SGGS pp 474-474, Aas Di Vaar Pauris 22-24

Note: In this twenty second Paurri of Asa Di Vaar, the set of five Sloks or prologues below are on the subject of management. The first teaches how to maintain an amicable employer-employee relationship. This is used as the metaphor for the relationship between the Almighty Master and a human being for the latter to be successful in attaining union with the Creator. The others are about inter-personal relationships.

ਸਲੋਕੁ ਮਹਲਾ ੨ ॥ ਚਾਕਰੁ ਲਗੈ ਚਾਕਰੀ ਨਾਲੇ ਗਾਰਬੁ ਵਾਦੁ ॥ ਗਲਾ ਕਰੇ ਘਣੇਰੀਆ ਖਸਮ ਨ ਪਾਏ ਸਾਦੁ ॥ ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ ॥੧॥
Salok mėhlā 2. Cẖākar lagai cẖākrī nāle gārab vāḏ. Galā kare gẖaṇerī▫ā kẖasam na pā▫e sāḏ. Āp gavā▫e sevā kare ṯā kicẖẖ pā▫e mān. Nānak jis no lagā ṯis milai lagā so parvān. ||1||

(Slok Mahla 2) prologue by the second Guru. (Chaakar-u = servant) an employee (lagai = engages) takes (chaakri) employment but (naaley = with) also acts by (gaarab-u = vanity) ego/self-will and indulges in (vaad-u) arguments.
And (galaa karey) talks (ghaneyreeaa) a lot; such an employee does not (paaey) get (saad-u = taste) approval of (khasam = master) the employer.
If s/he (seyva karey) serves (gavaaey = loses) without (aap-u = self) ego, (ta) then s/he (paaey) gets (kichh-u) some (maan-u = respect) acceptability.
An employee who (milai = meets) has the same objective as (tis-u = that) the employer by (jis-u) whom s/he is (lagaa = attached) employed, then (so) such a person is (parvaan-u) accepted as (lagaa = attached) a sincere employee.

ਮਹਲਾ ੨ ॥ ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥ ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥
Mėhlā 2. Jo jī▫e ho▫e so ugvai muh kā kahi▫ā vā▫o. Bīje bikẖ mangai amriṯvekẖhu ehu ni▫ā▫o. ||2||

(Mahla 2) prologue by the second Guru. (Jo) what (hoey) is (jee-i) in the mind, (su) that (ugvai = grows) comes out; whatever is (kahia) said otherwise (muh = mouth, ka = of) from the mouth, is (vaau = air) of no value, i.e. one may try to hide one’s thoughts about something but what is in the mind comes out.
For example, (veykhahu) look at (eyhu) this (niaau) justification; one (beejai) sows (bikh-u) poison/bitterness but (mangai = asks) expects (amrit-u) nectar/sweetness, i.e. one who has jealousy in mind but talks of friendship is not genuine. 2

ਮਹਲਾ ੨ ॥ ਨਾਲਿ ਇਆਣੇ ਦੋਸਤੀ ਕਦੇ ਨ ਆਵੈ ਰਾਸਿ ॥ ਜੇਹਾ ਜਾਣੈ ਤੇਹੋ ਵਰਤੈ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥ ਵਸਤੂ ਅੰਦਰਿ ਵਸਤੁ ਸਮਾਵੈ ਦੂਜੀ ਹੋਵੈ ਪਾਸਿ ॥
Mėhlā 2. Nāl i▫āṇe ḏosṯī kaḏe na āvai rās. Jehā jāṇai ṯeho varṯai vekẖhu ko nirjās. vasṯū anḏar vasaṯ samāvai ḏūjī hovai pās.

(Mahla 2) prologue by the second Guru. (Dosti) friendship with (iaaney) an immature person (kadey na) is never (aavai raas-i = fruitful) successful.
The immature person (vartai) conducts him/her-self (teyhu) that way (jeyha) as s/he (jaanai = knows) understands.
A (vastoo) thing can (samaavai) merge (andar-i) in the (vast-u) same thing; if it is (dooji) another, it (hovai) remains (paas-i) on the side – compatibility is important in friendship.

Message: Only a person who emulates Divine virtues can merge with the Creator

ਸਾਹਿਬ ਸੇਤੀ ਹੁਕਮੁ ਨ ਚਲੈ ਕਹੀ ਬਣੈ ਅਰਦਾਸਿ ॥ ਕੂੜਿ ਕਮਾਣੈ ਕੂੜੋ ਹੋਵੈ ਨਾਨਕ ਸਿਫਤਿ ਵਿਗਾਸਿ ॥੩॥
Sāhib seṯī hukam na cẖalai kahī baṇai arḏās. Kūṛ kamāṇai kūṛo hovai Nānak sifaṯ vigās. ||3||

In the creature’s relationship with (sahib) the Master, one’s (hukam-u = command) orders do (na chalai) do not work; only (kahi = saying) making (ardaas-i) request (banai = is fit) is appropriate.
One who (kamaanai) practices (koorr-i) falsehood (hovai) is considered (koorro = false) not genuine – and not accepted by the Master, but (sifat-i) praising the Almighty, i.e. acknowledging and obeying Divine virtues and commands, brings (vigaas-i) happiness – by merging with the Creator. 3.

ਮਹਲਾ ੨ ॥ ਨਾਲਿ ਇਆਣੇ ਦੋਸਤੀ ਵਡਾਰੂ ਸਿਉ ਨੇਹੁ ॥ ਪਾਣੀ ਅੰਦਰਿ ਲੀਕ ਜਿਉ ਤਿਸ ਦਾ ਥਾਉ ਨ ਥੇਹੁ ॥੪॥
Mėhlā 2. Nāl i▫āṇe ḏosṯī vadārū si▫o nehu. Pāṇī anḏar līk ji▫o ṯis ḏā thā▫o na thehu. ||4||

(Mahla 2) prologue by the second Guru. (Dosti) friendship (naal-i) with (iaaney) an immature person, or (neyh-u = love) friendship (sio) with (vadaaroo) an intellectually advanced person;
is (jio) like drawing (leek) a line (anadar-i) in (paani) water; (tis da = of that) it has no (tthau theyhu) location, i.e. such relationships do not last. 4.

Message: Pretenders who try to imitate serious devotees come to shame.

ਹੋਇ ਇਆਣਾ ਕਰੇ ਕੰਮੁ ਆਣਿ ਨ ਸਕੈ ਰਾਸਿ ॥ ਜੇ ਇਕ ਅਧ ਚੰਗੀ ਕਰੇ ਦੂਜੀ ਭੀ ਵੇਰਾਸਿ ॥੫॥
Mėhlā 2. Ho▫e i▫āṇā kare kamm āṇ na sakai rās. Je ik aḏẖ cẖangī kare ḏūjī bẖī verās. ||5||

If a person, who (hoey) is (iaana = immature) inexperienced, takes a task, s/he cannot (aan-i) bring (raas-i) completion to it.(Jey) if s/he (karey) does (ik adh) one odd thing (changi) right, (bhi) also (veyraas-i) spoils (dooji) another, i.e. there is no substitute for hard work and experience. 5.

Note: The Paurri, like the first Slok above, uses the employer-employee relationship as metaphor for the Creator-creature relationship.

ਪਉੜੀ ॥ ਚਾਕਰੁ ਲਗੈ ਚਾਕਰੀ ਜੇ ਚਲੈ ਖਸਮੈ ਭਾਇ ॥ ਹੁਰਮਤਿ ਤਿਸ ਨੋ ਅਗਲੀ ਓਹੁ ਵਜਹੁ ਭਿ ਦੂਣਾ ਖਾਇ ॥ Pa▫oṛī. Cẖākar lagai cẖākrī je cẖalai kẖasmai bẖā▫e. Hurmaṯ ṯis no aglī oh vajahu bẖė ḏūṇā kẖā▫e.

(Paurri) stanza. (Jey) if (chaakar) an employee (lagai) engages the self in (chaakri) employment and (chalai = moves) acts on (bhaaey = will) orders (khasmai = master) of the employer;
(Agli) much (hurmat-i) regard is given (no) to (tis = that) him/her and (oh-u = that) s/he (bh-i) also (khaaey = eats) receives (doona) double, i.e. increased (vajahu) wages.

ਖਸਮੈ ਕਰੇ ਬਰਾਬਰੀ ਫਿਰਿ ਗੈਰਤਿ ਅੰਦਰਿ ਪਾਇ ॥ ਵਜਹੁ ਗਵਾਏ ਅਗਲਾ ਮੁਹੇ ਮੁਹਿ ਪਾਣਾ ਖਾਇ ॥
Kẖasmai kare barābarī fir gairaṯ anḏar pā▫e. vajahu gavā▫e aglā muhe muhi pāṇā kẖā▫e.

On the other hand, if s/he (karey = does) tries (baraabri) to be equal to, i.e. argues with (khasmai) the employer, (phir-i) then (andar-i paaey) is put in (gairat-i) shame.
S/he (gavaaey) loses (agla) the earlier (vajah-u) wages and (khaaey) receives hits of (paana) shoes (muh-i) on the face, i.e. s/he loses wages and is disgraced by dismissal.
Message: A self-willed person negates whatever good deeds s/he may have done earlier and does not receive approval for union with the Creator.

ਜਿਸ ਦਾ ਦਿਤਾ ਖਾਵਣਾ ਤਿਸੁ ਕਹੀਐ ਸਾਬਾਸਿ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਚਲਈ ਨਾਲਿ ਖਸਮ ਚਲੈ ਅਰਦਾਸਿ ॥੨੨॥
Jis ḏā ḏiṯā kẖāvṇā ṯis kahī▫ai sābās. Nānak hukam na cẖal▫ī nāl kẖasam cẖalai arḏās. ||22||

We should (kaheeai saabaas-i = praise) acknowledge the Master with (jis da) whose (ditaa) given provisions we (khaavna = eat) we subsist.
(Hukam-u = commands) demands (na chala-ee = do not go) do not work with (khasam) the Master; (ardaas-i) supplication works, says Guru Nanak. 22.

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ਸਲੋਕੁ ਮਹਲਾ ੨ ॥ ਏਹ ਕਿਨੇਹੀ ਦਾਤਿ ਆਪਸ ਤੇ ਜੋ ਪਾਈਐ ॥ ਨਾਨਕ ਸਾ ਕਰਮਾਤਿ ਸਾਹਿਬ ਤੁਠੈ ਜੋ ਮਿਲੈ ॥੧॥
Salok mėhlā 2. Ėh kinehī ḏāṯ āpas ṯe jo pā▫ī▫ai. Nānak sā karmāṯ sāhib ṯuṯẖai jo milai. ||1||

(Slok-u Mahla 2) prologue by the second Guru. (Kin-ehi) what sort of (daata-i) a benediction is (eyhu) this (jo) which one can (paaeeai) get (aapas tey = by the self) with one’s efforts, i.e. one cannot get anything just by own efforts, it comes by Divine grace.
Similarly (karmaat-i) a miracle is not what a mortal can do, but (sa) what (mila-i = received) happens when (sahib) the Master is (tutthai) pleased, says the second Nanak. 1.

ਮਹਲਾ ੨ ॥ ਏਹ ਕਿਨੇਹੀ ਚਾਕਰੀ ਜਿਤੁ ਭਉ ਖਸਮ ਨ ਜਾਇ ॥ ਨਾਨਕ ਸੇਵਕੁ ਕਾਢੀਐ ਜਿ ਸੇਤੀ ਖਸਮ ਸਮਾਇ ॥੨॥
Mėhlā 2. Ėh kinehī cẖākrī jiṯ bẖa▫o kẖasam na jā▫e. Nānak sevak kādẖī▫ai jė seṯī kẖasam samā▫e. ||2||

(Mahla 2) prologue by the second Guru. (Kineyhi) what sort of (chaakri) employment is (eyh) this (jit-u) in which one (na jaaey = does not go) remains in (bhau) fear of (khasam = master) the employer, i.e. one should work in the manner prescribed by the employer.
One (jai) who (samaaey) merges his/her objectives (seyti) with those of (khasam) the employer is (kaaddhiai) called (seyvak = servant) a good employee, says Nanak the second. 2.
Message: A creature should not be self-willed to go his/her own way, but live by commands of the Creator with which s/he was born.

ਪਉੜੀ ॥ ਨਾਨਕ ਅੰਤ ਨ ਜਾਪਨ੍ਹ੍ਹੀ ਹਰਿ ਤਾ ਕੇ ਪਾਰਾਵਾਰ ॥ ਆਪਿ ਕਰਾਏ ਸਾਖਤੀ ਫਿਰਿ ਆਪਿ ਕਰਾਏ ਮਾਰ ॥ ਇਕਨ੍ਹ੍ਹਾ ਗਲੀ ਜੰਜੀਰੀਆ ਇਕਿ ਤੁਰੀ ਚੜਹਿ ਬਿਸੀਆਰ ॥ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹਉ ਕੈ ਸਿਉ ਕਰੀ ਪੁਕਾਰ ॥ ਨਾਨਕ ਕਰਣਾ ਜਿਨਿ ਕੀਆ ਫਿਰਿ ਤਿਸ ਹੀ ਕਰਣੀ ਸਾਰ ॥੨੩॥
Pa▫oṛī. Nānak anṯ na jāpnĥī har ṯā ke pārāvār. Āp karā▫e sākẖ▫ṯī fir āp karā▫emār. Iknĥā galī janjīrī▫ā ik ṯurī cẖaṛėh bisī▫ār. Āp karā▫e kare āp ha▫o kai si▫o karī pukār. Nānak karṇā jin kī▫ā fir ṯis hī karṇī sār. ||23||

(Pauri) stanza. O’ Nanak, (ant = limits) the boundaries of (paar-arvaar) near end and far end of – the expanse and powers – of (har-i) the Almighty, cannot be (jaapni) known,
Who (aap-i) IT-self (karaaey saakhti = make) causes the creatures to act and (phir-i) then IT-self (karaaey maar-i) has them punished for wrongdoings.
(Ikna = one type) some have (janjeeria) chains put (gali) round their necks, i.e. are taken by the messengers of death and punished, while (ik-i = another type) some others have (biseeaar = large) numerous (turi) horses (charrah-i) to ride, i.e. enjoy the comforts because of their good.
The Almighty (Aapi = IT-self) alone has the powers to (karaaey) get things done and (karey) does them (aap-i) IT-self be being in every creature, so (sio) to (whom) can one (kari pukaar = call out) appeal when IT is the only authority?
But I do not worry because, the Master who (karnaa keea = act of doing) has made (karna) the creation (phir) also (karni saar) takes care of it, says Nanak. 23.

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ਸਲੋਕੁ ਮ: ੧ ॥ ਆਪੇ ਭਾਂਡੇ ਸਾਜਿਅਨੁ ਆਪੇ ਪੂਰਣੁ ਦੇਇ ॥ ਇਕਨ੍ਹ੍ਹੀ ਦੁਧੁ ਸਮਾਈਐ ਇਕਿ ਚੁਲ੍ਹ੍ਹੈ ਰਹਨ੍ਹ੍ਹਿ ਚੜੇ ॥ ਇਕਿ ਨਿਹਾਲੀ ਪੈ ਸਵਨ੍ਹ੍ਹਿ ਇਕਿ ਉਪਰਿ ਰਹਨਿ ਖੜੇ ॥ ਤਿਨ੍ਹ੍ਹਾ ਸਵਾਰੇ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ॥੧॥
Salok mėhlā 1. Āpe bẖāʼnde sāji▫an āpe pūraṇ ḏe▫e. Iknĥī ḏuḏẖ samā▫ī▫ai ikcẖulĥai rėhniĥ cẖaṛe. Ik nihālī pai savniĥ ik upar rahan kẖaṛe. Ŧinĥā savāre nānkā jinĥ ka▫o naḏar kare. ||1||

(Slok-u M: 1) prologue by the first Guru. The Creator (aap-e) IT-self (saajian-u) creates (bhaandey = vessels) the creatures and IT-self (pooran-u dey-i) fills them.
(Iknhi) some have (dudh-u = milk) virtues (samaaiai) put in them – and they remain at peace – while (ik-i) others (rahanh-i) remain (charr-e = placed) put on (chulhai) the hearth, i.e. suffer in the fire of restlessness.
(Ik-i) some (pai) lie on (nihaali = mattresseses) soft beds and comfortably (savanh-i) sleep, while some others (ragan-i) remain (upar-i kharreh = standing up) wait on/serve them.
O Nanak, all this is result of past deeds; the Almighty (savaarey) transforms those (jinh kau) on whom IT (nadar-i karey) bestows grace – they enjoy all the comforts. 1.

ਮਹਲਾ ੨ ॥ ਆਪੇ ਸਾਜੇ ਕਰੇ ਆਪਿ ਜਾਈ ਭਿ ਰਖੈ ਆਪਿ ॥ ਤਿਸੁ ਵਿਚਿ ਜੰਤ ਉਪਾਇ ਕੈ ਦੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ॥ ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ॥੨॥
Mėhlā 2. Āpe sāje kare āp jā▫ī bẖė rakẖai āp. Ŧis vicẖ janṯ upā▫e kai ḏekẖai thāp uthāp. Kis no kahī▫ai nānkā sabẖ kicẖẖ āpe āp. ||2||

(Mahla 2) prologue by the second Guru. The Creator (aapey) IT-self (karey) creates and (saajey) gives them shape to the world it and (bh-i) also (rakhai) puts creatures (jaaee) in place, i.e. allots roles to them.
(Vich-i = in) on (tis-u = that) the earth IT, (upaaey kai) having created (jant) the creatures, (deykhai) watches them, some are (thaap-i = installed) made steady by remembering the Creator, while others (uthaap-i = de-istalled, uprooted) keep wandering – are restless in life and reincarnate on death.
But (kis no) whom (kahiai = speak) to appeal for this, the Master is (sabh-u kichh-u) everything, (aapey) is self-existent and (aap-i) ITself – the final authority. 2.

ਪਉੜੀ॥ ਵਡੇ ਕੀਆ ਵਡਿਆਈਆ ਕਿਛੁ ਕਹਣਾ ਕਹਣੁ ਨ ਜਾਇ ॥ ਸੋ ਕਰਤਾ ਕਾਦਰ ਕਰੀਮੁ ਦੇ ਜੀਆ ਰਿਜਕੁ ਸੰਬਾਹਿ
॥ ਸਾਈ ਕਾਰ ਕਮਾਵਣੀ ਧੁਰਿ ਛੋਡੀ ਤਿੰਨੈ ਪਾਇ ॥ ਨਾਨਕ ਏਕੀ ਬਾਹਰੀ ਹੋਰ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਸੋ ਕਰੇ ਜਿ ਤਿਸੈ
ਰਜਾਇ ॥੨੪॥੧॥ ਸੁਧੁ
Pa▫oṛī. vade kī▫ā vaḏi▫ā▫ī▫ā kicẖẖ kahṇā kahaṇ na jā▫e. So karṯā kāḏar karīmḏe jī▫ā rijak sambāhi. Sā▫ī kār kamāvṇī ḏẖur cẖẖodī ṯinnai pā▫e. Nānak ekī bāhrī hor ḏūjī nāhī jā▫e. So kare jė ṯisai rajā▫e. ||24||1|| suḏẖu

(Paurri) stanza. (Na jaaey) it is not possible (kahna) to say (kichh-u) anything (kahn-u) to describe (vaddiaaeeaa) the virtues of (vaddey) the great Almighty.
We cannot describe all of IT’s virtues: (So = that) IT is at once (karta) the Creator, (kaadar = master of Kudrat/nature) the Master of the Creation and (kareem) gracious who (sambaah-i) provides (rijak) sustenance for (jeeaa) the creatures.
A creature (kamaavani) carries out (saaee) that (kaar = work) role which IT has (paaey chhoddi = put in) allotted to every creature (dhur-i) from above, i.e. what is Divine–ordained.
O Nanak, there is no (dooji = second) other (jaaey = place) authority (baahri) outside/other than domain (eyki) the one, i.e. except the Creator.
IT (kare) does (so) that (j-i) as is IT’s (rajaey) will, i.e. everything happens according to the laws of nature. 24. 1.

(Sudh-u) correct. (Note: this is an annotation given bythe fifth Guru saying to Bhai Gurdas who wrote Pothi Sahib, the first version of Sri Guru Granth Sahib, that the Vaar has been correctly recorded).