SGGS pp 147-149, Vaar Majh; Pauris 20-23.

SGGS pp 147-149, Vaar Majh; Pauris 20-23.

ਸਲੋਕ ਮ: ੧ ॥ ਨਾਨਕ ਗੁਰੁ ਸੰਤੋਖੁ ਰੁਖੁ ਧਰਮੁ ਫੁਲੁ ਫਲ ਗਿਆਨੁ ॥ ਰਸਿ ਰਸਿਆ ਹਰਿਆ ਸਦਾ ਪਕੈ ਕਰਮਿ ਧਿਆਨਿ ॥ ਪਤਿ ਕੇ ਸਾਦ ਖਾਦਾ ਲਹੈ ਦਾਨਾ ਕੈ ਸਿਰਿ ਦਾਨੁ ॥ ੧॥

Salok mėhlā 1   Nānak gur sanṯokẖ rukẖ ḏẖaram ful fal gi▫ān   Ras rasi▫ā hari▫ā saḏā pakai karamḏẖi▫ān   Paṯ ke sāḏ kẖāḏā lahai ḏānā kai sir ḏān ||1||

(Slok) prologue of the first Guru. Says Guru Nanak: (Guru) the guru is embodiment of (santokh-u = contentment) happy obedience to God, and steadfast, like (rukh-u) a tree does not move. Obedience to the guru produces (phul-u) the flower, i.e. the mind blossoms by driving out other ideas and one carries out (dhram-u = dutiful-ness) duties as human being; the flower matures to (phal) fruit of (giaan-u) awareness of Naam/Divine virtues and commands.

The guru’s teaching is (sadaa) is ever (hariaa = green) fresh and the fruit (pakai) ripens, i.e. awareness is clearly understood when one is led to the guru (karam-i) by Divine grace and (dhiaan-i) pays attention. This fruit/awareness is (rasiaa) full of (ras-u) juice.

One who (khaadaa) eats this fruit/conforms to Naam (lahai) gets (saad) the taste, i.e. enjoys presence of (pat-i) of the Master within; this (daa-u) benediction is (kai sir-i = over the head) above all (daanaa) benedictions. 1.

Note: The next Slok continues with the concept of the tree as the guru but this time it is one that gives valuable things like jewels, the metaphor for Naam/Divine virtues.

ਮ: ੧ ॥ ਸੁਇਨੇ ਕਾ ਬਿਰਖੁ ਪਤ ਪਰਵਾਲਾ ਫੁਲ ਜਵੇਹਰ ਲਾਲ ॥ ਤਿਤੁ ਫਲ ਰਤਨ ਲਗਹਿ ਮੁਖਿ ਭਾਖਿਤ ਹਿਰਦੈ ਰਿਦੈ ਨਿਹਾਲੁ ॥

Mėhlā 1   Su▫ine kā birakẖ paṯ parvālā ful javehar lāl   Ŧiṯ fal raṯan lagėh mukẖ bẖākẖiṯ hirḏai riḏai nihāl

Prologue of the first Guru. A person with awareness of Naam is like (birakh-u) a tree (ka) of (suiney) gold with (pat) leaves of (prvaalaa) coral and bears (phul) flowers of (javeyhar) jewels and (laal) rubies.

(Tit-u) his/her words (bhaakhit) spoken (mukh-i) from the mouth are (phal) fruits of (ratan = jewels) Naam and s/he (nihaal-u) is happy (hirdai) in heart and (ridai) mind.

ਨਾਨਕ ਕਰਮੁ ਹੋਵੈ ਮੁਖਿ ਮਸਤਕਿ ਲਿਖਿਆ ਹੋਵੈ ਲੇਖੁ ॥ ਅਠਿਸਠਿ ਤੀਰਥ ਗੁਰ ਕੀ ਚਰਣੀ ਪੂਜੈ ਸਦਾ ਵਿਸੇਖੁ ॥

Nānak karam hovai mukẖ masṯak likẖi▫ā hovai lekẖ   Aṯẖisaṯẖ ṯirath gur kī cẖarṇī pūjai saḏā visekẖ

Says Guru Nanak: Such a person (hovai) has (leykh-u = writing) good fortune of receiving (karam-u) Divine grace (likhiaa) written (mukh-i) on face and (mastak-i = on forehead) in destiny.

For him/her bath at (atthisatth-i) sixty eight (teerath-i) holy places, i.e. purification, happens by being at (scharnee) feet of, i.e. following teachings of, (gur) the guru which s/he (sadaa) ever (poojai) worships/obeys (viseykh-u = especially) with dedication.

ਹੰਸੁ ਹੇਤੁ ਲੋਭੁ ਕੋਪੁ ਚਾਰੇ ਨਦੀਆ ਅਗਿ ॥ ਪਵਹਿ ਦਝਹਿ ਨਾਨਕਾ ਤਰੀਐ ਕਰਮੀ ਲਗਿ ॥੨॥

Hans heṯ lobẖ kop cẖāre naḏī▫ā ag.   Pavėh ḏajẖėh nānkā ṯarī▫ai karmī lag. ||2||

There are (chaarey) four (nadeeaa) streams (ag-i) of fire/vices, namely (hans-u) violence, (heyt-u) love/attachment, (lobh-u) greed and (kop-u) anger/intolerance.

Those who (pavah-i = put) fall in these (dajhah-i) are burnt/destroyed, but can (tareeai = swim) overcome them by (lag-i) by attaching the self, i.e. by following the guru, which happens (karmee) with Divine grace, i.e. when the Almighty leads to the guru, (naanka) o Nanak. 2.

ਪਉੜੀ ॥ ਜੀਵਦਿਆ ਮਰੁ ਮਾਰਿ ਨ ਪਛੋਤਾਈਐ ॥ ਝੂਠਾ ਇਹੁ ਸੰਸਾਰੁ ਕਿਨਿ ਸਮਝਾਈਐ ॥ ਸਚਿ ਨ ਧਰੇ ਪਿਆਰੁ ਧੰਧੈ ਧਾਈਐ ॥

Pa▫oṛī   Jīvḏi▫ā mar mār na pacẖẖoṯā▫ī▫ai   Jẖūṯẖā ih sansār kin samjā▫ī▫ai  Sacẖ na ḏẖare pi▫ārḏẖanḏẖai ḏẖā▫ī▫ai

(Paurri) stanza by the first Guru. If we (maar-i) kill (maar-u) the killer (jeevdiaa) when alive, i.e. if we dissolve ego which causes to transgress, then we will not have to (pachhotaaeeai) repent – when account of deeds is taken and consequences imposes in Divine court.

(Ih-u) this (sansaar-u) world, i.e. life, is (jhoottha = false) transitory, but (kini-i) whom do we (samjhaaeeai) cause to understand this – everyone goes his/her own way; no one (dharey) bears (piaar-u) love/liking (sach-i) for truth, i.e. people do not obey Divine commands, but (dhaaeeai = run) pursue (dhandhai) material pursuits.

ਕਾਲੁ ਬੁਰਾ ਖੈ ਕਾਲੁ ਸਿਰਿ ਦੁਨੀਆਈਐ ॥ ਹੁਕਮੀ ਸਿਰਿ ਜੰਦਾਰੁ ਮਾਰੇ ਦਾਈਐ ॥

Kāl burā kẖai kāl sir ḏunī▫ā▫ī▫ai   Hukmī sir janḏār māre ḏā▫ī▫ai

(Kaal-u) the time when the soul has to account for deeds, is (buraa) terrible, because (khai) the killer (kaal-u) agent of death/Divine justice standing (sir-i) over (sar-i) the head eyes (duneeaaeeai = of the world) those obsessed with worldly pleasures/gains.

Commissioned (hukmee) by Divine commands, (jandaar-u) the merciless butcher/executor standing (sir-i) over the head (maarey) strikes (daaeeai) unexpectedly/stealthily.

ਆਪੇ ਦੇਇ ਪਿਆਰੁ ਮੰਨਿ ਵਸਾਈਐ ॥ ਮੁਹਤੁ ਨ ਚਸਾ ਵਿਲੰਮੁ ਭਰੀਐ ਪਾਈਐ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿ ਸਚਿ ਸਮਾਈਐ ॥੨੦॥

Āpe ḏe▫e pi▫ār man vasā▫ī▫ai   Muhaṯna cẖasā vilamm bẖarī▫ai pā▫ī▫ai   Gur parsādī bujẖ sacẖ samā▫ī▫ai||20||

On the other hand, (aaoey =self) the Almighty (dey-i) gives (piaar-u) love to those who (vasaaeeai) keep the Divine virtues and commands (ma’nn-i) in mind.

There is not (muhat-u chasaa) even a bit of (vila’mm-u) delay – in the soul being taken away when (paaeeai = cup, paaeeai = of life) the allotted life span (bhareeai = is full) is complete.

One who (bujh-i) understands/ conforms to Naam/Divine virtues and commands (parsaadi) with grace/guidance of (guru) the guru (samaaeeai) merges (sach-i = in truth) in the Eternal. 20.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਤੁਮੀ ਤੁਮਾ ਵਿਸੁ ਅਕੁ ਧਤੂਰਾ ਨਿਮੁ ਫਲੁ ॥ ਮਨਿ ਮੁਖਿ ਵਸਹਿ ਤਿਸੁ ਜਿਸੁ ਤੂੰ ਚਿਤਿ ਨ ਆਵਹੀ ॥ ਨਾਨਕ ਕਹੀਐ ਕਿਸੁ ਹੰਢਨਿ ਕਰਮਾ ਬਾਹਰੇ ॥੧॥

Salok mėhlā 1   Ŧumī ṯumā vis ak ḏẖaṯūrā nim fal   Man mukẖ vasėh ṯis jis ṯūʼn cẖiṯ na āvhī   Nānak kahī▫ai kis handẖan karmā bāhre ||1||

Slok of the first Guru. (Tumi tuma, vis-u, ak-u, dhatoota, nim-u phal-u) all things with bitter taste; they are present in the (man-i) in mind/thoughts and (mukh-i = in mouth) speech, of (tis-u) that person in (jis) whose (chit-i) consciousness, (too’n) You do not (aavahee) come, O Almighty, Says Guru Nanak.

But (kis-u) whom do we (kaheeai) tell this, i.e. no one listens and people (handdhan-i) go about (baahharey) without caring for (karma) deeds, i.e. do not think what they do. 1.

Page 148

ਮ: ੧ ॥ ਮਤਿ ਪੰਖੇਰੂ ਕਿਰਤੁ ਸਾਥਿ ਕਬ ਉਤਮ ਕਬ ਨੀਚ ॥ ਕਬ ਚੰਦਨਿ ਕਬ ਅਕਿ ਡਾਲਿ ਕਬ ਉਚੀ ਪਰੀਤਿ ॥ ਨਾਨਕ ਹੁਕਮਿ ਚਲਾਈਐ ਸਾਹਿਬ ਲਗੀ ਰੀਤਿ ॥੨॥

Mėhlā 1   Maṯ pankẖerū kiraṯ sāth kab uṯam kab nīcẖ   Kab cẖanḏan kab ak dāl kab ucẖī parīṯ   Nānak hukam cẖalā▫ī▫ai sāhib lagī rīṯ||2||

Slok of the first Guru. (Mat-i) the human mind flies like (pankheyroo) a bird, (kirt-u = past deeds, saath = with) under influence of past experiences, (kab) sometime acts (utam = sublime) virtuously and sometime (neech = low) unbecoming.

It is like (kab) sometime the bird sits (chandan-i) on the fragrant sandalwood tree and (kab) sometimes sits (ddaal-i) on the branch (ak-i) of a poisonous plant i.e. is sometimes in good company and sometimes bad; sometimes it has (uchi) high (preet-i) love, i.e. loves to soar high thinking of God.

One (chalaaeeai = driven) acts (hukam-i) by Hukam/Divine commands/laws of nature – of acting under influence of past impressions; this is (lagee) the established (reet-i) tradition/law of (sahib) the Master. 2.

ਪਉੜੀ ॥ ਕੇਤੇ ਕਹਹਿ ਵਖਾਣ ਕਹਿ ਕਹਿ ਜਾਵਣਾ ॥ ਵੇਦ ਕਹਹਿ ਵਖਿਆਣ ਅੰਤੁ ਨ ਪਾਵਣਾ ॥ ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥

Pa▫oṛī  Keṯe kahėh vakẖāṇ kahi kahi jāvṇā   veḏ kahėh vakẖi▫āṇ anṯ na pāvṇā   Paṛi▫ai nāhī bẖeḏbujẖi▫ai pāvṇā

(Paurri) stanza of the first Guru. (Keytey) so many people (kahah-i = say, vakhaan = speech) try to describe and (jaavna) depart from the world (kah-i kah-i) trying to describe God.

(Veyd) the Vedas (kahah-i = say, vakhiaan = speech) try to describe but (ant-u) expanse of virtues and powers of the Almighty cannot (paavna) be known.

(Bheyd-u) the God-mystery is not known (parreeai) by reading books but (bujheeai) understanding, i.e. experiencing Divine presence within – which comes with driving out other thoughts.

ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥ ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ ॥ ਮੰਨੇ ਨਾਉ ਬਿਸੰਖ ਦਰਗਹ ਪਾਵਣਾ ॥

Kẖat ḏarsan kai bẖekẖ kisai sacẖ samāvṇā   Sacẖā purakẖ alakẖ sabaḏ suhāvaṇā   Manne nā▫o bisankẖ ḏargėh pāvṇā

(Kisai = who?) No one can (samaavna) merge/unite (sach-i) with the Eternal through rituals and (bheykh-i) by wearing garb of followers of (khatt-u) six (darsan) Hindu philosophies, namely Yogis, Jangam = wandering ascetics, Sanyasi, Bairaagi, Buddhists and Jains.

(Sachaa) the Eternal (purakh-u) all-pervasive Master is (alakh-u) unseen but (suhaavna = looks good) is pleasantly experienced within (sabad-i = with the word) with obedience to Naam/Divine commands.

One who (ma’nney) obeys (naau) Naam/Divine commands (paavna) obtains approval in (dargah) court of (bisankh) the infinite Almighty.

ਖਾਲਕ ਕਉ ਆਦੇਸੁ ਢਾਢੀ ਗਾਵਣਾ ॥ ਨਾਨਕ ਜੁਗੁ ਜੁਗੁ ਏਕੁ ਮੰਨਿ ਵਸਾਵਣਾ ॥੨੧॥

Kẖālak ka▫o āḏes dẖādẖī gāvṇā   Nānak jug jug ek man vasāvṇā ||21||

 This (ddhaddhi) bard/seeker pays (aadeys-u) obeisance (kau) to (khaalak) the Creator and (gaavna) sings in Divine glory.

There is (eyk-u) One Master of (jug-u jug-u) for all ages; we should (vasaavna) keep commands of that Master (ma’nn-i) in mind, says Guru Nanak. 21.

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ਸਲੋਕੁ ਮਹਲਾ ੨ ॥ ਮੰਤ੍ਰੀ ਹੋਇ ਅਠੂਹਿਆ ਨਾਗੀ ਲਗੈ ਜਾਇ ॥ ਆਪਣ ਹਥੀ ਆਪਣੈ ਦੇ ਕੂਚਾ ਆਪੇ ਲਾਇ ॥ ਹੁਕਮੁ ਪਇਆ ਧੁਰਿ ਖਸਮ ਕਾ ਅਤੀ ਹੂ ਧਕਾ ਖਾਇ ॥

Salok mėhlā 2   Manṯrī ho▫e aṯẖūhi▫ā nāgī lagai jā▫e   Āpaṇ hathī āpṇai ḏe kūcẖā āpe lā▫e   Hukam pa▫i▫ā ḏẖur kẖasam kā aṯī hū ḏẖakā kẖā▫e

Prologue of the second Guru. If a (atthoohia) scorpion (hoey) thinks it (mantree = knower of mantra) has the ability, (jaaey) goes and (lagai) sting (naagi) a snake, it (aapey) itself (koochaa laaey) sets fire to, i.e. destroys (aapnai) to its- self.

This is (hukam-u = order) the law of (khasam) the Master (dhur-i) from the beginning, that one who acts by self-will (khaaey) receives (atee hoo) the strongest (dhakaa) push/kick, i.e. comes to terrible grief.

ਗੁਰਮੁਖ ਸਿਉ ਮਨਮੁਖੁ ਅੜੈ ਡੁਬੈ ਹਕਿ ਨਿਆਇ ॥ ਦੁਹਾ ਸਿਰਿਆ ਆਪੇ ਖਸਮੁ ਵੇਖੈ ਕਰਿ ਵਿਉਪਾਇ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭ ਕਿਛੁ ਤਿਸਹਿ ਰਜਾਇ ॥੧॥

Gurmukẖ si▫o manmukẖ aṛai dubai hak ni▫ā▫e   Ḏuhā siri▫ā āpe kẖasam vekẖai kar vi▫upā▫e   Nānak evai jāṇī▫ai sabẖ kicẖẖ ṯisėh rajā▫e ||1||

Similarly, when (manmukh-u = self-willed) a person who does not follow the guru, (arrai) harms a (gurmukh = guru’s follower) a virtuous person, s/he (ddubai = drowns) suffers (naiaaey) justice (hak-i) of God.

God is (khasam) the Master of (duhaa = both, siriaa = ends) this world and the hereafter; IT (veykhai) sees that (kar-i viopaaey) justice is done.

Says second Nanak: It is (jaaneeai) known (eyvai = thus) by such examples that (sabh kichh-u) everything happens (tisah-i = of that) Divine (rajaaey) will/laws. 1.

Note: The next Slok gives examples of wise persons.

ਮਹਲਾ ੨ ॥ ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥ ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥ ਵਾਟ ਨ ਕਰਈ ਮਾਮਲਾ ਜਾਣੈ ਮਿਹਮਾਣੁ ॥

Mėhlā 2   Nānak parkẖe āp ka▫o ṯā pārakẖ jāṇ   Rog ḏārū ḏovai bujẖai ṯā vaiḏ sujāṇ   vāt na kar▫ī māmlā jāṇai mihmāṇ

Prologue of the second Guru. Says second Nanak: One who (parkhai) appraises (aap kau) the self, s/he (jaan-u) is considered (paarakh-u = appraiser) discerning.

(Vaid-u) a physician is considered (sujaan-u) a wise (taa) only then, when he (bujhai) understands (dovai) both (rog-u) the disease and (daaroo) its cure.

A wise (vaatt) traveller/creature (jaanai) considers the self (mihmaan-u) a guest/visitor to this world and does not (karaee maamla) get entangled in affairs (vaatt) on the way.

ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥ ਲਬਿ ਨ ਚਲਈ ਸਚਿ ਰਹੈ ਸੋ ਵਿਸਟੁ ਪਰਵਾਣੁ ॥

Mūl jāṇ galā kare hāṇ lā▫e hāṇ   Lab na cẖal▫ī sacẖ rahai so visat parvāṇ

S/he (karey = does, gala = speech) speaks (jaan-i = know) being conscious of (mool-u = source) essence of the subject, and (haan-i = loses) gives up things which (laaey) cause (haan-i) harm.

A person who does not (chalaee = move) act (lab-i = by greed) by self-interest and (rahai) remains focused (sach-i) truthful/neutral, (so) that person is (parvaan-u) accepted as a fair (vistt-u = go between) arbitrator.

ਸਰੁ ਸੰਧੇ ਆਗਾਸ ਕਉ ਕਿਉ ਪਹੁਚੈ ਬਾਣੁ ॥ ਅਗੈ ਓਹੁ ਅਗੰਮੁ ਹੈ ਵਾਹੇਦੜੁ ਜਾਣੁ ॥੨॥

Sar sanḏẖe āgās ka▫o ki▫o pahucẖai bāṇ   Agai oh agamm hai vāheḏaṛ jāṇ ||2||

If someone (sandhey) releases (sar-u) an arrow (kau) to (aagaas) the sky, that (baan-u) arrow (kiau = how?) cannot (pahuchai) reach anywhere.

(Oh-u = that) the sky (agai) ahead is (aga’mm-u) beyond reach; a wise (vaaheydarr-u) archer (jaan-u) knows that. 2.

ਪਉੜੀ ॥ ਨਾਰੀ ਪੁਰਖ ਪਿਆਰੁ ਪ੍ਰੇਮਿ ਸੀਗਾਰੀਆ ॥ ਕਰਨਿ ਭਗਤਿ ਦਿਨੁ ਰਾਤਿ ਨ ਰਹਨੀ ਵਾਰੀਆ ॥ ਮਹਲਾ ਮੰਝਿ ਨਿਵਾਸੁ ਸਬਦਿ ਸਵਾਰੀਆ ॥

Pa▫oṛī   Nārī purakẖ pi▫ār parem sīgārī▫ā   Karan bẖagaṯ ḏin rāṯ na rahnī vārī▫ā   Mėhlā manjẖ nivās sabaḏ savārī▫ā

(Paurri) stanza by the first Guru. (Naari) women who have (piaar-u) love for their (purakh) husbands (seegaaree) adorn themselves (preym-i) with affection, – not only outward adornment.

Similarly the seekers (rahnee = remain, vaareeaa = sacrificed) kill their ego and (karan-i = perform, bhagat-i = devotion/obedience) live in obedience to the Almighty (din-u) day and (raat-i) night.

They (savaareeaa) are transformed (sabad-i = by the word) by obedience to God and get (nivaas-u) to stay (manjh-i) in (mahla) palaces, i.e. attain union with God.

ਸਚੁ ਕਹਨਿ ਅਰਦਾਸਿ ਸੇ ਵੇਚਾਰੀਆ ॥ ਸੋਹਨਿ ਖਸਮੈ ਪਾਸਿ ਹੁਕਮਿ ਸਿਧਾਰੀਆ ॥

Sacẖ kahan arḏās se vecẖārī▫ā   Sohan kẖasmai pās hukam siḏẖārī▫ā

(Sey) they are (veychaareeaa = helpless) humble and (kahan-i) say/make (ardaas-i) supplication to (paas-i) to (khasmai) the Master to (sach-u) the Eternal.

They (sidhaareeaa) go (paas-i) to (khasmai) the Master (hukam-i) with orders/approval and (sohan-i = look good) are glorified by being united.

ਸਖੀ ਕਹਨਿ ਅਰਦਾਸਿ ਮਨਹੁ ਪਿਆਰੀਆ ॥

Sakẖī kahan arḏās manhu pi▫ārī▫ā

O (sakhee) friends, these (piaareeaa) beloved seekers (kahan-i) make (ardaas-i) supplication (manah-u) from the heart, i.e. sincerely.

ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਵਾਸੁ ਫਿਟੁ ਸੁ ਜੀਵਿਆ ॥ ਸਬਦਿ ਸਵਾਰੀਆਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵਿਆ ॥੨੨॥

Bin nāvai ḏẖarig vās fit so jīvi▫ā   Sabaḏ savārī▫ās amriṯ pīvi▫ā ||22||

It is (dhrig-u) disgraceful to (vaas-u) live in the world (bin-u = without) and not obey (naavai) Naam/commands of the Creator; (s-u) such (jeeviaa) living is (phitt-u) shameful.

One whom the Almighty (savaareeaas-u) transforms with awareness (sabad-i = word) Divine commands (peeviaa) drinks (a’mmrit-u) the life-giving elixir, i.e. does not fall prey to vices and be separated from the Creator. 22.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਮਾਰੂ ਮੀਹਿ ਨ ਤ੍ਰਿਪਤਿਆ ਅਗੀ ਲਹੈ ਨ ਭੁਖ ॥ ਰਾਜਾ ਰਾਜਿ ਨ ਤ੍ਰਿਪਤਿਆ ਸਾਇਰ ਭਰੇ ਕਿਸੁਕ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਕੀ ਕੇਤੀ ਪੁਛਾ ਪੁਛ ॥੧॥

Salok mėhlā 1   Mārū mīhi na ṯaripṯi▫ā agī lahai na bẖukẖ  Rājā rāj na ṯaripṯi▫ā sā▫ir bẖare kisuk.  Nānak sacẖe nām kī keṯī pucẖẖā pucẖẖ ||1||

Prologue of the first Guru. (Maaroo) the desert (na triptiaa = not satiated) cannot have enough (meeh-i) rain and (agee) fire (bhukh = hunger, lahai = removed) wants more fuel.

(Raajaa) a king is not (tirptiaa) satisfied (raaj-i) with the kingdom, i.e. always wants to expand it; and (kisuk) who can (bharey) fill (saair) the oceans, i.e. the oceans always keep taking water without overflowing.

Similarly (keytee) how much (puchh) asking/query can I (puchaa) ask about (naam) virtues and commands of (sachey) the Eternal, i.e. understanding of Naam is never complete, says guru Nanak. 1.

ਮਹਲਾ ੨ ॥ ਨਿਹਫਲੰ ਤਸਿ ਜਨਮਸਿ ਜਾਵਤੁ ਬ੍ਰਹਮ ਨ ਬਿੰਦਤੇ ॥ ਸਾਗਰੰ ਸੰਸਾਰਸਿ ਗੁਰ ਪਰਸਾਦੀ ਤਰਹਿ ਕੇ ॥

Mėhlā 2   Nihfalaʼn ṯas janmas jāvaṯ barahm na binḏṯe   Sāgraʼn sansāras gur parsādī ṯarėh ke

(Janmas-i) human birth (tas-i = of that) of one who does not (bindatey) find (Brahm) the Creator, is (nihphal’n) wasted.

One (tarah-i key = swims) gets across (saagar’n = ocean, sansaaras-i = world) the world ocean, i.e. overcome vices in the world-play and find the Almighty, (parsaadi) with grace/guidance of (guru) the guru.

ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਕਹੁ ਨਾਨਕ ਬੀਚਾਰਿ ॥ ਕਾਰਣੁ ਕਰਤੇ ਵਸਿ ਹੈ ਜਿਨਿ ਕਲ ਰਖੀ ਧਾਰਿ ॥੨॥

Karaṇkāraṇ samrath hai kaho Nānak bīcẖār   Kāraṇ karṯe vas hai jin kal rakẖī ḏẖār ||2||

(Kah-u) say o second Nanak: One who (beechaar-i) contemplates, understands that the Creator is (samrath-u) Omnipotent to (kaaran) cause (karan = do) things to (karan = do) happen.

(Kaaran-u) the cause is (vas-i) in hands of (kartey) the Creator (jin-i) who has (rakhi dhaar-i) kept (kal) power, i.e. who supports and controls the whole creation. 2.

Note: This Slok is also recorded in Slok Sahaskriti on page 1353 as of the first Guru.

ਪਉੜੀ ॥ ਖਸਮੈ ਕੈ ਦਰਬਾਰਿ ਢਾਢੀ ਵਸਿਆ ॥ ਸਚਾ ਖਸਮੁ ਕਲਾਣਿ ਕਮਲੁ ਵਿਗਸਿਆ ॥ ਖਸਮਹੁ ਪੂਰਾ ਪਾਇ ਮਨਹੁ ਰਹਸਿਆ ॥ ਦੁਸਮਨ ਕਢੇ ਮਾਰਿ ਸਜਣ ਸਰਸਿਆ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸਚਾ ਮਾਰਗੁ ਦਸਿਆ ॥

Pa▫oṛī   Kẖasmai kai ḏarbār dẖādẖī vasi▫ā   Sacẖā kẖasam kalāṇ kamal vigsi▫ā   Kẖasmahu pūrā pā▫e manhu rėhsi▫ā   Ḏusman kadẖe mār sajaṇ sarsi▫ā. Sacẖā saṯgur sevan sacẖā mārag ḏasi▫ā

(Paurri) stanza by the first Guru (Ddhaddhi) the bard who (vasiaa) abides (darbaar-i) in court (kai) of (khasmai) the Master, i.e. sees the Almighty present within, his (kamal-u = lotus) mind lotus (vigsiaa) blossoms (kalaan-i) by praising virtues of (sachaa) the Eternal.

He (paaey) receives awareness of Naam of (pooraa = perfect) the Almighty, – is able to overcome vices and (rahsiaa) is happy (manah-u) from the mind.

He (maar-i) strikes and (kaddhey) drives out (dusman = enemies) vices (manah-u) from the mind and (sarsiaa) enjoys (sajan) company of friends/leading lifter by Naam.

This (sachaa = true) virtuous (maarag-u) path is (dasiaa = told) learnt by those who (seyvan-i = serve) obey (sachaa) the true (satigur-u) perfect guru.

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ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ਕਾਲੁ ਵਿਧਉਸਿਆ ॥ ਢਾਢੀ ਕਥੇ ਅਕਥੁ ਸਬਦਿ ਸਵਾਰਿਆ ॥ ਨਾਨਕ ਗੁਣ ਗਹਿ ਰਾਸਿ ਹਰਿ ਜੀਉ ਮਿਲੇ ਪਿਆਰਿਆ ॥੨੩॥

Sacẖā sabaḏ bīcẖār kāl viḏẖ▫usi▫ā   Dẖādẖī kathe akath sabaḏ savāri▫ā   Nānak guṇ gėh rās har jī▫o mile pi▫āri▫ā ||23||

He leads life (beechaar-i = reflecting) in light of (sachaa) Divine (sabad-u = word) commands and (vidhausiaa = destroys) obviates (kaal-u = death) succumbing to vices.

(Ddhaaddhi = bard) such a seeker (savaariaa) accomplished (sabad-i) by Divine commands (kathey) says (akath-u) the indescribable, i.e. is able to experience God within.

(Jeeau) the revered (piaariaa) Beloved (har-i) Almighty (miley) is found by those who (gah-i) hold (raas-i) wealth of awareness of (gun) Divine virtues, i.e. conforming to Divine virtues and emulating them, says Guru Nanak. 23.