SGGS pp 137-139, Vaar Majh Paurris 1-4

 

ਵਾਰ ਮਾਝ ਕੀ ਤਥਾ ਸਲੋਕ ਮਹਲਾ ੧ ਮਲਕ ਮੁਰੀਦ ਤਥਾ ਚੰਦ੍ਰਹੜਾ ਸੋਹੀਆ ਕੀ ਧੁਨੀ ਗਾਵਣੀ ॥

vār mājẖ kī ṯathā salok mėhlā 1 malak murīḏ ṯathā cẖanḏarhaṛā sohī▫ā kī ḏẖunī gāvṇī.

 

(Vaar) Ballad with (Slok) prologues by the first Guru in Raga Maajh, to be sung to (dhunee) the tune of the ballad of Malik Mureed and Chandrharra Soheeaa.

 

Note: A Vaar is a composition like a ballad in praise of someone. In Gurbani, they are in praise of God or the guru. A Vaar basically comprises of Paurris or stanzas with generally each Paurri having two or more Sloks or prologues preceding it. All Paurris are of the same author whose name the Vaar bears, but the Sloks may be of different gurus or saints. Two vaars in Gurbani namely Basant Ki Vaar M: 5 and Ramkali Ki Vaar by the bards Balwandd and Sataa have no Sloks.

 

Note: As mentioned in the heading above that the Sloks with this Vaar are of the first Guru. It appears it was initially so when the second Guru may have compiled this Vaar with Sloks of the first Guru and his own; and Sloks of the third and fourth gurus were later included by the fifth Guru. This is also noticed in Asa Di Vaar commencing on page 462 which mentions Sloks of the first Guru but also has those of the second. It may be that the second Guru compiled the Vaar but in humility left his own name out.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ gur parsāḏ.

 

Invoking the One (purakh-u) all-pervasive (karta) Creator, whose (naam-u) commands/writ is (sat-i) inevitable, and who may be known with (gur) the guru’s (prasaad-i) grace/guidance.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਗੁਰੁ ਦਾਤਾ ਗੁਰੁ ਹਿਵੈ ਘਰੁ ਗੁਰੁ ਦੀਪਕੁ ਤਿਹ ਲੋਇ ॥ ਅਮਰ ਪਦਾਰਥੁ ਨਾਨਕਾ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.  Gur ḏāṯā gur hivai gẖar gur ḏīpak ṯih lo▫e.   Amar paḏārath nānkā man mānī▫ai sukẖho▫e. ||1||

 

(Slok) prologue of the first guru: The world is afflicted with the fire of craving and jealousy. The guru can help. The guru is (daata) giver of awareness, (ghar-u = the house/source, hivai = snow/coolness) the source of peace and (deepak-u = the lamp, tih = three, loey = for the three regions – sky, land and water) the enlightener for the world.

The guru imparts awareness of (amar) life-giving (padaarath-u) substance – of Naam/Divine commands; (man-i) the mind (hoey) attains (sukh-u) peace (maaniai) by obeying Naam, says the first Guru.

 

Note: The next Slok describes ten stages of human life in which one remains engrossed in looking after the body and attachment to relatives; God is not even thought of but one expects to unite with IT after death.

 

ਮ: ੧ ॥ ਪਹਿਲੈ ਪਿਆਰਿ ਲਗਾ ਥਣ ਦੁਧਿ ॥ ਦੂਜੈ ਮਾਇ ਬਾਪ ਕੀ ਸੁਧਿ ॥ ਤੀਜੈ ਭਯਾ ਭਾਭੀ ਬੇਬ ॥ ਚਉਥੈ ਪਿਆਰਿ ਉਪੰਨੀ ਖੇਡ ॥

Mėhlā 1.   Pahilai pi▫ār lagā thaṇ ḏuḏẖ.   Ḏūjai mā▫e bāp kī suḏẖ.   Ŧījai bẖa▫yā bẖābẖī beb.   Cẖa▫uthai pi▫ār upannī kẖed.

 

(Pahilai) at first stage of life, the baby (lagaa) has (piaar-i) love of (than) teats/breast of the mother (dudh-i) for milk. In (doojai) the second, it (sudh-i = awareness) recognises (maaey) mother and (baap) father.

(Teejai) third, it recognises (bhayaa) brothers (bhaabi) brother’s wife and (beyb/beybey) sister. (Chauthai) fourth, (kheydd) the play/phenomenon (piaar-i) of love/attachment (upannee) arises/develops.

 

ਪੰਜਵੈ ਖਾਣ ਪੀਅਣ ਕੀ ਧਾਤੁ ॥ ਛਿਵੈ ਕਾਮੁ ਨ ਪੁਛੈ ਜਾਤਿ ॥ ਸਤਵੈ ਸੰਜਿ ਕੀਆ ਘਰ ਵਾਸੁ ॥ ਅਠਵੈ ਕ੍ਰੋਧੁ ਹੋਆ ਤਨ ਨਾਸੁ ॥

Punjvai kẖāṇ pī▫aṇ kī ḏẖāṯ.   Cẖẖivai kām na pucẖẖai jāṯ.   Saṯvai sanj kī▫ā gẖar vās.   Aṯẖvai kroḏẖ ho▫ā ṯan nās.

 

(Panjvai) fifth, one develops (dhaat-u = race) craving for (khaan) eating and (peean) drinking. (Chhivai) sixth, one indulges in (kaam-u) lust without (puchhai) asking (jaati) class, i.e. without consideration.

(Satvai) seventh, one (keeaa = does, sanj-i = gathering) accumulates money and (keeaa = does, vaas-u = stay) lives in (ghar) the house, i.e. develops attachment to belongings/wealth. (Atthvai) eighth, (krodh-u) anger and also (tan) the body strength (hoaa) is (naas-u = destroyed) weakened.

 

ਨਾਵੈ ਧਉਲੇ ਉਭੇ ਸਾਹ ॥ ਦਸਵੈ ਦਧਾ ਹੋਆ ਸੁਆਹ ॥ ਗਏ ਸਿਗੀਤ ਪੁਕਾਰੀ ਧਾਹ ॥ ਉਡਿਆ ਹੰਸੁ ਦਸਾਏ ਰਾਹ ॥

Nāvai ḏẖa▫ule ubẖe sāh.   Ḏasvai ḏaḏẖā ho▫ā su▫āh.   Ga▫e sigīṯpukārī ḏẖāh.   Udi▫ā hans ḏasā▫e rāh.

 

(Naavai) ninth, the hair turn (dhauley) grey and (saah) breaths become (ubhey) hard to take. (dasvai) tenth, the body dies, (dadhaa = burnt) is cremated, and (hoaa) becomes (suaah) dust.

(Sigeet = companions) relatives and friends (gaey = go) left behind (pukaaree dhaah) cry loudly in show of grief, but cannot help. (Hans-u) the soul (uddiaa) flies away and then (dasaaey) asks (raah) the path, i.e. expects to unite with God, but did nothing for that in life.

 

ਆਇਆ ਗਇਆ ਮੁਇਆ ਨਾਉ ॥ ਪਿਛੈ ਪਤਲਿ ਸਦਿਹੁ ਕਾਵ ॥

Ā▫i▫ā ga▫i▫ā mu▫i▫ā nā▫o.   Picẖẖai paṯal saḏihu kāv.

 

God’s (naau) Naam/God is remembered (aaiaa = coming) at birth (gaiaa = going) at death and (muiaa) after death. Except that (pichhai) after death, the relatives perform rituals like Shraadh = after life charity with food (patal-i) on leaves (sadih-u) calling (kaav) crows – as is the practice of some – hoping it will reach the dead.

 

Page 138

 

ਨਾਨਕ ਮਨਮੁਖਿ ਅੰਧੁ ਪਿਆਰੁ ॥ ਬਾਝੁ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ ॥੨॥

Nānak manmukẖ anḏẖ pi▫ār.   Bājẖ gurū dubā sansār. ||2||

 

Says Guru Nanak: (Manmukh-i) a self-willed person’s (piaar-u) love is (andh) blind, i.e. everything is done in ignorance. (Sansar-u) the world (dubaa) drowns (baajh-u) without the guru, i.e. one does not get awareness of how to lead life and cannot overcome the world-ocean of vices to unite with God, without the guru’s guidance. 2.

 

Note: The next Slok describes the stages of life in a different manner.

 

ਮ: ੧ ॥ ਦਸ ਬਾਲਤਣਿ ਬੀਸ ਰਵਣਿ ਤੀਸਾ ਕਾ ਸੁੰਦਰੁ ਕਹਾਵੈ ॥ ਚਾਲੀਸੀ ਪੁਰੁ ਹੋਇ ਪਚਾਸੀ ਪਗੁ ਖਿਸੈ ਸਠੀ ਕੇ ਬੋਢੇਪਾ ਆਵੈ ॥

Mėhlā 1.   Ḏas bālṯaṇ bīs ravaṇ ṯīsā kā sunḏar kahāvai.   Cẖālīsī pur ho▫e pacẖāsī pag kẖisai saṯẖī ke bodẖepā āvai.

 

Prologue of the first Guru. The human being spends first (das) ten years (baaltan-i) in childhood, up to (bees) twenty years (ravan-i = move) in playful growth and (kahaavai) is called (sundar-u) handsome/youthful at (tees) thirty years.

The growth (hovai) is (pur-u) complete (chaaleesee) at forty years; (pag-u = foot) the step (khisai) falters, i.e. the body starts weakening, (pachaasee) at fifty and (boddheypa) old age (aavai) comes/sets in (ko) at (satthee) at sixty years.

 

ਸਤਰਿ ਕਾ ਮਤਿਹੀਣੁ ਅਸੀਹਾਂ ਕਾ ਵਿਉਹਾਰੁ ਨ ਪਾਵੈ ॥ ਨਵੈ ਕਾ ਸਿਹਜਾਸਣੀ ਮੂਲਿ ਨ ਜਾਣੈ ਅਪ ਬਲੁ ॥

Saṯar kā maṯihīṇ asīhāʼn kā vi▫uhār na pāvai.   Navai kā sihjāsṇī mūl na jāṇai ap bal.

 

One (ka) of (satar) seventy years starts becoming (matiheen-u) demented, and when (aseehaa’n) eighty (na paavai) cannot (viohaar-u) conduct the self on his/her own.

One (ka) at (navai) ninety years (sihjaasni) is confined to bed, (bal-u) strength (ap = little) is lost; but still does not (jaanai) recognise (mool-i) the root, i.e. God within.

 

ਢੰਢੋਲਿਮੁ ਢੂਢਿਮੁ ਡਿਠੁ ਮੈ ਨਾਨਕ ਜਗੁ ਧੂਏ ਕਾ ਧਵਲਹਰੁ ॥੩॥

Dẖandẖolim dẖūdẖim diṯẖ mai Nānak jag ḏẖū▫e kā ḏẖavalhar. ||3||

 

Says Guru Nanak: I have (ddhanddholim-u) searched and (ddhooddhim-u) searched and (dditth-u) seen that – everyone is only conscious of physical needs at every stage of life; this (jag-u) world is (dhavalhar-u) a white mansion (ka) of (duooey) smoke; i.e. we are here only temporarily but consider it a permanent abode. 3.

 

ਪਉੜੀ ॥ ਤੂੰ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਆਪਿ ਸ੍ਰਿਸਟਿ ਉਪਾਤੀ ॥ ਰੰਗ ਪਰੰਗ ਉਪਾਰਜਨਾ ਬਹੁ ਬਹੁ ਬਿਧਿ ਭਾਤੀ ॥

Pa▫oṛī.   Ŧūʼn karṯā purakẖ agamm hai āp sarisat upāṯī.   Rang parang upārjanā baho baho biḏẖ bẖāṯī.

 

(Paurri) stanza by the first Guru. O (purakh-u) all-pervasive (karta) Creator, You (upaatee) created (sristt-i) the universes (aap-i) from Yourself, but You are (aga’mm-u) beyond reach/comprehension.

You (upaar = created, janaa = creatures) created creatures of (rang parang) varying colours and hues in (bah-u bah-u) numerous (bhaatee) types and (bidh-i = method) ways – from egg, from the womb, perspiration/heat and humidity and from the soil.

 

ਤੂੰ ਜਾਣਹਿ ਜਿਨਿ ਉਪਾਈਐ ਸਭੁ ਖੇਲੁ ਤੁਮਾਤੀ ॥ ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਬਿਨੁ ਨਾਵੈ ਮਰਿ ਜਾਤੀ ॥

Ŧūʼn jāṇėh jin upā▫ī▫ai sabẖ kẖel ṯumāṯī.   Ik āvahi ik jāhi uṯẖ bin nāvai mar jāṯī.

 

(T00’n) You (jin-i) who (upaaeeai) created them (jaanah-i) know everything; it is (sabh-u) all (tumaatee) Your (kheyl-u) play.

(Ik-i = one type) some (aavah-i) are being born, some (utth-i = get up, jaahi = go) are dying; those who (bin-u = without) do not obey (naavai) Naam/Divine commands (mar-i jaatee = die) fall prey to vices.

 

ਗੁਰਮੁਖਿ ਰੰਗਿ ਚਲੂਲਿਆ ਰੰਗਿ ਹਰਿ ਰੰਗਿ ਰਾਤੀ ॥ ਸੋ ਸੇਵਹੁ ਸਤਿ ਨਿਰੰਜਨੋ ਹਰਿ ਪੁਰਖੁ ਬਿਧਾਤੀ ॥

Gurmukẖ rang cẖalūli▫ā rang har rang rāṯī.   So sevhu saṯ niranjano har purakẖ biḏẖāṯī.

 

(Gurmukh-i) those who follow the guru are imbued with (chalooliaa) deep red (rang-i) colour – epitome of love – (rang-i) with love of (har-i) the Almighty.

O seekers, (seyvh-u = serve) obey (sat-i) the Eternal (niranjno = unstained) pristine (har-i) Almighty, (purakh-u) the all-pervasive (bidhaatee) Creator.

 

ਤੂੰ ਆਪੇ ਆਪਿ ਸੁਜਾਣੁ ਹੈ ਵਡ ਪੁਰਖੁ ਵਡਾਤੀ ॥ ਜੋ ਮਨਿ ਚਿਤਿ ਤੁਧੁ ਧਿਆਇਦੇ ਮੇਰੇ ਸਚਿਆ ਬਲਿ ਬਲਿ ਹਉ ਤਿਨ ਜਾਤੀ ॥੧॥

Ŧūʼn āpe āp sujāṇ hai vad purakẖ vadāṯī.   Jo man cẖiṯ ṯuḏẖ ḏẖi▫ā▫iḏe mere sacẖi▫ā bal bal ha▫o ṯin jāṯī. ||1||

 

You (aapey = self) alone are like (aap-i) Yourself, (sujaan-u) Omniscient, (vadd) higher than (vaddaatee) the highest (purkah-u) Master.

(Hau) I (bal-i bal-i jaatee = am sacrifice) adore (tin) those (jo) who (dhiaaeydey) pay attention to/obey (tudh-u) You, (man-i) in mind and (chit-i) consciousness, o (sachiaa) Eternal Master (meyrey = my) of all. 1.

 

————————-

 

ਸਲੋਕ ਮ: ੧ ॥ ਜੀਉ ਪਾਇ ਤਨੁ ਸਾਜਿਆ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥ ਅਖੀ ਦੇਖੈ ਜਿਹਵਾ ਬੋਲੈ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਪੈਰੀ ਚਲੈ ਹਥੀ ਕਰਣਾ ਦਿਤਾ ਪੈਨੈ ਖਾਇ ॥

Salok mėhlā 1.   Jī▫o pā▫e ṯan sāji▫ā rakẖi▫ā baṇaṯ baṇā▫e.   Akẖī ḏekẖai jihvā bolai kannī suraṯ samā▫e.  Pairī cẖalai hathī karṇā ḏiṯā painai kẖā▫e.

 

(Slok) prologue of the first Guru. The Creator (paaey) puts (jeeo) the soul and (saajiaa) creates (tan-u) body and (rakhiaa) keeps in the womb (banaaey) making the desired (banat) shape – for the role allotted, i.e. intended the life form.

The creature (deykhai) sees (akhee) with the eyes, (bolai) speaks with (jihva) tongue and hears (ka’nnee) with the ears, (surat-i = conscious ness, samaaey = absorbed) with attention.

It (chalai) walks (pairee) on the feet, (karna) acts (hathee) with hands; it (painai) wears clothes and (khaaey) eats food (ditaa = given) provided for by the Creator.

 

ਜਿਨਿ ਰਚਿ ਰਚਿਆ ਤਿਸਹਿ ਨ ਜਾਣੈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਜਾ ਭਜੈ ਤਾ ਠੀਕਰੁ ਹੋਵੈ ਘਾੜਤ ਘੜੀ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਾਹਿ ਪਤਿ ਪਤਿ ਵਿਣੁ ਪਾਰਿ ਨ ਪਾਇ ॥੧॥

Jin racẖ racẖi▫ā ṯisėh na jāṇai anḏẖā anḏẖ kamā▫e.  Jā bẖajai ṯā ṯẖīkar hovai gẖāṛaṯ gẖaṛī na jā▫e.  Nānak gur bin nāhi paṯ paṯ viṇ pār na pā▫e. ||1||

 

It does not (jaanai = know) acknowledge the Creator (jin-i) who (rach-i) created (rachiaa = launched) sent to the world – with the given role; (andhaa = blind) the ignorant person (kamaaey) does (andh-u) blind acts, i.e. is directionless.

(Jaa) when the body vessel breaks/dies, (ta) then (hovai) becomes (ttheekaru) useless pieces which (naa jaaey) cannot be (gharree =carved) assembled to (ghaarrat) shape, i.e. once the body dies it cannot be revived – the human birth cannot be obtained again.

Says Guru Nanak: There is no (pat-i = honour) emancipation from vices, (bin-u) without (gur) the guru and (vin-u) without (pat-i = honour) overcoming vices, one cannot (paaey = land, paar-i = far shore) get across the world-ocean and merge with God. 1.

 

ਮ: ੨ ॥ ਦੇਂਦੇ ਥਾਵਹੁ ਦਿਤਾ ਚੰਗਾ ਮਨਮੁਖਿ ਐਸਾ ਜਾਣੀਐ ॥ ਸੁਰਤਿ ਮਤਿ ਚਤੁਰਾਈ ਤਾ ਕੀ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ॥

Mėhlā 2.   Ḏeʼnḏe thāvhu ḏiṯā cẖanga manmukẖ aisā jāṇī▫ai.   Suraṯ maṯ cẖaṯurā▫ī ṯā kī

ki▫ā kar ākẖvakẖāṇī▫ai.

 

(Manmukh-i) a self-willed person (jaaneeai) is known (aisa = such) by the fact, that for him/her, (ditaa = given) benediction is (changaa = good) more dear (thaavh-u) than (dey’ndey) the giver, i.e. a self-willed person gets attached to the body, wealth, status etc. but forgets God who gave these. (Kia kar-i) what does one (vakhaaneeai) say about (surat-i) consciousness/awareness, (mat-i) understanding or (chaturaaee) cleverness/wisdom (ki) of (ta) that person, i.e. less said the better.

 

ਅੰਤਰਿ ਬਹਿ ਕੈ ਕਰਮ ਕਮਾਵੈ ਸੋ ਚਹੁ ਕੁੰਡੀ ਜਾਣੀਐ ॥ ਜੋ ਧਰਮੁ ਕਮਾਵੈ ਤਿਸੁ ਧਰਮ ਨਾਉ ਹੋਵੈ ਪਾਪਿ ਕਮਾਣੈ ਪਾਪੀ ਜਾਣੀਐ ॥

Anṯar bahi kai karam kamāvai so cẖahu kundī jāṇī▫ai. Jo ḏẖaram kamāvai ṯis ḏẖaram nā▫o hovai pāp kamāṇai pāpī jāṇī▫ai.

 

(Karam) the deeds one (kamaavai) does (bah-i kai = sitting, antar-i = inside) behind closed doors, get (jaaneeai) known (chah-u) in all four (kunddi) quarters, i.e. everywhere.

One who (kamaavai) does (dharam-u) righteous deeds, (tis-u) that person (hovai) has (naau = name) reputation as (dharam) a righteous person; and one (jaaneeai) is known (paapi) transgressor (kamaanai) by committing (paap-i) transgressions.

 

ਤੂੰ ਆਪੇ ਖੇਲ ਕਰਹਿ ਸਭਿ ਕਰਤੇ ਕਿਆ ਦੂਜਾ ਆਖਿ ਵਖਾਣੀਐ ॥

Ŧūʼn āpe kẖel karahi sabẖ karṯe ki▫ā ḏūjā ākẖ vakẖāṇī▫ai.

 

(Too’n) You (karah-i) make (sabh-i) all this (kheyl) play (aapey) Yourself, o (kartey) creator; we (kiaa = how?) cannot (aakh-i vakhaaneeai) say that (dooja = second) anyone else can do this.

 

ਜਿਚਰੁ ਤੇਰੀ ਜੋਤਿ ਤਿਚਰੁ ਜੋਤੀ ਵਿਚਿ ਤੂੰ ਬੋਲਹਿ ਵਿਣੁ ਜੋਤੀ ਕੋਈ ਕਿਛੁ ਕਰਿਹੁ ਦਿਖਾ ਸਿਆਣੀਐ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਇਕੋ ਸੁਘੜੁ ਸੁਜਾਣੀਐ ॥੨॥

Jicẖar ṯerī joṯ ṯicẖar joṯī vicẖ ṯūʼn bolėh viṇ joṯī ko▫ī kicẖẖ karihu ḏikẖā si▫āṇī▫ai. Nānak gurmukẖ naḏrī ā▫i▫ā har iko sugẖaṛ sujāṇī▫ai. ||2||

 

(Jichar-u) as long as (teyri) Your (jot-i) Spirit is present in a body, (tichar-u) until then (too’n) You (bolah-i) speak (vich-i) in (joti) that soul; let (koee) any (siaaneeai) wise person (dikhaa) show (karih-u) doing (kichh-u) anything (vin-u) without (joti) the soul, i.e. God-given ability.

It is (nadri aaiaa) seen/understood (gurmukh-i) with the guru’s guidance that (iko) the One Almighty alone is (sugharr-u) profound and wise, i.e. has all capabilities. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਤੁਧੁ ਆਪੇ ਧੰਧੈ ਲਾਇਆ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਇ ਕੈ ਤੁਧੁ ਆਪਹੁ ਜਗਤੁ ਖੁਆਇਆ ॥

Pa▫oṛī.   Ŧuḏẖ āpe jagaṯ upā▫e kai ṯuḏẖ āpe ḏẖanḏẖai lā▫i▫ā.   Moh ṯẖag▫ulī pā▫e kai ṯuḏẖ āphu jagaṯkẖu▫ā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Creator, (tudh-u aapey) You (upaaikai) created (jagat-u = word) the creatures and (aapey) Yourself (laaiaa) engaged (dhandhai) in task/role allotted.

You (paey kai) put (moh) allurements (tthagauli = inebriating drug given by cheats to rob people) the intoxicant in the mouth, i.e., provided objects of pleasure, and thus (tudh-u) You (aapah-u) Yourself cause (jagat-u) the world/creatures – to forget You and – (khuaaiaa) go astray.

 

ਤਿਸਨਾ ਅੰਦਰਿ ਅਗਨਿ ਹੈ ਨਹ ਤਿਪਤੈ ਭੁਖਾ ਤਿਹਾਇਆ ॥ ਸਹਸਾ ਇਹੁ ਸੰਸਾਰੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਇਆ ਜਾਇਆ ॥

Ŧisnā anḏar agan hai nah ṯipṯai bẖukẖā ṯihā▫i▫ā.   Sahsā ih sansār hai mar jammai ā▫i▫ā jā▫i▫ā.

 

The creature is not (tipatai) sated because of (agan-i) the fire of (tisna/trisna) craving, ever remaining (bhukhaa) hungry and (tihaaiaa) thirsty, i.e. chases objects of desires.

(Ih-u) this (sansaar-u) world/creature is (sahasa = uncertain) unaware of how to lead life, it (aaiaa) comes to Divine court and (jaaiaa = goes) is sent back to keep (mar-i) dying and (jammai) taking births.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਮੋਹੁ ਨ ਤੁਟਈ ਸਭਿ ਥਕੇ ਕਰਮ ਕਮਾਇਆ ॥ ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥

Bin saṯgur moh na ṯut▫ī sabẖ thake karam kamā▫i▫ā. Gurmaṯī nām ḏẖi▫ā▫ī▫ai sukẖ rajā jā ṯuḏẖ bẖā▫i▫ā.

 

(Moh-u) lure by temptations does not (tuttaee = break) end (bin-u) without (satigur) the true guru; (sabh-i) everyone who (kamaaiaa) performs (karam) rituals, (thakey = get tired) fails.

We should (dhiaaeeai) pay attention to/obey the Almighty (gurmatee) guided by the guru; one is (rajaa) satiated and (sukh-i) attains peace – of union with You – (ja) when it (bhaaiaa) pleases (tudh-u) You, o Almighty.

 

ਕੁਲੁ ਉਧਾਰੇ ਆਪਣਾ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਸੋਭਾ ਸੁਰਤਿ ਸੁਹਾਵਣੀ ਜਿਨਿ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਇਆ ॥੨॥

Kul uḏẖāre āpṇā ḏẖan jaṇeḏī mā▫i▫ā.   Sobẖā suraṯsuhāvaṇī jin har seṯī cẖiṯ lā▫i▫ā. ||2||

 

Such a person (udhaarey) raises the name/brings good name to (aapna = own) his/her (kul) lineage/family; (maaiaa) the mother who (janeydee) gives birth to such a person is (dhann-u) blessed.

Such a person (jin-i) who (laaiaa) fixes (chit-u) mind (seytee) with (har-i) the Almighty has (suhaavnee) good/pleasant (surat-i) consciousness/mind and (sobhaa) reputation in the world, and approved by God. 2.

 

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Note: Physical senses cannot perceive God. This Slok of the second Guru describes how the Divine is experienced without use of the sensory and action organs.

 

ਸਲੋਕੁ ਮ: ੨ ॥ ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥

Salok mėhlā 2.   Akẖī bājẖahu vekẖ▫ṇā viṇ kanna sunṇā.   Pairā bājẖahu cẖalṇā viṇ hathā karṇā.  Jībẖai bājẖahu bolṇā i▫o jīvaṯ marṇā.   Nānak hukam pacẖẖāṇ kai ṯa▫o kẖasmai milṇā. ||1||

 

(Slok) prologue of the second Guru. (Veykhnaa) seeing God (baajhah-u) without (akhee) eyes, (sunanaa) hearing Divine commands (vin-u) without (ka’nnaa) ears; (chalna) walking (baajhah-u) without (pairaa) the feet (karna) working (vin-u) without (hathaa) hands, i.e. intuitively obeying God.

(Bolna) speaking (baajhah-u) without (jeebhai) the tongue, i.e. communication with the Divine within; this is (iau) how one (marna) dies (jeevat) alive, i.e. does not think that God is the doer – and the creature only a tool.

Says Second Nanak: When one (pachhaan-i kai) understands/obeys (hukam-u) Divine writ/commands, (ta) then (milna = meets) finds the Almighty. 1.

 

Message: Giving up ego means to stop thinking that one does anything; when one looks within s/he realises God is working through the creature. When one understands Divine commands, one obeys them instinctively. The next Slok clarifies this.

 

ਮ: ੨ ॥ ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ ॥

Mėhlā 2.   Ḏisai suṇī▫ai jāṇī▫ai sā▫o na pā▫i▫ā jā▫e.   Ruhlā tundā anḏẖulā ki▫o gal lagai ḏẖā▫e.

 

God’s power (disai) is seen, (suneeai) heard and (jaaneeai) known in many ways, but we do not realise and Divine (saau = taste) experience (na jaaey) cannot (paaiaa) be obtained.

Reason: Like a person (ruhla) without feet, (ttundda) without hands and (andhulaa) blind of eyes (kiau = how?) cannot (dhaaey = run) reach and (gal-i lagai) embrace the beloved, similarly one who does not pay attention to/obey Divine virtues and commands, cannot drive other ideas away and experience presence of God.

 

Note: The above line described lack of limbs/organs as reason for inability to move; the line below shows how to reach God.

 

ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥

Bẖai ke cẖaraṇ kar bẖāv ke lo▫iṇ suraṯ kare▫i.   Nānak kahai si▫āṇī▫e iv kanṯ milāvā ho▫e. ||2||

 

One needs to have (charan) feet (key) of (bhai) awe/obedience, (kar) hands (key) of (bhaav) loving devotion and (karey-i) make (loin) eyes (surat-i) of consciousness – for experience within.

Says second Nanak: O (siaaneeay) wise soul-woman, (iv) this is how (milaavaa) meeting (kant) the Almighty-husband (hoey) comes about. 2.

 

ਪਉੜੀ ॥ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥ ਹਉਮੈ ਗਰਬੁ ਉਪਾਇ ਕੈ ਲੋਭੁ ਅੰਤਰਿ ਜੰਤਾ ਪਾਇਆ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਸਭ ਕਰੇ ਤੇਰਾ ਕਰਾਇਆ ॥

Pa▫oṛī.   Saḏā saḏā ṯūʼn ek hai ṯuḏẖ ḏūjā kẖel racẖā▫i▫ā.   Ha▫umai garab upā▫e kai lobẖ anṯar janṯāpā▫i▫ā.  Ji▫o bẖāvai ṯi▫o rakẖ ṯū sabẖ kare ṯerā karā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Creator, (too’n) You are (sadaa sadaa) forever (eyk-u) the One same unchanging Master, and (tudh-u) You also (rachiaa) made (dooja = second) another (kheyl-u) play, where the creatures take birth and die.

You (upaaikai) created (haumai) ego, garab-u) pride, and (paaiaa) put (lobh-u = greed) obsession for the objects (anatar-i) in (jantaa) the creatures.

You (rakh-u) keep the creatures (jiau) as You (bhaavai) pleases; (sabh) everything (karey = does) happens (karaaiaa = cause to do) as You ordain.

 

ਇਕਨਾ ਬਖਸਹਿ ਮੇਲਿ ਲੈਹਿ ਗੁਰਮਤੀ ਤੁਧੈ ਲਾਇਆ ॥ ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥ ਹੋਰੁ ਕਾਰ ਵੇਕਾਰ ਹੈ ਇਕਿ ਸਚੀ ਕਾਰੈ ਲਾਇਆ ॥

Iknā bakẖsahi mel laihi gurmaṯī ṯuḏẖai lā▫i▫ā.  Ik kẖaṛe karahi ṯerī cẖākrī viṇ nāvai hor na bẖā▫i▫ā. Hor kār vekār hai ik sacẖī kārai lā▫i▫ā.

 

(Tudhai) You (bakhsah-i) bestow grace on (ikna) some to lead to the guru and (laaiaa) engage in obedience to (gurmatee) the guru’s counsel; You (meyl-i laih-i) unite them with Yourself.

(Ik-i) some (kharrey) stand ready to (karah-i) do (teyri) Your (chaakri = service) bidding; nothing (hor-u) anything else (vin-u) except (naavai) obedience to Naam (bhaaiaa) appeals to them.

(Hor-u) any other (kaar = actions) pursuits are (veykaar) of no use; You (laaiaa) engage (ik-i = one type) some in (kaarey = work) obedience (sachee = true) of Naam/Divine commands.

 

ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਇਕਿ ਅਲਿਪਤੁ ਰਹੇ ਜੋ ਤੁਧੁ ਭਾਇਆ ॥ ਓਹਿ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੈ ਨਾਇ ਸਮਾਇਆ ॥੩॥

Puṯ kalaṯ kutamb hai ik alipaṯ rahe jo ṯuḏẖ bẖā▫i▫ā.   Ohi anḏrahu bāhrahu nirmale sacẖai nā▫e samā▫i▫ā. ||3||

 

People have attachment to (kuttamb-u) family consisting of (put-u = son) children and (kalat-u) spouse, but (ik-i) some (jo) whom (tudh-u) You (bhaaiaa) like, (rahey) remain (alipt-u) unattached to the family while being with them.

(Oh-i) they (samaaiaa = absorbed) conform to (naaey) to Naam (sachai) of the Eternal, and are (nirmaley) clean (andarh-u = within) of thoughts and (baaharh-u = outside) actions. 3.

 

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Note: The next two Sloks describe the types of rituals and austerities observed by people to find God. These are futile; the way is to contemplate the Word/Naam and lead life in compliance, says Guru Nanak.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਸੁਇਨੇ ਕੈ ਪਰਬਤਿ ਗੁਫਾ ਕਰੀ ਕੈ ਪਾਣੀ ਪਇਆਲਿ ॥ ਕੈ ਵਿਚਿ ਧਰਤੀ ਕੈ ਆਕਾਸੀ ਉਰਧਿ ਰਹਾ ਸਿਰਿ ਭਾਰਿ ॥ ਪੁਰੁ ਕਰਿ ਕਾਇਆ ਕਪੜੁ ਪਹਿਰਾ ਧੋਵਾ ਸਦਾ ਕਾਰਿ ॥

Salok mėhlā 1.   Su▫ine kai parbaṯ gufā karī kai pāṇī pa▫i▫āl.   Kai vicẖ ḏẖarṯī kai ākāsī uraḏẖ rahā sir bẖār.   Pur kar kā▫i▫ā kapaṛ pahirā ḏẖovā saḏā kār.

 

(Slok-u) prologue by the first Guru: I may go on top of the (soiney = gold, kai = of) golden/sought after Sumeyr (parbat-i) mountain and meditate in (gufaa) a cave, or down in (paani) in water (paiaal-i) in the lower regions.

(Kai) or I may go (vich-i) into (dharti) earth, (kai) or fly to (aakaasi) the sky to meditate; or (rahaa) remain (uradh-i) inverted standing (bhaar-i) on, (sir-i) on the head.

I may (pahraa) wear (kaparr-u) garment to (pur-u kar-i) fully cover (kaaiaa) the body and make it (kaar-i) a practice to (sadaa) ever (dhova) wash body and clothes, i.e. display cleanliness.

 

ਬਗਾ ਰਤਾ ਪੀਅਲਾ ਕਾਲਾ ਬੇਦਾ ਕਰੀ ਪੁਕਾਰ ॥

Bagā raṯā pī▫alā kālā beḏā karī pukār.

 

I may (karee pukaar) loudly read the four Hindu (beyda) Vedas associated with four colours, Shaam – white, Rig -red, Yajur – yellow, Atharva – dark.

 

ਹੋਇ ਕੁਚੀਲੁ ਰਹਾ ਮਲੁ ਧਾਰੀ ਦੁਰਮਤਿ ਮਤਿ ਵਿਕਾਰ ॥

Ho▫e kucẖīl rahā mal ḏẖārī ḏurmaṯ maṯ vikār.

 

Or, I may (rahaa) remain (kucheel-u) untidy (dhaaree) keeping (mal-u) dirt on the body like some people do; all this is (durmat-i) evil counsel to make a display of devotion abased on (vikaar) useless (mat-i) thinking.

 

ਨਾ ਹਉ ਨਾ ਮੈ ਨਾ ਹਉ ਹੋਵਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥

Nā ha▫o nā mai nā ha▫o hovā Nānak sabaḏ vīcẖār. ||1||

 

No, (hau) I am not any of these, nor (hovaa) shall be in any such state, but (veechaar-i) contemplate (sabad-u = word) Divine commands, and lead life guided by the guru, says Guru Nanak. 1.

 

ਮ: ੧ ॥ ਵਸਤ੍ਰ ਪਖਾਲਿ ਪਖਾਲੇ ਕਾਇਆ ਆਪੇ ਸੰਜਮਿ ਹੋਵੈ ॥ ਅੰਤਰਿ ਮੈਲੁ ਲਗੀ ਨਹੀ ਜਾਣੈ ਬਾਹਰਹੁ ਮਲਿ ਮਲਿ ਧੋਵੈ ॥

Mėhlā 1.   vasṯar pakẖāl pakẖāle kā▫i▫ā āpe sanjam hovai.   Anṯar mail lagī nahī jāṇai bāhrahu mal malḏẖovai.

 

Prologue by the first Guru. An ignorant person only (pakhaal-i) washes (vastr) clothes, (pakhaaley) washes (kaaiaa) the body and (hovai) becomes (sanjam-i) discipline decided (aapey) by him/her-self.

S/he does not (jaanai) know/realise (mail-u = dirt) vices (lagee) sticking (antar-i = within) to the mind, but (dhovai) washes the body (baaharh-u) from outside (mal-i mal-i) thoroughly rubbing it.

 

ਅੰਧਾ ਭੂਲਿ ਪਇਆ ਜਮ ਜਾਲੇ ॥ ਵਸਤੁ ਪਰਾਈ ਅਪੁਨੀ ਕਰਿ ਜਾਨੈ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਘਾਲੇ ॥

Anḏẖā bẖūl pa▫i▫ā jam jāle.   vasaṯ parā▫ī apunī kar jānai ha▫umai vicẖ ḏukẖ gẖāle.

 

(Andhaa) blind to vices in mind, s/he (bhool-i) mistakenly (paiaa) puts the self (jaaley) in the web of (jam) agent of death/vices.

S/he (jaaney) considers (paraaee) others’ (vast-u = thing) belongings (kar-i) as his/her (apunee) own, i.e. indulges in misappropriation, and (ghaaley = toils) suffers (vich-i) in (dukh-u = pain) retribution.

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਉਮੈ ਤੁਟੈ ਤਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਨਾਮੁ ਜਪੇ ਨਾਮੋ ਆਰਾਧੇ ਨਾਮੇ ਸੁਖਿ ਸਮਾਵੈ ॥੨॥

Nānak gurmukẖ ha▫umai ṯutai ṯā har har nām ḏẖi▫āvai.   Nām jape nāmo ārāḏẖe nāme sukẖ samāvai. ||2||

 

Says Guru Nanak: When (haumai) acting by self-will (tuttai = breaks) ends (gurmukh-i) by following the guru, and (taa) then one (dhiaavai) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands.

S/he (japey) remembers/obeys Naam, (aaraadhey) invokes (naamo) the Almighty and (samaavai) merges (naamey) in God (sukh-i) in peace. 2.

 

ਪਵੜੀ ॥ ਕਾਇਆ ਹੰਸਿ ਸੰਜੋਗੁ ਮੇਲਿ ਮਿਲਾਇਆ ॥ ਤਿਨ ਹੀ ਕੀਆ ਵਿਜੋਗੁ ਜਿਨਿ ਉਪਾਇਆ ॥

Pavṛī.   Kā▫i▫ā hans sanjog mel milā▫i▫ā.   Ŧin hī kī▫ā vijog jin upā▫i▫ā.

 

(Kaaia) the body and (hans-i) soul and (meyl-i milaaiaa) come together, when the Creator (sanjog-u milaaiaa) ordains association between them, i.e. one is born at Divine will.

The Creator (jin-i) who (upaaiaa) creates (tin hi) the same also (keeaa) causes (vijog-u) separation, i.e. death is also in God’s hands.

 

ਮੂਰਖੁ ਭੋਗੇ ਭੋਗੁ ਦੁਖ ਸਬਾਇਆ ॥ ਸੁਖਹੁ ਉਠੇ ਰੋਗ ਪਾਪ ਕਮਾਇਆ ॥ ਹਰਖਹੁ ਸੋਗੁ ਵਿਜੋਗੁ ਉਪਾਇ ਖਪਾਇਆ ॥

Mūrakẖ bẖoge bẖog ḏukẖ sabā▫i▫ā.  Sukẖhu uṯẖe rog pāp kamā▫i▫ā.   Harkẖahu sog vijog upā▫e kẖapā▫i▫ā.

 

The (moorakh) foolish person forgets the Creator, (bhogey) indulges in (bhog-u) objects of pleasure which cause (sabaaiaa) all (dukh) suffering. 

That is because (rog) ailments/maladies develop (sukhah-u) from comforts/pleasures obtained (kamaaiaa) by committing (paap) transgressions.

From such (harkhah-u) joy – achieved by transgressions – (upaaey = created) come (sog) sorrows and (khapaaiaa) destroys joy.

 

ਮੂਰਖ ਗਣਤ ਗਣਾਇ ਝਗੜਾ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਹਥਿ ਨਿਬੇੜੁ ਝਗੜੁ ਚੁਕਾਇਆ ॥ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥

Mūrakẖ gaṇaṯ gaṇā▫e jẖagṛā pā▫i▫ā. Saṯgur hath nibeṛ jẖagaṛ cẖukā▫i▫ā.   Karṯā kare so hog na cẖalai cẖalā▫i▫ā. ||4||

 

All this happens because (moorakh) the foolish mortal (ganat ganaaey) wants to be counted/asserts the self and (paaiaa) creates (jhagrra) conflict/duality, i.e. acts by self-will instead of obeying God.

(Nibeyrr-u) settlement (chukaaiaa) to end (jhagarr-u) the conflict is (hath-i) in hands of (satigur) true guru, i.e. the true guru helps overcome ego/acting by self-will.

He teaches that what (karta) the Creator (karey) does (s-u) that (hog-u) happens, and does not (chalai) move (chalaaiaa) driven by anyone, i.e. Divine decisions are not influenced by anyone. 4.