SGGS pp 302-304, Gauri Ki Vaar, M: 4, Paurris 7-9.

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰੁ ਧਰਤੀ ਧਰਮ ਹੈ ਤਿਸੁ ਵਿਚਿ ਜੇਹਾ ਕੋ ਬੀਜੇ ਤੇਹਾ ਫਲੁ ਪਾਏ ॥

Salok mėhlā 4   Saṯgur ḏẖarṯī ḏẖaram hai ṯis vicẖ jehā ko bīje ṯehā fal pā▫e

(Slok) prologue of the fourth Guru (Sat guru) the true guru is (dharti) the soil of (dharam) natural law in which (jeyha) whatever (ko) someone (beejey) sows (teyha) so (paaey = receives,  phal = fruit) s/he reaps, i.e. the guru teaches to conform to Naam/Divine virtues and commands, one benefits according to his/her attitude/intentions.

Note: The verse below uses the expressions ਦਰਗਹ (dargah) meaning Divine court and ਪੈਨਾਏ (painaaey) meaning causing to wear – the robe of honour. Gurbani also uses the expression ਪੈਧਾ (paidhaa) meaning wearing a robe. These alludes to the practice whereby achievers in any field are selected and honoured by appropriate personalities Gurbani uses this expression for those who successfully complete their life’s journey and receive honour from the Creator. The practice of offering Siropas (robes of recognition) in Gurduaras is based on this. The Siropas are – or should be – given for recognition of service.

ਗੁਰਸਿਖੀ  ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਤਿਨ ਅੰਮ੍ਰਿਤ ਫਲੁ ਹਰਿ ਪਾਏ ॥  ਓਨਾ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਉਜਲੇ ਓਇ ਹਰਿ ਦਰਗਹ ਸਚੀ ਪੈਨਾਏ ॥

Gursikẖī amriṯ bīji▫ā ṯin amriṯ fal har pā▫e Onā halaṯ palaṯ mukẖ ujle o▫e har ḏargėh sacẖī painā▫e

(Gursikhi) the guru’s disciples (beejia) sow (amrit-u) the life-giving elixir i.e. faithfully follow the guru and, (paaey) obtain (amrit) the sweet (phal-u) fruit of experiencing the (har-i) the Creator within.

(Ona) their (mukh) faces are (ujley = clean) unblemished/radiant (halat-i) in life – i.e. are recognized as virtuous in life – and (palat-i) in the hereafter, they (painaaey = enrobed with robe of honour) are conferred honour in (sac hi) eternal (dargah) court, i.e. honourably unite with the Eternal Master.

ਇਕਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਖੋਟੁ ਨਿਤ ਖੋਟੁ ਕਮਾਵਹਿ ਓਹੁ ਜੇਹਾ ਬੀਜੇ ਤੇਹਾ ਫਲੁ ਖਾਏ ॥

Iknĥā anḏar kẖot niṯ kẖot kamāvėh oh jehā bīje ṯehā fal kẖā▫e

On the other hand, (iknha) some have (khott-u = counterfeit) deceit (andar-i = inside) in their minds; they (nit) ever (kamaavah-i) practice (khott-u) deceit; (jeyha) as (oh-u) they (beejey) sow (teyha) so they (phal-u = fruit, khaaey = eat) reap i.e. face ignominy in life and in the hereafter.

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ਜਾ ਸਤਿਗੁਰੁ ਸਰਾਫੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੁਆਵਗੀਰ ਸਭਿ ਉਘੜਿ ਆਏ ॥  ਓਇ ਜੇਹਾ ਚਿਤਵਹਿ ਨਿਤ ਤੇਹਾ ਪਾਇਨਿ ਓਇ ਤੇਹੋ ਜੇਹੇ ਦਯਿ ਵਜਾਏ ॥

Jā saṯgur sarāf naḏar kar ḏekẖai su▫āvgīr sabẖ ugẖaṛ ā▫e O▫e jehā cẖiṯvahi niṯ ṯehā pā▫in o▫e ṯeho jehe ḏa▫yi vajā▫e

(Ja) when (saraaf) the appraiser (sat guru) true guru (kar-i) casts (nadar-i) sight, i.e. carefully (deykhai = sees) appraises them (suaav-geer) those acting by self-will are (sabh-i) all (ugharr-i aaey) exposed.

They (nit) ever (paain-i) get (jeyha) whatever (oey) they (chitvah-i) think – and act, they are (vajaae = shown, are seen) made known (day-i) by the all-knowing Master (teyho jeyhey) accordingly, i.e. what they are.

ਨਾਨਕ ਦੁਹੀ ਸਿਰੀ ਖਸਮੁ ਆਪੇ ਵਰਤੈ ਨਿਤ ਕਰਿ ਕਰਿ ਦੇਖੈ ਚਲਤ ਸਬਾਏ ॥੧॥

Nānak ḏuhī sirī kẖasam āpe varṯai niṯ kar kar ḏekẖai cẖalaṯ sabā▫e ||1||

(Khasam) the Master (aapey) IT-self (vartai = pervades) is present in the minds of (duhee) both (siree = ends) types of people and (nit) ever (kar-i kar-i = doing) creates (sabaaey) all (chalat) plays and (dekhai) watches them, says fourth Nanak. 1.

ਮ: ੪ ॥   ਇਕੁ ਮਨੁ ਇਕੁ ਵਰਤਦਾ ਜਿਤੁ ਲਗੈ ਸੋ ਥਾਇ ਪਾਇ ॥  ਕੋਈ ਗਲਾ ਕਰੇ ਘਨੇਰੀਆ ਜਿ ਘਰਿ ਵਥੁ ਹੋਵੈ ਸਾਈ ਖਾਇ ॥

Mėhlā 4   Ik man ik varaṯḏā jiṯ lagai so thā▫e pā▫e Ko▫ī galā kare gẖanerī▫ā jė gẖar vath hovai sā▫ī kẖā▫e

Slok of the fourth Guru One who (vartadaa) conducts the self with (ik-u = one, man-u = mind) focus, then (jit-u) what s/he (lagai = engages) pursues, (paaey) finds (so) that (thaaey) place, i.e. achieves what s/he pursues.

(Koee) someone may (karey = do, galaa = talking) talk (ghaneyreeaa) much, but (khaaey) eats (so) that (vath-u) thing (j-i) which (hovai) s/he has (ghar-i = at home) available, i.e. achieves according to capability and intention.

ਬਿਨੁ ਸਤਿਗੁਰ ਸੋਝੀ ਨਾ ਪਵੈ ਅਹੰਕਾਰੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥  ਅਹੰਕਾਰੀਆ ਨੋ ਦੁਖ ਭੁਖ ਹੈ ਹਥੁ ਤਡਹਿ ਘਰਿ ਘਰਿ ਮੰਗਾਇ ॥

Bin saṯgur sojẖī nā pavai ahaʼnkār na vicẖahu jā▫e Ahaʼnkārī▫ā no ḏukẖ bẖukẖ hai hath ṯadėh gẖar gẖar mangā▫e

But (bin-u) without the guidance of (sati guru) the true guru/guide, (sojhi pavai) understanding is not (pavai) obtained as (ahankaar-u = pride) self-importance does not (jaaey) leave (vichah-u) from within, i.e. s/he goes his/her own way.

(Aha’nkaaria) the vain/arrogant – do not seek the guru’s guidance and achieve nothing experiencing (dukh) grief and (bhukh = hunger) wants; they (tadeh) put forward their (hath) hands (mangaaey) begging (ghar-i ghar-i) from one house to another – asking for help.

ਕੂੜੁ ਠਗੀ ਗੁਝੀ ਨਾ ਰਹੈ ਮੁਲੰਮਾ ਪਾਜੁ ਲਹਿ ਜਾਇ ॥

Kūṛ ṯẖagī gujẖī nā rahai mulammā pāj lėh jā▫e

(Koorr) falsehoods and (tthagi) deceit (na rahai) does not remain (gujhi) hidden, and efforts for (mulamma = plating) cover on (paaj-u = display) pretence (lah-i jaaey = gets removed) is removed, i.e. truth comes out.

ਜਿਸੁ ਹੋਵੈ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪ੍ਰਭੁ ਆਇ ॥ ਜਿਉ ਲੋਹਾ ਪਾਰਸਿ ਭੇਟੀਐ ਮਿਲਿ ਸੰਗਤਿ ਸੁਵਰਨੁ ਹੋਇ ਜਾਇ ॥

Jis hovai pūrab likẖi▫ā ṯis saṯgur milai parabẖ ā▫e Ji▫o lohā pāras bẖetī▫ai mil sangaṯ suvran ho▫e jā▫e

One (jis-u) in whose nature (hovai likhia) it is written, i.e. has inclination, based on (poorab-i = from the past) past deeds; (tis-u) that person (prabh) the Almighty, (sati guru) true Guru (aaey) comes and (milai = meets) reveals IT-self in the mind.

(Jiau) like (loha) iron (bheyttia = meets) touches the Paaras – and converts to gold – a person (hoey-i jaaey) becomes like (suvaran-u) gold (mil-i) by taking part in (sangat = company) in holy congregation i.e. the seeker attains the exalted state of freedom from vices.

ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਤੂ ਧਣੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇ ॥੨॥

Jan Nānak ke parabẖ ṯū ḏẖaṇī ji▫o bẖāvai ṯivai cẖalā▫e ||2||

(Prabh) O Almighty you are (dhani) the Master (key) of (Jan) humble fourth Nanak; you (chalaaey) drive the creatures (jiau) as (bhaavai) it pleases you, i.e. they act as per their nature formed by natural laws. 2.  

ਪਉੜੀ ॥   ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਸੇਵਿਆ ਤਿਨ ਹਰਿ ਆਪਿ ਮਿਲਾਏ ॥  ਗੁਣ ਕੀ ਸਾਝਿ ਤਿਨ ਸਿਉ ਕਰੀ ਸਭਿ ਅਵਗਣ ਸਬਦਿ ਜਲਾਏ ॥

Pa▫oṛī   Jin har hirḏai sevi▫ā ṯin har āp milā▫e Guṇ kī sājẖ ṯin si▫o karī sabẖ avgaṇ sabaḏ jalā▫e

Paurri (Jini) those who (seyvia = serve) obey (har-i) the Almighty (hirdai) from their hearts, (har-i) the Creator (milaaey) unites (tin) them with (aap-i) IT-self, i.e. they experience peace with Divine presence within.

We should (saajh-i kari) share (gun) the merits (siau) with them, so that (sabh-i) all (avgan) faults (jalaaey = burnt) are removed (sabad-i = with the word) with the guru’s guidance.

ਅਉਗਣ ਵਿਕਣਿ ਪਲਰੀ ਜਿਸੁ ਦੇਹਿ ਸੁ ਸਚੇ ਪਾਏ ॥  ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਅਉਗਣ ਮੇਟਿ ਗੁਣ ਪਰਗਟੀਆਏ ॥

A▫ugaṇ vikaṇ palrī jis ḏėh so sacẖe pā▫e Balihārī gur āpṇe jin a▫ugaṇ met guṇ pargatī▫ā▫e

(Jis) one to whom (sachey) the Eternal Master (deyh-i) gives/bestows virtues, (s-u) s/he (paaey = receives) imbibes them and (vikan-i = sells) gets rid of (augun) fault like (palri) straw is disposed of after taking the corn.

I (balihaari = am sacrifice) adore (aapney = own) my guru (jin-i) who (meytt-i) removes (augan) faults and (pragteeaaey = make manifest) imparts awareness of (gun) the Divine virtues and guides to conform to them.

ਵਡੀ ਵਡਿਆਈ ਵਡੇ ਕੀ ਗੁਰਮੁਖਿ ਆਲਾਏ ॥੭॥

vadī vadi▫ā▫ī vade kī gurmukẖ ālā▫e ||7||

(Vaddiaaee) mrits of (vaddey) the great Almighty are (vaddi) great, i.e. not known to everyone, (gurmukh-i) one who follows the guru (aalaaey) utters/proclaims them. 7.

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰ ਵਿਚਿ ਵਡੀ ਵਡਿਆਈ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥  ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਮਤ ਸੁਚ ਸੰਜਮੁ ਹਰਿ

ਨਾਮੇ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥

Salok mėhlā 4 Saṯgur vicẖ vadī vadi▫ā▫ī jo an▫ḏin har har nām ḏẖi▫āvai Har har nām ramaṯ sucẖ sanjam har nāme hī ṯaripṯāvai

Slok of the fourth Guru (Vaddi) the great (vaddiaaee) merit (vich-i) in (sati guru) the true guru is (Jo) he (andin-u = everyday) ever (dhiaavai) pays attention/conforms to (har-i = dispels vices) the purifying and (har-i= makes green) rejuvenating (naam-u) Divine commands.

He (ramat) remembers and conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands; this for him is means of (such) purity and (sanjam-u) control of senses; he (triptaavai = satisfied) is happy with practice of (har-i) Divine (naamai) Divine virtues and commands (hi) alone.

ਹਰਿ ਨਾਮੁ ਤਾਣੁ ਹਰਿ ਨਾਮੁ ਦੀਬਾਣੁ ਹਰਿ ਨਾਮੋ ਰਖ ਕਰਾਵੈ ॥  ਜੋ ਚਿਤੁ ਲਾਇ ਪੂਜੇ ਗੁਰ ਮੂਰਤਿ ਸੋ ਮਨ ਇਛੇ ਫਲ ਪਾਵੈ ॥

Har nām ṯāṇ har nām ḏībāṇ har nāmo rakẖ karāvai Jo cẖiṯ lā▫e pūje gur mūraṯ so man icẖẖe fal pāvai

The guru teaches that conformance to (har-i) Divine (naam-u) Divine virtues is one’s (taan-u) strength, it is by (har-i) Divine (naam-u) law by that everything (deebaan-u = court )is decided and conformance to it (rakh karaavai) protects against temptations/vices.

(Jo) one who (poojey = worships) follows (moorat-i) personality/example of (guru) the guru (laaey = fixing, chit-u = consciousness) with dedication, (so) that person (paavai) obtains (phal = fruit) fulfilment (ichhey) wishes of (man) the mind.  

ਜੋ ਨਿੰਦਾ ਕਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਤਿਸੁ ਕਰਤਾ ਮਾਰ ਦਿਵਾਵੈ ॥  ਫੇਰਿ ਓਹ ਵੇਲਾ ਓਸੁ ਹਥਿ ਨ ਆਵੈ ਓਹੁ ਆਪਣਾ ਬੀਜਿਆ ਆਪੇ ਖਾਵੈ ॥

Jo ninḏā kare saṯgur pūre kī ṯis karṯā mār ḏivāvai Fer oh velā os hath na āvai oh āpṇā bīji▫ā āpe kẖāvai

Anyone (Jo) who (karey) indulges in (ninda) slander (ki) of (poorey) the perfect guru, (karta) the Creator has (this) that person (maar divaavai = beaten up) punished i.e. one who demonizes the virtuous guru, perishes in jealousy and Divine curse.

(Oh) that time, i.e. human birth when he can obey the guru (na aavai) does not come (hath-i) to his/her hands (pheyr-i) again, and (aapey) him/her-self (khaavai = eats) reaps what (aapna = own) s/he (beejia) sows, i.e. is denied union with God and remains in cycles of births and deaths.

ਨਰਕਿ ਘੋਰਿ ਮੁਹਿ ਕਾਲੈ ਖੜਿਆ ਜਿਉ ਤਸਕਰੁ ਪਾਇ ਗਲਾਵੈ ॥  ਫਿਰਿ ਸਤਿਗੁਰ ਕੀ ਸਰਣੀ ਪਵੈ ਤਾ ਉਬਰੈ ਜਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

Narak gẖor muhi kālai kẖaṛi▫ā ji▫o ṯaskar pā▫e galāvai Fir saṯgur kī sarṇī pavai ṯā ubrai jā har har nām ḏẖi▫āvai

S/he is (kharia) taken (muhi) with the face (kaale) blackened i.e. in disgrace and put in (ghor) the terrible (narak) hell – cycles of reincarnation -, the way (taskar) a thief is lead with his (paaey) feet (galaavai) in shackles.

(Ja) if s/he (phir-i) comes back to (sarni = sanctuary) care/guidance of (sati guru) the true guru, and (dhiaavai) obeys (har-i = dispels vices) the purifying and (har-i= makes green) rejuvenating (naam-u) Divine commands, (ta) then s/he (ubrai = rise above) be saved from vices.

ਹਰਿ ਬਾਤਾ ਆਖਿ ਸੁਣਾਏ ਨਾਨਕੁ ਹਰਿ ਕਰਤੇ ਏਵੈ ਭਾਵੈ ॥੧॥

Har bāṯā ākẖ suṇā▫e Nānak har karṯe evai bẖāvai ||1||

Fourth Nanak (aakhi) says and (sunaaey) relates (baata = stories) that this is (eyvai) how (kartey) the Creator (bhaavai = pleases) is pleased, i.e. this is natural.

ਮ: ੪ ॥   ਪੂਰੇ ਗੁਰ ਕਾ ਹੁਕਮੁ ਨ ਮੰਨੈ ਓਹੁ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਮੁਠਾ ਬਿਖੁ ਮਾਇਆ ॥  ਓਸੁ ਅੰਦਰਿ ਕੂੜੁ ਕੂੜੋ ਕਰਿ ਬੁਝੈ ਅਣਹੋਦੇ ਝਗੜੇ ਦਯਿ

ਓਸ ਦੈ ਗਲਿ ਪਾਇਆ ॥

Mėhlā 4 Pūre gur kā hukam na mannai oh manmukẖ agi▫ān muṯẖā bikẖ mā▫i▫ā  Os anḏar kūṛ kūṛo kar bujẖai aṇhoḏe jẖagṛe ḏa▫yi os ḏai gal pā▫i▫ā

Slok of the fourth Guru One who does not (ma’nnai) obey (hukam = command) directions of (poorey) the perfect guru, (oh-u) that (manmukh) self-willed person is (mutha) robbed of goodness and commits (bikh-u) vices lured by (maaiaa) temptations in the world-play.

(Andar-i) in (os-u) his/her mind is (koorr-u) falsehood and s/he (bujhai) understands/sees everything (koorro kar-i) as falsehood like him/her; (dayy-i) the Almighty (paaia) puts (anhodey) non-existent (jhagre) conflicts round (os dai) his/her (gal-i) neck, i.e. s/he enters into uncalled for conflicts/commits vices

ਓਹੁ ਗਲ ਫਰੋਸੀ ਕਰੇ ਬਹੁਤੇਰੀ ਓਸ ਦਾ ਬੋਲਿਆ ਕਿਸੈ ਨ ਭਾਇਆ ॥  ਓਹੁ ਘਰਿ ਘਰਿ ਹੰਢੈ ਜਿਉ ਰੰਨ ਦਹਾਗਣਿ ਓਸੁ ਨਾਲਿ ਮੁਹੁ ਜੋੜੇ

ਓਸੁ ਭੀ ਲਛਣੁ ਲਾਇਆ ॥

Oh gal farosī kare bahuṯerī os ḏā boli▫ā kisai na bẖā▫i▫ā Oh gẖar gẖar handẖai ji▫o rann ḏohāgaṇ os nāl muhu joṛe os bẖī lacẖẖaṇ lā▫i▫ā

(Oh = that person) s/he (karey) does (gal farosi) sale of words (bahuteyri) a lot i.e. lives by mere talk, so (os da) his/her (bolia) spoken words are not (bhaaia) liked (kisai) by any one.

S/he (handdhai) wanders (ghar-i ghar-i = house-to-house) from one person to another, like (duhaagan = unfortunate) an abandoned woman who goes with many men; anyone who (muh-u jorrey = puts face together) keeps company (naal-i) with (os) him/her, that person (bhi) also (laaia) gets the same (lachhan) signs/attributes – of not following the guru.

ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਅਲਿਪਤੋ ਵਰਤੈ ਓਸ ਦਾ ਪਾਸੁ ਛਡਿ ਗੁਰ ਪਾਸਿ ਬਹਿ ਜਾਇਆ ॥

Gurmukẖ ho▫e so alipaṯo varṯai os ḏā pās cẖẖad gur pās bahi jā▫i▫ā

But one who (hoey) becomes (gurmukhi) a follower of the guru, (vartai) keeps (alipto = untouched) away from him/her – the self-willed person – and (chhadd-i) leaving (os da) his/her (paas-i = side) company, (jaaia) goes and (bah-i) sits (paas-i) with/obeys (guru) the guru.

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ਜੋ ਗੁਰੁ ਗੋਪੇ ਆਪਣਾ ਸੁ ਭਲਾ ਨਾਹੀ ਪੰਚਹੁ ਓਨਿ ਲਾਹਾ ਮੂਲੁ ਸਭੁ ਗਵਾਇਆ ॥

Jo gur gope āpṇā so bẖalā nāhī pancẖahu on lāhā mūl sabẖ gavā▫i▫ā

(Jo) one who (gopey) hides, i.e. does not acknowledge (aapna) his/her guru – and goes his/her own way -, is (naahi) not (bhalaa) a good person, o (panchah-u) good people. (On-i) s/he (gavaaia) loses the (laaha) benefit of human birth to obey the guru – and even (sabh-u = all) the total (mool-u) capital – of the past good deeds because of which s/he got the human birth.

ਪਹਿਲਾ ਆਗਮੁ ਨਿਗਮੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਏ ਪੂਰੇ ਗੁਰ ਕਾ ਬਚਨੁ ਉਪਰਿ ਆਇਆ ॥  ਗੁਰਸਿਖਾ ਵਡਿਆਈ ਭਾਵੈ ਗੁਰ ਪੂਰੇ ਕੀ ਮਨਮੁਖਾ ਓਹ

ਵੇਲਾ ਹਥਿ ਨ ਆਇਆ ॥੨॥

Pahilā āgam nigam Nānak ākẖ suṇā▫e pūre gur kā bacẖan upar ā▫i▫ā Gursikẖā vadi▫ā▫ī bẖāvai gur pūre kī manmukẖā oh velā hath na ā▫i▫ā ||2||

(Pahla = first) early (aagam-u nigam-u) scriptures (aakh sunaae) proclaim that (bachan) the words/teachings of (poorey) the perfect guru is (upar) above every other teaching, says Nanak the fourth.

(Gursikhaa) Sikhs of the guru (bhaavai) love (vaddiaaee) glorification/obedience of (guru poorey) the perfect guru and follow them, but (oh) that (veyla) opportunity does not (aaia) come to (hath) the hands of (manmukh) the self-willed people – i.e. the latter do not have the good fortune to benefit from the guru’s teachings and thus fail to make human birth a success. 2.

ਪਉੜੀ ॥   ਸਚੁ ਸਚਾ ਸਭ ਦੂ ਵਡਾ ਹੈ ਸੋ ਲਏ ਜਿਸੁ ਸਤਿਗੁਰੁ ਟਿਕੇ ॥  ਸੋ ਸਤਿਗੁਰੁ ਜਿ ਸਚੁ ਧਿਆਇਦਾ ਸਚੁ ਸਚਾ ਸਤਿਗੁਰੁ ਇਕੇ ॥

Pa▫oṛī   Sacẖ sacẖā sabẖ ḏū vadā hai so la▫e jis saṯgur tike so saṯgur jė sacẖ ḏẖi▫ā▫iḏā sacẖ sacẖā saṯgur ike

Paurri Awareness of (sacha = true) the eternal (sach-u = truth) Naam/Divine commands (vadaa) the greatest asset (sabh doo) of all; (so) that person (jis-u) whose mind (ttikey = rests) follows teachings of (sati guru) the true guru (laey) obtains that awareness

(Sati guru) true guru is (so) that (j-i) who (dhiaaida) pays attention/obeys (sach-u) Naam/Divine commands, and believes that there is (ikey) only One (sachaa) true (sach-u) Eternal Master.

ਸੋਈ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਪੰਜੇ ਦੂਤ ਕੀਤੇ ਵਸਿ ਛਿਕੇ ॥  ਜਿ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਆਪੁ ਗਣਾਇਦੇ ਤਿਨ ਅੰਦਰਿ ਕੂੜੁ ਫਿਟੁ ਫਿਟੁ ਮੁਹ ਫਿਕੇ ॥

So▫ī saṯgur purakẖ hai jin panje ḏūṯ kīṯe vas cẖẖike Jė bin saṯgur seve āp gaṇā▫iḏe ṯin anḏar kūṛ fit fit muh fike

(Soi) only that (purakh-u) great person is (sati guru) the true guru (jin-i) who has (chhikey = made hole in) disabled and (vas-i keetey) controlled (panje) all the five (doot = messengers) vices – namely lust, anger, greed, attachment to things transitory and vanity –

(J-i) if some people, who (bin-u = without) do not (seyvey = serve) follow the true guru, want to have (aap-u) themselves (ganaaedey) counted – great like the guru; – they have (koorr-u) falsehood/deceit (andar-i) in (tin = them) their minds; their (muh) faces are (phikey = insipid) uninspiring and they are (phitt-u phitt-u) disgraced.

ਓਇ ਬੋਲੇ ਕਿਸੈ ਨ ਭਾਵਨੀ ਮੁਹ ਕਾਲੇ ਸਤਿਗੁਰ ਤੇ ਚੁਕੇ ॥੮॥

O▫e bole kisai na bẖāvnī muh kāle saṯgur ṯe cẖuke ||8||

(Kisai na) no one (bhaavni = likes) believes what (oey-i) they (boley) say and (muh kaaley = faces blackened) they are disgraced for having (chukey) left (sat guru) the true guru. 8.

ਸਲੋਕ ਮ: ੪ ॥   ਹਰਿ ਪ੍ਰਭ ਕਾ ਸਭੁ ਖੇਤੁ ਹੈ ਹਰਿ ਆਪਿ ਕਿਰਸਾਣੀ ਲਾਇਆ ॥  ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥

Salok mėhlā 4   Har parabẖ kā sabẖ kẖeṯ hai har āp kirsāṇī lā▫i▫ā Gurmukẖ bakẖas jamā▫ī▫an manmukẖī mūl gavā▫i▫ā

Slok of the fourth Guru (Sabh = all) the whole world is (kheyt) an agricultural land of (har-i prabh) the Almighty Creator, who has (laaia) engaged every creature (kirsaani) to cultivate that land i.e. everyone has a role to play and be productive.

 (Gurmukh-i) those who follow the guru’s guidance (bakhas-i) are bestowed Divine grace – follow the right way and – (jamaaian-u = grow the crop) are productive, whereas (manmukh-i) the self- willed people who do not follow the guru’s teachings, (gavaaia = lose) waste even (mool-u = capital money) whatever virtues they were born with.

ਸਭੁ ਕੋ ਬੀਜੇ ਆਪਣੇ ਭਲੇ ਨੋ ਹਰਿ ਭਾਵੈ ਸੋ ਖੇਤੁ ਜਮਾਇਆ ॥  ਗੁਰਸਿਖੀ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥

Sabẖ ko bīje āpṇe bẖale no har bẖāvai so kẖeṯ jamā▫i▫ā Gursikẖī har amriṯ bīji▫ā har amriṯ nām fal amriṯ pā▫i▫ā

(Sabh ko = all) every one (beejey = sows) acts (no = for) thinking of (aapney) one’s own (bhaley) good, but what (bhaavai) pleases (har) the Almighty (so) that (kheyt jamaaia = land produce) happens i.e. the results are determined by deeds, i.e. how one obeys Divine commands/laws.

(Gursikhi) the guru’s Sikhs/followers (beejia) sow/keep in mind (har-i amrit = Divine elixir) Divine commands; they obey (har-i a’mmrit-u) the eternal (naam-u) Divine commands and (paaia) find (a’mmrit-u) the Eternal within as (phal-u = fruit) reward.

ਜਮੁ ਚੂਹਾ ਕਿਰਸ ਨਿਤ ਕੁਰਕਦਾ ਹਰਿ ਕਰਤੈ ਮਾਰਿ ਕਢਾਇਆ ॥  ਕਿਰਸਾਣੀ ਜੰਮੀ ਭਾਉ ਕਰਿ ਹਰਿ ਬੋਹਲ ਬਖਸ ਜਮਾਇਆ ॥

Jam cẖūhā kiras niṯ kurkaḏā har karṯai mār kadẖā▫i▫ā Kirsāṇī jammī bẖā▫o kar har bohal bakẖas jamā▫i▫ā

(Jam-u) messenger of death (chooha) rodent (nit) ever (kurkada) nibbles (kiras) the crop i.e. the messengers of vices are ever trying to erode the virtues in human mind, but when one has the Creator in mind (kartey) the Creator (maar-i = hits, kaddhaaia = take out) drives them out.

Then (kirsaani) crop (jammi) grows (bhaau kari = with love) in plenty and s/he gets (bohal) heaps of winnowed grain i.e. obtains (bakhas) grace of (har) the Almighty.

ਤਿਨ ਕਾ ਕਾੜਾ ਅੰਦੇਸਾ ਸਭੁ ਲਾਹਿਓਨੁ ਜਿਨੀ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇਆ ॥  ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿਆ ਆਪਿ ਤਰਿਆ ਸਭੁ ਜਗਤੁ ਤਰਾਇਆ ॥੧॥

Ŧin kā kāṛā anḏesā sabẖ lāhi▫on jinī saṯgur purakẖ ḏẖi▫ā▫i▫ā Jan Nānak nām arāḏẖi▫ā āp ṯari▫ā sabẖ jagaṯ ṯarā▫i▫ā ||1||

(Jini) those who (dhiaaia) pay attention to/obey (purakh-u) the great (sati guru) true guru, (sabh) all (tin ka) their (kaarra) worries and (andeysa = fears) worries (laahi-on) are removed – by Divine grace.

(Jan) the devotees (araadhiaaia) invoke/obey (naam-u) Divine commands; they (taria = swim across the world-ocean) are saved themselves and (taraaia) ferry (sabh-u) the whole (jagat-u) world, i.e. everyone across the world-ocean of vices, says Nanak the fourth. 1.

ਮ: ੪ ॥   ਸਾਰਾ ਦਿਨੁ ਲਾਲਚਿ ਅਟਿਆ ਮਨਮੁਖਿ ਹੋਰੇ ਗਲਾ ॥  ਰਾਤੀ ਊਘੈ ਦਬਿਆ ਨਵੇ ਸੋਤ ਸਭਿ ਢਿਲਾ ॥

Mėhlā 4   Sārā ḏin lālacẖ ati▫ā manmukẖ hore galā Rāṯī ūgẖai ḏabi▫ā nave soṯ sabẖ dẖilā

Slok of the fourth Guru (Manmukh-i) a self-willed person remains (attia = smeared) engrossed in (laalach-i) amassing wealth and engages in (horey) other (galaa = talk) things i.e. uses unfair means (saara = whole, din-u = day) throughout the day.

s/he (dabia = buried, pressed) gets tired and when (ooghai) asleep (raati) at night also (ddhiley = loosened) has no control over (navey) all nine (sot) openings in the body – two eyes, two ears, two nostrils, mouth, anus and urinary opening – i.e. awake or asleep s/he is not alert to vices.

The Guru gives an example:

ਮਨਮੁਖਾ ਦੈ ਸਿਰਿ ਜੋਰਾ ਅਮਰੁ ਹੈ ਨਿਤ ਦੇਵਹਿ ਭਲਾ ॥ ਜੋਰਾ ਦਾ ਆਖਿਆ ਪੁਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥

Manmukẖā ḏai sir jorā amar hai niṯ ḏevėh bẖalā Jorā ḏā ākẖi▫ā purakẖ kamāvḏe se apviṯ ameḏẖ kẖalā

(Manmukha) the self-willed men have (amar-u = order) authority of (jora) women (sir-i) on his head; they ever (deyvah-i) give demands and men accept that as (bhalaa) good i.e. comply.

Lustful (purakh) men who (kamaavadey) carry out everything (aakhia = said) demanded by (jora) the women; they are (apvit = impure) under control of vices, (ameydh) un-wise and (khalaa) foolish. Continuing –

ਕਾਮਿ ਵਿਆਪੇ ਕੁਸੁਧ ਨਰ ਸੇ ਜੋਰਾ ਪੁਛਿ ਚਲਾ ॥  ਸਤਿਗੁਰ ਕੈ ਆਖਿਐ ਜੋ ਚਲੈ ਸੋ ਸਤਿ ਪੁਰਖੁ ਭਲ ਭਲਾ ॥

Kām vi▫āpe kusuḏẖ nar se jorā pucẖẖ cẖalā Saṯgur kai ākẖi▫ai jo cẖalai so saṯ purakẖ bẖal bẖalā

Those (nar) men who (viaapey) remain under the influence (kaam-i) of lust (puchh-i) ask (jora) the women what to do and then (chalaa = move) act, they are (kusudh) polluted minds.

(Jo) one who (chalai = walk) acts (aakhiai) on bidding of (sati guru) the true guru, they are (sat-i) truly (bhal) good amongst (bhalaa) good i.e. keep good company.

ਜੋਰਾ ਪੁਰਖ ਸਭਿ ਆਪਿ ਉਪਾਇਅਨੁ ਹਰਿ ਖੇਲ ਸਭਿ ਖਿਲਾ ॥  ਸਭ ਤੇਰੀ ਬਣਤ ਬਣਾਵਣੀ ਨਾਨਕ ਭਲ ਭਲਾ ॥੨॥

Jorā purakẖ sabẖ āp upā▫i▫an har kẖel sabẖ kẖilā Sabẖ ṯerī baṇaṯ baṇāvaṇī Nānak bẖal bẖalā ||2||

The women and men do nothing on their own. The Creator (aap-i) IT-self (upaaian-u) creates (sabh-i) all (jora) women and (purakh) men and (sabh) all this is (kheyl) play (khila) played by the Creator.

O Almighty, (sabh) all (banat) happening (banaavani) is made (teyri = your) by You, and is (bhal bhalaa) all good, says fourth Nanak. 2.

ਪਉੜੀ ॥   ਤੂ ਵੇਪਰਵਾਹੁ ਅਥਾਹੁ ਹੈ ਅਤੁਲੁ ਕਿਉ ਤੁਲੀਐ ॥  ਸੇ ਵਡਭਾਗੀ ਜਿ ਤੁਧੁ ਧਿਆਇਦੇ ਜਿਨ ਸਤਿਗੁਰੁ ਮਿਲੀਐ ॥

Pa▫oṛī   Ŧū veparvāhu athāhu hai aṯul ki▫o ṯulī▫ai Se vadbẖāgī jė ṯuḏẖ ḏẖi▫ā▫iḏe jin saṯgur milī▫ai

Paurri O Almighty, (too) you are (veyparvaah-u = free of cares) complete in yourself, (athaah-u = bottomless) unfathomable and (atul) beyond weigh ment/appraisal, (kiau) how can we (tuleeai = weigh) take measure of you?

Those (j-i) who (dhiaaidey = are conscious) invoke/obey (tudh-u) you are (vadbhaagi) fortunate; they are those (Jin) who (mileeai) found and are guided by (sati guru) the true guru.

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥  ਸਤਿਗੁਰ ਕੀ ਰੀਸੈ ਹੋਰਿ ਕਚੁ ਪਿਚੁ ਬੋਲਦੇ ਸੇ ਕੂੜਿਆਰ ਕੂੜੇ ਝੜਿ ਪੜੀਐ ॥

Saṯgur kī baṇī saṯ sarūp hai gurbāṇī baṇī▫ai Saṯgur kī rīsai hor kacẖ picẖ bolḏe se kūṛi▫ār kūṛe jẖaṛ paṛī▫ai

(Baani) word (ki) of (sati guru) the true guru (hai) is (saroop) the embodiment of (sat-i) the Eternal Master i.e. the guru’s words describe Divine virtues; by following (gurbani) the guru’s teachings i.e. living by Divine virtues, one (baneeai) becomes like the Master.

But we should be careful; there are (hor) others who (reesai) imitate (sat guru) the true guru – and instead of Divine virtues – (boldey) speak (kach pich-u) worth-less words, they are (koorriaar) false, such (koorrey = false) impostors and worthless like dry leaves (jharr-i parreeai) fall off from trees – do not follow them.

ਓਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਹੈ ਬਿਖੁ ਮਾਇਆ ਨੋ ਝਖਿ ਮਰਦੇ ਕੜੀਐ ॥੯॥

Onĥā anḏar hor mukẖ hor hai bikẖ mā▫i▫ā no jẖakẖ marḏe kaṛī▫ai ||9||

(Onha) they have (hor-u = different) one thing (andaar-i) in their minds, but say (hor-i) another (mukhi) from the mouth; they (jhakh-i) indulge in unbecoming conduct/deceit with (bikh-u = poison) vices (no) for (maaia) money for which they are prepared (jhakh-i) run around (karreeai = boil) suffer and (mardey) to die. 9.

SGGS pp 300-302, Gauri Ki Vaar, M: 4, Paurris 1-6.

ਗਉੜੀ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ॥

Ga▫oṛī kī vār mėhlā 4.

(Vaar) composition of (pauris) stanzas by the fourth Guru in Raga Gauri.

Note: The following composition is called ਵਾਰ (Vaar). A Vaar is a ballad composed in praise of someone like a warrior. Gurbani uses such compositions to praise the Creator. There are 22 Vaars in Sri Guru Granth Sahib. Basically, a Vaar is a set of Paurris (stanzas) numbered serially. Further, in all Vaars, except two, which have no Sloks, at least two Sloks (prologues) precede each Paurri. The authorship of the Paurris (not the Sloks) is shown as that of the respective Vaars. The Sloks preceding a Paurri may or may not be of the same author. This Vaar of the fourth Guru has Sloks of the third, fourth and fifth gurus.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

Invoking one all-pervasive Creator, who may be known by the true guru’s grace/guidance.

Note: The Slok) prologue below refers to ਸਤਿਗੁਰੁ (satgur), meaning the true guru. It refers to the spiritual guide who has himself known/experienced the Almighty within. This definition also applies to the guru, unless it is qualified to refer to self-serving and self-appointed gurus.

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਸਮਤੁ ਸਭੁ ਕੋਇ ॥   ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਦਾ ਮਨ ਭਾਵਨੀ ਤੇ ਸਿਧਿ ਹੋਇ ॥

Salok mėhlā 4.   Saṯgur purakẖ ḏa▫i▫āl hai jis no samaṯ sabẖ ko▫e.   Ėk ḏarisat kar ḏekẖ▫ḏā man bẖāvnī ṯe siḏẖ ho▫e.

(Slok) prologue by the fourth Guru. (Purakh-u) the great (satgur-u) true guru is (daiaal-u) compassionate, (jis no) for whom (sabh-u koey) everyone is (samat-u) equal.

He (deykhda) sees every one (kar-i) with (eyk) one (dristt-i) sight i.e. looks at all without any prejudice but every one (sidh-i hoey = achieves) gets according to (man bhaavni) with longing for God through guidance of the guru.

ਸਤਿਗੁਰ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਹੈ ਹਰਿ ਉਤਮੁ ਹਰਿ ਪਦੁ ਸੋਇ ॥   ਨਾਨਕ ਕਿਰਪਾ ਤੇ ਹਰਿ ਧਿਆਈਐ ਗੁਰਮੁਖਿ ਪਾਵੈ ਕੋਇ ॥੧॥

Saṯgur vicẖ amriṯ hai har uṯam har paḏ so▫e.   Nānak kirpā ṯe har ḏẖi▫ā▫ī▫ai gurmukẖ pāvai ko▫e. ||1||

There (hai) is of (utam-u) sublime (har-i = Creator) virtues of the Creator (vich-i) in (Satgur) the true guru has (amrit) the life-giving elixir/Naam (vich-i) in him; (har-i) the Almighty is (utam-u) Sublime, and hence (soey = that) the guru has (soey) that (pad) status of (har-i) the Almighty, i.e. becomes like the Creator.

It is with (kirpa) kindness of the guru to guide that one (dhiaaeeai) invokes (har-i) the Almighty but (koey) some rare person (paavai = receives) learns the virtues (gurmukh-i) through the teachings of the guru, and remembers them, says fourth Nanak. 1.

ਮ: ੪ ॥   ਹਉਮੈ ਮਾਇਆ ਸਭ ਬਿਖੁ ਹੈ ਨਿਤ ਜਗਿ ਤੋਟਾ ਸੰਸਾਰਿ ॥   ਲਾਹਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰਮੁਖਿ ਸਬਦੁ ਵੀਚਾਰਿ ॥

Mėhlā 4.   Ha▫umai mā▫i▫ā sabẖ bikẖ hai niṯ jag ṯotā sansār.   Lāhā har ḏẖan kẖati▫ā gurmukẖ sabaḏ vīcẖār.

Slok of the fourth Guru. Acting in (haumai) ego, developed under the influence of (maaia) the temptations of world-play, causes commission of (bikh-u = poison) vices; and as a result (jag-i) the person concerned (totta) loses out, i.e. Naam is forgotten, (sansaar-i = in the world) in conduct.

On the other hand, (gurmukh-i) those who follow the guru by (veechaar-i) reflect on (sabad-u) the guru’s word/teachings, (khattia) earn (laaha) profit of (har-i) Divine (dhan-u) wealth, i.e. imbibe Naam.

ਹਉਮੈ ਮੈਲੁ ਬਿਖੁ ਉਤਰੈ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਉਰ ਧਾਰਿ ॥   ਸਭਿ ਕਾਰਜ ਤਿਨ ਕੇ ਸਿਧਿ ਹਹਿ ਜਿਨ ਗੁਰਮੁਖਿ ਕਿਰਪਾ ਧਾਰਿ ॥

Ha▫umai mail bikẖ uṯrai har amriṯ har ur ḏẖār.   Sabẖ kāraj ṯin ke siḏẖ hėh jin gurmukẖ kirpā ḏẖār.

(Mail-u) the filth of (bikh-u) vices caused by (haumai) ego (utrai) is removed/neutralized by (ur dhaar-i) by keeping in mind (har-i) Divine (har-i amrit) Naam/Divine commands.

(sabh-i) all (kaaraj) purposes/aspirations (tin key) of those who give up ego, (hah-i) are (sidh-i = successful) accomplished; this (kirpa) grace (dhaar-i) is deserved by/bestowed on (gurmukhi) those who follow the guru’s teachings.

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ਨਾਨਕ ਜੋ ਧੁਰਿ ਮਿਲੇ ਸੇ ਮਿਲਿ ਰਹੇ ਹਰਿ ਮੇਲੇ ਸਿਰਜਣਹਾਰਿ ॥੨॥

Nānak jo ḏẖur mile se mil rahe har mele sirjaṇhār. ||2||

(Se) those persons (mil-i rahey) find the Creator within, (jo) who are ordained (miley) to be with the Creator (dhur-i = from source) from above – based on deeds in past life; (har) the Almighty (sirjanhaar-i) Creator (meley) unites them with IT-self, says the fourth Nanak. 2.

ਪਉੜੀ ॥   ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਹੈ ਸਚੁ ਸਚਾ ਗੋਸਾਈ ॥

Pa▫oṛī.   Ŧū sacẖā sāhib sacẖ hai sacẖ sacẖā gosā▫ī.

Pauri. O (sacha) Eternal (sahib-u) Master, (too) You are (sachaa) Eternal (sach) the universal truth, (sacha) the permanent (gosaaee) Master of the universe. —

ਤੁਧੁਨੋ ਸਭ ਧਿਆਇਦੀ ਸਭ ਲਗੈ ਤੇਰੀ ਪਾਈ ॥   ਤੇਰੀ ਸਿਫਤਿ ਸੁਆਲਿਉ ਸਰੂਪ ਹੈ ਜਿਨਿ ਕੀਤੀ ਤਿਸੁ ਪਾਰਿ ਲਘਾਈ ॥

Ŧuḏẖuno sabẖ ḏẖi▫ā▫iḏī sabẖ lagai ṯerī pā▫ī.   Ŧerī sifaṯ su▫āli▫o sarūp hai jin kīṯī ṯis pār lagẖā▫ī.

(Sabh) all creation (dhiaaidi) focuses (tudh-u no) You and (sabh) all (lagai) are attached (teyri) to your (paaee) feet i.e. pay obeisance and obey You.

(Teyri) Your (sifat-i) praises i.e. praising and emulating your virtues gives one (suaaliau) beauteous (saroop) looks i.e. one has a radiant face; those who (keeti) do this i.e. remember and live by Your virtues – (laghaaee = get across) are ferried (paar-i) across the world-ocean – to You.

ਗੁਰਮੁਖਾ ਨੋ ਫਲੁ ਪਾਇਦਾ ਸਚਿ ਨਾਮਿ ਸਮਾਈ ॥   ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਵਡੀ ਤੇਰੀ ਵਡਿਆਈ ॥੧॥

Gurmukẖā no fal pā▫iḏā sacẖ nām samā▫ī.   vade mere sāhibā vadī ṯerī vadi▫ā▫ī. ||1||

This (phal = fruit) fulfilment of wishes (paaida) is achieved by those who (samaaee) remain absorbed in (naam-i) virtues (sach-i) of the Eternal Master.

O (merey) my (vaddey) great (saahiba) Master, your (vaddiaaee) majesty (vadi) great. 1.

ਸਲੋਕ ਮ: ੪ ॥   ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਸਲਾਹਣਾ ਸਭੁ ਬੋਲਣੁ ਫਿਕਾ ਸਾਦੁ ॥

Salok mėhlā 4.   viṇ nāvai hor salāhṇā sabẖ bolaṇ fikā sāḏ.

Slok of the fourth Guru. (Salaahna) praising (hor) anything other than (naavai, naam) the Almighty Divine virtues is (sabh-u) all (phikaa saad-u = insipid taste) not satisfying – as everything and everyone is transitory and they soon vanish.   

This is how.

ਮਨਮੁਖ ਅਹੰਕਾਰੁ ਸਲਾਹਦੇ ਹਉਮੈ ਮਮਤਾ ਵਾਦੁ ॥   ਜਿਨ ਸਾਲਾਹਨਿ ਸੇ ਮਰਹਿ ਖਪਿ ਜਾਵੈ ਸਭੁ ਅਪਵਾਦੁ ॥

Manmukẖ ahaʼnkār salāhḏe ha▫umai mamṯā vāḏ.   Jin sālāhan se marėh kẖap jāvai sabẖ apvāḏ.

But (manmukh) the self-oriented persons (salaahadey) praise those who display (ahankaar) vanity (haumai) ego and get involved in un-necessary (vaad-u) debates based on (mamta) attachments i.e. according to their self-serving preferences;

(jin-i) those whom they (salaahan-i) praise, (sey) they (marah-i) die, and then (sabh-u) all (apvaad-u) conflicts (khap-i jaavai = found useless) end.

ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਪਿ ਹਰਿ ਹਰਿ ਪਰਮਾਨਾਦੁ ॥੧॥

Jan Nānak gurmukẖ ubre jap har har parmānāḏ. ||1||

(gurmukhi) those who follow the guru’s teachings (jap-i) remember and praise (har-i har-i) the Creator, (parmanaad-u) the epitome of sublime bliss, says (jan) the devotee fourth Nanak. 1.

ਮ: ੪ ॥   ਸਤਿਗੁਰ ਹਰਿ ਪ੍ਰਭੁ ਦਸਿ ਨਾਮੁ ਧਿਆਈ ਮਨਿ ਹਰੀ ॥  ਨਾਨਕ ਨਾਮੁ ਪਵਿਤੁ ਹਰਿ ਮੁਖਿ ਬੋਲੀ ਸਭਿ ਦੁਖ ਪਰਹਰੀ ॥੨॥

Mėhlā 4.   Saṯgur har parabẖ ḏas nām ḏẖi▫ā▫ī man harī.  Nānak nām paviṯ har mukẖ bolī sabẖ ḏukẖ parharī. ||2||

Slok of the fourth Guru.  O (satgur) true guru, please (das-i = tell) teach me (naam-u) commands of (har-i prabh-u) the Almighty Creator, so that I (dhiaaee) remember/keep (har-i) the Master (man-i) in my mind;

and by (mukh-i boli) saying from the mouth (pavit) the purifying (naam) virtues of (har) the Creator, – and living by them – (par-hari) keep away (sabh-i) all (dukh) pain and grief, says Nanak. 2.

ਪਉੜੀ ॥   ਤੂ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਨਿਰੰਜਨ ਹਰਿ ਰਾਇਆ ॥  ਜਿਨੀ ਤੂ ਇਕ ਮਨਿ ਸਚੁ ਧਿਆਇਆ ਤਿਨ ਕਾ ਸਭੁ ਦੁਖੁ ਗਵਾਇਆ ॥

Pa▫oṛī.   Ŧū āpe āp nirankār hai niranjan har rā▫i▫ā.  Jinī ṯū ik man sacẖ ḏẖi▫ā▫i▫ā ṯin kā sabẖ ḏukẖ gavā▫i▫ā.

Pauri. (Tu) You are (aapey aap-i) the self-existent (nirankaar-u) formless/unseen (niranjan) unstained/impeccable (har-i raaia) Divine sovereign king – the Emperor of all universes;

(jini) those who (dhiaaia) remember (too) You, (sach-u) the Eternal Master, (ik man-i = with one mind) with single minded devotion, i.e. seek to be in Your care, (sabh-u) all (tin ke) their (dukh-u) pain/grief (gavaaia = lost) vanish.

ਤੇਰਾ ਸਰੀਕੁ ਕੋ ਨਾਹੀ ਜਿਸ ਨੋ ਲਵੈ ਲਾਇ ਸੁਣਾਇਆ ॥  ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਤੂਹੈ ਨਿਰੰਜਨਾ ਤੂਹੈ ਸਚੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥

Ŧerā sarīk ko nāhī jis no lavai lā▫e suṇā▫i▫ā.  Ŧuḏẖ jevad ḏāṯā ṯūhai niranjanā ṯūhai sacẖ merai man bẖā▫i▫ā.

There is (ko naahi) none (teyra) Your (sareek) equal, (jis no) whom we may (sunaaia) proclaim (lavai laai) to be anywhere near You;

(tuhai) You alone are (jeyvadd-u) as great as Your o (niranjana) pristine (sach-u) Eternal Master; You alone (bhaaia = liked) appeal to (meyrai) my (man-i) mind.

ਸਚੇ ਮੇਰੇ ਸਾਹਿਬਾ ਸਚੇ ਸਚੁ ਨਾਇਆ ॥੨॥

Sacẖe mere sāhibā sacẖe sacẖ nā▫i▫ā. ||2||

O (meyrey) my (sachey) Eternal (saahiba) Master, you are (sach) the universal truth; Your (naaia) writ is (sach) eternal. 2.

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ਸਲੋਕ ਮ: ੪ ॥   ਮਨ ਅੰਤਰਿ ਹਉਮੈ ਰੋਗੁ ਹੈ ਭ੍ਰਮਿ ਭੂਲੇ ਮਨਮੁਖ ਦੁਰਜਨਾ ॥  ਨਾਨਕ ਰੋਗੁ ਗਵਾਇ ਮਿਲਿ ਸਤਿਗੁਰ ਸਾਧੂ ਸਜਨਾ ॥੧॥

Salok mėhlā 4.   Man anṯar ha▫umai rog hai bẖaram bẖūle manmukẖ ḏurjanā.  Nānak rog gavā▫e mil saṯgur sāḏẖū sajnā. ||1||

Slok of the fourth Guru. (Manmukhi) the self-willed are (dur-janaa) evil persons; they have (rog) the affliction of (haumai) ego (man antar-i) in their minds and are (bhooley) led astray by (bhram) delusion – that they are the doers, not the Creator;

this (rog) affliction of ego (gavaaey) can be banished by (mil) finding (satgur) the true guru and being with (saadhoo sajna) the holy friends i.e. taking part in holy congregation – where virtues of the One Creator are remembered and praised. 1.

ਮ: ੪ ॥   ਮਨੁ ਤਨੁ ਰਤਾ ਰੰਗ ਸਿਉ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣਤਾਸੁ ॥  ਜਨ ਨਾਨਕ ਹਰਿ ਸਰਣਾਗਤੀ ਹਰਿ ਮੇਲੇ ਗੁਰ ਸਾਬਾਸਿ ॥੨॥

Mėhlā 4.   Man ṯan raṯā rang si▫o gurmukẖ har guṇṯās.  Jan Nānak har sarṇāgaṯī har mele gur sābās. ||2||

Slok of the fourth Guru. (Gurmukh-i) one who follows the guru, his/her (man-u tan-u) mind and body are (rataa = dyed) imbued (siau) with (rang) the love of (har-i) the Creator, (guntaas-u = treasure of virtues) the source of virtues;

(jan) the servant/devotee Nanak seeks to be (sarnaagti) under the care of (har-i) the Almighty; (saabaas-i) hail the guru whose guidance enables (meley = cause to meet) to find (har-i) the Creator, within. 2.

ਪਉੜੀ ॥   ਤੂ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਕਿਸੁ ਨਾਲਿ ਤੂ ਵੜੀਐ ॥  ਤੁਧੁ ਜੇਵਡੁ ਹੋਇ ਸੁ ਆਖੀਐ ਤੁਧੁ ਜੇਹਾ ਤੂਹੈ ਪੜੀਐ ॥

Pa▫oṛī.   Ŧū karṯā purakẖ agamm hai kis nāl ṯū vaṛī▫ai.  Ŧuḏẖ jevad ho▫e so ākẖī▫ai ṯuḏẖ jehā ṯūhai paṛī▫ai.

Pauri. O (karta purakh-u) Creator, You (tu) are (agam-u) beyond reach/comprehension – no one knows who great You are, so (kis naal-i) with whom (varreeai, vaddiaaeeai) to compare Your virtues?

If there (hoey) were some one (jeyvadd-u) as great as (tudh-u) You, we could (aakheeai) call (s-u) that person so, but we (parreeai) read in the scriptures that (tuhai) You alone are (jeyha) like (tudh-u) Yourself.

ਤੂ ਘਟਿ ਘਟਿ ਇਕੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਪਰਗੜੀਐ ॥  ਤੂ ਸਚਾ ਸਭਸ ਦਾ ਖਸਮੁ ਹੈ ਸਭ ਦੂ ਤੂ ਚੜੀਐ ॥

Ŧū gẖat gẖat ik varaṯḏā gurmukẖ pargaṛī▫ai.  Ŧū sacẖā sabẖas ḏā kẖasam hai sabẖ ḏū ṯū cẖaṛī▫ai.

(Too) You (ik = one) alone (vartadaa = pervade) are present (ghatt-i ghatt-i) in every body/mind, and (pargarreeai/pargattiai = manifest) are found within with (gurmukh-i) with the guru’s teachings/guidance;

You are (sacha) the Eternal (khasam) Master (da) of (sabhas) all, (charreeai) greater (doo) than (sabh) all.

ਤੂ ਕਰਹਿ ਸੁ ਸਚੇ ਹੋਇਸੀ ਤਾ ਕਾਇਤੁ ਕੜੀਐ ॥੩॥

Ŧū karahi so sacẖe ho▫isī ṯā kā▫iṯ kaṛī▫ai. ||3||

(Sachey) o Eternal Master, whatever You (karah-i) that (hoisee) happens; (kaait) why would one who believes this (karreeai) worry about what is going to happen – because You do what is good and cannot be reversed. 3.

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ਸਲੋਕ ਮ: ੪ ॥   ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਪਿਰੰਮ ਕਾ ਅਠੇ ਪਹਰ ਲਗੰਨਿ ॥  ਜਨ ਨਾਨਕ ਕਿਰਪਾ ਧਾਰਿ ਪ੍ਰਭ ਸਤਿਗੁਰ ਸੁਖਿ ਵਸੰਨਿ ॥੧॥

Salok mėhlā 4.   Mai man ṯan parem piramm kā aṯẖe pahar lagann.  Jan Nānak kirpā ḏẖār parabẖ saṯgur sukẖ vasann. ||1||

(Mai) my (man-i) mind and (tan-i) body are in (preym) love with (pira’mm) the Beloved Master and (laga’nn-i) remain engrosses in that love (attthey pahar) twenty-four hours of day/night.

(Prabh) O Almighty, (jan) the devotee Nanak makes this supplication; please (kirpa dhaar-i) bestow grace that my mind and body (vasa’nn-i) live/remain (sukh-i) at peace like (satigur) the true guru. 1.

ਮ: ੪ ॥   ਜਿਨ ਅੰਦਰਿ ਪ੍ਰੀਤਿ ਪਿਰੰਮ ਕੀ ਜਿਉ ਬੋਲਨਿ ਤਿਵੈ ਸੋਹੰਨਿ ॥  ਨਾਨਕ ਹਰਿ ਆਪੇ ਜਾਣਦਾ ਜਿਨਿ ਲਾਈ ਪ੍ਰੀਤਿ ਪਿਰੰਨਿ ॥੨॥

Mėhlā 4.   Jin anḏar parīṯ piramm kī ji▫o bolan ṯivai sohann.  Nānak har āpe jāṇḏā jin lā▫ī parīṯ pirann. ||2||

(Jin) those (andar-i) in whom i.e. in whose mind is (preet-i) love for (pira’mm) the Beloved Master; they (soha’nn) look good; (jio) in whatever way (bolan-i) speak i.e. the Master is pleased with whatever way they speak and act.

(Pira’nn-i) the Beloved (har-i) Master (jin-i) who (laaee) created that (preet-i) love (aapey) IT-self (jaanda) knows – their love, says Nanak. 2.

ਪਉੜੀ ॥   ਤੂ ਕਰਤਾ ਆਪਿ ਅਭੁਲੁ ਹੈ ਭੁਲਣ ਵਿਚਿ ਨਾਹੀ ॥   ਤੂ ਕਰਹਿ ਸੁ ਸਚੇ ਭਲਾ ਹੈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਹੀ ॥

Pa▫oṛī.   Ŧū karṯā āp abẖul hai bẖulaṇ vicẖ nāhī.   Ŧū karahi so sacẖe bẖalā hai gur sabaḏ bujẖāhī.

Paurri. O (karta) Creator, You are (aap-i) Yourself (abhul-u) un-erring (naahi) not (vich-i = in) subject to (bhulan) committing errors/doing wrong;

Whatever You (karah-i) do is (bhalaa) good, O (sachey) Eternal Master; this is (bujhaahi) is understood (gur sabad-i) through the guru’s word/teachings.

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥   ਤੂ ਸਾਹਿਬੁ ਅਗਮੁ ਦਇਆਲੁ ਹੈ ਸਭਿ ਤੁਧੁ ਧਿਆਹੀ ॥

Ŧū karaṇ kāraṇ samrath hai ḏūjā ko nāhī.   Ŧū sāhib agam ḏa▫i▫āl hai sabẖ ṯuḏẖ ḏẖi▫āhī.

You are (samrath-u) capable of (kaaran) cause of all (karan) that is done/happens, (dooja ko) anyone else (naahi) is not;

You (saahib-u) the Master are (agam-u) beyond reach/comprehension and (daiaal-u) compassionate and look after the creatures, and they (sabh-i) all (dhiaahee) remember/invoke (tudh-u)You.

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ਸਭਿ ਜੀਅ ਤੇਰੇ ਤੂ ਸਭਸ ਦਾ ਤੂ ਸਭ ਛਡਾਹੀ ॥੪॥

Sabẖ jī▫a ṯere ṯū sabẖas ḏā ṯū sabẖ cẖẖadāhī. ||4||

(Sabh-i) all (jeea) creatures are (teyrey) Yours and You are the Master (sabhas da) of all; You (chhadaahi) deliver them from troubles/vices. 4.

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ਸਲੋਕ ਮ: ੪ ॥   ਸੁਣਿ ਸਾਜਨ ਪ੍ਰੇਮ ਸੰਦੇਸਰਾ ਅਖੀ ਤਾਰ ਲਗੰਨਿ ॥   ਗੁਰਿ ਤੁਠੈ ਸਜਣੁ ਮੇਲਿਆ ਜਨ ਨਾਨਕ ਸੁਖਿ ਸਵੰਨਿ ॥੧॥

Salok mėhlā 4.   Suṇ sājan parem sanḏesrā akẖī ṯār lagann.   Gur ṯuṯẖai sajaṇ meli▫ā jan Nānak sukẖ savann. ||1||

Slok of the fourth Guru. (Sun-i) listening to (prem = love) the loving (sandesra) message – of impending arrival – of (saajan = companion) the beloved, (akhee) the eyes eagerly (laga’nn-i) fixed their (taar) gaze on the path i.e. when I felt the longing for the vision of the Creator, I eagerly waited for that experience.

The guru (tuthai) was pleased to (meylia) meey the Almighty (sajan-u) friend, and now my eyes (sva’nn-i) sleep (sukh-i) in peace i.e. my inner-self at peace. 1.

ਮ: ੪ ॥   ਸਤਿਗੁਰੁ ਦਾਤਾ ਦਇਆਲੁ ਹੈ ਜਿਸ ਨੋ ਦਇਆ ਸਦਾ ਹੋਇ ॥ ਸਤਿਗੁਰੁ ਅੰਦਰਹੁ ਨਿਰਵੈਰੁ ਹੈ ਸਭੁ ਦੇਖੈ ਬ੍ਰਹਮੁ ਇਕੁ ਸੋਇ ॥

Mėhlā 4.   Saṯgur ḏāṯā ḏa▫i▫āl hai jis no ḏa▫i▫ā saḏā ho▫e.  Saṯgur anḏrahu nirvair hai sabẖ ḏekẖai barahm ik so▫e.

(Daata) the beneficent (satgur-u) true guru is (daiaal-u) compassionate, (jis) who (sadaa) ever (no hoe = happens) shows (daia) compassion;

he is (nirvair-u) free of enmity (andrah-u) in his mind and (deykhai) sees (ik soey) the One (brahm-u) Creator in (sabh-u) all. 

ਨਿਰਵੈਰਾ ਨਾਲਿ ਜਿ ਵੈਰੁ ਚਲਾਇਦੇ ਤਿਨ ਵਿਚਹੁ ਤਿਸਟਿਆ ਨ ਕੋਇ ॥  ਸਤਿਗੁਰੁ ਸਭਨਾ ਦਾ ਭਲਾ ਮਨਾਇਦਾ ਤਿਸ ਦਾ ਬੁਰਾ ਕਿਉ ਹੋਇ ॥

Nirvairā nāl jė vair cẖalā▫iḏe ṯin vicẖahu ṯisti▫ā na ko▫e.  Saṯgur sabẖnā ḏā bẖalā manā▫iḏā ṯis ḏā burā ki▫o ho▫e.

All those (j-i) who (chalaaidey) bear(vair) enmity (naal-i) with those who are (nirvaira) enmity-free, (na koey) none (vichahu) amongst them (tisttia) can be at peace.

(Satigur-u) the true guru (manaaida) wishes (bhalaa) well (sabhna da) for all; (kio) why should any thing (bura) bad (hoee) happen to him i.e. why should anyone wish ill for the true guru?

ਸਤਿਗੁਰ ਨੋ ਜੇਹਾ ਕੋ ਇਛਦਾ ਤੇਹਾ ਫਲੁ ਪਾਏ ਕੋਇ ॥   ਨਾਨਕ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਜਿਦੂ ਕਿਛੁ ਗੁਝਾ ਨ ਹੋਇ ॥੨॥

Saṯgur no jehā ko icẖẖ▫ḏā ṯehā fal pā▫e ko▫e.   Nānak karṯā sabẖ kicẖẖ jāṇḏā jiḏū kicẖẖ gujẖā na ho▫e. ||2||

(Jeyha) whatever (ko) any one (ichhada) wishes (no) from the guru i.e. with whatever mind-set one goes to the guru, s/he (paaey) receives that (phal-u = fruit) fulfilment.

(Karta) the Creator (jaanda) knows (sabh) every (kichh-u) thing; (jidoo) from whom/IT (kichh-u na) nothing is (gujha) hidden, says the fourth Nanak. 2.

ਪਉੜੀ ॥   ਜਿਸ ਨੋ ਸਾਹਿਬੁ ਵਡਾ ਕਰੇ ਸੋਈ ਵਡ ਜਾਣੀ ॥  ਜਿਸੁ ਸਾਹਿਬ ਭਾਵੈ ਤਿਸੁ ਬਖਸਿ ਲਏ ਸੋ ਸਾਹਿਬ ਮਨਿ ਭਾਣੀ ॥

Pa▫oṛī.   Jis no sāhib vadā kare so▫ī vad jāṇī.  Jis sāhib bẖāvai ṯis bakẖas la▫e so sāhib man bẖāṇī.

Paurri. (Jis no) one whom (sahib-u) the Master (vadaa karey = makes great) grants virtues, (soee) only such a person (jaani = known) is considered great.

(Jis) one whom (saahib) the Master(bhaavai) likes, i.e. who conforms to Naam/Divine virtues and commands, s/he is (man-i bhaanee) pleasing to mind of the Master who (bakhas laey) forgives his/her transgressions – and bestows grace on him/her.

ਜੇ ਕੋ ਓਸ ਦੀ ਰੀਸ ਕਰੇ ਸੋ ਮੂੜ ਅਜਾਣੀ ॥  ਜਿਸ ਨੋ ਸਤਿਗੁਰੁ ਮੇਲੇ ਸੁ ਗੁਣ ਰਵੈ ਗੁਣ ਆਖਿ ਵਖਾਣੀ ॥

Je ko os ḏī rīs kare so mūṛ ajāṇī.  Jis no saṯgur mele so guṇ ravai guṇ ākẖ vakẖāṇī.

(Jis no) one whom (satgur) the true guru (meley) helps to find the Creator within, (s-u) that person (ravai) remembers and lives by (gun) Divine virtues; and (aakh-i vakhaani) speaks about them to others.

(Jey) if (ko) someone else – who does not follow the guru – (rees karey) tries immitate him/her, then that person is an (ajaanee) ignorant (moorr) fool.

ਨਾਨਕ ਸਚਾ ਸਚੁ ਹੈ ਬੁਝਿ ਸਚਿ ਸਮਾਣੀ ॥੫॥

Nānak sacẖā sacẖ hai bujẖ sacẖ samāṇī. ||5||

(Sacha) the true Master is (sach-u) Eternal; one who (bujh-i) understands and lives by Divine virtues (samaani) merges (sach-i) in the Eternal. 5.

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ਸਲੋਕ ਮ: ੪ ॥   ਹਰਿ ਸਤਿ ਨਿਰੰਜਨ ਅਮਰੁ ਹੈ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਨਿਰੰਕਾਰੁ ॥  ਜਿਨ ਜਪਿਆ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਤਿਨ ਲਥਾ ਹਉਮੈ ਭਾਰੁ ॥

Salok mėhlā 4.   Har saṯ niranjan amar hai nirbẖa▫o nirvair nirankār.  Jin japi▫ā ik man ik cẖiṯ ṯin lathā ha▫umai bẖār.

Slok of the fourth Guru. (Har-i) the Creator (hai) is (sat = truth) Eternal, (niranjan) unstained by the world-play, (amar-u) immortal, (nirbhau) free of fear and (nirvair-u) enmity-free because (nirankaar-u) the formless Master is above all others.

(Jin) one who (japia) remembers and lives by Divine virtues i.e. submits to the Almighty (ik man, ik chit-i) with single minded devotion, (bhaar-u) the load of (haumai) ego (tin) of that person (lathaa) is offloaded i.e. s/he conducts him/her-self by Divine commands and not personal ego.

ਜਿਨ ਗੁਰਮੁਖਿ ਹਰਿ ਆਰਾਧਿਆ ਤਿਨ ਸੰਤ ਜਨਾ ਜੈਕਾਰੁ ॥  ਕੋਈ ਨਿੰਦਾ ਕਰੇ ਪੂਰੇ ਸਤਿਗੁਰੂ ਕੀ ਤਿਸ ਨੋ ਫਿਟੁ ਫਿਟੁ ਕਹੈ ਸਭੁ ਸੰਸਾਰੁ ॥

Jin gurmukẖ har ārāḏẖi▫ā ṯin sanṯ janā jaikār.  Ko▫ī ninḏā kare pūre saṯgurū kī ṯis no fit fit kahai sabẖ sansār.

(Jin) those who (aaraadhia) remember (har-i) the Creator (gurmukh-i) as taught by the guru, they are (sant janaa) saints, I (jaikaar-u) hail them;

if (koi) someone (ninda karey) slanders (poorey) the perfect (satguru) true guru, (sansaar = world) every one (kahai) calls (tis no) that person (phitt-u phitt-u) accursed. —

ਸਤਿਗੁਰ ਵਿਚਿ ਆਪਿ ਵਰਤਦਾ ਹਰਿ ਆਪੇ ਰਖਣਹਾਰੁ ॥  ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਗੁਣ ਗਾਵਦਾ ਤਿਸ ਨੋ ਸਦਾ ਸਦਾ ਨਮਸਕਾਰੁ ॥

Saṯgur vicẖ āp varaṯḏā har āpe rakẖaṇhār.  Ḏẖan ḏẖan gurū guṇ gāvḏā ṯis no saḏā saḏā namaskār.

The Creator (aapi) IT-self (vartadaa) acts (vich-i) in (satgur) the true guru and (aapey) IT-self is his (rakhanhaar-u) protector;

(Dhan-u dha’nn-u) great is the guru who (gun = virtues, gaavda = sings) praises the Almighty – and not gets himself praised – I (sadaa) ever (namaskaar-u) pay obeisance (tis no) to him – i.e. respectfully follow such a guru. —

ਜਨ ਨਾਨਕ ਤਿਨ ਕਉ ਵਾਰਿਆ ਜਿਨ ਜਪਿਆ ਸਿਰਜਣਹਾਰੁ ॥੧॥

Jan Nānak ṯin ka▫o vāri▫ā jin japi▫ā sirjaṇhār. ||1||

(Jan) the devotee Nanak, (vaaria) is sacrifice i.e. adores (tin kau) those persons (jin) who (japia) remember and obey (sirjanhaar-u) the Creator. 1.

ਮ: ੪ ॥   ਆਪੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਆਪੇ ਆਕਾਸੁ ॥  ਵਿਚਿ ਆਪੇ ਜੰਤ ਉਪਾਇਅਨੁ ਮੁਖਿ ਆਪੇ ਦੇਇ ਗਿਰਾਸੁ ॥

Mėhlā 4.   Āpe ḏẖarṯī sājī▫an āpe ākās.  vicẖ āpe janṯ upā▫i▫an mukẖ āpe ḏe▫e girās.

Slok of the fourth Guru. The Almighty (aapey) IT-self created both (dharti) the earth and (aakaas) the sky.

IT (upaaian-u) creates (jant) the creatures and (dey-i) gives/puts (giraas-u) food (mukh-i) in their mouths i.e. has provided the wherewithal for the creatures, which they use. —

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਹੀ ਗੁਣਤਾਸੁ ॥  ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਤੂ ਸਭਿ ਕਿਲਵਿਖ ਕਟੇ ਤਾਸੁ ॥੨॥

Sabẖ āpe āp varaṯḏā āpe hī guṇṯās.  Jan Nānak nām ḏẖi▫ā▫e ṯū sabẖ kilvikẖ kate ṯās. ||2||

The Creator (vartada) pervades (sabh = all) everywhere and is (aapey) IT-self (guntaas) the treasure/source of virtues;

my mind, (tu) you should (dhiaae) remember (naam-u) commands of the Master, and live by them; one who does so, the Almighty (kattey = cuts) removes (sabh) all (kilvikh) wrong-doings i.e. ignores his/her wrong-doings, says (jan) the devotee Nanak. 2.

ਪਉੜੀ ॥   ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਹੈ ਸਚੁ ਸਚੇ ਭਾਵੈ ॥  ਜੋ ਤੁਧੁ ਸਚੁ ਸਲਾਹਦੇ ਤਿਨ ਜਮ ਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵੈ ॥

Pa▫oṛī.   Ŧū sacẖā sāhib sacẖ hai sacẖ sacẖe bẖāvai.  Jo ṯuḏẖ sacẖ salāhḏe ṯin jam kankar neṛ na āvai.

Paurri. O Almighty, (too) You are the (sacha) true (sahib-u) Master are (sach-u) Eternal i.e. ever the same; O (sach) truthfulness (bhaavai) pleases (sachey) true Master.

(Jo) those who (salaahadey) praise You – they live by Divine virtues, (kankar) the messenger of (jam) Divine justice does not (aavai) come (neyrr-i) near (tin) them i.e. they unite with You and are not sent by the messengers of death for reincarnation.

ਤਿਨ ਕੇ ਮੁਖ ਦਰਿ ਉਜਲੇ ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਸਚਾ ਭਾਵੈ ॥  ਕੂੜਿਆਰ ਪਿਛਾਹਾ ਸਟੀਅਨਿ ਕੂੜੁ ਹਿਰਦੈ ਕਪਟੁ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ॥

Ŧin ke mukẖ ḏar ujle jin har hirḏai sacẖā bẖāvai.  Kūṛi▫ār picẖẖāhā satī▫an kūṛ hirḏai kapat mahā ḏukẖ pāvai.

(Jin) those who (bhaavai) love (sachaa) the Eternal Master (hirdai) from the heart – they live by Divine virtues and commands – and thus (tin key) their (mukh) faces are (ujley) radiant (dar-i)

In Divine court, i.e. are considered to be of unblemished conduct and admitted to the Creator.

On the other hand, (kooriaar = false) the impostors are (satteean-i = thrown) pushed (pichhaaha) back – and not admitted to the Creator; one with (koorr-u) falsehood and (kapatt-u) deceit (hirdai) in minds, (paavai = receives) experiences (mahaa) the great (dukh-u) suffering – of never ending cycles of births and deaths.

ਮੁਹ ਕਾਲੇ ਕੂੜਿਆਰੀਆ ਕੂੜਿਆਰ ਕੂੜੋ ਹੋਇ ਜਾਵੈ ॥੬॥

Muh kāle kūṛi▫ārī▫ā kūṛi▫ār kūṛo ho▫e jāvai. ||6||

In contrast to the unblemished faces of the genuine seekers (koorriaareea) those practicing false-hoods face (muh kaaley = blackened faces) ignominy; such (kooriaar) false – not genuine people – (hoey jaavai = become) are identified as (koorro = false) impostors. 6.