Vairag Shatak
Raja Bharthari lived in Ujjain Nagar around two and a half thousand years ago. He was born in a high kul {lineage} who was a vidhwan pandit {scholar}. He was fair and just towards all his subjects and as such was much loved by all the parja {citizens}. His father’s name has been recorded in Rajavali as Raja Gandarbh Sann but mother’s name has been omitted and it is written that he was in fact born to a dasi {servant girl}.
The raja had been married three or four times already but when he heard the kirti {praises} of a mahan sundar rajkumari {very beautiful princess}, he married her too. The name of this rani was Pingla. Her magical beauty and gunn {attributes} captivated the raja in such a way that he became her gulam {slave}. Just as the commands of Noor Jahan had a hold over Badshah Shah Jahan , this was the same scenario with raja Bharthari.
Pingla feared none since the king Bharthari was under her “spell”. She wandered around sutantar {independently}, without fear, and as such fell in love with the astbal droga {stable master}.
The rani had a devarr {husband’s younger brother}, who considered his elder brother raja Bharthari as a father figure and the rani as a mother. He obeyed their every order with utmost loyalty. The maharajah had given him the post of Pardan Mantri {Prime Minister}, the duties of which he carried out with great splendour. His name was Veer Vikramaditya, he is the same Mahapursh {great soul} who later came to be known as the famous Maharajah Bikramjit. The samat calendar is still used in his memory even today. Vikramditya was the first to have suspicions regarding the vibchar {adultery} of rani Pingla. After much deliberation he finally informed his brother raja of the misdeeds of rani Pingla. The raja was so besotted with Pingla that he took offence and as such reprimanded his own brother for saying such a thing. The raja went as far as to say that it is because you are my younger brother that I shall remain quiet otherwise I would have had you hanged. The raja considered his rani to be the supreme satti savitri {a lady who was the epitome of high moral character}. When Pingla found out about this confrontation she began to show even more love towards the raja. After some days she made a request to the raja, “your younger brother Vikramjit is like a son to me and I have always tried to be a mother to him but he looks at me in a lustful manner. Any other female would have succumbed to his advances by now! It is me who has evaded this terrible situation. He has made every attempt to defile me, and not only me, he has in fact destroyed the satt dharam {purity} of many women in this kingdom. It was only a few days ago that he attempted to lure the noh {daughter-in-law} of the Brahmin with the assistance of dootia {maids etc.} but she like me too is a pattibratta {faithful woman} and as such resisted his intentions. I implore you to stay alert and be very wary about such an adharmi {unscrupulous} man. I do not want you to be in any danger from him.” Upon hearing this the Maharajah took every word to be the utmost truth.
Then rani Pingla called the Brahmin and said “are you aware that the Maharajah is is in my total control and if you desire your well being then follow my instructions to the full. Go to the Maharajah and make a pukar {plea}, if you don’t then I shall have you tortured!” The Brahmin knew that the raja was totally smitten by Pingla and as such would only take her word against any other. “I will obey your every command” replied the Brahmin to rani Pingla. Pingla told the Brahmin ”go to the raja’s court and make a faryad {plea}! and when he asks you what is the matter, you reply that kumar{prince} Bikramjit wants to engage in immorality with my noh {daughter-in-law} and if you are prepared to allow this than I shall leave your nagar {kingdom} and go elsewhere. I cannot stand by and allow my izatt {respect} and istri dharam {chaste} to be destroyed in this way.” “Also remember that you must not succumb to the raja in any way!” Upon hearing this the Brahmin went to see the Maharajah the very next day and cried his dilemma {which the rani taught him} with immense reality. The Maharajah filled with krodh {anger} upon hearing his words. Without padtal {investigation} the maharajah immediately ordered the des nikala {expulsion} of his younger brother from his kingdom. Bikramjit accepted his maharajah brother’s edict with love, patience, and without complain. He immediately went home and gathered his family and promptly left the kingdom.
At the same time another situation occurred. One day a Brahmin arrived in the raj darbar {king’s court} and began to tell the raja that “twenty five years earlier I made a dridh sankulp {strict devotion} to do tapp {endurance} in order to appease the Devta {deity}, the devta gave me an Amar Phall {fruit that gives eternal life}. I have come here with that phall, my wife won’t eat it herself nor will she let me eat it. She says that we are poor and persistent poverty will be harder to manage. We only desire death now so that we may escape our hardships. If we eat the amar phall then we shan’t die and as a result will have to endure more hardship. That is why it is my wish that you take the amar phall so that you can continue to rule your kingdom in the most benevolent way and in return you can give us wealth which will eradicate our suffering.” Upon hearing this from the Pandit Rajah Bharthari he took the amar phall in exchange for an abundance of wealth, which pleased the Brahmin immensely.
The rajah didn’t eat this fruit himself but gave it to his beloved rani Pingla. The rani thought that it would be deceitful of her to eat the fruit, so when the rajah left she summoned her lover and promptly gave him the fruit. The lover did not eat the fruit either but gave it instead to his favourite prostitute. The prostitute accepted the fruit but began to contemplate her lifestyle “I have sinned all my life, destroyed many marriages etc. If I eat this fruit and become amar {eternal} then this is all I will endure {lustful activities}. It is better that I give this fruit to the Maharajah instead, in whose raj he has given me so many pleasures.” After contemplating this with all sincerity she presented the fruit to the Maharajah. The maharajah was first stunned upon seeing the fruit but then asked the vesvah {lady of the night} where she had obtained this fruit from? Upon being interrogated by Bharthari the veshvah told the whole story truthfully “Your astbal droga {stable master} is my mitr {lover}, he gave it to me.” The raja immediately summoned the droga {stable master} and asked how he became in possession of the fruit? The drogra fell at the rajah’s feet and narrated the whole scenario of how he engaged in immorality with his rani Pingla. As soon as the Maharajah heard the whole story, he immediately filled with nafarat {hatred} of the rani and the world in general. He became fully vairag {total renunciation}. He immediately summoned the maha mantri {prime minister} and said;
“look after this raj {kingdom} I am leaving. Bikramjit suffered pains owing to my decision to expel him. Call him back and place him on the throne.” As soon as he had given these instructions he immediately removed the robes that adorned his body. He covered his body with a solitary sheet as he left to join Gorakh.
Maharajh Bharthari first wrote “Shingar Shatak” and during his reign wrote “Neeti Shatak” and after attaining vairag {renunciation} he wrote “Vairag Shatak” in which he describes the state of his mind. “Vairag Shatak” Granth was written in Brijj language by the great scholar Kavi Pandit Har Dyal Ji of Choonia Nagar. The Punjabi translation has been undertaken by Pandit Naryan Singh Gyani.
Dohra
“Durhd Badhandurjan Dalan Madan Kadan Sivnand.
Ek Radan Sukh sadhan Ke Paadh Padham Pratay Bandh.”
The two toothed haathi {elephant} has two types of dhand {teeth}. One type are the ones for chewing food and the other are the outwardly ones. That is why the haathi {elephant} is called Durhd.
Badan = facial features {face, nose, ears , etc.} Madan Kadan=the slayer of kamdev {like cupid} , i.e. Shiv Ji.
There is katha in the Puranas {ancient Sanskrit text} that when Satti went to the home of her father Dakhya , upon seeing the niradhari {disrespect} shown to her patti {husband} she burnt to death in the havan kundh {ritual fire} and following reincarnation she was born to Himalya. She had the ishah {desire} to wed Shiv Ji , and as such engaged in tapp {ritual endurance}. At that same time Tarak daenht {demon} was tormenting the Devtas {deities}, and he could only be defeated by the son of Shiv Ji. After the death of Satti , Shiv Ji was in a state of akhand smadhi {perpetual meditation} for many years. It is then that under the prernah {influence} of the Devteh {deity} that kamdev shot Shiv Ji with his Uchattan teer {cupid’s arrow etc.}, a result of which his Samadhi {meditation} was broken. Now Shiv Ji did not have the company of a female and as such felt terribly tormented by kaam ishah {lustful desire}. Under that particular torment Shiv Ji filled with krodh {anger} and opened their third eye which was as a result of tammo gunn pardhan {full of desires etc.} He took one look at kamdev {cupid/lust} and burnt him to a cinder with his krodh agni {raging fire of anger}. That is why Shiv Ji are known as madan kadan and kaam arr {destroyer of kaam}.
Shiv nand= shiv Ji’s son Ganesh.
Although Ganesh was produced from the tann de mael {sweat of body} of Parbhati that is why he is sometimes referred to as Riri puttar {son} but it is always the case that the son takes the father’s name. That is why Ganesh is called Shiv Ji’s puttar {son}.
Ek radan= one toothed.
Despite the fact that two teeth can be seen on the cherah {face} of an haathi {elephant} , but the head of the haathi {elephant} that shiv Ji cut and joined with Ganesh’s body had one tooth broken and that is why Ganesh is only adorned with one tooth.
Sadhan=ghar=house. Paadh=paar=feet. Padram=kamal phull=lotus flower. Bandh=namaskar=greeting/salutation.
Arth {meaning} . My namaskar {greetings/salutations} to the elephant faced , slayer of bureh pursh {evil men} , and the destroyer of kamdev {lust}. My namaskar to the komal parr {lotus flower like feet} Ganesh. {1}
Prashan {questions} . When all other elephants have two teeth then why does Ganesh only have one? Secondly when Shiv Ji cut the head of the baby elephant and joined it onto the body of Parbhati’s child and thus brought him back to life , then why is he not referred to as suarthi {selfish} and ghul ghatti {lineage destroyer}?
Uttar {answers} . In the jungle there was a herd of elephants , in the same jungle was a pani di cheel {water stream} from which the elephants drank water. The elephants had to go around a large pahadh {hill/mountain} in order to reach the stream, a result of which they had to spend extra time and energy getting there. If the pahad {hill/mountain} was not there then the talouy {pool} was within easy reach {one or two furlongs}. The distance covered owing to the obstruction, made it about three miles.
One day a karabh {a baby elephant whose teeth have just barely started showing} said to its mother “Mata! {mother} if you give me hukum {command} I can knock this mountain down by colliding with it , so that we won’t have to cover so much distance”? The hathni {mother elephant} said “puttar! {son} this is a pahadh {mountain} , not a bori {sack} of rooh {wool} that will move with your collision. Let alone you even the mightiest of elephants failed to move this.” This besamajh {innocent} bachah {child} did not heed its mother’s advise of staying away and instead went and collided with the mountain , a result of which his tooth broke. After becoming dukhi {hurt} he went to see his mother who scolded him even further. She turned her back towards him and said “you are very be-samajh {innocent} and a murakh {fool}, I forbade you to do that. Now you have seen the results of your action.” She went onto say “I do not want to love such a disobedient child, in fact others who see you will realise that crossing the agya {permission} of parents/elders can only lead to dukh {pain} and that is why other children will learn not to go against parents/elders.”
Just at this point when the dukhi {pained} one toothed elephant calf was feeling rebuked, Shiv Ji arrived there in search of a head. Shiv Ji considered that this elephant calf will surely die in an hour or two. Until death he will endure pain but if he were to be killed immediately then he would be freed from the suffering. Secondly at this moment in time his mother has shown no remorse at his condition and as such has lost pyar {love} for him, as a result of which her atma {soul} will not endure kalesh {torment} which means that a lack of kalesh {torment} will not give rise to paap {sin} being committed. Thirdly he is a bacha {child} and Parbhati is also with bacha {child}, the mel {joining} of the sir {head} and the dhadh {torso} is teekh {okay} with kudrati {nature} tareeka {technique}. Whilst pondering on this Shiv Ji removed the head of Karbh {elephant calf} and joined it with the body of Parbhati’s child and thus brought it back to life and by further blessing Parbhati with many various varr {boons} he managed to pacify her. So that is why Ganesh had just one tooth.
Secondly when the calf was going to die in an hour or two anyway, then the slayer does not receive paap {sin} for the slaying and that is why Shiv Ji cannot be called a kul ghati {sinful slayer}.
Svaya
“Jih Ses Ki Sejh Pah Sann Kioyo,
Padh Komal Ko Malti Kamla Hi.
Kar Meh Darr Chakkar Saroj Gaddha,
Prighpadh Garay Srik Angadh Bahi.
Jipaadh Ke Vaar Soh Char Bichar Dharoy,
Thriprar Sadha Sirmahi.
Ass Roop Jise Urr Bhitar Haih,
Bhav Bheet Rehay Kash Tah Urr Nahi. {2}
Suss=Shesh Naag. Sann=Bisram=Saunah=sleeping. Komal=kooleh=Naram=delicate/fragile. Kamla=Lashmi. Karr=Hath=Hand. Darr=Sankh=Seashell shaped instrument which is blown. Saroj=Kamal=Lotus. Gaddha=Long handled weapon with sphere at top. Prighpadh=The footprint of Prighu Rikhi.
Once upon a time the Rikhis contemplated doing the preekhia {testing} of the Devtay {deities}. With everyone’s salah {agreement} Prighu Ji set off. First they went to Bramha who greeted Prighu Ji in a very hankar barhia {egoistic} manner. Then they went to Shiv Ji who also greeted them with Krodh {anger}. Finally they went to Vishnu Ji and upon seeing him asleep he kicked him but in return Vishnu Ji held the feet of Prighu and said “Bhagwan ! My sareer {body} is kahtor {hard}, did it hurt your komal {fragile} sareer {body} in any way?" Upon hearing this Prighu Ji was pleased immensely and thus said "wadhay de wadhay hi jigray hunday hunn {only the mighty possess mighty jigray {tolerance threshold} , you are truly the sirtaj {jewel in the crown} of all devtay {deities}. If you are not niraz {upset} with me then allow the my footprint to embedded on your sareer {body} eternally, and whichever avtar {reincarnation} your dharan {form} that chinh {sign/symbol} should remain intact the name of which is "Prighpaad" or "Prighlatt". The visthar poorbak varnan {detailed in-depth coverage} can be read in "DassamGuru Granth Sahib steek 3rd bhaag {volume}.
Gharay=gall vich=in the throat. Srik=mala=rosary. Bejantimala=Bans da moti=pearl of bans{bamboo},Sipp da moti=pearl of oyster, the moti=pearl from the head of a sow, the pearl from the pahadh=mountain/hill , the moti=pearl from the head of an haathi=elephant , the pearl from the head of a turtle. The mala=rosary containing these six pearls are collectively known as Bejanti Mala.
Doojah {second}-The mala=rosary made from the six types of flowers found in the Bann=jungle/forest which dangles below the knees. Paadh ko vaach=the water of the feet, when Vishnu adopted the avtar {incarnation} of Bavan it is then that Brahma washed their {Vishnu's} feet and placed the water in kamundal {water container} which famously came to be known as Gangha and later was sent to mat lok {planet earth} upon the request of Bhagirthi which Shiv Ji carried on their head.
Triprar=Shiv Ji. Upon the slaying of tripur daent {demon} Shiv Ji became known as Triprar. Visthar sehat parsangh {in-depth account} can be seen in Dassam Granth steek bhaag {volume} 2nd under Rudhr Avtar.
Ass=Iss tara dah=like this. . Urr Bhitar=in the hirdah=heart. Bhav bheet=the darr=scare/horror of janam maran=births/deaths.
Arth {meaning}-The one who sleeps on Sheshnag Sehja {bed} and the komal {fragile} charan {feet} Lashmi is massaging. The one who has sunkh {sea shell like instrument}, chakkar gadha {spherical long handled weapon} in the hand. The chinh {sign/symbol} of Prighu's charan {foot} , the garland of Bejanti mala adorns the neck , and wears the Bauhatta on the arms. The pavittar {pure} charnah da pani {water from the washed feet} adorns the head of Shiv Ji perpetually. Whosoever places the dhian {focus} then they have lost the fear of births and deaths in their heart.
{Granth karta Ji , Krit Manglacharan} [Opening eulogy].
Dohra
“Shaant Prakash Svroop prati nmo sarbdah hoy.
Srisht Satith Laey Kyob Bin Rav suss Bhasak hoy.” {3}
Sarbdha=persistent, in all ages. Srisht=utpatti=creation. Satith=satirtha=hond=being/stability. Laey=naas=parloh=apocalypse. Rav=suraj=sun. Suss=chandrma=moon. Bhasak=the creator of parkash=light. Soy=that so.
Arth {meaning}. My perpetual namaskar {salutation} to the Shaant and Parkash roop , who is without utpati {creation} palnah {rearing} and parloh {apocalypse}. And responsible for the parkash {illumination} of the suraj {sun} and the chandrmah {moon}. {Waheguru}.
Dohra
“Dikk Kaladh Prashedh Bin , Chidanand Bupp Joy.
Svanbhvek Praman Tih , Nmo Kavya Itt Hoy.” {4}
Dikk = uttar=North , dakhan = South , poorab = East , pasham = West. Isaan , nairat , viay , agan , adho , urdh = [NE , NW , SE , SW, upwards and downwards] = duss disha = ten directions/co-ordinates. Kaal bhoot = the past , vartman = the present time , bhavikat = in the future are known as the three kaal {time}. Prashedh = khand= break into pieces. Chidhanand=Sat chit anand = eternal bliss. Bpoo = sareer=physical body. Svanbhvek = own anbhav=own experience. Who is without disha=particular direction/polar co-ordinates and without the boundaries of kaal=time i.e. the creator=Waheguru. The embodiment of sat chit anand = eternal joy. That which can only be experienced , I namaskar{salute} so that my kamita {heart’s desire} can be accomplished nirvighan {without obstacles}. {4}
Visthar{in-depth}. Lakhan {have knowledge about} and praman {examples} are the pre-requisites to obtain the sidhi {possession} of a vastu {goods} this is the niyam {law} , that is why the Granth karta Ji {author} has described Brahm {Waheguru} in the mangal {opening eulogy} in the form of lakhan {knowledge/characteristics}.
Joh {who} is shaant{at peace} and prakash {illumination} savroop {form} , who is without {is not} Upati{created} Palna{reared} and Parloh {apocalypse} , is the parkashak {illuminator} of the suraj{sun} and chandrma{moon} , is not affected by disha {direction/polar co-ordinates} and kal{time} etc. And that is sat chit anand roop {eternal happiness form}.
In the Granths=books , khatt {six} praman{examples} are given:-
{1} Pratakh , {2} Anuman , {3} Upman , {4} Arthapthi , {5} Shabadh , and {6} Abhav. In oreder to do the janoun {realisation} of Brahm {waheguru} the kewal {only} parman {example} is “Apna Anbhav Hi Praman Haih” {own personal experience is the only example}. It is not possible to have the realisation without personal anbhav {experience} , because Brahma{waheguru} or Atma{soul} has no sathool {tangible} sareer{body}. Owing to the fact that there is no sathool sareer {tangible body} Waheguru cannot be described using the pratakh parman {visual example} , since Brahm{Waheguru} or atma {soul} has no chinn chakkar {symbol} and that is why it is not possible to describe using Anuman praman {personal example}. Thirdly since Brahm or atma {Waheguru/soul} do not have any other exact identical similarities for comparison purposes so therefore cannot be described using the Apman praman. The atma {soul} is void of karaj-karan {cause & effect} , artharath {in other words} the soul itself does not have the ability to engage in karam {actions/deeds} and as such there are no resultant reactions , and that is why Waheguru cannot be described using the Artharpti method. The bachan {wise words} of Apat Pursh are called Shabadh. Apat Pursh are those people who have attained “Yatharath Vakta” i.e. evev from the bachan {wise words} of Mahapursh {great souls} it is sidh {can be seen/ is apparent} that “Har ki ghat neh kouoo janay , Jogi jatti tappi pach-haray aur bahut lokh syanay” {no one knows the ghatt {limits} of Hari {Waheguru} , the Jogi’s {spiritual one’s} , tappi’s {one’s who undergo strenuous endurance} and many syanay {wise elders} have failed. That is why Waheguru is not the visha {subject} of shabadh praman {literary example}. Brahm is viapak {present} everywhere and at every time , Waheguru is not abhav {absent} in any particular place or at any particular time and that is why Waheguru is not the visha {subject} of abhav praman {example} either. The kewal {one and only } method for realisation of waheguru is “Apna anbhav” {own personal experience} and that is why “Apna anbhav “ praman {own personal experience example} is the praman {example}.
[Nijj Isht da Mangal] {Eulogy of personal object of devotion}.
Shiv Upma-Totakh Shand
“Har Gyan Pradeep Sadha Lashkey.
Mann Mandir Yogan Ke Basske.
Bahau Moh Udhay Joh Ridha Tin Ke.
Tamm Punj Wahi Tin Ko Hann Ke.” {5}
Har = Shiv Ji {Waheguru in the form of Shiv Ji}. Pradeep = illuminating diva = candle like device. Lashkay =is illuminating/burning. Yogan =Jogi’s. Tamm = Hanerah = darkness. Hann ke = naas kar ke = destroys/destruction.
Shiv Ji {Waheguru in the form of} is akin to the burning diva {candle like device} with the glow of Gyan {knowledge} which illuminates. It illuminates the Mann Mandir {metaphorical mind temple} of the Jogi Jan {spiritual people}. The heart’s of the Jogi Jan {spiritual people} before “Yogavastha” {meditation} were engrossed in moh {maya attachment}. That is the Tamm Punj = Maha Andhkar {horrendous darkness} , which becomes illuminated with this “Gyan Roop Diva” {candle of knowledge}.
Khulasa {further explanation}:- Here Shiv Ji has been associated with “prakash roop diva” {illuminating candle}, just as a diva {candle} burns in a mandir {temple/building} in the same way Shiv Ji {Waheguru in the form of} sobah sanyukt biraj {resides beautifully} in the hirdey {hearts} of the yogi-jan {spiritual people}. Just as before the illumination of the diva {candle}, the house is in a state of immense darkness which disappears {nasht-brasht} with the prakash {light}. In the same way before Gyan prapti {acquisition of knowledge} in the hirdey {heart’s} of the Yogi-jan {spiritual people}, they were full of moh {attachment} for istri {female}, puttar {offspring}, dhann {wealth}, daulat {materialism etc.}, that was the bhayanak hanera {terrifying darkness} the likes of which were nasht {eradicated} with the chanan {illumination} of Gyan {knowledge}. {5}
Prashan {question} :- The patanga {moth} burns itself on the diva {candle}, the diva {candle} has tel {oil} and batti {wick} by which means it burns. If Shiv Ji is the “Gyan pradeep” {light} then what is the tel {oil}? And the batti {wick}? And who is the patanga {moth}?
The answer is:-
“Pun Lol Anang Patang Maha.
Khin Mahay Subhavik Tahey Kaha.
Nihkam Samooh Gunagar Dippeh.
So Saneh Saneh Vahi Arpay.”
Lol = chanchal = cunning. Anang = without body = kamdev =lust {intangible}. Patang = moth that cannot resist the flame of fire and thus burns to death. Daha = burn it. Nihkam = without kamna = without desires. Gunagar = batti = wick. Dippeh = illuminating whilst burning. Saneh = prem = tel = oil.
The maha chanchal {extremely cunning} kamdev {lust} is the patanga {moth}. It is burnt to a cinder within a shinn {nano-second} by the diva {candle} of shiv Ji {waheguru in the form}. The chundh {wick} of nishkam {desireless} gunn {attributes} burns and gives light in the diva {candle}. The puran {full} prem {love} in the hirdey {hearts} of Jogi-jan {spiritual people} is the tel {oil} in this “Gyan pradeep” {candle of knowledge/wisdom}. {6}
“Jinn Ke Ati Bhal Ko Bhal Bhaleh.
Asss Deepak Ta Mann Dham Jaleh.
Jinn Bhukkan Maal Mayank Sahey.
Kall Ka Kall Doorh Kalank Nahey.” {7}
Bhaal = matha = forehead. Bhaag = Lekh = kismet =fortune. Asss = Ajaha = like this. Dham = mandir = house/building etc. Bhukan = gehna = item of jewellery. Mayank = chandrma = moon. Kal = kalyug = this era and {2} kalpana = agitated.
Those pursh {people} whose bhaag {fortune} on the mathay {forehead} are very good, they alone have this diva {candle} burning in their mandir {temple} of mann {mind}.
Prashan {question}:- what is “Gyan pradeep” shiv Ji like?
Uttar {answer}:- Those whose matha {forehead} is adorned with the gehna {jewel} of the metaphorical chandrma {moon}, those whose metaphorical chandrma roop matha {fortune on forehead} is without the kalank {disgrace} of kalyug kalpana {the agitations of kalyug i.e. lust}. {7}
Raja Bharthari lived in Ujjain Nagar around two and a half thousand years ago. He was born in a high kul {lineage} who was a vidhwan pandit {scholar}. He was fair and just towards all his subjects and as such was much loved by all the parja {citizens}. His father’s name has been recorded in Rajavali as Raja Gandarbh Sann but mother’s name has been omitted and it is written that he was in fact born to a dasi {servant girl}.
The raja had been married three or four times already but when he heard the kirti {praises} of a mahan sundar rajkumari {very beautiful princess}, he married her too. The name of this rani was Pingla. Her magical beauty and gunn {attributes} captivated the raja in such a way that he became her gulam {slave}. Just as the commands of Noor Jahan had a hold over Badshah Shah Jahan , this was the same scenario with raja Bharthari.
Pingla feared none since the king Bharthari was under her “spell”. She wandered around sutantar {independently}, without fear, and as such fell in love with the astbal droga {stable master}.
The rani had a devarr {husband’s younger brother}, who considered his elder brother raja Bharthari as a father figure and the rani as a mother. He obeyed their every order with utmost loyalty. The maharajah had given him the post of Pardan Mantri {Prime Minister}, the duties of which he carried out with great splendour. His name was Veer Vikramaditya, he is the same Mahapursh {great soul} who later came to be known as the famous Maharajah Bikramjit. The samat calendar is still used in his memory even today. Vikramditya was the first to have suspicions regarding the vibchar {adultery} of rani Pingla. After much deliberation he finally informed his brother raja of the misdeeds of rani Pingla. The raja was so besotted with Pingla that he took offence and as such reprimanded his own brother for saying such a thing. The raja went as far as to say that it is because you are my younger brother that I shall remain quiet otherwise I would have had you hanged. The raja considered his rani to be the supreme satti savitri {a lady who was the epitome of high moral character}. When Pingla found out about this confrontation she began to show even more love towards the raja. After some days she made a request to the raja, “your younger brother Vikramjit is like a son to me and I have always tried to be a mother to him but he looks at me in a lustful manner. Any other female would have succumbed to his advances by now! It is me who has evaded this terrible situation. He has made every attempt to defile me, and not only me, he has in fact destroyed the satt dharam {purity} of many women in this kingdom. It was only a few days ago that he attempted to lure the noh {daughter-in-law} of the Brahmin with the assistance of dootia {maids etc.} but she like me too is a pattibratta {faithful woman} and as such resisted his intentions. I implore you to stay alert and be very wary about such an adharmi {unscrupulous} man. I do not want you to be in any danger from him.” Upon hearing this the Maharajah took every word to be the utmost truth.
Then rani Pingla called the Brahmin and said “are you aware that the Maharajah is is in my total control and if you desire your well being then follow my instructions to the full. Go to the Maharajah and make a pukar {plea}, if you don’t then I shall have you tortured!” The Brahmin knew that the raja was totally smitten by Pingla and as such would only take her word against any other. “I will obey your every command” replied the Brahmin to rani Pingla. Pingla told the Brahmin ”go to the raja’s court and make a faryad {plea}! and when he asks you what is the matter, you reply that kumar{prince} Bikramjit wants to engage in immorality with my noh {daughter-in-law} and if you are prepared to allow this than I shall leave your nagar {kingdom} and go elsewhere. I cannot stand by and allow my izatt {respect} and istri dharam {chaste} to be destroyed in this way.” “Also remember that you must not succumb to the raja in any way!” Upon hearing this the Brahmin went to see the Maharajah the very next day and cried his dilemma {which the rani taught him} with immense reality. The Maharajah filled with krodh {anger} upon hearing his words. Without padtal {investigation} the maharajah immediately ordered the des nikala {expulsion} of his younger brother from his kingdom. Bikramjit accepted his maharajah brother’s edict with love, patience, and without complain. He immediately went home and gathered his family and promptly left the kingdom.
At the same time another situation occurred. One day a Brahmin arrived in the raj darbar {king’s court} and began to tell the raja that “twenty five years earlier I made a dridh sankulp {strict devotion} to do tapp {endurance} in order to appease the Devta {deity}, the devta gave me an Amar Phall {fruit that gives eternal life}. I have come here with that phall, my wife won’t eat it herself nor will she let me eat it. She says that we are poor and persistent poverty will be harder to manage. We only desire death now so that we may escape our hardships. If we eat the amar phall then we shan’t die and as a result will have to endure more hardship. That is why it is my wish that you take the amar phall so that you can continue to rule your kingdom in the most benevolent way and in return you can give us wealth which will eradicate our suffering.” Upon hearing this from the Pandit Rajah Bharthari he took the amar phall in exchange for an abundance of wealth, which pleased the Brahmin immensely.
The rajah didn’t eat this fruit himself but gave it to his beloved rani Pingla. The rani thought that it would be deceitful of her to eat the fruit, so when the rajah left she summoned her lover and promptly gave him the fruit. The lover did not eat the fruit either but gave it instead to his favourite prostitute. The prostitute accepted the fruit but began to contemplate her lifestyle “I have sinned all my life, destroyed many marriages etc. If I eat this fruit and become amar {eternal} then this is all I will endure {lustful activities}. It is better that I give this fruit to the Maharajah instead, in whose raj he has given me so many pleasures.” After contemplating this with all sincerity she presented the fruit to the Maharajah. The maharajah was first stunned upon seeing the fruit but then asked the vesvah {lady of the night} where she had obtained this fruit from? Upon being interrogated by Bharthari the veshvah told the whole story truthfully “Your astbal droga {stable master} is my mitr {lover}, he gave it to me.” The raja immediately summoned the droga {stable master} and asked how he became in possession of the fruit? The drogra fell at the rajah’s feet and narrated the whole scenario of how he engaged in immorality with his rani Pingla. As soon as the Maharajah heard the whole story, he immediately filled with nafarat {hatred} of the rani and the world in general. He became fully vairag {total renunciation}. He immediately summoned the maha mantri {prime minister} and said;
“look after this raj {kingdom} I am leaving. Bikramjit suffered pains owing to my decision to expel him. Call him back and place him on the throne.” As soon as he had given these instructions he immediately removed the robes that adorned his body. He covered his body with a solitary sheet as he left to join Gorakh.
Maharajh Bharthari first wrote “Shingar Shatak” and during his reign wrote “Neeti Shatak” and after attaining vairag {renunciation} he wrote “Vairag Shatak” in which he describes the state of his mind. “Vairag Shatak” Granth was written in Brijj language by the great scholar Kavi Pandit Har Dyal Ji of Choonia Nagar. The Punjabi translation has been undertaken by Pandit Naryan Singh Gyani.
Dohra
“Durhd Badhandurjan Dalan Madan Kadan Sivnand.
Ek Radan Sukh sadhan Ke Paadh Padham Pratay Bandh.”
The two toothed haathi {elephant} has two types of dhand {teeth}. One type are the ones for chewing food and the other are the outwardly ones. That is why the haathi {elephant} is called Durhd.
Badan = facial features {face, nose, ears , etc.} Madan Kadan=the slayer of kamdev {like cupid} , i.e. Shiv Ji.
There is katha in the Puranas {ancient Sanskrit text} that when Satti went to the home of her father Dakhya , upon seeing the niradhari {disrespect} shown to her patti {husband} she burnt to death in the havan kundh {ritual fire} and following reincarnation she was born to Himalya. She had the ishah {desire} to wed Shiv Ji , and as such engaged in tapp {ritual endurance}. At that same time Tarak daenht {demon} was tormenting the Devtas {deities}, and he could only be defeated by the son of Shiv Ji. After the death of Satti , Shiv Ji was in a state of akhand smadhi {perpetual meditation} for many years. It is then that under the prernah {influence} of the Devteh {deity} that kamdev shot Shiv Ji with his Uchattan teer {cupid’s arrow etc.}, a result of which his Samadhi {meditation} was broken. Now Shiv Ji did not have the company of a female and as such felt terribly tormented by kaam ishah {lustful desire}. Under that particular torment Shiv Ji filled with krodh {anger} and opened their third eye which was as a result of tammo gunn pardhan {full of desires etc.} He took one look at kamdev {cupid/lust} and burnt him to a cinder with his krodh agni {raging fire of anger}. That is why Shiv Ji are known as madan kadan and kaam arr {destroyer of kaam}.
Shiv nand= shiv Ji’s son Ganesh.
Although Ganesh was produced from the tann de mael {sweat of body} of Parbhati that is why he is sometimes referred to as Riri puttar {son} but it is always the case that the son takes the father’s name. That is why Ganesh is called Shiv Ji’s puttar {son}.
Ek radan= one toothed.
Despite the fact that two teeth can be seen on the cherah {face} of an haathi {elephant} , but the head of the haathi {elephant} that shiv Ji cut and joined with Ganesh’s body had one tooth broken and that is why Ganesh is only adorned with one tooth.
Sadhan=ghar=house. Paadh=paar=feet. Padram=kamal phull=lotus flower. Bandh=namaskar=greeting/salutation.
Arth {meaning} . My namaskar {greetings/salutations} to the elephant faced , slayer of bureh pursh {evil men} , and the destroyer of kamdev {lust}. My namaskar to the komal parr {lotus flower like feet} Ganesh. {1}
Prashan {questions} . When all other elephants have two teeth then why does Ganesh only have one? Secondly when Shiv Ji cut the head of the baby elephant and joined it onto the body of Parbhati’s child and thus brought him back to life , then why is he not referred to as suarthi {selfish} and ghul ghatti {lineage destroyer}?
Uttar {answers} . In the jungle there was a herd of elephants , in the same jungle was a pani di cheel {water stream} from which the elephants drank water. The elephants had to go around a large pahadh {hill/mountain} in order to reach the stream, a result of which they had to spend extra time and energy getting there. If the pahad {hill/mountain} was not there then the talouy {pool} was within easy reach {one or two furlongs}. The distance covered owing to the obstruction, made it about three miles.
One day a karabh {a baby elephant whose teeth have just barely started showing} said to its mother “Mata! {mother} if you give me hukum {command} I can knock this mountain down by colliding with it , so that we won’t have to cover so much distance”? The hathni {mother elephant} said “puttar! {son} this is a pahadh {mountain} , not a bori {sack} of rooh {wool} that will move with your collision. Let alone you even the mightiest of elephants failed to move this.” This besamajh {innocent} bachah {child} did not heed its mother’s advise of staying away and instead went and collided with the mountain , a result of which his tooth broke. After becoming dukhi {hurt} he went to see his mother who scolded him even further. She turned her back towards him and said “you are very be-samajh {innocent} and a murakh {fool}, I forbade you to do that. Now you have seen the results of your action.” She went onto say “I do not want to love such a disobedient child, in fact others who see you will realise that crossing the agya {permission} of parents/elders can only lead to dukh {pain} and that is why other children will learn not to go against parents/elders.”
Just at this point when the dukhi {pained} one toothed elephant calf was feeling rebuked, Shiv Ji arrived there in search of a head. Shiv Ji considered that this elephant calf will surely die in an hour or two. Until death he will endure pain but if he were to be killed immediately then he would be freed from the suffering. Secondly at this moment in time his mother has shown no remorse at his condition and as such has lost pyar {love} for him, as a result of which her atma {soul} will not endure kalesh {torment} which means that a lack of kalesh {torment} will not give rise to paap {sin} being committed. Thirdly he is a bacha {child} and Parbhati is also with bacha {child}, the mel {joining} of the sir {head} and the dhadh {torso} is teekh {okay} with kudrati {nature} tareeka {technique}. Whilst pondering on this Shiv Ji removed the head of Karbh {elephant calf} and joined it with the body of Parbhati’s child and thus brought it back to life and by further blessing Parbhati with many various varr {boons} he managed to pacify her. So that is why Ganesh had just one tooth.
Secondly when the calf was going to die in an hour or two anyway, then the slayer does not receive paap {sin} for the slaying and that is why Shiv Ji cannot be called a kul ghati {sinful slayer}.
Svaya
“Jih Ses Ki Sejh Pah Sann Kioyo,
Padh Komal Ko Malti Kamla Hi.
Kar Meh Darr Chakkar Saroj Gaddha,
Prighpadh Garay Srik Angadh Bahi.
Jipaadh Ke Vaar Soh Char Bichar Dharoy,
Thriprar Sadha Sirmahi.
Ass Roop Jise Urr Bhitar Haih,
Bhav Bheet Rehay Kash Tah Urr Nahi. {2}
Suss=Shesh Naag. Sann=Bisram=Saunah=sleeping. Komal=kooleh=Naram=delicate/fragile. Kamla=Lashmi. Karr=Hath=Hand. Darr=Sankh=Seashell shaped instrument which is blown. Saroj=Kamal=Lotus. Gaddha=Long handled weapon with sphere at top. Prighpadh=The footprint of Prighu Rikhi.
Once upon a time the Rikhis contemplated doing the preekhia {testing} of the Devtay {deities}. With everyone’s salah {agreement} Prighu Ji set off. First they went to Bramha who greeted Prighu Ji in a very hankar barhia {egoistic} manner. Then they went to Shiv Ji who also greeted them with Krodh {anger}. Finally they went to Vishnu Ji and upon seeing him asleep he kicked him but in return Vishnu Ji held the feet of Prighu and said “Bhagwan ! My sareer {body} is kahtor {hard}, did it hurt your komal {fragile} sareer {body} in any way?" Upon hearing this Prighu Ji was pleased immensely and thus said "wadhay de wadhay hi jigray hunday hunn {only the mighty possess mighty jigray {tolerance threshold} , you are truly the sirtaj {jewel in the crown} of all devtay {deities}. If you are not niraz {upset} with me then allow the my footprint to embedded on your sareer {body} eternally, and whichever avtar {reincarnation} your dharan {form} that chinh {sign/symbol} should remain intact the name of which is "Prighpaad" or "Prighlatt". The visthar poorbak varnan {detailed in-depth coverage} can be read in "DassamGuru Granth Sahib steek 3rd bhaag {volume}.
Gharay=gall vich=in the throat. Srik=mala=rosary. Bejantimala=Bans da moti=pearl of bans{bamboo},Sipp da moti=pearl of oyster, the moti=pearl from the head of a sow, the pearl from the pahadh=mountain/hill , the moti=pearl from the head of an haathi=elephant , the pearl from the head of a turtle. The mala=rosary containing these six pearls are collectively known as Bejanti Mala.
Doojah {second}-The mala=rosary made from the six types of flowers found in the Bann=jungle/forest which dangles below the knees. Paadh ko vaach=the water of the feet, when Vishnu adopted the avtar {incarnation} of Bavan it is then that Brahma washed their {Vishnu's} feet and placed the water in kamundal {water container} which famously came to be known as Gangha and later was sent to mat lok {planet earth} upon the request of Bhagirthi which Shiv Ji carried on their head.
Triprar=Shiv Ji. Upon the slaying of tripur daent {demon} Shiv Ji became known as Triprar. Visthar sehat parsangh {in-depth account} can be seen in Dassam Granth steek bhaag {volume} 2nd under Rudhr Avtar.
Ass=Iss tara dah=like this. . Urr Bhitar=in the hirdah=heart. Bhav bheet=the darr=scare/horror of janam maran=births/deaths.
Arth {meaning}-The one who sleeps on Sheshnag Sehja {bed} and the komal {fragile} charan {feet} Lashmi is massaging. The one who has sunkh {sea shell like instrument}, chakkar gadha {spherical long handled weapon} in the hand. The chinh {sign/symbol} of Prighu's charan {foot} , the garland of Bejanti mala adorns the neck , and wears the Bauhatta on the arms. The pavittar {pure} charnah da pani {water from the washed feet} adorns the head of Shiv Ji perpetually. Whosoever places the dhian {focus} then they have lost the fear of births and deaths in their heart.
{Granth karta Ji , Krit Manglacharan} [Opening eulogy].
Dohra
“Shaant Prakash Svroop prati nmo sarbdah hoy.
Srisht Satith Laey Kyob Bin Rav suss Bhasak hoy.” {3}
Sarbdha=persistent, in all ages. Srisht=utpatti=creation. Satith=satirtha=hond=being/stability. Laey=naas=parloh=apocalypse. Rav=suraj=sun. Suss=chandrma=moon. Bhasak=the creator of parkash=light. Soy=that so.
Arth {meaning}. My perpetual namaskar {salutation} to the Shaant and Parkash roop , who is without utpati {creation} palnah {rearing} and parloh {apocalypse}. And responsible for the parkash {illumination} of the suraj {sun} and the chandrmah {moon}. {Waheguru}.
Dohra
“Dikk Kaladh Prashedh Bin , Chidanand Bupp Joy.
Svanbhvek Praman Tih , Nmo Kavya Itt Hoy.” {4}
Dikk = uttar=North , dakhan = South , poorab = East , pasham = West. Isaan , nairat , viay , agan , adho , urdh = [NE , NW , SE , SW, upwards and downwards] = duss disha = ten directions/co-ordinates. Kaal bhoot = the past , vartman = the present time , bhavikat = in the future are known as the three kaal {time}. Prashedh = khand= break into pieces. Chidhanand=Sat chit anand = eternal bliss. Bpoo = sareer=physical body. Svanbhvek = own anbhav=own experience. Who is without disha=particular direction/polar co-ordinates and without the boundaries of kaal=time i.e. the creator=Waheguru. The embodiment of sat chit anand = eternal joy. That which can only be experienced , I namaskar{salute} so that my kamita {heart’s desire} can be accomplished nirvighan {without obstacles}. {4}
Visthar{in-depth}. Lakhan {have knowledge about} and praman {examples} are the pre-requisites to obtain the sidhi {possession} of a vastu {goods} this is the niyam {law} , that is why the Granth karta Ji {author} has described Brahm {Waheguru} in the mangal {opening eulogy} in the form of lakhan {knowledge/characteristics}.
Joh {who} is shaant{at peace} and prakash {illumination} savroop {form} , who is without {is not} Upati{created} Palna{reared} and Parloh {apocalypse} , is the parkashak {illuminator} of the suraj{sun} and chandrma{moon} , is not affected by disha {direction/polar co-ordinates} and kal{time} etc. And that is sat chit anand roop {eternal happiness form}.
In the Granths=books , khatt {six} praman{examples} are given:-
{1} Pratakh , {2} Anuman , {3} Upman , {4} Arthapthi , {5} Shabadh , and {6} Abhav. In oreder to do the janoun {realisation} of Brahm {waheguru} the kewal {only} parman {example} is “Apna Anbhav Hi Praman Haih” {own personal experience is the only example}. It is not possible to have the realisation without personal anbhav {experience} , because Brahma{waheguru} or Atma{soul} has no sathool {tangible} sareer{body}. Owing to the fact that there is no sathool sareer {tangible body} Waheguru cannot be described using the pratakh parman {visual example} , since Brahm{Waheguru} or atma {soul} has no chinn chakkar {symbol} and that is why it is not possible to describe using Anuman praman {personal example}. Thirdly since Brahm or atma {Waheguru/soul} do not have any other exact identical similarities for comparison purposes so therefore cannot be described using the Apman praman. The atma {soul} is void of karaj-karan {cause & effect} , artharath {in other words} the soul itself does not have the ability to engage in karam {actions/deeds} and as such there are no resultant reactions , and that is why Waheguru cannot be described using the Artharpti method. The bachan {wise words} of Apat Pursh are called Shabadh. Apat Pursh are those people who have attained “Yatharath Vakta” i.e. evev from the bachan {wise words} of Mahapursh {great souls} it is sidh {can be seen/ is apparent} that “Har ki ghat neh kouoo janay , Jogi jatti tappi pach-haray aur bahut lokh syanay” {no one knows the ghatt {limits} of Hari {Waheguru} , the Jogi’s {spiritual one’s} , tappi’s {one’s who undergo strenuous endurance} and many syanay {wise elders} have failed. That is why Waheguru is not the visha {subject} of shabadh praman {literary example}. Brahm is viapak {present} everywhere and at every time , Waheguru is not abhav {absent} in any particular place or at any particular time and that is why Waheguru is not the visha {subject} of abhav praman {example} either. The kewal {one and only } method for realisation of waheguru is “Apna anbhav” {own personal experience} and that is why “Apna anbhav “ praman {own personal experience example} is the praman {example}.
[Nijj Isht da Mangal] {Eulogy of personal object of devotion}.
Shiv Upma-Totakh Shand
“Har Gyan Pradeep Sadha Lashkey.
Mann Mandir Yogan Ke Basske.
Bahau Moh Udhay Joh Ridha Tin Ke.
Tamm Punj Wahi Tin Ko Hann Ke.” {5}
Har = Shiv Ji {Waheguru in the form of Shiv Ji}. Pradeep = illuminating diva = candle like device. Lashkay =is illuminating/burning. Yogan =Jogi’s. Tamm = Hanerah = darkness. Hann ke = naas kar ke = destroys/destruction.
Shiv Ji {Waheguru in the form of} is akin to the burning diva {candle like device} with the glow of Gyan {knowledge} which illuminates. It illuminates the Mann Mandir {metaphorical mind temple} of the Jogi Jan {spiritual people}. The heart’s of the Jogi Jan {spiritual people} before “Yogavastha” {meditation} were engrossed in moh {maya attachment}. That is the Tamm Punj = Maha Andhkar {horrendous darkness} , which becomes illuminated with this “Gyan Roop Diva” {candle of knowledge}.
Khulasa {further explanation}:- Here Shiv Ji has been associated with “prakash roop diva” {illuminating candle}, just as a diva {candle} burns in a mandir {temple/building} in the same way Shiv Ji {Waheguru in the form of} sobah sanyukt biraj {resides beautifully} in the hirdey {hearts} of the yogi-jan {spiritual people}. Just as before the illumination of the diva {candle}, the house is in a state of immense darkness which disappears {nasht-brasht} with the prakash {light}. In the same way before Gyan prapti {acquisition of knowledge} in the hirdey {heart’s} of the Yogi-jan {spiritual people}, they were full of moh {attachment} for istri {female}, puttar {offspring}, dhann {wealth}, daulat {materialism etc.}, that was the bhayanak hanera {terrifying darkness} the likes of which were nasht {eradicated} with the chanan {illumination} of Gyan {knowledge}. {5}
Prashan {question} :- The patanga {moth} burns itself on the diva {candle}, the diva {candle} has tel {oil} and batti {wick} by which means it burns. If Shiv Ji is the “Gyan pradeep” {light} then what is the tel {oil}? And the batti {wick}? And who is the patanga {moth}?
The answer is:-
“Pun Lol Anang Patang Maha.
Khin Mahay Subhavik Tahey Kaha.
Nihkam Samooh Gunagar Dippeh.
So Saneh Saneh Vahi Arpay.”
Lol = chanchal = cunning. Anang = without body = kamdev =lust {intangible}. Patang = moth that cannot resist the flame of fire and thus burns to death. Daha = burn it. Nihkam = without kamna = without desires. Gunagar = batti = wick. Dippeh = illuminating whilst burning. Saneh = prem = tel = oil.
The maha chanchal {extremely cunning} kamdev {lust} is the patanga {moth}. It is burnt to a cinder within a shinn {nano-second} by the diva {candle} of shiv Ji {waheguru in the form}. The chundh {wick} of nishkam {desireless} gunn {attributes} burns and gives light in the diva {candle}. The puran {full} prem {love} in the hirdey {hearts} of Jogi-jan {spiritual people} is the tel {oil} in this “Gyan pradeep” {candle of knowledge/wisdom}. {6}
“Jinn Ke Ati Bhal Ko Bhal Bhaleh.
Asss Deepak Ta Mann Dham Jaleh.
Jinn Bhukkan Maal Mayank Sahey.
Kall Ka Kall Doorh Kalank Nahey.” {7}
Bhaal = matha = forehead. Bhaag = Lekh = kismet =fortune. Asss = Ajaha = like this. Dham = mandir = house/building etc. Bhukan = gehna = item of jewellery. Mayank = chandrma = moon. Kal = kalyug = this era and {2} kalpana = agitated.
Those pursh {people} whose bhaag {fortune} on the mathay {forehead} are very good, they alone have this diva {candle} burning in their mandir {temple} of mann {mind}.
Prashan {question}:- what is “Gyan pradeep” shiv Ji like?
Uttar {answer}:- Those whose matha {forehead} is adorned with the gehna {jewel} of the metaphorical chandrma {moon}, those whose metaphorical chandrma roop matha {fortune on forehead} is without the kalank {disgrace} of kalyug kalpana {the agitations of kalyug i.e. lust}. {7}
“BIBB TAAS SIKHA PRAKASH SAMANG.
DINN RAAT VIBHAS PRASHATT TAMANG.
PUNN TEEN GUNOH YUT DEW TREY.
DRIGHTEEN KE NEH MEY ANN KEH.”
{8}.
BIBB = Doh=two. Sikha = choti=peak. Prakash=chaanan=illumination. Vibhas= as it illuminates. Prashatt= the occurrence of puran {complete} naas {destruction}. Teen Gunoh=Rajoh{motivated by politics/power},Tamoh{motivated by greed/material wealth},and satoh{motivated by excessive outwardly cleaniness} . Yut=samait=with/including. Dev tre = three devtay {Brahma,Vishnu, and Shiv}. Drighteen = three eyed shiv Ji. Ann = ghar=house. Keh= has been made/created.
There are two chotia {peaks] of the chandrma {moon} , the chaanan {illumination} is the same. It gives illumination day and night and as such does the naas {destruction} of hanera {darkness} and the three devtay together with three gunn {attributes} dwell in the three eyes of Shiv Ji. {8}
“SATT SANGH BAJAY HAR NETAR SAJAY.
SARJOH AJJ LOCHAN DOOJH SAJAY.
AGNAKHYA BIKEH NIH S TAMMO.
BHAV PALL GRASSAY ASSS EES NAMO.”
{9}.
Satt=gunn=attributes. Har=Vishnu {Waheguru in the form of }. Sajay=right=opposite of left. Sajoy=sobha paa riha=graceful. Sarjoy=together with rajjo gunn=motivated by politics/power. Ajj=Brahm=Waheguru. Aganakhya=Agan+Akhya=the third eye named agni=fire. S Tammo=together with tammo gunn=motivated by greed etc. Bhav=utpati=creation. Pal=palna=rearing of. Grassay=the causer of the apocolypse=parloh=ees=Shiv Ji {Waheguru in the form of}.
Together with satto gunn {motivated by outwardly cleaniness} Vishnu resides in the Sajji {right} eye. Together with rajjo gunn {motivated by politics/power} Brahma resides in the khabi {left} eye. Together with tammo gunn {motivated by greed/materialism} Shiv Ji resides in the agni third eye. The kabhi {left} netar {eye} together with rajjo gunn {motivated by politics/power} in the roop {form} of Brahma {Waheguru in the form of} is responsible for the palna {rearing} of the sansar {world}. The agni akh {eye} together with tammo gunn {motivated by greed} in the form of “sunjugat rudr” does the grassnah {destruction} of the sansar {world}. I namaskar {salute} Ishvar {Waheguru} who creates these three gunn {attributes}. {9}
“Dohra”
“BHARAT SHATAK VAIRAG DE BHASHKAR HAR DAYAL.
KEWAL PREM HULAAS UHTT , LAVAN KAVIN KEECHAAL.”
{10}.
Bharat=Bharthari Har=name of author , the jeevni {biography} of whom has been written in the Arambh {beginning}. Shatak=satt + ikk =one hundred salok. Vairag=”Brahm lok lau bhog joh chehay sabhan ko tiagh. Vedh arth gyatah munni kehat thahey vairag”.
Vaash=teeka=ulatha {translation} of the saloks in sanskrit {ancient Indus valley civilization language}. Kaar= the creator of the ulatha translation} of the kavita{poetry}. Har Dayal = translator of this Granth , whose jeevni {biography} has also been written in the Arambh {beginning}. Hulaas=hulara=the utshah {enthusiasm} of prem may {full of love and devotion}.
Luvv=layss=very tiny amount {iota}. Kavin ki chaal=the reeti {tradition/style} of kavi-jan {poets}.
Arth{meaning}. “Har Dayal” has done the ulatha {translation} of Bharthari Ji’s “vairag shatak”. This rachna {work} is keval {only} the prem hulaas {outpouring of love} of the heart. The maryada {style/conduct} of kavi-jan {poets} is not in me ratti-matar {tiniest milligram}.
{10}.
“DOHRA”
“ARTH BARR N BRITT BARR N YUT BHOOP BACHAN SHIV OOP.
BAAL BYAH KI GAAL SAMM DOOSANN BHOOKAN ROOP.”
{11}.
Barr=saresht=superior. Britt=shand {style of prose}. Yut=samet=together with. Ooht=upma=praise. Baal=istri=female. Dookhan=dukhdaiee=painful bachan {words}. Kalank roop bachan= disgraceful words. Bhookan=gehna=item of jewellery.
“My arth {meaning} of this kavita{poetry} is nothing saresht {superior} and the shand {style of prose} is nothing saresht {superior} either. Keval {only} the mileh hoy {combined with} Shiv Ji {Waheguru in the form of} upma {praise} of Raja’s bachan {words} is my intention.”
Just as a gaal {swear word} is dookhan roop {hurtful} but during viyah {marriage} ceremonies istri {females} tease and taunt the bridegroom with words considered normally to be a gaal {swear word} but on this auspicious occasion it is taken as a bhookan {item of jewellery i.e. no offence taken}. In the same way my kavita {poetry} is dooshan roop {may cause offence} but with the combination of upma {praise} of Shiv Ji {Waheguru in the form of} and the bachan{words} of the Raja it will be considered “Bhookan roop” {item of jewellery}.”
{11}.
[Note:- The cause of the Raja’s vairag {renunciation} will be kathan {described} further.
“KABITT”
“SOM NAAM BIPR VARR GIRJA KE VARR KARE LENOH.
SUDHA PHARR KARR DENOH NARR NAH KE.
BHOOPAT SVEH PATNI KO RANI NIJ MEET HEEKO,
TAH NEH DENOH GEET KI KHAH NEEKO PHALL CHAH KE.
AAGEH GANKA SARAGEH DHRAPATT AAGEH DHARNA,
NARR NATH MAATH DHUNNA SUNN DHANAA TAHKE.
HA HA KAMNI KE HET HATEY KAAM NEEKA ABB,
TAHEY TAJJOY HAH BHAJAU SIS SASSI JAH KE.
{12}.
Som=chandar shekar. Varr=saresht pahleh pursh {superior good people}. Girjah=Parbhati. Sudha=Amrit. Har=phall=fruit. Karr=hath=hand. Narrnah=the Swami Raja=God like King of the pursh=people. Patti=the Swami Raja {God like king} of the prithvi=universe. Sveh=apni=own self. Patni=istri=ardhangi=wife. Nij meet=ones own mitr=friends. Tahney=they. Geetki=singing vesvah=prostitute. Srageh=with prem=love. Drapatt=the Swami Raja {God like king} of the dharti=land. Narrnath=the Swami Raja {God like king] of the pursh=people. Dunah=pittia {yell/scream}. Dhunnah=avaz=gall=voice/words. Kamni=istri=female. Het=vaastey=for. Hatey=naas keeteh hunn=have been destroyed. Neekay=changay=good=uttam=superior. Sheesh sassi=chandrma=moon above the sheesh{head}.
There was a great Brahmin named Chandar shekar who undertook the bhari {very strenuous} tapasya{endurance} of Shiv-Parbhati. Upon completion of this tapasya{endurance} Parbhati gave him the amrit Phall {a fruit that gives eternal life and rejuvenation} in the form of a varr {boon} and said that the person consuming this fruit will never grow old and will live to the same age as a Devtah {deity}.
When the Brahmin held the fruit in his hand he began to ponder “I am extremely dukhi {tormented} with my insufferable poverty and only mauht {death} will release my suffering but if I eat this phall {fruit} and become rejuvenated and live eternally then my eternal poverty will cause even further grief”. After much contemplation the Brahmin decided that he would give the phall {fruit} to the Dharmi {pious} Raja Bharthari in exchange for material wealth which would please the Raja and eradicate his poverty simultaneously.
The Raja didn’t eat the fruit himself since he couldn’t bear the consequences of a young , healthy , and eternal life whilst his beloved wife {Rani Pingla} would grow old and die. He decided to give the phall {fruit} to his Rani {Pingla} in the desire that she would remain eternally youthful/beautiful so that he could he could engage in perpetual bhog {lustful activities} with her. With this in mind he presented the phall {fruit} to the Rani {Pingla}. The Rani in reality was actually in love with another man {astbal droga=stable master} and as such gifted the phall {fruit} to him. The droga {stable master} was in fact immensely in love with his prem-patri , a veshva {prostitute} and in return gifted the phall {fruit} to her. The same phall {fruit} was presented to the Raja since the veshva {lady of the night} felt that she was a sinner and unworthy of this phall {fruit}. She considered the Raja to be the best recipient. Upon interrogation the veshva {prostitute} explained how she obtained this phall {fruit}. Upon hearing the whole scenario the Raja shook his head with disbelief as he sighed and was in a state of pashotava {regret}. “I have done the naas {destruction} of so many good deeds for this istri {woman} but she is bewafa {unfaithful} so it is better that I leave her and do the aradhna {devotion} of Shiv Ji {Waheguru in the form of} upon whose head the chandrma is shining , arthat {in other words} do the aradhna {devotion} of Shiv Ji and do the tiagh {rejection} of istri {woman}.
{12}.
Note:- The full visthar {explanation} of this kabitt has been given in the opening introduction of this Granth {see post 1} , therefore it has been summarised here.
“Svaya”
“JINKO NIT MEH CHIT MEH CHITMOH ,
TIN KI GHATT MO TANN MAHEY RATTI NA.
WAHO AAN PUMAAN KE SANGH RATTI PUNN ,
TA MANN MEH GANKHA GREH KEENA.
DHIK HAIH ABLA PRIHT KANDRAP PAEH ARR ,
MOHEY DHIKAAR JOH MAAR ADHEENA ,
IS GHATT SAMOOH KI PREET TAJI NRIP ,
HOY JOGEESHAR ISHVAR CHEENA.”
{13}.
Chitmoh=contemplates perpetually. Ratt=preet=devotion. Ratti=the weight equivalent to eight grains of rice. Aan=doojay=others. Pumaan=pursh=people. Priht=sevak=das=servant. Kandrap=kamdev=lust. Maar=kamdev=lust. Samooh=everyone.
Raja Bharthari Ji says that the Rani upon whom he contemplated {thought of nothing else} daily and persistently did not have the preet {devotion} of his sareer {physical body} even a ratti {weight equivalent to eight grains of rice} amount. She was rati {infused} with another pursh {person} but that pursh {person} in return did not have the love for the Rani in his mann {mind} but rather had the love for a bazari kanjri {woman of ill-repute}. Dhirkar {ultimate insult} to the istri {woman} who despite being the Rani of the Raja had immoral relations with a servant , dhirkar {ultimate insult} also to the servant who despite being the Rani’s pyara{lover} had immoral ties with a kanjri {prostitute} and dhirkar to kamdev {lust} who has nasht {destroyed} the boundaries of ooch-neech {moral/immoral} and dhirkar also to me because despite being an informed and virtuous person I have succumbed to kamdev {lust}. In this manner the Raja broke the preeti {love/dedication} of everyone and became the one to recognise Ishvar {Waheguru} and also became the poojneek {object of devotion} of Jogishvar {the Jogis=spiritual people}.
{13}.
“DOHRA”
BHANOYO BHOOP VAIRAGSHUTT NIJ MANN SIKHYA HET.
SUNO JANO SUBH GIRHA TIH JAGAT JALD MAHEH SEHT.”
{14}.
Shutt=sau=one hundred salok. Het=for. Girha=bani=bachan=words. Jald=sumundar=ocean. Seht=pul=bridge.
The Raja has done the kathan {construction} of one hundred saloks in order to evoke vairag {complete renunciation} in his mann {mind} in the form of sikhya {teachings}. Heh janoh {oh people} listen to this shubh bani {valuable words} with dhian {concentration} which is akin to a pul {bridge} across the sumundar{ocean} of this jagat {world}.
{14}.
“DOHRA”
ATI NADH NATT GHAMBIR SRI HAR BHARAT VAIRAG SHUTT.
JANAN MARAN BHYA NEER VIKSAT KAMAL SALOK GAN”. {15}.
Nad=cheel=stream. Ghambir=very deep , immeasurable depth. Viksat=blossomed/flowering. Ganh=samooh=all.
The Sri Bharthari Har “Vairag shatak” is akin to an immeasurable river etc. In this river are the darr{fears} of janam-maran{births-deaths} which are shown in the Granth. In this nadh{river} there is water {the saloks} and there is the blossoming/flowering of kamal {lotus}.
{15}.
[Upp alankar- Kamla naal saloka di samanta da varnan{Further explanation in poetic style}].
“KABITT”
DOKH DRISHT NAAL GUR DUL PADH LAGH PADH,
UNK MATRA TARRI TARR ARTH SO BAAS HAIH.
DAATEH KAATEH MANDH SANGH INDH HAER NISPUNDH,
ARK BIBEK KE PRAKASH TE VIKAAS HAIH.
BHOGI POOHND BHOG MULL BHOGAT NE TAZEH PALL,
SANTAN KO MANN ULL SEVEH SADHA TAAS HAIH.
AISO NARR AAKHO SE VILOKOH NAHIH JAHIH AAKHO,
NIJ MANN HI KO BHAKO VAAK BHUV NAAS HAIH”.
{16}.
Dokh drisht=the showing of padarth{goods} to be the karan{cause} of dukh{pain} which is akin to the Dundee{stem} of the kamal{lotus}. Gur dull=waday patay{large leaves}. Laghdum=shotay patay{small leaves}. Unk=akhar=letters. Tarri tarr=the small strings between the petals. Indh=chandrma=moon. Har=the seeing of. Nispandh=close/not open. Ark=suraj=sun. Vikaas=blossoming/opening up of the flower. Ull=bhora=bee. Aakoh se=with eyes. Vilokoh=am seeing. Aakoh=saying. Vaak=bachan=words etc.
The dokh drishti {agony} stressed in these saloks is akin to the Dundee{stem} of this kamal{lotus} and the large padh {stanzas} are the large flowers of this lotus. The small padh{small stanzas} are the small flowers of this kamal phool{lotus}. The akhar{letters} and matra{grammar} are the taria{small strings between the petals. The arth{meaning} of the saloks is the vashna{fragrance} of this lotus flower. The tadhna{warning} in these saloks i.e. to avoid the Sangat{company} of immoral people are the kandey{thorns} on the flower. Just as in darkness the kamal phool{lotus} closes it’s leaves , in exactly the same way these saloks will not be discussed in the company of mandeh pursh{spiritually corrupt} i.e. the metaphorical flowers of these saloks will close in the company of spiritually corrupt/immoral people{they will find them offensive}. Just as the kamal{lotus} flowers leaves khidh{open/blossom} with the sun light , so too will the metaphorical leaves of these saloks khidh{open up/blossom} i.e. will be read in the presence of the viveki suraj {spiritually awoken/high moral} people. Artharth{in other words} it is only in the Sangat of the viveki pursh {spiritual people} that the gyan{knowledge} of these saloks will acquired.
Bhogi pursh{engaged in physical pleasures} are akin to a poohnd{bee} who consume mael{filth} and goha{manure} in the form of visheh{lust etc.}. They do not ever disengage freom this activity. The mann{mind} of the Sants{great souls} is akin to the bhaura{bee that collects nectar} who perpetually collect and gather the metaphorical nectar from the flowers of kamal{lotus} of these saloks. I cannot see with my eyes the adhkari pursh{deserving person} to whom I should narrate these saloks to , that is why I shall narrate these saloks to my own mann{mind} the likes of which dispel the darr{fear} of janam-maran{births-deaths}.
{16}.
Prashan{question}:- Rajan{king}! In the Jagat{world} there are very big pandit{academics} , many Rajas{kings} , and besides them there are many jeevs{beings} why do you not narrate your bachan{words/saloks} to them?
Iss da uttar{answers}:-
“Dohra”
“SRAT VAKTA PUKTA OVUNN BOHAR ITR BILOK.
TINEH BILOK N SAKHEH TINN SUPAGH SAROJ SALOK”.
{17}.
Srat=Vedh. Pukta=consumer. Ovunn=land. Itr=others. Bilok=see. Supagh=very beautiful. Saroj=kamal phool=lotus flower.
There are anek{many} Vedh vakta Pandit {academics} , there are anek{many} Rajeh{kings} who bhog{consume/utilise/derive pleasure} from land/kingdom etc. , and there are many more people but they cannot see the metaphorical beautiful lotus flower of these saloks i.e. are blinded by vikar{lust etc.}.
{17}.
What is the cause of this?
“DOHRA”
“TINKE UNN ADHKAAR KO KARKE PRAGAT BAHOR.
SHRI HAR BHART SO CHIT PRAT SO BACHAN NICHOR.”
{18}.
Upon showing the unn adhkaar{not having the right} of all these people Shri Bharthar then narrates this sidhant{core/central theme} bachan{words} to his own chit{mind}.
{18}.
“KABITT”
GRANTHAN KE GYATEH MATEH MATSAR KEECH BEECH,
DARANATH MADH SAATH BHAREH DARSAAT HAIH.
DOOKHAN CHAMORAY MORAY POOHKAN SE PAAHKAN KO,
PANDIT POOPAL TOH NA SUNEH MERI DUKHI MOODH DEEN TETE,
MOTAY SUKCHAAT HUM UTEY SUKHCHAAT HAIH.
PRAT BINAH PAAHKEH RAAKEH HAVINN KO LAAKEH,
JAISEH JEERAN MOH GAAT MEH SO BAAT HOTT JAAT HAIH.
{19}.
Gyateh=they who know. Matsar=eerkah=jealousy, raag-dvash=attachment of material goods. Keech=chikadh=mud/slime. Daranath=kings/rulers. Madh=hankar=ego. Darshaat=can be seen. Se=vargeh=like. Pahkaan=kathan=to say. Poohpal=kings/rulers. Ann=hor=others. Te te= all/all in all. Sukchaat=the scared. Otey=from them. Patr=adhkari=one who has the right. Raakeh=in dust/ash. Raakeh{2}=placed in. Havinn=the goods used in ahooti{ritual life} like pure butter etc. Jeeran=purana=old. Moh=mera=mine. Gaat=sareer=physical body.
Arth{meaning}. The academics who know the Granths are stuck in the chikadh{mud/slime} of eerkha{jealousy} and the rajeh lok{kings/rulers} are filled with hankar{ego} of dhann{material wealth} it can be seen. The pandits{academics} being caught in the eerkha{jealousy} associate my sarb saresht{foremost} words with dooshan{inaccuracies/low intellect etc.} and the rajeh lok{kings/rulers} do not listen to me at all. Apart from them the rest of the people are all in dukhi{in agony},moorakh{fools},and dheen{poor/pitiful} and that is why they are frightened of me and I am frightened of them. The divulging of knowledge to someone who is not adhkari{worthy} is akin to placing valuable goods in svah{dust/ash},artharth{in other words} the svah{dust/ash} that comes into contact with butter can’t even be used for cleaning utensils i.e. becomes useless and that why these words are becoming old in my sareer{body},athwa{i.e} as my body grows older so do my words become older.
{19}.
Khulasa{further explanation}. The world is full of many abhmani and ghumandi {egoistic} people. Many are becoming chaknachoor{antagonised} in the hankar{ego} of their own vidhya{knowledge} and many are becoming matvalay{crazy} with the nasha{intoxication} of maya{material wealth}. If any vidhvan{academic} karigar{expert} goes to see a vidhya abhmani {egoistic academic} at first he will not allow that person anywhere near them but if by some miracle he gives them time he will discard all the beautiful important content and pay full attention to any shortcomings that there may be in the work , thus hurting their feelings. That is why the visiting of such vidhya abhmani{egoistic academic} and expecting them to recognise or respect your work is a very big mistake.
Then there are dhan abhmani{ego of material wealth}. First of all it is almost impossible to meet with them but on a rare occasion when they can be met they will not pay attention. They will send one on a wild goose chase , ultimately those who slander others will be given preference there and that is why the one who desires recognition or respect will be left empty handed there too.
Then apart from these two category of people the rest are nireh moorakh {pure fools},agyani{ignorant}, or nirakaar pattacharj{immoral/spiritually corrupt} who cannot distinguish between good and bad. In this situation too a vidhvan{academic} faces dukh{agony}. The mann{mind} now sighs , the ones who understand the works are with stained minds i.e. full of eerkha{jealousy}. The wealthy are intoxicated with ego too. Other people try to avoid vidhvan{academics} too in the fear that they may ask for financial assistance if they praise their work , but vidhya mahatma{learned great souls} do sankoch{fear/shy away} of meeting these people. They realise that apart from rejection they will not achieve anything other than spending their time engrossed in nindya-ustat{slander-praises} of people and as such making the mann{mind} klookhat{paapi/sinner} and that is why they avoid them too. The question now remains as to who should the vidhvan{academic} show their work for appraisal?
Updesh{wise words}:- Heh palay pursho{good people}! If someone listens to you attentively, allows you to sit with them respectfully, and who wishes to listen to you then only discuss preach to that person alone. Conversely if someone does not wish to listen to you then don’t force yourselves on them, it will be your hatak{inferiority} by doing this.
“SORTAH”
“VAKTA HOY NRIP AAP SAROTA NIJ MANN KE KEYO.
RUDR SHALOK ALAAP , KAREYO ACHALL NIHTAAP CHIT”.
{20}.
Vakta=speaker/orator. Sarota=listener/audience. Rudr=eleven.
Arth{meaning}. Raja Bharthari Har is himself the orator and has made his own mann{mind} the listener. In this way with the eleven salok the chit{mind} has been made void of chanchalta{lack of concentration/focus}.
{20}.
Note:- Up until now the pashkar{translator} has done varnan{explanation} of poomikha{background} and manglacharan{opening eulogy} of the Granth. Now the updesh{teachings} will be told. The mann{mind} has been made the sarota{listener} because:-
“pehlay mann parbodoh aapna paasheh avarr reejaveh”. {Practice what you preach in order to convince others}.
“KABITT”
“DURGAMM VIKHAM ASES DES PARAM KAR,
LEHOYO MEH KALESH GAYEHO LAES NAHIH DHANNKO,
JAAT KUL KA ABHIMAN UCHITT VIHIYE TAI,
SWV KEENI PHALL HEENI SOCH PAYEO MATT KO.
KAAK YAU S SUNK MAAN BINN PARR DHAM KHAYO,
AJEH RAJEH N SUPREET PAJEH DURTT N KO.
BRAHM TE VISHOR NEECH TRISHNEH KEENOH DHORR,
ABB HOR JOH NACHAAT KAH HOR KAREH JANN KO.”
{21}.
Durgamm=where it is difficult to reach. Ases=angint=countless. Kalesh=agony. Dhorr=thick minded animal.
“I have travelled far and wide to unreachable places but have not acquired even laes matar{iota} of dhann{wealth} , rather I have just endured dukh{agony}. After doing the tiagh{rejection}of abhiman{ego}, my uttam jaati{high caste},and uttam kul{high lineage} I have done the seva{service} of neech pursh{low people} but that too remained phall heeni{without fruition} because I did not obtain any dhann {wealth} and that is why the mann{mind} is with chinta{worry} and then like a kaah{crow} I became shankavan{doubtful} and without satkar{respect} I would eat ann{food} in prai ghar{strangers homes} but I am still not full , rather doing the seva{service} with preeti{dedication} of buray sareer{bad people} in the hope that I may acquire something from them. Alas heh neech{low life} trishna{greed/insatiable appetite}! You have detached me from Brahm{God} thus making me a pashoo{thick-minded animal} , what more do you desire fro das{servant i.e. me} now! You have made me dance to your tune so much{i.e. being under the influence of trishna=greed}.
{21}.
Khulasa{further explanation}. I endured many kobachan{verbal insults} and much abhiman{loss of respect} at the hands of trishna{greed} , what more will I endure!
“KABITT"
“AASEH PHALL HEENIE KEENIE TEREH BALSO SEVADH,
MOONDHO KE KOBAN SODEH NAIN CHODE BANN KO.
CHIT KO SANKOCH KEENO KNG DRIGH SO ROHK LENO,
PAHNI SOHK CHEENO PEENO N BACHAN KO.
HASYO BHI NIKAR DUNT JAISE CHINTA MAAN JUNT,
JOR KARR KARR KARRI BANDHNA NEECHAN KO.
TAISE NAMO KAROH TUMHE TERE SANGH CHIRR PRAMEH,
ABB CHAIHEH SHORR HAMMEH KAHEH DEHEH JANN KO”.
{22}.
Aaseh=heh trishna{oh greed}. Moodhoh=moorakha=foolish person. Sodeh=endured. Bann=water. Kng=water. Drigh=eyes. Paahvi=eventuality/certainty. Peenoh=severe verbal retaliation. Karr=hands. Karri=has been done. Chaheh=heh trishna=greed. Deheh=burns/burning.
Heh trishna{greed}! Under your influence the seva/naukri{job} carried out has been without fruition , had to endure the durbachan{harsh words} that brought tears to my eyes. Had to keep quiet in order to please the malik{boss} and squeezed the eyes so that the tears would not flow out and be the cause of my employment severance. I tolerated all insults in the knowledge that retaliation would result in certain reprisals. Just as a chintavan{worried person} attempts to hide their worry by outward laughter , I too in this way laughed outwardly with clasped hands in order to please the boss but alas I gained nothing. In exactly the same way I namaskar{salute} you trishna{greed} I have wandered around with you for so long , oh trishna{oh greed}! Now leave me , why do you burn this gareeb{poor/helpless} person?
{22}.
Khulasa{further explanation}:- I did the naukri{work} of neech pursh{low-life i.e. immoral} and endured the onslaught of insults,sarcasm,and the harsh words from these dusht{demon-like people}. The arrows of their harsh words penetrated my kaleja{stomach} and my heart cried. I would control the ensuing ansoo{tears}. On the inside my mann{mind} would murjah{become tormented}. Just to please them I would put on a brave face and laugh with them , I would suppress my anger and keep my mann{mind} sathirr{at peace} and would clasp my hands in front of these badhmash{scoundrels} but alas I acquired nothing from them. Heh aasa{desires}! Heh be-arth aasa{useless desires}! You have made me dance to your every tune , what else remains in your dil{heart}?
“TOHTAK SHAND”
“ABB TOH TAJJ TOOH HUM KO TRISHNEH.
TAV LABH BIKHEH MAMM KHEDH GHANEH.
TUM KEEN MUJHE MANN BAAS JABHE.
DHANN SHANK UHTTI UHTT MERR TABHE”.
{23}.
Labh=acquisition. Kedh=dukh=pain. Ghaneh=many.
Heh trishna{hunger for maya}! Now release me. By acquiring you I have had to endure an abundance of pain. From the point you did vaasa{reside} in my mann{mind} , from that moment on my mann{mind} developed the isha{desire} for dhann{material wealth}.
{23}.
“SABH KO VITT HAIH SABH BHOOM TALEH.
HAMM KHODH THAKEH PARJANT JALEH.
GIRRH DHAAT KRISHAAN PRATAP DEHIE.
ABB LABH RASIYAN HOY SAHIH”.
{24}.
Vitt=dhann=material wealth. Taleh=underneath. Parjant=upto. Krishaan=fire. Labh=prapti=acquisition of.
Then I heard that all types of dhann{material wealth} is under the dharti{land}. In order to obtain this wealth I dug the land upto the water level i.e. very deep but alas found nothing. Then I started to burn fiercely the mines in the pahadh{mountains} and did the nischa{firm belief} that I will surely acquire rasyan{precious elements} which will eradicate all poverty , but alas nothing was found.
{24}.
“HUMM SINDH TAREH MUKTADH SUNEH MUKTADH KAHAH,
MUKTADH LUNEH BAUH BHOOPAN KO YATNOH KARKE.
ATT KEEN PRASSAN LAJJA HARR KE.” {25}
Sindh=Samundar=ocean. Tarem=underneath. Muktadh=moti=pearls etc. Muktadh=sipiah=seashells. Luneh=have been found.
Then I heard that the samundar {ocean} is with moti {gems/pearls} and if someone does the chubbi {diving} into it they bring back the moti {gems}. I dived in but let alone gems and pearls I only encountered seashells. Then I heard that abundant wealth can be obtained by serving kings. After abandoning lok lajja {shame} I did that too and consequently pleased them , but alas obtained nothing. Yatha {i.e} “Dhann pavan ko jo jahaj racheh binn bhagan te jall singh budaiee. Sukh ne bahau baran bhoom gani , dharr ten a ek viratik paiee. Nrip ki karr ayudh sev pahla pir sangar mahih so ang tudaiee”.
{25}.
“KARR CHIT IKAGAR KUMANTAR JAPEH.
SAMSHAAN MEH NISS PUNJ KARTEH.
KARHOH JABB MEH VASS BHOOTAN KO.
PARR KI HAR DEHANG VIBHOOTAN KO.”
{26}.
Kumantar=kala mantar=black magic. Bhootan=ghost spirits that can be controlled via kala ilm i.e. black magic. Har dehangh=given by force. Bipootan=dhan sampda=wealth.
I have recited kala mantar {black magic} with ikagar{focused} chit{mind} by spending many agonising nights in masana {cemetery}. I did this in the hope that I will control the bhoot {ghost spirits} and get them to steal other people’s wealth thus giving it to me , but alas I gained nothing from there either.
{26}.
“IVV AUO BRITHA MAMM HUNTT SABHI.
MUHEH KAAN VIRATAK BHI N LABHI.
KATT KAAJ NILAAJ AKAAJ DOHON.
TAJJ MOHANG KAHOO ABB AAN GANOH.”
{27}.
Auo=umra=age. Huntt=naas=destruction. Kaan viratak=kaani kaudi_something worthless. Nilaaj=be-sharam=without shame. Akaaj=nikamma=waste. Dohon=burns. Aan=hor=dooja=others. Gahoh=take phall=fruition.
In this way my whole life has been wasted I didn’t even obtain a kaani kaudi {worthless sea=shell}. Heh be-sharam trishna{shameless hunger}! Why are you burning me wastefully? Release me and now go away and attach yourself to someone else.
{27}.
“KARIOH BRAHM TE JEEV , CHAIHEH ABB CHAIHEH KYA.
KISAU KARE NIRJEEV AASE TAV AASE KAVAN?”.
{28}.
Chaiheh= heh chah=desires! = heh trishna=hunger. Chaiheh=wanton , what is your iradha=intention. Nirjeev=without chetna=lifeless=jadd vastu. Aase=heh aasha! = heh trishna=hunger! Aaseh = aasha , khial iradha= thoughts/intention. Tav = tera= yours.
Heh trishna! You havr transformed me from Brahm{God} into jeev{being}. What more do you still desire? Do you wish to transform me into jadd vastu{lifeless}? Heh trishna! You tell me what is your khiaal{intention}?
{28}.
Khulasa{further explanation}:- Sudh Brahm{God} had a furnah{desire} “EK AHANG BAHOO SIAMA”! {the desire to become many , from one}. This furnah{desire} is “trishna” {perpetual hunger} which has made Brahm{God} into anek{many} jeev jantu{beings}. Since “KAHO KABIR EH RAM KI ANS”. The Atma{soul} is the ans{part} of Ram{God} , Atma Parmatma is ans-ansi {identical form/part of} thus ans cannot be separated from ansi. That is why Paratma{God} is Brahm roop{God} but “VASHNA BADHA AVEH-JAVEH”{desires are the root cause of re-births/deaths}. Under the grasp of trishna{hunger} one is caught in the cycle of jaman-maran{births-deaths}. Bharthari Har Ji says heh trishna{hunger}! It is you who have made Brahm{God} into jeev{beings} but you still do not let go and as such “kabhoo Jeeada Oobh Chadat Haih Kabhoo Jaiheh Payeleh. Lobhi Jeeda Thir n Rehat Haih Chareh Kundha Paaleh”. {SGGS}
That is why you tell me what more do you want to do? You have transformed Brahm{God} into jeev{being} but despite this your jaffah{stronghold} is even stronger than before , do you wish to make me nirjeev{lifeless} now? That is why do mehar{mercy} and release me and hold the pallah{metaphorical attachment} of someone else.
“SAVEYAH”
“SHAANT NIJANTAR KING N GAHEH KATT DOLAY BRITHA BHAVV MOH SO GANNA.
HOY YATHA SO TATHA NIJJ HAVEH TUMTE ANTHA WAHO HOVAT NA.
PREET N SAATH BATEET PAHLI KASH HAATH MILEE N YATHA SUPNA.
MON GAHOH ABB MOH N GAHOH TUM MOR GIRRA JINN MOR MANNA.”
{29}.
Nijantar=nij+antar=in itself. King=kiyo=why. Gaheh=grasping/holding. Katt doleh=wandering where. Bhav=sansar=world. Gannah=very much so. Yatha=like/comparable. Tatha=likewise. Nijj haveh= self occurring. Antha=be-arth=futile. Bateet=in the past. Mon=silence. Mon=not me. Morr Girra=my bani=words etc. Jinn=no. Morr=turn away. Mannah=heh mind.
Why do you not become shaant{at peace}? , why do you wander around the world in futility? Whatsoever is going to happen will happen automatically , you cannot undo that. It is not wise to do preet{love/devotion} with the past because nothing can be achieved by it. Just as a supna{dream} comes and goes but dwelling on it is futile. Now grab hold of shaanti{peace} do not grab me oh mann{mind}! Do not ignore my bachan{words/teachings} , artharth{i.e} do not reject my sikhya{teachings}.
{29}.
Khulasa{further explanation}:- 1. “Nanak lilaar likhya soy met na saakeh koy. Kalla dreh hirreh soy”.
2. “Lekh na mitey heh sakhi jo likheh kartar”.
3. “Joh Kish lekh likhyo bidhna so paiet missar joo sok nivaro”.
4. “Ya yug te yug aureh hoy soh toh phall toheh milleh. Bidh saachi nahih lae tihko. Narr aur soh itt utteh dauban meh matt kehat raachi. Hoy prasan soh ram bhajoh.”
Hey mann{oh mind}! Whatsoever is written in your bhaag{fortune} you alone will receive it , no other can take that. Then why are you running around here and there? What is not written in your bhaag{fortune} cannot be obtained ever , then why the running around? {please note that Satsangat can change ones fortune , not others}.
Once upon a time a jyotshi{astrologer} made a jyotish{astrological prediction} as to whether the paras{touchstone} exists and if so from where it can be obtained? From his prediction he deduced that paras{touchstone} does exist and can be acquired from the banks of the river Attuk , which is of a particular colour , size , and shape. He then calculated the duration of the paras{touchstone} remaining there. His calculations concluded one hundred and five days. Upon completing the jyotish{astrological prediction} he had the desire to set off on this epic journey and to retrieve the paras{touchstone} , which would fulfil all his desires/hungers etc. By turning ordinary metal into gold he would make immense amounts of money, thus being able to partake in all the worldly pleasures achieving even greater heights than kings/rulers. With this in mind he set off to locate the paras{touchstone}. He arrived at the exact location as per his research. Today was the one hundred and fifth day i.e. last and as such he frantically reached the river banks. His gaze fell on the paras{touchstone} which was exactly the same size , colour , and shape as calculated in his jyotish{astrology}. He was about ten yards away from it when he saw a water carrier woman take the stone and commenced scrubbing her feet with it using the water from the river. The pandit looked on helplessly as he wished that he could snatch it away from her. He realised that this course of action would be incorrect. He considered asking for it but thought she would become suspicious since there were so many other similar stones there already, why would that one be so special? Then he considered telling her that it was a paras{touchstone} and asking for it but that would be foolish since why would someone willingly give away a paras{touchstone}. He sighed as he sat down and waited for the lady to leave. His gaze was transfixed on the paras{touchstone} with which the lady was busy scrubbing her feet away. He was fantasising about the pleasures that he would enjoy as a result of acquiring this paras{touchstone}. He was mesmerised in deep thought when he heard a large splash. With a huge shudder he almost screamed when he witnessed the woman throwing the paras{touchstone} deep into the river. “What have you done” cried the pandit , “I have been travelling for months in order to obtain this what have you done?” With this the pandit broke down and wept like a child as he hit his head against the ground repeatedly. “Pandit Ji! It appears that you are a wise and learned, why so much commotion over a simple stone?” asked the woman in a patient manner. “There are so many other stones here , take your pick!” The pandit took a long sigh and said “maiee{mother figure} what would you know , that was not a mere stone it was a paras{touchstone}”. “How do you know it was paras{touchstone}?” asked the woman. The pandit narrated the whole story of how he used the powers of jyotish{astrology} to arrive there in order to retrieve the paras{touchstone} after covering many miles and “you have destroyed all my hardwork!” The woman then said in a patient manner “pandit you have learned the whereabouts and signs of this through your vidhya{education}. After much travel and enduring many hardships you have arrived at the correct spot but did you not gain the knowledge as to whether or not this paras{touchstone} was in your kismet{destiny}? I am your kismet{destiny} and the procurement of this paras{touchstone} is not in your bhaag{destiny} , go and sit down peacefully”. With these words the woman vanished into thin air. The pandit woke up to the fact that whatever is in one’s bhaag{destiny} , no other can take it.
Just as it is said that a person found a degh{large pot} of mohra{gold coins} near a river bank. He thoroughly covered this degh{large pot} with soil and went home. He had the bharosa{faith} that if it is mine then it will come to me , if it is not then why waste time and energy retrieving it and be seen by others. He came home and rested peacefully. At midnight some thieves made a sunn{tunnel} to his home in order to burgle his home. “You will not find anything here, you will only waste your time here” he shouted to the thieves. “Today at the river I saw a degh{large pot} full of mohra{gold coins} buried under some soil and if it is your intention to obtain wealth then go there and dig it up”. It was a well known fact that this Bhagat never told lies and as such the thieves his word without hesitation. They arrived promptly at the said location and were overjoyed to find the buried degh{large pot}. They began digging frantically but upon opening the lid they heard the hissing of a fierce snake! “the Bhagat is chalak{cunning}” said the thieves as they thought that they were being deliberately misguided. “Good job we lifted the lid first and not place our hands in straight away” they said to each other. “The best retaliation would be to throw the snake onto the Bhagat so that he can receive pay back for conning us”. With these thoughts in mind the thieves removed their turbans and used them to carry the degh{large pot}. They climbed onto the roof of the bhagat’s house and strategically placed the degh{large pot} in the direction of the bhagat’s manja{bed}. They ripped a hole in the roof and aimed the contents of the degh{large pot} towards the manja{bed}.
The Bhagat had just returned after attending to his bodily functions{bathroom} and saw that a cat had occupied his bed. Bhagat see prabhu{Waheguru} in all roop{forms} and as such left the manja{bed} for the cat whilst he made his bed on the floor. When the Bhagat had fallen asleep the cat went after shikar{prey} thus leaving the manja{bed} empty. At that point when the thieves tipped the contents of the degh{large pot} through the hole in the roof. The mohra{gold coins} came rattling down as they formed a large mound , and that is why it is said that “HOY YATHA SOH TATHA NIJJ HVAH” and “TOH PHALL TOHEH MILEH BIDH SAACHI HAIH” {you alone will receive your fortune and none else}.
“SVAYAH”
“BHAVI KE BHAV ABHAVYATHA NARR MOTIN MONB KO SUMNA.
MADH KE BHOG KE MVEY RAMO GATT RAAG PRAMEH ANUTRANA.
BRAHM NIPUNSAK YOH MANN TU BINTANVDAMPTI MOSUKHNA.
TERET MEH PRATT FER TUMEH TUM MOH MATT KO MATT FER MANA”.
{30}.
Bhavi = future event. Bhav = padarth=goods. Anbhav=anhona=nothing happening. Nabh =akas=sky. Supna=phul=flower. Madh ke bhog = goods of the present time. Madya = in. Gatt = destruction. Raag Ann = attachment to goods. Dampti = Atam. Teret = is saying. Matt = sikhya=teachings. Fer=again.
The padarth{goods} of the future are equal to nothing , do not attach to them. Concentrate on vartmaan{present time} but lose the raag-davesh{attachment/duality}. Do not focus on bhoot-bhavikat{past and future}. Heh Mann{oh mind}! You are nipunsk{genderless} just as Brahm{Waheguru} is nipunsk{genderless} , without whom you cannot attain sukh{happiness} in maya{mammon}. I repeat heh mann{mind}! Do not reject my sikhya{teaching} i.e. do not do inkaar{dosobey} of my sikhya{teaching}.
{30}.
Khulasa{further explanation}. “MANN TU JYOT SAROOP HAIH” and “KAHO KABIR EH RAM KI ANS”. Mann{mind} is Brahm{Waheguru} roop{form}. Brahm{Waheguru} is without istri-purkh bhav{i.e. genderless} , in the same way mann{mind} is kewal{only} “prakash roop” {intangible} and genderless and that is why it is called nipuns. Heh mann{oh mind}! Do not do the aas{hope} of future sukh{happiness} and do not do the chinta{worry} of the past because the sapp{snake} has passed leaving only a trail on the ground {i.e. gone away} so fretting about it is futile , why the chinta{worries}?
“CHINTA TA KI KEEJYA JOH ANHONI HOY” {just remember death}. Only the contemplation of death is yog{worthwhile} which is definite. What is the point of chinta{worries} of past events?
Secondly “bhavi de bhav” {future goods} should not be contemplated and considered as bhav but rather should be considered abhav{non-existent} in the three kal{era i.e. past , present , and future} just as flowers in the sky never happen. In the same way the goods that never were , how can they be now?
The event that will not occur , the aas{hope} of such is viarth{futile}. That is why stay prasan{content} in the present time “JOH KISH KAREH SOU BHALL MANN” {accept Waheguru’s will} because hat is where the sukh{happiness} lies.
{30}.
“CHITT RE TU VITT KE NAMITT DINN RAAT NITT,
SAVET PROH KE CHITT EHEE DUKH ATT RE.
TINN KI JOH MUDHTA SO UDHTA KALESOH KARR,
MATT MAAN KARE HATT TAH KO TAKHO MATT RE.
NIJJ CHINTA TAJJ SOVAH SVANTAR PRASAN HOVEH,
CHINTA MANN GUNN JOVEH DEH MEH MAHET RE.
TATEH ABHLAKHAT NA TEROH KIDOH SIDH HOYE,
SUDHA PAAN KARE TE NA KIDOH BIAADH HATT RE.”
{31}.
Chitt re=heh mann=oh mind. Vitt=wealth. Namitt=for. Savet=does seva. Proh ke=others. Att=abundant/huge. Mudhta=happiness/contentment. Udhta=comes into being. Kalosoh karr=the result of enduring torment=dukh. Matt=do not. Maan=hankaar=ego. Hatt=do the destruction of. Takoh=see. Soveh=sleeps. Svantar=in the mind. Chinta mann=Atma i.e. that which removes all sorrow. Gunn=veechar=point of view. Mahatt=very large. Abhilakht=desire. Sidh hoye=will be fulfilled. Soodha paan=the drinking of Amrit. Biaadh=ailment , torment.
1. Heh mann{oh mind}! , for the sake of wealth you engage t in the service others day and night. Which is a massive dukh{torment} because;
2. The happiness of these wealthy people can only be attained after much torment on your part , do not consider this praiseworthy but rather consider them naashkar{temporary} and as such do not look at them.
3. Go to sleep abandoning chinta{worries} and upon seeing Atam{Waheguru’s jyot} you will become prasan{happy} in your mann{mind}. Within the manukh sareer{human body} this is very special.
4. Will all your desires not be fulfilled by it? Will the drinking of Amrit not eradicate ailment?
Khulasa{further explanation}:- The updesh{teaching} is to oneself. The mind strays from place to place in order to obtain wealth. He wants to obtain it from the wealthy and kings/rulers etc. He spends all his time in the kidhmatt{licking upto} such people. In this pursuit of wealth he forgets whether it is day , night , sun , shadow , hunger , or thirst etc. What is the cause? By abandoning the sudh-budh{all senses} of the sareer{body} he attempts to please theses people by engaging in all sorts of services but the master still doesn’t become pleased. Even after enduring huge amounts of torment, an iota of contentment from them is miraculous. The person almost reaches death in the pursuit but alas does not achieve the prasantah{happiness} of the master. Bharthari Ji are saying that break the ego of these wealthy people by neglecting them totally.
Secondly how will the palna{rearing} take place of the sareer{body} and kutambh{family}? They say abandon the chinta{worries} of the sareer{body} too because as already stated that you alone will be the recipient of your phall{fruition} and no one else , so what’s the point of chinta{worry}. Become totally nischint{worry free} and engage in Waheguru Simran. Now with regards to the fulfilment of kamna{desires} , a very big misaal{example} is given;
Let alone the eradication of ailments the, drinking of Amrit will actually eradicate death so will all the kamna{desires} of the person engaged in Simran not be fulfilled? {rhetorical question}. It is with utmost certainty that all desires will be fulfilled , Prabhu{Waheguru says}:
“AAP SVAREH MEH MILLEH MEH MILLIAH SUKH HOYE. JE TU MERA HOYE REHAH SABH JAGG TERA HOYE”.
{By becoming mine, all will be yours}.
{31}.
“DOHRA”
TANN KO TANAK NIVAS TAV CHINTAMANN TAJJ TAHE.
BAHAUR KRIPAN GREH PRABHAV SEHAT DREVEY HITT KAHEY.
{32}.
Tanak=short term. Kripan=miser. Greh=house. Prabhav=dishonour. Dravey hitt=for wealth.
Heh mann{oh mind}! Your nivaas{residence} in this sareer{body} is only for a very short term , you have abandoned atam veechar{nectar of simran}. Why do you allow yourself to be insulted/dishonoured by wealthy misers for the sake of wealth?
Khulasa{further explanation}. Firstly your residence in the body is only for a very short time. The situation should have been that the janam{life} should have been won but the moorakh mann{foolish} mind has abandoned that and instead went around knocking on the doors of the wealthy and doing their kidhmatt{licking upto} in the hope of pleasing them in return for wealth. The wealthy misers are akin to an ocean but they do not ever share even a drop of this ocean, thus resulting in the be-izatti{insult} of the person seeking it and giving rise to much torment.
{32}.
YATHA KABITT
“INDREHOY KE BHOG SAREH BHAREH ROGH DHEN VAREH,
TAKHO KEEJA HOY MATT SRANYA PAHTH TAJJ RE.
PAAP ANDHARR NASSAN KO BAJJAR PAKSASSAN KO,
DAHEH DOKH GASSAN KO MOKH SIKHI SAJJ RE.
HOOJOH SHAANT BHAV BEECH PRAPAT KADAAP NEECH,
AAPNI KALOL LOL GATT TE NA LAJJ RE.
KHINN BHANG BHAV RAAG TAKOH MANN KARO TIAGH,
MOKH KO VAIRAG KO SEHKARI TAAS TAJJ RE”.
{33}.
Heh=tiagh=reject/give something up. Sareh=mukti=liberation. Paksasan=Inder. Daheh=burns. Gasan=burning of desires/grass}. Mokh=mukti=liberation. Sikhi=agni=fire. Sajreh=ignite the fire. Kalol=entertainments/lust etc. Lol=chanchalta=straying/unfocused. Khin bhang=destroyed instantaneously. Bhav raag=worldly attachment. Sehkari=someone or something that assists. Taas=to them.
1. The bhog{indulgence} of all the indreh{limbs etc.} is the cause of huge torment , do the tiagh{abandon} of them. Heh mann{oh mind}! Do not let go of the mukti{liberation} path , infact make it dhridh{very strong}.
2. Burn the metaphorical fire of mukti which consumes the horrendous paap{sins} which are akin to a large mountain.
3. Heh be-sharam neech{spiritually/morally corrupt}! At some point abandon your chanchal gatti kalol{lustful entertainment} and engage in shaant bhav{peaceful simran}.
4. Heh mann{oh mind}! Do the tiagh{abandon} of the moh{attachment} of the worldly pleasures. Do the dharan{adoption/taking on board} of vairag{renunciation} which assists in mukti{liberation}.
Khulasa{further explanation}. “BRAHM LOK LAU BHOG JOH CHEHEH SABHAN KO TIAGH. VEDH RATH GIATA MUNI KEHAT TAHEY VAIRAG”.
Raag{attachment to materialism} has imprisoned the jeev{being} in sansar{world}. Mokh{liberation} cannot be attained until raag{attachment} is not lost and vairag adopted. For the prapti{acquisition} of vairag{renunciation} the biggest thing is the upramta{rising above} bhog{indulgence}. Vairag{renunciation} cannot be attained without rising above worldly pleasures. That is why it is said that heh mann{oh mind}! First and foremost remember to do the kinara{turn ones back} on the worldly pleasures , which give rise to tremendous torment. That is why the quicker the better abandon them since your budhi{mind} will become maleen{polluted} as a result of accumulating paap{sins} , i.e. “BHARYA MATT PAAPA KAE SANGH. OHH DOPEH NAVEH KAE RANGH”. {when the mind becomes polluted/filthy , cleanse it with Naam}. To wash away this pollution engage in Naam Simran with prem{love}. Firstly for the acquisition of prem{love} , shaant bhav{peace} is required. That is why for the acquisition shaanti{peace} , do the tiagh{rejection} of chanchal gatti{indulgence}. To do the tiagh{rejection} of chanchal gatti{indulgence} , do the dharan{adoption} of vairag{renunciation}. This vairag{renunciation} is sahyik{helpful} in mukti{liberation}. In this situation the vaasa{residence} of mukti{liberation} will take place avash{instantaneously}.
{33}.
KABITT
“PARAAR KE SANEH KO NIVAAR MANN BEECH,
BUDHBUDHEH REKAH JAAN DAMNI SAMANIEH.
PUNNA DIPTAGHAN MEH NAGAN MEH NADHI BEGH MAHEH,
JAISEH SUKH NAHIH TASEH TAHAH JANIEH.
DEV NADHI TEER KI PAVITTAR DHARA PARR,
BAETH NEEL KANTH MAHEH NEEHT UTT KANHTA NAANIEH.
ABB AISIE REET KARO BHOGAN KI PREET HAROY,
GUR VEDH VAAK DHAROH TEEN TAAP HAANIEH.
{34}.
Saneh=pyar=love. Damni=bijli=electricity. Diptaagan=inferno.
Naagin=cobra snake. Begh=avalanche. Dev nadhi=Ganga. Teer=kanda=thorn. Neeht=unflinching. Uthkanta=preeti=devotion. Hareh=destroy. Neel kant=blue necked Shivji.
When Devteh{angels} and Daent{demons} whisked the ocean they obtained fourteen rattan{treasures}. There was the horrendous vikh{poison} “hallalal” which Shivji drank but did not allow it to go further than the mouth , which caused their neck to turn blue hence “neelkhant”.
1.Heh mann{oh mind}! Abandon the moh{attachment} of the parivaar{family}. Consider the sareer{body} akin to a water bubble or the line that electricity lightning makes i.e.very short lived.
2. Just as there is no sukh{happiness} in placing ones hand in an inferno , in a pit of venomous snakes , or being in the midst of an avalanche in the same way the moh{attachment} of sanbandis{family/relatives} should be considered.
3. Sit by the banks of the holy river Ganges , focus the mind and engage in simran.
4. Adopt this reeti{habit} now of abandoning the preeti{love} of bhog{material pleasures/lust etc.} from the mann{mind}. Adopt the Vedh vachan and Gurus vachan{divine knowledge} which will eradicate teen taap{ill health,mental problems,and kalesh=torment}.
{34}.
CHAUPI
“JANAM MAHAH BARR GRASYO MARAN KARR.
AGG KO JAPP JIYO MRIGG KO NAHARR.
PUN NIRMAL ATT JUBANKOOLA.
JARRA KARRA TAKHO NIRMOOLA.
{35}.
DURAT HARAT JIYO TURAT GANGH JALL.
KALHEH GONN JIYO KARE MAUNN BAL.
PUN DHAN CHAIHEH GRASYO SANTOKHA.
YAGG VIPAAK GRASEH JIYOH ROKHA.
{36}.
Graseho= grasped. Maran=mauht=death. Nahar=sher=lion. Jarra=budepa=old age. Jubankoola=with youth. Nirmala=without root. Durat=paap=sin. Kaleh=fight/argument/etc. Maun=silence. Bal=strength. Chaheh=desire. Vipaak=phall=fruition. Rekah=of krodh.
1. The uttam{superior} janam{life} is under the grasp of death in the way that Simran has a stronghold over paap{sins}. I.e. Simran is the lion and paap{sins} are the antelope.
2. The beautiful youthfulness is grasped by old age , i.e. all the pleasures endured during youth have been made baseless by the old age.
3. Just as the water of Gangha{Ganges} destroys paap{sins} , just as silence can diffuse a fight.
4. Then the isha{desire} of wealth has a stronghold over santokh{satisfaction}. The phall{fruition} of yagg{huge food seva} is under the grasp/stronghold of krodh{anger}.
{36}.
“CHAUPAIEE”
“TARAL TARUN TARNI KE LOCHAN.
TAHEH VIBHARMEH SABH SUKH MOCHAN.
JIYOH NIRVEDH KEDH BHAV HAREH.
PUNA SATTO JIYOH RAJTAMM TAREH.
{37}.
GRASEH GUNNI KE GUNN KO KHALL IYOH.
BRAHM BICHAAR BIKAAR GRASEH JIYOH.
GRASEHYO KHITT KO IYOH URGADHIKK.
LAAJ TRAAS KO JIYOH KAAMADIKK.
{38}.
Taral=chanchal=cunning/mesmerising. Tarun=youth. Tarni=istri=female. Lochan=eyes. Vibharmeh=mesmerise. Mochan=to cut. Nirvedh=vairag=renunciation. Khed=dukh=torment. Bhav=life {2} world. Gunni=people with good attributes. Khall=fools. Brahm vichar=Atam vichar=divine contemplation. Khitt=land. Urgadhikk=snakes etc.
Just as the sukh{peace} of a person is diminished when they become mesmerised upon looking into cunning eyes of a young female.
Just as all the worldly dukh{torments} diminish with vairag{renunciation} , and just as sattogunn{peace} diminishes tammogunn{greed} and rajjogunn{hunger for power}.
{37}.
The gunn{good attributes} of gunni{good} people are under the stronghold of moorakh{fools} in this way , just as Atam vichar{divine contemplation} is under the stronghold of vikaar{lustful activities etc.} The dharti{land} is occupied by venomous snakes just as kaam{lust etc.} has occupied laaj and dharr{fear of immorality etc.}
{38}.
CHAUPAIEE
“GRASHT DURJANOH KARR NRIP AISEH.
GILLEH PRASHAN KO UTTAR JAISEH.
SAGAL VIBHOOT ANISTHIRTAH NE.
GRASIEE MANEEKHA JIOH CHINTA NE.
{39}.
ISS PRAKAAR JANN KE KE NAHIEE.
GRASET KAAL KARR YA BHAV MAHIEE.
AJJ PAPEELKA LAU JAGG JETOH.
GRASET SAMAST KAAL KARR TEHTOH.
{40}.
Durjann=bad people. Gilleh=swallows. Anisthirthah=destructible. Maneekha=intellect. Ajj=Brahm. Papeelka=Ant. Samast=All.
The Raja is under the stronghold of bad people , just as a prashan{question} is under the stronghold of the uttar{answer}. Who in this world is not under the stronghold of kaal{death}? i.e. from Brahma to the smallest ant the whole world is under the stronghold of kaal{death}.
{39}{40}.
DOHRA
“SAKAL BHOG BHAV HET MANN CHAPAL SADHOKH SASOKH.
TAH TAJJ BHOGI JANNOH YUT GUR SHRATT PANTHVILOK”.
{41}.
Bhav=janam-maran=births/deaths. Het=cause. Chapel=chanchal=unstable. Sadhok=with dukh{torment}. Sasokh=with shohk=sorrow. Yatt=with.Shratt=vedh=knowledge{gyan}. Vilok=see.
Heh mann{oh mind}! All bhog{indulgences} are the cause of births and deaths. Worldly pleasures are very short lived but come with an abundance of sorrow. Abandon these indulgences together with bhoghi{people who indulge} and look towards Vedh vachan{divine knowledge}.
{41}.
NARAJ SHAND
“VICHATTAR RAAG RANGH JAU SOH AGGARBHAV MOH BANEH.
KAVINDH AAS PAAS MEH RASAAL VAAK JEH PANEH.
PRABEEN CHAAR KAAMNI JOH PRISS BHAAV MOH LASSEH.
ALINKRITI MANOHARI MUKHAR BINDH TE HASEH.
{42}.
Agarbhaav=facing. Kavindh=kaviraj=poets. Rassl=full of nectar. Prabeen=Pretty istri=females. Pristbhaav =standing behind. Lasseh=shining. Alinkriti=adorned with jewellery. Manohari=mesmerising/beautiful. Mukhar bindh=metaphorical lotus like mouth.
The vichatar{colourful} raag rangh{entertainments} are there to face/confront manukh{mankind}. There may be an abundance of kavi-jann{poets} surrounding who utter sweet words. There may be an abundance of pretty young mesmerising females standing behind at all times , who shine with beauty.
They may be adorned with jewellery, who smile with their lotus like faces which captivate the mann{mind}.
{42}.
“KARE GRAHEET CHAMRANG BILAAS SOH PRAMAVTI.
TINEH KARE KARE HALEH KAREH DUNHI SOH BAAVTI.
AROGH DEH AHYUKHA MAHAH ASATTAR RAJ HAIH.
JABBEH SAMEEP APNE LAKEH ITTEH SAMAJH HAIH”.
{43}.
Kare=in hand. Graheet=holding. Chamrang=of the chaur=fly whisk. Bilaas=merriment. Bramavti=serving. Kare Kare=bangles on the wrists. Kare=are doing. Dunhi=avaaz=sound. Ayukha=age. Asattar=without enemies. Sameep=in possession. Lakeh=come to know.
1. The females standing behind me are twirling the chaur{whisk} over my head as they laugh and smile with merriment.
2. As a result of which their bangles jingle , which pleases my mann{mind} immensely.
3. The deh{body} is without rog{illness} and the umrah{age} is youthful and the immense raj{kingdom} is without enemy.
4. When a person has these in their possession , then:-
{43}.
“PARPNCH BHOG SVAADH MAEH NISANKK TAU ABBHI RAMOH.
BHAVEH TATHAAN TAU KAHAH BRITHA ITTEH UTTEH PRAMOH.
ASANGH VISAVV TE TAVOH ARRANN BAAS LEEJEAY.
ASANG PRAGYAT MAEH MANNA PRAVESH SHEEGHAR KEEJEAY”.
{44}.
Parpanch=worldly. Nisank=carefree. Ramoh=indulge in. Bhaveh tathaan=not in this way. Itt utteh=here and there. Asangh=desireless. Vishavv=world. Bhavoh=become like. Arann=jungle. Asamprgyaaht=desireless focus.
1. For the indulgence of physical pleasures the person attaches to these in a carefree manner.
2. If the afore mentioned scenario is not in ones possession then they run around here and there in order to obtain it.
3. One should become achah{desireless} and do the vaasa{residing} in the jungle.
4. Heh mann{oh mind}! Take nivaas{residence} of nirvakalp smadhi{desireless focus} instantly.
{44}.
Prashan{question}-If one goes to the jungle then what will be there to eat and wear?
“KABITT”
“BHOOM SAEJ MOOL PHALL MEDH NAVV VALLKALL KARNEH ,
N PAREH DEV AAGHEH RACHH DAREH HAIH.
KAROH INNEH SAATH RATT PYARI PREM VAARI,
MATT UTTOH UTTOH TAAMEH ABB JAAMEH BIBB TAREH HAIH.
TUSH AVIVEKI SATT MOODH MANN BOLKATT,
JAH KE CHITT CHINT AAGH KARR SADHA JAREH HAIH.
AISOH DHANN VANNAN KE NAAM MATR KANNAN MEH,
JAIHEH MAHAH KANNAN MAEH KABHOO NAHIH PAREH HAIH”.
{45}.
Mool=roots. Medh=pure. Vallkall=bhojpattar=dried leaf used as a plate. Karneh n pareh=does not have to be made. Dev=Pramatma=creator. Aggeh=beforehand. Rachh dareh=has made already. Ratt=preeti=love/devotion. Matt=intellect. Taameh=in that. Jaameh=in which. Bibb=both goods. Tukk=neech=lowly. Aviveki=people who lack logic/rationality. Satt=moorakh=fool. Katt=bitter. Karr=with. Jareh=burns. Kannan meh=in the ears. Mahan kannan maeh=in the terrifying jungle.
1. Where the dharti{land} is the sejah{bed} , where roots , fruits , and vegetables etc. Are the pavittar bhojan{pure food}. Bhojpattar{leaves etc.}.are the new kapdeh{clothes} , these goods do not have to be made Pramatma{creator} has already made them.
2. Heh prem budhi{oh beloved intellect!} do the prem{love} of these two padarath{goods} , uttoh ottoh {get up} and go to that bann{jungle} where there is an abundance of these two padarath{goods}.
3. Those moorakh{fools} who are void of veechar{logical/rational thinking} are the moorakhs{fools} of the mann{mind} , whose chitt{mind} burns fiercely in the fire of chintah{worries} constantly.
4. The name of wealthy people will never be heard in this dense jungle, i.e. the names of those engrossed in maya.
{45}.
DOHRA
“SHABDH KALOH KE NAAM KE PAREH N KARAN MAJAAR.
AISEH NIRJANN BINN BIKKEH BASEH BUDH BARR BAAR.
{46}.
Kaloh=moorakhs{fools}. Karan majaar=in the ear. Nirjann=empty. Barr=superior. Baar=time.
1. A place where an iota of the names of moorakhs{fools} are not heard in the ear.
2. In this empty jungle go and reside heh budhi{oh intellect}! It is only in the manukha janam{human life} that the time is sharesht{superior} , i.e. only humans can do mediation.
{46}.
SVAYEH
SATT JAHIH PATAL KO SOONH KO LAANGH KAE,
SOONOH FIRREH DIGGH MANDAL DHAVAT.
BINN BHAAG MILLEH N DHANADH SUKHANG TAV,
CHANCHILTAH DUKH HET JANAVAT.
TATT BRAHM NIJATAM SUBHR MANNAH,
BHARAM SOHPP KABBI SUKH HOHT N DHAIVAT.
TAVV DUNDH JABBEH BHAVV SINDH TABBEH,
TAVV SAAT BHAE BINN SHAANT N AAVAT.
{47}.
Svang=puladh=akash=sky. Soohn=empty. Diggh mandal=directional. Het=cause. Nijatam=own atma=soul. Dundh=dvaet=duality. Sindh=samundar=ocean. Shaant=peace of mind.
Moorakh{fool} crosses the patal{earth} , crosses the akash{sky} but returns empty handed and then attempts to travel in all directions.
Without bhaag{fortune} the sukh{pleasure} of dhann cannot be obtained. Heh mann{oh mind!} your chanchaltah{deviation} is the karan{cause} of your dukh{torment}.
Heh mann{oh mind!} Brahm{creator=Waheguru} is my Atma{soul} , the Atma{soul} has been forsaken to the extent that one does not meditate upon it even by mistake for the sake of sukh{happiness}.
As long as there remains davait{duality} in you , then you shall endure re-births in the sansar samundar{world ocean}. You cannot attain shaanti{peace} until you become shaant{non-deviation}. Artharath{in other words} you will not attain mukti{liberation}.
{47}.
CHAUPAEE
“MOODH KARE PATAL PARVESHA.
DEKHYA CHAIHEH DESH FANESHA.
BISHAN SAHANSAR NAAM NAVTAN KOH”.
{48}.
“FUNN SAHANSAR PARR MANN AVTANSA.
BHAASEH TAMM DHAVANSAK SAMM HANNSA.
LYAVOH KIVEH EK MANN HARKE.
NAASEH SABB KALES TABB GHAR KE”.
{49}.
Fanesha=fann+esha=naag , king of snakes=sheshnaag. Sahansar=one thousand. Navtan=new every time. Tann sareera avtansa=light form. Bhaaseh=gives light to. Tamm=hanera=darkness. Dhavansak=the destroyer of. Hansa=suraj=sun. Har ke=snatch/steal.
1.The moorakh bandha{foolish person} wants to enter the patal{earth} in the desire to see the world of the sheshnaag. Who
2. Utters a thousand new names daily of Vishnu{Waheguru in the form of} , the moorakh bandha{foolish person} wishes to see the sareer{body} of it.
{48}.
In the hope that,
3. The thousand fann{broad neck} of the sheshnaag that carry the prakash roop manni{illuminating gems} which are akin to the suraj{sun} that eliminate the darkness.
4. By whatever means they want to snatch/steal one manni{gem} as a result of which they consider that all their dukh kalesh{torments} will be eradicated from their lives.
{49}.
“TEH TE MOODH SOONH MOOD AAVEH,
PUNAKAS KO LAANGH SIDAVEH.
SURPAT LOK VILOKAN KARAN,
SUDATRAAG KALAP TARR BAARAN”.
{50}.
“SURBHI NANDAN-BANN UPP-BANN,
KO DARSOH SURAN SAIHAT BAHAN KO.
BASS PAKSAASAN SINGHASAN,
KAREH KAVAN BIDH BOBADEH SAASAN”.
{51}.
Soonh=empty. Kaas=akash=sky. Sidaveh=goes. Surpat=Raja Inder of the devteh{deities}. Surpat lok=Inder lok=paradise=svarag. Vilokan=seeing. Karan=cause. Sudantraag=the pool of Amrit{eternal life}. Kalap tapp{kalap brish=the tree under which all desires are fulfilled}. Baran=Elephant named arrapati. Surbhi=kaamdaen gauoo=cow that gives all material wealth.Nandan-bann=uppbann=orchard. Suran=devteh=deities. Bahan=passengers. Baes=sitting in. Paak saasan=Inder. Singhasan=takht=throne. Bidh=technique. Bobadeh=over devteh=deities. Saasan=command.
1. Moorakh pursh{foolish person} returns from there empty handed , then desires to cross the akash=sky in an attempt to reach svarg{paradise}.
2. For the seeing of Inder lok{paradise},Amrit Kund{pool of nectar of eternal life},kalap brish{magical tree under which all desires are fulfilled}, and the Arrapat named hathi{elephant}.
{50}.
3. Then the seeing of kaam daen gauo{cow that gives material goods}, Nandan-bann orchard,and together with all passengers the devteh{deities}.
4. Then desires to see how Raja Inder commands the devteh{deities} whilst sitting on his throne.
{51}.
“KIVEH PARE MAMM TIH PARCHO JABB.
NIJJ GREH PATTVOH DIVYEH BHOG TABB.
ITT REETOH UTT REETOH AAVEH.
PUNN DIGH MANGAL KO UTT DHAVEH.
{52}.
DURGHAM VIKHAM ADARSI TAUREH.
DHARAB NAMITT NIRANTARR DAUREH.
CHITT CHAPALTAH KARR AHEH NISS MAEH.
BHATKEH BIARTH KAHAH DASS DISS MAEH”.
{53}.
Parchoh=prem=love/devotion. Patvoh=will send. Divyeh bhog=heavenly goods. Reetoh=empty. Utt=from there. Digh Mandal=from all directions. Durgham=hard to reach. Vikham=extremely difficult. Adarsi=never seen. Gupt darb=wealth. Nirantar=continuous. Aheh niss=day and night.
Considers “If I can ever develop prem{love} with Inder{king of deities} , then I will send an abundance of heavenly goods back home”.
In this way the person embarks empty handed and departs from there empty handed too, then with the desire for wealth they run around in all directions.
{52}.
The place that is extremely difficult to reach, the likes of which are extremely difficult to locate. The moorakh pursh{foolish person} runs around constantly in search of wealth.
As a result of the chanchaltah{deviation} of the chitt{mind} they run around day and night in all directions in a state of nikamma{useless}.
{53}.
“TATT NIRMAL BRAMHATAM ROOPA.
SAAKHI SUDH ASANGH ANOOPA.
PRAMH KARR BHI KABHOO KAHOO REETAE.
NIH SIMRASS NIJJ BRAMH ABHITAE.”{54}.
“VAYHAS SAMAS UPADH BHED KARR.
JEEV ISHVARR KA DVADH BHIDHA PARR.
MAYA AVIDYA MILL BHASEH.
MUGHDOH KE URR MAHEH PRAKASHEH”.{55}.
Tatt=that. Nirmal=pure. Bramhatam=Bramh+atam=viapak=is present. Atam roopa=my atam roop=form. Saakhi=the power force behind life. Sudh=without maya. Vayasheh=separate entities. Samass=equal life force in all , e.g. an orchard has apples,oranges,bananas,peaches etc. but the orchard is not a good in itself but is only in existence as a result of the fruits. In the same way in vaysit roop there is no ishvar but in samistt roop the whole universe is Ishvar roop. Davidh= of two kinds. Bhidapar=seems separate.
Hey mann{oh mind} you have not meditated upon the atma even for a tiny moment , hey mann!{oh mind} for the sake of worldly pursuits the world and Ishvar seem two separate entities. Combined with maya , Ishvar is the universe. Combined with avidhya{ignorance} , Ishvar is in the form of jeev{beings}. The moorak {ignorant fools see jeev rather than Ishvar.{55}.
“TADDAP VIMALL LAKHAE TIH NIRR DUKH.
JAHEH PIKHAE NASS JAHEH NIKHAL DUKH.
JAAS LAABH KARR LAABH APPARR NAH.
JA SUKH KARR SUKH AVARR NA VARNA.”{56}.
EK BAAR HVAE DARSAN JA KO.
BAKHEN YOG RAHEH PUN NAH KOH.
JAH SAROOP HOYE KARR BHAV MAHIH.
ITTAR ROOP PUNN HOVEH NAHI.”{57}.
Taddap=even so. Vimal=pure.Nirdukh=without torment. Nikhal=all. Appar=others. Varna=it is said. Ittar=someone else.
Hey mann! {oh mind} even though there exists the illusion of maya but still it is wise to recognise the pure , without torment saroop i.e. the creator as a result of which all torment is eradicated.
The result of which there remains no desire for anything else and upon acquiring this bliss there remains no other bliss to speak of. {57}."JOH SARBEK SAMAN SAMANA.
TOH MAEH BHI SOH RAMYO NA AANA.
TU NA SARB TE ANTAJ JATAE.
VAIHEE ROOP TAV NISCHAE TATAE.{58}.
BRAMH SARB MEH POORAN JAISEH.
SARB VIKHEH TUM POORAN TAISEH.
JAITEH SRATT TAV BRAMH BHAKANA.
TAITEH TAVBAPP VYABHAV NANA."{59}.
Sarbek=sarb+ek=one and all. Aana-vakhra=seperate. Antajj=something else. taiteh=that is why. Shuteh=ved=upnishad. Bapp=produced. Bhav=sansar=world.
The Bramh that is equally infused in everything is infused in you too , not anything else.
You are not separate from everyone , in the same way that Bramh is infused in you and you are infused in Bramh and everything.{58}.
That is why Vedh has described you as the ans{part} of Bramh , i.e. kaho kabeer eh Ram ki ans. That is why it is from your sareer{body} that the multifaceted world is produced.{59}.
"BHOOTAN KOH HAIH POOHT AMOOTAN.
JADDH PARNAAS NAAS HAIH MRIDH JANN.
CHETAN IK RASS AAVYA AATAM.
TAH BINN JADH SANGAAT AATAM.{60}
SATTO ANS BHOOTAN KI JOH HAIH.
TAITEH ANTASHKARAN BHAYO HAIH.
RAAG DVAEKH KOH KOKHASS JAITEH.
SOP RAVRO ROOP NA TAITEH.{61}
Bhootan=elements. poot=offspring. amootan=jadd=lifeless. parnaam=changing/not static. mridh jann=clay pot. avya=limb/form. sangaat=gathering/collection. anaatam=jadd=lifeless. kokh=home. ravro=yours.
Oh mind your body is made of the elements , that is why it is jaddh{lifeless}. Jaddh elements are subject to change/decay and that is why your body under goes perpetual change , like a clay pot it is destructible.
Your Bramh saroop aatma is chetan and in the three states it remains constant {ik rass} , without Bramh saroop aatam all the universe is a collection of jadd padarath {lifeless things}. That is why the universe is jadd {lifeless} and mythia {non-existent} without Bramh.{60}.
Prashan {question}. Is the sookham saroop {intangible} my aatma?
Uttar {answer}. The satto ansh of the tatt {elements} , produces antehkaran the result of which the antehkaran is the home of raag-dvaekh {jealousy and duality} and that is why antehkaran is not your saroop {form}.{61}.
TO BE CONTINUED WITH WAHEGURU JI'S MEHAR. .
"KARYA DUARA JIS ANMANA.
NA TAR SOH PARTAKH APAANA.
BIB UPADH KOH KAARAN JOH HAIH.
KARAN DEH NA AATAM SOH HAIH."{62}.
TEEN UPADH VAHEENOH JAUOO.
ROOP TUMARO NISCHEH SOI.
NEH TATT BRAMH ROOP NIJJ DHAYVANGH.
JAKAR MOODH MUKT TOO PAVHANGH."{63}.
Anmana=knowledge through personal experience. Apana=cannot be believed. Bib=two. Vihino=rehat=without. Tatt=that. Roop nijj=own form.
One's true form cannot be realised without karya anmaan {experience}. The sathool and sookham roop are the cause of upadhia{distress} , so that karan sareer {body} is not your aatma either. {62}.
That which is sathool , sookham , karan roop and void of the three upadia {distress} i.e. Bramh is your roop {form} be certain of that. You do not meditate upon your own roop i.e Bramh , oh foolish mind the meditation of which brings about mukti {liberation}.{63}.
DOHRA
"HEH MANN TAJJ NIJJ BEHAR GATT ANTAR BARR SUKH HET.
ANTAR MUKH BINN SUKH NAHIH BIDHAT SANATAN NET."{64}.
Bidat=discovered. sanatan=from the beginning. Net=limitless , with technique.
Oh mind! abandon your quest for materialism and for the sake of bliss focus on your inside i.e. Bramh. Bliss cannot be attained without focusing inside. This is something that is known from ancient times.{64}.
KABITT
"CHANCHLA KO MATT CHITT CHANCHAL KARAT CHITT.
CHANCHLA KO CHEEN CHITT CHANCHLA KE VATT HAIH.
BHOOPAN KI BHRIKUTI KUTI HAIH MAIH BAAR BADHU VATT.
GATTAGATT KE BAPARR VICH VICHRATT HAIH.
KANSHI JHOO KI BEETHAN KE JHOOTHAN MAIH DHAAM.
GRAAMH TAHKEH DVAREH ATTOH ODH KANTHA MORR MATT HAIH.
TATEH PAAN PAATAR PAREH BHIKYIA TASOH PRAAN DAREH.
KAMLA KI RATT LOKH KAMLA KARAT HAIH."{65}.
Chanchla=goods that cause the mind to stray. Istri=female. Bijli=flash of lightning. Khin bhangar=short lived. Matt=do not. Chit=to remember , acquire knowledge of. Vatt=on a par with. Barbadhu=prostitute. Gattagatt=coming and going. Vicharat=moving. Beethan =alleyways etc.
Jhoothan=vast amounts. Attoh=wander around. Odh=to wear. Kantha=particular shawl worn by hermits. Ramat=wandering around. Paan=hand. Kamla=maya=materialism. Ratt=preeti=devotion. Kamla=fool.
1. Do not focus on material pleasures since the focus on such cause the straying of the mind! Oh mind! look at the electricity of flash lightning , all material pleasures are short lived in this way.
2. In the metaphorical hermitage of eyebrows of the kings these material goods come and go like a prostitute doing business.
3. In the thick of the villages of Kanshi there are houses , wear the godhri{hermits coat} and wander around those houses this is my sikhyia {guidance} to you {to his own mind}.
4. Whatever donations you receive from these such houses , use that to feed yourself and do not chase material pleasures because the preeti {love/devotion} of materialism has turned people into fools.{65}.
DOHRA
"SRI HAR KE SRI HAR PURI VANARAS KOH VAAS.
JEEVAT BHUGAT MUKAT MAREH KAREH CHAHOH CHITT TAAS."{66}.
Sri=maya=materialism. Har=isha=desire. Har ke = the renunciation of. Sri=with sobha=dignity. Har=Shiv Ji. Vaanaras=Kaanshi. Bhugat=the acquisition of pleasures. Taas=to them.
Heh mann! {oh mind} Do the tiagh {renunciation} of the desire for materialism , and make you abode in the dignified area of Shiv Ji i.e. Kaanshi. That place gives many pleasures and after death gives liberation. Heh mann! {oh mind} yearn for that place.{66}.
KABITT
"UPBANOH MADDH SIDDH BHOJAN BIBADH TAPP.
BRIDH HOOH TEH BRIDH JAAS MEH PRADHAAN HAIH.
PATALL KOPEEN HEE KE APRMAAN PATT NEEKOH.
BHEEK HEEH KOH RAMNEEKOH RATNOH PRAMAAN HAIH.
CHAAR KHAANI PRAANI JAAMEH MARR KE NA FAER JAAMEH.
AAVEH DIGH TAMEH MANGAL SAMAAN HAIH.
SHODH AISEE KANSHI KAISEH SUDHI AUR TAUR BAISEH.
KAISEH BHAE DEV JAMM HAASI KOH SADHAAN HAIH."{67}.
Upp=sameep=near. Siddh=those which have been given up. Bibidh= different ways of engaging in/practice of etc. Pattal=cloth. Kopeen=langoti=tied around the waist. Aprmaan=without example. Patt=cloth. Neeko=beautiful. Ramneeko=is beautiful. Ratneh=for wandering. Chaar khaani= the four methods of birth i.e. from eggs/sweat/earth etc. Jaameh = in which. Jaameh =are born. Mritt=death. Mangal=kushi=happiness. Sudhi=superior intellect.
1. There is an abundance of ready friuts/vegetables etc. for consumption. One should eat these fruits/vegetable and engage in attempting to control one's vices. Kaanshi is famous place for such activity.
2. The sareer {body} should be covered with just a kopeen {something simple} , loin cloth. Only simple cloth is approved of and only the wandering around for donations is considered pleasant.
3. The jeevs {beings} ot the four khaani {produced from eggs/sweat/ground etc. attain mukti {liberation} after death in Kaanshi i.e. do not endure rebirths and deaths. When maut {death} comes near one here , it is a matter of joy rather than pain.
4. By abandoning such a place why would the intellectual/wise person sit anywhere else? {rhetorical question}. The residents of this place do not fear devteh {angels} or jamm {grim reapers} since these people break away from their karam jaal {shackles of committed deeds etc.}. The devteh are not mukt {liberated either} and such yearn for mukti via Naam. The person residing in this Kaanshi endures the simple pleasures in life whilst on the road to liberation , thus avoiding narak {hell/torment}.{67}.
DOHRA
"AGHYEH TAJHAIH BANARSI TAUO NA KHED KASH MOHEH.
TAJEH SUJANN LAKH MUKT PRADH DUSEH DUKH MAMM HOIHEH."{68}.
Aghyeh=aghyani=be-samajh=ignorant. Khed=dukh=torment. Sujann=decent person. Pradh=something that gives rise to. Duseh=extreme/unbearable torment. Hoiheh=is happening.
Heh mann! {oh mind} If an ignorant person was to renounce such a place as Kaanshi I would have no remorse/pain/torment , but when a decent/wise/knowledgeable person knows full well the merits of such a place and then proceeds to abandon it then the torment/pain of this realisation is unbearable for me. {68}.
DOHRA
"RE MANN TU TOH TIAGH JISS MUKT DVAAR HAR DVAAR.
SIMMAR SARAT SAMRAAR TAHEH JAGG JEEVAN DINN CHAAR."{69}.
Jiss=no. Har dvaar=the place of Shiv Ji=Kaanshi. Sa-Rat=with devotion. Samrar= samar=aheh=The enemy of the dhent {demon} samar , i.e. Shiv Ji.
Heh Mann! {Oh mind} Do not do the tiagh {abandon} of the door of mukti {liberation} i.e. Kaanshi , but rather do the devotion with great love of this place and Shiv Ji because the worldly life span is only four days {very short}.{69}.
KABITT
"BHOOTAN KI CHAIHEH KARE KAIHEH CHITT JAIHEH GHAREH GHAIH.
SHARREE DHAAR HAREH SATKAR JOT HAIH.
NAH RE EH KAAL MAHEEPAL GUR MATTE MAIHEH.
AJEH SAMOH NAHIH NARMAIHEH SUKHI SOHT HAIH.
SUNNEH BAINN TEREH JABB KRODH NAIN HEREH PRABH.
JAH KAE PAURR AISEH KAUDEH VAAK KO UDHOT HAIH.
SHORR TAKEH PAURR DAURR MOKH TAUR KAANSHI MAHIH.
DHVANAH NA KAHTOR JAHAH DAURAPP AGHOT HAIH."{70}.
Chaiheh=Desires. Sharidaar=gatekeeper. Hare=the destruction of. Satkar=respect. Jot=kranti=uprising. Kaal=time/era. Maheepal=king.
Gurmateh=advice/issues etc. Narnaiheh=king. Soht=asleep. Hareh=will be seen. Udhot=are discovered. Paurr=darvaaja=doorway. Daurr=go running to. Dhvannah=voice/noise. Dhaurrap=gatekeeper. Aghott=from the front.
1. Heh mann! {oh mind} Why do you go to palaces of the kings with the desire for acquiring wealth? The gatekeeper of the king's palace diminishes your satkar {respect} , the result of which the ktanti {glow} of you face becomes dull.
2. The chobdaar {gatekeeper} says "you stupid fool! this is no time for mulakaat {meeting} because the king is in deep discussion with his ministers" and upon the second visit the gatekeeper informs me that the king is in a deep pleasant sleep i.e. cannot meet with him.
3. Upon hearing your words the king will look at you with krodh {anger} filled eyes , the hurtful words and disrespect that I will endure from the doorway of the kings.
4. Abandon these doorways of the kings palaces forthwith and run to take shelter in mukti {liberation} giving Kaasnshi , a place where there is no gatekeeper to utter harsh words.{70}.
DOHRA
"APRMAAAN AANAND PRADH PUNA JANAM JEH HAAN.
BASOH MANNA ANAND BANN TADDH NRIPP KRIPPAN SATHAN."{71}.
Aprmaan=beant=limitless. Pradh=giver. Haan=after death.
The place where there is limitless bliss and gives liberation after death i.e. eliminates rebirths and deaths. Heh mann! {Oh mind} Do the tiagh {abandon} of shoom {tight fisted} kings and do the vaasa {taking residence} in that blissful state of Kaanshi.{71}.
DOHRA
"DHAEY SIKHYA BHOOP JOH MANN AAPAN KO SAAR.
YAH SIKHYA URR MORR MAEH SADHA BASSEH KARTAR."{72}.
This superior sikhya {guidance/wisdom} that Rajah Bharthari has given unto himself.
Heh Kartar! {the creator} May this subh {pure/superior/pleasant} sikhya {teachings} stay in my hirdah {heart} at all times , please do this kirpa {blessing}.{72}.
DOHRA
"ALANGH BHART VAIRAAG KOH PRITHAM DHAIYE ANOOP.
SVAMM SIKH KO SIKH MATT DAEY SVAAM SAMM BHOOP."{73}.
Alangh=completed. Bhart vairaag= Bharthari Har's vairaag shatak. Anoop=Utterly beautiful. Svaeh=own self. Svaam=Guru.
The first adhaiy {chapter} of the utterly beautiful vairaag shatak of Bharthari Har has been completed , in which Bharthari Ji gives sikhya{teachings} in the form of Guru to the metaphorical student mann {mind} of him self.
ITT PRATHAM ADHAIY{1}. {END OF FIRST CHAPTER}.
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