m: 1.
sacu tā paru jāṇīai jā ridai sacā hoi. kūṛu kī malu utarai tanu kare hachā dhoi.
sacu tā paru jāṇīai jā saci dhare piāru. nāu suṇi manu rahasīai tā pāe mokh duāru.
sacu tā paru jāṇīai jā jugati jāṇai jīu. dharti kāiā sādhi kai vici dei kartā bīu.
sacu tā paru jāṇīai jā sikh sacī lei. diā jāṇe jīa kī kichu punnu dānu karei.
sacu tāṁ paru jāṇīai jā ātam tīrathi kare nivāsu. satigurū no puchi kai bahi rahai kare nivāsu.
sacu sabhanā hoi dārū pāp kaḍhai dhoi. nānaku vakhāṇai benatī jin sacu palai hoi.2.
sacu tā paru jāṇīai jā ridai sacā hoi. kūṛu kī malu utarai tanu kare hachā dhoi.
sacu tā paru jāṇīai jā saci dhare piāru. nāu suṇi manu rahasīai tā pāe mokh duāru.
sacu tā paru jāṇīai jā jugati jāṇai jīu. dharti kāiā sādhi kai vici dei kartā bīu.
sacu tā paru jāṇīai jā sikh sacī lei. diā jāṇe jīa kī kichu punnu dānu karei.
sacu tāṁ paru jāṇīai jā ātam tīrathi kare nivāsu. satigurū no puchi kai bahi rahai kare nivāsu.
sacu sabhanā hoi dārū pāp kaḍhai dhoi. nānaku vakhāṇai benatī jin sacu palai hoi.2.
m: 1. |
sacu tā paru jāṇīai jā ridai sacā hoi. kūṛu kī malu utarai tanu kare hachā dhoi. |
sacu tā paru jāṇīai jā saci dhare piāru. nāu suṇi manu rahasīai tā pāe mokh duāru. |
sacu tā paru jāṇīai jā jugati jāṇai jīu. dharti kāiā sādhi kai vici dei kartā bīu. |
sacu tā paru jāṇīai jā sikh sacī lei. diā jāṇe jīa kī kichu punnu dānu karei. |
sacu tāṁ paru jāṇīai jā ātam tīrathi kare nivāsu. satigurū no puchi kai bahi rahai kare nivāsu. |
sacu sabhanā hoi dārū pāp kaḍhai dhoi. nānaku vakhāṇai benatī jin sacu palai hoi.2. |
Guru Nanak then answers the question of what we do now that we have understood this temporariness. Here we see the first process-oriented answer from Guru Nanak, laid out in five steps. The eternal can only be acknowledged or recognized through this procedure, and the question posed many times throughout this verse is whether or not we really want to know these answers. The weight of the decision to pursue this is not to be taken lightly.
Guru Nanak says, if we really want to know this, we must first start with the heart. If we keep our hearts clean, if our hearts identify with the Eternal, then we are ready to get rid of the dirt and filth from the mind and the self within the body. Our existence is all about our behaviors — how we act in the world. If we begin with the acknowledgment that our hearts are in the right place, we can move from that to the next step, and eventually work on our behavior.
If we acknowledge the first part and we are still ready to go to the next level, Guru Nanak tells us to place love in our hearts. What does that mean? It means that when we identify with the Eternal, our minds feel excited, and it opens up doors of freedom for us. It is then that our minds look for freedom, and we are ready for the third step. These first two steps break us, the way a coach might break us in training us for a big game. Guru Nanak is breaking us, out of love, and coaching us through the various levels while being very clear about the hard work that must go into each step.
The third step is about method. Guru Nanak tells us that the Eternal can only be realized when we learn how to live truthfully, and learn how to discipline ourselves in preparation for that realization. We must do the hard work of preparing the soil of the body, before we can sow the seeds of identifying with the Eternal.
Once we are ready with that discipline, we reach step four, which is where the instruction comes: become compassionate — have compassion for and see the compassion in every being. Learn to do virtuous acts and perform charity. Most of us tend to jump to step four before we have done the hard internal work of changing ourselves and preparing our bodies for this behavior. Most of us are not ready to do these acts of service or charity from a place of love, because we have not prepared ourselves.
Once we have changed our behaviors and ourselves, step five comes: we must take the pilgrimage within. The way we understand this abstract statement is that we come to a place where our inquiries are satisfied, our mind does not wander or waver, and the only place we go to ask questions is within, where we ask only the eternal Wisdom (the true Guru, the one who brings enlightenment-light by dispelling ignorance-darkness) and no one else for answers and guidance.
This is how the Truth, or the Eternal, becomes our medicine and cures us of any non-virtuous things. Guru Nanak ends this verse by acknowledging and asking to be in the company of those who have the Truth, who have achieved this fifth step successfully.
Guru Nanak says, if we really want to know this, we must first start with the heart. If we keep our hearts clean, if our hearts identify with the Eternal, then we are ready to get rid of the dirt and filth from the mind and the self within the body. Our existence is all about our behaviors — how we act in the world. If we begin with the acknowledgment that our hearts are in the right place, we can move from that to the next step, and eventually work on our behavior.
If we acknowledge the first part and we are still ready to go to the next level, Guru Nanak tells us to place love in our hearts. What does that mean? It means that when we identify with the Eternal, our minds feel excited, and it opens up doors of freedom for us. It is then that our minds look for freedom, and we are ready for the third step. These first two steps break us, the way a coach might break us in training us for a big game. Guru Nanak is breaking us, out of love, and coaching us through the various levels while being very clear about the hard work that must go into each step.
The third step is about method. Guru Nanak tells us that the Eternal can only be realized when we learn how to live truthfully, and learn how to discipline ourselves in preparation for that realization. We must do the hard work of preparing the soil of the body, before we can sow the seeds of identifying with the Eternal.
Once we are ready with that discipline, we reach step four, which is where the instruction comes: become compassionate — have compassion for and see the compassion in every being. Learn to do virtuous acts and perform charity. Most of us tend to jump to step four before we have done the hard internal work of changing ourselves and preparing our bodies for this behavior. Most of us are not ready to do these acts of service or charity from a place of love, because we have not prepared ourselves.
Once we have changed our behaviors and ourselves, step five comes: we must take the pilgrimage within. The way we understand this abstract statement is that we come to a place where our inquiries are satisfied, our mind does not wander or waver, and the only place we go to ask questions is within, where we ask only the eternal Wisdom (the true Guru, the one who brings enlightenment-light by dispelling ignorance-darkness) and no one else for answers and guidance.
This is how the Truth, or the Eternal, becomes our medicine and cures us of any non-virtuous things. Guru Nanak ends this verse by acknowledging and asking to be in the company of those who have the Truth, who have achieved this fifth step successfully.
The Eternal can only be realized when the eternal Identification (Nam) dwells in the heart; this realization removes the filth of falsehood from the self.
The eternal One can only be realized when love of Identification (Nam) is cultivated and the mind is delighted by listening to Identification (Nam), then one finds the doorway to freedom.
The eternal One can only be realized when the being learns the way to live a truthful life and sows seed of Identification (Nam) of the Creator by preparing the body (soil).
The eternal One can only be realized when one seeks true teaching from Wisdom (Guru), shows compassion for every creature and does good deeds.
The eternal One can only be realized when one resides at the inner-pilgrimage site of spiritual wisdom. Taking guidance from the eternal Wisdom (true Guru), one stays steadfast (keeps sitting there) and does not allow the mind to waver (dwells within).
The Identification (Nam) of the Eternal is the cure for all diseases, which washes away the dirt of all transgressions. Nanak prays: May I be in the company of those who are in a constant state of connection with the Eternal.
The eternal One can only be realized when love of Identification (Nam) is cultivated and the mind is delighted by listening to Identification (Nam), then one finds the doorway to freedom.
The eternal One can only be realized when the being learns the way to live a truthful life and sows seed of Identification (Nam) of the Creator by preparing the body (soil).
The eternal One can only be realized when one seeks true teaching from Wisdom (Guru), shows compassion for every creature and does good deeds.
The eternal One can only be realized when one resides at the inner-pilgrimage site of spiritual wisdom. Taking guidance from the eternal Wisdom (true Guru), one stays steadfast (keeps sitting there) and does not allow the mind to waver (dwells within).
The Identification (Nam) of the Eternal is the cure for all diseases, which washes away the dirt of all transgressions. Nanak prays: May I be in the company of those who are in a constant state of connection with the Eternal.
Truth is only realized when the true (Nam) is in the heart; filth of lies is removed, body is cleansed by washing.
Truth is then known, when (one) places love in the Truth (Nam). When the mind is delighted, having listened to Nam, then (one) finds the door of freedom.
Truth is then realized, when the being knows the way; having prepared soil of the body, sows Creator’s seed (of Nam) in (it).
Truth is then known, when (one) takes true teaching; knows compassion for (every) creature (and) does some good deeds and charity.
Truth is then known, when (one) resides at the inner-pilgrimage site; having asked the true Guru, keeps sitting (there and) dwells.
Truth (Nam) is the medicine of all (diseases, which) expels sins by washing. Nanak says a prayer, (may the company of) those (be received) who have Truth in the fringe (of their hems).
Truth is then known, when (one) places love in the Truth (Nam). When the mind is delighted, having listened to Nam, then (one) finds the door of freedom.
Truth is then realized, when the being knows the way; having prepared soil of the body, sows Creator’s seed (of Nam) in (it).
Truth is then known, when (one) takes true teaching; knows compassion for (every) creature (and) does some good deeds and charity.
Truth is then known, when (one) resides at the inner-pilgrimage site; having asked the true Guru, keeps sitting (there and) dwells.
Truth (Nam) is the medicine of all (diseases, which) expels sins by washing. Nanak says a prayer, (may the company of) those (be received) who have Truth in the fringe (of their hems).
In this salok, the first Sovereign has explained how the eternal One, the embodiment of Truth can be realized? This question is implicitly present in the entire salok. Five different answers have been offered to this question in five different statements to the question of ‘sacu tā paru jāṇīai’ (truth can only be realized). These have been beautifully answered through an impressive employment of parallelism in this salok.
Each statement has two lines. First line of every statement starts with ‘sacu tā paru jāṇīai’ (truth can only be realized). Answers to this interrogative statement have been given in the next half of the statement’s first line. In the second line, it has been elaborated further.
Thus, five different answers are offered in five different statements for the interrogative statement ‘sacu tā paru jāṇīai’ (truth can only be realized). Then those answers are explained in the next line of each statement. In the first ten lines, that is, the first five statements, the same scheme has been followed. This discourse level structural parallelism introduces special meaning and aural aesthetics to this salok.
This salok effectively employs metaphor. Here subject of comparison (upmey) and the object of comparison (upmān) have been considered as one:
Symbolic statements have been used systematically in this salok. For example, in the line ‘kūṛu kī malu utarai tanu kare hachā dhoi’ (filth of lies is removed and the body is cleansed by washing), it has been explained that the influence of falsehood is removed by enshrining truth in the heart, by employing symbolism of washing the body and removing the dirt of falsehood. Similar pointers can be traced in other statements also.
Simple linguistic expression has been utilized in the fourth statement, that is, the seventh-eighth line. It has been clearly explained that truth can only be realized, if the true teaching is received (from the Guru), and a truthful lifestyle is practiced while compassionately serving and helping people.
Each statement has two lines. First line of every statement starts with ‘sacu tā paru jāṇīai’ (truth can only be realized). Answers to this interrogative statement have been given in the next half of the statement’s first line. In the second line, it has been elaborated further.
Thus, five different answers are offered in five different statements for the interrogative statement ‘sacu tā paru jāṇīai’ (truth can only be realized). Then those answers are explained in the next line of each statement. In the first ten lines, that is, the first five statements, the same scheme has been followed. This discourse level structural parallelism introduces special meaning and aural aesthetics to this salok.
This salok effectively employs metaphor. Here subject of comparison (upmey) and the object of comparison (upmān) have been considered as one:
| Line | Subject of Comparison | Object of comparison |
| ‘dharti kāiā’ (soil of the body) (sixth) | dharti (soil) | kāiā (body) |
| ‘kartā bīu’ (Creator’s seed) (sixth) | kartā (Creator) | bīu (seed) |
| ‘ātam tīrathi’ (inner-pilgrimage site) (ninth) | ātam (inner self) | tīrathi (pilgrimage site) |
| ‘sacu sabhanā hoi dārū’ (Truth is the medicine of all) (eleventh) | sacu (Truth) | dārū (medicine) |
Symbolic statements have been used systematically in this salok. For example, in the line ‘kūṛu kī malu utarai tanu kare hachā dhoi’ (filth of lies is removed and the body is cleansed by washing), it has been explained that the influence of falsehood is removed by enshrining truth in the heart, by employing symbolism of washing the body and removing the dirt of falsehood. Similar pointers can be traced in other statements also.
Simple linguistic expression has been utilized in the fourth statement, that is, the seventh-eighth line. It has been clearly explained that truth can only be realized, if the true teaching is received (from the Guru), and a truthful lifestyle is practiced while compassionately serving and helping people.