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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Page 148

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Note: The next Slok gives examples of wise persons.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ਸਖੀ ਕਹਨਿ ਅਰਦਾਸਿ ਮਨਹੁ ਪਿਆਰੀਆ ॥

Sakẖī kahan arḏās manhu pi▫ārī▫ā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SGGS pp 144-147, Vaar Majh, Pauris 15-19.

ਸਲੋਕੁ ਮ: ੧ ॥ ਤੁਧੁ ਭਾਵੈ ਤਾ ਵਾਵਹਿ ਗਾਵਹਿ ਤੁਧੁ ਭਾਵੈ ਜਲਿ ਨਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵਹਿ ਤਾ ਕਰਹਿ ਬਿਭੂਤਾ ਸਿੰਙੀ ਨਾਦੁ ਵਜਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਪੜਹਿ ਕਤੇਬਾ ਮੁਲਾ ਸੇਖ ਕਹਾਵਹਿ ॥

Salok mėhlā 1   Ŧuḏẖ bẖāvai ṯā vāvėh gāvahi ṯuḏẖ bẖāvai jal nāvėh   Jā ṯuḏẖ bẖāvėh ṯā karahi bibẖūṯāsińī nāḏ vajāvah   Jā ṯuḏẖ bẖāvai ṯā paṛėh kaṯebā mulā sekẖ kahāvėh

Prologue of the fist Guru. O Almighty, (bhaavai = pleases, tudh-u = you) when You so motivate, (ta) then:

 Some (vaavah-i) play musical instruments and (gaavah-i) sing; some (naavah-i) bathe (jal-i) in water – at holy places.

The yogis (karah-i) smear their bodies with (bibhoota) ash and (vajaavah-i) play their (singnee) musical instrument.

Those of Semitic faiths (parrah-i) read (kateyba) Semitic scriptures and are called (Mulla and Sheikh) Muslim priests and Sheikhs.

Page 145

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਹੋਵਹਿ ਰਾਜੇ ਰਸ ਕਸ ਬਹੁਤੁ ਕਮਾਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤੇਗ ਵਗਾਵਹਿ ਸਿਰ ਮੁੰਡੀ ਕਟਿ ਜਾਵਹਿ ॥

Jā ṯuḏẖ bẖāvai ṯā hovėh rāje ras kas bahuṯ kamāvėh   Jā ṯuḏẖ bẖāvai ṯeg vagāvėh sir mundī kat jāvėh

O Almighty, (bhaavai = pleases, tudh-u = you) when You so will, (ta) then;

Some become kings and (kamaavah-i) enjoy (ras = sweet, kas = spicy) all types of food; (ja) when (tudh-u = you, bhaavai = pleases) so will, some (teyg vagaavah-i) wield the dagger and (sir) heads (katt-i jaavah-i) are chopped off (munddi) the necks.

ਜਾ ਤੁਧੁ ਭਾਵੈ ਜਾਹਿ ਦਿਸੰਤਰਿ ਸੁਣਿ ਗਲਾ ਘਰਿ ਆਵਹਿ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਨਾਇ ਰਚਾਵਹਿ ਤੁਧੁ ਭਾਣੇ ਤੂੰ ਭਾਵਹਿ ॥ ਨਾਨਕੁ ਏਕ ਕਹੈ ਬੇਨੰਤੀ ਹੋਰਿ ਸਗਲੇ ਕੂੜੁ ਕਮਾਵਹਿ ॥੧॥

Jā ṯuḏẖ bẖāvai jāhi disanṯar suṇ galā gẖar āvahi Jā ṯuḏẖ bẖāvai nā▫e racẖāvėh ṯuḏẖ bẖāṇe ṯūʼnbẖāvėh   Nānak ek kahai benanṯī hor sagle kūṛ kamāvėh ||1||

O Almighty, (bhaavai = pleases, tudh-u = you) when You so will, (ta) then;

Some (jaah-i) go (disantar-i = in other lands) abroad and (aavah-i = come, ghar-i = home) return after (sun-i galaa = listening to things) learning, i.e. fail to get solace elsewhere and seek Divine sanctuary.

When You so will, some (rachaavah-i) conform (naaey) to Divine virtues and commands; (too’n) You (bhaavah-i) are loved/obeyed Your (bhaanai) will/motivation.

Guru Nanak (kahai = says) makes (eyk = one) this (beynantee) submission; (sagley) all (hor-i) others (kamaavah) earn (koorr-u) falsehood, i.e. they pursue (koor-u = falsehood) transitory satisfaction. 1.

ਮ: ੧ ॥ ਜਾ ਤੂੰ ਵਡਾ ਸਭਿ ਵਡਿਆਂਈਆ ਚੰਗੈ ਚੰਗਾ ਹੋਈ ॥ ਜਾ ਤੂੰ ਸਚਾ ਤਾ ਸਭੁ ਕੋ ਸਚਾ ਕੂੜਾ ਕੋਇ ਨ ਕੋਈ ॥

Mėhlā 1   Jā ṯūʼn vadā sabẖ vadi▫āʼn▫ī▫ā cẖangai cẖanga ho▫ī   Jā ṯūʼn sacẖā ṯā sabẖ ko sacẖā kūṛāko▫e na ko▫ī

Prologue by the first Guru. O Almighty, (ja) since (too’n) You are (vaddaa) great and do (sabh-i) all (vaddiaa’neeaa) great feats; only (changaa) good (hoee = happens) is done by (changai = good) the virtuous Master.

(Jaa) when (too’n) You are (sachaa) truthful, (taa) then (sabh-u ko) everyone who has You in mind, is (sachaa) truthful; (koey na koee) no such person, can be (koorra) untruthful.

ਆਖਣੁ ਵੇਖਣੁ ਬੋਲਣੁ ਚਲਣੁ ਜੀਵਣੁ ਮਰਣਾ ਧਾਤੁ ॥ ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਨਾਨਕ ਸਚਾ ਆਪਿ ॥੨॥

Ākẖaṇ vekẖaṇ bolaṇ cẖalaṇ jīvaṇ marṇā ḏẖāṯ   Hukam sāj hukmai vicẖ rakẖai Nānak sacẖā āp ||2||

(Aakhan-u) speech, (veykhan-u) sight (bolan-u challan-u) conduct (jeevan) life and (marna) death are (dhaat-u = running) transitory.

The Creator (saaj-i) makes (hukam-u = order) laws and (rakhey) keeps the creatures (vich-i) in compliance of (hukam-u) commands/laws; but (sachaa) the Eternal is by (aap-i) IT-self, i.e. not subject to the laws, says Guru Nanak. 2.

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਨਿਸੰਗੁ ਭਰਮੁ ਚੁਕਾਈਐ ॥ ਸਤਿਗੁਰੁ ਆਖੈ ਕਾਰ ਸੁ ਕਾਰ ਕਮਾਈਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਨਾਮੁ ਧਿਆਈਐ ॥ Pa▫oṛī   Saṯgur sev nisang bẖaram cẖukẖā▫ī▫ai   Saṯgur ākẖai kār so kār kamā▫ī▫ai   Saṯgur ho▫eḏa▫i▫āl ṯa nām ḏẖi▫ā▫ī▫ai

(Paurri) stanza by the first Guru. We should (seyv-i = serve) follow the guru (nisang-u) without hesitation/reservation and (chukaaeeai) end (bharam-u = wandering) pursuit of other ideas.

Whatever (kaar) task (satigur-u) the true guru (aakhai) asks to do we should (kamaaeeai) comply with (s-u) that (kaar) instruction.

When the true guru (hoey) is (daiaal-u) kind to guide/impart awareness of Naam, (ta) then we (dhiaaeeai) pay attention to/obey (naam-u) Divine commands.

ਲਾਹਾ ਭਗਤਿ ਸੁ ਸਾਰੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ॥ ਮਨਮੁਖਿ ਕੂੜੁ ਗੁਬਾਰੁ ਕੂੜੁ ਕਮਾਈਐ ॥

Lāhā bẖagaṯ so sār gurmukẖ pā▫ī▫ai   Manmukẖ kūṛ gubār kūṛ kamā▫ī▫ai

 (Laaha = profit) benefit of (bhagat-i) devotion/obedience is (saar-u) sublime; it is (paaeeai) obtained (gurmukhi) with the guru’s guidance.

(Manmukh-i) a self-acting person remains (gubaar-u) in darkness/ignorant due to (koorr-u = falsehood) engrossment in transitory pleasures and (kamaaeeai) commits (koorr-u = falsehood) transgressions.

ਸਚੇ ਦੈ ਦਰਿ ਜਾਇ ਸਚੁ ਚਵਾਂਈਐ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਚਿ ਬੁਲਾਈਐ ॥ ਨਾਨਕ ਸਚੁ ਸਦਾ ਸਚਿਆਰੁ ਸਚਿ ਸਮਾਈਐ ॥੧੫॥

Sacẖe ḏai ḏar jā▫e sacẖ cẖavāʼn▫ī▫ai   Sacẖai anḏar mahal sacẖ bulā▫ī▫ai   Nānak sacẖ saḏā sacẖiār sacẖ samā▫ī▫ai ||15||

The creatures (chavaa’neeai) are told (sach-u) the truth – of their conduct in life – on (jaaey) reaching (dar-i) court of (sachai) the Eternal.

Those living (andar-i) in/by (sachai) truth/Naam are (bulaaeeai) called (mahal-i) into the palace, i.e. are united, (sach-i) with the Eternal.

Those who (sadaa) ever (sachiaar-u) truthfully obey (sach-u = truth) Naam (samaaeeai) merge (sach-i) in the Eternal. 15.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਕਲਿ ਕਾਤੀ ਰਾਜੇ ਕਾਸਾਈ ਧਰਮੁ ਪੰਖ ਕਰਿ ਉਡਰਿਆ ॥ ਕੂੜੁ ਅਮਾਵਸ ਸਚੁ ਚੰਦ੍ਰਮਾ ਦੀਸੈ ਨਾਹੀ ਕਹ ਚੜਿਆ ॥

Salok mėhlā 1   Kal kāṯī rāje kāsā▫ī ḏẖaram pankẖ kar udri▫ā   Kūṛ amāvas sacẖ cẖanḏarmā ḏīsai nāhīkah cẖaṛi▫ā

Prologue of the first Guru. In this age (kal-i) of conflicts/duality, everyone acts by self-will; (raajey = kings) the rulers have become (kaasaaee) butchers and (dharam-u) righteousness/dutifulness has (kar-i) taken (pankh) wings and (uddriaa) flown away.

It is like (amaavas) the moonless night of (koorr-u = falsehood) ignorance of the Almighty; (chandramaa) the moon of (sach-u = truth) awareness of Naam/Divine commands (naahi = not) does not (deesai = seen) seem to (charriaa) rise (kah) anywhere, i.e. no one seems to obey God.

ਹਉ ਭਾਲਿ ਵਿਕੁੰਨੀ ਹੋਈ ॥ ਆਧੇਰੈ ਰਾਹੁ ਨ ਕੋਈ ॥ ਵਿਚਿ ਹਉਮੈ ਕਰਿ ਦੁਖੁ ਰੋਈ ॥ ਕਹੁ ਨਾਨਕ ਕਿਨਿ ਬਿਧਿ ਗਤਿ ਹੋਈ ॥੧॥

Ha▫o bẖāl vikunnī ho▫ī   Āḏẖārai rāhu na ko▫ī   vicẖ ha▫umai kar ḏukẖ ro▫ī   Kaho Nānak kin biḏẖ gaṯ ho▫ī ||1||

(Hau) I (hoee) have (bhaal-i) searched the way out but (viku’nnee) frustrated; I find (na koee = not any) no (raah-u) path/guide (aadheyrai = darkness) due to ignorance.

I (roee) wail in (dukh-u) pain/grief for (kar-i) acting (vich-i) in (haumai) ego/self-will. I wonder (kin-i) by what (bidh-i) method (hoee) be (gat-i) delivered from this, submits Guru Nanak. 1.

The answer is in the next Slok.

ਮ: ੩ ॥ ਕਲਿ ਕੀਰਤਿ ਪਰਗਟੁ ਚਾਨਣੁ ਸੰਸਾਰਿ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਉਤਰੈ ਪਾਰਿ ॥

Mėhlā 3   Kal kīraṯ pargat cẖānaṇ sansār.   Gurmukẖ ko▫ī uṯrai pār.

Prologue of the third Guru. In this (kal-i) age of conflicts, (keerat-i) praising virtues of the Almighty (pargatt-u) shows (chaanan-u) light (sansaar-i) for the world.

However, (koee) some rare person – gets the enlightenment and – (utrai = lands, paar-i = on far shore) gets across the world-ocean of temptations (gurmukh-i) by following the guru.

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਦੇਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਰਤਨੁ ਸੋ ਲੇਵੈ ॥੨॥

Jis no naḏar kare ṯis ḏevai. Nānak gurmukẖ raṯan so levai ||2||

One (no) to (jis-u) whom the Creator (karey) bestows (nadar-i) Grace and (deyvai) gives/leads to the guru, (so) that person (leyvai) takes/receives (ratan-u = jewel) awareness of Naam/Divine virtues and commands (gurmukh-i) with the guru’s guidance – and overcome temptations. 2.

Note: The Paurri below shows the contrast between God’s devotees and the worldly persons attached to the world play.

ਪਉੜੀ ॥ ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥ ਕਰਤਾ ਆਪਿ ਅਭੁਲੁ ਹੈ ਨ ਭੁਲੈ ਕਿਸੈ ਦਾ ਭੁਲਾਇਆ ॥ ਭਗਤ ਆਪੇ ਮੇਲਿਅਨੁ ਜਿਨੀ ਸਚੋ ਸਚੁ ਕਮਾਇਆ ॥

Pa▫oṛī   Bẖagṯā ṯai saisārī▫ā joṛ kaḏe na ā▫i▫ā   Karṯā āp abẖul hai na bẖulai kisai ḏā bẖulā▫i▫ā Bẖagaṯ āpe meli▫an jinī sacẖo sacẖ kamā▫i▫ā

(Paurri) stanza by the first Guru. (Jorr-u) association between (bhagta) the devotees who obey God and (saisaareeaa = world) those who seek worldly pleasures (kadey na) never (aaiaa) comes about.

The latter cannot succeed in imitating the devotees; (karta) the Creator (aap-i) IT-self knows and is(abhul-u) not misled by someone trying to (bhulaaiaa) mislead by pretension/imitation.

The Almighty (aapey) IT-self (meylaaeean-u) unites (bhagat) the devotees those who (sacho) truly (kamaaiaa) comply with (sach-u = truth) Naam/Divine commands.

ਸੈਸਾਰੀ ਆਪਿ ਖੁਆਇਅਨੁ ਜਿਨੀ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਬਿਖੁ ਖਾਇਆ ॥ ਚਲਣ ਸਾਰ ਨ ਜਾਣਨੀ ਕਾਮੁ ਕਰੋਧੁ ਵਿਸੁ ਵਧਾਇਆ ॥

Saisārī āp kẖu▫ā▫i▫an jinī kūṛ bol bol bikẖ kẖā▫i▫ā   Cẖalaṇ sār na jāṇnī kām karoḏẖ vis vaḏẖā▫i▫ā

(Saisaari) the worldly persons who (bol-i) speak (koorr-u) untruth/pretend, and (khaaiaa) eat (bikh-u) poison, i.e. commit vices, (khuaaeean-u = stray) are kept away by the Creator (aap-i) IT-self.

They do not (jaananee = know) have (saar) awareness/consciousness of (chalan = departure) inevitability of death and (vadhaaiaa) increase engrossment in (vis-u) the vices like (kaam-u) lust and (krodh-u) anger – which are obstacles in union with the Creator.

ਭਗਤ ਕਰਨਿ ਹਰਿ ਚਾਕਰੀ ਜਿਨੀ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥ ਦਾਸਨਿ ਦਾਸ ਹੋਇ ਕੈ ਜਿਨੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਓਨਾ ਖਸਮੈ ਕੈ ਦਰਿ ਮੁਖ ਉਜਲੇ ਸਚੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥੧੬॥

Bẖagaṯ karan har cẖākrī jinī an▫ḏin nām ḏẖi▫ā▫i▫ā   Ḏāsan ḏās ho▫e kai jinī vicẖahu āp gavā▫i▫ā   Onākẖasmai kai ḏar mukẖ ujle sacẖai sabaḏ suhā▫i▫ā ||16||

(Bhagat) the devotees (kar-i = do, chaakree = slavery) obey (har-i) the Almighty; they are those (jin-i) who (dhiaaiaa) pay attention to/obey (naam-u) Divine commands (andin-u = everyday) all the time.

They (hoey kai) become (daas) servants (daasan-i) of servants of the Almighty and (gavaaiaa = lose) shed (aap-u = self) ego (vichah-u) from within, i.e. humbly follow seekers of God to live by Naam.

(Onaa) their (mukh) faces are (ujley) clean, i.e. they are recognized as being free of vices, (dar-i) in court (kai) of (khasmai) the Almighty Master; they (suhaaiaa = look good) are accepted for union by obeying (sabad-i = word of) commands (sachai) of the Eternal. 16.

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Note: The next Slok emphasizes the importance of the ambrosial hours of the morning for Dhiaan/concentration on Divine virtues and commands. The Slok also says that one has to be in Simran/remembrance or God-consciousness round the clock. The difference between Dhiaan and Simran may be noted.

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਬਾਹੀ ਸਾਲਾਹ ਜਿਨੀ ਧਿਆਇਆ ਇਕ ਮਨਿ ॥ ਸੇਈ ਪੂਰੇ ਸਾਹ ਵਖਤੈ ਉਪਰਿ ਲੜਿ ਮੁਏ ॥

Salok mėhlā 1   Sabāhī sālāh jinī ḏẖi▫ā▫i▫ā ik man   Se▫ī pūre sāh vakẖ▫ṯai upar laṛ mu▫e

(Slok) prologue of the first Guru Those (jini) who (dhiaaiaa) contemplate (saalaah = praise) virtues and commands of the Almighty with (ik-i) single (man-i) minded attention (sabaahee) in the morning – first of the four (pahar) three hour periods of the day – when there are no distractions.

(Seyee) they are (poorey) perfect (saah) kings, i.e. have all the wealth/resources of awareness of Naam to lead life; they (larr-i) fight and (muey) die (upar-i) on the time, i.e. kill their ego and fight vices in this human birth.

ਦੂਜੈ ਬਹੁਤੇ ਰਾਹ ਮਨ ਕੀਆ ਮਤੀ ਖਿੰਡੀਆ ॥ ਬਹੁਤੁ ਪਏ ਅਸਗਾਹ ਗੋਤੇ ਖਾਹਿ ਨ ਨਿਕਲਹਿ ॥

Ḏūjai bahuṯe rāh man kī▫ā maṯī kẖindī▫ā   Bahuṯ pa▫e asgāh goṯe kẖāhi na niklahi

In (doojai) the second period/three hours, the mind runs in (bahutey) many (raah) directions and (matee) thoughts of (man) the mind (khinddeeaa) scatter, i.e. concentarti0on is hard.

One (payey) gets into (asgaah = bottomless) the deep ocean of entanglements and (gotey khaah-i) drown unable (niklah-i) to come out, i.e. be able to concentrate.

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ਤੀਜੈ ਮੁਹੀ ਗਿਰਾਹ ਭੁਖ ਤਿਖਾ ਦੁਇ ਭਉਕੀਆ ॥ ਖਾਧਾ ਹੋਇ ਸੁਆਹ ਭੀ ਖਾਣੇ ਸਿਉ ਦੋਸਤੀ ॥

Ŧījai muhī girāh bẖukẖ ṯikẖā ḏu▫e bẖa▫ukī▫ā Kẖāḏẖā ho▫e su▫āh bẖī kẖāṇe si▫o ḏosṯī

In (teejai) the third stage (duey) both (bukh) hunger and (tikhaa) thirst (bhaukeeaa = bark) are strong and one (girah = morsel of food) eats.

One knows that whatever (khaadhaa) is eaten (hoey) becomes (suaah = dust) excrement, but (bhi) even then one (dosti = friendship) indulges (sio) in more and more (khaaney) eating.

ਚਉਥੈ ਆਈ ਊਂਘ ਅਖੀ ਮੀਟਿ ਪਵਾਰਿ ਗਇਆ ॥ ਭੀ ਉਠਿ ਰਚਿਓਨੁ ਵਾਦੁ ਸੈ ਵਰ੍ਹ੍ਹਿਆ ਕੀ ਪਿੜ ਬਧੀ ॥

Cẖa▫uthai ā▫īūʼngẖ akẖī mīt pavār ga▫i▫ā   Bẖī uṯẖ racẖi▫on vāḏ sai varėh▫ā kī piṛ baḏẖī

At (chauthai) fourth part/stage (aaee oongh) one feels sleepy, (meet-i) closes (akhee) eyes and (gaiaa) does into (pavaar) slumber.

But then (bhi) again (utth-i) gets up in the morning (rachion-u) gets involved with (vaad-u) conflicts, i.e. starts doing the same things and this (pirr badhee) fight in the arena, remains engrossed in material pursuits as if s/he is to life for (sau) hundreds of (varhiaa) years.

ਸਭੇ ਵੇਲਾ ਵਖਤ ਸਭਿ ਜੇ ਅਠੀ ਭਉ ਹੋਇ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਸਚਾ ਨਾਵਣੁ ਹੋਇ ॥੧॥

Sabẖe velā vakẖaṯ sabẖ je aṯẖī bẖa▫o ho▫e   Nānak sāhib man vasai sacẖā nāvaṇ ho▫e ||1||

(Sabhey) all (veyla = Hindu expression for time, vakhat/vaqt = Muslim expression for time) times are well spent if one is (jey) if one (hoey) has (bhau) fear/obedience of God (atthee) all eight Pahrs.

Note: Eight Pahrs – three-hour periods that make 24 hours of day and night.

People go for pilgrimages to purify themselves by bathing there, but (sachaa) true (naavan-u = bathing) cleansing is done when (sahib-u) the Master (vasai) abided (man-i) in mind – by driving out vices from the mind. 1.

ਮ: ੨ ॥ ਸੇਈ ਪੂਰੇ ਸਾਹ ਜਿਨੀ ਪੂਰਾ ਪਾਇਆ ॥ ਅਠੀ ਵੇਪਰਵਾਹ ਰਹਨਿ ਇਕਤੈ ਰੰਗਿ ॥

Mėhlā 2   Se▫ī pūre sāh jinī pūrā pā▫i▫ā   Aṯẖī veparvāh rahan ikṯai rang

(Slok) prologue of the second Guru (Seyee) those who (paaiaa) find (poora = perfect) God, the perfect Master, are (poorey = perfect) true (saah) kings – because they look to none else. They are imbued (ikatey) one/single-minded (rang) Divine love (atthee) round the clock (veyparvaah) unconcerned with other things.

ਦਰਸਨਿ ਰੂਪਿ ਅਥਾਹ ਵਿਰਲੇ ਪਾਈਅਹਿ ॥ ਕਰਮਿ ਪੂਰੈ ਪੂਰਾ ਗੁਰੂ ਪੂਰਾ ਜਾ ਕਾ ਬੋਲੁ ॥ ਨਾਨਕ ਪੂਰਾ ਜੇ ਕਰੇ ਘਟੈ ਨਾਹੀ ਤੋਲੁ ॥੨॥

Ḏarsan rūp athāh virle pā▫ī▫ah   Karam pūrai pūrā gurū pūrā jā kā bol   Nānak pūrā je kare gẖatai nāhī ṯol ||2||

(Virley) rare people like them are able to (paaeeah-i) have (Darsan) vision of the (athaah = bottomless ocean) profound Master. This is possible through (karam-i) grace/guidance of (poorai) the perfect guru whose (bol-u = word) guidance is (poora) perfect.

Says second Nanak: (Jey) if (poora) the perfect guru (karey) makes/guides then one’s (tol-u) weight does not (ghattai) fall short, i.e. s/he complies with Naam as expected. 2.

ਪਉੜੀ ॥ ਜਾ ਤੂੰ ਤਾ ਕਿਆ ਹੋਰਿ ਮੈ ਸਚੁ ਸੁਣਾਈਐ ॥ ਮੁਠੀ ਧੰਧੈ ਚੋਰਿ ਮਹਲੁ ਨ ਪਾਈਐ ॥ ਏਨੈ ਚਿਤਿ ਕਠੋਰਿ ਸੇਵ ਗਵਾਈਐ ॥ ਜਿਤੁ ਘਟਿ ਸਚੁ ਨ ਪਾਇ ਸੁ ਭੰਨਿ ਘੜਾਈਐ ॥

Pa▫oṛī   Jā ṯūʼn ṯā ki▫ā hor mai sacẖ suṇā▫ī▫ai   Muṯẖī ḏẖanḏẖai cẖor mahal na pā▫ī▫ai   Ėnai cẖiṯ kaṯẖor sev gavā▫ī▫ai   Jiṯ gẖat sacẖ na pā▫e so bẖann gẖaṛā▫ī▫ai

(Paurri) stanza by the first Guru (Mai) I (sunaaeeai) tell (sach-u) the truth, i.e. I say it from the heart that (Ja) when (too’n) You are my mainstay (ta) then I need (kiaa = what?) no (hor-i) any other support.

The soul-women (mutthee) robbed of Divine consciousness (chor-i) by the thief (dhandhai) of material pursuits, cannot (paaeeai) find (mahal-u) abode of the Almighty within.

Their (chit-i) minds become (eynai) so (katthor-i = hard) impervious to the guru’s teachings that they (gavaaeeai) lose the opportunity of human birth to (seyv = serve) obey Naam/Divine commands.

(Ghatt-i) the body/mind (jit-u) which does not (paaey) find (sach-u = truth) Naam within, that (bha’nn-i) is broken and (gharraaeeai) carved, i.e. that soul remains in cycles of births and deaths.

ਕਿਉ ਕਰਿ ਪੂਰੈ ਵਟਿ ਤੋਲਿ ਤੁਲਾਈਐ ॥ ਕੋਇ ਨ ਆਖੈ ਘਟਿ ਹਉਮੈ ਜਾਈਐ ॥ ਲਈਅਨਿ ਖਰੇ ਪਰਖਿ ਦਰਿ ਬੀਨਾਈਐ ॥ ਸਉਦਾ ਇਕਤੁ ਹਟਿ ਪੂਰੈ ਗੁਰਿ ਪਾਈਐ ॥੧੭॥

Ki▫o kar pūrai vat ṯol ṯulā▫ī▫ai   Ko▫e na ākẖai gẖat ha▫umai jā▫ī▫ai La▫ī▫an kẖare parakẖ ḏar bīnā▫ī▫ai Sa▫uḏā ikaṯ hat pūrai gur pā▫ī▫ai ||17||

Such souls (kiau kar-i = how?) do not (tol-i) weigh (poorai = full) correct when (tolaaeeai) weighed against (vatt-i) standard weight measure, i.e. they fall short in obeying Naam.

But (koey na) no one (aakhai) talks of this (ghatt-i) shortfall when (humai = ego) acting by self-will (jaaeeai = goes) ends

They are found (kharey = genuine) compliant when (laeean-i parakh-u) are tested (beenaaeeai) the observant eye (dar-i) in Divine court. (Sauda) merchandise of full weight, i.e. ability not to fully comply with Naam and be accepted by God, (paaeeai) is obtained from (ikat-u) only one (hatt-i) shop/guidance of (poorai) the perfect (gur-i) guru. 17.

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ਸਲੋਕ ਮ: ੨ ॥ ਅਠੀ ਪਹਰੀ ਅਠ ਖੰਡ ਨਾਵਾ ਖੰਡੁ ਸਰੀਰੁ ॥ ਤਿਸੁ ਵਿਚਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਏਕੁ ਭਾਲਹਿ ਗੁਣੀ ਗਹੀਰੁ ॥ ਕਰਮਵੰਤੀ ਸਾਲਾਹਿਆ ਨਾਨਕ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥

Salok mėhlā 2   Aṯẖī pahrī aṯẖ kẖand nāvā kẖand sarīr   Ŧis vicẖ na▫o niḏẖ nām ek bẖālėh guṇī gahīr Karamvanṯī salāhi▫ā Nānak kar gur pīr

(Slok) prologue of the second Guru People searching for God (atthee = eight x pahree = three hours – 24 hours) day and night in all (atth) the eight (khandd) parts of the earth but do not succeed; finally they come to (sareer-u) the body, (naava) the ninth (khandd-u) part.

They (bhaalah-i) search and find (vich-i) in (tis-u = that) the mind (nau = nine, nidh-i = treasures) the valuable Naam – awareness of Divine virtues and commands and (eyk-u) the One Almighty who is (gaheer-u) profound (gunee) in virtues.

This happens when (karamvanti) those blessed with Divine grace (saalaahiaa) praise (kar-i = adopting) taking guidance of (guru) the guru and (peer-u) Muslims guru, i.e. it applies to everybody, says second Nanak.

ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ ਸੁਰਤਿਆ ਉਪਜੈ ਚਾਉ ॥ ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥ ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਕਰਮੀ ਹੋਇ ਪਸਾਉ ॥

Cẖa▫uthai pahar sabāh kai surṯi▫ā upjai cẖā▫o   Ŧinā ḏarī▫āvā si▫o ḏosṯī man mukẖ sacẖā nā▫o   Othai amriṯ vandī▫ai karmī ho▫e pasā▫o

Eight Pahrs of three hours each make day and night with four Pahrs each. Fourth Pahr of the night is the early morning. (Surtiaa) those who (upjiaa = rises) have (chaau) longing for God awaken in (chauthai) the fourth Pahr (kai) of (sabaah/subaah) morning.

People go on pilgrimages to bathe their bodies at holy places. Those who long for God, have (dosti) friendship (siau) with (tinaa) those (dareeaava) rivers, i.e. holy congregation. There they clean the mind and learn to keep (naau) Naam/Divine virtues and commands (man-i) in mind and (mukh-i) mouth, i.e. learn to drive out other ideas and remain conscious of God in thought and speech.

(Othai) there – in holy congregation – (a’mmrit-u) life-giving elixir (vanddeeai) is distributed, i.e. awareness of Divine virtues and commands is imparted; going to the holy congregation (hoey passaau = spread) and learning happens (karmi) with Divine grace.

ਕੰਚਨ ਕਾਇਆ ਕਸੀਐ ਵੰਨੀ ਚੜੈ ਚੜਾਉ ॥ ਜੇ ਹੋਵੈ ਨਦਰਿ ਸਰਾਫ ਕੀ ਬਹੁੜਿ ਨ ਪਾਈ ਤਾਉ ॥

Kancẖan kā▫i▫ā kasī▫ai vannī cẖaṛai cẖaṛā▫o   Je hovai naḏar sarāf kī bahuṛ na pā▫ī ṯā▫o

The way (kanchan) gold (kaseeai) heated is for purification, (kaaiaa) the body/mind is purified by obedience to Naam leant in holy congregation and then it (va’nnee) becomes pure like gold and (charrai = dyed) with (charraau) a-great colour/shine like pure gold.

(Jey) if (nadar-i) sight of (saraaf) the appraiser jeweller (hovai) is cast, pure gold is not (paaee) put on (taau) heat i.e. when accounts of deeds is taken in Divine court the soul is accepted and not sent back.

ਸਤੀ ਪਹਰੀ ਸਤੁ ਭਲਾ ਬਹੀਐ ਪੜਿਆ ਪਾਸਿ ॥ ਓਥੈ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੀਐ ਕੂੜੈ ਘਟੈ ਰਾਸਿ ॥

Saṯī pahrī saṯ bẖalā bahī▫ai paṛi▫ā pās   Othai pāp punn bīcẖārī▫ai kūrhai gẖatai rās

Having spent one Pahr in contemplating Naam/Divine virtues and commands, one should conduct the self (sat-u) truly (bhalaa) well, i.e. according to Naam and (baheeai = sit, paas-i = with) keep company with (parriaa = educated) those aware of Naam, in the balance (satee) seven (pahree) Pahr of day and night.

(Othai = there) in Divine court one’s every (paap-u) transgression and (punn-u = virtuous act) obedience to Naam (beechaareeai) is considered (raas-i) wealth of having obeyed Naam (koorrai = false) a pretender (ghattai) falls short.

ਓਥੈ ਖੋਟੇ ਸਟੀਅਹਿ ਖਰੇ ਕੀਚਹਿ ਸਾਬਾਸਿ ॥ ਬੋਲਣੁ ਫਾਦਲੁ ਨਾਨਕਾ ਦੁਖੁ ਸੁਖੁ ਖਸਮੈ ਪਾਸਿ ॥੧॥

Othai kẖote satī▫ah kẖare kīcẖėh sābās   Bolaṇ fāḏal nānkā ḏukẖ sukẖ kẖasmai pās ||1||

There in Divine court (khoottey) counterfeit/pretenders are (satteeah-i) are thrown away/turned back while (kharey) genuine performers are (keejai = given, saabaas-i = applause) accepted.

It is (faadal-u) frivolous to (bolan-u) talk/claim being good, being bad or good and accordingly getting (dukh-u) grief of rejection or (sukh-u) comfort of union with God is (paas-i = with) decided (khasmai) by the Master based on deeds, says Guru Nanak. 1.

Note: The next Slok of the second Guru is the same as at the end of Japji, with minor changes.

ਮ: ੨ ॥ ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਨਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

Mėhlā 2   Pa▫uṇ gurū pāṇī piṯā māṯā ḏẖaraṯ maha   Ḏinas rāṯ ḏu▫e ḏā▫ī ḏā▫i▫ā kẖelai sagal jagaṯ

Human birth takes place with (paani = water) semen of (pitaa) father and egg of (maataa) the mother who is tolerant like (dharat-i) the earth. It has (mahat-u/Mahatav) importance, being the opportunity to live by Naam and attain union with the Creator. (Note: The word ਮਹਤੁ Mahat-u having an Aunkarr to ਤ at the end indicates masculine reference, so cannot apply to Maata/mother or earth being female according to Gurbani grammar); (pavan-u = air) the word/Divine commands are (guru) the guru, the controller of life/body.

The sun causes the (duey) the two phenomena of (raat-i) night acting as (daaee) female nanny– meant for rest, and (dinas-u) day as (daaiaa) male nanny – meant for activities; (sagal) the whole (jagat-u) world, (kheylai) plays, i.e. the creatures conform to these phenomena.

Note: As may be seen, these verses refer to a human being – being born and activities guided by the phenomena of day and night. So just saying water is father and earth as mother, as is the usual translation, does not convey anything.

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੇ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

Cẖang▫ā▫ī▫ā buri▫ā▫ī▫ā vācẖe ḏẖaram haḏūr   Karmī āpo āpṇī ke neṛai ke ḏūr

(Dharam-u) Dharam Rai the metaphoric judge of Divine court (vaachey = says) narrates (changiaaeeaa) merits or obedience and (buriaaeeaa) demerits or transgressions – of the creature (hadoor-i) before the Almighty.

Depending on (karmi = doings) deeds (aapo aapni = own of each) everyone (ko) some – those who conform to

Naam – go (neyrrai) near/unite with the Almighty while (ko) some – the transgressors -, are kept (door-i) away.

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਹੋਰ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੨॥

Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl   Nānak ṯe mukẖ ujle hor keṯī cẖẖutī nāl ||2||

(Jini) those (dhiaaiaa) pay attention/conform to (naam-u) Naam, they (gaey) depart from the world (ghaal-i) having put in (masakat-i) effort – acted as directed by the Almighty.

(Tey) those (mukh) faces are (ujley) clean, i.e. those souls are found without faults and united with the Almighty; (ketey) numerous (hor) others in their company (chhutti = freed) are not detained and they unite with God, says second Nanak. 2.

ਪਉੜੀ ॥ ਸਚਾ ਭੋਜਨੁ ਭਾਉ ਸਤਿਗੁਰਿ ਦਸਿਆ ॥ ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਵਿਗਸਿਆ ॥ ਸਚੈ ਕੋਟਿ ਗਿਰਾਂਇ ਨਿਜ ਘਰਿ ਵਸਿਆ ॥ ਸਤਿਗੁਰਿ ਤੁਠੈ ਨਾਉ ਪ੍ਰੇਮਿ ਰਹਸਿਆ ॥

Pa▫oṛī   Sacẖā bẖojan bẖā▫o saṯgur ḏasi▫ā   Sacẖe hī paṯī▫ā▫e sacẖ vigsi▫ā   Sacẖai kot girāʼn▫e nij gẖar vasi▫ā Saṯgur ṯuṯẖai nā▫o parem rėhsi▫ā

(Paurri) stanza by the first Guru (Sati guru) the true guru (dasiaa = told) has taught that (sachaa = true) the right (bhojan) real food for the soul is (bhaau) love/obedience of God. The soul (pateeaaey) is satisfied (hi) only with love (sachey) of the Eternal and (vigsiaa) remains happy with remembrance/obedience (sach-i) the Almighty.

Then one (nij = own, ghar-i = in house) stays (kott-i) in castle in (giraa’nay) the town, i.e. the mind become steadfastly steady with focus on God within.

(Tuttai = pleasure) with kind guidance (satigur-i) of the true guru one (rahasiaa) enjoys being (preym-i) love/obedience of (naau/naam) Divine virtues commands.

ਸਚੈ ਦੈ ਦੀਬਾਣਿ ਕੂੜਿ ਨ ਜਾਈਐ ॥ ਝੂਠੋ ਝੂਠੁ ਵਖਾਣਿ ਸੁ ਮਹਲੁ ਖੁਆਈਐ ॥

Sacẖai ḏai ḏībāṇ kūṛ na jā▫ī▫ai   Jẖūṯẖo jẖūṯẖ vakẖāṇ so mahal kẖu▫ā▫ī▫ai

(Koorr-i = false) a pretender cannot (jaaeeai = go) recognition (deebaan-i) court/abode (kai) of (sachai) the Eternal.

(S-u = that) the Divine (mahl-u = palace) abode is (khuaaeeai) lost, i.e. not reached (vakhaan-i = saying) speaking (jhoottho jhootth-u) falsehoods all the time, i.e. on cannot unite with God through pretensions.

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ਸਚੈ ਸਬਦਿ ਨੀਸਾਣਿ ਠਾਕ ਨ ਪਾਈਐ ॥ ਸਚੁ ਸੁਣਿ ਬੁਝਿ ਵਖਾਣਿ ਮਹਲਿ ਬੁਲਾਈਐ ॥੧੮॥

Sacẖai sabaḏ nīsāṇ ṯẖāk na pā▫ī▫ai.  Sacẖ suṇ bujẖ vakẖāṇ mahal bulā▫ī▫ai. ||18||

No (tthaak-i) obstacle (paaeeai) is faced (neesaan-i) with sign of having obeyed (sabad-i = word) commands of (sachai) the Eternal.

One who (sun-i) listens, (bujh-i) understands and (vakhaan-i = speaks) passes on, (bulaaeeai) is called (mahl-i) into the palace, i.e. unites with the Almighty. 18.

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Note: The next Slok describes the state of mind of one who truly loves God. For him/her no amount of supernatural powers can provide satisfaction; conformance to Divine commands, does.

ਸਲੋਕੁ ਮ: ੧ ॥ ਪਹਿਰਾ ਅਗਨਿ ਹਿਵੈ ਘਰੁ ਬਾਧਾ ਭੋਜਨੁ ਸਾਰੁ ਕਰਾਈ ॥ ਸਗਲੇ ਦੂਖ ਪਾਣੀ ਕਰਿ ਪੀਵਾ ਧਰਤੀ ਹਾਕ ਚਲਾਈ ॥

Salok mėhlā 1   Pahirā agan hivai gẖar bāḏẖā bẖojan sār karā▫ī   Sagle ḏūkẖ pāṇī kar pīvā ḏẖarṯī hāk cẖalā▫ī

If I live in (ghar-u) a house (baadhaa) built (hivai) with snow, (pahra) wear clothes (agan-i) of fire and (karaaee) make (saar-u) iron my (bjojan-u) food.

I (peevaa) drink (sagely) all (dookh) discomforts (kar-i) like (paanee) water and cause (dhartee) the earth to move at will (haak-i chalaaee) like driving an animal.

ਧਰਿ ਤਾਰਾਜੀ ਅੰਬਰੁ ਤੋਲੀ ਪਿਛੈ ਟੰਕੁ ਚੜਾਈ ॥ ਏਵਡੁ ਵਧਾ ਮਾਵਾ ਨਾਹੀ ਸਭਸੈ ਨਥਿ ਚਲਾਈ ॥ ਏਤਾ ਤਾਣੁ ਹੋਵੈ ਮਨ ਅੰਦਰਿ ਕਰੀ ਭਿ ਆਖਿ ਕਰਾਈ ॥

Ḏẖar ṯārājī ambar ṯolī picẖẖai tank cẖaṛā▫ī   Ėvad vaḏẖā māvā nāhī sabẖsai nath cẖalā▫ī   Ėṯāṯāṇ hovai man anḏar karī bẖė ākẖ karā▫ī

If (dhar-i) place (ambar-u) the sky in one pan of (taraajee) the weighing balance to (tolee) weigh, with only (ttank-u) small weight put (pichhai = behind) in the other pan, i.e. have so much strength as to pick up everything all planets in the sky.

I may (vadhaa) enlarge myself (eyvadd-u) so much as not be (maavaa) contained in anything, and (chalaaee) drive (sabhsai) everyone like a (nath-i = with nose leash) a bridled animal.

I may (hovai) have (eyta) so much (taan-u = strength) confidence (andar-i) in (man) the mind to  (karee) do and (bh-i) also (karaaee) make things happen.

ਜੇਵਡੁ ਸਾਹਿਬੁ ਤੇਵਡ ਦਾਤੀ ਦੇ ਦੇ ਕਰੇ ਰਜਾਈ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਉਪਰਿ ਸਚਿ ਨਾਮਿ ਵਡਿਆਈ ॥੧॥

Jevad sāhib ṯevad ḏāṯī ḏe ḏe kare rajā▫ī   Nānak naḏar kare jis upar sacẖ nām vadi▫ā▫ī ||1||

But I should realise that (jeyvadd-u) as great is (sadhib-u) the Master, (teyvadd) that great are Divine (daatee) benedictions; IT (dey dey) keeps giving (karey) makes the creatures (rajaaee) satisfied, i.e. people take pride in material benedictions received from God, but,

One (upar-i) on (jis-u) whom the Almighty (karey) bestows (nadar-i) grace IT is (dey) gives (vaddiaaee = greatness of living) conforming (naam-i) to Naam/commands (sach-i) of the Eternal – by which everything is achieved -, says Guru Nanak. 1.

ਮ: ੨ ॥ ਆਖਣੁ ਆਖਿ ਨ ਰਜਿਆ ਸੁਨਣਿ ਨ ਰਜੇ ਕੰਨ ॥ ਅਖੀ ਦੇਖਿ ਨ ਰਜੀਆ ਗੁਣ ਗਾਹਕ ਇਕ ਵੰਨ ॥

Mėhlā 2   Ākẖaṇ ākẖ na raji▫ā sunaṇ na raje kann   Akẖī ḏekẖ na rajī▫ā guṇ gāhak ik vann

Prologue of the second Guru (Aakhan-u) the moth is not (rajiaa) satiated (aakh-i) talking, (ka’nn) the ears are not (rajey) satiated (sunan-i) by hearing.

(Akhee) the eyes are not (rajeeaa) satiated (deykh-i) by seeing; every organ is (gaahak) customer (ik) one (va’nn) type, i.e. each has its own craving.

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੈ ਗਲੀ ਭੁਖ ਨ ਜਾਇ ॥ ਨਾਨਕ ਭੁਖਾ ਤਾ ਰਜੈ ਜਾ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਇ ॥੨॥

Bẖukẖi▫ābẖukẖ na uṯrai galī bẖukẖ na jā▫e   Nānak bẖukẖā ṯā rajai jā guṇ kahi guṇī samā▫e ||2||

Similarly (bhukh) wants of (bhukhiaa) those who crave never (utrai = removed) end; (bhukh) craving (naa jaaey = does not go) does not end (galee) by talking/claiming.

Says second Nanak: (Bukhaa = hungry) one who longs for God (rajai) is satisfied (ja) when s/he (kah-i = says) praises (gun) Divine virtues and (samaaey) gets absorbed in/emulates (gunee = virtuous) the praise-worthy Almighty. 2.

ਪਉੜੀ ॥ ਵਿਣੁ ਸਚੇ ਸਭੁ ਕੂੜੁ ਕੂੜੁ ਕਮਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਕੂੜਿਆਰੁ ਬੰਨਿ ਚਲਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਤਨੁ ਛਾਰੁ ਛਾਰੁ ਰਲਾਈਐ ॥

Pa▫oṛī   viṇ sacẖe sabẖ kūṛ kūṛ kamā▫ī▫ai   viṇ sacẖe kūṛi▫ār bann cẖalā▫ī▫ai   viṇ sacẖe ṯan cẖẖār cẖẖār ralā▫ī▫ai

(Paurri) stanza by the first Guru. All pursuits (vin-u) except (sachey = true) obedience to the Almighty is (koorr-u = false) is fruitless, one only (kamaaeeai) earns/gets (koorr-u = false) impermanent gains/pleasures.

One who (vin-u = without) does not obey (sachey) the Eternal is considered (koorriaar-u = false) short in performing duties, (bann-i) is bound and (chlaeeai = driven) taken away – by Divine justice.

(Tan-u = body) one (vin-u = without) who does not obey (sachey) the Eternal is (chhaar-u) dust/unfit to unite with God and (ralaaeeai = mixed) put in (chhaar-u) dust, i.e. turned away from God to be reborn.

ਵਿਣੁ ਸਚੇ ਸਭ ਭੁਖ ਜਿ ਪੈਝੈ ਖਾਈਐ ॥ ਵਿਣੁ ਸਚੇ ਦਰਬਾਰੁ ਕੂੜਿ ਨ ਪਾਈਐ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿ ਮਹਲੁ ਖੁਆਈਐ ॥

viṇ sacẖe sabẖ bẖukẖ jė paijẖai kẖā▫ī▫ai   viṇ sacẖe ḏarbār kūṛ na pā▫ī▫ai   Kūrhai lālacẖ lag mahal kẖu▫ā▫ī▫ai

(J-i) whatever we (paaijhai) wear and (khaaeeai) eat (bhukh = hunger) does not provide lasting satisfaction (vin-u) except by performing our role in life as directed by (sachey) the Eternal Creator.

(Koorr-i = false) the pretenders who (vin-u = without) do not obey (sachey) the Eternal are not (paaeeai) admitted to (darbaar-u) court of (sachey) the Eternal.

(Lag-i) being (laalach-i = greed) obsessed with (koorrai = false) false satisfaction, (koorrai) false/transitory wealth one (khuaaeeai) loses the opportunity to get entry to (mahal-u) palace of the Almighty.

ਸਭੁ ਜਗੁ ਠਗਿਓ ਠਗਿ ਆਈਐ ਜਾਈਐ ॥ ਤਨ ਮਹਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ਸਬਦਿ ਬੁਝਾਈਐ ॥੧੯॥

Sabẖ jag ṯẖagi▫o ṯẖag ā▫ī▫ai jā▫ī▫ai   Ŧan mėh ṯarisnā ag sabaḏ bujẖā▫ī▫ai ||19||

 (Sabh-u) the whole (jag-u) world (tthagiaa) is deceived/enticed (tthag-i = cheat) by temptations and remains in cycles of (aaeeai) coming/taking birth and (jaaeaai) go/dying.

(Ag-i) the fire of (trisna) craving/desires (mah-i) in (tan) the body is (bujhaaeeai) is quenched (sabad-i = by the word) by obeying Divine commands. 19.