Sri Nanak Parkash - Post 032

Above is a painting of Bhai Mardana, Sri Guru Nanak Dev Ji and Bhai Bala (left to right)

Right now follows the final stanzas in the first Adhyai of the Sri Nanak Parkash. Below are the stanzas numbered eighty two to eighty eight;

ਅਸ ਗੁਰ ਕੀਰਤਿ ਕਰਿਹੋਂ ਗ੍ਰੰਥੂ ।
ਸੁਨਿ ਸੁਖ ਪਾਵਹਿਂ ਗੁਰ ਕੇ ਪੰਥੂ ।
ਗੁਰ ਕੀਰਤਿ ਸਰਿਤਾ ਜਿਵ ਬਰਨੀ ।
ਮੰਗਲ ਕਰਨਿ ਅਮੰਗਲ ਹਰਨੀ ॥੮੨॥
Kavi Santokh Singh Ji states he is going to make such a Granth embedded with the fame and glory of Guru Nanak Dev Ji that people who follow this faith will gain a feeling of inner peace after hearing the compositions. The description of Sri Guru Nanak Dev Ji’s life is like a flowing river which creates bliss and eradicates pain. 82.

ਦੋਹਰਾ ।
ਭਵ ਬੰਧਨੁ ਬ੍ਰਿਖ ਕੇ ਸਹਿਤ ਭਰਮ ਬਿਮੁਖਤਾ ਕੂਲ ।
ਕਹਿਨ ਸੁਨਨਿ ਪਰਵਾਹਿ ਤਿਹ ਢਾਹਿ ਉਖਾਰਹਿ ਮੂਲ ॥੮੩॥
Couplet – The bondage's of life are like metaphorical trees on the two river banks of doubt and apostates. By listening and accepting the exposition the flow of the current will destroy the banks of doubt and apostates as well as uproot the trees of bondage. 83.

ਚੌਪਈ ।
ਗੁਰ ਸਿੱਖਨ ਮੱਜਨ ਹੈ ਜੋਗੂ ।
ਗੁਰ ਸਿੱਖੀ ਸੁਖ ਆਨੰਦ ਭੋਗੂ ।
ਨਿੰਦਕ ਜੌਨ ਅਸੂਯਾ ਸਹਿਤੂ ।
ਤਿਨ ਕੇ ਯੋਗ ਨ ਇਹੁ ਦੁਖ ਦਹਿਤੂ ॥੮੪॥
Quatrain – For the Gursikhs to bath in the river of the composition is a routine. By taking this ritual bath they gain peace and bliss. The slanderers and apostates are not able to bathe in this river as they are to endure pain and discomfort. 84.

ਸ਼੍ਰੂਤ ਦਰ ਸੋਂ ਚਲਿ ਕੈ ਸੁ ਪ੍ਰਵਾਹੂ ।
ਉਰ ਸਾਗਰ ਮਹਿ ਇਸਥਿਤ ਆਹੂ ।
ਤੱਬ ਮਤਿ ਸੁਕਤਾ ਤਿਹ ਪਰ ਤਰਿਹੀ ।
ਪ੍ਰੇਮ ਬੂੰਦ ਕੀ ਲਾਲਸ ਕਰਿਹੀ ॥੮੫॥
When the river of fame narrating the glory of Sri Guru Nanak Dev Ji passes through the ear canal it merges with the ocean in the heart of the individual where it settles. Then the mind which is like a metaphorical ship floats on top of this water and yearns for a droplet of the Guru’s love. 85.

ਦੋਹਰਾ ।
ਸ੍ਵਾਂਤਿ ਬੂੰਦ ਜਬ ਪ੍ਰੇਮ ਦੀ ਪਰਸੀ ਤਿਹ ਕੋ ਆਇ । ਹੁਇ ਅਡੋਲ ਤਬ ਬੈਸਹੀ ਨਹਿਂ ਇਤ ਉਤ ਕੋ ਧਾਇ ॥੮੬॥
Couplet – When the droplet of the Guru’s love touches the individuals mind then it becomes steady and no longer wavers from one thought to another. 86.

ਚੌਪਈ ।
ਸਾਕਤ ਖਰ ਨਹਿਂ ਮੱਜਨ ਕਰਿਹੀਂ ।
ਬਿਸ਼ੈ ਠੌਰ ਦੁਰਗੰਧਹਿ ਫਿਰਹੀਂ ।
ਜਿਉਂ ਕਿਉਂ ਤਿਹ ਬਨੁ ਜਾਇ ਸੰਜੋਗੂ ।
ਹੋਤਿ ਗੁੜਾਕਾ ਤਿਨ ਤਨੁ ਰੋਗੂ ॥੮੭॥
Quatrain – Those people who are wondering lost (apostates) are similar to donkeys and cannot wash in the river of Guru Nanak Dev Ji’s fame. They continue to wonder covered in the filth of sin from lust. If a person is to bring such a person into the congregation to hear of the guru’s fame then they will suffer from the vice of sleep. 87.

ਸੋਰਠਾ ।
ਸਰਿਤਾ ਤਟ ਸਤਿਸੰਗ, ਪਾਇ ਨ ਸ਼੍ਰਵਨ ਸ਼ਨਾਨ ਭਾ ।
ਗੁਰ ਜਸੁ ਗੂਢਉ ਰੰਗ, ਰੰਗਯੋ ਨ ਮਨ ਦਹਦਿਸਿ ਫਿਰਯੋ ॥੮੮॥
Sortha – The Guru is the metaphorical river and the banks of the river are the true congregation (Satsangat). Those people who do not listen to this composition will not be able to gain a holy bath in the fame of the Guru. The deep colour of Sri Guru Nanak Dev Ji’s fame has not dyed the mind of the apostate and due to this they forever lament at their loss. 88.

ਇਤਿ ਸ਼੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼ ਗ੍ਰੰਥੇ ਪੂਰਬਾਰਧੇ ਮੰਗਲਾ ਚਰਨ, ਨਾਮ ਮਹਿਮਾ ਬਰਨਨੰ ਨਾਮ ਪ੍ਰਥਮੋ ਧਯਾਇ ॥੧॥
The first Adhyai of the Sri Nanak Parkash Granth which is the invocation and contains the glory of the Lords name has now been completed.

Sri Nanak Parkash - Post 031

Above is a modern painting depicting Sri Guru Nanak Dev Ji with a background influenced by Tibetan Buddhism.

Now in the first Adhyai the invocations have almost been completed. Now Kavi Santokh Singh Ji gives us brief examples of some of the events that occur in the life of Sri Guru Nanak Dev Ji. Below are the translations of the stanzas numbered seventy eight to eighty one;

ਦੋਹਰਾ ।
ਸੁੰਦਰ ਸਤਿਗੁਰੁ ਕੀ ਕਥਾ ਗੁਨ ਮੰਦਿਰ ਸੁਖਕੰਦ । ਬਰਨਨ ਤਿਸਕੋ ਅਬ ਕਰੋਂ ਹੋਵਹਿਂ ਬਿਘਨ ਨਿਕੰਦ ॥੭੮॥
Couplet – Now begins the beautiful eulogy to the life of Sri Guru Nanak Dev Ji which is the temple of virtues along with a cloud of peace. Kavi Santokh Singh Ji says that he will now describe the testimony of Sri Guru Nanak Dev Ji and is hoping that all impediments are removed. 78.

ਸ਼੍ਰੀ ਨਾਨਕ ਸੁ ਪ੍ਰਕਾਸ਼ ਮੈਂ, ਕਹੋਂ ਕਥਾ ਇਹ ਆਦਿ । ਅੰਗਦ ਬਾਲੇ ਕੋ ਮਿਲਨ, ਪੁਨ ਤਿਨ ਕੋ ਸੰਬਾਦ ॥੭੯॥
Couplet – This is the Granth containing the illumination of Sri Guru Nanak Dev Ji life which I will narrate initially. It begins with Bhai Bala Ji meeting Sri Guru Angad Dev Ji then the conversation that takes place between them. 79.

ਚੌਪਈ ।
ਪੁਨ ਸ਼੍ਰੀ ਨਾਨਕ ਜਨਮੁ ਸੁਹਾਵਾ ।
ਸ਼ਿਸ਼ ਲੀਲਾ ਬਹੁ ਨਰਨ ਦਿਖਾਵਾ ।
ਕਹੋ ਕਥਾ ਕਿਯ ਮੋਦੀ ਖਾਨਾ ।
ਤਿਹ ਤਜ ਦੇਸ਼ ਬਿਲੋਕੇ ਨਾਨਾ ॥੮੦॥
Quatrain – Then the manifestation of Sri Guru Nanak Dev Ji will be written, along with the tales of his youth which many witnessed. Following this is the expounding of events at the Modhi Khana in Sultanpur and the stories that took place in different countries. 80.

ਜਹਿਂ ਤਹਿਂ ਸਿੱਖੀ ਰੀਤਿ ਚਲਾਈ ।
ਪੁਰਿ ਕਰਤਾਰ ਬਸੇ ਪੁਨ ਆਈ ।
ਸਿੱਖੀ ਪਰਖੀ ਸਿੱਖਨ ਕੀ ਜਬ ।
ਸ਼੍ਰੀ ਅੰਗਦ ਕੋ ਤਖਤ ਦਿਯੋ ਤਬ ॥੮੧॥
I will narrate wherever Sri Guru Nanak Dev Ji started the religious practices of Sikhism. I will also narrate the details of Kartarpur where Guru Nanak Dev Ji settled. This is where Sri Guru Nanak Dev Ji tested their Sikhs and where Sri Guru Angad Dev Ji was installed on the throne of the Guru. 81.

Sri Nanak Parkash - Post 029

Nanak Gur Gobind Singh Pooran Gur Avtar. (Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji are the true and complete manifestation of the Lord)

Above is a painting from the imagination of the artist of a meeting between Sri Guru Gobind Singh Ji and Sri Guru Nanak Dev Ji. Also behind Sri Guru Nanak Dev Ji are his faithful companions Bhai Bala Ji and Bhai Mardana.

Now Kavi Santokh Singh Ji writes on the glory of the Sri Waheguru incantation and how it is actually greater then the transcendent and non transcendent manifestations of the Lord. In the stanzas numbered fifty five to sixty one Kavi Santokh Singh Ji explains how the avtars and the Gurus have shown that the name of the Lord is greater then his manifestations. The first example cited is that of Sri Ram Chandar in the age of Treta where the bridge was created from the southern point of India to Lanka with the use of large stones. These stones only floated on the water once the name of God had been written on them. The name of God was greater then the manifestation of Ram. We can find this advent written about by Bhagat Namdev Ji in the Sri Guru Granth Sahib Ji and by Pandit Gulab Singh Ji in the Bhavrasamrit and Adhyatam Ramayan.

The second time the Gurshabad form (the word of God) was shown to be greater then any manifestation was by Sri Guru Arjan Dev Ji. Sri Guru Arjan Dev Ji compiled the Sri Adi Granth and installed it at a greater height and bowed to it in reverance.

The last example cited is that done by Sri Guru Gobind Singh Ji who in 1708 AD passed the authority of the Guru to Sri Guru Granth Sahib Ji.

The translations of the stanzas numbered fifty five to sixty one of the first Adhyai of the Sri Nanak Parkash follows;

ਸ੍ਵੈਯਾ ।
ਨਾਗੁਨ ਤੇ ਪੁਨ ਸਾਗੁਨ ਤੇ ਗੁਰ ਕੇ ਮਤਿ ਮੈਂ ਵਡ ਨਾਮ ਪਛਾਨੋ ।
ਸ਼੍ਰੀ ਮੁਖ ਨਾਨਕ ਗੋਬਿੰਦ ਸਿੰਘ ਵਡੋ ਸਭਿ ਤੇ ਕਹਿ ਨਾਮ ਬਖਾਨੋ ।
ਬੇਦ ਪੁਰਾਨ ਗਰੰਥ ਭਨੈਂ ਕਵਿ ਕੋਵਿਦ ਜੇ ਸਭਿ ਹੀ ਮਨ ਮਾਨੋ ।
ਰੇ ਮਨ ਮੂੜ ਸੁ ਨਾਮ ਪ੍ਰਤਾਪਹਿ ਜਾਨ ਅਜਾਨ ਭਯੋ ਕਿਮ ਜਾਨੋ ॥੫੫॥

Savaiya – The name of the Lord is greater than the transcendent and non transcendent forms of the Guru. Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji both stated that the greatest of all things is the name of God. The Vedas, the Puranas, the Sri Guru Granth Sahib Ji, the poets and the pundits have all accepted that the greatest of all is things is the name of God and have paid their respects to the name of God. O foolish mind how have you forgotten the value of the lords name when initially you knew its true merit? How will you realise what is the true cause of this? 55.

ਸ੍ਵੈਯਾ ।
ਨਾਗੁਨ ਤੇ ਇਮ ਜਾਨ ਵਡੋ ਪਰਮਾਤਮ ਦੇਹਿਨ ਮੈਂ ਸਭਿ ਸੋਊ ।
ਚੇਤਨ ਕੇ ਅਵਿਲੰਬਤਿ ਹ੍ਵੈ ਨਰ ਨਾਰਿ ਬਿਰਾਜਤਿ ਜੰਗਮ ਜੋਊ ।
ਹੋਵਤਿ ਹੀ ਤਿਹ ਕੇ ਘਟ ਮੈਂ ਨਰ ਜੀਵ ਦੁਖੀ ਭਵ ਮੈਂ ਸਭਿ ਕੋਊ ।
ਨਾਮ ਜਪੈ ਜਬ ਹੀ ਸੁਖ ਸਾਗਰ ਚੇਤਨ ਚੀਤ ਉਦੋਤਿ ਸੁ ਹੋਊ ॥੫੬॥

Savaiya – The incantation of the word Waheguru is greater than the non transcendent form of God. God is present within everyone in the form of the soul. By accepting the conscious lord as the only refuge and asylum the beings including the males and females are being graced by the divine. Even though within the heart of every being the Lord resides still the beings suffer pain! When one is to meditate on the incantation of Waheguru which represents the Lord who is the ocean of peace, then the Lord becomes the manifest and gives peace. 56.

ਸ੍ਵੈਯਾ ।
ਸੁੰਗਨ ਤੇ ਵਧਿ ਜਾਨਤਿ ਹੈਂ ਇਵ ਜੇ ਰਸ ਜਾਪ ਮੈ ਲੀਨ ਵਿਸ਼ਾਲਾ ।
ਪ੍ਰੇਮ ਸੋਂ ਨਾਮ ਵਸਯੋ ਜਬ ਹੀ ਤਬ ਗੋਚਰ ਹੋਤਿ ਸਰੂਪ ਕ੍ਰਿਪਾਲਾ ।
ਯਾਂਹੀ ਤੇ ਨਾਮ ਅਧੀਨ ਸਰੂਪ ਲਖਯੋ ਭਗਤੰਨ ਭਲੀ ਮਤਿ ਸ਼ਾਲਾ ।
ਧਾਰਿ ਰਿਦੇ ਤਜਿਬੋ ਨ ਕਰੈਂ ਨਿਸ ਬਾਸੁਰ ਜੀਹ ਮੈ ਜਯੋਂ ਗਲ ਮਾਲਾ ॥੫੭॥

Savaiya – The name of God known as Waheguru is greater than the transcendent form of God. The saints are intoxicated due to the pleasure gained from their meditation on the incantation Waheguru. When the name of God becomes instilled within the heart along with loving devotion the then form of the lord manifests within. By remaining a subordinate to the name of God does one attain the divine form and the saints who meditate on the Lord have truly understood the value of God’s name. Once they adopt the name of God they do not let it go. Both day and night they keep the name of the lord on their tongue in the way that a necklace remains with the individual. 57.

ਚੌਪਈ ।
ਨਿਜ ਤੇ ਅਧਿਕ ਹੇਤੁ ਸ਼੍ਰੀ ਰਾਮੂ । ਜਗਹਿ ਲਖਾਯੋ ਲਿਖ ਕਰਿ ਨਾਮੂ ।
ਸਰੁਵਰ ਪਰ ਗਿਰਿਵਰ ਧਰਿ ਭਾਰੇ । ਤਰੁਵਰ ਕੇ ਪਾਤਨਿ ਸਮ ਤਾਰੇ ॥੫੮॥

Quatrain – In this way Sri Ram Chandar told the world that the name of God was greater than him. Sri Ram Chandar shows this in practice also to the people of the world. In order to build a bridge to cross over to Lanka Sri Ram Chandar Ji had the large rocks collected, the name of God written on them then dropped in the ocean and due to the name of God all of these floated as if they were leaves. 58.

ਪੁਨ ਸ੍ਰੀ ਗੁਰ ਅਰਜਨ ਗਤਿਗਾਈ । ਨਿਜ ਤੇ ਮਹਿਮਾ ਅਧਿਕ ਲਖਾਈ ।
ਸ੍ਰੀ ਸੁ ਗ੍ਰੰਥ ਮਹਿਂ ਲਿਖਿ ਜਸੁ ਨਾਮੂ । ਤਿਹ ਤੇ ਅਧੋ ਭਏ ਸੁਖਧਾਮੂ ॥੫੯॥

Then Sri Guru Arjan Dev Ji who was the granter of liberation also showed that the name of God is greater than his form. Within the Sri Guru Granth Sahib Ji the praise and glory of God’s name was written. When the Adi Granth was created it was kept at a higher level then Guru Arjan Dev Ji to show how superior the name of God was to the Guru. 59.

ਦੋਹਰਾ ।
ਆਪ ਅਛਤ ਸਮਰੱਥ ਪ੍ਰਭੁ ਦਈ ਬਡਾਈ ਨਾਮ । ਅਪਰ ਤਰਕ ਕੋ ਕਰ ਸਕਹਿ ਸਭਿ ਮਾਨਹਿਂ ਗੁਨਧਾਮ ॥੬੦॥

Couplet – The form of God, Sri Guru Gobind Singh Ji within his life whilst Guru passed over the seat of authority to Sri Guru Granth Sahib Ji to give praise to the name of God. Who else is there in the world that will be able to perform such a feat? All of the knowledgeable people accept and understand the position of the name of God. 60.

ਦੋਹਰਾ ।
ਨਿਰਗੁਨ ਸਰਗੁਨ ਨਾਮੁ ਜੋ ਵਾਹਿਗੁਰੂ ਤਿਨ ਮੇਰੁ । ਸਭ ਤੇ ਊਚਾ ਜਾਨੀਏ ਲੇਤਿ ਨ ਕੀਜੈ ਦੇਰਿ ॥੬੧॥

Couplet – The transcendent and non transcendent forms of God are inferior to the name of God. Accept the incantation of Waheguru to be the greatest of all do not waste time in meditating on the name of the Lord. 61.

Above is a painting depicting Sri Ram Chandar and the army of monkeys creating the bridge from South India to Lanka known as the Ram Setu. You can see in the picture above that the name of God was being inscribed on each rock in order to make it float. This showed that the manifestation Ram Chandar was also incomparable to the name of God.

Sri Nanak Parkash - Post 003

Now we find the invocation to the first Guru, Sri Guru Nanak Dev Ji. A painting from a manuscript is posted above showing Sri Guru Nanak Dev Ji with his companions Bhai Bala Ji fanning the Guru in a standing position while Bhai Mardana Ji is playing the Rabab. The word Sri is a term used for a respectable individual and will be repeated again and again in front of the names of many individuals in the Historical Granths. It is not to be confused with a name but an Honourable title such as titles given out in the west such as Sir, Dame, Lord, etc.

The fifth stanza in the first Adhyai begins with the invocation to the great Guru;

ਦੋਹਰਾ ॥ ਸ਼੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ਼ੋਤਮੰ ਪਰਮ ਪਰਾਵਰ ਨਾਥ । ਯੁਗਲ ਚਰਨ ਮਮ ਬੰਦਨਾ ਧਰ ਪਰ ਧਰਿਕਰਿ ਮਾਥ ॥੫॥
Couplet - Sri Guru Nanak Dev Ji you are greater then the greatest beings in creation. You are the leader (Nath) of the the greatest of beings to have ever lived including the demi gods. I pay my respect to the two holy feet of Sri Guru Nanak Dev Ji by placing my forehead to the earth in reverance to you. 5.

ਸ੍ਵੈਯਾ ॥ ਬਰ ਚਾਰ ਪਦਾਰਥ ਦਾ ਬਰ ਚਾਰ ਬਿਚਾਰ ਕੋ ਮੂਰ ਉਦਾਰ ਸੁਹਾਵੈਂ ।
ਉਪਕਾਰਿ ਸਖਾ ਸੁਖਕਾਰ ਸਦਾ ਤਮ ਪਾਰ ਕਰੈਂ ਉਰ ਮੋਂ ਬਸ ਜਾਵੈਂ ।
ਅਘ ਜਾਲਨਿ ਤੇ ਜਮ ਜਾਲਿਨਿ ਤੇ ਕਲਿ ਕਾਲਨ ਤੇ ਤਤਕਾਲ ਛੁਟਾਵੈਂ ।
ਅਰਬਿੰਦ ਬਿਖੇ ਗੁਨ ਏ ਸਭਿ ਹੋਹਿਂ ਤਬੈ ਉਪਮਾ ਪਗ ਸ਼੍ਰੀ ਗੁਰ ਪਾਵੈਂ ॥੬॥

Savaiya - Sri Guru Nanak Dev Ji a devotee is able to gain the four greatest virtues of Dharam (Religious action), Arth (Acquisition of wealth and worldly possessions), Kama (fulfillment and enjoyment of desires) and Moksh (liberation from the cycle of birth and death) from your holy feet. Your feet is the sanctuary from where deliberation takes place and one is able to propagate the radiance of knowledge within. Sri Guru Nanak Dev Ji were the great being who manifest on the earth for the assistance of others and forever granted a feeling of peace. Those people who are able to propagate the feet of Sri Guru Nanak Dev Ji within their heart will be able to eradicate their ignorance and safely swim across this worldly ocean to liberation. The feet of Sri Guru Nanak Dev Ji are able to eradicate the sins of an individual, the pain and suffering of Kaljug (the current age of ignorance) and the noose of death from the angel of death (Jamdhoot). Bhai Santokh Singh Ji says that if a person is to have all of the good virtues similar to a lotus blossom (This metaphor is given as a lotus blossom remains in the dirt but unaffected by its surroundings and focuses totally on the son, in the was a Sikh should be untouched by the surroundings and focus on the Guru) then only then can they propagate and gain the praise for the holy feet of Sri Guru Nanak Dev Ji. 6.