SGGS pp 313-315, Gaurri Ki Vaar M: 4, Paurris 24 to 29.

ਸਲੋਕ ਮ: ੪ ॥   ਮੈ ਮਨੁ ਤਨੁ ਖੋਜਿ ਖੋਜੇਦਿਆ ਸੋ ਪ੍ਰਭੁ ਲਧਾ ਲੋੜਿ ॥  ਵਿਸਟੁ ਗੁਰੂ ਮੈ ਪਾਇਆ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਦਿਤਾ ਜੋੜਿ ॥੧॥

Salok mėhlā 4.   Mai man ṯan kẖoj kẖojeḏi▫ā so parabẖ laḏẖā loṛ.  visat gurū mai pā▫i▫ā jin har parabẖ ḏiṯā joṛ. ||1||

Slok of the fourth Guru. While (khoj-i khojeydia) searching my (man-u) mind and (tan) body, I (ladha) found (so = that) the One (prabh) the Creator I was (lorr-i) looking for.

This happened after (mai) I (paaia) found the guru (vistt-u = intermediary) guide, (jin-i) who (ditaa jorr-i = united) led me to (har-i prabh-u) the Almighty Master within. 1.

Slok of the third Guru. (Maaia dhaari) a self-willed person is (at-i = very) totally (anna) blind and (bola) deaf.

S/he does not (sunai) listen to (sabad-u = word) the Divine messages within because of (bah-u) a lot of (rol ghachola = noise) so many ideas in mind.

ਗੁਰਮੁਖਿ ਜਾਪੈ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥  ਹਰਿ ਨਾਮੁ ਸੁਣਿ ਮੰਨੇ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥

Gurmukẖ jāpai sabaḏ liv lā▫e.  Har nām suṇ manne har nām samā▫e.

On the other hand, (gurmukh-i) one who follows the guru’s guidance (jaapai) is recognised (liv laaey-i) as concentrating on the Sabad within.

S/he (suni) listens to and (manney) obeys (har-i naam-u) Divine commands, and thus (samaaey) remains absorbed in/conforms to (har-i naam-i) Divine virtues and commands i.e. reflects on and lives by them.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਕਰੇ ਕਰਾਇਆ ॥  ਨਾਨਕ ਵਜਦਾ ਜੰਤੁ ਵਜਾਇਆ ॥੨॥

Jo ṯis bẖāvai so kare karā▫i▫ā.  Nānak vajḏā janṯ vajā▫i▫ā. ||2||

How the humans act is not in their hands; (jo) whatever (tis-u = that) the Creator (bhaavai = pleases) decides to get done, IT (karaaia), makes the creature to do and (karey) the latter does.

It is like (jant-u) a musical instrument (vajda) plays/responds as (vajaaia) played by the musician, says third Nanak. 2.

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ਪਉੜੀ ॥   ਤੂ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਜੋ ਜੀਆ ਅੰਦਰਿ ਵਰਤੈ ॥ ਤੂ ਕਰਤਾ ਆਪਿ ਅਗਣਤੁ ਹੈ ਸਭੁ ਜਗੁ ਵਿਚਿ ਗਣਤੈ ॥

Pa▫oṛī.   Ŧū karṯā sabẖ kicẖẖ jāṇḏā jo jī▫ā anḏar varṯai.  Ŧū karṯā āp agṇaṯ hai sabẖ jag vicẖ gaṇṯai.

Paurri. O (karta) Creator (too) You (jaanda) know (sabh-u kichh-u) everything (jo) that (vartai) goes on (andar-i = inside) in the minds of (jeeaa) the creatures.

You are (aganat = beyond count) Infinite, whereas (sabh-u) all (jag-u = world) creatures (vich-i gantai) have limitations.

ਸਭੁ ਕੀਤਾ ਤੇਰਾ ਵਰਤਦਾ ਸਭ ਤੇਰੀ ਬਣਤੈ ॥ ਤੂ ਘਟਿ ਘਟਿ ਇਕੁ ਵਰਤਦਾ ਸਚੁ ਸਾਹਿਬ ਚਲਤੈ ॥

Sabẖ kīṯā ṯerā varaṯḏā sabẖ ṯerī baṇṯai.  Ŧū gẖat gẖat ik varaṯḏāsacẖ sāhib cẖalṯai.

(Sabh-u) everything (varatda) happens (teyra keeta =Your doing) as You direct/by laws of nature; it is (sabh-u) all (teyra) your (bantai) design/system.

You (ik-u = one) alone (vartada = pervade) are present (ghatt-i ghatt-i) in every body/mind and all that happens is driven by (chaltai) You, o (sach-u) Eternal (sahib) Master.

ਸਤਿਗੁਰ ਨੋ ਮਿਲੇ ਸੁ ਹਰਿ ਮਿਲੇ ਨਾਹੀ ਕਿਸੈ ਪਰਤੈ ॥੨੪॥

Saṯgur no mile so har mile nāhī kisai parṯai. ||24||

Then how to know the Creator? Those who (miley) meet and follow (satigur no) the true guru, (so) they (miley) merge in (har-i) the Creator, not through (kisai) anyone (partai) else. 24.

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ਸਲੋਕੁ ਮ: ੪ ॥   ਇਹੁ ਮਨੂਆ ਦ੍ਰਿੜੁ ਕਰਿ ਰਖੀਐ ਗੁਰਮੁਖਿ ਲਾਈਐ ਚਿਤੁ ॥ ਕਿਉ ਸਾਸਿ ਗਿਰਾਸਿ ਵਿਸਾਰੀਐ ਬਹਦਿਆ ਉਠਦਿਆ ਨਿਤ ॥

Salok mėhlā 4.   Ih manū▫ā ḏariṛ kar rakẖī▫ai gurmukẖ lā▫ī▫ai cẖiṯ.  Ki▫o sās girās visārī▫ai bahḏi▫ā uṯẖ▫ḏi▫ā niṯ.

Slok of the fourth Guru. We should (rakheeai) keep (ih = this) the (manooa) mind (drirr-u) firm/steadfast and (laaeeai) fix (chit-u) consciousness on the Creator (gurmukh-i) with the guru’s guidance.

We should (kiau = why?) not (visaareeai) forget, but (nit) always remember the Creator (saas-i) with every breath and (giraas-i) morsel of food, (bahdia) while sitting down or (utthdia) getting up i.e. in all activities.

ਮਰਣ ਜੀਵਣ ਕੀ ਚਿੰਤਾ ਗਈ ਇਹੁ ਜੀਅੜਾ ਹਰਿ ਪ੍ਰਭ ਵਸਿ ॥  ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਜਨ ਨਾਨਕ ਨਾਮੁ ਬਖਸਿ ॥੧॥

Maraṇ jīvaṇ kī cẖinṯā ga▫ī ih jī▫aṛā har parabẖ vas.  Ji▫o bẖāvai ṯi▫o rakẖ ṯū jan Nānak nām bakẖas. ||1||

One who places (ih jeearra) this creature/the self (vas-i) under control of i.e. sincerely obeys, (har-i prabh) the Almighty Master, his/her (chinta) worries of being subjected to (maran) death and (jeevan) life i.e. reincarnation, (gaee = go) are obviated.

(Jan) humble fourth Nanak prays: O Almighty (rakh-u) please keep me (tiau) that way (jiau) as (bhaavai) pleases (too) You, (bakhas-i) bestowing me awareness of (naam-u) Divine commands – as guide. 1.

ਮ: ੩ ॥   ਮਨਮੁਖੁ ਅਹੰਕਾਰੀ ਮਹਲੁ ਨ ਜਾਣੈ ਖਿਨੁ ਆਗੈ ਖਿਨੁ ਪੀਛੈ ॥  ਸਦਾ ਬੁਲਾਈਐ ਮਹਲਿ ਨ ਆਵੈ ਕਿਉ ਕਰਿ ਦਰਗਹ ਸੀਝੈ ॥

Mėhlā 3.   Manmukẖ ahaʼnkārī mahal na jāṇai kẖin āgai kẖin pīcẖẖai.

Saḏā bulā▫ī▫ai mahal na āvai ki▫o kar ḏargėh sījẖai.

Slok of the third guru. (Manmukh) a self-willed person, (ahankaari) because of his/her vanity, does not (jaanai) know that (mahal-u = mansion) Divine abode is within; s/he wanders (aagai) forward in (khin) one moment and (peechhai) back the next (khin) moment i.e. searches for God here and there.

S/he is (sadaa) ever (bulaaeeai) being called to (mahal-i) to the palace, but s/he (na aavai) does not come, i.e. does not remember Naam/Divine virtues and commands guided by the guru; s/he (kiau kar-i = how?) how cannot (seejhai) be successful (dargah) Divine court, i.e. cannot unite with the Creator.

ਸਤਿਗੁਰ ਕਾ ਮਹਲੁ ਵਿਰਲਾ ਜਾਣੈ ਸਦਾ ਰਹੈ ਕਰ ਜੋੜਿ ॥  ਆਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਹਰਿ ਮੇਰਾ ਨਾਨਕ ਲਏ ਬਹੋੜਿ ॥੨॥

Saṯgur kā mahal virlā jāṇai saḏā rahai kar joṛ.  Āpṇī kirpā kare har merā Nānak la▫e bahoṛ. ||2||

Some (virla) rare person (jaanai = knows) understands the need for (mahal-u = mansion) congregation of (satigur) the true guru and (sadaa) ever (rahai) remains with (kar jorr-i = hands folded) ready to serve/obey.

When (har-i) the Master (meyra = my) of all (karey = does) bestows (aapni = own) IT’s (kripa) kindness, IT (bahorr-i) brings back that person, i.e. causes him/her to give up acting by self-will and obey the Almighty, says third Nanak. 2.

ਪਉੜੀ ॥   ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥  ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥

Pa▫oṛī.   Sā sevā kīṯī safal hai jiṯ saṯgur kā man manne.  Jā saṯgur kā man mani▫ā ṯā pāp kasamal bẖanne.

Paurri. (Sa) that (seyva) service (keeti) done (hai) is (saphal) fruitful, by (jit-u) which one (manney) obeys what is in (man-u = mind) will/instructions (ka) of (satigur) the true guru – to obey Divine commands.

(Ja) when (man-u = mind) instructions of (satigur) the guru (ma’nniaa) are obeyed then one (bhanney = breaks) give up (paap) wrong-doings and (kasa’mmal) transgressions.

ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥  ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥

Upḏes jė ḏiṯā saṯgurū so suṇi▫ā sikẖī kanne.  Jin saṯgur kā bẖāṇā mani▫ā ṯin cẖaṛī cẖavgaṇ vanne.

(J-i) whatever (updeys-u) instruction is (ditaa) given by the true guru, the Sikhs (sunia) listen to it (ka’nney = with the ears) attentively.

(Jin) those who (ma’nnia) obey (bhaana = will) instructions of the true guru, (tin) they (charri) are dyed in (chavagan = four-fold) deep (vanney) colour i.e. become exactly as the guru intended.

ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥

Ih cẖāl nirālī gurmukẖī gur ḏīkẖi▫ā suṇ man bẖinne. ||25||

(Ih) this is (niraali) the unique (chaal = gait, move) way of (gurmukhi) of those who follow the guru’s teachings; their (man-u) mind (bhinney) is drenched i.e. they are imbued with love of the Almighty, (sun-i) by listening to (deekhia) guidance of the guru. 25.

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ਸਲੋਕੁ ਮ: ੩ ॥   ਜਿਨਿ ਗੁਰੁ ਗੋਪਿਆ ਆਪਣਾ ਤਿਸੁ ਠਉਰ ਨ ਠਾਉ ॥  ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਏ ਦਰਗਹ ਨਾਹੀ ਥਾਉ ॥

Salok mėhlā 3.   Jin gur gopi▫ā āpṇā ṯis ṯẖa▫ur na ṯẖā▫o.  Halaṯ palaṯ ḏovai ga▫e ḏargėh nāhī thā▫o.

Slok of the third Guru. (Jini) one who (gopia) hides/ignores instructions of (aapana = own) his/her guru, (tis-u) for him/her there is no (tthaur tthaau) place to go to here or in the hereafter.

For him/her (dovai) both (halat-u = here) this world and (palat-u = there) the hereafter are (gaey = gone) lost and s/he does not get (thaau) a place (dargah) in Divine court i.e. s/he suffers in life, and on death has to remain in cycles of births and deaths.

ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਫਿਰਿ ਸਤਿਗੁਰ ਲਗਹਿ ਪਾਇ ॥  ਸਤਿਗੁਰ ਕੀ ਗਣਤੈ ਘੁਸੀਐ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਇ ॥

Oh velā hath na āvī fir saṯgur lagėh pā▫e. Saṯgur kī gaṇṯai gẖusī▫ai ḏukẖe ḏukẖ vihā▫e.

Once death comes, (oh) that (veyla = time) opportunity does not (aavai) come (hath-i) in hand, i.e. is not available (phir-i) again to (lagah-i) touch (paae) feet of the true guru i.e. there is no opportunity after death, to get the guru’s guidance.

One who (ghuseeai) misses (gantai) being in count (ki) of, i.e. is obedient to, (satigur) the true guru (vihaaey) remains in (dukhey dukh-i) never-ending suffering.

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨਿਰਵੈਰੁ ਹੈ ਆਪੇ ਲਏ ਜਿਸੁ ਲਾਇ ॥  ਨਾਨਕ ਦਰਸਨੁ ਜਿਨਾ ਵੇਖਾਲਿਓਨੁ ਤਿਨਾ ਦਰਗਹ ਲਏ ਛਡਾਇ ॥੧॥

Saṯgur purakẖ nirvair hai āpe la▫e jis lā▫e.  Nānak ḏarsan jinā vekẖāli▫on ṯinā ḏargėh la▫e cẖẖadā▫e. ||1||

(Satgur) the true guru (hai) is (purakh-u) great; he is (nirvair) bears no enmity to anyone; he (laey laaey) attaches with (aapey) himself anyone (jis-u) who comes to seek guidance.

Those (jina) whom the Creator (dikhaalion-u = shows, darsan-u = sight) leads to the guru for guidance, IT (laey chhaddaaey) free him/her from detention (dargah = Divine court) Divine justice, says third Nanak. 1.

ਮ ੩ ॥   ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਦੁਰਮਤਿ ਅਹੰਕਾਰੀ ॥   ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਜੂਐ ਮਤਿ ਹਾਰੀ ॥

Mėhlā 3.   Manmukẖ agi▫ān ḏurmaṯ ahaʼnkārī.   Anṯar kroḏẖ jū▫ai maṯ hārī.

Slok of the third Guru. (Manmukh-u) the self-willed person has (agiaan-u) ignorance, (durmat-i) evil mindset and is (ahankaari) arrogant.

S/he has (krodh-u) anger (antar-i) within, therefore (haari) loses the faculty of (mat-i) thinking and acts (jooai) as if gambling, i.e. directionless.

ਕੂੜੁ ਕੁਸਤੁ ਓਹੁ ਪਾਪ ਕਮਾਵੈ ॥   ਕਿਆ ਓਹੁ ਸੁਣੈ ਕਿਆ ਆਖਿ ਸੁਣਾਵੈ ॥

Kūṛ kusaṯ oh pāp kamāvai.   Ki▫ā oh suṇai ki▫ā ākẖ suṇāvai.

 S/he speaks (koorr-u) falsehood, has (kusat = untruth) deceit in mind and (kamaavai = does) commits (paap) transgressions.

(Kia) what good can (oh-u = that) such a person (sunai) listen or (aakh-i sunaavai = cause to hear) say, i.e. is not receptive to instruction and cannot guide others.

ਅੰਨਾ ਬੋਲਾ ਖੁਇ ਉਝੜਿ ਪਾਇ ॥  ਮਨਮੁਖੁ ਅੰਧਾ ਆਵੈ ਜਾਇ ॥

Annā bolā kẖu▫e ujẖaṛ pā▫e.  Manmukẖ anḏẖā āvai jā▫e.

A self-willed person is like (anna) a blind, (bola) deaf person can see neither the path nor listens to guidance and hence (ujharr-i paaey) goes astray – off the path told by the Creator.

Thus (andha) the blind (manmukh) self-willed person – cannot attain union with the Creator; s/he repeatedly (aavai) comes and (jaaey) goes i.e. remains in cycles of births and deaths.

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਥਾਇ ਨ ਪਾਇ ॥   ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥੨॥

Bin saṯgur bẖete thā▫e na pā▫e.   Nānak pūrab likẖi▫ā kamā▫e. ||2||

One cannot (paaey = get) attain (thaaey = place) union with the Creator without (bheyttey) meeting/following (satigur) the true guru.

S/he (kamaaey) acts as (likhia) written in his/her nature (poorab-i) from the past i.e. based on past deeds, says third Nanak. 2.

ਪਉੜੀ ॥   ਜਿਨ ਕੇ ਚਿਤ ਕਠੋਰ ਹਹਿ ਸੇ ਬਹਹਿ ਨ ਸਤਿਗੁਰ ਪਾਸਿ ॥  ਓਥੈ ਸਚੁ ਵਰਤਦਾ ਕੂੜਿਆਰਾ ਚਿਤ ਉਦਾਸਿ ॥

Pa▫oṛī.   Jin ke cẖiṯ kaṯẖor hėh se bahėh na saṯgur pās.  Othai sacẖ varaṯḏā kūṛi▫ārā cẖiṯ uḏās.

Paurri. (Jin) those (key) whose (chit) minds (hah-i) are (katthor) stubborn – i.e. would not listen to any counsel – they do not (bahah-i) sit (paas-i) with/listen to (satigur) the true guru.

(Othai = there) in the company of the guru (sach-u) truth (vartada) is distributed i.e. the guru guides to live by Naam/Divine virtues and commands, and (koorriaara = false) impostors’ (chit) minds (udaas-i = disappointed) find them agreeable – because they aim at material gains.

ਓਇ ਵਲੁ ਛਲੁ ਕਰਿ ਝਤਿ ਕਢਦੇ ਫਿਰਿ ਜਾਇ ਬਹਹਿ ਕੂੜਿਆਰਾ ਪਾਸਿ ॥  ਵਿਚਿ ਸਚੇ ਕੂੜੁ ਨ ਗਡਈ ਮਨਿ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥

O▫e val cẖẖal kar jẖaṯ kadẖ▫ḏe fir jā▫e bahėh kūṛi▫ārā pās.  vicẖ sacẖe kūṛ na gad▫ī man vekẖhu ko nirjās.

(Oey) they (kaddhdey) pass (jhat-i) their time (kar-i) doing/thinking of (val-u chhal-u = deceit) machinations, and (jaaey) go to (bahah-i) sit (paas-i = near) with i.e. seek the company of (kooriara = false ones) deceitful persons (phir-i) again.

(Ko) any one may (veykhah-u = see) reflect (man-i) in the mind and will (nirjaas = decide) conclude that (Koorr-u) falsehood/false people cannot (gaddaee) mix (vich-i) in (sachey) truthfulness/sincere persons,

 i.e. a deceitful person is not comfortable in the company of one who is truthful.

ਕੂੜਿਆਰ ਕੂੜਿਆਰੀ ਜਾਇ ਰਲੇ ਸਚਿਆਰ ਸਿਖ ਬੈਠੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥੨੬॥

Kūṛi▫ār kẖūṛi▫ārī jā▫e rale sacẖiār sikẖ baiṯẖe saṯgur pās. ||26||

Hence, (koorriar) deceitful persons (jaaey) go and (raley) mix with other (koorriari) deceitful ones and the Sikhs (baitthey) keep siting (paas-i) with/follow (satigur) the true guru. 26.

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ਸਲੋਕ ਮ: ੫ ॥   ਰਹਦੇ ਖੁਹਦੇ ਨਿੰਦਕ ਮਾਰਿਅਨੁ ਕਰਿ ਆਪੇ ਆਹਰੁ ॥  ਸੰਤ ਸਹਾਈ ਨਾਨਕਾ ਵਰਤੈ ਸਭ ਜਾਹਰੁ ॥੧॥

Salok mėhlā 5.   Rahḏe kẖuhḏe ninḏak māri▫an kar āpe āhar.

Sanṯ sahā▫ī nānkā varṯai sabẖ jāhar. ||1||

Slok of the fifth Guru. Out of those who malign the guru, some realize and make amends. The Creator (aapey) IT-self (kar-i aahar = makes effort) arranges (maarian) to destroy (rahdey khuhdey) the remaining (nindak) slanderers, i.e. opposition to those who conform to Divine commands does not last long.

The Almighty (sahaaee = helper) protects (sant) the devotees wherever they are; this shows IT (jaahar-u) manifests and is (vartai) present (sabh = all) everywhere. 1.

ਮ: ੫ ॥   ਮੁੰਢਹੁ ਭੁਲੇ ਮੁੰਢ ਤੇ ਕਿਥੈ ਪਾਇਨਿ ਹਥੁ ॥   ਤਿੰਨੈ ਮਾਰੇ ਨਾਨਕਾ ਜਿ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ॥੨॥

Mėhlā 5.   Mundẖhu bẖule mundẖ ṯe kithai pā▫in hath.   Ŧinnai māre nānkā jė karaṇ kāraṇ samrath. ||2||

Slok of the fifth Guru. Those who (bhuley) go astray (tey) from (munddh) the beginning i.e. who were born with the nature of being oblivious of the Creator, (kithai) where can they (paain-i) put their (hath) hands i.e. where can they seek solace?

They are (maarey = beaten) accursed by (tinai = that) the Creator who is (samrath-u) capable and (kaaran) the cause things karan) done, i.e. nothing can help when one violates rules/Divine commands, says Nanak the fifth. 2.

Note: The heading of this Vaar M: 4 shows the Paurris are of the fourth Guru. However, the heading Paurri has suffix 5, i.e. is of the fifth Guru. This happens in some Vaars which are long – having more than 24 Paurris. In all of them, such Paurris are of the fifth Guru.

Note: The Paurri points out that people try to hide their misdeeds. However, their conscience, and the Divine Spirit notice them. They face retribution both in life and in the hereafter, according to law of action and reaction.

ਪਉੜੀ ੫ ॥   ਲੈ ਫਾਹੇ ਰਾਤੀ ਤੁਰਹਿ ਪ੍ਰਭੁ ਜਾਣੈ ਪ੍ਰਾਣੀ ॥  ਤਕਹਿ ਨਾਰਿ ਪਰਾਈਆ ਲੁਕਿ ਅੰਦਰਿ ਠਾਣੀ ॥

Pa▫oṛī 5.   Lai fāhe rāṯī ṯurėh parabẖ jāṇai parāṇī. Ŧakėh nār parā▫ī▫ā luk anḏar ṯẖāṇī.

Paurri of the fifth Guru. (Praani) people who aim to commit transgressions (turah-i = walk) set out (raati) at night (lai) taking with them (phaahey = nooses) means of doing so but (prabh) the Almighty within (jaanai) knows it all.

Some (takah-i = see) become intimate with (praaeea) others’ (naar-i) women (luk-i) hiding (andar-i tthaani = inner place) behind cover.

ਸੰਨ੍ਹ੍ਹੀ ਦੇਨ੍ਹ੍ਹਿ ਵਿਖੰਮ ਥਾਇ ਮਿਠਾ ਮਦੁ ਮਾਣੀ ॥  ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਆਪੇ ਪਛੁਤਾਣੀ ॥

Sanĥī ḏeniĥ vikẖamm thā▫e miṯẖā maḏ māṇī.  Karmī āpo āpṇī āpe pacẖẖuṯāṇī.

Some (sa’nnhi den) break into (vikha’mm) difficult (thaaey) places and (maani) consider (mad-u) alcohol (mittha) sweet, i.e. they like evil ways.

Everyone faces consequences of one’s (aapni) own (karmi) deeds; the wrongdoers suffer and (pachhutaani) repent (aapey = self) for their deeds.

ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਤਿਲ ਪੀੜੇ ਘਾਣੀ ॥੨੭॥

Ajrā▫īl faresṯā ṯil pīṛe gẖāṇī. ||27||

(Phareysta) the angel of death Ajraaeel – Muslim equivalent of Jam – subjects them to torture, like (til) sesame seeds are (peerrey) ground in (ghaani) the oil extracting machine. 27.

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ਸਲੋਕ ਮ: ੫ ॥   ਸੇਵਕ ਸਚੇ ਸਾਹ ਕੇ ਸੇਈ ਪਰਵਾਣੁ ॥  ਦੂਜਾ ਸੇਵਨਿ ਨਾਨਕਾ ਸੇ ਪਚਿ ਪਚਿ ਮੁਏ ਅਜਾਣ ॥੧॥

Salok mėhlā 5.   Sevak sacẖe sāh ke se▫ī parvāṇ.  Ḏūjā sevan nānkā se pacẖ pacẖ mu▫e ajāṇ. ||1||

Slok of the fifth Guru. (Seyee) only those who (seyvak = servants, key = of) obey (sachey) true (saah) king almighty (parvaan-u) are accepted i.e. no faults are found with them.

Those who (sevan-i) serve/obey (dooja) others, such (ajaan) ignorant people (muey) die (pach-i pach-i = burning) suffering i.e. they ever remain in cycles of births and deaths, says fifth Nanak. 1.

ਮ: ੫ ॥   ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਪ੍ਰਭ ਮੇਟਣਾ ਨ ਜਾਇ ॥   ਰਾਮ ਨਾਮੁ ਧਨੁ ਵਖਰੋ ਨਾਨਕ ਸਦਾ ਧਿਆਇ ॥੨॥

Mėhlā 5.   Jo ḏẖur likẖi▫ā lekẖ parabẖ metṇā na jā▫e.   Rām nām ḏẖan vakẖro Nānak saḏā ḏẖi▫ā▫e. ||2||

Slok of the fifth Guru. (Jo) whatever (likhia) has been written (leykh-u = writing) in one’s nature (dhur-i) at the source (prabh) by the Almighty, i.e. has become their nature, based on past deeds – that (na jaaey) cannot be (meyttna) effaced

Therefore, one should (sadaa) ever (dhiaae) remember to live by (raam naam-u) Divine commands; they are (dhan-u) the wealth and (vakhar = merchandise) possessions – that accompany even on death, says the fifth Nanak. 2.

ਪਉੜੀ ੫ ॥   ਨਾਰਾਇਣਿ ਲਇਆ ਨਾਠੂੰਗੜਾ ਪੈਰ ਕਿਥੈ ਰਖੈ ॥   ਕਰਦਾ ਪਾਪ ਅਮਿਤਿਆ ਨਿਤ ਵਿਸੋ ਚਖੈ ॥

Pa▫oṛī 5.   Nārā▫iṇ la▫i▫ā nāṯẖūʼngaṛā pair kithai rakẖai.   Karḏā pāp amiṯi▫ā niṯ viso cẖakẖai.

Paurri of the fifth Guru. (Kithai) where can one who has (laia) received (naatthoongra) kick from (naaraain) the Master, (rakhai) put his/her (pair) foot i.e. one who is rejected by the Divine has nowhere to go to; this happens to the following people:

S/he (karda) does/commits (amitia) unlimited (paap) transgressions (nit) ever (chakhe) tasting (visoo) poison i.e. lives in vices.

ਨਿੰਦਾ ਕਰਦਾ ਪਚਿ ਮੁਆ ਵਿਚਿ ਦੇਹੀ ਭਖੈ ॥   ਸਚੈ ਸਾਹਿਬ ਮਾਰਿਆ ਕਉਣੁ ਤਿਸ ਨੋ ਰਖੈ ॥

Ninḏā karḏā pacẖ mu▫ā vicẖ ḏehī bẖakẖai.   Sacẖai sāhib māri▫ā ka▫uṇ ṯis no rakẖai.

One who (karda = does) indulges in (ninda) slander, (pach mua) perishes (bhakhai) burning (vich) in (dehi) the body i.e. harms him/her-self;

one whom (sachai) the Eternal (sahib) Master (maaria = kills) rejects (kaun) who can (rakhai = keep) give solace to (tis) that person? i.e. no one can help one accursed of the Almighty.

ਨਾਨਕ ਤਿਸੁ ਸਰਣਾਗਤੀ ਜੋ ਪੁਰਖੁ ਅਲਖੈ ॥੨੮॥

Nānak ṯis sarṇāgaṯī jo purakẖ alkẖai. ||28||

Let us therefore seek to be in (sarnaagti = sanctuary) the care of the Almighty; IT is (alakh) unseen but (purakh) all-pervasive – let us live by IT’s commands, says the fifth Nanak. 28.

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ਸਲੋਕ ਮ: ੫ ॥   ਨਰਕ ਘੋਰ ਬਹੁ ਦੁਖ ਘਣੇ ਅਕਿਰਤਘਣਾ ਕਾ ਥਾਨੁ ॥  ਤਿਨਿ ਪ੍ਰਭਿ ਮਾਰੇ ਨਾਨਕਾ ਹੋਇ ਹੋਇ ਮੁਏ ਹਰਾਮੁ ॥੧॥

Salok mėhlā 5.   Narak gẖor baho ḏukẖ gẖaṇe akiraṯ▫gẖaṇā kā thān.  Ŧin parabẖ māre nānkā ho▫e ho▫e mu▫e harām. ||1||

Slok of the fifth Guru. The (ghor) terrible (narak = hell) cycles of births and deaths with (ghaney) much (dukh) suffering, is (thaan-u) the place (ka) for (akiratghanaa) the un-thankful i.e. who receive from the Divine and the society but do not acknowledge and pay back.

Such persons are (maarey = beaten) rejected by (tin-i prabh-i) the Creator; they (muey) die (hoey hoey) being (haraam) unrighteous, i.e. not obeying Divine commands, says the fifth Nanak. 1.

ਮ: ੫ ॥   ਅਵਖਧ ਸਭੇ ਕੀਤਿਅਨੁ ਨਿੰਦਕ ਕਾ ਦਾਰੂ ਨਾਹਿ ॥   ਆਪਿ ਭੁਲਾਏ ਨਾਨਕਾ ਪਚਿ ਪਚਿ ਜੋਨੀ ਪਾਹਿ ॥੨॥

Mėhlā 5.   Avkẖaḏẖ sabẖe kīṯi▫an ninḏak kā ḏārū nāhi.   Āp bẖulā▫e nānkā pacẖ pacẖ jonī pāhi. ||2||

Slok of the fifth Guru. (Avkhadh) cure (keetian-u) have been made for (sabh = all) for every other affliction, but there is (naahi) no (daaroo) cure (ka) for (nindak-u) the slanderer.

S/he (bhulaaey) are led astray (aap-i = self) by the Creator IT-self and (pach-i pach-i) keep suffering (paahi) by being put in numerous (joni) life forms – in cycles of births and deaths, says Nanak the fifth. 2.

ਪਉੜੀ ੫ ॥   ਤੁਸਿ ਦਿਤਾ ਪੂਰੈ ਸਤਿਗੁਰੂ ਹਰਿ ਧਨੁ ਸਚੁ ਅਖੁਟੁ ॥  ਸਭਿ ਅੰਦੇਸੇ ਮਿਟਿ ਗਏ ਜਮ ਕਾ ਭਉ ਛੁਟੁ ॥   ਕਾਮ ਕ੍ਰੋਧ ਬੁਰਿਆਈਆਂ ਸੰਗਿ ਸਾਧੂ ਤੁਟੁ ॥

Pa▫oṛī 5.   Ŧus ḏiṯā pūrai saṯgurū har ḏẖan sacẖ akẖut.  Sabẖ anḏese mit ga▫e jam kā bẖa▫o cẖẖut.   Kām kroḏẖ buri▫ā▫ī▫āʼn sang sāḏẖū ṯut.

Paurri of the fifth Guru. One to whom (poorey) the perfect (satiguru) true guru (tus-i) is pleased to (ditaa = give) impart (dhan-u) the wealth of awareness of (har-i) Divine virtues which is (sach-u) eternal and (akhutt-u) inexhaustible.

 (Sabh) all (andeysey) fears/apprehensions of that person, (mitt-i gaey) are removed, and fear of (jam) Divine justice death (chhutt-u) obviated.

(Buriaaia) vices like (kaam) lust and (krodh) wrath (tutt-u = break) disappear (sang-i) with company/guidance of (saadhoo) the guru.

ਵਿਣੁ ਸਚੇ ਦੂਜਾ ਸੇਵਦੇ ਹੁਇ ਮਰਸਨਿ ਬੁਟੁ ॥   ਨਾਨਕ ਕਉ ਗੁਰਿ ਬਖਸਿਆ ਨਾਮੈ ਸੰਗਿ ਜੁਟੁ ॥੨੯॥

viṇ sacẖe ḏūjā sevḏe hu▫e marsan but.   Nānak ka▫o gur bakẖsi▫ā nāmai sang jut. ||29||

On the other hand, those who (sevdey) serve (dooja) any other, (vin = without) but (sachey) the Eternal, i.e. act by self-will, they (marsan-i) shall perish (hoey butt-u = inebriated) in ignorance.

One who is (bakhsia) blessed by the guru, s/he remains (jutt-u = attached) one (sang-i) with/conforms to (naamai) Divine commands – and does not suffer, says fifth Nanak. 29.

SGGS pp 311-313, Gauri Ki Vaar M: 4, Pauris 20 -23.

Note: Most of the Baani (compositions) in Sri Guru Granth Sahib is in 31 Ragas or Indian musical meters. However, in the Indian system, there are offshoots of each Raga which are called their Raaginis or wives and Putr or sons. In Sri Guru Grath Sahib all these have been called Raga probably for the sake of simplicity of layout. Some details of these are given in Raagmaala at the end on pages 1429-30. However, neither all of those given in Raagmaala occur in the compositions, nor do all of those in the compositions find place in Raagmaala. We are studying Gaurri Ki Vaar and the Slok below talks of Raga (actually Raagini) Gaurri.

ਸਲੋਕ ਮਹਲਾ ੩ ॥  ਗਉੜੀ ਰਾਗਿ ਸੁਲਖਣੀ ਜੇ ਖਸਮੈ ਚਿਤਿ ਕਰੇਇ ॥   ਭਾਣੈ ਚਲੈ ਸਤਿਗੁਰੂ ਕੈ ਐਸਾ ਸੀਗਾਰੁ ਕਰੇਇ ॥  ਸਚਾ ਸਬਦੁ ਭਤਾਰੁ ਹੈ ਸਦਾ ਸਦਾ ਰਾਵੇਇ ॥

Salok mėhlā 3.  Ga▫oṛī rāg sulakẖ▫ṇī je kẖasmai cẖiṯ kare▫i.   Bẖāṇai cẖalai saṯgurū kai aisā sīgār kare▫i.  Sacẖā sabaḏ bẖaṯār hai saḏā saḏārāve▫e.

Slok of the third Guru. Singing praises of the Master in Raagini Gaurri can help the soul bride, i.e. a person, to become (sulakhani = one of good nature) likeable by the Master (jey) if she (karey = does) focuses her (chiti) mind on (khasmai) the Master from the heart.

For being accepted by the Master she should (chalai = moves, walks) living by (bhaanai = will) the teachings (kai) of (satguru) the true guru, she should (karey) wear (aisaa) such (seegaar-u) adornment/makeup.

And treat (sachaa = true) Divine (sabad) Divine commands as (bhataar) the Master and (sadaa sadaa) ever consummate her love, i.e. conform to Divine commands. 

Note: The verse below uses the metaphor of dyeing a fabric for imbuing the mind with Divine love. Majeeth is a plant with roots of red color. More a fabric is boiled along with it the deeper the red color it gets. Similarly, more the mind is applied to understanding and emulating Divine virtues the more one becomes imbued with the virtues. Chalool color mentioned below also means deep red color.

ਜਿਉ ਉਬਲੀ ਮਜੀਠੈ ਰੰਗੁ ਗਹਗਹਾ ਤਿਉ ਸਚੇ ਨੋ ਜੀਉ ਦੇਇ ॥  ਰੰਗਿ ਚਲੂਲੈ ਅਤਿ ਰਤੀ ਸਚੇ ਸਿਉ ਲਗਾ ਨੇਹੁ ॥

Ji▫o ublī majīṯẖai rang gahgahā ṯi▫o sacẖe no jī▫o ḏe▫e.  Rang cẖalūlai aṯ raṯī sacẖe si▫o lagā nehu.

(Jiau) like when a fabric (ubli) is boiled with the roots (majeethai) of the maijeetha plant it gets a (gahgaha) deep red (rang-u) colour, (tiau) similarly we should (dey-i) give our (jeeau) minds i.e. submit ourselves, to (sachey) the Eternal Master sincerely to experience Divine bliss/peace.

The soul that has (neyh-u) love (siau = with) for (sachey) the Eternal Master, is (ratee = dyed) imbued with (chaloolai) the deep colour of Divine (rang-i) love.

ਕੂੜੁ ਠਗੀ ਗੁਝੀ ਨਾ ਰਹੈ ਕੂੜੁ ਮੁਲੰਮਾ ਪਲੇਟਿ ਧਰੇਹੁ ॥   ਕੂੜੀ ਕਰਨਿ ਵਡਾਈਆ ਕੂੜੇ ਸਿਉ ਲਗਾ ਨੇਹੁ ॥

Kūṛ ṯẖagī gujẖī nā rahai kūṛ mulammā palet ḏẖarehu.   Kūṛī karan vadā▫ī▫ā kūṛe si▫o lagā nehu.

On the other hand, if someone does not conform to Divine commands but (dhareyh-u = keeps) presents a (koorr-u) false (mulamma = plating) made up appearance, that (koorr-u) falsehood and (thagi) deceit (na rahai) cannot remain (gujhi) concealed.

Those who (karan vaddiaaeeaa) praise the Almighty (koorri = false) insincerely, their (neyh-u) love is (siau) for (koorrey = false) display only.

ਨਾਨਕ ਸਚਾ ਆਪਿ ਹੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੧॥

Nānak sacẖā āp hai āpe naḏar kare▫i. ||1||

(Aapi = IT-self) the Master alone is (sacha) eternal – everything and everyone else is transitory; the Creator (aapey) by IT-self (karey-i) casts (nadar-i) sight, i.e. knows the truth, says third Nanak the third. 1.

ਮ: ੪ ॥   ਸਤਸੰਗਤਿ ਮਹਿ ਹਰਿ ਉਸਤਤਿ ਹੈ ਸੰਗਿ ਸਾਧੂ ਮਿਲੇ ਪਿਆਰਿਆ ॥ ਓਇ ਪੁਰਖ ਪ੍ਰਾਣੀ ਧੰਨਿ ਜਨ ਹਹਿ ਉਪਦੇਸੁ ਕਰਹਿ ਪਰਉਪਕਾਰਿਆ ॥

ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵਹਿ ਹਰਿ ਨਾਮੁ ਸੁਣਾਵਹਿਹਰਿ ਨਾਮੇ ਜਗੁ ਨਿਸਤਾਰਿਆ ॥

Mėhlā 4.   Saṯsangaṯ mėh har usṯaṯ hai sang sāḏẖū mile pi▫āri▫ā.  O▫e purakẖ parāṇī ḏẖan jan hėh upḏes karahi par▫upkāri▫ā.  Har nāmḏariṛāvėh har nām suṇāvėh har nāme jag nisṯāri▫ā.

Slok of the fourth Guru. (Har-i) the Almighty (hai) is praised (satsangati = in company of the truthful) in the holy congregation; there we (miley = find) experience (sang-i) the company of (piaaria) the lovable (saadhoo = saint) guru – through his words and praise the Almighty.

(Oey) those (purakh praani = mortal) persons who (karah-i = do) impart the guru’s (updeys = instruction) guidance (parupkaaria) for the good of others (hah-i) are (dha’nn-i = great) a blessed (jan) person.

They (sunaavah-i = cause to hear) gives awareness and (drirraavah-i) create firm belief/commitment to (har-i naam-u) Divine commands, to (nistaaria =get across the world ocean) save (jag = world) every one through living by Naam.

ਗੁਰ ਵੇਖਣ ਕਉ ਸਭੁ ਕੋਈ ਲੋਚੈ ਨਵ ਖੰਡ ਜਗਤਿ ਨਮਸਕਾਰਿਆ ॥ ਤੁਧੁ ਆਪੇ ਆਪੁ ਰਖਿਆ ਸਤਿਗੁਰ ਵਿਚਿ ਗੁਰੁ ਆਪੇ ਤੁਧੁ ਸਵਾਰਿਆ ॥

ਤੂ ਆਪੇ ਪੂਜਹਿ ਪੂਜ ਕਰਾਵਹਿ ਸਤਿਗੁਰ ਕਉ ਸਿਰਜਣਹਾਰਿਆ ॥

Gur vekẖaṇ ka▫o sabẖ ko▫ī locẖai nav kẖand jagaṯ namaskāri▫ā.  Ŧuḏẖ āpe āp rakẖi▫ā saṯgur vicẖ gur āpe ṯuḏẖ savāri▫ā.  Ŧū āpe pūjėh pūj karāvėh saṯgur ka▫o sirjaṇhāri▫ā.

(Sabh-u koee) every one (nav khandd jagat = world comprising nine parts) in the world (lochai) longs to (veykhan = see) have a glimpse of and (namaskaaria) pay obeisance (kau) to (gur) the guru.

This is because, o Almighty (tudh-u) You (rakhia = keep) kept (aapey) Yourself (vich-i) in (satigur) the true guru; You (aapey) Yourself (savaaria = transformed) gave virtues to the guru.

In fact, O (sirjanhaaria) Creator, You Yourself (poojah-i) worship – being present in the devotees – and (karaavah-i = cause to do) get (satgur kau) the true guru (pooj) worshipped i.e. motivate to respect and follow the guru’s teachings.

ਕੋਈ ਵਿਛੁੜਿ ਜਾਇ ਸਤਿਗੁਰੂ ਪਾਸਹੁ ਤਿਸੁ ਕਾਲਾ ਮੁਹੁ ਜਮਿ ਮਾਰਿਆ ॥  ਤਿਸੁ ਅਗੈ ਪਿਛੈ ਢੋਈ ਨਾਹੀ ਗੁਰਸਿਖੀ ਮਨਿ ਵੀਚਾਰਿਆ ॥

Ko▫ī vicẖẖuṛ jā▫e saṯgurū pāshu ṯis kālā muhu jam māri▫ā. Ŧis agai picẖẖai dẖo▫ī nāhī gursikẖī man vīcẖāri▫ā.

(Koee) anyone who (vichhu-i jaaey = separates) turns away (paasah-u) from (satguru) the true guru – and indulges in vices – (tis) that person’s (muh-u) face is (kaala) blackened i.e. s/he is disgraced – by not being accepted for union with the Creator and instead – (maaria) is punished by (jam) the messengers of death – and sent for reincarnation.

(Tis) that person does not get (ddhoee) support (agai = ahead) in the hereafter for union with the Creator or (pichhai = back) here in life i.e. has no peace in life; this is (veechaaria) contemplated/understood by (gursikhi) Sikhs of the guru (man-i) in their minds – through the guru’s teachings.

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ਸਤਿਗੁਰੂ ਨੋ ਮਿਲੇ ਸੇਈ ਜਨ ਉਬਰੇ ਜਿਨ ਹਿਰਦੈ ਨਾਮੁ ਸਮਾਰਿਆ ॥  ਜਨ ਨਾਨਕ ਕੇ ਗੁਰਸਿਖ ਪੁਤਹਹੁ ਹਰਿ ਜਪਿਅਹੁ ਹਰਿ ਨਿਸਤਾਰਿਆ ॥੨॥

Saṯgurū no mile se▫ī jan ubre jin hirḏai nām samāri▫ā.  Jan Nānak ke gursikẖ puṯhahu har japi▫ahu har nisṯāri▫ā. ||2||

The (jan) persons who (miley) find/follow the true guru – and with the guru’s guidance – (samaaria) remember (naam-u) Divine commands (hirdai) in their hearts/minds; (seyee) only they (ubrey = rise above) overcome vices and are saved – from reincarnation after death.

Therefore O (Gursikh) Sikhs of the guru, (putahahu) children of the guru, (japiah-u) remember (har-i) the Almighty and IT will (nistaaria = take you across world ocean) save you, says (jan) humble fourth Nanak. 2.

ਮਹਲਾ ੩ ॥   ਹਉਮੈ ਜਗਤੁ ਭੁਲਾਇਆ ਦੁਰਮਤਿ ਬਿਖਿਆ ਬਿਕਾਰ ॥  ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਨਦਰਿ ਹੋਇ ਮਨਮੁਖ ਅੰਧ ਅੰਧਿਆਰ ॥

ਨਾਨਕ ਆਪੇ ਮੇਲਿ ਲਏ ਜਿਸ ਨੋ ਸਬਦਿ ਲਾਏ ਪਿਆਰੁ ॥੩॥

Mėhlā 3.   Ha▫umai jagaṯ bẖulā▫i▫ā ḏurmaṯ bikẖi▫ā bikār.  Saṯgur milai ṯa naḏar ho▫e manmukẖ anḏẖ anḏẖi▫ār.  Nānak āpe mel la▫e jis no sabaḏlā▫e pi▫ār. ||3||

Slok of the third Guru. (Haumai) ego causes (jagat-u = world) the humans (bhulaaia) to forget – Divine virtues and commands received before birth – they are tempted by (durmat-i) evil counsel and indulge in (bikhia = poison) harmful (bikaar) vices.

(Manmukh) self-willed persons (andh = blind) blindly act (andhiaar = darkness) in ignorance of Divine virtues and commands; however, if they (milai) find (satgur-u) the true guru – and follow his teachings – they (hoey) receive (nadar-i) Divine grace – to live by the virtues.

(Jis no) one in whom the Creator (laaey) creates (piaar-u) love/obedience (sabadi = to the word) for the guru’s teachings, IT (meyl-i laey) unites that person with (aapey) IT-self. 3.

ਪਉੜੀ ॥   ਸਚੁ ਸਚੇ ਕੀ ਸਿਫਤਿ ਸਲਾਹ ਹੈ ਸੋ ਕਰੇ ਜਿਸੁ ਅੰਦਰੁ ਭਿਜੈ ॥  ਜਿਨੀ ਇਕ ਮਨਿ ਇਕੁ ਅਰਾਧਿਆ ਤਿਨ ਕਾ ਕੰਧੁ ਨ ਕਬਹੂ ਛਿਜੈ ॥  ਧਨੁ ਧਨੁ ਪੁਰਖ ਸਾਬਾਸਿ ਹੈ ਜਿਨ ਸਚੁ ਰਸਨਾ ਅੰਮ੍ਰਿਤੁ ਪਿਜੈ ॥

Pa▫oṛī.   Sacẖ sacẖe kī sifaṯ salāh hai so kare jis anḏar bẖijai.  Jinī ik man ik arāḏẖi▫ā ṯin kā kanḏẖ na kabhū cẖẖijai.  Ḏẖan ḏẖan purakẖ sābās hai jin sacẖ rasnā amriṯ pijai.

Paurri. (Salaah) praise (ki) of (sifat-i) virtues of (sachey) the Eternal Master is obedience to (sach-u = truth) Divine commands, only (so) that person (karey) does (jis-u) whose (andar-u) inner-self is (bhijai) drenched/imbued with love for the Almighty.

(Jini) those who (araadhia) invoke (ik-u) the One Almighty (ik man-i = with one mind) with single minded devotion, (tin ka) their (kandh) bodies (na kabah-u) never (chhijai) die i.e. they do not fall prey to vices.

Such a (purakh) person is to be (saabaas) applauded (jin) who (pijai) drinks (rasna) with the tongue i.e. praises/emulates (sach-u = eternal truth) Divine virtues and commands.

ਸਚੁ ਸਚਾ ਜਿਨ ਮਨਿ ਭਾਵਦਾ ਸੇ ਮਨਿ ਸਚੀ ਦਰਗਹ ਲਿਜੈ ॥  ਧਨੁ ਧੰਨੁ ਜਨਮੁ ਸਚਿਆਰੀਆ ਮੁਖ ਉਜਲ ਸਚੁ ਕਰਿਜੈ ॥੨੦॥

Sacẖ sacẖā jin man bẖāvḏā se man sacẖī ḏargėh lijai.  Ḏẖan ḏẖan janam sacẖi▫ārī▫ā mukẖ ujal sacẖ karijai. ||20||

(Jin) those in whose (man-i) minds (sacha = true) the inevitable (sach-u = truth) Naam/Divine commands (bhaavda) loved i.e. who sincerely live by Divine virtues and commands, (sey) they (man-i lijai) are accepted in (sachi = true) Divine (dargah) court i.e. they attain union with the Creator.

(Dhan-u dha’nn-u = great) blessed is (janam-u = birth) the human birth of those (sachiaareea) who live truthfully; (sach-u) the Eternal Master (karijai) makes their (mukh) faces (ujal) radiant by accepting them for union. 20.

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ਸਲੋਕ ਮ: ੪ ॥   ਸਾਕਤ ਜਾਇ ਨਿਵਹਿ ਗੁਰ ਆਗੈ ਮਨਿ ਖੋਟੇ ਕੂੜਿ ਕੂੜਿਆਰੇ ॥  ਜਾ ਗੁਰੁ ਕਹੈ ਉਠਹੁ ਮੇਰੇ ਭਾਈ ਬਹਿ ਜਾਹਿ ਘੁਸਰਿ ਬਗੁਲਾਰੇ ॥

Salok mėhlā 4.   Sākaṯ jā▫e nivėh gur āgai man kẖote kūṛ kūṛi▫āre.  Jā gur kahai uṯẖahu mere bẖā▫ī bahi jāhi gẖusar bagulāre.

Slok of the fourth Guru. Some of those (saakat) persons who turn away from the Creator (jaaey) go and (nivah-i = bow) pay obeisance (aagai) before (gur) the guru, but in their (man-i) minds they are (khottey = counterfeit) insincere; these (koorr-i = false) impostors are (koorriaarey) false at heart.

(Ja) when the guru (kahai) says “(uthahu) get up (mere) my (bhaai) brethren” to the congregation, they (bah-i jaah-i = sit down) keep sitting (ghusar) close to others and motionless (bagulaare) like a crane -which stands quietly in water waiting to catch the fish or insects i.e. they pretend to be sitting in meditation.

ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰੁ ਵਰਤੈ ਚੁਣਿ ਕਢੇ ਲਧੋਵਾਰੇ ॥  ਓਇ ਅਗੈ ਪਿਛੈ ਬਹਿ ਮੁਹੁ ਛਪਾਇਨਿ ਨ ਰਲਨੀ ਖੋਟੇਆਰੇ ॥

Gursikẖā anḏar saṯgur varṯai cẖuṇ kadẖe laḏẖovāre.  O▫e agai picẖẖai bahi muhu cẖẖapā▫in na ralnī kẖote▫āre.

Guidance of (Satgur) the true guru (vartai) abides (andar-i) in (gursikha) the Sikhs of the guru i.e. they have the guru given wisdom with which they (ladhovaarey) found out and (chun-i kaddhey = pick) marked as impostors.

(Oey) the latter may try to (chhapaain-i) hide their (muh-u) face (agai pichhai = front and back) here and there, but these (khotteaarey) impostors cannot (ralni) merge with the devotees and are spotted.

ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥  ਜੇ ਸਾਕਤੁ ਨਰੁ ਖਾਵਾਈਐ ਲੋਚੀਐ ਬਿਖੁ ਕਢੈ ਮੁਖਿ ਉਗਲਾਰੇ ॥

Onā ḏā bẖakẖ so othai nāhī jā▫e kūṛ lahan bẖedāre.  Je sākaṯ nar kẖāvā▫ī▫ai locẖī▫ai bikẖ kadẖai mukẖ uglāre.

(Ona da) their (bhakh) food is different and (s-u) that is (naahi) not available (othai) there – in the Gursikhs’ company i.e. the food for their minds is not found in holy congregation; that food is (koorr-u = falsehood) transitory gains which they (lahan) find (bheyddaarey) in a herd of sheep i.e. where people follow the crowd without thinking.

(Jey) if (saakat nar) a person who has turned away from the Creator, (khaavaaeeai) is fed – with Divine wisdom – (lochiai) hoping that s/he would transform, the Saakat (kaddhai uglaarey) spews (bikh) poison (mukh-i) from the mouth i.e. still talks viciously.

ਹਰਿ ਸਾਕਤ ਸੇਤੀ ਸੰਗੁ ਨ ਕਰੀਅਹੁ ਓਇ ਮਾਰੇ ਸਿਰਜਣਹਾਰੇ ॥  ਜਿਸ ਕਾ ਇਹੁ ਖੇਲੁ ਸੋਈ ਕਰਿ ਵੇਖੈ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮਾਰੇ ॥੧॥

Har sākaṯ seṯī sang na karī▫ahu o▫e māre sirjaṇhāre.  Jis kā ih kẖel so▫ī kar vekẖai jan Nānak nām samāre. ||1||

O (har-i) Almighty, please do not (kareeah-u = do) give (sang-u) company (seyti) with (saakat) one who has turned away from the Creator; (oey = that) s/he is (maarey = killed) accursed of (sirjanhaarey) the Creator.

However the Creator (jis ka) whose (kheyl-u) play all this is, (kar-i) creates and (veykhai) watches every one; you should just (samaarey = take care of) keep in mind/conform with (naam) Divine virtues and commands – and not worry about anything, leaving it to the Master, says the fourth Nanak. 1.

ਮ: ੪ ॥  ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਜਿਸੁ ਅੰਦਰਿ ਹਰਿ ਉਰਿ ਧਾਰਿਆ ॥  ਸਤਿਗੁਰੂ ਨੋ ਅਪੜਿ ਕੋਇ ਨ ਸਕਈ ਜਿਸੁ ਵਲਿ ਸਿਰਜਣਹਾਰਿਆ ॥

Mėhlā 4.  Saṯgur purakẖ agamm hai jis anḏar har ur ḏẖāri▫ā.  Saṯgurū no apaṛ ko▫e na sak▫ī jis val sirjaṇhāri▫ā.

Slok of the fourth Guru, (Satgur-u) the true guru is (agam) an unreachable (purakh) person i.e. it is hard to be like the true guru, (jis-u) who (urdhaaria) keeps (har-i) the Almighty (andar-i = inside) in mind.

(Koey na) no one (sakai) can (aparr-i) reach, i.e. be equal (no) to (satguru) the true guru (jis-u val-i) on whose side (sirjanhaaria) the Creator is protected by the Almighty from vices.

ਸਤਿਗੁਰੂ ਕਾ ਖੜਗੁ ਸੰਜੋਉ ਹਰਿ ਭਗਤਿ ਹੈ ਜਿਤੁ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਵਿਡਾਰਿਆ ॥  ਸਤਿਗੁਰੂ ਕਾ ਰਖਣਹਾਰਾ ਹਰਿ ਆਪਿ ਹੈ ਸਤਿਗੁਰੂ ਕੈ ਪਿਛੈ

ਹਰਿ ਸਭਿ ਉਬਾਰਿਆ ॥

Saṯgurū kā kẖaṛag sanjo▫o har bẖagaṯ hai jiṯ kāl kantak mār vidāri▫ā.  Saṯgurū kā rakẖaṇhārā har āp hai saṯgurū kai picẖẖai har sabẖ ubāri▫ā.

(Satguru ka) the true guru’s (bhagati) devotion/obedience to (har-i) the Almighty is his (kharag-u = sword) weaponry and (sanjoau) armour to (maar) destroy and (viddaaria) push back (kantak) the torturous (kaal-u) messenger of death/vices.

(Har-i) the Creator (aap-i) IT-self (hai) is (rakhanhaara) the protector (ka) of the true guru; the Almighty (ubaaria) saves (sabh-i) all those (pichhai = behind) who follow the guru.

ਜੋ ਮੰਦਾ ਚਿਤਵੈ ਪੂਰੇ ਸਤਿਗੁਰੂ ਕਾ ਸੋ ਆਪਿ ਉਪਾਵਣਹਾਰੈ ਮਾਰਿਆ ॥  ਏਹ ਗਲ ਹੋਵੈ ਹਰਿ ਦਰਗਹ ਸਚੇ ਕੀ ਜਨ ਨਾਨਕ ਅਗਮੁ ਵੀਚਾਰਿਆ ॥੨॥

Jo manḏā cẖiṯvai pūre saṯgurū kā so āp upāvaṇhārai māri▫ā.  Ėh gal hovai har ḏargėh sacẖe kī jan Nānak agam vīcẖāri▫ā. ||2||

(Jo) anyone who (chitvai) thinks (manda) ill (ka) for (poorey) the perfect (satguru) true guru, (so) that person is (maaria) destroyed by (upaavan-haarai) the Creator (aap-i) IT-self i.e. Diivne justice is administered naturally.

(Eyh) this (gal) thing happens (dargah) in the court (ki) of (har-i sachey) the Eternal Master; (jan) humble fourth Nanak knows by (veechaaria) contemplation as blessed by the Master, who is (agam-u) unreachable. 2.

ਪਉੜੀ ॥   ਸਚੁ ਸੁਤਿਆ ਜਿਨੀ ਅਰਾਧਿਆ ਜਾ ਉਠੇ ਤਾ ਸਚੁ ਚਵੇ ॥  ਸੇ ਵਿਰਲੇ ਜੁਗ ਮਹਿ ਜਾਣੀਅਹਿ ਜੋ ਗੁਰਮੁਖਿ ਸਚੁ ਰਵੇ ॥

Pa▫oṛī.   Sacẖ suṯi▫ā jinī arāḏẖi▫ā jā uṯẖe ṯā sacẖ cẖave.  Se virle jug mėh jāṇī▫ahi jo gurmukẖ sacẖ rave.

Pauri. (Jini) those who (araadhhia) remember (sach-u = truth) Naam/Divine commands (sutia) while going to sleep (ta) then they (chavee) utter/remember the Divine commands (ja) when they (utthey) get up. (Sey) such people are (jaaneeah-i = known) found to be (virle) rare; (jo = who) they (ravey) remain absorbed in/conform to (sach-u) Naam (gurmukh-i) guided by the guru.

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਜਿ ਅਨਦਿਨੁ ਸਚੁ ਲਵੇ ॥  ਜਿਨ ਮਨਿ ਤਨਿ ਸਚਾ ਭਾਵਦਾ ਸੇ ਸਚੀ ਦਰਗਹ ਗਵੇ ॥

Ha▫o balihārī ṯin ka▫o jė an▫ḏin sacẖ lave. Jin man ṯan sacẖā bẖāvḏā se sacẖī ḏargėh gave.

(Hau) I (balihaari = am sacrifice) adore (tin kau) those who (andin-u) always (lavey) utter i.e. remember/obey (sach-u) Naam.

(Jin) those by whom (sacha) the Eternal (bhaavda) is loved/obeyed (man-i) mind/thoughts and (tan-i) body/actions, (se) they (gavey) reach (dargah) court (sachi) of the Eternal Master i.e. are approved for union with the Creator.

ਜਨੁ ਨਾਨਕੁ ਬੋਲੈ ਸਚੁ ਨਾਮੁ ਸਚੁ ਸਚਾ ਸਦਾ ਨਵੇ ॥੨੧॥

Jan Nānak bolai sacẖ nām sacẖ sacẖā saḏā nave. ||21||

(Jan-u) humble fourth Nanak, (bolai) utters/obeys (sach-u) the inevitable (naam-u) commands of the Eternal Master, (sach sacha) ever the same Truth and still (sadaa) ever (navey = new) fresh, i.e. Divine commands/laws do not change. 21.

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ਸਲੋਕੁ ਮ: ੪ ॥ ਕਿਆ ਸਵਣਾ ਕਿਆ ਜਾਗਣਾ ਗੁਰਮੁਖਿ ਤੇ ਪਰਵਾਣੁ ॥  ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਸੇ ਪੂਰੇ ਪੁਰਖ ਪਰਧਾਨ ॥

Salok mėhlā 4.  Ki▫ā savṇā ki▫ā jāgṇā gurmukẖ ṯe parvāṇ. Jinā sās girās na visrai se pūre purakẖ parḏẖān.

Slok of the fourth Guru. Those who (gurmukh-i) keep the guru’s teachings in mind (kia) whether (savna) asleep or (jaagna) awake i.e. follow the guru’s teachings in whatever state they are, (tey) they are (parvaan-u) accepted, i.e. act as expected.

And (jina) those who do not (visrai) forget i.e. remember the Creator with every (saas-i) breath and (giraas-i) morsel of food; they are (poorey) accomplished (purakh) persons (pardhaan = leaders) supreme amongst the human beings.

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ਕਰਮੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਅਨਦਿਨੁ ਲਗੈ ਧਿਆਨੁ ॥  ਤਿਨ ਕੀ ਸੰਗਤਿ ਮਿਲਿ ਰਹਾ ਦਰਗਹ ਪਾਈ ਮਾਨੁ ॥

Karmī saṯgur pā▫ī▫ai an▫ḏin lagai ḏẖi▫ān.  Ŧin kī sangaṯ mil rahā ḏargėh pā▫ī mān.

(Satgur-u) the true guru (paaeeai) is found/followed by them (karmi) by Divine grace, and they (andin-u = everyday) ever (lagai) maintain (dhiaan-u) focus, i.e. conform to Divine commands.

One who (mil-i raha) remains in (tin ki) their (sangat-i) company (paaee) receives (maan-u) honour (dargah) in Divine court i.e. honourably merges with the Creator.

ਸਉਦੇ ਵਾਹੁ ਵਾਹੁ ਉਚਰਹਿ ਉਠਦੇ ਭੀ ਵਾਹੁ ਕਰੇਨਿ ॥  ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਜਿ ਨਿਤ ਉਠਿ ਸੰਮਾਲੇਨਿ ॥੧॥

Sa▫uḏe vāhu vāhu ucẖrahi uṯẖ▫ḏe bẖī vāhu karen.  Nānak ṯe mukẖ ujle jė niṯ uṯẖ samālen. ||1||

They (uchrah-i) utter (vaah-u vaah-u) praises of the Almighty (saudey) when asleep and (kareyn-i) do it (utthdey) when up.

(Ji) those who (nit) ever (utth-i) get up and (samaaleyn-i = take care of) remember the Almighty (te) their (mukh) faces are (ujley) clean. 1.

ਮ: ੪ ॥   ਸਤਿਗੁਰੁ ਸੇਵੀਐ ਆਪਣਾ ਪਾਈਐ ਨਾਮੁ ਅਪਾਰੁ ॥  ਭਉਜਲਿ ਡੁਬਦਿਆ ਕਢਿ ਲਏ ਹਰਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

Mėhlā 4.   Saṯgur sevī▫ai āpṇā pā▫ī▫ai nām apār.  Bẖa▫ojal dubḏi▫ā kadẖ la▫e har ḏāṯ kare ḏāṯār.

Slok of the fourth Guru. By (seveeai = serving) following the teachings of (aapna = own) our (satgur-u) true Guru, we (paaeeai) receive awareness of (naam-u) commands of (apaar-u) the infinite – and live by them.

When (daataar = giver) the beneficent (har-i) Creator (kare) bestows (data-i) benediction of ability to follow the guru, the latter to (kaddh-i laey) takes out (dubdia) while drowning in (bhaujal-i) in the world-ocean i.e. enables to overcome vices to get to IT-self.

Note: The next verse uses the metaphor of business dealings to represent human conduct. According to the guru’s teachings, the resource for virtuous conduct are the Divine commands given to the soul before birth, and refreshed by the guru. The guru gives/teaches these virtues and the Sikhs live by them, like the merchants do business with the merchandise given by the business owner.

ਧੰਨੁ ਧੰਨੁ ਸੇ ਸਾਹ ਹੈ ਜਿ ਨਾਮਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥  ਵਣਜਾਰੇ ਸਿਖ ਆਵਦੇ ਸਬਦਿ ਲਘਾਵਣਹਾਰੁ ॥  ਜਨ ਨਾਨਕ ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਭਈ

ਤਿਨ ਸੇਵਿਆ ਸਿਰਜਣਹਾਰੁ ॥੨॥

Ḏẖan ḏẖan se sāh hai jė nām karahi vāpār.  vaṇjāre sikẖ āvḏe sabaḏ lagẖāvaṇhār.  Jan Nānak jin ka▫o kirpā bẖa▫ī ṯin sevi▫ā sirjaṇhār. ||2||

(Sey) that (saah) financier/business owner i.e. the guru who teaches Naam, (hai) is (dha’nn-u dha’nn-u = great) blessed (j-i) who (karah-i) does (vaapaar-u) business dealings i.e. acts and teaches the Sikhs to conduct themselves according (naam-i) to Divine virtues and commands.

(Vanjaare-y) the merchant/obedient Sikhs (aavdey) come, (sabad-i = with the word) for the guru’s guidance which (laghaavanhaar-u) takes them across the world ocean/helps overcome vices.

Says (jan) the devotee fourth Nanak: Only those (jin) who (kirpa bhai) are bestowed Divine grace, (tin) they (Seyvia = serve) live in obedience of (sirjanhaar = Creator) Divine commands – given by the Creator at the time of birth. 2.

ਪਉੜੀ ॥   ਸਚੁ ਸਚੇ ਕੇ ਜਨ ਭਗਤ ਹਹਿ ਸਚੁ ਸਚਾ ਜਿਨੀ ਅਰਾਧਿਆ ॥  ਜਿਨ ਗੁਰਮੁਖਿ ਖੋਜਿ ਢੰਢੋਲਿਆ ਤਿਨ ਅੰਦਰਹੁ ਹੀ ਸਚੁ ਲਾਧਿਆ ॥

Pa▫oṛī.   Sacẖ sacẖe ke jan bẖagaṯ hėh sacẖ sacẖā jinī arāḏẖi▫ā.  Jin gurmukẖ kẖoj dẖandẖoli▫ā ṯin anḏrahu hī sacẖ lāḏẖi▫ā.

Pauri. They are (sach) truly (jan) the humble (bhagat) devotees of (sache) the Eternal Master (jini) who (araadhia) remember (sach sacha) the Eternal i.e. remember Divine virtues and commands to live by them;

they are (jin) those who (khoj-i ddhanddholia) search for (sach-u) the Eternal (gurmukhi) with the guru’s guidance; (tin) they (laadhia) find the Eternal (andrah-u) within the mind (hi) itself.

ਸਚੁ ਸਾਹਿਬੁ ਸਚੁ ਜਿਨੀ ਸੇਵਿਆ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿ ਤਿਨੀ ਸਾਧਿਆ ॥  ਸਚੁ ਸਚਾ ਸਭ ਦੂ ਵਡਾ ਹੈ ਸਚੁ ਸੇਵਨਿ ਸੇ ਸਚਿ ਰਲਾਧਿਆ ॥

Sacẖ sāhib sacẖ jinī sevi▫ā kāl kantak mār ṯinī sāḏẖi▫ā.  Sacẖ sacẖā sabẖ ḏū vadā hai sacẖ sevan se sacẖ ralāḏẖi▫ā.

(Jini) those who (sach) truly (sevia = serve) obey (sach sahib) the Eternal Master, (tine) they (maaria) kill and (saddhia) overcome (kanttak) the torturous (kaal-u) messengers of death, i.e. overcome vices. Obedience to (Sach-u = truth) Naam/Divine commands (sacha = true) is inevitable; it is (vaddaa = big) higher (sabh doo) than all i.e. applies even to the highest; those who (seyvan-i) serve/obey Naam (ralaadhia) merge in the Eternal.

ਸਚੁ ਸਚੇ ਨੋ ਸਾਬਾਸਿ ਹੈ ਸਚੁ ਸਚਾ ਸੇਵਿ ਫਲਾਧਿਆ ॥੨੨॥

Sacẖ sacẖe no sābās hai sacẖ sacẖā sev falāḏẖi▫ā. ||22||

(Saabaas-i hai) glory be (no) to (sachey = true) the inevitable (sach-u) Naam (seyv-i) by serving/which (phalaadhia = obtains fruit) fulfilment of wish to find (sachaa) the Eternal Creator. 22.

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ਸਲੋਕ ਮ: ੪ ॥   ਮਨਮੁਖੁ ਪ੍ਰਾਣੀ ਮੁਗਧੁ ਹੈ ਨਾਮਹੀਣ ਭਰਮਾਇ ॥   ਬਿਨੁ ਗੁਰ ਮਨੂਆ ਨਾ ਟਿਕੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥

Salok mėhlā 4.   Manmukẖ parāṇī mugaḏẖ hai nāmhīṇ bẖarmā▫e.   Bin gur manū▫ā nā tikai fir fir jūnī pā▫e.

Slok of the fourth Guru. (Mugadh-u) the foolish (manmukh) a self-willed (praani) person does not follow the guru, remains (naam-heen) bereft of Divine virtues, and (bharmaai) wanders in delusion.

(Manooa) the human mind/soul (na) does not (ttikai) stay stable (bin-u) without (gur) the guru’s guidance, – it indulges in vices – and (paaey-i) is put in (jooni) various life forms (phir-i phir-i) again and again.

ਹਰਿ ਪ੍ਰਭੁ ਆਪਿ ਦਇਆਲ ਹੋਹਿ ਤਾਂ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥੧॥

Har parabẖ āp ḏa▫i▫āl hohi ṯāʼn saṯgur mili▫ā ā▫e.  Jan Nānak nām salāhi ṯū janam maraṇ ḏukẖ jā▫e. ||1||

When (har-i prabh) the Almighty Creator (daiaal hoh-i = shows compassion) is kind, (taa-n) then one (aaey = comes) is able to (milia) find/follow (satigur-u) the true guru – and learn to live by Naam, Divine virtues and commands.

(Jan) the devotee fourth Nanak tells himself: You should (salaahi) praise/emulate virtues of (naam-u) the Almighty – so that (dukh-u) distress of being in cycles of (janam maran) births and deaths (jaae = goes) is obviated.

ਮ: ੪ ॥   ਗੁਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਬਹੁ ਬਿਧਿ ਰੰਗਿ ਸੁਭਾਇ ॥  ਸਤਿਗੁਰ ਸੇਤੀ ਮਨੁ ਰਤਾ ਰਖਿਆ ਬਣਤ ਬਣਾਇ ॥

Mėhlā 4.   Gur sālāhī āpṇā baho biḏẖ rang subẖā▫e.  Saṯgur seṯī man raṯā rakẖi▫ā baṇaṯ baṇā▫e.

Slok of the fourth Guru. I (saalaahi) praise i.e. obey (aapna = own) my guru in (bah-u) many (bidh-i) ways (rang-I subhaaey) with love i.e. lovingly obey every direction.

(Man-u) the mind (rataa = dyed) imbued (seyti) with love of the guru (rakhia) is kept (banat banaae = given shape) to remember/conform to Naam/Divine commands.

ਜਿਹਵਾ ਸਾਲਾਹਿ ਨ ਰਜਈ ਹਰਿ ਪ੍ਰੀਤਮ ਚਿਤੁ ਲਾਇ ॥  ਨਾਨਕ ਨਾਵੈ ਕੀ ਮਨਿ ਭੁਖ ਹੈ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਰਸੁ ਖਾਇ ॥੨॥

Jihvā sālāhi na raj▫ī har parīṯam cẖiṯ lā▫e.  Nānak nāvai kī man bẖukẖ hai man ṯaripṯai har ras kẖā▫e. ||2||

My (jihva) tongue is not (rajaee) satisfied enough (saalaahi) praising i.e. cannot stop praising, and (chit-u) the mind (laaey) remains attached to (har-i preetam) the beloved Creator.

(Man-i) the mind (bhukh hai = has hunger) yearns for (naavai, naam) Divine virtues and (triptai) is satisfied when IT (khaaey = eats) drinks (har-i ras-u) Divine elixir i.e. conforms to Naam. 2.

ਪਉੜੀ ॥   ਸਚੁ ਸਚਾ ਕੁਦਰਤਿ ਜਾਣੀਐ ਦਿਨੁ ਰਾਤੀ ਜਿਨਿ ਬਣਾਈਆ ॥  ਸੋ ਸਚੁ ਸਲਾਹੀ ਸਦਾ ਸਦਾ ਸਚੁ ਸਚੇ ਕੀਆ ਵਡਿਆਈਆ ॥

Pa▫oṛī.   Sacẖ sacẖā kuḏraṯ jāṇī▫ai ḏin rāṯī jin baṇā▫ī▫ā.  So sacẖ salāhī saḏā saḏā sacẖ sacẖe kī▫ā vaḏi▫ā▫ī▫ā.

Paurri. We can (jaaneeai) know (kudrat-i) the power of (sach sacha) the inevitable Divine commands/ cosmic laws (jini) which (banaaia) makes (din-u raati) days and nights.

I (sadaa sadaa) ever (salaahi) praise (sach-u) the Eternal seeing  (sach) the eternal (vaddiaaeea) greatness/power of (sach-u sachey) the inevitable Divine commands/cosmic laws.

ਸਾਲਾਹੀ ਸਚੁ ਸਲਾਹ ਸਚੁ ਸਚੁ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ॥  ਜਾ ਮਿਲਿਆ ਪੂਰਾ ਸਤਿਗੁਰੂ ਤਾ ਹਾਜਰੁ ਨਦਰੀ ਆਈਆ ॥

ਸਚੁ ਗੁਰਮੁਖਿ ਜਿਨੀ ਸਲਾਹਿਆ ਤਿਨਾ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥੨੩॥

Sālāhī sacẖ salāh sacẖ sacẖ kīmaṯ kinai na pā▫ī▫ā.  Jā mili▫ā pūrā saṯgurū ṯā hājar naḏrī ā▫ī▫ā.  Sacẖ gurmukẖ jinī sahāli▫ā ṯinā bẖukẖā sabẖgavā▫ī▫ā. ||23||

(Saalaahi) praise/obedience of (sach-u) Naam/Divine commands is (salaah = praises) praise of (sach-u) eternal; (kinai na) no one can (paaeea) put (keemat-i) a price on (sach-u) Naam.

(Ja) when (poora) the perfect (satguru) true guru (milia = met) is found/obeyed then God is (nadri aaia) seen (haajar-u) present before us i.e. the Creator are experienced within with awareness of Naam.

(Jini) those who (salaahia) praise/obey (sach-u) the Eternal Master (gurmukh-i) with the Guru’s guidance, (sabh) all their (bhukha) hunger (gavaaia = lost) disappears i.e. the Almighty found with and the mind satisfied. 23.