saloku m: 1.
simmal rukhu sarāirā ati dīragh ati mucu.
oi ji āvahi ās kari jāhi nirāse kitu.
phal phike phul bakbake kammi na āvahi pat.
miṭhatu nīvī nānakā guṇ caṅgiāīā tatu.
sabhu ko nivai āp kaü par kaü nivai na koi.
dhari tārājū tolīai nivai so gaürā hoi.
aprādhī dūṇā nivai jo hantā mirgāhi.
sīsi nivāiai kiā thīai jā ridai kusudhe jāhi.1.
simmal rukhu sarāirā ati dīragh ati mucu.
oi ji āvahi ās kari jāhi nirāse kitu.
phal phike phul bakbake kammi na āvahi pat.
miṭhatu nīvī nānakā guṇ caṅgiāīā tatu.
sabhu ko nivai āp kaü par kaü nivai na koi.
dhari tārājū tolīai nivai so gaürā hoi.
aprādhī dūṇā nivai jo hantā mirgāhi.
sīsi nivāiai kiā thīai jā ridai kusudhe jāhi.1.
saloku m: 1. |
simmal rukhu sarāirā ati dīragh ati mucu. |
oi ji āvahi ās kari jāhi nirāse kitu. |
phal phike phul bakbake kammi na āvahi pat. |
miṭhatu nīvī nānakā guṇ caṅgiāīā tatu. |
sabhu ko nivai āp kaü par kaü nivai na koi. |
dhari tārājū tolīai nivai so gaürā hoi. |
aprādhī dūṇā nivai jo hantā mirgāhi. |
sīsi nivāiai kiā thīai jā ridai kusudhe jāhi.1. |
Guru Nanak uses the extended metaphor of the silk-cotton tree to describe powerful people who outwardly present themselves as being mighty and successful, but who ultimately do not live up to appearances. The silk-cotton tree is tall and thick, and birds come to it with hopes of relishing its flowers and fruits. But they return disappointed, its flowers scentless, its fruits tasteless, and its leaves of no worth. This is a statement about status, that no matter a person’s outward status or appearance, the sweetness cannot be talked about or physically displayed — it is exhibited in one’s sweet humility. We might look up to people we consider to be successful and powerful, these tall and mighty pillars of our communities, large and small, and due to the way they present themselves, we might think that we can go to them for help or advice. We think we can rely on them. But it is those people who present themselves as powerful and humble who might end up disappointing us with their empty talk. When powerful people have empty humility, this is what leads us to disappointment. Guru Nanak talks about the necessity of sweet humility. This sweet humility is the essence of all virtues and goodness. If we are great and high and impressive and beautiful but we are lacking in that sweetness, then what good is any of the rest of it?
Guru Nanak then distinguishes between the appearance of sweet humility and real inner sweet humility. It is not good enough to physically bow in humility, or to claim that we are low, or to perform this sweet humility for other people. If we were to weigh our actions on a scale, we would be able to see who is actually living in sweet humility. Because Guru Nanak says, even a hunter who hunts deer, bows twice as much while taking aim — those who have criminal intent, those who engage in “bad” behaviors will actually bend twice as much as those people who do not engage in these behaviors. What good is it then, to bow our heads if in our hearts there is no sweet humility, no cleansing?
Guru Nanak then distinguishes between the appearance of sweet humility and real inner sweet humility. It is not good enough to physically bow in humility, or to claim that we are low, or to perform this sweet humility for other people. If we were to weigh our actions on a scale, we would be able to see who is actually living in sweet humility. Because Guru Nanak says, even a hunter who hunts deer, bows twice as much while taking aim — those who have criminal intent, those who engage in “bad” behaviors will actually bend twice as much as those people who do not engage in these behaviors. What good is it then, to bow our heads if in our hearts there is no sweet humility, no cleansing?
Silk-cotton tree is straight like an arrow, very tall and thick.
But why do the birds, who come to it with a hope of relishing its flowers and fruits, return disappointed?
Because the fruits of the silk-cotton tree are bland and flowers tasteless; even its leaves are of no use.
O Nanak! Sweetness lies in the beings who live in humility; living in humility is the essence of all virtues and goodness.
Everyone bows for their own selfish interest; no one bows for the welfare of others.
But, if something is placed on the weighing scale, then it becomes evident that the side of the scale that drops, is heavier.
But the hunter who hunts deer, bows twice as much while taking aim.
What purpose is served by merely bowing the head, if the beings wander with malice in the heart.
But why do the birds, who come to it with a hope of relishing its flowers and fruits, return disappointed?
Because the fruits of the silk-cotton tree are bland and flowers tasteless; even its leaves are of no use.
O Nanak! Sweetness lies in the beings who live in humility; living in humility is the essence of all virtues and goodness.
Everyone bows for their own selfish interest; no one bows for the welfare of others.
But, if something is placed on the weighing scale, then it becomes evident that the side of the scale that drops, is heavier.
But the hunter who hunts deer, bows twice as much while taking aim.
What purpose is served by merely bowing the head, if the beings wander with malice in the heart.
Silk-cotton tree is straight as an arrow, very tall (and) thick.
Those (birds) who come having hope return hopelessly, for what reason?
(Its) fruits are bland, flowers tasteless; (its) leaves are of no use.
O Nanak! Sweetness (lies) in the lowly, (this) is the essence of (all) virtues and goodnesses.
Everyone bows for their (own selfish interests), none bows for (welfare of) the other.
Having placed on the weighing scale, (when) weighed, that (side which) drops is heavier.
The hunter who hunts the deer, bows (down) twice as much.
What (purpose is) served by (merely) bowing (the) head, if (they) wander with malice in the heart.
Those (birds) who come having hope return hopelessly, for what reason?
(Its) fruits are bland, flowers tasteless; (its) leaves are of no use.
O Nanak! Sweetness (lies) in the lowly, (this) is the essence of (all) virtues and goodnesses.
Everyone bows for their (own selfish interests), none bows for (welfare of) the other.
Having placed on the weighing scale, (when) weighed, that (side which) drops is heavier.
The hunter who hunts the deer, bows (down) twice as much.
What (purpose is) served by (merely) bowing (the) head, if (they) wander with malice in the heart.
The salok makes an impressive use of symbolism. The first three lines use the imagery of the Silk-cotton tree, which informs us that being magnificent serves no purpose, if others cannot depend on us. The imagery of the Silk-cotton tree satirically addresses those individuals who lack virtues and are pretentious in their arrogance. In this way, the salok also utilizes allegory.
The fourth line conveys the central idea of the entire salok by providing clarity to the imagery in the previous lines, stating that humility is the essence of spiritual virtues. Thus, while serving as a central unit of the entire salok, this line also provides a structural frame to it and enhances its beauty.
The sixth and seventh lines elaborate on the fourth line by using the symbols of a weighing scale and a hunter. The greatness of living in humility is highlighted in these lines, while also pointing out the superficial humility of the selfish people.
Permanent realities of life have been presented in the fourth, fifth, and eight lines through simple linguistic expressions, because of which these lines have become an important part of the popular lore in the form of a proverb.
Fourth line – humility is the essence of all virtues.
Fifth line – a human being bows for selfish reasons and not for the welfare of others.
Eighth line – there is no use of bowing head superficially, if the heart contains malice in it (meaning, if one is insincere).
Based on the verbiage and pronunciation, the composition of the meter of all the lines of this salok is 13+11. Therefore, this can be categorized under a two line verse/couplet with 13+11 characters each (doharā chand). This salok has been composed by combining four doharās.
The fourth line conveys the central idea of the entire salok by providing clarity to the imagery in the previous lines, stating that humility is the essence of spiritual virtues. Thus, while serving as a central unit of the entire salok, this line also provides a structural frame to it and enhances its beauty.
The sixth and seventh lines elaborate on the fourth line by using the symbols of a weighing scale and a hunter. The greatness of living in humility is highlighted in these lines, while also pointing out the superficial humility of the selfish people.
Permanent realities of life have been presented in the fourth, fifth, and eight lines through simple linguistic expressions, because of which these lines have become an important part of the popular lore in the form of a proverb.
Fourth line – humility is the essence of all virtues.
Fifth line – a human being bows for selfish reasons and not for the welfare of others.
Eighth line – there is no use of bowing head superficially, if the heart contains malice in it (meaning, if one is insincere).
Based on the verbiage and pronunciation, the composition of the meter of all the lines of this salok is 13+11. Therefore, this can be categorized under a two line verse/couplet with 13+11 characters each (doharā chand). This salok has been composed by combining four doharās.