SGGS pp 1239-1242, Saarag Ki Vaar M: 4, Paurris 6-12.

 

Note: All Paurris/stanzas are preceded by Sliks/prologues. Out of the following seven Paurris, the first three are on Naaey Suniai – listening to Naam – and the other four are on Naaey Manniai = accepting and obeying Naam. All of them emphasize to act under the guru’s guidance.

 

ਸਲੋਕ ਮਹਲਾ ੧ ॥ ਨਾਨਕ ਤੁਲੀਅਹਿ ਤੋਲ ਜੇ ਜੀਉ ਪਿਛੈ ਪਾਈਐ ॥ ਇਕਸੁ ਨ ਪੁਜਹਿ ਬੋਲ ਜੇ ਪੂਰੇ ਪੂਰਾ ਕਰਿ ਮਿਲੈ ॥ ਵਡਾ ਆਖਣੁ ਭਾਰਾ ਤੋਲੁ ॥ ਹੋਰ ਹਉਲੀ ਮਤੀ ਹਉਲੇ ਬੋਲ ॥

Salok mėhlā 1.  Nānak ṯulī▫ah ṯol je jī▫o picẖẖai pā▫ī▫ai. Ikas na pujėh bol je pūre pūrā kar milai. vadā ākẖaṇ bẖārā ṯol.  Hor ha▫ulī maṯī ha▫ule bol.

 

Note:

 

(Slok) prologue by the first Guru: One (tuleeah-i) weighs the stated (tol) weight when placed on one pan of a balance scale (jey) if (jeeo) the mind (paaeeai) is put (pichhai = behind) on the other pan, i.e. one is what one claims or is expected to be if s/he acts from the heart, and not make pretense.

(Na) not (ikas-u) one (bol) word (pujah-i = reaches) is said to one who (kar-i) does his/her duties in life (poora) fully and then (milai) meets (poorey) the perfect Almighty.

(Aakhan = calling, vaddaa = great) praising and emulating virtues of the Almighty carries (bhaaraa) a heavy (tol-u) weight, i.e. glorifies.

(Hor) others with (hauli = lightweight) lower (mati) sense (bol) speak of (hauley = light) smaller things, i.e. engage in empty talk.

 

ਧਰਤੀ ਪਾਣੀ ਪਰਬਤ ਭਾਰੁ ॥ ਕਿਉ ਕੰਡੈ ਤੋਲੈ ਸੁਨਿਆਰੁ ॥ ਤੋਲਾ ਮਾਸਾ ਰਤਕ ਪਾਇ ॥ ਨਾਨਕ ਪੁਛਿਆ ਦੇਇ ਪੁਜਾਇ ॥

Ḏẖarṯī pāṇī parbaṯ bẖār.  Ki▫o kandai ṯolai suni▫ār.  Ŧolā māsā raṯak pā▫e.  Nānak pucẖẖi▫ā ḏe▫e pujā▫e.

 

(Bhaar-u) weight of (dharti) land, (paani) water and (parbat) mountains is large; (suniaar-u) the jeweler (kiau = how?) cannot (tolai) weigh them with his (kanddai) weighing scale – which is meant for weighing small weights of jewelry, i.e. one bereft of awareness of Naam/Divine virtues and commands cannot appreciate the worth of living by Naam.

The jeweler (paaey = puts) weights jewelry against (tola = 11.66 grams, maasaa = 1/12^th of tola, ratak/rati = very small weight equal to four rice grains) small weight-measures, i.e. a person equipped with little awareness cannot appreciate vale of Naam, but (puchhiaa) when asked (dey-i pujaaey = causes to reach) tries to convince with arguments, says Guru Nanak.

 

ਮੂਰਖ ਅੰਧਿਆ ਅੰਧੀ ਧਾਤੁ ॥ ਕਹਿ ਕਹਿ ਕਹਣੁ ਕਹਾਇਨਿ ਆਪੁ ॥੧॥

Mūrakẖ anḏẖi▫ā anḏẖī ḏẖāṯ.  Kahi kahi kahaṇ kahā▫in āp. ||1||

 

(Dhaat-u) running around, i.e. pursuits, of (moorakh) a foolish (andhiaa) blind person are (andhi) blind, i.e. ignorant persons act direction-less, performing fruitless acts – like rituals and worships – and call them means to get to God.

They (kaha-i kah-i) talk and talk tall, (kahan-u) call themselves and (kahaain = want to be called) claim to be devotees of God. 1.

 

ਮਹਲਾ ੧ ॥ ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥ ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥

Mėhlā 1.  Ākẖaṇ a▫ukẖā sunaṇ a▫ukẖā ākẖ na jāpī ākẖ. Ik ākẖ ākẖahi sabaḏ bẖākẖahi araḏẖ uraḏẖ ḏin rāṯ.

 

Prologue by the first Guru.  (Aakhan-i) saying what God and Naam are, is (aukha) difficult; (suanan-i) listening to Naam is (aukha) difficult because no one knows and also there are so many distractions in life; and (aakh-i = fit for calling) God/Naam is not (jaapi) perceived/seen (aakh-i) with eyes. (ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ”. (ਵਾਰ ਸਾਰ ਮਃ ੧) ਕਥਨ ਯੋਗ੍ਯ ਕਰਤਾਰ ਅੱਖੀਂ ਨਹੀਂ ਦਿਸਦਾ) Mahan Kosh

(Ik-i = one type) some (aakhah-i = say) praise (aakh-i) the praiseworthy Almighty (din-u) day and (raat-i) night (bhaakhah-i) calling God/Naam to be (sabad-u = word) Divine commands which are applicable (ardh = half-way) on earth and (uradh) the sky.

 

ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ ॥ ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥

Je kihu ho▫e ṯa kihu ḏisai jāpai rūp na jāṯ.  Sabẖ kāraṇ karṯā kare gẖat a▫ugẖat gẖat thāp.

 

(Jey) if something has (kih-u/kichh) some form (ta) then that (kih-u) something can (disai) be seen; God is (jaapai = seems) recognized neither (roop-i) by form nor (jaat-i = caste) by class.

(Karta) the Creator (karey) fashions (sabh-i) all (kaaran) creation (thaap-i) installing (ghatt) the bodies/creatures in places which are (ghatt) easy and (aughatt) difficult to reach and provides for them.

 

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ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥

Ākẖaṇ a▫ukẖā nānkā ākẖ na jāpai ākẖ. ||2||

 

(Aakhan-i) saying what God and Naam is (aukha) difficult; (aakh-i = fit for calling) God/Naam is not (jaapi) perceived/seen (aakh-i) with eyes, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥

Pa▫oṛī.  Nā▫e suṇi▫ai man rėhsī▫ai nāme sāʼnṯ ā▫ī.  Nā▫e suṇi▫ai man ṯaripaṯ▫ī▫ai sabẖ ḏukẖ gavā▫ī.

 

(Paurri) stanza by the fourth Guru. (Suniai) by listening to Naam – as present in our conscience and from wise people/in holy congregation, one does not digress and hence has no worries; (man-u) the mind (rahaseeai) remains in bliss; (saant-i) peace (aaee = comes) is experienced with practice (naamey) of Naam.

The mind (tripteeai = satiated) feels satisfied (suniai) listening and practice (naaey) of Naam, as (sabh) all (dukh) grief/pain (gavaaee = lost) goes. 

 

ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥

Nā▫e suṇi▫ai nā▫o ūpjai nāme vadi▫ā▫ī. Nāme hī sabẖ jāṯ paṯ nāme gaṯ pā▫ī. Gurmukẖ nām ḏẖi▫ā▫ī▫ai Nānak liv lā▫ī. ||6||

 

(Naau = name) good reputation (oopjai) comes (suneeai) by listening to and practicing Naam; (vaddiaaee = praise) glory comes (naamey) with Naam.

(Sabh-i) all (jaat-i = class) status in the world, (pat-i) honour in Divine court and (gat-i) emancipation from cycles of births and deaths (paaee = obtained) come (naamey) with practice of Naam.

We should (dhiaaeeai) pay attention and (laaee) keep (liv) focus on Naam (gurmukh-i) guided by the guru, says fourth Nanak. 6.

 

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Note: Those who observe superstitious purity find many causes, which defile one’s mouth. They refrain from many things and try to remain untouched. In the Slok below Guru Nanak points out this fallacy and says defilement occurs with ignorance of Divine directions as taught by the true guru.

 

ਸਲੋਕ ਮਹਲਾ ੧ ॥ ਜੂਠਿ ਨ ਰਾਗੀਂ‍ ਜੂਠਿ ਨ ਵੇਦੀਂ‍ੀ॥ ਜੂਠਿ ਨ ਚੰਦ ਸੂਰਜ ਕੀ ਭੇਦੀ ॥ ਜੂਠਿ ਨ ਅੰਨੀ ਜੂਠਿ ਨ ਨਾਈ ॥ ਜੂਠਿ ਨ ਮੀਹੁ ਵਰ੍ਹਿਐ ਸਭ ਥਾਈ ॥

Salok mėhlā 1.  Jūṯẖ na rāgīʼn jūṯẖ na veḏīʼn. Jūṯẖ na cẖanḏ sūraj kī bẖeḏī.  Jūṯẖ na annī jūṯẖ na nā▫ī. Jūṯẖ na mīhu varĥi▫ai sabẖ thā▫ī.

 

(Slok) prologue by the first Guru: (Jootth-i) defilement of the mouth does not come:-

(raagee’n) by singing – as believed by some Muslims;

(veydi’n = in the Vedas) reading any scriptures, i.e. one should not find fault with scriptures.

due to (chand = moon) lunar and (sooraj = sun) solar (bheydi) in cycles – like some Hindus believe and avoid food on certain days.

From eating (anni = grain) any food or uttering some (naaee) names – there is a belief that some names are cursed.

from any place because (meeh-u) rain (varhhiai) falls at (sabh) all (thaaee) places, i.e. all places are equal.

 

ਜੂਠਿ ਨ ਧਰਤੀ ਜੂਠਿ ਨ ਪਾਣੀ ॥ ਜੂਠਿ ਨ ਪਉਣੈ ਮਾਹਿ ਸਮਾਣੀ ॥ ਨਾਨਕ ਨਿਗੁਰਿਆ ਗੁਣੁ ਨਾਹੀ ਕੋਇ ॥ ਮੁਹਿ ਫੇਰਿਐ ਮੁਹੁ ਜੂਠਾ ਹੋਇ ॥੧॥

Jūṯẖ na ḏẖarṯī jūṯẖ na pāṇī. Jūṯẖ na pa▫uṇai māhi samāṇī. Nānak niguri▫ā guṇ nāhī ko▫e.  Muhi feri▫ai muhu jūṯẖā ho▫e. ||1||

 

(Jootth-i) defilement does not come from either (dharti) the soil or from (paani) water; (jootth-i) defilement does not (samaani = contained, maah-i = in) lie in (paunai) the air.

(Niguriaa = without the guru) those who do not follow the guru have (naahi koey = not any) no (gun) virtues – they fall to vices and become defiled, says Guru Nanak. It is (pheyriai) by turning (moh-i) the face away from the guru, that (muh-u) the mouth (hoey) is (joottha) defiled – when one talks and practices evil. 1.

 

Note: The next Slok uses ਚੁਲੀ (chuli) rinsing the mouth as example and say how conduct of various people can cleanse their conduct.

 

ਮਹਲਾ ੧ ॥ ਨਾਨਕ ਚੁਲੀਆ ਸੁਚੀਆ ਜੇ ਭਰਿ ਜਾਣੈ ਕੋਇ ॥ ਸੁਰਤੇ ਚੁਲੀ ਗਿਆਨ ਕੀ ਜੋਗੀ ਕਾ ਜਤੁ ਹੋਇ ॥ ਬ੍ਰਹਮਣ ਚੁਲੀ ਸੰਤੋਖ ਕੀ ਗਿਰਹੀ ਕਾ ਸਤੁ ਦਾਨੁ ॥ ਰਾਜੇ ਚੁਲੀ ਨਿਆਵ ਕੀ ਪੜਿਆ ਸਚੁ ਧਿਆਨੁ ॥

Mėhlā 1.  Nānak cẖulī▫ā sucẖī▫ā je bẖar jāṇai ko▫e.  Surṯe cẖulī gi▫ān kī jogī kā jaṯ ho▫e. Barahmaṇ cẖulī sanṯokẖ kī girhī kā saṯ ḏān.  Rāje cẖulī ni▫āv kī paṛi▫ā sacẖ ḏẖi▫ān.

 

(Slok) prologue by the first Guru: Says Guru Nanak: Cleaning the mouth (chuleeaa) by rinsing (sucheeaa = pure/purifying) is useful (jey) if (koey) someone (jaanai) knows (bhar-i = fill the mouth) how to do it. Similarly (surtey = reader of Surti/Vedas) reading of scriptures is (chuli = mouth rinse, cleaning) useful if one obtains (giaan = knowledge) about God’s virtues and directions and not by reading only; practice of (jogi) a Yogi is good if he (hoey) maintains (jat = celibacy) discipline of Yoga.

(Chuli) the right practice of a Brahmin is of obtaining (santokh) contentment – refraining from greed; and of (girahi) the householder is (sat-u = truth) honest earning and giving (daan-u) charity.

(Chuli) the right practice of (raajey) a king is of (niaav) being just; and of (parriaa) a learned person is (dhiaan-u) contemplation on (sach-u) the truth contained in what he reads.

 

ਪਾਣੀ ਚਿਤੁ ਨ ਧੋਪਈ ਮੁਖਿ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ ਪਾਣੀ ਪਿਤਾ ਜਗਤ ਕਾ ਫਿਰਿ ਪਾਣੀ ਸਭੁ ਖਾਇ ॥੨॥

Pāṇī cẖiṯ na ḏẖop▫ī mukẖ pīṯai ṯikẖ jā▫e. Pāṇī piṯā jagaṯ kā fir pāṇī sabẖ kẖā▫e. ||2||

 

(Chit-u) the mind is not (dhopaee) washed/cleansed (paani) with water, but (tikh) thirst (jaaey = goes) is quenched (peetai) by drinking (mukh-i) with the mouth.

(Paani) water is (pitaa = father) the maker of (jagat = world) the creatures but (phir-i) ultimately (paani) water (khaaey) eats (sabh-u) everyone – like some faiths dispose of the ashes of dead in water. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਸੁਣਿਐ ਸਭ ਸਿਧਿ ਹੈ ਰਿਧਿ ਪਿਛੈ ਆਵੈ ॥ ਨਾਇ ਸੁਣਿਐ ਨਉ ਨਿਧਿ ਮਿਲੈ ਮਨ ਚਿੰਦਿਆ ਪਾਵੈ ॥

Pa▫oṛī.  Nā▫e suṇi▫ai sabẖ siḏẖ hai riḏẖ picẖẖai āvai.  Nā▫e suṇi▫ai na▫o niḏẖ milai man cẖinḏi▫ā pāvai.

 

(Paurri) stanza by the fourth Guru. (Suniai) listening to and practice of (naaey) Naam brings (sabh) all supernatural powers and (ridh-i = ability to get wealth) wealth comes running (pichhai aavai) follows one.

(Nau = nine, nidh-i = treasures) all treasures/objectives are (milai) attained and (chindiaa) what is desired by (man) the mind (paaeeai) obtained by listening to and practice of Naam.

 

ਨਾਇ ਸੁਣਿਐ ਸੰਤੋਖੁ ਹੋਇ ਕਵਲਾ ਚਰਨ ਧਿਆਵੈ ॥ ਨਾਇ ਸੁਣਿਐ ਸਹਜੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਵੈ ॥ ਗੁਰਮਤੀ ਨਾਉ ਪਾਈਐ ਨਾਨਕ ਗੁਣ ਗਾਵੈ ॥੭॥

Nā▫e suṇi▫ai sanṯokẖ ho▫e kavlā cẖaran ḏẖi▫āvai. Nā▫e suṇi▫ai sahj ūpjai sėhje sukẖ pāvai.  Gurmaṯī nā▫o pā▫ī▫ai Nānak guṇ gāvai. ||7||

 

(Santokh-u) contentment – happily accepting Divine will – (hoey) comes by listening to and practice of Naam; (kavlaa) wealth (dhiaavai) invokes/worships (charan) feet, i.e. follows one who lives by Naam.

(Sahj-u) poise (oopjai) comes and (sukh-u) peace (paavai) is experienced (sahjey) all the time by practice of Naam.

(Naau) awareness of Naam (paaeeai) is obtained (gurmati) with the guru’s counsel, and one (gaavai = sings) praises and emulates (gun) virtues of the Almighty, says the fourth Guru. 7. 

 

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ਸਲੋਕ ਮਹਲਾ ੧ ॥ ਦੁਖ ਵਿਚਿ ਜੰਮਣੁ ਦੁਖਿ ਮਰਣੁ ਦੁਖਿ ਵਰਤਣੁ ਸੰਸਾਰਿ ॥ ਦੁਖੁ ਦੁਖੁ ਅਗੈ ਆਖੀਐ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਕਰਹਿ ਪੁਕਾਰ ॥

Ḏukẖ vicẖ jamaṇ ḏukẖ maraṇ ḏukẖ varṯaṇ sansār. Ḏukẖ ḏukẖ agai ākẖī▫ai paṛĥ paṛĥ karahi pukār.

 

(Slok) prologue by the first Guru: The creature’s (jamman-u) birth is (vich-i) in (dukh-u) pain/suffering caused by inability to unite with God and is due to Haumai/ego or acting by self-will, (maran) death is (dukh-i) in pain and (vartan-u) existence (sansaar-i) in the world is (dukh-i) in pain caused by ego.

It is (aakheeai) said that there is (dukh-u dukh-u) only pain (agai) ahead – for being put in cycles of births and deaths; when people realize this (parrh-i parrh-i) they read scriptures and (karaey) make (pukaar = call for help) entreaties, i.e. then remember God and ask to be saved from ego.

 

ਦੁਖ ਕੀਆ ਪੰਡਾ ਖੁਲ੍ਹ੍ਹੀਆ ਸੁਖੁ ਨ ਨਿਕਲਿਓ ਕੋਇ ॥ ਦੁਖ ਵਿਚਿ ਜੀਉ ਜਲਾਇਆ ਦੁਖੀਆ ਚਲਿਆ ਰੋਇ ॥

Ḏukẖ kī▫ā pandā kẖulĥī▫ā sukẖ na nikli▫o ko▫e.  Ḏukẖ vicẖ jī▫o jalā▫i▫ā ḏukẖī▫ā cẖali▫ā ro▫e.

 

When someone opens his/her mind, only (panddaa) bundles (keeaa) of (dukh) suffering (khuleeaa = open) come out; (na koey = not any) no (sukh-u) comfort (niklio) comes out.

(Jeeo) the mind (jalaaiaa) burns (vich-i) in suffering caused by ego in life and (chaliaa) departs (roey) wailing (dukheeaa) in pain/suffering.

 

ਨਾਨਕ ਸਿਫਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਇ ॥ ਦੁਖ ਕੀਆ ਅਗੀ ਮਾਰੀਅਹਿ ਭੀ ਦੁਖੁ ਦਾਰੂ ਹੋਇ ॥੧॥

Nānak sifṯī raṯi▫ā man ṯan hari▫ā ho▫e. Ḏukẖ kī▫ā agī mārī▫ah bẖī ḏukẖ ḏārū ho▫e. ||1||

 

(Man-u) the mind and (tan-u) body of one (ratiaa) imbued with (siphti) praise of virtues of the Almighty – and their emulation -, (hoey = become, hariaa = green) blossoms, – because s/he dissolves ego, says Guru Nanak.

We (maareeah-i = beaten) suffer (agi) in the fires (keeaa) of (dukh = pain) ego, but (dukh) ego (hoey) is (bhi = also) itself (daaroo) the cure if one acquires positive ego of zealously following the guru’s guidance. 1.

 (The second Guru says in Aasa Di Vaar: Haumai deeragh rog hai daaroo bhi is maah-i. Slok before Paurri 7 – ego is a chronic affliction but the cure also lies in it).

 

ਮਹਲਾ ੧ ॥ ਨਾਨਕ ਦੁਨੀਆ ਭਸੁ ਰੰਗੁ ਭਸੂ ਹੂ ਭਸੁ ਖੇਹ ॥ ਭਸੋ ਭਸੁ ਕਮਾਵਣੀ ਭੀ ਭਸੁ ਭਰੀਐ ਦੇਹ ॥

Mėhlā 1.  Nānak ḏunī▫ā bẖas rang bẖasū hū bẖas kẖeh.  Bẖaso bẖas kamāvṇī bẖī bẖas bẖarī▫ai ḏeh.

 

(Slok) prologue by the first Guru: Says Guru Nanak: (Duneeaa) the world is (rang-u = colour) like (bhas-u) dust; it is created (hoo) from dust/clay and becomes (bhas-u, kheyh) dust – on death/destruction.

(Bhaso = dust – body made of) the human being (kamaavni) earns (bhas-u) dust, i.e. works for perishable material benefits, and (bhi) also – uses unfair means to earn – and (bhareeai) smears/fills (deyh) the body/mind with (bhas-u = dust) vices, i.e. defiles the mind/soul with vices.

 

ਜਾ ਜੀਉ ਵਿਚਹੁ ਕਢੀਐ ਭਸੂ ਭਰਿਆ ਜਾਇ ॥ ਅਗੈ ਲੇਖੈ ਮੰਗਿਐ ਹੋਰ ਦਸੂਣੀ ਪਾਇ ॥੨॥

Jā jī▫o vicẖahu kadẖī▫ai bẖasū bẖari▫ā jā▫e. Agai lekẖai mangi▫ai hor ḏasūṇī pā▫e. ||2||

 

(Ja) when (jeeo) the soul (kaddheeai) is taken out (vichahu) from within, it (jaaey) departs from the world (bhariaa) smeared with (bhasoo) dust, i.e. the soul goes to God with account full of vices.

When (leykha) account of deeds (mangeeai) is asked/taken (agai = ahead) in the hereafter, the soul gets (dasooni) ten times (hor) more dust, i.e. is ignominiously pushed away from God to be born numerous times. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਸੁਣਿਐ ਸੁਚਿ ਸੰਜਮੋ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ॥ ਨਾਇ ਸੁਣਿਐ ਘਟਿ ਚਾਨਣਾ ਆਨ੍ਹ੍ਹੇਰੁ ਗਵਾਵੈ ॥

Pa▫oṛī.  Nā▫e suṇi▫ai sucẖ sanjamo jam neṛ na āvai.  Nā▫e suṇi▫ai gẖat cẖānṇā ānĥer gavāvai.

 

(Paurri) stanza by the fourth Guru. People go to take baths at places of pilgrimage, and practice rituals to purify themselves, but (such-i) purification of the mind and (sanjamo) disciplined living comes (suneeai) by listening to and practice of (naaey) Naam or Divine directions; then (jam-u) agent of Divine justice does not (aavai) come (neyrr-i) near, i.e. does not question the soul that lives by Naam.

(Naaey suneeai) listening to Naam brings (chaanana) enlightenment (ghatt-i) in the mind and (gavaavai = loses) removes (aaneyhr-u = darkness) ignorance, i.e. makes aware of Divine directions – to be used as guide for life.

 

 

ਨਾਇ ਸੁਣਿਐ ਆਪੁ ਬੁਝੀਐ ਲਾਹਾ ਨਾਉ ਪਾਵੈ ॥ ਨਾਇ ਸੁਣਿਐ ਪਾਪ ਕਟੀਅਹਿ ਨਿਰਮਲ ਸਚੁ ਪਾਵੈ ॥ ਨਾਨਕ ਨਾਇ ਸੁਣਿਐ ਮੁਖ ਉਜਲੇ ਨਾਉ ਗੁਰਮੁਖਿ ਧਿਆਵੈ ॥੮॥

Nā▫e suṇi▫ai āp bujẖī▫ai lāhā nā▫o pāvai.  Nā▫e suṇi▫ai pāp katī▫ah nirmal sacẖ pāvai. Nānak nā▫e suṇi▫ai mukẖ ujle nā▫o gurmukẖ ḏẖi▫āvai. ||8||

 

One who (naaey suneeai) listens to Naam, (bujheeai) understands his/her (aap-u = self) mind and (paavai) obtains (laaha = profit) awareness of, and ability to live by, (naau) Naam.

By listening to Naam, his/her (paap = sins) transgressions are (katteeai = cut) obviated, and the consecrate soul (paavai = finds) merges in (nirnamal = unstained) the pristine (sach-u = truth) Supreme Spirit – the Eternal Master.

By listening to Naam, – one commits no transgressions and goes to God – (ujley) with clean (mukh) face, i.e. unblemished by vices and thus accepted for union; s/he (dhiaavai) pays attention to conform to (naau) Naam (gurmukh-i) guided by the guru, says fourth Nanak. 8.

 

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ਸਲੋਕ ਮਹਲਾ ੧ ॥ ਘਰਿ ਨਾਰਾਇਣੁ ਸਭਾ ਨਾਲਿ ॥ ਪੂਜ ਕਰੇ ਰਖੈ ਨਾਵਾਲਿ ॥

Salok mėhlā 1.  Gẖar nārā▫iṇ sabẖā nāl.  Pūj kare rakẖai nāvāl.

 

(Slok) prologue by the first Guru: (Naaraain-u) the Almighty is (naal-i) with (sabhaa) everyone and is (ghar-i = in house) within; but the Brahmin (rakhai = keeps, naavaal-i = bathed) gives bath to and (karey) performs (pooj/pooja) worship of stone idols as gods, thus:

 

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ਕੁੰਗੂ ਚੰਨਣੁ ਫੁਲ ਚੜਾਏ ॥ ਪੈਰੀ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਏ ॥ ਮਾਣੂਆ ਮੰਗਿ ਮੰਗਿ ਪੈਨ੍ਹ੍ਹੈ ਖਾਇ ॥ ਅੰਧੀ ਕੰਮੀ ਅੰਧ ਸਜਾਇ ॥

Kungū cẖannaṇ ful cẖaṛā▫e.  Pairī pai pai bahuṯ manā▫e.  Māṇū▫ā mang mang painĥai kẖā▫e.  Anḏẖī kammī anḏẖ sajā▫e.

 

He (charraaey) makes offering of (kungoo) saffron, (channan-u = sandalwood) incense and (phul) flowers to the idols; (pai pai = putting self, pairi = at feet) pays obeisance to them and (manaaey = propitiates, bahut-u = a lot) makes many entreaties.

The Brahmin (maanooaa) is proud of his so called high caste but (painhai) wears clothes and (khaaey) eats food items (mang-i mang-i = asking) taken from people of lower castes.

Such (andhi) blind (kami) acts bring (andh) blind (sajaaey) punishment, i.e. one keeps straying and never finds God.

 

ਭੁਖਿਆ ਦੇਇ ਨ ਮਰਦਿਆ ਰਖੈ ॥ ਅੰਧਾ ਝਗੜਾ ਅੰਧੀ ਸਥੈ ॥੧॥

Bẖukẖi▫ā ḏe▫e na marḏi▫ā rakẖai.  Anḏẖā jẖagṛā anḏẖī sathai. ||1||

 

A stone idol neither can neither (dey-i) give anything (bhukhiaa = hungry) to the needy nor (rakhai) saves those (mardiaa) dying – succumbing to vices or facing problems.

This (jhagrra = conflict/strife) problem of (andha = blind) ignorance continues with (andhi) blind (sathai) gatherings, i.e. those who keep following rituals blindly. 1.

 

ਮਹਲਾ ੧ ॥ ਸਭੇ ਸੁਰਤੀ ਜੋਗ ਸਭਿ ਸਭੇ ਬੇਦ ਪੁਰਾਣ ॥ ਸਭੇ ਕਰਣੇ ਤਪ ਸਭਿ ਸਭੇ ਗੀਤ ਗਿਆਨ ॥

Mėhlā 1.  Sabẖe surṯī jog sabẖ sabẖe beḏ purāṇ. Sabẖe karṇe ṯap sabẖ sabẖe gīṯ gi▫ān.

 

(Slok) prologue by the first Guru: (Sabhey) all (surti) scholars of scriptures, (sabh-i) all (jog) Yogis; (sabhey) all (beyd) the Vedas and Puranas.

(Sabhey) all (karney) actions, (sabh-i) all (tap) austerities and (sabhey) all (giaan) knowledge of (geet) music/singing.

 

ਸਭੇ ਬੁਧੀ ਸੁਧਿ ਸਭਿ ਸਭਿ ਤੀਰਥ ਸਭਿ ਥਾਨ ॥ ਸਭਿ ਪਾਤਿਸਾਹੀਆ ਅਮਰ ਸਭਿ ਸਭਿ ਖੁਸੀਆ ਸਭਿ ਖਾਨ ॥

Sabẖe buḏẖī suḏẖ sabẖ sabẖ ṯirath sabẖ thān.  Sabẖ pāṯisāhī▫ā amar sabẖ sabẖ kẖusī▫ā sabẖ kẖān.

 

(Sabhey) all (budhi) understanding, (sudh-i) awareness/discernment, all (teerath) places of pilgrimage and all other (thaan) places.

(Sabh-i) all (paatsaaheeaa) kingdoms and all (amar) writs/orders; all objects of (khuseeaa) happiness and (khan) eating.

 

ਸਭੇ ਮਾਣਸ ਦੇਵ ਸਭਿ ਸਭੇ ਜੋਗ ਧਿਆਨ ॥ ਸਭੇ ਪੁਰੀਆ ਖੰਡ ਸਭਿ ਸਭੇ ਜੀਅ ਜਹਾਨ ॥

Sabẖe māṇas ḏev sabẖ sabẖe jog ḏẖi▫ān.  Sabẖe purī▫ā kẖand sabẖ sabẖe jī▫a jahān.

 

(Sabhey) all (maanas) human beings, (sabh-i) all (deyv) gods all (jog) Yogic (dhiaan) contemplation.

(Sabhey) all (pureeaa) towns and all (khandd = part) zones; (sabhey) all (jeea) creatures of (jahaan) the world.

 

ਹੁਕਮਿ ਚਲਾਏ ਆਪਣੈ ਕਰਮੀ ਵਹੈ ਕਲਾਮ ॥ ਨਾਨਕ ਸਚਾ ਸਚਿ ਨਾਇ ਸਚੁ ਸਭਾ ਦੀਬਾਨੁ ॥੨॥

Hukam cẖalā▫e āpṇai karmī vahai kalām. Nānak sacẖā sacẖ nā▫e sacẖ sabẖā ḏībān. ||2||

 

The Almighty (chalaaey = causes to move) causes/creates all above, i.e. whatever they do is (hukam-i = by orders) by God’s will and (kalaam) the pen (vahai) moves, i.e. destiny of the creatures is decided, (karmi) based on their deeds.

God is (sachaa) Eternal (sach-i) with eternal (naaey = naam) writ and (sach-u) the eternal (sabhaa) assembly of (deebaan-u) court delivers (sach-u) true justice – based on those laws, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਮੰਨਿਐ ਸੁਖੁ ਊਪਜੈ ਨਾਮੇ ਗਤਿ ਹੋਈ ॥ ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਪਾਈਐ ਹਿਰਦੈ ਹਰਿ ਸੋਈ ॥

Pa▫oṛī.  Nā▫e mani▫ai sukẖ ūpjai nāme gaṯ ho▫ī.  Nā▫e mani▫ai paṯ pā▫ī▫ai hirḏai har so▫ī.

 

(Paurri) stanza by the fourth Guru. (Sukh-u) comfort/peace (oopjai) comes/is attained (manniai) by obeying (naaey) Naam or directions of the Almighty – living by the Divine laws of nature; (gat-i) freedom from vices (hoee = happens) is attained (naamey) by obeying Naam.

(Pat-i) honour – of approval – by (soee = that) the One (har-i) Almighty who is present (hirdai) in mind, (paaeeai) is obtained (manniai) by obeying (naaey) Naam.

 

ਨਾਇ ਮੰਨਿਐ ਭਵਜਲੁ ਲੰਘੀਐ ਫਿਰਿ ਬਿਘਨੁ ਨ ਹੋਈ ॥ ਨਾਇ ਮੰਨਿਐ ਪੰਥੁ ਪਰਗਟਾ ਨਾਮੇ ਸਭ ਲੋਈ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੯॥

Nā▫e mani▫ai bẖavjal langẖī▫ai fir bigẖan na ho▫ī.  Nā▫e mani▫ai panth pargatā nāme sabẖ lo▫ī.  Nānak saṯgur mili▫ai nā▫o mannī▫ai jin ḏevai so▫ī. ||9||

 

(Bhavjal-u) the world-ocean (langheeai) is crossed, i.e. one overcomes vices in the world, (manniai) with obedience (naaey) to Naam and (phir-i) then (na) no (bighan-u) obstacle (hoee) comes in the way of union with God.

(Manniai) by accepting Naam, (panth-u) the path told by the Almighty (pargattaa) becomes manifest, i.e. one recalls and obeys directions of the Almighty given to the soul.

Says fourth Nanak: (Naau) Naam (maneeai) is obeyed (miliai) on meeting, i.e. with guidance of, (satigur-i) the true; only to one whom (soee = that) the Almighty (deyvai = gives) blesses with finding the true guru. 9.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਪੁਰੀਆ ਖੰਡਾ ਸਿਰਿ ਕਰੇ ਇਕ ਪੈਰਿ ਧਿਆਏ ॥ ਪਉਣੁ ਮਾਰਿ ਮਨਿ ਜਪੁ ਕਰੇ ਸਿਰੁ ਮੁੰਡੀ ਤਲੈ ਦੇਇ ॥

Salok mėhlā 1.  Purī▫ā kẖanda sir kare ik pair ḏẖi▫ā▫e.  Pa▫uṇ mār man jap kare sir mundī ṯalai ḏe▫e.

 

(Slok) prologue by the first Guru: One may (sir-i karey = cover, captures) wander in (pureeaa) towns and (khandaa) regions, i.e. all over like the wandering Yogis and (dhiaaey) meditate standing on (ik) one (pair-i) foot.

S/he may (maar-i = kill) still (paun-u = air) breathing and (jap-i karey) meditate (man-i) in mind or (dey-i) place (sir-u) the head (taley) under (munddi) the neck, i.e. stand on the head.

 

ਕਿਸੁ ਉਪਰਿ ਓਹੁ ਟਿਕ ਟਿਕੈ ਕਿਸ ਨੋ ਜੋਰੁ ਕਰੇਇ ॥ ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਕਿਸ ਨੋ ਕਰਤਾ ਦੇਇ ॥ ਹੁਕਮਿ ਰਹਾਏ ਆਪਣੈ ਮੂਰਖੁ ਆਪੁ ਗਣੇਇ ॥੧॥

Kis upar oh tik tikai kis no jor kare▫i.  Kis no kahī▫ai nānkā kis no karṯā ḏe▫e. Hukam rahā▫e āpṇai mūrakẖ āp gaṇe▫e. ||1||

 

(Upar-i) on (kis) what does (oh-u = that) s/he (ttik ttikey) concentrate in meditation and (kis no) for what does s/he (karey = does, jor-u =force) go through all this?

(Kis no) to whom do we (kaheeai = tell) supplicate? No one knows (kis no) to whom (karta) the Creator (dey-i) gives what, i.e. no one succeeds in finding the Almighty by such methods, says Guru Nanak.

The Creator (rahaaey) keeps every-one/thing subject to IT’’s (haukam-i = by orders) will – based on one’s deeds in accordance with Divine laws of nature, but (moorakh-u) the foolish – self-willed person (ganey-i) counts/names (aap-i) the self as the doer. 1.

 

ਮਃ ੧ ॥ ਹੈ ਹੈ ਆਖਾਂ ਕੋਟਿ ਕੋਟਿ ਕੋਟੀ ਹੂ ਕੋਟਿ ਕੋਟਿ ॥ ਆਖੂੰ ਆਖਾਂ ਸਦਾ ਸਦਾ ਕਹਣਿ ਨ ਆਵੈ ਤੋਟਿ ॥

Mėhlā 1.  Hai hai ākẖāʼn kot kot kotī hū kot kot.  Ākẖūʼn ākẖāʼn saḏā saḏā kahaṇ na āvai ṯot.

 

(Slok) prologue by the first Guru: If I (aakhaa’n) say (kott-i kott-i) crores of times and (kotti) crores of times (hoo) of (kott-i kott-i) the crores, that God (hai hai = is) ever exists; if I (sadaa sadaa) forever (aakhaa’n) keep saying (aakhoo’n) with the mouth (na aavai = does not come) is no (tott-i = shortcoming) end (kahan-i) to saying.

 

ਨਾ ਹਉ ਥਕਾਂ ਨ ਠਾਕੀਆ ਏਵਡ ਰਖਹਿ ਜੋਤਿ ॥ ਨਾਨਕ ਚਸਿਅਹੁ ਚੁਖ ਬਿੰਦ ਉਪਰਿ ਆਖਣੁ ਦੋਸੁ ॥੨॥

Nā ha▫o thakāʼn na ṯẖākī▫ā evad rakẖėh joṯ.  Nānak cẖasi▫ahu cẖukẖ binḏ upar ākẖaṇ ḏos. ||2||

 

If God (rakhah-i) puts (eyvadd = as big) so much (jot-i = light, God’s power) strength in me that (hau) I neither (thakaa’n) get tired, nor (tthaakeeaa) can be stopped by anyone.

Even then I would have praised God (chukh bind) only a bit; anyone (aakhan) saying that s/he did (oopa-i = above) more than this is (dos-u = fault) wrong, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਮੰਨਿਐ ਕੁਲੁ ਉਧਰੈ ਸਭੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥ ਨਾਇ ਮੰਨਿਐ ਸੰਗਤਿ ਉਧਰੈ ਜਿਨ ਰਿਦੈ ਵਸਾਇਆ ॥

Pa▫oṛī.  Nā▫e mani▫ai kul uḏẖrai sabẖ kutamb sabā▫i▫ā.  Nā▫e mani▫ai sangaṯ uḏẖrai jin riḏai vasā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Manniai) by obeying (naaey) Naam, not only is oneself-saved but also (kul-u) the lineage and (sabh-u) everyone in (sabaaiaa) the whole family, (udhrai) rises, i.e. gets a good name.

Everyone in (sangat-i) company/association with one (jin) who (vasaaiaa = cause to dwell) keeps in mind and (manniai) obeys Naam (udhrai = rises above) overcomes vices.

 

ਨਾਇ ਮੰਨਿਐ ਸੁਣਿ ਉਧਰੇ ਜਿਨ ਰਸਨ ਰਸਾਇਆ ॥ ਨਾਇ ਮੰਨਿਐ ਦੁਖ ਭੁਖ ਗਈ ਜਿਨ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਤਿਨੀ ਸਾਲਾਹਿਆ ਜਿਨ ਗੁਰੂ ਮਿਲਾਇਆ ॥੧੦॥

Nā▫e mani▫ai suṇ uḏẖre jin rasan rasā▫i▫ā. Nā▫e mani▫ai ḏukẖ bẖukẖ ga▫ī jin nām cẖiṯ lā▫i▫ā. Nānak nām ṯinī salāhi▫ā jin gurū milā▫i▫ā. ||10||

 

Those (jin) who (rasaaiaa) enjoy recalling with (rasan/rasna) the tongue, (sun-i) listening and (manniai) obeying Naam, they (ubrey) are saved from vices. Those who (laaiaa) apply (chit-u) the minds to (manniai) obedience (naam-i) of Naam, their (bhukh = hunger) craving (gaee) leaves, they do not transgress and hence any (dukh) grief is obviated.

Those (jin) whom the Almighty (milaaiaa) leads to the guru, (tini) they (salaahiaa) praise and obey Naam, says the fourth Guru. 10.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਸਭੇ ਰਾਤੀ ਸਭਿ ਦਿਹ ਸਭਿ ਥਿਤੀ ਸਭਿ ਵਾਰ ॥ ਸਭੇ ਰੁਤੀ ਮਾਹ ਸਭਿ ਸਭਿ ਧਰਤੀਂ‍ ਸਭਿ ਭਾਰ ॥

Salok mėhlā 1.  Sabẖe rāṯī sabẖ ḏih sabẖ thiṯī sabẖ vār. Sabẖe ruṯī māh sabẖ sabẖ ḏẖarṯīʼn sabẖ bẖār.

 

(Slok) prologue by the first Guru: (Sabhey) all (raati) nights, (sabh-i) all (dih) days, all (thiti) days of the lunar cycle and all (vaar) days of the week.

(Sabhey) all (ruti) seasons, (sabh-i) all (maah) months, (sabh-i) all (dhartee’n) earths/continents and (sabh-i) all (bhaar) loads, i.e. everything on them.

 

ਸਭੇ ਪਾਣੀ ਪਉਣ ਸਭਿ ਸਭਿ ਅਗਨੀ ਪਾਤਾਲ ॥ ਸਭੇ ਪੁਰੀਆ ਖੰਡ ਸਭਿ ਸਭਿ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥

Sabẖe pāṇī pa▫uṇ sabẖ sabẖ agnī pāṯāl. Sabẖe purī▫ā kẖand sabẖ sabẖ lo▫a lo▫a ākār.

 

(Sabhey) all (paani = waters) liquids, (sabh-i) all (paun = air) gases, all (agni = fires) forms of energy and (paataal) nether regions.

(Sabhey) all (pureeaai = habitats) towns, (sabh-i) all (khandd) parts of the universes, all (lo-a/log) creatures and all (aakaar) forms of creatures.

 

ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਕਹਿ ਨ ਸਕੀਜੈ ਕਾਰ ॥ ਆਖਹਿ ਥਕਹਿ ਆਖਿ ਆਖਿ ਕਰਿ ਸਿਫਤੀਂ‍ ਵੀਚਾਰ ॥ ਤ੍ਰਿਣੁ ਨ ਪਾਇਓ ਬਪੁੜੀ ਨਾਨਕੁ ਕਹੈ ਗਵਾਰ ॥੧॥

Hukam na jāpī keṯ▫ṛā kahi na sakījai kār. Ākẖahi thakėh ākẖ ākẖ kar sifṯīʼn vīcẖār. Ŧariṇ na pā▫i▫o bapuṛī Nānak kahai gavār. ||1||

 

Everything exists and functions by Divine commands/cosmic laws; it is hard (jaapi = perceive) to estimate (keyttrraa) how large is the domain where (hukam-u = order) writ of the Almighty applies; it (na sakeejai) not possible (kah-i) to mention all those created and their what their (kaar = work) roles are.

People (aakhah-i) say and (thakah-i) get tired (aakh-i aakh-i) saying and saying – how great the Almighty is – they (kar-i = do, siphtee’n = of glories) praise virtues of God and (veechaar) reflect on them.

But (bapurri) the poor people do not (paaiao) obtain (trin-u = blade of grass) even a bit of awareness of God, person who (kahai) says s/he knows God, is (gavaar) foolish. 1.

 

ਮਃ ੧ ॥ ਅਖੀਂ‍ ਪਰਣੈ ਜੇ ਫਿਰਾਂ ਦੇਖਾਂ ਸਭੁ ਆਕਾਰੁ ॥ ਪੁਛਾ ਗਿਆਨੀ ਪੰਡਿਤਾਂ ਪੁਛਾ ਬੇਦ ਬੀਚਾਰ ॥

Mėhlā 1.  Akẖīʼn parṇai je firāʼn ḏekẖāʼn sabẖ ākār. Pucẖẖā gi▫ānī pandẖiṯāʼn pucẖẖā beḏ bīcẖār.

 

(Slok) prologue by the first Guru: (Jey) if I (phiraa’n) walk (parnai = support of) on (akhee-n) the eyes, i.e. look all around (deykhaa’n) looking at (sabh-u) all (aakaar-u) existence.

And (puchhaa) ask (giaani) the learned (paditaa’n) scholars of scriptures and (puchhaa) ask what (beechaar) the view (beyd) the Vedas is.

 

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ਪੁਛਾ ਦੇਵਾਂ ਮਾਣਸਾਂ ਜੋਧ ਕਰਹਿ ਅਵਤਾਰ ॥ ਸਿਧ ਸਮਾਧੀ ਸਭਿ ਸੁਣੀ ਜਾਇ ਦੇਖਾਂ ਦਰਬਾਰੁ ॥

Pucẖẖā ḏevāʼn māṇsāʼn joḏẖ karahi avṯār. Siḏẖ samāḏẖī sabẖ suṇī jā▫e ḏekẖāʼn ḏarbār.

 

Or I (puchhaa) ask (deyvaa’n = gods, maansaa’n = persons) godly persons and look at (jodh) fighters who (karah-i = do/take) came as (avtaar) incarnations – like Rama of the Ramayana and Krishna of the Mahabharata.

Or ask (sabh-i) all those (sidh) saints who sit in (samaadhi) contemplation and (suni) hear from them how I may (deykhaa’n) see (darbaar-u) the Divine court, i.e. find the Almighty.

 

ਅਗੈ ਸਚਾ ਸਚਿ ਨਾਇ ਨਿਰਭਉ ਭੈ ਵਿਣੁ ਸਾਰੁ ॥ ਹੋਰ ਕਚੀ ਮਤੀ ਕਚੁ ਪਿਚੁ ਅੰਧਿਆ ਅੰਧੁ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਕਰਮੀ ਬੰਦਗੀ ਨਦਰਿ ਲੰਘਾਏ ਪਾਰਿ ॥੨॥

Agai sacẖā sacẖ nā▫e nirbẖa▫o bẖai viṇ sār. Hor kacẖī maṯī kacẖ picẖ anḏẖi▫ā anḏẖ bīcẖār.  Nānak karmī banḏagī naḏar langẖā▫e pār. ||2||

 

But (sachaa = true) the Eternal with (sach-i) eternal (naaey = Naam) Divine virtues and commands is (agai = ahead) beyond the understanding of all these; (nirbhau = without fear – answerable to none) the highest Master is (vin-u) without (bhai) fear and is (saar-u) Supreme.

(Hor-u) other (mati) ideas are (kach-u = raw, pich-u = soft) half-baked, i.e. have no basis; they are (andh-u) blind/uninformed (beechaar-u) views (andhiaa = blind) of ignorant persons.

Says Guru Nanak: Motivation for (bandgi = service) obedience to God comes (karmi) with Divine grace; (nadar-i) the sight of grace (langhaaey = ferries, paar-i = to far shore) takes one across the world ocean, i.e. gets out of cycles of births and deaths. 2.

 

ਪਉੜੀ ॥ ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥ ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥

Pa▫oṛī.  Nā▫e mani▫ai ḏurmaṯ ga▫ī maṯ pargatī ā▫i▫ā. Nā▫o mani▫ai ha▫umai ga▫ī sabẖ rog gavā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Manniai) by accepting (naaey) Naam or Divine commands, one’s (durmat-i) evil sense – to act by self-will – (gaee) leaves and (mat-i) good sense – to obey God – (aaiaa = come, pragtti = manifest) shows/is imbibed.

When (haumai) ego – acting by self-will – (gaee) leaves, (sabh-i) all (rog = ailments) vices and any suffering (gavaaiaa = lost) are obviated.

 

ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥

Nā▫e mani▫ai nām ūpjai sėhje sukẖ pā▫i▫ā. Nā▫e mani▫ai sāʼnṯ ūpjai har man vasā▫i▫ā.  Nānak nām raṯann hai gurmukẖ har ḏẖi▫ā▫i▫ā. ||11||

 

By accepting Naam or Divine commands – evil ideas are dispelled from the mind and – (naam-u) God (oopjai = comes) is found within; and then (sukh-u) peace is (paaiaa = obtained) experienced (sahjey) naturally – all the time.

By accepting Naam, (saa’nt-i) peace of mind (oojai) comes – other distractions are removed and – and (har-i) the Almighty is (vasaaiaa = caused to dwell) is kept (mann-i) in mind.

Awareness of Naam (hai) is (ratann-u) a jewel – an exalted state in which (har-i) the Almighty (dhiaaiaa) is invoked and obeyed (gurmukh-i) with the guru’s guidance, says the fourth Guru. 11.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਹੋਰੁ ਸਰੀਕੁ ਹੋਵੈ ਕੋਈ ਤੇਰਾ ਤਿਸੁ ਅਗੈ ਤੁਧੁ ਆਖਾਂ ॥ ਤੁਧੁ ਅਗੈ ਤੁਧੈ ਸਾਲਾਹੀ ਮੈ ਅੰਧੇ ਨਾਉ ਸੁਜਾਖਾ ॥

Salok mėhlā 1.  Hor sarīk hovai ko▫ī ṯerā ṯis agai ṯuḏẖ ākẖāʼn.  Ŧuḏẖ agai ṯuḏẖai sālāhī mai anḏẖe nā▫o sujākẖā.

 

(Slok) prologue by the first Guru: O Almighty, if there (hovai) be (koee) someone (teyra) Your (sareek-u) equal, i.e. if You were like any creature – then I (aakhaa-n) should talk good and bad about (tudh-u) You (agai = before) to (tis-u) that.

Because (mai) I (saalaahi) praise (tudhai) You (agai) before (tudh-u) You, i.e. because I am Your devotee, (mai) I, (andhey) a blind/ignorant one (naau = name) am called (sujaakha) one with eyes, i.e. am called an enlightened person.

 

ਜੇਤਾ ਆਖਣੁ ਸਾਹੀ ਸਬਦੀ ਭਾਖਿਆ ਭਾਇ ਸੁਭਾਈ ॥ ਨਾਨਕ ਬਹੁਤਾ ਏਹੋ ਆਖਣੁ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੧॥

Jeṯā ākẖaṇ sāhī sabḏī bẖākẖi▫ā bẖā▫e subẖā▫ī. Nānak bahuṯā eho ākẖaṇ sabẖ ṯerī vadi▫ā▫ī. ||1||

 

(Jeyta = as much) plenty (aakhan-u) is said (saahi/siaahi = ink) in writing or (sabdi) by spoken words about God (bhaakhiaa) said (bhaey subhaaee = naturally) according to one’s nature.

But (eyho) it is (bahuta) enough (aakhan) to say that everything in existence shows (teyri) Your (vaddiaaee = greatness) creative and sustaining powers, o Almighty, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਜਾਂ ਨ ਸਿਆ ਕਿਆ ਚਾਕਰੀ ਜਾਂ ਜੰਮੇ ਕਿਆ ਕਾਰ ॥ ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਦੇਖੈ ਵਾਰੋ ਵਾਰ ॥

Mėhlā 1.  Jāʼn na si▫ā ki▫ā cẖākrī jāʼn jamme ki▫ā kār.  Sabẖ kāraṇ karṯā kare ḏekẖai vāro vār.

 

(Slok) prologue by the first Guru: (Jaa’n) when the creature (siaa) was not there, then (kiaa) what (chaakri) service did s/he do; and (jaa’n) when (jammey) born what can s/he (kaar) do, i.e. there is nothing in hands of the creatures.

(Karta) the Creator (kaaran karey) causes (sabh-i) everything to be done and (deykhai) watches (vaaro vaar) again and again, i.e. continuously.

 

ਜੇ ਚੁਪੈ ਜੇ ਮੰਗਿਐ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ ਇਕੁ ਦਾਤਾ ਸਭਿ ਮੰਗਤੇ ਫਿਰਿ ਦੇਖਹਿ ਆਕਾਰੁ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਜੀਵੈ ਦੇਵਣਹਾਰੁ ॥੨॥

Je cẖupai je mangi▫ai ḏāṯ kare ḏāṯār.  Ik ḏāṯā sabẖ mangṯe fir ḏekẖėh ākār. Nānak evai jāṇī▫ai jīvai ḏevaṇhār. ||2||

 

(Jey) whether one (chupai) says nothing or (mangai) asks, (daataar-u = giver) the beneficent Master (karey = does) gives/provides (daat-i = benediction) the wherewithal.

There is (ik) One (daataa = giver) Sustainor and (sabh-i) all creatures are (mangtey = beggars) dependents; one may (phir-i = wander) go over (aakaar-u = physical existence) the world, and (deykhah-i) see.

(Eyvai) this is how one comes to (jaaneeai) know that (deyvanhaar-i) the Giver (jeevai = lives) is watchful of needs of the creatures, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਊਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ ॥ ਨਾਇ ਮੰਨਿਐ ਗੁਣ ਉਚਰੈ ਨਾਮੇ ਸੁਖਿ ਸੋਈ ॥

Pa▫oṛī.  Nā▫e mani▫ai suraṯ ūpjai nāme maṯ ho▫ī. Nā▫e mani▫ai guṇ ucẖrai nāme sukẖ so▫ī.

 

(Paurri) stanza by the fourth Guru. (Manniai) by accepting Naam or Divine commands, (surat-i) consciousness (upjai) comes and (mat-i) understanding (hoee = happens) is attained on how to lead life by God’s directions.

By accepting Naam, one (uchrai = utters) remembers (gun) Divine virtues and emulates them, and (soee) that person (sukh-i) at peace.

 

ਨਾਇ ਮੰਨਿਐ ਭ੍ਰਮੁ ਕਟੀਐ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਈ ॥ ਨਾਇ ਮੰਨਿਐ ਸਾਲਾਹੀਐ ਪਾਪਾਂ ਮਤਿ ਧੋਈ ॥ ਨਾਨਕ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੧੨॥

Nā▫e mani▫ai bẖaram katī▫ai fir ḏukẖ na ho▫ī. Nā▫e mani▫ai salāhī▫ai pāpāʼn maṯ ḏẖo▫ī. Nānak pūre gur ṯe nā▫o mannī▫ai jin ḏevai so▫ī. ||12||

 

 By accepting, i.e. with awareness of Naam, (bhram-u) transgressing under delusion (katteeai = is cut) is obviated and (phir-i) then (dukh-u) grief is not (hoee = happens) experienced.

By accepting Naam, one (saalaaheeai) praises – and obeys – the Almighty and (paapaa’n = sins) evil (mat-i) the sense (dhoee) is washed off, i.e. one does not act under influence of vices.

(Maneeai) obedience of Naam is learnt from (poorey) the perfect (gur) guru; that person obeys (jin) whom (soee = that) the guru (deyvai) gives awareness of Naam, says fourth Nanak. 12.