SGGS pp 306-309

ਸਲੋਕ ਮ: ੪ ॥ ਅੰਤਰਿ ਹਰਿ ਗੁਰੂ ਧਿਆਇਦਾ ਵਡੀ ਵਡਿਆਈ ॥
Salok mėhlā 4. Anṯar har gurū ḏẖi▫ā▫iḏā vadī vadi▫ā▫ī.

Prologue of the fourth Guru. (Vaddi) the great (vadiaa-i) virtue and glory of the third Guru, Amar Das, is because that he (dhiaaida) remembers (har-i) the Almighty (antar) within and  obeys.

Page 307

ਤੁਸਿ ਦਿਤੀ ਪੂਰੈ ਸਤਿਗੁਰੂ ਘਟੈ ਨਾਹੀ ਇਕੁ ਤਿਲੁ ਕਿਸੈ ਦੀ ਘਟਾਈ ॥
Ŧus ḏiṯī pūrai saṯgurū gẖatai nāhī ik ṯil kisai ḏī gẖatā▫ī.

The Almighty (poorai) perfect Master, (satguru) the true guru (tus-i) was pleased to (diti) give it to him; it cannot (ghattaaee) be reduced even (ik) one (til-u = sesame seed) a bit by (kisa) some one’s efforts (ghattaaee) to reduce i.e. no one can take away even a bit of the glory of the guru – by slander.

ਸਚੁ ਸਾਹਿਬੁ ਸਤਿਗੁਰੂ ਕੈ ਵਲਿ ਹੈ ਤਾਂ ਝਖਿ ਝਖਿ ਮਰੈ ਸਭ ਲਕਾਈ ॥ ਨਿੰਦਕਾ ਕੇ ਮੁਹ ਕਾਲੇ ਕਰੇ ਹਰਿ ਕਰਤੈ ਆਪਿ ਵਧਾਈ ॥
Sacẖ sāhib saṯgurū kai val hai ṯāʼn jẖakẖ jẖakẖ marai sabẖ lokā▫ī. Ninḏkā ke muh kāle kare har karṯai āp vaḏẖā▫ī.

When (sach-u = truth) the Eternal (sahib-u) Master is (kai val-i) on the side of the true guru then (lukaaee) all the people slandering him (marai) die (jhakh-i jhakh-i) fruit-lessly i.e. the slanderers are frustrated.
(har-i) the Almighty (kartai) Creator (kaaley karey) blackens (muh) the faces (key) of (nindkaa) the slanderers and (aap-i) IT-self (vadhaaee) increases – the guru’s glory i.e. the slanderers of the true guru are disgraced while the guru obtains more virtues and glory. —

ਜਿਉ ਜਿਉ ਨਿੰਦਕ ਨਿੰਦ ਕਰਹਿ ਤਿਉ ਤਿਉ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਈ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਆਰਾਧਿਆ ਤਿਨਿ ਪੈਰੀ ਆਣਿ ਸਭ ਪਾਈ ॥੧॥
Ji▫o ji▫o ninḏak ninḏ karahi ṯi▫o ṯi▫o niṯ niṯ cẖaṛai savā▫ī. Jan Nānak har ārāḏẖi▫ā ṯin pairī āṇ sabẖ pā▫ī. ||1||

(Jio jio = as) the more (nindak) the slanderer (nid kar-eh) slanders, the guru’s glory (nit nit) ever (charai = rises) increases (savaai) more and more;
says (jan) the devotee Nanak, the fourth: One who (aaraadhia) remembers and invokes (har) the Almighty, IT (aani) brings (sabh = all) everyone to (paai = put) fall (pairi) at (tin) his/her feet i.e. submit to the guru. 1.

ਮ: ੪ ॥ਸਤਿਗੁਰ ਸੇਤੀ ਗਣਤ ਜਿ ਰਖੈ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਤਿਸ ਕਾ ਗਇਆ ॥ਨਿਤ ਝਹੀਆ ਪਾਏ ਝਗੂ ਸੁਟੇ ਝਖਦਾ ਝਖਦਾ ਝੜਿ ਪਇਆ ॥
Mėhlā 4. Saṯgur seṯī gaṇaṯ jė rakẖai halaṯ palaṯ sabẖ ṯis kā ga▫i▫ā. Niṯ jẖahī▫ā pā▫e jẖagū sute jẖakẖ▫ḏā jẖakẖ▫ḏā jẖaṛ pa▫i▫ā.

Slok of the fourth Guru. One who (rakhai) maintains relationship (seti) with (satgur) the true guru based on (ganat) calculations – i.e. wants to see what material advantage s/he can get by serving the guru and the Creator – (sabh) everything (tis ka) of his/her (halat) in this world/life and (palat) in the hereafter (gaiaa = goes) is lost i.e. such a person neither gets honor in life nor is his/her soul accepted for union with the Creator on death;
s/he (jhahia paa-e) grinds his/her teeth, (sut-e) throws (jhagu) froth from the mouth – like an exhausted or diseased person – and like (jhar paia) leaves falling off trees, perishes (jhakhda jhakhda) making fruitless efforts. —

ਨਿਤ ਉਪਾਵ ਕਰੈ ਮਾਇਆ ਧਨ ਕਾਰਣਿ ਅਗਲਾ ਧਨੁ ਭੀ ਉਡਿ ਗਇਆ ॥ਕਿਆ ਓਹੁ ਖਟੇ ਕਿਆ ਓਹੁ ਖਾਵੈ ਜਿਸੁ ਅੰਦਰਿ ਸਹਸਾ ਦੁਖੁ ਪਇਆ ॥
Niṯ upāv karai mā▫i▫ā ḏẖan kāraṇ aglā ḏẖan bẖī ud ga▫i▫ā. Ki▫ā oh kẖate ki▫ā oh kẖāvai jis anḏar sahsā ḏukẖ pa▫i▫ā.

S/he (karai) makes (upaav) efforts (kaaran) for (maaia) transitory (dhan) wealth, and in the bargain (bhi = also) even (agla) the earlier (dhan) wealth (udi gaia = flies away) is lost i.e. s/he ignores virtues and whatever virtues s/he brought from the prior birth are lost;
(jis) one who has (sahsa) anxiety and (dukh) grief (andar) in his/her mind (kia) what can (oh = that) s/he (khat-e) earn and (khaavai) eat i.e. because of negative instincts the slanderer achieves nothing even for him/her-self. —

ਨਿਰਵੈਰੈ ਨਾਲਿ ਜਿ ਵੈਰੁ ਰਚਾਏ ਸਭੁ ਪਾਪੁ ਜਗਤੈ ਕਾ ਤਿਨਿ ਸਿਰਿ ਲਇਆ ॥ਓਸੁ ਅਗੈ ਪਿਛੈ ਢੋਈ ਨਾਹੀ ਜਿਸੁ ਅੰਦਰਿ ਨਿੰਦਾ ਮੁਹਿ ਅੰਬੁ ਪਇਆ ॥
Nirvairai nāl jė vair racẖā▫e sabẖ pāp jagṯai kā ṯin sir la▫i▫ā. Os agai picẖẖai dẖo▫ī nāhī jis anḏar ninḏā muhi amb pa▫i▫ā.

(Ji) if one (rachaa-e) bears (vair) enmity (naali) with the (nirvaarai) enmity-free guru, (tin) that person (laia) takes (paap = sins) the consequences of wrong-doings (ka) of (jagtai) the whole world (siri = on the head) on him/her-self;
(os) one (andar) in whom there is (ninda) slander, s/he(paia) gets (amb) ulcers (muhi) in mouth – i.e. instead of remembering Divine virtues s/he utters the venom of slander that harms him/her; for him/her there is (naahi) no (dhoi) support (pichhai = back here) in this world and (agai = ahead) in the hereafter. —

ਜੇ ਸੁਇਨੇ ਨੋ ਓਹੁ ਹਥੁ ਪਾਏ ਤਾ ਖੇਹੂ ਸੇਤੀ ਰਲਿ ਗਇਆ ॥ਜੇ ਗੁਰ ਕੀ ਸਰਣੀ ਫਿਰਿ ਓਹੁ ਆਵੈ ਤਾ ਪਿਛਲੇ ਅਉਗਣ ਬਖਸਿ ਲਇਆ ॥
Je su▫ine no oh hath pā▫e ṯā kẖehū seṯī ral ga▫i▫ā. Je gur kī sarṇī fir oh āvai ṯā picẖẖle a▫ugaṇ bakẖas la▫i▫ā.

(Je) if (oh) s/he (paa-e) puts his/her (hath) hand (no = to) on (soin-e) gold, it (seti ral gaia = mixes with) is reduced to (khehu) dust i.e. whatever s/he does goes wrong;
however (je) if (oh) s/he realizes and (aavai) comes (phir) back to (sarni = sanctuary) seek the guidance of the guru, the latter (bakhas laia) forgives (pichhl-e) past (augan) transgressions. —

ਜਨ ਨਾਨਕ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ਹਰਿ ਸਿਮਰਤ ਕਿਲਵਿਖ ਪਾਪ ਗਇਆ ॥੨॥
Jan Nānak an▫ḏin nām ḏẖi▫ā▫i▫ā har simraṯ kilvikẖ pāp ga▫i▫ā. ||2||

Then under the guidance of the guru, s/he (andin = every day) ever (dhiaaia) remembers (naam) Divine virtues and commands to live by them; by (simrat) remembrance of (har) the Almighty the past (kilvikh) transgressions and (paap) wrong-doings (gaia = go) are forgiven, says (jan) the devotee fourth Nanak. 2.

ਪਉੜੀ ॥ਤੂਹੈ ਸਚਾ ਸਚੁ ਤੂ ਸਭ ਦੂ ਉਪਰਿ ਤੂ ਦੀਬਾਣੁ ॥ਜੋ ਤੁਧੁ ਸਚੁ ਧਿਆਇਦੇ ਸਚੁ ਸੇਵਨਿ ਸਚੇ ਤੇਰਾ ਮਾਣੁ ॥
Pa▫oṛī. Ŧūhai sacẖā sacẖ ṯū sabẖ ḏū upar ṯū ḏībāṇ. Jo ṯuḏẖ sacẖ ḏẖi▫ā▫iḏe sacẖ sevan sacẖe ṯerā māṇ.

Pauri. (Tuhai) You alone are (sacha) truly (sach) eternal and (tu) Your (deebaan = court) authority is (oopar) above (sabh du) all others;
(jo) those who (dhiaaid-e) remember You (sach) the Eternal Master, and (sach) truly (sevan = serve) obey Your commands, they receive (maan) honor (tera = your) from You. —

ਓਨਾ ਅੰਦਰਿ ਸਚੁ ਮੁਖ ਉਜਲੇ ਸਚੁ ਬੋਲਨਿ ਸਚੇ ਤੇਰਾ ਤਾਣੁ ॥ਸੇ ਭਗਤ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸਾਲਾਹਿਆ ਸਚੁ ਸਬਦੁ ਨੀਸਾਣੁ ॥
Onā anḏar sacẖ mukẖ ujle sacẖ bolan sacẖe ṯerā ṯāṇ. Se bẖagaṯ jinī gurmukẖ salāhi▫ā sacẖ sabaḏ nīsāṇ.

(Ona) they have (sach) the truth (andar) in their minds, they (bolan) speak (sach) the truth and have (t-era) Your (taan) support i.e. they look only to You (sach-e) the Eternal Master, and (mukh ujl-e = radiant faces) are glorified by You.
(Jini) those who (salaahia) praise the Master (gurmukhi) as taught by the guru, (se) they are (bhagat) the devotees, (neesaan = identification) identified as living by (sach) the true (sabad) word i.e. living by Divine commands. —

ਸਚੁ ਜਿ ਸਚੇ ਸੇਵਦੇ ਤਿਨ ਵਾਰੀ ਸਦ ਕੁਰਬਾਣੁ ॥੧੩॥
Sacẖ jė sacẖe sevḏe ṯin vārī saḏ kurbāṇ. ||13||

I (sad) ever (vaari, kurbaan = sacrifice) adore (ji) those who (sevd-e) serve (sach-e) the Eternal Master i.e. live by Divine commands. 13.

Note: The Slok below seems to indicate that there were some people who were (phitk-e) rejected by the (dhuri) first (satguru) true guru were also rejected by the true guru. It later says that those rejected by Guru Nanak were also rejected by the second and third gurus but were forgiven when the fourth guru was installed. It has not been investigated as to who these people were. Keeping the above in view the one category to which this seems to apply are the sons of the first three gurus. The basis for it is this. The sons of first three gurus did not conform to the teachings of the gurus who therefore did not appoint them to succeed them. The sons of the first and second gurus never recognized the second and third gurus respectively. However, Guru Amardas’s younger son Baba Mohri paid obeisance to Guru Ramdas, and the elder son Baba Mohan, who was earlier antagonistic, came around (both as per Ramkali Sadd, SGGS p 923). By corollary, the view that Baba Mohan remained hostile is misplaced as is the story of the fifth Guru having gone to him to collect Baani – called Mohan Pothis – of the earlier gurus.

This aspect is also brought out by the fourth Guru in an other compositions. He says:

ਸੇ ਭਗਤ ਸੇ ਸੇਵਕਾ ਜਿਨਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ॥ ਤਿਨ ਕੀ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਸਿਰਿ ਨਿੰਦਕ ਕੈ ਪਵੈ ਛਾਰਾ ॥੩॥ ਜਿਸੁ ਘਰਿ ਵਿਰਤੀ ਸੋਈ ਜਾਣੈ ਜਗਤ ਗੁਰ ਨਾਨਕ ਪੂਛਿ ਕਰਹੁ ਬੀਚਾਰਾ ॥ ਚਹੁ ਪੀੜੀ ਆਦਿ ਜੁਗਾਦਿ ਬਖੀਲੀ ਕਿਨੈ ਨ ਪਾਇਓ ਹਰਿ ਸੇਵਕ ਭਾਇ ਨਿਸਤਾਰਾ ॥੪॥੨॥੯॥ ੪ ੭੩੩

Se bẖagaṯ se sevkā jinā har nām pi▫ārā. Ŧin kī sevā ṯe har pā▫ī▫ai sir ninḏak kai pavai cẖẖārā. ||3|| Jis gẖar virṯī so▫ī jāṇai jagaṯ gur Nānak pūcẖẖ karahu bīcẖārā. Cẖahu pīṛī āḏ jugāḏ bakẖīlī kinai na pā▫i▫o har sevak bẖā▫e nisṯārā. ||4||2||9||

Only they are (bhagat) devotees and (s-evka = servants) followers of the Almighty (jina) who (piaara) love (har naam) Divine virtues and commands;

we can (paaiai) find (har) the Almighty within (te) by (tin ki) their (seva te) service i.e. by following them, while (chhaara) dust (pavai) is put (kai sir) on the head/face of (nindak) the slanderer i.e the slanderers get disgraced. 3.

Only one (jis) in whose (ghar = home) family this (virti) happens, (soi) that person (jaanai) knows; you can (poochh) ask (jagat gur = guru of the world) the guru of all humanity, Guru Nanak, and then (karahu beechaara) reflect on what happened. (Aadi) right from the beginning and (jugaadi = through ages) through (chahu peeri) four generations, (kinai na) no one (paaio) obtained – the high status of the guru – through (bakheeli = backbiting) slander/jealousy but obtained (nistaara) emancipation from vices – and became guru – through (sevak bhaa-e) service/obedience of (har) the Almighty in mind. 4. 2. 9. M: 4, p 733.

The translation below is based on this understanding.

ਸਲੋਕ ਮ: ੪ ॥ਧੁਰਿ ਮਾਰੇ ਪੂਰੈ ਸਤਿਗੁਰੂ ਸੇਈ ਹੁਣਿ ਸਤਿਗੁਰਿ ਮਾਰੇ ॥ਜੇ ਮੇਲਣ ਨੋ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਨ ਦੇਈ ਮਿਲਣ ਕਰਤਾਰੇ ॥
Salok mėhlā 4. Ḏẖur māre pūrai saṯgurū se▫ī huṇ saṯgur māre. Je melaṇ no bahuṯerā locẖī▫ai na ḏe▫ī milaṇ karṯāre.

Those who are (maar-e = beaten, killed) denied Divine grace (dhuri = from above) by the Almighty, (poor-e) the perfect /Supreme (satguru) true guru, (hun) now are rejected by the true guru; 
(je) even if anyone (lochiai) wishes that they (m-elan) be enabled to meet the Almighty, (kartaar-e) the Creator does not (dei = give) let them (milan = meet) do so. —

ਸਤਸੰਗਤਿ ਢੋਈ ਨਾ ਲਹਨਿ ਵਿਚਿ ਸੰਗਤਿ ਗੁਰਿ ਵੀਚਾਰੇ ॥ਕੋਈ ਜਾਇ ਮਿਲੈ ਹੁਣਿ ਓਨਾ ਨੋ ਤਿਸੁ ਮਾਰੇ ਜਮੁ ਜੰਦਾਰੇ ॥
Saṯsangaṯ dẖo▫ī nā lahan vicẖ sangaṯ gur vīcẖāre. Ko▫ī jā▫e milai huṇ onā no ṯis māre jam janḏāre.

Such people do not (lahan) get (dhoee) support of (satsangat) the holy congregation which (veechaarey = reflects on) goes by (gur-i) the guru’s views.
They are self-willed and (koee) anyone who (jaaey) goes and (milai) joins (ona no) them, (tis) that person will be (maarey) punished by (jandaarey) the torturous (jam) messengers of death. —

ਗੁਰਿ ਬਾਬੈ ਫਿਟਕੇ ਸੇ ਫਿਟੇ ਗੁਰਿ ਅੰਗਦਿ ਕੀਤੇ ਕੂੜਿਆਰੇ ॥ਗੁਰਿ ਤੀਜੀ ਪੀੜੀ ਵੀਚਾਰਿਆ ਕਿਆ ਹਥਿ ਏਨਾ ਵੇਚਾਰੇ ॥
Gur bābai fitke se fite gur angaḏ kīṯe kūṛi▫āre. Gur ṯījī pīṛī vīcẖāri▫ā ki▫ā hath enā vecẖāre.

Those who (phittkey) were rejected by (baabai = elder, first) Guru Nanak, (sey) they remained (phittey) rejected; similarly Guru Angad, the second Guru, (keetey = made) declared them (kooriaarey = false) insincere i.e. both the first and second Guru’s did not bestow the status of guru to any of their sons.
The (teeji) third (peerri) generation Guru Amardas (veechaaria = reflected) considered as to (kia) what is (hath-i = in the hands) in the control of (eyna) these (veychaarey) poor people i.e. he told his sons that nothing is in the hands of mortals and must accept the decision of the Guru; he convinced his sons.

ਗੁਰੁ ਚਉਥੀ ਪੀੜੀ ਟਿਕਿਆ ਤਿਨਿ ਨਿੰਦਕ ਦੁਸਟ ਸਭਿ ਤਾਰੇ ॥
Gur cẖa▫uthī pīṛī tiki▫ā ṯin ninḏak ḏusat sabẖ ṯāre.

When (chauthi) the fourth (peerri) generation Guru (ttikia) was installed – the son of the third Guru who were opposed came around and paid obeisance to the fourth Guru – and (tin = he) the latter (taarey = saved) forgave (sabh-i) all (nindak) slanderers and (dustt) wrong-doers.

ਕੋਈ ਪੁਤੁ ਸਿਖੁ ਸੇਵਾ ਕਰੇ ਸਤਿਗੁਰੂ ਕੀ ਤਿਸੁ ਕਾਰਜ ਸਭਿ ਸਵਾਰੇ ॥ਜੋ ਇਛੈ ਸੋ ਫਲੁ ਪਾਇਸੀ ਪੁਤੁ ਧਨੁ ਲਖਮੀ ਖੜਿ ਮੇਲੇ ਹਰਿ ਨਿਸਤਾਰੇ ॥
Ko▫ī puṯ sikẖ sevā kare saṯgurū kī ṯis kāraj sabẖ savāre. Jo icẖẖai so fal pā▫isī puṯ ḏẖan lakẖmī kẖaṛ mele har nisṯāre.

(Koee) any one, (put) son or (sikh) disciple who (seyva karey) serves (satguru) the true guru, the latter (savaarey) accomplishes (sabh) all (tis) his (kaaraj) tasks i.e. one who obeys the true guru is suitably rewarded.
(Jo) whatever he (ichhai) wishes he (paaisi) receives (phal-u = fruit) fulfilment of (so) that, be it (put-u) child or (dhan-u lakhmi) wealth; and one who yearns for the Almighty, the true guru (taare) saves from (nis = night/darkness) ignorance and (kharr-i = takes, meyley = unite) unites with (har-i) the Almighty.

ਸਭਿ ਨਿਧਾਨ ਸਤਿਗੁਰੂ ਵਿਚਿ ਜਿਸੁ ਅੰਦਰਿ ਹਰਿ ਉਰ ਧਾਰੇ ॥ਸੋ ਪਾਏ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜਿਸੁ ਲਿਖਿਆ ਲਿਖਤੁ ਲਿਲਾਰੇ ॥
Sabẖ niḏẖān saṯgurū vicẖ jis anḏar har ur ḏẖāre. So pā▫e pūrā saṯgurū jis likẖi▫ā likẖaṯ lilāre.

(Sabh-i) all (nidhaan) treasures are present (vich-i) in (satiguru) the true guru (jin) who has (har-i) the Almighty (ur dhaarey) in mind;
And only (so) that person (paaey = attains) finds the Almighty, (poora) the perfect (satguru) true guru, (jis) who has it (likhia likhat-u) written (lilaarey) on his forehead i.e. in his/her destiny.

ਜਨੁ ਨਾਨਕੁ ਮਾਗੈ ਧੂੜਿ ਤਿਨ ਜੋ ਗੁਰਸਿਖ ਮਿਤ ਪਿਆਰੇ ॥੧॥
Jan Nānak māgai ḏẖūṛ ṯin jo gursikẖ miṯ pi▫āre. ||1||

(Jan-u) the devotee, Nanak the fourth, (maagai = asks for) seeks (dhoorr-i) the dust of the feet of (tin) those (jo) who are (piaarey = dear) the true Sikhs and (mit) friends i.e. companions in holy congregation. 1.

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ਮ: ੪ ॥ ਜਿਨ ਕਉ ਆਪਿ ਦੇਇ ਵਡਿਆਈ ਜਗਤੁ ਭੀ ਆਪੇ ਆਣਿ ਤਿਨ ਕਉ ਪੈਰੀ ਪਾਏ ॥ ਡਰੀਐ ਤਾਂ ਜੇ ਕਿਛੁ ਆਪ ਦੂ ਕੀਚੈ ਸਭੁ ਕਰਤਾ ਆਪਣੀ ਕਲਾ ਵਧਾਏ ॥
Mėhlā 4. Jin ka▫o āp ḏe▫e vadi▫ā▫ī jagaṯ bẖī āpe āṇ ṯin ka▫o pairī pā▫e. Darī▫ai ṯāʼn je kicẖẖ āp ḏū kīcẖai sabẖ karṯā āpṇī kalā vaḏẖā▫e.

Prologue of the fourth Guru. (Jin kau) those to whom the Almighty (aap-i) IT-self (dey-i) grants (vaddiaaee) glory; then (aapey) IT-self (bhi) also (aan-i) brings (jagat-u = world) everyone to (paaey) place at (tin kau) their (pairi) feet i.e. to pay obeisance to those who have Divine blessings.
We should (ddareeai) be apprehensive – of what might happen – (jey) if we (keechai) can do (kichh-u) anything (aap du) by ourselves – (sabh-u) every happening is a (vadhaaey = increases) display of (kalaa) powers of (karta) the Creator.

ਦੇਖਹੁ ਭਾਈ ਏਹੁ ਅਖਾੜਾ ਹਰਿ ਪ੍ਰੀਤਮ ਸਚੇ ਕਾ ਜਿਨਿ ਆਪਣੈ ਜੋਰਿ ਸਭਿ ਆਣਿ ਨਿਵਾਏ ॥ ਆਪਣਿਆ ਭਗਤਾ ਕੀ ਰਖ ਕਰੇ ਹਰਿ ਸੁਆਮੀ ਨਿੰਦਕਾ

ਦੁਸਟਾ ਕੇ ਮੁਹ ਕਾਲੇ ਕਰਾਏ ॥
Ḏekẖhu bẖā▫ī ehu akẖāṛā har parīṯam sacẖe kā jin āpṇai jor sabẖ āṇ nivā▫e. Āpṇi▫ā bẖagṯā kī rakẖ kare har su▫āmī ninḏkā ḏustā ke muh kāle karā▫e.

O (bhaaee) brethren, (eyh-u) this world is (akhaarra) the arena for the play of (sachey) the Eternal (preetam) beloved (har) Creator, who (aan-i) brings (sabh-i) everyone (nivaaey = bow) to submit it IT, (aapnai) by IT’s(jor-i = strength) powers.
(Har-i) the Almighty (suaami) Master (karey = does) provides for (rakh) protection of (aapnia = own) IT’s (bhagta) devotees, and (karaaey) causes (muh) the faces of (nindka) slanderers and (dustta) vicious people (kaaley karaaey) blackened i.e. disgraced.

ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ਨਿਤ ਚੜੈ ਸਵਾਈ ਹਰਿ ਕੀਰਤਿ ਭਗਤਿ ਨਿਤ ਆਪਿ ਕਰਾਏ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਜਪਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ

ਸਤਿਗੁਰੁ ਘਰੀ ਵਸਾਏ ॥
Saṯgur kī vadi▫ā▫ī niṯ cẖaṛai savā▫ī har kīraṯ bẖagaṯ niṯ āp karā▫e. An▫ḏin nām japahu gursikẖahu har karṯā saṯgur gẖarī vasā▫e.

The Creator (aapi) IT-self (karaaey) engages in (bhagat-i) devotion through (keerat-i = praising) praising and emulating virtue of (har-i) Divine virtues; (satgur) the true guru does this and his (vaddiaaee) glory (nit) ever (charrai savaaee) keep increasing.
O (gur-sikhah-u) Sikhs of the guru, (andin-u = every day) ever (japah-u) remember and obey (naam-u) Divine commands; (har-i) the Almighty (karta) Creator IT-self (vasaaey = cause to abide, ghari = in house of) causes you to meet (satigur-u) the true Guru.

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ਗੁਰ ਸਿਖਾ ਕੇ ਮੁਹ ਉਜਲੇ ਕਰੇ ਹਰਿ ਪਿਆਰਾ ਗੁਰ ਕਾ

ਜੈਕਾਰੁ ਸੰਸਾਰਿ ਸਭਤੁ ਕਰਾਏ ॥

Saṯgur kī baṇī saṯ saṯ kar jāṇhu gursikẖahu har karṯā āp muhhu kadẖā▫e. Gursikẖā ke muh ujle kare har pi▫ārā gur kā jaikār sansār sabẖaṯ karā▫e.

O (gursikhahu) Sikhs of the guru, (jaanahu = know) accept (baani) the words (ki) of the true guru (sati sati = absolute truth) as of the Almighty which (har Karta) the Almighty Creator (kadhaa-e) causes to be uttered (muhu) from the guru’s mouth;
The Gursikhs do this and (piaara) the beloved (har) Creator (kar-e) makes their (muh) faces (ujl-e) radiant – by accepting them to be absorbed in IT; and also (karaa-e) causes (guru ka jaikaar) the guru’s glory to be praised by (sabhat) the whole (sansaar) world i.e. every one praises the true guru. —

ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਹਰਿ ਦਾਸਨ ਕੀ ਹਰਿ ਪੈਜ ਰਖਾਏ ॥੨॥
Jan Nānak har kā ḏās hai har ḏāsan kī har paij rakẖā▫e. ||2||

I am (daas) a servant of (har) the Almighty who (rakhaa-e) preserves (laaj) the honor (ki) of (daasan) IT’s servants. 2.

Note: The Pauri below uses the metaphor of business and trade to describe human conduct. In this regard, the capital for business are the virtues given by the Creator as the financier and the humans are the merchants who use the finance/virtues to conduct themselves using those.

ਪਉੜੀ ॥ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਆਪਿ ਹੈ ਸਚੁ ਸਾਹ ਹਮਾਰੇ ॥ਸਚੁ ਪੂਜੀ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ਪ੍ਰਭ ਵਣਜਾਰੇ ਥਾਰੇ ॥
Pa▫oṛī. Ŧū sacẖā sāhib āp hai sacẖ sāh hamāre. Sacẖ pūjī nām driṛ▫ā▫e parabẖ vaṇjāre thāre.

Pauri. O (sacha) Eternal (sahib) Master, (tu) You are (aapi) yourself (sach) the truthful/eternal (saah = financier) source of virtues;
we are (thaar-e) Your (vanjaar-e) merchants; please give us the (sach pooji = capital of truth) the virtue of truthful conduct with (driraa-e) firm commitment to (naam) Your virtues and commands. —

ਸਚੁ ਸੇਵਹਿ ਸਚੁ ਵਣੰਜਿ ਲੈਹਿ ਗੁਣ ਕਥਹ ਨਿਰਾਰੇ ॥ਸੇਵਕ ਭਾਇ ਸੇ ਜਨ ਮਿਲੇ ਗੁਰ ਸਬਦਿ ਸਵਾਰੇ ॥
Sacẖ sevėh sacẖ vaṇanj laihi guṇ kathah nirāre. Sevak bẖā▫e se jan mile gur sabaḏ savāre.

Please enable us to (sach) truly (seveh = serve) obey Your commands – let these be our business dealings i.e. conduct in life that we (kathah = utter) remember Your (niraar-e) unique (gun) virtues;
because only (jan) servants/devotees with (sevak bhaae) sincere spirit of service (savaar-e) as transformed by (gursabad = guru’s words) the guru’s teachings (mile) can unite with You. —

ਤੂ ਸਚਾ ਸਾਹਿਬੁ ਅਲਖੁ ਹੈ ਗੁਰ ਸਬਦਿ ਲਖਾਰੇ ॥੧੪॥
Ŧū sacẖā sāhib alakẖ hai gur sabaḏ lakẖāre. ||14||

O (sacha) Eternal (sahib) Master, (Tu) You are (alakh) indescribable but (lakhaar-e) can be known through (gur sabad) the guru’s teachings. 14.

ਸਲੋਕ ਮ: ੪ ॥ ਜਿਸੁ ਅੰਦਰਿ ਤਾਤਿ ਪਰਾਈ ਹੋਵੈ ਤਿਸ ਦਾ ਕਦੇ ਨ ਹੋਵੀ ਭਲਾ ॥ਓਸ ਦੈ ਆਖਿਐ ਕੋਈ ਨ ਲਗੈ

ਨਿਤ ਓਜਾੜੀ ਪੂਕਾਰੇ ਖਲਾ ॥
Salok mėhlā 4. Jis anḏar ṯāṯ parā▫ī hovai ṯis ḏā kaḏe na hovī bẖalā. Os ḏai ākẖi▫ai ko▫ī na lagai niṯ ojāṛī pūkāre kẖalā.

Slok of the fourth Guru. (Jis) one whose (andar-i – inside) mind (hovai) has (taat) jealousy (paraai) for another, (bhalaa) good (kadey na) never (hovi) happens (da) for (tis) that person – the Creator and other people see him/her as vicious and do not help.
(Koee na) no one (lagai) does according to what (os) that person (aakhiai) says) and s/he (nit) ever keeps (pookaarai) calling for help (khalaa) standing (ojaarri) in wilderness i.e. no one even comes near him/her. —

ਜਿਸੁ ਅੰਦਰਿ ਚੁਗਲੀ ਚੁਗਲੋ ਵਜੈ ਕੀਤਾ ਕਰਤਿਆ ਓਸ ਦਾ ਸਭੁ ਗਇਆ ॥ਨਿਤ ਚੁਗਲੀ ਕਰੇ ਅਣਹੋਦੀ ਪਰਾਈ ਮੁਹੁ ਕਢਿ ਨ ਸਕੈ ਓਸ ਦਾ ਕਾਲਾ ਭਇਆ ॥
Jis anḏar cẖuglī cẖuglo vajai kīṯā karṯi▫ā os ḏā sabẖ ga▫i▫ā. Niṯ cẖuglī kare aṇhoḏī parā▫ī muhu kadẖ na sakai os ḏā kālā bẖa▫i▫ā.

(Jis) one who has (chugli) backbiting (andar) in him/her, s/he (vajai) gets known as (chuglo) a backbiter; (sabh) all (keeta kartia = whatever done) the good things that s/he may have done/achieved (gaiaa= goes) are lost – people dislike such a person;
s/he (nit) ever (kar-e = does) indulges in (anhodi = non-existent) made up/false (chugli) backbiting, (na sakai) cannot (kadhi = take out) show his/her face to any one and (os da) his/her (muh) face (bhaia = becomes) is (kalaa) blackened i.e. s/he is disgraced. —

ਕਰਮ ਧਰਤੀ ਸਰੀਰੁ ਕਲਿਜੁਗ ਵਿਚਿ ਜੇਹਾ ਕੋ ਬੀਜੇ ਤੇਹਾ ਕੋ ਖਾਏ ॥ਗਲਾ ਉਪਰਿ ਤਪਾਵਸੁ ਨ ਹੋਈ ਵਿਸੁ ਖਾਧੀ ਤਤਕਾਲ ਮਰਿ ਜਾਏ ॥
Karam ḏẖarṯī sarīr kalijug vicẖ jehā ko bīje ṯehā ko kẖā▫e. Galā upar ṯapāvas na ho▫ī vis kẖāḏẖī ṯaṯkāl mar jā▫e.

(Vich) in this (kalijug) present age, (sareer) the human body is like (dharti = soil) an agricultural land, and (karam) our deeds are the seeds; (jeha) as (ko) someone (beej-e) sows (teha) so s/he (khaa-e = eats) reaps;
(tapaavas) judgment on deeds (na hovi) is not be based (upar) on (galaa) mere talk; the way a person (mar jaa-e) dies (tatkaal) quickly by (khaadi = eating) consuming (vis) poison – one suffers for indulging in vices. —

ਭਾਈ ਵੇਖਹੁ ਨਿਆਉ ਸਚੁ ਕਰਤੇ ਕਾ ਜੇਹਾ ਕੋਈ ਕਰੇ ਤੇਹਾ ਕੋਈ ਪਾਏ ॥ਜਨ ਨਾਨਕ ਕਉ ਸਭ ਸੋਝੀ ਪਾਈ ਹਰਿ ਦਰ ਕੀਆ ਬਾਤਾ ਆਖਿ ਸੁਣਾਏ ॥੧॥
Bẖā▫ī vekẖhu ni▫ā▫o sacẖ karṯe kā jehā ko▫ī kare ṯehā ko▫ī pā▫e. Jan Nānak ka▫o sabẖ sojẖī pā▫ī har ḏar kī▫ā bāṯā ākẖ suṇā▫e. ||1||

(Bhaai) brethren, (vekhahu) see (niaau) the justice (ka) of (sach = true) the just (kart-e) Creator; (jeha) as (ko) someone (kar-e) does (teha) a similar fruit/award one (paa-e) receives;
(sabh) all this (sojhi) understanding (kau) to (jan) the servant/devotee Nanak (ppai = put) has been given by the Creator and he (aakhi sunaa-e) gives discourse of (baata) the happenings at (dar) the abode of (har) the Almighty – i.e. how decisions are taken in the Divine court. 1.

ਮ: ੪ ॥ਹੋਦੈ ਪਰਤਖਿ ਗੁਰੂ ਜੋ ਵਿਛੁੜੇ ਤਿਨ ਕਉ ਦਰਿ ਢੋਈ ਨਾਹੀ ॥ਕੋਈ ਜਾਇ ਮਿਲੈ ਤਿਨ ਨਿੰਦਕਾ ਮੁਹ ਫਿਕੇ ਥੁਕ ਥੁਕ ਮੁਹਿ ਪਾਹੀ ॥
Mėhlā 4. Hoḏai parṯakẖ gurū jo vicẖẖuṛe ṯin ka▫o ḏar dẖo▫ī nāhī. Ko▫ī jā▫e milai ṯin ninḏkā muh fike thuk thuk muhi pāhī.

Slok of the fourth Guru. (Jo) who (vichhur-e = separated) withdraw from the guru (hodai) despite his (partakh) presence – they do not benefit from the guru’s teachings to lead virtuous lives – (kau) for (tin) them there is no (dhoi) support (dari = in Divine gate) for getting to the Creator;
(koi) those who (jaai milai) keep company with them i.e. do not follow the guru and instead slander the guru; such slanderers have (phik-e) insipid (muh) faces i.e. they do not inspire any one and people (paahi) throw (thuk thuk) spit on them i.e. despise them. —

ਜੋ ਸਤਿਗੁਰਿ ਫਿਟਕੇ ਸੇ ਸਭ ਜਗਤਿ ਫਿਟਕੇ ਨਿਤ ਭੰਭਲ ਭੂਸੇ ਖਾਹੀ ॥ਜਿਨ ਗੁਰੁ ਗੋਪਿਆ ਆਪਣਾ ਸੇ ਲੈਦੇ ਢਹਾ ਫਿਰਾਹੀ ॥
Jo saṯgur fitke se sabẖ jagaṯ fitke niṯ bẖambal bẖūse kẖāhī. Jin gur gopi▫ā āpṇā se laiḏe dẖahā firā▫ī.

Such people are shunned by the guru, and those (phitk-e) shunned (satguri) by the true guru are shunned by (sabh) all (jagat) the world i.e. by everyone, and they (bhambal bhoos-e khaahi = eat worthless things) experience frustration; 
(jin) those who (gopia = conceal) deny (aapna = own) their guru (s-e) they (phiraahi) wander (laid-e = take) looking for (dhahaa) support – from various sources but are disappointed. —

ਤਿਨ ਕੀ ਭੁਖ ਕਦੇ ਨ ਉਤਰੈ ਨਿਤ ਭੁਖਾ ਭੁਖ ਕੂਕਾਹੀ ॥ਓਨਾ ਦਾ ਆਖਿਆ ਕੋ ਨਾ ਸੁਣੈ ਨਿਤ ਹਉਲੇ ਹਉਲਿ ਮਰਾਹੀ ॥
Ŧin kī bẖukẖ kaḏe na uṯrai niṯ bẖukẖā bẖukẖ kūkāhī. Onā ḏā ākẖi▫ā ko na suṇai niṯ ha▫ule ha▫ul marāhī.

(Tin ki) their (bhukh = hunger) wants (na utrai = are not removed) are not satisfied and being (bhukha = hungry) unsatiated (nit) ever (kookaahi) cry about their (bhukh = hunger) needs;
but (ko na) no one (sunai) listens to (ona da) their (aakhia) words; they (nit) ever (haul) suffer and (maraahi = die) perish (haul-e) suffering. —

ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ਵੇਖਿ ਨ ਸਕਨੀ ਓਨਾ ਅਗੈ ਪਿਛੈ ਥਾਉ ਨਾਹੀ ॥
Saṯgur kī vadi▫ā▫ī vekẖ na saknī onā agai picẖẖai thā▫o nāhī.

Such people (na) cannot (sakni = see) reconcile to (vadiaai) the glory (ki) of (satgur) the true guru; they do not live by virtues and (ona) for them there is (naahi) no (thaau) place (pichhai = back) in this world/life and (agai = ahead) in the hereafter. —

ਜੋ ਸਤਿਗੁਰਿ ਮਾਰੇ ਤਿਨ ਜਾਇ ਮਿਲਹਿ ਰਹਦੀ ਖੁਹਦੀ ਸਭ ਪਤਿ ਗਵਾਹੀ ॥ਓਇ ਅਗੈ ਕੁਸਟੀ ਗੁਰ ਕੇ ਫਿਟਕੇ ਜਿ ਓਸੁ ਮਿਲੈ ਤਿਸੁ ਕੁਸਟੁ ਉਠਾਹੀ ॥
Jo saṯgur māre ṯin jā▫e milėh rahḏī kẖuhḏī sabẖ paṯ gavāhī. O▫e agai kustī gur ke fitke jė os milai ṯis kusat uṯẖāhī.

People who (jai mileh) go and join (jo) those (maar-e = beaten) shunned (satguri) by the true guru, they (gavaahi) lose (sabh = all) whatever (pat) honor (rahdi khuhdi) is left for them; 
those (phitk-e) shunned (ke = of) by the guru are (agai) already (kusti) afflicted with leprosy; (ji) if a person (milai) touches (os = that) the leper, s/he also (uthaahi) contracts (kusat) leprosy – i.e. anyone who joins the slanderers also gets their incurable affliction and resultant suffering. —

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ਹਰਿ ਤਿਨ ਕਾ ਦਰਸਨੁ ਨਾ ਕਰਹੁ ਜੋ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਹੀ ॥ਧੁਰਿ ਕਰਤੈ ਆਪਿ ਲਿਖਿ ਪਾਇਆ ਤਿਸੁ ਨਾਲਿ ਕਿਹੁ ਚਾਰਾ ਨਾਹੀ ॥
Har ṯin kā ḏarsan nā karahu jo ḏūjai bẖā▫e cẖiṯ lāhī. Ḏẖur karṯai āp likẖ pā▫i▫ā ṯis nāl kihu cẖārā nāhī.

O (har) almighty, may I (na) not (darsan karahu) meet those whose (chit) minds are (laahi) engaged in (doojai bhhaa-e) dualism;
but it is not in their control; they (naahi) cannot have (chaara) their way with what (kart-e) the Creator has (aapi) IT-self (likh) written and (paaia) put (lekh = writing) in their destiny (dhuri) from above. —

ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿ ਤੂ ਤਿਸੁ ਅਪੜਿ ਕੋ ਨ ਸਕਾਹੀ ॥ਨਾਵੈ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਨਿਤ ਸਵਾਈ ਚੜੈ ਚੜਾਹੀ ॥੨॥
Jan Nānak nām arāḏẖ ṯū ṯis apaṛ ko na sakāhī. Nāvai kī vadi▫ā▫ī vadī hai niṯ savā▫ī cẖaṛai cẖaṛāhī. ||2||

(Jan) the devotee Nanak the fourth addresses himself: (Tu) you should (araadh) remember (naam) Divine virtues and commands; (ko na) nothing (sakaahi) can (apar = reach) equal – living by Naam;
(vadiaai) the glory received (naavai ki) because of Naam (hai) is (vadi) great; it (nit) ever (charai chrhaahi) keeps increasing as one lives by Divine virtues and commands – i.e. living by Naam keeps bringing more and more of Divine grace. 2.

Note: The above Slok talked of those who deny the guru. The next Slok is about one who acknowledges and follows the guru. The consequences of the latter accordingly contrast with those of the former.

ਮ: ੪ ॥ਜਿ ਹੋਂਦੈ ਗੁਰੂ ਬਹਿ ਟਿਕਿਆ ਤਿਸੁ ਜਨ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੋਈ ॥ਤਿਸੁ ਕਉ ਜਗਤੁ ਨਿਵਿਆ ਸਭੁ ਪੈਰੀ ਪਇਆ ਜਸੁ ਵਰਤਿਆ ਲੋਈ ॥
Mėhlā 4. Jė hoʼndai gurū bahi tiki▫ā ṯis jan kī vadi▫ā▫ī vadī ho▫ī. Ŧis ka▫o jagaṯ nivi▫ā sabẖ pairī pa▫i▫ā jas varṯi▫ā lo▫ī.

Slok of the fourth Guru. (ji) if one (bahi) sits down (tikia) steadily (hondai) in the presence of the guru – listens to and follows the guru’s teachings; (tis jan) that person (hoi) gets (vadi) great (vadiaai) glory;
this is how:(sabh) all (jagat) world i.e. every one (nivia = bows) pays obeisance (tis) to him/her, (paia) falling at his/her (pairi) feet – wanting to serve and follow; his/her (jas = praise) glory (vartia) spreads (loi) in the world – everywhere. —

ਤਿਸ ਕਉ ਖੰਡ ਬ੍ਰਹਮੰਡ ਨਮਸਕਾਰੁ ਕਰਹਿ ਜਿਸ ਕੈ ਮਸਤਕਿ ਹਥੁ ਧਰਿਆ ਗੁਰਿ ਪੂਰੈ ਸੋ ਪੂਰਾ ਹੋਈ ॥ਗੁਰ ਕੀ ਵਡਿਆਈ ਨਿਤ ਚੜੈ ਸਵਾਈ ਅਪੜਿ ਕੋ ਨ ਸਕੋਈ ॥
Ŧis ka▫o kẖand barahmand namaskār karahi jis kai masṯak hath ḏẖari▫ā gur pūrai so pūrā ho▫ī. Gur kī vadi▫ā▫ī niṯ cẖaṛai savā▫ī apaṛ ko na sako▫ī.

(Jis) one on whose (mastak) head (poorai) the perfect guru (dharia) places his (hath) hand i.e. one who is blessed by perfect guru, (so) that person (hoi) becomes (poora) perfect. (Khand) the planets and (brahmand) the universe i.e. all existence (kareh = does) pays (namaskaar) obeisance (kau) to (tis) that person i.e. such a person is respected everywhere by everyone.
(vadiaai) glory of the guru (nit) ever (charai savaai) keeps increasing i.e. the guru’s teachings spread; (ko na) no one can (apar = reach) equal the guru – in virtues and glory. —

ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਰਤੈ ਆਪਿ ਬਹਿ ਟਿਕਿਆ ਆਪੇ ਪੈਜ ਰਖੈ ਪ੍ਰਭੁ ਸੋਈ ॥੩॥
Jan Nānak har karṯai āp bahi tiki▫ā āpe paij rakẖai parabẖ so▫ī. ||3||

Says (jan) devotee fourth Nanak: One whom (kart-e) the Creator (aapi) IT-self (tikia) establishes, (soi) that (prabh) Almighty (rakhai) preserves (paij) the honor also.

Note: The Pauri below describes how a human being should identify the Divine virtues and commands within and conduct him/her-self. It uses the frequently employed metaphor of trade where Divine virtues replace the capital used for business and dealings with our conduct.

ਪਉੜੀ ॥ਕਾਇਆ ਕੋਟੁ ਅਪਾਰੁ ਹੈ ਅੰਦਰਿ ਹਟਨਾਲੇ ॥ਗੁਰਮੁਖਿ ਸਉਦਾ ਜੋ ਕਰੇ ਹਰਿ ਵਸਤੁ ਸਮਾਲੇ ॥
Pa▫oṛī. Kā▫i▫ā kot apār hai anḏar hatnāle. Gurmukẖ sa▫uḏā jo kare har vasaṯ samāle.

Pauri. (kaaia) the human body is (apaar) is a vast (kott-u) castle in which there are (hattnaaley) markets;
(jo) those who (karey) do (sauda) trade (gurmukh-i) as guided by the guru they always (samaaley) remember to do it with (vast) the capital of (har) Divine virtues. —

ਨਾਮੁ ਨਿਧਾਨੁ ਹਰਿ ਵਣਜੀਐ ਹੀਰੇ ਪਰਵਾਲੇ ॥ਵਿਣੁ ਕਾਇਆ ਜਿ ਹੋਰ ਥੈ ਧਨੁ ਖੋਜਦੇ ਸੇ ਮੂੜ ਬੇਤਾਲੇ ॥
Nām niḏẖān har vaṇjī▫ai hīre parvāle. viṇ kā▫i▫ā jė hor thai ḏẖan kẖojḏe se mūṛ beṯāle.

We should (vanjiai) trade using (nidhaan) treasure/capital of (naam har) Divine virtues, which are valuable like (heerey) jewels and (parvaaley) gems present in the body;
those who (khojdey) search this (dhan) wealth (hor thai) anywhere else (vin) except (kaaia) the body, (sey) they are (moorr) fools (beytaaley = out of step) unaware of the reality i.e. guidance has already been given by the Creator, but they do not try to understand it with the guru’s guidance. —

ਸੇ ਉਝੜਿ ਭਰਮਿ ਭਵਾਈਅਹਿ ਜਿਉ ਝਾੜ ਮਿਰਗੁ ਭਾਲੇ ॥੧੫॥
Se ujẖaṛ bẖaram bẖavā▫ī▫ah ji▫o jẖāṛ mirag bẖāle. ||15||

(Sey) they (bhavaaeeayh) wander (ujharr-i) on the wrong track (bharam-i) in delusion, (jio) like (mirage-u) a deer – who has musk in its navel – but (bhaaley) searches (jhaarr) the bushes for it. 15.