m: 1.
paṛi pustak sandhiā bādaṅ. sil pūjasi bagul samādhaṅ.
mukhi jhūṭh bibhūkaṇ sāraṅ. traipāl tihāl bicāraṅ.
gali mālā tilaku lilāṭaṅ. dui dhotī bastra kapāṭaṅ.
je jāṇasi brahmaṅ karmaṅ. sabhi phokaṭ niscaü karmaṅ.
kahu nānak nihcaü dhiāvai. viṇu satigur vāṭ na pāvai.2.
paṛi pustak sandhiā bādaṅ. sil pūjasi bagul samādhaṅ.
mukhi jhūṭh bibhūkaṇ sāraṅ. traipāl tihāl bicāraṅ.
gali mālā tilaku lilāṭaṅ. dui dhotī bastra kapāṭaṅ.
je jāṇasi brahmaṅ karmaṅ. sabhi phokaṭ niscaü karmaṅ.
kahu nānak nihcaü dhiāvai. viṇu satigur vāṭ na pāvai.2.
m: 1. |
paṛi pustak sandhiā bādaṅ. sil pūjasi bagul samādhaṅ. |
mukhi jhūṭh bibhūkaṇ sāraṅ. traipāl tihāl bicāraṅ. |
gali mālā tilaku lilāṭaṅ. dui dhotī bastra kapāṭaṅ. |
je jāṇasi brahmaṅ karmaṅ. sabhi phokaṭ niscaü karmaṅ. |
kahu nānak nihcaü dhiāvai. viṇu satigur vāṭ na pāvai.2. |
Guru Nanak gives specific examples of these kinds of powerful people, focusing on religious experts in the Brahmanical context. These experts read the books and prepare for the debate, they worship idols and sit like cranes with their eyes closed in meditation, but from their mouths, come all sorts of lies. They lie so eloquently, with such skill, with such sharp tongues that their lies come out looking like gold and gems. They read and reflect on their mantras three times a day, they wear garlands around their necks, and religious marks on their foreheads, they wear the uniform of the brahmin. They say this is how we recognize the real Brahmin — through their clothes and their rituals. This is how we recognize any person given a certain spiritual or religious status. They wear a certain uniform. They have a certain appearance that we interpret as “looking the part.” They perform certain rituals that make them more credible in our eyes. They play their part perfectly. But, Guru Nanak says, all of this is worthless — the uniform and the deeds. This is the realization we will have, when, with the eternal Wisdom (the true Guru, the one who brings enlightenment-light by dispelling ignorance-darkness), we remember IkOankar (1Force, One Universal Integrative Force, also referred to as 1-Ness) in loving devotion.
The Pandit reads religious books, offers prayer, but still engages in arguments. He worships the stone idol and sits in meditation just like a hypocrite (crane).
Presents the lies spoken from the mouth as truth, like beautiful plated jewelry. Reads and reflects on the Gayatri Mantra of three lines three times a day.
Wears a rosary around the neck and applies a mark on the forehead. Carries two loin-cloths and covers his head with a piece of cloth while performing prayers.
But if one knows the supreme action of loving devotion for the realization of IkOankar, then a strong conviction develops in that person, that all these pretentious rituals are useless.
Nanak’s statement: Such a person contemplates on IkOankar with a deep conviction. But, one cannot obtain this path of realizing IkOankar without the eternal Wisdom (true Guru).
Presents the lies spoken from the mouth as truth, like beautiful plated jewelry. Reads and reflects on the Gayatri Mantra of three lines three times a day.
Wears a rosary around the neck and applies a mark on the forehead. Carries two loin-cloths and covers his head with a piece of cloth while performing prayers.
But if one knows the supreme action of loving devotion for the realization of IkOankar, then a strong conviction develops in that person, that all these pretentious rituals are useless.
Nanak’s statement: Such a person contemplates on IkOankar with a deep conviction. But, one cannot obtain this path of realizing IkOankar without the eternal Wisdom (true Guru).
(The Pandit) reads (religious) books, (offers) prayer (and engages in) argument. Worships the stone idol (and sits in) meditation like a crane.
Lies from the mouth (and presents it as truth), as (if it is) beautiful jewelry. Reflects on three lines (Gayatri Mantra), three times (a day).
(Wears) rosary around the neck (and) applies mark on the forehead. (Keeps) two loin-cloths (and places a) cloth on the head.
(But) if (someone) knows the (right) action of (realizing) IkOankar, (then they develop this) conviction, that all (these) rituals are useless.
Nanak’s statement: Having developed (a deep) conviction, (such an individual) meditates (on IkOankar). (But) without the true Guru, (one) cannot find the path.
Lies from the mouth (and presents it as truth), as (if it is) beautiful jewelry. Reflects on three lines (Gayatri Mantra), three times (a day).
(Wears) rosary around the neck (and) applies mark on the forehead. (Keeps) two loin-cloths (and places a) cloth on the head.
(But) if (someone) knows the (right) action of (realizing) IkOankar, (then they develop this) conviction, that all (these) rituals are useless.
Nanak’s statement: Having developed (a deep) conviction, (such an individual) meditates (on IkOankar). (But) without the true Guru, (one) cannot find the path.
The first six lines of the salok describe useless religious practices through single-meaning vocabulary. The seventh and eighth lines clearly state that one who recognizes the supreme act of love and devotion for IkOankar also recognizes the futility of ritualistic practices. Similarly, the ninth and tenth lines also state that one who remembers IkOankar with deep conviction, realizes IkOankar intuitively. But this path of IkOankar’s realization cannot be known without the true Guru.
This salok contains a total of ten lines. Each line has sixteen meters. Sixteen meter lines come together to make a caupaī chand. Therefore, this salok can be categorized under a four line verse with 16 or 15 characters each (caupaī chand). This salok has been formed by combining five caupaīs.
This salok contains a total of ten lines. Each line has sixteen meters. Sixteen meter lines come together to make a caupaī chand. Therefore, this salok can be categorized under a four line verse with 16 or 15 characters each (caupaī chand). This salok has been formed by combining five caupaīs.