SGGS pp 1289-1291, Vaar Malaar Paurris 25-28 0f 28.

 

Note: The first Slok below is about how deeply the humans are involved with physical relations while forgetting the spiritual aspect. Freedom from this is possible through awareness of Divine commands. The second Slok is about the Brahmin talking about meat-eating and taking pride in his so-called high caste while terming the others as low.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਪਹਿਲਾਂ ਮਾਸਹੁ ਨਿੰਮਿਆ ਮਾਸੈ ਅੰਦਰਿ ਵਾਸੁ ॥ ਜੀਉ ਪਾਇ ਮਾਸੁ ਮੁਹਿ ਮਿਲਿਆ ਹਡੁ ਚੰਮੁ ਤਨੁ ਮਾਸੁ ॥

Slok Mehla 1. Pahilāʼn māsahu nimmi▫ā māsai anḏar vās. Jī▫o pā▫e mās muhi mili▫ā had cẖamm ṯan mās.

 

(Slok) prologue (M: 1) by the first guru. (Pahlaa’n = first) to start with, the creature is (nimmiaa) conceived (maasahu = from flesh) with mating of parents, and (vaas-u) dwells (andar-i) in (maasai = flesh) in the mother’s body.

When (jeeo) life (paaey) is put, s/he (miliaa) finds (maas-u) flesh/tongue (muh-i) in the mouth with (tan-u) body, (hadd-u) bone, (chamm-u) skin and (maas-u) flesh/muscle.

 

ਮਾਸਹੁ ਬਾਹਰਿ ਕਢਿਆ ਮੰਮਾ ਮਾਸੁ ਗਿਰਾਸੁ ॥ ਮੁਹੁ ਮਾਸੈ ਕਾ ਜੀਭ ਮਾਸੈ ਕੀ ਮਾਸੈ ਅੰਦਰਿ ਸਾਸੁ ॥

Māsahu bāhar kadẖi▫ā mammā mās girās. Muhu māsai kā jībẖ māsai kī māsai anḏar sās.

 

When s/he (kaddhiaa) is taken (bahar-i) out (maasahu = from flesh) from the womb it gets (mammaa) the teat of (maas-u) flesh/mother’s breast for (giraas-u = food) milk.

The creature has (muh-u) mouth of (maasai) flesh, (jeebh) tongue of flesh and takes (saas-u) breaths (andar-i) in (maasai) the flesh/body.

 

ਵਡਾ ਹੋਆ ਵੀਆਹਿਆ ਘਰਿ ਲੈ ਆਇਆ ਮਾਸੁ ॥ ਮਾਸਹੁ ਹੀ ਮਾਸੁ ਊਪਜੈ ਮਾਸਹੁ ਸਭੋ ਸਾਕੁ ॥

vadā ho▫ā vī▫āhi▫ā gẖar lai ā▫i▫ā mās. Māsahu hī mās ūpjai māsahu sabẖo sāk.

 

When he (hoaa) is (vaddaa) grown up, he (lai aaiaa) brings (maas-u) flesh – the bride-, (ghar-i) home.

(Maas-u = flesh) a body (oopjai) is created (maasahu hi) from flesh/mother’s body (hi) itself and (sabho) every (saak-u) relationship is known (maasah-u) by flesh/the body, i.e. physical existence.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝੀਐ ਤਾਂ ਕੋ ਆਵੈ ਰਾਸਿ ॥ ਆਪਿ ਛੁਟੇ ਨਹ ਛੂਟੀਐ ਨਾਨਕ ਬਚਨਿ ਬਿਣਾਸੁ ॥੧॥

Saṯgur mili▫ai hukam bujẖī▫ai ṯāʼn ko āvai rās. Āp cẖẖute nah cẖẖūtī▫ai Nānak bacẖan biṇās. ||1||

 

(Hukam-u) Divine commands – imparting awareness of purpose of life – (bujheeai) are understood when (satigur-i) the true guru (miliai) is found and obeyed; (taan) then (ko) someone (aavai raas-i = happens as needed) is accomplished, i.e. understands that all worldly attachments should be overcome to find God.

One is not (chhutteeai) freed from worldly attachments by (aap-i) oneself trying to (chhuttey) be free; any such (bachan-i) talking is (binaas-u = destroyed) useless/untrue, says Guru Nanak. 1.  

 

Note: In the Slok below the expression ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ/ ਸੂਝੈ meaning “does not have spiritual awareness” occurs thrice talking of three aspects of meat, physical relations and caste all related to flesh/physical body.

 

ਮਃ ੧ ॥ ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥ ਕਉਣੁ ਮਾਸੁ ਕਉਣੁ ਸਾਗੁ ਕਹਾਵੈ ਕਿਸੁ ਮਹਿ ਪਾਪ ਸਮਾਣੇ ॥

Mėhlā 1.   Mās mās kar mūrakẖ jẖagṛe gi▫ān ḏẖi▫ān nahī jāṇai. Ka▫uṇ mās ka▫uṇ sāg kahāvai kis mėh pāp samāṇe.

 

(Slok) prologue (M: 1) by the first guru. (Moorakh-u) the foolish Brahmin (jhagrrey) argues (kar-i) talking of (maas-u maas-u) meat, i.e. true spirituality is to refrain from meat, but does not (jaanai) know/have (giaan-u) awareness of Naam issue and how to (dhiaan-u = focus) to look within the self – contemplate Divine commands.

(Kaun-u) what (kahaavai) is called (maas-u) meat and what (saag-u) a leafed vegetable; and thinking as to (mah-i) in eating (kis-u) which is (paap) sin (samaaney) contained, i.e. such is the belief system of the Brahmin – not leading virtuous life.

ਗੈਂਡਾ ਮਾਰਿ ਹੋਮ ਜਗ ਕੀਏ ਦੇਵਤਿਆ ਕੀ ਬਾਣੇ ॥ ਮਾਸੁ ਛੋਡਿ ਬੈਸਿ ਨਕੁ ਪਕੜਹਿ ਰਾਤੀ ਮਾਣਸ ਖਾਣੇ ॥

Gaiʼndā mār hom jag kī▫e ḏeviṯi▫ā kī bāṇe. Mās cẖẖod bais nak pakṛėh rāṯī māṇas kẖāṇe.

 

The Brahmin (keeay = does) performs (hom) fire-sacrifice (jag) ceremonies (maar-i) by killing (gainddaa = rhino) animals according to (baaney) custom (ki) of, i.e. to propitiate, (deyvtiaa) the gods.

But (chhodd-i) gives up (maas-u) meat, (bais-i) sits (pakrrah-i) holding (nak-u) the nose to avoid smell – showing repulsion to meat -, but (khaaney) eats (maanas) humans (raati) at night, i.e. exploits gullible people for money.

 

ਫੜੁ ਕਰਿ ਲੋਕਾਂ ਨੋ ਦਿਖਲਾਵਹਿ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਸੂਝੈ ॥ ਨਾਨਕ ਅੰਧੇ ਸਿਉ ਕਿਆ ਕਹੀਐ ਕਹੈ ਨ ਕਹਿਆ ਬੂਝੈ ॥ ਅੰਧਾ ਸੋਇ ਜਿ ਅੰਧੁ ਕਮਾਵੈ ਤਿਸੁ ਰਿਦੈ ਸਿ ਲੋਚਨ ਨਾਹੀ ॥

Faṛ kar lokāʼn no ḏikẖlāvahi gi▫ān ḏẖi▫ān nahī sūjẖai. Nānak anḏẖe si▫o ki▫ā kahī▫ai kahai na kahi▫ā būjẖai. Anḏẖā so▫e jė anḏẖ kamāvai ṯis riḏai sė locẖan nāhī.

 

He (pharr-u kar-i) holds the nose to (dikhlaavah-i) show (no) to (lokaa-n) the people – as if abstinence from meat brings emancipation, but does not (soojhai) understand (giaan-u = awareness, dhiaan-u = focus) the path of emancipation – which is obedience to God.

It (kiaa = what?) is no use (kaheeai) saying anything (sio) to (andhey) the blind/stubborn person; if someone (kahai) tells then he does not (boojhai) understand (kahiaa) what he is told.

(Andha) a blind person is (soey) that (j-i) who refuses to learn, and (kamaavai) acts (andh-u = darkness) blindly; he does not have (s-i) those (lochan) eyes (radai) in the mind, i.e. is ignorant of Naam/Divine virtues and commands within

 

ਮਾਤ ਪਿਤਾ ਕੀ ਰਕਤੁ ਨਿਪੰਨੇ ਮਛੀ ਮਾਸੁ ਨ ਖਾਂਹੀ ॥

Māṯ piṯā kī rakaṯ nipanne macẖẖī mās na kẖāʼnhī.

 

The creatures (nipanney) are born from (rakat-u = blood) egg (ki) of (maat) the mother and semen (pitaa) father, i.e. are product of union of flesh/meat but do not (khaanhi) eat, i.e. keep away from, (machhi) fish or (maas-u) meat.

 

Page 1290

 

ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਜਾਂ ਨਿਸਿ ਮੇਲਾ ਓਥੈ ਮੰਧੁ ਕਮਾਹੀ ॥

Isṯarī purkẖai jāʼn nis melā othai manḏẖ kamāhī.

 

(Jaa-n) when (istree) the woman and (purkhai) man (meyla = meeting) are together (nis-i) at night, they (kamaahi = do) indulge (mandh-u = bad) in lust (othai) there, i.e. the creatures are a product of lust.

 

Note: The following part is about one liking own relatives compared to others, forgetting that all are creatures of One God.

 

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

Māsahu nimme māsahu jamme ham māsai ke bẖāʼnde. Gi▫ān ḏẖi▫ān kacẖẖ sūjẖai nāhī cẖaṯur kahāvai pāʼnde.

 

(Ham) we are (nimmey) conceived (maasahu = from meat) union of bodies, and (jammey) born (maasahu = from meat) from the mother’s body; (bhaanddey = vessels) our bodies are made (key) of (maasai) meat.

(Paanddey) the Brahmin does not (soojhai) understand (giaan-u = awareness, dhiaan-u = focus) the path of emancipation but (kahaavai = called) shows as if he is (chatur-u) clever/wise.

 

ਬਾਹਰ ਕਾ ਮਾਸੁ ਮੰਦਾ ਸੁਆਮੀ ਘਰ ਕਾ ਮਾਸੁ ਚੰਗੇਰਾ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਮਾਸਹੁ ਹੋਏ ਜੀਇ ਲਇਆ ਵਾਸੇਰਾ ॥ ਅਭਖੁ ਭਖਹਿ ਭਖੁ ਤਜਿ ਛੋਡਹਿ ਅੰਧੁ ਗੁਰੂ ਜਿਨ ਕੇਰਾ ॥

Bāhar kā mās manḏā su▫āmī gẖar kā mās cẖangerā.  Jī▫a janṯ sabẖ māsahu ho▫e jī▫e la▫i▫ā vāserā. Abẖakẖ bẖakẖėh bẖakẖ ṯaj cẖẖodėh anḏẖ gurū jin kerā.

 

O (suaami = master) Brahmin, you think (maas-u) meat/body of (baahr = outside) others is (mandaa = bad) lower quality and that of (ghar-u = home) your ilk is (changeyra) good quality, i.e. you think birth in Brahmin family is superior to others.

But all (jeea jant) creatures (hoey) are born from meat, and (jeea-i) soul – which has no caste – (laiaa) takes (vaaseyra) abode in the meat.

Those (keyra = of, jin = who) whose guru is (andh-u = blind) ignorant, i.e. those who are not aware of God’s commands, they (bhakhah-i) eat (abhakh-u = not eatable) what is forbidden and (taj-i chhoddah-i) give up (bhakh-u) what is eatable, i.e. observe superstitions but disobey God.

 

Note: Everyone/thing is created from water, but the Brahmin claims his ilk is pure and other castes are not.

 

ਮਾਸਹੁ ਨਿੰਮੇ ਮਾਸਹੁ ਜੰਮੇ ਹਮ ਮਾਸੈ ਕੇ ਭਾਂਡੇ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਕਛੁ ਸੂਝੈ ਨਾਹੀ ਚਤੁਰੁ ਕਹਾਵੈ ਪਾਂਡੇ ॥

Māsahu nimme māsahu jamme ham māsai ke bẖāʼnde. Gi▫ān ḏẖi▫ān kacẖẖ sūjẖai nāhī cẖaṯur kahāvai pāʼnde.

 

(Ham) we are (nimmey) conceived (maasahu = from meat) union of bodies, and (jammey) born (maasahu = from meat) from the mother’s body; (bhaanddey = vessels) our bodies are made (key) of (maasai) meat.

(Paanddey) the Brahmin does not (soojhai) understand (giaan-u = awareness, dhiaan-u = focus) the path of emancipation but (kahaavai = called) shows as if he is (chatur-u) clever/wise.

 

ਮਾਸੁ ਪੁਰਾਣੀ ਮਾਸੁ ਕਤੇਬੀਂ ਚਹੁ ਜੁਗਿ ਮਾਸੁ ਕਮਾਣਾ ॥ ਜਜਿ ਕਾਜਿ ਵੀਆਹਿ ਸੁਹਾਵੈ ਓਥੈ ਮਾਸੁ ਸਮਾਣਾ ॥

Mās purāṇī mās ketābīʼn cẖahu jug mās kamāṇā. Jaj kāj vī▫āhi suhāvai othai mās samāṇā.

 

Meat is mentioned (puraani = in Puranas) in Hindu scriptures – to propitiate gods and goddesses, (kateybee’n) in Semitic scriptures – a ram being sacrificed by Abraham instead of his son; (maas-u) meat has been (kamaanaa) in use in (chahu = all four, jug-i = in ages) through the ages.

(Kaaj-i) ceremony (jaj-i) of Yagnas/fire sacrifice, and (veeaah-i) weddings look good if (maas) meat (samaana = contained) is served (othai) there.

 

ਇਸਤ੍ਰੀ ਪੁਰਖ ਨਿਪਜਹਿ ਮਾਸਹੁ ਪਾਤਿਸਾਹ ਸੁਲਤਾਨਾਂ ॥ ਜੇ ਓਇ ਦਿਸਹਿ ਨਰਕਿ ਜਾਂਦੇ ਤਾਂ ਉਨ੍ਹ੍ਹ ਕਾ ਦਾਨੁ ਨ ਲੈਣਾ ॥

Isṯarī purakẖ nipjahi māsahu pāṯisāh sulṯānāʼn. Je o▫e ḏisėh narak jāʼnḏe ṯāʼn unĥ kā ḏān na laiṇā.

 

(Istree) woman and (purakh) man (nipjah-i) are born (maasahu) from meat/the mother’s body, including (paatsaah) emperors and (sultaanaa) kings.

If they (deesah-i) are seen by you (jaa’ndey) going (narak-i) to hell, (taa’n) then you should not (lainaa) be taking (aunh) their (daan-u) charity.

ਦੇਂਦਾ ਨਰਕਿ ਸੁਰਗਿ ਲੈਦੇ ਦੇਖਹੁ ਏਹੁ ਧਿਙਾਣਾ ॥ ਆਪਿ ਨ ਬੂਝੈ ਲੋਕ ਬੁਝਾਏ ਪਾਂਡੇ ਖਰਾ ਸਿਆਣਾ ॥

Ḏeʼnḏā narak surag laiḏe ḏekẖhu ehu ḏẖińāṇā. Āp na būjẖai lok bujẖā▫e pāʼnde kẖarā si▫āṇā.

 

(Deykhahu) look at (eyhu) this (dhinknaana) injustice; whereby (deynda) the giver goes (narak-i) to hell and (laidey) the receivers (surag-i) to heaven.

(Paanddey) the Brahmin does not (aap-i) himself (boojhai) understand but (bujhaaey = causes to understand) preaches to (lok) the people; showing to be (kharaa) very (siaana) wise.

 

ਪਾਂਡੇ ਤੂ ਜਾਣੈ ਹੀ ਨਾਹੀ ਕਿਥਹੁ ਮਾਸੁ ਉਪੰਨਾ ॥ ਤੋਇਅਹੁ ਅੰਨੁ ਕਮਾਦੁ ਕਪਾਹਾਂ ਤੋਇਅਹੁ ਤ੍ਰਿਭਵਣੁ ਗੰਨਾ ॥

Pāʼnde ṯū jāṇai hī nāhī kithhu mās upannā. Ŧo▫i▫ahu ann kamāḏ kapāhāʼn ṯo▫i▫ahu ṯaribẖavaṇ gannā.

 

O (paanddey) Brahmin you do not (hi) at all (jaanai) know (kithahu) wherefrom (maas-u) meat (upaanaa) has been created – it is from water.

(Ann-u) grain, (kamaad-u) sugarcane (kapaahaa’n) cotton crop are created (toiah-u) from/with water; as is (gannaa) the count, i.e. the whole, (tribhavnan-u) world of three regions – sky, land and nether regions.. 

 

ਤੋਆ ਆਖੈ ਹਉ ਬਹੁ ਬਿਧਿ ਹਛਾ ਤੋਐ ਬਹੁਤੁ ਬਿਕਾਰਾ ॥ ਏਤੇ ਰਸ ਛੋਡਿ ਹੋਵੈ ਸੰਨਿਆਸੀ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੨॥

Ŧo▫ā ākẖai ha▫o baho biḏẖ hacẖẖā ṯoai bahuṯ bikārā. Ėṯe ras cẖẖod hovai sani▫āsī Nānak kahai vicẖārā. ||2||

 

But the Brahmin, the creation of (toaa) water, (aakhai) says (mai) I am (hachhaa) good in (bahu) many (bidh-i) ways but others created (toai) from water have (baht-u) many (bikaara) faults – they are lower.

The Brahmin should then (chhodd-i) give up (eytey = these many) all the pleasures of family and (hovai) become (saniaasi) a renouncer/ascetic, Guru Nanak (kahai) says/has this (vichaara) view. 2.

 

ਪਉੜੀ ॥ ਹਉ ਕਿਆ ਆਖਾ ਇਕ ਜੀਭ ਤੇਰਾ ਅੰਤੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥ ਸਚਾ ਸਬਦੁ ਵੀਚਾਰਿ ਸੇ ਤੁਝ ਹੀ ਮਾਹਿ ਸਮਾਇਆ ॥

Ha▫o ki▫ā ākẖā ik jībẖ ṯerā anṯ na kin hī pā▫i▫ā. Sacẖā sabaḏ vīcẖār se ṯujẖ hī māhi samā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Almighty, (kiaa) what all (hau) I can (aakhaa) say with my (ik) one (jeebh) tongue; (kin na hi) no one has ever (paaiaa) found (ant-u) the extent of (teyra) Your virtues and powers.

Those who (veechaar-i) reflect on (sachaa) the eternal (sabad-u = word) Divine commands, (sey) they understand and remain (samaaiaa) absorbed (maah-i) in (tujh) You (hi) alone – think of none else.

 

ਇਕਿ ਭਗਵਾ ਵੇਸੁ ਕਰਿ ਭਰਮਦੇ ਵਿਣੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਦੇਸ ਦਿਸੰਤਰ ਭਵਿ ਥਕੇ ਤੁਧੁ ਅੰਦਰਿ ਆਪੁ ਲੁਕਾਇਆ ॥

Ik bẖagvā ves kar bẖaramḏe viṇ saṯgur kinai na pā▫i▫ā. Ḏes disanṯar bẖav thake ṯuḏẖ anḏar āp lukā▫i▫ā.

 

(Ik-i = one type) some (kar-i) adopt (bhagvaa) saffron (veys-u) garb and (bharamdey) wander in Your search, but (kina na) no one has ever (paaiaa) found You (vin-u) without (satigur) the true guru.

They (thakey = get tired) fail to find You (bhav-i) by wandering (deys = in the country, disantar = in foreign lands) all over, but (tudh-u) You are present (lukaaiaa) hiding (aap-u) the self (andar-i) in them – and all creatures.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਕਰਿ ਚਾਨਣੁ ਆਪਿ ਦਿਖਾਇਆ ॥ ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ਗੁਰਮਤੀ ਸਚਿ ਸਮਾਇਆ ॥

Gur kā sabaḏ raṯann hai kar cẖānaṇ āp ḏikẖā▫i▫ā. Āpṇā āp pacẖẖāṇi▫ā gurmaṯī sacẖ samā▫i▫ā.

 

You lead to receive (sabad-u = word) guidance of (gur) the guru which (hai) is (ratann-u = jewel) shining light to (kar-i = make, chaanan-u = light) enlightens the mind (dikhaaiaa) to show (aap-i) Yourself there.

One who, (gurmati) with the guru’s guidance (pachaaniaaa) recognizes/understands (aapna) own (aap-u = self) inner-self, s/he (samaaiaa = contained) remains absorbed (sach-i) in the Eternal.

 

ਆਵਾ ਗਉਣੁ ਬਜਾਰੀਆ ਬਾਜਾਰੁ ਜਿਨੀ ਰਚਾਇਆ ॥ ਇਕੁ  ਥਿਰੁ ਸਚਾ ਸਾਲਾਹਣਾ ਜਿਨ ਮਨਿ ਸਚਾ ਭਾਇਆ ॥੨੫॥

Āvā ga▫oṇ bajārī▫ā bājār jinī racẖā▫i▫ā. Ik thir sacẖā salāhṇā jin man sacẖā bẖā▫i▫ā. ||25||

 

On the other hand (bajaareeaa) shopkeepers (jinni) who (rachaaiaa) have made (baajaar = market) shops, i.e. use pretentious garbs to attract people to get money – cannot merge in God and – remain in (aavaa = coming, gaun-u = going) in cycles of births and deaths. 25.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥

Salok Mėhlā 1. Nānak mā▫i▫ā karam birakẖ fal amriṯ fal vis. Sabẖ kāraṇ karṯā kare jis kẖavāle ṯis. ||1||

 

(Slok) prologue (M: 1) by the first guru. Says Guru Nanak: (Karam) deeds – good and bad – in (maaiaa) the world-play are like (birakh) trees which bear (phal) the fruit which is either (amrit) sweet – attaining peace or, (vis-u = poison) vices which cause moral death – inability to find God.

 (Karta) the Creator (karey) makes (sabh) everything (kaaran) to happen; one (jis-u) whom God (khavaaley) gives to eat, (tis-u = that) s/he eats that, i.e. everyone receives consequences of his/her deeds – as is the Divine law. 1.

 

ਮਃ ੨ ॥ ਨਾਨਕ ਦੁਨੀਆ ਕੀਆਂ ਵਡਿਆਈਆਂ ਅਗੀ ਸੇਤੀ ਜਾਲਿ ॥ ਏਨੀ ਜਲੀਈਂ ਨਾਮੁ ਵਿਸਾਰਿਆ ਇਕ ਨ ਚਲੀਆ ਨਾਲਿ ॥੨॥

Mehla 2:  Nānak ḏunī▫ā kī▫āʼn vadi▫ā▫ī▫āʼn agī seṯī jāl. Ėnī jalī▫īʼn nām visāri▫ā ik na cẖalī▫ā nāl. ||2||

 

(Slok) prologue (M: 2) by the second guru. Says the second Guru: (Jaal-i) burn (vaddiaaeeaa’n = glories) the objects of glorification (keeaa = of) in (duneeaa) the world – like wealth, authority, beauty, and status which cause vanity.

Pride created by (eyni) these (jalee-ee’n = burnt) useless ones cause (visaariaa) to forget Naam/Divine commands; not (ik) one of them (chaleeaa) goes (naal-i) with the soul – to help when account of deeds is taken in Divine court. 2.

 

ਪਉੜੀ ॥ ਸਿਰਿ ਸਿਰਿ ਹੋਇ ਨਿਬੇੜੁ ਹੁਕਮਿ ਚਲਾਇਆ ॥ ਤੇਰੈ ਹਥਿ ਨਿਬੇੜੁ ਤੂਹੈ ਮਨਿ ਭਾਇਆ ॥

Pa▫oṛī. Sir sir ho▫e nibeṛ hukam cẖalā▫i▫ā. Ŧerai hath nibeṛ ṯūhai man bẖā▫i▫ā.

 

(Paurri) stanza by the first Guru. (Nibeyrr-u) decision on (sir-i sir-i = on every head) on everyone (hoey) is made according to (hukam-i) orders (chalaaiaa) issued after consideration of deeds.

(Nibeyrr-u) the decision is (teyrai) in Your (hath-i) hands; (toohai) You alone are (bhaaiaa) liked (man-i) by my mind – I have faith in You being just.

 

ਕਾਲੁ ਚਲਾਏ ਬੰਨਿ ਕੋਇ ਨ ਰਖਸੀ ॥ ਜਰੁ ਜਰਵਾਣਾ ਕੰਨ੍ਹ੍ਹਿ ਚੜਿਆ ਨਚਸੀ ॥

Kāl cẖalā▫e bann ko▫e na rakẖsī. Jar jarvāṇā kaʼnniĥ cẖaṛi▫ā nacẖsī.

 

(Kaal-u = death) the messenger of Divine justice (bann-i) binds and (chlaaey = drives) takes away those souls who have not obeyed Hukam in life; (koey na) no one (rakhsee) can save them.

Before that, ( jar-u jarvaanaa) sign of old-age, grey hair (charriaa) climbs and (nachsee) dances (kannh-i) on the shoulders, i.e. grey hair on head and face indicate death approaching, but the careless soul does not learn.

 

ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਬੇੜੁ ਸਚਾ ਰਖਸੀ ॥ ਅਗਨਿ ਭਖੈ ਭੜਹਾੜੁ ਅਨਦਿਨੁ ਭਖਸੀ ॥

Saṯgur bohith beṛ sacẖā rakẖsī.  Agan bẖakẖai bẖaṛhāṛ an▫ḏin bẖakẖsī

 

(Satigur-u) the true guru is (bohith-u) the ship, (beyrr-u) the boat, one who boards, i.e. learns to live by the guru’s teachings to live by Hukam, that (sachaa) truthful soul (rakhsee) is saved.

Otherwise the soul (andin-u) ever (bhakhsee) shall burn (agan-i) the fire of hell that (bhakhai) burns (bharrhaarr-u) in rising flames/intensely – ever be in distress of cycles of births and deaths.

 

ਫਾਥਾ ਚੁਗੈ ਚੋਗ ਹੁਕਮੀ ਛੁਟਸੀ ॥ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਕੂੜੁ ਨਿਖੁਟਸੀ ॥੨੬॥

Fāthā cẖugai cẖog hukmī cẖẖutsī. Karṯā kare so hog kūṛ nikẖutsī. ||26||

 

The creature (phaathaa) is trapped as s/he, like a bird, (chugai) pecks on (chog) the grains spread as bait; but (chuttsi) is freed (hukmi) by commands, i.e. the creatures fall prey to temptations, which they can overcome by obeying Hukam.

What (karta) the Creator (karey) does, that (hog-u) happens – and that is based on deeds; (koorr-u = falsehood) pretentions of having achieved peace (nikhuttsee) do not last – not approved for union with God and rest in peace. 26.

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ਸਲੋਕ ਮਃ ੧ ॥ ਘਰ ਮਹਿ ਘਰੁ ਦੇਖਾਇ ਦੇਇ ਸੋ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਪੰਚ ਸਬਦ ਧੁਨਿਕਾਰ ਧੁਨਿ ਤਹ ਬਾਜੈ ਸਬਦੁ ਨੀਸਾਣੁ ॥

Salok mėhlā 1. Gẖar mėh gẖar ḏekẖā▫e ḏe▫e so saṯgur purakẖ sujāṇ. Pancẖ sabaḏ ḏẖunikār ḏẖun ṯah bājai sabaḏ nīsāṇ.

 

(Slok) prologue (M: 1) by the first guru. (So) that is (purakh-u) the great (sujaan-u) wise (satigur-u) true guru, who (dikhaaey dey) shows – makes aware of – (ghar-u = the house) the abode of God (mah-i) in (ghar = house) the mind.

(Tah) there – in that mind – (dhunikaar) a steady (dhun-i) music of (panch) five (sabad) sounds – metal, percussion/drum, blowing/trumpet, wire/stringed instruments, clay vessel – (baajai) plays as (neesaan-u) sign of (sabad-u = word) Divine presence, i.e. that mind remains connected with God.

 

ਦੀਪ ਲੋਅ ਪਾਤਾਲ ਤਹ ਖੰਡ ਮੰਡਲ ਹੈਰਾਨੁ ॥ ਤਾਰ ਘੋਰ ਬਾਜਿੰਤ੍ਰ ਤਹ ਸਾਚਿ ਤਖਤਿ ਸੁਲਤਾਨੁ ॥

Ḏīp lo▫a pāṯāl ṯah kẖand mandal hairān. Ŧār gẖor bājinṯar ṯah sācẖ ṯakẖaṯ sulṯān.

 

(Deep) islands, (loa/lok) countries, (paataal) nether regions, (khandd manddal) the whole universe are present (tah) there, i.e. God has jurisdiction over all; this is (hairaan-u) wondrous. (Note: Compare this with ‘Sach khandd vasai nirankaar — tithai khandd manddal varbhandd’ – Japji Paurri 37.

(Taar) stringed musical instruments (baajintar) play (tah) there (ghor = intensely) zealously singing praises of God with (Sultaan-u = king) the Sovereign sitting (saach-i) on the eternal (takhat-i) throne, i.e. exercising authority.

 

ਸੁਖਮਨ ਕੈ ਘਰਿ ਰਾਗੁ ਸੁਨਿ ਸੁੰਨਿ ਮੰਡਲਿ ਲਿਵ ਲਾਇ ॥ ਅਕਥ ਕਥਾ ਬੀਚਾਰੀਐ ਮਨਸਾ ਮਨਹਿ ਸਮਾਇ ॥

Sukẖman kai gẖar rāg sun sunn mandal liv lā▫e. Akath kathā bīcẖārī▫ai mansā manėh samā▫e.

 

(Sun-i) listening to that (raag-u) music in that (sukhman) steady exalted/peaceful (ghar-i) state the mind (laaey) fixes (liv) attention (manddal-i) realm of (sunn-i) still/unshakable Almighty

There (akath) the indescribable (kathaa) discourse, i.e. the otherwise unexplored virtues of the Almighty (beechaareeai) are reflected on and kept in mind; with this, (mansa) desires (samaaey = merge) are dissolved (manh-i) in the mind itself.

 

ਉਲਟਿ ਕਮਲੁ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਇਹੁ ਮਨੁ ਕਤਹੁ ਨ ਜਾਇ ॥ ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥

Ulat kamal amriṯ bẖari▫ā ih man kaṯahu na jā▫e. Ajpā jāp na vīsrai āḏ jugāḏ samā▫e.

 

With this (ultt-i = reversed) the drooping (kamal-u) lotus flower, i.e. the mind withering with vices, is (bhariaa) filled/irrigated/revived (ammrit-i) with the life-giving nectar – of Naam; then (ih-u) this (man-u) mind does not (jaaey) go (katah-u) anywhere, i.e. is unaffected by temptations.

One then does not (veesrai) forget Naam (ajpaa jaap-u = remembrance without utterance – constant awareness) which needs to be remembered/obeyed, i.e. instinctively; this way one (smaaey) remains absorbed in obedience to the Eternal Almighty who is present everywhere (aad-i) from before the beginning of time and (jugaad-i) through the ages, i.e. forever.

 

Message: Do Ajpa Jaap-u, i.e. be in constant awareness of Naam for compliance.

 

ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੧॥

Sabẖ sakẖī▫ā pancẖe mile gurmukẖ nij gẖar vās. Sabaḏ kẖoj ih gẖar lahai Nānak ṯā kā ḏās. ||1||

 

(Sabh-i) all (sakheeaa) friends, the (panchey = selected people) seekers (miley) meet together – in holy congregation -; they get to (vaas-u) live/in (nij) own (ghar-i) house, i.e. the mind remains focused on God within (gurmukh-i) with the guru’s guidance – learnt in holy congregation.

One who (khoj-i = searches) reflects on (sabad-u = word) the guru’s teachings, (lahai) finds (ih-u) this (ghar-u) abode of God within; Nanak is (daas-u = servant) disciple of (ta) that person. 1.

 

ਮਃ ੧ ॥ ਚਿਲਿਮਿਲਿ ਬਿਸੀਆਰ ਦੁਨੀਆ ਫਾਨੀ ॥ ਕਾਲੂਬਿ ਅਕਲ ਮਨ ਗੋਰ ਨ ਮਾਨੀ ॥

Mėhlā 1. Cẖilimil bisī▫ār ḏunī▫ā fānī.  Kālūb akal man gor na mānī.

 

(Slok) prologue (M: 1) by the first guru. (Duneeaa = world) the world play is (biseear) highly (chilmil = shining/attractive) tempting but (faanee) perishable.

(Man) my (kaloob-i = inverted) misled (akal = wisdom) mind does not (maanee) believe/think (gor = grave) that there is death ahead.

 

ਮਨ ਕਮੀਨ ਕਮਤਰੀਨ ਤੂ ਦਰੀਆਉ ਖੁਦਾਇਆ ॥ ਏਕੁ ਚੀਜੁ ਮੁਝੈ ਦੇਹਿ ਅਵਰ ਜਹਰ ਚੀਜ ਨ ਭਾਇਆ ॥

Man kamīn kamaṯrīn ṯū ḏarī▫ā▫o kẖuḏā▫i▫ā. Ėk cẖīj mujẖai ḏėh avar jahar cẖīj na bẖā▫i▫ā.

 

(Man) I am (kamtreen = least) the lowest of (kameen) lowly and, i.e. am humble seeker and (too) You are the vast (dareeaau = river) ocean, o (khudaaiaa) self-existent Almighty.

Please (deyh-i) give (mujhai) one (cheej-u) thing – awareness of Naam/Divine virtues and commands, as guide for life; (avar) other (cheej) things are (jahar = poison) cause to stray from the path to You and do not (bhaaiaa) appeal to me.

 

ਪੁਰਾਬ ਖਾਮ ਕੂਜੈ ਹਿਕਮਤਿ ਖੁਦਾਇਆ ॥ ਮਨ ਤੁਆਨਾ ਤੂ ਕੁਦਰਤੀ ਆਇਆ ॥

Purāb kẖām kūjai hikmaṯ kẖuḏā▫i▫ā. Man ṯu▫ānā ṯū kuḏraṯī ā▫i▫ā.

 

 (Khaam = raw) unbaked earthen (koojai = jug) vessel is (puraab) filled with water (hikmat-i = wisdom) skill (khudaaiaa) of the Creator, i.e. the human mind/body has virtues of God within.

(Man) my (tuaanaa = strength) ability to act (aaiaa) has come from (too) Your (kudrtee) power – I owe it to You.

 

ਸਗ ਨਾਨਕ ਦੀਬਾਨ ਮਸਤਾਨਾ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥ ਆਤਸ ਦੁਨੀਆ ਖੁਨਕ ਨਾਮੁ ਖੁਦਾਇਆ ॥੨॥

Sag Nānak ḏībān masṯānā niṯ cẖaṛai savā▫i▫ā. Āṯas ḏunī▫ā kẖunak nām kẖuḏā▫i▫ā. ||2||

 

I am (sag) dog (deebaan = court) of Your house and am (nit) ever (charrai savaaiaa) increasingly (mastaana = intoxicated) happy with Your kindness, says guru Nanak.

(Duneeaa) the world-play is (aatas = fire) restless and awareness of Naam/ virtues and commands of (khudaaiaa) the Creator (khunak) cools it. 2.

 

ਪਉੜੀ ਨਵੀ ਮਃ ੫ ॥ ਸਭੋ ਵਰਤੈ ਚਲਤੁ ਚਲਤੁ ਵਖਾਣਿਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ ॥

Pa▫oṛī navī mėhlā 5. Sabẖo varṯai cẖalaṯ cẖalaṯ vakẖāṇi▫ā. Pārbarahm parmesar gurmukẖ jāṇi▫ā.

 

(Navee) new (paurri) stanza added by the fifth Guru – other paurris in this Vaar are of the first Guru. This (sabho) whole world is (chalat-u) a play of the Creator (vartai = is happening) being enacted and should (vakhaaniaa) be described/understood as (chalat) as a play of (paarbrahm, parmeysar-u) Supreme Master; this is (jaaniaa = known) understood (gurmukh-i) with the guru’s guidance.

 

ਲਥੇ ਸਭਿ ਵਿਕਾਰ ਸਬਦਿ ਨੀਸਾਣਿਆ ॥ ਸਾਧੂ ਸੰਗਿ ਉਧਾਰੁ ਭਏ ਨਿਕਾਣਿਆ ॥

Lathe sabẖ vikār sabaḏ nīsāṇi▫ā. Sāḏẖū sang uḏẖār bẖa▫e nikāṇi▫ā.

 

(Sabh-i) all (vikaar) vices (lathey = removed) are given up (neesaaniaa = with sign of) with awareness (sabad-i = by the word) with the guru’s teachings.

One who is (udhaar-u) saved from vices (sang-i = in company) with guidance (saadhoo) the guru; s/he (bhaey) is (nikaaniaa) not subject to vices anymore.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਦਾਤਾਰੁ ਸਭਿ ਰੰਗ ਮਾਣਿਆ ॥ ਪਰਗਟੁ ਭਇਆ ਸੰਸਾਰਿ ਮਿਹਰ ਛਾਵਾਣਿਆ ॥

Simar simar ḏāṯār sabẖ rang māṇi▫ā. Pargat bẖa▫i▫ā sansār mihar cẖẖāvāṇi▫ā.

 

(Sabh-i) all (rang) pleasures are (maaniaa) enjoyed (simar-i simar-i) by ever remembering/keeping in mind commands of (daataar = giver) the benevolent Almighty, , i.e. all distress is obviated and bliss experienced.

(Chhaavaaniaa) the canopy of (mihar) Divine grace – to protect – (bhaiaa) is (pargatt) manifest/is present (sansaar-i) over the world, i.e. God helps everywhere.

 

ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਸਦ ਕੁਰਬਾਣਿਆ ॥ ਨਾਨਕ ਲਏ ਮਿਲਾਇ ਖਸਮੈ ਭਾਣਿਆ ॥੨੭॥

Āpe bakẖas milā▫e saḏ kurbāṇi▫ā. Nānak la▫e milā▫e kẖasmai bẖāṇi▫ā. ||27||

 

The Almighty (bakhas-i) graciously (milaaey) unites (aapey) with IT-self; I (sad) ever (kurbaaniaa = am sacrifice) adore the Master.

God (laey milaaey) unites with IT-self those whom (khasmai) the Master likes – based on deeds, says the fifth Guru. 27.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਧੰਨੁ ਸੁ ਕਾਗਦੁ ਕਲਮ ਧੰਨੁ ਧਨੁ ਭਾਂਡਾ ਧਨੁ ਮਸੁ ॥ ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਜਿਨਿ ਨਾਮੁ ਲਿਖਾਇਆ ਸਚੁ ॥੧॥

Salok mėhlā 1. Ḏẖan so kāgaḏ kalam ḏẖan ḏẖan bẖāʼndā ḏẖan mas. Ḏẖan lekẖārī nānkā jin nām likẖā▫i▫ā sacẖ. ||1||

 

(Slok) prologue (M: 1) by the first guru. (Dhann-u) blessed is (su) that (kaagad-u/kaagaz) paper, (kalam) the pen is blessed; (dhan-u) blessed is (bhaandaa = vessel) the inkpot and (mas-u) the ink.

(Dhan-u) blessed is (leykhaaree) the writer (jin-i) who (likhiaa) causes the pen to write (sach-u) the eternal Naam, i.e. praising and emulating Divine virtues is a blessing in itself. 1.

 

ਮਃ ੧ ॥ ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਉਪਰਿ ਲੇਖੁ ਭਿ ਤੂੰ ॥ ਏਕੋ ਕਹੀਐ ਨਾਨਕਾ ਦੂਜਾ ਕਾਹੇ ਕੂ ॥੨॥

Mėhlā 1. Āpe patī kalam āp upar lekẖ bẖė ṯūʼn. Ėko kahī▫ai nānkā ḏūjā kāhe kū. ||2||

 

(Slok) prologue (M: 1) by the first guru. O Almighty, You are (aapey) Yourself (pattee) the tablet to write on and (too) You are (bhi) also (leykh) writing (upar-i) on it, i.e. You are in the mind and impart Your awareness to it.

We should (kaheeai = say) proclaim that there is (eyko) only One; (koo) for (kaahey) what, i.e. there is no reason (kaheeai) to say there is (dooja = second) another? (Message: Everything existing and happening in the universe is a part of an automated system created by God). 2.

 

ਪਉੜੀ ॥ ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪਿ ਬਣਤ ਬਣਾਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਤੂ ਰਹਿਆ ਸਮਾਈ ॥

Pa▫oṛī. Ŧūʼn āpe āp varaṯḏā āp baṇaṯ baṇā▫ī. Ŧuḏẖ bin ḏūjā ko nahī ṯū rahi▫ā samā▫ī.

 

(Paurri) stanza by the first Guru. O Almighty, (aap-i = self) You (banaaee) having created (banat = make) the creation, You (aap-i) Yourself (varatda) pervade in it – doing/causing everything to happen.

There is (ko nahi = not any) none (dooja = second) other like You; (too) You (rahiaa = remain, samaaee = contained) pervade in every-thing/one.

 

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਦਾ ਤੁਧੁ ਕੀਮਤਿ ਪਾਈ ॥ ਤੂ ਅਲਖ ਅਗੋਚਰੁ ਅਗਮੁ ਹੈ ਗੁਰਮਤਿ ਦਿਖਾਈ ॥

Ŧerī gaṯ miṯ ṯūhai jāṇḏā ṯuḏẖ kīmaṯ pā▫ī.  Ŧū alakẖ agocẖar agam hai gurmaṯ ḏikẖā▫ī.

 

(Toohi) You alone (jaandaa) know (teyri) Your (gat-i) state and (mit-i) measure, i.e. You alone know what You are and Your worth/virtues and powers; You alone can (paaee = put, keemat-i = price) appraise Yourself.

(Too) You are (alakh = without signs) formless/unseen, (agochar-u) not perceived by the senses and (agam-u) beyond reach/comprehension; but can be (dikhaaee = shown) known (gurmat-i) with the guidance of the guru – as he knows You.

 

ਅੰਤਰਿ ਅਗਿਆਨੁ ਦੁਖੁ ਭਰਮੁ ਹੈ ਗੁਰ ਗਿਆਨਿ ਗਵਾਈ ॥ ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਸੁ ਮੇਲਿ ਲੈਹਿ ਸੋ ਨਾਮੁ ਧਿਆਈ ॥

Anṯar agi▫ān ḏukẖ bẖaram hai gur gi▫ān gavā▫ī. Jis kirpā karahi ṯis mel laihi so nām ḏẖi▫ā▫ī.

 

 (Agiaan-u = ignorance) lack of awareness of Your Naam/virtues and commands (antar-i) within the creature result in (dukh-u) pain of separation from You caused by (bharam-u) delusion; this (gavaaee = lost) is dispelled (giaan-i) with awareness of Naam imparted by (gur) the guru.

One on (jis-u) whom the Almighty (karah-i) bestows (kripa = kindness) grace, (su) that person (dhiaaee) pays attention to Naam and You (meyl-i laih-i) unite (tis-u) that person with Yourself.

 

ਤੂ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਰਵਿਆ ਸਭ ਠਾਈ ॥ ਜਿਤੁ ਤੂ ਲਾਇਹਿ ਸਚਿਆ ਤਿਤੁ ਕੋ ਲਗੈ ਨਾਨਕ ਗੁਣ ਗਾਈ ॥੨੮॥੧॥ ਸੁਧੁ

Ŧū karṯā purakẖ agamm hai ravi▫ā sabẖ ṯẖā▫ī. Jiṯ ṯū lā▫ihi sacẖi▫ā ṯiṯ ko lagai Nānak guṇ gā▫ī. ||28||1|| suḏẖ.

 

(Too) You (purakh-u) the all-pervasive (karta) Creator are (raviaa) present in (sabh) all (tthaaee) places, but are (agamm-u) beyond reach/comprehension.

On (jit-u) what (too) You (laaih-i) engage, (ko = someone) the creature, s/he (lagai) engages (tit-u) in that, o (sachiaa) Eternal Master; I (gaaee = sing) praise and emulate Your (gun) virtues, says Guru Nanak. 28. 1.

 

(Sudh-u) this is correct – an annotation that the content has been correctly transcribed from the original.