paüṛī.
āpīn̖ai bhog bhogi kai hoi bhasmaṛi bhaüru sidhāiā.
vaḍā hoā dunīdāru gali saṅgalu ghati calāiā.
agai karṇī kīrati vācīai bahi lekhā kari samjhāiā.
thāu na hovī paüdīī huṇi suṇīai kiā rūāiā.
mani andhai janamu gavāiā.3.
āpīn̖ai bhog bhogi kai hoi bhasmaṛi bhaüru sidhāiā.
vaḍā hoā dunīdāru gali saṅgalu ghati calāiā.
agai karṇī kīrati vācīai bahi lekhā kari samjhāiā.
thāu na hovī paüdīī huṇi suṇīai kiā rūāiā.
mani andhai janamu gavāiā.3.
paüṛī. |
āpīn̖ai bhog bhogi kai hoi bhasmaṛi bhaüru sidhāiā. |
vaḍā hoā dunīdāru gali saṅgalu ghati calāiā. |
agai karṇī kīrati vācīai bahi lekhā kari samjhāiā. |
thāu na hovī paüdīī huṇi suṇīai kiā rūāiā. |
mani andhai janamu gavāiā.3. |
Guru Nanak sets this section as a sort of third act to the final sections of the previous ballads, again using theatrics to set the scene and address what people believe happens on what many religions classify as “Judgment Day.” Instead of challenging the premise of the belief, and telling the audience that everything they have believed to be true is wrong, Guru Nanak knows the audience and continues with the scenario. The Guru addresses the outcome and brings us to the crux of the issue: even if these are the consequences people tell us about, even if we believe in these consequences, how do we avoid these consequences? How do we solve the problem of becoming blinded by our ignorance and being engrossed in material things? How do we keep ourselves from being consumed and destroying our potential in this life? If we don’t want to lose the game of life, end the mind’s ignorance!
While living in this world, a human being exhausted their potential by indulging in the pleasures of the senses, and when their spirit (bumble bee) flew away, they turn into a mound of ash.
When such a worldly person died, their end was dreadful (messengers of death chained their necks and took them away).
Hereafter (ahead), only the remembrance of IkOankar is accepted as ideal behavior; there, indulgent behavior is accounted for and its consequences are explained thoroughly.
Eventually, there is no place to hide from the consequences (beating) and there is no one to help, heeding their wails.
Thus, the ignorant (mentally blind) person wasted their precious life by being engrossed in material things.
When such a worldly person died, their end was dreadful (messengers of death chained their necks and took them away).
Hereafter (ahead), only the remembrance of IkOankar is accepted as ideal behavior; there, indulgent behavior is accounted for and its consequences are explained thoroughly.
Eventually, there is no place to hide from the consequences (beating) and there is no one to help, heeding their wails.
Thus, the ignorant (mentally blind) person wasted their precious life by being engrossed in material things.
(A being) indulging in consumption, (in the end), turned into a mound of ash (when their spirit) flew away like the bumble bee.
(When such a) worldly person died, (the messengers of death), having placed the chain around (their) neck, made (them) to depart.
Hereafter, the deed worth doing, praising (IkOankar), is counted; having been seated and accounted, (their account) was explained.
A place (of refuge) is not found (there) while receiving beating; now, what (use) is listening to (their) wailing?
The mentally blind lost (their) life.
(When such a) worldly person died, (the messengers of death), having placed the chain around (their) neck, made (them) to depart.
Hereafter, the deed worth doing, praising (IkOankar), is counted; having been seated and accounted, (their account) was explained.
A place (of refuge) is not found (there) while receiving beating; now, what (use) is listening to (their) wailing?
The mentally blind lost (their) life.
Colloquial expressions have been employed impactfully in this pauri. Expressions like ‘bhog bhogi kai’ (indulging in consumption), ‘hoi bhasmaṛi’ (turned into a mound of ash), ‘bhaüru sidhāiā’ (when their spirit flew away like the bumble bee), ‘vaḍā hoā’ (when such a worldly person died), ‘gali saṅgalu ghati calāiā’ (the messengers of death having placed the chain around their neck, made them to depart), ‘agai karṇī kīrati vācīai; (hereafter, the deed worth doing, praising IkOankar, is counted), ‘bahi lekhā kari samjhāiā’ (having been seated and accounted, their account was explained), and ‘thāu na hovī paüdīī’ (a place of refuge is not found there) were/are popular as proverbs and idioms among the populace. The use of these colloquial expressions is direct and creative, as they are employed to warn an ignorant person in a tone of frankness. This is a proverb because of the presence of colloquial terms.
The letter ‘bha’ has been repeated in the first line of the pauri. Consequently, there is an alliteration. The words ‘bhaüru’ (bumble bee), in the first line and ‘agai’ (ahead/hereafter), and ‘lekhā’ (account) in the third line has not been used in their literal sense, but as ‘being,’ ‘hereafter,’ and ‘the accounting of deeds,’ respectively.
The line ‘mani andhai janamu gavāiā’ (the mentally blind lost their life) has been used only once in the pauri, but still conveys the central meaning of the entire pauri.
The letter ‘bha’ has been repeated in the first line of the pauri. Consequently, there is an alliteration. The words ‘bhaüru’ (bumble bee), in the first line and ‘agai’ (ahead/hereafter), and ‘lekhā’ (account) in the third line has not been used in their literal sense, but as ‘being,’ ‘hereafter,’ and ‘the accounting of deeds,’ respectively.
The line ‘mani andhai janamu gavāiā’ (the mentally blind lost their life) has been used only once in the pauri, but still conveys the central meaning of the entire pauri.