SGGS pp 142-144 Vaar Majh Pauris 10-14

SGGS pp 142-144 Vaar Majh Paurris 10-14

Note: Human birth is an opportunity for the soul to merge with the Creator. For this, it needs to overcome vices, which do not let it go on the path to God. Those who remember and obey God’s commands get cross the world ocean of vices, have peace in life, and unite with God after death. This is the subject of the first Slok below.

ਮ: ੧ ਸਲੋਕੁ ॥ ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥

Mėhlā 1 salok   Sojīvi▫ā jis man vasi▫ā so▫e   Nānak avar na jīvai ko▫e

Prologue of the first Guru. (So) that person (jeeviaa = lives) has the strength to overcome vices, in (jis-u) whose (man-i) mind commands of (soey = that) God (vasiaa) abide. None (avar-u) other who does not obey Naam/Divine commands (jeevai) lives, i.e. s/he succumbs to vices.

ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥

Je jīvai paṯ lathī jā▫e   Sabẖ harām jeṯā kicẖẖ kẖā▫e

(Jey) if one (jeevai) lives with (pat-i) honour (lathee jaaey = removed) lost; then whatever s/he (khaaey = eats) gets is (haram-u) immoral/dishonest, i.e. support from someone at the cost of one’s dignity is demeaning.

ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥ ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥

Rāj rang māl rang   Rang raṯā nacẖai nang

One who displays (rang-u) show (raaj-i = rule) of authority or (maal-i) of wealth (nachai) dances (nang-u) naked, i.e. makes vulgar display.

ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥

Nānak ṯẖagi▫ā muṯẖā jā▫e   viṇ nāvai paṯ ga▫i▫ā gavā▫e ||1||

Says Guru Nanak: Such a person is (tthagiaa) cheated and (muttha jaaey) robbed, i.e. is misled to believe these pleasures are forever. (Vin-u = without) by not obeying (naavai) Naam/Divine commands, one (gavaaey) loses (pat-i) honour here and (jaaey = going) on reaching Divine court, i.e. denied union with God. 1.

ਮ: ੧ ॥ ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥ ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥

Mėhlā 1   Ki▫ā kẖāḏẖai ki▫ā paiḏẖai ho▫e   Jā man nāhī sacẖā so▫e

Prologue by the first Guru. (Kiaa hoey = what happens?) lasting peace is not attained (khaadhai) by eating good food and (paidhai) wearing good clothes, i.e. one may have comforts in life, but (ja) if (soey = that) the (sachaa) Eternal Almighty is not (man-i) in mind, i.e. is Divine commands are not obeyed – then one is not at peace in life, loses and honour in Divine court.

ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥ ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥

Ki▫ā mevā ki▫ā gẖi▫o guṛ miṯẖāki▫ā maiḏā ki▫ā mās   Ki▫ā kapaṛ ki▫ā sej sukẖālī kījėh bẖog bilās

(Kiaa) so what if one enjoys (meyva) fruits, (ghiau = ghee) butter, (guru = molasses) sugar (mitthaa) sweets, bead of (maida) refined flour and (maas-u) meat.

So what if one wears good (kaparr-u) dress, has (sukhaali) comfortable bed and (keejah-i) does/enjoys (bhog bilaas) sensual pleasures.

ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥

Ki▫ā laskar ki▫ā neb kẖavāsī āvai mahlī vās   Nānak sacẖe nām viṇ sabẖe tol viṇās ||2||

(Kiaa) so what if the king has (lascar) armies, (neyb) assistants, (khavaasee) servants and (aavai) gets to (vaas-u) live (mahlee) in palaces.  

Says Guru Nanak: (Sabhey) all these (ttol) status symbols (vinaas-u) are destroyed/left behind on death and one suffers/not united with God (vin-u) without obedience to Naam/commands of (sachey) the Eternal. 3.

ਪਵੜੀ ॥ ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥ ਮਹੁਰਾ ਹੋਵੈ ਹਥਿ ਮਰੀਐ ਚਖੀਐ ॥

Pavṛī   Jāṯī ḏai ki▫ā hath sacẖ parkẖī▫ai   Mahurā hovai hath marī▫ai cẖakẖī▫ai

(Pavrri) stanza by the first Guru. There is (kiaa = what?) nothing (hath-i) in hands of (jaati) caste/status, one is (parkheeai) is evaluated for obedience to (sach-u = truth) Naam/Divine commands.

If one (hovai) has (mahuraa) poison (hath-i) in hand, s/he (mareeai) dies it (chakheeai) by consuming, i.e. God punishes those who misuse authority.

ਸਚੇ ਕੀ ਸਿਰਕਾਰ ਜੁਗੁ ਜੁਗੁ ਜਾਣੀਐ ॥ ਹੁਕਮੁ ਮੰਨੇ ਸਿਰਦਾਰੁ ਦਰਿ ਦੀਬਾਣੀਐ ॥

Sacẖe kī sirkār jug jug jāṇī▫ai  Hukam manne sirḏār ḏar ḏībāṇī▫ai

(Sirkaar = rule) commands (ki) of (sachey) the Eternal (hoey) are (jaaneeai = to be known) to be obeyed (jug-u jug-u = all ages) at every stage of life. One who (ma’nney) obeys (hukam-u) Divine commands gets (sirdaar-u = high status) honour at the metaphoric (dar-i) court (deebaaneeai = of master of the court) of the Almighty.

ਫੁਰਮਾਨੀ ਹੈ ਕਾਰ ਖਸਮਿ ਪਠਾਇਆ ॥ ਤਬਲਬਾਜ ਬੀਚਾਰ ਸਬਦਿ ਸੁਣਾਇਆ ॥

Furmānī hai kār kẖasam paṯẖā▫i▫ā   Ŧabalbāj bīcẖār sabaḏsuṇā▫i▫ā

The creatures are (patthaaia) sent to the world (kasam-i) by the Master with (furmaani hai) orders on (kaar) with assigned tasks. This is like one dancing to music (sunaaiaa = caused to hear) played (tabalbaaj) the drummer, i.e. the guru provides guidance to (beechaar-u) reflect (sabad-i = word) on Divine commands.

ਇਕਿ ਹੋਏ ਅਸਵਾਰ ਇਕਨਾ ਸਾਖਤੀ ॥ ਇਕਨੀ ਬਧੇ ਭਾਰ ਇਕਨਾ ਤਾਖਤੀ ॥੧੦॥

Ik ho▫e asvār iknā sākẖ▫ṯī   Iknī baḏẖe bẖār iknā ṯākẖ▫ṯī ||10||

Based on obedience to Naam or not, (ik-i) some (hoey asvaar) mount the horses and (ikna) some (saakhti) put the saddles, i.e. those who obey Naam, receive honour while the others do not.

(Iknee) some (badhey) pack/carry (bhaar) loads, i.e. are weighed down by vices, unable to unite with God, while (ikna) some sit on (taakhti) the throne with God. 10.

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Note: A flourmill converts grains like wheat to flour by grinding between two millstones with the lower fixed and the upper revolving on an axle. Whereas all grains that come between the millstones are ground, those close to the axle are not. The Slok below uses this as a metaphor to convey that those who are close to God do not fall prey to vices and do not suffer.

ਸਲੋਕੁ ਮ: ੧ ॥ ਜਾ ਪਕਾ ਤਾ ਕਟਿਆ ਰਹੀ ਸੁ ਪਲਰਿ ਵਾੜਿ ॥ ਸਣੁ ਕੀਸਾਰਾ ਚਿਥਿਆ ਕਣੁ ਲਇਆ ਤਨੁ ਝਾੜਿ ॥ ਦੁਇ ਪੁੜ ਚਕੀ ਜੋੜਿ ਕੈ ਪੀਸਣ ਆਇ ਬਹਿਠੁ ॥ ਜੋ ਦਰਿ ਰਹੇ ਸੁ ਉਬਰੇ ਨਾਨਕ ਅਜਬੁ ਡਿਠੁ ॥੧॥

Salok mėhlā 1   Jā pakā ṯā kati▫ā rahī so palar vāṛ   Saṇ kīsārā cẖithi▫ā kaṇ la▫i▫ā ṯan jẖāṛ   Ḏu▫e puṛcẖakī joṛ kai pīsaṇ ā▫e bahiṯẖ   Jo ḏar rahe so ubre Nānak ajab diṯẖ ||1||

Slok of the first Guru (ja) when the crop is (pakiaa) ripe, (ta) then it is cut while the (palar-i) stubble and (vaarr-i) hedge (rahee) remain on the field; it is (chithia) threshed (san-u) with (keesaara) bristled ears and (kan-u) the grain is (laiaa jhaarr-i) separated by winnowing.

Then (duey) the two (purr) millstones of (chakee) the grinding machine (jorr-i kai) are put together the grinder (aaey) comes and sits (bahitth-u) to grind/the grinding machine is started.

A (ajab-u) wondrous thing (ditth-u) is seen; the grains which are (dar-i = at home) near the axle (ubrey) are saved from being ground. 1.

Message: Those closed to/in remembrance of God do not suffer.

Page 143

ਮ: ੧ ॥ ਵੇਖੁ ਜਿ ਮਿਠਾ ਕਟਿਆ ਕਟਿ ਕੁਟਿ ਬਧਾ ਪਾਇ ॥ ਖੁੰਢਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਦੇਨਿ ਸੁ ਮਲ ਸਜਾਇ ॥ ਰਸੁ ਕਸੁ ਟਟਰਿ ਪਾਈਐ ਤਪੈ ਤੈ ਵਿਲਲਾਇ ॥ ਭੀ ਸੋ ਫੋਗੁ ਸਮਾਲੀਐ ਦਿਚੈ ਅਗਿ ਜਾਲਾਇ ॥

Mėhlā 1   vekẖ jė miṯẖā kati▫ā kat kut baḏẖā pā▫e   Kẖundẖā anḏar rakẖ kai ḏen so mal sajā▫e   ras tatar pā▫ī▫ai ṯapai ṯai villā▫e   Bẖī so fog samālī▫ai ḏicẖai ag jālā▫e

Prologue of the first Guru. (Veykh-u) look (j-i) what happens to (mitthaa = sweet) the sugarcane; it is (kattiaa) cut from the field, (kutt-i kutt-i = pruned) cleaned and (badhaa) bundles made.

It is next (rakh-i kai) put (andar-i= in) between rollers of the crushing machine and crushed as if (dey-i) being given (sajaaey) punishment by (mal-u) strong enemy.

(Ras-u) the juice (kas-u) taken out is (paaeeai) put (ttattar-i) in the cauldron for boiling it (tapai) is heated (tai) and (vil-laaey) agonises/boils.

(Bhi) even (phog-u) the squeezed remains (samaaleeai) are gathered and (dichai jaalaaey) burnt (ag-i) in fire under the cauldron.

ਨਾਨਕ ਮਿਠੈ ਪਤਰੀਐ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥੨॥

Nānak miṯẖai paṯrī▫ai vekẖhu lokā ā▫e ||2||

O (lokaa) people (aaey) come and (veykhah-u) see what happens to (mitthai = sweet) the good-intentioned people in the world; they are (patreeai) they suffer for benefit of others, says Guru Nanak. 2.

ਪਵੜੀ ॥ ਇਕਨਾ ਮਰਣੁ ਨ ਚਿਤਿ ਆਸ ਘਣੇਰਿਆ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਨਿਤ ਕਿਸੈ ਨ ਕੇਰਿਆ ॥ ਆਪਨੜੈ ਮਨਿ ਚਿਤਿ ਕਹਨਿ ਚੰਗੇਰਿਆ ॥ ਜਮਰਾਜੈ ਨਿਤ ਨਿਤ ਮਨਮੁਖ ਹੇਰਿਆ ॥

Pavṛī   Iknā maraṇ na cẖiṯ ās gẖaṇeri▫ā   Mar mar jamėh niṯ kisai na keri▫ā   Āpnaṛai man cẖiṯ kahan cẖangeri▫ā Jamrājai niṯ niṯ manmukẖ heri▫ā

(Paurri) stanza by the first Guru. (Ikna) some persons have (ghaneyreeaa) more and more (aas) wishes for transitory gains/pleasures and (maran-u) death does not come to their (chit-u) consciousness, i.e. they do not obey Naam/Divine commands which can save from tribulations in life and from rebirth after death.

They (nit) ever (mar-i mar-i = keep dying) commit vices and (ja’mmah-i = born) coming out of them; they are of no use/help (keyriaa) for (kisai) anyone.

But in their (aapnarrai) own (man-i) mind and (chit-i) heart they (kahan-i) call themselves (changeyriaa) good/virtuous.

Such people (manmukh = self-willed) go their own way and do not obey Naam/Divine commands; they are (nit nit) forever (heyriaa) eyed (jamraajai) by Divine justice, i.e. suffer here and in the hereafter.

ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥ ਬਧੇ ਕਰਨਿ ਸਲਾਮ ਖਸਮ ਨ ਭਾਣਿਆ ॥ ਸਚੁ ਮਿਲੈ ਮੁਖਿ ਨਾਮੁ ਸਾਹਿਬ ਭਾਵਸੀ ॥ ਕਰਸਨਿ ਤਖਤਿ ਸਲਾਮੁ ਲਿਖਿਆ ਪਾਵਸੀ ॥੧੧॥

Manmukẖ lūṇ hārām ki▫ā na jāṇi▫ā   Baḏẖe karan salām kẖasam na bẖāṇi▫ā  Sacẖ milai mukẖ nām sāhib bẖāvsī  Karsan ṯakẖaṯ salām likẖi▫ā pāvsī ||11||

Such (manmukh) self-willed persons are (loon = salt, haaraam = unfaithful) do not (jaaiaa) acknowledge what the Creator (kiaa) has done for them.

They (karan-i) do (salaam) salute, i.e. prey, when (badhey = bound) in trouble and are not (bhaaniaa) liked (khasam-i) by the Master.

(Sahib) the Master (bhaavsee) likes those who have (naam) Divine virtues (mukh-i) from the mouth and live by them; they (milai) find (sach-u) the Eternal.

Every one (karsan-i) does (salaam-u) salute to (takhat-i = to the throne) the one in authority, i.e. people pray when in need, but one (paavsi) gets according to (likhia = written) according to their deeds, i.e. as deserved. 11.

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ਮ: ੧ ਸਲੋਕੁ ॥ ਮਛੀ ਤਾਰੂ ਕਿਆ ਕਰੇ ਪੰਖੀ ਕਿਆ ਆਕਾਸੁ ॥ ਪਥਰ ਪਾਲਾ ਕਿਆ ਕਰੇ ਖੁਸਰੇ ਕਿਆ ਘਰ ਵਾਸੁ ॥

Mėhlā 1 salok Macẖẖī ṯārū ki▫ā kare pankẖī ki▫ā ākās   Pathar pālā ki▫ā kare kẖusre ki▫ā gẖar vās

Prologue by the first Guru. (Taaroo) the deep sea can (karey) do (kiaa = what?) nothing, i.e. does not deter, (machhee) the fish; or (akaas-u) sky deter (pankhee) the bird – because they are used to them.

(Paalaa) cold can (karey) do (kiaa = what?) nothing to (pathar) the stone – it is used to it; (khusrey) a eunuch has (kiaa = what?) no attraction for (ghar) house of (vaas-u) residence, for it does not have a family.

ਕੁਤੇ ਚੰਦਨੁ ਲਾਈਐ ਭੀ ਸੋ ਕੁਤੀ ਧਾਤੁ ॥ ਬੋਲਾ ਜੇ ਸਮਝਾਈਐ ਪੜੀਅਹਿ ਸਿੰਮ੍ਰਿਤਿ ਪਾਠ ॥

Kuṯe cẖanḏan lā▫ī▫ai bẖī so kuṯī ḏẖāṯ   Bolā je samjā▫ī▫ai paṛī▫ah simriṯ pāṯẖ

If (chandan-u) sandalwood paste (laaeeai) is applied on (kutey) a dog (so) it (bhi) still retains (dhaat-u) nature (kutee) of a dog.

(Jey) if one tries to (samjhaaeeai) tell something or (parreeah-i) read (paatth) text of (si’mmrit-i) scriptures to (bola) a deaf, s/he cannot hear.  

ਅੰਧਾ ਚਾਨਣਿ ਰਖੀਐ ਦੀਵੇ ਬਲਹਿ ਪਚਾਸ ॥ ਚਉਣੇ ਸੁਇਨਾ ਪਾਈਐ ਚੁਣਿ ਚੁਣਿ ਖਾਵੈ ਘਾਸੁ ॥

Anḏẖā cẖānaṇ rakẖī▫aiḏīve balėh pacẖās   Cẖa▫uṇe su▫inā pā▫ī▫ai cẖuṇ cẖuṇ kẖāvai gẖās

(Andha) a blind person (rakheeai) is placed (chaanan-i) in light of (pachaas) fifty (deevey) lamps are (balah-i) have been lit, s/he cannot see.

If (suina) gold is (paaeeai) is placed in front of (chauney) a cow, it (chun-i chun-i) picks out and (khaavai) eats (ghaas-u) grass.

ਲੋਹਾ ਮਾਰਣਿ ਪਾਈਐ ਢਹੈ ਨ ਹੋਇ ਕਪਾਸ ॥ ਨਾਨਕ ਮੂਰਖ ਏਹਿ ਗੁਣ ਬੋਲੇ ਸਦਾ ਵਿਣਾਸੁ ॥੧॥

Lohā māraṇ pā▫ī▫ai dẖahai na ho▫e kapās   Nānak mūrakẖ ehi guṇ bole saḏā viṇās ||1||

If (lohaa) iron is (paaeeai) put (maaran-i) in a furnace it does not (ddhahai) soften to (hoey) become like (kapaas) cotton, i.e. becomes hard again on cooling.
Similarly, (eyh-i) this is (gun) the nature of (moorakh) foolish person; whatever one (boley) says is (sadaa) ever (hoey = is, vinaas-u = destroyed) wasted, says Guru Nanak. 1.

Message: The innate nature of creatures does not change.

Note: The next Slok shows how to keep things in proper state or to make amends made to situations gone wrong.

ਮ: ੧ ॥ ਕੈਹਾ ਕੰਚਨੁ ਤੁਟੈ ਸਾਰੁ ॥ ਅਗਨੀ ਗੰਢੁ ਪਾਏ ਲੋਹਾਰੁ ॥ ਗੋਰੀ ਸੇਤੀ ਤੁਟੈ ਭਤਾਰੁ ॥ ਪੁਤੀਂ ਗੰਢੁ ਪਵੈ ਸੰਸਾਰਿ ॥

Mėhlā 1   Kaihā kancẖan ṯutai sār   Agnī gandẖ pā▫e lohār   Gorī seṯī ṯutai bẖaṯār   Puṯīʼn gandẖ pavai sansār

Prologue of the first Guru. If an item of metal like (kaihaa) bronze, (kanchan-u) gold or (saar-u) iron breaks, (lohaar-u = ironsmith) the metal-smith puts it in (agni) fire to (ganddh-u paaey) join.

If relationship between (gori = woman) wife and (bhataar) husband (tuttai) breaks they (ganddh-u pavai = joined) are united through the (putee’n = sons) children and (sansaar-i = in the world) they live as family.

ਰਾਜਾ ਮੰਗੈ ਦਿਤੈ ਗੰਢੁ ਪਾਇ ॥ ਭੁਖਿਆ ਗੰਢੁ ਪਵੈ ਜਾ ਖਾਇ ॥

Rājā mangai ḏiṯai gandẖ pā▫e   Bẖukẖi▫ā gandẖ pavai jā kẖā▫e

The bond between the (raaja = king) the government and the people is maintained by (ditai) paying taxes as (mangai) asked/applicable. The state of a (bhukhia) hungry person (ganddh-u pavai) is repaired/restored (ja) when she (khaaey) eats.

ਕਾਲਾ ਗੰਢੁ ਨਦੀਆ ਮੀਹ ਝੋਲ ॥ ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ ॥ ਬੇਦਾ ਗੰਢੁ ਬੋਲੇ ਸਚੁ ਕੋਇ ॥ ਮੁਇਆ ਗੰਢੁ ਨੇਕੀ ਸਤੁ ਹੋਇ ॥

Kālā gandẖ naḏī▫ā mīh jẖol Gandẖ parīṯī miṯẖe bol   Beḏā gandẖ bole sacẖ ko▫e   Mu▫i▫ā gandẖ nekī saṯ ho▫e

A (kaal) famine situation is (ganddh-u = joint) ameliorated by (jhol) plenty of (meeh) rain that makes (nadeeaa) the rivers flow.

(Ganddh-u) the bond of (preetee) love is maintained through (mitthey = sweet, bol = words) sweet talk/amiable conduct.

(Ganddh-u) the bond with the scriptures is maintained when (koey) someone (boley) speaks (sach-u) the truth – about following them.

(Ganddh-u) connection/remembrance of (muiaa) the dead with people is maintained by their (neykee) good deeds and (sat-u) truthful living, i.e. sharing with others maintain the bond through remembrance even after death.

ਏਤੁ ਗੰਢਿ ਵਰਤੈ ਸੰਸਾਰੁ ॥ ਮੂਰਖ ਗੰਢੁ ਪਵੈ ਮੁਹਿ ਮਾਰ ॥ ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥ ਸਿਫਤੀ ਗੰਢੁ ਪਵੈ ਦਰਬਾਰਿ ॥੨॥

Ėṯ gandẖ varṯai sansār   Mūrakẖ gandẖ pavai muhi mār   Nānak ākẖai ehu bīcẖār   Sifṯī gandẖ pavai ḏarbār ||2||

(Sansaar-u) the world/creatures (vartai) conduct themselves by (eyt-u) such (ganddh-i) association of positive and negative. (Moorakh) foolish persons (ganddh-u pavai = joined) are reformed on (pavai) receiving (maar = hit, muh-i = on the face) punishment.

Guru Nanak (aakhai = says) expresses (eyh-u) this (beechaar-u) considered view, that (ganddh-u) union with (darbaar-i = court) the Almighty (pavai) comes with (siftee = virtues) praising and emulating Divine virtues. 2.

ਪਉੜੀ ॥ ਆਪੇ ਕੁਦਰਤਿ ਸਾਜਿ ਕੈ ਆਪੇ ਕਰੇ ਬੀਚਾਰੁ ॥ ਇਕਿ ਖੋਟੇ ਇਕਿ ਖਰੇ ਆਪੇ ਪਰਖਣਹਾਰੁ ॥

Pa▫oṛī   Āpe kuḏraṯ sāj kai āpe kare bīcẖār   Ik kẖote ik kẖare āpe parkẖaṇhār

(Kudrat-i = world) with Divine powers, (aapey = self) the Creator (saaj-i kai) creates the creatures with assigned roles, and (karey = does, beechaar-u = consideration) watches/evaluates their performance. (Ik-i = one type) some are found (khottey = counterfeit) insincere and some (kharey) genuine by (aapey = self) the Almighty (parkhanhaar-u) evaluator.

ਖਰੇ ਖਜਾਨੈ ਪਾਈਅਹਿ ਖੋਟੇ ਸਟੀਅਹਿ ਬਾਹਰ ਵਾਰਿ ॥ ਖੋਟੇ ਸਚੀ ਦਰਗਹ ਸੁਟੀਅਹਿ ਕਿਸੁ ਆਗੈ ਕਰਹਿ ਪੁਕਾਰ ॥

Kẖare kẖajānai pā▫ī▫ah kẖote satī▫ah bāhar vār   Kẖote sacẖī ḏargėh sutī▫ah kis āgai karahi pukār

God’s court is like (khajaanai) the government treasury where (kharey) the genuine currency is accepted and (khottey) the counterfeit ones (satteeah-i) are thrown (baaharvaar-i) out/rejected, i.e. those who sincerely obey the Almighty are accepted for union while the insincere ones are rejected.

Since this decision of (sutteeah-i = thrown) rejection of (khottey) the counterfeit is taken at the (sachi dargah) Divine Court, above which there is none other, there is (kis-u = whom? aagai = before) nowhere (karah-i = make, pukaar = entreaty) to appeal.

ਸਤਿਗੁਰ ਪਿਛੈ ਭਜਿ ਪਵਹਿ ਏਹਾ ਕਰਣੀ ਸਾਰੁ ॥ ਸਤਿਗੁਰੁ ਖੋਟਿਅਹੁ ਖਰੇ ਕਰੇ ਸਬਦਿ ਸਵਾਰਣਹਾਰੁ ॥

Saṯgur picẖẖai bẖaj pavėh ehā karṇī sār Saṯgur kẖoti▫ahu kẖare kare sabaḏ savāraṇhār

(Eyha) this is (sar-u) sublime (karnee = doing) practice; one should (bhaj-i pavai = fall) submit (aaga- = before) to, teachings of (satigur) the true guru.

(Satigur-u) the true guru (karey) makes (kharey) genuine (khottiah-u) of the counterfeit; he (savaanaha-u) transforms (sabad-i = with the word) by guiding to obey Divine commands.

ਸਚੀ ਦਰਗਹ ਮੰਨੀਅਨਿ ਗੁਰ ਕੈ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਗਣਤ ਤਿਨਾ ਦੀ ਕੋ ਕਿਆ ਕਰੇ ਜੋ ਆਪਿ ਬਖਸੇ ਕਰਤਾਰਿ ॥੧੨॥

Sacẖī ḏargėh mannī▫an gur kai parem pi▫ār   Gaṇaṯ ṯinā ḏī ko ki▫ā kare jo āp bakẖse karṯār ||12||

They are then (ma’nnian-i) accepted (sachee) in Divine (dargah) court through (preym piaar-i) through love/obedience (kai) of (guru) the guru.

(Ko) anyone (karey = do, kiaa = what?) can do no (ganat = count) evaluation of those (jo) who (bakhsey) are bestowed grace (kartaar-i) by the Creator – by leading to the guru and obeying Divine commands. 12.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਹਮ ਜੇਰ ਜਿਮੀ ਦੁਨੀਆ ਪੀਰਾ ਮਸਾਇਕਾ ਰਾਇਆ ॥ ਮੇ ਰਵਦਿ ਬਾਦਿਸਾਹਾ ਅਫਜੂ ਖੁਦਾਇ ॥ ਏਕ ਤੂਹੀ ਏਕ ਤੁਹੀ ॥੧॥

Salok mėhlā 1   Ham jer jimī ḏunī▫ā pīrā masā▫ikā rā▫i▫ā   Me ravaḏ bāḏisāhā afjū kẖuḏā▫e   Ėk ṯūhī ekṯuhī ||1||

Prologue of the first Guru. (Ham) all (peera) gurus/preceptors, (masaaika = plural of Sheikh) leaders with religious and secular authority, (raaia) rulers in (duneeaa) the world, die and (jeyr = go under, jimi = ground) are buried. (Baadsaaha) the kings also (mey ravad-i) go; (khudaaey) God alone (afjoo) shall remain; (toohee) You (eyk) alone O God, You (eyk tuhee) alone are eternal. 1.

ਮ: ੧ ॥ ਨ ਦੇਵ ਦਾਨਵਾ ਨਰਾ ॥ ਨ ਸਿਧ ਸਾਧਿਕਾ ਧਰਾ ॥ ਅਸਤਿ ਏਕ ਦਿਗਰਿ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੨॥

Mėhlā 1   Na ḏev ḏānvā narā   Na siḏẖ sāḏẖikā ḏẖarā   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||2||

Prologue of the first Guru. Neither (deyv) the gods, (daanva) demons nor (naraa) humans.

Neither (sidh) the accomplished saints nor (sadh) seekers (dharaa) on the earth shall remain. There (ast-i) is only (eyk) One who lasts, (digar kuee = who else?) none other; (tuee) You (eyk) alone o God, You alone are eternal. 2

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ਮ: ੧ ॥ ਨ ਦਾਦੇ ਦਿਹੰਦ ਆਦਮੀ ॥ ਨ ਸਪਤ ਜੇਰ ਜਿਮੀ ॥ ਅਸਤਿ ਏਕ ਦਿਗਰਿ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੩॥

Mėhlā 1   Na ḏāḏe ḏihanḏ āḏmī   Na sapaṯ jer jimī   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||3||

Prologue of the first Guru. Neither, (Daadey dahind) praiseworthy (aadmi) men/women, nor those in (sapat) seven regions (jeyr) below (jimi) the earth shall last. There (ast-i) is only (eyk) One who lasts, (digar kuee = who else?) none other; (tuee) you (eyk) alone O God, You alone are eternal. 3.

ਮ: ੧ ॥ ਨ ਸੂਰ ਸਸਿ ਮੰਡਲੋ ॥ ਨ ਸਪਤ ਦੀਪ ਨਹ ਜਲੋ ॥ ਅੰਨ ਪਉਣ ਥਿਰੁ ਨ ਕੁਈ ॥ ਏਕੁ ਤੁਈ ਏਕੁ ਤੁਈ ॥੪॥

Mėhlā 1   Na sūr sas mandlo   Na sapaṯ ḏīp nah jalo   Ann pa▫uṇ thir na ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||4||

Prologue of the first Guru. Neither (sas-i) the moon, (soor) sun, (manddlo) galaxies; nor (sapat) the seven (deep = islands) continents nor (jalo = water) oceans.

(A’nn) grains and (paun) air; (na kuee) none of these (thir-u = stable) is forever. O God You alone are eternal, (digar kuee = who else?) none other; (tuee) You (eyk) alone O God, You alone are eternal.  4.

ਮ: ੧ ॥ ਨ ਰਿਜਕੁ ਦਸਤ ਆ ਕਸੇ ॥ ਹਮਾ ਰਾ ਏਕੁ ਆਸ ਵਸੇ ॥ ਅਸਤਿ ਏਕੁ ਦਿਗਰ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕੁ ਤੁਈ ॥੫॥

Mėhlā 1 Na rijak ḏasaṯ ā kase   Hamā rā ek ās vase   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||5||

Prologue of the first Guru. (Rijak-u) the wherewithal is not in (dast) the hands of (aa kassey) any person.

(Aas) final hope (hamaa ra) of all creatures (vasey) rests on (eyk-u) the One Almighty.

There (ast-i) is (eyk-u) only One, (digar kuee = who else?) none other. (Tuee) You (eyk) alone O God, You alone are eternal. 5.

ਮ: ੧ ॥ ਪਰੰਦਏ ਨ ਗਿਰਾਹ ਜਰ ॥ ਦਰਖਤ ਆਬ ਆਸ ਕਰ ॥ ਦਿਹੰਦ ਸੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੬॥

Mėhlā 1   Paranḏae na girāh jar   Ḏarkẖaṯ āb ās kar   Ḏihanḏ su▫ī   Ėk ṯu▫ī ek ṯu▫ī ||6||

Prologue of the first Guru. (Prandaey) the birds do not (girah) store (jar/zar) money; (drakhat) the plants live (kar aas) with the hope of getting (aab) water.

And (suee = that one) God (dihand) provides to them.

O God You alone are the hope of all (tuee) You (eyk) You alone O God, You alone are eternal. 6.

ਮ: ੧ ॥ ਨਾਨਕ ਲਿਲਾਰਿ ਲਿਖਿਆ ਸੋਇ ॥ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥ ਕਲਾ ਧਰੈ ਹਿਰੈ ਸੁਈ ॥ ਏਕੁ ਤੁਈ ਏਕੁ ਤੁਈ ॥੭॥

Mėhlā 1   Nānak lilār likẖi▫ā so▫e   Met na sākai ko▫e   Kalā ḏẖarai hirai su▫ī   Ėk ṯu▫ī ek ṯu▫ī ||7||

Prologue of the first Guru. Whatever is (likhia) written (lilaar-i = on the forehead) destiny based on deeds, (soey) that happens.

(Na koey) no one (saakai) can (meytt-i) erase that.

(Suee = that one) the Creator (dharai = places) gives (kalaa = skill) ability/life and (hirai) takes away.

(Tuee) You (eyk) alone O God, you alone are eternal. 7.

ਪਉੜੀ ॥ ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਸਚੁ ਪਛਾਣਿਆ ॥ ਸਚੁ ਤੇਰਾ ਦਰਬਾਰੁ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਿ ਸਚਿ ਸਮਾਣਿਆ ॥

Pa▫oṛī   Sacẖā ṯerā hukam gurmukẖ jāṇi▫ā   Gurmaṯī āp gavā▫e sacẖ pacẖẖāṇi▫ā   Sacẖ ṯerā ḏarbār sabaḏ nīsāṇi▫ā   Sacẖā sabaḏ vīcẖār sacẖ samāṇi▫ā

(Paurri) stanza by the first Guru. O Almighty, (teyra) Your (hukam) commands – given to the soul – are (sachaa = true) inviolable – but forgotten – they are (jaaniaa) known/understood (gurmukh-i) with the guru’s guidance.

One who (gavaaey = loses) sheds (aap-u = self) ego (gurmatee) with the guru’s guidance (pachhaaniaa) recognises (sach-u = truth) Naam/Divine commands within.

(Teyra) Your (darbaar-u = court) justice is (sachaa) true/fair based on (neesaaniaa = sign) evidence of obeying (sabad-u = word) Divine commands.

One who (veechaar-i) reflects on/pays attention to (sachaa) the inviolable (sabad-u) Naam/Divine commands, (samaaniaa) merges (sach-i) in the Eternal.

ਮਨਮੁਖ ਸਦਾ ਕੂੜਿਆਰ ਭਰਮਿ ਭੁਲਾਣਿਆ ॥ ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਸਾਦੁ ਨ ਜਾਣਿਆ ॥ ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਪਾਇ ਆਵਣ ਜਾਣਿਆ ॥ ਨਾਨਕ ਪਾਰਖੁ ਆਪਿ ਜਿਨਿ ਖੋਟਾ ਖਰਾ ਪਛਾਣਿਆ ॥੧੩॥

Manmukẖ saḏā kūṛi▫ār bẖaram bẖūlāṇi▫ā   vistā anḏar vās sāḏ najāṇi▫ā   viṇ nāvai ḏukẖ pā▫e āvaṇjāṇi▫ā   Nānak pārakẖ āp jin kẖotā kẖarā pacẖẖāṇi▫ā ||13||

On the other hand, (manmukh) self-willed persons do not follow the guru, are (bhulaaniaa) let astray (bharam-i) by delusion but (sadaa) ever (koorriaar-u = false) pretend to be devoted.

Their (vaas-u) abode is (anadar-i) in (visttaa = excrement) dirt/vices and do not (jaaniaa) know (saad-u = taste) the experience of living by Naam.

(Vin-u = without) by ignoring (naavai) Naam they (aaey) suffer (dukh-u) the pain (aavan) coming to Divine court and (jaaniaa = going) being sent back to reincarnate.

(Aap-i = self) the Almighty (paarakh-u = tester) the judge (jin-i) who recognises who is (khotta) counterfeit/impostor and who (kharaa) genuine, says Guru Nanak. 13.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਸੀਹਾ ਬਾਜਾ ਚਰਗਾ ਕੁਹੀਆ ਏਨਾ ਖਵਾਲੇ ਘਾਹ ॥ ਘਾਹੁ ਖਾਨਿ ਤਿਨਾ ਮਾਸੁ ਖਵਾਲੇ ਏਹਿ ਚਲਾਏ ਰਾਹ ॥ ਨਦੀਆ ਵਿਚਿ ਟਿਬੇ ਦੇਖਾਲੇ ਥਲੀ ਕਰੇ ਅਸਗਾਹ ॥

Salok mėhlā 1   Sīhā bājā cẖargā kuhī▫ā enā kẖavāle gẖāh   Gẖāhu kẖān ṯinā mās kẖavāle ehi cẖalā▫e rāh  Naḏī▫ā vicẖ tibe ḏekẖāle thalī kare asgāh

Prologue of the first Guru. (Seeha) lions, (baaja) hawks, (charga) falcons and other (kuheea) hunting birds; God can make (eyna) these to (khavaaley = cause to eat, ghaah = grass) be grass-eaters.

And those which (khaan-i) eat (ghaah-u) grass, causes (tinaa) them to (khavaaley) eat (maas-u) meat; (chalaaey) causes to move on (eyh-i) this (raah) path, i.e. make that their nature.

God can (deykhaaley) show (ttibey) mounds in (nadeeaa) rivers and (karey) make (thalee) land (asgaah = bottomless) deep sea.

ਕੀੜਾ ਥਾਪਿ ਦੇਇ ਪਾਤਿਸਾਹੀ ਲਸਕਰ ਕਰੇ ਸੁਆਹ ॥ ਜੇਤੇ ਜੀਅ ਜੀਵਹਿ ਲੈ ਸਾਹਾ ਜੀਵਾਲੇ ਤਾ ਕਿ ਅਸਾਹ ॥ ਨਾਨਕ ਜਿਉ ਜਿਉ ਸਚੇ ਭਾਵੈ ਤਿਉ ਤਿਉ ਦੇਇ ਗਿਰਾਹ ॥੧॥

Kīṛā thāp ḏe▫e pāṯisāhī laskar kare su▫āh   Jeṯe jī▫a jīvėh lai sāhā jīvāle ṯā kė asāh   Nānak ji▫o ji▫o sacẖe bẖāvai ṯi▫o ṯi▫o ḏe▫e girāh ||1||

God can (thaap-i) install a (keera = worm) a lowly person and (dey-i) give (paatsaahee) kingdom and reduce (laskar) an army to (suaah) ashes.

(Jetey) all (jeea) the creatures (jeevah-i) live by (lai) taking (saha) breaths but if God can keep them alive (asaah) without breathing, (ta) then (k-i = what?) it is no wonder.

 Says Guru Nanak: God (dey-i = gives) provides (girah = morsel of food) wherewithal to the creatures (tiau tiau) that way (jiau jiau) as s/he pleases/is decided (sachey) by the Eternal, i.e. based on their life form. 1.

Message: Arrogant persons can fall and lowly ones can rise.

ਮ: ੧ ॥ ਇਕਿ ਮਾਸਹਾਰੀ ਇਕਿ ਤ੍ਰਿਣੁ ਖਾਹਿ ॥ ਇਕਨਾ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਾਹਿ ॥ ਇਕਿ ਮਿਟੀਆ ਮਹਿ ਮਿਟੀਆ ਖਾਹਿ ॥

Mėhlā 1   Ik māshārī ik ṯariṇ kẖāhi   Iknā cẖẖaṯīh amriṯ pāhi   Ik mitī▫ā mėh mitī▫ā kẖāhi

The Creator has made creatures such that (ik-i) some (maasaahaaree) are meat-eaters and (ik-i) sometimes (khaah-i) eat (trin-u) grass.

And (paah-i) provides (a’mmrit = life giving elixir) tasty food of (chhateeh) thirty six types, i.e. has provided for large variety food to (ikna) to some.

And (ik-i) some/earth worms remain (mah-i) in (mitteeaa) in soil and from (khaah-i) the soil.

ਇਕਿ ਪਉਣ ਸੁਮਾਰੀ ਪਉਣ ਸੁਮਾਰਿ ॥ ਇਕਿ ਨਿਰੰਕਾਰੀ ਨਾਮ ਆਧਾਰਿ ॥ ਜੀਵੈ ਦਾਤਾ ਮਰੈ ਨ ਕੋਇ ॥ ਨਾਨਕ ਮੁਠੇ ਜਾਹਿ ਨਾਹੀ ਮਨਿ ਸੋਇ ॥੨॥

Ik pa▫uṇsumārī pa▫uṇ sumār   Ik nirankārī nām āḏẖār   Jīvai ḏāṯā marai na ko▫e   Nānak muṯẖe jāhi nāhī man so▫e ||2||

(Ik-i) some (sumaaree = appraisers) practitioners of (paun = air) Praanayaam, i.e. breathing exercises (sumaar-i = counting) control (paun) breathing, – as in Hatth yoga, thinking it will lead to God.

(Ik-i) some obey (nirankaree = of the formless) the Formless Master with (naam) Divine virtues and commands as (aadhaar-i) support/guide for life.

(Daataa = giver) the benevolent Creator (jeevai = lives) is Eternal, (koey) anyone who obeys the Almighty does not (marai = die) fall prey to temptations.

Those who do not keep (soey = that one) the One Almighty (man-i) in mind (mutthey jaah-i = are robbed) succumb to temptations, says Guru Nanak. 2.

ਪਉੜੀ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਰਮਿ ਕਮਾਈਐ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਨਾਮੁ ਧਿਆਈਐ ॥ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ਜਨਮੁ ਗਵਾਈਐ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭ ਵਿਸੁ ਪੈਝੈ ਖਾਈਐ ॥

Pa▫oṛī   Pūre gur kī kār karam kamā▫ī▫ai   Gurmaṯī āp gavā▫e nām ḏẖi▫ā▫ī▫ai Ḏūjī kārai lag janam gavā▫ī▫ai   viṇ nāvai sabẖ vis paijẖai kẖā▫ī▫ai

(Paurri) stanza by the first Guru. One (kamaaeeai) carries out (kaar) task/instructions (ki) of (poorey) the perfect guru (karam-i) with Divine grace, i.e. the Almighty leads to the guru.

One (gavaaey = lose) sheds (aap-u = self) ego (gurmatee) with the guru’s guidance and (dhiaaeeai) pays attention to/obeys (naam-u) Naam/Divine commands.

On the contrary, those who (lag-i) engage in (dooji) other (kaarai = task) pursuits (gavaaeeai = lost) waste the opportunity of (janam-u) human birth to unite with the Creator.

(Vin-u) without (naavai) obeying Naam, (sabh) everything one (paijhai) wears and (khaaeeai) eats is (vis-u) poison, i.e. causes craving leading to commit vices.

ਸਚਾ ਸਬਦੁ ਸਾਲਾਹਿ ਸਚਿ ਸਮਾਈਐ ॥ ਵਿਣੁ ਸਤਿਗੁਰੁ ਸੇਵੇ ਨਾਹੀ ਸੁਖਿ ਨਿਵਾਸੁ ਫਿਰਿ ਫਿਰਿ ਆਈਐ ॥

Sacẖā sabaḏ sālāhi sacẖ samā▫ī▫ai   viṇ saṯgur seve nāhī sukẖ nivās fir fir ā▫ī▫ai

(Saalaah-i = praising) by acknowledging and obeying (sachaa) the true/inviolable (sabad-u = word) Naam/Divine commands, one (samaaeeai) remains absorbed in, and finally merges, (sach-i) with the Eternal.

One des (naahi) not get (nivaas-u) abode (sukh-i) of comfort/union with God (vin-u) without (seyvey = serving) obeying (satigur-u) the true guru and (aaeeai = comes) is reborn (ohir-i phir-i) repeatedly.

ਦੁਨੀਆ ਖੋਟੀ ਰਾਸਿ ਕੂੜੁ ਕਮਾਈਐ ॥ ਨਾਨਕ ਸਚੁ ਖਰਾ ਸਾਲਾਹਿ ਪਤਿ ਸਿਉ ਜਾਈਐ ॥੧੪॥

Ḏunī▫ā kẖotī rās kūṛkamā▫ī▫ai   Nānak sacẖ kẖarā sālāhi paṯ si▫o jā▫ī▫ai ||14||

(Duneea) worldly wealth is (khotti = counterfeit) impermanent (raas-i) wealth and one (kamaaeeai) earns (koorr-u = false) transitory wealth with it, i.e. its satisfaction lasts only in life.

(Saalaah-i) praising and emulating (sach-u = true) Divine virtues is (kharaa) genuine wealth; one having it (jaaeeai = goes) gets to Divine presence (siau) with (pat-i) honour, i.e. is honourably united with God, says Guru Nanak. 14.