Vaaran Bhai Gurdas Ji

Page - 31


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ik oankaar satigur prasaad |

One Oankar, the primal energy, realized through the grace of divine preceptor

ਪਉੜੀ ੧
paurree 1

ਸਾਇਰ ਵਿਚਹੁ ਨਿਕਲੈ ਕਾਲਕੂਟੁ ਤੈ ਅੰਮ੍ਰਿਤ ਵਾਣੀ ।
saaeir vichahu nikalai kaalakoott tai amrit vaanee |

Deadly poison and nectar both were churned out of the ocean.

ਉਤ ਖਾਧੈ ਮਰਿ ਮੁਕੀਐ ਉਤੁ ਖਾਧੈ ਹੋਇ ਅਮਰੁ ਪਰਾਣੀ ।
aut khaadhai mar mukeeai ut khaadhai hoe amar paraanee |

Taking poison, one, dies whereas taking the other, (nectar) man becomes immortal.

ਵਿਸੁ ਵਸੈ ਮੁਹਿ ਸਪ ਦੈ ਗਰੜ ਦੁਗਾਰਿ ਅਮਿਅ ਰਸ ਜਾਣੀ ।
vis vasai muhi sap dai gararr dugaar amia ras jaanee |

Poison resides in the mouth of snake and the jewel eructed by the blue jay (the eater of snakes) is known to be life-giving nectar.

ਕਾਉ ਨ ਭਾਵੈ ਬੋਲਿਆ ਕੋਇਲ ਬੋਲੀ ਸਭਨਾਂ ਭਾਣੀ ।
kaau na bhaavai boliaa koeil bolee sabhanaan bhaanee |

Crowing of the crow is disliked but the sound of nightingale is loved by all.

ਬੁਰਬੋਲਾ ਨ ਸੁਖਾਵਈ ਮਿਠਬੋਲਾ ਜਗਿ ਮਿਤੁ ਵਿਡਾਣੀ ।
burabolaa na sukhaavee mitthabolaa jag mit viddaanee |

Evil speaker is not liked but the sweet tongued is praised all over the world.

ਬੁਰਾ ਭਲਾ ਸੈਸਾਰ ਵਿਚਿ ਪਰਉਪਕਾਰ ਵਿਕਾਰ ਨਿਸਾਣੀ ।
buraa bhalaa saisaar vich praupakaar vikaar nisaanee |

Evil and good persons live in the same world but they are distinguished by their qualities of benevolent and perverted actions.

ਗੁਣ ਅਵਗੁਣ ਗਤਿ ਆਖਿ ਵਖਾਣੀ ।੧।
gun avagun gat aakh vakhaanee |1|

We have here exposed the position of merits and demerits.

ਪਉੜੀ ੨
paurree 2

ਸੁਝਹੁ ਸੁਝਨਿ ਤਿਨਿ ਲੋਅ ਅੰਨ੍ਹੇ ਘੁਘੂ ਸੁਝੁ ਨ ਸੁਝੈ ।
sujhahu sujhan tin loa anhe ghughoo sujh na sujhai |

With sun's light all the three worlds are visible but the blind and the owl can not see the sun.

ਚਕਵੀ ਸੂਰਜ ਹੇਤੁ ਹੈ ਕੰਤੁ ਮਿਲੈ ਵਿਰਤੰਤੁ ਸੁ ਬੁਝੈ ।
chakavee sooraj het hai kant milai viratant su bujhai |

The female ruddy sheldrake loves the sun, and meeting the beloved they tell and listen to the love story of each other.

ਰਾਤਿ ਅਨ੍ਹੇਰਾ ਪੰਖੀਆਂ ਚਕਵੀ ਚਿਤੁ ਅਨ੍ਹੇਰਿ ਨ ਰੁਝੈ ।
raat anheraa pankheean chakavee chit anher na rujhai |

For all other birds the night is dark (and they sleep) but ruddy sheldrake's mind has no rest in that darkness (its mind is ever attued to sun).

ਬਿੰਬ ਅੰਦਰਿ ਪ੍ਰਤਿਬਿੰਬੁ ਦੇਖਿ ਭਰਤਾ ਜਾਣਿ ਸੁਜਾਣਿ ਸਮੁਝੈ ।
binb andar pratibinb dekh bharataa jaan sujaan samujhai |

An intellegent woman recognises her husband even by seeing his shadow in water,

ਦੇਖਿ ਪਛਾਵਾ ਪਵੇ ਖੂਹਿ ਡੁਬਿ ਮਰੈ ਸੀਹੁ ਲੋਇਨ ਲੁਝੈ ।
dekh pachhaavaa pave khoohi ddub marai seehu loein lujhai |

but the foolish lion, seeing its own shadow in the well jumps in it and dies and then blames its own eyes.

ਖੋਜੀ ਖੋਜੈ ਖੋਜੁ ਲੈ ਵਾਦੀ ਵਾਦੁ ਕਰੇਂਦੜ ਖੁਝੈ ।
khojee khojai khoj lai vaadee vaad karendarr khujhai |

The researcher discovers the import of the above description but the disputant is led astray

ਗੋਰਸੁ ਗਾਈਂ ਹਸਤਿਨਿ ਦੁਝੈ ।੨।
goras gaaeen hasatin dujhai |2|

And expects to get cow-milk from a female elephant (which in fact is impossible).

ਪਉੜੀ ੩
paurree 3

ਸਾਵਣ ਵਣ ਹਰੀਆਵਲੇ ਵੁਠੇ ਸੁਕੈ ਅਕੁ ਜਵਾਹਾ ।
saavan van hareeaavale vutthe sukai ak javaahaa |

In the month of Sayan forests go green but akk, a wild plant of sandy region, and /avail, the camel thorn, wither.

ਚੇਤਿ ਵਣਸਪਤਿ ਮਉਲੀਐ ਅਪਤ ਕਰੀਰ ਨ ਕਰੈ ਉਸਾਹਾ ।
chet vanasapat mauleeai apat kareer na karai usaahaa |

In the month of Chaitr, the vegetation blooms but leafless kart (a wild caper) remains totally uninspired.

ਸੁਫਲ ਫਲੰਦੇ ਬਿਰਖ ਸਭ ਸਿੰਮਲੁ ਅਫਲੁ ਰਹੈ ਅਵਿਸਾਹਾ ।
sufal falande birakh sabh sinmal afal rahai avisaahaa |

All the trees become full of fruits but the silk cotton tree remains devoid of fruit.

ਚੰਨਣ ਵਾਸੁ ਵਣਾਸਪਤਿ ਵਾਂਸ ਨਿਵਾਸਿ ਨ ਉਭੇ ਸਾਹਾ ।
chanan vaas vanaasapat vaans nivaas na ubhe saahaa |

The whole vegetation is made fragrant by sandal wood but bamboo gets no impact of it and goes on sobbing and sighing.

ਸੰਖੁ ਸਮੁੰਦਹੁ ਸਖਣਾ ਦੁਖਿਆਰਾ ਰੋਵੈ ਦੇ ਧਾਹਾ ।
sankh samundahu sakhanaa dukhiaaraa rovai de dhaahaa |

Even being in the ocean, the conch remains empty and cries bitterly when blown.

ਬਗੁਲ ਸਮਾਧੀ ਗੰਗ ਵਿਚਿ ਝੀਗੈ ਚੁਣਿ ਚੁਣਿ ਖਾਇ ਭਿਛਾਹਾ ।
bagul samaadhee gang vich jheegai chun chun khaae bhichhaahaa |

The crane even looking to be meditating upon the banks of Ganges, like a beggar picks up the fish and eats them up.

ਸਾਥ ਵਿਛੁੰਨੇ ਮਿਲਦਾ ਫਾਹਾ ।੩।
saath vichhune miladaa faahaa |3|

Separation from good company brings noose for the individual.

ਪਉੜੀ ੪
paurree 4

ਆਪਿ ਭਲਾ ਸਭੁ ਜਗੁ ਭਲਾ ਭਲਾ ਭਲਾ ਸਭਨਾ ਕਰਿ ਦੇਖੈ ।
aap bhalaa sabh jag bhalaa bhalaa bhalaa sabhanaa kar dekhai |

One's good mind finds everybody good in the world. A gentleman beholds everyone as gentle.

ਆਪਿ ਬੁਰਾ ਸਭੁ ਜਗੁ ਬੁਰਾ ਸਭ ਕੋ ਬੁਰਾ ਬੁਰੇ ਦੇ ਲੇਖੈ ।
aap buraa sabh jag buraa sabh ko buraa bure de lekhai |

If one is bad himself, for him the whole world is bad and all is bad on his account. Lord Krsna helped

ਕਿਸਨੁ ਸਹਾਈ ਪਾਂਡਵਾ ਭਾਇ ਭਗਤਿ ਕਰਤੂਤਿ ਵਿਸੇਖੈ ।
kisan sahaaee paanddavaa bhaae bhagat karatoot visekhai |

Pindays because they had in them profuse sense of devotion and morality.

ਵੈਰ ਭਾਉ ਚਿਤਿ ਕੈਰਵਾਂ ਗਣਤੀ ਗਣਨਿ ਅੰਦਰਿ ਕਾਲੇਖੈ ।
vair bhaau chit kairavaan ganatee ganan andar kaalekhai |

Kaurays had enmity in their heart and they always calculated the dark side of things.

ਭਲਾ ਬੁਰਾ ਪਰਵੰਨਿਆ ਭਾਲਣ ਗਏ ਨ ਦਿਸਟਿ ਸਰੇਖੈ ।
bhalaa buraa paravaniaa bhaalan ge na disatt sarekhai |

Two princes went out to find a good and a wicked person but their views were different.

ਬੁਰਾਨ ਕੋਈ ਜੁਧਿਸਟਰੈ ਦੁਰਜੋਧਨ ਕੋ ਭਲਾ ਨ ਭੇਖੈ ।
buraan koee judhisattarai durajodhan ko bhalaa na bhekhai |

None was bad for Yudhisthar and Duryodhan did not find any good person.

ਕਰਵੈ ਹੋਇ ਸੁ ਟੋਟੀ ਰੇਖੈ ।੪।
karavai hoe su ttottee rekhai |4|

Whatever (sweet or bitter) is there in the pot is known when it comes out through the spout.

ਪਉੜੀ ੫
paurree 5

ਸੂਰਜੁ ਘਰਿ ਅਵਤਾਰੁ ਲੈ ਧਰਮ ਵੀਚਾਰਣਿ ਜਾਇ ਬਹਿਠਾ ।
sooraj ghar avataar lai dharam veechaaran jaae bahitthaa |

Born in the family of Sun, he (Dharrnaraj) adorned the seat of the dispenser of justice.

ਮੂਰਤਿ ਇਕਾ ਨਾਉ ਦੁਇ ਧਰਮਰਾਇ ਜਮ ਦੇਖਿ ਸਰਿਠਾ ।
moorat ikaa naau due dharamaraae jam dekh saritthaa |

He is one but the creation knows him by two names-Dharmaraj and Yama.

ਧਰਮੀ ਡਿਠਾ ਧਰਮਰਾਇ ਪਾਪੁ ਕਮਾਇ ਪਾਪੀ ਜਮ ਡਿਠਾ ।
dharamee dditthaa dharamaraae paap kamaae paapee jam dditthaa |

People see him pious and righteous in the form of Dharmaraj but the wicked sinner as Yama.

ਪਾਪੀ ਨੋ ਪਛੜਾਇਂਦਾ ਧਰਮੀ ਨਾਲਿ ਬੁਲੇਂਦਾ ਮਿਠਾ ।
paapee no pachharraaeindaa dharamee naal bulendaa mitthaa |

He also thrashes the evil doer but speks sweetly to the religious person.

ਵੈਰੀ ਦੇਖਨਿ ਵੈਰ ਭਾਇ ਮਿਤ੍ਰ ਭਾਇ ਕਰਿ ਦੇਖਨਿ ਇਠਾ ।
vairee dekhan vair bhaae mitr bhaae kar dekhan itthaa |

Enemy sees him with enmity and the friendly people know him as loving one.

ਨਰਕ ਸੁਰਗ ਵਿਚਿ ਪੁੰਨ ਪਾਪ ਵਰ ਸਰਾਪ ਜਾਣਨਿ ਅਭਰਿਠਾ ।
narak surag vich pun paap var saraap jaanan abharitthaa |

Sin and merit, boon and curse, heaven and hell are known and realised according to one's own feelings (of love and enmity).

ਦਰਪਣਿ ਰੂਪ ਜਿਵੇਹੀ ਪਿਠਾ ।੫।
darapan roop jivehee pitthaa |5|

Mirror reflects the shadow according to the object before it.

ਪਉੜੀ ੬
paurree 6

ਜਿਉਂ ਕਰਿ ਨਿਰਮਲ ਆਰਸੀ ਸਭਾ ਸੁਧ ਸਭ ਕੋਈ ਦੇਖੈ ।
jiaun kar niramal aarasee sabhaa sudh sabh koee dekhai |

In the clean mirror everybody sees his correct shape.

ਗੋਰਾ ਗੋਰੋ ਦਿਸਦਾ ਕਾਲਾ ਕਾਲੋ ਵੰਨੁ ਵਿਸੇਖੈ ।
goraa goro disadaa kaalaa kaalo van visekhai |

Fair complexion is reflected fair and black one specifically black in it.

ਹਸਿ ਹਸਿ ਦੇਖੈ ਹਸਤ ਮੁਖ ਰੋਂਦਾ ਰੋਵਣਹਾਰੁ ਸੁ ਲੇਖੈ ।
has has dekhai hasat mukh rondaa rovanahaar su lekhai |

A laughing person finds his face laughing and weeping one as weeping in it.

ਲੇਪੁ ਨ ਲਗੈ ਆਰਸੀ ਛਿਅ ਦਰਸਨੁ ਦਿਸਨਿ ਬਹੁ ਭੇਖੈ ।
lep na lagai aarasee chhia darasan disan bahu bhekhai |

The followers of six philosophies wearing different guises see in it, but the mirror remains detached to them all.

ਦੁਰਮਤਿ ਦੂਜਾ ਭਾਉ ਹੈ ਵੈਰੁ ਵਿਰੋਧੁ ਕਰੋਧੁ ਕੁਲੇਖੈ ।
duramat doojaa bhaau hai vair virodh karodh kulekhai |

Sense of duality is the evil intellect which is the another name of enmity, opposition and anger.

ਗੁਰਮਤਿ ਨਿਰਮਲੁ ਨਿਰਮਲਾ ਸਮਦਰਸੀ ਸਮਦਰਸ ਸਰੇਖੈ ।
guramat niramal niramalaa samadarasee samadaras sarekhai |

Pious followers of the wisdom of Guru always remain pure and egalitarian.

ਭਲਾ ਬੁਰਾ ਹੁਇ ਰੂਪੁ ਨ ਰੇਖੈ ।੬।
bhalaa buraa hue roop na rekhai |6|

Otherwise, there is no other distinction of the good and the bad person.

ਪਉੜੀ ੭
paurree 7

ਇਕਤੁ ਸੂਰਜਿ ਆਥਵੈ ਰਾਤਿ ਅਨੇਰੀ ਚਮਕਨਿ ਤਾਰੇ ।
eikat sooraj aathavai raat aneree chamakan taare |

Once the son sets in the evening stars twinkle in the dark night.

ਸਾਹ ਸਵਨਿ ਘਰਿ ਆਪਣੈ ਚੋਰ ਫਿਰਨਿ ਘਰਿ ਮੁਹਣੈਹਾਰੇ ।
saah savan ghar aapanai chor firan ghar muhanaihaare |

Rich people sleep in their homes but the thieves move around to commit thefts.

ਜਾਗਨਿ ਵਿਰਲੇ ਪਾਹਰੂ ਰੂਆਇਨਿ ਹੁਸੀਆਰ ਬਿਦਾਰੇ ।
jaagan virale paaharoo rooaaein huseeaar bidaare |

A few guards remain awake and go on shouting to alert others.

ਜਾਗਿ ਜਗਾਇਨਿ ਸੁਤਿਆਂ ਸਾਹ ਫੜੰਦੇ ਚੋਰ ਚਗਾਰੇ ।
jaag jagaaein sutiaan saah farrande chor chagaare |

Those awakened watchmen make sleeping people awake and this way they catch hold of thiefs and vagabonds.

ਜਾਗਦਿਆਂ ਘਰੁ ਰਖਿਆ ਸੁਤੇ ਘਰ ਮੁਸਨਿ ਵੇਚਾਰੇ ।
jaagadiaan ghar rakhiaa sute ghar musan vechaare |

Those who remain awake protect their homes but the house is looted of those who go on sleeping.

ਸਾਹ ਆਏ ਘਰਿ ਆਪਣੈ ਚੋਰ ਜਾਰਿ ਲੈ ਗਰਦਨਿ ਮਾਰੇ ।
saah aae ghar aapanai chor jaar lai garadan maare |

The rich men handing over the thieves (to the authorities), happily return home but caught from their necks the thieves are beaten hollow.

ਭਲੇ ਬੁਰੇ ਵਰਤਨਿ ਸੈਸਾਰੇ ।੭।
bhale bure varatan saisaare |7|

The evil and the meritorious both are active in this world.

ਪਉੜੀ ੮
paurree 8

ਮਉਲੇ ਅੰਬ ਬਸੰਤ ਰੁਤਿ ਅਉੜੀ ਅਕੁ ਸੁ ਫੁਲੀ ਭਰਿਆ ।
maule anb basant rut aaurree ak su fulee bhariaa |

In spring season, the mangoes blossom and akk the bitter wild plant of sandy region also becomes full of flowers.

ਅੰਬਿ ਨ ਲਗੈ ਖਖੜੀ ਅਕਿ ਨ ਲਗੈ ਅੰਬੁ ਅਫਰਿਆ ।
anb na lagai khakharree ak na lagai anb afariaa |

The pod of akk cannot produce mango and fruitless akk cannot grow on mango tree.

ਕਾਲੀ ਕੋਇਲ ਅੰਬ ਵਣਿ ਅਕਿਤਿਡੁ ਚਿਤੁ ਮਿਤਾਲਾ ਹਰਿਆ ।
kaalee koeil anb van akitidd chit mitaalaa hariaa |

Nightingale sitting on mango tree is black and the grosshopper of akk is speckled one or green.

ਮਨ ਪੰਖੇਰੂ ਬਿਰਖ ਭੇਦੁ ਸੰਗ ਸੁਭਾਉ ਸੋਈ ਫਲੁ ਧਰਿਆ ।
man pankheroo birakh bhed sang subhaau soee fal dhariaa |

Mind is a bird and due to difference of the results of different company, it gets the fruit of the tree it chooses to sit upon.

ਗੁਰਮਤਿ ਡਰਦਾ ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਸੰਗਿ ਅਸਾਧ ਨ ਡਰਿਆ ।
guramat ddaradaa saadhasang duramat sang asaadh na ddariaa |

Mind is scared of holy congregation and the wisdom of the Guru but is not afraid of evil company and evil intellect i.e. it does not want to go in good company and takes interest in the evil company.

ਭਗਤਿ ਵਛਲੁ ਭੀ ਆਖੀਐ ਪਤਿਤ ਉਧਾਰਣਿ ਪਤਿਤ ਉਧਰਿਆ ।
bhagat vachhal bhee aakheeai patit udhaaran patit udhariaa |

God is said to be loving towards saints and liberator of the fallen ones.

ਜੋ ਤਿਸੁ ਭਾਣਾ ਸੋਈ ਤਰਿਆ ।੮।
jo tis bhaanaa soee tariaa |8|

He has salvaged many fallen pepole and only he gets across who is accepted by Him.

ਪਉੜੀ ੯
paurree 9

ਜੇ ਕਰਿ ਉਧਰੀ ਪੂਤਨਾ ਵਿਹੁ ਪੀਆਲਣੁ ਕੰਮੁ ਨ ਚੰਗਾ ।
je kar udharee pootanaa vihu peeaalan kam na changaa |

If even Pfitana (female demon) got liberated that does not mean that poisoning some one is a good act.

ਗਨਿਕਾ ਉਧਰੀ ਆਖੀਐ ਪਰ ਘਰਿ ਜਾਇ ਨ ਲਈਐ ਪੰਗਾ ।
ganikaa udharee aakheeai par ghar jaae na leeai pangaa |

Gariika (a prostitute) was liberated but one should not enter other's house and invite trouble.

ਬਾਲਮੀਕੁ ਨਿਸਤਾਰਿਆ ਮਾਰੈ ਵਾਟ ਨ ਹੋਇ ਨਿਸੰਗਾ ।
baalameek nisataariaa maarai vaatt na hoe nisangaa |

Since Valmlici got blest, one should not adopt the way of highway robbery.

ਫੰਧਕਿ ਉਧਰੈ ਆਖੀਅਨਿ ਫਾਹੀ ਪਾਇ ਨ ਫੜੀਐ ਟੰਗਾ ।
fandhak udharai aakheean faahee paae na farreeai ttangaa |

One bird catcher is also said to be liberated, but we should not catch hold of the leg of others by using snares.

ਜੇ ਕਾਸਾਈ ਉਧਰਿਆ ਜੀਆ ਘਾਇ ਨ ਖਾਈਐ ਭੰਗਾ ।
je kaasaaee udhariaa jeea ghaae na khaaeeai bhangaa |

If Sadhana, the butcher got across (the world ocean), we should not put ourselves to harm by killing others.

ਪਾਰਿ ਉਤਾਰੈ ਬੋਹਿਥਾ ਸੁਇਨਾ ਲੋਹੁ ਨਾਹੀ ਇਕ ਰੰਗਾ ।
paar utaarai bohithaa sueinaa lohu naahee ik rangaa |

Ship takes across both iron and gold but still their forms and colours are not the same.

ਇਤੁ ਭਰਵਾਸੈ ਰਹਣੁ ਕੁਢੰਗਾ ।੯।
eit bharavaasai rahan kudtangaa |9|

In fact, living on such hopes is a bad life style.

ਪਉੜੀ ੧੦
paurree 10

ਪੈ ਖਾਜੂਰੀ ਜੀਵੀਐ ਚੜ੍ਹਿ ਖਾਜੂਰੀ ਝੜਉ ਨ ਕੋਈ ।
pai khaajooree jeeveeai charrh khaajooree jhrrau na koee |

Surviving the fall from the palm tree does not mean that one should climb the tree to fall from it.

ਉਝੜਿ ਪਇਆ ਨ ਮਾਰੀਐ ਉਝੜ ਰਾਹੁ ਨ ਚੰਗਾ ਹੋਈ ।
aujharr peaa na maareeai ujharr raahu na changaa hoee |

Even if one is not killed in desolete places and ways, moving on deserted places is not safe.

ਜੇ ਸਪ ਖਾਧਾ ਉਬਰੇ ਸਪੁ ਨ ਫੜੀਐ ਅੰਤਿ ਵਿਗੋਈ ।
je sap khaadhaa ubare sap na farreeai ant vigoee |

One may survive even when bitten by a sanke even then catching the sanke will be harmful ultimately.

ਵਹਣਿ ਵਹੰਦਾ ਨਿਕਲੈ ਵਿਣੁ ਤੁਲਹੇ ਡੁਬਿ ਮਰੈ ਭਲੋਈ ।
vahan vahandaa nikalai vin tulahe ddub marai bhaloee |

Getting washed away by the current of river if someone comes out of it alone, even then in entering the river without a raft there is more possibility of drowning.

ਪਤਿਤ ਉਧਾਰਣੁ ਆਖੀਐ ਵਿਰਤੀਹਾਣੁ ਜਾਣੁ ਜਾਣੋਈ ।
patit udhaaran aakheeai virateehaan jaan jaanoee |

People of all inclinations know very well that God is liberator of the fallen ones.

ਭਾਉ ਭਗਤਿ ਗੁਰਮਤਿ ਹੈ ਦੁਰਮਤਿ ਦਰਗਹ ਲਹੈ ਨ ਢੋਈ ।
bhaau bhagat guramat hai duramat daragah lahai na dtoee |

Precept of the Guru (Gurmat) is the loving devotion and the people having evil intellect do not get shelter in the court of the Lord.

ਅੰਤਿ ਕਮਾਣਾ ਹੋਇ ਸਥੋਈ ।੧੦।
ant kamaanaa hoe sathoee |10|

The deeds done in life are the only companions in the end.

ਪਉੜੀ ੧੧
paurree 11

ਥੋਮ ਕਥੂਰੀ ਵਾਸੁ ਜਿਉਂ ਕੰਚਨੁ ਲੋਹੁ ਨਹੀਂ ਇਕ ਵੰਨਾ ।
thom kathooree vaas jiaun kanchan lohu naheen ik vanaa |

As the smell of the garlic and musk is different, the gold and iron are also not the same.

ਫਟਕ ਨ ਹੀਰੇ ਤੁਲਿ ਹੈ ਸਮਸਰਿ ਨੜੀ ਨ ਵੜੀਐ ਗੰਨਾ ।
fattak na heere tul hai samasar narree na varreeai ganaa |

Glass crystal is not equal to diamond and likewise, the sugarcane and a hollow reed are not the same.

ਤੁਲਿ ਨ ਰਤਨਾ ਰਤਕਾਂ ਮੁਲਿ ਨ ਕਚੁ ਵਿਕਾਵੈ ਪੰਨਾ ।
tul na ratanaa ratakaan mul na kach vikaavai panaa |

Red and black seed (rata) is not equal to jewel and glass cannot sell at the price of emerald.

ਦੁਰਮਤਿ ਘੁੰਮਣਵਾਣੀਐ ਗੁਰਮਤਿ ਸੁਕ੍ਰਿਤੁ ਬੋਹਿਥੁ ਬੰਨਾ ।
duramat ghunmanavaaneeai guramat sukrit bohith banaa |

Evil intellect is a whirlpool but the wisdom of Guru (gurmat) is the ship of good deeds that takes across.

ਨਿੰਦਾ ਹੋਵੈ ਬੁਰੇ ਦੀ ਜੈ ਜੈਕਾਰ ਭਲੇ ਧੰਨੁ ਧੰਨਾ ।
nindaa hovai bure dee jai jaikaar bhale dhan dhanaa |

Evil person is always condemned and the good person is applauded by all.

ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਜਾਣੀਐ ਮਨਮੁਖ ਸਚੁ ਰਹੈ ਪਰਛੰਨਾ ।
guramukh paragatt jaaneeai manamukh sach rahai parachhanaa |

Through the gurmukhs, the truth becomes manifest and thus is known by one and all, but in the manmukhs, the same truth is pressed and concealed.

ਕੰਮਿ ਨ ਆਵੈ ਭਾਂਡਾ ਭੰਨਾ ।੧੧।
kam na aavai bhaanddaa bhanaa |11|

Like a broken pot, it is of no use.

ਪਉੜੀ ੧੨
paurree 12

ਇਕ ਵੇਚਨਿ ਹਥੀਆਰ ਘੜਿ ਇਕ ਸਵਾਰਨਿ ਸਿਲਾ ਸੰਜੋਆ ।
eik vechan hatheeaar gharr ik savaaran silaa sanjoaa |

Many a man prepare arms and sell them out and many cleanse armours.

ਰਣ ਵਿਚਿ ਘਾਉ ਬਚਾਉ ਕਰਿ ਦੁਇ ਦਲ ਨਿਤਿ ਉਠਿ ਕਰਦੇ ਢੋਆ ।
ran vich ghaau bachaau kar due dal nit utth karade dtoaa |

In the batle the arms inflict wounds and armours protect as the warriors of both the armies clash time and again.

ਘਾਇਲੁ ਹੋਇ ਨੰਗਾਸਣਾ ਬਖਤਰ ਵਾਲਾ ਨਵਾਂ ਨਿਰੋਆ ।
ghaaeil hoe nangaasanaa bakhatar vaalaa navaan niroaa |

Those uncovered are wounded but those who have worn the armour remain well and intact.

ਕਰਨਿ ਗੁਮਾਨੁ ਕਮਾਨਗਰ ਖਾਨਜਰਾਦੀ ਬਹੁਤੁ ਬਖੋਆ ।
karan gumaan kamaanagar khaanajaraadee bahut bakhoaa |

Bow makers also feel proud of their special bows.

ਜਗ ਵਿਚਿ ਸਾਧ ਅਸਾਧ ਸੰਗੁ ਸੰਗ ਸੁਭਾਇ ਜਾਇ ਫਲੁ ਭੋਆ ।
jag vich saadh asaadh sang sang subhaae jaae fal bhoaa |

Two types of associations, one of the sadhus and the other of the wicked ones are there in this world and meeting them different results are produced.

ਕਰਮ ਸੁ ਧਰਮ ਅਧਰਮ ਕਰਿ ਸੁਖ ਦੁਖ ਅੰਦਰਿ ਆਇ ਪਰੋਆ ।
karam su dharam adharam kar sukh dukh andar aae paroaa |

That is why, the individual because of his good and bad conduct remains absorbed in his pleasures or sufferings.

ਭਲੇ ਬੁਰੇ ਜਸੁ ਅਪਜਸੁ ਹੋਆ ।੧੨।
bhale bure jas apajas hoaa |12|

The good and bad receive fame and infamy respectively.

ਪਉੜੀ ੧੩
paurree 13

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਅਰਥ ਸੁਗਰਥੁ ਸਾਧਸੰਗਿ ਆਵੈ ।
sat santokh deaa dharam arath sugarath saadhasang aavai |

Truth, contentment, compassion, dharma, wealth, and other best things are attained in the holy congregation.

ਕਾਮੁ ਕਰੋਧੁ ਅਸਾਧ ਸੰਗਿ ਲੋਭਿ ਮੋਹੁ ਅਹੰਕਾਰ ਮਚਾਵੈ ।
kaam karodh asaadh sang lobh mohu ahankaar machaavai |

Association with the wicked increases lust, anger, greed, infatuation and ego.

ਦੁਕ੍ਰਿਤੁ ਸੁਕ੍ਰਿਤੁ ਕਰਮ ਕਰਿ ਬੁਰਾ ਭਲਾ ਹੁਇ ਨਾਉਂ ਧਰਾਵੈ ।
dukrit sukrit karam kar buraa bhalaa hue naaun dharaavai |

A good or a bad name is earned on account of good or bad deeds respectively.

ਗੋਰਸੁ ਗਾਈਂ ਖਾਇ ਖੜੁ ਇਕੁ ਇਕੁ ਜਣਦੀ ਵਗੁ ਵਧਾਵੈ ।
goras gaaeen khaae kharr ik ik janadee vag vadhaavai |

Eating grass and oilcakes, the cow gives milk and giving birth to calves increases the herd.

ਦੁਧਿ ਪੀਤੈ ਵਿਹੁ ਦੇਇ ਸਪ ਜਣਿ ਜਣਿ ਬਹਲੇ ਬਚੇ ਖਾਵੈ ।
dudh peetai vihu dee sap jan jan bahale bache khaavai |

Drinking milk, the snake vomits poison and eats up its Own progeny.

ਸੰਗ ਸੁਭਾਉ ਅਸਾਧ ਸਾਧੁ ਪਾਪੁ ਪੁੰਨੁ ਦੁਖੁ ਸੁਖੁ ਫਲੁ ਪਾਵੈ ।
sang subhaau asaadh saadh paap pun dukh sukh fal paavai |

The association with the sadhus and wickeds variously produces sin and meirit, sorrows and pleasures.

ਪਰਉਪਕਾਰ ਵਿਕਾਰੁ ਕਮਾਵੈ ।੧੩।
praupakaar vikaar kamaavai |13|

The fill, inculcates benevolence or evil propensities.

ਪਉੜੀ ੧੪
paurree 14

ਚੰਨਣੁ ਬਿਰਖੁ ਸੁਬਾਸੁ ਦੇ ਚੰਨਣੁ ਕਰਦਾ ਬਿਰਖ ਸਬਾਏ ।
chanan birakh subaas de chanan karadaa birakh sabaae |

Giving fragrance to all trees, the sandalwood tree makes them fragrant.

ਖਹਦੇ ਵਾਂਸਹੁਂ ਅਗਿ ਧੁਖਿ ਆਪਿ ਜਲੈ ਪਰਵਾਰੁ ਜਲਾਏ ।
khahade vaansahun ag dhukh aap jalai paravaar jalaae |

By the friction of the bamboos (on the other hand) the bamboo itself gets burnt and burns the whole family (of bamboos).

ਮੁਲਹ ਜਿਵੈ ਪੰਖੇਰੂਆ ਫਾਸੈ ਆਪਿ ਕੁਟੰਬ ਫਹਾਏ ।
mulah jivai pankherooaa faasai aap kuttanb fahaae |

Twithering quail not only gets caught but also makes the whole family ensnared.

ਅਸਟ ਧਾਤੁ ਹੁਇ ਪਰਬਤਹੁ ਪਾਰਸੁ ਕਰਿ ਕੰਚਨੁ ਦਿਖਲਾਏ ।
asatt dhaat hue parabatahu paaras kar kanchan dikhalaae |

The eight metals found in the mountains are converted into gold by the philosopher's stone.

ਗਣਿਕਾ ਵਾੜੈ ਜਾਇ ਕੈ ਹੋਵਨਿ ਰੋਗੀ ਪਾਪ ਕਮਾਏ ।
ganikaa vaarrai jaae kai hovan rogee paap kamaae |

The people going to the prostitutes earn sins besides contagious diseases.

ਦੁਖੀਏ ਆਵਨਿ ਵੈਦ ਘਰ ਦਾਰੂ ਦੇ ਦੇ ਰੋਗੁ ਮਿਟਾਏ ।
dukhee aavan vaid ghar daaroo de de rog mittaae |

The sufferers from a disease come to the physician and he giving medicine cures them.

ਭਲਾ ਬੁਰਾ ਦੁਇ ਸੰਗ ਸੁਭਾਏ ।੧੪।
bhalaa buraa due sang subhaae |14|

Because of the nature of the company kept, one becomes good or bad.

ਪਉੜੀ ੧੫
paurree 15

ਭਲਾ ਸੁਭਾਉ ਮਜੀਠ ਦਾ ਸਹੈ ਅਵਟਣੁ ਰੰਗੁ ਚੜ੍ਹਾਏ ।
bhalaa subhaau majeetth daa sahai avattan rang charrhaae |

The nature of madder is gentle; it bears the heat but dyes others in fast colour.

ਗੰਨਾ ਕੋਲੂ ਪੀੜੀਐ ਟਟਰਿ ਪਇਆ ਮਿਠਾਸੁ ਵਧਾਏ ।
ganaa koloo peerreeai ttattar peaa mitthaas vadhaae |

Sugarcane is first crushed in crusher and then put on fire in a cauldron where it further increases its sweetness when baking soda is put into it.

ਤੁੰਮੇ ਅੰਮ੍ਰਿਤੁ ਸਿੰਜੀਐ ਕਉੜਤਣ ਦੀ ਬਾਣਿ ਨ ਜਾਏ ।
tunme amrit sinjeeai kaurratan dee baan na jaae |

Colocynth even if irrigated with nectar, does not shed its bitterness.

ਅਵਗੁਣ ਕੀਤੇ ਗੁਣ ਕਰੈ ਭਲਾ ਨ ਅਵਗਣੁ ਚਿਤਿ ਵਸਾਏ ।
avagun keete gun karai bhalaa na avagan chit vasaae |

A noble person does not adopt demerits in his heart and does good to the evil doer.

ਗੁਣੁ ਕੀਤੇ ਅਉਗੁਣੁ ਕਰੈ ਬੁਰਾ ਨ ਮੰਨ ਅੰਦਰਿ ਗੁਣ ਪਾਏ ।
gun keete aaugun karai buraa na man andar gun paae |

But the evil doer does not adopt virutues in his heart, and does evil to the benevolent.

ਜੋ ਬੀਜੈ ਸੋਈ ਫਲੁ ਖਾਏ ।੧੫।
jo beejai soee fal khaae |15|

One reaps what one sows.

ਪਉੜੀ ੧੬
paurree 16

ਪਾਣੀ ਪਥਰੁ ਲੀਕ ਜਿਉਂ ਭਲਾ ਬੁਰਾ ਪਰਕਿਰਤਿ ਸੁਭਾਏ ।
paanee pathar leek jiaun bhalaa buraa parakirat subhaae |

As is the case with water and stone, things are good or bad according to their nature.

ਵੈਰ ਨ ਟਿਕਦਾ ਭਲੇ ਚਿਤਿ ਹੇਤੁ ਨ ਟਿਕੈ ਬੁਰੈ ਮਨਿ ਆਏ ।
vair na ttikadaa bhale chit het na ttikai burai man aae |

A noble heart carries no enmity, and love does not abide in an evil heart.

ਭਲਾ ਨ ਹੇਤੁ ਵਿਸਾਰਦਾ ਬੁਰਾ ਨ ਵੈਰੁ ਮਨਹੁ ਵਿਸਰਾਏ ।
bhalaa na het visaaradaa buraa na vair manahu visaraae |

The noble one never forgets good done to him whereas the evil doer does not forget enmity.

ਆਸ ਨ ਪੁਜੈ ਦੁਹਾਂ ਦੀ ਦੁਰਮਤਿ ਗੁਰਮਤਿ ਅੰਤਿ ਲਖਾਏ ।
aas na pujai duhaan dee duramat guramat ant lakhaae |

Both fmd in the end their desires unfulfilled because the evil still wants to commit evil and the noble wants to go on spreading benevolence.

ਭਲਿਅਹੁਂ ਬੁਰਾ ਨ ਹੋਵਈ ਬੁਰਿਅਹੁਂ ਭਲਾ ਨ ਭਲਾ ਮਨਾਏ ।
bhaliahun buraa na hovee buriahun bhalaa na bhalaa manaae |

The noble cannot commit evil but the noble should not expect nobility in an evil person.

ਵਿਰਤੀਹਾਣੁ ਵਖਾਣਿਆ ਸਈ ਸਿਆਣੀ ਸਿਖ ਸੁਣਾਏ ।
virateehaan vakhaaniaa see siaanee sikh sunaae |

This is the essence of the wisdom of hundreds of people and accordingly I have explained the thoughts in vogue around.

ਪਰਉਪਕਾਰੁ ਵਿਕਾਰੁ ਕਮਾਏ ।੧੬।
praupakaar vikaar kamaae |16|

Benevolence may (at times) be repaid in the form of evil.

ਪਉੜੀ ੧੭
paurree 17

ਵਿਰਤੀਹਾਣੁ ਵਖਾਣਿਆ ਭਲੇ ਬੁਰੇ ਦੀ ਸੁਣੀ ਕਹਾਣੀ ।
virateehaan vakhaaniaa bhale bure dee sunee kahaanee |

On the basis of the stories listened to, I have described the present state of affairs.

ਭਲਾ ਬੁਰਾ ਦੁਇ ਚਲੇ ਰਾਹਿ ਉਸ ਥੈ ਤੋਸਾ ਉਸ ਥੈ ਪਾਣੀ ।
bhalaa buraa due chale raeh us thai tosaa us thai paanee |

A bad and a noble man went on a journey. The noble one had bread and the evil had water with him.

ਤੋਸਾ ਅਗੈ ਰਖਿਆ ਭਲੇ ਭਲਾਈ ਅੰਦਰਿ ਆਣੀ ।
tosaa agai rakhiaa bhale bhalaaee andar aanee |

Being noble-natured, the good person laid out bread to eat.

ਬੁਰਾ ਬੁਰਾਈ ਕਰਿ ਗਇਆ ਹਥੀਂ ਕਢਿ ਨ ਦਿਤੋ ਪਾਣੀ ।
buraa buraaee kar geaa hatheen kadt na dito paanee |

The evil minded performed his wickedness (and ate up his bread) tut did not offer water to him.

ਭਲਾ ਭਲਾਈਅਹੁਂ ਸਿਝਿਆ ਬੁਰੇ ਬੁਰਾਈਅਹੁਂ ਵੈਣਿ ਵਿਹਾਣੀ ।
bhalaa bhalaaeeahun sijhiaa bure buraaeeahun vain vihaanee |

The noble got the fruit of his nobility (and got liberated) but the evil person had to spend this night of life, weeping and wailing.

ਸਚਾ ਸਾਹਿਬੁ ਨਿਆਉ ਸਚੁ ਜੀਆਂ ਦਾ ਜਾਣੋਈ ਜਾਣੀ ।
sachaa saahib niaau sach jeean daa jaanoee jaanee |

That omnicient Lord is true and His justice is also true.

ਕੁਦਰਤਿ ਕਾਦਰ ਨੋ ਕੁਰਬਾਣੀ ।੧੭।
kudarat kaadar no kurabaanee |17|

I am sacrifice unto the creator and His creation (because different are the natutes of the two children of the same Lord).

ਪਉੜੀ ੧੮
paurree 18

ਭਲਾ ਬੁਰਾ ਸੈਸਾਰ ਵਿਚਿ ਜੋ ਆਇਆ ਤਿਸੁ ਸਰਪਰ ਮਰਣਾ ।
bhalaa buraa saisaar vich jo aaeaa tis sarapar maranaa |

The evil and noble exist in this world and whosoever came here, has to die one day.

ਰਾਵਣ ਤੈ ਰਾਮਚੰਦ ਵਾਂਗਿ ਮਹਾਂ ਬਲੀ ਲੜਿ ਕਾਰਣੁ ਕਰਣਾ ।
raavan tai raamachand vaang mahaan balee larr kaaran karanaa |

The brave persons like Ravan and Ram also became the cause and doers of wars.

ਜਰੁ ਜਰਵਾਣਾ ਵਸਿ ਕਰਿ ਅੰਤਿ ਅਧਰਮ ਰਾਵਣਿ ਮਨ ਧਰਣਾ ।
jar jaravaanaa vas kar ant adharam raavan man dharanaa |

Controlling the mighty age, i.e. conquering the time, Ravan adopted evil in his heart (and stole Sita).

ਰਾਮਚੰਦੁ ਨਿਰਮਲੁ ਪੁਰਖੁ ਧਰਮਹੁਂ ਸਾਇਰ ਪਥਰ ਤਰਣਾ ।
raamachand niramal purakh dharamahun saaeir pathar taranaa |

Ram was a spotless person and due to his sense of dharma (responsibility), even the stones floated in ocean.

ਬੁਰਿਆਈਅਹੁਂ ਰਾਵਣੁ ਗਇਆ ਕਾਲਾ ਟਿਕਾ ਪਰ ਤ੍ਰਿਅ ਹਰਣਾ ।
buriaaeeahun raavan geaa kaalaa ttikaa par tria haranaa |

On account of wickedness Ravan went away (was killed) with the stigma of stealing another's wife.

ਰਾਮਾਇਣੁ ਜੁਗਿ ਜੁਗਿ ਅਟਲੁ ਸੇ ਉਧਰੇ ਜੋ ਆਏ ਸਰਣਾ ।
raamaaein jug jug attal se udhare jo aae saranaa |

Ramayan (the story of Ram) is ever firm (in the mind of people) and whosoever seeks shelter (in it) goes across (the world ocean).

ਜਸ ਅਪਜਸ ਵਿਚਿ ਨਿਡਰ ਡਰਣਾ ।੧੮।
jas apajas vich niddar ddaranaa |18|

Dharma-abiding people earn glory in the world and those who undertake evil adventures get infamy.

ਪਉੜੀ ੧੯
paurree 19

ਸੋਇਨ ਲੰਕਾ ਵਡਾ ਗੜੁ ਖਾਰ ਸਮੁੰਦ ਜਿਵੇਹੀ ਖਾਈ ।
soein lankaa vaddaa garr khaar samund jivehee khaaee |

Golden Lanka was a grand fort and the ocean around it was like a vast moat.

ਲਖ ਪੁਤੁ ਪੋਤੇ ਸਵਾ ਲਖੁ ਕੁੰਭਕਰਣੁ ਮਹਿਰਾਵਣੁ ਭਾਈ ।
lakh put pote savaa lakh kunbhakaran mahiraavan bhaaee |

Ravan had one lac sons, one and a quarter lac grand sons and brothers like Kumbhkaran and Mahiravari.

ਪਵਣੁ ਬੁਹਾਰੀ ਦੇਇ ਨਿਤਿ ਇੰਦ੍ਰ ਭਰੈ ਪਾਣੀ ਵਰ੍ਹਿਆਈ ।
pavan buhaaree dee nit indr bharai paanee varhiaaee |

Air would broom his palaces whereas Indr through rains carried water for him.

ਬੈਸੰਤਰੁ ਰਾਸੋਈਆ ਸੂਰਜੁ ਚੰਦੁ ਚਰਾਗ ਦੀਪਾਈ ।
baisantar raasoeea sooraj chand charaag deepaaee |

Fire was his cook and the sun and the moon his lamp burners.

ਬਹੁ ਖੂਹਣਿ ਚਤੁਰੰਗ ਦਲ ਦੇਸ ਨ ਵੇਸ ਨ ਕੀਮਤਿ ਪਾਈ ।
bahu khoohan chaturang dal des na ves na keemat paaee |

His huge army of horses, elephants, chariots and infantry comprising many khuhants (akeauhauts, one aksauhani is known as a mixed force of 21870 elephants, 21870 chariots, 65610 horse and 109350 foot soldiers) was such whose power and grandeur cannot be e

ਮਹਾਦੇਵ ਦੀ ਸੇਵ ਕਰਿ ਦੇਵ ਦਾਨਵ ਰਹਂਦੇ ਸਰਣਾਈ ।
mahaadev dee sev kar dev daanav rahande saranaaee |

He (Ravan) had served Mahadev (Siva) and due to this all the gods and demons were under his shelter.

ਅਪਜਸੁ ਲੈ ਦੁਰਮਤਿ ਬੁਰਿਆਈ ।੧੯।
apajas lai duramat buriaaee |19|

But evil intellect and actions earned him infamy.

ਪਉੜੀ ੨੦
paurree 20

ਰਾਮਚੰਦੁ ਕਾਰਣ ਕਰਣ ਕਾਰਣ ਵਸਿ ਹੋਆ ਦੇਹਿਧਾਰੀ ।
raamachand kaaran karan kaaran vas hoaa dehidhaaree |

Due to some reason, Lord, the cause of all the causes assumed the form of Ramchandr.

ਮੰਨਿ ਮਤੇਈ ਆਗਿਆ ਲੈ ਵਣਵਾਸੁ ਵਡਾਈ ਚਾਰੀ ।
man mateee aagiaa lai vanavaas vaddaaee chaaree |

Accepting the orders of his step mother he went in exile and earned greatness.

ਪਰਸਰਾਮੁ ਦਾ ਬਲੁ ਹਰੈ ਦੀਨ ਦਇਆਲੁ ਗਰਬ ਪਰਹਾਰੀ ।
parasaraam daa bal harai deen deaal garab parahaaree |

Compassionate for the poor and decimator of the proud ones Ram effaced the power and pride of Pars'u Ram.

ਸੀਤਾ ਲਖਮਣ ਸੇਵ ਕਰਿ ਜਤੀ ਸਤੀ ਸੇਵਾ ਹਿਤਕਾਰੀ ।
seetaa lakhaman sev kar jatee satee sevaa hitakaaree |

Serving Warn, Laksaman became yati, the subduer of all passions and Sits also with all the virtues of a sati, remained totally devoted to Ram and served him.

ਰਾਮਾਇਣੁ ਵਰਤਾਇਆ ਰਾਮ ਰਾਜੁ ਕਰਿ ਸ੍ਰਿਸਟਿ ਉਧਾਰੀ ।
raamaaein varataaeaa raam raaj kar srisatt udhaaree |

Ramayan spread far and wide as the story establishing Ram-Rajy, a virtuous kingdom.

ਮਰਣੁ ਮੁਣਸਾ ਸਚੁ ਹੈ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਪੈਜ ਸਵਾਰੀ ।
maran munasaa sach hai saadhasangat mil paij savaaree |

Ram had liberated the whole world. Death for them is a truth who, having come to the holy congregation, have fulfilled their commitment to life.

ਭਲਿਆਈ ਸਤਿਗੁਰ ਮਤਿ ਸਾਰੀ ।੨੦।੩੧। ਇਕਤੀਹ ।
bhaliaaee satigur mat saaree |20|31| ikateeh |

Benevolence is the perfect teaching of the Guru.


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