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.

—————————————-

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.

—————————–

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.

—————————–

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.