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.