SGGS pp 1242-1244, Saarag Ki Vaar M: 4, Paurris 13-18.

SGGS pp 1242-1244, Saarag Ki Vaar M: 4, Paurris 13-18.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਸਾਸਤ੍ਰ ਬੇਦ ਪੁਰਾਣ ਪੜ੍ਹ੍ਹੰਤਾ ॥ ਪੂਕਾਰੰਤਾ ਅਜਾਣੰਤਾ ॥ ਜਾਂ ਬੂਝੈ ਤਾਂ ਸੂਝੈ ਸੋਈ ॥ ਨਾਨਕੁ ਆਖੈ ਕੂਕ ਨ ਹੋਈ ॥੧॥

Salok mėhlā 1.  Sāsṯar beḏ purāṇ paṛĥaʼnṯā.  Pūkāranṯā ajāṇanṯā. Jāʼn būjẖai ṯāʼn sūjẖai so▫ī.  Nānak ākẖai kūk na ho▫ī. ||1||

 

(Slok) prologue (M: 1) by the first Guru. The Pundit (parrhanta) reads (beyd) the Vedas and Puranas; as if (pookaaranta) calling out to God, but (ajaananta) does not know what he reads.

(Jaa-n) if he (boojhai) understands the scriptures then he (soojhai) becomes aware that (soi = that one) God is present everywhere and can be found within. Then there will (na hoi) not be any need to (kook/pukaar) call out to God loudly, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਜਾਂ ਹਉ ਤੇਰਾ ਤਾਂ ਸਭੁ ਕਿਛੁ ਮੇਰਾ ਹਉ ਨਾਹੀ ਤੂ ਹੋਵਹਿ ॥ ਆਪੇ ਸਕਤਾ ਆਪੇ ਸੁਰਤਾ ਸਕਤੀ ਜਗਤੁ ਪਰੋਵਹਿ ॥

Mėhlā 1.  Jāʼn ha▫o ṯerā ṯāʼn sabẖ kicẖẖ merā ha▫o nāhī ṯū hovėh. Āpe sakṯā āpe surṯā sakṯī jagaṯ parovėh.

 

(Slok) prologue (M: 1) by the first Guru. O Almighty, (jaa-n) if (hau) I be (teyra) Your servant/devotee then (sabh-u kichh-u) everything is (meyra) mine, i.e. I identify with the creation; but (too) You (hovah-i) become mine, if (hau) ego is not, i.e. You manifest in a mind free of ego. (Note: The third Guru says: Haaumai naavai naal-i virodh hai duey na vasah-i ik tthaaey. M: 3, p 560 – ego is in conflict with Naam/God and the two cannot coexist at one place.)

(Aapey = self) You are (sakta = powerful) control everything and (surta) aware of everything; like the string controls the beads of a rosary, You (provah-i = string) control (jagat-u) the world (sakti) with your powers.

 

ਆਪੇ ਭੇਜੇ ਆਪੇ ਸਦੇ ਰਚਨਾ ਰਚਿ ਰਚਿ ਵੇਖੈ ॥ ਨਾਨਕ ਸਚਾ ਸਚੀ ਨਾਂਈ ਸਚੁ ਪਵੈ ਧੁਰਿ ਲੇਖੈ ॥੨॥

Āpe bẖeje āpe saḏe racẖnā racẖ racẖ vekẖai. Nānak sacẖā sacẖī nāʼn▫ī sacẖ pavai ḏẖur lekẖai. ||2||

 

(Aapey = self) the Creator (bheyjey) sends – the souls to take birth – and (aapey) IT-self (sadey) calls back; IT (rach-i rach-i) creates the creatures and (veykhai) watches them – to take care and see their conduct.

(Sachaa) the Eternal Master evaluates everyone’s conduct for compliance with (sachi = true) the eternal (naanee) Naam, i.e. commands or Divine laws; deeds of one who (sach-u = truth) truthfully complies with Naam, (pavai) are put (leykhai) in account, i.e. are approved, (dhur-i) in Divine court, says Guru Nanak. 2. 

 

ਪਉੜੀ ॥ ਨਾਮੁ ਨਿਰੰਜਨ ਅਲਖੁ ਹੈ ਕਿਉ ਲਖਿਆ ਜਾਈ ॥ ਨਾਮੁ ਨਿਰੰਜਨ ਨਾਲਿ ਹੈ ਕਿਉ ਪਾਈਐ ਭਾਈ ॥

Pa▫oṛī.  Nām niranjan alakẖ hai ki▫o lakẖi▫ā jā▫ī. Nām niranjan nāl hai ki▫o pā▫ī▫ai bẖā▫ī.  Nām niranjan varaṯḏā ravi▫ā sabẖ ṯẖāʼn▫ī.

 

Question: Naam – the virtues and commands – of (niranjan = unstained) the pristine Almighty (alakh-u) has no signs; (kiau) how may it (lakhiaa jaaee) be described?

Naam of the pristine Almighty is (naal-i = with) present everywhere and within everyone; (kiau) how to find – be aware of it – o (bhaaee) brother.

 

ਨਾਮੁ ਨਿਰੰਜਨ ਵਰਤਦਾ ਰਵਿਆ ਸਭ ਠਾਂਈ ॥ ਗੁਰ ਪੂਰੇ ਤੇ ਪਾਈਐ ਹਿਰਦੈ ਦੇਇ ਦਿਖਾਈ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ਗੁਰ ਮਿਲੀਐ ਭਾਈ ॥੧੩॥

Gur pūre ṯe pā▫ī▫ai hirḏai ḏe▫e ḏikẖā▫ī.  Nānak naḏrī karam ho▫e gur milī▫ai bẖā▫ī. ||13||

 

Answer: (Naam) virtues and commands of the pristine Almighty (vartada) apply at (sabh) all (tthaanee) places.

Awareness of Naam (paaeeai) is obtained (tey) from (poorey) the perfect (gur) guru who (dey-i dikhaaee) shows it is (hirdai) in the mind.

But (gur) the guru (miliaai) is found when the Divine (nadri) sight of (karam) grace (hoee) is bestowed, o brother, says fourth Nanak. 13.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਕਲਿ ਹੋਈ ਕੁਤੇ ਮੁਹੀ ਖਾਜੁ ਹੋਆ ਮੁਰਦਾਰੁ ॥ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਭਉਕਣਾ ਚੂਕਾ ਧਰਮੁ ਬੀਚਾਰੁ ॥ ਜਿਨ ਜੀਵੰਦਿਆ ਪਤਿ ਨਹੀ ਮੁਇਆ ਮੰਦੀ ਸੋਇ ॥

Salok mėhlā 1.  Kal ho▫ī kuṯe muhī kẖāj ho▫ā murḏār.  Kūṛ bol bol bẖa▫ukaṇā cẖūkā ḏẖaram bīcẖār.  Jin jīvanḏi▫ā paṯ nahī mu▫i▫ā manḏī so▫e.

 

(Slok) prologue (M: 1) by the first Guru. Human nature (kal-i) in Kaliyug (hoi = becomes) is (muhi = face of) like (kutey) a dog, i.e. people fall to temptations and run to satisfy desires, they (khaaj-u) eat what (hoa) is (murdaar-u) inappropriate/forbidden, i.e. satisfy their desires by unfair means like bribes and misappropriation.

They rely on (bol-i bol-i) speaking (koorr-u) untruth and (bhauknaa = bark) try to justify; thought of (dharam-u) righteousness (chooka) ends. Such people (jin) who get (naahi) no (pat-i) honor (jeevandiaa) while alive, also leave (mandi) bad (soey) reputation (muiaa) on death.

 

Page 1243

 

ਲਿਖਿਆ ਹੋਵੈ ਨਾਨਕਾ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥੧॥

Likẖi▫ā hovai nānkā karṯā kare so ho▫e. ||1||

 

They (hoey) become (su) that what (karta) the Creator (karey) makes them based on what is (likhiaa) written, i.e. based on influence of their past deeds, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥ ਸੀਲੁ ਸੰਜਮੁ ਸੁਚ ਭੰਨੀ ਖਾਣਾ ਖਾਜੁ ਅਹਾਜੁ ॥

Mėhlā 1.  Rannā ho▫ī▫ā boḏẖī▫ā puras ho▫e sa▫ī▫āḏ. Sīl sanjam sucẖ bẖannī kẖāṇā kẖāj ahāj.

 

(Slok) prologue (M: 1) by the first Guru. In Kaliyug (rannaa) women (hoeeaa) become (bodheeaa = knowledgable) counsellors and (puras) men (hoey) are (saiaad) hunters, i.e. men are caught in lust and for that do what the women tell them.

(Seel-u) serenity, (sanjam-u) discipline and (such = piety) refraining from vices (bhanni= run away) are given up and things (ahaaj-u) unfit for eating are their (khaanaa) diet, i.e. they do what is inappropriate.

 

ਸਰਮੁ ਗਇਆ ਘਰਿ ਆਪਣੈ ਪਤਿ ਉਠਿ ਚਲੀ ਨਾਲਿ ॥ ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਅਉਰੁ ਨ ਸਚਾ ਭਾਲਿ ॥੨॥

Saram ga▫i▫ā gẖar āpṇai paṯ uṯẖ cẖalī nāl. Nānak sacẖā ek hai a▫or na sacẖā bẖāl. ||2||

 

(Saram-u) modesty seems to (gaiaa) have gone away to (aapnai = own) its (ghar-i) home and (pat-i) honor (utth-i chali) has gone with it, i.e. people do not care to act appropriately and face ignominy in life and in Divine court.

There is (eyk-u) only One (sachaa) true Master, do not (bhaal-i = search) expect to find (aur-u) another true Master, i.e. one should obey the Almighty and not seek solace by other means like transitory pleasures or doing what others tell, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਬਾਹਰਿ ਭਸਮ ਲੇਪਨ ਕਰੇ ਅੰਤਰਿ ਗੁਬਾਰੀ ॥ ਖਿੰਥਾ ਝੋਲੀ ਬਹੁ ਭੇਖ ਕਰੇ ਦੁਰਮਤਿ ਅਹੰਕਾਰੀ ॥

Pa▫oṛī.  Bāhar bẖasam lepan kare anṯar gubārī.  Kẖinthā jẖolī baho bẖekẖ kare ḏurmaṯ ahaʼnkārī.

 

(Paurri) stanza by the fourth Guru. A pretender (karey) applies (leypan) coating of (bahsam) ash (baahar-i) outwardly on the body to show spiritual advancement but has (gubaari) darkness (antar-i) within, i.e. displays piety but has vices within.

S/he (Karey) adopts (bahu) many (bheykh) garbs/pretensions like the Yogis’ (khintha) patched garment and (jholi) begging bag; (durmat-i) the evil mind causes him/her (ahankaari) to be proud with the symbolism.

 

ਸਾਹਿਬ ਸਬਦੁ ਨ ਊਚਰੈ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥ ਅੰਤਰਿ ਲਾਲਚੁ ਭਰਮੁ ਹੈ ਭਰਮੈ ਗਾਵਾਰੀ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਈ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥੧੪॥ Sāhib sabaḏ na ūcẖrai mā▫i▫ā moh pasārī. Anṯar lālacẖ bẖaram hai bẖarmai gāvārī.  Nānak nām na cẖeṯ▫ī jū▫ai bājī hārī. ||14||

 

S/he does not (uchrai = talk of) remember and obey (sabad-u = word) commands of (sahib) the Master – as told to the soul, because of (moh) attachment to (pasaari) the expanse of temptations in (maaiaa) the world-play.

S/he has (laalach-u) greed for material things, (bharam-u) delusion/lack of faith (antar-i) within; and (gaavaari) the foolish/uninformed person (bharmai = wanders) goes in many directions.

S/he does not (cheytaee) keep in mind Naam or virtues and commands of the Almighty and thus (haari) loses (baaji) the game of life (jooai) in gambling, i.e. loses the opportunity to unite with the Creator with preference for short term gains/pleasures, says fourth Nanak. 14.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਲਖ ਸਿਉ ਪ੍ਰੀਤਿ ਹੋਵੈ ਲਖ ਜੀਵਣੁ ਕਿਆ ਖੁਸੀਆ ਕਿਆ ਚਾਉ ॥ ਵਿਛੁੜਿਆ ਵਿਸੁ ਹੋਇ ਵਿਛੋੜਾ ਏਕ ਘੜੀ ਮਹਿ ਜਾਇ ॥

Salok mėhlā 1.  Lakẖ si▫o parīṯ hovai lakẖ jīvaṇ ki▫ā kẖusī▫ā ki▫ā cẖā▫o. vicẖẖuṛi▫ā vis ho▫e vicẖẖoṛā ek gẖaṛī mėh jā▫e.

 

(Slok) prologue (M: 1) by the first Guru. One may (hovai) have (preet-i) affection (sio) with/of lakhs of persons; and (jeevan-u) life of lakhs of years; but (kiaa) why (khuseeaa = joys) celebrations and why (chaau) fondness for these; as soon as the soul (vichhurria) is separated from (vis-u = universe) the world and (jaaey) departs, one is (vichhurriaa) separated from all these (mah-i) in (eyk) one (gharri) moment.

 

ਸਉ ਵਰ੍ਹਿਆ ਮਿਠਾ ਖਾਜੈ ਭੀ ਫਿਰਿ ਕਉੜਾ ਖਾਇ ॥ ਮਿਠਾ ਖਾਧਾ ਚਿਤਿ ਨ ਆਵੈ ਕਉੜਤਣੁ ਧਾਇ ਜਾਇ ॥

Je sa▫o varĥi▫ā miṯẖā kẖājai bẖī fir ka▫uṛā kẖā▫e. Miṯẖā kẖāḏẖā cẖiṯ na āvai ka▫uṛ▫ṯaṇ ḏẖā▫e jā▫e.

 

If one (khaajai) eats (mitthaa) sweet things, i.e. enjoys everything, for (sau) a hundred (varhiaa) years, but then one (bhi) still (khaaey) eats (kaurraa) bitter food, i.e. suffers for forgetting God and using unfair means for having the above.

Then one does not (aavai = comes, chit-i = to mind) remember (khaadhaa) eating (mitthaa) sweets but (kaurrtan-u) bitterness (dhaaey jaaey) goes running with one to the hereafter, i.e. one does not remember the good times; and is sad for forgetting the Sustainor, when accounts of deeds is taken.

 

ਮਿਠਾ ਕਉੜਾ ਦੋਵੈ ਰੋਗ ॥ ਨਾਨਕ ਅੰਤਿ ਵਿਗੁਤੇ ਭੋਗ ॥ ਝਖਿ ਝਖਿ ਝਖਣਾ ਝਗੜਾ ਝਾਖ ॥ ਝਖਿ ਝਖਿ ਜਾਹਿ ਝਖਹਿ ਤਿਨ੍ਹ੍ਹ ਪਾਸਿ ॥੧॥

Miṯẖā ka▫uṛā ḏovai rog.  Nānak anṯ viguṯe bẖog.  Jẖakẖ jẖakẖ jẖakẖ▫ṇā jẖagṛā jẖākẖ. Jẖakẖ jẖakẖ jāhi jẖakẖėh ṯinĥ pās. ||1||

 

(Mitthaa = sweet) joy and (kaurra = bitter) pain (dovai) both are (rog) maladies; those who (bhog) indulge in them (vigutey) are (ant-i) ultimately frustrated as they do not get peace, says Guru Nanak.

(Jhakh-i jhakh-i) engaging in useless things is (jhakhna) fruitlessly wandering/getting into (jhagrra = conflict) entanglements; such people (jhakhah) indulge and (jaah-i = go) keep company (paas-i) with those who (jhakh-i jhakh-i) indulge in vices, – but do not think of joining holy congregation where they could be freed from useless pursuits. 1.

 

ਮਃ ੧ ॥ ਕਾਪੜੁ ਕਾਠੁ ਰੰਗਾਇਆ ਰਾਂਗਿ ॥ ਘਰ ਗਚ ਕੀਤੇ ਬਾਗੇ ਬਾਗ ॥

Mėhlā 1.  Kāpaṛ kāṯẖ rangā▫i▫ā rāʼng.  Gẖar gacẖ kīṯe bāge bāg.

 

(Slok) prologue (M: 1) by the first Guru. For display of status and pride one wears (rangaaiaa) colorful (kaapaarr-u) clothes, has (kaatth-u = wood) woodwork (raang-i = colored) painted and (keetey = makes) has (ghar) the buildings washed (baagey bag/bagey) white with (gach) lime.

 

ਸਾਦ ਸਹਜ ਕਰਿ ਮਨੁ ਖੇਲਾਇਆ ॥ ਤੈ ਸਹ ਪਾਸਹੁ ਕਹਣੁ ਕਹਾਇਆ ॥ ਮਿਠਾ ਕਰਿ ਕੈ ਕਉੜਾ ਖਾਇਆ ॥ ਤਿਨਿ ਕਉੜੈ ਤਨਿ ਰੋਗੁ ਜਮਾਇਆ ॥

Sāḏ sahj kar man kẖelā▫i▫ā.  Ŧai sah pāshu kahaṇ kahā▫i▫ā.  Miṯẖā kar kai ka▫uṛā kẖā▫i▫ā.  Ŧin ka▫uṛai ṯan rog jamā▫i▫ā.

 

S/he (man-u = mind, kheylaaiaa = caused to play) makes the mind happy with (saad = taste) pleasures and (sahaj) comfort. S/he (kahan = saying/words) is told (kahaaiaa = being called) by (tai) You (sah) the Master, i.e. the conscience tells when one commits transgressions, as also suffering comes as follows.

S/he (khaaiaa) eats (kaurra) bitter things (kar-i kai) treating them as (mitthaa) sweet, i.e. likes to do what is harmful physically and spiritually; (tin-i) those (kaurrey = bitter) harmful things (jamaaiaa = cause to set in) create (rog-u) ailment (tan-i) to the body – and soul.

 

ਜੇ ਫਿਰਿ ਮਿਠਾ ਪੇੜੈ ਪਾਇ ॥ ਤਉ ਕਉੜਤਣੁ ਚੂਕਸਿ ਮਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਵੈ ਸੋਇ ॥ ਜਿਸ ਨੋ ਪ੍ਰਾਪਤਿ ਲਿਖਿਆ ਹੋਇ ॥੨॥

Je fir miṯẖā peṛai pā▫e.  Ŧa▫o ka▫uṛ▫ṯaṇ cẖūkas mā▫e. Nānak gurmukẖ pāvai so▫e.  Jis no parāpaṯ likẖi▫ā ho▫e. ||2||

 

(Phir-i) then (jey) if s/he (paaey) receives (mittha) the sweet things (peyrrai) in the lap, i.e. starts acting by Naam or Divine commands; (tau) then (kaurrtan-u = bitterness) effect of wrong-doings (chhookai) ends, o mother.

(Gurmukh-i) follower of the guru’s instructions to live by Naam or virtues and commands of the Almighty, (paavai) attains (soey) that state, (jis no) for whom it (hoey) is (likhiaa = written) ordained (praapat-i) to receive. 2.

 

ਪਉੜੀ ॥ ਜਿਨ ਕੈ ਹਿਰਦੈ ਮੈਲੁ ਕਪਟੁ ਹੈ ਬਾਹਰੁ ਧੋਵਾਇਆ ॥ ਕੂੜੁ ਕਪਟੁ ਕਮਾਵਦੇ ਕੂੜੁ ਪਰਗਟੀ ਆਇਆ ॥

Pa▫oṛī.  Jin kai hirḏai mail kapat hai bāhar ḏẖovā▫i▫ā. Kūṛ kapat kamāvḏe kūṛ pargatī ā▫i▫ā

 

(Paurri) stanza by the fourth Guru. Those (jin kai = whose) who have (mail-u = dirt) evil and (kapatt-u) deceit (hirdai = mind) in mind but (baahar-u = outside) the body (dhovaaiaa = washed) is given baths, i.e. display piety outwardly.

They (kamaavdey) practice (koorr-u = falsehood) pretense and (kapatt-u) deceit, but (koorr-u) falsehood always (aaiaa = comes, pargatti = manifest) gets exposed.

 

ਅੰਦਰਿ ਹੋਇ ਸੁ ਨਿਕਲੈ ਨਹ ਛਪੈ ਛਪਾਇਆ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿਆ ਫਿਰਿ ਜੂਨੀ ਪਾਇਆ ॥ ਨਾਨਕ ਜੋ ਬੀਜੈ ਸੋ ਖਾਵਣਾ ਕਰਤੈ ਲਿਖਿ ਪਾਇਆ ॥੧੫॥

Anḏar ho▫e so niklai nah cẖẖapai cẖẖapā▫i▫ā. Kūrhai lālacẖ lagi▫ā fir jūnī pā▫i▫ā.  Nānak jo bījai so kẖāvṇā karṯai likẖ pā▫i▫ā. ||15||

 

Whatever (hoey) is (andar-i) in the mind, (su) that (niklai) comes out; it cannot (chhapai) remain hidden by (chhapaiaa) trying to hide.

Those who (lagiaa = engage with) pursue (koorrai = false) impermanent/transitory (laalach-i = greed) objects of attraction, i.e. succumb to temptations, they are (paaiaa) put (jooni) in the womb, i.e. are born (phir-i) again.

(Jo) whatever one (beejai) sows (so) that one (khaavna) eats, i.e. one has to face consequences of one’s deeds; (kartai) the Creator has (likh-i = written, paaiaa = put) ordained this Divine law, says fourth Nanak. 15.

 

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ਸਲੋਕ ਮਃ ੨ ॥ ਕਥਾ ਕਹਾਣੀ ਬੇਦੀਂ‍ ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ ॥ ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ॥

Salok mėhlā 2.  Kathā kahāṇī beḏīʼn āṇī pāp punn bīcẖār.  Ḏe ḏe laiṇā lai lai ḏeṇā narak surag avṯār.

 

(Slok) prologue (M: 2) by the second Guru. (Beydee-n) the Vedas (aani = brought) describe (kathaa kahaani) stories to create (beechaar-u) thoughts of what is (paap-u) a sin or (punn-u) a good deed – based on superstitions.

One who (dey dey) gives in charity (laina) receives and one who (lai lai) keeps taking (deyna) owes, i.e. have to give; they talk of the souls (avtaar) descending, i.e. being put (narak-i) in hell or (surag-i) in heaven.

 

ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਤਤੁ ਵਖਾਣੀ ਗਿਆਨ ਧਿਆਨ ਵਿਚਿ ਆਈ ॥

Uṯam maḏẖim jāṯīʼn jinsī bẖaram bẖavai sansār.  Amriṯ baṇī ṯaṯ vakẖāṇī gi▫ān ḏẖi▫ān vicẖ ā▫ī.

 

Based on what the Vedas say (sansaar-u = world) people (bhavai = wander) go about (bharam-i) in the delusion that there are (utam) high and (madhim = middle) low (jinsi) types of (jaatee-n) castes.

But the Vedas also (bakhaani) say (amrit) the life giving (baani) words of (tat-u) reality – God; this (aai) comes/is understood (vich-i = in) with (giaan-u) awareness and (dhiaan) attention. (Note: Beyd Puraan smriti boojhai mool; sookham mah jaanai asthool, Sukhmani Sahib, M: 5, p 274. One who understands the fundamentals of the Vedas and other scriptures sees the gross existence in the subtle – God).

 

ਗੁਰਮੁਖਿ ਆਖੀ ਗੁਰਮੁਖਿ ਜਾਤੀ ਸੁਰਤੀਂ‍ ਕਰਮਿ ਧਿਆਈ ॥ ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ॥ ਨਾਨਕ ਅਗਹੁ ਹਉਮੈ ਤੁਟੈ ਤਾਂ ਕੋ ਲਿਖੀਐ ਲੇਖੈ ॥੧॥

Gurmukẖ ākẖī gurmukẖ jāṯī surṯīʼn karam ḏẖi▫ā▫ī.  Hukam sāj hukmai vicẖ rakẖai hukmai anḏar vekẖai.  Nānak agahu ha▫umai ṯutai ṯāʼn ko likī▫ai lekẖai. ||1||

 

(Gurmukh-i) those who follow the guru (jaati) know/understand this fact; and (surtee-n) those with consciousness/awareness, i.e. the scholars, understand and (dhiaai) pay attention to it (karam-i) with God’s grace:-

That the Creator (saaj-i) made (hukam-u = command) Divine laws, and (rakhai) keeps the creation (vich-i) in Hukam, (veykhai) watches them (andar-i) in, i.e. on the touchstone of Hukam, the Divine laws of nature.

If (haumai) ego – acting by self-will – (tuttai = breaks) is given up and Naam obeyed, (taa-n) then (ko) something (likheeai) is written (leykhai) in account, i.e. that person is given credit by the Almighty, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਬੇਦੁ ਪੁਕਾਰੇ ਪੁੰਨੁ ਪਾਪੁ ਸੁਰਗ ਨਰਕ ਕਾ ਬੀਉ ॥ ਜੋ ਬੀਜੈ ਸੋ ਉਗਵੈ ਖਾਂਦਾ ਜਾਣੈ ਜੀਉ ॥

Mėhlā 1.  Beḏ pukāre punn pāp surag narak kā bī▫o.  Jo bījai so ugvai kẖāʼnḏā jāṇai jī▫o.

 

(Slok) prologue (M: 1) by the first Guru. (Beyd-u) the Vedas (pukaarey) proclaim (punn-u) good deed and (paap-u) sin (beeo = seed) is the cause of being put in (surag) heaven and (narak) hell respectively based on superstitions/rituals.

But the Divine law is that (jo) what one (beejai) sows (so) that (ugvai) grows; (jeeo) the soul (jaanai) knows this when it (khaanda) eats what it grows, i.e. it understands when it faces consequences – and then conducts the self by Naam and not rituals.

 

ਗਿਆਨੁ ਸਲਾਹੇ ਵਡਾ ਕਰਿ ਸਚੋ ਸਚਾ ਨਾਉ ॥ ਸਚੁ ਬੀਜੈ ਸਚੁ ਉਗਵੈ ਦਰਗਹ ਪਾਈਐ ਥਾਉ ॥

Gi▫ān salāhe vadā kar sacẖo sacẖā nā▫o.  Sacẖ bījai sacẖ ugvai ḏargėh pā▫ī▫ai thā▫o.

 

One with (giaan-u) awareness (salaahey) praises, i.e. acknowledges (naau) Naam or virtues and commands of (saacha) the Eternal (kar-i = makes) as (vaddaa) great – and practices.

S/he (beejai) sows (sach-u) the truth and (sach-u) truth sprouts/grows, and s/he (paaeeai) obtains (tthau) place in (dargah) the Divine court, i.e. when s/he applies the self to obedience of Naam then s/he honorably unites with the Almighty.

 

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ਬੇਦੁ ਵਪਾਰੀ ਗਿਆਨੁ ਰਾਸਿ ਕਰਮੀ ਪਲੈ ਹੋਇ ॥ ਨਾਨਕ ਰਾਸੀ ਬਾਹਰਾ ਲਦਿ ਨ ਚਲਿਆ ਕੋਇ ॥੨॥

Beḏ vapārī gi▫ān rās karmī palai ho▫e.  Nānak rāsī bāhrā laḏ na cẖali▫ā ko▫e. ||2||

 

(Giaan-u) awareness of Naam is (raas-i) is the capital for business and (beyd-u) the Vedas, (vapaari) the trader, i.e. the scriptures give awareness of Naam by which to conduct one’s life; this awareness (hoey = comes, palai = into lap) is obtained (karmi) with Divine grace – with God leading to the guru.

(Na koey) no one (baahaara) devoid of (raasi) the capital (chaliaa) goes from the world (lad-i = loading) carrying profit – the Almighty is found with practice of Naam, says Guru Nanak. 2

 

ਪਉੜੀ ॥ ਨਿੰਮੁ ਬਿਰਖੁ ਬਹੁ ਸੰਚੀਐ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪਾਇਆ ॥ ਬਿਸੀਅਰੁ ਮੰਤ੍ਰਿ ਵਿਸਾਹੀਐ ਬਹੁ ਦੂਧੁ ਪੀਆਇਆ ॥

Pa▫oṛī.  Nimm birakẖ baho sancẖī▫ai amriṯ ras pā▫i▫ā.  Bisī▫ar manṯar visāhī▫ai baho ḏūḏẖ pī▫ā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. If the Nimm/Neem (birakh-u) tree – whose leaves and wood have bitter taste – (sancheeai) is irrigated (bahu = gratly) profusely by (paaiaa) pouring (amrit) a sweet (ras-u) liquid – its bitterness does not go.

Or if we (visaaheeai) recite (mantr-i) the mantra – the Garuda Mantra which is believed to make the snake poison ineffective, or (peeaaiaa = cause to drink) feed (biseear-u) a snake with (bahu) plenty of (doodh-u) milk – it does not shed its poison.

 

ਮਨਮੁਖੁ ਅਭਿੰਨੁ ਨ ਭਿਜਈ ਪਥਰੁ ਨਾਵਾਇਆ ॥ ਬਿਖੁ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਸਿੰਚੀਐ ਬਿਖੁ ਕਾ ਫਲੁ ਪਾਇਆ ॥ ਨਾਨਕ ਸੰਗਤਿ ਮੇਲਿ ਹਰਿ ਸਭ ਬਿਖੁ ਲਹਿ ਜਾਇਆ ॥੧੬॥

Manmukẖ abẖinn na bẖij▫ī pathar navā▫i▫ā.  Bikẖ mėh amriṯ sincẖī▫ai bikẖ kā fal pā▫i▫ā. Nānak sangaṯ mel har sabẖ bikẖ lėh jā▫i▫ā. ||16||

 

Similarly (manmukh-u) a self-willed person – who turns away from God and does not follow the guru – is (abhin-u) impervious to advice and is not (bhijaee = rinsed) affected like when (pathar-u) a stone (naavaiaa) is bathed – it remains dry within.

It is like if (amrit-u) sweet/sugar is (sancheeai) poured (mah-i) into (bikh-u) poison (phal-u = fruit) resulting taste is (ka) of (bikh-u) poison.

O (har-i) Almighty, please (meyl-i = cause to meet) lead us to (sangat-i) the company – the holy congregation where Your virtues are recounted and learnt to emulate, and – (sabh) all (bikh-u = poison) evil is (lah-i jaaiaa) removed from our thoughts and actions, says fourth Nanak. 16.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਮਰਣਿ ਨ ਮੂਰਤੁ ਪੁਛਿਆ ਪੁਛੀ ਥਿਤਿ ਨ ਵਾਰੁ ॥ ਇਕਨ੍ਹ੍ਹੀ ਲਦਿਆ ਇਕਿ ਲਦਿ ਚਲੇ ਇਕਨ੍ਹ੍ਹੀ ਬਧੇ ਭਾਰ ॥

Salok mėhlā 1.  Maraṇ na mūraṯ pucẖẖi▫ā pucẖẖī thiṯ na vār.  Iknĥī laḏi▫ā ik laḏ cẖale iknĥī baḏẖe bẖār.

 

(Slok) prologue (M: 1) by the first Guru. One does not (puchhiaa) ask (moorat/mahoorat) the auspicious time, or (puchhi) asks the suspicious (thit-i) day of the lunar cycle or (vaar-u) day of the week (maran-i) for death, i.e. day and time of death is not in anyone’s hands.

As may be seen, (iknhi) some (ladiaa) have loaded their baggage, (ik-i) some (lad-i) have loaded and (chaley) left, and (iknhi) some have (badhey = tied) packed their (bhaar) loads, i.e. at any time some creatures are about to die, some have died and some others will be dying in near future.

 

ਇਕਨ੍ਹ੍ਹਾ ਹੋਈ ਸਾਖਤੀ ਇਕਨ੍ਹ੍ਹਾ ਹੋਈ ਸਾਰ ॥ ਲਸਕਰ ਸਣੈ ਦਮਾਮਿਆ ਛੁਟੇ ਬੰਕ ਦੁਆਰ ॥ ਨਾਨਕ ਢੇਰੀ ਛਾਰੁ ਕੀ ਭੀ ਫਿਰਿ ਹੋਈ ਛਾਰ ॥੧॥

Iknĥā ho▫ī sākẖ▫ṯī iknĥā ho▫ī sār.  Laskar saṇai ḏamāmi▫ā cẖẖute bank ḏu▫ār.  Nānak dẖerī cẖẖār kī bẖī fir ho▫ī cẖẖār. ||1||

 

(Iknha) some (hoi) have (saakhti) difficulty and some (hoi) (saar) are cared depending on the way they conducted themselves in life.

(Laskar) armies (sanai) along-with (damaamiaa) drums and (bank) beautiful (duaar) gates/houses, i.e. all wealth and status (chhuttey) are left behind.

The body is (ddheyri) is a heap (ki) of (chhaar-u) dust, i.e. comprised of clay and, (bhi = aslo) inevitably (hoi) becomes (chhaar) dust (phir-i) again, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕ ਢੇਰੀ ਢਹਿ ਪਈ ਮਿਟੀ ਸੰਦਾ ਕੋਟੁ ॥ ਭੀਤਰਿ ਚੋਰੁ ਬਹਾਲਿਆ ਖੋਟੁ ਵੇ ਜੀਆ ਖੋਟੁ ॥੨॥

Mėhlā 1.  Nānak dẖerī dẖėh pa▫ī mitī sanḏā kot.  Bẖīṯar cẖor bahāli▫ā kẖot ve jī▫ā kẖot. ||2||

 

(Slok) prologue (M: 1) by the first Guru. Says Guru Nanak: The body, the (ddheyri) heap of clay (ddhah pai) collapses like (kott-u) a fort/building (sanda) of (mitti) clay.

If you have (chor-u) a thief (bahaaliaa) sitting (bheetar-i) inside, i.e. if there is evil/deceit in mind, then this (khott-u) impurity will cause you to be treated as (khoot-u) counterfeit – in Divine court and punished with rebirth, (vey) o (jeeaa) soul – human being. 2.

 

ਪਉੜੀ ॥ ਜਿਨ ਅੰਦਰਿ ਨਿੰਦਾ ਦੁਸਟੁ ਹੈ ਨਕ ਵਢੇ ਨਕ ਵਢਾਇਆ ॥ ਮਹਾ ਕਰੂਪ ਦੁਖੀਏ ਸਦਾ ਕਾਲੇ ਮੁਹ ਮਾਇਆ ॥

Pa▫oṛī.  Jin anḏar ninḏā ḏusat hai nak vadẖe nak vaḏẖā▫i▫ā.  Mahā karūp ḏukẖī▫e saḏā kāle muh mā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Jin) those who have (dustt-u) the evil (ninda = slander) of ill-will (andar-i) within; their (nak) noses are (vaddhey) cut, i.e. they face disgrace in the world; they have their (nak) noses (vaddhaaiaa) cut, i.e. face ignominy in Divine court – are rejected for union with the Creator.

They are (mahaa = great) very (kuroop) ugly and (sadaa) ever (dukheeay) suffering with shame; their (muh) faces are (kaaley) blackened, i.e. they are treated with contempt (maaiaa = world-play) in the world and rejected for union with the Almighty.

 

ਭਲਕੇ ਉਠਿ ਨਿਤ ਪਰ ਦਰਬੁ ਹਿਰਹਿ ਹਰਿ ਨਾਮੁ ਚੁਰਾਇਆ ॥ ਹਰਿ ਜੀਉ ਤਿਨ ਕੀ ਸੰਗਤਿ ਮਤ ਕਰਹੁ ਰਖਿ ਲੇਹੁ ਹਰਿ ਰਾਇਆ ॥ ਨਾਨਕ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਦੇ ਮਨਮੁਖਿ ਦੁਖੁ ਪਾਇਆ ॥੧੭॥

Bẖalke uṯẖ niṯ par ḏarab hirėh har nām cẖurā▫i▫ā.  Har jī▫o ṯin kī sangaṯ maṯ karahu rakẖ leho har rā▫i▫ā. Nānak pa▫i▫ai kiraṯ kamāvḏe manmukẖ ḏukẖ pā▫i▫ā. ||17||

 

Evil persons (nit) ever (utth-i) get up (bhalkey = next day) every day and (hirah-i) take away/lay hands on (darab-u) what belongs to (par) others; they (churaaiaa) steal (naam-u) Naam from within, i.e. make the mind oblivious of  Naam or Divine commands present within.

O (jeeo) revered (har-i) Almighty, please (mat) do not (karahu) make me have (tin = they, ki = of) their (sangat-i) company; please (rakh-i leyhu) protect me from their influence, o (raaiaa) Sovereign (har-i) Almighty Master.

(Manmukh-i) self-willed persons (kamaavdey) act (kirat-i) based on past deeds which are contrary to Divine commands, says fourth Nanak 17.  

 

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ਸਲੋਕ ਮਃ ੪ ॥ ਸਭੁ ਕੋਈ ਹੈ ਖਸਮ ਕਾ ਖਸਮਹੁ ਸਭੁ ਕੋ ਹੋਇ ॥ ਹੁਕਮੁ ਪਛਾਣੈ ਖਸਮ ਕਾ ਤਾ ਸਚੁ ਪਾਵੈ ਕੋਇ ॥

Salok mėhlā 4.  Sabẖ ko▫ī hai kẖasam kā kẖasmahu sabẖ ko ho▫e.  Hukam pacẖẖāṇai kẖasam kā ṯā sacẖ pāvai ko▫e.

 

(Slok) prologue (M: 4) by the fourth Guru. (Sabh-u ko) everyone (hoey) is created (kahasmhu) from the Master/Creator; (sabh-u ko) everyone (hai = is, ka = of) belongs to, i.e. owes allegiance to (khasam) the Master.

When (koey) someone (pachaanai = recognizes) obtains awareness of (hukam-u = command) directions of the Master – and obeys, (ta) then s/he (paavai) finds (sach-u) the Eternal within.

 

ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੀਐ ਬੁਰਾ ਨ ਦੀਸੈ ਕੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥

Gurmukẖ āp pacẖẖāṇī▫ai burā na ḏīsai ko▫e.  Nānak gurmukẖ nām ḏẖi▫ā▫ī▫ai sahilā ā▫i▫ā so▫e. ||1||

 

One who (gurmukh-i) follows the guru (pachhaaneeai) understands (aap-u) the self, i.e. when one recognizes own faults, then (na koey) no one (deesai = seen) seems (buraa) bad, i.e. does not find faults with others.

One who (dhiaaeeai) pays attention to living by Naam (gurmukh-i) under the Guru’s guidance, (soey) that person (aaiaa = came) is born – to make human birth – (sahilaa) a success, i.e. finds the Almighty, says the fourth Guru. 1.

 

ਮਃ ੪ ॥ ਸਭਨਾ ਦਾਤਾ ਆਪਿ ਹੈ ਆਪੇ ਮੇਲਣਹਾਰੁ ॥ ਨਾਨਕ ਸਬਦਿ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿਨਾ ਸੇਵਿਆ ਹਰਿ ਦਾਤਾਰੁ ॥੨॥

Mėhlā 4.  Sabẖnā ḏāṯā āp hai āpe melaṇhār.  Nānak sabaḏ mile na vicẖẖuṛėh jinā sevi▫ā har ḏāṯār. ||2||

 

(Slok) prologue (M: 4) by the fourth Guru. (Aap-i = self) the Almighty (daataa = giver) imparts awareness of Naam or Divine commands to (sabhna) all – at birth; and (aapey) IT-self (meylanhaar-u) unites those who obey.

(Jinaa) those who (seyviaa = serve) obey (har-i) the Almighty (daataar-u) giver of awareness, they (miley) find the Almighty (sabad-i = by the word) with obedience, and are not (vichhurrey) separated – again, says fourth Nanak. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਸਾਂਤਿ ਹੈ ਨਾਉ ਉਗਵਿ ਆਇਆ ॥ ਜਪ ਤਪ ਤੀਰਥ ਸੰਜਮ ਕਰੇ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ॥

Pa▫oṛī.  Gurmukẖ hirḏai sāʼnṯ hai nā▫o ugav ā▫i▫ā.  Jap ṯap ṯirath sanjam kare mere parabẖ bẖā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Gurmukh-i) those who follow the guru (ugav-i aaiaa = sprouts/grows) become aware of (naau) Naam, and attain (saant-i) peace (hirdai) of mind – with practice of Naam.

People (karey) perform (jap) recitations, (tap) austerities, baths at (teerath) pilgrim centers and (sanjam) control of senses, to find God; but only those who live by Naam are (bhaaiaa) loved by (prabh) the Master (meyrey = my) of all.

 

ਹਿਰਦਾ ਸੁਧੁ ਹਰਿ ਸੇਵਦੇ ਸੋਹਹਿ ਗੁਣ ਗਾਇਆ ॥ ਮੇਰੇ ਹਰਿ ਜੀਉ ਏਵੈ ਭਾਵਦਾ ਗੁਰਮੁਖਿ ਤਰਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੇਲਿਅਨੁ ਹਰਿ ਦਰਿ ਸੋਹਾਇਆ ॥੧੮॥

Hirḏā suḏẖ har sevḏe sohėh guṇ gā▫i▫ā.  Mere har jī▫o evai bẖāvḏā gurmukẖ ṯarā▫i▫ā. Nānak gurmukẖ meli▫an har ḏar sohā▫i▫ā. ||18||

 

With (hirda) mind (sudh-u = pure) cleansed – by dispelling other ideas, they (seyvday) serve/obey and (gaaiaa = sing) praise and emulate (gun) virtues of, (har-i) the Almighty.

(Eyvai = this way) this is what (bhaavda) pleases (jeeo) the revered (har-i) Almighty Master (meyrey = my) of all; and (gurmukh-i) one who follows the guru (taraaiaa = ferried) gets across the world-ocean to God.

Those who follow the guru (sohaaiaa = look good) are approved (dar-i) in court of (har-i) the Almighty and (meylian-u) united with IT, says fourth Nanak. 18.

 

 

 

 

 

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