ਆਪੁ ਆਪਨੀ ਬੁਧਿ ਹੈ ਜੇਤੀ॥ ਬਰਨਤ ਭਿੰਨ ਭਿੰਨ ਤੁਹਿ ਤੇਤੀ ॥

To each individual, based on their own knowledge, describe God differently

If Gurusahib is infinite than so is their understanding.  The more you dwell on Banee, the deeper it gets.  Based on the individual the appreciation of Banee changes depending on the state of mind of the contemplater.  If Banee is an infinite ocean, the deeper one could dive, the greater the experience they feel.  In the same manner people describe a flower in millions of ways depending on their experience, Nirankar Saroop Banee Jee (ਨਿਰੰਕਾਰ ਸਰੂਪ ਬਾਣੀ ਜੀ) can take on different meanings according to one’s spiritual state.

There are two types of translations. First there are word for word translations that just explain each word’s literal meaning.  This style of translation is used in most Sateeks available today. However, the style in which Bhagat Jee composed these potheean are distinct.  These arth are deeper and are derived from GuruSahib.  They revolve around love(ਭਾਉ) and devotion(ਭਗਤੀ ) to GuruSahib.   Many translations are given with more than one meaning based on different perspectives.

The style of these Arth are written with the utmost respect for Gurusahib in mind.  When referring to GuruSahib everything is written in plural form.  Just like in Punjabi subculture a  loyal wife has the utmost respect and honour for her husband (ਪਤਿਵ੍ਰਤਾ) and she speaks in plural form.  In GuruGranth Sahib Jee, much of the banee is composed as if Vaheguru Jee is our metaphorical husband.

ਮੈ ਕਾਮਣਿ; ਮੇਰਾ ਕੰਤੁ ਕਰਤਾਰੁ ॥

I am the soul bride and my Husband Lord is the Creator of the universe.

Gurbani is not under grammaticalical boundaries,  it is free and self prevading.   Trying to add grammar according to one’s own intelligence is a big mistake.

ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ॥

If anyone speaks disrespectfully towards Gurbani Guru Ji,  they shall be known as the greatest of fools

If people say Banee is bound by grammar, than banee is considered small.  But Gurusahib writes that

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥

 

Example of Arth:

To give an example in Bhagat Fareed Sahib Jee’s saloks (ਅੰਗ1380), the translations that are normally done are vague.  The common translations are as follows:

ਫਰੀਦਾ ਰਤੀ ਰਤੁ ਨ ਨਿਕਲੈ ਜੇ ਤਨੁ ਚੀਰੈ ਕੋਇ॥

Bhagat Fareed Sahib Jee says, those who are imbued with God would not drop a single ounce of blood when their bodies are physically cut.

ਜੋ ਤਨ ਰਤੇ. ਰਬ ਸਿਉ; ਤਿਨ ਤਨਿ. ਰਤੁ ਨ ਹੋਇ॥੫੧॥

Because those bodies who are imbued with God contain no blood.

The translations are seen to be vague because all bodies have blood.  Just like all Shaheeds of the sikh panth, their bodies are still human to deny that their blood spilled would be flat you mythological storytelling.  To combat this dilemma, the same Banee can be seen in a different light with Bhagat Jaswant Singh Jee’s arth.

ਰਤੁ spoken softly translates into love

ਰੱਤ spoken with emphasis (ੱ) means blood.

ਫਰੀਦਾ. ਰਤੀ ਰਤੁ ਨ ਨਿਕਲੈ; ਜੇ ਤਨੁ ਚੀਰੈ ਕੋਇ॥

Bhagat (ਫਰੀਦਾ.)Fareed Sahib Jee according to ਸੰਤ ਅਨੰਤਹਿ; ਅੰਤਰੁ ਨਾਹੀ॥ are describing the spiritual state of those who are imbued with God: (ਜੇ)If (ਕੋਇ)someone tries to (ਤਨੁ)physically (ਚੀਰੈ)cut or torture these Gursevaks or offer them wealth and fame.  Since they are  merged in WaheguruJi (ਨ)Not even a (ਰਤੀ )miniscule amount of their (ਰਤੁ)love will (ਨਿਕਲੈ)depart from their body

ਰੱਤੇ ਰੱਬ . ਰਤੁ ਪੋਲਾ- ਜੋ ਤਨ ਰਤੇ. ਰਬ ਸਿਉ; ਤਿਨ ਤਨਿ. ਰਤੁ ਨ ਹੋਇ॥੫੧॥

This is due to the fact that (ਜੋ )those (ਤਨ)bodies that are (ਰਤੇ)imbued (ਸਿਉ)in the deep colours of (ਰਬ) God, (ਹੋਇ) have (ਨ) no (ਰਤੁ )love of attachment for (ਤਿਨ)their (ਤਨਿ)physical bodies.  When one is deeply engrossed in this love for Waheguru, they, like Bhai Mati Daas Jee sacrifice their body in an instant without second thought.