SGGS pp 315-317, Gaurri Ki Vaar M: 4, Paurris 30 to 33 (final).

Note: The Slok below describes the actions of self-professed holy people who are on the lookout for money. It takes the example of a (Tapaa) a self-avowed ascetic, who is attached to materialism.

ਸਲੋਕ ਮ: ੪ ॥  ਤਪਾ ਨ ਹੋਵੈ ਅੰਦ੍ਰਹੁ ਲੋਭੀ ਨਿਤ ਮਾਇਆ ਨੋ ਫਿਰੈ ਜਜਮਾਲਿਆ ॥  ਅਗੋ ਦੇ ਸਦਿਆ ਸਤੈ ਦੀ ਭਿਖਿਆ ਲਏ ਨਾਹੀ ਪਿਛੋ ਦੇ

ਪਛੁਤਾਇ ਕੈ ਆਣਿ ਤਪੈ ਪੁਤੁ ਵਿਚਿ ਬਹਾਲਿਆ ॥

Salok mėhlā 4.  Ŧapā na hovai anḏarahu lobẖī niṯ mā▫i▫ā no firai jajmāli▫ā.  Ago ḏe saḏi▫ā saṯai ḏī bẖikẖi▫ā la▫e nāhī picẖẖo ḏe pacẖẖuṯā▫e kai āṇ ṯapai puṯ vicẖbahāli▫ā.

Slok of the fourth Guru. A person (na hovai) cannot be (tapaa) an ascetic if he (hovai) is (lobhi) greedy (andrah-u) from within and (jajmaalia = leper, incurable) has insatiable craving for (maaia) money (no) for which he (phirai = wanders) goes anywhere.

As an example, when he was (sadia = called) invited to (laey = take) receive listen (bhikhia = alms) discourse by the guru (di) of (satai = truth) dedicated living, (tapai = ascetic) he (ago dey) earlier did not come. But when he learnt pichho dey) later that food and money was also being given, he (pachhutaaey-i kai) repented; (aan-i) brought and (bahaalia) seated his (put-u) son (vich-i) in the gcongregation.

ਪੰਚ ਲੋਗ ਸਭਿ ਹਸਣ ਲਗੇ ਤਪਾ ਲੋਭਿ ਲਹਰਿ ਹੈ ਗਾਲਿਆ ॥  ਜਿਥੈ ਥੋੜਾ ਧਨੁ ਵੇਖੈ ਤਿਥੈ ਤਪਾ ਭਿਟੈ ਨਾਹੀ ਧਨਿ ਬਹੁਤੈ ਡਿਠੈ ਤਪੈ ਧਰਮੁ ਹਾਰਿਆ ॥

Pancẖ log sabẖ hasaṇ lage ṯapā lobẖ lahar hai gāli▫ā.  Jithai thoṛā ḏẖan vekẖai ṯithai ṯapā bẖitai nāhī ḏẖan bahuṯai diṯẖai ṯapai ḏẖaram hāri▫ā.

Panch) the selected/invited (log) people present (sabh) all (lagey) started (hasan) laughing saying that (tapaa) so-called ascetic had (gaalia = rotten) degenerated due to (lahar-i = waves) thoughts of (lobh) greed.

(Jithai) where he (veykhai) sees (thorra) little (dhan-u) money, (tithai) there he does not (bhittai = touch) come but (ditthai) seeing (bahutai) more (dhan-i) money (tapai) the ascetic (haaria) loses his (dharam) righteousness/ascetic character i.e. shows craving for money.

ਭਾਈ ਏਹੁ ਤਪਾ ਨ ਹੋਵੀ ਬਗੁਲਾ ਹੈ ਬਹਿ ਸਾਧ ਜਨਾ ਵੀਚਾਰਿਆ ॥  ਸਤ ਪੁਰਖ ਕੀ ਤਪਾ ਨਿੰਦਾ ਕਰੈ ਸੰਸਾਰੈ ਕੀ ਉਸਤਤੀ ਵਿਚਿ ਹੋਵੈ

ਏਤੁ ਦੋਖੈ ਤਪਾ ਦਯਿ ਮਾਰਿਆ ॥

Bẖā▫ī ehu ṯapā na hovī bagulā hai bahi sāḏẖ janā vīcẖāri▫ā.  Saṯ purakẖ kī

ṯapā ninḏā karai sansārai kī usṯaṯī vicẖ hovai eṯ ḏokẖai ṯapā ḏa▫yi māri▫ā.

The (saadh janaa) holy people (bah-i) sat down and (veechaaria = reflected) thought: O (bhaaee) brethren (eyh-u) this (na hovi) is not (tapaa) an ascetic, but a (bagula) crane – who pretends to meditate standing in water but in reality, looking for the fish and insects.

This Tapaa/ascetic (ninda karey) slanders (sat = true) a holy (purakh) person but (vich-i hovai = is in the state) engages in (ustat-i) praises (ki) of (sansaarai) the materialistic people; (deykho) see this Tapaa is (maaria) accursed (day-i) by the Almighty with (eyt-u) this (dokhai) affliction.

ਮਹਾ ਪੁਰਖਾਂ ਕੀ ਨਿੰਦਾ ਕਾ ਵੇਖੁ ਜਿ ਤਪੇ ਨੋ ਫਲੁ ਲਗਾ ਸਭੁ ਗਇਆ ਤਪੇ ਕਾ ਘਾਲਿਆ ॥

Mahā purkẖāʼn kī ninḏā kā vekẖ jė ṯape no fal lagā sabẖ ga▫i▫ā ṯape kā gẖāli▫ā.

See (phal-u = fruit) the result (lagaa) he received for (ninda) slander of (maha purakhaan = great people) holy persons; (sabh) all his (ghaalia) toil by way of Tap i.e. hard austerities, (gaiaa = gone) has been fruitless.

ਬਾਹਰਿ ਬਹੈ ਪੰਚਾ ਵਿਚਿ ਤਪਾ ਸਦਾਏ ॥   ਅੰਦਰਿ ਬਹੈ ਤਪਾ ਪਾਪ ਕਮਾਏ ॥   ਹਰਿ ਅੰਦਰਲਾ ਪਾਪੁ ਪੰਚਾ ਨੋ ਉਘਾ ਕਰਿ ਵੇਖਾਲਿਆ ॥

Bāhar bahai pancẖā vicẖ ṯapā saḏā▫e.   Anḏar bahai ṯapā pāp kamā▫e.   Har anḏarlā pāp pancẖā no ugẖā kar vekẖāli▫ā.

(Baahar-i) outwardly he (bahai) sits (vich-i) in (pancha) respectable people and (sadaaey) called (tapaa) an ascetic.

but (bahai = sitting, andar-i = inside) inwardly (kamaaey) commits (paap) transgressions, i.e. thinks of evil.

(Har-i) the Almighty (ugha kari) exposed and (veykhaalia) shown his (paap) evil (andarla = of inside) mindset to (pancha) the respectable people.

Page 316

ਧਰਮ ਰਾਇ ਜਮਕੰਕਰਾ ਨੋ ਆਖਿ ਛਡਿਆ ਏਸੁ ਤਪੇ ਨੋ ਤਿਥੈ ਖੜਿ ਪਾਇਹੁ ਜਿਥੈ ਮਹਾ ਮਹਾਂ ਤਿਆਰਿਆ ॥

ਫਿਰਿ ਏਸੁ ਤਪੇ ਦੈ ਮੁਹਿ ਕੋਈ ਲਗਹੁ ਨਾਹੀ ਏਹੁ ਸਤਿਗੁਰਿ ਹੈ ਫਿਟਕਾਰਿਆ ॥

Ḏẖaram rā▫e jamkankrā no ākẖ cẖẖadi▫ā es ṯape no ṯithai kẖaṛ pā▫ihu jithai mahā mahāʼn haṯi▫āri▫ā.  Fir es ṯape ḏai muhi ko▫ī lagahu nāhī ehu saṯgur hai fitkāri▫ā.

Dharam Rai, the metaphoric Divine court judge (aakh-i chhaddia) has told (no) to (jamkankara) the agents of Divine justice (kharr-i) to take (eysu) this ascetic and (paaeyh-u) put him in (tithai) there (jithai) where there are (maha) greater than (mahaa’n) the greatest (hatiaara = murderers) torturers i.e. as per laws of nature he shall go through great suffering.

And that (phir) even there let (koee naahi) no one should (lagah-u) be (muh-i) face to face to this Tapaa; he is (phittkaaria = considered disgraceful) repulsive (satigur-i) by the true guru.

ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ ॥   ਸੋ ਬੂਝੈ ਜੁ ਦਯਿ ਸਵਾਰਿਆ ॥੧॥

Har kai ḏar varṯi▫ā so Nānak ākẖ suṇā▫i▫ā.   So būjẖai jo ḏa▫yi savāri▫ā. ||1||

What (vartia) transpires at (dar-i) the court (kai) of (har-i) the Creator; (s-u) that has been (aakh-i sunaaia = told) described (nanak-i) by Nanak the fourth, i.e. the guru is describing the law of nature.

One who has been (savaaria) transformed to have inner vision (day-i) by the Almighty, (s-u) that person (boojhai) understands this. 1.

ਮ: ੪ ॥   ਹਰਿ ਭਗਤਾਂ ਹਰਿ ਆਰਾਧਿਆ ਹਰਿ ਕੀ ਵਡਿਆਈ ॥   ਹਰਿ ਕੀਰਤਨੁ ਭਗਤ ਨਿਤ ਗਾਂਵਦੇ ਹਰਿ ਨਾਮੁ ਸੁਖਦਾਈ ॥

Mėhlā 4.   Har bẖagṯāʼn har ārāḏẖi▫ā har kī vadi▫ā▫ī.   Har kīrṯan bẖagaṯ niṯ gāʼnvḏe har nām sukẖ▫ḏā▫ī.

Slok of the fourth guru. (Bhagtaa’n) the devotees of (har-i) the Almighty (araadhia) invoke the Almighty by praising/emulating (vaddiaaee = greatness) virtues (ki) of (har-i) the Almighty.

(Bhagat) the devotees (nit) ever (gaa’nvdey = sing) praise (keertan-u = songs of praise) praising (har-i naam) Divine virtues, (sukhdaaee = giver of comfort) this brings peace and comfort.

ਹਰਿ ਭਗਤਾਂ ਨੋ ਨਿਤ ਨਾਵੈ ਦੀ ਵਡਿਆਈ ਬਖਸੀਅਨੁ ਨਿਤ ਚੜੈ ਸਵਾਈ ॥ ਹਰਿ ਭਗਤਾਂ ਨੋ ਥਿਰੁ ਘਰੀ ਬਹਾਲਿਅਨੁ ਅਪਣੀ ਪੈਜ ਰਖਾਈ ॥

Har bẖagṯāʼn no niṯ nāvai ḏī vadi▫ā▫ī bakẖsī▫an niṯ cẖaṛai savā▫ī.  Har bẖagṯāʼn no thir gẖarī bahāli▫an apṇī paij rakẖā▫ī.

(Har-i) the Creator (nit) ever (bakhsian-u) bestows (vaddiaaee) the glory/virtue (ki) of conforming to (naavai/naam) Divine commands, and this glory (nit) ever (charrai savaaee) keeps increasing.

(Har-i) the Creator (bahaalian-u) gives a seat (thir-u = stable) permanently (ghari) in IT’s abode to the devotees i.e. blesses the devotees to be absorbed in IT in life and to merge with IT on death; this way, IT (rakhaai) maintains (Aapni) IT’s own (laaj) honour i.e. honour of the devotees is honour of the Almighty.

ਨਿੰਦਕਾਂ ਪਾਸਹੁ ਹਰਿ ਲੇਖਾ ਮੰਗਸੀ ਬਹੁ ਦੇਇ ਸਜਾਈ ॥  ਜੇਹਾ ਨਿੰਦਕ ਅਪਣੈ ਜੀਇ ਕਮਾਵਦੇ ਤੇਹੋ ਫਲੁ ਪਾਈ ॥

ਅੰਦਰਿ ਕਮਾਣਾ ਸਰਪਰ ਉਘੜੈ ਭਾਵੈ ਕੋਈ ਬਹਿ ਧਰਤੀ ਵਿਚਿ ਕਮਾਈ ॥

Ninḏkāʼn pāshu har lekẖā mangsī baho ḏe▫e sajā▫ī.  Jehā ninḏak apṇai jī▫e kamāvḏe ṯeho fal pā▫ī.  Anḏar kamāṇā sarpar ugẖ▫ṛai bẖāvai ko▫ī bahi ḏẖarṯī vicẖkamā▫ī.

On the other hand, (har-i) the Creator (mangsi) shall ask (leykha) account of deeds (paasah-u) from (nindka) the slanderers/rebels, and (dey-i) gives (bah-u) great/terrible (sajaaee) punishment – of denying union with IT.

(Jeyha) whatever (nindak) the slanderers (kamaavdey) do by following their (aapnai) own (jee-i) minds, they (paaee) receive (teyho) appropriate (phal-u = fruit) consequences.

Anything (kamaana) done (andar-i = inside) in hiding (sarpar) is definitely (ughrai) exposed (bhaavai) even if (koee) someone (kamaaee) does it (bah-i) sitting (vich-i = in, dharti = earth) underground – God in one’s conscience knows it all.

ਜਨ ਨਾਨਕੁ ਦੇਖਿ ਵਿਗਸਿਆ ਹਰਿ ਕੀ ਵਡਿਆਈ ॥੨॥

Jan Nānak ḏekẖ vigsi▫ā har kī vadi▫ā▫ī. ||2||

My mind (vigsia = blossoms) becomes ecstatic (deykh-i) seeing (vaddiaaee) majesty of (har-i) the Creator, says (jan) the humble fourth Nanak. 2.

ਪਉੜੀ ਮ: ੫ ॥   ਭਗਤ ਜਨਾਂ ਕਾ ਰਾਖਾ ਹਰਿ ਆਪਿ ਹੈ ਕਿਆ ਪਾਪੀ ਕਰੀਐ ॥

Pa▫oṛī mėhlā 5.   Bẖagaṯ janāʼn kā rākẖā har āp hai ki▫ā pāpī karī▫ai.

Paurri of the fifth guru. (Har-i) the Creator (aap-i) IT-self is (raakha) protector of (bhagat janaa’n) the obedient devotees; (paapi) evil persons can do (kia = what?) no harm to them.

ਗੁਮਾਨੁ ਕਰਹਿ ਮੂੜ ਗੁਮਾਨੀਆ ਵਿਸੁ ਖਾਧੀ ਮਰੀਐ ॥  ਆਇ ਲਗੇ ਨੀ ਦਿਹ ਥੋੜੜੇ ਜਿਉ ਪਕਾ ਖੇਤੁ ਲੁਣੀਐ ॥

Gumān karahi mūṛ gumānī▫ā vis kẖāḏẖī marī▫ai.  Ā▫e lage nī ḏih thoṛ▫ṛe ji▫o pakā kẖeṯ luṇī▫ai.

(Moorr) the foolish (gumaaneea = proud) arrogant people (gumaan-u karah-i = are proud) show arrogance and (mareeai) perish (khaadhi = eating) consuming (vis-u) poison i.e. suffer because of their arrogance, they fail to achieve union with the Creator, the purpose of human birth.

(Thorrarrey) the limited (din = days) allotted life span (aaey-i lagey) soon ends and one dies, like a (pakaa) ripened (kheyt = agricultural field) crop (luneeai) is harvested.

ਜੇਹੇ ਕਰਮ ਕਮਾਵਦੇ ਤੇਵੇਹੋ ਭਣੀਐ ॥   ਜਨ ਨਾਨਕ ਕਾ ਖਸਮੁ ਵਡਾ ਹੈ ਸਭਨਾ ਦਾ ਧਣੀਐ ॥੩੦॥

Jehe karam kamāvḏe ṯeveho bẖaṇī▫ai.   Jan Nānak kā kẖasam vadā hai sabẖnā ḏā ḏẖaṇī▫ai. ||30||

(Jeyhey) whatever type of (karam) deeds people (kamaavdey) do, they (bhaneeai = called) are known (teyveyho) accordingly in the world and Divine court.

(Khasam-u) the Master of (jan) the devotee fifth Nanak is (vaddaa) the great (dhaneeai) Master (da) of (sabhna) all and is i.e. Divine commands/laws apply even to the high and mighty. 30.

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ਸਲੋਕ ਮ: ੪ ॥   ਮਨਮੁਖ ਮੂਲਹੁ ਭੁਲਿਆ ਵਿਚਿ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ॥  ਝਗੜਾ ਕਰਦਿਆ ਅਨਦਿਨੁ ਗੁਦਰੈ ਸਬਦਿ ਨ ਕਰਹਿ ਵੀਚਾਰੁ ॥

Salok mėhlā 4.   Manmukẖ mūlhu bẖuli▫ā vicẖ lab lobẖ ahaʼnkār.  Jẖagṛā karḏi▫ā an▫ḏin guḏrai sabaḏ na karahi vīcẖār.

Slok of the fourth Guru. (Manmukh) a self-willed person – who does not obey the Almighty and the guru, (bhulia) stray from the path (moolah-u = from roots) to the Creator caught (vich-i) in (lab-u) possessiveness, (lobh-u) greed and (ahankaar-u) vanity.

(Andin-u = day after day) all their time (gudrai/guzrai) is spent (kardia = doing) being involved in (jhagra) conflicts and they (na karah-i) do not reflect (sabad-i = on the word) on Divine commands.

ਸੁਧਿ ਮਤਿ ਕਰਤੈ ਸਭ ਹਿਰਿ ਲਈ ਬੋਲਨਿ ਸਭੁ ਵਿਕਾਰੁ ॥  ਦਿਤੈ ਕਿਤੈ ਨ ਸੰਤੋਖੀਅਹਿ ਅੰਤਰਿ ਤਿਸਨਾ ਬਹੁ ਅਗਿਆਨੁ ਅੰਧ੍ਯ੍ਯਾਰੁ ॥

Suḏẖ maṯ karṯai sabẖ hir la▫ī bolan sabẖ vikār.  Ḏiṯai kiṯai na sanṯokẖī▫ah anṯar ṯisnā baho agi▫ān anḏẖ▫yār.

(Kartai) the Creator (hir-i laee) has taken away (sabh) all their (sudh) consciousness and (mat) intellect, i.e. this has become their nature, they (bolan-i) talk of (sabh) all/only (vikaar-u) vices.

They are not (santokheeai) satisfied (kitai) with whatever (ditai) is given to him/her, because s/he has (bah-u) huge (tisna, trisna) craving, (agiaan-u) ignorance and (andhyaar-u) darkness – being blinded by attachment to things transitory.

ਨਾਨਕ  ਮਨਮੁਖਾ ਨਾਲੋ ਤੁਟੀ ਭਲੀ ਜਿਨ ਮਾਇਆ ਮੋਹ ਪਿਆਰੁ ॥੧॥

Nānak manmukẖā nālo ṯutī bẖalī jin mā▫i▫ā moh pi▫ār. ||1||

It is (bhali) good to (tutti = broken) sever relations (naalo) with (manmukha) the self-willed persons (jin) who have (moh) attachment and (piaar-u) love for (maaia) the temptations in the world-play, says the fourth Nanak. 1.

ਮ: ੪ ॥   ਜਿਨਾ ਅੰਦਰਿ ਦੂਜਾ ਭਾਉ ਹੈ ਤਿਨ੍ਹ੍ਹਾ ਗੁਰਮੁਖਿ ਪ੍ਰੀਤਿ ਨ ਹੋਇ ॥  ਓਹੁ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਸੁਪਨੈ ਸੁਖੁ ਨ ਕੋਇ ॥

Mėhlā 4.   Jinā anḏar ḏūjā bẖā▫o hai ṯinĥā gurmukẖ parīṯ na ho▫e.  Ohu āvai jā▫e bẖavā▫ī▫ai supnai sukẖ na ko▫e.

Slok of the fourth Guru. (Jina) those who have (dooja bhaau) dualism (andar-i = inside) in their minds they (na hoey) cannot have (preet-i) liking (gurmukh-i) to follow the guru’s teachings.

(Oh) they are (bhavaaeeai) put in cycles of (aavai = coming) births and (jaaey-i = going) deaths; they (na hoey) cannot have (sukh-u) peace (supnai) even in dream.

ਕੂੜੁ ਕਮਾਵੈ ਕੂੜੁ ਉਚਰੈ ਕੂੜਿ ਲਗਿਆ ਕੂੜੁ ਹੋਇ ॥ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਦੁਖਿ ਬਿਨਸੈ ਦੁਖੁ ਰੋਇ ॥

Kūṛ kamāvai kūṛ ucẖrai kūṛ lagi▫ā kūṛ ho▫e.  Mā▫i▫ā moh sabẖ ḏukẖ hai ḏukẖ binsai ḏukẖ ro▫e.

Such a person (kamavai) practices (koorr-u = falsehood) deceit and (uchrai) speaks (koorr-u) untruths; being (lagia) engrossed (koorr-i) in falsehoods s/he becomes (koorr-u = falsehood) embodiment of falsehood.

(Moh-u) allurements caused by (maaia) temptations in the world-play – for transitory pleasures/gains – is the cause of (sabh) all (dukh-u) suffering; one (binsai) perishes and (roey) wails (dukh-i) in pain.

ਨਾਨਕ ਧਾਤੁ ਲਿਵੈ ਜੋੜੁ ਨ ਆਵਈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥  ਜਿਨ ਕਉ ਪੋਤੈ ਪੁੰਨੁ ਪਇਆ ਤਿਨਾ ਗੁਰ ਸਬਦੀ ਸੁਖੁ ਹੋਇ ॥੨॥

Nānak ḏẖāṯ livai joṛ na āvī je locẖai sabẖ ko▫e.  Jin ka▫o poṯai punn pa▫i▫ā ṯinā gur sabḏī sukẖ ho▫e. ||2||

Says fourth Nanak: (Livai) focus on the Almighty and (dhaat-u = running) having other ideas

 (na aavai) cannot (jorr-u = joined) remain together in mind, even (jey) if one (lochai) thinks of (sabh koey) all means.

(Jin) those who have (pu’nn-u) virtuous actions in (potai) in their treasure i.e. have good nature, (sabdi = by the words) by following teachings of the guru, (hoey) get (sukh-u) peace. 2.

ਪਉੜੀ ਮ: ੫ ॥   ਨਾਨਕ ਵੀਚਾਰਹਿ ਸੰਤ ਮੁਨਿ ਜਨਾਂ ਚਾਰਿ ਵੇਦ ਕਹੰਦੇ ॥

Pa▫oṛī mėhlā 5.   Nānak vicẖārėh sanṯ mun janāʼn cẖār veḏ kahanḏe.

Paurri by fifth Nanak: The (chaar-i) four (veyd) Vedas i.e. the scriptures (kahandey) say and (sant) saints and (mun-i janaa’n) sages (veechaareh) reflect – on what follows:

ਭਗਤ ਮੁਖੈ ਤੇ ਬੋਲਦੇ ਸੇ ਵਚਨ ਹੋਵੰਦੇ ॥   ਪਰਗਟ ਪਾਹਾਰੈ ਜਾਪਦੇ ਸਭਿ ਲੋਕ ਸੁਣੰਦੇ ॥

Bẖagaṯ mukẖai ṯe bolḏe se vacẖan hovanḏe.   Pargat pahārai jāpḏe sabẖ lok suṇanḏe.

Whatever (bhagat) the obedient devotees (boldey) utter (mukhai) from their mouths (sey) those (vachan) words (hovande = happen) are fulfilled.

(sabh lok) everyone (sunande) listens to what the devotee says and its results. This (jaapda) is known (pragatt (pahaarai/pasaara) by the world i.e. people see those things happen and respect the devotees.

ਸੁਖੁ ਨ ਪਾਇਨਿ ਮੁਗਧ ਨਰ ਸੰਤ ਨਾਲਿ ਖਹੰਦੇ ॥   ਓਇ ਲੋਚਨਿ ਓਨਾ ਗੁਣਾ ਨੋ ਓਇ ਅਹੰਕਾਰਿ ਸੜੰਦੇ ॥

Sukẖ na pā▫in mugaḏẖ nar sanṯ nāl kẖahanḏe.   O▫e locẖan onā guṇā no o▫e ahaʼnkār saṛanḏe.

(Mugadh) the foolish (nar) people – feel jealous – and (khahandey) pick up quarrel (naal-i) with (sant) the devotees – who harbour no jealousy; the slanderers (na paain-i = do not obtain) do not get (sukh-u) peace because of this.

(Oey =they) the devotees (lochan) wish to imbibe (gun) virtues (onaa) mentioned above – and get peace -, while (oey = those) the latter (sarrandey) burn (ahankaar-i) in their own vanity, i.e. remain restless.

ਓਇ ਵੇਚਾਰੇ ਕਿਆ ਕਰਹਿ ਜਾਂ ਭਾਗ ਧੁਰਿ ਮੰਦੇ ॥   ਜੋ ਮਾਰੇ ਤਿਨਿ ਪਾਰਬ੍ਰਹਮਿ ਸੇ ਕਿਸੈ ਨ ਸੰਦੇ ॥

O▫e vecẖāre ki▫ā karahi jāʼn bẖāg ḏẖur manḏe.   Jo māre ṯin pārbarahm se kisai na sanḏe.

(Oey) those (vichaarey) helpless slanderers (kiaa = what, karah-i = do) can do nothing, their (bhaag) destiny is (dhur-i = from above) ordained to be (mandey) bad, i.e. resulted from their transgressions.

(Jo) those who are (maarey = beaten) denied grace (tin-i = by that) by the (paarbrahm) the Supreme Being, (sey) they are (na sandey = for none) of no use (kisai) to any one – their nature is only to try and harm others for own benefit.

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ਵੈਰੁ ਕਰਨਿ ਨਿਰਵੈਰ ਨਾਲਿ ਧਰਮਿ ਨਿਆਇ ਪਚੰਦੇ ॥   ਜੋ ਜੋ ਸੰਤਿ ਸਰਾਪਿਆ ਸੇ ਫਿਰਹਿ ਭਵੰਦੇ ॥

vair karan nirvair nāl ḏẖaram ni▫ā▫e pacẖanḏe.   Jo jo sanṯ sarāpi▫ā se firėh bẖavanḏe.

They (karan-i = do) bear (vair-u) enmity (naal-i) with those who are (nirvair) free of enmity and hence they (pachandey = burn) are punished by (niaaey) the justice delivered (dharam-i) by Dharam Rai the metaphoric Divine court presenter – i.e. naturally.

(Jo jo) all those (saraapia = cursed) kept away from (sant) the guru, they – go their own way committing vices and – (phirah-i bhavandey) wander in cycles of reincarnation.

ਪੇਡੁ ਮੁੰਢਾਹੂ ਕਟਿਆ ਤਿਸੁ ਡਾਲ ਸੁਕੰਦੇ ॥੩੧॥

Ped mundẖāhū kati▫ā ṯis dāl sukanḏe. ||31||

They remain cut off from the Creator and perish, like when (peydd-u) a tree (kattia) cut (mundhaahoon) at the roots (tis-u = that) its (ddaal) branches (sukandey) dry, i.e. those who ignore Divine commands perish. 31.

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ਸਲੋਕ ਮ: ੫ ॥   ਗੁਰ ਨਾਨਕ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥   ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਹਿ ਮਿਤ੍ਰ ਤੂ ਦੁਖੁ ਸਬਾਇਆ ਲਥੁ ॥੧॥

Salok mėhlā 5.   Gur Nānak har nām driṛ▫ā▫i▫ā bẖannaṇ gẖaṛaṇ samrath.

Parabẖ saḏā samālėh miṯar ṯū ḏukẖ sabā▫i▫ā lath. ||1||

Slok of the fifth Guru. Says fifth Nanak: The guru has (driraaia) imparted me firm commitment to (naam-u) commands of (har-i) the Creator who is (samrath-u) capable of (bha’nnan = breaking) destruction and (gharran = sculpt) creation, i.e. aspirations are fulfilled by obeying Divine commands/laws and vice versa.

If (too) you also (sadaa) ever (samaalah-i = take care) keep in mind commands of (prabh-u) the Master, my (mitr) friend, (sabaaiaa) all your (dukh-u) suffering will (lath-u) be removed/end. 1.

ਮ: ੫ ॥   ਖੁਧਿਆਵੰਤੁ ਨ ਜਾਣਈ ਲਾਜ ਕੁਲਾਜ ਕੁਬੋਲੁ ॥   ਨਾਨਕੁ ਮਾਂਗੈ ਨਾਮੁ ਹਰਿ ਕਰਿ ਕਿਰਪਾ ਸੰਜੋਗੁ ॥੨॥

Mėhlā 5.   Kẖuḏẖi▫āvanṯ na jāṇ▫ī lāj kulāj kubol.   Nānak māʼngai nām har kar kirpā sanjog. ||2||

Slok of the fifth Guru. (Khudhiavant-u) a hungry person does not (jaanaee = know) care for (laaj) honour, (kulaaj-u) embarrassment or (kubol) foul words – if that is how s/he gets food to eat.

Similarly, O Almighty, this seeker (maangai) asks for awareness of (har-i) Divine (naam-u) commands/directions, (kar-i kirpa) please be kind and (sanjog-u = meet) enable mebto know and conform to Naam, submits fifth Nanak. 2.

ਪਉੜੀ ॥   ਜੇਵੇਹੇ ਕਰਮ ਕਮਾਵਦਾ ਤੇਵੇਹੇ ਫਲਤੇ ॥

Pa▫oṛī.   Javehe karam kamāvḏā ṯavehe falṯe.

Paurri. (Jeyveyhey) whatever (karam) deeds a person (kamaavada) does (teyveyhey) appropriate to those are (phaltey) their fruits/consequences.

Some examples of vices follow:

ਚਬੇ ਤਤਾ ਲੋਹ ਸਾਰੁ ਵਿਚਿ ਸੰਘੈ ਪਲਤੇ ॥   ਘਤਿ ਗਲਾਵਾਂ ਚਾਲਿਆ ਤਿਨਿ ਦੂਤਿ ਅਮਲ ਤੇ ॥

Cẖabe ṯaṯā loh sār vicẖ sangẖai palṯe.   Gẖaṯ galāvāʼn cẖāli▫ā ṯin ḏūṯ amal ṯe.

If someone tries to (chabey = chew) swallow food sizzling (saar-u) like (tataa) hot (loh) iron it will cause (paltey) burns (vich-i) in (sanghai) the throat.

Similarly, those who commit transgressions, (doot-i) the agent of Divine justice (ghat-i) puts (galaavaa’n) noose round the neck of (tin-i) those whose (amal) deeds deserve that and (chaalia) lead away – not allowed union with God.

Examples continue.

ਕਾਈ ਆਸ ਨ ਪੁੰਨੀਆ ਨਿਤ ਪਰ ਮਲੁ ਹਿਰਤੇ ॥   ਕੀਆ ਨ ਜਾਣੈ ਅਕਿਰਤਘਣ ਵਿਚਿ ਜੋਨੀ ਫਿਰਤੇ ॥

Kā▫ī ās na punnī▫ā niṯ par mal hirṯe.   Kī▫ā na jāṇai ākiraṯ▫gẖaṇ vicẖ jonī firṯe.

(Kaaee na) no (aas) wish is (punia) fulfilled by (nit) ever (hirtey) taking (par) others’ (mal-u) filth i.e. by slander of competitors.

(Akiratghan) a thankless person does not (jaanai = know) acknowledge good (keeaa) done to him/her, i.e. does not obey the Creator who provides everything; and s/he is denied union with the Creator and (phirtey) keeps wandering (vich-i) in of numerous (joni) wombs, i.e. taking rebirth in various life forms.

ਸਭੇ ਧਿਰਾਂ ਨਿਖੁਟੀਅਸੁ ਹਿਰਿ ਲਈਅਸੁ ਧਰ ਤੇ ॥   ਵਿਝਣ ਕਲਹ ਨ ਦੇਵਦਾ ਤਾਂ ਲਇਆ ਕਰਤੇ ॥

Sabẖe ḏẖirāʼn nikẖutī▫as hir la▫ī▫as ḏẖar ṯe.   vijẖaṇ kalah na ḏevḏā ṯāʼn la▫i▫ā karṯe.

(Sabhey) all (dhiraa’n = places) avenues of support (nikhutteeas-u) exhaust, i.e. gets support nowhere, and is (hir-i laeeas) removed (dhar tey) from the world i.e. dies as a failure.

In ego, s/he never (deyvda) lets (kalah) conflicts (vijhan = die) to be resolved (taan) and (kartey) the Creator (laiaa) takes him/her away – in that state.

ਜੋ ਜੋ ਕਰਤੇ ਅਹੰਮੇਉ ਝੜਿ ਧਰਤੀ ਪੜਤੇ ॥੩੨॥

Jo jo karṯe ahame▫o jẖaṛ ḏẖarṯī paṛ▫ṯe. ||32||

(Jo jo) all those who (kartey) act in (ahammeyau) vanity, i.e. not obey Divine commands, (jharr-i) fall (parrtey) brought down to (dharti) earth, i.e. denied Divine grace and face ignominy. 32.

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ਸਲੋਕ ਮ: ੩ ॥   ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥   ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਿਰਦੈ ਹਾਰੁ ਪਰੋਇ ॥

Salok mėhlā 3.   Gurmukẖ gi▫ān bibek buḏẖ ho▫e.   Har guṇ gāvai hirḏai hār paro▫e.

Slok of the third guru. (Gurmukh-i) one who follows the guru’s teachings (hoey) obtains (giaan-u = knowledge) awareness of Divine virtues and commands enlightened with (bibeyk) logical (budh-i) intellect/thinking.

Such a person (gaavai = sings) praises/emulates (har-i) Divine (gun) virtues and keeps them (proey) strung in (haar-u = garland) rosary (hirdai) of the mind, i.e. like beads in a rosary are guided by the thread, the mind is guided by Naam/Divine virtues and commands.

ਪਵਿਤੁ ਪਾਵਨੁ ਪਰਮ ਬੀਚਾਰੀ ॥   ਜਿ ਓਸੁ ਮਿਲੈ ਤਿਸੁ ਪਾਰਿ ਉਤਾਰੀ ॥

Paviṯ pāvan param bīcẖārī.   Jė os milai ṯis pār uṯārī.

S/he is him/her-self (pavit-u paavan-u) purified of other ideas with (param = supreme) high (beechaari) thinking – focus on Naam/Divine virtues and commands.

(J-i) whosoever (milai) meets/keeps company with (os = that) such a person, the latter (paar-i = far shore, utaari = lands) ferries (tis) him/her across the world ocean i.e. helps overcome faults in life and enabled to be in tune with Naam/Divine virtues and commands.

ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਬਾਸਨਾ ਸਮਾਣੀ ॥   ਹਰਿ ਦਰਿ ਸੋਭਾ ਮਹਾ ਉਤਮ ਬਾਣੀ ॥  ਜਿ ਪੁਰਖੁ ਸੁਣੈ ਸੁ ਹੋਇ ਨਿਹਾਲੁ ॥

Anṯar har nām bāsnā samāṇī.   Har ḏar sobẖā mahā uṯam baṇī.  Jė purakẖ suṇai so ho▫e nihāl.

S/he has (baasna) the fragrance of (har-i Naam-u) Divine commands (samaani = pervading) present (antar-i) within – and others are guided by his/her example.

S/he obtains (sobha = good name) glory in (har-i) Divine (dar-i) court, i.e. is approved by the Almighty; his/her (baani) speech/guidance is (mahaa) very (utam) sublime.

(J-i purakh) whosoever (sunai) listens to (s-u) that person (hoey-i nihaa-ul) is pleased i.e. people are happy to meet and talk to him/her.

ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲਿਐ ਪਾਇਆ ਨਾਮੁ ਧਨੁ ਮਾਲੁ ॥੧॥

Nānak saṯgur mili▫ai pā▫i▫ā nām ḏẖan māl. ||1||

(Dhan-u maal-u) the wealth of awareness of (naam-u) Divine virtues (paaia) is obtained (miliai) by meeting and learning from (satigur) the true guru, i.e. the person described above is the true guru, says third Nanak. 1.

ਮ: ੪ ॥   ਸਤਿਗੁਰ ਕੇ ਜੀਅ ਕੀ ਸਾਰ ਨ ਜਾਪੈ ਕਿ ਪੂਰੈ ਸਤਿਗੁਰ ਭਾਵੈ ॥  ਗੁਰਸਿਖਾਂ ਅੰਦਰਿ ਸਤਿਗੁਰੂ ਵਰਤੈ ਜੋ ਸਿਖਾਂ ਨੋ ਲੋਚੈ ਸੋ ਗੁਰ ਖੁਸੀ ਆਵੈ ॥

Mėhlā 4.   Saṯgur ke jī▫a kī sār na jāpai kė pūrai saṯgur bẖāvai. Gursikẖāʼn anḏar saṯgurū varṯai jo sikẖāʼn no locẖai so gur kẖusī āvai.

Slok of the fourth Guru.  One who does not (jaapai) know (saar) the state of (jeea) mind of (satgur) the true guru, (k-i) as to what (bhaavai) is liked by (poorai) the perfect (satigur) true guru, – she should know that.

Guidance of (satiguru) the true guru (vartai) abides (andar-i) in (gursikhaa’n) the guru’s Sikhs, (jo) one who (lochai) seeks/and looks at the Sikhs and follows them, (s-u) that person (khusi aavai) pleases/follows the guru.

ਸਤਿਗੁਰੁ ਆਖੈ ਸੁ ਕਾਰ ਕਮਾਵਨਿ ਸੁ ਜਪੁ ਕਮਾਵਹਿ ਗੁਰਸਿਖਾਂ ਕੀ ਘਾਲ ਸਚਾ ਥਾਇ ਪਾਵੈ ॥

Saṯgur ākẖai so kār kamāvan so jap kamāvėh gursikẖāʼn kī gẖāl sacẖā thā▫e pāvai.

The guru’s Sikhs (kamaavan) carry out whatever (satgur-u) the true guru (aakhai) asks them they (kamaavan-i) comply with (s-u) that (kaar) direction; (sacha) the Eternal Master (thaaey paavai = put in place) approves (ghaal) toil of (gursikhaan) the guru’s followers.

ਵਿਣੁ ਸਤਿਗੁਰ ਕੇ ਹੁਕਮੈ ਜਿ ਗੁਰਸਿਖਾਂ ਪਾਸਹੁ ਕੰਮੁ ਕਰਾਇਆ ਲੋੜੇ ਤਿਸੁ ਗੁਰਸਿਖੁ ਫਿਰਿ ਨੇੜਿ ਨ ਆਵੈ ॥

viṇ saṯgur ke hukmai jė gursikẖāʼn pāshu kamm karā▫i▫ā loṛe ṯis gursikẖ fir neṛ na āvai.

If someone (lorrai = seeks) wants (kamm) work/action (karaaia) to be done (paasah-u) by (gursikhaa’n) the guru’s Sikhs, (vin =without) against (hukmai = command) directions (key) of (satigur) the true guru, the guru’s Sikhs do not (aavai) come (neyrr-i) near that person (phir-i) again.

ਗੁਰ ਸਤਿਗੁਰ ਅਗੈ ਕੋ ਜੀਉ ਲਾਇ ਘਾਲੈ ਤਿਸੁ ਅਗੈ ਗੁਰਸਿਖੁ ਕਾਰ ਕਮਾਵੈ ॥  ਜਿ ਠਗੀ ਆਵੈ ਠਗੀ ਉਠਿ ਜਾਇ ਤਿਸੁ ਨੇੜੈ ਗੁਰਸਿਖੁ ਮੂਲਿ ਨ ਆਵੈ ॥

Gur saṯgur agai ko jī▫o lā▫e gẖālai ṯis agai gursikẖ kār kamāvai.  Jė ṯẖagī āvai ṯẖagī uṯẖ jā▫e ṯis neṛai gursikẖ mūl na āvai.

When (ko) someone (ghaalai = toils) submits (jeeau) the mind (agai) before, i.e. obeys, (gur) the great (satigur) true guru,  (gursikh-u) the guru’s Sikh (kaar kamaavai) carries out (kaar) direction of (tis agai = in front of him/her) that person.

(Ji) if someone (aavai) comes with (tthagi) deceit in mind, s/he (utth-i jaaey-i = gets up and goes) goes back with that (tthagi) deceit; (gursikh-u) the Guru’s Sikh (mool-i) absolutely do not (aavai) come (neyrrai) near him/her.

ਬ੍ਰਹਮੁ ਬੀਚਾਰੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥   ਜਿ ਵਿਣੁ ਸਤਿਗੁਰ ਕੇ ਮਨੁ ਮੰਨੇ ਕੰਮੁ ਕਰਾਏ ਸੋ ਜੰਤੁ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ॥੨॥

Barahm bīcẖār Nānak ākẖ suṇāvai.   Jė viṇ saṯgur ke man manne kamm karā▫e so janṯ mahā ḏukẖ pāvai. ||2||

The fourth Nanak (aakh-i sunaavai) proclaims this (beechaar) wisdom received from (brahm) the Almighty within.

(J-i) if anyone tries (karaaey) to get done (kamm) work (vin-u) without/against (man manney = mind approves) approval of (satgur) the true guru, (so) that (jant-u) person (paavai = receives) incurs (maha) great (dukh-u) suffering, i.e. s/he does not obey Naam and is put in cycles of births and deaths. 2.

ਪਉੜੀ ॥   ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਅਤਿ ਵਡਾ ਤੁਹਿ ਜੇਵਡੁ ਤੂੰ ਵਡ ਵਡੇ ॥  ਜਿਸੁ ਤੂੰ ਮੇਲਹਿ ਸੋ ਤੁਧੁ ਮਿਲੈ ਤੂੰ ਆਪੇ ਬਖਸਿ ਲੈਹਿ ਲੇਖਾ ਛਡੇ ॥

Pa▫oṛī.   Ŧūʼn sacẖā sāhib aṯ vadā ṯuhi jevad ṯūʼn vad vade.  Jis ṯūʼn melėh so ṯuḏẖ milai ṯūʼn āpe bakẖas laihi lekẖā cẖẖade.

Paurri. O Almighty, (too’n) You are the (at-i vaddaa = very great) the greatest (sahib-u) Master; O (vaddey) great Master, (tuh-i) You alone are (jevadd-u) as great as (too’n) You.

No one can find You on his/her own; (jis) one whom (too’n) You (meylah-i) enable to find You (so) that person (milai) finds (tudh-u) You, i.e. conforms to Naam/Divine virtues and commands. You (bakhas-i laih-i) forgive his/her transgressions and (chhaddey = leave) ignore his/her (leykha) account – i.e. one who conforms to Naam has no faults.

ਜਿਸ ਨੋ ਤੂੰ ਆਪਿ ਮਿਲਾਇਦਾ ਸੋ ਸਤਿਗੁਰੁ ਸੇਵੇ ਮਨੁ ਗਡ ਗਡੇ ॥  ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਸਚੁ ਤੂ ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਚੰਮੁ ਤੇਰਾ ਹਡੇ ॥

Jis no ṯūʼn āp milā▫iḏā so saṯgur seve man gad gade.  Ŧūʼn sacẖā sāhib sacẖ ṯū sabẖ jī▫o pind cẖamm ṯerā hade.

(Jis no) one whom (too’n) You decide to (milaaida) unite with (aap-i) Your-self, You motivate (so) that person to (gadd gaddey = digs in) devotes his/her (man) mind to (seyvey) serve/obey (satigur-u) the true guru.

(Too’n) You are (sachaa) the true (sahib) Master, (too) You are (sach-u = truth) eternal; my (jeeo) soul, (pindd-u) body of (chamm-u) flesh and (haddey) bones are (sabh-u) all (teyra = yours) made by You.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂੰ ਸਚਿਆ ਨਾਨਕ ਮਨਿ ਆਸ ਤੇਰੀ ਵਡ ਵਡੇ ॥੩੩॥੧॥ ਸੁਧੁ ॥

Ji▫o bẖāvai ṯi▫o rakẖ ṯūʼn sacẖi▫ā Nānak man ās ṯerī vad vade. ||33||1|| suḏẖ.

O (sachia) the Eternal Master, (rakh-u) keep us (tiau) the way (jiau) which (bhaavai) pleases You; this is the (aas) wish (man-i) in my mind, O (vadd vaddey) greatest Master i.e. enable me to conform to Naam, says the fourth Nanak. 33. 1.

(Sudh-u) Correct.

Note: For compilation of Pothi Sahib the first version of Sri Guru Granth Sahib, Bhai Gurdas transcribed the compositions of the first five Gurus, saints and bards and the fifth guru checked them. The annotation (sudh-u) means that the composition was found correct. At the end of some Vaars where corrections were needed, the annotation (sudh keechai) make correction is given as will be found at the end of the next Vaar that follows.

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.

Page 314

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.