SGGS pp 1288-1289, Vaar Malaar, Paurris 22- 24

 

ਸਲੋਕ ਮ: ੨ ॥ ਨਾਉ ਫਕੀਰੈ ਪਾਤਿਸਾਹੁ ਮੂਰਖ ਪੰਡਿਤੁ ਨਾਉ ॥ ਅੰਧੇ ਕਾ ਨਾਉ ਪਾਰਖੂ ਏਵੈ ਕਰੇ ਗੁਆਉ ॥

Salok mėhlā 2.   Nā▫o fakīrai pāṯisāhu mūrakẖ pandiṯ nā▫o.   Anḏẖe kā nā▫o pārkẖū evai kare gu▫ā▫o.

 

(Slok) prologue (M: 2) by the second guru. (Naau = name) recognition (ka) of (fakeeari) a beggar – one who seeks money – as (paatsaah-u = emperor) the richest of all and (moorakh = fool) who ignores God’s commands and promotes rituals (naau) being recognized as (panddit-u) a scholar;

(Naau = name) recognition (ka) of (andhey = blind) an ignorant person (paarkhoo) as appraiser; this is (eyvai) how (karey = does, guaau = talking) people are described.

 

ਇਲਤਿ ਕਾ ਨਾਉ ਚਉਧਰੀ ਕੂੜੀ ਪੂਰੇ ਥਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਕਲਿ ਕਾ ਏਹੁ ਨਿਆਉ ॥੧॥

Ilaṯ kā nā▫o cẖa▫uḏẖrī kūṛī pūre thā▫o.   Nānak gurmukẖ jāṇī▫ai kal kā ehu ni▫ā▫o. ||1||

 

(Naau) recognition of (ilat-i) a mischievous person – who causes conflicts between people – as (chaudhree) a leader and (koorree) falsehood pervasive at (poorey) all (thaau) places.

That (eyhu) this is (niaau = justice/decision) the recognition, (kal-i) of the age of conflicts/duality – when wrong overtakes goodness -, is (jaaneeai) understood (gurmukh-i) by one who follows the guru says second Nanak. 1.

 

Note: In the next two Sloks or prologues, Guru Nanak first shows how the priests and next those in government who are meant to take care of the people, exploit them.

 

ਮ: ੧ ॥ ਹਰਣਾਂ ਬਾਜਾਂ ਤੈ ਸਿਕਦਾਰਾਂ ਏਨ੍ਹ੍ਹਾ ਪੜ੍ਹ੍ਹਿਆ ਨਾਉ ॥ ਫਾਂਧੀ ਲਗੀ ਜਾਤਿ ਫਹਾਇਨਿ ਅਗੈ ਨਾਹੀ ਥਾਉ ॥

Mėhlā 1.   Harṇāʼn bājāʼn ṯai sikḏārāʼn enĥā paṛĥ▫ā nā▫o.   Fāʼnḏẖī lagī jāṯ fahā▫in agai nāhī thā▫o.

 

(Slok) prologue (M: 1) by the first guru. (Harnaa’n = deer) animals, i.e. priests attack like (baajaa’n) falcons to, i.e. exploit gullible people, and (sikdaaraa’n) officials who are meant to aid welfare of people, exploit them; (eynhaa) these people (naau = name) are called (parrhiaa) educated.

They (phahaain-i) entrap (jaat-i = class) the people in (phaa’ndhee) the trap they (lagi) set, i.e. find ways to exploit people – indulge in corruption; they (naahi) do not find (thaau) place (agai) ahead – are disliked by people and rejected for union with God.

 

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥ ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥

Mėhlā 1.   Harṇāʼn bājāʼn ṯai sikḏārāʼn enĥā paṛĥ▫ā nā▫o.   Fāʼnḏẖī lagī jāṯ fahā▫in agai nāhī thā▫o.

 

(So) that person is (parriaa) educated and (so) that is (beenaa) a wise (panddit-u) priest (jinhee) who (kamaanaa) complies with Naam/Divine commands and guides people to do so.

A tree (pahlo dey) first (jammai = sprouts) catches (jarr) the root (andar-i) in the soil and (taa) then later there (hovai) is (chhaa’nau) shade (upar-i) on the ground.

Message: It is only when one has commitment to Naam from the heart that it is reflected in one’s conduct. One should profess what one practices.

 

ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥ ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥ ਚਾਕਰ ਨਹਦਾ ਪਾਇਨ੍ਹ੍ਹਿ ਘਾਉ ॥ ਰਤੁ ਪਿਤੁ ਕੁਤਿਹੋ ਚਟਿ ਜਾਹੁ ॥ ਜਿਥੈ ਜੀਆਂ ਹੋਸੀ ਸਾਰ ॥ ਨਕੀਂ ਵਢੀਂ‍ ਲਾਇਤਬਾਰ ॥੨॥

Rāje sīh mukḏam kuṯe.   Jā▫e jagā▫iniĥ baiṯẖe suṯe. Cẖākar nahḏā pā▫iniĥ gẖā▫o.   Raṯ piṯ kuṯiho cẖat jāhu. Jithai jī▫āʼn hosī sār.   Nakīʼn vadẖīʼn lā▫iṯbār. ||2||

 

(Raajey) the kings have become (seeh) lions – exploit people at will, (mukadam) the officials have become (kutey = dogs) hounds – who prey on innocent people. They go and (jagaainh-i = awaken) harass people (baitthey) sitting or (sutey) sleeping, i.e. committing no crime.

(Chaakar = servants) government officials (paainh-i) cause (ghaau) wounds (nahda) with nails; and (chatt-i jaah-u) lick off (rat-u) blood and (pit-u) innards (kuttiaho) through the dogs, i.e. the officials use subordinates to exploit people.

Divine court (jithai) where (saar = taking care) evaluation of (jeeaa’n) the creatures (hosi) will be done; (laaitbaar = not trustworthy) those who violate Divine commands will have (vaddhee’n) chopped off (nakee’n) noses, i.e. shall be disgraced – punished there. 2.

 

ਪਉੜੀ ॥ ਆਪਿ ਉਪਾਏ ਮੇਦਨੀ ਆਪੇ ਕਰਦਾ ਸਾਰ ॥ ਭੈ ਬਿਨੁ ਭਰਮੁ ਨ ਕਟੀਐ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥

Pa▫oṛī.   Āp upā▫e meḏnī āpe karḏā sār.   Bẖai bin bẖaram na katī▫ai nām na lagai pi▫ār.

 

(Paurri) stanza by the first Guru. The Creator (aap-i) IT-self (upaaey) creates (meydni) the creation and (aapey) IT-self (karda saar) takes care of it – but the creatures stray from God’s commands.

This (bharam-u) straying (na katteeai = not cut) cannot be prevented (bin-u) without (bhai = fear) respect; and (piaar-u) love (naam-i) for Naam/obedience to Divine commands does not (lagai) develop.

 

ਸਤਿਗੁਰ ਤੇ ਭਉ ਊਪਜੈ ਪਾਈਐ ਮੋਖ ਦੁਆਰ ॥ ਭੈ ਤੇ ਸਹਜੁ ਪਾਈਐ ਮਿਲਿ ਜੋਤੀ ਜੋਤਿ ਅਪਾਰ ॥

Saṯgur ṯe bẖa▫o ūpjai pā▫ī▫ai mokẖ ḏu▫ār.   Bẖai ṯe sahj pā▫ī▫ai mil joṯī joṯ apār.

 

(Bhau = fear) respect/obedience of God (oopjai) comes (tey) with enlightenment by (satigur) the true guru and then access to (duaar) gate of (mokh) emancipation, i.e. admission to God’s abode by overcoming vices (paaeeai) is obtained.

It is (tey) with (bhai = fear) obedience to the Creator that (sahj-u) steadiness – settling down with God and no more being reborn – (paaeeai) is obtained; this happens when (joti) the soul (mil-i) joins (jot-i) the Supreme Spirit of (apaar) the Infinite, i.e. ever keeps Naam in mind.

 

ਭੈ ਤੇ ਭੈਜਲੁ ਲੰਘੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰੁ ॥ ਭੈ ਤੇ ਨਿਰਭਉ ਪਾਈਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

Bẖai ṯe bẖaijal langẖī▫ai gurmaṯī vīcẖār.   Bẖai ṯe nirbẖa▫o pā▫ī▫ai jis ḏā anṯ na pārāvār.

 

(Bhaijal-u/bhavjal) the world-ocean (langheeai) is crossed, i.e. temptations in the world are overcome, (tey) with (bhai = fear) obedience to Naam by (veechaar-u = reflection) keeping in mind and following (gurmati) the guru’s counsel.

It is (tey) with (bhai) obedience to Naam/Divine commands that (nirbhau = fearless – answerable to none) the Supreme Almighty (paaeeai) is found, (jis da = whose) who has neither (ant-u = end) near end nor (paaravaar-u) far end – is Infinite.

 

ਮਨਮੁਖ ਭੈ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਤ੍ਰਿਸਨਾ ਜਲਤੇ ਕਰਹਿ ਪੁਕਾਰ ॥ ਨਾਨਕ ਨਾਵੈ ਹੀ ਤੇ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਉਰਿ ਧਾਰ ॥੨੨॥

Manmukẖ bẖai kī sār na jāṇnī ṯarisnā jalṯe karahi pukār.   Nānak nāvai hī ṯe sukẖ pā▫i▫ā gurmaṯī ur ḏẖār. ||22||

 

(Manmukh) self-willed persons – do not follow the guru and hence – do not (jaananee) know (saar) the value of (bhai = fear) obedience to Naam; thy (jaltey) burn in the fire of (trisna) craving/desires and (karah-i) make (pukaar = call for help) entreaties when faced with consequences of deeds.

(Sukh-u) the comfort of finding place with God is (paaiaa) attained (hi) only (tey) with (naavai) obedience to Naam, (dhaar) keeping (ur-i) in mind (gurmati) the guru’s counsel, says Guru Nanak. 22.

 

————————————–

 

ਸਲੋਕ ਮ: ੧ ॥ ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥ ਲਬੈ ਮਾਲੈ ਘੁਲਿ ਮਿਲਿ ਮਿਚਲਿ ਊਂਘੈ ਸਉੜਿ ਪਲੰਘੁ ॥

Salok mėhlā 1.   Rūpai kāmai ḏosṯī bẖukẖai sāḏai gandẖ. Labai mālai gẖul mil micẖal ūʼngẖai sa▫uṛ palangẖ

 

(Slok) prologue (M: 1) by the first guru. (Roopai) beauty has (dosti) friendship/is associated (kaamai) with lust; (bhukhai) a hungry person has (ganddh-u) bond (saadai) with taste, i.e. a hungry person finds anything tasty.

There is (ghul-i = merger, mil-i = union) affinity between (labai) greed and (maalai) wealth (michil-i) to be together; for (oo’nghai) a sleepy person (saurr-i) a narrow space is like (palangh-u) a comfortable bed.

 

ਭੰਉਕੈ ਕੋਪੁ ਖੁਆਰੁ ਹੋਇ ਫਕੜੁ ਪਿਟੇ ਅੰਧੁ ॥ ਚੁਪੈ ਚੰਗਾ ਨਾਨਕਾ ਵਿਣੁ ਨਾਵੈ ਮੁਹਿ ਗੰਧੁ ॥੧॥

Bẖaʼnukai kop kẖu▫ār ho▫e fakaṛ pite anḏẖ.   Cẖupai cẖanga nānkā viṇ nāvai muhi ganḏẖ. ||1||

 

One who (hoey) gets (khuaar-u) frustrated (bhaunkai) wandering from place to place is (andh-u) blinded with (kop-u) anger (pittai) talks (fakarr-u) foul.

It is (changaa) good to (chupai) remain quiet – seeing such persons; one (vin-u = without) bereft of awareness (naavai) of Naam/Divine virtues and commands, has (gandh-u) foul smell (muh-i) in mouth, i.e. thinks and talks foul, says Guru Nanak. 1.

 

ਮ: ੧ ॥ ਰਾਜੁ ਮਾਲੁ ਰੂਪੁ ਜਾਤਿ ਜੋਬਨੁ ਪੰਜੇ ਠਗ ॥ ਏਨੀ ਠਗੀਂ ਜਗੁ ਠਗਿਆ ਕਿਨੈ ਨ ਰਖੀ ਲਜ ॥

Mėhlā 1.   Rāj māl rūp jāṯ joban panje ṯẖag.   Ėnī ṯẖagīʼn jag ṯẖagi▫ā kinai na rakẖī laj.

 

(Slok) prologue (M: 1) by the first guru. (Raaj-u = kingdom) authority, (maal-u) wealth, (roop-u) beauty, (jaat-i) caste/class and (joban-u) youth/physical strength; (panjey) all five are (tthag) tricksters -, they cause vanity and wean away from obedience to God.

(Eynee) these (tthagee-n = cheats) tricksters (tthagiaa = cheat) deprive (jag-u) the world/creatures of Naam; (kinai) anyone tricked by them does not (rakkhee) preserve his/her (laj) honor.

 

ਏਨਾ ਠਗਨ੍ਹ੍ਹਿ ਠਗ ਸੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥ ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਹੋਰਿ ਕੇਤੇ ਮੁਠੇ ਜਾਹਿ ॥੨॥

Ėnā ṯẖagniĥ ṯẖag se jė gur kī pairī pāhi.   Nānak karmā bāhre hor keṯe muṯẖe jāhi. ||2||

 

(Sey) those (j-i) who (paah-i) place themselves (pairee = at feet) under guidance (ki) of (gur) the guru (tthagnh-i) trick/overcome (eyna) these (tthag) tricksters.

(Hor-i) otherwise, (keytey = as many) countless persons (baaharey) devoid of (karma = deeds) compliance to the guru’s teachings (mutthey jaah-i) are tricked – stray from path of Naam because of their pride, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਪੜਿਆ ਲੇਖੇਦਾਰੁ ਲੇਖਾ ਮੰਗੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰੁ ਅਉਖਾ ਤੰਗੀਐ ॥

Pa▫oṛī.   Paṛi▫ā lekẖeḏār lekẖā mangī▫ai.   viṇ nāvai kūṛi▫ār a▫ukẖā ṯangī▫ai.

 

(Paurri) stanza by the first Guru. (Leykheydaar) the accountant- Dharam Raaj – (parriaa = educated/informed) is aware of deeds of the creatures and (mangeeai) asks (leykha = account) to account for them.

One (vin-u = without) bereft (naavai) of Naam/ obedience to God, is (koorriaar-u = false) faulted and finds the self in (aukhaa) hard and (tangeeai) bothersome situation.

 

ਅਉਘਟ ਰੁਧੇ ਰਾਹ ਗਲੀਆਂ ਰੋਕੀਆਂ ॥ ਸਚਾ ਵੇਪਰਵਾਹੁ ਸਬਦਿ ਸੰਤੋਖੀਆਂ ॥

A▫ugẖat ruḏẖe rāh galī▫āʼn rokī▫āʼn.   Sacẖā veparvāhu sabaḏ sanṯokẖī▫āʼn.

 

(Raah) the path is (aughatt) difficult and (rudhey) blocked; (galeeaa-n) the streets are (rokeeaa-n) blocked – there is no escape route, i.e. no one can escape accountability for deeds.

But (sachaa) the Eternal (veyparvaah-u = carefree) highest Master saves those (santokheeaa-n = contented) who are contented with living (sabad-i) by Divine commands.

 

ਗਹਿਰ ਗਭੀਰ ਅਥਾਹੁ ਹਾਥ ਨ ਲਭਈ ॥ ਮੁਹੇ ਮੁਹਿ ਚੋਟਾ ਖਾਹੁ ਵਿਣੁ ਗੁਰ ਕੋਇ ਨ ਛੁਟਸੀ ॥

Gahir gabẖīr athāhu hāth na labẖ▫ī.   Muhe muhi cẖotā kẖāhu viṇ gur ko▫e na cẖẖutsī.

 

The Almighty is (gahir) deep in virtues and (gabheer/gambheer) tranquil; IT’s (haath) bottom cannot (labhaee) cannot be found, i.e. God is unfathomable.

S/he (khaah-u) receives (chotta) hits (muh-i muh) on the face – remains restless in life and rejected for union with God; (koey na) no one (chhuttsee = shall be free) can be free of vices and find God (vin-u) without following the guru.

 

ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਹੁ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਹੁਕਮੀ ਸਾਹ ਗਿਰਾਹ ਦੇਂਦਾ ਜਾਣੀਐ ॥੨੩॥

Paṯ seṯī gẖar jāhu nām vakẖāṇī▫ai.   Hukmī sāh girāh ḏeʼnḏā jāṇī▫ai. ||23||

 

One can (jaah-u = go) reach (ghar-i = home) God’s abode (vakhaaneeaai = saying) by praise and practice of (naam-u) Divine virtues and commands.

We should (jaaneeai = know) acknowledge and obey (hukmee = who gives orders) the Almighty who (deyndaa) gives (saah) breaths and (giraah) morsels of food, i.e. sustains the creatures. 23.

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Note: Guru Nanak says in this Slok that that all creatures are made of the same five elements like air, water etc. but they experience life differently. This is shown by examples.

 

ਸਲੋਕ ਮ: ੧ ॥ ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਜੀਉ ਤਿਨ ਕਿਆ ਖੁਸੀਆ ਕਿਆ ਪੀੜ ॥ ਧਰਤੀ ਪਾਤਾਲੀ ਆਕਾਸੀ ਇਕਿ ਦਰਿ ਰਹਨਿ ਵਜੀਰ ॥

Salok mėhlā 1.   Pa▫uṇai pāṇī agnī jī▫o ṯin ki▫ā kẖusī▫ā ki▫ā pīṛ.  Ḏẖarṯī pāṯālī ākāsī ik ḏar rahan vajīr.

 

 (Slok) prologue (M: 1) by the first guru. The creatures’ bodies comprise (paunai) of air, (paani) water, (agni) fire/energy – as also clay and space; these elements have (kiaa = what?) no feeling of (khuseeaa) joy or (peer) pain.

The creatures are (dharti) on the earth, (paataali) in lower regions and (aakaasi) in the sky, i.e. some lead ordinary lives, some in difficulties and some enjoy; (ik-i) some (rahan-i = remain) are (vajeer) minsters – have exalted status.

 

ਇਕਨਾ ਵਡੀ ਆਰਜਾ ਇਕਿ ਮਰਿ ਹੋਹਿ ਜਹੀਰ ॥ ਇਕਿ ਦੇ ਖਾਹਿ ਨਿਖੁਟੈ ਨਾਹੀ ਇਕਿ ਸਦਾ ਫਿਰਹਿ ਫਕੀਰ ॥

Iknā vadī ārjā ik mar hohi jahīr. Ik ḏe kẖāhi nikẖutai nāhī ik saḏā firėh fakīr.

 

(Ikna) some have (vaddi) long (aarja) life, while (ik-i) some (hoh-i) become (jaheer/zaheer) ill and (mar-i) die early.

The wealth of (ikna) some does not (nikhuttai) exhaust (dey) by (khaah-i = eating) consumption while (ik-i) some are (sadaa) ever (phirah-i = go about, phakeer = beggars) short of it.

 

ਹੁਕਮੀ ਸਾਜੇ ਹੁਕਮੀ ਢਾਹੇ ਏਕ ਚਸੇ ਮਹਿ ਲਖ ॥ ਸਭੁ ਕੋ ਨਥੈ ਨਥਿਆ ਬਖਸੇ ਤੋੜੇ ਨਥ ॥ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ਲੇਖੇ ਬਾਝੁ ਅਲਖੁ ॥

Hukmī sāje hukmī dẖāhe ek cẖase mėh lakẖ. Sabẖ ko nathai nathi▫ā bakẖse ṯoṛe nath.   varnā cẖihnā bāhrā lekẖe bājẖ alakẖ.

 

All this is the Creator’s play, who (saajey) creates and (ddhaahey = demolishes) destroys (hukmi = with orders) at will, i.e. the creatures keep taking births and dying; lakhs of them (mah-i) in (chasey) a moment.

God (nathai) puts string through the nose of (sabh ko) everyone to keep (nathiaa) on leash, i.e. controls births and deaths; God (bakhsey) bestows grace to free some from vices and (torrey) breaks (nath) the leash, i.e. frees them from cycles of births and deaths.

The Almighty is (baaharaa) beyond (varna) colors or (chihna) features; (alakh-u = without sign) the unseen/Formless Master is (baahj-u = without) is not subject to give (leykhey) account for deeds.

 

ਕਿਉ ਕਥੀਐ ਕਿਉ ਆਖੀਐ ਜਾਪੈ ਸਚੋ ਸਚੁ ॥ ਕਰਣਾ ਕਥਨਾ ਕਾਰ ਸਭ ਨਾਨਕ ਆਪਿ ਅਕਥੁ ॥

Ki▫o kathī▫ai ki▫o ākẖī▫ai jāpai sacẖo sacẖ.   Karṇā kathnā kār sabẖ Nānak āp akath.

 

(Kio = how?) it is hard to (katheeai) describe and (aakheeai) talk of God who is (sacho) Eternal and (sach-u = truth) unchanging.

(Karna) actions and (kathna) speaking is (sabh) all is (kaar = task) what the creatures to but the (aap-i = self) the Almighty is (akath-u) beyond description, says Guru Nanak.

 

ਅਕਥ ਕੀ ਕਥਾ ਸੁਣੇਇ ॥ ਰਿਧਿ ਬੁਧਿ ਸਿਧਿ ਗਿਆਨੁ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥

Akath kī kathā suṇe▫e.   Riḏẖ buḏẖ siḏẖ gi▫ān saḏā sukẖ ho▫e. ||1||

 

One who (suney-i) listens to (kathaa = discourse) virtues and commands of (akath) the Ineffable Almighty, s/he has (ridh-i) the wealth, (budh-i = intellect) understanding and (sidh-i = supernatural powers) ability to fulfil wishes and (sadaa) ever (hoey) has (sukh-u) peace. 1.

 

ਮਃ ੧ ॥ ਅਜਰੁ ਜਰੈ ਤ ਨਉ ਕੁਲ ਬੰਧੁ ॥ ਪੂਜੈ ਪ੍ਰਾਣ ਹੋਵੈ ਥਿਰੁ ਕੰਧੁ ॥

Mėhlā 1.   Ajar jarai ṯa na▫o kul banḏẖ.   Pūjai parāṇ hovai thir kanḏẖ.

 

(Slok) prologue (M: 1) by the first guru. When one (jarai) bears/is unaffected by (ajar-u) the hard to resist temptations in the world (ta) then s/he (bandh-u) restrains (kul) the family  of (nau) the nine – openings in the body; s/he (poojai) worships/obeys the Master of (praan) life; his her (kandh-u) body (hovai) becomes (thir) steady – s/he does not waver.

 

ਕਹਾਂ ਤੇ ਆਇਆ ਕਹਾਂ ਏਹੁ ਜਾਣੁ ॥ ਜੀਵਤ ਮਰਤ ਰਹੈ ਪਰਵਾਣੁ ॥

Kahāʼn ṯe ā▫i▫ā kahāʼn ehu jāṇ.   Jīvaṯ maraṯ rahai parvāṇ.

 

People ask (tey) from (kahaa) where the soul (aaiaa) comes and (kahaa’n) where it is (jaan-u) to go.

But s/he (rahai) is (parvaan-u = accepted) approved by God (jeevat) alive and (marat) dead.

 

ਹੁਕਮੈ ਬੂਝੈ ਤਤੁ ਪਛਾਣੈ ॥ ਇਹੁ ਪਰਸਾਦੁ ਗੁਰੂ ਤੇ ਜਾਣੈ ॥

Hukmai būjẖai ṯaṯ pacẖẖāṇai.   Ih parsāḏ gurū ṯe jāṇai.

 

If s/he (boojhai) understands (hukmai) Divine commands, (pachaanai) recognizes (tat-u) the essence – Naam within; one (jaanai = knows) obtains (ih-u) this (parsaad-u) benediction (tey) from the guru.

 

ਹੋਂਦਾ ਫੜੀਅਗੁ ਨਾਨਕ ਜਾਣੁ ॥ ਨਾ ਹਉ ਨਾ ਮੈ ਜੂਨੀ ਪਾਣੁ ॥੨॥

Hoʼnḏā faṛī▫ag Nānak jāṇ.   Nā ha▫o nā mai jūnī pāṇ. ||2||

 

Says Guru Nanak: One who claims (honda) being great/proud, (jaan-u) know that s/he will be (pharreeag-u) caught by Divine justice.

One who has no (hau) I and (mai) I, then one is not (paan-u) put (jooni) in the womb, i.e. there is no further birth. 2.

 

ਪਉੜੀ ॥ ਪੜ੍ਹ੍ਹੀਐ ਨਾਮੁ ਸਾਲਾਹ ਹੋਰਿ ਬੁਧੀਂ‍ ਮਿਥਿਆ ॥ ਬਿਨੁ ਸਚੇ ਵਾਪਾਰ ਜਨਮੁ ਬਿਰਥਿਆ ॥

Pa▫oṛī.   Paṛĥī▫ai nām sālāh hor buḏẖīʼn mithi▫ā.   Bin sacẖe vāpār janam birthi▫ā.

 

(Paurri) stanza by the first Guru. We should (parrheeai) read/be aware of and (saalaah) praise and practice (naam-u) virtues and commands of the Almighty; (hor-i) other (budhee’n – intellect) wisdom – acting by self-will is (mithiaa) is false – leads astray.

(Janam-u) human birth – the opportunity to find God – goes in (birthiaa) wasted in vain (bin-u) without (sachey) truthful (vaapaar = dealings) conduct – of complying with Divine commands

 

ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥ ਸਭੁ ਜਗੁ ਗਰਬਿ ਗੁਬਾਰੁ ਤਿਨ ਸਚੁ ਨ ਭਾਇਆ ॥

Anṯ na pārāvār na kin hī pā▫i▫ā.   Sabẖ jag garab gubār ṯin sacẖ na bẖā▫i▫ā.

 

God’s (ant-u) limits or (paaraavar-u) far end; (na kin = not any, hi = at all) no one can ever (paaiaa) find the worth God.

(Sabh-u) the whole (jag-u) world (gubaar-u = darkness) is blinded (garab-i) by pride; (sach-u = truth) living by Naam is not (bhaaiaa = liked) agreeable to (tin = that) the creatures.

 

ਚਲੇ ਨਾਮੁ ਵਿਸਾਰਿ ਤਾਵਣਿ ਤਤਿਆ ॥ ਬਲਦੀ ਅੰਦਰਿ ਤੇਲੁ ਦੁਬਿਧਾ ਘਤਿਆ ॥

Cẖale nām visār ṯāvaṇ ṯaṯi▫ā.   Balḏī anḏar ṯel ḏubiḏẖā gẖaṯi▫ā.

 

Those who (visaar-i) forge/ignore Naam (tatiaa = hot) burn (taavan-i) in fire, i.e. suffer for their transgressions. And (dubidhaa) duality – forgetting God and pursuing other ideas is (ghatiaa) putting (teyl-u = oil) the fuel (andar-i) in the (baldi) burning fire, i.e. makes things worse

ਆਇਆ ਉਠੀ ਖੇਲੁ ਫਿਰੈ ਉਵਤਿਆ ॥ ਨਾਨਕ ਸਚੈ ਮੇਲੁ ਸਚੈ ਰਤਿਆ ॥੨੪॥

Ā▫i▫ā uṯẖī kẖel firai uvṯi▫ā.   Nānak sacẖai mel sacẖai raṯi▫ā. ||24||

 

The creature (aaiaa = comes) being born, (utthi) getting up and departing is (kheyl-u) play in which one (phirai) wanders (uvatiaa) directionless – to be born again.

Those (ratiaa) imbued with love/Naam (sachai) of the Eternal attain (meyl-u) union (sachai) with the Eternal – and are not reborn, says Guru Nanak. 24.