Chapter Six Vairaag Shatak Translations....

IK ONKAR SATGUR PRASAD

{The one creator , realised through the true Guru}.

ATH SHEVHA ADHYAI ARAMBH. {Commencing chapter six}.

                                        DOHRA

"KASHTEH SARESHT JANAAN KI VARNANN KAREH PRASANSS. SHUBH SALOK SATTRA TISSEH HIRDYEH KAMAL KO HANS."{1}.

Khashteh = in the sixth salok. Saresht janaan = good people. Prasanss = greatness. Satrah = 17. Hans = suraj = sun.

In this sixth chapter the praise of good people is mentioned. The praise is in the form of seventeen elegant saloks which are akin to the metaphorical heart's lotus blossoming by the sun.{1}

                                        CHAPYA  SHAND

“MANT GAYE BANN MAAHEH NAAHEH KO JANT JAAHEH MAHEH. BASSAN HET KIDOH DHAAM TALOH AVIRAM HUTOH NAHEH. SRAVAN  YOG GEETAADH KAHAH THEH TAAHAH VIJOGH DUKH. KAEH N ADIKH RUCHHET PRAAN SAMM MITR SANGH SUKH. TEH HUTEH SARAB PRATT HATEH JEH DEEP SIKHA VATT TARRAL PIKH. YUT BRAMHAT PATTIT PATANGH KE PANKH PAVVAN KARR CHAPPAL SIKH.”{2}

Bassan het = For abode. Taloh = Place. Kaeh = Or/etc. Pratt = Them. Deep = Candle like. Sikha = Flame. Vatt = Like that. Taral = Dynamic/temporary. Pankh = Wings. Pavvan = Air. Karr = With. Chappal = Short lived. Sikh/sikha = Candle’s flame.

Sant {spiritual people} have taken abode in the jungle/forest where there are no beings.

Prashan {question}:- Did they not have beautiful houses for living in? , where were the pleasant holy books? Did they leave their houses as a result of being parted from such books? , or did they not have the company of close beloved ones?

Uttar {answer}:- They had all those creature comforts, but they renounced them upon realising that they are all akin to a flickering flame that will be extinguished at any moment. Just a moth’s flapping wings makes the flame more intense but the flame in turn engulfs the moth thus ending its life in this sad manner. In the same way these people have realised that materialism has the same affect on one’s inner peace i.e. are the cause of torment and renounce them as such.{2}

Prashan {question}:- They have been renounced but by seeing the pleasure of such goods , surely the mann {mind} at some stage becomes greedy?

Uttar {answer}:-

                                                  SUYVAIHAH

“YEH MANDAL MATR PARPANCH SABHI TATT, VETANN KO KATT KARAN LOBHA.

JIMM SAGAR MAEH MASHRI MASHRI USHAREH , MASHRI KASH HOTT SO SHOBHA.

TIV NAEK LUBHAI SAKEH N TISEH KHINN , KHEEN KHEEN LAKHI TINN LOKH KI SOBHA.

SHUKTEEGYAH PRAMAHAT N ROOP MRIKHA , TATTVETAN KO N TATHA TIH KHOBA.”{3}

Mandal matr = Circular. Prapanch = Short lived world/universe. Mashri = Nature of fish. Shukteegyah = Pearl expert. Roop = Silver. Mrikah = Lies. Tattvetan = Knowledgeable , spiritual people.

This world which is akin to a con cannot be the cause of greed/attachment for spiritual people. The reason for this is because:-

Just as a fish dives in and out of the ocean but the water is not dented in any way by the actions of the fish.

In the same way the pleasures of materialism cannot “dent” the minds of spiritual people since they have come to know that material pleasures are short lived and give rise to torment.

Just as a pearl expert cannot be confused between pearls and silver. In the same way spiritual people have come to know that that this world is just imaginary and as such has no affect on their minds.

Artharth {In other words} those who do not possess knowledge of pearls can be lured the tiny fragments of pearls in the sand thinking them to be silver. Conversely those who are experts in pearls will never ever be led astray by silver. In the same way tatt vateh {spiritual people} cannot be fooled by materialism because they have accepted that it is imaginary.{3}

                                                  SUVEYAH

“NITT PUNN PRAYAN JANCHITT KEWAL TAH BHAV BANDH HANYOH GANN HAIH.

MANN PANGH KROOR MAJJAR AHANGH VIKH MOOL SANEH JOH TINNEH HANN HAIH.

BARR SARDH CHANDAR KI CHANDHNI SOH YEH BAHOMH TALOH UJLOH BANN HAIH.

BASS JOBHAN HAIH ASSS RAEN BITTAH VATT JOBHAN MAEH JANN SOH DHANN HAIH.”{4}.

Those who’s desire is to do good deeds have succeeded in conquering the worldly bandhan {shackles}.

In the metaphorical mind snake exists the poison of hanker {ego}. They have succeeded in killing this metaphorical mind snake together with its deadly venom.

In the metaphorical winter of life, the moon light causes the sky to light up.

Those people who dwell in this metaphorical bann {forest} from a young age are truly blessed.{4}.

                                                  SUVEYAH

“SUCHH CHARGHANI KHITT SEJ BANHI MRIDH DVAEH BHUJ BAEL BISAAL SIRANOH.

SEEAROH GHATT MANDH SUGHAND VEAHEH YEH VAAT AHEH VAYJANOKH VITANOH.

VIDH DEEP LASEH TAPPTAADH GRASEH SUDH BUDH BADHOO MIL MAEDH MAHANOH.

MUN SHAANT SAROOP ANOOP VIBHOOT SOH BHOOPAT KAEH SAMM SOVAT MAANOH.”{5}.

Khitt = land. Mridh = komal =fragile. Sej = bed. Vayanjanoh = fan. K = akaas = sky. Vitaanoh = canopy. Vidh = moon. Sudh budh = intelligence. Badhoo = prostitute.

The land that is beautifully adorned with grass , consider that to be the beautiful seja {bed}. Consider the tree branches to be the pillow.

The pleasant wind that blows is akin to nature’s fan and consider the sky to be the canopy.

Consider the cool moon to ease away the metaphorical heat of torments. Consider the intelligence to be the istri {female} with whom Sant jan {spiritual people} join and engage is vast bliss.

Only these people have tasted the real bliss of life whereas kings and other rich folk are asleep under the intoxication of material pleasures. {5}.

                                                  KABITT

“KAHAH EH CHANDAAL JAAT MAGH MOH DIVJAAT KIDHOH, KAEDHOH KOYOO SHUDR HAIH KEH CHOR VAA TAPESH HAIH.

TATT KE PRAVESH MAEH PRABEEN MATT MAAN UTT, UTTAM YOGSH KAUN CHEEN KOYOO VAES HAIH.

ITT BIDH KARR JOH SAMBAKH MAAN JANNAN KEH, MUKHOH KARR SAMBHAV VIKALP ASAES HAIH.

SANEH GUR NE MUNN TAAHEH VARR SHRAAP DAET NAAHEH, SUKHI JAAT PAATH  MAEHEH JAISOH NIKHTRAES HAIH.”{6}.

Divjaat = Brahmin,khatri,and vaess{High priest/warrior/and merchants}. Tapess = oned who undertakes endurance. Yogesh = Spiritual king. Sambakhmaan = spoken words. Sambhav = produced. Ganeh = contemplates. Munn = Spiritual people. Paath = way. Nikhtaes =moon.

When the hermit folk seek donations then this gives rise to the following:-

Is that some chandaal{evil spirit} walking down the road? , or is it divjaati? Or is it a shoodar {untouchable}? Or is it a chorr {thief}? Or is it a Tapeesarr {one who endures for spirituality}?

Because:-

Those who are absorbed in spirituality and focus constantly on the soul rather than material pleasures, who can recognise such spiritually enlightened Kings? i.e. only spiritual people themselves and none else and that is why worldly folk consider such thoughts.

Such thoughts by worldly folk give rise to many harsh words but the spiritually enlightened:-

Listen to and contemplate them but do not engage in giving varr{boon} or sraap{curse} to these people. They remain absorbed in their bliss and continue their spiritual journey just as the moon continues its journey in the sky.

                                                  KABITT

“HINSA NAAHEH KAREH PARR DARRB NAH HIREH, SATT BACHAN UCHAREH PUNN KAREH HAIH.

YATHA VITT KATHA PARR NAARAN KI N BHANEH SUNEH, TAANTEH GUNGHA BOLAH BANEH BHOLA SAMM CHAREH HAIH.

TRISHNA KOH PRAVAH BHANG GUROH BIKEH NIMMR ANGH, MITR BHAAV SABBEH SANGH KAREH HARR HAREH HAIH.

GAAYOH SABH GRANTHAN MAEH SANT AISEH PANTHAN MAEH, RAAG DOKH MOKH CHAREH JAISEH DINN KAREH HAIH.”{7}.

Darbh = wealth. Bhola = Shiv Ji. Chareh = Have been. Horr = by seeing. Dinkareh = Sun.

In the mind they do not curse anyone, they speak not harsh words , do not commit sins with their bodies , do not steal and they always utter the truth from their mouth. They always engage in pun-daan {good deeds and donations} according to their ability. They do not listen or talk about parai istri {other than spouse} , in fact with regards to that they become deaf and dumb , i.e. wander around akin to Shiv Ji.

They have conquered the flood of trisha {burning desires} , they show humility towards others and conduct themselves in a friendly manner owing to the fact that they see Hari {creator} in everyone which is written in all the Granths {sacred text}. These Sants {saints} have become liberated from raag {jealousy} and dvaekh {duality} just as the sun’s warmth absorbs all whether high or low yet it remains asangh {unaffected and separate}.{7}.

                                                  KABITT

“PAAN PAATR PAEH PAVITTAR BHIKYA ANN AKHAEH, CHITTR DVAAREH BRAMEH MILEH GILEH NIRDOKH HAIH.

DASOH DISSAH CHAEL VISTEERAN AMAEL PUNN, TALAP ANANTA KI ANANT SUKH AUKH HAIH.

KARMA KOH MOOLA MOOL AVIDHYA NIRMOOL JAH KI, DEENTAH NIVARI SAARI SAVAATAM SANTOKH HAIH.

BHEDHA BHEDH BRAMH BHAAGHO BRAMH VITT BEEHT RAAGOH, MAAN APMAAN THE N UDHEH MODH ROKH HAIH.”{8}.

Praan part = let the hands be the bowl. Akheh = consumes. Chitr dvareh = beautiful buildings adorned with artistry. Brameh = wandering. Chael = clothes. Amael = without dirt. Talap = bed. Anantah = land. Anant = limitless. Mool = foundation/base. Amoolah = ceased to be. Beeht raageh = Vairaag = renunciation.

They wander around freely and accept donations that are given to them from the people in the beautifully adorned houses. They accept the simple diet. The directions are their bastar {clothes} and the pleasant land is their seja {bedding}.

They have abandoned avidhya {ignorance} which gives rise to karma {committed deeds}. They have removed all form of slavery/shackles , thus becoming utterly content.

Their fears have ceased to be. By recognising Bramh saroop {the creator} they have abandoned jealousy etc. thus becoming completely vairaagmay {renounced}. They are unaffected by praise or slander. {8}.

                                        GEEYA MALTI SHAND

“SHATT KHAND KHEEN KUPEEN JAAKI TAAS SAMM JIHEH GODHRI.

SUKH SAAT BHIKHYAHAAR SEJA BANN MASANEH GIRR DHRI.

PIKH SATTAR MITR SAMAAN MUKH DUT SOON SADNOH MAEH SADHA.

NIRMAL NIJATAM KOH BHAJEH SUKH ROOP THE JANN SARBDAH. {9}.

Shatt khand = hundred pieces. Kheen = weak/old. Taas = them. Godhri = Simple patched coat. Bhikyha haar = donated food. Masaneh = in the graveyard. Ghirdhari = hiding place in the mountain. Soon = ujaad = wilderness. Sadnoh = in buildings. Nijatam = ones atam saroop = soul.

The patched coat is made of hundreds of rags. The food is a simple diet that folk donate. The bedding is of a discreet place in the mountains.

The ones who lead a simple and basic life always engage in the simran {meditation} of Atam Saroop {soul}. {9}.

                                                  DOHRA

“CHAREH SUTANTAR NIRUNKASEH , SAPARMAADH MADH NASHT.

ADHISHTAAN PARBODH KARR , KALPATT NASTT SAMASTT.” {10}.

Nirunkas = The four types of dand {punishment}.

Raj dand which is diminished by taxes etc.

Dev dand which is diminished by engaging in pooja {worship} , alms etc.

Pittri dand which is diminished by engaging in saraad {feeding priests etc.}.

Rikhi dand which is diminished by acquiring education.

Saparmadh = s+pramadh = together with ignorance. Madh = hankaar = ego.

Adhystaan = Life force. Probodh = atam gyan = divine knowledge.  Kalpat = what is produced by imagination of the mind, the world etc.

They wander around free of any penalties/bonds, whose agyantah {ignorance} together with hankaar {ego} has ceased to be.

That is why for them by acquiring knowledge of the soul the world ceases to be {just imagined}. {10}.

LALLAT SHAND”“TEEN BHAVAN MYAH SARBH SARGH KO AAS MANT MAEH DHOONDHYOH TAAT.
KAHOOHN N DEKHA SUNNAH KAHOOHN NAEH AISOH JANN JOH JANHYOH BIDHAAT.
JANN KOH ANTISHKARAN KARI SAMM VISHEH ROOP KARNI MILL RAAT.
SANJAM SANGAL TIH PAGG JINN DHARYOH LEELA KARR BHO BHRAAT.” {11}.


Sarg = Sansar = world. Kari = haathi = elephant. Raat = does the devotion of.
Hey mitr! {Oh friend} I have searched the world high and low. I have not seen or not heard such persons.
The anthiskaran {conscience} is akin to an elephant which joins the metaphorical female elephant of visheh {vices}. Shackles have been placed around the feet which has resulted in the metaphorical leela {drama} taking place. {11}.
Oh brother!

Dohra

"SUKH PATT VATT JAGRAT VIKEH TAJEH TRIDDHA JIH BHOG.

AISOH INDREH JATT JANN KOHIK ISTHITH HOGH." {12}.

In the sub-conscious and in the conscious state those who have abandoned indulgences from their mind , from their words , and their bodies. These type of people who have conquered their senses in such a way must be only a rare few. {12}

"NEEL SHANDH"

"SHAEL SHILLA SEHJA GHIRR MANDHAR KANDHUR HAIH.

BRISHAN KI SHILL KE PATT VAA DIGH AMBHAR HAIH.

MITR KURANGH SAMHOOH MAEHI TINN SANGH CHAREH.

KOMAL PUNN PHALLKEEN PHALOH KARR PRAAN DHAREH." {13}.

For whom the mountain floor is the bed , for whom the mountains walls are their houses. For whom tree bark is their clothes , i.e. for whom these metaphorical simplicities have become their lifestyle.

For whom the deer has become their friend and as such wander around freely with them.

These people spend their days consuming simple fruits to sustain themselves. {13}.

"SEETAL SVESHITT SVASH SUGHANDAT MISTT GHANAH.

UCHITT AMBH GHIRANDHAN KOH ACHATT JOH JANAH.

BRAMH VICHAR VATTI SUMATTI YUVATI KOH SADHA.

DHAAR RIDHEH MAEH MODH LAEHEH N TAJJEH SUKDHA".{14}.

Those who drink the cool , pure , fragrant , and utterly sweet water from the mountain streams.

Those who never forget the metaphorical istri {female} of Bramh vichar {divine knowledge} and remain absorbed in bliss at all times , they never let go of this. {14}.

“JOH NIJJ PRANAN TRAAH KE KAARAN PAAN BIBHOH.
JOR NAMOH SIRR SOH N KAROH KAHOOH AGAR KABEH.
JEH ITT REET PUMAAN BIRAJAT LOKH BIKEH.
MAANAT TAAH PARMESHAR MAEH SUNN JEEV SAKEH.” {15}.

Traah = safety. Paan = hands. Bibhoh = both. Agar = future. Pumaan = person. Maanat = believes in. Taah = them.
Those people who for the sustenance of their life do not clasp both hands or bow their heads to anyone. In this way those folk who live their lives in such a manner , oh friend listen! I consider them to be Godly. They are not mere humans. {15}.

KABBIT

"KABHI BHOOM AASAN SINGHASAN PAEH BAAS KABHI,

KABHI BHISS GRAAS KABHI BINJAN AHAAR HAEH.

KABHI SHATT KHAND VATTI GODHRI KE ODHEH JATTI,

KAMBAR KOUH KABHOOH DIGHAMBHAR KOH DHAAR HAEH.

KABHI BHAAN KARR TAPPEH KABHI SEES SHATTAR DIPPEH,

KAHOOH SATKAR HOTT KAHOOH TRISS KAAR HAEH.

TAPPADH N SANT JANN SUKHI DUKHI HOTT MANN,

AATMA ASANGH LAKHAEH DEH KO VIHAAR HAEH".{16}.

Scholarly divine folk take abode on plain land , yet at other times they are adorned on the Kings throne. They consume simple vegetation , yet at other times they relish a varied banquet.

They adorn a sheet sewn of many tatters , yet at other times they are draped in ornamental robes. Sometimes they wear a simple cloth , sometimes they remain bare.

Sometimes they burn in the direct sunlight , sometimes they are protected by royal canopies. They are shown great respect , yet at other times they are insulted.

Despite these different scenarios the spiritual folk are not affected in their mind since they realize that the Aatma is separate and the pain and sorrow are only restricted to the physical body , the likes of which spiritual folk have abandoned. {16}.

DOHRA

"KRIA SAPPAN PRATTBIMBH TE BIMBH PRABUDH ARANGH.

TATHA TRIDHA KRIT KAAL TRAEH JEEVAN MUKHT ASANGH".{17}.

Prabudh = awoken. Arangh = Seperate. Trikha = three types. Kaal traeh = three era's i.e. past , present , and future. Pratbimbh = shadow , reflection.

Just as a Raja once fell asleep on his throne and he dreamt that he was a pauper begging for scraps and enduring great hardships but upon awakening he realised that it was all a dream and as such was much relieved. The sun casts it's reflection in the multitude of water pots of different colours but in reality the sun is unaffected by these pots.  In the same way the spiritual people remain unaffected from physical attachments in the form of mind , words , and body. {17}.


 

KABITT

They accept donations from Bhgat-folk {spiritual devotees}, they abandon others. They have done the tyagh {renunciation} of the neech {fallen from grace}, since they know that this is wise. They remain sutantar {independent}, wandering around freely.

They choose a separate way from the others, i.e. walk the Sant-marg {spiritual route}, harbour hatred towards none, and have bathed in the metaphorical ocean of divine wisdom.

They collect rags from the streets of cities and towns; sew them into a coat, to protect them from the elements.

"I am doing", "I am indulging",... the Mahatma-jann {spiritually enlightened} are not part of this mind-set. Their bodies are void of mann {pride}, as such remain in true bliss. {18}.

To be continued..........