saloku m: 1.
saci kālu kūṛu vartiā kali kālakh betāl.
bīu bīji pati lai gae ab kiu ugvai dāli.
je iku hoi ta ugavai rutī hū ruti hoi.
nānak pāhai bāharā korai raṅgu na soi.
bhai vici khuṁbi caṛāīai saramu pāhu tani hoi.
nānak bhagtī je rapai kūṛai soi na koi.1.
saci kālu kūṛu vartiā kali kālakh betāl.
bīu bīji pati lai gae ab kiu ugvai dāli.
je iku hoi ta ugavai rutī hū ruti hoi.
nānak pāhai bāharā korai raṅgu na soi.
bhai vici khuṁbi caṛāīai saramu pāhu tani hoi.
nānak bhagtī je rapai kūṛai soi na koi.1.
saloku m: 1. |
saci kālu kūṛu vartiā kali kālakh betāl. |
bīu bīji pati lai gae ab kiu ugvai dāli. |
je iku hoi ta ugavai rutī hū ruti hoi. |
nānak pāhai bāharā korai raṅgu na soi. |
bhai vici khuṁbi caṛāīai saramu pāhu tani hoi. |
nānak bhagtī je rapai kūṛai soi na koi.1. |
Guru Nanak situates this first verse in reference to Indology’s old systems from previous ages or eras, where the idea was that in a certain age, a certain principle governed existence, and certain things drove our behaviors. In the first of these eras, in the age of truth and truthful living, the principles that drove our behaviors were religion, duty, righteousness, law, etc. In this verse, there is a departure from these old systems and earlier eras, because the current era we are in, the Guru reminds us, is the era of darkness, not truth. In the era of darkness, there is a lack of truthful living — falsehood has spread everywhere, and humans have become out of tune with life, wandering around like ghosts.
Guru Nanak tells us that, where in the first age, the principle of religion or duty were the driving forces of human behavior, in this age of darkness and falsehood, we cannot turn to those same things to help us. Those who practiced truth and restraint and partook in various rituals in accordance with the religious codes of the earlier ages did leave this world with honor. But in this age, those same practices cannot be fruitful, because this age is one of duality. We cannot plant seeds of truth in hopes that they will bloom, because the seeds have already been split, the soil is depleted, the season is not right, and the environment will not allow for growth to occur.
So then what is the thing we must practice to make it through this age of darkness? How do we color ourselves now? How do we bloom? Guru Nanak says that we do this through love and devotion. Guru Nanak uses the extended metaphor of dyeing fabric to explain what coloring ourselves in devotion looks like in the age of darkness and falsehood. If one is to be dyed in devotion, the Guru says, then one must first make sure that the thing to be dyed is clean — just as you cannot dye fabric without doing the proper preparations, to make sure it takes its color and holds it. To make ourselves clean, to prepare ourselves to be dyed with love, we must first prepare ourselves with reverence and effort. In this age, we are surrounded by filth and falsehood, so even if we are mentally prepared to be dyed, that is not enough, because of all that surrounds us. This is an offering by Guru Nanak on what to do in this era at a much larger level — to color ourselves by being in reverence and making an effort. This coloring makes us part of Nam culture, or the culture of Identifying and connecting with 1Force (IkOankar, One Universal Integrative Force, also referred to as 1-Ness). If we are able to dye ourselves in devotion of 1Force, the Guru says, then even in this age of falsehood and darkness, falsehood will not influence us.
Guru Nanak tells us that, where in the first age, the principle of religion or duty were the driving forces of human behavior, in this age of darkness and falsehood, we cannot turn to those same things to help us. Those who practiced truth and restraint and partook in various rituals in accordance with the religious codes of the earlier ages did leave this world with honor. But in this age, those same practices cannot be fruitful, because this age is one of duality. We cannot plant seeds of truth in hopes that they will bloom, because the seeds have already been split, the soil is depleted, the season is not right, and the environment will not allow for growth to occur.
So then what is the thing we must practice to make it through this age of darkness? How do we color ourselves now? How do we bloom? Guru Nanak says that we do this through love and devotion. Guru Nanak uses the extended metaphor of dyeing fabric to explain what coloring ourselves in devotion looks like in the age of darkness and falsehood. If one is to be dyed in devotion, the Guru says, then one must first make sure that the thing to be dyed is clean — just as you cannot dye fabric without doing the proper preparations, to make sure it takes its color and holds it. To make ourselves clean, to prepare ourselves to be dyed with love, we must first prepare ourselves with reverence and effort. In this age, we are surrounded by filth and falsehood, so even if we are mentally prepared to be dyed, that is not enough, because of all that surrounds us. This is an offering by Guru Nanak on what to do in this era at a much larger level — to color ourselves by being in reverence and making an effort. This coloring makes us part of Nam culture, or the culture of Identifying and connecting with 1Force (IkOankar, One Universal Integrative Force, also referred to as 1-Ness). If we are able to dye ourselves in devotion of 1Force, the Guru says, then even in this age of falsehood and darkness, falsehood will not influence us.
There is a lack of those living in truth; falsehood has spread everywhere. The influence of ignorance and vices (darkness of Kaliyug) has led humans to become ghost-like and out of tune with life.
Those who sowed the seeds of celibacy, truth, restraint, pilgrimages, etc. according to the religious-code of the earlier ages, departed with honor from this world; now, in the dark age of duality, how can these same practices be fruitful (how can the split seed sprout)?
Seed sown in the soil can only sprout if it is whole, and the season is right. Kaliyug is not the time for ritualistic practices done in the earlier ages. The time has changed. Now is the time to sow the seed of Identification (Nam).
Nanak! Without the alum solution, unbleached cloth does not become colorfast. Similarly, a mind without reverence for the Creator does not get imbued with the love of IkOankar.
Mind can be imbued in the color fast love of IkOankar only if there is effort (alum solution) in the body and the mind is living (mounted on the furnace) in reverence of IkOankar.
Nanak! If the mind is dyed in devotion of IkOankar, then falsehood cannot influence it.
Those who sowed the seeds of celibacy, truth, restraint, pilgrimages, etc. according to the religious-code of the earlier ages, departed with honor from this world; now, in the dark age of duality, how can these same practices be fruitful (how can the split seed sprout)?
Seed sown in the soil can only sprout if it is whole, and the season is right. Kaliyug is not the time for ritualistic practices done in the earlier ages. The time has changed. Now is the time to sow the seed of Identification (Nam).
Nanak! Without the alum solution, unbleached cloth does not become colorfast. Similarly, a mind without reverence for the Creator does not get imbued with the love of IkOankar.
Mind can be imbued in the color fast love of IkOankar only if there is effort (alum solution) in the body and the mind is living (mounted on the furnace) in reverence of IkOankar.
Nanak! If the mind is dyed in devotion of IkOankar, then falsehood cannot influence it.
(There is a) drought (of those living) in truth, falsehood is prevailing (everywhere); because of the darkness of Kaliyug, (humans are) out of tune.
(Those who) having sown the seed (of celibacy, truth, restraint, pilgrimages, etc. according to the religious-code of the earlier ages), departed (from the world) with honor; now, how can the (split) legume sprout (in Kaliyug)?
If (it is) one (whole seed and) if there is (right) season amongst all the seasons, then it can sprout.
Nanak! Without the alum solution, unbleached (cloth) does not dye in the color.
(The mind can be dyed color-fast, if it is) mounted on the furnace (of living) in reverence (and) the alum solution of effort (is applied) on the body.
Nanak! If (the mind) is colored in devotion (of IkOankar), then no news of falsehood (reaches it).
(Those who) having sown the seed (of celibacy, truth, restraint, pilgrimages, etc. according to the religious-code of the earlier ages), departed (from the world) with honor; now, how can the (split) legume sprout (in Kaliyug)?
If (it is) one (whole seed and) if there is (right) season amongst all the seasons, then it can sprout.
Nanak! Without the alum solution, unbleached (cloth) does not dye in the color.
(The mind can be dyed color-fast, if it is) mounted on the furnace (of living) in reverence (and) the alum solution of effort (is applied) on the body.
Nanak! If (the mind) is colored in devotion (of IkOankar), then no news of falsehood (reaches it).
Two perspectives have been provided in this salok. In the first three lines, imagery of farming has been used and in the next three, the imagery of the clothes being dyed has been used.
The first illustration explains that just like a broken seed cannot germinate, a mind stuck in duality is like a soil in which the seed of Identification (Nam) cannot grow. When the mind is constant, implying, when there is no duality in mind, and the season is also favourable, that is, the mind is in the environs of IkOankar’s love, only then can the seed of Identification (Nam) germinate in the mind.
The second illustration states that fast color cannot be dyed onto a colorless cloth. It needs to be mounted on a vessel and boiled in hot water before being treated with alum/mordant. Only then can it be beautifully dyed in fast color.
In the same way, the colour of IkOankar’s love and devotion doesn’t stick itself to the mind until it goes through the same process of first being sterilized in the vessel of IkOankar’s reverence, and then be treated with the alum of effort or hard work.
Similarly, in this salok, two examples have been provided for enshrining IkOankar’s Identification (Nam) one’s heart. Both of these examples are symbolic. They indicate towards the actual purpose of life.
From the perspective of poetic theory, indirect praise has been used here.
Other than that, there is a metaphor in the phrases ‘kali kalakh’ (blemish of Kaliyug), ‘bhai vici khumbi caraiai’ (mount on the vessel of reverence), ‘saramu pahu’ (alum of effort), and ‘bhagti je rapai’ (if colored in devotion). Word ‘kali,’ ‘bhai,’ ‘saramu,’ and ‘bhagti’ are the subjects, and ‘kalakh,’ ‘khumbi,’ ‘pahu,’ and ‘rapai’ are the compared objects. These subjects and compared objects have been taken/considered as one here.
There are six lines in this salok and its meter constitutes thirteen plus eleven (13+11) lines. Only the third line ‘je iku hoi ta ugavai ruti hu ruti hoi’ has twelve plus ten (12+10) meters based on the letters. But, by pronouncing ‘ta’ as ‘ta’ and ‘ruti’ as ‘rutti’ this also becomes thirteen plus eleven (13+11) meters.
Similarly, a two line verse/couplet with 13+11 characters each (doharā chand) has been used here. Here, three doharās have been combined to make one salok.
Historical/Cultural Dimension
The mode of governance or rule during the time of Guru Nanak Sahib was monarchy. The king had all the power to deliver justice; the group of people counselling him included the minister, the revenue officer, general of the army, and the janitor/macebearer. In addition to these, there were clergymen like Pandits and maulvis from the religious groups. None of these stood for or with the truth. The populace was ignorant, who was only concerned with their religious ostentation. People associated religion exclusively and only with the need for salvation after death.
The first illustration explains that just like a broken seed cannot germinate, a mind stuck in duality is like a soil in which the seed of Identification (Nam) cannot grow. When the mind is constant, implying, when there is no duality in mind, and the season is also favourable, that is, the mind is in the environs of IkOankar’s love, only then can the seed of Identification (Nam) germinate in the mind.
The second illustration states that fast color cannot be dyed onto a colorless cloth. It needs to be mounted on a vessel and boiled in hot water before being treated with alum/mordant. Only then can it be beautifully dyed in fast color.
In the same way, the colour of IkOankar’s love and devotion doesn’t stick itself to the mind until it goes through the same process of first being sterilized in the vessel of IkOankar’s reverence, and then be treated with the alum of effort or hard work.
Similarly, in this salok, two examples have been provided for enshrining IkOankar’s Identification (Nam) one’s heart. Both of these examples are symbolic. They indicate towards the actual purpose of life.
From the perspective of poetic theory, indirect praise has been used here.
Other than that, there is a metaphor in the phrases ‘kali kalakh’ (blemish of Kaliyug), ‘bhai vici khumbi caraiai’ (mount on the vessel of reverence), ‘saramu pahu’ (alum of effort), and ‘bhagti je rapai’ (if colored in devotion). Word ‘kali,’ ‘bhai,’ ‘saramu,’ and ‘bhagti’ are the subjects, and ‘kalakh,’ ‘khumbi,’ ‘pahu,’ and ‘rapai’ are the compared objects. These subjects and compared objects have been taken/considered as one here.
There are six lines in this salok and its meter constitutes thirteen plus eleven (13+11) lines. Only the third line ‘je iku hoi ta ugavai ruti hu ruti hoi’ has twelve plus ten (12+10) meters based on the letters. But, by pronouncing ‘ta’ as ‘ta’ and ‘ruti’ as ‘rutti’ this also becomes thirteen plus eleven (13+11) meters.
Similarly, a two line verse/couplet with 13+11 characters each (doharā chand) has been used here. Here, three doharās have been combined to make one salok.
Historical/Cultural Dimension
The mode of governance or rule during the time of Guru Nanak Sahib was monarchy. The king had all the power to deliver justice; the group of people counselling him included the minister, the revenue officer, general of the army, and the janitor/macebearer. In addition to these, there were clergymen like Pandits and maulvis from the religious groups. None of these stood for or with the truth. The populace was ignorant, who was only concerned with their religious ostentation. People associated religion exclusively and only with the need for salvation after death.