SGGS 471-473, Aasa Di Vaar Pauris 16-18.
Note: The Slok below is about how the Hindus, for fear of the Muslim rulers in India, started following Muslim customs in order to be accepted by them.
ਸਲੋਕ ਮ: ੧ ॥ ਗਊ ਬਿਰਾਹਮਣ ਕਉ ਕਰੁ ਲਾਵਹੁ ਗੋਬਰਿ ਤਰਣੁ ਨ ਜਾਈ ॥ ਧੋਤੀ ਟਿਕਾ ਤੈ ਜਪਮਾਲੀ ਧਾਨੁ ਮਲੇਛਾਂ ਖਾਈ ॥
ਅੰਤਰਿ ਪੂਜਾ ਪੜਹਿ ਕਤੇਬਾ ਸੰਜਮੁ ਤੁਰਕਾ ਭਾਈ ॥
Salok mėhlā 1.
Ga▫ū birāhmaṇ ka▫o kar lāvhu gobar ṯaraṇ na jā▫ī. Ḏẖoṯī tikā ṯai japmālī ḏẖān malecẖẖāʼn kẖā▫ī. Anṯar pūjā paṛėh kaṯebā sanjam ṯurkā bẖā▫ī.
(Slok M: 1) prologue by the first Guru. O Hindu tax collector at a river, you (laavahu = impose) charge (kar-u) tax (kau) for (gaoo) the cow and the Brahmin for being carried in a boat across the river, so you cannot hope that the (gobar-i) cow dung you use to coat your kitchen floor to make it pure – as is your belief -, i.e. use of cow dung cannot purify one of vices and (taran = ferry) take him/her across the world-ocean.
You wear (dhoti) the loin cloth, apply (ttikka) the frontal mark and have (jap-maali) a prayer rosary in hand – to show piety – but at the same time, (khaaee) eat (dhaan-u = rice) food, i.e. wages given by, the Muslims whom you call (maleychhaa-n) outcasts.
(Antar-i = inside) in your home you perform (pooja) Hindu worship, but outwardly you (parrah-i) read (kateyba = Semitic scriptures) the Quran and adopt (sanjam-u = methods) the ways which (bhaaee) please (turka) the Muslims – the rulers.
ਛੋਡੀਲੇ ਪਾਖੰਡਾ ॥ ਨਾਮਿ ਲਇਐ ਜਾਹਿ ਤਰੰਦਾ ॥੧॥
Cẖẖodīle pākẖandā. Nām la▫i▫ai jāhi ṯaranḏā. ||1||
(Chhodeeley) give up (paakhanda) hypocrisy.
One (jaah-i = goes) gets (taranda = swims) across the world-ocean (laeeai = taking) by remembering and living (naam-i) by Divine virtues and commands. 1.
ਮ: ੧ ॥ ਮਾਣਸ ਖਾਣੇ ਕਰਹਿ ਨਿਵਾਜ ॥ ਛੁਰੀ ਵਗਾਇਨਿ ਤਿਨ ਗਲਿ ਤਾਗ ॥ ਤਿਨ ਘਰਿ ਬ੍ਰਹਮਣ ਪੂਰਹਿ ਨਾਦ ॥ ਉਨ੍ਹ੍ਹਾ ਭਿ ਆਵਹਿ ਓਈ ਸਾਦ ॥
Mėhlā 1. Māṇas kẖāṇe karahi nivāj. Cẖẖurī vagā▫in ṯin gal ṯāg. Ŧin gẖar barahmaṇ pūrėh nāḏ. Unĥā bẖė āvahi o▫ī sāḏ.
(M: 1) prologue by the first Guru. The Qazi’s and Muslim officials, (maanas khaaney) the man-eaters, i.e. the exploiters of the people, (karah-i = do) offer (nivaaj = namaaz) prayers.
The Hindu officials, who (vagaain-i) wield (chhuri) the knife, i.e. exploit the people, (tin) they have (tag = thread) the sacred thread or Janeu (gal-i) round their necks as show of religiosity.
The (brahman) Brahmins (poorah-i) blow (naad = sound) conches, i.e. conduct worship, in (tin) their – the latter’s – (ghar-i) homes.
(Onha) they (bh-i) also (aavah-i = comes) get (oee) the same (saad) taste, i.e. both the Muslims and Hindus in authority exploit the people but show religiosity.
ਕੂੜੀ ਰਾਸਿ ਕੂੜਾ ਵਾਪਾਰੁ ॥ ਕੂੜੁ ਬੋਲਿ ਕਰਹਿ ਆਹਾਰੁ ॥ ਸਰਮ ਧਰਮ ਕਾ ਡੇਰਾ ਦੂਰਿ ॥ ਨਾਨਕ ਕੂੜੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥
Kūṛī rās kūṛā vāpār. Kūṛ bol karahi āhār. Saram ḏẖaram kā derā ḏūr. Nānak kūṛ rahi▫ā bẖarpūr.
These people have (koori) false (raas-i) capital for their (koorra) false (vaapaar-u) dealings, i.e. the way a person in business needs capital for business, these people have the authority as the resource but use it unfairly in their conduct to exploit people.
They (bol-i = say) speak (koorr-u) untruth and (karah-i aahaar-u = eat) fill their bellies with undeserved gains.
(Ddeyra = abode) the era of (saram) shame and (dharam = righteousness) morality seems (door-i = far) to have ended.
(Koorr-u) falsehood/impropriety is (rahiaa bharpoor-i) rampant, says Nanak.
ਮਥੈ ਟਿਕਾ ਤੇੜਿ ਧੋਤੀ ਕਖਾਈ ॥ ਹਥਿ ਛੁਰੀ ਜਗਤ ਕਾਸਾਈ ॥
Mathai tikā ṯeṛ ḏẖoṯī kakẖā▫ī. Hath cẖẖurī jagaṯ kāsā▫ī.
The Brahmin has (ttikaa) the frontal mark (mathai) on the forehead and (dhoti) the loin cloth (teyrr-i) round the waist (kakhaai) tucked in – to display piety.
But acts like (kasaai) a butcher of (jagat = world) the people with (chhuri) knife (hath-i) in hand – exploits people by bleeding them of money.
Page 472
ਨੀਲ ਵਸਤ੍ਰ ਪਹਿਰਿ ਹੋਵਹਿ ਪਰਵਾਣੁ ॥ ਮਲੇਛ ਧਾਨੁ ਲੇ ਪੂਜਹਿ ਪੁਰਾਣੁ ॥
Nīl vasṯar pahir hovėh parvāṇ. Malecẖẖ ḏẖān le pūjėh purāṇ.
Outwardly he (pahar-i) wears (neel) blue (vastr) clothes so as to (hovah-i) be (parvaan-u) acceptable – to the Muslim rulers.
He (ley) takes (dhaan = rice) food, i.e. wages, from (maleychh = outcaste) the Muslims, but at home (poojah-i) worships as per (puraan-u) scriptures.
ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ ॥ ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ ॥ ਦੇ ਕੈ ਚਉਕਾ ਕਢੀ ਕਾਰ ॥ ਉਪਰਿ ਆਇ ਬੈਠੇ ਕੂੜਿਆਰ ॥
Abẖākẖi▫ā kā kuṯẖā bakrā kẖāṇā. Cẖa▫uke upar kisai na jāṇā. Ḏe kai cẖa▫ukā kadẖī kār. Upar ā▫e baiṯẖe kūṛi▫ār.
The Hindus (khaana) eat (bakra = goat) meat (kuttha) slaughtered (ka = of) by (abhaakhia) unknown language – reading lines in Arabic language, i.e. cook the meat of animals slaughtered by the Muslims according to their rites.
But at the same time say that (kisai na) no one is to (upar-i jaana = go on) enter their (chauka) marked cooking area.
They (dey kai) make (chauka) the cooking area and (kaddhi kaar = draw lines) mark it,
(Koorriaar = false) people pretending to be pure (aaey) come and (baitthey) sit (upar-i) on it.
ਮਤੁ ਭਿਟੈ ਵੇ ਮਤੁ ਭਿਟੈ ॥ ਇਹੁ ਅੰਨੁ ਅਸਾਡਾ ਫਿਟੈ ॥ ਤਨਿ ਫਿਟੈ ਫੇੜ ਕਰੇਨਿ ॥ ਮਨਿ ਜੂਠੈ ਚੁਲੀ ਭਰੇਨਿ ॥
Maṯ bẖitai ve maṯ bẖitai. Ih ann asādā fitai. Ŧan fitai feṛ karen. Man jūṯẖai cẖulī bẖaren.
They say “do not enter this area, (mat-u) lest it (bhittai) is defiled”
“And (ihu) this (ann-u = grain) food (asaaddaa) of ours (phitai) is polluted.
Whereas with their own (tan-i) bodies are (phittai) polluted with vicious (pheyrr) deeds (kareyn-i) done by them. They (chuli bhareyn-i = rinse) wash their bodies to purify (jootthai) defiled minds.
ਕਹੁ ਨਾਨਕ ਸਚੁ ਧਿਆਈਐ ॥ ਸੁਚਿ ਹੋਵੈ ਤਾ ਸਚੁ ਪਾਈਐ ॥੨॥
Kaho Nānak sacẖ ḏẖi▫ā▫ī▫ai. Sucẖ hovai ṯā sacẖ pā▫ī▫ai. ||2||
We should (dhiaaeeai) remember and obey (sach-u = truth) Naam/Divine commands.
God (paaeeai) is found within only (ta) then when the mind (hovai) is (such-i) with, says Nanak. 2.
ਪਉੜੀ ॥ ਚਿਤੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਵੇਖਿ ਨਦਰੀ ਹੇਠਿ ਚਲਾਇਦਾ ॥ ਆਪੇ ਦੇ ਵਡਿਆਈਆ ਆਪੇ ਹੀ ਕਰਮ ਕਰਾਇਦਾ ॥ ਵਡਹੁ ਵਡਾ ਵਡ ਮੇਦਨੀ ਸਿਰੇ ਸਿਰਿ ਧੰਧੈ ਲਾਇਦਾ ॥
Pa▫oṛī. Cẖiṯai anḏar sabẖ ko vekẖ naḏrī heṯẖ cẖalā▫iḏā. Āpe ḏe vaḏi▫ā▫ī▫ā āpe hī karam karā▫iḏā. vadahu vadā vad meḏnī sire sir ḏẖanḏẖai lā▫iḏā.
(Paurri) stanza. The Almighty has (sabh-u ko) every one (anadar-i) in (chiatai) mind and (chalaaida) causes them to move/act (heytth-i) under IT’s (nadri) sight, i.e. IT allots their roles, and (veykh-i) watches them.
(Aapey) IT-self (dey) gives them (vaddiaaeeaa = virtues) the capabilities and IT-self (karaaida) causes them to do allotted (karam) deeds.
The Almighty is (vaddaa) greater (vaddahu) than the greatest – of gods etc – and in (meydni) the creation, (laaida = puts) allots (dhandai) roles (sirey sir-i = for all heads) to all.
ਨਦਰਿ ਉਪਠੀ ਜੇ ਕਰੇ ਸੁਲਤਾਨਾ ਘਾਹੁ ਕਰਾਇਦਾ ॥ ਦਰਿ ਮੰਗਨਿ ਭਿਖ ਨ ਪਾਇਦਾ ॥੧੬॥
Naḏar upṯẖī je kare sulṯānā gẖāhu karā▫iḏā. Ḏar mangan bẖikẖ na pā▫iḏā. ||16||
(Jey) if – based on deeds – IT (kar-e) casts (upatthi) adverse (nadar-i) grace, then IT (karaaida) makes (ghaah-u = blades of grass) insignificant beings (sultaana) of kings,
who do not even (paaiada) receive (bhikh) alms by begging (dar-i) door to door. 16.
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Note: It is a Hindu practice to observe (sraadh) prayers and distribute food in memory of the ancestors, which is mainly in the form of feeding the Brahmins, animals and birds. The Slok below says that such donations, when done from ill-gotten money, are recognized by the ancestors of the victims and, the ancestors of the donors are branded thieves. The message is that one should earn honestly and share.
ਸਲੋਕੁ ਮ: ੧ ॥ ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥
Salok mėhlā 1. Je mohākā gẖar muhai gẖar muhi piṯrī ḏe▫e. Agai vasaṯ siñāṇī▫ai piṯrī cẖor
kare▫i.
(Slok M: 1) prologue by the first Guru. (Jey) if (mohaaka) a thief (muhai) plunders (ghar-u) a house and (ghar-u muh-i) plundering the house, (dey-i = gives) donates the loot in memory of (pitri) the ancestors.
(Agai = ahead) in the hereafter, (vast-u) the stuff – donation done with ill-gotten money – (sinjnaaneeai) is recognized – by the ancestors of the victims -, and (pitri) the ancestors of the plunderer are (karey-i = made) branded (chor) thieves.
ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥
vadẖī▫ah hath ḏalāl ke musfī eh kare▫i. Nānak agai so milai jė kẖate gẖāle ḏe▫e. ||1||
(Hath) the hands of (dalaal = broker) the priest – who conducts the ceremony of giving such donations – will be (vaddhee-ey) chopped off – under orders of the Divine court, i.e. the priest is equally guilty and will be punished; (eyh) this is (musfi) the justice, the Almighty (karey-i) administers.
Let us remember: (J-i) what one (khattey) earns (ghaaley = with toil) honestly and (dey-i) donates (milai) is received (agai = ahead) in the hereafter, says Nanak. 1.
ਮ: ੧ ॥ ਜਿਉ ਜੋਰੂ ਸਿਰਨਾਵਣੀ ਆਵੈ ਵਾਰੋ ਵਾਰ ॥ ਜੂਠੇ ਜੂਠਾ ਮੁਖਿ ਵਸੈ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥
Mėhlā 1. Ji▫o jorū sirnāvaṇī āvai vāro vār. Jūṯẖe jūṯẖā mukẖ vasai niṯ niṯ ho▫e kẖu▫ār.
(M: 1) prologue by the first Guru. (Jio) like (joroo) a woman (aavai = comes) gets (sirnaavni) menstruation (vaaro vaar) again and again.
Similarly (joottha) falsehood (vasai) remains (mukh-i) in the mouth of (jootthai) a liar, i.e. it becomes his/her nature; for that s/he (nit nit) for ever (hoey khuaar-u) faces ignominy – others hate him/her. 1.
ਸੂਚੇ ਏਹਿ ਨ ਆਖੀਅਹਿ ਬਹਨਿ ਜਿ ਪਿੰਡਾ ਧੋਇ ॥ ਸੂਚੇ ਸੇਈ ਨਾਨਕਾ ਜਿਨ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥
Sūcẖe ehi na ākẖī▫ahi bahan jė pindā ḏẖo▫e. Sūcẖe se▫ī nānkā jin man vasi▫ā so▫e. ||2||
(Ih-u na) it is not (j-i) those who (bahan-i = sit) look clean after (dhoey) washing their (pindda) bodies, i.e. those who bathe at pilgrimages and wear white clothes, who should (aakhiah-i) called (soochey) pure.
(Soochey) pure are (seyee) those (jin) in whose (man-i) mind (vasiaa) abides (soey = that alone) the One Master, i.e. those who remember to live by Divine virtues and commands, says Nanak. 2.
ਪਉੜੀ ॥ ਤੁਰੇ ਪਲਾਣੇ ਪਉਣ ਵੇਗ ਹਰ ਰੰਗੀ ਹਰਮ ਸਵਾਰਿਆ ॥ ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਲਾਇ ਬੈਠੇ ਕਰਿ ਪਾਸਾਰਿਆ ॥
Pa▫oṛī. Ŧure palāṇe pa▫uṇ veg har rangī haram savāri▫ā. Koṯẖe mandap māṛī▫ā lā▫e baiṯẖe kar pāsāri▫ā.
(Paurri) stanza. People have (paun veyg = speed like wind) fast running (turey) horses equipped with (palaaney) saddles; have (haram/harem = residence of women) women (savaaria) adorned (har rangi = all colors) in many ways.
Have (laaey) constructed and (baitthey = sits) acquired (paasaaria) expanse of (kotthey mandap maarriaa) houses and mansions.
ਚੀਜ ਕਰਨਿ ਮਨਿ ਭਾਵਦੇ ਹਰਿ ਬੁਝਨਿ ਨਾਹੀ ਹਾਰਿਆ ॥ ਕਰਿ ਫੁਰਮਾਇਸਿ ਖਾਇਆ ਵੇਖਿ ਮਹਲਤਿ ਮਰਣੁ ਵਿਸਾਰਿਆ ॥
ਜਰੁ ਆਈ ਜੋਬਨਿ ਹਾਰਿਆ ॥੧੭॥
Cẖīj karan man bẖāvḏe har bujẖan nāhī hāri▫ā. Kar furmā▫is kẖā▫i▫ā vekẖ mahlaṯ maraṇ visāri▫ā. Jar ā▫ī joban hāri▫ā. ||17||
They (karan-i) do (cheej) things (man-i bhaavadey) as they please; they do not (bujhan-i = understand) acknowledge (har-i) the Almighty – do not live by Divine commands – and thus (haaria) lose the game of human life, i.e. cannot unite with the Creator, losing the opportunity provided by human birth.
They (kar-i) give (furmaais-i) orders, i.e. exploit the people and (khaaia = eat) gather wealth; (veykh-i) seeing their (mahlat-i = palaces) wealth (visaaria = forget) remain oblivious of the inevitability of (maran-u) death.
They thus (haaria = lose) waste (joban-i) youth and soon (jar-u) old age (aaee) comes – and they can no longer do what they had been doing. 17.
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Note: This eighteenth Paurri of Aasa Di Vaar has three Sloks of Gur Nanak preceding it on ਸੂਤਕੁ (sootak) meaning impure. Sootak is a superstition in the Hindu system whereby the whole place and family becomes impure when there is birth or death in the family. Guru Nanak describes all Sootqak as Bharam or delusion in these Sloks and tells what is real impurity.
ਸਲੋਕੁ ਮ: ੧ ॥ ਜੇ ਕਰਿ ਸੂਤਕੁ ਮੰਨੀਐ ਸਭ ਤੈ ਸੂਤਕੁ ਹੋਇ ॥ ਗੋਹੇ ਅਤੈ ਲਕੜੀ ਅੰਦਰਿ ਕੀੜਾ ਹੋਇ ॥
Salok mėhlā 1. Je kar sūṯak mannī▫ai sabẖ ṯai sūṯak ho▫e. Gohe aṯai lakṛī anḏar kīṛā ho▫e.
(Slok M: 1) prologue by the first Guru. (Jey kar-i) if we (manneeai) believe (sootak-u) in impurity – being caused by death, then there is impurity (sabh tai) everywhere.
The (keerra) worms/insects are present (andar-i) in (gohey) cow dung and (lakrri) wood – used as fuel for cooking.
ਜੇਤੇ ਦਾਣੇ ਅੰਨ ਕੇ ਜੀਆ ਬਾਝੁ ਨ ਕੋਇ ॥ ਪਹਿਲਾ ਪਾਣੀ ਜੀਉ ਹੈ ਜਿਤੁ ਹਰਿਆ ਸਭੁ ਕੋਇ ॥
Jeṯe ḏāṇe ann ke jī▫ā bājẖ na ko▫e. Pahilā pāṇī jī▫o hai jiṯ hari▫ā sabẖ ko▫e.
Of (jeytey = as many) all (daane) the grains of (ann) foodgrains – like rice and wheat, there is (na koey) none (baajh-u) without (jeeaa) life – because they grow like any living-being and sustain life as food..
(Pahla) in the first place it is (paani) water (jeeo) with life (jit-u) because of which (sabh-u koey) everything (hariaa = green) blossoms.
ਸੂਤਕੁ ਕਿਉ ਕਰਿ ਰਖੀਐ ਸੂਤਕੁ ਪਵੈ ਰਸੋਇ ॥ ਨਾਨਕ ਸੂਤਕੁ ਏਵ ਨ ਉਤਰੈ ਗਿਆਨੁ ਉਤਾਰੇ ਧੋਇ ॥੧॥
Sūṯak ki▫o kar rakẖī▫ai sūṯak pavai raso▫e. Nānak sūṯak ev na uṯrai gi▫ān uṯāre ḏẖo▫e. ||1||
(Kio kar-i) how can we (rakheeai) observe (sootak-u) impurity like this? There is impurity (pavai) happening (rasoey) in the kitchen all the time with worms/insects burning in the fire and grains/water being cooked/boiled.
The Brahmin says bath is necessary to remove (sootak-u) the impurity; but it is not (utrai) removed (eyv) like this; (giaan-u) awareness of Naam/Divine virtues and commands (utaraey dhoey) washes it off the mind, – as described below – says Nanak. 1.
ਮ: ੧ ॥ ਮਨ ਕਾ ਸੂਤਕੁ ਲੋਭੁ ਹੈ ਜਿਹਵਾ ਸੂਤਕੁ ਕੂੜੁ ॥ ਅਖੀ ਸੂਤਕੁ ਵੇਖਣਾ ਪਰ ਤ੍ਰਿਅ ਪਰ ਧਨ ਰੂਪੁ ॥ ਕੰਨੀ ਸੂਤਕੁ ਕੰਨਿ ਪੈ
ਲਾਇਤਬਾਰੀ ਖਾਹਿ ॥ ਨਾਨਕ ਹੰਸਾ ਆਦਮੀ ਬਧੇ ਜਮ ਪੁਰਿ ਜਾਹਿ ॥੨॥
Mėhlā 1. Man kā sūṯak lobẖ hai jihvā sūṯak kūṛ. Akẖī sūṯak vekẖ▫ṇā par ṯari▫a par ḏẖan rūp.
Kannī sūṯak kann pai lā▫iṯbārī kẖāhi. Nānak hansā āḏmī baḏẖe jam pur jāhi. ||2||
(M: 1) prologue by the first Guru. The human being is being made impure all the time: (Sootak-u) impurity of the mind is caused by (lobh-u) greed, that of (jihva) the tongue by (koorr-u) speaking untruth.
Impurity of (akhi) the eyes is caused by looking viciously at (par) others’ (tria) women’s (roop-u) physical beauty and (dhan = money) wealth.
(Kanni) the ears become impure by (ka’nn-i pai = putting in ears) listening to (laa-itbaari khaah-i) someone doing backbiting.
(Aadmi) the human being is (hansa = swan, superior bird) the sublime life form, but by the above impurities is (badhey) bound and (jaah-i = go) taken (jam pur-i) to the town of the messengers of death, i.e. is taken by them for the transgressions committed and punished. 2.
ਮ: ੧ ॥ ਸਭੋ ਸੂਤਕੁ ਭਰਮੁ ਹੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਜੰਮਣੁ ਮਰਣਾ ਹੁਕਮੁ ਹੈ ਭਾਣੈ ਆਵੈ ਜਾਇ ॥
Mėhlā 1. Sabẖo sūṯak bẖaram hai ḏūjai lagai jā▫e. Jamaṇ marṇā hukam hai bẖāṇai āvai jā▫e.
(M: 1) prologue by the first Guru. (Sabho) all thoughts of (sootak) impurities due to births and deaths, are caused by (bharam-u) delusion.
(Ja’mman-u) birth and (marna) death is by (hukam-u) Divine command, and the soul (aavai) comes and (jaa-e) goes (bhaanai) by the will of the Creator.
ਖਾਣਾ ਪੀਣਾ ਪਵਿਤ੍ਰੁ ਹੈ ਦਿਤੋਨੁ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹੀ ਗੁਰਮੁਖਿ ਬੁਝਿਆ ਤਿਨ੍ਹ੍ਹਾ ਸੂਤਕੁ ਨਾਹਿ ॥੩॥
Kẖāṇā pīṇā paviṯar hai ḏiṯon rijak sambāhi. Nānak jinĥī gurmukẖ bujẖi▫ā ṯinĥā sūṯak nāhi. ||3||
(Khaana) food and (peena = drinking) water are (pavitr-u) pure, (diton-u) given by the Creator (sambaah-i) as provision for (rijak-u) sustenance.
(Jinhi) those who (bujhia) understand this (gurmukh-i) with the guru’s guidance; (tinha) for them there is (naah-i) no (sootak-u) impurity caused by births and deaths, says Nanak. 3.
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| ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਵਡਾ ਕਰਿ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਿਚਿ ਵਡੀਆ ਵਡਿਆਈਆ ॥ ਸਹਿ ਮੇਲੇ ਤਾ ਨਦਰੀ ਆਈਆ ॥
ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਮਨਿ ਵਸਾਈਆ ॥Pa▫oṛī. Saṯgur vadā kar salāhī▫ai jis vicẖ vadī▫ā vaḏi▫ā▫ī▫ā. Sėh mele ṯā naḏrī ā▫ī▫ā. Jā ṯis bẖāṇā ṯā man vasā▫ī▫ā.
(Pauri) stanza. We should (kar-i = treatas) acknowledge as (vadda) great and (saalahiai) praise (satigur) the true guru, (jis vich-i) in whom there are (vaddeeaa) great (vaddiaaeeaa) virtues. The virtues of the true guru are (nadri aaeeaa = come to sight) seen when (sah-i) the Master (meyley) enables one to meet/find IT. And (ja) when (tis-u) IT (bhaana = will) is pleased, one (vasaaia = cause to abide) remembers the virtues (man-i) in mind – and emulates them.
ਕਰਿ ਹੁਕਮੁ ਮਸਤਕਿ ਹਥੁ ਧਰਿ ਵਿਚਹੁ ਮਾਰਿ ਕਢੀਆ ਬੁਰਿਆਈਆ ॥ ਸਹਿ ਤੁਠੈ ਨਉ ਨਿਧਿ ਪਾਈਆ ॥੧੮॥ Kar hukam masṯak hath ḏẖar vicẖahu mār kadẖī▫ā buri▫ā▫ī▫ā. Sėh ṯuṯẖai na▫o niḏẖ pā▫ī▫ā. ||18||
The Almighty (dhar-i) puts (hatth-u) hand (mastak-i = forehead) on the head, i.e. blesses such a person, and (kar-i = doing) by IT’s (hukam-i) commands (maar-i kaddheeaa = kills and drives out) banishes (buriaaeea) evils from his/her mind. (Sah) the Master (tutthai) is pleased with one – who is free of vices – and s/he (paaia) obtains (nau nidh-i = nine treasures) all the comforts one can ask for. 18.
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