ਤਜੁਗਿ ਰਥੁ ਸੰਤੋਖ ਕਾ ਧਰਮੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਤ੍ਰੇਤੈ ਰਥੁ ਜਤੈ ਕਾ ਜੋਰੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਦੁਆਪੁਰਿ ਰਥੁ ਤਪੈ ਕਾ ਸਤੁ ਅਗੈ ਰਥਵਾਹੁ ॥ ਕਲਜੁਗਿ ਰਥੁ ਅਗਨਿ ਕਾ ਕੂੜੁ ਅਗੈ ਰਥਵਾਹੁ ॥੧॥

Saṯjug rath sanṯokẖ kā ḏẖaram agai rathvāhu.  Ŧareṯai rath jaṯai kā jor agai rathvāhu. Ḏu▫āpur rath ṯapai kā saṯ agai rathvāhu.  Kaljug rath agan kā kūṛ agai rathvāhu. ||1||

(Satjug-i) in Sat Yug, (santokh = contentment) being happy with Divine will is the (rath-u) chariot and (dharam-u) dutifulness (rathvaahu) the charioteer (agai = ahead) driving human nature, i.e. in Sat Yug human nature is one of contentment motivated by righteousness – in other words a person who happily, lives by Divine commands, motivated by commitment to dutifulness represents SatYug.

(Treytai) in Treyta Yug, (rath-u) human nature is (jatai = continence) one of self-discipline motivated by (jor-u = force) determination to refrain from vices.

(Duaapur-i) in Duaapar Yug, human nature is (tapai = of ascetism) ritualism guided by yearning for (sat-u) the Truth – the Eternal.

(Kaljug-i) in Kali Yug, human nature is (agan-i) one of fire – of jealousy and craving – motivated by desire for (koorr-u = false-hood) transitory pleasures/relationships even by unfair means. 1.

Note: The next Slok shows the connection between the four Yugs and the four Vedas, the most revered of Hindu scriptures. The four Vedas sequentially connected with the four Yugs mentioned above are Saam/Shaam, Rig, Yajur and Atharv/Atharban.

ਮ: ੧ ॥ ਸਾਮ ਕਹੈ ਸੇਤੰਬਰੁ ਸੁਆਮੀ ਸਚ ਮਹਿ ਆਛੈ ਸਾਚਿ ਰਹੇ ॥ ਸਭੁ ਕੋ ਸਚਿ ਸਮਾਵੈ ॥

Mėhlā 1.  Sām kahai seṯambar su▫āmī sacẖ mėh ācẖẖai sācẖ rahe.

Sabẖ ko sacẖ samāvai.

(M: 1) prologue by the first Guru. (Saam) Shaam Veda (kahai) says that in Sat Yug it is believed that (suaami) the Master is (s-etambar/swatambar) white – spotless -, and (aachhai) abides (mah-i) in (sach) truth: every one (rahey) lives (saach-i) truthfully.

 (Sabh-u ko) every one (samaavai) merges (sach-i) in the Eternal.

ਰਿਗੁ ਕਹੈ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਰਾਮ ਨਾਮੁ ਦੇਵਾ ਮਹਿ ਸੂਰੁ ॥ ਨਾਇ ਲਇਐ ਪਰਾਛਤ ਜਾਹਿ ॥ ਨਾਨਕ ਤਉ ਮੋਖੰਤਰੁ ਪਾਹਿ ॥

Rig kahai rahi▫ā bẖarpūr.  Rām nām ḏevā mėh sūr.  Nā▫e la▫i▫ai parācẖẖaṯ jāhi.   Nānak ṯa▫o mokẖanṯar pāhi.

Rig Veda (kahai) says that in Treta Yug the Almighty (rahia bharpoor-i) pervaded everywhere;

But unity was lost and duality came in by worship of gods, and (naam-u) the name of Rama became (soor-u = sun) supreme like the sun (mah-i) among (deyva) the gods.

But (prachhat = sins) wrong-doings (jaah-i) go – not by worshipping gods, but – by (laeeai = uttering) remembering and living by (naaey) virtues and commands of the Almighty.

(Tau) then one (paah-i) obtains (mokhatar-u = emancipation) freedom from cycles of reincarnation, says Nanak.

ਜੁਜ ਮਹਿ ਜੋਰਿ ਛਲੀ ਚੰਦ੍ਰਾਵਲਿ ਕਾਨ੍ਹ੍ਹ ਕ੍ਰਿਸਨੁ ਜਾਦਮੁ ਭਇਆ ॥ ਪਾਰਜਾਤੁ ਗੋਪੀ ਲੈ ਆਇਆ ਬਿੰਦ੍ਰਾਬਨ ਮਹਿ ਰੰਗੁ ਕੀਆ ॥

Juj mėh jor cẖẖalī cẖanḏrāval kānĥ krisan jāḏam bẖa▫i▫ā. Pārjāṯ gopī lai ā▫i▫ā binḏrāban mėh rang kī▫ā.

(Mah-i) in Duaapar Yug, says (Juj) Yajur Veda, (kaanh krishan) Krishna (jaadam-u) of the Yadava clan (bhaiaa = happened) came, who (chhali) seduced the milk-maid Chandraaval, (jor-i) by force.

He (lai aaiaa) brought (paarjaat-u) Paarjaat, the wish-fulfilling tree from god Indra’s garden, to please his beloved (gopi) milkmaid – named Satyabhaama – and (rang-u keeaa) had fun (mah-i) in (bindraban) Vrindaaban.

ਕਲਿ ਮਹਿ ਬੇਦੁ ਅਥਰਬਣੁ ਹੂਆ ਨਾਉ ਖੁਦਾਈ ਅਲਹੁ ਭਇਆ ॥ ਨੀਲ ਬਸਤ੍ਰ ਲੇ ਕਪੜੇ ਪਹਿਰੇ ਤੁਰਕ ਪਠਾਣੀ ਅਮਲੁ ਕੀਆ ॥

Kal mėh beḏ atharbaṇ hū▫ā nā▫o kẖuḏā▫ī alhu bẖa▫i▫ā. Nīl basṯar le kapṛe pahire ṯurak paṯẖāṇī amal kī▫ā.

Atharban (hooaa = came) is (beyd) the Veda (mahi=i = in) of (kal-i) Kali Yug, wherein (naau) name of the Almighty (bhaiaa) came to be (khudaai) Khudaa and (alah-u) Allah.

The Muslim rulers came to India, and people (amal-u keeaa = acted) started following the ways of (turk) the Muslim Pathaans; they (ley) took and (pahrey) wore (neel) blue (bastr) clothes – to please the rulers.

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥ ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥

Cẖāre veḏ ho▫e sacẖiār.  Paṛėh guṇėh ṯinĥ cẖār vīcẖār. Bẖā▫o bẖagaṯ kar nīcẖ saḏā▫e.  Ŧa▫o Nānak mokẖanṯar pā▫e. ||2||

(Chaarye) the four (veyd) Vedas (hoey) became (sachiaar-u) truthful, i.e. what they say has turned out to be true – people first had faith only in One Almighty, then came gods/deities, followed by attachment to the world-play and finally pretense to please the rulers.

Those who (parrah-i) read and (gunah-i) reflect on them – the Vedas, (tinh) their (veechaar) thinking becomes (chaar = beautiful) good.

One should (kar-i) engage in (bhaau) loving (bhagat-i) devotion, i.e. live by Divine virtues and commands of the Almighty, and (sadaaey = be known) be (neech-u = lowly) humble,

(tau) then one (paaey) attains (mokhantar-u) freedom from reincarnation, says Nanak. 2.

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਤੁ ਮਿਲਿਐ ਖਸਮੁ ਸਮਾਲਿਆ ॥ ਜਿਨਿ ਕਰਿ ਉਪਦੇਸੁ ਗਿਆਨ ਅੰਜਨੁ ਦੀਆ ਇਨ੍ਹ੍ਹੀ ਨੇਤ੍ਰੀ ਜਗਤੁ ਨਿਹਾਲਿਆ ॥

Pa▫oṛī.  Saṯgur vitahu vāri▫ā jiṯ mili▫ai kẖasam samāli▫ā. Jin kar upḏes gi▫ān anjan ḏī▫ā inĥī neṯrī jagaṯ nihāli▫ā.

(Pauri) stanza. I (vaariaa) am sacrifice (vitahu) to, i.e. I adore, (satigur) the true guru (miliai) by finding – and following – (jit) whom I now (samaalia) remember (khasam-u) the Master.

He is the one (jin-i) who (kar-i) imparts (updeys-u = instructions) guidance and thus (deea) gives (anjan-u = collyrium) the eye medicine, i.e. the guru has enlightened the mind, and I (nihaalia) see (jagat-u = world) the realities of the world-play (inhi) with these (neytri) eyes.

ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥ ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥ ਕਰਿ ਕਿਰਪਾ ਪਾਰਿ ਉਤਾਰਿਆ ॥੧੩॥

Kẖasam cẖẖod ḏūjai lage dube se vaṇjāri▫ā. Saṯgurū hai bohithā virlai kinai vīcẖāri▫ā.

Kar kirpā pār uṯāri▫ā. ||13||

Those (vanjaarey = dealers) human beings who conduct themselves (chhodd-i = leaving) forgetting (khasam-u) the Master and (lagey) attaching themselves (doojai) to others, (sey) they (ddubey) drown, i.e. cannot get across the word-ocean – they keep reincarnating coming to the world again and again.

(Satiguru) the true guru is (bohithaa) the ship – to take across the world-ocean – but (kinai) some (virlai) rare person (veechaaria) thinks on these lines.

One who does, the Almighty (kar-i kirpa) bestows grace and (utaaria) lands him/her (paar-i) across, i.e. takes across the world-ocean – for union with IT-self. 13.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਸਿੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ ਅਤਿ ਦੀਰਘ ਅਤਿ ਮੁਚੁ ॥ ਓਇ ਜਿ ਆਵਹਿ ਆਸ ਕਰਿ ਜਾਹਿ ਨਿਰਾਸੇ ਕਿਤੁ ॥ ਫਲ ਫਿਕੇ ਫੁਲ ਬਕਬਕੇ ਕੰਮਿ ਨ ਆਵਹਿ ਪਤ ॥

Salok mėhlā 1.  Simmal rukẖ sarā▫irā aṯ ḏīragẖ aṯ mucẖ.  O▫e jė āvahi ās kar jāhi nirāse kiṯ. Fal fike ful bakbake kamm na āvahi paṯ. ================

(Slok M: 1) prologue by the first Guru. The Simmal (rukh-u) tree grows (saraaira) straight like an arrow; it is (at-i) very (deeragh = long) tall and (much-u) big.

(Oey = they) the birds (aavah-i) come (aas kar-i) with expectation to get shade or fruit but (jaah-i) depart (niraasey) disappointed and go (kit-u = where) somewhere else.

That is because its (phal) fruits are (phikey) insipid, (phul) flowers (bakbakey) without fragrance and (pat) leaves of no (kam aavah-i) use.

Message: Any one who feels proud of his/her physical strength/beauty and is prosperous can be of no use to the society.

ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥

Miṯẖaṯ nīvī nānkā guṇ cẖang▫ā▫ī▫ā ṯaṯ. Sabẖ ko nivai āp ka▫o par ka▫o nivai na ko▫e.  Ḏẖar ṯārājū ṯolī▫ai nivai so ga▫urā ho▫e.

(Mitthat-u = sweetness) amiability with (neevi = low) humility is (tat-u) the essence of (gun) virtue and (cha’ngiaaia) goodness.

But (sabh-u ko) every one (nivai) bows (kau) to the self, i.e. tries to show humility if it benefits him/her; (na koey) no one (nivai = bows) shows humility (kau) to, i.e. in dealing with, (par) others.

If we (dhar-i) put two things in the two pans of (taaraajoo) a balance scale, the one which (nivai) is lower (su) that (hoey) is considered (gaura) heavier, i.e. one who has virtues remains humble. 

ਅਪਰਾਧੀ ਦੂਣਾ ਨਿਵੈ ਜੋ ਹੰਤਾ ਮਿਰਗਾਹਿ ॥ ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥

Aprāḏẖī ḏūṇā nivai jo hanṯā miragāhi. Sīs nivā▫i▫ai ki▫ā thī▫ai jā riḏai kusuḏẖe jāhi. ||1||

But there is another side to this. (Apraadhi = culprit) a wrong-doer (nivai = bows) shows humility (doona) twice as much– in order not to be caught – just one (jo) who (hanta = killer) shoots (mirgaah-i = deer) his prey – bends or lies down on the ground.

So (kia = what?) it is nothing (theeai = happens) is achieved by (sees-i nivaaiai = bowing the head) showing humility (ja) if (ridai) the mind (jaah-i) goes (kasudhey) the wrong way, i.e. such humility is deceptive.

ਮ: ੧ ॥ ਪੜਿ ਪੁਸਤਕ ਸੰਧਿਆ ਬਾਦੰ ॥ ਸਿਲ ਪੂਜਸਿ ਬਗੁਲ ਸਮਾਧੰ ॥ ਮੁਖਿ ਝੂਠ ਬਿਭੂਖਣ ਸਾਰੰ ॥ ਤ੍ਰੈਪਾਲ ਤਿਹਾਲ ਬਿਚਾਰੰ ॥ ਗਲਿ ਮਾਲਾ ਤਿਲਕੁ ਲਿਲਾਟੰ ॥ ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ ॥

Mėhlā 1.  Paṛ pusṯak sanḏẖi▫ā bāḏaʼn.  Sil pūjas bagul samāḏẖaʼn. Mukẖ jẖūṯẖ bibẖūkẖaṇ sāraʼn.

Ŧaraipāl ṯihāl bicẖāraʼn. Gal mālā ṯilak lilātaʼn.  Ḏu▫e ḏẖoṯī basṯar kapātaʼn

(M: 1) prologue by the first Guru. A person (parr-i) reads (pustak = books) scriptures for (sandhia) worship and but uses that to (baada’n) get into arguments.

S/he (poojas-i) worships (sil) stone idols and (bagul) like a crane – that stands still looking for its catch in water – seeming to (samaadha’n) sit in meditation.

Speaks (jhootth) falsehoods (mukh-i) from the mouth such that would make things of (saar-an) iron being taken for (bibhookhan) ornaments – of gold/silver.

(Bichaara’n) contemplates (traipaal = mantra of three lines) the Gayatri Mantra (tihaal) thrice a day.

Has (maala) a rosary (gal-i) round the neck and (tilak-u) fontal mark (lilaatta’n) on the forehead.

Has (duey) two (dhoti) loin cloths and (bastr) a cloth (kapaata’n) on the head – to display piety.

ਜੇ ਜਾਣਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ ॥ ਸਭਿ ਫੋਕਟ ਨਿਸਚਉ ਕਰਮੰ ॥

Je jāṇas barahmaʼn karmaʼn.  Sabẖ fokat niscẖa▫o karmaʼn.

(Jey) if s/he (jaanas-i) knows (karama’n) how to find (brahama’n) the Almighty,

s/he would (nischau = believe) come to the conclusion that (sabh-i) all such (karmaa’n) rituals and apparel are (phokatt) useless.

ਕਹੁ ਨਾਨਕ ਨਿਹਚਉ ਧਿਆਵੈ ॥ ਵਿਣੁ ਸਤਿਗੁਰ ਵਾਟ ਨ ਪਾਵੈ ॥੨॥

Kaho Nānak nihcẖa▫o ḏẖi▫āvai.  viṇ saṯgur vāt na pāvai. ||2||

One should (dhiaavai) remember – virtues and commands of the Almighty – (nihchau = believing) with faith, says Nanak.

But one cannot (paavai) find/walk this (vaatt) path (vin-u) without the guru’s guidance. 2.

ਪਉੜੀ ॥ ਕਪੜੁ ਰੂਪੁ ਸੁਹਾਵਣਾ ਛਡਿ ਦੁਨੀਆ ਅੰਦਰਿ ਜਾਵਣਾ ॥ ਮੰਦਾ ਚੰਗਾ ਆਪਣਾ ਆਪੇ ਹੀ ਕੀਤਾ ਪਾਵਣਾ ॥

Pa▫oṛī.  Kapaṛ rūp suhāvaṇā cẖẖad ḏunī▫ā anḏar jāvṇā.  Manḏā cẖanga āpṇā āpe hī kīṯā pāvṇā.

(Pauri) stanza. (Kaparr-u = clothing) the apparel and (suaavna = pleasant) appealing (roop-u) looks – which make one proud, – will (chhadd-i) be left behind (anadar-i) in (duniaa) the world when (jaavna) departing – on death.

In the hereafter, the treatment (paavna) received, whether (manda) bad or (changa) good, will be based on one’s (aapna) own (keeta) deeds (aapey hi) by the self alone.

ਹੁਕਮ ਕੀਏ ਮਨਿ ਭਾਵਦੇ ਰਾਹਿ ਭੀੜੈ ਅਗੈ ਜਾਵਣਾ ॥ ਨੰਗਾ ਦੋਜਕਿ ਚਾਲਿਆ ਤਾ ਦਿਸੈ ਖਰਾ ਡਰਾਵਣਾ ॥ ਕਰਿ
ਅਉਗਣ ਪਛੋਤਾਵਣਾ ॥੧੪॥

Hukam kī▫e man bẖāvḏe rāhi bẖīṛai agai jāvṇā.  Nangā ḏojak cẖāli▫ā ṯā ḏisai kẖarā darāvaṇā.  Kar a▫ugaṇ pacẖẖoṯāvaṇā. ||14||

When in authority, one (hukam kee-ey = issues orders) does things as s/he (man bhaavadey = please the mind) likes, but (agai = ahead) in the hereafter, one’s soul has to (jaavnaa) go through (bheerrai) a narrow (raah-i) path, i.e. cannot escape evaluation.

The wrongdoer is (nanga) naked, i.e. all his/her deeds are laid bare, and s/he is (chaalia) led (dojak-i) to hell – put in cycles of births and deaths as punishment.

(Kar-i) by committing (augan) vices/transgressions one (pachhotaavna) repents in the end. 14.

ਸਲੋਕੁ ਮ: ੧ ॥ ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥ ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

Salok mėhlā 1.  Ḏa▫i▫ā kapāh sanṯokẖ sūṯ jaṯ gandẖī saṯ vat. Ėhu jane▫ū jī▫a kā ha▫ī ṯa pāde gẖaṯ.

(Slok M: 1) prologue by the first Guru. O (paaddey/paanddey) Brahmin, if you (haee) have (eyhu) this (janeu) sacred thread for (jeea) the soul, (ta) then please (ghat-u) put it on me. 

It should be made from (kapaah) the cotton of (daiaa) compassion, spun into (soot-u) the thread of (santokh-u) contentment/happy obedience to Divine commands/will, have (ganddhi) the knot of (jat-u = celibacy) self-discipline and (vatt-u) the twist of (sat-u) truthful living.

ਨਾ ਏਹੁ ਤੁਟੈ ਨ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥ ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥

Nā ehu ṯutai nā mal lagai nā ehu jalai na jā▫e.  Ḏẖan so māṇas nānkā jo gal cẖale pā▫e.

(Ihu = this) such – a sacred thread – neither (tuttai) breaks, nor (mal-u lagai = dirt sticks) gets dirty; it does not (jalai) get burnt or (jaaey = go) be removed from the body.

(Dhann-u) blessed is (maanas) the person who (chaley) departs from this world (paaey) wearing such a Janeyu (gal-i) round the neck, i.e. having lived a truthful life, says Guru Nanak.

ਚਉਕੜਿ ਮੁਲਿ ਅਣਾਇਆ ਬਹਿ ਚਉਕੈ ਪਾਇਆ ॥ ਸਿਖਾ ਕੰਨਿ ਚੜਾਈਆ ਗੁਰੁ ਬ੍ਰਾਹਮਣੁ ਥਿਆ ॥ ਓਹੁ ਮੁਆ ਓਹੁ ਝੜਿ ਪਇਆ ਵੇਤਗਾ ਗਇਆ ॥੧॥

Cẖa▫ukaṛ mul aṇā▫i▫ā bahi cẖa▫ukai pā▫i▫ā. Sikẖā kann cẖaṛā▫ī▫ā gur barāhmaṇ thi▫ā. Oh mu▫ā oh jẖaṛ pa▫i▫ā veṯgā ga▫i▫ā. ||1||

O Brahmin, the thread you want to put on me, is (anaaia) brought (mul-i) at a price (chaukarr-i) of four shells – a small amount – and (paaia) put while (bah-i) sitting (chaukai) in a specially marked area.

The Brahmin (theeaa = becomes) acts as the guru (charraaeeaa = loads) whispers (sikha/sikhiaa) instructions (kann-i) into the ear of one who is to wear it.

When (ohu = that) the wearer (muaa) dies, (ohu) the thread is burnt and (jharr-i paiaa) falls off when the body is cremated, and the soul (gaiaa) goes (veytagaa) without the sacred thread; so it is of no use. 1.

ਮ: ੧ ॥ ਲਖ ਚੋਰੀਆ ਲਖ ਜਾਰੀਆ ਲਖ ਕੂੜੀਆ ਲਖ ਗਾਲਿ ॥ ਲਖ ਠਗੀਆ ਪਹਿਨਾਮੀਆ ਰਾਤਿ ਦਿਨਸੁ ਜੀਅ ਨਾਲਿ ॥

Mėhlā 1. Lakẖ cẖorī▫ā lakẖ jārī▫ā lakẖ kūṛī▫ā lakẖ gāl. Lakẖ ṯẖagī▫ā pahināmī▫ā rāṯ ḏinas jī▫a nāl.

(M: 1) prologue by the first Guru. (Lakh = one hundred thousand) numerous (choreea) thefts/misappropriations, (jaareea) immoral sexual relationships, (koorreea) falsehoods and (gaal-i = abuses) name calling,

Numerous (tthageea) deceptions, (pahnaamia) concealed immoral/illegal acts are (naal-i) with, i.e. are committed by (jeea) the creatures (raat-i) night and (dinas-u) day, i.e. the humans do these all the time.

ਤਗੁ ਕਪਾਹਹੁ ਕਤੀਐ ਬਾਮ੍ਹ੍ਹਣੁ ਵਟੇ ਆਇ ॥ ਕੁਹਿ ਬਕਰਾ ਰਿੰਨ੍ਹ੍ਹਿ ਖਾਇਆ ਸਭੁ ਕੋ ਆਖੈ ਪਾਇ ॥

Ŧag kapāhahu kaṯī▫ai bāmĥaṇ vate ā▫e. Kuhi bakrā rinniĥ kẖā▫i▫ā sabẖ ko ākẖai pā▫e.

That is the state of the humans, but as a ritual, (tag-u) the yarn (kateeai) spun (kapaahahu) from cotton wool is brought, (baamhan) the Brahmin (aaey) comes and (vattey) twists –to form the Janeu.

(Bakra) a goat (kuh-i) is slaughtered, (rinnh-i) cooked and is (khaaia) eaten by those present, i.e. there is a feast; (sabh-u ko) every one (aakhai) says the boy now (paaey) is wearing the Janeyu.

ਹੋਇ ਪੁਰਾਣਾ ਸੁਟੀਐ ਭੀ ਫਿਰਿ ਪਾਈਐ ਹੋਰੁ ॥ ਨਾਨਕ ਤਗੁ ਨ ਤੁਟਈ ਜੇ ਤਗਿ ਹੋਵੈ ਜੋਰੁ ॥੨॥

Ho▫e purāṇā sutī▫ai bẖī fir pā▫ī▫ai hor. Nānak ṯag na ṯut▫ī je ṯag hovai jor. ||2||

When the Janeyu (hoey) becomes (puraana = old) worn out, it is (sutteeai) thrown away and (phir-i) then (hor-u) another (paaeeai) is put on, i.e. it is not permanent.

The Janeyu of commitment is worn, (tag-i) the thread would not (tuttaee) break (jey) if it (hovai) has (jor-u) the strength, i.e. if one is commitment to the qualities like compassion and contentment mentioned above and does not violate them, says Nanak. 2.

ਮ: ੧ ॥ ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਊਪਜੈ ਸਾਲਾਹੀ ਸਚੁ ਸੂਤੁ ॥ ਦਰਗਹ ਅੰਦਰਿ ਪਾਈਐ ਤਗੁ ਨ ਤੂਟਸਿ ਪੂਤ ॥੩॥

Mėhlā 1.

Nā▫e mani▫ai paṯ ūpjai sālāhī sacẖ sūṯ. Ḏargėh anḏar pā▫ī▫ai ṯag na ṯūtas pūṯ. ||3||

 (M: 1) prologue by the first Guru. (Sach-u = true) the lasting/permanent (soot-u) thread is obtained (saalaahi) by praising – and imbibing – the virtues of the Almighty; it is with (ma’nniai) obedience to (naaey/naam) Divine virtues, that (pat-i) honour (oopjai = comes) is received, i.e. that soul is accepted for union with the Creator.

This (poot/pavitar) pure (tag-u) Janeu (tag-u) thread does not (toottas-i) break; one wearing it, i.e. imbibing the virtues above, and one (paaiai) is admitted (dargah) to the Almighty’s presence for union. 3.

Note: The Brahmin says that wearing the Janeyu instils self-discipline. But there is no Janeyu on the body organs which need to be controlled. This is the subject of the next Slok.

ਮ: ੧ ॥ ਤਗੁ ਨ ਇੰਦ੍ਰੀ ਤਗੁ ਨ ਨਾਰੀ ॥ ਭਲਕੇ ਥੁਕ ਪਵੈ ਨਿਤ ਦਾੜੀ ॥ ਤਗੁ ਨ ਪੈਰੀ ਤਗੁ ਨ ਹਥੀ ॥ ਤਗੁ ਨ ਜਿਹਵਾ ਤਗੁ ਨ ਅਖੀ ॥ ਵੇਤਗਾ ਆਪੇ ਵਤੈ ॥ ਵਟਿ ਧਾਗੇ ਅਵਰਾ ਘਤੈ ॥

Mėhlā 1.  Ŧag na inḏrī ṯag na nārī. Bẖalke thuk pavai niṯ ḏāṛī. Ŧag na pairī ṯag na hathīŦag na jihvā ṯag na akẖī. veṯgā āpe vaṯai.  vat ḏẖāge avrā gẖaṯai.

(M: 1) prologue by the first Guru. There is no (tag-u) Janeu on (indri) the sensory and action organs or (naari/naarri = veins) the inner-self/thoughts; one indulges in vices and has his (daarri) beard (bhalkeye, nit) ever (thuk pavai) spat on, i.e. people look down upon him/her.

There is Janeyu neither (pairi) on the feet nor (hathi) on the hands to stop them from wrong-doings.

There is Janeyu neither on (jihva) the tongue – to stop it from slander and telling lies – nor (akhi) on the eyes from casting evil sight on others’ wealth and physical beauty.

The Brahmin (aapey) himself (vatai) goes around (veytaga = without thread) without controlling the organs as above.

But (vat-i) twists (dhaagey) the threads and (ghatai) puts on (avraa) others.

ਲੈ ਭਾੜਿ ਕਰੇ ਵੀਆਹੁ ॥ ਕਢਿ ਕਾਗਲੁ ਦਸੇ ਰਾਹੁ ॥ ਸੁਣਿ ਵੇਖਹੁ ਲੋਕਾ ਏਹੁ ਵਿਡਾਣੁ ॥ ਮਨਿ ਅੰਧਾ ਨਾਉ ਸੁਜਾਣੁ ॥੪॥

Lai bẖāṛ kare vī▫āhu.  Kadẖ kāgal ḏase rāhu. Suṇ vekẖhu lokā ehu vidāṇ. Man anḏẖā nā▫o sujāṇ. ||4||

The Brahmin only looks for money. He (lai) charges (bhaarr-i) money to (karey) conduct (veeaah-u) weddings;

(kaddh-i) taking out (kaagal-u = paper) astrological calculations, (dasey) tells (raahu) the way to go about it.

O (loka) people, (sun-i) listen to and (veykhahu) see (ihu) this (vidaan-u) strange phenomenon:

One who is (andha) blind (man-i) of the mind, is (naau = name) called (sujaan-u) wise. 4.

ਪਉੜੀ ॥ ਸਾਹਿਬੁ ਹੋਇ ਦਇਆਲੁ ਕਿਰਪਾ ਕਰੇ ਤਾ ਸਾਈ ਕਾਰ ਕਰਾਇਸੀ ॥ ਸੋ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਜਿਸ ਨੋ ਹੁਕਮੁ ਮਨਾਇਸੀ ॥

Pa▫oṛī. Sāhib ho▫e ḏa▫i▫āl kirpā kare ṯā sā▫ī kār karā▫isī. So sevak sevā kare jis no hukam manā▫isī.

(Paurri) stanza. When (sahib-u) the Master (hoey) is (daiaal-u = compassionate) gracious, IT (kirpa karey) kindly, (karaaisee = causes to do) motivates the mortal to do (saaee) those (kaar) deeds – which please IT.

(Seyvak-u) the servant/seeker (jis no) whom IT (manaaisee) motivates to comply with (hukam-u) Divine commands, (so) that servant (seyva karey = serves) lives in obedience of God.

ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ ॥ ਖਸਮੈ ਭਾਵੈ ਸੋ ਕਰੇ ਮਨਹੁ ਚਿੰਦਿਆ ਸੋ ਫਲੁ ਪਾਇਸੀ ॥ ਤਾ ਦਰਗਹ ਪੈਧਾ ਜਾਇਸੀ ॥੧੫॥

Hukam mani▫ai hovai parvāṇ ṯā kẖasmai kā mahal pā▫isī. Kẖasmai bẖāvai so kare manhu cẖinḏi▫ā so fal pā▫isī.  Ŧā ḏargėh paiḏẖā jā▫isī. ||15||

(Ma’nniai) by complying (hukam-i) with commands, the soul (hovai parvaan-u) is accepted for union and (ta) thus (paaisee = obtains) gets to (mahal-u = palace) the abode (khasmai) of the Master.

If one (karey) does (so) that which (bhaavai) pleases (khasmai) the Master, s/he (paaisee) obtains (so) that (phal-u) fruit, i.e. obtains fulfilment of aspirations (manhu chindia = thinks in the mind) wished for – including union of the soul with the Creator.

(Ta) then s/he (jaaisee) goes to (dargah) presence of the Almighty (paidha) wearing the robe of honour – a sign for acceptance for union with the Master. 15.

Anḏẖī reaṯ gi▫ān vihūṇī bẖāhi bẖare murḏār. 

(Rayyat-i = subjects) the people are (andhi = blind) ignorant being (vihooni)

bereft of (giaan = knowledge) understanding – between right and wrong – and give

(murdaar-u) bribes for (bharey = fills) fulfilling their (bhaah-i) fire – of craving, i.e. satisfaction of desires.

ਗਿਆਨੀ ਨਚਹਿ ਵਾਜੇ ਵਾਵਹਿ ਰੂਪ ਕਰਹਿ ਸੀਗਾਰੁ ॥ ਊਚੇ ਕੂਕਹਿ ਵਾਦਾ ਗਾਵਹਿ ਜੋਧਾ ਕਾ ਵੀਚਾਰੁ ॥

Gi▫ānī nacẖėh vāje vāvėh rūp karahi sīgār. Ūcẖe kūkėh vāḏā gāvahi joḏẖā kā vīcẖār.

 (Giaani = learned) people show devotion by (nachah-i) dancing and (vaavah-i)

playing (vaajey) musical instruments; they (karah-i seegaar-u) wear makeup

(roop = beauty) for looking attractive, i.e. display piety.

They (kookah-i) shout (oochey) aloud (gaavah-i) singing (vaadaa = conflicts) about

battles and (veechaar = thinking) describing the feats of (jodhaa) the warriors.

ਮੂਰਖ ਪੰਡਿਤ ਹਿਕਮਤਿ ਹੁਜਤਿ ਸੰਜੈ ਕਰਹਿ ਪਿਆਰੁ ॥

Mūrakẖ pandiṯ hikmaṯ hujaṯ sanjai karahi pi▫ār.

The (moorakh) stupid (pandit) scholars of (hikmat-i) cleverly (karah-i = do) use

(hujat-i) arguments with the (piaar-u = love) aim of (sanjai) collecting money.

ਧਰਮੀ ਧਰਮੁ ਕਰਹਿ ਗਾਵਾਵਹਿ ਮੰਗਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਜਤੀ ਸਦਾਵਹਿ ਜੁਗਤਿ ਨ ਜਾਣਹਿ ਛਡਿ ਬਹਹਿ

ਘਰ ਬਾਰੁ ॥

Ḏẖarmī ḏẖaram karahi gāvāvėh mangėh mokẖ ḏu▫ār. Jaṯī saḏāvėh jugaṯ na jāṇėh cẖẖad

bahėh gẖar bār.

(Dharmi) religious people (dharam-u karah-i) perform religious acts, but their acts

(gaavaavah-i = lose) are unproductive because they (mangah-i = ask for) expect

(mokh duaar-u = gate to salvation) emancipation in return, i.e. they do it with fruits

of actions in mind.

Those who (chhadd-i bahah-i) give up (ghar baar-u = home) house-holder’s lives,

call themselves (jati = celibate) disciplined but do not (jaanah-i) know (jugat-i) the method – one has to be disciplined while being a householder.

Note: The next verse uses the analogy of checking the weight of something using a balance

scale. It has two pans, one each hanging on either side of a rod, which is supported in the

middle with an indicator also in the middle to indicate balance.

The item to be weighed is put in one receptacle and the weight measure in the other. When the balance indicator is in upright position, it shows that weight of the subject item is equal to that of the measure.

ਸਭੁ ਕੋ ਪੂਰਾ ਆਪੇ ਹੋਵੈ ਘਟਿ ਨ ਕੋਈ ਆਖੈ ॥ ਪਤਿ ਪਰਵਾਣਾ ਪਿਛੈ ਪਾਈਐ ਤਾ ਨਾਨਕ ਤੋਲਿਆ ਜਾਪੈ ॥੨॥

Sabẖ ko pūrā āpe hovai gẖat na ko▫ī ākẖai.  Paṯ parvāṇā picẖẖai pā▫ī▫ai ṯā Nānak ṯoli▫ā jāpai. ||2||

(Sabh ko) every one (hovai) considers (aap-e) the self (poora) perfect; (na koee)

no one (aakhai) calls him/her-self to be (ghat-i) less than perfect.

But the truth is (jaapai) known only when one (tolia = weighed) is evaluated

(parvaana pichhai = against the weight measure) for acceptability for (pat-i) the

honour, i.e. whether the person has led life such as to be accepted for union with the Creator. 2.

ਮ: ੧ ॥ ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥

Mėhlā 1.  vaḏī so vajag nānkā sacẖā vekẖai so▫e.  Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e.

(M: 1) prologue by the first Guru. Whatever is (vadi = desired) intended by the Creator

(su) that (vajag-i = manifests) happens, and (sacha soey) the Eternal Master

(veykhai) watches it, says Nanak.

(Sabhn-i) every one may (chhaala maaria = jump around) make attempts but

what (karta) the Creator (karey = does) approves, (su) that (hoey) happens. 

ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥

Agai jāṯ na jor hai agai jī▫o nave.  Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3||

(Agai = ahead) in the Creator’s presence, there (hai) is no consideration for (jaat-i)

lineage or (jor-u = strength) status in the world, because (agai) there (jeeo) the people

are (navey) new – who do not know/care for these.

(Jin ki) those in whose (leykhai) account (pat-i) honour of acceptance (pavai = put) is credited/warranted, i.e. who have lived by Divine virtues and commands and deserve

the honour of union with the Creator, (seyee) only such (key-i) rare persons are considered (changey) good. 3.

ਪਉੜੀ ॥ ਧੁਰਿ ਕਰਮੁ ਜਿਨਾ ਕਉ ਤੁਧੁ ਪਾਇਆ ਤਾ ਤਿਨੀ ਖਸਮੁ ਧਿਆਇਆ ॥ਏਨਾ ਜੰਤਾ ਕੈ ਵਸਿ ਕਿਛੁ ਨਾਹੀ ਤੁਧੁ  ਵੇਕੀ

ਜਗਤੁ ਉਪਾਇਆ ॥

Pa▫oṛī.  Ḏẖur karam jinā ka▫o ṯuḏẖ pā▫i▫ā ṯā ṯinī kẖasam ḏẖi▫ā▫i▫ā. Ėnā janṯā kai vas kicẖẖ

nāhī ṯuḏẖ vekī jagaṯ upā▫i▫ā.

(Paurri) stanza. O Almighty, (jina kau) those to whom (tudh-u) You (paaia = put)

bestow (karam-u) grace (dhur-i = at source) at birth, (ta) then (tini) they (dhiaaia pay attention) obey You, (khasam-u) the Master, i.e. they live by Your virtues and commands.

There is (kichh-u nahi) nothing (vas-i) under control (kai) of (eynaa) these (jantaa) creatures, because (tudh-u) You have (upaaia) created (jagat-u) the world/creatures (veyki) of different types, i.e. they have different aptitudes.

ਇਕਨਾ ਨੋ ਤੂੰ ਮੇਲਿ ਲੈਹਿ ਇਕਿ ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਜਾਣਿਆ ਜਿਥੈ ਤੁਧੁ ਆਪੁ ਬੁਝਾਇਆ ॥

ਸਹਜੇ ਹੀ ਸਚਿ ਸਮਾਇਆ ॥੧੧॥

Iknā no ṯūʼn mel laihi ik āphu ṯuḏẖ kẖu▫ā▫i▫ā.  Gur kirpā ṯe jāṇi▫ā jithai ṯuḏẖ āp bujẖā▫i▫ā.  Sėhje hī sacẖ samā▫i▫ā. ||11||

(Too’n) You (meyl-i laih-i) unite (ikna no) some with You, but (ik-i) some are (khuaia) led astray by (aapahu tudh-u) Yourself.

(Jithai = where) those in whose minds You decide to (bujhaaia = recognize) manifest – you enable them to meet the guru and – they (jaania = know) find You with (kirpa) grace/guidance of the guru.

Such persons remain (sahjey hi) effortlessly (samaaia) absorbed in You in life, and merge with You (sach-i) the Eternal, on death. 11.

——————————————

ਸਲੋਕੁ ਮ: ੧ ॥ ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥ ਤੂੰ ਕਰਤਾ ਕਰਣਾ ਮੈ ਨਾਹੀ ਜਾ

ਹਉ ਕਰੀ ਨ ਹੋਈ ॥੧॥

Salok mėhlā 1. Ḏukẖ ḏārū sukẖ rog bẖa▫i▫ā jā sukẖ ṯām na ho▫ī.  Ŧūʼn karṯā karṇā mai nāhī jā ha▫o karī na ho▫ī. ||1||

(Slok M: 1) prologue by the first Guru. (Sukh-u) comfort (bhaiaa) becomes (rog-u) the disease – of forgetting the Master because one remains engrossed in enjoyment of comforts; but (dukh-u) pain/suffering becomes (daaroo) the remedy – because then one remembers the Creator and seeks Divine help; (ja) if (sukh-u) comfort continues, (taam-i) then it does not (hoee) happen, i.e. the Almighty is not remembered.

O Almighty, (too’n) You, not (mai) I, are (karta) the doer of (karna = to be done) what happens; even (ja) if (hau) I try to (kar-i) do a thing on my own, it does not (hoee) cannot be done.

ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥

Balihārī kuḏraṯ vasi▫ā.  Ŧerā anṯ na jā▫ī lakẖi▫ā. ||1|| rahā▫o.

You (vasia = dwell) are present everywhere (kudrat-i) in nature; I (balihaari = sacrifice) adore You.

It is (na jaaee) not possible (lakhiaa) to find (ant-u = limit) the extent of (teyra) Your virtues and powers. 1.

(Rahaau) Dwell and contemplate this.

ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਸਿਫਤਿ

ਸੁਆਲ੍ਹ੍ਹਿਉ ਜਿਨਿ ਕੀਤੀ ਸੋ ਪਾਰਿ ਪਇਆ ॥

Jāṯ mėh joṯ joṯ mėh jāṯā akal kalā bẖarpūr rahi▫ā.  Ŧūʼn sacẖā sāhib sifaṯ su▫āliha▫o jin kīṯī so pār pa▫i▫ā.

O Creator, (jot-i = light) You are present (jaat-i = class) in every type of existence, and (jaata) existence is (mah-i) in (jot-i = light) You; You are (bharpoor-i rahia) present everywhere; Your (kalaa) powers are (akal) beyond comprehension.

(Too’n) You are (sacha) the Eternal (sahib) Master; Your (sifat-i = praise) virtues are (suaalio) pleasing; (jin-i) one who (keet-i = does) praises You – and lives by them – (paar paiaa) gets across the world-ocean, i.e. overcomes vices and is united with You.

ਕਹੁ ਨਾਨਕ ਕਰਤੇ ਕੀਆ ਬਾਤਾ ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੁ ਕਰਿ ਰਹਿਆ ॥੨॥

Kaho Nānak karṯe kī▫ā bāṯā jo kicẖẖ karṇā so kar rahi▫ā. ||2||

Says Nanak: (Keea baata = stories about) talking of (kart-e) the Creator – no one knows what all and how the Creator does things, but – (jo kichh-u) whatever IT desires (karna) to do, (kar-i rahiaa = is doing) does. 2.

Note: The Slok below rejects the Hindu belief that the caste system decides the duties to be performed.

ਮ: ੨ ॥ ਜੋਗ ਸਬਦੰ ਗਿਆਨ ਸਬਦੰ ਬੇਦ ਸਬਦੰ ਬ੍ਰਾਹਮਣਹ ॥ਖਤ੍ਰੀ ਸਬਦੰ ਸੂਰ ਸਬਦੰ ਸੂਦ੍ਰ ਸਬਦੰ ਪਰਾ

ਕ੍ਰਿਤਹ ॥

Mėhlā 2.  Jog sabḏaʼn gi▫ān sabḏaʼn beḏ sabḏaʼn barāhmaṇėh. Kẖaṯrī sabḏaʼn sūr sabḏaʼn sūḏar sabḏaʼn parā kirṯėh.

(M: 2) prologue by the second Guru. (Sabda’n = word) the way to (jog) unite with the Creator is through (giaan) understanding the virtues and commands of the Master – to live by them -, the way/duty (bramanah) of the Brahmin is knowledge of (beyd) the Vedas;

duty of (khatri) the Kshartiya is (soor) that of warriors – to fight; the way/duty of (soodr) the Shoodras is (kritah) working (praa) for others – the so-called higher castes.

ਸਰਬ ਸਬਦੰ ਏਕ ਸਬਦੰ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੩॥

Sarab sabḏaʼn ek sabḏaʼn je ko jāṇai bẖe▫o. Nānak ṯā kā ḏās hai so▫ī niranjan ḏe▫o. ||3||

(Jey) if (ko) someone (jaanai) knows (bheyo = mystery) the truth – s/he would realize that – all (sabda’n) ways converge to (eyk) the one (sabda’n) way, i.e. one needs to perform the task allotted – people have to do all types of tasks at one time or another.
(Soee) that person – who understands this is like (niranjan deyo) the pristine Master IT-self and I am (ta ka) his/her (daas-u) servant, says the second Nanak. 3.

ਮ: ੨ ॥ ਏਕ ਕ੍ਰਿਸਨੰ ਸਰਬ ਦੇਵਾ ਦੇਵ ਦੇਵਾ ਤ ਆਤਮਾ ॥ ਆਤਮਾ ਬਾਸੁਦੇਵਸ੍ਯ੍ਯਿ ਜੇ ਕੋ ਜਾਣੈ ਭੇਉ ॥

ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ਹੈ ਸੋਈ ਨਿਰੰਜਨ ਦੇਉ ॥੪॥

Mėhlā 2.  Ėk krisanʼn sarab ḏevā ḏev ḏevā ṯa āṯmā.  Āṯmā bāsḏevsi▫y je ko jāṇai bẖe▫o.  Nānak ṯā kā ḏās hai so▫ī niranjan ḏe▫o. ||4||

(M: 2) prologue by the second Guru. According to Hindu belief, (Krisnang) Krishna/Vishnu is the (eyk) one chief of (sarab) all (deyva) gods, (deyv) the god who is (aatma = soul) the source of (ta) of all (deyva) gods.

(Jey ko) if someone knows (bheyo = mystery) the truth, for him/her, the Almighty (baasdevsiyya) Master of the universe is (aatma = soul) the source of all.

(Soee) that person – who understands this is like (niranjan deyo) the impeccable Master IT-self and I am (ta ka) his/her (daas-u) servant, says the second Nanak. 4.

ਮ; ੧ ॥ ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ

ਨ ਹੋਇ ॥੫॥

Mėhlā 1.  Kumbẖe baḏẖā jal rahai jal bin kumbẖ na ho▫e. Gi▫ān kā baḏẖā man rahai gur bin gi▫ān na ho▫e. ||5||

(M: 1) prologue by the first Guru. (Jal-u) water (rahai = remains) is kept (badha = bound) contained (kumbhai) in an earthen pitcher, but (kumbh-u) the pitcher cannot (hoey) be made (bin-u) without using water.

(Man-u) the mind can be (rahai) kept (badha = tied) steady by (giaan) understanding Divine virtues and commands, but (giaan-u) this understanding cannot (hoey) come (bin-u) without following the guru. 5.

ਪਉੜੀ ॥ ਪੜਿਆ ਹੋਵੈ ਗੁਨਹਗਾਰੁ ਤਾ ਓਮੀ ਸਾਧੁ ਨ ਮਾਰੀਐ ॥ ਜੇਹਾ ਘਾਲੇ ਘਾਲਣਾ ਤੇਵੇਹੋ ਨਾਉ  ਪਚਾਰੀਐ ॥

Pa▫oṛī. Paṛi▫ā hovai gunahgār ṯā omī sāḏẖ na mārī▫ai.  Jehā gẖāle gẖālṇā ṯeveho nā▫o pacẖārī▫ai.

(Paurri) stanza. If (parria) a learned person – who teaches others, (hovai) be (gunahgaar-u) a wrong-doer, then (omi = who only says Om) the simple (saadh-u) seeker – learning from him/her (na maariai = not hit) is not harmed.

(Jeyha) whatever type of (ghaalna = toil) deeds one (ghaalna = toils) does, s/he (pachaariai) gets (teyveyho) that type of (naau = name) reputation – in life and treated the hereafter accordingly.

ਐਸੀ ਕਲਾ ਨ ਖੇਡੀਐ ਜਿਤੁ ਦਰਗਹ ਗਇਆ ਹਾਰੀਐ ॥ ਪੜਿਆ ਅਤੈ ਓਮੀਆ ਵੀਚਾਰੁ ਅਗੈ ਵੀਚਾਰੀਐ ॥

ਮੁਹਿ ਚਲੈ ਸੁ ਅਗੈ ਮਾਰੀਐ ॥੧੨॥

Aisī kalā na kẖedī▫ai jiṯ ḏargėh ga▫i▫ā hārī▫ai.  Paṛi▫ā aṯai omī▫ā vīcẖār agai vīcẖārī▫ai.  Muhi cẖalai so agai mārī▫ai. ||12||

We should not (kheyliai) play (aisi) such a (kalaa) game, i.e. lead life such, that we (haariai) lose the chance of (gaiaa = going) getting to (dargah) the presence of, i.e. cannot attain union with, the Creator.

Be it (parria) a learned person or (omeea) a simple seeker, the deeds of both are (veechaariai) considered for (veechaar-u) judgment for acceptance for union.

One who (chalai) goes (muh = face) one’s own way is (maariai = hit) punished (agai) ahead in the hereafter – sent for reincarnation. 12.