SGGS pp 470-471, Aasa Di Vaar, Pauris 13-15.

ਤਜੁਗਿ ਰਥੁ ਸੰਤੋਖ ਕਾ ਧਰਮੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਤ੍ਰੇਤੈ ਰਥੁ ਜਤੈ ਕਾ ਜੋਰੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਦੁਆਪੁਰਿ ਰਥੁ ਤਪੈ ਕਾ ਸਤੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥

Saṯjug rath sanṯokẖ kā ḏẖaram agai rathvāhu.  Ŧareṯai rath jaṯai kā jor agai rathvāhu. Ḏu▫āpur rath ṯapai kā saṯ agai rathvāhu.  Kaljug rath agan kā kūṛ agai rathvāhu. ||1||

(Satjug-i) in Sat Yug, (santokh = contentment) being happy with Divine will is the (rath-u) chariot and (dharam-u) dutifulness (rathvaahu) the charioteer (agai = ahead) driving human nature, i.e. in Sat Yug human nature is one of contentment motivated by righteousness – in other words a person who happily, lives by Divine commands, motivated by commitment to dutifulness represents SatYug.

(Treytai) in Treyta Yug, (rath-u) human nature is (jatai = continence) one of self-discipline motivated by (jor-u = force) determination to refrain from vices.

(Duaapur-i) in Duaapar Yug, human nature is (tapai = of ascetism) ritualism guided by yearning for (sat-u) the Truth – the Eternal.

(Kaljug-i) in Kali Yug, human nature is (agan-i) one of fire – of jealousy and craving – motivated by desire for (koorr-u = false-hood) transitory pleasures/relationships even by unfair means. 1.

Note: The next Slok shows the connection between the four Yugs and the four Vedas, the most revered of Hindu scriptures. The four Vedas sequentially connected with the four Yugs mentioned above are Saam/Shaam, Rig, Yajur and Atharv/Atharban.

ਮ: ੧ ॥ ਸਾਮ ਕਹੈ ਸੇਤੰਬਰੁ ਸੁਆਮੀ ਸਚ ਮਹਿ ਆਛੈ ਸਾਚਿ ਰਹੇ ॥ ਸਭੁ ਕੋ ਸਚਿ ਸਮਾਵੈ ॥

Mėhlā 1.  Sām kahai seṯambar su▫āmī sacẖ mėh ācẖẖai sācẖ rahe.

Sabẖ ko sacẖ samāvai.

(M: 1) prologue by the first Guru. (Saam) Shaam Veda (kahai) says that in Sat Yug it is believed that (suaami) the Master is (s-etambar/swatambar) white – spotless -, and (aachhai) abides (mah-i) in (sach) truth: every one (rahey) lives (saach-i) truthfully.

 (Sabh-u ko) every one (samaavai) merges (sach-i) in the Eternal.

ਰਿਗੁ ਕਹੈ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਰਾਮ ਨਾਮੁ ਦੇਵਾ ਮਹਿ ਸੂਰੁ ॥ ਨਾਇ ਲਇਐ ਪਰਾਛਤ ਜਾਹਿ ॥ ਨਾਨਕ ਤਉ ਮੋਖੰਤਰੁ ਪਾਹਿ ॥

Rig kahai rahi▫ā bẖarpūr.  Rām nām ḏevā mėh sūr.  Nā▫e la▫i▫ai parācẖẖaṯ jāhi.   Nānak ṯa▫o mokẖanṯar pāhi.

Rig Veda (kahai) says that in Treta Yug the Almighty (rahia bharpoor-i) pervaded everywhere;

But unity was lost and duality came in by worship of gods, and (naam-u) the name of Rama became (soor-u = sun) supreme like the sun (mah-i) among (deyva) the gods.

But (prachhat = sins) wrong-doings (jaah-i) go – not by worshipping gods, but – by (laeeai = uttering) remembering and living by (naaey) virtues and commands of the Almighty.

(Tau) then one (paah-i) obtains (mokhatar-u = emancipation) freedom from cycles of reincarnation, says Nanak.

ਜੁਜ ਮਹਿ ਜੋਰਿ ਛਲੀ ਚੰਦ੍ਰਾਵਲਿ ਕਾਨ੍ਹ੍ਹ ਕ੍ਰਿਸਨੁ ਜਾਦਮੁ ਭਇਆ ॥ ਪਾਰਜਾਤੁ ਗੋਪੀ ਲੈ ਆਇਆ ਬਿੰਦ੍ਰਾਬਨ ਮਹਿ ਰੰਗੁ ਕੀਆ ॥

Juj mėh jor cẖẖalī cẖanḏrāval kānĥ krisan jāḏam bẖa▫i▫ā. Pārjāṯ gopī lai ā▫i▫ā binḏrāban mėh rang kī▫ā.

(Mah-i) in Duaapar Yug, says (Juj) Yajur Veda, (kaanh krishan) Krishna (jaadam-u) of the Yadava clan (bhaiaa = happened) came, who (chhali) seduced the milk-maid Chandraaval, (jor-i) by force.

He (lai aaiaa) brought (paarjaat-u) Paarjaat, the wish-fulfilling tree from god Indra’s garden, to please his beloved (gopi) milkmaid – named Satyabhaama – and (rang-u keeaa) had fun (mah-i) in (bindraban) Vrindaaban.

ਕਲਿ ਮਹਿ ਬੇਦੁ ਅਥਰਬਣੁ ਹੂਆ ਨਾਉ ਖੁਦਾਈ ਅਲਹੁ ਭਇਆ ॥ ਨੀਲ ਬਸਤ੍ਰ ਲੇ ਕਪੜੇ ਪਹਿਰੇ ਤੁਰਕ ਪਠਾਣੀ ਅਮਲੁ ਕੀਆ ॥

Kal mėh beḏ atharbaṇ hū▫ā nā▫o kẖuḏā▫ī alhu bẖa▫i▫ā. Nīl basṯar le kapṛe pahire ṯurak paṯẖāṇī amal kī▫ā.

Atharban (hooaa = came) is (beyd) the Veda (mahi=i = in) of (kal-i) Kali Yug, wherein (naau) name of the Almighty (bhaiaa) came to be (khudaai) Khudaa and (alah-u) Allah.

The Muslim rulers came to India, and people (amal-u keeaa = acted) started following the ways of (turk) the Muslim Pathaans; they (ley) took and (pahrey) wore (neel) blue (bastr) clothes – to please the rulers.

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥ ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥

Cẖāre veḏ ho▫e sacẖiār.  Paṛėh guṇėh ṯinĥ cẖār vīcẖār. Bẖā▫o bẖagaṯ kar nīcẖ saḏā▫e.  Ŧa▫o Nānak mokẖanṯar pā▫e. ||2||

(Chaarye) the four (veyd) Vedas (hoey) became (sachiaar-u) truthful, i.e. what they say has turned out to be true – people first had faith only in One Almighty, then came gods/deities, followed by attachment to the world-play and finally pretense to please the rulers.

Those who (parrah-i) read and (gunah-i) reflect on them – the Vedas, (tinh) their (veechaar) thinking becomes (chaar = beautiful) good.

One should (kar-i) engage in (bhaau) loving (bhagat-i) devotion, i.e. live by Divine virtues and commands of the Almighty, and (sadaaey = be known) be (neech-u = lowly) humble,

(tau) then one (paaey) attains (mokhantar-u) freedom from reincarnation, says Nanak. 2.

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਤੁ ਮਿਲਿਐ ਖਸਮੁ ਸਮਾਲਿਆ ॥ ਜਿਨਿ ਕਰਿ ਉਪਦੇਸੁ ਗਿਆਨ ਅੰਜਨੁ ਦੀਆ ਇਨ੍ਹ੍ਹੀ ਨੇਤ੍ਰੀ ਜਗਤੁ ਨਿਹਾਲਿਆ ॥

Pa▫oṛī.  Saṯgur vitahu vāri▫ā jiṯ mili▫ai kẖasam samāli▫ā. Jin kar upḏes gi▫ān anjan ḏī▫ā inĥī neṯrī jagaṯ nihāli▫ā.

(Pauri) stanza. I (vaariaa) am sacrifice (vitahu) to, i.e. I adore, (satigur) the true guru (miliai) by finding – and following – (jit) whom I now (samaalia) remember (khasam-u) the Master.

He is the one (jin-i) who (kar-i) imparts (updeys-u = instructions) guidance and thus (deea) gives (anjan-u = collyrium) the eye medicine, i.e. the guru has enlightened the mind, and I (nihaalia) see (jagat-u = world) the realities of the world-play (inhi) with these (neytri) eyes.

ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥ ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥ ਕਰਿ ਕਿਰਪਾ ਪਾਰਿ ਉਤਾਰਿਆ ॥੧੩॥

Kẖasam cẖẖod ḏūjai lage dube se vaṇjāri▫ā. Saṯgurū hai bohithā virlai kinai vīcẖāri▫ā.

Kar kirpā pār uṯāri▫ā. ||13||

Those (vanjaarey = dealers) human beings who conduct themselves (chhodd-i = leaving) forgetting (khasam-u) the Master and (lagey) attaching themselves (doojai) to others, (sey) they (ddubey) drown, i.e. cannot get across the word-ocean – they keep reincarnating coming to the world again and again.

(Satiguru) the true guru is (bohithaa) the ship – to take across the world-ocean – but (kinai) some (virlai) rare person (veechaaria) thinks on these lines.

One who does, the Almighty (kar-i kirpa) bestows grace and (utaaria) lands him/her (paar-i) across, i.e. takes across the world-ocean – for union with IT-self. 13.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥ ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥ ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥

Salok mėhlā 1.  Simmal rukẖ sarā▫irā aṯ ḏīragẖ aṯ mucẖ.  O▫e jė āvahi ās kar jāhi nirāse kiṯ. Fal fike ful bakbake kamm na āvahi paṯ. ================

(Slok M: 1) prologue by the first Guru. The Simmal (rukh-u) tree grows (saraaira) straight like an arrow; it is (at-i) very (deeragh = long) tall and (much-u) big.

(Oey = they) the birds (aavah-i) come (aas kar-i) with expectation to get shade or fruit but (jaah-i) depart (niraasey) disappointed and go (kit-u = where) somewhere else.

That is because its (phal) fruits are (phikey) insipid, (phul) flowers (bakbakey) without fragrance and (pat) leaves of no (kam aavah-i) use.

Message: Any one who feels proud of his/her physical strength/beauty and is prosperous can be of no use to the society.

ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥

Miṯẖaṯ nīvī nānkā guṇ cẖang▫ā▫ī▫ā ṯaṯ. Sabẖ ko nivai āp ka▫o par ka▫o nivai na ko▫e.  Ḏẖar ṯārājū ṯolī▫ai nivai so ga▫urā ho▫e.

(Mitthat-u = sweetness) amiability with (neevi = low) humility is (tat-u) the essence of (gun) virtue and (cha’ngiaaia) goodness.

But (sabh-u ko) every one (nivai) bows (kau) to the self, i.e. tries to show humility if it benefits him/her; (na koey) no one (nivai = bows) shows humility (kau) to, i.e. in dealing with, (par) others.

If we (dhar-i) put two things in the two pans of (taaraajoo) a balance scale, the one which (nivai) is lower (su) that (hoey) is considered (gaura) heavier, i.e. one who has virtues remains humble. 

ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥

Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi. Sīs nivā▫i▫ai ki▫ā thī▫ai jā riḏai kusuḏẖe jāhi. ||1||

But there is another side to this. (Apraadhi = culprit) a wrong-doer (nivai = bows) shows humility (doona) twice as much– in order not to be caught – just one (jo) who (hanta = killer) shoots (mirgaah-i = deer) his prey – bends or lies down on the ground.

So (kia = what?) it is nothing (theeai = happens) is achieved by (sees-i nivaaiai = bowing the head) showing humility (ja) if (ridai) the mind (jaah-i) goes (kasudhey) the wrong way, i.e. such humility is deceptive.

ਮ: ੧ ॥ ਪੜਿ ਪੁਸਤਕ ਸੰਧਿਆ ਬਾਦੰ ॥ ਸਿਲ ਪੂਜਸਿ ਬਗੁਲ ਸਮਾਧੰ ॥ ਮੁਖਿ ਝੂਠ ਬਿਭੂਖਣ ਸਾਰੰ ॥ ਤ੍ਰੈਪਾਲ ਤਿਹਾਲ ਬਿਚਾਰੰ ॥ ਗਲਿ ਮਾਲਾ ਤਿਲਕੁ ਲਿਲਾਟੰ ॥ ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ ॥

Mėhlā 1.  Paṛ pusṯak sanḏẖi▫ā bāḏaʼn.  Sil pūjas bagul samāḏẖaʼn. Mukẖ jẖūṯẖ bibẖūkẖaṇ sāraʼn.

Ŧaraipāl ṯihāl bicẖāraʼn. Gal mālā ṯilak lilātaʼn.  Ḏu▫e ḏẖoṯī basṯar kapātaʼn

(M: 1) prologue by the first Guru. A person (parr-i) reads (pustak = books) scriptures for (sandhia) worship and but uses that to (baada’n) get into arguments.

S/he (poojas-i) worships (sil) stone idols and (bagul) like a crane – that stands still looking for its catch in water – seeming to (samaadha’n) sit in meditation.

Speaks (jhootth) falsehoods (mukh-i) from the mouth such that would make things of (saar-an) iron being taken for (bibhookhan) ornaments – of gold/silver.

(Bichaara’n) contemplates (traipaal = mantra of three lines) the Gayatri Mantra (tihaal) thrice a day.

Has (maala) a rosary (gal-i) round the neck and (tilak-u) fontal mark (lilaatta’n) on the forehead.

Has (duey) two (dhoti) loin cloths and (bastr) a cloth (kapaata’n) on the head – to display piety.

ਜੇ ਜਾਣਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ ॥ ਸਭਿ ਫੋਕਟ ਨਿਸਚਉ ਕਰਮੰ ॥

Je jāṇas barahmaʼn karmaʼn.  Sabẖ fokat niscẖa▫o karmaʼn.

(Jey) if s/he (jaanas-i) knows (karama’n) how to find (brahama’n) the Almighty,

s/he would (nischau = believe) come to the conclusion that (sabh-i) all such (karmaa’n) rituals and apparel are (phokatt) useless.

ਕਹੁ ਨਾਨਕ ਨਿਹਚਉ ਧਿਆਵੈ ॥ ਵਿਣੁ ਸਤਿਗੁਰ ਵਾਟ ਨ ਪਾਵੈ ॥੨॥

Kaho Nānak nihcẖa▫o ḏẖi▫āvai.  viṇ saṯgur vāt na pāvai. ||2||

One should (dhiaavai) remember – virtues and commands of the Almighty – (nihchau = believing) with faith, says Nanak.

But one cannot (paavai) find/walk this (vaatt) path (vin-u) without the guru’s guidance. 2.

ਪਉੜੀ ॥ ਕਪੜੁ ਰੂਪੁ ਸੁਹਾਵਣਾ ਛਡਿ ਦੁਨੀਆ ਅੰਦਰਿ ਜਾਵਣਾ ॥ ਮੰਦਾ ਚੰਗਾ ਆਪਣਾ ਆਪੇ ਹੀ ਕੀਤਾ ਪਾਵਣਾ ॥

Pa▫oṛī.  Kapaṛ rūp suhāvaṇā cẖẖad ḏunī▫ā anḏar jāvṇā.  Manḏā cẖanga āpṇā āpe hī kīṯā pāvṇā.

(Pauri) stanza. (Kaparr-u = clothing) the apparel and (suaavna = pleasant) appealing (roop-u) looks – which make one proud, – will (chhadd-i) be left behind (anadar-i) in (duniaa) the world when (jaavna) departing – on death.

In the hereafter, the treatment (paavna) received, whether (manda) bad or (changa) good, will be based on one’s (aapna) own (keeta) deeds (aapey hi) by the self alone.

ਹੁਕਮ ਕੀਏ ਮਨਿ ਭਾਵਦੇ ਰਾਹਿ ਭੀੜੈ ਅਗੈ ਜਾਵਣਾ ॥ ਨੰਗਾ ਦੋਜਕਿ ਚਾਲਿਆ ਤਾ ਦਿਸੈ ਖਰਾ ਡਰਾਵਣਾ ॥ ਕਰਿ
ਅਉਗਣ ਪਛੋਤਾਵਣਾ ॥੧੪॥

Hukam kī▫e man bẖāvḏe rāhi bẖīṛai agai jāvṇā.  Nangā ḏojak cẖāli▫ā ṯā ḏisai kẖarā darāvaṇā.  Kar a▫ugaṇ pacẖẖoṯāvaṇā. ||14||

When in authority, one (hukam kee-ey = issues orders) does things as s/he (man bhaavadey = please the mind) likes, but (agai = ahead) in the hereafter, one’s soul has to (jaavnaa) go through (bheerrai) a narrow (raah-i) path, i.e. cannot escape evaluation.

The wrongdoer is (nanga) naked, i.e. all his/her deeds are laid bare, and s/he is (chaalia) led (dojak-i) to hell – put in cycles of births and deaths as punishment.

(Kar-i) by committing (augan) vices/transgressions one (pachhotaavna) repents in the end. 14.

ਸਲੋਕੁ ਮ: ੧ ॥ ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥ ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

Salok mėhlā 1.  Ḏa▫i▫ā kapāh sanṯokẖ sūṯ jaṯ gandẖī saṯ vat. Ėhu jane▫ū jī▫a kā ha▫ī ṯa pāde gẖaṯ.

(Slok M: 1) prologue by the first Guru. O (paaddey/paanddey) Brahmin, if you (haee) have (eyhu) this (janeu) sacred thread for (jeea) the soul, (ta) then please (ghat-u) put it on me. 

It should be made from (kapaah) the cotton of (daiaa) compassion, spun into (soot-u) the thread of (santokh-u) contentment/happy obedience to Divine commands/will, have (ganddhi) the knot of (jat-u = celibacy) self-discipline and (vatt-u) the twist of (sat-u) truthful living.

ਨਾ ਏਹੁ ਤੁਟੈ ਨ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥ ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥

Nā ehu ṯutai nā mal lagai nā ehu jalai na jā▫e.  Ḏẖan so māṇas nānkā jo gal cẖale pā▫e.

(Ihu = this) such – a sacred thread – neither (tuttai) breaks, nor (mal-u lagai = dirt sticks) gets dirty; it does not (jalai) get burnt or (jaaey = go) be removed from the body.

(Dhann-u) blessed is (maanas) the person who (chaley) departs from this world (paaey) wearing such a Janeyu (gal-i) round the neck, i.e. having lived a truthful life, says Guru Nanak.

ਚਉਕੜਿ ਮੁਲਿ ਅਣਾਇਆ ਬਹਿ ਚਉਕੈ ਪਾਇਆ ॥ ਸਿਖਾ ਕੰਨਿ ਚੜਾਈਆ ਗੁਰੁ ਬ੍ਰਾਹਮਣੁ ਥਿਆ ॥ ਓਹੁ ਮੁਆ ਓਹੁ ਝੜਿ ਪਇਆ ਵੇਤਗਾ ਗਇਆ ॥੧॥

Cẖa▫ukaṛ mul aṇā▫i▫ā bahi cẖa▫ukai pā▫i▫ā. Sikẖā kann cẖaṛā▫ī▫ā gur barāhmaṇ thi▫ā. Oh mu▫ā oh jẖaṛ pa▫i▫ā veṯgā ga▫i▫ā. ||1||

O Brahmin, the thread you want to put on me, is (anaaia) brought (mul-i) at a price (chaukarr-i) of four shells – a small amount – and (paaia) put while (bah-i) sitting (chaukai) in a specially marked area.

The Brahmin (theeaa = becomes) acts as the guru (charraaeeaa = loads) whispers (sikha/sikhiaa) instructions (kann-i) into the ear of one who is to wear it.

When (ohu = that) the wearer (muaa) dies, (ohu) the thread is burnt and (jharr-i paiaa) falls off when the body is cremated, and the soul (gaiaa) goes (veytagaa) without the sacred thread; so it is of no use. 1.

ਮ: ੧ ॥ ਲਖ ਚੋਰੀਆ ਲਖ ਜਾਰੀਆ ਲਖ ਕੂੜੀਆ ਲਖ ਗਾਲਿ ॥ ਲਖ ਠਗੀਆ ਪਹਿਨਾਮੀਆ ਰਾਤਿ ਦਿਨਸੁ ਜੀਅ ਨਾਲਿ ॥

Mėhlā 1. Lakẖ cẖorī▫ā lakẖ jārī▫ā lakẖ kūṛī▫ā lakẖ gāl. Lakẖ ṯẖagī▫ā pahināmī▫ā rāṯ ḏinas jī▫a nāl.

(M: 1) prologue by the first Guru. (Lakh = one hundred thousand) numerous (choreea) thefts/misappropriations, (jaareea) immoral sexual relationships, (koorreea) falsehoods and (gaal-i = abuses) name calling,

Numerous (tthageea) deceptions, (pahnaamia) concealed immoral/illegal acts are (naal-i) with, i.e. are committed by (jeea) the creatures (raat-i) night and (dinas-u) day, i.e. the humans do these all the time.

ਤਗੁ ਕਪਾਹਹੁ ਕਤੀਐ ਬਾਮ੍ਹ੍ਹਣੁ ਵਟੇ ਆਇ ॥ ਕੁਹਿ ਬਕਰਾ ਰਿੰਨ੍ਹ੍ਹਿ ਖਾਇਆ ਸਭੁ ਕੋ ਆਖੈ ਪਾਇ ॥

Ŧag kapāhahu kaṯī▫ai bāmĥaṇ vate ā▫e. Kuhi bakrā rinniĥ kẖā▫i▫ā sabẖ ko ākẖai pā▫e.

That is the state of the humans, but as a ritual, (tag-u) the yarn (kateeai) spun (kapaahahu) from cotton wool is brought, (baamhan) the Brahmin (aaey) comes and (vattey) twists –to form the Janeu.

(Bakra) a goat (kuh-i) is slaughtered, (rinnh-i) cooked and is (khaaia) eaten by those present, i.e. there is a feast; (sabh-u ko) every one (aakhai) says the boy now (paaey) is wearing the Janeyu.

ਹੋਇ ਪੁਰਾਣਾ ਸੁਟੀਐ ਭੀ ਫਿਰਿ ਪਾਈਐ ਹੋਰੁ ॥ ਨਾਨਕ ਤਗੁ ਨ ਤੁਟਈ ਜੇ ਤਗਿ ਹੋਵੈ ਜੋਰੁ ॥੨॥

Ho▫e purāṇā sutī▫ai bẖī fir pā▫ī▫ai hor. Nānak ṯag na ṯut▫ī je ṯag hovai jor. ||2||

When the Janeyu (hoey) becomes (puraana = old) worn out, it is (sutteeai) thrown away and (phir-i) then (hor-u) another (paaeeai) is put on, i.e. it is not permanent.

The Janeyu of commitment is worn, (tag-i) the thread would not (tuttaee) break (jey) if it (hovai) has (jor-u) the strength, i.e. if one is commitment to the qualities like compassion and contentment mentioned above and does not violate them, says Nanak. 2.

ਮ: ੧ ॥ ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਊਪਜੈ ਸਾਲਾਹੀ ਸਚੁ ਸੂਤੁ ॥ ਦਰਗਹ ਅੰਦਰਿ ਪਾਈਐ ਤਗੁ ਨ ਤੂਟਸਿ ਪੂਤ ॥੩॥

Mėhlā 1.

Nā▫e mani▫ai paṯ ūpjai sālāhī sacẖ sūṯ. Ḏargėh anḏar pā▫ī▫ai ṯag na ṯūtas pūṯ. ||3||

 (M: 1) prologue by the first Guru. (Sach-u = true) the lasting/permanent (soot-u) thread is obtained (saalaahi) by praising – and imbibing – the virtues of the Almighty; it is with (ma’nniai) obedience to (naaey/naam) Divine virtues, that (pat-i) honour (oopjai = comes) is received, i.e. that soul is accepted for union with the Creator.

This (poot/pavitar) pure (tag-u) Janeu (tag-u) thread does not (toottas-i) break; one wearing it, i.e. imbibing the virtues above, and one (paaiai) is admitted (dargah) to the Almighty’s presence for union. 3.

Note: The Brahmin says that wearing the Janeyu instils self-discipline. But there is no Janeyu on the body organs which need to be controlled. This is the subject of the next Slok.

ਮ: ੧ ॥ ਤਗੁ ਨ ਇੰਦ੍ਰੀ ਤਗੁ ਨ ਨਾਰੀ ॥ ਭਲਕੇ ਥੁਕ ਪਵੈ ਨਿਤ ਦਾੜੀ ॥ ਤਗੁ ਨ ਪੈਰੀ ਤਗੁ ਨ ਹਥੀ ॥ ਤਗੁ ਨ ਜਿਹਵਾ ਤਗੁ ਨ ਅਖੀ ॥ ਵੇਤਗਾ ਆਪੇ ਵਤੈ ॥ ਵਟਿ ਧਾਗੇ ਅਵਰਾ ਘਤੈ ॥

Mėhlā 1.  Ŧag na inḏrī ṯag na nārī. Bẖalke thuk pavai niṯ ḏāṛī. Ŧag na pairī ṯag na hathīŦag na jihvā ṯag na akẖī. veṯgā āpe vaṯai.  vat ḏẖāge avrā gẖaṯai.

(M: 1) prologue by the first Guru. There is no (tag-u) Janeu on (indri) the sensory and action organs or (naari/naarri = veins) the inner-self/thoughts; one indulges in vices and has his (daarri) beard (bhalkeye, nit) ever (thuk pavai) spat on, i.e. people look down upon him/her.

There is Janeyu neither (pairi) on the feet nor (hathi) on the hands to stop them from wrong-doings.

There is Janeyu neither on (jihva) the tongue – to stop it from slander and telling lies – nor (akhi) on the eyes from casting evil sight on others’ wealth and physical beauty.

The Brahmin (aapey) himself (vatai) goes around (veytaga = without thread) without controlling the organs as above.

But (vat-i) twists (dhaagey) the threads and (ghatai) puts on (avraa) others.

ਲੈ ਭਾੜਿ ਕਰੇ ਵੀਆਹੁ ॥ ਕਢਿ ਕਾਗਲੁ ਦਸੇ ਰਾਹੁ ॥ ਸੁਣਿ ਵੇਖਹੁ ਲੋਕਾ ਏਹੁ ਵਿਡਾਣੁ ॥ ਮਨਿ ਅੰਧਾ ਨਾਉ ਸੁਜਾਣੁ ॥੪॥

Lai bẖāṛ kare vī▫āhu.  Kadẖ kāgal ḏase rāhu. Suṇ vekẖhu lokā ehu vidāṇ. Man anḏẖā nā▫o sujāṇ. ||4||

The Brahmin only looks for money. He (lai) charges (bhaarr-i) money to (karey) conduct (veeaah-u) weddings;

(kaddh-i) taking out (kaagal-u = paper) astrological calculations, (dasey) tells (raahu) the way to go about it.

O (loka) people, (sun-i) listen to and (veykhahu) see (ihu) this (vidaan-u) strange phenomenon:

One who is (andha) blind (man-i) of the mind, is (naau = name) called (sujaan-u) wise. 4.

ਪਉੜੀ ॥ ਸਾਹਿਬੁ ਹੋਇ ਦਇਆਲੁ ਕਿਰਪਾ ਕਰੇ ਤਾ ਸਾਈ ਕਾਰ ਕਰਾਇਸੀ ॥ ਸੋ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਜਿਸ ਨੋ ਹੁਕਮੁ ਮਨਾਇਸੀ ॥

Pa▫oṛī. Sāhib ho▫e ḏa▫i▫āl kirpā kare ṯā sā▫ī kār karā▫isī. So sevak sevā kare jis no hukam manā▫isī.

(Paurri) stanza. When (sahib-u) the Master (hoey) is (daiaal-u = compassionate) gracious, IT (kirpa karey) kindly, (karaaisee = causes to do) motivates the mortal to do (saaee) those (kaar) deeds – which please IT.

(Seyvak-u) the servant/seeker (jis no) whom IT (manaaisee) motivates to comply with (hukam-u) Divine commands, (so) that servant (seyva karey = serves) lives in obedience of God.

ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ ॥ ਖਸਮੈ ਭਾਵੈ ਸੋ ਕਰੇ ਮਨਹੁ ਚਿੰਦਿਆ ਸੋ ਫਲੁ ਪਾਇਸੀ ॥ ਤਾ ਦਰਗਹ ਪੈਧਾ ਜਾਇਸੀ ॥੧੫॥

Hukam mani▫ai hovai parvāṇ ṯā kẖasmai kā mahal pā▫isī. Kẖasmai bẖāvai so kare manhu cẖinḏi▫ā so fal pā▫isī.  Ŧā ḏargėh paiḏẖā jā▫isī. ||15||

(Ma’nniai) by complying (hukam-i) with commands, the soul (hovai parvaan-u) is accepted for union and (ta) thus (paaisee = obtains) gets to (mahal-u = palace) the abode (khasmai) of the Master.

If one (karey) does (so) that which (bhaavai) pleases (khasmai) the Master, s/he (paaisee) obtains (so) that (phal-u) fruit, i.e. obtains fulfilment of aspirations (manhu chindia = thinks in the mind) wished for – including union of the soul with the Creator.

(Ta) then s/he (jaaisee) goes to (dargah) presence of the Almighty (paidha) wearing the robe of honour – a sign for acceptance for union with the Master. 15.