ਮਹਲਾ ੨ ॥ ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥ ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥

Mėhlā 2.  Je sa▫o cẖanḏā ugvahi sūraj cẖaṛėh hajār. Ėṯe cẖānaṇ hiḏi▫āʼn gur bin gẖor anḏẖār. ||2||

(Mahla 2) prologue by the second Guru. (Jey) if (sau) a hundred (chanda) moons (ugvah-i) rise and (hajaar) a thousand (sooraj) suns (charrah-i) come up.

(Eytey) with so many sources of (chaanan) light (hodia = being) present, it is (ghor) pitch (andhaar) dark, – in the mind due to ignorance, – (bin-u) without the guru’s guidance, i.e. one does not find the Almighty within, by any other means, but by following the guru’s teachings.

ਮ: ੧ ॥ ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥ ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥ ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥ ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥

Mėhlā 1.  Nānak gurū na cẖeṯnī man āpṇai sucẖeṯ. Cẖẖute ṯil bū▫āṛ ji▫o suñe anḏar kẖeṯ. Kẖeṯai anḏar cẖẖuti▫ā kaho Nānak sa▫o nāh. Falī▫ah fulī▫ah bapuṛe bẖī ṯan vicẖ su▫āh. ||3||

(M: 1) prologue by the first Guru. Says Nanak: A person who does not (cheytni = think) care for the guru’s teachings, but (sucheyt) pays attention to his/her (aapnai) own (man) mind, i.e. goes his/her own way,

s/he is (jio) like (booaarr) the useless (til) sesame seed plants (chhuttey) left (andar-i) in (kheyt) the field by the farmer (sunjney = unattended) as unwanted, i.e. such a person does not get accepted by the Creator for union.

Like the sesame (chhuttia) left (kheytai andar-i) in the field have (sau) a hundred (naah) masters, i.e. may be taken by anyone, such persons who do not get grace of the Almighty Master, look to many other masters.

The plants (phuliah-i) get flowers and seem to (phaliah-i = form fruit) have the sesame seeds, but (bhi) even then have (suaah) ash (vich-i) in (tan = body) the kernel, i.e. such people may be able to impress others but have no value for the Almighty. 3.

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥

Pa▫oṛī.  Āpīnĥai āp sāji▫o āpīnĥai racẖi▫o nā▫o.  Ḏuyī kuḏraṯ sājī▫ai kar āsaṇ diṯẖo cẖā▫o.

(Paurri) stanza. The Creator (aapeenhai) IT-self (saajio) created (aap-u) the self; the Creator then first (rachio) made (naau/naam) commands – the cosmic laws.

(Duyee = second) next, IT (saajeeai) created (kudrat-i = nature) the creation, and (ddittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state.

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥

Ḏāṯā karṯā āp ṯūʼn ṯus ḏevėh karahi pasā▫o. Ŧūʼn jāṇo▫ī sabẖsai ḏe laisahi jinḏ kavā▫o. Kar āsaṇ diṯẖo cẖā▫o. ||1||

O Creator, (too’n) You are (aap-i) Yourself, (karta) the Creator and (daata = giver) the provider of wherewithal for the creatures; You (deyvah-i) give it (karah-i pasaau = make expanse) in abundance (tus-i) happily, i.e. without expecting anything in return.

You (jaanoee = knower) are aware of (sabhsai) all creatures’ needs and provide them; You also (laisah-i) take away (jind-u) life (kavaau) by Your command, i.e. the Master has all powers of creation, sustenance and destruction in IT. (Kar-i aasan-u dittho chaau) IT watches the creation fondly. 1.

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Note: Some people believe all existence is an illusion and renounce the world to go to the mountains or jungles in search of the Almighty. In the Slok below Guru Nanak says all creation is real, functioning by the Creator’s commands.

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥ ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥

Salok mėhlā 1.  Sacẖe ṯere kẖand sacẖe barahmand.  Sacẖe ṯere lo▫a sacẖe ākār.

(Slok-u m: 1) prologue by the first Guru. O Creator, (brahmand) the universes (teyrey = your) created by You are (sachey) real, as are (khand) the components of the universes.

(Loa/lok) the planets created by You are real, as are (aakaar) the forms of existence.

ਸਚੇ ਤੇਰੇ ਕਰਣੇ ਸਰਬ ਬੀਚਾਰ ॥ ਸਚਾ ਤੇਰਾ ਅਮਰੁ ਸਚਾ ਦੀਬਾਣੁ ॥

Sacẖe ṯere karṇe sarab bīcẖār.  Sacẖā ṯerā amar sacẖā ḏībāṇ.

(Teyrey) Your (karney) acts are (sachey = eternal) irreversible by the creatures, as are (sarab) all Your (beechaar = deliberations) plans – they are governed by Your laws.

Every (amar-u) command of Yours is (sacha = eternal) inviolable as is Your (deebaan-u = court) judgment – on obedience of the commands.

ਸਚਾ ਤੇਰਾ ਹੁਕਮੁ ਸਚਾ ਫੁਰਮਾਣੁ ॥ ਸਚਾ ਤੇਰਾ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥

Sacẖā ṯerā hukam sacẖā furmāṇ.  Sacẖā ṯerā karam sacẖā nīsāṇ.

Every (hukam-u) law (teyra) of yours is eternal, as is (phurmaan-u) the command for its implementation.

Your (karam-u) grace bestowed on those who obey the laws is (sacha = truthful) just; (neesaan-u = sign) the mark of identification of the recipients is (sacha) permanent, i.e. Your decisions cannot be countermanded.

ਸਚੇ ਤੁਧੁ ਆਖਹਿ ਲਖ ਕਰੋੜਿ ॥ ਸਚੈ ਸਭਿ ਤਾਣਿ ਸਚੈ ਸਭਿ ਜੋਰਿ ॥

Sacẖe ṯuḏẖ ākẖahi lakẖ karoṛ.  Sacẖai sabẖ ṯāṇ sacẖai sabẖ jor.

O (sachey) Eternal Master, (lakh, crorr-i) millions and billions (aakhah-i = talk) praise (tudh-u) You.

They acknowledge that (sabh-i) all (taan-i) powers and (jor-i) capabilities are with You, (sachai) the Eternal.

ਸਚੀ ਤੇਰੀ ਸਿਫਤਿ ਸਚੀ ਸਾਲਾਹ ॥ ਸਚੀ ਤੇਰੀ ਕੁਦਰਤਿ ਸਚੇ ਪਾਤਿਸਾਹ ॥

Sacẖī ṯerī sifaṯ sacẖī sālāh.  Sacẖī ṯerī kuḏraṯ sacẖe pāṯisāh.

Your (sifat-i) virtues are (sachi) eternal and (saalaah) praise for them (sachi = truthful) justified.

O (sachey) Eternal (paatisaah = master of kings) King of kings, Your (kudrat-i) powers are (sachi) eternal.

ਨਾਨਕ ਸਚੁ ਧਿਆਇਨਿ ਸਚੁ ॥ ਜੋ ਮਰਿ ਜੰਮੇ ਸੁ ਕਚੁ ਨਿਕਚੁ ॥੧॥

Nānak sacẖ ḏẖi▫ā▫in sacẖ.  Jo mar jamme so kacẖ nikacẖ. ||1||

Says Nanak: Those who (dhiaain-i) pay attention – to Divine virtues and commands of –,(sach-u) the Eternal, are (sach-u) of truthful conduct and accepted by You;

But (jo) those who do not obey Your commands, (su) they are (kach-u nikach-u = raw/useless) absolutely not genuine; – they are not accepted for union with You – and (mar-i) die (jamm-e) to be born again and again. 1.

ਮ: ੧ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਵਡਾ ਨਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਸਚੁ ਨਿਆਉ ॥

Mėhlā 1.  vadī vadi▫ā▫ī jā vadā nā▫o.  vadī vadi▫ā▫ī jā sacẖ ni▫ā▫o.

(M: 1) prologue by the first Guru. The Almighty (vaddiaaee = greatness) glory is (vaddi) great (ja = when) because of IT’s (vadaa) great (naau/naam) virtues and commands;

IT has great glory because IT’s (niaau) decisions are (sach-u = true) just.

ਵਡੀ ਵਡਿਆਈ ਜਾ ਨਿਹਚਲ ਥਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾਣੈ ਆਲਾਉ ॥ ਵਡੀ ਵਡਿਆਈ ਬੁਝੈ ਸਭਿ ਭਾਉ ॥

vadī vadi▫ā▫ī jā nihcẖal thā▫o.  vadī vadi▫ā▫ī jāṇai ālā▫o.  vadī vadi▫ā▫ī bujẖai sabẖ bẖā▫o.

IT has great glory because – unlike the mortals – IT’s (tthau = place) position/seat is (nihchal) unshakable – the Master is not subject to change or births and deaths.

IT has great glory because IT (jaanai) knows (aalaau = speech) what a person says in words.

IT is great because for IT (bujhai) knows (bhaau = liking) the inclination/thinking (sabh-i = all) of every one.

ਵਡੀ ਵਡਿਆਈ ਜਾ ਪੁਛਿ ਨ ਦਾਤਿ ॥ ਵਡੀ ਵਡਿਆਈ ਜਾ ਆਪੇ ਆਪਿ ॥

vadī vadi▫ā▫ī jā pucẖẖ na ḏāṯ.  vadī vadi▫ā▫ī jā āpe āp.

IT is great because IT gives (daata-i) benedictions without (puchh-i) asking any one – or being asked – , i.e. the Almighty knows what is needed by whom and needs no counsel.

IT is great because (aapey) IT alone is (aap-i) like IT-self, i.e. there is none like IT.

ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥

Nānak kār na kathnī jā▫e.  Kīṯā karṇā sarab rajā▫e. ||2||

Says Nanak: The Master’s (kaar) acts (na jaaey) cannot be (kathni = said) be described, i.e. no one knows what all the Almighty does and how.

 Those (keeta) created (karna) do (sarab) everything (rajaaey) by Divine will. 2.

ਮਹਲਾ ੨ ॥ ਇਹੁ ਜਗੁ ਸਚੈ ਕੀ ਹੈ ਕੋਠੜੀ ਸਚੇ ਕਾ ਵਿਚਿ ਵਾਸੁ ॥ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮਿ ਸਮਾਇ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਹੁਕਮੇ ਕਰੇ ਵਿਣਾਸੁ ॥

Mėhlā 2.  Ih jag sacẖai kī hai koṯẖ▫ṛī sacẖe kā vicẖ vās.  Iknĥā hukam samā▫e la▫e iknĥā hukme kare viṇās.

(Mahla 2) prologue by the second Guru. (Ih-u) this (jag-u) world is (kotthrri) house created by (sachey) the Eternal and (vaas-u) abode of the Eternal (vich-i) is in it, i.e. the Master is immanent.

(Hukam-i) by IT’s command, IT (samaaey laey) lets into the house, i.e. unites (iknha = one type) some while (kar-e vinaas-u = destroys) rejects (iknha) others.

ਇਕਨ੍ਹ੍ਹਾ ਭਾਣੈ ਕਢਿ ਲਏ ਇਕਨ੍ਹ੍ਹਾ ਮਾਇਆ ਵਿਚਿ ਨਿਵਾਸੁ ॥ ਏਵ ਭਿ ਆਖਿ ਨ ਜਾਪਈ ਜਿ ਕਿਸੈ ਆਣੇ ਰਾਸਿ ॥

Iknĥā bẖāṇai kadẖ la▫e iknĥā mā▫i▫ā vicẖ nivās. Ėv bẖė ākẖ na jāp▫ī jė kisai āṇe rās.

(Bhaanai) at IT’s will/laws, the Almighty (kaddh-i laey = takes out) emancipates (iknha) some, while (nivaas-u = residence) keeps some, (vich-i) in (maaia) temptations of the world-play.

(Ev) it (bh-i) also cannot be (jaapa-i) known as to (kisai) whom IT would (aanai raas-i = make things favourable) accept for union with IT-self.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ਜਾ ਕਉ ਆਪਿ ਕਰੇ ਪਰਗਾਸੁ ॥੩॥

Nānak gurmukẖ jāṇī▫ai jā ka▫o āp kare pargās. ||3||

(Ja kau) one, whom IT (aap-i) IT-self (karey pargaas) enlightens – by enabling the guru’s guidance, (jaaniai) comes to know, says Nanak. 3.

Note: The pronoun IT has been used for God who is not a person and is gender neutral.

Note: The first Paurri preceding this Paurri reads

“ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥  ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥

Paoṛī.  Āpīnĥai āp sājio āpīnĥai racẖio nāo.  Ḏuyī kuḏraṯ sājīai kar āsaṇ diṯẖo cẖāo.

(Pauri) stanza. The Creator (saajio) created (aap-u) the self by (aapeenhai) IT-self; then (rachio) created (naau/naam) commands – the laws of nature.

Next, IT (saajeeai) created (duyee = second) separate (kudrat-i = nature) creation – different from IT-self -, and (dittho) watches it (chaau) fondly (kar-i aasan-u = on a seat) remaining in IT’s stable state”.

This was laws for the whole cosmos. The second Paurri below is about the creatures.

ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥

Paoṛī.  Nānak jīa upāe kai likẖ nāvai ḏẖaram bahāliā.  Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāliā.

(Paurri) stanza. Says Nanak: The Creator (upaaey kai) created (jee-a) the creatures (likh-i = writing) giving them (naavai) commands for their roles and (bahaalia = gave a seat) nominated (dharam-u = Dharam Rai) the metaphoric Divine court judge – to evaluate their deeds against Naam.

(Othai = there) in Divine court, only (sachey = truthful/genuine) those who have obeyed Divine commands (nibrrai) stand the appraisal (sach-i) of the Eternal – they are accepted for union with the Creator; while (jajmaalia) the transgressors are (chun-i) picked up, (vakh-i) segregated and (kaddhey = pushed out) rejected.

ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥

Thāo na pāin kūṛiār muh kālĥai ḏojak cẖāliā.  Ŧerai nāe raṯe se jiṇ gae hār gae sė ṯẖagaṇ vāliā.  Likẖ nāvai ḏẖaram bahāliā. ||2||

(Koorriaar) the false ones – who do not pass in scrutiny – do not (paaian-i) find (thaau = place) acceptance by the Creator, and (muh kaalahai = blackened faces) facing ignominy, (chaalia) are driven (dojak-i) into hell, i.e. are sent for reincarnation.

Those (ratey = dyed) imbued with (teyrey) Your (naaey/naam) virtues and commands, O Almighty; (s-e) they (gaey) depart from the world (jin-i) winning the battle of life – they merge with You, but (tthagan vaalia = deceitful) those with pretensions (haar-i) losing out and (gaey) depart.

Dharam Rai has been nominated to truthfully decide against (likh-i = writing) given (naavai) commands. 2.

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Note: The two Sloks or prologues preceding the third Paurri describe nature, and say that everything is controlled by Divine commands. The Paurri says death is inevitable when the allotted life-span is complete; the soul is then required to account for its deeds in life and face consequences – logically.

ਸਲੋਕ ਮ: ੧ ॥ ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ ਵਿਸਮਾਦੁ ਜੀਅ ਵਿਸਮਾਦੁ ਭੇਦ ॥

Salok mėhlā 1.  vismāḏ nāḏ vismāḏ veḏ.  vismāḏ jī▫a vismāḏ bẖeḏ.

(Slok M: 1) prologue by the first Guru. It is (vismaad-u) awe-inspiring to see —

(Naad = sound) devotional music and (veyd = Vedas) the scriptures – knowledge;

(Jee-a) the creatures – of various types and (bheyd) differences between them.

ਵਿਸਮਾਦੁ ਰੂਪ ਵਿਸਮਾਦੁ ਰੰਗ ॥ ਵਿਸਮਾਦੁ ਨਾਗੇ ਫਿਰਹਿ ਜੰਤ ॥

vismāḏ rūp vismāḏ rang.  vismāḏ nāge firėh janṯ.

(Roop) forms of nature and its (rang) colors.

How some (jant) living beings (phirah-i) roam (naagey) naked – need no clothes to cover.