SGGS pp 955-956, Raamkali Ki Vaar, M: 3, Paurris 18-21 of 21.

 

ਸਲੋਕ ਮਃ ੨ ॥ ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥ ਜਲ ਮਹਿ ਜੰਤ ਉਪਾਇਅਨੁ ਤਿਨਾ ਭਿ ਰੋਜੀ ਦੇਇ ॥

Salok mėhlā 2.  Nānak cẖinṯā maṯ karahu cẖinṯā ṯis hī he▫e. Jal mėh janṯ upā▫i▫an ṯinā bẖė rojī ḏe▫e.

 

(Slok) prologue (M: 2) of the second Guru. Says second Nanak: O human being, (mat-i) do not (chinta = anxiety, karhu = do) worry – about your wherewithal – (chinta) anxiety to provide the wherewithal to in respect of all creatures (hey-i) is (hi) only of (tis = that) the Creator – all you need to do is to sincerely carry out the role allotted by IT to you, i.e. live by Divine commands.

IT (upaaian-u) creates (jant) creatures (mah-i) in water and (dey-i) gives (roji) the wherewithal (bh-i = also) even (tinaa) to them.

 

ਓਥੈ ਹਟੁ ਨ ਚਲਈ ਨਾ ਕੋ ਕਿਰਸ ਕਰੇਇ ॥ ਸਉਦਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾ ਕੋ ਲਏ ਨ ਦੇਇ ॥ ਜੀਆ ਕਾ ਆਹਾਰੁ ਜੀਅ ਖਾਣਾ ਏਹੁ ਕਰੇਇ ॥

Othai hat na cẖal▫ī nā ko kiras kare▫i.  Sa▫uḏā mūl na hova▫ī nā ko la▫e na ḏe▫e.  Jī▫ā kā āhār jī▫a kẖāṇā ehu kare▫i.

 

(Othai) there in water, no (hatt-u) shop (chalaee) runs, and (na koee) no one (karey-i) does (kiras/krishi) farming.

There is (mool-i) absolutely no (sauda) business (hovaee) conducted; (na koee) no one (laey = takes) buys or (dey-i = gives) sells anything. (Jeea) creatures are (aahaar-u) the food (ka) of (jeeaa) the creatures; (eyhu) this is what they (karey-i = do, khaana = eating) feed on.

 

ਵਿਚਿ ਉਪਾਏ ਸਾਇਰਾ ਤਿਨਾ ਭਿ ਸਾਰ ਕਰੇਇ ॥ ਨਾਨਕ ਚਿੰਤਾ ਮਤ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥੧॥

vicẖ upā▫e sā▫irā ṯinā bẖė sār kare▫i.  Nānak cẖinṯā maṯ karahu cẖinṯā ṯis hī he▫e. ||1||

 

The Creator (upaaey) creates creatures (vich-i) in (saairaa) the oceans and (saar kar-e-i) takes care of (tinaa) them (bh-i) also.

Says second Nanak: O human being, (mat-i) do not (chinta = anxiety, karhu = do) worry – about your wherewithal – (chinta) anxiety to provide the wherewithal to in respect of all creatures (hey-i) is (hi) only of (tis = that) the Creator – all you need to do is to sincerely carry out the role allotted by IT to you, i.e. live by Divine commands. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕ ਇਹੁ ਜੀਉ ਮਛੁਲੀ ਝੀਵਰੁ ਤ੍ਰਿਸਨਾ ਕਾਲੁ ॥ ਮਨੂਆ ਅੰਧੁ ਨ ਚੇਤਈ ਪੜੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥

Mėhlā 1.  Nānak ih jī▫o macẖẖulī jẖīvar ṯarisnā kāl.  Manū▫ā anḏẖ na cẖeṯ▫ī paṛai acẖinṯā jāl.

 

Prologue by the first guru. Says Guru Nanak: (Ihu) this (jeeo) creature is like (machhuli) the fish; and his/her (trisna) craving is (jheevar-u) the fisherman who causes (kaal-u) death of the fish, i.e. the human being chases desires and succumbs to vices.

(Manooaa = mind) the human being is (andh-u) blinded – by attachment to the world-play – and (na cheytaee) does not think, and in that (achinta = thoughtless-ness) indifference (parrai) puts the self in (jaal-u) the net – of vices.

 

ਨਾਨਕ ਚਿਤੁ ਅਚੇਤੁ ਹੈ ਚਿੰਤਾ ਬਧਾ ਜਾਇ ॥ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੨॥
Nānak cẖiṯ acẖeṯ hai cẖinṯā baḏẖā jā▫e.  Naḏar kare je āpṇī ṯā āpe la▫e milā▫e. ||2||

 

Says Guru Nanak: (Chit-u = mind) the human being (hai) is (acheyt-u) indifferent; s/he (badhaa = bound) remains tied to the world-play and cannot unite with the Almighty.

(Jey) only if the Almighty (karey = casts, nadar-i = sight of grace) bestows grace, (ta) then – IT frees him/her from attachments and (laey milaaey) unites (aapey) with IT-self. 2.

 

ਪਉੜੀ ॥ ਸੇ ਜਨ ਸਾਚੇ ਸਦਾ ਸਦਾ ਜਿਨੀ ਹਰਿ ਰਸੁ ਪੀਤਾ ॥ ਗੁਰਮੁਖਿ ਸਚਾ ਮਨਿ ਵਸੈ ਸਚੁ ਸਉਦਾ ਕੀਤਾ ॥ ਸਭੁ ਕਿਛੁ ਘਰ ਹੀ ਮਾਹਿ ਹੈ ਵਡਭਾਗੀ ਲੀਤਾ ॥

Pa▫oṛī.  Se jan sācẖe saḏā saḏā jinī har ras pīṯā.  Gurmukẖ sacẖā man vasai sacẖ sa▫uḏā kīṯā.  Sabẖ kicẖẖ gẖar hī māhi hai vadbẖāgī līṯā.

 

(Paurri) stanza by the third Guru: (Sey) those (jan) persons (jini) who (peeta) drink (har-i = almighty) the Divine (ras-u) elixir, i.e. those who conduct themselves by Divine virtues and commands, they (sadaa sadaa) for ever (saachey = true) live truthfully – in obedience of Divine commands.

(Sachaa) the Eternal (vasai) abides in their (man-i) minds, (gurmukh-i) with the guru’s grace/guidance and they (keeta) do (sach-u = true) clean (sauda) deals, i.e. conduct themselves by Divine virtues and command.

They realize that (sabh-u kichh-u) everything – virtues of the Almighty – is (maah-i) in (ghar = house) the body/mind (hi) itself, but some (vaddbhaagi) fortunate person who follows the guru (leeta) takes/understands Divine virtues – and emulates.

 

ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਮਰਿ ਗਈ ਹਰਿ ਗੁਣ ਗਾਵੀਤਾ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਅਨੁ ਆਪੇ ਦੇਇ ਬੁਝਾਈ ॥੧੮॥

Anṯar ṯarisnā mar ga▫ī har guṇ gāvīṯā.  Āpe mel milā▫i▫an āpe ḏe▫e bujẖā▫ī. ||18||

 

(Trisna) craving (andar-i – in) within them (mar-i gaee) dies/is given up (gaaveeta = by singing) by praising and emulating (gun) virtues of (har-i) the Almighty.

The Almighty (aapey) IT-self (dey-i = imparts, bujhaaee) understanding of virtues and (milaaian-u = cause to meet) leads them (meyl-i) to union with IT-self. 18.

 

——————————————————–

 

Note: This nineteenth Paurri of Raamkali Ki Vaar M: 3, has tree Sloks/prologues of the first Guru preceding it. The first Slok details what all cotton goes through to clothe the human, but does it willingly. This is used as metaphor to motivate to serve without seeking reward. The second Slok takes the example of the Muslims killing animals as offering to God and for that sharpen he knife. This is used to motivate killing one’s ego. The third Slok asks the human to avoid vanity, for death may come anytime. The Paurri asks us to follow the true guru spontaneously.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵੇਲਿ ਪਿੰਞਾਇਆ ਕਤਿ ਵੁਣਾਇਆ ॥ ਕਟਿ ਕੁਟਿ ਕਰਿ ਖੁੰਬਿ ਚੜਾਇਆ ॥

Salok mėhlā 1.  vel piñā▫i▫ā kaṯ guṇā▫i▫ā.  Kat kut kar kẖumb cẖaṛā▫i▫ā.

 

Prologue of the first Guru. Cotton s first (veyl-i) ginned – to remove cottonseed, (pinjnaaiaa) carded to remove knots, (kat-i) spun to make thread/yarn and then (vunaaiaa) weaved into cloth.

The cloth is (katt-i kutt-i) beaten and (khumb-i = vessel to bleach, charraaiaa = placed) bleached.

 

ਲੋਹਾ ਵਢੇ ਦਰਜੀ ਪਾੜੇ ਸੂਈ ਧਾਗਾ ਸੀਵੈ ॥ ਇਉ ਪਤਿ ਪਾਟੀ ਸਿਫਤੀ ਸੀਪੈ ਨਾਨਕ ਜੀਵਤ ਜੀਵੈ ॥

Lohā vadẖe ḏarjī pāṛe sū▫ī ḏẖāgā sīvai.  I▫o paṯ pātī sifṯī sīpai Nānak jīvaṯ jīvai.

 

(Loha = iron) the machine (vaddhey) cuts to make lengths of rolls, (darji) the tailor cuts for making garments, and (seevai) stitches the garment with (sooee) needle and (dhaaga) thread.

(Iau) this is how, i.e. cotton goes through all this to be useful for wearing; similarly (paatti = torn, pat-i) honour lost by way of separation from the Almighty due to transgressions is (seepai = stitched) restored (siphti) by praising and emulating virtues of the Almighty; one then (jeevai) lives (jeevat) alive – without succumbing to vices again.

 

ਹੋਇ ਪੁਰਾਣਾ ਕਪੜੁ ਪਾਟੈ ਸੂਈ ਧਾਗਾ ਗੰਢੈ ॥ ਮਾਹੁ ਪਖੁ ਕਿਹੁ ਚਲੈ ਨਾਹੀ ਘੜੀ ਮੁਹਤੁ ਕਿਛੁ ਹੰਢੈ ॥

Ho▫e purāṇā kapaṛ pātai sū▫ī ḏẖāgā gandẖai.  Māhu pakẖ kihu cẖalai nāhī gẖaṛī muhaṯ kicẖẖ handẖai.

 

When (kaparr-u) the garment (hoey) gets (puraana) old, it (paattai = torn) tatters and combination of (sooee) needle and (dhaaga) thread (gandhai = joins) repairs it.

It does not (chalai) last (kih-u = any) for any (maah-u = month, pakh = fortnight) long and (handdhai = lasts) can be worn for (kichh-u) some (gharri = 24 minutes, muhat-u/mahoorat = two gharris or 48 minutes) short time.

 

Page 956

 

ਸਚੁ ਪੁਰਾਣਾ ਹੋਵੈ ਨਾਹੀ ਸੀਤਾ ਕਦੇ ਨ ਪਾਟੈ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਸਚੋ ਸਚਾ ਤਿਚਰੁ ਜਾਪੀ ਜਾਪੈ ॥੧॥
Sacẖ purāṇā hovai nāhī sīṯā kaḏe na pātai.  Nānak sāhib sacẖo sacẖā ṯicẖar jāpī jāpai. ||1||

 

But (sach-u) truth does not (hovai) get (puraana) old; and once (seeta) stitched (kadey na) is never (paattai) torn, i.e. one who the Almighty grants IT’s union by living by Naam or Divine virtues, never separates – as s/he commits no transgressions.

(Sahib-u) the Master is (sacho sachaa) ever eternal, but (jaapai) is seen within (tichar-u) as long as one (jaapi) remembers and emulates IT’s virtues, says Guru Nanak. 1.

 

Note: The next Slok shows how to kill ego. This is shown by taking slaughter of a bird/animal as example.

 

ਮਃ ੧ ॥ ਸਚ ਕੀ ਕਾਤੀ ਸਚੁ ਸਭੁ ਸਾਰੁ ॥ ਘਾੜਤ ਤਿਸ ਕੀ ਅਪਰ ਅਪਾਰ ॥

Mėhlā 1.  Sacẖ kī kāṯī sacẖ sabẖ sār.  Gẖāṛaṯ ṯis kī apar apār.

 

Prologue by the first Guru. If (kaati) the knife to kill ego, i.e. the mind be of Naam or virtues of (sach) the Eternal, and (sach-u = truth) sincerity in following Naam is (sabh-u = all) pure (saar-u = iron/steel) material of the knife.

(Tis ki) its (ghaarrat) make is (apar paar = infinite) unparalleled, i.e. such a genuine knife of Naam never fails to kill ego.

 

ਸਬਦੇ ਸਾਣ ਰਖਾਈ ਲਾਇ ॥ ਗੁਣ ਕੀ ਥੇਕੈ ਵਿਚਿ ਸਮਾਇ ॥

Sabḏe sāṇ rakẖā▫ī lā▫e.  Guṇ kī thekai vicẖ samā▫e.

 

The knife needs to be sharp: If the knife/mind is (rakhaaee laaey = placed for sharpening) sharpened on (saan) the sharpening stone (sabdey) of teachings of the guru.

And (saamaaey) is kept (vich-i) in, (theykai) sheath of (gun) virtues, i.e. is protected from rusting/vices.

 

ਤਿਸ ਦਾ ਕੁਠਾ ਹੋਵੈ ਸੇਖੁ ॥ ਲੋਹੂ ਲਬੁ ਨਿਕਥਾ ਵੇਖੁ ॥ ਹੋਇ ਹਲਾਲੁ ਲਗੈ ਹਕਿ ਜਾਇ ॥ ਨਾਨਕ ਦਰਿ ਦੀਦਾਰਿ ਸਮਾਇ ॥੨॥

Ŧis ḏā kuṯẖā hovai sekẖ.  Lohū lab nikthā vekẖ.  Ho▫e halāl lagai hak jā▫e.  Nānak ḏar ḏīḏār samā▫e. ||2||

 

If (seykh-u) the Sheikh is (kutthaa) slaughtered with (tis da = of that) such a knife; (veykh-u) watch (lohoo) the blood of (lab-u) possessiveness (nikathaa) coming out, i.e. when a person in authority kills self-ego with truth – virtues and commands of the Almighty – s/he is not influenced by self-interest and acts righteously.

One who (hoey = is, halaal-u = killed for) acts in righteousness, (jaaey) goes and (lagai) gets attached/united with (hak-i) the Almighty.

He gets to (dar-i) the place of, i.e. finds the Almighty within, obtains (deedaar-i) vision and (samaaey) remains absorbed in IT, says Guru Nanak. 2.

 

ਮਃ ੧ ॥ ਕਮਰਿ ਕਟਾਰਾ ਬੰਕੁੜਾ ਬੰਕੇ ਕਾ ਅਸਵਾਰੁ ॥ ਗਰਬੁ ਨ ਕੀਜੈ ਨਾਨਕਾ ਮਤੁ ਸਿਰਿ ਆਵੈ ਭਾਰੁ ॥੩॥

Mėhlā 1.  Kamar katārā baʼnkuṛā banke kā asvār.  Garab na kījai nānkā maṯ sir āvai bẖār. ||3||

 

Prologue of the first Guru. O human being, if you have (bankurraa) a beautiful (kattaara) dagger (kamar-i) secured to the waist and (asvaar-u = rider, ka = of) be riding (bankey) a gorgeous horse, i.e. if you are an impressive young man.

(Na keejai = do not do) do not develop (garab-u) vanity, (mat-u = lest) who knows (bhaar-u) load may (aavai) come (sir-i = head) on your head, i.e. you may fall off the horse on your head – die any time -, says Guru Nanak. 3.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਸੰਗਤਿ ਸਬਦਿ ਮਿਲੈ ਜੋ ਗੁਰਮੁਖਿ ਚਲੈ ॥ ਸਚੁ ਧਿਆਇਨਿ ਸੇ ਸਚੇ ਜਿਨ ਹਰਿ ਖਰਚੁ ਧਨੁ ਪਲੈ ॥

Pa▫oṛī.  So saṯsangaṯ sabaḏ milai jo gurmukẖ cẖalai.  Sacẖ ḏẖi▫ā▫in se sacẖe jin har kẖaracẖ ḏẖan palai.

 

(Paurri) stanza by the third Guru. One who (chalai = walks) acts (gurmukh-i) by the guru’s teachings, joins (satisangat) the holy congregation – where one obtains awareness of virtues of the Almighty and learns to emulate them – s/he (milai) finds the Almighty within (sabad-i = by the word) by obedience to Divine commands.

Because those who (dhiaain-i) pay attention to commands of (sach-u) the Eternal, (sey) they are (sachey = truthful) genuine; they are those (jin) who have (kharach-u = expenditure) the money/resource of awareness of virtues of (har-i) the Almighty, (palai = in possession) with them to get to the Almighty.

 

ਭਗਤ ਸੋਹਨਿ ਗੁਣ ਗਾਵਦੇ ਗੁਰਮਤਿ ਅਚਲੈ ॥ ਰਤਨ ਬੀਚਾਰੁ ਮਨਿ ਵਸਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਭਲੈ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ਆਪੇ ਦੇਇ ਵਡਿਆਈ ॥੧੯॥

Bẖagaṯ sohan guṇ gāvḏe gurmaṯ acẖlai.  Raṯan bīcẖār man vasi▫ā gur kai sabaḏ bẖalai.  Āpe mel milā▫iḏā āpe ḏe▫e vadi▫ā▫ī. ||19||

 

(Bhagat) the devotees – those who live by Divine virtues and commands – they (gaavdey = sing) praise and emulate (gun) virtues of the Almighty; they (achalai = not moving) remain steadfast in following (gurmat-i) the guru’s counsel and look (sohney) handsome, i.e. are approved by the Almighty.

One who follows (bhalai = good) the valuable (sabad-i = word) teachings of guru, (beechaar-u) reflects on (ratan = jewel) the valuable Naam or Divine virtues, and the Almighty (vasiaa = abides) is found by him/her within his/her (man-i) mind.

The Almighty (aapey) IT-self (milaaida = causes to meet) leads him/her to (meyl-i) to union with IT-self by IT-self (dey-i) giving awareness of (vaddiaaee) Divine virtues. 19.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਆਸਾ ਅੰਦਰਿ ਸਭੁ ਕੋ ਕੋਇ ਨਿਰਾਸਾ ਹੋਇ ॥ ਨਾਨਕ ਜੋ ਮਰਿ ਜੀਵਿਆ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥

Salok mėhlā 3.  Āsā anḏar sabẖ ko ko▫e nirāsā ho▫e.  Nānak jo mar jīvi▫ā sahilā ā▫i▫ā so▫e. ||1||

 

Prologue by the third Guru. (Sabh-u ko) everyone has (aasa) expectations (anadar-i) within, i.e. worships and works to obtain rewards; (ko) some rare person (hoey) is (niraasa) without expectation.

(Jo) one who (mar-i) dies (jeeviaa) to live, i.e. has no expectations like a dead person, (soey) that person is (sahila) successful (aaiaa = took birth) in life, i.e. unites with the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਨਾ ਕਿਛੁ ਆਸਾ ਹਥਿ ਹੈ ਕੇਉ ਨਿਰਾਸਾ ਹੋਇ ॥ ਕਿਆ ਕਰੇ ਏਹ ਬਪੁੜੀ ਜਾਂ ਭਲਾਏ ਸੋਇ ॥੨॥

Mėhlā 3.  Nā kicẖẖ āsā hath hai ke▫o nirāsā ho▫e.  Ki▫ā kare eh bapuṛī jāʼn bẖolā▫e so▫e. ||2||

 

Prologue by the third Guru. There is (na kichh-u) nothing (hath-i) in the hand/control of (aasa) the expectation, i.e. expectation cannot tempt; so (keyau) how can one (hoey) be (niraasa) without expectation?

(Kiaa) how can (eyh) this (bapurri) poor creature do, (jaa’n) when (soey = that) the Almighty IT-self (bholaaey) leads astray. 2.

 

ਪਉੜੀ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰ ਸਚੇ ਨਾਮ ਬਿਨੁ ॥ ਪ੍ਰਭੁ ਦਾਤਾ ਦਾਤਾਰ ਨਿਹਚਲੁ ਏਹੁ ਧਨੁ ॥

Pa▫oṛī.  Ḏẖarig jīvaṇ sansār sacẖe nām bin.  Parabẖ ḏāṯā ḏāṯār nihcẖal ehu ḏẖan.

 

(Paurri) stanza by the third Guru. (Jeevan-u) living in (sansaar) the world – and enjoying everything the Almighty has provided – (bin-u = without) and not acknowledging, i.e. living by (naam) virtues and commands of, (sachey) the Eternal Master, is (dhrig-u) disgraceful.

(Prabh-u) the Almighty is (daata daataar = giver) the provider of Naam and (eyhu) this (dhan-u) wealth of living by Naam is (nihchal) eternal/imperishable, i.e. it helps here and goes with the soul to the hereafter.

 

ਸਾਸਿ ਸਾਸਿ ਆਰਾਧੇ ਨਿਰਮਲੁ ਸੋਇ ਜਨੁ ॥ ਅੰਤਰਜਾਮੀ ਅਗਮੁ ਰਸਨਾ ਏਕੁ ਭਨੁ ॥ ਰਵਿ ਰਹਿਆ ਸਰਬਤਿ ਨਾਨਕੁ ਬਲਿ ਜਾਈ
॥੨੦॥

Sās sās ārāḏẖe nirmal so▫e jan.  Anṯarjāmī agam rasnā ek bẖan.  Rav rahi▫ā sarbaṯ Nānak bal jā▫ī. ||20||

 

One who (aaraadhey) invokes and practices Naam, (saas-i saas-i = with every breath) all the time (soey) that (jan) person is (nirmal-u = free of dirt) free from vices.

The Almighty (antarjaai) knows the minds of all, i.e. is present in everyone, but is (agam-u = beyond reach) incomprehensible; we should just (bhan-u = say) praise (eyk-u) the One Master with our (rasna) tongue – and obey.

IT (rav-i rahiaa) is present (sarbat-i) in all; third Nanak (bal-i jaaee = is sacrifice) adores that Almighty, i.e. we should leave to the Almighty to impart IT’s awareness. 20.

 

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Note. The first Slok below talks of ਹੰਸ (Hans). It is a swan-like bird which lives at Mansrover Lake in the Himalays. It feeds on pearls and can separate milk from water. Gurbani talks of association of Hans and pool of water. It is referred to in two ways, one with God as the pool and the devotees as the Hans. Secondly it is used with the guru as the pool and the Sikh as the Hans. Hans as sign of purity is also used to describe genuine devotees as against the self-serving people like the Bagla or the crane who also has white color, but looks for its prey – chases material things. Hans is also used for the soul for its association with the body.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਰਵਰ ਹੰਸ ਧੁਰੇ ਹੀ ਮੇਲਾ ਖਸਮੈ ਏਵੈ ਭਾਣਾ ॥ ਸਰਵਰ ਅੰਦਰਿ ਹੀਰਾ ਮੋਤੀ ਸੋ ਹੰਸਾ ਕਾ ਖਾਣਾ ॥

Salok mėhlā 1.  Sarvar hans ḏẖure hī melā kẖasmai evai bẖāṇā.  Sarvar anḏar hīrā moṯī so hansā kā kẖāṇā.

 

Prologue by the first Guru. (Meyla) association of (sarvar) the pool of water and Hans is ordained (dhurey) from the source/the Creator (hi) IT-self, i.e. association of the guru and the Sikh is Divine-ordained; (evai) that is how (bhaana) liking (khasmai) of the Master is.

There are (heera = jewel) and (moti) pearls (andar-i) in (sarvar) the pool; (so) that is (khaana) the feed of the Hansas, i.e. the guru imparts awareness of Divine virtues, by which the Sikhs lead their lives.

 

ਬਗੁਲਾ ਕਾਗੁ ਨ ਰਹਈ ਸਰਵਰਿ ਜੇ ਹੋਵੈ ਅਤਿ ਸਿਆਣਾ ॥ ਓਨਾ ਰਿਜਕੁ ਨ ਪਇਓ ਓਥੈ ਓਨ੍ਹ੍ਹਾ ਹੋਰੋ ਖਾਣਾ ॥

Bagulā kāg na rah▫ī sarvar je hovai aṯ si▫āṇā.  Onā rijak na pa▫i▫o othai onĥā horo kẖāṇā.

 

(Bagula) a crane or (kaag-u) a crow does not (rahaee) live (sarvar-i) at the pool, even if it (hovai) be (at-i) very (siaana) wise – to be seen as the Hans.

(Ona) they do not (paaiao) find their (rijak-u = wherewithal) food (othai) there; (onaa) their (khaana) feed is (horo) different – not pearls, i.e. those who seek material gains do not come to the guru’s company to learn because their interests are different.

 

ਸਚਿ ਕਮਾਣੈ ਸਚੋ ਪਾਈਐ ਕੂੜੈ ਕੂੜਾ ਮਾਣਾ ॥ ਨਾਨਕ ਤਿਨ ਕੌ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਿਨਾ ਧੁਰੇ ਪੈਯਾ ਪਰਵਾਣਾ ॥੧॥

Sacẖ kamāṇai sacẖo pā▫ī▫ai kūrhai kūṛā māṇā.  Nānak ṯin kou saṯgur mili▫ā jinā ḏẖure paiyā parvāṇā. ||1||

 

It is by (kamaanai = doing) living (sach-i) by truth that (sacho) the Eternal (paaeeai) is found; any (maana = honor) claim to honor – of having found the Almighty – (koorrai = false person) by an impostor is (koorra) false.

(Satigur-u) the true guru (miliaa) is found (tin kau) by those (jinaa) for whom (parvaana) directions are (paiyya) issued (dhurey = at source) by the Almighty, i.e. the guru is found by Divine grace, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਸਾਹਿਬੁ ਮੇਰਾ ਉਜਲਾ ਜੇ ਕੋ ਚਿਤਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋਈ ਸੇਵੀਐ ਸਦਾ ਸਦਾ ਜੋ ਦੇਇ ॥

Mėhlā 1.  Sāhib merā ujlā je ko cẖiṯ kare▫i.  Nānak so▫ī sevī▫ai saḏā saḏā jo ḏe▫e.

 

Prologue by the first Guru. (Sahib-u) the Master (meyra = my) of all is (ujla = clean) free of vices/attachments to the world-play; (jey) if (ko) someone (chit-i karey) keeps in mind – virtues of the Master – s/he becomes free of attachments like IT.

We should (seyveeai = serve) live by commands of (soee = that) the Almighty, (jo) who (sadaa sadaa) forever (dey-i = gives) provides, says Guru Nanak.

 

ਨਾਨਕ ਸੋਈ ਸੇਵੀਐ ਜਿਤੁ ਸੇਵਿਐ ਦੁਖੁ ਜਾਇ ॥ ਅਵਗੁਣ ਵੰਞਨਿ ਗੁਣ ਰਵਹਿ ਮਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥੨॥

Nānak so▫ī sevī▫ai jiṯ sevi▫ai ḏukẖ jā▫e.  Avguṇ vañan guṇ ravėh man sukẖ vasai ā▫e. ||2||

 

We should (seyveeai = serve) owe allegiance to (soee) only the Almighty by (seyveeai) serving (jit-u) whom, (dukh-u) grief (jaaey = goes) is obviated, says Guru Nanak.

Because by being in IT’s care/obedience, (avgun) faults (vanjnan-i) leave, (gun) Divine virtues are (ravah-i = utter) remembered, (sukh-u) peace (aaey) comes and (vasai) abides, i.e. is experienced (man-i) in the mind. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਤਾੜੀ ਲਾਈਅਨੁ ॥ ਆਪੇ ਹੀ ਉਪਦੇਸਦਾ ਗੁਰਮੁਖਿ ਪਤੀਆਈਅਨੁ ॥

Pa▫oṛī.  Āpe āp varaṯḏā āp ṯāṛī lā▫ī▫an.  Āpe hī upḏesḏā gurmukẖ paṯī▫ā▫ī▫an.

 

(Paurri) stanza by the third Guru: Initially, before creation came into being (aapey = self) the Almighty (vartadaa) was present (aap-i= self) by IT-self and (taarri = deep meditation, laaeean-i = focused) contemplated (aapi) within IT-self.

Now since the creation came into being, the Creator (aapey hi) IT-self (updeysdaa) instructs the soul before it is born into a body; those who (gurmukh-i) follow the guru (pataaian-u) happily accept the commands, and comply with them.

 

ਇਕਿ ਆਪੇ ਉਝੜਿ ਪਾਇਅਨੁ ਇਕਿ ਭਗਤੀ ਲਾਇਅਨੁ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਆਪੇ ਨਾਇ ਲਾਈਅਨੁ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਈਐ ਸਚੀ ਵਡਿਆਈ ॥੨੧॥੧॥

Ik āpe ujẖaṛ pā▫i▫an ik bẖagṯī lā▫i▫an.  Jis āp bujẖā▫e so bujẖsī āpe nā▫e lā▫ī▫an.  Nānak nām ḏẖi▫ā▫ī▫ai sacẖī vadi▫ā▫ī. ||21||1|| suḏẖ.

 

(Ik-i) to some (aapey = self) the Almighty (paaian-u = puts, ujharr-i = on wrong path) causes to stray and (ik-i) some IT (laaian-u) engages (bhagti) in devotion, i.e. compliance with IT’s instructions.

One (jis-u) whom (aap-i = self) the Almighty (bujhaaey) causes to understand, (so) that person (bujhsi) understands; such persons (laaian-u = attach) engage in (naam-u) living by Divine virtues and commands.

(Dhiaaeeai = paying attention) living by Naam brings (vaddi) great (vaddiaaee) glory – of union with the Almighty, says third Nanak. 21. 1.

 

ਸੁਧੁ ॥

Sudh.

 

(Sudh-u) it is correct

 

Note: The fifth guru had asked Bhai Gurdas to transcribe collections of the compositions of the gurus, Bhagats and others. He checked the transcription and wherever he found any error he wrote on the margin (sudh keejai) correct it. And where he found no error he wrote (sudh-u) correct as in the case of this Vaar. These have been done only in respect of some Vaars.