is One God who is realised through the grace of the True Guru.
ਅਥ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਲਿਖਯਤੇ ।
Now the text of the Sri Nanak Parkash is being written
ਅਧਯਾਯ ਪਹਿਲਾ
The First Adhyai
ਦੋਹਰਾ ॥ ਏਕੁੰਕਾਰਾ ਸਤਿਗੁਰੂ ਤਿਹਿ ਪ੍ਰਸਾਦਿ ਸਚੁ ਹੋਇ । ਵਾਹਿਗੁਰੂ ਜੀ ਕੇ ਫਤੇ ਵਿਘਨ ਵਿਨਾਸ਼ਨ ਸੋਇ ॥੧॥
Couplet - The Guru is the form of the One Lord and through his grace does one realise the true form of God. God is continuously victorious and so are those who meditate on him also, for this reason God remove all obstacles and problems to enable this text from being completed.1.
ਕਬਿੱਤ ॥ ਤੀਨੋ ਲੋਕ ਬਰ ਦਾਨੀ ਤੀਨੋ ਜਾਚੈਂ ਮਹਾਰਾਨੀ ਤੀਨੋ ਤਾਪ ਹਾਨੀ ਆਦਿ ਤੀਨੋ ਗੁਨ ਮੰਡਿਕਾ ।
Kabit - O Saraswati (whose transcendent form is that of the pen) you are the one who is enabling me to write this enormous Granth. You are the one who gives knowledge in the three realms. The demons, the humans and the demi gods all are asking you for knowledge. You are the one who alleviates the three different types of pain and suffering. You are the one from the primal beginning who gives the three different virtues of Sato, Rajo and Tamo to the writers bringing them praise.
ਤੀਨੋ ਕਾਲ ਮਾਨੀ ਤੀਨੋ ਸ਼ਕਤਿ ਪ੍ਰਧਾਨੀ ਤਵ ਤੀਨੋ ਕ੍ਰਿਤਵਾਨੀ ਤੀਨੋ ਗਾਨੀ ਬਰ ਬੰਡਿਕਾ ।
You have been respected by the poets during the three phases of time. You are the three different types of power that bring about boons. You are the doer of the three duties of creation, sustenance and destruction. You are the one who has been praised by the poets in the three time periods as you are the granter of boons.
ਦੀਨੀ ਰਜਧਾਨੀ ਬੱਜ੍ਰ ਪਾਨੀ ਕੋ ਕ੍ਰਿਪਾਨ ਪਾਨੀ ਜਾਨੀ ਮੈਂ ਭਵਾਨੀ ਸੁਖ ਖਾਨੀ ਖਲ ਖੰਡਿਕਾ ।
You are the one who enables one to grasp a sword and the one who returned the rule over the demi gods and the heavens to Indar. You are the one who gives bliss to those who worship God and destroys others such as demons.
ਨਮੋ ਨਮੋ ਬਾਕ ਬਾਨੀ ਜੋਤਿ ਬਿਦਤਾਨੀ ਦਾਸ ਰਸਨਾ ਬਸਾਨੀ ਜੈਤਿ ਜੈਤਿ ਮਾਤ ਚੰਡਿਕਾ ॥੨॥
I pay my salutations to you again and again Saraswati who is present within each and every being. You are the one who resides on the tongue of the poet Bhai Santokh Singh Ji, may you be forever praised who is the motherly power within creation. 2.
There is One God who is realised through the grace of the True Guru.
ਅਥ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਲਿਖਯਤੇ ।
Now the text of the Sri Nanak Parkash is being written
ਅਧਯਾਯ ਪਹਿਲਾ
The First Adhyai
ਦੋਹਰਾ ॥ ਏਕੁੰਕਾਰਾ ਸਤਿਗੁਰੂ ਤਿਹਿ ਪ੍ਰਸਾਦਿ ਸਚੁ ਹੋਇ । ਵਾਹਿਗੁਰੂ ਜੀ ਕੇ ਫਤੇ ਵਿਘਨ ਵਿਨਾਸ਼ਨ ਸੋਇ ॥੧॥
Couplet - The Guru is the form of the One Lord and through his grace does one realise the true form of God. God is continuously victorious and so are those who meditate on him also, for this reason God remove all obstacles and problems to enable this text from being completed.1.
ਕਬਿੱਤ ॥ ਤੀਨੋ ਲੋਕ ਬਰ ਦਾਨੀ ਤੀਨੋ ਜਾਚੈਂ ਮਹਾਰਾਨੀ ਤੀਨੋ ਤਾਪ ਹਾਨੀ ਆਦਿ ਤੀਨੋ ਗੁਨ ਮੰਡਿਕਾ ।
Kabit - O Saraswati (whose transcendent form is that of the pen) you are the one who is enabling me to write this enormous Granth. You are the one who gives knowledge in the three realms. The demons, the humans and the demi gods all are asking you for knowledge. You are the one who alleviates the three different types of pain and suffering. You are the one from the primal beginning who gives the three different virtues of Sato, Rajo and Tamo to the writers bringing them praise.
ਤੀਨੋ ਕਾਲ ਮਾਨੀ ਤੀਨੋ ਸ਼ਕਤਿ ਪ੍ਰਧਾਨੀ ਤਵ ਤੀਨੋ ਕ੍ਰਿਤਵਾਨੀ ਤੀਨੋ ਗਾਨੀ ਬਰ ਬੰਡਿਕਾ ।
You have been respected by the poets during the three phases of time. You are the three different types of power that bring about boons. You are the doer of the three duties of creation, sustenance and destruction. You are the one who has been praised by the poets in the three time periods as you are the granter of boons.
ਦੀਨੀ ਰਜਧਾਨੀ ਬੱਜ੍ਰ ਪਾਨੀ ਕੋ ਕ੍ਰਿਪਾਨ ਪਾਨੀ ਜਾਨੀ ਮੈਂ ਭਵਾਨੀ ਸੁਖ ਖਾਨੀ ਖਲ ਖੰਡਿਕਾ ।
You are the one who enables one to grasp a sword and the one who returned the rule over the demi gods and the heavens to Indar. You are the one who gives bliss to those who worship God and destroys others such as demons.
ਨਮੋ ਨਮੋ ਬਾਕ ਬਾਨੀ ਜੋਤਿ ਬਿਦਤਾਨੀ ਦਾਸ ਰਸਨਾ ਬਸਾਨੀ ਜੈਤਿ ਜੈਤਿ ਮਾਤ ਚੰਡਿਕਾ ॥੨॥
I pay my salutations to you again and again Saraswati who is present within each and every being. You are the one who resides on the tongue of the poet Bhai Santokh Singh Ji, may you be forever praised who is the motherly power within creation. 2.
Now the following invocation made by Kavi Santokh Singh Ji is to his beloved, who is the Lord.
ਦੋਹਰਾ ॥ ਸਰਬ ਬਯਾਪੀ ਨਿਤ ਨਯੋ ਸਤਿ ਚਿਤ ਆਨੰਦ ਰੂਪ । ਮੋ ਉਰ ਮੈਂ ਪ੍ਰਗਟੋ ਸਦਾ ਜੋ ਚਰ ਅਚਰ ਅਨੂਪ ॥੩॥
Couplet - O Lord you are omnipresent throughout creation and never age or become old. You are the form of supreme truth, supreme consciousness and complete bliss. O Lord forever be radiant within my heart and remain present within me. 3.
ਸ੍ਵੈਯਾ ॥ ਅੰ ਪਰਮਾਤਮ ਆਤਮਭੂ ਪਦਮਾਪਤਿ ਪੰਚ ਖਤੰਗ ਅਰਾਤੀ ।
ਬਾਯੁ ਬਿਨਾਯਕ ਬਾਯੁ ਸਖਾ ਬਨਰਾਇ ਬ੍ਰਿਖਾਬ੍ਰਿਖ ਸੈਲਨ ਪਾਤੀ ।
ਸ੍ਰੀਦਹਿ ਸੂਰ ਸਸੀ ਉਡ ਅੰਤਕ ਮਾਨਵ ਦਾਨਵ ਦੇਵ ਸੰਗਾਤੀ ।
ਬੰਦਨਤਾ ਕਰ ਬੰਦਨ ਕੈ ਨਿਤ ਆਨੰਦ ਕੰਦ ਮੁਕੰਦ ਜਿ ਖਯਾਤੀ ॥੪॥
Savaiya - O Lord you one, unique and without an equal. All the beings within creation pay their respects to you. The demi god Brahma pays his respects to you, The husband to Laxmi who is the demi god Vishnu pays his respects to you, the holder of the five arrows Kaamdev is also paying his respects to you along with Shiva. The element of wind, Ganesh, the element of fire, the element of water, the nature and the king of the demi gods Indar are all paying their respects to you and offering salutations. The demi gods such as Kuber, the sun, the moon, the stars, Dharamraaj who is the righteous king, the demons and demi gods along with their families stand with both of their hands folded pay their respects and salutations to the divine Lord. O God you are the root of all bliss like a cloud showering all with bliss. You are the granter of liberation and ever present. 4.
Couplet - O Lord you are omnipresent throughout creation and never age or become old. You are the form of supreme truth, supreme consciousness and complete bliss. O Lord forever be radiant within my heart and remain present within me. 3.
ਸ੍ਵੈਯਾ ॥ ਅੰ ਪਰਮਾਤਮ ਆਤਮਭੂ ਪਦਮਾਪਤਿ ਪੰਚ ਖਤੰਗ ਅਰਾਤੀ ।
ਬਾਯੁ ਬਿਨਾਯਕ ਬਾਯੁ ਸਖਾ ਬਨਰਾਇ ਬ੍ਰਿਖਾਬ੍ਰਿਖ ਸੈਲਨ ਪਾਤੀ ।
ਸ੍ਰੀਦਹਿ ਸੂਰ ਸਸੀ ਉਡ ਅੰਤਕ ਮਾਨਵ ਦਾਨਵ ਦੇਵ ਸੰਗਾਤੀ ।
ਬੰਦਨਤਾ ਕਰ ਬੰਦਨ ਕੈ ਨਿਤ ਆਨੰਦ ਕੰਦ ਮੁਕੰਦ ਜਿ ਖਯਾਤੀ ॥੪॥
Savaiya - O Lord you one, unique and without an equal. All the beings within creation pay their respects to you. The demi god Brahma pays his respects to you, The husband to Laxmi who is the demi god Vishnu pays his respects to you, the holder of the five arrows Kaamdev is also paying his respects to you along with Shiva. The element of wind, Ganesh, the element of fire, the element of water, the nature and the king of the demi gods Indar are all paying their respects to you and offering salutations. The demi gods such as Kuber, the sun, the moon, the stars, Dharamraaj who is the righteous king, the demons and demi gods along with their families stand with both of their hands folded pay their respects and salutations to the divine Lord. O God you are the root of all bliss like a cloud showering all with bliss. You are the granter of liberation and ever present. 4.
Now we find the invocation to the first Guru, Sri Guru Nanak Dev Ji. A painting from a manuscript is posted above showing Sri Guru Nanak Dev Ji with his companions Bhai Bala Ji fanning the Guru in a standing position while Bhai Mardana Ji is playing the Rabab. The word Sri is a term used for a respectable individual and will be repeated again and again in front of the names of many individuals in the Historical Granths. It is not to be confused with a name but an Honourable title such as titles given out in the west such as Sir, Dame, Lord, etc.
The fifth stanza in the first Adhyai begins with the invocation to the great Guru;
The fifth stanza in the first Adhyai begins with the invocation to the great Guru;
ਦੋਹਰਾ ॥ ਸ਼੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ ਪਰਾਵਰ ਨਾਥ । ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿਕਰਿ ਮਾਥ ॥੫॥
Couplet - Sri Guru Nanak Dev Ji you are greater then the greatest beings in creation. You are the leader (Nath) of the the greatest of beings to have ever lived including the demi gods. I pay my respect to the two holy feet of Sri Guru Nanak Dev Ji by placing my forehead to the earth in reverance to you. 5.
ਸ੍ਵੈਯਾ ॥ ਬਰ ਚਾਰ ਪਦਾਰਥ ਦਾ ਬਰ ਚਾਰ ਬਿਚਾਰ ਕੋ ਮੂਰ ਉਦਾਰ ਸੁਹਾਵੈਂ ।
ਉਪਕਾਰਿ ਸਖਾ ਸੁਖਕਾਰ ਸਦਾ ਤਮ ਪਾਰ ਕਰੈਂ ਉਰ ਮੋਂ ਬਸ ਜਾਵੈਂ ।
ਅਘ ਜਾਲਨਿ ਤੇ ਜਮ ਜਾਲਿਨਿ ਤੇ ਕਲਿ ਕਾਲਨ ਤੇ ਤਤਕਾਲ ਛੁਟਾਵੈਂ ।
ਅਰਬਿੰਦ ਬਿਖੇ ਗੁਨ ਏ ਸਭਿ ਹੋਹਿਂ ਤਬੈ ਉਪਮਾ ਪਗ ਸ਼੍ਰੀ ਗੁਰ ਪਾਵੈਂ ॥੬॥
Savaiya - Sri Guru Nanak Dev Ji a devotee is able to gain the four greatest virtues of Dharam (Religious action), Arth (Acquisition of wealth and worldly possessions), Kama (fulfillment and enjoyment of desires) and Moksh (liberation from the cycle of birth and death) from your holy feet. Your feet is the sanctuary from where deliberation takes place and one is able to propagate the radiance of knowledge within. Sri Guru Nanak Dev Ji were the great being who manifest on the earth for the assistance of others and forever granted a feeling of peace. Those people who are able to propagate the feet of Sri Guru Nanak Dev Ji within their heart will be able to eradicate their ignorance and safely swim across this worldly ocean to liberation. The feet of Sri Guru Nanak Dev Ji are able to eradicate the sins of an individual, the pain and suffering of Kaljug (the current age of ignorance) and the noose of death from the angel of death (Jamdhoot). Bhai Santokh Singh Ji says that if a person is to have all of the good virtues similar to a lotus blossom (This metaphor is given as a lotus blossom remains in the dirt but unaffected by its surroundings and focuses totally on the son, in the was a Sikh should be untouched by the surroundings and focus on the Guru) then only then can they propagate and gain the praise for the holy feet of Sri Guru Nanak Dev Ji. 6.
Couplet - Sri Guru Nanak Dev Ji you are greater then the greatest beings in creation. You are the leader (Nath) of the the greatest of beings to have ever lived including the demi gods. I pay my respect to the two holy feet of Sri Guru Nanak Dev Ji by placing my forehead to the earth in reverance to you. 5.
ਸ੍ਵੈਯਾ ॥ ਬਰ ਚਾਰ ਪਦਾਰਥ ਦਾ ਬਰ ਚਾਰ ਬਿਚਾਰ ਕੋ ਮੂਰ ਉਦਾਰ ਸੁਹਾਵੈਂ ।
ਉਪਕਾਰਿ ਸਖਾ ਸੁਖਕਾਰ ਸਦਾ ਤਮ ਪਾਰ ਕਰੈਂ ਉਰ ਮੋਂ ਬਸ ਜਾਵੈਂ ।
ਅਘ ਜਾਲਨਿ ਤੇ ਜਮ ਜਾਲਿਨਿ ਤੇ ਕਲਿ ਕਾਲਨ ਤੇ ਤਤਕਾਲ ਛੁਟਾਵੈਂ ।
ਅਰਬਿੰਦ ਬਿਖੇ ਗੁਨ ਏ ਸਭਿ ਹੋਹਿਂ ਤਬੈ ਉਪਮਾ ਪਗ ਸ਼੍ਰੀ ਗੁਰ ਪਾਵੈਂ ॥੬॥
Savaiya - Sri Guru Nanak Dev Ji a devotee is able to gain the four greatest virtues of Dharam (Religious action), Arth (Acquisition of wealth and worldly possessions), Kama (fulfillment and enjoyment of desires) and Moksh (liberation from the cycle of birth and death) from your holy feet. Your feet is the sanctuary from where deliberation takes place and one is able to propagate the radiance of knowledge within. Sri Guru Nanak Dev Ji were the great being who manifest on the earth for the assistance of others and forever granted a feeling of peace. Those people who are able to propagate the feet of Sri Guru Nanak Dev Ji within their heart will be able to eradicate their ignorance and safely swim across this worldly ocean to liberation. The feet of Sri Guru Nanak Dev Ji are able to eradicate the sins of an individual, the pain and suffering of Kaljug (the current age of ignorance) and the noose of death from the angel of death (Jamdhoot). Bhai Santokh Singh Ji says that if a person is to have all of the good virtues similar to a lotus blossom (This metaphor is given as a lotus blossom remains in the dirt but unaffected by its surroundings and focuses totally on the son, in the was a Sikh should be untouched by the surroundings and focus on the Guru) then only then can they propagate and gain the praise for the holy feet of Sri Guru Nanak Dev Ji. 6.
Right back to the text, above is a water painting of Sri Guru Angad Dev Ji who were the second Sikh Guru. In the following stanzas 7 and 8 we find the invocation to Sri Guru Angad Dev Ji by Kavi Bhai Santokh Singh Ji. The words are piercing like an arrow and although the translation being done is basic I hope the message of the Bhai Sahib is conveyed in the same way
ਦੋਹਰਾ ॥ ਸ਼੍ਰੀ ਅੰਗਦ ਕੰਦਨ ਬਿਘਨ ਬਦਨ ਸੁ ਮੰਗਲ ਸਾਲ । ਪਰਨ ਸ਼ਰਨ ਕਰ ਚਰਨ ਕੋ ਨਮਸਕਾਰ ਧਰਿ ਭਾਲ ॥੭॥
Couplet - (Kavi Bhai Santokh Singh Ji now conveys the features of Sri Guru Angad Dev Ji) Sri Guru Angad Dev Ji is the Guru who is able to remove and destroy any impediments. Sri Guru Angad Dev Ji are the home of all bliss and all of their words/prophecies become true. By seeking refuge at the holy feet of Sri Guru Angad Dev Ji one can I prostate in front of him and pay my respects and salutations. 7.
ਸ੍ਵੈਯਾ ।
ਪਾਸੁ ਪਰਾਗ ਸੀ ਸੋਹਤਿ ਸੁੰਦਰ ਗੰਧਿ ਸੀ ਕੀਰਤਿ ਮੱਧ ਬਸਾਨਾ ।
ਕੋਮਲਤਾ ਕੋਮਲਤਾ ਇਕ ਸੀ ਨਿਰਲੇਪਤਾ ਸੀ ਨਿਰਲੇਪ ਸਮਾਨਾ ।
ਜੋ ਭਵ ਭੂਰ ਭਰਾ ਸਰਸੀ ਇਸ ਤੇ ਨਿਤ ਊਰਧ ਸੇ ਬਿਗਸਾਨਾ ।
ਹੈਂ ਅਰਬਿੰਦ ਸੇ ਅੰਗਦ ਕੇ ਪਗ ਮੋਖਦ ਏਕ ਬਿਸ਼ੇਖਤਾ ਜਾਨਾ ॥੮॥
Savaiya - (This Savaiya is always started by the last line which is referred to as Anvai Arth)Sri Guru Angad Dev Ji's feet are similar to a lotus blossom however there is one great distinction between the two and that is that the feet of Sri Guru Angad Dev Ji can grant liberation from the cycle of births and deaths. The similarity between the two is that the lotus blossom has pollen to top of it making it look beautiful whilst the feet of Sri Guru Angad Dev Ji is covered with fine dirt making them look wonderful. (It is regarding as good fortune to gain the dirt from the feet of the Guru as a blessing). The lotus blossom has a beautiful smell emanating from it and in the same way the feet of Sri Guru Angad Dev Ji have fame and glory from the lord emanating from their feet. Both the feet of Sri Guru Angad Dev Ji and the lotus blossom soft and tender. The lotus blossom remains unattached from the dirty water around it and in the same way Sri Guru Angad Dev Ji's feet are unattached from the dirt of this worldly existence. The lotus blossom is unaffected by the depth of the water and will constantly grow so that it is always above the level of water for it to blossom by while Sri Guru Angad Dev Ji remains above the depth of the material entrapment's of the world and blossom above the level of sin. For this reason although there are similarities between the lotus blossom and the holy feet of Sri Guru Angad Dev Ji however only the feet of the Guru can provide an individual with salvation from the cycle of birth and death. 8.
Couplet - (Kavi Bhai Santokh Singh Ji now conveys the features of Sri Guru Angad Dev Ji) Sri Guru Angad Dev Ji is the Guru who is able to remove and destroy any impediments. Sri Guru Angad Dev Ji are the home of all bliss and all of their words/prophecies become true. By seeking refuge at the holy feet of Sri Guru Angad Dev Ji one can I prostate in front of him and pay my respects and salutations. 7.
ਸ੍ਵੈਯਾ ।
ਪਾਸੁ ਪਰਾਗ ਸੀ ਸੋਹਤਿ ਸੁੰਦਰ ਗੰਧਿ ਸੀ ਕੀਰਤਿ ਮੱਧ ਬਸਾਨਾ ।
ਕੋਮਲਤਾ ਕੋਮਲਤਾ ਇਕ ਸੀ ਨਿਰਲੇਪਤਾ ਸੀ ਨਿਰਲੇਪ ਸਮਾਨਾ ।
ਜੋ ਭਵ ਭੂਰ ਭਰਾ ਸਰਸੀ ਇਸ ਤੇ ਨਿਤ ਊਰਧ ਸੇ ਬਿਗਸਾਨਾ ।
ਹੈਂ ਅਰਬਿੰਦ ਸੇ ਅੰਗਦ ਕੇ ਪਗ ਮੋਖਦ ਏਕ ਬਿਸ਼ੇਖਤਾ ਜਾਨਾ ॥੮॥
Savaiya - (This Savaiya is always started by the last line which is referred to as Anvai Arth)Sri Guru Angad Dev Ji's feet are similar to a lotus blossom however there is one great distinction between the two and that is that the feet of Sri Guru Angad Dev Ji can grant liberation from the cycle of births and deaths. The similarity between the two is that the lotus blossom has pollen to top of it making it look beautiful whilst the feet of Sri Guru Angad Dev Ji is covered with fine dirt making them look wonderful. (It is regarding as good fortune to gain the dirt from the feet of the Guru as a blessing). The lotus blossom has a beautiful smell emanating from it and in the same way the feet of Sri Guru Angad Dev Ji have fame and glory from the lord emanating from their feet. Both the feet of Sri Guru Angad Dev Ji and the lotus blossom soft and tender. The lotus blossom remains unattached from the dirty water around it and in the same way Sri Guru Angad Dev Ji's feet are unattached from the dirt of this worldly existence. The lotus blossom is unaffected by the depth of the water and will constantly grow so that it is always above the level of water for it to blossom by while Sri Guru Angad Dev Ji remains above the depth of the material entrapment's of the world and blossom above the level of sin. For this reason although there are similarities between the lotus blossom and the holy feet of Sri Guru Angad Dev Ji however only the feet of the Guru can provide an individual with salvation from the cycle of birth and death. 8.
The Stanzas from the Sri Nanak Parkash continues below;
ਦੋਹਰਾ ॥ ਸ਼੍ਰੀ ਸਤਿਗੁਰ ਬਰ ਅਮਰ ਜੀ ਸ਼ਰਨ ਨਰਨ ਦੁਖ ਹਰਨ । ਕਾਰਨ ਕਰਨ ਸੁਜਾਨ ਮਨ ਨਮਸਕਾਰ ਤਿਨ ਚਰਨ ॥੯॥
Couplet - Sri Guru Amar Das Ji is the great Guru who give refuge to beings and demi gods, by doing so they can become immortalised and all of their pains are removed from them. Sri Guru Amar Das Ji is the doer of all in creation and the knower of everyones thoughts. Bhai Santokh Singh Ji states due to this he has placed his head at the feet of the Guru to pay his respects and salutations. 9.
ਕਬਿੱਤ ॥ ਰਜਨੀ ਅਵਿਦਯਾ ਸਰ ਭ੍ਰਮ ਸੋ ਤਿਮਰ ਹਰਿ ਕੋਕ ਸੇ ਕਿੰਕਰ ਬਰ ਕੀਨੇ ਬ੍ਰਿਹੁ ਛੀਨ ਹੈ ।
ਮਾਲ ਉਡ ਕਲਮਲ ਕੰਦਨ ਦੁਰਾਇ ਦਲ ਪਲ ਪਲ ਗਯਾਨ ਸੋਂ ਪ੍ਰਕਾਸ਼ ਭਵ ਕੀਨ ਹੈ ।
ਬੇਮੁਖ ਕੁਮੁਦ ਦੁਖ ਸਨਮੁਖ ਕੰਜ ਸੁਖ ਗਤਿ ਸੋ ਭਗਤ ਨਿਤ ਜਾਨੀਏ ਅਧੀਨ ਹੈ ।
ਅਮਰ ਦਰਸ ਭਾਨੁ ਲੱਛਨ ਸਮਾਨ ਸਭਿ ਏਕ ਗੁਨ ਅਧਿਕ ਪੈ ਤਪਤ ਬਿਹੀਨ ਹੈ ॥੧੦॥
Kabit - (Again with this stanza Anvai Arth are required where the last line is expounded first) A glimpse of Sri Guru Amar Das Ji is similar to that of the sun however a glimpse of the sun causes heat externally and internally while a glimpse of Guru Amar Das Ji is internally soothing. When the sun rises it eradicates the darkness of night in the same way the glimpse of Sri Guru Amar Das Ji eradicates the darkness of ignorance within the individual, all the doubts are eradicated by the glimpse of the Guru. In the way that the Chakva and Chakvi await the sun to rise so that it eradicates their detachment from the sun so they can be together in the same with the Gurus glimpse the wisdom and knowledge becomes embedded in the heart of the devotee allowing to to meet the Lord eradicating the separation. In the way that the stars disappears as the sun rises in the same way as the devotee gains a glimpse of Sri Guru Amar Das Ji the sins committed by the individual disappear. In the way that the sun slowly continues to radiate its light as the day goes on in the same way Sri Guru Amar Das Ji continues to radiate the heart of the individual with knowledge. In the same way the nocturnal flowers do not like the presence of the sun the apostates also do not like to see a glimpse of Sri Guru Amar Das Ji. Those flowers who are orientated to the sun such as the lotus blossom gain peace when the sun is risen in the same way the devotee feels bliss on the the sight of the Guru. As the sun is under the influence of time and the routine of the solar system, Sri Guru Amar Das Ji is under the subjection of the Bhagats (holy men of God). 10.
Couplet - Sri Guru Amar Das Ji is the great Guru who give refuge to beings and demi gods, by doing so they can become immortalised and all of their pains are removed from them. Sri Guru Amar Das Ji is the doer of all in creation and the knower of everyones thoughts. Bhai Santokh Singh Ji states due to this he has placed his head at the feet of the Guru to pay his respects and salutations. 9.
ਕਬਿੱਤ ॥ ਰਜਨੀ ਅਵਿਦਯਾ ਸਰ ਭ੍ਰਮ ਸੋ ਤਿਮਰ ਹਰਿ ਕੋਕ ਸੇ ਕਿੰਕਰ ਬਰ ਕੀਨੇ ਬ੍ਰਿਹੁ ਛੀਨ ਹੈ ।
ਮਾਲ ਉਡ ਕਲਮਲ ਕੰਦਨ ਦੁਰਾਇ ਦਲ ਪਲ ਪਲ ਗਯਾਨ ਸੋਂ ਪ੍ਰਕਾਸ਼ ਭਵ ਕੀਨ ਹੈ ।
ਬੇਮੁਖ ਕੁਮੁਦ ਦੁਖ ਸਨਮੁਖ ਕੰਜ ਸੁਖ ਗਤਿ ਸੋ ਭਗਤ ਨਿਤ ਜਾਨੀਏ ਅਧੀਨ ਹੈ ।
ਅਮਰ ਦਰਸ ਭਾਨੁ ਲੱਛਨ ਸਮਾਨ ਸਭਿ ਏਕ ਗੁਨ ਅਧਿਕ ਪੈ ਤਪਤ ਬਿਹੀਨ ਹੈ ॥੧੦॥
Kabit - (Again with this stanza Anvai Arth are required where the last line is expounded first) A glimpse of Sri Guru Amar Das Ji is similar to that of the sun however a glimpse of the sun causes heat externally and internally while a glimpse of Guru Amar Das Ji is internally soothing. When the sun rises it eradicates the darkness of night in the same way the glimpse of Sri Guru Amar Das Ji eradicates the darkness of ignorance within the individual, all the doubts are eradicated by the glimpse of the Guru. In the way that the Chakva and Chakvi await the sun to rise so that it eradicates their detachment from the sun so they can be together in the same with the Gurus glimpse the wisdom and knowledge becomes embedded in the heart of the devotee allowing to to meet the Lord eradicating the separation. In the way that the stars disappears as the sun rises in the same way as the devotee gains a glimpse of Sri Guru Amar Das Ji the sins committed by the individual disappear. In the way that the sun slowly continues to radiate its light as the day goes on in the same way Sri Guru Amar Das Ji continues to radiate the heart of the individual with knowledge. In the same way the nocturnal flowers do not like the presence of the sun the apostates also do not like to see a glimpse of Sri Guru Amar Das Ji. Those flowers who are orientated to the sun such as the lotus blossom gain peace when the sun is risen in the same way the devotee feels bliss on the the sight of the Guru. As the sun is under the influence of time and the routine of the solar system, Sri Guru Amar Das Ji is under the subjection of the Bhagats (holy men of God). 10.
Above is a painting of Sri Guru Ram Das Ji who was the fourth Guru of the Sikhs. He we can see a court attended by bards and disciples reading scripture and reciting hymns to kirtan. Sri Guru Ram Das Ji are the first of the Sodhi dynasty to become Guru of the Sikhs. Guru Ram Das Ji were the son in law of Sri Guru Amar Das Ji and their dynasty kept the seat of Guruship until the passing of the title to Sri Guru Granth Sahib Ji. Guru Ram Das Ji was brought up in a very poor household and worked from a young age, amazingly they wrote over 900 hymns which can be found in the Sri Guru Granth Sahib Ji in 30 out of the 31 different musical measures
Kavi Bhai Santokh Singh Ji has written the next two stanzas which are numbered eleven and twelve as an invocation to the fourth Guru. The translation of the Sri Nanak Parkash continues below;
ਦੋਹਰਾ । ਰਾਮਦਾਸ ਸੁਖਰਾਸ ਪ੍ਰਭੁ ਸੇਵਕ ਤ੍ਰਾਸ ਬਿਦਾਰ । ਪਗ ਪਰ ਮੁਰ ਪਰਣਾਮ ਹੈ ਪਰਨਾ ਸ਼ਰਨ ਵਿਚਾਰ ॥੧੧॥
Couplet - Sri Guru Ram Das Ji are the form of the Lord and the repository of bliss. Sri Guru Ramdas Ji are the eradicators of fear tormenting an individual. Bhai Santokhs Singh Ji says he is bowing to the feet of Sri Guru Ram Das Ji and paying his respects and salutations. Kavi Santokh Singh Ji states that he yearns for a place of shelter at the feet of Sri Guru Ram Das Ji asfrom here all boons are bestowed and all troubles are removed. 11.
ਕਬਿੱਤ । ਪੁਖਕਰ ਭਰੇ ਪੁਖਕਰ ਪੁਖਕਰ ਜਯੋ ਪੇਖ ਕਰਿ ਸਸੀਕਰ ਕਰੈ ਦੁਤਿ ਹੀਨ ਹੈ ।
ਪੁਖਕਰ ਹੀਨ ਦਿਨਕਰ ਕਰੇ ਛੀਨ ਤਿਸ ਖਰ ਧਾਰੀ ਦੇਹਿ ਪਰ ਯਾਂ ਤੇ ਸੋ ਮਲੀਨ ਹੈ ।
ਸੁਖਮਾ ਨਿਹਾਰ ਭੋਰ ਦਾਹਿਤਿ ਅਪਾਰ ਆਨ ਜਾਰਤਿ ਤੁਖਾਰ ਏਤੇ ਔਗੁਨ ਅਧੀਨ ਹੈ ।
ਸਤਿਗੁਰੁ ਰਾਮਦਾਸ ਚਰਣ ਮੁਕਤਿ ਦੇਤਿ ਉਪਮਾ ਕਮਲ ਕੀ ਨ ਬਨੈ ਬਿਧਿ ਹੀਨ ਹੈ ॥੧੨॥
Kabit - (Again with this stanza the last line is to be translated first) The feet of Sri Guru Ram Das Ji grant the boon of liberation but a lotus blossom cannot grant such a boon. (Now Bhai Santokh Singh Ji goes on to state the similarities between a lotus blossom and Sri Guru Ram Das Ji) in a pool of water the lotus blossom resides and blooms, however on seeing the moon the lotus blossom closes hiding its beauty. If the pool of water is to evaporate then the effect of the sun on the blossom would be to burn, killing its beauty. The stem of the lotus blossom forever remains covered int eh dirt of the mud and silt. Due to the beauty of the lotus blossom many insects come and take the nectar from it slowly killing the beauty of the flower. When the season changes and the weather cools the freezing temperatures cause the lotus blossom to die. The lotus blossom forever remains an subordinate to its surroundings whilst Sri Guru Ram Das Ji is not affected or a subordinate to the surroundings, the Guru remains independent to the environment around him. For this reason although their are similarities in metaphorical senses the lotus blossom cannot be considered the same as the Guru in its nature.12.
Couplet - Sri Guru Ram Das Ji are the form of the Lord and the repository of bliss. Sri Guru Ramdas Ji are the eradicators of fear tormenting an individual. Bhai Santokhs Singh Ji says he is bowing to the feet of Sri Guru Ram Das Ji and paying his respects and salutations. Kavi Santokh Singh Ji states that he yearns for a place of shelter at the feet of Sri Guru Ram Das Ji asfrom here all boons are bestowed and all troubles are removed. 11.
ਕਬਿੱਤ । ਪੁਖਕਰ ਭਰੇ ਪੁਖਕਰ ਪੁਖਕਰ ਜਯੋ ਪੇਖ ਕਰਿ ਸਸੀਕਰ ਕਰੈ ਦੁਤਿ ਹੀਨ ਹੈ ।
ਪੁਖਕਰ ਹੀਨ ਦਿਨਕਰ ਕਰੇ ਛੀਨ ਤਿਸ ਖਰ ਧਾਰੀ ਦੇਹਿ ਪਰ ਯਾਂ ਤੇ ਸੋ ਮਲੀਨ ਹੈ ।
ਸੁਖਮਾ ਨਿਹਾਰ ਭੋਰ ਦਾਹਿਤਿ ਅਪਾਰ ਆਨ ਜਾਰਤਿ ਤੁਖਾਰ ਏਤੇ ਔਗੁਨ ਅਧੀਨ ਹੈ ।
ਸਤਿਗੁਰੁ ਰਾਮਦਾਸ ਚਰਣ ਮੁਕਤਿ ਦੇਤਿ ਉਪਮਾ ਕਮਲ ਕੀ ਨ ਬਨੈ ਬਿਧਿ ਹੀਨ ਹੈ ॥੧੨॥
Kabit - (Again with this stanza the last line is to be translated first) The feet of Sri Guru Ram Das Ji grant the boon of liberation but a lotus blossom cannot grant such a boon. (Now Bhai Santokh Singh Ji goes on to state the similarities between a lotus blossom and Sri Guru Ram Das Ji) in a pool of water the lotus blossom resides and blooms, however on seeing the moon the lotus blossom closes hiding its beauty. If the pool of water is to evaporate then the effect of the sun on the blossom would be to burn, killing its beauty. The stem of the lotus blossom forever remains covered int eh dirt of the mud and silt. Due to the beauty of the lotus blossom many insects come and take the nectar from it slowly killing the beauty of the flower. When the season changes and the weather cools the freezing temperatures cause the lotus blossom to die. The lotus blossom forever remains an subordinate to its surroundings whilst Sri Guru Ram Das Ji is not affected or a subordinate to the surroundings, the Guru remains independent to the environment around him. For this reason although their are similarities in metaphorical senses the lotus blossom cannot be considered the same as the Guru in its nature.12.
Above is a painting of Sri Guru Arjan Dev Ji, the fifth Sikh Guru. Sri Guru Arjan Dev Ji played a major part in shaping the Sikh faith both externally and internally. During the life of Sri Guru Arjan Dev Ji he created the Sri Harmandir Sahib (commonly known as the Golden Temple in Amritsar), created the Sri Adi Granth which later was recompiled by Sri Guru Gobind Singh Ji to become the holy Sri Guru Granth Sahib Ji we see today. Sri Guru Arjan Dev Ji overcame difficult conditions during the period he was Guru of the Sikhs due to an internal rift and conspiracy where his older brothers Prithi Chand and Mahadev both disputed the authority of Sri Guru Arjan Dev Ji and stated they were actually the Guru of the Sikhs. Sri Guru Arjan Dev Ji also wrote more hymns then any other Guru or Bhagat found in the sacred Sri Guru Granth Sahib Ji. Sri Guru Arjan Dev Ji also faced the persecution from the Moghul Emperor Jahangir due to distorted facts given by Prithi Chand and Chandu. Sri Guru Arjan Dev Ji became the first Sikh Martyr and at all times remained in divine bliss.
Below continues the stanzas of the Sri Nanak Parkash which are now invoking the glory of Sri Guru Arjan Dev Ji. These stanzas are numbered thirteen and fourteen and translated below.
ਦੋਹਰਾ । ਸ਼੍ਰੀ ਅਰਜਨ ਸ਼੍ਰੋਤਾ ਅਰਜ ਸਿਰਜਨ ਆਰਜਤਾਯ । ਲਰਜਤਿ ਜਮ ਜਿਨ ਨਾਮ ਤੇ ਬੰਦੋਂ ਤਿਨ ਜੁਗ ਪਾਯ ॥੧੩॥
Couplet - Sri Guru Arjan Dev Ji is the great guru who listens to the requests of his devotees and due to this Sri Guru Arjan Dev Ji is the Guru who creates greatness in the devotee and gives the devotee glory. By saying the name of Sri Guru Arjan Dev Ji the Jamdhoots (angels of death) begin to shake in fear. Bhai Santokh Singh Ji says that he is paying his respects to the feet of Sri Guru Arjan Dev Ji. 13
ਕਬਿੱਤ । ਲੋਚਨ ਬਿਲੋਕਤਿ ਨ ਚਾਹੈਂ ਚਿਤ ਆਨ ਦੁਤਿ ਬਿਸ਼ੇ ਕੇ ਬਿਲਾਸ ਆਸ ਪਾਸਨ ਨ ਜਾਵਈ ।
ਕਾਨ ਆਨ ਗਾਨ ਤਾਨ ਸੁਨੈ ਨ ਅਯਾਨ ਜਿਵ ਬਿਸਰਾ ਅਪਾਨ ਤਨਮਾਨ ਸੋ ਨ ਆਵਈ ।
ਭਈ ਉਨਮੱਤਿ ਗਤਿ ਆਨੰਦ ਉਦਧਿ ਵਤਿ ਚਿੱਤ ਮੈਂ ਬਿੳਗ ਤਿਸ ਕਬਹੂੰ ਨ ਭਾਵਈ ।
ਜਾਨ ਅਰਜਨ ਪਦ ਪਦਮ ਕੋ ਦੇਖਿ ਕਰਿ ਸਿੱਖ ਮਨ ਭੌਰ ਭਯੋ ਭ੍ਰਮਤਿ ਲੁਭਾਵਈ ॥੧੪॥
Kabit - (Again the last line of this stanza is to be expounded first) By seeing the feet of Sri Guru Arjan Dev Ji which are similar to a lotus blossom the mind of Sikh becomes similar to a bee who constantly remains around the flower. Due to becoming intoxicated with love for the Guru the devotee remains attached to the holy feet of Sri Guru Arjan Dev Ji. If a person is to gain a glimpse of the divine image of Sri Guru Arjan Dev Ji then they will not see anything or anyone else in creation to be as beautiful or great. Even if there are numerous materialistic or sensual pleasures surrounding this devotee they will not be able to distract the devotee from the beauty of Sri Guru Arjan Dev Ji. If a person is to hear the discourses from the mouth of Sri Guru Arjan Dev Ji then they will remain intoxicated in the divine sermons and meditation whilst refraining to listen to anything else such as folk music or slander. The devotee completes forgets about himself and the vice of ego becomes totally removed. The devotee becomes intoxicated in the name of the Lord and internally become an ocean of bliss. The devotee never becomes unattached from the link that they internally have with Sri Guru Arjan Dev Ji. 14
Couplet - Sri Guru Arjan Dev Ji is the great guru who listens to the requests of his devotees and due to this Sri Guru Arjan Dev Ji is the Guru who creates greatness in the devotee and gives the devotee glory. By saying the name of Sri Guru Arjan Dev Ji the Jamdhoots (angels of death) begin to shake in fear. Bhai Santokh Singh Ji says that he is paying his respects to the feet of Sri Guru Arjan Dev Ji. 13
ਕਬਿੱਤ । ਲੋਚਨ ਬਿਲੋਕਤਿ ਨ ਚਾਹੈਂ ਚਿਤ ਆਨ ਦੁਤਿ ਬਿਸ਼ੇ ਕੇ ਬਿਲਾਸ ਆਸ ਪਾਸਨ ਨ ਜਾਵਈ ।
ਕਾਨ ਆਨ ਗਾਨ ਤਾਨ ਸੁਨੈ ਨ ਅਯਾਨ ਜਿਵ ਬਿਸਰਾ ਅਪਾਨ ਤਨਮਾਨ ਸੋ ਨ ਆਵਈ ।
ਭਈ ਉਨਮੱਤਿ ਗਤਿ ਆਨੰਦ ਉਦਧਿ ਵਤਿ ਚਿੱਤ ਮੈਂ ਬਿੳਗ ਤਿਸ ਕਬਹੂੰ ਨ ਭਾਵਈ ।
ਜਾਨ ਅਰਜਨ ਪਦ ਪਦਮ ਕੋ ਦੇਖਿ ਕਰਿ ਸਿੱਖ ਮਨ ਭੌਰ ਭਯੋ ਭ੍ਰਮਤਿ ਲੁਭਾਵਈ ॥੧੪॥
Kabit - (Again the last line of this stanza is to be expounded first) By seeing the feet of Sri Guru Arjan Dev Ji which are similar to a lotus blossom the mind of Sikh becomes similar to a bee who constantly remains around the flower. Due to becoming intoxicated with love for the Guru the devotee remains attached to the holy feet of Sri Guru Arjan Dev Ji. If a person is to gain a glimpse of the divine image of Sri Guru Arjan Dev Ji then they will not see anything or anyone else in creation to be as beautiful or great. Even if there are numerous materialistic or sensual pleasures surrounding this devotee they will not be able to distract the devotee from the beauty of Sri Guru Arjan Dev Ji. If a person is to hear the discourses from the mouth of Sri Guru Arjan Dev Ji then they will remain intoxicated in the divine sermons and meditation whilst refraining to listen to anything else such as folk music or slander. The devotee completes forgets about himself and the vice of ego becomes totally removed. The devotee becomes intoxicated in the name of the Lord and internally become an ocean of bliss. The devotee never becomes unattached from the link that they internally have with Sri Guru Arjan Dev Ji. 14
Above is a picture of Sri Guru Hargobind Ji the Sixth Guru of the Sikhs. Sri Guru Hargobind Ji transformed the Sikhs from saints to saint soldiers. They adopted the art of weapons, martial arts, created the Akal Takhat (eternal throne) and many other practices. Sri Guru Hargobind Ji was the only son of Sri Guru Arjan Dev Ji and survived three attempts on his life whilst he was just in his infant years. Guru Hargobind Ji along with the newly martialed Sikhs fought in four battles against the imperial forces of the Moghul Emperor Shah Jahan.
Bhai Santokh Singh Ji writes the stanzas numbered fifteen and sixteen as an invocation to Sri Guru Hargobind Ji which is translated below;
ਦੋਹਰਾ । ਸ਼੍ਰੀ ਗੁਰੁ ਹਰਿਗੋਵਿੰਦ ਬਰ ਸਨਧਬੱਧ ਧਰਿ ਧਯਾਨ । ਬੰਦ ਦੋਊ ਕਰ ਬੰਦਨਾ ਸੁੰਦਰ ਦੁਤਿ ਮਦਨਾਨ ॥੧੫॥
Couplet - Sri Guru Hargobind Ji are the greatest as they are the ones who cut ignorance and embed knowledge and within an individual. Sri Guru Hargobind Ji remain forever ready, they are both a saint and a soldier by adopted both combat weapons and projectile weapons they remain forever ready. Bhai Santokh Singh Ji states he is holding both hands together and bowing in respect to Sri Guru Hargobind Ji as Sri Guru Hargobind Ji are so handsome that not even the demi god Kamdev can be considered an equal. 15.
ਕਬਿੱਤ । ਅਮਲ ਕਮਲ ਜੈਸੇ ਕੈਸੇ ਕਹੌਂ ਪਦ ਜੁਗ ਰਜਨੀ ਮੈਂ ਆਨ ਗਤਿ ਹੋਤਿ ਜਿਨ ਬਾਨ ਹੈ ।
ਜਾਨਿਯੇ ਸੰਤਾਨ ਕੇ ਸਮਾਨ ਬਨੈ ਅਨਬਨ ਦਾਨੀ ਮਨ ਕਾਮਨਾ ਨ ਦਾਨੀ ਮੋਖ ਗਯਾਨ ਹੈ ।
ਚਿੰਤਾਮਣਿ ਜੈਸੇ ਨਖ ਭਾਖੇ ਨ ਪਰਤਿ ਮੁਖ ਮੋਹ ਨ ਮਿਟਾਵੈ ਦੁਖ ਜਾਨਤਿ ਜਹਾਨ ਹੈ ।
ਸ਼੍ਰੀ ਹਰਿਗੋਵਿੰਦ ਪਦ ਆਨੰਦ ਕੇ ਕੰਦ ਜੋਊ ਉਪਮੇਯ ਆਪ ਪੁਨ ਆਪੇ ਉਪਮਾਨ ਹੈਂ ॥੧੬॥
Kabit - Bhai Santokh Singh Ji are saying, How can i say that the feet of Sri Guru Hargobind Ji are similar to two white lotus blossoms? How can i compare the two as the Blossom closes when day turns to night but the Guru forever remains in the same state. Then if i am to compare the feet of Sri Guru Hargobind Ji to Kalap Brich (The wish fulfilling tree) I will still not be able to do the glory of the Guru's feet justice? The reason why the two cannot be compared is although the Kalap Brich is able to give an individual their desired with it can not grant knowledge or liberation from the cycle of life and death whilst the Guru's feet are able to grant these two boons. How can i compare the feet of the Guru with the Chantimuni (a precious jewel that gives you your conscious desire). This is due to the fact that the Chintamuni creates attachment for material pleasures whilst the Guru's feet are able to prevent the vice of attachment. Sri Guru Hargobind Ji's feet are the granter of bliss to the devotee as they are the item of praise and to be praised at the same time. 16.
Couplet - Sri Guru Hargobind Ji are the greatest as they are the ones who cut ignorance and embed knowledge and within an individual. Sri Guru Hargobind Ji remain forever ready, they are both a saint and a soldier by adopted both combat weapons and projectile weapons they remain forever ready. Bhai Santokh Singh Ji states he is holding both hands together and bowing in respect to Sri Guru Hargobind Ji as Sri Guru Hargobind Ji are so handsome that not even the demi god Kamdev can be considered an equal. 15.
ਕਬਿੱਤ । ਅਮਲ ਕਮਲ ਜੈਸੇ ਕੈਸੇ ਕਹੌਂ ਪਦ ਜੁਗ ਰਜਨੀ ਮੈਂ ਆਨ ਗਤਿ ਹੋਤਿ ਜਿਨ ਬਾਨ ਹੈ ।
ਜਾਨਿਯੇ ਸੰਤਾਨ ਕੇ ਸਮਾਨ ਬਨੈ ਅਨਬਨ ਦਾਨੀ ਮਨ ਕਾਮਨਾ ਨ ਦਾਨੀ ਮੋਖ ਗਯਾਨ ਹੈ ।
ਚਿੰਤਾਮਣਿ ਜੈਸੇ ਨਖ ਭਾਖੇ ਨ ਪਰਤਿ ਮੁਖ ਮੋਹ ਨ ਮਿਟਾਵੈ ਦੁਖ ਜਾਨਤਿ ਜਹਾਨ ਹੈ ।
ਸ਼੍ਰੀ ਹਰਿਗੋਵਿੰਦ ਪਦ ਆਨੰਦ ਕੇ ਕੰਦ ਜੋਊ ਉਪਮੇਯ ਆਪ ਪੁਨ ਆਪੇ ਉਪਮਾਨ ਹੈਂ ॥੧੬॥
Kabit - Bhai Santokh Singh Ji are saying, How can i say that the feet of Sri Guru Hargobind Ji are similar to two white lotus blossoms? How can i compare the two as the Blossom closes when day turns to night but the Guru forever remains in the same state. Then if i am to compare the feet of Sri Guru Hargobind Ji to Kalap Brich (The wish fulfilling tree) I will still not be able to do the glory of the Guru's feet justice? The reason why the two cannot be compared is although the Kalap Brich is able to give an individual their desired with it can not grant knowledge or liberation from the cycle of life and death whilst the Guru's feet are able to grant these two boons. How can i compare the feet of the Guru with the Chantimuni (a precious jewel that gives you your conscious desire). This is due to the fact that the Chintamuni creates attachment for material pleasures whilst the Guru's feet are able to prevent the vice of attachment. Sri Guru Hargobind Ji's feet are the granter of bliss to the devotee as they are the item of praise and to be praised at the same time. 16.
Above is another watercolour painting of Sri Guru Hargobind Ji.
Above is a water painting of Sri Guru Har Rai Ji who were the seventh Sikh Guru. Sri Guru Har Rai Ji were the youngest son of Baba Gurditta Ji and the grandson of the sixth Guru, Sri Guru Hargobind Ji. Sri Guru Har Rai Ji always kept an army of 2200 armed Sikh soldiers with them as instructed by Sri Guru Hargobind Ji however during their life they did not have to participate in any battles like their grandfather.
Kavi Santokh Singh Ji is now writing an invocation to Sri Guru Har Rai Ji in the Sri Nanak Parkash. These are founds in stanzas seventeen and eighteen of the first Adhyai of the Sri Nanak Parkash. Below is the English translation of the seventeenth stanza;
ਦੋਹਰਾ ॥ ਸ੍ਰੀ ਸਤਿਗੁਰ ਹਰਿਰਾਇ ਕੇ ਨਾਇ ਧਯਾਇ ਅਘ ਜਾਇਂ । ਕਰਿ ਪਦ ਪਰ ਪਰਣਾਮ ਕੋ ਜਿਹ ਤੇ ਨਿਧਿ ਸਿਧਿ ਆਇ ॥੧੭॥
Couplet - By focusing all of your thoughts and concentration on remembering the name of Sri Guru Har Rai Ji one is able to eradicate all the causes of pain. I bow to the feet of Sri Guru Har Rai Ji in respect as from here one can gain all the Siddhis (occult powers) and Niddhis (treasure).
Couplet - By focusing all of your thoughts and concentration on remembering the name of Sri Guru Har Rai Ji one is able to eradicate all the causes of pain. I bow to the feet of Sri Guru Har Rai Ji in respect as from here one can gain all the Siddhis (occult powers) and Niddhis (treasure).
Above is another water painting of Sri Guru Har Rai ji, the seventh Sikh Guru who are walking along whilst a devotee shades the Guru with a canopy. I have translated in the previous post a couplet from the Sri Nanak Parkash regarding an invocation to Sri Guru Har Rai Ji. The eighteenth stanza of the Sri Nanak Parkash is also an invocation to the seventh Guru which can be found translated below;
Above is another water colour painting of Sri Guru Har Rai Ji holding a congregation of Sikhs.
ਸ੍ਵੈਯਾ ॥ ਪੰਕ ਬਿਖੈ ਬਸਤਾ ਰਸ ਮੈਂ ਰਸ ਉੂਰਧ ਕੋ ਨਿਸਰਾ ਸਰ ਸੇਰੋ ।
ਗ੍ਰੀਵ ਲੌ ਨੀਰ ਮੈਂ ਧੀਰ ਧਰੇ ਇਕ ਪੈਰ ਖਰੋ ਥਿਰ ਹ੍ਵੈ ਰਵਿ ਹੇਰੋ ।
ਆਤਪ ਸੀਤ ਸਹੈ ਬਰਖਾ ਤਪ ਸਾਧਤਿ ਯਾ ਬਿਧਿ ਕੂ੍ਰ ਘਨੇਰੋ ।
ਸ੍ਰੀ ਹਰਿਰਾਇ ਕੇ ਪਾਇ ਸਮਾਨਤਾ ਪਾਇ ਨ ਕੰਜ ਉਪਾਇ ਬਤੇਰੋ ॥੧੮॥
Savaiya - (Again the last line needs to be translated first from this stanza) A lotus blossom tries so hard to equal the glory of Sri Guru Har Rai Ji but it cannot manage to do so and the reason for it are the following; The lotus blossom lives within the water and the stem of the blossom is covered with dirt however at all times the blossom remains above the level of the water. The blossom remains in the water up until its neck with only the head (the blossom) remaining above water. The blossom remains standing on only one leg and constantly faces the direction of the sun. The blossom endures both the hot and cold seasons. In this way the blossom endures such a difficult life. The blossom tries in every way to be measured equal to Sri Guru Har Rai Ji through various methods however it cannot be seen as an equal. 18.
ਗ੍ਰੀਵ ਲੌ ਨੀਰ ਮੈਂ ਧੀਰ ਧਰੇ ਇਕ ਪੈਰ ਖਰੋ ਥਿਰ ਹ੍ਵੈ ਰਵਿ ਹੇਰੋ ।
ਆਤਪ ਸੀਤ ਸਹੈ ਬਰਖਾ ਤਪ ਸਾਧਤਿ ਯਾ ਬਿਧਿ ਕੂ੍ਰ ਘਨੇਰੋ ।
ਸ੍ਰੀ ਹਰਿਰਾਇ ਕੇ ਪਾਇ ਸਮਾਨਤਾ ਪਾਇ ਨ ਕੰਜ ਉਪਾਇ ਬਤੇਰੋ ॥੧੮॥
Savaiya - (Again the last line needs to be translated first from this stanza) A lotus blossom tries so hard to equal the glory of Sri Guru Har Rai Ji but it cannot manage to do so and the reason for it are the following; The lotus blossom lives within the water and the stem of the blossom is covered with dirt however at all times the blossom remains above the level of the water. The blossom remains in the water up until its neck with only the head (the blossom) remaining above water. The blossom remains standing on only one leg and constantly faces the direction of the sun. The blossom endures both the hot and cold seasons. In this way the blossom endures such a difficult life. The blossom tries in every way to be measured equal to Sri Guru Har Rai Ji through various methods however it cannot be seen as an equal. 18.
Above is another water colour painting of Sri Guru Har Rai Ji holding a congregation of Sikhs.
Above is a water coloured painting depicting the eighth Guru, Sri Guru Har Krishan Ji who at the tender age of five were given the prestigious task of leading the Sikh faith. Sri Guru Har Krishan Ji faced many tasks during their time, the initial one was their age as a hindrance. Many people do not conceive a five year old knowledgeable enough to take care of themselves let along guide a faith. But people only saw the external and not the internal wisdom of the ages. Other problems were rivals misleading the general public as to who the true Guru was of the Sikhs. Rivals such as Har Ji of the Minas, Dhirmal of the Sodhis and Baba Ram Rai (the elder brother of Sri Guru Har Krishan Ji) had set up their own congregations. However Sri Guru Har Krishan Ji showed his power through miracles and curing the diseased during a small pox epidemic in India. In the end the child Guru assisted the people of Delhi with their illness and took it on himself. At the age of eight Sri Guru Har Krishan Ji discarded his mortal body. The Gurdwara, Sri Bangla Sahib in Delhi is the most famous of the Gurdwaras linked to the eighth Guru was actually a grand mansion belonging to Raja Jai Singh who looked after Sri Guru Har Krishan ji and protected him from the tyrannous Moghul forces.
Above is a water colour paining depicting Raja Jai Singh paying his respects to Sri Guru Har Krishan Ji.
The following two stanzas are numbered nineteenth and twentieth of the first Adhyai of the Sri Nanak Parkash are invocations to Sri Guru Har Krishan Ji by Kavi Santokh Singh Ji. The English translations of the stanzas are below;
ਦੋਹਰਾ ॥ ਦਰਸ਼ਨ ਸ੍ਰੀ ਹਰਿ ਕ੍ਰਿਸ਼ਨ ਕੋ ਨਿਪੁਨ ਹਰਨ ਜੁਰ ਤੀਨ । ਚਰਨ ਮਨੋਹਰ ਬੰਦਨਾ ਜਿਨ ਸਿੱਖਨ ਸੁਖਿ ਕੀਨ ॥੧੯॥
Couplet – By getting a glimpse of Sri Guru Har Krishan Ji the three different causes of pain and suffering are dispelled. I pay my obeisance to the beautiful feet of Sri Guru Har Krishan Ji which were the cure for so many Sikhs in Delhi and are the cure for Sikhs today. 19.
ਕਬਿੱਤ ॥ ਅਮਲ ਕਮਲ ਜੁਗ ਅਰੁਨ ਲਲਿਤ ਭਲ ਤਾਂਕੇ ਦਲ ਅਵਲੀ ਸੁ ਹੀਰਨ ਕੀ ਜਟੀ ਸੀ ।
ਕਿਧੌਂ ਉਡ ਪਾਂਤ ਹਿਤ ਆਪਚਿਤ ਲੋਕ ਮਾਤ ਤਜੀ ਨਭ ਗਤਿ ਥਿਤ ਐਸੀ ਬਿਧਿ ਠਟੀ ਸੀ ।
ਕਿਧੌਂ ਬਿਸ਼੍ਵਕਰਮਾਂ ਨੈ ਸ਼ੇਖ ਤੇ ਮਨਿਨ ਲੇਯ ਕਾਂਤਿ ਹਿਤ ਖਚੀ ਬਸੈ ਰਮਾ ਸਾਜ ਕੁਟੀ ਸੀ ।
ਚਰਨ ਕਮਲ ਹਰਿਕ੍ਰਿਸ਼ਨ ਅਨੂਪ ਬਨੇ ਨਖ ਸ਼ਸ਼ਿ ਸਕਲ ਸੇ ਉਪਮਾ ਨ ਲਟੀ ਸੀ ॥੨੦॥
Kabit – Sri Guru Har Krishan Ji your feet are similar to a soft red flower imbued with beauty. The toes of both of your feet seem to have nails which look similar to encrusted jewels that shimmer and shine. It is as if the stars have fallen from the sky and assumed their positions as nails on your holy feet Sri Guru Har Krishan Ji. It is as if the demi god Vishwakarma (demi god of architecture) has taken the precious jewel from the serpent demi god Sheshnag and has fitted the jewels as your nails. These created nails are like beautiful houses as your toes where the goddess Laxmi comes to and goes from as she pleases. The point of this stanza is to relate that the feet of Sri Guru Har Krishan Ji are beautiful and no metaphors can do justice to their beauty. It is if the moon has been broken into pieces and used to create the nails on your feet but yet again this does not justify the beauty of your feet. 20.
Couplet – By getting a glimpse of Sri Guru Har Krishan Ji the three different causes of pain and suffering are dispelled. I pay my obeisance to the beautiful feet of Sri Guru Har Krishan Ji which were the cure for so many Sikhs in Delhi and are the cure for Sikhs today. 19.
ਕਬਿੱਤ ॥ ਅਮਲ ਕਮਲ ਜੁਗ ਅਰੁਨ ਲਲਿਤ ਭਲ ਤਾਂਕੇ ਦਲ ਅਵਲੀ ਸੁ ਹੀਰਨ ਕੀ ਜਟੀ ਸੀ ।
ਕਿਧੌਂ ਉਡ ਪਾਂਤ ਹਿਤ ਆਪਚਿਤ ਲੋਕ ਮਾਤ ਤਜੀ ਨਭ ਗਤਿ ਥਿਤ ਐਸੀ ਬਿਧਿ ਠਟੀ ਸੀ ।
ਕਿਧੌਂ ਬਿਸ਼੍ਵਕਰਮਾਂ ਨੈ ਸ਼ੇਖ ਤੇ ਮਨਿਨ ਲੇਯ ਕਾਂਤਿ ਹਿਤ ਖਚੀ ਬਸੈ ਰਮਾ ਸਾਜ ਕੁਟੀ ਸੀ ।
ਚਰਨ ਕਮਲ ਹਰਿਕ੍ਰਿਸ਼ਨ ਅਨੂਪ ਬਨੇ ਨਖ ਸ਼ਸ਼ਿ ਸਕਲ ਸੇ ਉਪਮਾ ਨ ਲਟੀ ਸੀ ॥੨੦॥
Kabit – Sri Guru Har Krishan Ji your feet are similar to a soft red flower imbued with beauty. The toes of both of your feet seem to have nails which look similar to encrusted jewels that shimmer and shine. It is as if the stars have fallen from the sky and assumed their positions as nails on your holy feet Sri Guru Har Krishan Ji. It is as if the demi god Vishwakarma (demi god of architecture) has taken the precious jewel from the serpent demi god Sheshnag and has fitted the jewels as your nails. These created nails are like beautiful houses as your toes where the goddess Laxmi comes to and goes from as she pleases. The point of this stanza is to relate that the feet of Sri Guru Har Krishan Ji are beautiful and no metaphors can do justice to their beauty. It is if the moon has been broken into pieces and used to create the nails on your feet but yet again this does not justify the beauty of your feet. 20.
Again above in another water coloured painting depicting the eighth Guru, Sri Guru Har Krishan Ji.
Above is a water coloured painting depicting the ninth Guru, Sri Guru Tegh Bahadur Ji who was the youngest son of Sri Guru Hargobind Ji and also the Grand uncle of the eighth Guru, Sri Guru Har Krishan Ji. Sri Guru Tegh Bahadur Ji composed some of the most moving compositions in the Sri Guru Granth Sahib Ji which were made in order to propagate dispassion within and individual. The most popular of he works is the Saloks read with the completion of a full recital of the Guru Granth Sahib. Sri Guru Tegh Bahadur Ji were also the creator of a musical measure by the name of Jaijaiwanti.
The greatest achievement of Sri Guru Tegh Bahadur Ji performed was that they became the first martyr to die to assist another faith. In history there have been many martyrs of every faith but no other martyr has given their life for the sake of another faith, creed and religion. Sri Guru Tegh Bahadur Ji gave up his life in order to protect the Hindus who had come from Kashmir.
The next two stanzas are numbered twenty first and twenty second are written in the Sri Nanak Parkash by Kavi Santokh Singh Ji as an invocation to Sri Guru Tegh Bahadur Ji. The translation of the two stanzas is below;
ਦੋਹਰਾ ॥ ਤੇਗ ਬਹਾਦਰ ਧਰਮ ਧੁਜ ਹਰਤਾ ਤੁਰਕਨ ਮੂਲ ॥ ਚਰਨ ਸ਼ਰਨਿ ਤਾਰਨ ਤਰਨ ਨਮੋ ਹੋਇ ਅਨਕੂਲ ॥
Couplet – Sri Guru Tegh Bahadur Ji you are the sign or flag of righteousness. Sri Guru Tegh Bahadur Ji uprooted the tyrannical roots of the Moghul Empire. The feet of Sri Guru Tegh Bahadur Ji are similar to a ship as they can ferry an individual from this world to liberation crossing the worldly ocean. Bhai Santokh Singh Ji says that he is taking refuge at the feet of Sri Guru Tegh Bahadur Ji and bowing in reverence to the holy feet. 21.
ਸ੍ਵੈਯਾ ॥ ਬਰ ਕੀਰਤਿ ਜੌਨ੍ਹ ਅਮੀਗਤਿ ਭੌਨ ਸੁਸੀਤਲਤਾ ਸੁਖ ਤੌਨ ਸੁਭਾਈ ।
ਗਤਿ ਸਾਧਨ ਕੈਰਵ ਕੋ ਬਿਗਸਾਵਤਿ ਦਾਸ ਰਿਦਾ ਨਭ ਬੀਚ ਸੁਹਾਈ ।
ਤਪਤੰ ਦੁਖ ਤੀਰ ਨ ਆਵਤ ਹੈ ਚਿਤੁ ਚਾਰੁ ਚਕੋਰੁ ਰਹੈ ਲਿਵ ਲਾਈ ।
ਗੁਰ ਤੇਗ ਬਹਾਦਰ ਸੋਹਤਿ ਚੰਦ ਸੇ ਹੀਨ ਕਲੰਕ ਇਹੀ ਅਧਿਕਾਈ ॥੨੨॥
Savaiya – (Again with this stanza the last line needs to be expounded prior to the other lines) Sri Guru Tegh Bahadur Ji’s face is radiant like the moon however the moon suffers from a blemish while the Guru is perfect in every way. Just as the moon has luminosity so does Sri Guru Tegh Bahadur Ji has luminosity from praise and glory. As the rays of light from the moon contain Amrit so does Sri Guru Tegh Bahadur Ji who are the residence of liberation. As the moon is able to give a person a feeling of peace so does the glory of Sri Guru Tegh Bahadur Ji. In the way the nocturnal lotuses bloom due to the moon, the devotee blooms due to the gift of liberation granted by Sri Guru Tegh Bahadur Ji. In the way the moon brings radiance to the sky, Sri Guru Tegh Bahadur Ji brings radiance to the hearts of the devotee. By being close to the moon one does not feel feverish in the same way being close to Sri Guru Tegh Bahadur Ji the devotee does not ever feel any pain. In the way a Chakor is totally engrossed in the moon the hearts of the devotees are also totally engrossed in Sri Guru Tegh Bahadur Ji. In this way Sri Guru Tegh Bahadur Ji are glorious in a way similar to the moon however the big difference between the two is that the sun has a blemish whilst the Guru is perfect. 22.
Couplet – Sri Guru Tegh Bahadur Ji you are the sign or flag of righteousness. Sri Guru Tegh Bahadur Ji uprooted the tyrannical roots of the Moghul Empire. The feet of Sri Guru Tegh Bahadur Ji are similar to a ship as they can ferry an individual from this world to liberation crossing the worldly ocean. Bhai Santokh Singh Ji says that he is taking refuge at the feet of Sri Guru Tegh Bahadur Ji and bowing in reverence to the holy feet. 21.
ਸ੍ਵੈਯਾ ॥ ਬਰ ਕੀਰਤਿ ਜੌਨ੍ਹ ਅਮੀਗਤਿ ਭੌਨ ਸੁਸੀਤਲਤਾ ਸੁਖ ਤੌਨ ਸੁਭਾਈ ।
ਗਤਿ ਸਾਧਨ ਕੈਰਵ ਕੋ ਬਿਗਸਾਵਤਿ ਦਾਸ ਰਿਦਾ ਨਭ ਬੀਚ ਸੁਹਾਈ ।
ਤਪਤੰ ਦੁਖ ਤੀਰ ਨ ਆਵਤ ਹੈ ਚਿਤੁ ਚਾਰੁ ਚਕੋਰੁ ਰਹੈ ਲਿਵ ਲਾਈ ।
ਗੁਰ ਤੇਗ ਬਹਾਦਰ ਸੋਹਤਿ ਚੰਦ ਸੇ ਹੀਨ ਕਲੰਕ ਇਹੀ ਅਧਿਕਾਈ ॥੨੨॥
Savaiya – (Again with this stanza the last line needs to be expounded prior to the other lines) Sri Guru Tegh Bahadur Ji’s face is radiant like the moon however the moon suffers from a blemish while the Guru is perfect in every way. Just as the moon has luminosity so does Sri Guru Tegh Bahadur Ji has luminosity from praise and glory. As the rays of light from the moon contain Amrit so does Sri Guru Tegh Bahadur Ji who are the residence of liberation. As the moon is able to give a person a feeling of peace so does the glory of Sri Guru Tegh Bahadur Ji. In the way the nocturnal lotuses bloom due to the moon, the devotee blooms due to the gift of liberation granted by Sri Guru Tegh Bahadur Ji. In the way the moon brings radiance to the sky, Sri Guru Tegh Bahadur Ji brings radiance to the hearts of the devotee. By being close to the moon one does not feel feverish in the same way being close to Sri Guru Tegh Bahadur Ji the devotee does not ever feel any pain. In the way a Chakor is totally engrossed in the moon the hearts of the devotees are also totally engrossed in Sri Guru Tegh Bahadur Ji. In this way Sri Guru Tegh Bahadur Ji are glorious in a way similar to the moon however the big difference between the two is that the sun has a blemish whilst the Guru is perfect. 22.
Above is another painting of Sri Guru Tegh Bahadur Sahib
Above is a painting of the tenth Guru, Sri Guru Gobind Singh Ji who achieved remarkable feats during this life of only forty two years. Sri Guru Gobind Singh Ji like his grandfather adopted the martial stance of a saint soldier, created the form of the Khalsa, wrote numerous scriptures, led a court of poets trained in expressing knowledge and expounding scriptures, engage in sixteen battles and passed the throne of Guruship to the Sri Guru Granth Sahib Ji.
Below is the translation of the twenty third stanza in the first Adhyai of the Sri Nanak Parkash. This stanza is an invocation to the holy feet of Sri Guru Gobind Singh Ji. In the stanza there is a mention of the arduous task Sri Guru Gobind Singh Ji faced under the tyrannical rule of the Moghul Emperor Aurangzeb and the oppression faced by the jealous Hill Rajas. The translation is below;
Below is the translation of the twenty third stanza in the first Adhyai of the Sri Nanak Parkash. This stanza is an invocation to the holy feet of Sri Guru Gobind Singh Ji. In the stanza there is a mention of the arduous task Sri Guru Gobind Singh Ji faced under the tyrannical rule of the Moghul Emperor Aurangzeb and the oppression faced by the jealous Hill Rajas. The translation is below;
ਸ੍ਵੈਯਾ ॥ ਹਰਿਗੋਬਿੰਦ ਨੰਦਨ ਨੰਦਨ ਕੋ ਅਭਿਬੰਦਨ ਕੈ ਪਦ ਜੇ ਅਰਬਿੰਦੂ ।
ਦੁਖ ਦੁੰਦ ਨਿਕੰਦਨ ਆਨੰਦ ਕੰਦ ਮੁਕੰਦ ਬਿਲੰਦ ਕਰੇ ਜਿਨ ਹਿੰਦੂ ।
ਤੁਰਕਿੰਦ ਉਡਿੰਦ ਦਿਨਿੰਦ ਤਿਨੇ ਗੁਰ ਗੋਬਿੰਦ ਸਿੰਘ ਸਭੈ ਜਗ ਬਿੰਦੂ ।
ਸਰਪਿੰਦ ਗਿਰਿੰਦ ਖਗਿੰਦ ਤੁਲੰ ਬਲਵੰਡ ਅਖੰਡ ਸੁਰਿੰਦਹਿ ਇੰਦੂ ॥੨੩॥
Savaiya – The grandson of Sri Guru Hargobind Ji was Sri Guru Gobind Singh Ji whose feet are similar to a lotus blossom with all of my heart I pay my respects to them. Sri Guru Gobind Singh Ji is the destroyer (cutter) of the causes of pain. Sri Guru Gobind Singh Ji is the bestower of bliss and the bestower of liberation. Sri Guru Gobind Singh Ji was the great being who raised the dignity of the Hindus. The leader of the Muslims at the time was Aurangzeb was like a moon in the tyrannical night whilst Sri Guru Gobind Singh Ji was the blazing sun of justice. The whole world knows of the glory of Sri Guru Gobind Singh Ji. The leader of the snakes who is Sheshnag is similar to the hill Kings near Anandpur whilst Sri Guru Gobind Singh Ji tackled them as if he was Garur tackling Sheshnag. O Sri Guru Gobind Singh Ji your power cannot be broken, you remain mentally in a fixed state and you are the form of devotion for the king of the demi gods Indar. 23.
ਦੁਖ ਦੁੰਦ ਨਿਕੰਦਨ ਆਨੰਦ ਕੰਦ ਮੁਕੰਦ ਬਿਲੰਦ ਕਰੇ ਜਿਨ ਹਿੰਦੂ ।
ਤੁਰਕਿੰਦ ਉਡਿੰਦ ਦਿਨਿੰਦ ਤਿਨੇ ਗੁਰ ਗੋਬਿੰਦ ਸਿੰਘ ਸਭੈ ਜਗ ਬਿੰਦੂ ।
ਸਰਪਿੰਦ ਗਿਰਿੰਦ ਖਗਿੰਦ ਤੁਲੰ ਬਲਵੰਡ ਅਖੰਡ ਸੁਰਿੰਦਹਿ ਇੰਦੂ ॥੨੩॥
Savaiya – The grandson of Sri Guru Hargobind Ji was Sri Guru Gobind Singh Ji whose feet are similar to a lotus blossom with all of my heart I pay my respects to them. Sri Guru Gobind Singh Ji is the destroyer (cutter) of the causes of pain. Sri Guru Gobind Singh Ji is the bestower of bliss and the bestower of liberation. Sri Guru Gobind Singh Ji was the great being who raised the dignity of the Hindus. The leader of the Muslims at the time was Aurangzeb was like a moon in the tyrannical night whilst Sri Guru Gobind Singh Ji was the blazing sun of justice. The whole world knows of the glory of Sri Guru Gobind Singh Ji. The leader of the snakes who is Sheshnag is similar to the hill Kings near Anandpur whilst Sri Guru Gobind Singh Ji tackled them as if he was Garur tackling Sheshnag. O Sri Guru Gobind Singh Ji your power cannot be broken, you remain mentally in a fixed state and you are the form of devotion for the king of the demi gods Indar. 23.
Above is another water colour painting Sri Guru Gobind Singh Ji riding his steed known as 'Neela' with the Khalsa following their master.
In the Sri Nanak Parkash Kavi Bhai Santokh Singh Ji is continuing the invocation to Sri Guru Gobind Singh Ji in the twenty fourth and twenty fifth stanzas of the first Adhayai. In the twenty fourth stanza Bhai Santokh Singh Ji writes about the beauty of Sri Guru Gobind Singh Ji's holy feet whilst the twenty fifth stanza is about the glory of Sri Guru Gobind Singh Ji. The translation of the Sri Nanak Parkash continues below.
In the Sri Nanak Parkash Kavi Bhai Santokh Singh Ji is continuing the invocation to Sri Guru Gobind Singh Ji in the twenty fourth and twenty fifth stanzas of the first Adhayai. In the twenty fourth stanza Bhai Santokh Singh Ji writes about the beauty of Sri Guru Gobind Singh Ji's holy feet whilst the twenty fifth stanza is about the glory of Sri Guru Gobind Singh Ji. The translation of the Sri Nanak Parkash continues below.
ਕਬਿੱਤ ॥ ਕਾਂਤਿ ਕਲਿ ਤਾਲ ਮੈਂ ਪ੍ਰਫੁੱਲਤਿ ਬਿਸਾਲ ਦਲ ਮ੍ਰਿਦੁਲ ਮ੍ਰਿਦੁਲ ਤੁਲ ਲਾਲ ਲਾਲ ਮਾਨੀਯੇ ।
ਰਾਜਤਿ ਮਰਾਲ ਰਾਜ ਸੰਤਨ ਸਮਾਜ ਪਾਸ ਪਾਸੁ ਹੈ ਪਰਾਗ ਦਿਨ ਰੈਨ ਮੈਂ ਸੁਹਾਨੀਯੇ ।
ਸ਼ਿਲੀਮੁਖ ਸਿੱਖ ਮਨ ਸੌਰਭ ਅਨੰਦ ਹੇਤੁ ਛੋਰਤਿ ਨ ਆਸ ਪਾਸ ਸਦਾ ਸੋ ਭ੍ਰਮਾਨੀਯੇ ।
ਉਦਿਕ ਕਰਮ ਛੁਇ ਸਕੈ ਨ ਭਰਮ ਮਲ ਐਸੋ ਸ੍ਰੀ ਗੋਬਿੰਦ ਸਿੰਘ ਪਦ ਕੰਜ ਜਾਨੀਯੇ ॥੨੪॥
Kabit – In a way that a large pond of water has a number of large leafed blossoms emanating within in the same way the feet of Sri Guru Gobind Singh Ji are emanating with beauty and splendour in the world. In the way that a lotus blossom is soft so are the feet of Sri Guru Gobind Singh Ji. In the same way the blossom is a crimson colour and so are the feet of Sri Guru Gobind Singh Ji. In the way that the pond of water with the blossoms is being glorified by the presence of swans whilst Sri Guru Gobind Singh Ji is being glorified by the presence of the saint, holy men and devotees around him. The specks of dirt are glorified if they are found on the lotus blossom in the same way any specks of dirt found on the feet of the Guru are glorified. In the way a bee stays close to a blossom for its nectar while the Gursikhs also remain orientated around the Guru for the beauty of the feet they do not leave the presence of the Guru. As the lotus blossom remains unaffected by the dirty water, Sri Guru Gobind Singh Ji remains unaffected by the Karma (the cycle of cause and action). In this way one should remember the feet of Sri Guru Gobind Singh Ji as described through the metaphors of the lotus blossom. 24.
ਸ੍ਵੈਯਾ ॥ ਗੋਬਿੰਦ ਸਿੰਘ ਗੁਰੂ ਗਤਿਦਾਯਕ ਆਨ ਕੀ ਆਸ ਨਹੀ ਮਨ ਰਾਈ ।
ਚਾਤ੍ਰਿਕ ਚੀਤ ਮੁਹੂਰਮੁਹੂ ਰਟ ਸ੍ਵਾਂਤਿ ਦਿਦਾਰ ਕਬੈ ਇਹ ਪਾਈ ।
ਜੀਉ ਪਤੰਗ ਸਨੇਹ ਕੀ ਡੋਰ ਬੰਧਾ ਡਗਡੋਲ ਸੁ ਲੇਹੁ ਮਿਲਾਈ ।
ਸਿੰਧ ਹੁਤਾਸਨ ਹੈ ਭਵ ਕੀ ਗਤਿ ਮੋਹਿ ਮਯਾ ਕਰ ਲੇਹੁ ਬਚਾਈ ॥੨੫॥
Savaiya – Sri Guru Gobind Singh Ji is the granter of the virtue of liberation. Bhai Santokh Singh Ji says that he does not have any other desire other then to see Guru Gobind Singh Ji even for a moment. Bhai Santokh Singh Ji says that his mind is in a similar mental state to that of the Chatrik where it constantly is saying, ‘O my beloved, O my beloved’ wishing to get a glimpse of the Guru’s feet as the Chatrik awaiting the sweet raindrop. My life is similar to that of a kite and is held with the metaphorical string of love and it is wavering so please attach me to your feet. As if the sea was on fire the world is burning in the vice of desire so please have mercy on me and save me from this fire. 25.
ਰਾਜਤਿ ਮਰਾਲ ਰਾਜ ਸੰਤਨ ਸਮਾਜ ਪਾਸ ਪਾਸੁ ਹੈ ਪਰਾਗ ਦਿਨ ਰੈਨ ਮੈਂ ਸੁਹਾਨੀਯੇ ।
ਸ਼ਿਲੀਮੁਖ ਸਿੱਖ ਮਨ ਸੌਰਭ ਅਨੰਦ ਹੇਤੁ ਛੋਰਤਿ ਨ ਆਸ ਪਾਸ ਸਦਾ ਸੋ ਭ੍ਰਮਾਨੀਯੇ ।
ਉਦਿਕ ਕਰਮ ਛੁਇ ਸਕੈ ਨ ਭਰਮ ਮਲ ਐਸੋ ਸ੍ਰੀ ਗੋਬਿੰਦ ਸਿੰਘ ਪਦ ਕੰਜ ਜਾਨੀਯੇ ॥੨੪॥
Kabit – In a way that a large pond of water has a number of large leafed blossoms emanating within in the same way the feet of Sri Guru Gobind Singh Ji are emanating with beauty and splendour in the world. In the way that a lotus blossom is soft so are the feet of Sri Guru Gobind Singh Ji. In the same way the blossom is a crimson colour and so are the feet of Sri Guru Gobind Singh Ji. In the way that the pond of water with the blossoms is being glorified by the presence of swans whilst Sri Guru Gobind Singh Ji is being glorified by the presence of the saint, holy men and devotees around him. The specks of dirt are glorified if they are found on the lotus blossom in the same way any specks of dirt found on the feet of the Guru are glorified. In the way a bee stays close to a blossom for its nectar while the Gursikhs also remain orientated around the Guru for the beauty of the feet they do not leave the presence of the Guru. As the lotus blossom remains unaffected by the dirty water, Sri Guru Gobind Singh Ji remains unaffected by the Karma (the cycle of cause and action). In this way one should remember the feet of Sri Guru Gobind Singh Ji as described through the metaphors of the lotus blossom. 24.
ਸ੍ਵੈਯਾ ॥ ਗੋਬਿੰਦ ਸਿੰਘ ਗੁਰੂ ਗਤਿਦਾਯਕ ਆਨ ਕੀ ਆਸ ਨਹੀ ਮਨ ਰਾਈ ।
ਚਾਤ੍ਰਿਕ ਚੀਤ ਮੁਹੂਰਮੁਹੂ ਰਟ ਸ੍ਵਾਂਤਿ ਦਿਦਾਰ ਕਬੈ ਇਹ ਪਾਈ ।
ਜੀਉ ਪਤੰਗ ਸਨੇਹ ਕੀ ਡੋਰ ਬੰਧਾ ਡਗਡੋਲ ਸੁ ਲੇਹੁ ਮਿਲਾਈ ।
ਸਿੰਧ ਹੁਤਾਸਨ ਹੈ ਭਵ ਕੀ ਗਤਿ ਮੋਹਿ ਮਯਾ ਕਰ ਲੇਹੁ ਬਚਾਈ ॥੨੫॥
Savaiya – Sri Guru Gobind Singh Ji is the granter of the virtue of liberation. Bhai Santokh Singh Ji says that he does not have any other desire other then to see Guru Gobind Singh Ji even for a moment. Bhai Santokh Singh Ji says that his mind is in a similar mental state to that of the Chatrik where it constantly is saying, ‘O my beloved, O my beloved’ wishing to get a glimpse of the Guru’s feet as the Chatrik awaiting the sweet raindrop. My life is similar to that of a kite and is held with the metaphorical string of love and it is wavering so please attach me to your feet. As if the sea was on fire the world is burning in the vice of desire so please have mercy on me and save me from this fire. 25.
Above is a water colour painting of the Khalsa initiation ceremony in 1699 when Sri Guru Gobind Singh Ji baptised the five beloved with the ambrosial nectar of Khande Da Bhatta. The Sikhs were immediately transformed and this is mentioned in the next stanza of the Sri Nanak Parkash by Kavi Santokh Singh Ji who invokes Sri Guru Gobind Singh Jis power in the change of persona of the Khalsa warriors.
Below is the translation of twenty sixth stanza of the first Adhyai of the Sri Nanak Parkash
Below is the translation of twenty sixth stanza of the first Adhyai of the Sri Nanak Parkash
ਕਬਿੱਤ ॥
ਦੋਊ ਕਰ ਬੰਦ ਕਰਿ ਬੰਦਤਿ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇਤਿ ਹੈਂ ਅਨੰਦ ਸਖੁਕੰਦ ਅਘ ਮੰਦ ਹੀ ।
ਸਯਾਲ ਤੇ ਮ੍ਰਿਗਿੰਦ ਪਟਬੀਜਨੇ ਦਿਨਿੰਦ ਕਰੇ ਕੀਟ ਤੇ ਗਜਿੰਦ ਪੰਥ ਦਯੋ ਗਤਿਵੰਦ ਹੀ ।
ਮਸ਼ਕਾ ਖਗਿੰਦ ਜਿਨ ਕਾਕ ਤੇ ਮਰਾਲ ਬ੍ਰਿੰਦ ਰੰਕ ਜੇ ਨਰਿੰਦ ਕਰੇ ਬੰਦਤਿ ਮੁਕੰਦ ਹੀ ।
ਸੁੰਦਰ ਮੁਖਾਰਬਿੰਦ ਸੋਹਤਿ ਸੰਤੋਖ ਸਿੰਘ ਹੀਨ ਜੇ ਕਲੰਕ ਤੌ ਸਮਾਨ ਹੋਤਿ ਚੰਦ ਹੀ ॥੨੬॥
Kabit – Bhai Santokh Singh Ji is saying that he has folded his hand and is bowing to the feet of Sri Guru Gobind Singh Ji in reverence. Your feet are the granter of bliss, the cloud of peace and the destroyer of sin. O Sri Guru Gobind Singh Ji you have transformed people who lived their lives similar to monkeys to live a life similar to that of a lion. O Sri Guru Gobind Singh Ji you made those who were dull radiant like the sun. You transformed those as low as an ant to the greatness to the elephant. O Sri Guru Gobind Singh Ji you gave to this world an order that grants liberation. You transformed the state of those who were timid like insect to the state of the ferocious Garur. You turned those who were blackened by sin like crows to the pure sinless state of the swan. You transformed those who were poor to being wealthy kings and those who were in bondage to liberated beings. O Sri Guru Gobind Singh Ji your beautiful form has the splendour that the moon would have been able to equal if it was not cursed with a blemish. 26.
ਦੋਊ ਕਰ ਬੰਦ ਕਰਿ ਬੰਦਤਿ ਗੋਬਿੰਦ ਸਿੰਘ ਦੇਤਿ ਹੈਂ ਅਨੰਦ ਸਖੁਕੰਦ ਅਘ ਮੰਦ ਹੀ ।
ਸਯਾਲ ਤੇ ਮ੍ਰਿਗਿੰਦ ਪਟਬੀਜਨੇ ਦਿਨਿੰਦ ਕਰੇ ਕੀਟ ਤੇ ਗਜਿੰਦ ਪੰਥ ਦਯੋ ਗਤਿਵੰਦ ਹੀ ।
ਮਸ਼ਕਾ ਖਗਿੰਦ ਜਿਨ ਕਾਕ ਤੇ ਮਰਾਲ ਬ੍ਰਿੰਦ ਰੰਕ ਜੇ ਨਰਿੰਦ ਕਰੇ ਬੰਦਤਿ ਮੁਕੰਦ ਹੀ ।
ਸੁੰਦਰ ਮੁਖਾਰਬਿੰਦ ਸੋਹਤਿ ਸੰਤੋਖ ਸਿੰਘ ਹੀਨ ਜੇ ਕਲੰਕ ਤੌ ਸਮਾਨ ਹੋਤਿ ਚੰਦ ਹੀ ॥੨੬॥
Kabit – Bhai Santokh Singh Ji is saying that he has folded his hand and is bowing to the feet of Sri Guru Gobind Singh Ji in reverence. Your feet are the granter of bliss, the cloud of peace and the destroyer of sin. O Sri Guru Gobind Singh Ji you have transformed people who lived their lives similar to monkeys to live a life similar to that of a lion. O Sri Guru Gobind Singh Ji you made those who were dull radiant like the sun. You transformed those as low as an ant to the greatness to the elephant. O Sri Guru Gobind Singh Ji you gave to this world an order that grants liberation. You transformed the state of those who were timid like insect to the state of the ferocious Garur. You turned those who were blackened by sin like crows to the pure sinless state of the swan. You transformed those who were poor to being wealthy kings and those who were in bondage to liberated beings. O Sri Guru Gobind Singh Ji your beautiful form has the splendour that the moon would have been able to equal if it was not cursed with a blemish. 26.
Above is a water colour painting of Sri Guru Gobind Singh Ji with his four sons (the fours Sahibzadas) seated in front of him. Sri Guru Gobind Singh Ji were and exception to any other prophet and this can be seen through the six ruts of the Sri Sooraj Parkash also written by Kavi Santokh Singh Ji. The four Sahibzadas were the sons of Sri Guru Gobind Singh Ji by the names of Baba Ajit Singh, Baba Jujhar Singh, Baba Zorawar Singh and Baba Fateh Singh. All four became martyrs during the life of Sri Guru Gobind Singh Ji with the youngest being Baba Zorawar Singh Ji and Baba Fateh Singh Ji who were aged a meagre seven and five years old.
Now continue the translations of the first Adhyai of the Sri Nanak Parkash. In the next two stanzas numbered twenty seven and twenty eight Kavi Bhai Santokh Singh Ji continues with his beautiful invocation and praise of Sri Guru Gobind Singh Ji. In the twenty seventh stanza Kavi Bhai Santokh Singh Ji shows his humility in comparison to the glory of Sri Guru Gobind Singh Ji while in the twenty eighth stanza Kavi Santokh Singh Ji begins to praise the transcendant form and beauty of Sri Guru Gobind Singh Ji. The words and terms used by Kavi Santokh Singh Ji are emotionally moving and you begin to realise how amazing the form of Sri Guru Gobind Singh Ji must have been. The translation continues below;
ਕਬਿੱਤ ॥
ਤੋ ਸੋ ਨਹੀਂ ਦਾਤਾ ਕੋਊ ਮੋ ਸੋ ਨ ਭਿਖਾਰੀ ਦੀਨ ਤੋ ਸੋ ਨ ਦਯਾਲੁ ਦੁਖੀ ਮੋ ਸੋ ਨ ਅਲਾਈਏ ।
ਮੋ ਸੋ ਨਹੀ ਕ੍ਰਿਤਘਨ ਤੋ ਸੋ ਉਪਕਾਰੀ ਨਾਂਹਿ ਮੋ ਸੋ ਨ ਅਨਾਥ ਨਾਥ ਤੋ ਸੋ ਨ ਬਤਾਈਏ ।
ਔਗੁਨੀ ਨ ਮੋ ਸੋ ਕੋਊ ਗੁਨਵਾਨ ਤੋ ਸੋ ਨਹੀਂ ਜਪ ਤਪ ਬ੍ਰਤ ਮੋ ਮੈਂ ਏਕ ਨਹਿਂ ਪਾਈਏ ।
ਕਵਿ ਆਯੋ ਹੈ ਸ਼ਰਨ ਗਹੇ ਧਾਇਕੈ ਚਰਨ ਗੁਰੂ ਤਾਰਨ ਤਰਨ ਨਿਜ ਹਾਥ ਦੈ ਬਚਾਈਏ ॥੨੭॥
Kabit – O Sri Guru Gobind Singh Ji there is no other being who has granted as much as you and no individual more of a poor beggar then me. O Sri Guru Gobind Singh Ji there is no other being as merciful as you and no other individual is in as much pain as I am. O Sri Guru Gobind Singh Ji is no other individual who has been a benefactor for other and selfless in all ways while there is no being as ungrateful as me in the world. O Sri Guru Gobind Singh Ji is no other being as great as you and there is no other being as low as me. There is no other being is less virtuous then me whilst Sri Guru Gobind Singh Ji there is no other individual who has greater virtues then you. The virtues such as meditation, religious austerities and religious vows cannot be found within me, not even one of them. Kavi Santokh Singh Ji states that he has run into the presence of Sri Guru Gobind Singh Ji and taken refuge. O Sri Guru Gobind Singh Ji you are the vessel that assists and carries one to safety, have mercy on me and grab my hand so that I may too be ferried to safety. 27.
ਤੋ ਸੋ ਨਹੀਂ ਦਾਤਾ ਕੋਊ ਮੋ ਸੋ ਨ ਭਿਖਾਰੀ ਦੀਨ ਤੋ ਸੋ ਨ ਦਯਾਲੁ ਦੁਖੀ ਮੋ ਸੋ ਨ ਅਲਾਈਏ ।
ਮੋ ਸੋ ਨਹੀ ਕ੍ਰਿਤਘਨ ਤੋ ਸੋ ਉਪਕਾਰੀ ਨਾਂਹਿ ਮੋ ਸੋ ਨ ਅਨਾਥ ਨਾਥ ਤੋ ਸੋ ਨ ਬਤਾਈਏ ।
ਔਗੁਨੀ ਨ ਮੋ ਸੋ ਕੋਊ ਗੁਨਵਾਨ ਤੋ ਸੋ ਨਹੀਂ ਜਪ ਤਪ ਬ੍ਰਤ ਮੋ ਮੈਂ ਏਕ ਨਹਿਂ ਪਾਈਏ ।
ਕਵਿ ਆਯੋ ਹੈ ਸ਼ਰਨ ਗਹੇ ਧਾਇਕੈ ਚਰਨ ਗੁਰੂ ਤਾਰਨ ਤਰਨ ਨਿਜ ਹਾਥ ਦੈ ਬਚਾਈਏ ॥੨੭॥
Kabit – O Sri Guru Gobind Singh Ji there is no other being who has granted as much as you and no individual more of a poor beggar then me. O Sri Guru Gobind Singh Ji there is no other being as merciful as you and no other individual is in as much pain as I am. O Sri Guru Gobind Singh Ji is no other individual who has been a benefactor for other and selfless in all ways while there is no being as ungrateful as me in the world. O Sri Guru Gobind Singh Ji is no other being as great as you and there is no other being as low as me. There is no other being is less virtuous then me whilst Sri Guru Gobind Singh Ji there is no other individual who has greater virtues then you. The virtues such as meditation, religious austerities and religious vows cannot be found within me, not even one of them. Kavi Santokh Singh Ji states that he has run into the presence of Sri Guru Gobind Singh Ji and taken refuge. O Sri Guru Gobind Singh Ji you are the vessel that assists and carries one to safety, have mercy on me and grab my hand so that I may too be ferried to safety. 27.
Above is a painting depicting Sri Guru Gobind Singh Ji riding his horse known by the name of 'Neela' due to its colour being blue.
ਕਬਿੱਤ ॥
ਅੰਤਕ ਕੀ ਪਾਸਿਨ ਬਚਾਇ ਨਿਜ ਦਾਸਨ ਕੋ ਹਾਥ ਮੈਂ ਸਰਾਸਨ ਅਰੂਢਤਿ ਤੁਰੰਗ ਕੇ ।
ਕਮਲ ਬਿਸਾਲ ਦਲ ਲੋਚਨ ਦਯਾਲੁ ਕਲਿ ਲੋਕਨ ਬਿਲੋਕ ਕੈ ਅਸ਼ੋਕ ਕਰੇ ਸੰਗ ਕੇ ।
ਸੋਚਨ ਬਿਮੋਚਨ ਕੋ ਪੋਚਨ ਸੰਕੋਚੇ ਜਗ ਨਯੋ ਪੰਥ ਧਾਰੀ ਬਲਿਹਾਰੀ ਅੰਗ ਅੰਗ ਕੇ ।
ਪਾਗ ਜਿਗ੍ਹਾ ਸੰਗ ਖਚੇ ਮਾਣਿਕ ਸੁਰੰਗ ਰੰਗ ਵਾਰੌਂ ਮੈਂ ਉਮੰਗ ਮਨ ਕਲਗੀ ਉਤੰਗ ਕੇ ॥੨੮॥
Kabit – Sri Guru Gobind Singh Ji is the individual who is able to protect the devotees from the noose belonging to the angels of death and grant salvation. O Sri Guru Gobind Singh Ji when you ride the horse you carry a bow in your hand. O Sri Guru Gobind Singh Ji your eyes are big in the way that a lily pad is large. O Sri Guru Gobind Singh Ji you are that merciful that only through just your divine glimpse you are able to give someone inner peace. O Sri Guru Gobind Singh Ji you are able to eradicate bad thoughts and make a person forget about living a life full of lowly actions. O Sri Guru Gobind Singh Ji you are greater of the new order known as the Khalsa and from every limb I am praising you. O Sri Guru Gobind Singh Ji your turban is adorned with a circle of colourful jewels that enhance your beauty. O Sri Guru Gobind Singh Ji above the jewels on your turban is an aigrette (kalgi) on seeing this I (Bhai Santokh Singh Ji) am a sacrifice to you. 28.
ਅੰਤਕ ਕੀ ਪਾਸਿਨ ਬਚਾਇ ਨਿਜ ਦਾਸਨ ਕੋ ਹਾਥ ਮੈਂ ਸਰਾਸਨ ਅਰੂਢਤਿ ਤੁਰੰਗ ਕੇ ।
ਕਮਲ ਬਿਸਾਲ ਦਲ ਲੋਚਨ ਦਯਾਲੁ ਕਲਿ ਲੋਕਨ ਬਿਲੋਕ ਕੈ ਅਸ਼ੋਕ ਕਰੇ ਸੰਗ ਕੇ ।
ਸੋਚਨ ਬਿਮੋਚਨ ਕੋ ਪੋਚਨ ਸੰਕੋਚੇ ਜਗ ਨਯੋ ਪੰਥ ਧਾਰੀ ਬਲਿਹਾਰੀ ਅੰਗ ਅੰਗ ਕੇ ।
ਪਾਗ ਜਿਗ੍ਹਾ ਸੰਗ ਖਚੇ ਮਾਣਿਕ ਸੁਰੰਗ ਰੰਗ ਵਾਰੌਂ ਮੈਂ ਉਮੰਗ ਮਨ ਕਲਗੀ ਉਤੰਗ ਕੇ ॥੨੮॥
Kabit – Sri Guru Gobind Singh Ji is the individual who is able to protect the devotees from the noose belonging to the angels of death and grant salvation. O Sri Guru Gobind Singh Ji when you ride the horse you carry a bow in your hand. O Sri Guru Gobind Singh Ji your eyes are big in the way that a lily pad is large. O Sri Guru Gobind Singh Ji you are that merciful that only through just your divine glimpse you are able to give someone inner peace. O Sri Guru Gobind Singh Ji you are able to eradicate bad thoughts and make a person forget about living a life full of lowly actions. O Sri Guru Gobind Singh Ji you are greater of the new order known as the Khalsa and from every limb I am praising you. O Sri Guru Gobind Singh Ji your turban is adorned with a circle of colourful jewels that enhance your beauty. O Sri Guru Gobind Singh Ji above the jewels on your turban is an aigrette (kalgi) on seeing this I (Bhai Santokh Singh Ji) am a sacrifice to you. 28.
Above is a photo of the aigrette (kalgi) that adorned the turban of Sri Guru Gobind Singh Ji.
Above is an image of Sri Guru Gobind Singh Ji's Kamarkasa (waistband).
As Sikhs we are fortunate to have so many relics of the Guru's preserved such as the kamarkasa of Sri Guru Gobind Singh Ji shown in the image above. However the unfortunate thing is that only now we have realised the importance of preserving our religious and cultural heritage. I am thankful for the work done by many individuals now in India whether is is Baba Balbir Singh Ji Seechewal Walae preserving the Punjab rivers or www.punjabdigilib.com preserving the written heritage of the punjab.
Now I will continue with the beautiful composititon of the Sri Nanak Parkash. In this post I have translated another two stanzas from the first Adhyai, the stanzas are numbered twenty nine and thirty. Both of these stanzas continue the praise of Sri Guru Gobind Singh Ji. The twenty ninth stanza expounds the glory of Sri Guru Gobind Singh Ji in a sitting posture overlooking the sacred congregation. The description is moving and assists the devotee in building a picture of the divine form of Sri Guru Gobind Singh Ji. The Thirtieth stanza builds on the form of Sri Guru Gobind Singh Ji and the various weapons that adorned the Guru. The translation continues below;
As Sikhs we are fortunate to have so many relics of the Guru's preserved such as the kamarkasa of Sri Guru Gobind Singh Ji shown in the image above. However the unfortunate thing is that only now we have realised the importance of preserving our religious and cultural heritage. I am thankful for the work done by many individuals now in India whether is is Baba Balbir Singh Ji Seechewal Walae preserving the Punjab rivers or www.punjabdigilib.com preserving the written heritage of the punjab.
Now I will continue with the beautiful composititon of the Sri Nanak Parkash. In this post I have translated another two stanzas from the first Adhyai, the stanzas are numbered twenty nine and thirty. Both of these stanzas continue the praise of Sri Guru Gobind Singh Ji. The twenty ninth stanza expounds the glory of Sri Guru Gobind Singh Ji in a sitting posture overlooking the sacred congregation. The description is moving and assists the devotee in building a picture of the divine form of Sri Guru Gobind Singh Ji. The Thirtieth stanza builds on the form of Sri Guru Gobind Singh Ji and the various weapons that adorned the Guru. The translation continues below;
ਸ੍ਵੈਯਾ ॥
ਛਬਿ ਛਾਪ ਛਲਾਯਨ ਚਾਰੁ ਛਕੀ ਕਟ ਤੇ ਤਟ ਕਾਛ ਕਛੀ ਬਿਧਿ ਆਛੀ ।
ਕਰ ਕੰਕਨ ਕੰਚਨ ਹੀਰ ਗਚੇ ਬਿਚ ਚੰਚਲ ਲੋਚਨ ਜਿਉਂ ਜਲ ਮਾਛੀ ।
ਗਰ ਪ੍ਰਾਬ੍ਰਿਤ ਨੀਵ ਮਨੋਗ ਬਨਯੋ ਬਰ ਚੀਰਨ ਕੀ ਕਰਿ ਪੋਸ਼ਿਸ਼ ਕਾਛੀ ।
ਖਰ ਤੀਰ ਧਰੇ ਕਰ ਫੇਰਤਿ ਹੇਰਤਿ ਦੇਹਿ ਧਰੇ ਨਰ ਪੂਰਨ ਸਾਛੀ ॥੨੯॥
Savaiya – (Now Kavi Santokh Singh Ji is describing the posture of Sri Guru Gobind Singh Ji on his throne) O Sri Guru Gobind Singh Ji the fingers on your toes are so beautiful that those who see them become enamoured as the people did when they saw Krishna. Below your waist you wear a beautiful (Kashera) undergarment. O Sri Guru Gobind Singh Ji you are wearing two gold (Karas) bracelets on your arms which are encrusted with jewels. Those people who try to look at these jewels are unable to do so due to its shimmer in the way that if a person tries to focus on a swimming fish they are unable to do so as it does not remain still. O Sri Guru Gobind Singh Ji the garment worn by you is very long and beautiful. The clothing worn by you is suited to your beauty. O Sri Guru Gobind Singh Ji you are holding an arrow in your hand whilst sat on your throne which you move and watch at the same time. O Sri Guru Gobind Singh Ji you are the Lord who has assumed a manifestation and adopted a human form. 29.
ਛਬਿ ਛਾਪ ਛਲਾਯਨ ਚਾਰੁ ਛਕੀ ਕਟ ਤੇ ਤਟ ਕਾਛ ਕਛੀ ਬਿਧਿ ਆਛੀ ।
ਕਰ ਕੰਕਨ ਕੰਚਨ ਹੀਰ ਗਚੇ ਬਿਚ ਚੰਚਲ ਲੋਚਨ ਜਿਉਂ ਜਲ ਮਾਛੀ ।
ਗਰ ਪ੍ਰਾਬ੍ਰਿਤ ਨੀਵ ਮਨੋਗ ਬਨਯੋ ਬਰ ਚੀਰਨ ਕੀ ਕਰਿ ਪੋਸ਼ਿਸ਼ ਕਾਛੀ ।
ਖਰ ਤੀਰ ਧਰੇ ਕਰ ਫੇਰਤਿ ਹੇਰਤਿ ਦੇਹਿ ਧਰੇ ਨਰ ਪੂਰਨ ਸਾਛੀ ॥੨੯॥
Savaiya – (Now Kavi Santokh Singh Ji is describing the posture of Sri Guru Gobind Singh Ji on his throne) O Sri Guru Gobind Singh Ji the fingers on your toes are so beautiful that those who see them become enamoured as the people did when they saw Krishna. Below your waist you wear a beautiful (Kashera) undergarment. O Sri Guru Gobind Singh Ji you are wearing two gold (Karas) bracelets on your arms which are encrusted with jewels. Those people who try to look at these jewels are unable to do so due to its shimmer in the way that if a person tries to focus on a swimming fish they are unable to do so as it does not remain still. O Sri Guru Gobind Singh Ji the garment worn by you is very long and beautiful. The clothing worn by you is suited to your beauty. O Sri Guru Gobind Singh Ji you are holding an arrow in your hand whilst sat on your throne which you move and watch at the same time. O Sri Guru Gobind Singh Ji you are the Lord who has assumed a manifestation and adopted a human form. 29.
Above is a painting showing Sri Guru Gobind Singh Ji holding a divine congregation. How majestic does it look as Guru Gobind Singh Ji assume the role of the divine and righteous King.
ਸ੍ਵੈਯਾ ॥
ਕਟ ਸੋਂ ਪਟ ਤੇਗ ਨਿਖੰਗ ਕਸੇ ਮੁਖ ਮੰਦ ਹਸੇ ਦਮਕੈ ਕਿ ਛਟਾ ਹੀ ।
ਮੁਕਤਾ ਗਰ ਮਾਲ ਬਿਸਾਲ ਬਨੀ ਸ਼ਮਸ਼੍ਰਾਨਨ ਸ਼ਯਾਮ ਭਲੀ ਉਪਮਾਹੀ ।
ਹਿਤ ਸੋਂ ਤਮ ਸੋਮ ਕਿ ਪਾਸ ਬਸਯੋ ਮੁਖ ਪੰਕਜ ਮੈ ਮਧੁ ਪੁੰਜ ਸੁਹਾਹੀਂ ।
ਅਬ ਆਨ ਕੀ ਆਸ ਨਿਰਾਸ ਭਈ ਕਲਗੀਧਰ ਬਾਸ ਕੀਯੋ ਮਨ ਮਾਹੀ ॥੩੦॥
Savaiya – (Now Kavi Santokh Singh Ji is describing the various weapons donned by Sri Guru Gobind Singh Ji) around the waist of Sri Guru Gobind Singh Ji a Kamarkasa (waistband) is tied within it a sheath for a sword. O Sri Guru Gobind Singh Ji you are smiling and when you do your teeth are so white they remind me of lightening. Around your neck Sri Guru Gobind Singh Ji you wear a garland of pearls. O Sri Guru Gobind Singh Ji your beard is black in colour and I can only praise it in this way; it is as if the darkness of night (the black beard) is surrounding the luminous moon (Guru Ji’s face). It is as if the beautiful lotus blossom is glorified by the bee attracted to its pollen so the beard is like the bee bringing glory to the face (blossom) of Sri Guru Gobind Singh Ji. I do not consciously remember anyone other then you Sri Guru Gobind Singh Ji I have adopted your beautiful form within my heart. 30.
ਕਟ ਸੋਂ ਪਟ ਤੇਗ ਨਿਖੰਗ ਕਸੇ ਮੁਖ ਮੰਦ ਹਸੇ ਦਮਕੈ ਕਿ ਛਟਾ ਹੀ ।
ਮੁਕਤਾ ਗਰ ਮਾਲ ਬਿਸਾਲ ਬਨੀ ਸ਼ਮਸ਼੍ਰਾਨਨ ਸ਼ਯਾਮ ਭਲੀ ਉਪਮਾਹੀ ।
ਹਿਤ ਸੋਂ ਤਮ ਸੋਮ ਕਿ ਪਾਸ ਬਸਯੋ ਮੁਖ ਪੰਕਜ ਮੈ ਮਧੁ ਪੁੰਜ ਸੁਹਾਹੀਂ ।
ਅਬ ਆਨ ਕੀ ਆਸ ਨਿਰਾਸ ਭਈ ਕਲਗੀਧਰ ਬਾਸ ਕੀਯੋ ਮਨ ਮਾਹੀ ॥੩੦॥
Savaiya – (Now Kavi Santokh Singh Ji is describing the various weapons donned by Sri Guru Gobind Singh Ji) around the waist of Sri Guru Gobind Singh Ji a Kamarkasa (waistband) is tied within it a sheath for a sword. O Sri Guru Gobind Singh Ji you are smiling and when you do your teeth are so white they remind me of lightening. Around your neck Sri Guru Gobind Singh Ji you wear a garland of pearls. O Sri Guru Gobind Singh Ji your beard is black in colour and I can only praise it in this way; it is as if the darkness of night (the black beard) is surrounding the luminous moon (Guru Ji’s face). It is as if the beautiful lotus blossom is glorified by the bee attracted to its pollen so the beard is like the bee bringing glory to the face (blossom) of Sri Guru Gobind Singh Ji. I do not consciously remember anyone other then you Sri Guru Gobind Singh Ji I have adopted your beautiful form within my heart. 30.
Above is a photo of Sri Guru Gobind Singh Ji's turban which has been preserved thanks to trusts set up to preserve Sikh heritage.
Above is a painting depicting Sri Guru Gobind Singh Ji riding 'Neela' whilst guarded by the Nihang Singhs in their blue attire.
In the thirty first stanza of the first Adhyai int he Sri Nanak Parkash Kavi Santokh Singh Ji continues with his invocation to Sri Guru Gobind Singh Ji. In this stanza Kavi Santokh Singh Ji write in complete humility of the graceful transformation that Sri Guru Gobind Singh Ji can have on an individual through the use of some beautiful metaphors. The translation is given below;
In the thirty first stanza of the first Adhyai int he Sri Nanak Parkash Kavi Santokh Singh Ji continues with his invocation to Sri Guru Gobind Singh Ji. In this stanza Kavi Santokh Singh Ji write in complete humility of the graceful transformation that Sri Guru Gobind Singh Ji can have on an individual through the use of some beautiful metaphors. The translation is given below;
ਸ੍ਵੈਯਾ ॥
ਭੂਲ ਜੋ ਚੂਕ ਭਈ ਹਮ ਤੇ ਗੁਰ ਕਿੰਕਰ ਸੋ ਤੁਮ ਤੇ ਬਖਸ਼ਾਵਤਿ ।
ਲਾਜ ਰਖੋ ਨਿਜ ਨਾਮਹਿ ਕੀ ਸਿਖ ਮੈਂ ਤੁਮਰੋ ਜਗ ਮਾਂਹਿ ਕਹਾਵਤਿ ।
ਤੂੰ ਬਖਸ਼ੰਦ ਸਦਾ ਸੁਖਦਾਇਕ ਮੋ ਮਨ ਨਾਂਹਿ ਬਿਖੈ ਛੁਟਕਾਵਤਿ ।
ਲੋਹ ਤੇ ਹੇਮ ਇਰੰਡ ਤੇ ਚੰਦਨ ਮਾਨੁਖ ਤੇ ਸੁਰ ਤੂੰ ਹੀ ਬਨਾਵਤਿ ॥੩੧॥
Savaiya – O Sri Guru Gobind Singh Ji if I have forgotten or done anything wrong then consider me your slave and wish for forgiveness. O Sri Guru Gobind Singh Ji I consider myself as one of your Sikhs and for this reason honour your great name. O Sri Guru Gobind Singh Ji you are the giver of all and the provider of peace. O Sri Guru Gobind Singh Ji my mind is not liberated and in dwelling in vices and constantly resides in sin. O Sri Guru Gobind Singh Ji I have heard your praise and in the way that one turns iron (sinful individuals) into gold (pure individuals), the Castor tree (ones without faith) into the sandalwood tree (with complete faith) you are the one who can make a human as great as a demi god. 31.
ਭੂਲ ਜੋ ਚੂਕ ਭਈ ਹਮ ਤੇ ਗੁਰ ਕਿੰਕਰ ਸੋ ਤੁਮ ਤੇ ਬਖਸ਼ਾਵਤਿ ।
ਲਾਜ ਰਖੋ ਨਿਜ ਨਾਮਹਿ ਕੀ ਸਿਖ ਮੈਂ ਤੁਮਰੋ ਜਗ ਮਾਂਹਿ ਕਹਾਵਤਿ ।
ਤੂੰ ਬਖਸ਼ੰਦ ਸਦਾ ਸੁਖਦਾਇਕ ਮੋ ਮਨ ਨਾਂਹਿ ਬਿਖੈ ਛੁਟਕਾਵਤਿ ।
ਲੋਹ ਤੇ ਹੇਮ ਇਰੰਡ ਤੇ ਚੰਦਨ ਮਾਨੁਖ ਤੇ ਸੁਰ ਤੂੰ ਹੀ ਬਨਾਵਤਿ ॥੩੧॥
Savaiya – O Sri Guru Gobind Singh Ji if I have forgotten or done anything wrong then consider me your slave and wish for forgiveness. O Sri Guru Gobind Singh Ji I consider myself as one of your Sikhs and for this reason honour your great name. O Sri Guru Gobind Singh Ji you are the giver of all and the provider of peace. O Sri Guru Gobind Singh Ji my mind is not liberated and in dwelling in vices and constantly resides in sin. O Sri Guru Gobind Singh Ji I have heard your praise and in the way that one turns iron (sinful individuals) into gold (pure individuals), the Castor tree (ones without faith) into the sandalwood tree (with complete faith) you are the one who can make a human as great as a demi god. 31.
Above is a painting of Sri Guru Gobind Singh Ji which is kept at the inner sanctum of Sri Hazoor Sahib in Nander, Maharashtar.
Above is an image of Sri Guru Gobind Singh Ji in a seated posture whilst a Gursikh waves a whist above his holy head.
Right first of all i must apologise to those people who follow this blog, since Bhai Jvala Singh has gone to India for vidya I have not got any more of the Sri Nanak Parkash in Gurmukhi so for the time being I will post the translations and hopefully when Bhai Jvala Singh is better he will able to assist me again.
The next stanza to be translated is stanza thirty two from the first adhyai of the Sri Nanak Parkash. In this Kavi Santokh Singh Ji mentions how Sri Guru Gobind Singh Ji uprooted the Moghul Empire and shows great devotion to the Guru whilst humbly accepting his inferior position out of humility. The translation continues below;
Right first of all i must apologise to those people who follow this blog, since Bhai Jvala Singh has gone to India for vidya I have not got any more of the Sri Nanak Parkash in Gurmukhi so for the time being I will post the translations and hopefully when Bhai Jvala Singh is better he will able to assist me again.
The next stanza to be translated is stanza thirty two from the first adhyai of the Sri Nanak Parkash. In this Kavi Santokh Singh Ji mentions how Sri Guru Gobind Singh Ji uprooted the Moghul Empire and shows great devotion to the Guru whilst humbly accepting his inferior position out of humility. The translation continues below;
ਕਬਿੱਤ ॥
ਸੁੰਦਰਤਾ ਸਾਲ ਕਰ ਕਰਭ ਬਿਸਾਲ ਕਰ ਕਰਿ ਮੱਤ ਚਾਲ ਤਰੁ ਤਰੁਕਨ ਤੋਰੀਆ ।
ਹਿੰਦ ਅਵਿਲੰਬ ਤਾਰੇ ਭਵ ਨਿਧਿ ਅੰਬੁ ਸਭਿ ਦੁਸ਼ਟਨ ਦੰਡ ਹਰਿ ਰੂਪ ਗੁਰ ਮੋਰੀਆ ।
ਕਿੰਕਰ ਉਤਾਰਿ ਪਾਰ ਦੀਜੀਏ ਦਿਦਾਰ ਨਿਜ ਲਾਗੀ ਤੇਰੇ ਨਾਮ ਤਾਰ ਛੋਰੀ ਆਸ ਹੋਰੀਆ ।
ਪਰਯੋ ਦਰਬਾਰ ਸਭੈ ਥਾਂਵ ਨਿਰਧਾਰ ਕਰਿ ਮੋਖ ਕੇ ਉਦਾਰ ਤੁਮ ਨਮੋ ਕਰ ਜੋਰੀਆ ॥੩੨॥
Kabit – (With this stanza the last line is to be expounded first) O Sri Guru Gobind Singh Ji I have searched and looked everywhere before coming into your court for your shelter. You are the granter of the gift of liberation and for this reason I fold my hands and pay my respects to you. O Sri Guru Gobind Singh Ji you are the form of God who punishes the wicked, your manner is similar to an intoxicated elephant that walks in complete happiness. You arms are beautiful and long like the tusks of an elephant with which you have destroyed the root of the Moghul Empire. The Hindus have come into your shelter and due to this you have ferried them to safety over the worldly ocean. O Sri Guru Gobind Singh Ji as my Guru you are the form of the Lord and punish those who are wicked and evil. O true king I am you devotee (slave) please assist me in crossing the worldly ocean and have mercy on me by granting me a glimpse of your divine form. O Sri Guru Gobind Singh J I am totally engrossed in the contemplation of your divine name. 32.
ਸੁੰਦਰਤਾ ਸਾਲ ਕਰ ਕਰਭ ਬਿਸਾਲ ਕਰ ਕਰਿ ਮੱਤ ਚਾਲ ਤਰੁ ਤਰੁਕਨ ਤੋਰੀਆ ।
ਹਿੰਦ ਅਵਿਲੰਬ ਤਾਰੇ ਭਵ ਨਿਧਿ ਅੰਬੁ ਸਭਿ ਦੁਸ਼ਟਨ ਦੰਡ ਹਰਿ ਰੂਪ ਗੁਰ ਮੋਰੀਆ ।
ਕਿੰਕਰ ਉਤਾਰਿ ਪਾਰ ਦੀਜੀਏ ਦਿਦਾਰ ਨਿਜ ਲਾਗੀ ਤੇਰੇ ਨਾਮ ਤਾਰ ਛੋਰੀ ਆਸ ਹੋਰੀਆ ।
ਪਰਯੋ ਦਰਬਾਰ ਸਭੈ ਥਾਂਵ ਨਿਰਧਾਰ ਕਰਿ ਮੋਖ ਕੇ ਉਦਾਰ ਤੁਮ ਨਮੋ ਕਰ ਜੋਰੀਆ ॥੩੨॥
Kabit – (With this stanza the last line is to be expounded first) O Sri Guru Gobind Singh Ji I have searched and looked everywhere before coming into your court for your shelter. You are the granter of the gift of liberation and for this reason I fold my hands and pay my respects to you. O Sri Guru Gobind Singh Ji you are the form of God who punishes the wicked, your manner is similar to an intoxicated elephant that walks in complete happiness. You arms are beautiful and long like the tusks of an elephant with which you have destroyed the root of the Moghul Empire. The Hindus have come into your shelter and due to this you have ferried them to safety over the worldly ocean. O Sri Guru Gobind Singh Ji as my Guru you are the form of the Lord and punish those who are wicked and evil. O true king I am you devotee (slave) please assist me in crossing the worldly ocean and have mercy on me by granting me a glimpse of your divine form. O Sri Guru Gobind Singh J I am totally engrossed in the contemplation of your divine name. 32.
Above is an image of Giani Sant Singh Ji who were the vidya Guru of Kavi Bhai Santokh Singh Ji.
The above image is of Bhai Sant Singh Ji who is included in the lineage of the Damdami Taksal and also of the Nirmala lineages. Bhai Sant Singh Ji taught Kavi Santokh Singh Ji whilst they were head granthi of the Sri Harmandir Sahib. His life and the way he lived his life was an exception to the norm and Bhai Santokh Singh Ji pays homage to his teacher without whom he would not have the knowledge to create this beautiful composition.
In the next stanza which is numbered thirty three in the first Adhyai of the Sri Nanak Parkash Kavi Santokh Singh Ji expounds the beautiful attributes of his teacher and mentor. It is essential to find a teacher to fully give one a grasp of the Sri Guru Granth Sahib Ji and the spiritual teachings of the Guru. Without Giani Bhai Sant Singh Ji having such an influence of Kavi Santokh Singh Ji I do not think we would have seen such wonderful works.
The translation of the thirty third stanza follow;
ਕਬਿੱਤ ॥
ਨਿਤ ਹੀ ਭਗਤਿ ਰਤ ਨਾਮ ਕੀਨੋ ਬ੍ਰਿਤਿ ਚਿਤ ਸੰਤਨ ਸੋਂ ਹਿਤ ਅਤਿ ਸੰਤ ਸਿੰਘ ਨਾਮ ਹੈ ।
ਸੁਜਨ ਦਿਆਲ ਧੀਰ ਧਰਮ ਬਿਸਾਲ ਧਰਿ ਜਾਸ ਬੈਸ ਬਾਲ ਹੂੰ ਤੇ ਭਜਨ ਸੋਂ ਕਾਮ ਹੈ ।
ਜਾਂ ਕੇ ਚਰਨੋਦਕ ਕੀ ਬੂੰਦ ਮੈਂ ਬਦਨ ਪਾਇ ਸੁਮਤਿ ਸਦਨ ਭਯੋ ਕਦਨ ਬਿਰਾਮ ਹੈ ।
ਤਾਂਕੇ ਅਰਬਿੰਦ ਪਦ ਸੁੰਦਰ ਮੁਕੰਦ ਦੁੰਦ ਬੰਦ ਕਰ ਬੰਦਨਾਂ ਸਦਾ ਮੈਂ ਸੁਖ ਧਾਮ ਹੈ ॥੩੩॥
Kabit – (This is the invocation to the teacher of Bhai Santokh Singh Ji) Forever was my teacher (Vidya Guru) imbued in the name of God as his consciousness was engrossed in the concentration of the Lord. The name of my Vidya Guru was ‘Bhai Sant Singh’ who was forever in the company of other saints. Bhai Sant Singh Ji was friendly, graceful, content and righteous. From childhood they ever remained engrossed in the meditation of the name of God. I have taken a drop of sweat from the feet of Bhai Sant Singh Ji and put it in my mouth (this is not a reference to Charan Pahul as Bhai Santokh Singh Ji took Khande Da Amrit however it is metaphoric for watching someone’s life and adopting the same as them). From accepting their spiritual discourses I have become great and diligent. The feet of Bhai Sant Singh Ji are beautiful like a lotus blossom and grant the gift of liberation. I am folding both of my hands and bowing to the feet of Bhai Sant Singh Ji as their feet are forever the abode of bliss. 33.
ਨਿਤ ਹੀ ਭਗਤਿ ਰਤ ਨਾਮ ਕੀਨੋ ਬ੍ਰਿਤਿ ਚਿਤ ਸੰਤਨ ਸੋਂ ਹਿਤ ਅਤਿ ਸੰਤ ਸਿੰਘ ਨਾਮ ਹੈ ।
ਸੁਜਨ ਦਿਆਲ ਧੀਰ ਧਰਮ ਬਿਸਾਲ ਧਰਿ ਜਾਸ ਬੈਸ ਬਾਲ ਹੂੰ ਤੇ ਭਜਨ ਸੋਂ ਕਾਮ ਹੈ ।
ਜਾਂ ਕੇ ਚਰਨੋਦਕ ਕੀ ਬੂੰਦ ਮੈਂ ਬਦਨ ਪਾਇ ਸੁਮਤਿ ਸਦਨ ਭਯੋ ਕਦਨ ਬਿਰਾਮ ਹੈ ।
ਤਾਂਕੇ ਅਰਬਿੰਦ ਪਦ ਸੁੰਦਰ ਮੁਕੰਦ ਦੁੰਦ ਬੰਦ ਕਰ ਬੰਦਨਾਂ ਸਦਾ ਮੈਂ ਸੁਖ ਧਾਮ ਹੈ ॥੩੩॥
Kabit – (This is the invocation to the teacher of Bhai Santokh Singh Ji) Forever was my teacher (Vidya Guru) imbued in the name of God as his consciousness was engrossed in the concentration of the Lord. The name of my Vidya Guru was ‘Bhai Sant Singh’ who was forever in the company of other saints. Bhai Sant Singh Ji was friendly, graceful, content and righteous. From childhood they ever remained engrossed in the meditation of the name of God. I have taken a drop of sweat from the feet of Bhai Sant Singh Ji and put it in my mouth (this is not a reference to Charan Pahul as Bhai Santokh Singh Ji took Khande Da Amrit however it is metaphoric for watching someone’s life and adopting the same as them). From accepting their spiritual discourses I have become great and diligent. The feet of Bhai Sant Singh Ji are beautiful like a lotus blossom and grant the gift of liberation. I am folding both of my hands and bowing to the feet of Bhai Sant Singh Ji as their feet are forever the abode of bliss. 33.
"Waheguru Gur Mantar Hai Jap Houmai Khoi.". Waheguru (ਵਾਹਿਗੁਰੂ) is the incantation of the Guru which eradicates the pride of an individual. This is a verse from the Sri Sarbloh Granth. The incantation recited by all Sikhs is of Waheguru and its glory is given by various sources. Bhai Gurdas Ji expounds how the incantation came into being within his ballad (vaars), the Sri Dasam Granth and the Sarbloh Granth by Sri Guru Gobind Singh Ji also include various details about this wonderful incantation.
In the Sri Nanak Parkash the invocations have finished for the non transcendent Lord and the transcendent manifestations now Kavi Santokh Singh Ji starts to invoke praise for the name of the Lord and its superiority to both the transcendent and non transcendent forms of the Lord. This will become apparent in some of the later posts. In this post Kavi Santokh Singh Ji starts to praise the glorious incantation of 'Waheguru' and explains what effect this incantation can have on the life of a devotee. Now the stanzas numbered thirty four to thirty six of the first Adhyai of the Sri Nanak Parkash have been translated and can be found below;
In the Sri Nanak Parkash the invocations have finished for the non transcendent Lord and the transcendent manifestations now Kavi Santokh Singh Ji starts to invoke praise for the name of the Lord and its superiority to both the transcendent and non transcendent forms of the Lord. This will become apparent in some of the later posts. In this post Kavi Santokh Singh Ji starts to praise the glorious incantation of 'Waheguru' and explains what effect this incantation can have on the life of a devotee. Now the stanzas numbered thirty four to thirty six of the first Adhyai of the Sri Nanak Parkash have been translated and can be found below;
ਦੋਹਰਾ ॥ ਵਾਹਿਗੁਰੂ ਸਤਿਨਾਮ ਕੋ ਬੰਦਨ ਬਾਰੰਬਾਰ । ਬੰਧ ਨਿਕੰਦਨ, ਸੁਖ ਸਦਨ, ਦੁਖ ਮਰਦਨ ਨਿਰਧਾਰ ॥੩੪॥
Couplet – The incantation of ‘Waheguru’ is the true name of God and I repeatedly bow and pay my respects to the almighty lord. O Lord you are the eradicator of the causes of bondage; you are the abode of bliss and the disposes of all the causes of pain. 34.
ਚੌਪਈ ॥
ਵਾਹਿਗੁਰੂ ਬਰ ਸੁੰਦਰ ਨਾਮੂ । ਸਦਾ ਸਵਾਰੇ ਹਮਰੇ ਕਾਮੂ ।
ਇਕ ਅਵਿਲੰਬ ਨਾਮ ਕੋ ਜਾਨਾ । ਕਲੀ ਕਾਲ ਸਮਰੱਥ ਨ ਆਨਾ ॥੩੫॥
Quatrain – The name ‘Waheguru’ is the greatest and most beautiful. Forever does this name assist an individual accomplishing their task? I only know the shelter of the name of ‘Waheguru’. In the age of Kaljug there is no other name of God that is capable of assisting anyone. 35.
ਸਦਾ ਲੋਕ ਪਰਲੋਕ ਸਹਾਈ । ਨਾਮ ਲੈਤਿ ਹੀ ਬਿਘਨ ਪਰਾਈ ।
ਹਰਹਿ ਕਾਲਕਲਿ ਕਲੁਖ ਸਦੂਖਨ । ਨਾਮ ਕਰਯੋ ਜਿਨ ਗ੍ਰੀਵਾ ਭੂਖਨ ॥੩੬॥
Forever does this name assist us in this world and the next? By saying the incantation ‘Waheguru’ all the causes of distress disappear. In this age of Kaljug there is an immense amount of sin and its causes; through the name of God these can be eradicated. By making the name of God as a necklace (talisman) one is able to destroy all the causes of pain. 36.
Couplet – The incantation of ‘Waheguru’ is the true name of God and I repeatedly bow and pay my respects to the almighty lord. O Lord you are the eradicator of the causes of bondage; you are the abode of bliss and the disposes of all the causes of pain. 34.
ਚੌਪਈ ॥
ਵਾਹਿਗੁਰੂ ਬਰ ਸੁੰਦਰ ਨਾਮੂ । ਸਦਾ ਸਵਾਰੇ ਹਮਰੇ ਕਾਮੂ ।
ਇਕ ਅਵਿਲੰਬ ਨਾਮ ਕੋ ਜਾਨਾ । ਕਲੀ ਕਾਲ ਸਮਰੱਥ ਨ ਆਨਾ ॥੩੫॥
Quatrain – The name ‘Waheguru’ is the greatest and most beautiful. Forever does this name assist an individual accomplishing their task? I only know the shelter of the name of ‘Waheguru’. In the age of Kaljug there is no other name of God that is capable of assisting anyone. 35.
ਸਦਾ ਲੋਕ ਪਰਲੋਕ ਸਹਾਈ । ਨਾਮ ਲੈਤਿ ਹੀ ਬਿਘਨ ਪਰਾਈ ।
ਹਰਹਿ ਕਾਲਕਲਿ ਕਲੁਖ ਸਦੂਖਨ । ਨਾਮ ਕਰਯੋ ਜਿਨ ਗ੍ਰੀਵਾ ਭੂਖਨ ॥੩੬॥
Forever does this name assist us in this world and the next? By saying the incantation ‘Waheguru’ all the causes of distress disappear. In this age of Kaljug there is an immense amount of sin and its causes; through the name of God these can be eradicated. By making the name of God as a necklace (talisman) one is able to destroy all the causes of pain. 36.
Above is the stanza from one of Bhai Gurdas Ji's ballad detailing the sacred formula to the incantation of Waheguru.
In the Sri Nanak Parkash the stanzas continue in praise for the sacred incantation with Kavi Santokh Singh Ji explaining the merits of meditating on this incantation and also the consequences of not worshipping the Lord. The following three stanzas translated are numbered thirty seven to thirty nine from the first Adhyai;
In the Sri Nanak Parkash the stanzas continue in praise for the sacred incantation with Kavi Santokh Singh Ji explaining the merits of meditating on this incantation and also the consequences of not worshipping the Lord. The following three stanzas translated are numbered thirty seven to thirty nine from the first Adhyai;
ਦੋਹਰਾ ॥ ਮੰਗਲ ਸੁਖ ਕਲਿਆਨਦਾ ਕਰਹਿ ਅਮੰਗਲ ਹਾਨ । ਜਪਤਿ ਜਪਤਿ ਸ੍ਰੀ ਨਾਮ ਕੋ ਪ੍ਰਗਟੈ ਉਰ ਮੈਂ ਗਯਾਨ ॥੩੭॥
Couplet – The incantation ‘Waheguru’ gives an individual happiness and bliss whilst destroying of all hindrances. By continually reciting the great incantation of ‘Waheguru’ then the knowledge of God propagates within the heart of the individual. 37.
ਚੌਪਈ ॥ ਬਰਤ ਨੇਮ ਜਪ ਤਪ ਜਗ ਕਰਮੂ । ਨਾਮ ਬਿਨਾ ਬਿਰਥੇ ਸਭਿ ਧਰਮੂ ।
ਨਾਮ ਹੀਨ ਭਵ ਸਾਗਰ ਬੀਚੂ । ਜਨਮ ਧਰਹਿਂ ਊਚੂ ਕਬ ਨੀਚੂ ॥੩੮॥
Couplet – If one is to keep a religious vow, perform meditation, perform austerities or ritual fire worship without the name of the Lord they are all useless. Whichever individual does not meditate on the name of God they will keep returning to this worldly ocean taking both greater and worse births. 38.
ਨਾਮ ਬਿਨਾ ਧਿਗ ਰਾਜ ਸਮਾਜੂ । ਨਾਮ ਹੀਨ ਜਗ ਜੀਵਨ ਲਾਜੂ ।
ਅਭੈ ਭਵਿਤ ਭੋਗਹਿ ਭਵ ਭੋਗੂ । ਨਾਮ ਬਿਨਾ ਜਾਵਹਿ ਜਮ ਲੋਗੂ ॥੩੯॥
Without worshipping the name of God even the blissful births seem cursed. If a being is not to meditate on the name of God during their life they should be ashamed. Those people who without fear are engrossed in the pleasures of sexual desire without the name of God being meditated on they will be condemned to hell. 39.
Couplet – The incantation ‘Waheguru’ gives an individual happiness and bliss whilst destroying of all hindrances. By continually reciting the great incantation of ‘Waheguru’ then the knowledge of God propagates within the heart of the individual. 37.
ਚੌਪਈ ॥ ਬਰਤ ਨੇਮ ਜਪ ਤਪ ਜਗ ਕਰਮੂ । ਨਾਮ ਬਿਨਾ ਬਿਰਥੇ ਸਭਿ ਧਰਮੂ ।
ਨਾਮ ਹੀਨ ਭਵ ਸਾਗਰ ਬੀਚੂ । ਜਨਮ ਧਰਹਿਂ ਊਚੂ ਕਬ ਨੀਚੂ ॥੩੮॥
Couplet – If one is to keep a religious vow, perform meditation, perform austerities or ritual fire worship without the name of the Lord they are all useless. Whichever individual does not meditate on the name of God they will keep returning to this worldly ocean taking both greater and worse births. 38.
ਨਾਮ ਬਿਨਾ ਧਿਗ ਰਾਜ ਸਮਾਜੂ । ਨਾਮ ਹੀਨ ਜਗ ਜੀਵਨ ਲਾਜੂ ।
ਅਭੈ ਭਵਿਤ ਭੋਗਹਿ ਭਵ ਭੋਗੂ । ਨਾਮ ਬਿਨਾ ਜਾਵਹਿ ਜਮ ਲੋਗੂ ॥੩੯॥
Without worshipping the name of God even the blissful births seem cursed. If a being is not to meditate on the name of God during their life they should be ashamed. Those people who without fear are engrossed in the pleasures of sexual desire without the name of God being meditated on they will be condemned to hell. 39.
Above is an image illustrating the cycle of transmigration and that of life and death.
Kavi Santokh Singh Ji continues to write in the Sri Nanak Parkash about the merit of meditating on the Waheguru incantation. Kavi Santokh Singh Ji warns the individual to avoid the snare of Maya and meditate on the Lord. By remaining trapped in the web of Maya the individual doesn't realise the essence of truth in creation and lives out enjoying the embellishments of falsehoods. Only through the meditation of God does one remove the veil of untruth in the same way that an individual may reveal a water hole after they have removed the algae floating on top.
Below are the translations of the Sri Nanak Parkash from the first Adhyai in stanzas numbered forty to forty two;
Kavi Santokh Singh Ji continues to write in the Sri Nanak Parkash about the merit of meditating on the Waheguru incantation. Kavi Santokh Singh Ji warns the individual to avoid the snare of Maya and meditate on the Lord. By remaining trapped in the web of Maya the individual doesn't realise the essence of truth in creation and lives out enjoying the embellishments of falsehoods. Only through the meditation of God does one remove the veil of untruth in the same way that an individual may reveal a water hole after they have removed the algae floating on top.
Below are the translations of the Sri Nanak Parkash from the first Adhyai in stanzas numbered forty to forty two;
ਚੌਪਈ ॥
ਸੁੰਦਰ ਮੰਦਰ ਅਂਗਨਾ ਸੇਜਾ । ਅੰਤ ਸਮੇ ਜਮ ਗਹਿ ਕਰਿ ਲੇ ਜਾ ।
ਚਤੁਰੰਗਨ ਧੁਜਨੀ ਬਲ ਧਰਨੀ । ਤਿਹ ਛਿਨ ਕਾਹੁ ਨ ਤੇ ਹੁਇ ਕਰਨੀ ॥੪੦॥
Quatrain – Those attached to their beautiful houses, their irrigated fields, their beautiful women will in their final moments be grabbed by the angels of death and dragged to hell. Even if you have the four different types of army and brave soldiers they will not be able to prevent the soldiers of death from taking you away. 40.
ਗਜ ਬਾਜੀ ਸਯੰਦਨ ਬਹੁ ਰੰਗੇ । ਹੋਤਿ ਕੋਸ਼ ਗਮਨੇ ਪਗ ਨੰਗੇ ।
ਸਿਵਕਾ ਡੋਰੇ ਤਜਿ ਕਰਿ ਨਾਨਾ । ਨਾਮ ਬਿਨਾ ਜਮ ਪੁਰੀ ਪਯਾਨਾ ॥੪੧॥
Those people who had elephants, horses and chariots of many colours along with vast amounts of priceless treasure have all left the earth naked and along. They left their many chariots and have gone with the angels of death to hell as they did not meditate on the name of God. 41.
ਨਾਮ ਹੀਨ ਅਸ ਸ੍ਵਾਸ ਸਹਤਿ ਹੈ । ਜਿਹ ਬਿਧਿ ਭਸਰਾ ਫੂਕ ਬਹਤਿ ਹੈ ।
ਨਾਮ ਜਪਤਿ ਸੇ ਵਡੇ ਵਡੇਰੇ । ਤਿਨ ਜਮਦੂਤ ਨ ਆਵਤਿ ਨੇਰੇ ॥੪੨॥
The breath which is the life force comes into the person who does not meditate on God like the air through bellows into a fire. Those who do meditate on the name of God are greater than the greatest. The angels of death do not come near to the individuals who meditate on the name of God. 42.
ਸੁੰਦਰ ਮੰਦਰ ਅਂਗਨਾ ਸੇਜਾ । ਅੰਤ ਸਮੇ ਜਮ ਗਹਿ ਕਰਿ ਲੇ ਜਾ ।
ਚਤੁਰੰਗਨ ਧੁਜਨੀ ਬਲ ਧਰਨੀ । ਤਿਹ ਛਿਨ ਕਾਹੁ ਨ ਤੇ ਹੁਇ ਕਰਨੀ ॥੪੦॥
Quatrain – Those attached to their beautiful houses, their irrigated fields, their beautiful women will in their final moments be grabbed by the angels of death and dragged to hell. Even if you have the four different types of army and brave soldiers they will not be able to prevent the soldiers of death from taking you away. 40.
ਗਜ ਬਾਜੀ ਸਯੰਦਨ ਬਹੁ ਰੰਗੇ । ਹੋਤਿ ਕੋਸ਼ ਗਮਨੇ ਪਗ ਨੰਗੇ ।
ਸਿਵਕਾ ਡੋਰੇ ਤਜਿ ਕਰਿ ਨਾਨਾ । ਨਾਮ ਬਿਨਾ ਜਮ ਪੁਰੀ ਪਯਾਨਾ ॥੪੧॥
Those people who had elephants, horses and chariots of many colours along with vast amounts of priceless treasure have all left the earth naked and along. They left their many chariots and have gone with the angels of death to hell as they did not meditate on the name of God. 41.
ਨਾਮ ਹੀਨ ਅਸ ਸ੍ਵਾਸ ਸਹਤਿ ਹੈ । ਜਿਹ ਬਿਧਿ ਭਸਰਾ ਫੂਕ ਬਹਤਿ ਹੈ ।
ਨਾਮ ਜਪਤਿ ਸੇ ਵਡੇ ਵਡੇਰੇ । ਤਿਨ ਜਮਦੂਤ ਨ ਆਵਤਿ ਨੇਰੇ ॥੪੨॥
The breath which is the life force comes into the person who does not meditate on God like the air through bellows into a fire. Those who do meditate on the name of God are greater than the greatest. The angels of death do not come near to the individuals who meditate on the name of God. 42.
Above is an image of a lotus blossom which is used a metaphor for the feet of the Guru on numerous occasions and is an ideal metaphor for a how God loving devotee should lead their life.
Now in the Sri Nanak Parkash, Kavi Santokh Singh Ji continues to write about the perils of not reciting the name of God and its merits as the same time. Below continues the translation of the Sri Nanak Parkash from the first Adhyai. The stanzas are numbered forty three to forty five;
Now in the Sri Nanak Parkash, Kavi Santokh Singh Ji continues to write about the perils of not reciting the name of God and its merits as the same time. Below continues the translation of the Sri Nanak Parkash from the first Adhyai. The stanzas are numbered forty three to forty five;
ਦੋਹਰਾ ।
ਨਾਮ ਨ ਜਪਹਿਂ ਅਕ੍ਰਿੱਤਘਣ ਜੋ ਅਭਿਮਤ ਦਾਤਾਰ । ਜਗ ਵਡਿਆਈ ਬਾਦ ਮਹਿਂ ਉਰਝੇ ਮੰਦ ਗਵਾਰ ॥੪੩॥
Couplet – If a person does not meditate on the name of God they are ungrateful to the divine lord who bestows gifts. These people are forever searching for praise from this false world and are actually fools. 43.
ਚੌਪਈ ।
ਜਾਨਤਿ ਸੰਤ ਨਾਮ ਪਰਤਾਪੂ । ਜਿਹ ਕਿਹ ਪਾਯੋ ਜਾਪ ਅਜਾਪੂ ।
ਨਹਿ ਜਾਨਹਿ ਸਾਕਤ ਪਰਤਾਪਾ । ਧਨ ਵਿਸ਼ਵਾਸ਼ੀ ਅਹਿਮਤ ਆਪਾ ॥੪੪॥
Quatrain – Those saints who meditate on the name of the Lord understand know of his greatness. God who is beyond all names can only be propagated through the name of the Lord. The apostates do not know how great the name of God actually is. They only focus their thoughts on material objects and their way of life is similar to a snake. (Snakes are known for their fondness of material objects). 44.
ਦਰਬ ਹੇਤ ਸਭਿ ਕਰਹਿਂ ਉਪਾਈ । ਵਾਹਿਗੁਰੂ ਉਰ ਦੀਨ ਭੁਲਾਈ ।
ਕੰਚਨ ਰੁਚਿਰ ਰਚਿਤ ਬਰ ਰਤਨਾ । ਤਿਹ ਤਜਿ ਕਰਤਿ ਕਾਚ ਹਿਤ ਜਤਨਾ ॥੪੫॥
The apostates only perform actions due to their greed for materialistic objects. They have forgotten the name of Waheguru from within their heart. The name of God is priceless similar to a piece of jewellery fashioned out of gold with emeralds. The apostates have forgotten about the priceless name of Waheguru and are focused on false materialistic and sexual pleasures. 45.
ਨਾਮ ਨ ਜਪਹਿਂ ਅਕ੍ਰਿੱਤਘਣ ਜੋ ਅਭਿਮਤ ਦਾਤਾਰ । ਜਗ ਵਡਿਆਈ ਬਾਦ ਮਹਿਂ ਉਰਝੇ ਮੰਦ ਗਵਾਰ ॥੪੩॥
Couplet – If a person does not meditate on the name of God they are ungrateful to the divine lord who bestows gifts. These people are forever searching for praise from this false world and are actually fools. 43.
ਚੌਪਈ ।
ਜਾਨਤਿ ਸੰਤ ਨਾਮ ਪਰਤਾਪੂ । ਜਿਹ ਕਿਹ ਪਾਯੋ ਜਾਪ ਅਜਾਪੂ ।
ਨਹਿ ਜਾਨਹਿ ਸਾਕਤ ਪਰਤਾਪਾ । ਧਨ ਵਿਸ਼ਵਾਸ਼ੀ ਅਹਿਮਤ ਆਪਾ ॥੪੪॥
Quatrain – Those saints who meditate on the name of the Lord understand know of his greatness. God who is beyond all names can only be propagated through the name of the Lord. The apostates do not know how great the name of God actually is. They only focus their thoughts on material objects and their way of life is similar to a snake. (Snakes are known for their fondness of material objects). 44.
ਦਰਬ ਹੇਤ ਸਭਿ ਕਰਹਿਂ ਉਪਾਈ । ਵਾਹਿਗੁਰੂ ਉਰ ਦੀਨ ਭੁਲਾਈ ।
ਕੰਚਨ ਰੁਚਿਰ ਰਚਿਤ ਬਰ ਰਤਨਾ । ਤਿਹ ਤਜਿ ਕਰਤਿ ਕਾਚ ਹਿਤ ਜਤਨਾ ॥੪੫॥
The apostates only perform actions due to their greed for materialistic objects. They have forgotten the name of Waheguru from within their heart. The name of God is priceless similar to a piece of jewellery fashioned out of gold with emeralds. The apostates have forgotten about the priceless name of Waheguru and are focused on false materialistic and sexual pleasures. 45.
Above is a picture of Brahma creating the expanse of creation.
In stanza forty six Kavi Santokh Singh Ji begins to give a number of Puranic references. Now to alot of modern day Sikhs they seem to suffer from an allergy where they do not discuss any actions or tales of the demi gods. "It is myth", "It has no relevance" and "it is all lies". These are the common things said by the ignorant Sikhs of today. If everything is a lie prior to the advent of Sri Guru Nanak Dev Ji was god that cruel to his creation to leave them ill advised on his divinity and did he just let them live in a world of doubt? Of course not, the demi gods are the messengers who manifest for many reasons to assist the people of the world. If they are false then alot of Gurbani mentions the tales of the demi gods as well. Is Gurbani based on a false misconception? The answer again is 'no'. The Sikhs will state that God alone is the does of all in creation which is correct however they do not realise the demi gods are subordinates of God and carry out his will. it is similar to go home after a days work and tell everyone what you have done without acknowledging the assistance gained through your feet and hands. In the same way the demi gods are the limbs of the lord who carry out his every command and instruction.
In this stanza we hear how the name of the lord has assisted the demi gods to complete various tasks which are deemed incomprehensible to the average being. This stanza speaks about Sheshnag supporting the earth through the power of God's name. It speaks of the demi god Shiva who assisted the world when the sea was being churned in order to acquire the ambrosial nectar. A consequence of the churning was the emergence of the poison known as 'Halahal'. The demons and demi gods ran in fear and asked Shiva for assistance. Shiva drank the poison and rather then allowing to go into his digestive system, used occult powers to rest it in his throat. Due to this his throat turned blue and through this action he gained the name of 'Neelkanth'. Lastly it mentions the demi god Brahma who meditated for a long time focusing on the goddess. Once she manifest he asked for the boon of creation. She stated it was only God who could grant this task so again he meditated on the Lord over a long period of time and eventually God granted Brahma this boon.
The translation of the forty sixth stanza from the first Adhyai of the Sri Nanak parkash is translated below;
In stanza forty six Kavi Santokh Singh Ji begins to give a number of Puranic references. Now to alot of modern day Sikhs they seem to suffer from an allergy where they do not discuss any actions or tales of the demi gods. "It is myth", "It has no relevance" and "it is all lies". These are the common things said by the ignorant Sikhs of today. If everything is a lie prior to the advent of Sri Guru Nanak Dev Ji was god that cruel to his creation to leave them ill advised on his divinity and did he just let them live in a world of doubt? Of course not, the demi gods are the messengers who manifest for many reasons to assist the people of the world. If they are false then alot of Gurbani mentions the tales of the demi gods as well. Is Gurbani based on a false misconception? The answer again is 'no'. The Sikhs will state that God alone is the does of all in creation which is correct however they do not realise the demi gods are subordinates of God and carry out his will. it is similar to go home after a days work and tell everyone what you have done without acknowledging the assistance gained through your feet and hands. In the same way the demi gods are the limbs of the lord who carry out his every command and instruction.
In this stanza we hear how the name of the lord has assisted the demi gods to complete various tasks which are deemed incomprehensible to the average being. This stanza speaks about Sheshnag supporting the earth through the power of God's name. It speaks of the demi god Shiva who assisted the world when the sea was being churned in order to acquire the ambrosial nectar. A consequence of the churning was the emergence of the poison known as 'Halahal'. The demons and demi gods ran in fear and asked Shiva for assistance. Shiva drank the poison and rather then allowing to go into his digestive system, used occult powers to rest it in his throat. Due to this his throat turned blue and through this action he gained the name of 'Neelkanth'. Lastly it mentions the demi god Brahma who meditated for a long time focusing on the goddess. Once she manifest he asked for the boon of creation. She stated it was only God who could grant this task so again he meditated on the Lord over a long period of time and eventually God granted Brahma this boon.
The translation of the forty sixth stanza from the first Adhyai of the Sri Nanak parkash is translated below;
ਸ੍ਵੈਯਾ ।
ਜਾਨਤਿ ਹੈ ਮਹਿਮਾ ਅਹਿ ਸ਼ੇਖ ਸੁ ਨਾਮਹਿ ਕੀ ਪਰਤਾਪ ਵਡਾਈ ।
ਸੈਲਨਿ ਕਾਨਨਿ ਸੋਂ ਧਰਨੀ ਪਰਸੂਨਹਿ ਜਯੋਂ ਜਿਨ ਸੀਸ ਉਠਾਈ ।
ਨਾਮ ਮਹਾਤਮ ਸ਼ੰਕਰ ਜਾਨਤਿ ਕੰਠ ਹਲਾਹਲ ਲੀਨਿ ਪਚਾਈ ।
ਆਤਮਭੂ ਭਲਿ ਰੀਤਿ ਪਛਾਨਤਿ ਜਾਂ ਬਲ ਸੋਂ ਪਰਪੰਚ ਬਨਾਈ ॥੪੬॥
Savaiya – (Now Bhai Santokh Singh Ji writes about those great beings in historical and Puratan Granth who have known the glory of the lord’s name) the snake demi god Sheshnag knows the glory and praise of the Lords name. Sheshnag is the one who through the name of God supports the land along with the jungles and mountains attached to it. (Sri Guru Nanak Dev Ji later in the Sri Jap Ji Sahib in Stanza fifteen corrects this theory.) The demi god Shiva also knows how great the name of God is. Through the name of God he was able to drink the poison known as ‘Halahal’ when the ocean was being churned and contain it in this his throat. (This made Shiva Ji’s throat turn blue giving him the name of ‘Neelkanth’ which is blue throat). The demi god Brahma also knows the glory of the Lords name; through the name of God he was able to create the transcendent existence. 46.
ਜਾਨਤਿ ਹੈ ਮਹਿਮਾ ਅਹਿ ਸ਼ੇਖ ਸੁ ਨਾਮਹਿ ਕੀ ਪਰਤਾਪ ਵਡਾਈ ।
ਸੈਲਨਿ ਕਾਨਨਿ ਸੋਂ ਧਰਨੀ ਪਰਸੂਨਹਿ ਜਯੋਂ ਜਿਨ ਸੀਸ ਉਠਾਈ ।
ਨਾਮ ਮਹਾਤਮ ਸ਼ੰਕਰ ਜਾਨਤਿ ਕੰਠ ਹਲਾਹਲ ਲੀਨਿ ਪਚਾਈ ।
ਆਤਮਭੂ ਭਲਿ ਰੀਤਿ ਪਛਾਨਤਿ ਜਾਂ ਬਲ ਸੋਂ ਪਰਪੰਚ ਬਨਾਈ ॥੪੬॥
Savaiya – (Now Bhai Santokh Singh Ji writes about those great beings in historical and Puratan Granth who have known the glory of the lord’s name) the snake demi god Sheshnag knows the glory and praise of the Lords name. Sheshnag is the one who through the name of God supports the land along with the jungles and mountains attached to it. (Sri Guru Nanak Dev Ji later in the Sri Jap Ji Sahib in Stanza fifteen corrects this theory.) The demi god Shiva also knows how great the name of God is. Through the name of God he was able to drink the poison known as ‘Halahal’ when the ocean was being churned and contain it in this his throat. (This made Shiva Ji’s throat turn blue giving him the name of ‘Neelkanth’ which is blue throat). The demi god Brahma also knows the glory of the Lords name; through the name of God he was able to create the transcendent existence. 46.
Above is an image of Shiva drinking the Halahal poison during the churning of the sea.
Above is an painting depicting the event when Bhagat Kabir Ji was thrown into the Ganges River bound in chains. The chains broke off and the Lord by his will made Bhagat Kabir Ji float on the water of the river.
In the forty sixth stanza of the first Adhyai of the Sri Nanak Parkash, Kavi Santokh Singh Ji writes about the saints of the past and how they gained their exhalted positions through the grace of God. There are many Bhagats here that many modern day Sikhs ridicule such as Balmik and Prahlad as they are found in Puranic texts and the Srimad Bhagavata Mahapuran. Kavi Santokh Singh Ji praises the saints of the past through this verse including some of those who are included in the Sri Guru Granth Sahib Ji such as Kabir, Tirlochan, Namdev and Ravidas. The saints are of great importance to Sikhs to assist an individual in their spiritual journey however in the modern day Neo Sikhs have began to disregard the value of saints within the Sikh faith and things have finally got that bad that all saints are being considered as fakes of anti Sikh.
The forty sixth stanza of the first Adhyai is translated below;
In the forty sixth stanza of the first Adhyai of the Sri Nanak Parkash, Kavi Santokh Singh Ji writes about the saints of the past and how they gained their exhalted positions through the grace of God. There are many Bhagats here that many modern day Sikhs ridicule such as Balmik and Prahlad as they are found in Puranic texts and the Srimad Bhagavata Mahapuran. Kavi Santokh Singh Ji praises the saints of the past through this verse including some of those who are included in the Sri Guru Granth Sahib Ji such as Kabir, Tirlochan, Namdev and Ravidas. The saints are of great importance to Sikhs to assist an individual in their spiritual journey however in the modern day Neo Sikhs have began to disregard the value of saints within the Sikh faith and things have finally got that bad that all saints are being considered as fakes of anti Sikh.
The forty sixth stanza of the first Adhyai is translated below;
ਸ੍ਵੈਯਾ ।
ਪ੍ਰਹਲਾਦ ਕਵਾਦਿ ਤਿਲੋਚਨ ਨਾਰਦ ਧ੍ਰੂ ਸਨਕਾਦਿ ਜਦੇਵ ਸਧੰਨਾ ।
ਅੰਬਰੀਕ ਕਬੀਰ ਪਰੂਰਵ ਅੰਗਰਾ ਨਾਮੇ ਬਿਭੀਖਨ ਕੁੰਭਜ ਮੰਨਾ ।
ਰਵਿਦਾਸ ਅਜਾਮਲ ਊਧਵ ਕ੍ਰੂਰ ਹਨੂਮਤਿ ਭੀਲਨੀ ਭੀ ਧਨ ਧੰਨਾ ।
ਜੁਗ ਚਾਰ ਵਿਖੇ ਜਨ ਜੋ ਜਨਮੇ ਜਿਨਹੂ ਕਿਨ ਨਾਮ ਹੂੰ ਤੇ ਭ੍ਰਮ ਭੰਨਾ ॥੪੭॥
Savaiya – Bhagat Prahlad knows the glory of the Lords name that assisted him through the manifestation of Narsingh to kill Hiranakhspu. Rishi Balmik knows the glory of God’s name as through a year of continuous devotion was he able to write about the Ramayan ten thousand years before it took place. Bhagat Tirlochan Ji (Bhagat Ji’s works can be found within the Sri Guru Granth Sahib Ji) knows the glory of God’s name along with the wondering sage Narad Muni (Narad Muni became the son of the demi god Brahma through the meditation of the lords name. The four sons of Brahma, Sanak, Sanat, Sanandan and Sanat Kumar all gained their lofty position through the name of God. The Bhagat Jaidev knows the glory of the name of God as the Lord got rid of his vices and Bhagat Sadhna Ji also knows the greatness of the lord’s name as it assisted him in Allaahabad by giving him protection. The devotee Ambrik knows the greatness of God’s name as it protected him from Krishna’s Sudarshan Chakra. Bhagat Kabir Ji through the glory of the Lords name was able to float on the water of the Ganges after he had been bound by chains and thrown in. Paroorav was a saintly king who through the name of God was bestowed with the ritual bathing of the sixty eight holy places of pilgrimage whilst in his abode. The saint Angra though the name of God achieved inner peace. Bhagat Namdev Ji knows the glory of God’s name as it was this that protected him. Bhabhikan who was the younger brother of Ravan knows the glory of the lord’s name as by writing the name of ‘Ram’ on his abode it was spared from the fire set in Sri Lanka by Hanuman. The saint Kumbaj also knows the glory of God’s name through which he drank the ocean water. Through the glory of God’s name Bhagat Ravidas gained his lofty position. Your devotee Ajamal also through the glory of God’s name avoided the clutched of the angels of death and gained liberation. The saints Oodhav and Karoor were the devotees of Sri Krishna and through the name of God achieved such a high spiritual condition. Hanuman knew the glory of God’s name as he destroyed the rosary given to him by Sri Ram Chandar as none of the beads contained the name of God within them. The saint Bheelnee who was born of a low caste knows the glory of God’s name as by meditating on it she clear the insect infected pool of Panpasar by washing her feet in the water. Through the glory of God’s name Bhagat Dhanna Ji gained his elevated position. Though the four cyclic ages the devotees of the Lord have manifested on the earth and meditated on the name of God to eradicate their doubts and duality. 47.
ਪ੍ਰਹਲਾਦ ਕਵਾਦਿ ਤਿਲੋਚਨ ਨਾਰਦ ਧ੍ਰੂ ਸਨਕਾਦਿ ਜਦੇਵ ਸਧੰਨਾ ।
ਅੰਬਰੀਕ ਕਬੀਰ ਪਰੂਰਵ ਅੰਗਰਾ ਨਾਮੇ ਬਿਭੀਖਨ ਕੁੰਭਜ ਮੰਨਾ ।
ਰਵਿਦਾਸ ਅਜਾਮਲ ਊਧਵ ਕ੍ਰੂਰ ਹਨੂਮਤਿ ਭੀਲਨੀ ਭੀ ਧਨ ਧੰਨਾ ।
ਜੁਗ ਚਾਰ ਵਿਖੇ ਜਨ ਜੋ ਜਨਮੇ ਜਿਨਹੂ ਕਿਨ ਨਾਮ ਹੂੰ ਤੇ ਭ੍ਰਮ ਭੰਨਾ ॥੪੭॥
Savaiya – Bhagat Prahlad knows the glory of the Lords name that assisted him through the manifestation of Narsingh to kill Hiranakhspu. Rishi Balmik knows the glory of God’s name as through a year of continuous devotion was he able to write about the Ramayan ten thousand years before it took place. Bhagat Tirlochan Ji (Bhagat Ji’s works can be found within the Sri Guru Granth Sahib Ji) knows the glory of God’s name along with the wondering sage Narad Muni (Narad Muni became the son of the demi god Brahma through the meditation of the lords name. The four sons of Brahma, Sanak, Sanat, Sanandan and Sanat Kumar all gained their lofty position through the name of God. The Bhagat Jaidev knows the glory of the name of God as the Lord got rid of his vices and Bhagat Sadhna Ji also knows the greatness of the lord’s name as it assisted him in Allaahabad by giving him protection. The devotee Ambrik knows the greatness of God’s name as it protected him from Krishna’s Sudarshan Chakra. Bhagat Kabir Ji through the glory of the Lords name was able to float on the water of the Ganges after he had been bound by chains and thrown in. Paroorav was a saintly king who through the name of God was bestowed with the ritual bathing of the sixty eight holy places of pilgrimage whilst in his abode. The saint Angra though the name of God achieved inner peace. Bhagat Namdev Ji knows the glory of God’s name as it was this that protected him. Bhabhikan who was the younger brother of Ravan knows the glory of the lord’s name as by writing the name of ‘Ram’ on his abode it was spared from the fire set in Sri Lanka by Hanuman. The saint Kumbaj also knows the glory of God’s name through which he drank the ocean water. Through the glory of God’s name Bhagat Ravidas gained his lofty position. Your devotee Ajamal also through the glory of God’s name avoided the clutched of the angels of death and gained liberation. The saints Oodhav and Karoor were the devotees of Sri Krishna and through the name of God achieved such a high spiritual condition. Hanuman knew the glory of God’s name as he destroyed the rosary given to him by Sri Ram Chandar as none of the beads contained the name of God within them. The saint Bheelnee who was born of a low caste knows the glory of God’s name as by meditating on it she clear the insect infected pool of Panpasar by washing her feet in the water. Through the glory of God’s name Bhagat Dhanna Ji gained his elevated position. Though the four cyclic ages the devotees of the Lord have manifested on the earth and meditated on the name of God to eradicate their doubts and duality. 47.
Above is an image of Harnaksh being killed by Narsingh. Next to Narsingh is the god loving devotee Prahlad.
Above is an image of Rishi Balmiki who wrote the Ramayam prior to the event taking place.
Above is an painting depicting a Nanakpanthi
Today fortunately i have had some time to write a number of long stanzas out from the first Adhyai of the Sri Nanak Parkash. The three stanzas translated are numbered forty eight to fifty. The content of all three stanzas is very different to each other. The forty eighth talks about the colour white and how various things are white due to the glory of Waheguru. White is used as it is the same as an illumination and represents internal enlightenment. The forty ninth stanza focuses on attachment to materialistic objects whilst the fiftieth stanza focuses on the false reality that is the world. The similarities of a dream and life in the world is brought up by Kavi Santokh Singh Ji.
The translations to the stanzas follow below;
Today fortunately i have had some time to write a number of long stanzas out from the first Adhyai of the Sri Nanak Parkash. The three stanzas translated are numbered forty eight to fifty. The content of all three stanzas is very different to each other. The forty eighth talks about the colour white and how various things are white due to the glory of Waheguru. White is used as it is the same as an illumination and represents internal enlightenment. The forty ninth stanza focuses on attachment to materialistic objects whilst the fiftieth stanza focuses on the false reality that is the world. The similarities of a dream and life in the world is brought up by Kavi Santokh Singh Ji.
The translations to the stanzas follow below;
ਕਬਿੱਤ ।
ਬਾਨੀ ਛਬਿ ਬਨੀ ਅੰਗ ਸ਼ੇਖ ਤਨ ਸੰਗ ਰੰਗ ਗੰਗ ਕੇ ਤਰੰਗ ਸੁ ਪਤੰਗ ਕੋ ਕਿਕਾਨ ਹੈ ।
ਲੰਬੋਦਰ ਰਦਨ ਕੀਨੋ ਧਨੁਖ ਮਦਨ ਚੀਨੋ ਸ਼੍ਰੀਆ ਕੋ ਸਦਨ ਚਹੁਂਬਦਨ ਕੋ ਜਾਨ ਹੈ ।
ਕਰੁਨਾਨਿਧਾਨ ਸ੍ਰਿਗ ਜੌਨ੍ਹ ਕੀਨੀ ਜਾਨ ਮ੍ਰਿਗ ਭਸਮ ਸੁ ਤੀਨ ਦ੍ਰਿਗ ਸੁਧਾ ਸੁਰਪਾਨ ਹੈ ।
ਮਨ ਕੀਨੋ ਮੁਨੀ ਸਤੋ ਗੁਨ ਚੀਨ ਲੀਨੋ ਗੁਨੀ ਨਾਮ ਕੇ ਸੁਜਸ ਤੇ ਏ ਸਭੈ ਸ਼ੋਭਾਵਾਨ ਹੈ ॥੪੮॥
Kabit – (Now Bhai Santokh Singh Ji talks about the value of God’s name and how all of the items described below are white in colour due to the purity of the lord’s name.) (Again the second part of the last line has to be expounded first) Through the praise and exegesis of the name of God do all of the following items gain praise; the white limbs of the goddess Saraswati is beautiful due to the name of God, Sheshnag who was originally black coloured gained his white complexion through the name of God, the white waves and ripples of water in the Ganges river are due to the name of God meditated on by the many saints on the rivers banks and the horse of the Sun is known as ‘Patang’ is also white in colour due to the name of God. Due to the name of God the tusks of the elephant headed demi God known as Ganesh are also white. The bow of the demi god Kaamdev is also white due to the glory of God’s name. The abode of the goddess Laxmi is beautifully white due to the name of God and the swan ridden by the demi god Brahma is also white due to the glory of the Lord’s name. The garland worn by the demi god Vishnu is bright due to the name of God and the luminous glow around the moon is also due to the name of God. The ashes worn by the three eyed demi god Shiva is also white due to the name of God. The ambrosial nectar which was drunk by the demi gods is also white due to the name of God. The Muni’s (wandering hermits) have purified their mind due to the name of God and out of all of the virtues it is the virtue of Sato (truth) that has stands out bright and beautiful due to the name of God. All of these things mentioned are white, bright and beautiful due to the contemplation on the name of God. 48.
ਕਬਿੱਤ ।
ਤਾਤ ਸੁਤ ਮਾਤ ਹਿਤੂ ਸੋਦਰ ਸਹੋਦਰੀ ਸੁ ਮੋਦ ਮੈਂ ਕਿਸ਼ੋਦਰੀ ਸੋਂ ਗਾਢੋ ਲਪਟਾਯੋ ਹੈ ।
ਮੱਤ ਜੇ ਮਤੰਗ ਜਵੀ ਚੰਚਲ ਤੁਰੰਗ ਬ੍ਰਿੰਦ ਅਨੀ ਚਤੁਰੰਗਨੀ ਸੋਂ ਰਿਦਾ ਹੁਲਸਾਯੋ ਹੈ ।
ਆਥਿ ਨਿਤ ਹਾਥ ਚਾਹੈ ਜਨਮ ਅਕਾਥ ਖੋਤਿ ਅੰਤ ਕੋ ਨ ਸਾਥ ਮਨ ਜਾਂ ਸੋਂ ਡਹਿਕਾਯੋ ਹੈ ।
ਕੂੜ ਹੈ ਰੇ ਕੂੜ ਮਨ ਮੂੜ ਲਗ ਨਾਮ ਰੂੜ ਸਾਚੇ ਕੋ ਬਨਾਯੋ ਤਾਂ ਤੇ ਸਾਚੋ ਸੋ ਸੁਹਾਯੋ ਹੈ ॥੪੯॥
Kabit – The individual remains afflicted by attachment to his family and remains in bliss with his false relationships with his father, son, mother, friends, brothers, sisters and wife. The intoxicated elephants, a group of fast steeds and the four different types of army are what the mind remains happy remembering. The being forever wishes for material riches to be in his hand and in this way wastes his life away. When the final moment comes and person dies these material objects remain here and do not go along with you and due to this those engrossed in material objects goes into a state of mental unrest. Kavi Santokh Singh Ji is reassuring the teachings of the Guru by staying all these material objects are false you should become engrossed in the meditation of Gods beautiful name. You believe creation to be real as it was created by the Lord however the only thing that is truly real is the name of god so bond with this incantation. 49.
ਕਬਿੱਤ ।
ਬਾਜੀਗਰ ਜੈਸੀ ਬਾਜੀ ਮਾਯਾ ਕੀ ਕਨਾਤ ਸਾਜੀ ਪਾਜੀ ਕੋ ਅਪਾਜੀ ਲਖਿ ਤਾਂ ਸੋ ਬਿਰਮਾਯੋ ਹੈਂ ।
ਸੁਨਪੇ ਪਦਾਰਥ ਸੁਆਰਥ ਮੈਂ ਰਚਯੋ ਸੰਚੈ ਸੰਚਿ ਸੰਚਿ ਜਾਗੇ ਤੇ ਬਹੁਰਿ ਪਛੁਤਾਯੋ ਹੈ ।
ਸੁਕਤਾ ਰਜਤ ਮ੍ਰਿਗ ਤ੍ਰਿਸ਼ਨਾ ਮੈਂ ਨੀਰ ਜੈਸੇ ਰਜੂ ਮੈਂ ਸਰਪ ਆਦਿ ਅੰਤ ਹੂੰ ਨ ਪਾਯੋ ਹੈ ।
ਕੂੜ ਹੈ ਰੇ ਕੂੜ ਮਨ ਮੂੜ ਲਗ ਨਾਮ ਰੂੜ ਸਾਚੇ ਕੋ ਬਨਾਯੋ ਤਾਂ ਤੇ ਸਾਚੋ ਸੋ ਸੁਹਾਯੋ ਹੈ ॥੫੦॥
Kabit – (Now Bhai Santokh Singh Ji describes the world) the gymnast plays the game and in this world the Lord is the gymnast playing the game in the tent created by Maya. The false objects are believed to be true and within these the individual is trapped. You are gathering the material objects for your own self interest not knowing as if you were acting in a dream. In the same way that an individual gathers items in a dream and later wakes up to find none of it real and due to this later regrets his actions. When a person awakens internally due to knowledge he realises what he did before was fruitless and regrets his actions. In a way that a shell seems to contain silver, a deer in the heat sees a mirage of water, and due to ignorance a rope can be mistaken for a snake however all three are false assumptions. Kavi Santokh Singh Ji is reassuring the teachings of the guru by staying all these material objects are false you should become engrossed in the meditation of Gods beautiful name. You believe creation to be real as it was created by the Lord however the only thing that is truly real is the name of God so bond with this incantation. 50.
ਬਾਨੀ ਛਬਿ ਬਨੀ ਅੰਗ ਸ਼ੇਖ ਤਨ ਸੰਗ ਰੰਗ ਗੰਗ ਕੇ ਤਰੰਗ ਸੁ ਪਤੰਗ ਕੋ ਕਿਕਾਨ ਹੈ ।
ਲੰਬੋਦਰ ਰਦਨ ਕੀਨੋ ਧਨੁਖ ਮਦਨ ਚੀਨੋ ਸ਼੍ਰੀਆ ਕੋ ਸਦਨ ਚਹੁਂਬਦਨ ਕੋ ਜਾਨ ਹੈ ।
ਕਰੁਨਾਨਿਧਾਨ ਸ੍ਰਿਗ ਜੌਨ੍ਹ ਕੀਨੀ ਜਾਨ ਮ੍ਰਿਗ ਭਸਮ ਸੁ ਤੀਨ ਦ੍ਰਿਗ ਸੁਧਾ ਸੁਰਪਾਨ ਹੈ ।
ਮਨ ਕੀਨੋ ਮੁਨੀ ਸਤੋ ਗੁਨ ਚੀਨ ਲੀਨੋ ਗੁਨੀ ਨਾਮ ਕੇ ਸੁਜਸ ਤੇ ਏ ਸਭੈ ਸ਼ੋਭਾਵਾਨ ਹੈ ॥੪੮॥
Kabit – (Now Bhai Santokh Singh Ji talks about the value of God’s name and how all of the items described below are white in colour due to the purity of the lord’s name.) (Again the second part of the last line has to be expounded first) Through the praise and exegesis of the name of God do all of the following items gain praise; the white limbs of the goddess Saraswati is beautiful due to the name of God, Sheshnag who was originally black coloured gained his white complexion through the name of God, the white waves and ripples of water in the Ganges river are due to the name of God meditated on by the many saints on the rivers banks and the horse of the Sun is known as ‘Patang’ is also white in colour due to the name of God. Due to the name of God the tusks of the elephant headed demi God known as Ganesh are also white. The bow of the demi god Kaamdev is also white due to the glory of God’s name. The abode of the goddess Laxmi is beautifully white due to the name of God and the swan ridden by the demi god Brahma is also white due to the glory of the Lord’s name. The garland worn by the demi god Vishnu is bright due to the name of God and the luminous glow around the moon is also due to the name of God. The ashes worn by the three eyed demi god Shiva is also white due to the name of God. The ambrosial nectar which was drunk by the demi gods is also white due to the name of God. The Muni’s (wandering hermits) have purified their mind due to the name of God and out of all of the virtues it is the virtue of Sato (truth) that has stands out bright and beautiful due to the name of God. All of these things mentioned are white, bright and beautiful due to the contemplation on the name of God. 48.
ਕਬਿੱਤ ।
ਤਾਤ ਸੁਤ ਮਾਤ ਹਿਤੂ ਸੋਦਰ ਸਹੋਦਰੀ ਸੁ ਮੋਦ ਮੈਂ ਕਿਸ਼ੋਦਰੀ ਸੋਂ ਗਾਢੋ ਲਪਟਾਯੋ ਹੈ ।
ਮੱਤ ਜੇ ਮਤੰਗ ਜਵੀ ਚੰਚਲ ਤੁਰੰਗ ਬ੍ਰਿੰਦ ਅਨੀ ਚਤੁਰੰਗਨੀ ਸੋਂ ਰਿਦਾ ਹੁਲਸਾਯੋ ਹੈ ।
ਆਥਿ ਨਿਤ ਹਾਥ ਚਾਹੈ ਜਨਮ ਅਕਾਥ ਖੋਤਿ ਅੰਤ ਕੋ ਨ ਸਾਥ ਮਨ ਜਾਂ ਸੋਂ ਡਹਿਕਾਯੋ ਹੈ ।
ਕੂੜ ਹੈ ਰੇ ਕੂੜ ਮਨ ਮੂੜ ਲਗ ਨਾਮ ਰੂੜ ਸਾਚੇ ਕੋ ਬਨਾਯੋ ਤਾਂ ਤੇ ਸਾਚੋ ਸੋ ਸੁਹਾਯੋ ਹੈ ॥੪੯॥
Kabit – The individual remains afflicted by attachment to his family and remains in bliss with his false relationships with his father, son, mother, friends, brothers, sisters and wife. The intoxicated elephants, a group of fast steeds and the four different types of army are what the mind remains happy remembering. The being forever wishes for material riches to be in his hand and in this way wastes his life away. When the final moment comes and person dies these material objects remain here and do not go along with you and due to this those engrossed in material objects goes into a state of mental unrest. Kavi Santokh Singh Ji is reassuring the teachings of the Guru by staying all these material objects are false you should become engrossed in the meditation of Gods beautiful name. You believe creation to be real as it was created by the Lord however the only thing that is truly real is the name of god so bond with this incantation. 49.
ਕਬਿੱਤ ।
ਬਾਜੀਗਰ ਜੈਸੀ ਬਾਜੀ ਮਾਯਾ ਕੀ ਕਨਾਤ ਸਾਜੀ ਪਾਜੀ ਕੋ ਅਪਾਜੀ ਲਖਿ ਤਾਂ ਸੋ ਬਿਰਮਾਯੋ ਹੈਂ ।
ਸੁਨਪੇ ਪਦਾਰਥ ਸੁਆਰਥ ਮੈਂ ਰਚਯੋ ਸੰਚੈ ਸੰਚਿ ਸੰਚਿ ਜਾਗੇ ਤੇ ਬਹੁਰਿ ਪਛੁਤਾਯੋ ਹੈ ।
ਸੁਕਤਾ ਰਜਤ ਮ੍ਰਿਗ ਤ੍ਰਿਸ਼ਨਾ ਮੈਂ ਨੀਰ ਜੈਸੇ ਰਜੂ ਮੈਂ ਸਰਪ ਆਦਿ ਅੰਤ ਹੂੰ ਨ ਪਾਯੋ ਹੈ ।
ਕੂੜ ਹੈ ਰੇ ਕੂੜ ਮਨ ਮੂੜ ਲਗ ਨਾਮ ਰੂੜ ਸਾਚੇ ਕੋ ਬਨਾਯੋ ਤਾਂ ਤੇ ਸਾਚੋ ਸੋ ਸੁਹਾਯੋ ਹੈ ॥੫੦॥
Kabit – (Now Bhai Santokh Singh Ji describes the world) the gymnast plays the game and in this world the Lord is the gymnast playing the game in the tent created by Maya. The false objects are believed to be true and within these the individual is trapped. You are gathering the material objects for your own self interest not knowing as if you were acting in a dream. In the same way that an individual gathers items in a dream and later wakes up to find none of it real and due to this later regrets his actions. When a person awakens internally due to knowledge he realises what he did before was fruitless and regrets his actions. In a way that a shell seems to contain silver, a deer in the heat sees a mirage of water, and due to ignorance a rope can be mistaken for a snake however all three are false assumptions. Kavi Santokh Singh Ji is reassuring the teachings of the guru by staying all these material objects are false you should become engrossed in the meditation of Gods beautiful name. You believe creation to be real as it was created by the Lord however the only thing that is truly real is the name of God so bond with this incantation. 50.
Above is a painting depicting Maya and the Trimurti (Brahma, Vishnu and Shiva)
Ika Maee Jugat Viaee Tin Chele Parvaan (The Illusion known as Maya created the three disciples - Brahma, Vishnu & Shiva). This line from Jap Ji Sahib by Sri Guru Nanak Dev Ji shows that the Trimurti are not divine as they were created for purposes by the illusion known as Maya. To those who are trapped in the entanglements of of the false reality consider Maya to be an illusion veiling them from direct contact with the Lord. To those who are immersed with the love of God and detached from reality consider Maya to be the creative force of God.
In the next four stanzas of the Sri Nanak Parkash numbered fifty one to fifty four of the first Adhyai, Kavi Santokh Singh Ji speaks about the perils of Maya and advises those who are deluded to the presence of the lord to have firm faith in hims and not to become engrossed in falsehood.
The translated stanzas are below;
Ika Maee Jugat Viaee Tin Chele Parvaan (The Illusion known as Maya created the three disciples - Brahma, Vishnu & Shiva). This line from Jap Ji Sahib by Sri Guru Nanak Dev Ji shows that the Trimurti are not divine as they were created for purposes by the illusion known as Maya. To those who are trapped in the entanglements of of the false reality consider Maya to be an illusion veiling them from direct contact with the Lord. To those who are immersed with the love of God and detached from reality consider Maya to be the creative force of God.
In the next four stanzas of the Sri Nanak Parkash numbered fifty one to fifty four of the first Adhyai, Kavi Santokh Singh Ji speaks about the perils of Maya and advises those who are deluded to the presence of the lord to have firm faith in hims and not to become engrossed in falsehood.
The translated stanzas are below;
ਦੋਹਰਾ । ਜਿਹ ਕਰੁਨਾ ਤੇ ਜਠਰ ਮਹਿਂ ਅਗਨਿ ਸਪਰਸ਼ ਨ ਹੋਇ । ਜਨਮਤਿ ਹੀ ਪੁਨ ਜਗ ਰਚਯੋ ਰਿਦੈ ਬਿਸ਼ਾਰਯੋ ਸੋਇ ॥੫੧॥
Couplet – Through the grace of God the fire of the womb could not touch the child. You have then taken birth into the world and become attached to the world. Due to this you have forgotten about the Lord. 51
ਚੌਪਈ ।
ਜਿਹ ਕਰਨਾ ਤੇ ਰੂਪ ਅਨੂਪਾ । ਤਿਹ ਤਜਿ ਪਰਯੋ ਅੰਧ ਜੋ ਕੂਪਾ ।
ਜਿਸ ਕਰੁਨਾ ਸਭਿ ਦਏ ਪਦਾਰਥ । ਤਿਸ ਤਜਿ ਫਿਰਤ ਬਿਸ਼ੈ ਕੇ ਸ਼੍ਵਾਰਥ ॥੫੨॥
Quatrain – Through the grace of God you have been granted such a beautiful form. You have forgotten about the Lord and have fallen into the hidden well of Maya. Through the grace of God has given you all the material objects. You have forgotten about the Lord and become entangled in the web of sexual desire. 52.
ਮਨ ਮੂਰਖ ਅਜਹੂੰ ਨਹਿਂ ਜਾਨਤਿ । ਜਿਸ ਕਰੁਨਾ ਤੇ ਸਭਿ ਤੁਝ ਮਾਨਤਿ ।
ਮਧੁਰ ਜਾਨ ਬਿਸ਼ਯਨਿ ਬਿਲਸਾਤੂ । ਸੋ ਹੋਵਹਿਂ ਕਟੁ ਬਡ ਦੁਖ ਦਾਤੂ ॥੫੩॥
O foolish mind you still do not understand the Lord! It is due to the name of God that people give you respect. You are engrossed in the trap of sexual pleasure because you consider it to be sweet. In the end this will become bitter and you will suffer great pain. 53.
ਦੋਹਰਾ । ਨਾਮਹਿ ਤੇ ਸਭਿ ਕੁਛ ਬਨਯੋ ਖੰਡ ਬ੍ਰਹਮੰਡ ਸਰੀਰ । ਸੋ ਕਿਉਂ ਨਾਮ ਬਿਸਾਰਿੳ ਨਿਤ ਸਮਾਰਿ ਮਤਿ ਧੀਰ ॥੫੪॥
Couplet – Through the name of God all of existence was created. The galaxies, the heavens and the planets were created due to the name of God. So why have you forgotten the name of God? O faithful being forever remember the name of God. 54.
Couplet – Through the grace of God the fire of the womb could not touch the child. You have then taken birth into the world and become attached to the world. Due to this you have forgotten about the Lord. 51
ਚੌਪਈ ।
ਜਿਹ ਕਰਨਾ ਤੇ ਰੂਪ ਅਨੂਪਾ । ਤਿਹ ਤਜਿ ਪਰਯੋ ਅੰਧ ਜੋ ਕੂਪਾ ।
ਜਿਸ ਕਰੁਨਾ ਸਭਿ ਦਏ ਪਦਾਰਥ । ਤਿਸ ਤਜਿ ਫਿਰਤ ਬਿਸ਼ੈ ਕੇ ਸ਼੍ਵਾਰਥ ॥੫੨॥
Quatrain – Through the grace of God you have been granted such a beautiful form. You have forgotten about the Lord and have fallen into the hidden well of Maya. Through the grace of God has given you all the material objects. You have forgotten about the Lord and become entangled in the web of sexual desire. 52.
ਮਨ ਮੂਰਖ ਅਜਹੂੰ ਨਹਿਂ ਜਾਨਤਿ । ਜਿਸ ਕਰੁਨਾ ਤੇ ਸਭਿ ਤੁਝ ਮਾਨਤਿ ।
ਮਧੁਰ ਜਾਨ ਬਿਸ਼ਯਨਿ ਬਿਲਸਾਤੂ । ਸੋ ਹੋਵਹਿਂ ਕਟੁ ਬਡ ਦੁਖ ਦਾਤੂ ॥੫੩॥
O foolish mind you still do not understand the Lord! It is due to the name of God that people give you respect. You are engrossed in the trap of sexual pleasure because you consider it to be sweet. In the end this will become bitter and you will suffer great pain. 53.
ਦੋਹਰਾ । ਨਾਮਹਿ ਤੇ ਸਭਿ ਕੁਛ ਬਨਯੋ ਖੰਡ ਬ੍ਰਹਮੰਡ ਸਰੀਰ । ਸੋ ਕਿਉਂ ਨਾਮ ਬਿਸਾਰਿੳ ਨਿਤ ਸਮਾਰਿ ਮਤਿ ਧੀਰ ॥੫੪॥
Couplet – Through the name of God all of existence was created. The galaxies, the heavens and the planets were created due to the name of God. So why have you forgotten the name of God? O faithful being forever remember the name of God. 54.
Nanak Gur Gobind Singh Pooran Gur Avtar. (Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji are the true and complete manifestation of the Lord)
Above is a painting from the imagination of the artist of a meeting between Sri Guru Gobind Singh Ji and Sri Guru Nanak Dev Ji. Also behind Sri Guru Nanak Dev Ji are his faithful companions Bhai Bala Ji and Bhai Mardana.
Now Kavi Santokh Singh Ji writes on the glory of the Sri Waheguru incantation and how it is actually greater then the transcendent and non transcendent manifestations of the Lord. In the stanzas numbered fifty five to sixty one Kavi Santokh Singh Ji explains how the avtars and the Gurus have shown that the name of the Lord is greater then his manifestations. The first example cited is that of Sri Ram Chandar in the age of Treta where the bridge was created from the southern point of India to Lanka with the use of large stones. These stones only floated on the water once the name of God had been written on them. The name of God was greater then the manifestation of Ram. We can find this advent written about by Bhagat Namdev Ji in the Sri Guru Granth Sahib Ji and by Pandit Gulab Singh Ji in the Bhavrasamrit and Adhyatam Ramayan.
The second time the Gurshabad form (the word of God) was shown to be greater then any manifestation was by Sri Guru Arjan Dev Ji. Sri Guru Arjan Dev Ji compiled the Sri Adi Granth and installed it at a greater height and bowed to it in reverance.
The last example cited is that done by Sri Guru Gobind Singh Ji who in 1708 AD passed the authority of the Guru to Sri Guru Granth Sahib Ji.
The translations of the stanzas numbered fifty five to sixty one of the first Adhyai of the Sri Nanak Parkash follows;
Above is a painting from the imagination of the artist of a meeting between Sri Guru Gobind Singh Ji and Sri Guru Nanak Dev Ji. Also behind Sri Guru Nanak Dev Ji are his faithful companions Bhai Bala Ji and Bhai Mardana.
Now Kavi Santokh Singh Ji writes on the glory of the Sri Waheguru incantation and how it is actually greater then the transcendent and non transcendent manifestations of the Lord. In the stanzas numbered fifty five to sixty one Kavi Santokh Singh Ji explains how the avtars and the Gurus have shown that the name of the Lord is greater then his manifestations. The first example cited is that of Sri Ram Chandar in the age of Treta where the bridge was created from the southern point of India to Lanka with the use of large stones. These stones only floated on the water once the name of God had been written on them. The name of God was greater then the manifestation of Ram. We can find this advent written about by Bhagat Namdev Ji in the Sri Guru Granth Sahib Ji and by Pandit Gulab Singh Ji in the Bhavrasamrit and Adhyatam Ramayan.
The second time the Gurshabad form (the word of God) was shown to be greater then any manifestation was by Sri Guru Arjan Dev Ji. Sri Guru Arjan Dev Ji compiled the Sri Adi Granth and installed it at a greater height and bowed to it in reverance.
The last example cited is that done by Sri Guru Gobind Singh Ji who in 1708 AD passed the authority of the Guru to Sri Guru Granth Sahib Ji.
The translations of the stanzas numbered fifty five to sixty one of the first Adhyai of the Sri Nanak Parkash follows;
ਸ੍ਵੈਯਾ ।
ਨਾਗੁਨ ਤੇ ਪੁਨ ਸਾਗੁਨ ਤੇ ਗੁਰ ਕੇ ਮਤਿ ਮੈਂ ਵਡ ਨਾਮ ਪਛਾਨੋ ।
ਸ਼੍ਰੀ ਮੁਖ ਨਾਨਕ ਗੋਬਿੰਦ ਸਿੰਘ ਵਡੋ ਸਭਿ ਤੇ ਕਹਿ ਨਾਮ ਬਖਾਨੋ ।
ਬੇਦ ਪੁਰਾਨ ਗਰੰਥ ਭਨੈਂ ਕਵਿ ਕੋਵਿਦ ਜੇ ਸਭਿ ਹੀ ਮਨ ਮਾਨੋ ।
ਰੇ ਮਨ ਮੂੜ ਸੁ ਨਾਮ ਪ੍ਰਤਾਪਹਿ ਜਾਨ ਅਜਾਨ ਭਯੋ ਕਿਮ ਜਾਨੋ ॥੫੫॥
Savaiya – The name of the Lord is greater than the transcendent and non transcendent forms of the Guru. Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji both stated that the greatest of all things is the name of God. The Vedas, the Puranas, the Sri Guru Granth Sahib Ji, the poets and the pundits have all accepted that the greatest of all is things is the name of God and have paid their respects to the name of God. O foolish mind how have you forgotten the value of the lords name when initially you knew its true merit? How will you realise what is the true cause of this? 55.
ਸ੍ਵੈਯਾ ।
ਨਾਗੁਨ ਤੇ ਇਮ ਜਾਨ ਵਡੋ ਪਰਮਾਤਮ ਦੇਹਿਨ ਮੈਂ ਸਭਿ ਸੋਊ ।
ਚੇਤਨ ਕੇ ਅਵਿਲੰਬਤਿ ਹ੍ਵੈ ਨਰ ਨਾਰਿ ਬਿਰਾਜਤਿ ਜੰਗਮ ਜੋਊ ।
ਹੋਵਤਿ ਹੀ ਤਿਹ ਕੇ ਘਟ ਮੈਂ ਨਰ ਜੀਵ ਦੁਖੀ ਭਵ ਮੈਂ ਸਭਿ ਕੋਊ ।
ਨਾਮ ਜਪੈ ਜਬ ਹੀ ਸੁਖ ਸਾਗਰ ਚੇਤਨ ਚੀਤ ਉਦੋਤਿ ਸੁ ਹੋਊ ॥੫੬॥
Savaiya – The incantation of the word Waheguru is greater than the non transcendent form of God. God is present within everyone in the form of the soul. By accepting the conscious lord as the only refuge and asylum the beings including the males and females are being graced by the divine. Even though within the heart of every being the Lord resides still the beings suffer pain! When one is to meditate on the incantation of Waheguru which represents the Lord who is the ocean of peace, then the Lord becomes the manifest and gives peace. 56.
ਸ੍ਵੈਯਾ ।
ਸੁੰਗਨ ਤੇ ਵਧਿ ਜਾਨਤਿ ਹੈਂ ਇਵ ਜੇ ਰਸ ਜਾਪ ਮੈ ਲੀਨ ਵਿਸ਼ਾਲਾ ।
ਪ੍ਰੇਮ ਸੋਂ ਨਾਮ ਵਸਯੋ ਜਬ ਹੀ ਤਬ ਗੋਚਰ ਹੋਤਿ ਸਰੂਪ ਕ੍ਰਿਪਾਲਾ ।
ਯਾਂਹੀ ਤੇ ਨਾਮ ਅਧੀਨ ਸਰੂਪ ਲਖਯੋ ਭਗਤੰਨ ਭਲੀ ਮਤਿ ਸ਼ਾਲਾ ।
ਧਾਰਿ ਰਿਦੇ ਤਜਿਬੋ ਨ ਕਰੈਂ ਨਿਸ ਬਾਸੁਰ ਜੀਹ ਮੈ ਜਯੋਂ ਗਲ ਮਾਲਾ ॥੫੭॥
Savaiya – The name of God known as Waheguru is greater than the transcendent form of God. The saints are intoxicated due to the pleasure gained from their meditation on the incantation Waheguru. When the name of God becomes instilled within the heart along with loving devotion the then form of the lord manifests within. By remaining a subordinate to the name of God does one attain the divine form and the saints who meditate on the Lord have truly understood the value of God’s name. Once they adopt the name of God they do not let it go. Both day and night they keep the name of the lord on their tongue in the way that a necklace remains with the individual. 57.
ਚੌਪਈ ।
ਨਿਜ ਤੇ ਅਧਿਕ ਹੇਤੁ ਸ਼੍ਰੀ ਰਾਮੂ । ਜਗਹਿ ਲਖਾਯੋ ਲਿਖ ਕਰਿ ਨਾਮੂ ।
ਸਰੁਵਰ ਪਰ ਗਿਰਿਵਰ ਧਰਿ ਭਾਰੇ । ਤਰੁਵਰ ਕੇ ਪਾਤਨਿ ਸਮ ਤਾਰੇ ॥੫੮॥
Quatrain – In this way Sri Ram Chandar told the world that the name of God was greater than him. Sri Ram Chandar shows this in practice also to the people of the world. In order to build a bridge to cross over to Lanka Sri Ram Chandar Ji had the large rocks collected, the name of God written on them then dropped in the ocean and due to the name of God all of these floated as if they were leaves. 58.
ਪੁਨ ਸ੍ਰੀ ਗੁਰ ਅਰਜਨ ਗਤਿਗਾਈ । ਨਿਜ ਤੇ ਮਹਿਮਾ ਅਧਿਕ ਲਖਾਈ ।
ਸ੍ਰੀ ਸੁ ਗ੍ਰੰਥ ਮਹਿਂ ਲਿਖਿ ਜਸੁ ਨਾਮੂ । ਤਿਹ ਤੇ ਅਧੋ ਭਏ ਸੁਖਧਾਮੂ ॥੫੯॥
Then Sri Guru Arjan Dev Ji who was the granter of liberation also showed that the name of God is greater than his form. Within the Sri Guru Granth Sahib Ji the praise and glory of God’s name was written. When the Adi Granth was created it was kept at a higher level then Guru Arjan Dev Ji to show how superior the name of God was to the Guru. 59.
ਦੋਹਰਾ ।
ਆਪ ਅਛਤ ਸਮਰੱਥ ਪ੍ਰਭੁ ਦਈ ਬਡਾਈ ਨਾਮ । ਅਪਰ ਤਰਕ ਕੋ ਕਰ ਸਕਹਿ ਸਭਿ ਮਾਨਹਿਂ ਗੁਨਧਾਮ ॥੬੦॥
Couplet – The form of God, Sri Guru Gobind Singh Ji within his life whilst Guru passed over the seat of authority to Sri Guru Granth Sahib Ji to give praise to the name of God. Who else is there in the world that will be able to perform such a feat? All of the knowledgeable people accept and understand the position of the name of God. 60.
ਦੋਹਰਾ ।
ਨਿਰਗੁਨ ਸਰਗੁਨ ਨਾਮੁ ਜੋ ਵਾਹਿਗੁਰੂ ਤਿਨ ਮੇਰੁ । ਸਭ ਤੇ ਊਚਾ ਜਾਨੀਏ ਲੇਤਿ ਨ ਕੀਜੈ ਦੇਰਿ ॥੬੧॥
Couplet – The transcendent and non transcendent forms of God and inferior to the name of God. Accept the incantation of Waheguru to be the greatest of all do not waste time in meditating on the name of the Lord. 61.
ਨਾਗੁਨ ਤੇ ਪੁਨ ਸਾਗੁਨ ਤੇ ਗੁਰ ਕੇ ਮਤਿ ਮੈਂ ਵਡ ਨਾਮ ਪਛਾਨੋ ।
ਸ਼੍ਰੀ ਮੁਖ ਨਾਨਕ ਗੋਬਿੰਦ ਸਿੰਘ ਵਡੋ ਸਭਿ ਤੇ ਕਹਿ ਨਾਮ ਬਖਾਨੋ ।
ਬੇਦ ਪੁਰਾਨ ਗਰੰਥ ਭਨੈਂ ਕਵਿ ਕੋਵਿਦ ਜੇ ਸਭਿ ਹੀ ਮਨ ਮਾਨੋ ।
ਰੇ ਮਨ ਮੂੜ ਸੁ ਨਾਮ ਪ੍ਰਤਾਪਹਿ ਜਾਨ ਅਜਾਨ ਭਯੋ ਕਿਮ ਜਾਨੋ ॥੫੫॥
Savaiya – The name of the Lord is greater than the transcendent and non transcendent forms of the Guru. Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji both stated that the greatest of all things is the name of God. The Vedas, the Puranas, the Sri Guru Granth Sahib Ji, the poets and the pundits have all accepted that the greatest of all is things is the name of God and have paid their respects to the name of God. O foolish mind how have you forgotten the value of the lords name when initially you knew its true merit? How will you realise what is the true cause of this? 55.
ਸ੍ਵੈਯਾ ।
ਨਾਗੁਨ ਤੇ ਇਮ ਜਾਨ ਵਡੋ ਪਰਮਾਤਮ ਦੇਹਿਨ ਮੈਂ ਸਭਿ ਸੋਊ ।
ਚੇਤਨ ਕੇ ਅਵਿਲੰਬਤਿ ਹ੍ਵੈ ਨਰ ਨਾਰਿ ਬਿਰਾਜਤਿ ਜੰਗਮ ਜੋਊ ।
ਹੋਵਤਿ ਹੀ ਤਿਹ ਕੇ ਘਟ ਮੈਂ ਨਰ ਜੀਵ ਦੁਖੀ ਭਵ ਮੈਂ ਸਭਿ ਕੋਊ ।
ਨਾਮ ਜਪੈ ਜਬ ਹੀ ਸੁਖ ਸਾਗਰ ਚੇਤਨ ਚੀਤ ਉਦੋਤਿ ਸੁ ਹੋਊ ॥੫੬॥
Savaiya – The incantation of the word Waheguru is greater than the non transcendent form of God. God is present within everyone in the form of the soul. By accepting the conscious lord as the only refuge and asylum the beings including the males and females are being graced by the divine. Even though within the heart of every being the Lord resides still the beings suffer pain! When one is to meditate on the incantation of Waheguru which represents the Lord who is the ocean of peace, then the Lord becomes the manifest and gives peace. 56.
ਸ੍ਵੈਯਾ ।
ਸੁੰਗਨ ਤੇ ਵਧਿ ਜਾਨਤਿ ਹੈਂ ਇਵ ਜੇ ਰਸ ਜਾਪ ਮੈ ਲੀਨ ਵਿਸ਼ਾਲਾ ।
ਪ੍ਰੇਮ ਸੋਂ ਨਾਮ ਵਸਯੋ ਜਬ ਹੀ ਤਬ ਗੋਚਰ ਹੋਤਿ ਸਰੂਪ ਕ੍ਰਿਪਾਲਾ ।
ਯਾਂਹੀ ਤੇ ਨਾਮ ਅਧੀਨ ਸਰੂਪ ਲਖਯੋ ਭਗਤੰਨ ਭਲੀ ਮਤਿ ਸ਼ਾਲਾ ।
ਧਾਰਿ ਰਿਦੇ ਤਜਿਬੋ ਨ ਕਰੈਂ ਨਿਸ ਬਾਸੁਰ ਜੀਹ ਮੈ ਜਯੋਂ ਗਲ ਮਾਲਾ ॥੫੭॥
Savaiya – The name of God known as Waheguru is greater than the transcendent form of God. The saints are intoxicated due to the pleasure gained from their meditation on the incantation Waheguru. When the name of God becomes instilled within the heart along with loving devotion the then form of the lord manifests within. By remaining a subordinate to the name of God does one attain the divine form and the saints who meditate on the Lord have truly understood the value of God’s name. Once they adopt the name of God they do not let it go. Both day and night they keep the name of the lord on their tongue in the way that a necklace remains with the individual. 57.
ਚੌਪਈ ।
ਨਿਜ ਤੇ ਅਧਿਕ ਹੇਤੁ ਸ਼੍ਰੀ ਰਾਮੂ । ਜਗਹਿ ਲਖਾਯੋ ਲਿਖ ਕਰਿ ਨਾਮੂ ।
ਸਰੁਵਰ ਪਰ ਗਿਰਿਵਰ ਧਰਿ ਭਾਰੇ । ਤਰੁਵਰ ਕੇ ਪਾਤਨਿ ਸਮ ਤਾਰੇ ॥੫੮॥
Quatrain – In this way Sri Ram Chandar told the world that the name of God was greater than him. Sri Ram Chandar shows this in practice also to the people of the world. In order to build a bridge to cross over to Lanka Sri Ram Chandar Ji had the large rocks collected, the name of God written on them then dropped in the ocean and due to the name of God all of these floated as if they were leaves. 58.
ਪੁਨ ਸ੍ਰੀ ਗੁਰ ਅਰਜਨ ਗਤਿਗਾਈ । ਨਿਜ ਤੇ ਮਹਿਮਾ ਅਧਿਕ ਲਖਾਈ ।
ਸ੍ਰੀ ਸੁ ਗ੍ਰੰਥ ਮਹਿਂ ਲਿਖਿ ਜਸੁ ਨਾਮੂ । ਤਿਹ ਤੇ ਅਧੋ ਭਏ ਸੁਖਧਾਮੂ ॥੫੯॥
Then Sri Guru Arjan Dev Ji who was the granter of liberation also showed that the name of God is greater than his form. Within the Sri Guru Granth Sahib Ji the praise and glory of God’s name was written. When the Adi Granth was created it was kept at a higher level then Guru Arjan Dev Ji to show how superior the name of God was to the Guru. 59.
ਦੋਹਰਾ ।
ਆਪ ਅਛਤ ਸਮਰੱਥ ਪ੍ਰਭੁ ਦਈ ਬਡਾਈ ਨਾਮ । ਅਪਰ ਤਰਕ ਕੋ ਕਰ ਸਕਹਿ ਸਭਿ ਮਾਨਹਿਂ ਗੁਨਧਾਮ ॥੬੦॥
Couplet – The form of God, Sri Guru Gobind Singh Ji within his life whilst Guru passed over the seat of authority to Sri Guru Granth Sahib Ji to give praise to the name of God. Who else is there in the world that will be able to perform such a feat? All of the knowledgeable people accept and understand the position of the name of God. 60.
ਦੋਹਰਾ ।
ਨਿਰਗੁਨ ਸਰਗੁਨ ਨਾਮੁ ਜੋ ਵਾਹਿਗੁਰੂ ਤਿਨ ਮੇਰੁ । ਸਭ ਤੇ ਊਚਾ ਜਾਨੀਏ ਲੇਤਿ ਨ ਕੀਜੈ ਦੇਰਿ ॥੬੧॥
Couplet – The transcendent and non transcendent forms of God and inferior to the name of God. Accept the incantation of Waheguru to be the greatest of all do not waste time in meditating on the name of the Lord. 61.
Above is a painting depicting Sri Ram Chandar and the army of monkeys creating the bridge from South India to Lanka known as the Ram Setu. You can see in the picture above that the name of God was being inscribed on each rock in order to make it float. This showed that the manifestation Ram Chandar was also incomparable to the name of God.
Above is an image of the Waheguru incantation which is recited by all Sikhs as their Gurmantar daily. This is the incantation passed by the five beloved to the Sikhs on their initiation into the Khalsa. This incantation is a universal incantation and can be recited by anyone no matter of differences in sex, age, colour, creed, race or religion. In the last few hears a huge samagam has been held in the state of Rajasthan and is an annual event. During this event the Sikh Saints performed a two hour katha on the Waheguru incantation, its formula and merit. The locals were so surprised by the formula and merits of the mantra that they asked if they could recite it. The saints advised them that it was universal, now annually as the event takes place all the local population all recite the Waheguru incantation. you can go from shop to shop and hear the Waheguru incantation being played on the stereos systems.
Now in the translation of the Sri Nanak Parkash, the stanzas numbered sixty two to seventy seven from the first Adhyai are being translated. In these Kavi Santokh Singh ji explains the glory of the Waheguru incantation and formula. All the merits of the incantation are also explained. This topic is very important, many modern day scholars who have no depth in Sikh metaphysics and philosophy disregard this incantation and state that meditating on it has no merit and some have even considered that this incantation has no link to Sikhism. The perils of falsehood and destruction to the Sikh faith seem to have no fear of the Guru.
The translated verses can be found below;
Now in the translation of the Sri Nanak Parkash, the stanzas numbered sixty two to seventy seven from the first Adhyai are being translated. In these Kavi Santokh Singh ji explains the glory of the Waheguru incantation and formula. All the merits of the incantation are also explained. This topic is very important, many modern day scholars who have no depth in Sikh metaphysics and philosophy disregard this incantation and state that meditating on it has no merit and some have even considered that this incantation has no link to Sikhism. The perils of falsehood and destruction to the Sikh faith seem to have no fear of the Guru.
The translated verses can be found below;
ਚੌਪਈ ।
ਨਿਰਗੁਨ ਨਾਮਨ ਤੇ ਵਧਿ ਐਸੇ । ਸੋ ਕਰਿ ਅਰਥ ਬਖਾਨੋਂ ਜੈਸੇ ।
ਵਾਹਿ ਨਾਮੁ ਅਚਰਜ ਕੋ ਹੋਈ । ਅਚਰਜ ਤੇ ਪਰਿ ਉਕਤਿ ਨ ਕੋਈ ॥੬੨॥
Quatrain – (in this quatrain Kavi Santokh Singh Ji expounds the meaning of ‘Wahe’) Understand that the name of God is greater than the non transcendent form of God through the expounding of the word. The word ‘Wahe’ means wonderful and this cannot be expounded any further due to a lack of terminology or expressions. 62.
ਗੋ ਤਮ ਨਾਮ ਅਗਯਾਨ ਅਨਿੰਤ । ਰੋ ਪਰਕਾਸ਼ ਕਿਯੋ ਜਿਨ ਚਿੱਤੁ ।
ਇਉਂ ਸ਼੍ਰੀ ਨਾਨਕ ਨਾਮ ਬਨਾਯੋ । ਸੁਨਿ ਸ਼੍ਰੂਤਿ ਸੰਤਨ ਚਿਤ ਸੁਖ ਪਾਯੋ ॥੬੩॥
(In this quatrain Bhai Santokh Singh Ji expounds the meaning of the word ‘Guru’) The syllable ‘Gu’ meaning darkness and metaphorically stands for ignorance while the syllable ‘Ru’ means illumination. The total the meaning of the two is ‘the dispeller of the darkness known as ignorance arising into the illumination of knowledge’. In this way Sri Guru Nanak Dev Ji created the incantation of Waheguru. In this way the saints have heard this incantation and gained a state of bliss. 63.
ਦੋਹਰਾ ।
ਪੁਨ ਸਰਗੁਨ ਕੇ ਨਾਮ ਤੇ ਅਧਿਕ ਜਾਨ ਮਨ ਮਾਂਹਿ । ਜਿਹ ਸਿਮਰਤਿ ਕਲਿਕਾਲ ਕੇ, ਕਲਮਲ ਅਖਿਲ ਨਸਾਹਿਂ ॥੬੪॥
Couplet – One should realise that the name of God is greater than his transcendent manifestation. If one is to meditate on the name of God in the age of Kaljug then all the great sins accumulated will be erased. 64.
ਚੌਪਈ ।
ਵੱਵਾ ਵਾਸੁਦੇਵ ਤੇ ਲੀਨੋ । ਹਰੀ ਬਿਸਨੁ ਤੇ ਹਾਹਾ ਚੀਨੋ ।
ਗੱਗਾ ਗੋਬਿੰਦ ਤੇ ਲਿਯ ਜਾਨੋ । ਰਾਰਾ ਰਾਮਚੰਦ ਮਨ ਮਾਨੋ ॥੬੫॥
Quatrain – (Now Kavi Santokh Singh Ji explains how the Waheguru incantation was created) from the incantation of ‘Vasdev’ the letter Vava (V) was taken as the initial letter. From the incantation ‘Hari Vishan’ the letter Haha (H) was taken. Understand that the third letter Guga (G) came from the incantation ‘Govind’. The letter Rara (r) was taken from the incantation ‘Ram Chand’. In this way the incantation of Waheguru was formed from the letters of the incantations of the four ages. 65.
ਚਤੁਰ ਬਰਨ ਕੋ ਏਕ ਬਨਾਯਾ । ਫਲ ਦਾਇਕ ਇਹ ਅਧਿਕ ਸੁਹਾਯਾ ।
ਚਤੁਰ ਨਾਮ ਸਿਮਰਨ ਕਿਯ ਏਕੂ । ਉਰਧਾਰੇ ਜਿਸ ਹੋਤਿ ਬਿਬੇਕੂ ॥੬੬॥
From the four letters the one great incantation of ‘Waheguru’ was created. This incantation holds great merit if recited. By reciting this one incantation you are actually repeating all four incantations which are used to make the word Waheguru. However adopts this great name of God within their mind with gain great knowledge. 66.
ਸੋਰਠਾ ।
ਸ਼੍ਰੀ ਸਰਗੁਨ ਜੇ ਨਾਮ ਤਿਨ ਤੇ ਇਉਂ ਜਾਨਯੋ ਅਧਿਕ । ਔਰ ਅਰਥ ਮਤਿਧਾਮ ਕਰਿਹੈਂ ਸੁਖਦ ਅਨੰਤ ਗਤਿ ॥੬੭॥
Sortha – In this way the name of the Lord through the incantation Waheguru is greater than the names of the transcendent manifestations of the Lord. Other knowledgeable people expound different meanings for this incantation as it is endless and creates bliss. 67.
ਦੋਹਰਾ ।
ਬੀਜ ਮੰਤ੍ਰ ਬਰ ਨਾਮ ਹੈ ਰਿੱਧਿਨਿ ਸਿੱਧਿਨਿ ਧਾਮ । ਮੋਖ ਧਰਮ ਸੁਖ ਦੇਤਿ ਹੈ ਸਿਮਰਹੁ ਆਠਹੁ ਜਾਮ ॥੬੮॥
Couplet – This incantation is the root incantation and is form from the four root incantations of the ages. This incantation is the abode of all the Riddhis and Siddhis. This incantation gives a being the status of a liberated being, so repeat this incantation in all the eight pehars of the day (a Pehar is a three hour time frame). 68.
ਚੌਪਈ ।
ਅੱਖਰ ਮਧੁਰ ਮਨੋਹਰ ਚਾਰ । ਚਾਰ ਬੇਦ ਕੇ ਜਾਨਹੁਂ ਸਾਰ ।
ਚਾਰ ਬਰਨ ਕੋ ਹਰਨ ਬਿਕਾਰ । ਚਾਰ ਜੁ ਆਸ਼੍ਰਮ ਸੁਖਦ ਅਚਾਰ ॥੬੯॥
Quatrain – These four letters are beautiful and sweet. This incantation contains all the essence of the Vedas. This incantation is able to eradicate the sins of all four social castes. This incantation is able to assist all the people from the four fold division of human life in accordance with Hinduism. 69.
ਚਾਰ ਮੁਕਤਿ ਕੇ ਇਹੁ ਦਰ ਚਾਰ । ਕਿਧੌਂ ਵਿਸ਼ਨੁ ਕੀ ਹੈਂ ਭੁਜ ਚਾਰ ।
ਚਾਰੁਪਦੇਸ਼ ਚੱਕ ਜੇ ਚਾਰ । ਚਾਰ ਅਵਸਥਾ ਮਹਿਂ ਸੁਖਕਾਰ ॥੭੦॥
The four letters of this incantation is able to grant the four different types of liberation. Understand these letters to have the same power as the fours arms of Vishnu though the representation of the items he holds. In the four directions you will find no other incantation as beautiful. Within the four different spiritual states this incantation offers bliss. 70.
ਦੋਹਰਾ ।
ਨ੍ਰਿਪ ਬਿਬੇਕ ਕੀ ਸੈਨ ਮਹਿਂ ਸੈਨਾਪਤਿ ਏ ਚਾਰ । ਮੋਹ ਕਟਕ ਕੋ ਜੀਤਿ ਕੈ ਛਿਨ ਮਹਿਂ ਲੇਵਤਿ ਮਾਰ ॥੭੧॥
Couplet – The knowledgeable king has an army within which these four letters are the four generals are able to defeat the army of attachment within a single moment. 71.
ਚੌਪਈ ।
ਪ੍ਰੇਮ ਭਗਤਿ ਕੇ ਭੂਖਨ ਚਾਰੁ । ਲਖਨ ਗਯਾਨ ਕੋ ਲੋਚਨ ਚਾਰ ।
ਚਾਰ ਪਦਾਰਥ ਕੇ ਦਾਤਾਰ । ਚਾਰ ਜੁ ਯੁਗ ਤਿਨ ਮਹਿਂ ਗਤਿ ਕਾਰਿ ॥੭੨॥
Quatrain – These four letters are the ornaments/jewellery of loving devotion. In order to understand the knowledge of God one only need to know or be aware of these four letters. These four letters are able to grant the four rich commodities. Within the four ages these four letters are able to grant an individual liberation. 72.
ਭਗਤਨ ਕੰਠਾਭਰਨ ਸੁ ਚਾਰ । ਜਿਹ ਛਬਿ ਦੋਨੌ ਲੋਕ ਉਜਾਰ ।
ਚਾਰੁ ਬਰਨ ਕੋ ਧਰਮ ਅਧਾਰੁ । ਚਾਰ ਬਰਨ ਉਰ ਕਬਿ ਨ ਬਿਸਾਰਿ ॥੭੩॥
The holy men of the Lord regard these four letters as a precious garland which they put around their neck. Within the two worlds (the earth and heavens) there is illumination due to these four letters. These four letters are the asylum and refuge for the four social castes. Do not ever forget the four letters of the Waheguru incantation. 73.
ਦੋਹਰਾ ।
ਜੀਵ ਪਰਾਤਮ ਮੇਲਕੇ ਕਿਧੋਂ ਦੁਭਾਸ਼ੀ ਚਾਰੁ । ਗਾਹਿਕ ਕੇ ਅਪਵਰਗ ਕੇ ਭਲੇ ਦਲਾਲ ਬਿਚਾਰਿ ॥੭੪॥
Couplet – The four letters of this great incantation are the ones who allow the soul and the lord to meet. These four letters act as the intercessor for the meeting. Those people who are able to purchase the virtue of liberation understand these four letters to be the broker for the deal. 74.
ਭਵ ਬੰਧਨੁ ਕੇ ਆਮ ਕੋ ਆਖਯ ਭੇਖਜੁ ਚਾਰੁ । ਭ੍ਰਮ ਤਮ ਕੋ ਸਮ ਭਾਨੁ ਕੇ ਦੇਤਿ ਸਪਦ ਉਰ ਟਾਰਿ ॥੭੫॥
Couplet – This four lettered incantation is the remedy to all the bondage's and illnesses that a person can suffer. The doubts are similar to darkness and these four letters are like the sun that quickly dispels it from the heart. 75.
ਚੌਪਈ । ਜੇ ਭਵ ਸਾਵਜ ਕਰਹਿਂ ਅਤੰਕਾ । ਨਾਮੁ ਕੇਹਰੀ ਤਕਹਿਂ ਸੁ ਅੰਕਾ । ਕੇ ਨਰ ਗ੍ਰਸੇ ਕਲੂਖ ਅਹੇਸ਼ਾ । ਜਾਹਿਂ ਸ਼ਰਨ ਸੋ ਨਾਮ ਖਗੇਸ਼ਾ ॥੭੬॥
Quatrain – Creation is a metaphorical elephant from which everyone fears and due to this people seek a refuge under the four letters of the Waheguru incantation which is a metaphorical lion. Those people who are sinners are like a metaphorical snake they should seek refuge from under the name of God which is the metaphorical Garur. 76.
ਨਿਰਗੁਨ ਨਾਮਨ ਤੇ ਵਧਿ ਐਸੇ । ਸੋ ਕਰਿ ਅਰਥ ਬਖਾਨੋਂ ਜੈਸੇ ।
ਵਾਹਿ ਨਾਮੁ ਅਚਰਜ ਕੋ ਹੋਈ । ਅਚਰਜ ਤੇ ਪਰਿ ਉਕਤਿ ਨ ਕੋਈ ॥੬੨॥
Quatrain – (in this quatrain Kavi Santokh Singh Ji expounds the meaning of ‘Wahe’) Understand that the name of God is greater than the non transcendent form of God through the expounding of the word. The word ‘Wahe’ means wonderful and this cannot be expounded any further due to a lack of terminology or expressions. 62.
ਗੋ ਤਮ ਨਾਮ ਅਗਯਾਨ ਅਨਿੰਤ । ਰੋ ਪਰਕਾਸ਼ ਕਿਯੋ ਜਿਨ ਚਿੱਤੁ ।
ਇਉਂ ਸ਼੍ਰੀ ਨਾਨਕ ਨਾਮ ਬਨਾਯੋ । ਸੁਨਿ ਸ਼੍ਰੂਤਿ ਸੰਤਨ ਚਿਤ ਸੁਖ ਪਾਯੋ ॥੬੩॥
(In this quatrain Bhai Santokh Singh Ji expounds the meaning of the word ‘Guru’) The syllable ‘Gu’ meaning darkness and metaphorically stands for ignorance while the syllable ‘Ru’ means illumination. The total the meaning of the two is ‘the dispeller of the darkness known as ignorance arising into the illumination of knowledge’. In this way Sri Guru Nanak Dev Ji created the incantation of Waheguru. In this way the saints have heard this incantation and gained a state of bliss. 63.
ਦੋਹਰਾ ।
ਪੁਨ ਸਰਗੁਨ ਕੇ ਨਾਮ ਤੇ ਅਧਿਕ ਜਾਨ ਮਨ ਮਾਂਹਿ । ਜਿਹ ਸਿਮਰਤਿ ਕਲਿਕਾਲ ਕੇ, ਕਲਮਲ ਅਖਿਲ ਨਸਾਹਿਂ ॥੬੪॥
Couplet – One should realise that the name of God is greater than his transcendent manifestation. If one is to meditate on the name of God in the age of Kaljug then all the great sins accumulated will be erased. 64.
ਚੌਪਈ ।
ਵੱਵਾ ਵਾਸੁਦੇਵ ਤੇ ਲੀਨੋ । ਹਰੀ ਬਿਸਨੁ ਤੇ ਹਾਹਾ ਚੀਨੋ ।
ਗੱਗਾ ਗੋਬਿੰਦ ਤੇ ਲਿਯ ਜਾਨੋ । ਰਾਰਾ ਰਾਮਚੰਦ ਮਨ ਮਾਨੋ ॥੬੫॥
Quatrain – (Now Kavi Santokh Singh Ji explains how the Waheguru incantation was created) from the incantation of ‘Vasdev’ the letter Vava (V) was taken as the initial letter. From the incantation ‘Hari Vishan’ the letter Haha (H) was taken. Understand that the third letter Guga (G) came from the incantation ‘Govind’. The letter Rara (r) was taken from the incantation ‘Ram Chand’. In this way the incantation of Waheguru was formed from the letters of the incantations of the four ages. 65.
ਚਤੁਰ ਬਰਨ ਕੋ ਏਕ ਬਨਾਯਾ । ਫਲ ਦਾਇਕ ਇਹ ਅਧਿਕ ਸੁਹਾਯਾ ।
ਚਤੁਰ ਨਾਮ ਸਿਮਰਨ ਕਿਯ ਏਕੂ । ਉਰਧਾਰੇ ਜਿਸ ਹੋਤਿ ਬਿਬੇਕੂ ॥੬੬॥
From the four letters the one great incantation of ‘Waheguru’ was created. This incantation holds great merit if recited. By reciting this one incantation you are actually repeating all four incantations which are used to make the word Waheguru. However adopts this great name of God within their mind with gain great knowledge. 66.
ਸੋਰਠਾ ।
ਸ਼੍ਰੀ ਸਰਗੁਨ ਜੇ ਨਾਮ ਤਿਨ ਤੇ ਇਉਂ ਜਾਨਯੋ ਅਧਿਕ । ਔਰ ਅਰਥ ਮਤਿਧਾਮ ਕਰਿਹੈਂ ਸੁਖਦ ਅਨੰਤ ਗਤਿ ॥੬੭॥
Sortha – In this way the name of the Lord through the incantation Waheguru is greater than the names of the transcendent manifestations of the Lord. Other knowledgeable people expound different meanings for this incantation as it is endless and creates bliss. 67.
ਦੋਹਰਾ ।
ਬੀਜ ਮੰਤ੍ਰ ਬਰ ਨਾਮ ਹੈ ਰਿੱਧਿਨਿ ਸਿੱਧਿਨਿ ਧਾਮ । ਮੋਖ ਧਰਮ ਸੁਖ ਦੇਤਿ ਹੈ ਸਿਮਰਹੁ ਆਠਹੁ ਜਾਮ ॥੬੮॥
Couplet – This incantation is the root incantation and is form from the four root incantations of the ages. This incantation is the abode of all the Riddhis and Siddhis. This incantation gives a being the status of a liberated being, so repeat this incantation in all the eight pehars of the day (a Pehar is a three hour time frame). 68.
ਚੌਪਈ ।
ਅੱਖਰ ਮਧੁਰ ਮਨੋਹਰ ਚਾਰ । ਚਾਰ ਬੇਦ ਕੇ ਜਾਨਹੁਂ ਸਾਰ ।
ਚਾਰ ਬਰਨ ਕੋ ਹਰਨ ਬਿਕਾਰ । ਚਾਰ ਜੁ ਆਸ਼੍ਰਮ ਸੁਖਦ ਅਚਾਰ ॥੬੯॥
Quatrain – These four letters are beautiful and sweet. This incantation contains all the essence of the Vedas. This incantation is able to eradicate the sins of all four social castes. This incantation is able to assist all the people from the four fold division of human life in accordance with Hinduism. 69.
ਚਾਰ ਮੁਕਤਿ ਕੇ ਇਹੁ ਦਰ ਚਾਰ । ਕਿਧੌਂ ਵਿਸ਼ਨੁ ਕੀ ਹੈਂ ਭੁਜ ਚਾਰ ।
ਚਾਰੁਪਦੇਸ਼ ਚੱਕ ਜੇ ਚਾਰ । ਚਾਰ ਅਵਸਥਾ ਮਹਿਂ ਸੁਖਕਾਰ ॥੭੦॥
The four letters of this incantation is able to grant the four different types of liberation. Understand these letters to have the same power as the fours arms of Vishnu though the representation of the items he holds. In the four directions you will find no other incantation as beautiful. Within the four different spiritual states this incantation offers bliss. 70.
ਦੋਹਰਾ ।
ਨ੍ਰਿਪ ਬਿਬੇਕ ਕੀ ਸੈਨ ਮਹਿਂ ਸੈਨਾਪਤਿ ਏ ਚਾਰ । ਮੋਹ ਕਟਕ ਕੋ ਜੀਤਿ ਕੈ ਛਿਨ ਮਹਿਂ ਲੇਵਤਿ ਮਾਰ ॥੭੧॥
Couplet – The knowledgeable king has an army within which these four letters are the four generals are able to defeat the army of attachment within a single moment. 71.
ਚੌਪਈ ।
ਪ੍ਰੇਮ ਭਗਤਿ ਕੇ ਭੂਖਨ ਚਾਰੁ । ਲਖਨ ਗਯਾਨ ਕੋ ਲੋਚਨ ਚਾਰ ।
ਚਾਰ ਪਦਾਰਥ ਕੇ ਦਾਤਾਰ । ਚਾਰ ਜੁ ਯੁਗ ਤਿਨ ਮਹਿਂ ਗਤਿ ਕਾਰਿ ॥੭੨॥
Quatrain – These four letters are the ornaments/jewellery of loving devotion. In order to understand the knowledge of God one only need to know or be aware of these four letters. These four letters are able to grant the four rich commodities. Within the four ages these four letters are able to grant an individual liberation. 72.
ਭਗਤਨ ਕੰਠਾਭਰਨ ਸੁ ਚਾਰ । ਜਿਹ ਛਬਿ ਦੋਨੌ ਲੋਕ ਉਜਾਰ ।
ਚਾਰੁ ਬਰਨ ਕੋ ਧਰਮ ਅਧਾਰੁ । ਚਾਰ ਬਰਨ ਉਰ ਕਬਿ ਨ ਬਿਸਾਰਿ ॥੭੩॥
The holy men of the Lord regard these four letters as a precious garland which they put around their neck. Within the two worlds (the earth and heavens) there is illumination due to these four letters. These four letters are the asylum and refuge for the four social castes. Do not ever forget the four letters of the Waheguru incantation. 73.
ਦੋਹਰਾ ।
ਜੀਵ ਪਰਾਤਮ ਮੇਲਕੇ ਕਿਧੋਂ ਦੁਭਾਸ਼ੀ ਚਾਰੁ । ਗਾਹਿਕ ਕੇ ਅਪਵਰਗ ਕੇ ਭਲੇ ਦਲਾਲ ਬਿਚਾਰਿ ॥੭੪॥
Couplet – The four letters of this great incantation are the ones who allow the soul and the lord to meet. These four letters act as the intercessor for the meeting. Those people who are able to purchase the virtue of liberation understand these four letters to be the broker for the deal. 74.
ਭਵ ਬੰਧਨੁ ਕੇ ਆਮ ਕੋ ਆਖਯ ਭੇਖਜੁ ਚਾਰੁ । ਭ੍ਰਮ ਤਮ ਕੋ ਸਮ ਭਾਨੁ ਕੇ ਦੇਤਿ ਸਪਦ ਉਰ ਟਾਰਿ ॥੭੫॥
Couplet – This four lettered incantation is the remedy to all the bondage's and illnesses that a person can suffer. The doubts are similar to darkness and these four letters are like the sun that quickly dispels it from the heart. 75.
ਚੌਪਈ । ਜੇ ਭਵ ਸਾਵਜ ਕਰਹਿਂ ਅਤੰਕਾ । ਨਾਮੁ ਕੇਹਰੀ ਤਕਹਿਂ ਸੁ ਅੰਕਾ । ਕੇ ਨਰ ਗ੍ਰਸੇ ਕਲੂਖ ਅਹੇਸ਼ਾ । ਜਾਹਿਂ ਸ਼ਰਨ ਸੋ ਨਾਮ ਖਗੇਸ਼ਾ ॥੭੬॥
Quatrain – Creation is a metaphorical elephant from which everyone fears and due to this people seek a refuge under the four letters of the Waheguru incantation which is a metaphorical lion. Those people who are sinners are like a metaphorical snake they should seek refuge from under the name of God which is the metaphorical Garur. 76.
ਭਵ ਸਾਗਰ ਮਹਿਂ ਖਾਤਿ ਜਿ ਗੋਤੂ । ਗਹੈਂ ਕਿਉਂ ਨ ਸ਼੍ਰੀ ਨਾਮ ਜਿ ਪੋਤੂ ।
ਸਿਮਰਨ ਮਹਿਂ ਕਿਛੁ ਖਰਚ ਨ ਖੇਦਾ । ਹੈ ਸੁਖੇਨ ਸੁਖਦਾਨ ਅਛੇਦਾ ॥੭੭॥
Those people who are drowning in the metaphorical worldly ocean why don’t they climb aboard the ferry that is the name of God? To meditate on the name of God does not cause one any unnecessary cost or inconvenience. Meditate on the name of God as it is easy and brings peace. 77.
ਸਿਮਰਨ ਮਹਿਂ ਕਿਛੁ ਖਰਚ ਨ ਖੇਦਾ । ਹੈ ਸੁਖੇਨ ਸੁਖਦਾਨ ਅਛੇਦਾ ॥੭੭॥
Those people who are drowning in the metaphorical worldly ocean why don’t they climb aboard the ferry that is the name of God? To meditate on the name of God does not cause one any unnecessary cost or inconvenience. Meditate on the name of God as it is easy and brings peace. 77.
Above is a modern painting depicting Sri Guru Nanak Dev Ji with a background influenced by Tibetan Buddhism.
Now in the first Adhyai the invocations have almost been completed. Now Kavi Santokh Singh Ji gives us brief examples of some of the events that occur in the life of Sri Guru Nanak Dev Ji. Below are the translations of the stanzas numbered seventy eight to eighty one;
Now in the first Adhyai the invocations have almost been completed. Now Kavi Santokh Singh Ji gives us brief examples of some of the events that occur in the life of Sri Guru Nanak Dev Ji. Below are the translations of the stanzas numbered seventy eight to eighty one;
ਦੋਹਰਾ ।
ਸੁੰਦਰ ਸਤਿਗੁਰੁ ਕੀ ਕਥਾ ਗੁਨ ਮੰਦਿਰ ਸੁਖਕੰਦ । ਬਰਨਨ ਤਿਸਕੋ ਅਬ ਕਰੋਂ ਹੋਵਹਿਂ ਬਿਘਨ ਨਿਕੰਦ ॥੭੮॥
Couplet – Now begins the beautiful eulogy to the life of Sri Guru Nanak Dev Ji which is the temple of virtues along with a cloud of peace. Kavi Santokh Singh Ji says that he will now describe the testimony of Sri Guru Nanak Dev Ji and is hoping that all impediments are removed. 78.
ਸ਼੍ਰੀ ਨਾਨਕ ਸੁ ਪ੍ਰਕਾਸ਼ ਮੈਂ, ਕਹੋਂ ਕਥਾ ਇਹ ਆਦਿ । ਅੰਗਦ ਬਾਲੇ ਕੋ ਮਿਲਨ, ਪੁਨ ਤਿਨ ਕੋ ਸੰਬਾਦ ॥੭੯॥
Couplet – This is the Granth containing the illumination of Sri Guru Nanak Dev Ji life which I will narrate initially. It begins with Bhai Bala Ji meeting Sri Guru Angad Dev Ji then the conversation that takes place between them. 79.
ਚੌਪਈ ।
ਪੁਨ ਸ਼੍ਰੀ ਨਾਨਕ ਜਨਮੁ ਸੁਹਾਵਾ ।
ਸ਼ਿਸ਼ ਲੀਲਾ ਬਹੁ ਨਰਨ ਦਿਖਾਵਾ ।
ਕਹੋ ਕਥਾ ਕਿਯ ਮੋਦੀ ਖਾਨਾ ।
ਤਿਹ ਤਜ ਦੇਸ਼ ਬਿਲੋਕੇ ਨਾਨਾ ॥੮੦॥
Quatrain – Then the manifestation of Sri Guru Nanak Dev Ji will be written, along with the tales of his youth which many witnessed. Following this is the expounding of events at the Modhi Khana in Sultanpur and the stories that took place in different countries. 80.
ਜਹਿਂ ਤਹਿਂ ਸਿੱਖੀ ਰੀਤਿ ਚਲਾਈ ।
ਪੁਰਿ ਕਰਤਾਰ ਬਸੇ ਪੁਨ ਆਈ ।
ਸਿੱਖੀ ਪਰਖੀ ਸਿੱਖਨ ਕੀ ਜਬ ।
ਸ਼੍ਰੀ ਅੰਗਦ ਕੋ ਤਖਤ ਦਿਯੋ ਤਬ ॥੮੧॥
I will narrate wherever Sri Guru Nanak Dev Ji started the religious practices of Sikhism. I will also narrate the details of Kartarpur where Guru Nanak Dev Ji settled. This is where Sri Guru Nanak Dev Ji tested their Sikhs and where Sri Guru Angad Dev Ji was installed on the throne of the Guru. 81.
ਸੁੰਦਰ ਸਤਿਗੁਰੁ ਕੀ ਕਥਾ ਗੁਨ ਮੰਦਿਰ ਸੁਖਕੰਦ । ਬਰਨਨ ਤਿਸਕੋ ਅਬ ਕਰੋਂ ਹੋਵਹਿਂ ਬਿਘਨ ਨਿਕੰਦ ॥੭੮॥
Couplet – Now begins the beautiful eulogy to the life of Sri Guru Nanak Dev Ji which is the temple of virtues along with a cloud of peace. Kavi Santokh Singh Ji says that he will now describe the testimony of Sri Guru Nanak Dev Ji and is hoping that all impediments are removed. 78.
ਸ਼੍ਰੀ ਨਾਨਕ ਸੁ ਪ੍ਰਕਾਸ਼ ਮੈਂ, ਕਹੋਂ ਕਥਾ ਇਹ ਆਦਿ । ਅੰਗਦ ਬਾਲੇ ਕੋ ਮਿਲਨ, ਪੁਨ ਤਿਨ ਕੋ ਸੰਬਾਦ ॥੭੯॥
Couplet – This is the Granth containing the illumination of Sri Guru Nanak Dev Ji life which I will narrate initially. It begins with Bhai Bala Ji meeting Sri Guru Angad Dev Ji then the conversation that takes place between them. 79.
ਚੌਪਈ ।
ਪੁਨ ਸ਼੍ਰੀ ਨਾਨਕ ਜਨਮੁ ਸੁਹਾਵਾ ।
ਸ਼ਿਸ਼ ਲੀਲਾ ਬਹੁ ਨਰਨ ਦਿਖਾਵਾ ।
ਕਹੋ ਕਥਾ ਕਿਯ ਮੋਦੀ ਖਾਨਾ ।
ਤਿਹ ਤਜ ਦੇਸ਼ ਬਿਲੋਕੇ ਨਾਨਾ ॥੮੦॥
Quatrain – Then the manifestation of Sri Guru Nanak Dev Ji will be written, along with the tales of his youth which many witnessed. Following this is the expounding of events at the Modhi Khana in Sultanpur and the stories that took place in different countries. 80.
ਜਹਿਂ ਤਹਿਂ ਸਿੱਖੀ ਰੀਤਿ ਚਲਾਈ ।
ਪੁਰਿ ਕਰਤਾਰ ਬਸੇ ਪੁਨ ਆਈ ।
ਸਿੱਖੀ ਪਰਖੀ ਸਿੱਖਨ ਕੀ ਜਬ ।
ਸ਼੍ਰੀ ਅੰਗਦ ਕੋ ਤਖਤ ਦਿਯੋ ਤਬ ॥੮੧॥
I will narrate wherever Sri Guru Nanak Dev Ji started the religious practices of Sikhism. I will also narrate the details of Kartarpur where Guru Nanak Dev Ji settled. This is where Sri Guru Nanak Dev Ji tested their Sikhs and where Sri Guru Angad Dev Ji was installed on the throne of the Guru. 81.
Above is a painting of Bhai Mardana, Sri Guru Nanak Dev Ji and Bhai Bala (left to right)
Right now follows the final stanzas in the first Adhyai of the Sri Nanak Parkash. Below are the stanzas numbered eighty two to eighty eight;
Right now follows the final stanzas in the first Adhyai of the Sri Nanak Parkash. Below are the stanzas numbered eighty two to eighty eight;
ਅਸ ਗੁਰ ਕੀਰਤਿ ਕਰਿਹੋਂ ਗ੍ਰੰਥੂ ।
ਸੁਨਿ ਸੁਖ ਪਾਵਹਿਂ ਗੁਰ ਕੇ ਪੰਥੂ ।
ਗੁਰ ਕੀਰਤਿ ਸਰਿਤਾ ਜਿਵ ਬਰਨੀ ।
ਮੰਗਲ ਕਰਨਿ ਅਮੰਗਲ ਹਰਨੀ ॥੮੨॥
Kavi Santokh Singh Ji states he is going to make such a Granth embedded with the fame and glory of Guru Nanak Dev Ji that people who follow this faith will gain a feeling of inner peace after hearing the compositions. The description of Sri Guru Nanak Dev Ji’s life is like a flowing river which creates bliss and eradicates pain. 82.
ਦੋਹਰਾ ।
ਭਵ ਬੰਧਨੁ ਬ੍ਰਿਖ ਕੇ ਸਹਿਤ ਭਰਮ ਬਿਮੁਖਤਾ ਕੂਲ ।
ਕਹਿਨ ਸੁਨਨਿ ਪਰਵਾਹਿ ਤਿਹ ਢਾਹਿ ਉਖਾਰਹਿ ਮੂਲ ॥੮੩॥
Couplet – The bondage's of life are like metaphorical trees on the two river banks of doubt and apostates. By listening and accepting the exposition the flow of the current will destroy the banks of doubt and apostates as well as uproot the trees of bondage. 83.
ਚੌਪਈ ।
ਗੁਰ ਸਿੱਖਨ ਮੱਜਨ ਹੈ ਜੋਗੂ ।
ਗੁਰ ਸਿੱਖੀ ਸੁਖ ਆਨੰਦ ਭੋਗੂ ।
ਨਿੰਦਕ ਜੌਨ ਅਸੂਯਾ ਸਹਿਤੂ ।
ਤਿਨ ਕੇ ਯੋਗ ਨ ਇਹੁ ਦੁਖ ਦਹਿਤੂ ॥੮੪॥
Quatrain – For the Gursikhs to bath in the river of the composition is a routine. By taking this ritual bath they gain peace and bliss. The slanderers and apostates are not able to bathe in this river as they are to endure pain and discomfort. 84.
ਸ਼੍ਰੂਤ ਦਰ ਸੋਂ ਚਲਿ ਕੈ ਸੁ ਪ੍ਰਵਾਹੂ ।
ਉਰ ਸਾਗਰ ਮਹਿ ਇਸਥਿਤ ਆਹੂ ।
ਤੱਬ ਮਤਿ ਸੁਕਤਾ ਤਿਹ ਪਰ ਤਰਿਹੀ ।
ਪ੍ਰੇਮ ਬੂੰਦ ਕੀ ਲਾਲਸ ਕਰਿਹੀ ॥੮੫॥
When the river of fame narrating the glory of Sri Guru Nanak Dev Ji passes through the ear canal it merges with the ocean in the heart of the individual where it settles. Then the mind which is like a metaphorical ship floats on top of this water and yearns for a droplet of the Guru’s love. 85.
ਦੋਹਰਾ ।
ਸ੍ਵਾਂਤਿ ਬੂੰਦ ਜਬ ਪ੍ਰੇਮ ਦੀ ਪਰਸੀ ਤਿਹ ਕੋ ਆਇ । ਹੁਇ ਅਡੋਲ ਤਬ ਬੈਸਹੀ ਨਹਿਂ ਇਤ ਉਤ ਕੋ ਧਾਇ ॥੮੬॥
Couplet – When the droplet of the Guru’s love touches the individuals mind then it becomes steady and no longer wavers from one thought to another. 86.
ਚੌਪਈ ।
ਸਾਕਤ ਖਰ ਨਹਿਂ ਮੱਜਨ ਕਰਿਹੀਂ ।
ਬਿਸ਼ੈ ਠੌਰ ਦੁਰਗੰਧਹਿ ਫਿਰਹੀਂ ।
ਜਿਉਂ ਕਿਉਂ ਤਿਹ ਬਨੁ ਜਾਇ ਸੰਜੋਗੂ ।
ਹੋਤਿ ਗੁੜਾਕਾ ਤਿਨ ਤਨੁ ਰੋਗੂ ॥੮੭॥
Quatrain – Those people who are wondering lost (apostates) are similar to donkeys and cannot wash in the river of Guru Nanak Dev Ji’s fame. They continue to wonder covered in the filth of sin from lust. If a person is to bring such a person into the congregation to hear of the guru’s fame then they will suffer from the vice of sleep. 87.
ਸੋਰਠਾ ।
ਸਰਿਤਾ ਤਟ ਸਤਿਸੰਗ, ਪਾਇ ਨ ਸ਼੍ਰਵਨ ਸ਼ਨਾਨ ਭਾ ।
ਗੁਰ ਜਸੁ ਗੂਢਉ ਰੰਗ, ਰੰਗਯੋ ਨ ਮਨ ਦਹਦਿਸਿ ਫਿਰਯੋ ॥੮੮॥
Sortha – The Guru is the metaphorical river and the banks of the river are the true congregation (Satsangat). Those people who do not listen to this composition will not be able to gain a holy bath in the fame of the Guru. The deep colour of Sri Guru Nanak Dev Ji’s fame has not dyed the mind of the apostate and due to this they forever lament at their loss. 88.
ਇਤਿ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥੇ ਪੂਰਬਾਰਧੇ ਮੰਗਲਾ ਚਰਨ, ਨਾਮ ਮਹਿਮਾ ਬਰਨਨੰ ਨਾਮ ਪ੍ਰਥਮੋ ਧਯਾਇ ॥੧॥
The first Adhyai of the Sri Nanak Parkash Granth which is the invocation and contains the glory of the Lords name has now been completed
ਸੁਨਿ ਸੁਖ ਪਾਵਹਿਂ ਗੁਰ ਕੇ ਪੰਥੂ ।
ਗੁਰ ਕੀਰਤਿ ਸਰਿਤਾ ਜਿਵ ਬਰਨੀ ।
ਮੰਗਲ ਕਰਨਿ ਅਮੰਗਲ ਹਰਨੀ ॥੮੨॥
Kavi Santokh Singh Ji states he is going to make such a Granth embedded with the fame and glory of Guru Nanak Dev Ji that people who follow this faith will gain a feeling of inner peace after hearing the compositions. The description of Sri Guru Nanak Dev Ji’s life is like a flowing river which creates bliss and eradicates pain. 82.
ਦੋਹਰਾ ।
ਭਵ ਬੰਧਨੁ ਬ੍ਰਿਖ ਕੇ ਸਹਿਤ ਭਰਮ ਬਿਮੁਖਤਾ ਕੂਲ ।
ਕਹਿਨ ਸੁਨਨਿ ਪਰਵਾਹਿ ਤਿਹ ਢਾਹਿ ਉਖਾਰਹਿ ਮੂਲ ॥੮੩॥
Couplet – The bondage's of life are like metaphorical trees on the two river banks of doubt and apostates. By listening and accepting the exposition the flow of the current will destroy the banks of doubt and apostates as well as uproot the trees of bondage. 83.
ਚੌਪਈ ।
ਗੁਰ ਸਿੱਖਨ ਮੱਜਨ ਹੈ ਜੋਗੂ ।
ਗੁਰ ਸਿੱਖੀ ਸੁਖ ਆਨੰਦ ਭੋਗੂ ।
ਨਿੰਦਕ ਜੌਨ ਅਸੂਯਾ ਸਹਿਤੂ ।
ਤਿਨ ਕੇ ਯੋਗ ਨ ਇਹੁ ਦੁਖ ਦਹਿਤੂ ॥੮੪॥
Quatrain – For the Gursikhs to bath in the river of the composition is a routine. By taking this ritual bath they gain peace and bliss. The slanderers and apostates are not able to bathe in this river as they are to endure pain and discomfort. 84.
ਸ਼੍ਰੂਤ ਦਰ ਸੋਂ ਚਲਿ ਕੈ ਸੁ ਪ੍ਰਵਾਹੂ ।
ਉਰ ਸਾਗਰ ਮਹਿ ਇਸਥਿਤ ਆਹੂ ।
ਤੱਬ ਮਤਿ ਸੁਕਤਾ ਤਿਹ ਪਰ ਤਰਿਹੀ ।
ਪ੍ਰੇਮ ਬੂੰਦ ਕੀ ਲਾਲਸ ਕਰਿਹੀ ॥੮੫॥
When the river of fame narrating the glory of Sri Guru Nanak Dev Ji passes through the ear canal it merges with the ocean in the heart of the individual where it settles. Then the mind which is like a metaphorical ship floats on top of this water and yearns for a droplet of the Guru’s love. 85.
ਦੋਹਰਾ ।
ਸ੍ਵਾਂਤਿ ਬੂੰਦ ਜਬ ਪ੍ਰੇਮ ਦੀ ਪਰਸੀ ਤਿਹ ਕੋ ਆਇ । ਹੁਇ ਅਡੋਲ ਤਬ ਬੈਸਹੀ ਨਹਿਂ ਇਤ ਉਤ ਕੋ ਧਾਇ ॥੮੬॥
Couplet – When the droplet of the Guru’s love touches the individuals mind then it becomes steady and no longer wavers from one thought to another. 86.
ਚੌਪਈ ।
ਸਾਕਤ ਖਰ ਨਹਿਂ ਮੱਜਨ ਕਰਿਹੀਂ ।
ਬਿਸ਼ੈ ਠੌਰ ਦੁਰਗੰਧਹਿ ਫਿਰਹੀਂ ।
ਜਿਉਂ ਕਿਉਂ ਤਿਹ ਬਨੁ ਜਾਇ ਸੰਜੋਗੂ ।
ਹੋਤਿ ਗੁੜਾਕਾ ਤਿਨ ਤਨੁ ਰੋਗੂ ॥੮੭॥
Quatrain – Those people who are wondering lost (apostates) are similar to donkeys and cannot wash in the river of Guru Nanak Dev Ji’s fame. They continue to wonder covered in the filth of sin from lust. If a person is to bring such a person into the congregation to hear of the guru’s fame then they will suffer from the vice of sleep. 87.
ਸੋਰਠਾ ।
ਸਰਿਤਾ ਤਟ ਸਤਿਸੰਗ, ਪਾਇ ਨ ਸ਼੍ਰਵਨ ਸ਼ਨਾਨ ਭਾ ।
ਗੁਰ ਜਸੁ ਗੂਢਉ ਰੰਗ, ਰੰਗਯੋ ਨ ਮਨ ਦਹਦਿਸਿ ਫਿਰਯੋ ॥੮੮॥
Sortha – The Guru is the metaphorical river and the banks of the river are the true congregation (Satsangat). Those people who do not listen to this composition will not be able to gain a holy bath in the fame of the Guru. The deep colour of Sri Guru Nanak Dev Ji’s fame has not dyed the mind of the apostate and due to this they forever lament at their loss. 88.
ਇਤਿ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥੇ ਪੂਰਬਾਰਧੇ ਮੰਗਲਾ ਚਰਨ, ਨਾਮ ਮਹਿਮਾ ਬਰਨਨੰ ਨਾਮ ਪ੍ਰਥਮੋ ਧਯਾਇ ॥੧॥
The first Adhyai of the Sri Nanak Parkash Granth which is the invocation and contains the glory of the Lords name has now been completed
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