SGGS pp 144-147, Vaar Majh, Pauris 15-19.

SGGS pp 144-147, Vaar Majh, Pauris 15-19.

ਸਲੋਕੁ ਮ: ੧ ॥ ਤੁਧੁ ਭਾਵੈ ਤਾ ਵਾਵਹਿ ਗਾਵਹਿ ਤੁਧੁ ਭਾਵੈ ਜਲਿ ਨਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵਹਿ ਤਾ ਕਰਹਿ ਬਿਭੂਤਾ ਸਿੰਙੀ ਨਾਦੁ ਵਜਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਪੜਹਿ ਕਤੇਬਾ ਮੁਲਾ ਸੇਖ ਕਹਾਵਹਿ ॥

Salok mėhlā 1   Ŧuḏẖ bẖāvai ṯā vāvėh gāvahi ṯuḏẖ bẖāvai jal nāvėh   Jā ṯuḏẖ bẖāvėh ṯā karahi bibẖūṯāsińī nāḏ vajāvah   Jā ṯuḏẖ bẖāvai ṯā paṛėh kaṯebā mulā sekẖ kahāvėh

Prologue of the fist Guru. O Almighty, (bhaavai = pleases, tudh-u = you) when You so motivate, (ta) then:

 Some (vaavah-i) play musical instruments and (gaavah-i) sing; some (naavah-i) bathe (jal-i) in water – at holy places.

The yogis (karah-i) smear their bodies with (bibhoota) ash and (vajaavah-i) play their (singnee) musical instrument.

Those of Semitic faiths (parrah-i) read (kateyba) Semitic scriptures and are called (Mulla and Sheikh) Muslim priests and Sheikhs.

Page 145

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਹੋਵਹਿ ਰਾਜੇ ਰਸ ਕਸ ਬਹੁਤੁ ਕਮਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤੇਗ ਵਗਾਵਹਿ ਸਿਰ ਮੁੰਡੀ ਕਟਿ ਜਾਵਹਿ ॥

Jā ṯuḏẖ bẖāvai ṯā hovėh rāje ras kas bahuṯ kamāvėh   Jā ṯuḏẖ bẖāvai ṯeg vagāvėh sir mundī kat jāvėh

O Almighty, (bhaavai = pleases, tudh-u = you) when You so will, (ta) then;

Some become kings and (kamaavah-i) enjoy (ras = sweet, kas = spicy) all types of food; (ja) when (tudh-u = you, bhaavai = pleases) so will, some (teyg vagaavah-i) wield the dagger and (sir) heads (katt-i jaavah-i) are chopped off (munddi) the necks.

ਜਾ ਤੁਧੁ ਭਾਵੈ ਜਾਹਿ ਦਿਸੰਤਰਿ ਸੁਣਿ ਗਲਾ ਘਰਿ ਆਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਨਾਇ ਰਚਾਵਹਿ ਤੁਧੁ ਭਾਣੇ ਤੂੰ ਭਾਵਹਿ ॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਬੇਨੰਤੀ ਹੋਰਿ ਸਗਲੇ ਕੂੜੁ ਕਮਾਵਹਿ ॥੧॥

Jā ṯuḏẖ bẖāvai jāhi disanṯar suṇ galā gẖar āvahi Jā ṯuḏẖ bẖāvai nā▫e racẖāvėh ṯuḏẖ bẖāṇe ṯūʼnbẖāvėh   Nānak ek kahai benanṯī hor sagle kūṛ kamāvėh ||1||

O Almighty, (bhaavai = pleases, tudh-u = you) when You so will, (ta) then;

Some (jaah-i) go (disantar-i = in other lands) abroad and (aavah-i = come, ghar-i = home) return after (sun-i galaa = listening to things) learning, i.e. fail to get solace elsewhere and seek Divine sanctuary.

When You so will, some (rachaavah-i) conform (naaey) to Divine virtues and commands; (too’n) You (bhaavah-i) are loved/obeyed Your (bhaanai) will/motivation.

Guru Nanak (kahai = says) makes (eyk = one) this (beynantee) submission; (sagley) all (hor-i) others (kamaavah) earn (koorr-u) falsehood, i.e. they pursue (koor-u = falsehood) transitory satisfaction. 1.

ਮ: ੧ ॥ ਜਾ ਤੂੰ ਵਡਾ ਸਭਿ ਵਡਿਆਂਈਆ ਚੰਗੈ ਚੰਗਾ ਹੋਈ ॥ ਜਾ ਤੂੰ ਸਚਾ ਤਾ ਸਭੁ ਕੋ ਸਚਾ ਕੂੜਾ ਕੋਇ ਨ ਕੋਈ ॥

Mėhlā 1   Jā ṯūʼn vadā sabẖ vadi▫āʼn▫ī▫ā cẖangai cẖanga ho▫ī   Jā ṯūʼn sacẖā ṯā sabẖ ko sacẖā kūṛāko▫e na ko▫ī

Prologue by the first Guru. O Almighty, (ja) since (too’n) You are (vaddaa) great and do (sabh-i) all (vaddiaa’neeaa) great feats; only (changaa) good (hoee = happens) is done by (changai = good) the virtuous Master.

(Jaa) when (too’n) You are (sachaa) truthful, (taa) then (sabh-u ko) everyone who has You in mind, is (sachaa) truthful; (koey na koee) no such person, can be (koorra) untruthful.

ਆਖਣੁ ਵੇਖਣੁ ਬੋਲਣੁ ਚਲਣੁ ਜੀਵਣੁ ਮਰਣਾ ਧਾਤੁ ॥ ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਨਾਨਕ ਸਚਾ ਆਪਿ ॥੨॥

Ākẖaṇ vekẖaṇ bolaṇ cẖalaṇ jīvaṇ marṇā ḏẖāṯ   Hukam sāj hukmai vicẖ rakẖai Nānak sacẖā āp ||2||

(Aakhan-u) speech, (veykhan-u) sight (bolan-u challan-u) conduct (jeevan) life and (marna) death are (dhaat-u = running) transitory.

The Creator (saaj-i) makes (hukam-u = order) laws and (rakhey) keeps the creatures (vich-i) in compliance of (hukam-u) commands/laws; but (sachaa) the Eternal is by (aap-i) IT-self, i.e. not subject to the laws, says Guru Nanak. 2.

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਨਿਸੰਗੁ ਭਰਮੁ ਚੁਕਾਈਐ ॥ ਸਤਿਗੁਰੁ ਆਖੈ ਕਾਰ ਸੁ ਕਾਰ ਕਮਾਈਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਨਾਮੁ ਧਿਆਈਐ ॥ Pa▫oṛī   Saṯgur sev nisang bẖaram cẖukẖā▫ī▫ai   Saṯgur ākẖai kār so kār kamā▫ī▫ai   Saṯgur ho▫eḏa▫i▫āl ṯa nām ḏẖi▫ā▫ī▫ai

(Paurri) stanza by the first Guru. We should (seyv-i = serve) follow the guru (nisang-u) without hesitation/reservation and (chukaaeeai) end (bharam-u = wandering) pursuit of other ideas.

Whatever (kaar) task (satigur-u) the true guru (aakhai) asks to do we should (kamaaeeai) comply with (s-u) that (kaar) instruction.

When the true guru (hoey) is (daiaal-u) kind to guide/impart awareness of Naam, (ta) then we (dhiaaeeai) pay attention to/obey (naam-u) Divine commands.

ਲਾਹਾ ਭਗਤਿ ਸੁ ਸਾਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥ ਮਨਮੁਖਿ ਕੂੜੁ ਗੁਬਾਰੁ ਕੂੜੁ ਕਮਾਈਐ ॥

Lāhā bẖagaṯ so sār gurmukẖ pā▫ī▫ai   Manmukẖ kūṛ gubār kūṛ kamā▫ī▫ai

 (Laaha = profit) benefit of (bhagat-i) devotion/obedience is (saar-u) sublime; it is (paaeeai) obtained (gurmukhi) with the guru’s guidance.

(Manmukh-i) a self-acting person remains (gubaar-u) in darkness/ignorant due to (koorr-u = falsehood) engrossment in transitory pleasures and (kamaaeeai) commits (koorr-u = falsehood) transgressions.

ਸਚੇ ਦੈ ਦਰਿ ਜਾਇ ਸਚੁ ਚਵਾਂਈਐ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਚਿ ਬੁਲਾਈਐ ॥ ਨਾਨਕ ਸਚੁ ਸਦਾ ਸਚਿਆਰੁ ਸਚਿ ਸਮਾਈਐ ॥੧੫॥

Sacẖe ḏai ḏar jā▫e sacẖ cẖavāʼn▫ī▫ai   Sacẖai anḏar mahal sacẖ bulā▫ī▫ai   Nānak sacẖ saḏā sacẖiār sacẖ samā▫ī▫ai ||15||

The creatures (chavaa’neeai) are told (sach-u) the truth – of their conduct in life – on (jaaey) reaching (dar-i) court of (sachai) the Eternal.

Those living (andar-i) in/by (sachai) truth/Naam are (bulaaeeai) called (mahal-i) into the palace, i.e. are united, (sach-i) with the Eternal.

Those who (sadaa) ever (sachiaar-u) truthfully obey (sach-u = truth) Naam (samaaeeai) merge (sach-i) in the Eternal. 15.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਕਲਿ ਕਾਤੀ ਰਾਜੇ ਕਾਸਾਈ ਧਰਮੁ ਪੰਖ ਕਰਿ ਉਡਰਿਆ ॥ ਕੂੜੁ ਅਮਾਵਸ ਸਚੁ ਚੰਦ੍ਰਮਾ ਦੀਸੈ ਨਾਹੀ ਕਹ ਚੜਿਆ ॥

Salok mėhlā 1   Kal kāṯī rāje kāsā▫ī ḏẖaram pankẖ kar udri▫ā   Kūṛ amāvas sacẖ cẖanḏarmā ḏīsai nāhīkah cẖaṛi▫ā

Prologue of the first Guru. In this age (kal-i) of conflicts/duality, everyone acts by self-will; (raajey = kings) the rulers have become (kaasaaee) butchers and (dharam-u) righteousness/dutifulness has (kar-i) taken (pankh) wings and (uddriaa) flown away.

It is like (amaavas) the moonless night of (koorr-u = falsehood) ignorance of the Almighty; (chandramaa) the moon of (sach-u = truth) awareness of Naam/Divine commands (naahi = not) does not (deesai = seen) seem to (charriaa) rise (kah) anywhere, i.e. no one seems to obey God.

ਹਉ ਭਾਲਿ ਵਿਕੁੰਨੀ ਹੋਈ ॥ ਆਧੇਰੈ ਰਾਹੁ ਨ ਕੋਈ ॥ ਵਿਚਿ ਹਉਮੈ ਕਰਿ ਦੁਖੁ ਰੋਈ ॥ ਕਹੁ ਨਾਨਕ ਕਿਨਿ ਬਿਧਿ ਗਤਿ ਹੋਈ ॥੧॥

Ha▫o bẖāl vikunnī ho▫ī   Āḏẖārai rāhu na ko▫ī   vicẖ ha▫umai kar ḏukẖ ro▫ī   Kaho Nānak kin biḏẖ gaṯ ho▫ī ||1||

(Hau) I (hoee) have (bhaal-i) searched the way out but (viku’nnee) frustrated; I find (na koee = not any) no (raah-u) path/guide (aadheyrai = darkness) due to ignorance.

I (roee) wail in (dukh-u) pain/grief for (kar-i) acting (vich-i) in (haumai) ego/self-will. I wonder (kin-i) by what (bidh-i) method (hoee) be (gat-i) delivered from this, submits Guru Nanak. 1.

The answer is in the next Slok.

ਮ: ੩ ॥ ਕਲਿ ਕੀਰਤਿ ਪਰਗਟੁ ਚਾਨਣੁ ਸੰਸਾਰਿ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਉਤਰੈ ਪਾਰਿ ॥

Mėhlā 3   Kal kīraṯ pargat cẖānaṇ sansār.   Gurmukẖ ko▫ī uṯrai pār.

Prologue of the third Guru. In this (kal-i) age of conflicts, (keerat-i) praising virtues of the Almighty (pargatt-u) shows (chaanan-u) light (sansaar-i) for the world.

However, (koee) some rare person – gets the enlightenment and – (utrai = lands, paar-i = on far shore) gets across the world-ocean of temptations (gurmukh-i) by following the guru.

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਦੇਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਰਤਨੁ ਸੋ ਲੇਵੈ ॥੨॥

Jis no naḏar kare ṯis ḏevai. Nānak gurmukẖ raṯan so levai ||2||

One (no) to (jis-u) whom the Creator (karey) bestows (nadar-i) Grace and (deyvai) gives/leads to the guru, (so) that person (leyvai) takes/receives (ratan-u = jewel) awareness of Naam/Divine virtues and commands (gurmukh-i) with the guru’s guidance – and overcome temptations. 2.

Note: The Paurri below shows the contrast between God’s devotees and the worldly persons attached to the world play.

ਪਉੜੀ ॥ ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥ ਕਰਤਾ ਆਪਿ ਅਭੁਲੁ ਹੈ ਨ ਭੁਲੈ ਕਿਸੈ ਦਾ ਭੁਲਾਇਆ ॥ ਭਗਤ ਆਪੇ ਮੇਲਿਅਨੁ ਜਿਨੀ ਸਚੋ ਸਚੁ ਕਮਾਇਆ ॥

Pa▫oṛī   Bẖagṯā ṯai saisārī▫ā joṛ kaḏe na ā▫i▫ā   Karṯā āp abẖul hai na bẖulai kisai ḏā bẖulā▫i▫ā Bẖagaṯ āpe meli▫an jinī sacẖo sacẖ kamā▫i▫ā

(Paurri) stanza by the first Guru. (Jorr-u) association between (bhagta) the devotees who obey God and (saisaareeaa = world) those who seek worldly pleasures (kadey na) never (aaiaa) comes about.

The latter cannot succeed in imitating the devotees; (karta) the Creator (aap-i) IT-self knows and is(abhul-u) not misled by someone trying to (bhulaaiaa) mislead by pretension/imitation.

The Almighty (aapey) IT-self (meylaaeean-u) unites (bhagat) the devotees those who (sacho) truly (kamaaiaa) comply with (sach-u = truth) Naam/Divine commands.

ਸੈਸਾਰੀ ਆਪਿ ਖੁਆਇਅਨੁ ਜਿਨੀ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਬਿਖੁ ਖਾਇਆ ॥ ਚਲਣ ਸਾਰ ਨ ਜਾਣਨੀ ਕਾਮੁ ਕਰੋਧੁ ਵਿਸੁ ਵਧਾਇਆ ॥

Saisārī āp kẖu▫ā▫i▫an jinī kūṛ bol bol bikẖ kẖā▫i▫ā   Cẖalaṇ sār na jāṇnī kām karoḏẖ vis vaḏẖā▫i▫ā

(Saisaari) the worldly persons who (bol-i) speak (koorr-u) untruth/pretend, and (khaaiaa) eat (bikh-u) poison, i.e. commit vices, (khuaaeean-u = stray) are kept away by the Creator (aap-i) IT-self.

They do not (jaananee = know) have (saar) awareness/consciousness of (chalan = departure) inevitability of death and (vadhaaiaa) increase engrossment in (vis-u) the vices like (kaam-u) lust and (krodh-u) anger – which are obstacles in union with the Creator.

ਭਗਤ ਕਰਨਿ ਹਰਿ ਚਾਕਰੀ ਜਿਨੀ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥ ਦਾਸਨਿ ਦਾਸ ਹੋਇ ਕੈ ਜਿਨੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਓਨਾ ਖਸਮੈ ਕੈ ਦਰਿ ਮੁਖ ਉਜਲੇ ਸਚੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥੧੬॥

Bẖagaṯ karan har cẖākrī jinī an▫ḏin nām ḏẖi▫ā▫i▫ā   Ḏāsan ḏās ho▫e kai jinī vicẖahu āp gavā▫i▫ā   Onākẖasmai kai ḏar mukẖ ujle sacẖai sabaḏ suhā▫i▫ā ||16||

(Bhagat) the devotees (kar-i = do, chaakree = slavery) obey (har-i) the Almighty; they are those (jin-i) who (dhiaaiaa) pay attention to/obey (naam-u) Divine commands (andin-u = everyday) all the time.

They (hoey kai) become (daas) servants (daasan-i) of servants of the Almighty and (gavaaiaa = lose) shed (aap-u = self) ego (vichah-u) from within, i.e. humbly follow seekers of God to live by Naam.

(Onaa) their (mukh) faces are (ujley) clean, i.e. they are recognized as being free of vices, (dar-i) in court (kai) of (khasmai) the Almighty Master; they (suhaaiaa = look good) are accepted for union by obeying (sabad-i = word of) commands (sachai) of the Eternal. 16.

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Note: The next Slok emphasizes the importance of the ambrosial hours of the morning for Dhiaan/concentration on Divine virtues and commands. The Slok also says that one has to be in Simran/remembrance or God-consciousness round the clock. The difference between Dhiaan and Simran may be noted.

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਬਾਹੀ ਸਾਲਾਹ ਜਿਨੀ ਧਿਆਇਆ ਇਕ ਮਨਿ ॥ ਸੇਈ ਪੂਰੇ ਸਾਹ ਵਖਤੈ ਉਪਰਿ ਲੜਿ ਮੁਏ ॥

Salok mėhlā 1   Sabāhī sālāh jinī ḏẖi▫ā▫i▫ā ik man   Se▫ī pūre sāh vakẖ▫ṯai upar laṛ mu▫e

(Slok) prologue of the first Guru Those (jini) who (dhiaaiaa) contemplate (saalaah = praise) virtues and commands of the Almighty with (ik-i) single (man-i) minded attention (sabaahee) in the morning – first of the four (pahar) three hour periods of the day – when there are no distractions.

(Seyee) they are (poorey) perfect (saah) kings, i.e. have all the wealth/resources of awareness of Naam to lead life; they (larr-i) fight and (muey) die (upar-i) on the time, i.e. kill their ego and fight vices in this human birth.

ਦੂਜੈ ਬਹੁਤੇ ਰਾਹ ਮਨ ਕੀਆ ਮਤੀ ਖਿੰਡੀਆ ॥ ਬਹੁਤੁ ਪਏ ਅਸਗਾਹ ਗੋਤੇ ਖਾਹਿ ਨ ਨਿਕਲਹਿ ॥

Ḏūjai bahuṯe rāh man kī▫ā maṯī kẖindī▫ā   Bahuṯ pa▫e asgāh goṯe kẖāhi na niklahi

In (doojai) the second period/three hours, the mind runs in (bahutey) many (raah) directions and (matee) thoughts of (man) the mind (khinddeeaa) scatter, i.e. concentarti0on is hard.

One (payey) gets into (asgaah = bottomless) the deep ocean of entanglements and (gotey khaah-i) drown unable (niklah-i) to come out, i.e. be able to concentrate.

Page 146

ਤੀਜੈ ਮੁਹੀ ਗਿਰਾਹ ਭੁਖ ਤਿਖਾ ਦੁਇ ਭਉਕੀਆ ॥ ਖਾਧਾ ਹੋਇ ਸੁਆਹ ਭੀ ਖਾਣੇ ਸਿਉ ਦੋਸਤੀ ॥

Ŧījai muhī girāh bẖukẖ ṯikẖā ḏu▫e bẖa▫ukī▫ā Kẖāḏẖā ho▫e su▫āh bẖī kẖāṇe si▫o ḏosṯī

In (teejai) the third stage (duey) both (bukh) hunger and (tikhaa) thirst (bhaukeeaa = bark) are strong and one (girah = morsel of food) eats.

One knows that whatever (khaadhaa) is eaten (hoey) becomes (suaah = dust) excrement, but (bhi) even then one (dosti = friendship) indulges (sio) in more and more (khaaney) eating.

ਚਉਥੈ ਆਈ ਊਂਘ ਅਖੀ ਮੀਟਿ ਪਵਾਰਿ ਗਇਆ ॥ ਭੀ ਉਠਿ ਰਚਿਓਨੁ ਵਾਦੁ ਸੈ ਵਰ੍ਹ੍ਹਿਆ ਕੀ ਪਿੜ ਬਧੀ ॥

Cẖa▫uthai ā▫īūʼngẖ akẖī mīt pavār ga▫i▫ā   Bẖī uṯẖ racẖi▫on vāḏ sai varėh▫ā kī piṛ baḏẖī

At (chauthai) fourth part/stage (aaee oongh) one feels sleepy, (meet-i) closes (akhee) eyes and (gaiaa) does into (pavaar) slumber.

But then (bhi) again (utth-i) gets up in the morning (rachion-u) gets involved with (vaad-u) conflicts, i.e. starts doing the same things and this (pirr badhee) fight in the arena, remains engrossed in material pursuits as if s/he is to life for (sau) hundreds of (varhiaa) years.

ਸਭੇ ਵੇਲਾ ਵਖਤ ਸਭਿ ਜੇ ਅਠੀ ਭਉ ਹੋਇ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਸਚਾ ਨਾਵਣੁ ਹੋਇ ॥੧॥

Sabẖe velā vakẖaṯ sabẖ je aṯẖī bẖa▫o ho▫e   Nānak sāhib man vasai sacẖā nāvaṇ ho▫e ||1||

(Sabhey) all (veyla = Hindu expression for time, vakhat/vaqt = Muslim expression for time) times are well spent if one is (jey) if one (hoey) has (bhau) fear/obedience of God (atthee) all eight Pahrs.

Note: Eight Pahrs – three-hour periods that make 24 hours of day and night.

People go for pilgrimages to purify themselves by bathing there, but (sachaa) true (naavan-u = bathing) cleansing is done when (sahib-u) the Master (vasai) abided (man-i) in mind – by driving out vices from the mind. 1.

ਮ: ੨ ॥ ਸੇਈ ਪੂਰੇ ਸਾਹ ਜਿਨੀ ਪੂਰਾ ਪਾਇਆ ॥ ਅਠੀ ਵੇਪਰਵਾਹ ਰਹਨਿ ਇਕਤੈ ਰੰਗਿ ॥

Mėhlā 2   Se▫ī pūre sāh jinī pūrā pā▫i▫ā   Aṯẖī veparvāh rahan ikṯai rang

(Slok) prologue of the second Guru (Seyee) those who (paaiaa) find (poora = perfect) God, the perfect Master, are (poorey = perfect) true (saah) kings – because they look to none else. They are imbued (ikatey) one/single-minded (rang) Divine love (atthee) round the clock (veyparvaah) unconcerned with other things.

ਦਰਸਨਿ ਰੂਪਿ ਅਥਾਹ ਵਿਰਲੇ ਪਾਈਅਹਿ ॥ ਕਰਮਿ ਪੂਰੈ ਪੂਰਾ ਗੁਰੂ ਪੂਰਾ ਜਾ ਕਾ ਬੋਲੁ ॥ ਨਾਨਕ ਪੂਰਾ ਜੇ ਕਰੇ ਘਟੈ ਨਾਹੀ ਤੋਲੁ ॥੨॥

Ḏarsan rūp athāh virle pā▫ī▫ah   Karam pūrai pūrā gurū pūrā jā kā bol   Nānak pūrā je kare gẖatai nāhī ṯol ||2||

(Virley) rare people like them are able to (paaeeah-i) have (Darsan) vision of the (athaah = bottomless ocean) profound Master. This is possible through (karam-i) grace/guidance of (poorai) the perfect guru whose (bol-u = word) guidance is (poora) perfect.

Says second Nanak: (Jey) if (poora) the perfect guru (karey) makes/guides then one’s (tol-u) weight does not (ghattai) fall short, i.e. s/he complies with Naam as expected. 2.

ਪਉੜੀ ॥ ਜਾ ਤੂੰ ਤਾ ਕਿਆ ਹੋਰਿ ਮੈ ਸਚੁ ਸੁਣਾਈਐ ॥ ਮੁਠੀ ਧੰਧੈ ਚੋਰਿ ਮਹਲੁ ਨ ਪਾਈਐ ॥ ਏਨੈ ਚਿਤਿ ਕਠੋਰਿ ਸੇਵ ਗਵਾਈਐ ॥ ਜਿਤੁ ਘਟਿ ਸਚੁ ਨ ਪਾਇ ਸੁ ਭੰਨਿ ਘੜਾਈਐ ॥

Pa▫oṛī   Jā ṯūʼn ṯā ki▫ā hor mai sacẖ suṇā▫ī▫ai   Muṯẖī ḏẖanḏẖai cẖor mahal na pā▫ī▫ai   Ėnai cẖiṯ kaṯẖor sev gavā▫ī▫ai   Jiṯ gẖat sacẖ na pā▫e so bẖann gẖaṛā▫ī▫ai

(Paurri) stanza by the first Guru (Mai) I (sunaaeeai) tell (sach-u) the truth, i.e. I say it from the heart that (Ja) when (too’n) You are my mainstay (ta) then I need (kiaa = what?) no (hor-i) any other support.

The soul-women (mutthee) robbed of Divine consciousness (chor-i) by the thief (dhandhai) of material pursuits, cannot (paaeeai) find (mahal-u) abode of the Almighty within.

Their (chit-i) minds become (eynai) so (katthor-i = hard) impervious to the guru’s teachings that they (gavaaeeai) lose the opportunity of human birth to (seyv = serve) obey Naam/Divine commands.

(Ghatt-i) the body/mind (jit-u) which does not (paaey) find (sach-u = truth) Naam within, that (bha’nn-i) is broken and (gharraaeeai) carved, i.e. that soul remains in cycles of births and deaths.

ਕਿਉ ਕਰਿ ਪੂਰੈ ਵਟਿ ਤੋਲਿ ਤੁਲਾਈਐ ॥ ਕੋਇ ਨ ਆਖੈ ਘਟਿ ਹਉਮੈ ਜਾਈਐ ॥ ਲਈਅਨਿ ਖਰੇ ਪਰਖਿ ਦਰਿ ਬੀਨਾਈਐ ॥ ਸਉਦਾ ਇਕਤੁ ਹਟਿ ਪੂਰੈ ਗੁਰਿ ਪਾਈਐ ॥੧੭॥

Ki▫o kar pūrai vat ṯol ṯulā▫ī▫ai   Ko▫e na ākẖai gẖat ha▫umai jā▫ī▫ai La▫ī▫an kẖare parakẖ ḏar bīnā▫ī▫ai Sa▫uḏā ikaṯ hat pūrai gur pā▫ī▫ai ||17||

Such souls (kiau kar-i = how?) do not (tol-i) weigh (poorai = full) correct when (tolaaeeai) weighed against (vatt-i) standard weight measure, i.e. they fall short in obeying Naam.

But (koey na) no one (aakhai) talks of this (ghatt-i) shortfall when (humai = ego) acting by self-will (jaaeeai = goes) ends

They are found (kharey = genuine) compliant when (laeean-i parakh-u) are tested (beenaaeeai) the observant eye (dar-i) in Divine court. (Sauda) merchandise of full weight, i.e. ability not to fully comply with Naam and be accepted by God, (paaeeai) is obtained from (ikat-u) only one (hatt-i) shop/guidance of (poorai) the perfect (gur-i) guru. 17.

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ਸਲੋਕ ਮ: ੨ ॥ ਅਠੀ ਪਹਰੀ ਅਠ ਖੰਡ ਨਾਵਾ ਖੰਡੁ ਸਰੀਰੁ ॥ ਤਿਸੁ ਵਿਚਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਏਕੁ ਭਾਲਹਿ ਗੁਣੀ ਗਹੀਰੁ ॥ ਕਰਮਵੰਤੀ ਸਾਲਾਹਿਆ ਨਾਨਕ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥

Salok mėhlā 2   Aṯẖī pahrī aṯẖ kẖand nāvā kẖand sarīr   Ŧis vicẖ na▫o niḏẖ nām ek bẖālėh guṇī gahīr Karamvanṯī salāhi▫ā Nānak kar gur pīr

(Slok) prologue of the second Guru People searching for God (atthee = eight x pahree = three hours – 24 hours) day and night in all (atth) the eight (khandd) parts of the earth but do not succeed; finally they come to (sareer-u) the body, (naava) the ninth (khandd-u) part.

They (bhaalah-i) search and find (vich-i) in (tis-u = that) the mind (nau = nine, nidh-i = treasures) the valuable Naam – awareness of Divine virtues and commands and (eyk-u) the One Almighty who is (gaheer-u) profound (gunee) in virtues.

This happens when (karamvanti) those blessed with Divine grace (saalaahiaa) praise (kar-i = adopting) taking guidance of (guru) the guru and (peer-u) Muslims guru, i.e. it applies to everybody, says second Nanak.

ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ ਸੁਰਤਿਆ ਉਪਜੈ ਚਾਉ ॥ ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥ ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਕਰਮੀ ਹੋਇ ਪਸਾਉ ॥

Cẖa▫uthai pahar sabāh kai surṯi▫ā upjai cẖā▫o   Ŧinā ḏarī▫āvā si▫o ḏosṯī man mukẖ sacẖā nā▫o   Othai amriṯ vandī▫ai karmī ho▫e pasā▫o

Eight Pahrs of three hours each make day and night with four Pahrs each. Fourth Pahr of the night is the early morning. (Surtiaa) those who (upjiaa = rises) have (chaau) longing for God awaken in (chauthai) the fourth Pahr (kai) of (sabaah/subaah) morning.

People go on pilgrimages to bathe their bodies at holy places. Those who long for God, have (dosti) friendship (siau) with (tinaa) those (dareeaava) rivers, i.e. holy congregation. There they clean the mind and learn to keep (naau) Naam/Divine virtues and commands (man-i) in mind and (mukh-i) mouth, i.e. learn to drive out other ideas and remain conscious of God in thought and speech.

(Othai) there – in holy congregation – (a’mmrit-u) life-giving elixir (vanddeeai) is distributed, i.e. awareness of Divine virtues and commands is imparted; going to the holy congregation (hoey passaau = spread) and learning happens (karmi) with Divine grace.

ਕੰਚਨ ਕਾਇਆ ਕਸੀਐ ਵੰਨੀ ਚੜੈ ਚੜਾਉ ॥ ਜੇ ਹੋਵੈ ਨਦਰਿ ਸਰਾਫ ਕੀ ਬਹੁੜਿ ਨ ਪਾਈ ਤਾਉ ॥

Kancẖan kā▫i▫ā kasī▫ai vannī cẖaṛai cẖaṛā▫o   Je hovai naḏar sarāf kī bahuṛ na pā▫ī ṯā▫o

The way (kanchan) gold (kaseeai) heated is for purification, (kaaiaa) the body/mind is purified by obedience to Naam leant in holy congregation and then it (va’nnee) becomes pure like gold and (charrai = dyed) with (charraau) a-great colour/shine like pure gold.

(Jey) if (nadar-i) sight of (saraaf) the appraiser jeweller (hovai) is cast, pure gold is not (paaee) put on (taau) heat i.e. when accounts of deeds is taken in Divine court the soul is accepted and not sent back.

ਸਤੀ ਪਹਰੀ ਸਤੁ ਭਲਾ ਬਹੀਐ ਪੜਿਆ ਪਾਸਿ ॥ ਓਥੈ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੀਐ ਕੂੜੈ ਘਟੈ ਰਾਸਿ ॥

Saṯī pahrī saṯ bẖalā bahī▫ai paṛi▫ā pās   Othai pāp punn bīcẖārī▫ai kūrhai gẖatai rās

Having spent one Pahr in contemplating Naam/Divine virtues and commands, one should conduct the self (sat-u) truly (bhalaa) well, i.e. according to Naam and (baheeai = sit, paas-i = with) keep company with (parriaa = educated) those aware of Naam, in the balance (satee) seven (pahree) Pahr of day and night.

(Othai = there) in Divine court one’s every (paap-u) transgression and (punn-u = virtuous act) obedience to Naam (beechaareeai) is considered (raas-i) wealth of having obeyed Naam (koorrai = false) a pretender (ghattai) falls short.

ਓਥੈ ਖੋਟੇ ਸਟੀਅਹਿ ਖਰੇ ਕੀਚਹਿ ਸਾਬਾਸਿ ॥ ਬੋਲਣੁ ਫਾਦਲੁ ਨਾਨਕਾ ਦੁਖੁ ਸੁਖੁ ਖਸਮੈ ਪਾਸਿ ॥੧॥

Othai kẖote satī▫ah kẖare kīcẖėh sābās   Bolaṇ fāḏal nānkā ḏukẖ sukẖ kẖasmai pās ||1||

There in Divine court (khoottey) counterfeit/pretenders are (satteeah-i) are thrown away/turned back while (kharey) genuine performers are (keejai = given, saabaas-i = applause) accepted.

It is (faadal-u) frivolous to (bolan-u) talk/claim being good, being bad or good and accordingly getting (dukh-u) grief of rejection or (sukh-u) comfort of union with God is (paas-i = with) decided (khasmai) by the Master based on deeds, says Guru Nanak. 1.

Note: The next Slok of the second Guru is the same as at the end of Japji, with minor changes.

ਮ: ੨ ॥ ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਨਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

Mėhlā 2   Pa▫uṇ gurū pāṇī piṯā māṯā ḏẖaraṯ maha   Ḏinas rāṯ ḏu▫e ḏā▫ī ḏā▫i▫ā kẖelai sagal jagaṯ

Human birth takes place with (paani = water) semen of (pitaa) father and egg of (maataa) the mother who is tolerant like (dharat-i) the earth. It has (mahat-u/Mahatav) importance, being the opportunity to live by Naam and attain union with the Creator. (Note: The word ਮਹਤੁ Mahat-u having an Aunkarr to ਤ at the end indicates masculine reference, so cannot apply to Maata/mother or earth being female according to Gurbani grammar); (pavan-u = air) the word/Divine commands are (guru) the guru, the controller of life/body.

The sun causes the (duey) the two phenomena of (raat-i) night acting as (daaee) female nanny– meant for rest, and (dinas-u) day as (daaiaa) male nanny – meant for activities; (sagal) the whole (jagat-u) world, (kheylai) plays, i.e. the creatures conform to these phenomena.

Note: As may be seen, these verses refer to a human being – being born and activities guided by the phenomena of day and night. So just saying water is father and earth as mother, as is the usual translation, does not convey anything.

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੇ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

Cẖang▫ā▫ī▫ā buri▫ā▫ī▫ā vācẖe ḏẖaram haḏūr   Karmī āpo āpṇī ke neṛai ke ḏūr

(Dharam-u) Dharam Rai the metaphoric judge of Divine court (vaachey = says) narrates (changiaaeeaa) merits or obedience and (buriaaeeaa) demerits or transgressions – of the creature (hadoor-i) before the Almighty.

Depending on (karmi = doings) deeds (aapo aapni = own of each) everyone (ko) some – those who conform to

Naam – go (neyrrai) near/unite with the Almighty while (ko) some – the transgressors -, are kept (door-i) away.

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਹੋਰ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੨॥

Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl   Nānak ṯe mukẖ ujle hor keṯī cẖẖutī nāl ||2||

(Jini) those (dhiaaiaa) pay attention/conform to (naam-u) Naam, they (gaey) depart from the world (ghaal-i) having put in (masakat-i) effort – acted as directed by the Almighty.

(Tey) those (mukh) faces are (ujley) clean, i.e. those souls are found without faults and united with the Almighty; (ketey) numerous (hor) others in their company (chhutti = freed) are not detained and they unite with God, says second Nanak. 2.

ਪਉੜੀ ॥ ਸਚਾ ਭੋਜਨੁ ਭਾਉ ਸਤਿਗੁਰਿ ਦਸਿਆ ॥ ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਵਿਗਸਿਆ ॥ ਸਚੈ ਕੋਟਿ ਗਿਰਾਂਇ ਨਿਜ ਘਰਿ ਵਸਿਆ ॥ ਸਤਿਗੁਰਿ ਤੁਠੈ ਨਾਉ ਪ੍ਰੇਮਿ ਰਹਸਿਆ ॥

Pa▫oṛī   Sacẖā bẖojan bẖā▫o saṯgur ḏasi▫ā   Sacẖe hī paṯī▫ā▫e sacẖ vigsi▫ā   Sacẖai kot girāʼn▫e nij gẖar vasi▫ā Saṯgur ṯuṯẖai nā▫o parem rėhsi▫ā

(Paurri) stanza by the first Guru (Sati guru) the true guru (dasiaa = told) has taught that (sachaa = true) the right (bhojan) real food for the soul is (bhaau) love/obedience of God. The soul (pateeaaey) is satisfied (hi) only with love (sachey) of the Eternal and (vigsiaa) remains happy with remembrance/obedience (sach-i) the Almighty.

Then one (nij = own, ghar-i = in house) stays (kott-i) in castle in (giraa’nay) the town, i.e. the mind become steadfastly steady with focus on God within.

(Tuttai = pleasure) with kind guidance (satigur-i) of the true guru one (rahasiaa) enjoys being (preym-i) love/obedience of (naau/naam) Divine virtues commands.

ਸਚੈ ਦੈ ਦੀਬਾਣਿ ਕੂੜਿ ਨ ਜਾਈਐ ॥ ਝੂਠੋ ਝੂਠੁ ਵਖਾਣਿ ਸੁ ਮਹਲੁ ਖੁਆਈਐ ॥

Sacẖai ḏai ḏībāṇ kūṛ na jā▫ī▫ai   Jẖūṯẖo jẖūṯẖ vakẖāṇ so mahal kẖu▫ā▫ī▫ai

(Koorr-i = false) a pretender cannot (jaaeeai = go) recognition (deebaan-i) court/abode (kai) of (sachai) the Eternal.

(S-u = that) the Divine (mahl-u = palace) abode is (khuaaeeai) lost, i.e. not reached (vakhaan-i = saying) speaking (jhoottho jhootth-u) falsehoods all the time, i.e. on cannot unite with God through pretensions.

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ਸਚੈ ਸਬਦਿ ਨੀਸਾਣਿ ਠਾਕ ਨ ਪਾਈਐ ॥ ਸਚੁ ਸੁਣਿ ਬੁਝਿ ਵਖਾਣਿ ਮਹਲਿ ਬੁਲਾਈਐ ॥੧੮॥

Sacẖai sabaḏ nīsāṇ ṯẖāk na pā▫ī▫ai.  Sacẖ suṇ bujẖ vakẖāṇ mahal bulā▫ī▫ai. ||18||

No (tthaak-i) obstacle (paaeeai) is faced (neesaan-i) with sign of having obeyed (sabad-i = word) commands of (sachai) the Eternal.

One who (sun-i) listens, (bujh-i) understands and (vakhaan-i = speaks) passes on, (bulaaeeai) is called (mahl-i) into the palace, i.e. unites with the Almighty. 18.

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Note: The next Slok describes the state of mind of one who truly loves God. For him/her no amount of supernatural powers can provide satisfaction; conformance to Divine commands, does.

ਸਲੋਕੁ ਮ: ੧ ॥ ਪਹਿਰਾ ਅਗਨਿ ਹਿਵੈ ਘਰੁ ਬਾਧਾ ਭੋਜਨੁ ਸਾਰੁ ਕਰਾਈ ॥ ਸਗਲੇ ਦੂਖ ਪਾਣੀ ਕਰਿ ਪੀਵਾ ਧਰਤੀ ਹਾਕ ਚਲਾਈ ॥

Salok mėhlā 1   Pahirā agan hivai gẖar bāḏẖā bẖojan sār karā▫ī   Sagle ḏūkẖ pāṇī kar pīvā ḏẖarṯī hāk cẖalā▫ī

If I live in (ghar-u) a house (baadhaa) built (hivai) with snow, (pahra) wear clothes (agan-i) of fire and (karaaee) make (saar-u) iron my (bjojan-u) food.

I (peevaa) drink (sagely) all (dookh) discomforts (kar-i) like (paanee) water and cause (dhartee) the earth to move at will (haak-i chalaaee) like driving an animal.

ਧਰਿ ਤਾਰਾਜੀ ਅੰਬਰੁ ਤੋਲੀ ਪਿਛੈ ਟੰਕੁ ਚੜਾਈ ॥ ਏਵਡੁ ਵਧਾ ਮਾਵਾ ਨਾਹੀ ਸਭਸੈ ਨਥਿ ਚਲਾਈ ॥ ਏਤਾ ਤਾਣੁ ਹੋਵੈ ਮਨ ਅੰਦਰਿ ਕਰੀ ਭਿ ਆਖਿ ਕਰਾਈ ॥

Ḏẖar ṯārājī ambar ṯolī picẖẖai tank cẖaṛā▫ī   Ėvad vaḏẖā māvā nāhī sabẖsai nath cẖalā▫ī   Ėṯāṯāṇ hovai man anḏar karī bẖė ākẖ karā▫ī

If (dhar-i) place (ambar-u) the sky in one pan of (taraajee) the weighing balance to (tolee) weigh, with only (ttank-u) small weight put (pichhai = behind) in the other pan, i.e. have so much strength as to pick up everything all planets in the sky.

I may (vadhaa) enlarge myself (eyvadd-u) so much as not be (maavaa) contained in anything, and (chalaaee) drive (sabhsai) everyone like a (nath-i = with nose leash) a bridled animal.

I may (hovai) have (eyta) so much (taan-u = strength) confidence (andar-i) in (man) the mind to  (karee) do and (bh-i) also (karaaee) make things happen.

ਜੇਵਡੁ ਸਾਹਿਬੁ ਤੇਵਡ ਦਾਤੀ ਦੇ ਦੇ ਕਰੇ ਰਜਾਈ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਉਪਰਿ ਸਚਿ ਨਾਮਿ ਵਡਿਆਈ ॥੧॥

Jevad sāhib ṯevad ḏāṯī ḏe ḏe kare rajā▫ī   Nānak naḏar kare jis upar sacẖ nām vadi▫ā▫ī ||1||

But I should realise that (jeyvadd-u) as great is (sadhib-u) the Master, (teyvadd) that great are Divine (daatee) benedictions; IT (dey dey) keeps giving (karey) makes the creatures (rajaaee) satisfied, i.e. people take pride in material benedictions received from God, but,

One (upar-i) on (jis-u) whom the Almighty (karey) bestows (nadar-i) grace IT is (dey) gives (vaddiaaee = greatness of living) conforming (naam-i) to Naam/commands (sach-i) of the Eternal – by which everything is achieved -, says Guru Nanak. 1.

ਮ: ੨ ॥ ਆਖਣੁ ਆਖਿ ਨ ਰਜਿਆ ਸੁਨਣਿ ਨ ਰਜੇ ਕੰਨ ॥ ਅਖੀ ਦੇਖਿ ਨ ਰਜੀਆ ਗੁਣ ਗਾਹਕ ਇਕ ਵੰਨ ॥

Mėhlā 2   Ākẖaṇ ākẖ na raji▫ā sunaṇ na raje kann   Akẖī ḏekẖ na rajī▫ā guṇ gāhak ik vann

Prologue of the second Guru (Aakhan-u) the moth is not (rajiaa) satiated (aakh-i) talking, (ka’nn) the ears are not (rajey) satiated (sunan-i) by hearing.

(Akhee) the eyes are not (rajeeaa) satiated (deykh-i) by seeing; every organ is (gaahak) customer (ik) one (va’nn) type, i.e. each has its own craving.

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੈ ਗਲੀ ਭੁਖ ਨ ਜਾਇ ॥ ਨਾਨਕ ਭੁਖਾ ਤਾ ਰਜੈ ਜਾ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਇ ॥੨॥

Bẖukẖi▫ābẖukẖ na uṯrai galī bẖukẖ na jā▫e   Nānak bẖukẖā ṯā rajai jā guṇ kahi guṇī samā▫e ||2||

Similarly (bhukh) wants of (bhukhiaa) those who crave never (utrai = removed) end; (bhukh) craving (naa jaaey = does not go) does not end (galee) by talking/claiming.

Says second Nanak: (Bukhaa = hungry) one who longs for God (rajai) is satisfied (ja) when s/he (kah-i = says) praises (gun) Divine virtues and (samaaey) gets absorbed in/emulates (gunee = virtuous) the praise-worthy Almighty. 2.

ਪਉੜੀ ॥ ਵਿਣੁ ਸਚੇ ਸਭੁ ਕੂੜੁ ਕੂੜੁ ਕਮਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਕੂੜਿਆਰੁ ਬੰਨਿ ਚਲਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਤਨੁ ਛਾਰੁ ਛਾਰੁ ਰਲਾਈਐ ॥

Pa▫oṛī   viṇ sacẖe sabẖ kūṛ kūṛ kamā▫ī▫ai   viṇ sacẖe kūṛi▫ār bann cẖalā▫ī▫ai   viṇ sacẖe ṯan cẖẖār cẖẖār ralā▫ī▫ai

(Paurri) stanza by the first Guru. All pursuits (vin-u) except (sachey = true) obedience to the Almighty is (koorr-u = false) is fruitless, one only (kamaaeeai) earns/gets (koorr-u = false) impermanent gains/pleasures.

One who (vin-u = without) does not obey (sachey) the Eternal is considered (koorriaar-u = false) short in performing duties, (bann-i) is bound and (chlaeeai = driven) taken away – by Divine justice.

(Tan-u = body) one (vin-u = without) who does not obey (sachey) the Eternal is (chhaar-u) dust/unfit to unite with God and (ralaaeeai = mixed) put in (chhaar-u) dust, i.e. turned away from God to be reborn.

ਵਿਣੁ ਸਚੇ ਸਭ ਭੁਖ ਜਿ ਪੈਝੈ ਖਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਦਰਬਾਰੁ ਕੂੜਿ ਨ ਪਾਈਐ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿ ਮਹਲੁ ਖੁਆਈਐ ॥

viṇ sacẖe sabẖ bẖukẖ jė paijẖai kẖā▫ī▫ai   viṇ sacẖe ḏarbār kūṛ na pā▫ī▫ai   Kūrhai lālacẖ lag mahal kẖu▫ā▫ī▫ai

(J-i) whatever we (paaijhai) wear and (khaaeeai) eat (bhukh = hunger) does not provide lasting satisfaction (vin-u) except by performing our role in life as directed by (sachey) the Eternal Creator.

(Koorr-i = false) the pretenders who (vin-u = without) do not obey (sachey) the Eternal are not (paaeeai) admitted to (darbaar-u) court of (sachey) the Eternal.

(Lag-i) being (laalach-i = greed) obsessed with (koorrai = false) false satisfaction, (koorrai) false/transitory wealth one (khuaaeeai) loses the opportunity to get entry to (mahal-u) palace of the Almighty.

ਸਭੁ ਜਗੁ ਠਗਿਓ ਠਗਿ ਆਈਐ ਜਾਈਐ ॥ ਤਨ ਮਹਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ਸਬਦਿ ਬੁਝਾਈਐ ॥੧੯॥

Sabẖ jag ṯẖagi▫o ṯẖag ā▫ī▫ai jā▫ī▫ai   Ŧan mėh ṯarisnā ag sabaḏ bujẖā▫ī▫ai ||19||

 (Sabh-u) the whole (jag-u) world (tthagiaa) is deceived/enticed (tthag-i = cheat) by temptations and remains in cycles of (aaeeai) coming/taking birth and (jaaeaai) go/dying.

(Ag-i) the fire of (trisna) craving/desires (mah-i) in (tan) the body is (bujhaaeeai) is quenched (sabad-i = by the word) by obeying Divine commands. 19.