SGGS pp 149-150, Vaar Majh; Pauris 24-27, (Completed)

Note: The Slok below describes the concept that one’s actions and experiences influence future actions. The only way be rid of evil is through finding the true guru and follow his guidance in living by Naam or Divine virtues and commands.

ਸਲੋਕੁ ਮ: ੧ ॥ ਖਤਿਅਹੁ ਜੰਮੇ ਖਤੇ ਕਰਨਿ ਤ ਖਤਿਆ ਵਿਚਿ ਪਾਹਿ ॥ ਧੋਤੇ ਮੂਲਿ ਨ ਉਤਰਹਿ ਜੇ ਸਉ ਧੋਵਣ ਪਾਹਿ ॥ ਨਾਨਕ ਬਖਸੇ ਬਖਸੀਅਹਿ ਨਾਹਿ ਤ ਪਾਹੀ ਪਾਹਿ ॥੧॥

Salok mėhlā 1.   Kẖaṯi▫ahu jamme kẖaṯe karan ṯa kẖaṯi▫ā vicẖ pāhi.   Ḏẖoṯe mūl na uṯrėh je sa▫o ḏẖovaṇ pāhi.  Nānak bakẖse bakẖsī▫ahi nāhi ṯa pāhī pāhi. ||1||

Slok of the first Guru. The creatures who (jammey) are born (khatiah-u = from mistakes) with background of transgression, they (karan-i) commit (khatey) transgressions and (ta) then (paah-i) are put (vich-i) in (khatiaa) transgressions – in next birth.

These influences are not (dhotey) washed (mool-i) at the root, i.e. within, even (jey) if they are (paah-i) put through (sau) a hundred (dhovan) washes, i.e. influences on the mind are removed by ritual baths.

Only when they are (bakhseeah-i) forgiven (bakhsah-i) by Divine grace, which is received by obedience to Divine commands, (nahi = if not, ta = then) otherwise they (paahee paah-i) are put in them again and again, says Guru Nanak. 1.

Note: The next Slok says that comfort or pain comes due to our deeds.  It also gives an important principle of modern management namely, when it is clear that an argument cannot be won, it is best to keep quiet.

ਮ: ੧ ॥ ਨਾਨਕ ਬੋਲਣੁ ਝਖਣਾ ਦੁਖ ਛਡਿ ਮੰਗੀਅਹਿ ਸੁਖ ॥ ਸੁਖੁ ਦੁਖੁ ਦੁਇ ਦਰਿ ਕਪੜੇ ਪਹਿਰਹਿ ਜਾਇ ਮਨੁਖ ॥ ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥

Mėhlā 1.   Nānak bolaṇ jẖakẖ▫ṇā ḏukẖ cẖẖad mangī▫ah sukẖ.   Sukẖ ḏukẖ ḏu▫e ḏar kapṛe pahirahi jā▫e manukẖ.  Jithai bolaṇ hārī▫ai ṯithai cẖangī cẖup. ||2||

Slok of the first Guru Says Nanak: That (bolan-u = saying) entreaty is (jhakhna) futile by which one wishes (chhadd-i) to be rid of (dukh) distress and (mangeeah-i) asks for (sukh) comfort.  

(Sukh) comfort and (dukh) distress are (doey) both (kaprrey) clothes which (jaaey) sent from (dar-i) by Divine court and (manukh) persons (pahirah-i) wear and i.e. come as natural consequence of deeds, and entreaties do not help.

(Jithai) where one (haareeai) loses (bolan) by talking (tithai) there (chup) silence is (changi) good, i.e. Divine commands/consequences cannot be questioned one should earn Divine grace to be freed of them. 2.

ਪਉੜੀ ॥ ਚਾਰੇ ਕੁੰਡਾ ਦੇਖਿ ਅੰਦਰੁ ਭਾਲਿਆ ॥ ਸਚੈ ਪੁਰਖਿ ਅਲਖਿ ਸਿਰਜਿ ਨਿਹਾਲਿਆ ॥

Pa▫oṛī.   Cẖāre kundā ḏekẖ anḏar bẖāli▫ā.   Sacẖai purakẖ alakẖ siraj nihāli▫ā.

(Paurri) stanza. The seeker sets out in search of God, but having (deykh-i = seen) searches (chaarey) all four (kunddaa) sides, – does not find and then (bhaaliaa) searches (andar-u) within.

(Sachai) the Eternal (purakh-i) all-pervasive but (alakh-i = without signs) unseen (purakh-i) Almighty (siraj-i) who created (nihaaliaa) watches the creation.

ਉਝੜਿ ਭੁਲੇ ਰਾਹ ਗੁਰਿ ਵੇਖਾਲਿਆ ॥ ਸਤਿਗੁਰ ਸਚੇ ਵਾਹੁ ਸਚੁ ਸਮਾਲਿਆ ॥ ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥ ਸਚੈ ਸਬਦਿ ਸਲਾਹਿ ਸੁਖੀਏ ਸਚ ਵਾਲਿਆ ॥

Ujẖaṛ bẖule rāh gur vekẖāli▫ā.  Saṯgur sacẖe vāhu sacẖ samāli▫ā.   Pā▫i▫ā raṯan gẖarāhu ḏīvā bāli▫ā.  Sacẖai sabaḏ salāhi sukẖī▫e sacẖ vāli▫ā.

Those who (ujharr-i) stray and (bhuley) lose (raah) the way, they are led to the guru and (gur-i) guru (veykhaaliaa) shows them the way. (Vaah-u) praise to (sachey) the true (satigur) perfect guru by whose guidance one (samaaliaa) remembers/keeps in mind (sach-u = truth) Naam/Divine commands.

When the guru (baaliaa) lights (deeva) the lamp, i.e. lights up the mind, then (ratan-u = jewel) the valuable Naam (paaia) is found (gharaah-u) from the house, i.e. within.

Those who (salaah-i = praise) acknowledge/obey (sabad-i) commands (sachai) of the Eternal; such (vaaliaa) practitioners of (sach = truth) Naam/Divine virtues and commands (sukheeay) remain at peace.

ਨਿਡਰਿਆ ਡਰੁ ਲਗਿ ਗਰਬਿ ਸਿ ਗਾਲਿਆ ॥ ਨਾਵਹੁ ਭੁਲਾ ਜਗੁ ਫਿਰੈ ਬੇਤਾਲਿਆ ॥੨੪॥

Nidri▫ā dar lag garab sė gāli▫ā.   Nāvhu bẖulā jag firai beṯāli▫ā. ||24||

(Ddar-u) fear/apprehensions (lag-i) afflict (niddariaa = fearless) those who do not obey Naam; (s-i) they (gaaliaa) perish (garab-i) because of vanity.

(Jag-u) the world creatures who (bhulaa) stray (naavah-u) from obeying (naavah-u) Naam (phirai = goes about) act (beytaaliaa = out of step with music) directionless. 24.

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Note: The first Slok before the first Paurri above was about those who make mistakes. In contrast, the next Slok is about (Bhai = fear) obedience to the Divine which is a pleasant experience. Those creatures live in Divine obedience merge in God. This is the subject of the next Slok.

ਸਲੋਕੁ ਮ: ੩ ॥ ਭੈ ਵਿਚਿ ਜੰਮੈ ਭੈ ਮਰੈ ਭੀ ਭਉ ਮਨ ਮਹਿ ਹੋਇ ॥ ਨਾਨਕ ਭੈ ਵਿਚਿ ਜੇ ਮਰੈ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥

Salok mėhlā 3.   Bẖai vicẖ jammai bẖai marai bẖī bẖa▫o man mėh ho▫e.   Nānak bẖai vicẖ je marai sahilā ā▫i▫ā so▫e. ||1||

(Slok-u) prologue of the third Guru. One who (ja’mmai) is born (vich-i) in (bhai) Divine awe, they (hoey) keeps (bhai) respect/obedience of the Almighty (mah-i) in (man) mind and (bhi) also (marai) dies with (bhai) respect of God.

(Jey) if one (marai) dies (vich-i) in (bhai) obedience to Naam, his/her (aiaa = coming) taking human birth is (sahlaa) fruitful, i.e. s/he attains union with the Creator, says third Nanak. 1

On the other hand –

ਮ: ੩ ॥ ਭੈ ਵਿਣੁ ਜੀਵੈ ਬਹੁਤੁ ਬਹੁਤੁ ਖੁਸੀਆ ਖੁਸੀ ਕਮਾਇ ॥ ਨਾਨਕ ਭੈ ਵਿਣੁ ਜੇ ਮਰੈ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥੨॥

Mėhlā 3.   Bẖai viṇ jīvai bahuṯ bahuṯ kẖusī▫ā kẖusī kamā▫e.   Nānak bẖai viṇ je marai muhi kālai uṯẖ jā▫e. ||2||

(Slok) of the third Guru. Someone (vin-u) without (bhai = fear) respect/obedience of Naam/Divine commands (jeevai) may live (bahut-u) very (bahut-u) long and (kamaaey) make (khuseeaa khusee) merry.

(Jey) if s/he continues and (marai) dies (vin-u) without (bhai) obedience to Naam, i.e. does not reform the self, s/he (utth-i jaaey) departs from the world with (kaalai) black (muh-i) face, i.e. is found to be a transgressor in Divine court, – and suffers, says third Nanak. 2.

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਰਧਾ ਪੂਰੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਨ ਕਬਹੂੰ ਝੂਰੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਦੁਖੁ ਨ ਜਾਣੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਹਰਿ ਰੰਗੁ ਮਾਣੀਐ ॥

Pa▫oṛī.   Saṯgur ho▫e ḏa▫i▫āl ṯa sarḏẖā pūrī▫ai.   Saṯgur ho▫e ḏa▫i▫āl na kabahūʼn jẖūrī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯā ḏukẖ na jāṇī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯā har rang māṇī▫ai.

(Paurri) stanza by the first Guru. If (satigur-u) true guru (hoey) is (daiaal-u) kind to guide – living by Naam/Divine commands: –

(ta) then (sardhaa) wish of the soul to unite with God (pooreeai) is fulfilled.

One has (na kabahoo’n) never (jhooreeai) to lament/repent.

(ta) then one does not (jaaneeai = know) experience (dukh-u) grief – in life.

(ta) then one (maaneeai) enjoys (rang-u) love of (har-i) the Almighty, i.e. one settles down with the Almighty and not reborn.

ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਜਮ ਕਾ ਡਰੁ ਕੇਹਾ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਸਦ ਹੀ ਸੁਖੁ ਦੇਹਾ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਨਵ ਨਿਧਿ ਪਾਈਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਚਿ ਸਮਾਈਐ ॥੨੫॥

Saṯgur ho▫e ḏa▫i▫āl ṯā jam kā dar kehā.   Saṯgur ho▫e ḏa▫i▫āl ṯā saḏ hī sukẖ ḏehā.   Saṯgur ho▫e ḏa▫i▫āl ṯā nav niḏẖ pā▫ī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯa sacẖ samā▫ī▫ai. ||25||

If (satigur-u) true guru (hoey) is (daiaal-u) kind to guide – living by Naam/Divine commands: –

(ta) then one obeys Naam and has (keyha = what?) no (ddar-u) fear (ka) of (jam) Divine justice.

(ta) then (deyhaa) the body (sad hi) forever experiences (sukh-u) comfort/wellbeing.

then (nav = nine, nidh-i = treasures) the wealth of awareness of Naam (paaeeai) is obtained.

Then one (samaaeeai) merges (sach-i) in the Eternal, i.e. achieves the goal of human birth. 25.

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Note: The next Slok castigates those followers of Jain faith who being obsessed with nonviolence live untidily and in extreme austerities. They do not work but live on others by begging.

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥ ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥ ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥

Salok mėhlā 1.   Sir kẖohā▫e pī▫ah malvāṇī jūṯẖā mang mang kẖāhī.   Fol faḏīhaṯ muhi lain bẖaṛāsā pāṇī ḏekẖ sagāhī.   Bẖedā vāgī sir kẖohā▫in bẖarī▫an hath su▫āhī.

(Slok) prologue of the first Guru. Some followers of Jain faith have hair of (sir-u) the head (khohaae) hair plucked – not having them cut as the lice therein may die; they (peeah-i) drink malvaani) unclean water; they (mang-i mang-i) beg and (khaahi) eat (jootha) left-over food. They (phol) they spread (fadeehat-i) faeces and (lain-i) take (bharraasaa) the vapour (muh-i) through the mouth; they (sagaahi) hesitate (deykh-i) looking at (paani) water.

(Vaagi) like for (bheyddaa) the sheep, they have hair of (sir-u) the head (khohaain-i) pulled out with (hath) hands (bhareean-i) smeared with (suaahee) ash.

ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥

Mā▫ū pī▫ū kiraṯ gavā▫in tabar rovan ḏẖāhī.

They (gavaain-i = lose) forsake their duties (maaoo = mother, peeoo = father) as parents and their (ttabar) families (rovan) wail (dhaahi) aloud for food and clothing.

Note: The succeeding verses describe certain practices followed by various faiths to convey that these people do not follow any faith. It is not endorsement of those practices.

ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥ ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥

Onā pind na paṯal kiri▫ā na ḏīvā mu▫e kithā▫ū pāhī.   Aṯẖsaṯẖ ṯirath ḏen na dẖo▫ī barahmaṇ ann na kẖāhī.

Hindu (kiriaa) rituals like offerings of (pindd-u) rice balls (patal-i) on leaves, or lighting (deevaa) lamps for (ona) them; one wonders (kithaaoo) where they (paahi) are placed (muey) on death.

None of (atthsatth-i) the sixty-eight (teerath) places of Hindu pilgrimage (deyn-i) give (ddhoee) access to them and Brahmins do not (khaahi) eat (ann-u = grain) offered by such persons – considering it unclean.

ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥ ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥

Saḏā kucẖīl rahėh ḏin rāṯī mathai tike nāhī.   Jẖundī pā▫e bahan niṯ marṇai ḏaṛ ḏībāṇ na jāhī.

They (sadaa) ever (rahah-i) remain (kucheel) untidy (din-u) day and (raati) night, i.e. do not bathe at holy places and no (ttikey) frontal marks are applied on their (mathai) foreheads.

They (nit-i) ever (bahan-i) sit (jhundee paaey) in groups as if (marnai = on death) in mourning; they do not (jaahi) go to any (darr-i) gathering or (deebaan-i = court) assembly of devotees of God.

ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥

Lakī kāse hathī fummaṇ ago picẖẖī jāhī. Nā o▫e jogī nā o▫e jangam nā o▫e kājī muʼnlā.   Ḏa▫yi vigo▫e firėh viguṯe fitā vaṯai galā.

They have (kaasi) begging born tied to their (lakee) wastes; with (phumman) plumes (hathee) in hand they (jaahi = go) move (ago = front, and (pichhi = behind) in a single file – to minimise chances of treading on some creature.

(Oey) they are neither (jogi) yogis, nor (jangam) wandering ascetics they are neither (kaaji) Qazi nor (mulaa) Muslim clergy, i.e. they do not belong to any faith.

They (phirah-i) go about aimlessly (vigutey) being caused frustration (day-i) by God, like (gala = herd) an animal (phittaa) gone mad (vatai) wanders uncontrolled.

Page 150

ਜੀਆ ਮਾਰਿ ਜੀਵਾਲੇ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਰਖੈ ॥ ਦਾਨਹੁ ਤੈ ਇਸਨਾਨਹੁ ਵੰਜੇ ਭਸੁ ਪਈ ਸਿਰਿ ਖੁਥੈ ॥

Jī▫ā mār jīvāle so▫ī avar na ko▫ī rakẖai.   Ḏānhu ṯai isnānhu vanje bẖas pa▫ī sir kẖuthai.

(Soee = that one) the Creator (maar-i) kills and (jeevaaley) saves, (na koee = not any) none (avar-u) else can (rakhai) save the creatures, i.e. their concept of saving creatures is misplaced.

They are (vanjey) devoid of (daanah-u) charity; and of (isnaanh-u) bathing/cleanliness – thinking some creatures in water will get killed by bathing; (bhas-u) ash (paee) be put with on (khuthai) the plucked (sir-i) the head, i.e. it is shameful.

Note: These people keep away from water. Guru Sahib now gives the advantages of water.

ਪਾਣੀ ਵਿਚਹੁ ਰਤਨ ਉਪੰਨੇ ਮੇਰੁ ਕੀਆ ਮਾਧਾਣੀ ॥ ਅਠਸਠਿ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਪੁਰਬੀ ਲਗੈ ਬਾਣੀ ॥

Pāṇī vicẖahu raṯan upanne mer kī▫ā māḏẖāṇī.   Aṯẖsaṯẖ ṯirath ḏevī thāpe purbī lagai baṇī.

The fourteen (ratan) jewels of Hindu mythology came out of the ocean when (meyr-u = the Sumeryr mountain, keeaa = made, maadhaani = churner) it was churned with the Sumeyr mountain. Similarly, the sixty-eight pilgrimage centres of the Hindus are on water banks where the (purabi) festivals are celebrated and (lagai baani) hymns chanted.

ਨਾਇ ਨਿਵਾਜਾ ਨਾਤੈ ਪੂਜਾ ਨਾਵਨਿ ਸਦਾ ਸੁਜਾਣੀ ॥ ਮੁਇਆ ਜੀਵਦਿਆ ਗਤਿ ਹੋਵੈ ਜਾਂ ਸਿਰਿ ਪਾਈਐ ਪਾਣੀ ॥ ਨਾਨਕ ਸਿਰਖੁਥੇ ਸੈਤਾਨੀ ਏਨਾ ਗਲ ਨ ਭਾਣੀ ॥

Nā▫e nivājā nāṯai pūjā nāvan saḏā sujāṇī.   Mu▫i▫ā jīvḏi▫ā gaṯ hovai jāʼn sir pā▫ī▫ai pāṇī.   Nānak sirkẖuṯe saiṯānī enā gal na bẖāṇī.

It is after (Naai) bath/washing that the Muslims offer Nimaaz and the Hindus do Pooja; (sujaani) wise people always (naavan-i) take bath. People believe that (gat-i) freedom from cycles of births and deaths (hovai = happens) is attained (jaan) if water (paaeeai) is poured on the head when living, and after death. Says Nanak; but these (khuthey) pullers of hair of (sar-i) the head (saitani) devilish people do (bhaani) not like (gal) the idea of cleaning the self with water.

ਵੁਠੈ ਹੋਇਐ ਹੋਇ ਬਿਲਾਵਲੁ ਜੀਆ ਜੁਗਤਿ ਸਮਾਣੀ ॥ ਵੁਠੈ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾ ਸਭਸੈ ਪੜਦਾ ਹੋਵੈ ॥ ਵੁਠੈ ਘਾਹੁ ਚਰਹਿ ਨਿਤਿ ਸੁਰਹੀ ਸਾਧਨ ਦਹੀ ਵਿਲੋਵੈ ॥ ਤਿਤੁ ਘਿਇ ਹੋਮ ਜਗ ਸਦ ਪੂਜਾ ਪਇਐ ਕਾਰਜੁ ਸੋਹੈ ॥

vuṯẖai ho▫i▫ai ho▫e bilāval jī▫ā jugaṯ samāṇī.   vuṯẖai ann kamāḏ kapāhā sabẖsai paṛ▫ḏā hovai.   vuṯẖai gẖāhu cẖarėh niṯ surhī sā ḏẖan ḏahī vilovai.  Ŧiṯ gẖi▫e hom jag saḏ pūjāpa▫i▫ai kāraj sohai.

People (hoey) are (bilaaval) people are happy (vutthai hoiai) when it rains as (jugat-i = method) life of (jeeaa) creatures (samaani = is contained) is sustained by water.

(Annn-u) grain, (kamaad-u) sugarcane and (kapaahaa) cotton grow (vutthai) when it rains, and (sabhsai) everyone (hovai) gets (parrdaa) cover, i.e. cloth is produced.

It is (vutthai) after rainfall that (surahee) cows (chrah-i) graze (ghaah-u) grass, – give milk -, and (saadhan) housewife (vilovai) churns (dahee) yogurt to get butter, by (tit-u) that (ghie-i/ghee) clarified butter/cooking oil people (sad) ever perform (jag) ceremony (hom/havan) fire sacrifices. (Pooja) worship; it is (paiaai) by putting ghee/cooking oil that every (kaaraj-u) purposes is (sohai) well performed, e.g. tasty food is cooked.

Note: The verses above have talked of Hindu and Muslim rituals. That was to show that some Jain followers do not observe even the rituals that at least keep the body clean. However real bathing is in the guru’s teachings says the next verse,

ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥ ਨਾਨਕ ਜੇ ਸਿਰਖੁਥੇ ਨਾਵਨਿ ਨਾਹੀ ਤਾ ਸਤ ਚਟੇ ਸਿਰਿ ਛਾਈ ॥੧॥

Gurū samunḏ naḏī sabẖ sikẖī nāṯai jiṯ vadi▫ā▫ī.   Nānak je sirkẖuṯe nāvan nāhī ṯā saṯ cẖate sir cẖẖā▫ī. ||1||

Bath at (samund-u) sea, (nadee) river clean the body; is like the sea and all the rivers put together, (guru) the guru’s teachings cleanse the mind of (sabh-i) all (sikhee) disciples, by (jit-u) which (naatai/bath) cleanliness one gets (vaddiaaee) glory of approval by the Almighty.

(Jey) if (sirkhuthey) the plucked-head do not (naavan-i) bathe (ta) then their (sir-i) heads (chattey = lick) get (sat) seven handfuls of (chhaaee) ash, i.e. they get ignominy in Divine court, says. 1.

ਮ: ੨ ॥ ਅਗੀ ਪਾਲਾ ਕਿ ਕਰੇ ਸੂਰਜ ਕੇਹੀ ਰਾਤਿ ॥ ਚੰਦ ਅਨੇਰਾ ਕਿ ਕਰੇ ਪਉਣ ਪਾਣੀ ਕਿਆ ਜਾਤਿ ॥ ਧਰਤੀ ਚੀਜੀ ਕਿ ਕਰੇ ਜਿਸੁ ਵਿਚਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਨਾਨਕ ਤਾ ਪਤਿ ਜਾਣੀਐ ਜਾ ਪਤਿ ਰਖੈ ਸੋਇ ॥੨॥

Mėhlā 2.   Agī pālā kė kare sūraj kehī rāṯ.   Cẖanḏ anerā kė kare pa▫uṇ pāṇī ki▫ā jāṯ.   Ḏẖarṯī cẖījī kė kare jis vicẖ sabẖ kicẖẖ ho▫e.   Nānak ṯā paṯ jāṇī▫ai jā paṯ rakẖai so▫e. ||2||

Prologue by the second Guru. (K-i) what can (paala) the cold (karey) do to (agee) the fire? (Keyhee) what type of (raat-i) night can there be when (sooraj) the sun rises.

(K-i) what can (aneyra) darkness do when (chand) the moon rises? Any (jaat-i) caste

(kiaa = what?) cannot lay claim on (paun) air or (paani) water.

No (cheejee) thing can lay claim on (dhartee) the earth (jis-u) which (hoey) has (sabh-u kichh-u) everything (vich-i) in it.

Similarly honour the world has no value compared to that received from the Divine, hence we should (jaaneeai) consider (pat-i) honoured (jey) if (soey = that one) the Almighty (rakhai) preserves (pat-i) honour, i.e. unites enables not to fall prey to temptations, says second Nanak. 2.

ਪਉੜੀ ॥ ਤੁਧੁ ਸਚੇ ਸੁਬਹਾਨੁ ਸਦਾ ਕਲਾਣਿਆ ॥ ਤੂੰ ਸਚਾ ਦੀਬਾਣੁ ਹੋਰਿ ਆਵਣ ਜਾਣਿਆ ॥ ਸਚੁ ਜਿ ਮੰਗਹਿ ਦਾਨੁ ਸਿ ਤੁਧੈ ਜੇਹਿਆ ॥ ਸਚੁ ਤੇਰਾ ਫੁਰਮਾਨੁ ਸਬਦੇ ਸੋਹਿਆ ॥

Pa▫oṛī.   Ŧuḏẖ sacẖe sub▫hān saḏā kalāṇi▫ā.   Ŧūʼn sacẖā ḏībāṇ hor āvaṇ jāṇi▫ā.   Sacẖ jė mangėh ḏān sė ṯuḏẖai jehi▫ā.   Sacẖ ṯerā furmān sabḏe sohi▫ā.

(Paurri) stanza by the first Guru. I (sadaa) ever (kalaaniaa) sing (tudh-u) Your (sub-haan-u) glory, o (sachey) Eternal Master. (Toon) You are (sachaa) the eternal (deebaan-u = court) Sovereign, (hor-i) others (aavan = come and (jaaniaa) go.

Those (j-i) who (mangah-i) ask for (daan = alms) benediction of awareness to live by (sachu-u = truth) Naam/Divine virtues and commands, (s-i) they become (jeyhiaa) like (tudhai) You.

(Teyra) Your (furmaan-u) command is (sach-u = true) inviolable; one who obeys (sabdey = by the word) Divine commands is (sohiaa = glorified) approved by God.

ਮੰਨਿਐ ਗਿਆਨੁ ਧਿਆਨੁ ਤੁਧੈ ਤੇ ਪਾਇਆ ॥ ਕਰਮਿ ਪਵੈ ਨੀਸਾਨੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥

Mani▫ai gi▫ān ḏẖi▫ān ṯuḏẖai ṯe pā▫i▫ā.   Karam pavai nīsān na cẖalai cẖalā▫i▫ā.

(Giaan-u) awareness and (dhiaann-u = focus on (ma’nniai) obeying Naam/Divine commands is (paaiaa) obtained (tey) from (tudhai) You alone.

Those who obey, (neesaan-u) sign (karam-i) of Divine grace is (pavai) marked on them; such a person does not (chalai = move) waver when (chlaaiaa = driven) enticed by temptations.

ਤੂੰ ਸਚਾ ਦਾਤਾਰੁ ਨਿਤ ਦੇਵਹਿ ਚੜਹਿ ਸਵਾਇਆ ॥ ਨਾਨਕੁ ਮੰਗੈ ਦਾਨੁ ਜੋ ਤੁਧੁ ਭਾਇਆ ॥੨੬॥

Ŧūʼn sacẖā ḏāṯār niṯ ḏevėh cẖaṛėh savā▫i▫ā.   Nānak mangai ḏān jo ṯuḏẖ bẖā▫i▫ā. ||26||

You, (sachaa) the eternally (daataar-u = giver) benevolent Master (nit) ever (deyvah-i) give (charrah-i savaaiaa) more and more.

Nanak, the seeker, (mangai) begs for (daan-u = alms) the benediction to lead life such (jo) as (bhaaiaa) is approved by (tudh-u) You. 26.

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ਸਲੋਕੁ ਮ: ੨ ॥ ਦੀਖਿਆ ਆਖਿ ਬੁਝਾਇਆ ਸਿਫਤੀ ਸਚਿ ਸਮੇਉ ॥ ਤਿਨ ਕਉ ਕਿਆ ਉਪਦੇਸੀਐ ਜਿਨ ਗੁਰੁ ਨਾਨਕ ਦੇਉ ॥੧॥

Salok mėhlā 2.   Ḏīkẖi▫ā ākẖ bujẖā▫i▫ā sifṯī sacẖ same▫o.   Ŧin ka▫o ki▫ā upḏesī▫ai jin gur Nānak ḏe▫o. ||1||

Prologue of the second Guru. The true guru (aakh-i) tells and (byjhaaiaa0 causes to understand that one (sameyo) remains absorbed (sach-i) in the Eternal (siftee) by praising/emulating Naam Divine virtues and commands.

There is no higher teaching than this; what (updeyseeai) instruction can be given (kau) to (tin) those (jin) who have (deyau) the enlightener (gur-u) guru is. 1.

Note: The last letter in Nanak does not have an Aunkarr and hence does not refer to the person of first Guru.

ਮ: ੧ ॥ ਆਪਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ॥ ਜਿਸੁ ਆਪਿ ਸੁਝਾਏ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ॥ ਕਹਿ ਕਹਿ ਕਥਨਾ ਮਾਇਆ ਲੂਝੈ ॥

Mėhlā 1.   Āp bujẖā▫e so▫ī būjẖai.   Jis āp sujẖā▫e ṯis sabẖ kicẖẖ sūjẖai.   Kahi kahi kathnā mā▫i▫ā lūjẖai.

Prologue of the first Guru. One whom God (aap-i) IT-self (bujhaaey) gives the understanding – by leading to the guru, (soee) only that person (boojhai) understands; one whom God (sujhaaey) grants awareness (tis-u) that person (soojhai) sees God in (sabh-u kichh-u) everything.

The preacher who (kah-i kah-i) keeps giving (kathnaa) discourses and (loojhai = fights) gets into arguments – to show knowledge for the sake of (maaiaa) money.

ਹੁਕਮੀ ਸਗਲ ਕਰੇ ਆਕਾਰ ॥ ਆਪੇ ਜਾਣੈ ਸਰਬ ਵੀਚਾਰ ॥ ਅਖਰ ਨਾਨਕ ਅਖਿਓ ਆਪਿ ॥ ਲਹੈ ਭਰਾਤਿ ਹੋਵੈ ਜਿਸੁ ਦਾਤਿ ॥੨॥

Hukmī sagal kare ākār.   Āpe jāṇai sarab vīcẖār.   Akẖar Nānak akẖi▫o āp.   Lahai bẖarāṯ hovai jis ḏāṯ. ||2||

The Creator (karey) makes (sagal) all (aakaar) life forms (hukmee) with Hukam/commands on role in life; also watches (jaanai) knows what the creatures do and (karey veechaar) considers/decides (sarab) everything.

What (akhar = word) orders the Almighty (aap-i) IT-self writes (akhio = indestructible) cannot be countermanded, says Guru Nanak.

One on whom (daat-i = benediction) Divine grace of awareness (hovai) is bestowed, his/her (bharaat-i) misunderstanding if any (lahai) is removed and s/he understands that Divine commands are inviolable. 2.

ਪਉੜੀ ॥ ਹਉ ਢਾਢੀ ਵੇਕਾਰੁ ਕਾਰੈ ਲਾਇਆ ॥ ਰਾਤਿ ਦਿਹੈ ਕੈ ਵਾਰ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥ ਢਾਢੀ ਸਚੈ ਮਹਲਿ ਖਸਮਿ ਬੁਲਾਇਆ ॥ ਸਚੀ ਸਿਫਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥

Pa▫oṛī.   Ha▫o dẖādẖī vekār kārai lā▫i▫ā.   Rāṯ ḏihai kai vār ḏẖarahu furmā▫i▫ā.   Dẖādẖī sacẖai mahal kẖasam bulā▫i▫ā.   Sacẖī sifaṯ sālāh kapṛā pā▫i▫ā.

(Paurri) stanza by the first Guru. I (dhaadhi) the bard/seeker I (veykaar-u) was doing nothing; the Creator (laaia) put me (kaarai) to work. I was given (phurmaaia = ordered) instructions/Naam (dhurh-u) from source/God to carry out these whether is (raat-i) night, (dihai) day (kai) or (vaar) any day of the week.

(Khasam-i) the Master (bulaaiaa) called me to (sachai) the Divine (mahal-i) palace/abode and (paaiaa) put (kapprraa) garment of (saalaah) praising (sifat-i) Divine virtues, – to protect from vices. 

ਸਚਾ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੋਜਨੁ ਆਇਆ ॥ ਗੁਰਮਤੀ ਖਾਧਾ ਰਜਿ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ ਢਾਢੀ ਕਰੇ ਪਸਾਉ ਸਬਦੁ ਵਜਾਇਆ ॥ ਨਾਨਕ ਸਚੁ ਸਾਲਾਹਿ ਪੂਰਾ ਪਾਇਆ ॥੨੭॥

Sacẖā amriṯ nām bẖojan ā▫i▫ā.   Gurmaṯī kẖāḏẖā raj ṯin sukẖ pā▫i▫ā.  Dẖādẖī kare pasā▫o sabaḏ vajā▫i▫ā.  Nānak sacẖ sālāhi pūrā pā▫i▫ā. ||27||

Then (aaiaa) came (sachaa = true) the Divine (ammrit) life-giving (bhojan-u) food of awareness of (naam-u) Divine virtues and commands – to give the strength to overcome vices.

One who (khaadhaa) eats (raj-i) to the fill, (tin-i) that person, i.e. complies with them, – does not fall prey to vices and – (paaiaa) remains at (sukh-u) peace.

(Ddaaddhi) the bard then (karey = does, pasaau = spreading) propagates (vajaaiaa) playing (sabad-u) the word, i.e. motivates others to comply with Naam.

One who (saalaah-i = praises) acknowledges/obeys (sach-u = truth) Naam (paaiaa) finds (pooraa) the all-pervasive Almighty within, says Guru Nanak. 27.

ਸੁਧੁ

suḏẖu

This is (sudh-u) correct.

Note: The above annotation shows that the fifth Guru checked the Vaar and found it correct.

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.

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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.