SGGS pp 142-144 Vaar Majh Paurris 10-14

Note: Human birth is an opportunity for the soul to merge with the Creator. For this, it needs to overcome vices, which do not let it go on the path to God. Those who remember and obey God’s commands get cross the world ocean of vices, have peace in life, and unite with God after death. This is the subject of the first Slok below.

ਮ: ੧ ਸਲੋਕੁ ॥ ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥

Mėhlā 1 salok   Sojīvi▫ā jis man vasi▫ā so▫e   Nānak avar na jīvai ko▫e

Prologue of the first Guru. (So) that person (jeeviaa = lives) has the strength to overcome vices, in (jis-u) whose (man-i) mind commands of (soey = that) God (vasiaa) abide. None (avar-u) other who does not obey Naam/Divine commands (jeevai) lives, i.e. s/he succumbs to vices.

ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥

Je jīvai paṯ lathī jā▫e   Sabẖ harām jeṯā kicẖẖ kẖā▫e

(Jey) if one (jeevai) lives with (pat-i) honour (lathee jaaey = removed) lost; then whatever s/he (khaaey = eats) gets is (haram-u) immoral/dishonest, i.e. support from someone at the cost of one’s dignity is demeaning.

ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥ ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥

Rāj rang māl rang   Rang raṯā nacẖai nang

One who displays (rang-u) show (raaj-i = rule) of authority or (maal-i) of wealth (nachai) dances (nang-u) naked, i.e. makes vulgar display.

ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥

Nānak ṯẖagi▫ā muṯẖā jā▫e   viṇ nāvai paṯ ga▫i▫ā gavā▫e ||1||

Says Guru Nanak: Such a person is (tthagiaa) cheated and (muttha jaaey) robbed, i.e. is misled to believe these pleasures are forever. (Vin-u = without) by not obeying (naavai) Naam/Divine commands, one (gavaaey) loses (pat-i) honour here and (jaaey = going) on reaching Divine court, i.e. denied union with God. 1.

ਮ: ੧ ॥ ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥ ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥

Mėhlā 1   Ki▫ā kẖāḏẖai ki▫ā paiḏẖai ho▫e   Jā man nāhī sacẖā so▫e

Prologue by the first Guru. (Kiaa hoey = what happens?) lasting peace is not attained (khaadhai) by eating good food and (paidhai) wearing good clothes, i.e. one may have comforts in life, but (ja) if (soey = that) the (sachaa) Eternal Almighty is not (man-i) in mind, i.e. is Divine commands are not obeyed – then one is not at peace in life, loses and honour in Divine court.

ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥ ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥

Ki▫ā mevā ki▫ā gẖi▫o guṛ miṯẖāki▫ā maiḏā ki▫ā mās   Ki▫ā kapaṛ ki▫ā sej sukẖālī kījėh bẖog bilās

(Kiaa) so what if one enjoys (meyva) fruits, (ghiau = ghee) butter, (guru = molasses) sugar (mitthaa) sweets, bead of (maida) refined flour and (maas-u) meat.

So what if one wears good (kaparr-u) dress, has (sukhaali) comfortable bed and (keejah-i) does/enjoys (bhog bilaas) sensual pleasures.

ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥

Ki▫ā laskar ki▫ā neb kẖavāsī āvai mahlī vās   Nānak sacẖe nām viṇ sabẖe tol viṇās ||2||

(Kiaa) so what if the king has (lascar) armies, (neyb) assistants, (khavaasee) servants and (aavai) gets to (vaas-u) live (mahlee) in palaces.  

Says Guru Nanak: (Sabhey) all these (ttol) status symbols (vinaas-u) are destroyed/left behind on death and one suffers/not united with God (vin-u) without obedience to Naam/commands of (sachey) the Eternal. 3.

ਪਵੜੀ ॥ ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥ ਮਹੁਰਾ ਹੋਵੈ ਹਥਿ ਮਰੀਐ ਚਖੀਐ ॥

Pavṛī   Jāṯī ḏai ki▫ā hath sacẖ parkẖī▫ai   Mahurā hovai hath marī▫ai cẖakẖī▫ai

(Pavrri) stanza by the first Guru. There is (kiaa = what?) nothing (hath-i) in hands of (jaati) caste/status, one is (parkheeai) is evaluated for obedience to (sach-u = truth) Naam/Divine commands.

If one (hovai) has (mahuraa) poison (hath-i) in hand, s/he (mareeai) dies it (chakheeai) by consuming, i.e. God punishes those who misuse authority.

ਸਚੇ ਕੀ ਸਿਰਕਾਰ ਜੁਗੁ ਜੁਗੁ ਜਾਣੀਐ ॥ ਹੁਕਮੁ ਮੰਨੇ ਸਿਰਦਾਰੁ ਦਰਿ ਦੀਬਾਣੀਐ ॥

Sacẖe kī sirkār jug jug jāṇī▫ai  Hukam manne sirḏār ḏar ḏībāṇī▫ai

(Sirkaar = rule) commands (ki) of (sachey) the Eternal (hoey) are (jaaneeai = to be known) to be obeyed (jug-u jug-u = all ages) at every stage of life. One who (ma’nney) obeys (hukam-u) Divine commands gets (sirdaar-u = high status) honour at the metaphoric (dar-i) court (deebaaneeai = of master of the court) of the Almighty.

ਫੁਰਮਾਨੀ ਹੈ ਕਾਰ ਖਸਮਿ ਪਠਾਇਆ ॥ ਤਬਲਬਾਜ ਬੀਚਾਰ ਸਬਦਿ ਸੁਣਾਇਆ ॥

Furmānī hai kār kẖasam paṯẖā▫i▫ā   Ŧabalbāj bīcẖār sabaḏsuṇā▫i▫ā

The creatures are (patthaaia) sent to the world (kasam-i) by the Master with (furmaani hai) orders on (kaar) with assigned tasks. This is like one dancing to music (sunaaiaa = caused to hear) played (tabalbaaj) the drummer, i.e. the guru provides guidance to (beechaar-u) reflect (sabad-i = word) on Divine commands.

ਇਕਿ ਹੋਏ ਅਸਵਾਰ ਇਕਨਾ ਸਾਖਤੀ ॥ ਇਕਨੀ ਬਧੇ ਭਾਰ ਇਕਨਾ ਤਾਖਤੀ ॥੧੦॥

Ik ho▫e asvār iknā sākẖ▫ṯī   Iknī baḏẖe bẖār iknā ṯākẖ▫ṯī ||10||

Based on obedience to Naam or not, (ik-i) some (hoey asvaar) mount the horses and (ikna) some (saakhti) put the saddles, i.e. those who obey Naam, receive honour while the others do not.

(Iknee) some (badhey) pack/carry (bhaar) loads, i.e. are weighed down by vices, unable to unite with God, while (ikna) some sit on (taakhti) the throne with God. 10.

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Note: A flourmill converts grains like wheat to flour by grinding between two millstones with the lower fixed and the upper revolving on an axle. Whereas all grains that come between the millstones are ground, those close to the axle are not. The Slok below uses this as a metaphor to convey that those who are close to God do not fall prey to vices and do not suffer.

ਸਲੋਕੁ ਮ: ੧ ॥ ਜਾ ਪਕਾ ਤਾ ਕਟਿਆ ਰਹੀ ਸੁ ਪਲਰਿ ਵਾੜਿ ॥ ਸਣੁ ਕੀਸਾਰਾ ਚਿਥਿਆ ਕਣੁ ਲਇਆ ਤਨੁ ਝਾੜਿ ॥ ਦੁਇ ਪੁੜ ਚਕੀ ਜੋੜਿ ਕੈ ਪੀਸਣ ਆਇ ਬਹਿਠੁ ॥ ਜੋ ਦਰਿ ਰਹੇ ਸੁ ਉਬਰੇ ਨਾਨਕ ਅਜਬੁ ਡਿਠੁ ॥੧॥

Salok mėhlā 1   Jā pakā ṯā kati▫ā rahī so palar vāṛ   Saṇ kīsārā cẖithi▫ā kaṇ la▫i▫ā ṯan jẖāṛ   Ḏu▫e puṛcẖakī joṛ kai pīsaṇ ā▫e bahiṯẖ   Jo ḏar rahe so ubre Nānak ajab diṯẖ ||1||

Slok of the first Guru (ja) when the crop is (pakiaa) ripe, (ta) then it is cut while the (palar-i) stubble and (vaarr-i) hedge (rahee) remain on the field; it is (chithia) threshed (san-u) with (keesaara) bristled ears and (kan-u) the grain is (laiaa jhaarr-i) separated by winnowing.

Then (duey) the two (purr) millstones of (chakee) the grinding machine (jorr-i kai) are put together the grinder (aaey) comes and sits (bahitth-u) to grind/the grinding machine is started.

A (ajab-u) wondrous thing (ditth-u) is seen; the grains which are (dar-i = at home) near the axle (ubrey) are saved from being ground. 1.

Message: Those closed to/in remembrance of God do not suffer.

Page 143

ਮ: ੧ ॥ ਵੇਖੁ ਜਿ ਮਿਠਾ ਕਟਿਆ ਕਟਿ ਕੁਟਿ ਬਧਾ ਪਾਇ ॥ ਖੁੰਢਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਦੇਨਿ ਸੁ ਮਲ ਸਜਾਇ ॥ ਰਸੁ ਕਸੁ ਟਟਰਿ ਪਾਈਐ ਤਪੈ ਤੈ ਵਿਲਲਾਇ ॥ ਭੀ ਸੋ ਫੋਗੁ ਸਮਾਲੀਐ ਦਿਚੈ ਅਗਿ ਜਾਲਾਇ ॥

Mėhlā 1   vekẖ jė miṯẖā kati▫ā kat kut baḏẖā pā▫e   Kẖundẖā anḏar rakẖ kai ḏen so mal sajā▫e   ras tatar pā▫ī▫ai ṯapai ṯai villā▫e   Bẖī so fog samālī▫ai ḏicẖai ag jālā▫e

Prologue of the first Guru. (Veykh-u) look (j-i) what happens to (mitthaa = sweet) the sugarcane; it is (kattiaa) cut from the field, (kutt-i kutt-i = pruned) cleaned and (badhaa) bundles made.

It is next (rakh-i kai) put (andar-i= in) between rollers of the crushing machine and crushed as if (dey-i) being given (sajaaey) punishment by (mal-u) strong enemy.

(Ras-u) the juice (kas-u) taken out is (paaeeai) put (ttattar-i) in the cauldron for boiling it (tapai) is heated (tai) and (vil-laaey) agonises/boils.

(Bhi) even (phog-u) the squeezed remains (samaaleeai) are gathered and (dichai jaalaaey) burnt (ag-i) in fire under the cauldron.

ਨਾਨਕ ਮਿਠੈ ਪਤਰੀਐ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥੨॥

Nānak miṯẖai paṯrī▫ai vekẖhu lokā ā▫e ||2||

O (lokaa) people (aaey) come and (veykhah-u) see what happens to (mitthai = sweet) the good-intentioned people in the world; they are (patreeai) they suffer for benefit of others, says Guru Nanak. 2.

ਪਵੜੀ ॥ ਇਕਨਾ ਮਰਣੁ ਨ ਚਿਤਿ ਆਸ ਘਣੇਰਿਆ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਨਿਤ ਕਿਸੈ ਨ ਕੇਰਿਆ ॥ ਆਪਨੜੈ ਮਨਿ ਚਿਤਿ ਕਹਨਿ ਚੰਗੇਰਿਆ ॥ ਜਮਰਾਜੈ ਨਿਤ ਨਿਤ ਮਨਮੁਖ ਹੇਰਿਆ ॥

Pavṛī   Iknā maraṇ na cẖiṯ ās gẖaṇeri▫ā   Mar mar jamėh niṯ kisai na keri▫ā   Āpnaṛai man cẖiṯ kahan cẖangeri▫ā Jamrājai niṯ niṯ manmukẖ heri▫ā

(Paurri) stanza by the first Guru. (Ikna) some persons have (ghaneyreeaa) more and more (aas) wishes for transitory gains/pleasures and (maran-u) death does not come to their (chit-u) consciousness, i.e. they do not obey Naam/Divine commands which can save from tribulations in life and from rebirth after death.

They (nit) ever (mar-i mar-i = keep dying) commit vices and (ja’mmah-i = born) coming out of them; they are of no use/help (keyriaa) for (kisai) anyone.

But in their (aapnarrai) own (man-i) mind and (chit-i) heart they (kahan-i) call themselves (changeyriaa) good/virtuous.

Such people (manmukh = self-willed) go their own way and do not obey Naam/Divine commands; they are (nit nit) forever (heyriaa) eyed (jamraajai) by Divine justice, i.e. suffer here and in the hereafter.

ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥ ਬਧੇ ਕਰਨਿ ਸਲਾਮ ਖਸਮ ਨ ਭਾਣਿਆ ॥ ਸਚੁ ਮਿਲੈ ਮੁਖਿ ਨਾਮੁ ਸਾਹਿਬ ਭਾਵਸੀ ॥ ਕਰਸਨਿ ਤਖਤਿ ਸਲਾਮੁ ਲਿਖਿਆ ਪਾਵਸੀ ॥੧੧॥

Manmukẖ lūṇ hārām ki▫ā na jāṇi▫ā   Baḏẖe karan salām kẖasam na bẖāṇi▫ā  Sacẖ milai mukẖ nām sāhib bẖāvsī  Karsan ṯakẖaṯ salām likẖi▫ā pāvsī ||11||

Such (manmukh) self-willed persons are (loon = salt, haaraam = unfaithful) do not (jaaiaa) acknowledge what the Creator (kiaa) has done for them.

They (karan-i) do (salaam) salute, i.e. prey, when (badhey = bound) in trouble and are not (bhaaniaa) liked (khasam-i) by the Master.

(Sahib) the Master (bhaavsee) likes those who have (naam) Divine virtues (mukh-i) from the mouth and live by them; they (milai) find (sach-u) the Eternal.

Every one (karsan-i) does (salaam-u) salute to (takhat-i = to the throne) the one in authority, i.e. people pray when in need, but one (paavsi) gets according to (likhia = written) according to their deeds, i.e. as deserved. 11.

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ਮ: ੧ ਸਲੋਕੁ ॥ ਮਛੀ ਤਾਰੂ ਕਿਆ ਕਰੇ ਪੰਖੀ ਕਿਆ ਆਕਾਸੁ ॥ ਪਥਰ ਪਾਲਾ ਕਿਆ ਕਰੇ ਖੁਸਰੇ ਕਿਆ ਘਰ ਵਾਸੁ ॥

Mėhlā 1 salok Macẖẖī ṯārū ki▫ā kare pankẖī ki▫ā ākās   Pathar pālā ki▫ā kare kẖusre ki▫ā gẖar vās

Prologue by the first Guru. (Taaroo) the deep sea can (karey) do (kiaa = what?) nothing, i.e. does not deter, (machhee) the fish; or (akaas-u) sky deter (pankhee) the bird – because they are used to them.

(Paalaa) cold can (karey) do (kiaa = what?) nothing to (pathar) the stone – it is used to it; (khusrey) a eunuch has (kiaa = what?) no attraction for (ghar) house of (vaas-u) residence, for it does not have a family.

ਕੁਤੇ ਚੰਦਨੁ ਲਾਈਐ ਭੀ ਸੋ ਕੁਤੀ ਧਾਤੁ ॥ ਬੋਲਾ ਜੇ ਸਮਝਾਈਐ ਪੜੀਅਹਿ ਸਿੰਮ੍ਰਿਤਿ ਪਾਠ ॥

Kuṯe cẖanḏan lā▫ī▫ai bẖī so kuṯī ḏẖāṯ   Bolā je samjā▫ī▫ai paṛī▫ah simriṯ pāṯẖ

If (chandan-u) sandalwood paste (laaeeai) is applied on (kutey) a dog (so) it (bhi) still retains (dhaat-u) nature (kutee) of a dog.

(Jey) if one tries to (samjhaaeeai) tell something or (parreeah-i) read (paatth) text of (si’mmrit-i) scriptures to (bola) a deaf, s/he cannot hear.  

ਅੰਧਾ ਚਾਨਣਿ ਰਖੀਐ ਦੀਵੇ ਬਲਹਿ ਪਚਾਸ ॥ ਚਉਣੇ ਸੁਇਨਾ ਪਾਈਐ ਚੁਣਿ ਚੁਣਿ ਖਾਵੈ ਘਾਸੁ ॥

Anḏẖā cẖānaṇ rakẖī▫aiḏīve balėh pacẖās   Cẖa▫uṇe su▫inā pā▫ī▫ai cẖuṇ cẖuṇ kẖāvai gẖās

(Andha) a blind person (rakheeai) is placed (chaanan-i) in light of (pachaas) fifty (deevey) lamps are (balah-i) have been lit, s/he cannot see.

If (suina) gold is (paaeeai) is placed in front of (chauney) a cow, it (chun-i chun-i) picks out and (khaavai) eats (ghaas-u) grass.

ਲੋਹਾ ਮਾਰਣਿ ਪਾਈਐ ਢਹੈ ਨ ਹੋਇ ਕਪਾਸ ॥ ਨਾਨਕ ਮੂਰਖ ਏਹਿ ਗੁਣ ਬੋਲੇ ਸਦਾ ਵਿਣਾਸੁ ॥੧॥

Lohā māraṇ pā▫ī▫ai dẖahai na ho▫e kapās   Nānak mūrakẖ ehi guṇ bole saḏā viṇās ||1||

If (lohaa) iron is (paaeeai) put (maaran-i) in a furnace it does not (ddhahai) soften to (hoey) become like (kapaas) cotton, i.e. becomes hard again on cooling.
Similarly, (eyh-i) this is (gun) the nature of (moorakh) foolish person; whatever one (boley) says is (sadaa) ever (hoey = is, vinaas-u = destroyed) wasted, says Guru Nanak. 1.

Message: The innate nature of creatures does not change.

Note: The next Slok shows how to keep things in proper state or to make amends made to situations gone wrong.

ਮ: ੧ ॥ ਕੈਹਾ ਕੰਚਨੁ ਤੁਟੈ ਸਾਰੁ ॥ ਅਗਨੀ ਗੰਢੁ ਪਾਏ ਲੋਹਾਰੁ ॥ ਗੋਰੀ ਸੇਤੀ ਤੁਟੈ ਭਤਾਰੁ ॥ ਪੁਤੀਂ ਗੰਢੁ ਪਵੈ ਸੰਸਾਰਿ ॥

Mėhlā 1   Kaihā kancẖan ṯutai sār   Agnī gandẖ pā▫e lohār   Gorī seṯī ṯutai bẖaṯār   Puṯīʼn gandẖ pavai sansār

Prologue of the first Guru. If an item of metal like (kaihaa) bronze, (kanchan-u) gold or (saar-u) iron breaks, (lohaar-u = ironsmith) the metal-smith puts it in (agni) fire to (ganddh-u paaey) join.

If relationship between (gori = woman) wife and (bhataar) husband (tuttai) breaks they (ganddh-u pavai = joined) are united through the (putee’n = sons) children and (sansaar-i = in the world) they live as family.

ਰਾਜਾ ਮੰਗੈ ਦਿਤੈ ਗੰਢੁ ਪਾਇ ॥ ਭੁਖਿਆ ਗੰਢੁ ਪਵੈ ਜਾ ਖਾਇ ॥

Rājā mangai ḏiṯai gandẖ pā▫e   Bẖukẖi▫ā gandẖ pavai jā kẖā▫e

The bond between the (raaja = king) the government and the people is maintained by (ditai) paying taxes as (mangai) asked/applicable. The state of a (bhukhia) hungry person (ganddh-u pavai) is repaired/restored (ja) when she (khaaey) eats.

ਕਾਲਾ ਗੰਢੁ ਨਦੀਆ ਮੀਹ ਝੋਲ ॥ ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ ॥ ਬੇਦਾ ਗੰਢੁ ਬੋਲੇ ਸਚੁ ਕੋਇ ॥ ਮੁਇਆ ਗੰਢੁ ਨੇਕੀ ਸਤੁ ਹੋਇ ॥

Kālā gandẖ naḏī▫ā mīh jẖol Gandẖ parīṯī miṯẖe bol   Beḏā gandẖ bole sacẖ ko▫e   Mu▫i▫ā gandẖ nekī saṯ ho▫e

A (kaal) famine situation is (ganddh-u = joint) ameliorated by (jhol) plenty of (meeh) rain that makes (nadeeaa) the rivers flow.

(Ganddh-u) the bond of (preetee) love is maintained through (mitthey = sweet, bol = words) sweet talk/amiable conduct.

(Ganddh-u) the bond with the scriptures is maintained when (koey) someone (boley) speaks (sach-u) the truth – about following them.

(Ganddh-u) connection/remembrance of (muiaa) the dead with people is maintained by their (neykee) good deeds and (sat-u) truthful living, i.e. sharing with others maintain the bond through remembrance even after death.

ਏਤੁ ਗੰਢਿ ਵਰਤੈ ਸੰਸਾਰੁ ॥ ਮੂਰਖ ਗੰਢੁ ਪਵੈ ਮੁਹਿ ਮਾਰ ॥ ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥ ਸਿਫਤੀ ਗੰਢੁ ਪਵੈ ਦਰਬਾਰਿ ॥੨॥

Ėṯ gandẖ varṯai sansār   Mūrakẖ gandẖ pavai muhi mār   Nānak ākẖai ehu bīcẖār   Sifṯī gandẖ pavai ḏarbār ||2||

(Sansaar-u) the world/creatures (vartai) conduct themselves by (eyt-u) such (ganddh-i) association of positive and negative. (Moorakh) foolish persons (ganddh-u pavai = joined) are reformed on (pavai) receiving (maar = hit, muh-i = on the face) punishment.

Guru Nanak (aakhai = says) expresses (eyh-u) this (beechaar-u) considered view, that (ganddh-u) union with (darbaar-i = court) the Almighty (pavai) comes with (siftee = virtues) praising and emulating Divine virtues. 2.

ਪਉੜੀ ॥ ਆਪੇ ਕੁਦਰਤਿ ਸਾਜਿ ਕੈ ਆਪੇ ਕਰੇ ਬੀਚਾਰੁ ॥ ਇਕਿ ਖੋਟੇ ਇਕਿ ਖਰੇ ਆਪੇ ਪਰਖਣਹਾਰੁ ॥

Pa▫oṛī   Āpe kuḏraṯ sāj kai āpe kare bīcẖār   Ik kẖote ik kẖare āpe parkẖaṇhār

(Kudrat-i = world) with Divine powers, (aapey = self) the Creator (saaj-i kai) creates the creatures with assigned roles, and (karey = does, beechaar-u = consideration) watches/evaluates their performance. (Ik-i = one type) some are found (khottey = counterfeit) insincere and some (kharey) genuine by (aapey = self) the Almighty (parkhanhaar-u) evaluator.

ਖਰੇ ਖਜਾਨੈ ਪਾਈਅਹਿ ਖੋਟੇ ਸਟੀਅਹਿ ਬਾਹਰ ਵਾਰਿ ॥ ਖੋਟੇ ਸਚੀ ਦਰਗਹ ਸੁਟੀਅਹਿ ਕਿਸੁ ਆਗੈ ਕਰਹਿ ਪੁਕਾਰ ॥

Kẖare kẖajānai pā▫ī▫ah kẖote satī▫ah bāhar vār   Kẖote sacẖī ḏargėh sutī▫ah kis āgai karahi pukār

God’s court is like (khajaanai) the government treasury where (kharey) the genuine currency is accepted and (khottey) the counterfeit ones (satteeah-i) are thrown (baaharvaar-i) out/rejected, i.e. those who sincerely obey the Almighty are accepted for union while the insincere ones are rejected.

Since this decision of (sutteeah-i = thrown) rejection of (khottey) the counterfeit is taken at the (sachi dargah) Divine Court, above which there is none other, there is (kis-u = whom? aagai = before) nowhere (karah-i = make, pukaar = entreaty) to appeal.

ਸਤਿਗੁਰ ਪਿਛੈ ਭਜਿ ਪਵਹਿ ਏਹਾ ਕਰਣੀ ਸਾਰੁ ॥ ਸਤਿਗੁਰੁ ਖੋਟਿਅਹੁ ਖਰੇ ਕਰੇ ਸਬਦਿ ਸਵਾਰਣਹਾਰੁ ॥

Saṯgur picẖẖai bẖaj pavėh ehā karṇī sār Saṯgur kẖoti▫ahu kẖare kare sabaḏ savāraṇhār

(Eyha) this is (sar-u) sublime (karnee = doing) practice; one should (bhaj-i pavai = fall) submit (aaga- = before) to, teachings of (satigur) the true guru.

(Satigur-u) the true guru (karey) makes (kharey) genuine (khottiah-u) of the counterfeit; he (savaanaha-u) transforms (sabad-i = with the word) by guiding to obey Divine commands.

ਸਚੀ ਦਰਗਹ ਮੰਨੀਅਨਿ ਗੁਰ ਕੈ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਗਣਤ ਤਿਨਾ ਦੀ ਕੋ ਕਿਆ ਕਰੇ ਜੋ ਆਪਿ ਬਖਸੇ ਕਰਤਾਰਿ ॥੧੨॥

Sacẖī ḏargėh mannī▫an gur kai parem pi▫ār   Gaṇaṯ ṯinā ḏī ko ki▫ā kare jo āp bakẖse karṯār ||12||

They are then (ma’nnian-i) accepted (sachee) in Divine (dargah) court through (preym piaar-i) through love/obedience (kai) of (guru) the guru.

(Ko) anyone (karey = do, kiaa = what?) can do no (ganat = count) evaluation of those (jo) who (bakhsey) are bestowed grace (kartaar-i) by the Creator – by leading to the guru and obeying Divine commands. 12.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਹਮ ਜੇਰ ਜਿਮੀ ਦੁਨੀਆ ਪੀਰਾ ਮਸਾਇਕਾ ਰਾਇਆ ॥ ਮੇ ਰਵਦਿ ਬਾਦਿਸਾਹਾ ਅਫਜੂ ਖੁਦਾਇ ॥ ਏਕ ਤੂਹੀ ਏਕ ਤੁਹੀ ॥੧॥

Salok mėhlā 1   Ham jer jimī ḏunī▫ā pīrā masā▫ikā rā▫i▫ā   Me ravaḏ bāḏisāhā afjū kẖuḏā▫e   Ėk ṯūhī ekṯuhī ||1||

Prologue of the first Guru. (Ham) all (peera) gurus/preceptors, (masaaika = plural of Sheikh) leaders with religious and secular authority, (raaia) rulers in (duneeaa) the world, die and (jeyr = go under, jimi = ground) are buried. (Baadsaaha) the kings also (mey ravad-i) go; (khudaaey) God alone (afjoo) shall remain; (toohee) You (eyk) alone O God, You (eyk tuhee) alone are eternal. 1.

ਮ: ੧ ॥ ਨ ਦੇਵ ਦਾਨਵਾ ਨਰਾ ॥ ਨ ਸਿਧ ਸਾਧਿਕਾ ਧਰਾ ॥ ਅਸਤਿ ਏਕ ਦਿਗਰਿ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੨॥

Mėhlā 1   Na ḏev ḏānvā narā   Na siḏẖ sāḏẖikā ḏẖarā   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||2||

Prologue of the first Guru. Neither (deyv) the gods, (daanva) demons nor (naraa) humans.

Neither (sidh) the accomplished saints nor (sadh) seekers (dharaa) on the earth shall remain. There (ast-i) is only (eyk) One who lasts, (digar kuee = who else?) none other; (tuee) You (eyk) alone o God, You alone are eternal. 2

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ਮ: ੧ ॥ ਨ ਦਾਦੇ ਦਿਹੰਦ ਆਦਮੀ ॥ ਨ ਸਪਤ ਜੇਰ ਜਿਮੀ ॥ ਅਸਤਿ ਏਕ ਦਿਗਰਿ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੩॥

Mėhlā 1   Na ḏāḏe ḏihanḏ āḏmī   Na sapaṯ jer jimī   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||3||

Prologue of the first Guru. Neither, (Daadey dahind) praiseworthy (aadmi) men/women, nor those in (sapat) seven regions (jeyr) below (jimi) the earth shall last. There (ast-i) is only (eyk) One who lasts, (digar kuee = who else?) none other; (tuee) you (eyk) alone O God, You alone are eternal. 3.

ਮ: ੧ ॥ ਨ ਸੂਰ ਸਸਿ ਮੰਡਲੋ ॥ ਨ ਸਪਤ ਦੀਪ ਨਹ ਜਲੋ ॥ ਅੰਨ ਪਉਣ ਥਿਰੁ ਨ ਕੁਈ ॥ ਏਕੁ ਤੁਈ ਏਕੁ ਤੁਈ ॥੪॥

Mėhlā 1   Na sūr sas mandlo   Na sapaṯ ḏīp nah jalo   Ann pa▫uṇ thir na ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||4||

Prologue of the first Guru. Neither (sas-i) the moon, (soor) sun, (manddlo) galaxies; nor (sapat) the seven (deep = islands) continents nor (jalo = water) oceans.

(A’nn) grains and (paun) air; (na kuee) none of these (thir-u = stable) is forever. O God You alone are eternal, (digar kuee = who else?) none other; (tuee) You (eyk) alone O God, You alone are eternal.  4.

ਮ: ੧ ॥ ਨ ਰਿਜਕੁ ਦਸਤ ਆ ਕਸੇ ॥ ਹਮਾ ਰਾ ਏਕੁ ਆਸ ਵਸੇ ॥ ਅਸਤਿ ਏਕੁ ਦਿਗਰ ਕੁਈ ॥ ਏਕ ਤੁਈ ਏਕੁ ਤੁਈ ॥੫॥

Mėhlā 1 Na rijak ḏasaṯ ā kase   Hamā rā ek ās vase   Asaṯ ek ḏigar ku▫ī   Ėk ṯu▫ī ek ṯu▫ī ||5||

Prologue of the first Guru. (Rijak-u) the wherewithal is not in (dast) the hands of (aa kassey) any person.

(Aas) final hope (hamaa ra) of all creatures (vasey) rests on (eyk-u) the One Almighty.

There (ast-i) is (eyk-u) only One, (digar kuee = who else?) none other. (Tuee) You (eyk) alone O God, You alone are eternal. 5.

ਮ: ੧ ॥ ਪਰੰਦਏ ਨ ਗਿਰਾਹ ਜਰ ॥ ਦਰਖਤ ਆਬ ਆਸ ਕਰ ॥ ਦਿਹੰਦ ਸੁਈ ॥ ਏਕ ਤੁਈ ਏਕ ਤੁਈ ॥੬॥

Mėhlā 1   Paranḏae na girāh jar   Ḏarkẖaṯ āb ās kar   Ḏihanḏ su▫ī   Ėk ṯu▫ī ek ṯu▫ī ||6||

Prologue of the first Guru. (Prandaey) the birds do not (girah) store (jar/zar) money; (drakhat) the plants live (kar aas) with the hope of getting (aab) water.

And (suee = that one) God (dihand) provides to them.

O God You alone are the hope of all (tuee) You (eyk) You alone O God, You alone are eternal. 6.

ਮ: ੧ ॥ ਨਾਨਕ ਲਿਲਾਰਿ ਲਿਖਿਆ ਸੋਇ ॥ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥ ਕਲਾ ਧਰੈ ਹਿਰੈ ਸੁਈ ॥ ਏਕੁ ਤੁਈ ਏਕੁ ਤੁਈ ॥੭॥

Mėhlā 1   Nānak lilār likẖi▫ā so▫e   Met na sākai ko▫e   Kalā ḏẖarai hirai su▫ī   Ėk ṯu▫ī ek ṯu▫ī ||7||

Prologue of the first Guru. Whatever is (likhia) written (lilaar-i = on the forehead) destiny based on deeds, (soey) that happens.

(Na koey) no one (saakai) can (meytt-i) erase that.

(Suee = that one) the Creator (dharai = places) gives (kalaa = skill) ability/life and (hirai) takes away.

(Tuee) You (eyk) alone O God, you alone are eternal. 7.

ਪਉੜੀ ॥ ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਸਚੁ ਪਛਾਣਿਆ ॥ ਸਚੁ ਤੇਰਾ ਦਰਬਾਰੁ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਿ ਸਚਿ ਸਮਾਣਿਆ ॥

Pa▫oṛī   Sacẖā ṯerā hukam gurmukẖ jāṇi▫ā   Gurmaṯī āp gavā▫e sacẖ pacẖẖāṇi▫ā   Sacẖ ṯerā ḏarbār sabaḏ nīsāṇi▫ā   Sacẖā sabaḏ vīcẖār sacẖ samāṇi▫ā

(Paurri) stanza by the first Guru. O Almighty, (teyra) Your (hukam) commands – given to the soul – are (sachaa = true) inviolable – but forgotten – they are (jaaniaa) known/understood (gurmukh-i) with the guru’s guidance.

One who (gavaaey = loses) sheds (aap-u = self) ego (gurmatee) with the guru’s guidance (pachhaaniaa) recognises (sach-u = truth) Naam/Divine commands within.

(Teyra) Your (darbaar-u = court) justice is (sachaa) true/fair based on (neesaaniaa = sign) evidence of obeying (sabad-u = word) Divine commands.

One who (veechaar-i) reflects on/pays attention to (sachaa) the inviolable (sabad-u) Naam/Divine commands, (samaaniaa) merges (sach-i) in the Eternal.

ਮਨਮੁਖ ਸਦਾ ਕੂੜਿਆਰ ਭਰਮਿ ਭੁਲਾਣਿਆ ॥ ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਸਾਦੁ ਨ ਜਾਣਿਆ ॥ ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਪਾਇ ਆਵਣ ਜਾਣਿਆ ॥ ਨਾਨਕ ਪਾਰਖੁ ਆਪਿ ਜਿਨਿ ਖੋਟਾ ਖਰਾ ਪਛਾਣਿਆ ॥੧੩॥

Manmukẖ saḏā kūṛi▫ār bẖaram bẖūlāṇi▫ā   vistā anḏar vās sāḏ najāṇi▫ā   viṇ nāvai ḏukẖ pā▫e āvaṇjāṇi▫ā   Nānak pārakẖ āp jin kẖotā kẖarā pacẖẖāṇi▫ā ||13||

On the other hand, (manmukh) self-willed persons do not follow the guru, are (bhulaaniaa) let astray (bharam-i) by delusion but (sadaa) ever (koorriaar-u = false) pretend to be devoted.

Their (vaas-u) abode is (anadar-i) in (visttaa = excrement) dirt/vices and do not (jaaniaa) know (saad-u = taste) the experience of living by Naam.

(Vin-u = without) by ignoring (naavai) Naam they (aaey) suffer (dukh-u) the pain (aavan) coming to Divine court and (jaaniaa = going) being sent back to reincarnate.

(Aap-i = self) the Almighty (paarakh-u = tester) the judge (jin-i) who recognises who is (khotta) counterfeit/impostor and who (kharaa) genuine, says Guru Nanak. 13.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਸੀਹਾ ਬਾਜਾ ਚਰਗਾ ਕੁਹੀਆ ਏਨਾ ਖਵਾਲੇ ਘਾਹ ॥ ਘਾਹੁ ਖਾਨਿ ਤਿਨਾ ਮਾਸੁ ਖਵਾਲੇ ਏਹਿ ਚਲਾਏ ਰਾਹ ॥ ਨਦੀਆ ਵਿਚਿ ਟਿਬੇ ਦੇਖਾਲੇ ਥਲੀ ਕਰੇ ਅਸਗਾਹ ॥

Salok mėhlā 1   Sīhā bājā cẖargā kuhī▫ā enā kẖavāle gẖāh   Gẖāhu kẖān ṯinā mās kẖavāle ehi cẖalā▫e rāh  Naḏī▫ā vicẖ tibe ḏekẖāle thalī kare asgāh

Prologue of the first Guru. (Seeha) lions, (baaja) hawks, (charga) falcons and other (kuheea) hunting birds; God can make (eyna) these to (khavaaley = cause to eat, ghaah = grass) be grass-eaters.

And those which (khaan-i) eat (ghaah-u) grass, causes (tinaa) them to (khavaaley) eat (maas-u) meat; (chalaaey) causes to move on (eyh-i) this (raah) path, i.e. make that their nature.

God can (deykhaaley) show (ttibey) mounds in (nadeeaa) rivers and (karey) make (thalee) land (asgaah = bottomless) deep sea.

ਕੀੜਾ ਥਾਪਿ ਦੇਇ ਪਾਤਿਸਾਹੀ ਲਸਕਰ ਕਰੇ ਸੁਆਹ ॥ ਜੇਤੇ ਜੀਅ ਜੀਵਹਿ ਲੈ ਸਾਹਾ ਜੀਵਾਲੇ ਤਾ ਕਿ ਅਸਾਹ ॥ ਨਾਨਕ ਜਿਉ ਜਿਉ ਸਚੇ ਭਾਵੈ ਤਿਉ ਤਿਉ ਦੇਇ ਗਿਰਾਹ ॥੧॥

Kīṛā thāp ḏe▫e pāṯisāhī laskar kare su▫āh   Jeṯe jī▫a jīvėh lai sāhā jīvāle ṯā kė asāh   Nānak ji▫o ji▫o sacẖe bẖāvai ṯi▫o ṯi▫o ḏe▫e girāh ||1||

God can (thaap-i) install a (keera = worm) a lowly person and (dey-i) give (paatsaahee) kingdom and reduce (laskar) an army to (suaah) ashes.

(Jetey) all (jeea) the creatures (jeevah-i) live by (lai) taking (saha) breaths but if God can keep them alive (asaah) without breathing, (ta) then (k-i = what?) it is no wonder.

 Says Guru Nanak: God (dey-i = gives) provides (girah = morsel of food) wherewithal to the creatures (tiau tiau) that way (jiau jiau) as s/he pleases/is decided (sachey) by the Eternal, i.e. based on their life form. 1.

Message: Arrogant persons can fall and lowly ones can rise.

ਮ: ੧ ॥ ਇਕਿ ਮਾਸਹਾਰੀ ਇਕਿ ਤ੍ਰਿਣੁ ਖਾਹਿ ॥ ਇਕਨਾ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਾਹਿ ॥ ਇਕਿ ਮਿਟੀਆ ਮਹਿ ਮਿਟੀਆ ਖਾਹਿ ॥

Mėhlā 1   Ik māshārī ik ṯariṇ kẖāhi   Iknā cẖẖaṯīh amriṯ pāhi   Ik mitī▫ā mėh mitī▫ā kẖāhi

The Creator has made creatures such that (ik-i) some (maasaahaaree) are meat-eaters and (ik-i) sometimes (khaah-i) eat (trin-u) grass.

And (paah-i) provides (a’mmrit = life giving elixir) tasty food of (chhateeh) thirty six types, i.e. has provided for large variety food to (ikna) to some.

And (ik-i) some/earth worms remain (mah-i) in (mitteeaa) in soil and from (khaah-i) the soil.

ਇਕਿ ਪਉਣ ਸੁਮਾਰੀ ਪਉਣ ਸੁਮਾਰਿ ॥ ਇਕਿ ਨਿਰੰਕਾਰੀ ਨਾਮ ਆਧਾਰਿ ॥ ਜੀਵੈ ਦਾਤਾ ਮਰੈ ਨ ਕੋਇ ॥ ਨਾਨਕ ਮੁਠੇ ਜਾਹਿ ਨਾਹੀ ਮਨਿ ਸੋਇ ॥੨॥

Ik pa▫uṇsumārī pa▫uṇ sumār   Ik nirankārī nām āḏẖār   Jīvai ḏāṯā marai na ko▫e   Nānak muṯẖe jāhi nāhī man so▫e ||2||

(Ik-i) some (sumaaree = appraisers) practitioners of (paun = air) Praanayaam, i.e. breathing exercises (sumaar-i = counting) control (paun) breathing, – as in Hatth yoga, thinking it will lead to God.

(Ik-i) some obey (nirankaree = of the formless) the Formless Master with (naam) Divine virtues and commands as (aadhaar-i) support/guide for life.

(Daataa = giver) the benevolent Creator (jeevai = lives) is Eternal, (koey) anyone who obeys the Almighty does not (marai = die) fall prey to temptations.

Those who do not keep (soey = that one) the One Almighty (man-i) in mind (mutthey jaah-i = are robbed) succumb to temptations, says Guru Nanak. 2.

ਪਉੜੀ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਰਮਿ ਕਮਾਈਐ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਨਾਮੁ ਧਿਆਈਐ ॥ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ਜਨਮੁ ਗਵਾਈਐ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭ ਵਿਸੁ ਪੈਝੈ ਖਾਈਐ ॥

Pa▫oṛī   Pūre gur kī kār karam kamā▫ī▫ai   Gurmaṯī āp gavā▫e nām ḏẖi▫ā▫ī▫ai Ḏūjī kārai lag janam gavā▫ī▫ai   viṇ nāvai sabẖ vis paijẖai kẖā▫ī▫ai

(Paurri) stanza by the first Guru. One (kamaaeeai) carries out (kaar) task/instructions (ki) of (poorey) the perfect guru (karam-i) with Divine grace, i.e. the Almighty leads to the guru.

One (gavaaey = lose) sheds (aap-u = self) ego (gurmatee) with the guru’s guidance and (dhiaaeeai) pays attention to/obeys (naam-u) Naam/Divine commands.

On the contrary, those who (lag-i) engage in (dooji) other (kaarai = task) pursuits (gavaaeeai = lost) waste the opportunity of (janam-u) human birth to unite with the Creator.

(Vin-u) without (naavai) obeying Naam, (sabh) everything one (paijhai) wears and (khaaeeai) eats is (vis-u) poison, i.e. causes craving leading to commit vices.

ਸਚਾ ਸਬਦੁ ਸਾਲਾਹਿ ਸਚਿ ਸਮਾਈਐ ॥ ਵਿਣੁ ਸਤਿਗੁਰੁ ਸੇਵੇ ਨਾਹੀ ਸੁਖਿ ਨਿਵਾਸੁ ਫਿਰਿ ਫਿਰਿ ਆਈਐ ॥

Sacẖā sabaḏ sālāhi sacẖ samā▫ī▫ai   viṇ saṯgur seve nāhī sukẖ nivās fir fir ā▫ī▫ai

(Saalaah-i = praising) by acknowledging and obeying (sachaa) the true/inviolable (sabad-u = word) Naam/Divine commands, one (samaaeeai) remains absorbed in, and finally merges, (sach-i) with the Eternal.

One des (naahi) not get (nivaas-u) abode (sukh-i) of comfort/union with God (vin-u) without (seyvey = serving) obeying (satigur-u) the true guru and (aaeeai = comes) is reborn (ohir-i phir-i) repeatedly.

ਦੁਨੀਆ ਖੋਟੀ ਰਾਸਿ ਕੂੜੁ ਕਮਾਈਐ ॥ ਨਾਨਕ ਸਚੁ ਖਰਾ ਸਾਲਾਹਿ ਪਤਿ ਸਿਉ ਜਾਈਐ ॥੧੪॥

Ḏunī▫ā kẖotī rās kūṛkamā▫ī▫ai   Nānak sacẖ kẖarā sālāhi paṯ si▫o jā▫ī▫ai ||14||

(Duneea) worldly wealth is (khotti = counterfeit) impermanent (raas-i) wealth and one (kamaaeeai) earns (koorr-u = false) transitory wealth with it, i.e. its satisfaction lasts only in life.

(Saalaah-i) praising and emulating (sach-u = true) Divine virtues is (kharaa) genuine wealth; one having it (jaaeeai = goes) gets to Divine presence (siau) with (pat-i) honour, i.e. is honourably united with God, says Guru Nanak. 14.

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.

Page 140

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.