saloku mahalā 2.
cākaru lagai cākarī nāle gārabu vādu.
galā kare ghaṇerīā khasam na pāe sādu.
āpu gavāi sevā kare tā kichu pāe mānu.
nānak jis no lagā tisu milai lagā so parvānu.1.
cākaru lagai cākarī nāle gārabu vādu.
galā kare ghaṇerīā khasam na pāe sādu.
āpu gavāi sevā kare tā kichu pāe mānu.
nānak jis no lagā tisu milai lagā so parvānu.1.
saloku mahalā 2. |
cākaru lagai cākarī nāle gārabu vādu. |
galā kare ghaṇerīā khasam na pāe sādu. |
āpu gavāi sevā kare tā kichu pāe mānu. |
nānak jis no lagā tisu milai lagā so parvānu.1. |
Guru Angad in this verse focuses on the devotee and the service they perform for their Beloved. If a devotee is serving 1Force (One Universal Integrative Force, also referred to as 1-Ness) and is caught up in ego, arguing in arrogance and boasting about the service they have done, then their service is of little value, and they will not receive the happiness of 1Force. But if a devotee gives up their ego and serves 1Force, they can receive the sweetness or fragrance of the Beloved. We receive that honor as devotees when we lose ourselves in our devotion, so much so that our egos dissolve and we serve only in love, with no other motives. This applies even to the everyday experience of doing things for others, serving others in big and small ways. If we are serving others because it makes us feel good, or gives us something to brag about, or feeds our sense of self-importance, then it is not really the service of a devoted person. It is when that service comes as second nature, when there is no calculation or thought of reward, no sense of self, that we are truly acting as devotees.
If a devotee engages in devotion of the Owner, IkOankar, and at the same time argues in arrogance; that person may boast a lot to show off, but cannot receive the goodwill of IkOankar.
If the devotee gives up ego and serves, only then can one receive honor at the court of IkOankar. Nanak! Then the devotee realizes IkOankar, to whom they are attached. Such a devotee, who is engrossed in the service of IkOankar with devotion, is accepted.
If the devotee gives up ego and serves, only then can one receive honor at the court of IkOankar. Nanak! Then the devotee realizes IkOankar, to whom they are attached. Such a devotee, who is engrossed in the service of IkOankar with devotion, is accepted.
(If a) servant engages in service (but) also (shows) arrogance (and engages in) argument; (that being) may do a lot of talks (braggings), (but) cannot receive the goodwill of the Owner.
(If a servant) serves having given up ego, (only) then can he/she receive some honor.
Nanak! (Then, such a servant) meets the One (to) whom (they are attached); that (servant) engrossed (in service of the Owner) is accepted.
(If a servant) serves having given up ego, (only) then can he/she receive some honor.
Nanak! (Then, such a servant) meets the One (to) whom (they are attached); that (servant) engrossed (in service of the Owner) is accepted.
Through simple linguistic expressions, it has been made clear that if a servant shows arrogance even while serving, then the Owner is not pleased. Consequently, only that servant is honored and respected by the Owner, who gives up the ego and serves. It has been explained in clear terms that only that service is acceptable in the court of IkOankar, which is done in humility after having given up ego.
There are a total of four lines in this salok, whose meter convention is 13+11=28. The word ‘nānak’ has been used as an additional word, as a seal, on the top of the meter convention of the fourth line. This can be categorized under a two-line verse/couplet with 13+11 characters each (doharā chand). This salok has been created by clubbing two doharās.
There are a total of four lines in this salok, whose meter convention is 13+11=28. The word ‘nānak’ has been used as an additional word, as a seal, on the top of the meter convention of the fourth line. This can be categorized under a two-line verse/couplet with 13+11 characters each (doharā chand). This salok has been created by clubbing two doharās.