paüṛī.
satigur viṭahu vāriā jitu miliai khasamu samāliā.
jinni kari updesu giān añjanu dīā in̖ī netrī jagatu nihāliā.
khasamu choḍi dūjai lage ḍube se vaṇjāriā.
satigurū hai bohithā virlai kinai vīcāriā.
kari kirpā pāri utāriā.13.
satigur viṭahu vāriā jitu miliai khasamu samāliā.
jinni kari updesu giān añjanu dīā in̖ī netrī jagatu nihāliā.
khasamu choḍi dūjai lage ḍube se vaṇjāriā.
satigurū hai bohithā virlai kinai vīcāriā.
kari kirpā pāri utāriā.13.
paüṛī. |
satigur viṭahu vāriā jitu miliai khasamu samāliā. |
jinni kari updesu giān añjanu dīā in̖ī netrī jagatu nihāliā. |
khasamu choḍi dūjai lage ḍube se vaṇjāriā. |
satigurū hai bohithā virlai kinai vīcāriā. |
kari kirpā pāri utāriā.13. |
Guru Nanak now brings focus to the Wisdom. In this context, when the Vedas and the establishment do not teach us how to live in humility and exist in loving devotion, the Wisdom will. Guru Nanak does not focus on religious discipline or the eras or some sort of sense of Armageddon, but instead reminds us that what really matters is the Wisdom, the things we are choosing as our driving forces, and the goals we set regardless of popular discourses (cultural, religious, or otherwise). Guru Nanak says, I adore the Wisdom, who showed me how to take care of my Owner (1Force) — I will give up anything for the Wisdom. I listen to the Wisdom, who gave me the Instruction, who put this eyeliner of deep knowledge on my eyes, through which I am now able to look at the world and see it as a manifestation of the 1Force. Those of us who forget the Owner are drowning, because we do not even know how to look at the world, how to perceive all of this existing. The eternal Wisdom (true Guru, the one who brings enlightenment-light by dispelling ignorance-darkness) gives us a much-needed change in perspective, and the grace helps ferry us across the world ocean.
I adore the eternal Wisdom (true Guru), upon meeting whom, I remembered IkOankar; I adore the eternal Wisdom (true Guru) who, having instructed me, applied the kohl of wisdom around my eyes, through which I saw this world as a manifestation of IkOankar.
Those who forgot IkOankar and went after the other, were drowned in the world-ocean.
The eternal Wisdom (true Guru) is a ship for the individual to cross the world-ocean. This fact is realized by a rare person.
By bestowing grace, the eternal Wisdom (true Guru) has intuitively taken those who have reflected on the Word (Sabad), across the world-ocean.
Those who forgot IkOankar and went after the other, were drowned in the world-ocean.
The eternal Wisdom (true Guru) is a ship for the individual to cross the world-ocean. This fact is realized by a rare person.
By bestowing grace, the eternal Wisdom (true Guru) has intuitively taken those who have reflected on the Word (Sabad), across the world-ocean.
(I) adore the true Guru, (upon) meeting whom, (I) remembered (my) Owner; (I adore the true Guru) who, having instructed, gave (me) the kohl of wisdom; (and) with these eyes (I) saw the world (as a manifestation of IkOankar).
(Those who), having forsaken the Owner, attached to the other, those merchants drowned (in the world- ocean).
The true Guru is a ship (of Sabad for crossing the world-ocean), but only a rare one has reflected on this fact.
(The true Guru), having bestowed grace, took (that individual who reflected on Sabad) across (the world-ocean).
(Those who), having forsaken the Owner, attached to the other, those merchants drowned (in the world- ocean).
The true Guru is a ship (of Sabad for crossing the world-ocean), but only a rare one has reflected on this fact.
(The true Guru), having bestowed grace, took (that individual who reflected on Sabad) across (the world-ocean).
Words ‘giān’ (wisdom) and ‘satigurū’ (true Guru) are subject of comparison (upmey), and words ‘añjanu’ (kohl) and ‘bohithā’ (boat/ship) are objects of comparison (upmān) in the phrase ‘giān añjanu’ (kohl of wisdom) of the third line, and ‘satigurū hai bohithā’ (the true Guru is a ship) of the fifth line in this pauri. Considering them as one metaphor has been used here.
From a poetic perspective, words ‘khasamu’ (Owner/IkOankar) and ‘vaṇjāriā’ (merchants/traders) have been used as symbols, which represent IkOankar and human beings respectively.
Through parallelism a special/unique imagery has been created in the last three lines of the pauri, which has been utilized to show the significance of the true Guru. Guru is the ship who bestows grace and takes across. Those human beings drown, who abandon the Owner and remain attracted to the other. The last line ‘kari kirpā pāri utāriā’ (having bestowed grace, the Guru took that individual, who reflected on the Sabad, across the world-ocean) summarises the sentiment of the entire pauri. Therefore, there is a presence of syntactic rareness here.
From a poetic perspective, words ‘khasamu’ (Owner/IkOankar) and ‘vaṇjāriā’ (merchants/traders) have been used as symbols, which represent IkOankar and human beings respectively.
Through parallelism a special/unique imagery has been created in the last three lines of the pauri, which has been utilized to show the significance of the true Guru. Guru is the ship who bestows grace and takes across. Those human beings drown, who abandon the Owner and remain attracted to the other. The last line ‘kari kirpā pāri utāriā’ (having bestowed grace, the Guru took that individual, who reflected on the Sabad, across the world-ocean) summarises the sentiment of the entire pauri. Therefore, there is a presence of syntactic rareness here.