- Sep 3, 2009
- 118
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This Shabd is composed by Guru Nanak ji in Tilang Rag and is recorded on page 722 of the Sri Guru Granth Sahib Ji.
This Shabd stands high on the list of “wrongly translated” Shabds.
The Shabd is further (wrongly) described as “Babbur Vanee” by many translators. Babbur Vanee means it is composed for and narrated to Mogul conqueror Babur. Babur Vanee further means it predicts the end of the Mogul rule in India.
Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location, may be composed to draw from specific occasions, and may be uttered in the presence of person or persons – the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s).
ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time.
Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani. It originates out of our folly of wanting to understand Gurbani only in the literal sense.
This article attempts to provide Tatt Gurmat (Authentic SGGS based Sikhi) meanings to the verses by using the Gurbani Framework – using Gurbani within the SGGS to explain Gurbani.
The Rahao verse contains the gist of a shabd or Banee. In the absence of the Rahao Verse, the FINAL verse acts as the one containing the primary principle of the entire Shabd. All the remaining verses revolve around this gist verse.
We shall start by looking at the final verse
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Sach – The Creator. Sach Kee Banee – God Connecting Banee. Akhey – Pronounces. Sunayesee – Discourses. Bella – Time. Sach Kee Bella – Creator Given Time; Lifetime as Given by the Creator; ALL times, forever.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
Comment ONE: The idea behind this verse is that Guru Nanak’s Banee is always God Connecting (Sach Kee Banee) and that Guru ji discourses it at ALL times, under ALL circumstances and on ALL occasions for his ENTIRE life. This idea is crucial because the circumstances under which this shabd is uttered is one during which even the very spiritual forget God or worse, blame the Creator.
Comment TWO: All available Teekas and translations translate “Sach Kee Belaa” as the “Right time for Truth.” They say the idea is that Truth must be spoken on a “Timely Basis.”
In Gurmat, Truths (even relative ones) are for ALL times. There is no such thing as the right time or wrong time for speaking the truth. All time is “timely” for speaking the truth. If Truths are confined to “right times” and “wrong times” then such Truths become lies. Even then, this sort of truths are NOT the concern of Gurbani.
As stated in the preamble of this essay, “SACH” is not truth. The Truth is NOT the concern of Gurbani because Truths are relative. What is true to one person is not to the other. What is true today may not be the truth tomorrow.
Gurbani is concerned with the spiritual. So the spiritual meaning of SACH is Creator, God. It comes from the Sanskrit word SATYA which means “in perpetual existence” refers to the Creator, because ONLY the Creator exists in such a state.
Hence the meaning of the verse as translated.
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
Now the FIRST Verse.
ਤਿਲੰਗ ਮਹਲਾ ੧ ॥ ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ Jaisee Mein Avey Khasam Kee Banee Taisraa Karee Gyaan Vey Lalo
Jaisee / Taisee – As, Avey – Realized. Khasam– Master, Creator. Khasam Kee Banee – God Connecting Banee. Karee – Perform, do the act (of uttering, pronouncing, discoursing Banee in this case) Gyaan – Enlightenment. Vey Lalo – O Sikhs of Mine.
O Sikhs ! this God Realization Banee is Discoursed as Enlightenment of the Creator Being.
SECOND VERSE
Note: In the first part of this Shabd from this verse on and in 8 more verse Guru Nanak ji is weaves together the metaphor of a (joyous) Wedding with and the (sorrowful) carnage inflicted upon his fellow countrymen by the invaders from Kabul to make a CRITICAL point (the Rahao Verse) that spiritual beings STICK to God Connecting ways in ALL occasions and times – joyous or sorrowful.
ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥ Paap Ki Janj Lei Kablho Dhaiya Joree Mangey Daan Vey Lalo.
Paap – Sin. Janj – Groom’s Party; metaphor for entitled beings. Kablho – From Kabul. Dhaiya – Invaders, Carnage. Joree – Bride – metaphor for beloved one. Mangey – Demands. Daan – In offering.
The Sin and Carnage Conducting Invaders from Kabul Come as Entitled Beings Demanding our Loved Ones as Offering.
THIRD VERSE
ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਛਪਿ ਖਲੋਏ ਕੂੜੁ ਫਿਰੈ ਪਰਧਾਨੁ ਵੇ ਲਾਲੋ ॥ Saram Dharam Doey Chapp Khaloey Koor Firey Pardhaan Vey Lalo.
Saram –Shame, Honor Dignity. Dharam – Practice. Doey – Both. Chapp Khaloey – Vanished. Koor – Antonym of Sach (God), Absence of Godliness. Firey – Emerged. Pardhan – Paramount
The Practices of Honor and Dignity have Both Vanished; the Absence of Godliness Has Emerged as Paramount.
FOURTH VERSE
ਕਾਜੀਆ ਬਾਮਣਾ ਕੀ ਗਲ ਥਕੀ ਅਗਦੁ ਪੜੈ ਸੈਤਾਨੁ ਵੇ ਲਾਲੋ ॥ Kajeean Bahmna Kee Gull Thakee Agad Parey Syatan Vey Lalo.
Kajeean – The Kazis, metaphor for Justice. Bahmna – The Brahmins, metaphor for Religion / Sprituality. Gull – Role Thukee – Worthless, nonexistent. Agad – Wedding, metaphor for the festival of Carbage. Parey – Reads. Syatan – The Devil, metaphor for Evil. Note: the Kazi’s primary function is to act as a judge to enforce Justice. The Brahman’s main role is to conduct Religious rites.
Justice and Spirituality have Vanished as a result of the Carnage and Evil stands in as the Conductor of it.
FIFTH VERSE
ਮੁਸਲਮਾਨੀਆ ਪੜਹਿ ਕਤੇਬਾ ਕਸਟ ਮਹਿ ਕਰਹਿ ਖੁਦਾਇ ਵੇ ਲਾਲੋ ॥ Musalmania Parrey Kateba Kast Meh Kareh Khudaye Vey Lalo
Musalmania – Muslim Women. Parrey Kateba – Read their Spiritual Texts. Kast Meh – In Pain, Misery. Kareh – Utter Khudaye – O Khuda, God. Point to Note: Guru Nanak is saying that such carnage was not limited to Hindus. Muslim women too were not spared.
(In this Carnage) Suffering Muslim Women Resort to their Spiritual Texts and Call out to Khuda to Save Them.
SIXTH VERSE
ਜਾਤਿ ਸਨਾਤੀ ਹੋਰਿ ਹਿਦਵਾਣੀਆ ਏਹਿ ਭੀ ਲੇਖੈ ਲਾਇ ਵੇ ਲਾਲੋ ॥ Jaat Snatee Hor Hindwanea Eh Bhee Laykhey Laye Ve Lalo
Jaat – High Caste. Snatee – Low Caste. Hor – Countless others. Hindwanea– Hundustani Women. Eh Bhee – They too. Laykhey Laye – On account of.
Countless Hindustani Women of High and Low Caste Become Subjected to the Same Suffering on Account of the Carnage.
SEVENTH VERSE
ਖੂਨ ਕੇ ਸੋਹਿਲੇ ਗਾਵੀਅਹਿ ਨਾਨਕ ਰਤੁ ਕਾ ਕੁੰਗੂ ਪਾਇ ਵੇ ਲਾਲੋ ॥ ੧ ॥ Khhon Kay Sohley Gaveeah Nanak Ratt Ka Kungoo Payey Vey Lalo.
Khhon – Blood. Sohley – Wedding Songs; metaphor for collective voice of the festival. Khoon Kay Sohelay – Idiomatic for Wailing, Mourning. Gaveeah– Were Sung. Ratt – Blood, Blodied. Kungoo – Saffron Sindhoor (put into the parting line of the women’s hair as sign that they are married) – metaphor for status. Payey – Wear, adorn
Nanak, Wailing has Become the Collective Voice of the Women of Carnage; and Bloodied Selfs their Status.
EIGHT VERSE
ਸਾਹਿਬ ਕੇ ਗੁਣ ਨਾਨਕੁ ਗਾਵੈ ਮਾਸ ਪੁਰੀ ਵਿਚਿ ਆਖੁ ਮਸੋਲਾ ॥ Sahib Kay Gunn Nanak Gavey Maas Puree Vcch Aakh Msola.
Sahib – The Creator. Gunn – Virtues. Gavey – Praise. Maas Puree – Situation of Carnage. Aakh – Utter, Pronouncements . Msola – Principle, Hukm .
Nanak Remains in Pronouncements of Appreciation of the Creator Master’s
Hukm in this Situation of Carnage.
NINTH VERSE
ਜਿਨਿ ਉਪਾਈ ਰੰਗਿ ਰਵਾਈ ਬੈਠਾ ਵੇਖੈ ਵਖਿ ਇਕੇਲਾ ॥ Jin Upayee Rang Ravayee Baitha Vekhey Vakh Ekeyla.
Jin – The Creator Who. Upayee – Created. Rang – Love. Ravayee – Creation. Baitha Vekhey – Commands and Oversees. Vakh Ekeyla – Unblemished.
The Creator Who Created His Creation in Love is the One Who Commands and
Oversees it Unblemished.
Comment: From Verse 6 and 7 it is clear that a good number of people not only turned to God to pray to stop the Carnage, they also disillusioned and BLAMED the Creator for it.
Guru Nanak’s appreciation of the Creator is such that Guru ji does NOT see the Creator as responsible or to be blamed for the follies of some humans who conduct carnage and other humans who have put themselves in a position to be unable to protect themselves. Hence this verse that He Created His Creation in Love and is Unblemished by the follies of His Creation.
TENTH VERSE
ਸਚਾ ਸੋ ਸਾਹਿਬੁ ਸਚੁ ਤਪਾਵਸੁ ਸਚੜਾ ਨਿਆਉ ਕਰੇਗੁ ਮਸੋਲਾ ॥ Sacha So Sahib Sach Tapavas Sachra Niao Kareg Msola
Sacha – The Creator. Sahib – Master. Sach– Creator. Tapavas – Just. Sachra – Loving Creator. Niao – From Niyem, Hukm. Kareg – Will Execute. Msola – Principle, Hukm.
The Hukm of the Creator who is the Master of His Creation is Just and Will Continue to be Executed on the Same Principle.
ELEVENTH VERSE
ਕਾਇਆ ਕਪੜੁ ਟੁਕੁ ਟੁਕੁ ਹੋਸੀ ਹਿਦੁਸਤਾਨੁ ਸਮਾਲਸੀ ਬੋਲਾ ॥ Kainya Kaparr Tukk Tukk Hosee Hindustan Smalsee Bolla.
Kainya Kaparr – Body. Tukk Tukk– In pieces. Hosee – Has Become. Hindustan- Nation, India. Smalsee – Retain. Bolla – (from Bol) Narrative.
Hindustan is being Severed to Pieces Through This Carnage, (yet) the (Unbroken) Narrative (of the Creator’s Hukm) Remains.
Comment: The word “TUK TUK” is used to CONTRAST the event (Carnage) and the Creator’s Hukm – the TWO main issues in this Shabd of Guru Nanak.
Guru ji is saying even if the event results in creation being butchered into pieces, the Creator’s Hukm remains in ONE continuous piece and unblemished.
TWELVETH VERSE
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela.
Avan – Coming. Athathrey – 78. Jaan – Goes. Satanvey – 97. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine, Man-liness. Chela – Disciple, Follower, Subscriber.
This is the verse that has been subject to a great deal of wrong translations. A Commentary is therefore necessary to first critique the existing faulty translations.
The (wrong) translation is: Coming in seventy-eight (1578 Sammat, 1521 A.D.), they will depart in ninety-seven (1597 Sammat, 1540 A.D.), and then another disciple of man will rise up. (Sant Singh MD D Translation.)
Other translators – Prof Sahib Singh, and Manmohan Singh mention Emperor Babur as coming in 1578 and being defeated by Sher Shah Suree in 1597.
The Fareedkot Vedic Teeka says “the Moghuls will come in 1578 and go in 1597 and that the “Mard Ka Chela” refers to Guru Gobind Singh ji.
COMMENT ONE:
All the above translators translate the words ATHUTREY (78) and SATANVEY (97) to mean 1579 and 1597 Bikarmee.
How the 15 came to be added is anyone’s guess. Because 15 is NOT mentioned in the Verse, If we want to add 15 on our own, why not 1478 and 1479? Or 1678 and 1679?
After “assuming” that 79 and 97 is 1579 and 1597 Sammat respectively the years are then converted by the translators from Bikarmee (Indian calendar) to the western year 1521 and 1540 AD.
Then the translators say these are the years Babur came to Saidpur 1521 AD (where the massacre took place) and that Babur WILL GO in 1540 AD.
SEVEN BASIC things are WRONG with such translations.
1) They show Guru Nanak making a PREDICTION of worldly matters (that Babar or Mogul Raj WILL go in 1540 AD). Our Gurus never do such. Predicting the future is not a Gurmat Principle.
2) Such translations make spiritually rich Gurbani into a ocassion specific “historical” narrative. This is never the nature of Gurbani. Gurbani is SARAB SANJHEE – for ALL ocassion, all persons, all locations etc. Most importantly Gurbani is spiritual.
3) Such translations portray Guru Nanak as inconsistent. The translator says Guru Nanak depicts the “CRUELTY of Babur to innocent women and children” and YET calls BABUR as a MARD !! How is Babur an invader a MARD? And whose CHELA? What’s so MARD about massacring innocent people?
4) Such translations makes it seem that Guru Nanak got his history wrong !!!
Babur entered India in 1526 AD. The battle of Panipat took place in 1526. That’s the year he becomes emperor. So the massacre in Saidpur was AFTER 1526.
The year 1521 AD for ATHUTREY by the translator is off by 5 years! How could Guru Nanak have made this mistake?
Babur died on Dec 26 1530. So the year 1540 AD for ATHANVEY (the year Babur left Saidpur !!) is off by 10 years!! He was already in his grave.
5) If indeed Guru Nanak made the “prediction” that Babur would go in 1540 – his prediction was OFF by TEN YEARS. How then could Guru Nanak say in the final verse SACH KEE BANEE NANAK AKHEY? SACH refers to the CREATOR. So this means even the CREATORs “prediction” was OFF by ONE DECADE.
6) Nowhere in the entire Shabd does Guru Nanak ji mention Babur, Saidpur or Sher Shah Suree. No where in the ENTIRE SGGS do these three words appear as names of persons or places. The word “HINDUSTAN” in the end suggests that Guru ji is talking about the Moghul invasions AS A WHOLE and in general terms about their cruelty.
7) The Fareedkot Teeka, in saying Guru Nanak is making a prediction about Guru Gobind Singh ji as “MARD KA CHELA” are pulling it out of thin air. Not only are the dates way off; the entire context is faulty. To accept that Guru Nanak would talk about the carnage of Babur and then say “Hor Bhee Uthseee Mard Ka Chela” and another (Tenth Master) will arise too is to put our Great Guru ji in the same league as the invader, looter, carnage creating Babur.
COMMENT TWO:
The shabd is wholly spiritual. It uses multiple metaphors – marriage, junj, joree, daan, mighty human beings, power full beings etc etc. Guru ji also used IDIOMS. We need to understand the context of these metaphors and get to the spiritual messages. That is how we interpreted the entire Shabd as above.
This particular verse is NO EXCEPTION.
In English we may say SCORES come and DOZENS go. One score is 20. And one dozen is 12. This means whatever is being referred to comes and goes APLENTY.
IT DOES NOT mean someone particular came in 1820 and went in 1912!!!!
In our everyday language we say SAU AIYE TEY SAU GAYEY. SAU is one hundred. Or TEREY VARGEY KAYEE HAZAAR DEKHEY. Or TEREY VARGEY CHATEE (36) AIYEY.
These numbers are used idiomatically to portray unspecific multitudes. The shabd uses the numbers BOTH idiomatically to portray MULTITIDES and poetically to be within the poetic confines of the verses before and after.
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela.
Avan – Coming. Athathrey – 78, metaphor for unspecified multiples. Jaan – Goes. Satanvey – 97; metaphor for unspecific multiples. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine. Chela – Disciple, Follower, Believer, Worshipper.
Unspecified Multiples Will Come and Multiple More Will Depart as Worshippers of Masculine Prowess. (Yet the Hukm of the Creator Will Remain as Permanent).
Note: The previous verse mentioned the Permanency of the Creator’s Hukm. This verse is a contrast to that in saying that the perpetrators of carnage and Chelas of Mardangee will keep coming and going as uncountable.
THIRTEENTH VERSE
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
COMMENT ON THE NOTION OF SARAB SANJHEE BANEE.
When we say Gurbanee is NEVER occasion, location, time or person specific – we are saying the messages are NOT meant for a particular location, occasion, time or individual. We are saying ALL of Gurbani is meant for ALL of humanity for ALL times.
This does NOT preclude Gurbani writers to DRAW from particular occasions, incidences and even individual behaviors; just as the writers of Banee DRAW from a variety of animals, birds, metals and other materials etc.
DRAWING from is different from ADDRESSING them. Gurbani draws from the behavior of a dog or crow for instance, but the messages are NOT for them. They are for all of humanity.
In the Shabd under discussion, Guru Nanak is DRAWING from the very tragic and catastrophic incidents that his fellow human beings suffered at the hands of the invaders of Hindustan.
Guru ji is NOT composing the shabd FOR any particular Mogul invader, Babur included. Neither is Guru ji composing it for residents of any of the locations where the carnage took place, Saidpur included.
It is composed for us – human beings.
Guru Ji is drawing from the catastrophe – in particular the people’s reaction to it – and reminding them that even in the face of the massacre, remembrance of the Creator must remain paramount.
CONCLUSIONS
The Shabd has two paras of 7 and 6 verses each. The first para is a description of the catastrophe and the people’s reaction – pain, suffering and blaming God for it.
The second para is Guru Nanak’s response – Even in the midst of the massacres of invasions, Nanak is in remembrance of the Creator. That the Creator’s Hukm and Justice is in charge, irrespective of the catastrophe.
Many such people and incidences will come to pass. For Nanak the Banee of the Creator (Sach) will always be my discourse (Sunayesee) because, the human life (Vela) is the only opportunity for realization of the Creator. Nothing can supersede this objective of mine.
Message: Nothing can or should derail the human beings quest to realize the Creator. Reason: Human life is the one and only opportunity, we cannot let THAT pass. The pursuit of realization cannot be stalled simply because a catastrophe is in the making. Catastrophes and their agents will come and go.
This message is not person specific because its not meant for any person or a class of people. Its meant for humanity.
Neither is it location or occasion specific in that it was NOT composed for Hindustan and the people therein. Again its means for humanity that is in pursuit of realization of the Creator in their spiritual journeys.
End
This Shabd stands high on the list of “wrongly translated” Shabds.
The Shabd is further (wrongly) described as “Babbur Vanee” by many translators. Babbur Vanee means it is composed for and narrated to Mogul conqueror Babur. Babur Vanee further means it predicts the end of the Mogul rule in India.
Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location, may be composed to draw from specific occasions, and may be uttered in the presence of person or persons – the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s).
ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time.
Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani. It originates out of our folly of wanting to understand Gurbani only in the literal sense.
This article attempts to provide Tatt Gurmat (Authentic SGGS based Sikhi) meanings to the verses by using the Gurbani Framework – using Gurbani within the SGGS to explain Gurbani.
The Rahao verse contains the gist of a shabd or Banee. In the absence of the Rahao Verse, the FINAL verse acts as the one containing the primary principle of the entire Shabd. All the remaining verses revolve around this gist verse.
We shall start by looking at the final verse
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Sach – The Creator. Sach Kee Banee – God Connecting Banee. Akhey – Pronounces. Sunayesee – Discourses. Bella – Time. Sach Kee Bella – Creator Given Time; Lifetime as Given by the Creator; ALL times, forever.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
Comment ONE: The idea behind this verse is that Guru Nanak’s Banee is always God Connecting (Sach Kee Banee) and that Guru ji discourses it at ALL times, under ALL circumstances and on ALL occasions for his ENTIRE life. This idea is crucial because the circumstances under which this shabd is uttered is one during which even the very spiritual forget God or worse, blame the Creator.
Comment TWO: All available Teekas and translations translate “Sach Kee Belaa” as the “Right time for Truth.” They say the idea is that Truth must be spoken on a “Timely Basis.”
In Gurmat, Truths (even relative ones) are for ALL times. There is no such thing as the right time or wrong time for speaking the truth. All time is “timely” for speaking the truth. If Truths are confined to “right times” and “wrong times” then such Truths become lies. Even then, this sort of truths are NOT the concern of Gurbani.
As stated in the preamble of this essay, “SACH” is not truth. The Truth is NOT the concern of Gurbani because Truths are relative. What is true to one person is not to the other. What is true today may not be the truth tomorrow.
Gurbani is concerned with the spiritual. So the spiritual meaning of SACH is Creator, God. It comes from the Sanskrit word SATYA which means “in perpetual existence” refers to the Creator, because ONLY the Creator exists in such a state.
Hence the meaning of the verse as translated.
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
Now the FIRST Verse.
ਤਿਲੰਗ ਮਹਲਾ ੧ ॥ ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ Jaisee Mein Avey Khasam Kee Banee Taisraa Karee Gyaan Vey Lalo
Jaisee / Taisee – As, Avey – Realized. Khasam– Master, Creator. Khasam Kee Banee – God Connecting Banee. Karee – Perform, do the act (of uttering, pronouncing, discoursing Banee in this case) Gyaan – Enlightenment. Vey Lalo – O Sikhs of Mine.
O Sikhs ! this God Realization Banee is Discoursed as Enlightenment of the Creator Being.
SECOND VERSE
Note: In the first part of this Shabd from this verse on and in 8 more verse Guru Nanak ji is weaves together the metaphor of a (joyous) Wedding with and the (sorrowful) carnage inflicted upon his fellow countrymen by the invaders from Kabul to make a CRITICAL point (the Rahao Verse) that spiritual beings STICK to God Connecting ways in ALL occasions and times – joyous or sorrowful.
ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥ Paap Ki Janj Lei Kablho Dhaiya Joree Mangey Daan Vey Lalo.
Paap – Sin. Janj – Groom’s Party; metaphor for entitled beings. Kablho – From Kabul. Dhaiya – Invaders, Carnage. Joree – Bride – metaphor for beloved one. Mangey – Demands. Daan – In offering.
The Sin and Carnage Conducting Invaders from Kabul Come as Entitled Beings Demanding our Loved Ones as Offering.
THIRD VERSE
ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਛਪਿ ਖਲੋਏ ਕੂੜੁ ਫਿਰੈ ਪਰਧਾਨੁ ਵੇ ਲਾਲੋ ॥ Saram Dharam Doey Chapp Khaloey Koor Firey Pardhaan Vey Lalo.
Saram –Shame, Honor Dignity. Dharam – Practice. Doey – Both. Chapp Khaloey – Vanished. Koor – Antonym of Sach (God), Absence of Godliness. Firey – Emerged. Pardhan – Paramount
The Practices of Honor and Dignity have Both Vanished; the Absence of Godliness Has Emerged as Paramount.
FOURTH VERSE
ਕਾਜੀਆ ਬਾਮਣਾ ਕੀ ਗਲ ਥਕੀ ਅਗਦੁ ਪੜੈ ਸੈਤਾਨੁ ਵੇ ਲਾਲੋ ॥ Kajeean Bahmna Kee Gull Thakee Agad Parey Syatan Vey Lalo.
Kajeean – The Kazis, metaphor for Justice. Bahmna – The Brahmins, metaphor for Religion / Sprituality. Gull – Role Thukee – Worthless, nonexistent. Agad – Wedding, metaphor for the festival of Carbage. Parey – Reads. Syatan – The Devil, metaphor for Evil. Note: the Kazi’s primary function is to act as a judge to enforce Justice. The Brahman’s main role is to conduct Religious rites.
Justice and Spirituality have Vanished as a result of the Carnage and Evil stands in as the Conductor of it.
FIFTH VERSE
ਮੁਸਲਮਾਨੀਆ ਪੜਹਿ ਕਤੇਬਾ ਕਸਟ ਮਹਿ ਕਰਹਿ ਖੁਦਾਇ ਵੇ ਲਾਲੋ ॥ Musalmania Parrey Kateba Kast Meh Kareh Khudaye Vey Lalo
Musalmania – Muslim Women. Parrey Kateba – Read their Spiritual Texts. Kast Meh – In Pain, Misery. Kareh – Utter Khudaye – O Khuda, God. Point to Note: Guru Nanak is saying that such carnage was not limited to Hindus. Muslim women too were not spared.
(In this Carnage) Suffering Muslim Women Resort to their Spiritual Texts and Call out to Khuda to Save Them.
SIXTH VERSE
ਜਾਤਿ ਸਨਾਤੀ ਹੋਰਿ ਹਿਦਵਾਣੀਆ ਏਹਿ ਭੀ ਲੇਖੈ ਲਾਇ ਵੇ ਲਾਲੋ ॥ Jaat Snatee Hor Hindwanea Eh Bhee Laykhey Laye Ve Lalo
Jaat – High Caste. Snatee – Low Caste. Hor – Countless others. Hindwanea– Hundustani Women. Eh Bhee – They too. Laykhey Laye – On account of.
Countless Hindustani Women of High and Low Caste Become Subjected to the Same Suffering on Account of the Carnage.
SEVENTH VERSE
ਖੂਨ ਕੇ ਸੋਹਿਲੇ ਗਾਵੀਅਹਿ ਨਾਨਕ ਰਤੁ ਕਾ ਕੁੰਗੂ ਪਾਇ ਵੇ ਲਾਲੋ ॥ ੧ ॥ Khhon Kay Sohley Gaveeah Nanak Ratt Ka Kungoo Payey Vey Lalo.
Khhon – Blood. Sohley – Wedding Songs; metaphor for collective voice of the festival. Khoon Kay Sohelay – Idiomatic for Wailing, Mourning. Gaveeah– Were Sung. Ratt – Blood, Blodied. Kungoo – Saffron Sindhoor (put into the parting line of the women’s hair as sign that they are married) – metaphor for status. Payey – Wear, adorn
Nanak, Wailing has Become the Collective Voice of the Women of Carnage; and Bloodied Selfs their Status.
EIGHT VERSE
ਸਾਹਿਬ ਕੇ ਗੁਣ ਨਾਨਕੁ ਗਾਵੈ ਮਾਸ ਪੁਰੀ ਵਿਚਿ ਆਖੁ ਮਸੋਲਾ ॥ Sahib Kay Gunn Nanak Gavey Maas Puree Vcch Aakh Msola.
Sahib – The Creator. Gunn – Virtues. Gavey – Praise. Maas Puree – Situation of Carnage. Aakh – Utter, Pronouncements . Msola – Principle, Hukm .
Nanak Remains in Pronouncements of Appreciation of the Creator Master’s
Hukm in this Situation of Carnage.
NINTH VERSE
ਜਿਨਿ ਉਪਾਈ ਰੰਗਿ ਰਵਾਈ ਬੈਠਾ ਵੇਖੈ ਵਖਿ ਇਕੇਲਾ ॥ Jin Upayee Rang Ravayee Baitha Vekhey Vakh Ekeyla.
Jin – The Creator Who. Upayee – Created. Rang – Love. Ravayee – Creation. Baitha Vekhey – Commands and Oversees. Vakh Ekeyla – Unblemished.
The Creator Who Created His Creation in Love is the One Who Commands and
Oversees it Unblemished.
Comment: From Verse 6 and 7 it is clear that a good number of people not only turned to God to pray to stop the Carnage, they also disillusioned and BLAMED the Creator for it.
Guru Nanak’s appreciation of the Creator is such that Guru ji does NOT see the Creator as responsible or to be blamed for the follies of some humans who conduct carnage and other humans who have put themselves in a position to be unable to protect themselves. Hence this verse that He Created His Creation in Love and is Unblemished by the follies of His Creation.
TENTH VERSE
ਸਚਾ ਸੋ ਸਾਹਿਬੁ ਸਚੁ ਤਪਾਵਸੁ ਸਚੜਾ ਨਿਆਉ ਕਰੇਗੁ ਮਸੋਲਾ ॥ Sacha So Sahib Sach Tapavas Sachra Niao Kareg Msola
Sacha – The Creator. Sahib – Master. Sach– Creator. Tapavas – Just. Sachra – Loving Creator. Niao – From Niyem, Hukm. Kareg – Will Execute. Msola – Principle, Hukm.
The Hukm of the Creator who is the Master of His Creation is Just and Will Continue to be Executed on the Same Principle.
ELEVENTH VERSE
ਕਾਇਆ ਕਪੜੁ ਟੁਕੁ ਟੁਕੁ ਹੋਸੀ ਹਿਦੁਸਤਾਨੁ ਸਮਾਲਸੀ ਬੋਲਾ ॥ Kainya Kaparr Tukk Tukk Hosee Hindustan Smalsee Bolla.
Kainya Kaparr – Body. Tukk Tukk– In pieces. Hosee – Has Become. Hindustan- Nation, India. Smalsee – Retain. Bolla – (from Bol) Narrative.
Hindustan is being Severed to Pieces Through This Carnage, (yet) the (Unbroken) Narrative (of the Creator’s Hukm) Remains.
Comment: The word “TUK TUK” is used to CONTRAST the event (Carnage) and the Creator’s Hukm – the TWO main issues in this Shabd of Guru Nanak.
Guru ji is saying even if the event results in creation being butchered into pieces, the Creator’s Hukm remains in ONE continuous piece and unblemished.
TWELVETH VERSE
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela.
Avan – Coming. Athathrey – 78. Jaan – Goes. Satanvey – 97. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine, Man-liness. Chela – Disciple, Follower, Subscriber.
This is the verse that has been subject to a great deal of wrong translations. A Commentary is therefore necessary to first critique the existing faulty translations.
The (wrong) translation is: Coming in seventy-eight (1578 Sammat, 1521 A.D.), they will depart in ninety-seven (1597 Sammat, 1540 A.D.), and then another disciple of man will rise up. (Sant Singh MD D Translation.)
Other translators – Prof Sahib Singh, and Manmohan Singh mention Emperor Babur as coming in 1578 and being defeated by Sher Shah Suree in 1597.
The Fareedkot Vedic Teeka says “the Moghuls will come in 1578 and go in 1597 and that the “Mard Ka Chela” refers to Guru Gobind Singh ji.
COMMENT ONE:
All the above translators translate the words ATHUTREY (78) and SATANVEY (97) to mean 1579 and 1597 Bikarmee.
How the 15 came to be added is anyone’s guess. Because 15 is NOT mentioned in the Verse, If we want to add 15 on our own, why not 1478 and 1479? Or 1678 and 1679?
After “assuming” that 79 and 97 is 1579 and 1597 Sammat respectively the years are then converted by the translators from Bikarmee (Indian calendar) to the western year 1521 and 1540 AD.
Then the translators say these are the years Babur came to Saidpur 1521 AD (where the massacre took place) and that Babur WILL GO in 1540 AD.
SEVEN BASIC things are WRONG with such translations.
1) They show Guru Nanak making a PREDICTION of worldly matters (that Babar or Mogul Raj WILL go in 1540 AD). Our Gurus never do such. Predicting the future is not a Gurmat Principle.
2) Such translations make spiritually rich Gurbani into a ocassion specific “historical” narrative. This is never the nature of Gurbani. Gurbani is SARAB SANJHEE – for ALL ocassion, all persons, all locations etc. Most importantly Gurbani is spiritual.
3) Such translations portray Guru Nanak as inconsistent. The translator says Guru Nanak depicts the “CRUELTY of Babur to innocent women and children” and YET calls BABUR as a MARD !! How is Babur an invader a MARD? And whose CHELA? What’s so MARD about massacring innocent people?
4) Such translations makes it seem that Guru Nanak got his history wrong !!!
Babur entered India in 1526 AD. The battle of Panipat took place in 1526. That’s the year he becomes emperor. So the massacre in Saidpur was AFTER 1526.
The year 1521 AD for ATHUTREY by the translator is off by 5 years! How could Guru Nanak have made this mistake?
Babur died on Dec 26 1530. So the year 1540 AD for ATHANVEY (the year Babur left Saidpur !!) is off by 10 years!! He was already in his grave.
5) If indeed Guru Nanak made the “prediction” that Babur would go in 1540 – his prediction was OFF by TEN YEARS. How then could Guru Nanak say in the final verse SACH KEE BANEE NANAK AKHEY? SACH refers to the CREATOR. So this means even the CREATORs “prediction” was OFF by ONE DECADE.
6) Nowhere in the entire Shabd does Guru Nanak ji mention Babur, Saidpur or Sher Shah Suree. No where in the ENTIRE SGGS do these three words appear as names of persons or places. The word “HINDUSTAN” in the end suggests that Guru ji is talking about the Moghul invasions AS A WHOLE and in general terms about their cruelty.
7) The Fareedkot Teeka, in saying Guru Nanak is making a prediction about Guru Gobind Singh ji as “MARD KA CHELA” are pulling it out of thin air. Not only are the dates way off; the entire context is faulty. To accept that Guru Nanak would talk about the carnage of Babur and then say “Hor Bhee Uthseee Mard Ka Chela” and another (Tenth Master) will arise too is to put our Great Guru ji in the same league as the invader, looter, carnage creating Babur.
COMMENT TWO:
The shabd is wholly spiritual. It uses multiple metaphors – marriage, junj, joree, daan, mighty human beings, power full beings etc etc. Guru ji also used IDIOMS. We need to understand the context of these metaphors and get to the spiritual messages. That is how we interpreted the entire Shabd as above.
This particular verse is NO EXCEPTION.
In English we may say SCORES come and DOZENS go. One score is 20. And one dozen is 12. This means whatever is being referred to comes and goes APLENTY.
IT DOES NOT mean someone particular came in 1820 and went in 1912!!!!
In our everyday language we say SAU AIYE TEY SAU GAYEY. SAU is one hundred. Or TEREY VARGEY KAYEE HAZAAR DEKHEY. Or TEREY VARGEY CHATEE (36) AIYEY.
These numbers are used idiomatically to portray unspecific multitudes. The shabd uses the numbers BOTH idiomatically to portray MULTITIDES and poetically to be within the poetic confines of the verses before and after.
ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥ Avan Athathrey Jaan Satanvey Hor Bhee Uthsee Marad Ka Chela.
Avan – Coming. Athathrey – 78, metaphor for unspecified multiples. Jaan – Goes. Satanvey – 97; metaphor for unspecific multiples. Hor – More, Many, Others. Bhee – Also. Uthsee – Raise, Come to the forefront. Marad – Male, Masculine. Chela – Disciple, Follower, Believer, Worshipper.
Unspecified Multiples Will Come and Multiple More Will Depart as Worshippers of Masculine Prowess. (Yet the Hukm of the Creator Will Remain as Permanent).
Note: The previous verse mentioned the Permanency of the Creator’s Hukm. This verse is a contrast to that in saying that the perpetrators of carnage and Chelas of Mardangee will keep coming and going as uncountable.
THIRTEENTH VERSE
ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥ ੨ ॥ Sach Kee Banee Nanak Akhey Sach Sunayesee Sach Kee Bella.
Nanak Pronounces God Connecting Banee and Conducts Godly Discourse at every God Given Moment.
COMMENT ON THE NOTION OF SARAB SANJHEE BANEE.
When we say Gurbanee is NEVER occasion, location, time or person specific – we are saying the messages are NOT meant for a particular location, occasion, time or individual. We are saying ALL of Gurbani is meant for ALL of humanity for ALL times.
This does NOT preclude Gurbani writers to DRAW from particular occasions, incidences and even individual behaviors; just as the writers of Banee DRAW from a variety of animals, birds, metals and other materials etc.
DRAWING from is different from ADDRESSING them. Gurbani draws from the behavior of a dog or crow for instance, but the messages are NOT for them. They are for all of humanity.
In the Shabd under discussion, Guru Nanak is DRAWING from the very tragic and catastrophic incidents that his fellow human beings suffered at the hands of the invaders of Hindustan.
Guru ji is NOT composing the shabd FOR any particular Mogul invader, Babur included. Neither is Guru ji composing it for residents of any of the locations where the carnage took place, Saidpur included.
It is composed for us – human beings.
Guru Ji is drawing from the catastrophe – in particular the people’s reaction to it – and reminding them that even in the face of the massacre, remembrance of the Creator must remain paramount.
CONCLUSIONS
The Shabd has two paras of 7 and 6 verses each. The first para is a description of the catastrophe and the people’s reaction – pain, suffering and blaming God for it.
The second para is Guru Nanak’s response – Even in the midst of the massacres of invasions, Nanak is in remembrance of the Creator. That the Creator’s Hukm and Justice is in charge, irrespective of the catastrophe.
Many such people and incidences will come to pass. For Nanak the Banee of the Creator (Sach) will always be my discourse (Sunayesee) because, the human life (Vela) is the only opportunity for realization of the Creator. Nothing can supersede this objective of mine.
Message: Nothing can or should derail the human beings quest to realize the Creator. Reason: Human life is the one and only opportunity, we cannot let THAT pass. The pursuit of realization cannot be stalled simply because a catastrophe is in the making. Catastrophes and their agents will come and go.
This message is not person specific because its not meant for any person or a class of people. Its meant for humanity.
Neither is it location or occasion specific in that it was NOT composed for Hindustan and the people therein. Again its means for humanity that is in pursuit of realization of the Creator in their spiritual journeys.
End
