SGGS pp 139-142, Vaar Maajh Pauris 5-9.

Note: This Slok and another later bring out the gap between precept and practice of the leaders both in the religious and secular fields.

Note: This Slok uses the expression ਮੁਰਦਾਰੁ ਖਾਇ (Murdaar-u khaaey) literally meaning eating the carcass of an animal. Gurbani uses it as metaphor for undeserved or un-entitled benefits, like bribery and misappropriation.

ਸਲੋਕੁ ਮ: ੧ ॥ ਕੂੜੁ ਬੋਲਿ ਮੁਰਦਾਰੁ ਖਾਇ ॥ ਅਵਰੀ ਨੋ ਸਮਝਾਵਣਿ ਜਾਇ ॥ ਮੁਠਾ ਆਪਿ ਮੁਹਾਏ ਸਾਥੈ ॥ ਨਾਨਕ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੧॥

Salok mėhlā 1.   Kūṛ bol murḏār kẖā▫e.   Avrī no samjẖāvaṇ jā▫e.   Muṯẖā āp muhā▫e sāthai.   Nānak aisā āgū jāpai. ||1||

(Slok) prologue of the first Guru. This is how a leader is like; s/he (bol-i) tells (koorr-u) lies and (khaaey = eats) takes (murdaar-u) undeserved benefits, i.e. misappropriates or takes bribes. But, (jaaey) goes and (samjhaavan-i = make to understand) teaches ethics (no) to (avree) others.

S/he is (aap-i) him/her-self (mutthaa) robbed of goodness and causes (saathai) those with him/her (muhaaey = be robbed) to transgress. (Aisa) such a person (jaapai) is perceived as (aagoo) a leader, says Guru Nanak. 1.

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Note: In the next Slok, the fourth Guru uses the difference between bathing in a large clean pool of water and in a dirty pond to show the difference between a perfect and pretentious guru.

ਮਹਲਾ ੪ ॥ ਜਿਸ ਦੈ ਅੰਦਰਿ ਸਚੁ ਹੈ ਸੋ ਸਚਾ ਨਾਮੁ ਮੁਖਿ ਸਚੁ ਅਲਾਏ ॥ ਓਹੁ ਹਰਿ ਮਾਰਗਿ ਆਪਿ ਚਲਦਾ ਹੋਰਨਾ ਨੋ ਹਰਿ ਮਾਰਗਿ ਪਾਏ ॥

Mėhlā 4.   Jis ḏai anḏar sacẖ hai so sacẖā nām mukẖ sacẖ alā▫e.   Oh har mārag āp cẖalḏā hornā no har mārag pā▫e.

(Slok) prologue of the fourth Guru. One who in (jis dai) whose (andar-i = inside) mind (sach-u) the Almighty is remembered, (so) that person lives by (sachaa = true) the inevitable (naam-u) Naam/Divine commands and (alaaey) speaks (sach-u) the truth (mukh-i) from the mouth, i.e. claims only what s/he practices.

(Oh-u = that) she (aap-i) him/her-self (chalda) walks on (maarag-i) path told by (har-i) the Almighty and (paaey) puts (horna no) others (maarag-i) on path told by (har-i) the Almighty.

ਜੇ ਅਗੈ ਤੀਰਥੁ ਹੋਇ ਤਾ ਮਲੁ ਲਹੈ ਛਪੜਿ ਨਾਤੈ ਸਗਵੀ ਮਲੁ ਲਾਏ ॥

Je agai ṯirath ho▫e ṯā mal lahai cẖẖapaṛ nāṯai sagvī mal lā▫e.

 If one goes out to bathe, and if (hoey) is (teerath) bank of river/pool (agai) before him/her, then his/her (mal-u) dirt on the body (lahai) is removed; but (naatai/nahaatai) by bathing (chhaparr-i) in a pond s/he (laaey) puts more (mal-u) dirt (sagvee) instead.

ਤੀਰਥੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥ ਓਹੁ ਆਪਿ ਛੁਟਾ ਕੁਟੰਬ ਸਿਉ ਦੇ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਛਡਾਏ ॥

Ŧirath pūrā saṯgurū jo an▫ḏin har har nām ḏẖi▫ā▫e.   Oh āp cẖẖutā kutamb si▫o ḏe har har nām sabẖ sarisat cẖẖadā▫e.

(Poora) the perfect (satiguru) the true guru, (jo) who (andin-u = everyday) ever (dhiaaey) pays attention to/obeys (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty, (teerath-u = pool) purifies of dirt/vices.

(Oh-u = that) the true guru is (aap-i) himself (chhuttaa) free from vices (siau) along with (kuttamb) the family and (dey = gives) imparts (har-i hari) the purifying and rejuvenating Naam and (chhadaaey) delivers (sabh) the whole (sristt-i) universe/human-kind.

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥

Jan Nānak ṯis balihārṇai jo āp japai avrā nām japā▫e. ||2||

Says fourth Nanak: I (balihaarnai = am sacrifice) adore (ti-su = that) the true guru who (aap-i) himself (japai) remembers/obeys and (japaaey) leads (avraa) others in remembrance/obedience of Naam. 2.

Note: This Paurri brings out the futility of rituals and austerities, and recommends a householder’s life.

ਪਉੜੀ ॥ ਇਕਿ ਕੰਦ ਮੂਲੁ ਚੁਣਿ ਖਾਹਿ ਵਣ ਖੰਡਿ ਵਾਸਾ ॥ ਇਕਿ ਭਗਵਾ ਵੇਸੁ ਕਰਿ ਫਿਰਹਿ ਜੋਗੀ ਸੰਨਿਆਸਾ ॥ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਛਾਦਨ ਭੋਜਨ ਕੀ ਆਸਾ ॥

Pa▫oṛī.   Ik kanḏ mūl cẖuṇ kẖāhi vaṇ kẖand vāsā.   Ik bẖagvā ves kar firėjogī saniāsā.   Anḏar ṯarisnā

bahuṯ cẖẖāḏan bẖojan kī āsā.

There are some who (vaasa) live (van khandd-i) in jungles; they (chun-i = pick) pull out (kand) vegetables with (mool-u) root – like carrots and radish – and (khaah-i) eat them.

(Ik-i) some (kar-i = make) wear (bhagva) ochre coloured (veys-u) garb and (phirah-i) wander as (saniaasaa) ascetic (jogi) yogis.

But, (andar-i) within their minds they have (bahut-u) great (trisna) craving and (aasaa) desire for (chaadan) clothes and (bhojan) food – and beg for them.

ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ਨ ਗਿਰਹੀ ਨ ਉਦਾਸਾ ॥ ਜਮਕਾਲੁ ਸਿਰਹੁ ਨ ਉਤਰੈ ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ॥

Birthā janam gavā▫e na girhī na uḏāsā.   Jamkāl sirahu na uṯrai ṯaribaḏẖ mansā.

So, they are neither (girahi) householders nor (udaasaa) renouncers and (gavaaey) waste (janam-u) human birth (birtha) in vain, neither doing any productive work nor obtaining union with God. They never get out from the (tribidh-i) three types attributes of (mansa = acting by mind) ego action, namely Tamas = inertia, Rajas = passion and Sattva = rituals; (jamkaal-u = messenger of death) Divine justice (na utrai) does not get off (sirah-u) from their head, i.e. such souls are never allowed to merge with God. 

ਗੁਰਮਤੀ ਕਾਲੁ ਨ ਆਵੈ ਨੇੜੈ ਜਾ ਹੋਵੈ ਦਾਸਨਿ ਦਾਸਾ ॥ ਸਚਾ ਸਬਦੁ ਸਚੁ ਮਨਿ ਘਰ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸੇ ਆਸਾ ਤੇ ਨਿਰਾਸਾ ॥੫॥

Gurmaṯī kāl na āvai neṛai jā hovai ḏāsan ḏāsā.   Sacẖā sabaḏ sacẖ man gẖar hī māhi uḏāsā.   Nānak saṯgur sevan āpṇā se āsā ṯe nirāsā. ||5||

(Kaal-u = death) the agent of Divine justice does not (aavai) near one who (gurmatee) follows the guru’s counsel, by which one (hovai) becomes (daasaa) servant (daasan-i) of servants, i.e. humbly follows the example of devotees of God.

With (sachaa = true, sabad-u = word) Naam/Divine commands and (sach-u) God (man-i) in mind, one is (udaasa) renouncer (maahi) being in (ghar = home) the family (hi) itself.

Those who (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru, (sey) they are (niraasa) give up (aasa) expectations from others, says Guru Nanak. 5.

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Note: In this Slok, Guru Nanak cautions against those who display piety by their clothes but exploit gullible people.

ਸਲੋਕੁ ਮ: ੧ ॥ ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ ॥ ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ॥ ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥

Salok mėhlā 1.   Je raṯ lagai kapṛai jāmā ho▫e palīṯ.   Jo raṯ pīvėh māṇsā ṯin ki▫o nirmal cẖīṯ.   Nānak nā▫o kẖuḏā▫e kā ḏil hacẖẖai mukẖleho.   Avar ḏivāje ḏunī ke jẖūṯẖe amal karehu. ||1||

Prologue by the first Guru. (Jey) if (rat-u) blood (lagai) stains (kaprrai) the cloth, (jaama) the garment is (paleet-u) soiled.

Similarly, those (jo) who (peevah-i) drink (rat-u) blood (maansa) of humans, i.e. exploit or brutalize people, (tin) their (cheet-u) mind (kiau = how?) is not (nirmal-u) clean, i.e. they are unfit to guide on the spiritual path.

Says Guru Nanak: Keep (naau) Naam/virtues and commands (ka) of (khudaaey) the Almighty in (hachhai = good) clean mind and (leyhu = utter) praise Divine virtues (mukh-i) with the mouth.

Other things are (divaajey) exhibition to please (dunee) the world; people pretend to be pious but (kareyh-u) do (jhootthey = false) contrary (amal) deeds. 1.

ਮ: ੧ ॥ ਜਾ ਹਉ ਨਾਹੀ ਤਾ ਕਿਆ ਆਖਾ ਕਿਹੁ ਨਾਹੀ ਕਿਆ ਹੋਵਾ ॥ ਕੀਤਾ ਕਰਣਾ ਕਹਿਆ ਕਥਨਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵਾਂ ॥

Mėhlā 1.   Jā ha▫o nāhī ṯā ki▫ā ākẖā kihu nāhī ki▫ā hovā.   Kīṯā karṇā kahi▫ā kathnā bẖari▫ā bẖar bẖar ḏẖovāʼn.

(Slok) prologue of the first Guru. (Ja) when (hau) I am (naahi) not, (taa) then (kiaa) why should I (aakha) why should I say; when I am (naahi) not, then (kiaa) how can I (hovaa) be, i.e. when I do not have any merits then I should not pretend; no, I am (kih-u naahi) nothing and (kiaa = what) cannot (hova) become something by claiming.

I am (bharia) stained with dirt of (keeta karna) evil deeds and (kahia kathna) speech and (bhari bhari) keep getting stained with evil deeds and words, but (dhovaa’n) wash the body to show purity.

ਆਪਿ ਨ ਬੁਝਾ ਲੋਕ ਬੁਝਾਈ ਐਸਾ ਆਗੂ ਹੋਵਾਂ ॥ ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਦਸੇ ਰਾਹੈ ਸਭਸੁ ਮੁਹਾਏ ਸਾਥੈ ॥ ਅਗੈ ਗਇਆ ਮੁਹੇ ਮੁਹਿ ਪਾਹਿ ਸੁ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੨॥

Āp na bujẖā lok bujẖā▫ī aisā āgū hovāʼn.   Nānak anḏẖā ho▫e kai ḏase rāhai sabẖas muhā▫e sāthai.  Agai ga▫i▫ā muhe muhi pāhi so aisā āgū jāpai. ||2||

I do not (aap-i) myself (bujhaa = understand) know how to be rid of evil but (bujhaaee = cause to understand) teach (lok) the people; I (hovaa) am (aisa) such (aagoo) a leader – for the spiritual and or secular field.

One who (hoey kai) being (andhaa) blind, (dasey = tells) guides others on (raahai) the path, s/he (muhaaey = robs) misleads (sabhas-u) all (saathai) companions away from God.

S/he (paah-i) receives hits (muhey moh-i) on the face, i.e. made aware of misdoings and imposed consequences, on (gaiaa) reaching (agai = ahead) Divine court; then (s-u) s/he (jaapai) realizes that s/he is (aisa = such) that type of (aagoo) a leader. 2. 

 ਪਉੜੀ ॥ ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥

Pa▫oṛī.   Māhā ruṯī sabẖ ṯūʼn gẖaṛī mūraṯ vīcẖārā.   Ŧūʼn gaṇṯai kinai na pā▫i▫o sacẖe alakẖ apārā.

(Paurri) stanza by the first Guru. O God, (too’n = you) Your commands are to (veechaara) be contemplated and obeyed in all (maaha) months and (rutee) seasons, (gharree) moments and (moorat) auspicious times by astrologers.

O (sachey) Eternal Master, – You are (alakh = without signs) unseen and (apaaraa) Infinite; (kinai na) no one can (paaia) find You (gantai) by calculation – by counting time and duration of remembering You.

ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ ਨਾਉ ਪੜੀਐ ਨਾਉ ਬੁਝੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰਾ ॥

Paṛi▫ā mūrakẖ ākẖī▫ai jis lab lobẖ ahaʼnkārā.  Nā▫o paṛī▫ai nā▫o bujẖī▫ai gurmaṯī vīcẖārā.

(Parriaa) a learned person (jis-u) who has (lab-u) greed, (lobh-u = greed) obsession with transitory things and (ahankaaraa) pride is to be (aakheeai = called) considered (moorakh-u) foolish – because s/he has understood nothing.

(Naau) Naam/Divine commands are to be read, (Naau) Naam is to be (bujheeai) understood and (veechaara) reflected upon (gurmatee) with the guru’s guidance – and obeyed.

ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਮੰਨਿਆ ਦਰਿ ਸਚੈ ਸਚਿਆਰਾ ॥

Gurmaṯī nām ḏẖan kẖati▫ā bẖagṯī bẖare bẖandārā.   Nirmal nām mani▫ā ḏar sacẖai sacẖi▫ārā.

(Bhnaddaaraa) stores/treasures of (bhagti) devotion are (bharey) full in the human mind; (dhan-u) the wealth of awareness of Naam/Divine commands is (khattiaa) earned/found within (gurmati) with the guru’s guidance.

They (manniaa) obey (nirmalu) the pristine Naam and are accepted (dari) in court (sachai) of the Eternal as being (sachiaara = truthful) to have truthfully obeyed Naam.

ਜਿਸ ਦਾ ਜੀਉ ਪਰਾਣੁ ਹੈ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰਾ ॥ ਸਚਾ ਸਾਹੁ ਇਕੁ ਤੂੰ ਹੋਰੁ ਜਗਤੁ ਵਣਜਾਰਾ ॥੬॥

Jis ḏā jī▫o parāṇ hai anṯar joṯ apārā.   Sacẖā sāhu ik ṯūʼn hor jagaṯ vaṇjārā. ||6||

Every creature has in him/her, (jot-i) the Light/Spirit of (apaaraa) the Infinite (jis da = whose) who gave (jeeo) the soul and (praan-u = breath) life.

O Almighty, (too’n) You alone are (sachaa) the true/Eternal (saah-u) Master, (hor-u) rest of (jagat-u) the word/creatures are (vanjaaraa) roving merchants, i.e. the Almighty alone issue/impart orders/Naam and the creatures obey. 6.

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Note: Guru Nanak does not denigrate any faith. In the following Sloks he exhorts the Muslims to follow their religion. These hymns interpret the meanings of various practices of the Muslims. Examples of these are Muslims praying at Maseet/Masjid/mosque using a Musalaa/prayer mat, talking of Halal/righteousness, using a Tasbi/rosary, being circumcised, reciting Kalma/mantra, observing fasts and so on.

ਸਲੋਕੁ ਮ: ੧ ॥ ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥ ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥ ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥ ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥੧॥

Salok mėhlā 1.   Mihar masīṯ siḏak muslā hak halāl kurāṇ.   Saram sunaṯ sīl rojā hohu musalmāṇ.   Karṇī kābā sacẖ pīr kalmā karam nivāj.   Ŧasbī sā ṯis bẖāvsī Nānak rakẖai lāj. ||1||

(Slok) prologue of the first Guru. Make (mihar) compassion the (maseet) mosque/place of worship, (sidak-u) faith (mussala) the prayer mat, and (hak-u halaal-u) honest earning the Quran – the Muslim holy book).

Make (saram) chastity your (su’nnat-i) circumcision and (seel-u) good conduct (roja) the fast – observed annually for a month by the Muslims; this is how you (hoh-u) become (musalmaan-u) a Muslim.’

Let your good (karni) deeds be the Hajj pilgrimage to (kaaba) the sacred Muslim shrine in Saudi Arabia, let (sach-u) truth be your (peer-u = guru) spiritual guide and make earning (karam) Divine grace (kalma) mantra and (nivaaj) prayer.

Make good conduct (bhaavsee) approved (tis-u = that) by God be your (tasbi) rosary; this (rakhai) preserves (laaj) the honour, i.e. the Almighty accepts for union says Guru Nanak. 1.

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ਮ: ੧ ॥ ਹਕੁ ਪਰਾਇਆ ਨਾਨਕਾ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥ ਗੁਰੁ ਪੀਰੁ ਹਾਮਾ ਤਾ ਭਰੇ ਜਾ ਮੁਰਦਾਰੁ ਨ ਖਾਇ ॥

Mėhlā 1.   Hak parā▫i▫ā nānkā us sū▫ar us gā▫e.   Gur pīr hāmā ṯā bẖare jā murḏār na kẖā▫e.

Slok/prologue of the first Guru: (Naanka) O Nanak: Appropriating (praaiaa) others (hak-u) right is like (sooar) swine meat for (us-u = that) the Muslim and (gaaey) cow’s meat for (us-u = that) the Hindu – which are forbidden for them. The Hindu’s (gur) guru and the Muslim’s (peer) guru (bharey haama) vouches/approves (ta) only then (ja) if one (na khaaey = do not eat, murdaar-u = meat of dead animal which is unfit for eating) does not receive illegal gratification or misappropriates.

ਗਲੀ ਭਿਸਤਿ ਨ ਜਾਈਐ ਛੁਟੈ ਸਚੁ ਕਮਾਇ ॥ ਮਾਰਣ ਪਾਹਿ ਹਰਾਮ ਮਹਿ ਹੋਇ ਹਲਾਲੁ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗਲੀ ਕੂੜੀਈ ਕੂੜੋ ਪਲੈ ਪਾਇ ॥੨॥

Galī bẖisaṯ na jā▫ī▫ai cẖẖutai sacẖ kamā▫e.   Māraṇ pāhi harām mėh ho▫e halāl na jā▫e.   Nānak galī kūṛī▫ī kūṛo palai pā▫e. ||2||

One does not go to (bhist/Bahisht) heaven (galee) by words; one (chhuttai) escapes hell – remaining separated from God – when one (kamaaey) complies with (sachu = truth) Divine commands.

In addition, remember, (haraam) undeserved/unrighteous acts (na jaaey) cannot (hoey) become (halaal) righteous by (paah-i) putting (maaran = softening agent) persuasive talk/claims.

One (palai paaey) receives (koorro = false) unwanted consequences by (koorro = false) falsehood (galee) talk/claims, i.e. a pretender is denied Divine approval, says Guru Nanak. 2. 

ਮ: ੧ ॥ ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥ ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥ ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥ ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥ ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥

Mėhlā 1.   Panj nivājā vakẖaṯ panj panjā panje nā▫o.   Pahilā sacẖ halāl ḏu▫e ṯījā kẖair kẖuḏā▫e.  Cẖa▫uthī nī▫aṯ rās man panjvī sifaṯ sanā▫e.   Karṇīkalmā ākẖ kai ṯā musalmāṇ saḏā▫e.   Nānak jeṯe kūṛi▫ār kūrhai kūṛī pā▫e. ||3||

(Slok) prologue of the first Guru. The Muslims are to perform (panj-i) five (nivaaja) prayers in a day at five nominated (vakhat/vaqt = time) times and (panja) the five have (panjey) five (naau) names.

Let (pahla) the first be (sach) truthfulness living, (duey) the second (halal) honest earning, and (teeja) the third earning (khair) grace (khudaaey) of God – by obedience.

Make (nee-at-i = intention, raas-i = right) sincerity (chauthi) the fourth and (sift sanaaey) praising Divine virtues (panjvi) the fifth.

Make (karnee = doing) compliance with Divine commands the (aakh-i kai) recitation of (kalmaa) the mantra; you can (taa) then (sadaaey = be called) claim to be (musalmaan-u) a Muslim.

(Jeytey = as many) all (koorriaar = false) pretenders (paaey) are put (koorree = false place) in hell, says Guru Nanak. 3.

ਪਉੜੀ ॥ ਇਕਿ ਰਤਨ ਪਦਾਰਥ ਵਣਜਦੇ ਇਕਿ ਕਚੈ ਦੇ ਵਾਪਾਰਾ ॥ ਸਤਿਗੁਰਿ ਤੁਠੈ ਪਾਈਅਨਿ ਅੰਦਰਿ ਰਤਨ ਭੰਡਾਰਾ ॥ ਵਿਣੁ ਗੁਰ ਕਿਨੈ ਨ ਲਧਿਆ ਅੰਧੇ ਭਉਕਿ ਮੁਏ ਕੂੜਿਆਰਾ ॥

Pa▫oṛī.   Ik raṯan paḏārath vaṇjaḏe ik kacẖai ḏe vāpārā.   Saṯgur ṯuṯẖai pā▫ī▫an anḏar raṯan bẖandārā.  viṇ gur kinai na laḏẖi▫ā anḏẖe bẖa▫uk mu▫e kūṛi▫ārā.

(Paurri) stanza by the first Guru. (Ik-i = one type) some (vanjadey) trade in (padaarath = substance) the valuable/real (ratan)) jewels and (ik-i) some are (vaapaara) dealers (dey) of (kachai) glass/imitation jewellery, i.e. some live by Naam/Divine commands and some pretend to do so.

(Bhandaaraa) the treasure of (ratan = jewel) Naam is present (anadar-i = inside) in the mind, and (paaeean-i) found (tutthai = at pleasure) with kind guidance of (satigur-i) of the true guru.

(Kinai na) no (ladhiaa) finds Naam (vin-u) without the guru, (andhey) ignorant persons (bhauk-i = bark) falsely claim but (muey = die) fall prey to vices, which Naam enables to overcome.

ਮਨਮੁਖ ਦੂਜੈ ਪਚਿ ਮੁਏ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰਾ ॥ ਇਕਸੁ ਬਾਝਹੁ ਦੂਜਾ ਕੋ ਨਹੀ ਕਿਸੁ ਅਗੈ ਕਰਹਿ ਪੁਕਾਰਾ ॥

Manmukẖ ḏūjai pacẖ mu▫e nā būjẖėh vīcẖārā. Ikas bājẖahu ḏūjā ko nahī kis agai karahi pukārā.

(Manmukh) self-willed persons do not follow the guru, and (pach-i muey) perish in (doojai) pursuing other ideas; they do not (boojhah-i) understand (veechaara) the thought of obeying God.

But, there is (ko nahi) none other (baajhah-u) except God who can help, so (agai) before (kis-u) whom do they (karah-i) make (pukaara) entreaty, i.e. they worship those who cannot help.

ਇਕਿ ਨਿਰਧਨ ਸਦਾ ਭਉਕਦੇ ਇਕਨਾ ਭਰੇ ਤੁਜਾਰਾ ॥ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਧਨੁ ਨਾਹੀ ਹੋਰੁ ਬਿਖਿਆ ਸਭੁ ਛਾਰਾ ॥

Ik nirḏẖan saḏā bẖa▫ukḏe iknā bẖare ṯujārā.   viṇ nāvai hor ḏẖan nāhī hor bikẖi▫ā sabẖ cẖẖārā.

(Ik-i) some (nardhan = poor) people unaware of Naam (sadaa) ever (bhaukdey = bark) making false claims; while (ikna) some have (tujaara) their treasure chests (bharey) full, i.e. have been imparted awareness of Naam by the guru.

There is no (hor-u) other (dhan-u) wealth (vinu) except (naavai) of Naam – which helps here and in the hereafter; (sabh-u) everything (horu) else, like (bikhiaa) material wealth becomes (chhaaraa) dust after death, i.e. is left behind.

ਨਾਨਕ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹੁਕਮਿ ਸਵਾਰਣਹਾਰਾ ॥੭॥

Nānak āp karā▫e kare āp hukam savāraṇhārā. ||7||

Says Guru Nanak: The Almighty (aapi) IT-self (karey) acts when IT (kaaraaey) causes the creatures to act; (Hukam-i) compliance to Divine commands (savaaranhaara) enables fulfilment of the aspiration – to find God and be at peace. 7.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥ ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥

Salok mėhlā 1.   Musalmāṇ kahāvaṇ muskal jā ho▫e ṯā musalmāṇ kahāvai.   Aval a▫ul ḏīn kar miṯẖā maskal mānā māl musāvai.

Prologue by the first Guru. It is (muskal-u) difficult to deserve (kahaavan-u) being called a Musalmaan; only (ja) when one (hovai) is one, then one should (kahaavai) claim to be a Musalmaan.

(Aval-i) first of all, s/he should (kar-i = treat, mitthaa = sweet) accept/obey (deen-u) religion/teachings (aul-i) of the Profit and (musaavai = lose) remove (maana) pride of (maal-u) wealth, like (maskal) emery paper removes rust.

ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥ ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥

Ho▫e muslim ḏīn muhāṇai maraṇ jīvaṇ kā bẖaram cẖukẖāvai.   Rab kī rajā▫e manne sir upar karṯā manne āp gavāvai.

She should be (muslim-u) obedient to (deen) religion (muhaanai = of the leader) of the Prophet and thus (chukaavai) end (bharam-u) wandering (maran = death) falling prey to vices and (jeevan = life) trying to overcome them.

S/he should (ma’nney) obey (rajaaey) will (ki) of (rab) the Almighty written (upar-i) on the head, i.e. carry out his/her allotted role in life; s/he should (ma’nney) obey (karta) the Creator and (gavaavai) give up (aapu = self) ego/acting by self-will.

ਤਉ ਨਾਨਕ ਸਰਬ ਜੀਆ ਮਿਹਰੰਮਤਿ ਹੋਇ ਤ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥੧॥

Ŧa▫o Nānak sarab jī▫ā mihramaṯ ho▫e ṯa musalmāṇ kahāvai. ||1||

(Tau) then (hoey) will be (mihrammat-i) kind to (sarab) all (jeeaa) creatures, (ta) then (kahaavai) claim to be a Musalmaan. 1.

ਮਹਲਾ ੪ ॥ ਪਰਹਰਿ ਕਾਮ ਕ੍ਰੋਧੁ ਝੂਠੁ ਨਿੰਦਾ ਤਜਿ ਮਾਇਆ ਅਹੰਕਾਰੁ ਚੁਕਾਵੈ ॥ ਤਜਿ ਕਾਮੁ ਕਾਮਿਨੀ ਮੋਹੁ ਤਜੈ ਤਾ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਪਾਵੈ ॥ Mėhlā 4.   Parhar kām kroḏẖ jẖūṯẖninḏā ṯaj mā▫i▫ā ahaʼnkār cẖukẖāvai.   Ŧaj kām kāminī moh ṯajai ṯā anjan māhi niranjan pāvai.

(Slok) prologue of the fourth Guru. One should (parhar-i) forsake (kaam) sensuous desires, (krodh-u) anger, (jhootthu) falsehood/pretence and (ni’nda) slander; (taj-i) give up and (chukaavai) end (ahankaar-u) pride of (maaiaa) wealth.

He should (taj-i) overcome (kaam-u) lust, (tajai) give up (moh) obsession with (kaaminee) the wife; (tan) then being (maah-i) in (anajan = soot) temptations of the world-play – not be stained by vices – and (paavai) find (niranjan-u) the pristine Almighty.

ਤਜਿ ਮਾਨੁ ਅਭਿਮਾਨੁ ਪ੍ਰੀਤਿ ਸੁਤ ਦਾਰਾ ਤਜਿ ਪਿਆਸ ਆਸ ਰਾਮ ਲਿਵ ਲਾਵੈ ॥ ਨਾਨਕ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਚ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥੨॥

Ŧaj mān abẖimān parīṯ suṯ ḏārā ṯaj pi▫ās ās rām liv lāvai.   Nānak sācẖā man vasai sācẖ sabaḏ har nām samāvai. ||2||

One should (taj-i) give up (maan-u) pride, (abhimaan-u) arrogance (preet-i) attachment to (sut = son) the children and (daaraa) the spouse and (laavai) fix (liv) attention on obedience to (raam) the Almighty (taj-i = giving up) without (piaas) thirst or (aas) wish, i.e. obey the Almighty without any reward in mind.

When (saachaa) the Eternal (vasai) abides (man-i) in mind, then one (saach) the true (sabadi) teachings of the guru, then one (smaavai = is absorbed) conforms (naam-i) to Naam/commands of (har-i) the Almighty, says fourth Nanak. 2.

Note: This Paurri brings out that everything/everyone except the Creator is perishable.

ਪਉੜੀ ॥ ਰਾਜੇ ਰਯਤਿ ਸਿਕਦਾਰ ਕੋਇ ਨ ਰਹਸੀਓ ॥ ਹਟ ਪਟਣ ਬਾਜਾਰ ਹੁਕਮੀ ਢਹਸੀਓ ॥

Pa▫oṛī.   Rāje ra▫yaṯ sikḏār ko▫e na rahsī▫o.   Hat pataṇ bājār hukmī dẖahsī▫o.

(Paurri) stanza by the first Guru. (Raajey) kings, (rayyat-i) subjects, (sikdaar) officials; (koey na) none (rahseeio) shall be forever.

(Hatt) shops, (baajaar) markets and (pattan) towns shall (ddhahseeo) be demolished (hukmi) when ordained by the Almighty.

ਪਕੇ ਬੰਕ ਦੁਆਰ ਮੂਰਖੁ ਜਾਣੈ ਆਪਣੇ ॥ ਦਰਬਿ ਭਰੇ ਭੰਡਾਰ ਰੀਤੇ ਇਕਿ ਖਣੇ ॥ ਤਾਜੀ ਰਥ ਤੁਖਾਰ ਹਾਥੀ ਪਾਖਰੇ ॥ ਬਾਗ ਮਿਲਖ ਘਰ ਬਾਰ ਕਿਥੈ ਸਿ ਆਪਣੇ ॥

Pake bank ḏu▫ār mūrakẖ jāṇai āpṇe.   Ḏarab bẖare bẖandār rīṯe ik kẖaṇe.   Ŧājī rath ṯukẖār hāthī pākẖre.

(Pakey) strong and (bankey) beautiful (duaar = residences) mansions which (moorakh-u = foolish) an ignorant person (jaana-i) considers his/her own.

(Bhaddaar) storehouses (bharey) full (darab-i) of belongings become (reetey) empty in (ik-i) in one (khiney) moment, i.e. one’s ownership of these ends with death.

(Taaj-i) Arabian horses, (rath) chariots, (tukhaar) camels, (paakhrey) bedecked (haathi) elephants.

(Kithai) where (si) are (baag) gardens, (milkh) land property, and (ghar baar) households which one considers (aapney) own, i.e. are left behind on death.

ਤੰਬੂ ਪਲੰਘ ਨਿਵਾਰ ਸਰਾਇਚੇ ਲਾਲਤੀ ॥ ਨਾਨਕ ਸਚ ਦਾਤਾਰੁ ਸਿਨਾਖਤੁ ਕੁਦਰਤੀ ॥੮॥

Bāg milakẖ gẖar bār kithai sė āpṇe.  Ŧambū palangẖ nivār sarā▫icẖe lālṯī.   Nānak sacẖ ḏāṯār sinākẖaṯ kuḏraṯī. ||8||

(Tambu) tents/canopies; (palangh nivaar) comfortable beds and (laalti) expensive (saraaechey) screens are all left behind.

Says Guru Nanak, (daataar-u = giver) the benevolent (sach) Eternal Master (shinaakhat-u) recognized (kudrati) in nature, is eternal. 8.

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Note: Whether enjoying objects of pleasure/comfort or facing hardships the devotee does not lose faith in God. This is the spirit of the four Sloks below.

ਸਲੋਕੁ ਮ: ੧ ॥ ਨਦੀਆ ਹੋਵਹਿ ਧੇਣਵਾ ਸੁੰਮ ਹੋਵਹਿ ਦੁਧੁ ਘੀਉ ॥ ਸਗਲੀ ਧਰਤੀ ਸਕਰ ਹੋਵੈ ਖੁਸੀ ਕਰੇ ਨਿਤ ਜੀਉ ॥ ਪਰਬਤੁ ਸੁਇਨਾ ਰੁਪਾ ਹੋਵੈ ਹੀਰੇ ਲਾਲ ਜੜਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੧॥

Salok mėhlā 1.   Naḏī▫ā hovėh ḏẖeṇvā summ hovėh ḏuḏẖ gẖī▫o.   Saglī ḏẖarṯī sakar hovai kẖusī kare niṯ jī▫o.  Parbaṯ su▫inā rupā hovai hīre lāl jaṛā▫o.   Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||1||

(Slok) prologue of the first Guru. If there be (dheyvna) cows which give milk flowing like (nadeeaa) streams; and there be (su’mm) springs giving out (dudh-u) milk and (gheeo) ghee/butter.

(Sagli) the whole (dharti = land) world (hovai) be (sakar) jaggery, and (jeeo) the creature is (nit) ever (karey khusee) makes merry.

If there (hovai) be (parbat-u) mountain of (suianaa) gold and (rupaa) silver with (heerey) diamond and (laal) rubies (jarraau) inlaid.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 1.

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ਮ: ੧ ॥ ਭਾਰ ਅਠਾਰਹ ਮੇਵਾ ਹੋਵੈ ਗਰੁੜਾ ਹੋਇ ਸੁਆਉ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਫਿਰਦੇ ਰਖੀਅਹਿ ਨਿਹਚਲੁ ਹੋਵੈ ਥਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੨॥

Mėhlā 1.   Bẖār aṯẖārah mevā hovai garuṛā ho▫e su▫ā▫o.   Cẖanḏ sūraj ḏu▫e firḏe rakẖī▫ahi nihcẖal hovai thā▫o.  Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||2||

(Slok) of the first Guru. If (bhaar athaarah = eighteen loads, metaphor for) all vegetation becomes (meyva) fruits and their (suaau) taste be (garurra) enjoyable.

My place be (nihchal) unshakable and so important that (duey) both (chand-u) moon and (sooraj-u) sun (rakheeahi) keep (phirdey = moving) revolving round me, i.e. I attain such greatness that everyone wants be in my company.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 2.

ਮ: ੧ ॥ ਜੇ ਦੇਹੈ ਦੁਖੁ ਲਾਈਐ ਪਾਪ ਗਰਹ ਦੁਇ ਰਾਹੁ ॥ ਰਤੁ ਪੀਣੇ ਰਾਜੇ ਸਿਰੈ ਉਪਰਿ ਰਖੀਅਹਿ ਏਵੈ ਜਾਪੈ ਭਾਉ ॥ ਭੀ ਤੂੰਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੩॥

Mėhlā 1.   Je ḏehai ḏukẖ lā▫ī▫ai pāp garah ḏu▫e rāhu.   Raṯ pīṇe rāje sirai upar rakẖī▫ahi evai jāpai bẖā▫o.  Bẖī ṯūʼnhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||3||

Slok of the first Guru describing tribulations. If my (deyhai) body (laaeeai) is afflicted by (dukh-u) pain, and (duey) the two mythological (paap) evil (garah) planets – Rahu and Ketu – come my (raahu) way.

 If (rat = blood, peeney = drinking/sucking) cruel (raajey = kings) rulers are (rakheeah-i) kept over my head; for me (eyvai =this way) this (jaapai) seems (bhaau) love, i.e. I am happy with Divine will.  

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 3.

ਮ: ੧ ॥ ਅਗੀ ਪਾਲਾ ਕਪੜੁ ਹੋਵੈ ਖਾਣਾ ਹੋਵੈ ਵਾਉ ॥ ਸੁਰਗੈ ਦੀਆ ਮੋਹਣੀਆ ਇਸਤਰੀਆ ਹੋਵਨਿ ਨਾਨਕ ਸਭੋ ਜਾਉ ॥ ਭੀ ਤੂਹੈ ਸਾਲਾਹਣਾ ਆਖਣ ਲਹੈ ਨ ਚਾਉ ॥੪॥

Mėhlā 1.   Agī pālā kapaṛ hovai kẖāṇā hovai vā▫o.   Surgai ḏī▫ā mohṇī▫ā isṯarī▫ā hovan Nānak sabẖo jā▫o.  Bẖī ṯūhai salāhṇā ākẖaṇ lahai na cẖā▫o. ||4||

(Slok) prologue of the first Guru. If (agee) fire/heat of summer and (paala) cold of winter (hovai) be (kaparru) the garment, i.e. one remains naked in heat and cold; and (vaau) air (hovai) be (khaana) food, i.e. one becomes an ascetic

Or, on the other hand one has (mohneeaa) bewitching (istreeaa) women (deeaa) of (surgai) paradise, I know that they shall (sabho) all (jaau = go) perish, says Guru Nanak.

(Bhi) even then I shall (saalaahnaa) praise (too’nhai) You alone and my (chaau) fondness and (aakhan = saying) praising shall not (lahai = removed) be given up, O Almighty. 4.

ਪਵੜੀ ॥ ਬਦਫੈਲੀ ਗੈਬਾਨਾ ਖਸਮੁ ਨ ਜਾਣਈ ॥ ਸੋ ਕਹੀਐ ਦੇਵਾਨਾ ਆਪੁ ਨ ਪਛਾਣਈ ॥

Pavṛī.   Baḏfailī gaibānā kẖasam na jāṇ▫ī.   So kahī▫ai ḏevānā āp na pacẖẖāṇ▫ī.

(Pavrri) stanza by the first Guru. (Badfaili) an evildoer commits evil (gaibana) in hiding not (jaanaee = know) realizing that (khasam-u) the Master – is watching.

One who does not (pachhaanaee) recognize (aap-u) the self, i.e. God within, (so) that person (kaheeai) is called (deyvaana) crazy.

ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥

Kalėh burī sansār vāḏe kẖapī▫ai.  viṇ nāvai vekār bẖarme pacẖī▫ai.

(Kalah-i) conflict (sansaar-i) in the world/in life is (buree) bad; one (khapeeai) suffers (vaadey) with conflict/arguments.

Life (vin-u) without obeying Naam is (veykaar-i) wasted, one (pacheeaai) perishes (bharmey) wandering aimlessly.

ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥ ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥

Rāh ḏovai ik jāṇai so▫ī sijẖsī.   Kufar go▫a kufrāṇai pa▫i▫ā ḏajẖsī.

There are (dovai) the two (raah) paths, namely obeying God or falling prey to temptations; (soee) only that person who (jaanai) acknowledges/obeys (ik-u) the One Almighty, (sijhsee) shall succeed in finding God.

One who (goa) speaks (kufar) in denial of God and (kufraanai = false) chases other ideas (dajhsee) shall perish.

ਸਭ ਦੁਨੀਆ ਸੁਬਹਾਨੁ ਸਚਿ ਸਮਾਈਐ ॥ ਸਿਝੈ ਦਰਿ ਦੀਵਾਨਿ ਆਪੁ ਗਵਾਈਐ ॥੯॥

Sabẖ ḏunī▫ā sub▫hān sacẖ samā▫ī▫ai.  Sijẖai ḏar ḏīvān āp gavā▫ī▫ai. ||9||

(Sabh) the whole (duneeaa) world is, i.e. all faiths are, (subahaan-u) good; they enable (samaaeeai) merging (sach-i) the Almighty.

One who (gavaaeeai = loses) gives up (aap-u = self) ego (sijhai) succeeds/is approved (dar-i deevaan-i) in Divine court. 9.