SGGS pp 1410-1412, Slok Vaaraa’n tey Vadheek, M: 1, 1-33 0f 33.

SGGS pp 1410-1412, Slok Vaaraa’n tey Vadheek, M: 1, 1-33 0f 33.

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

Invoking the ONE Almighty (karta) Creator of all universes, (purakh-u) all-pervasive, who has made (sat-i) eternal (naam-u) commands/cosmic laws; (nirbhau = beyond fear, is not answerable to anyone) being the highest authority does not fear or favor any one/thing, (nirvair = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha-n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ ॥ ਮਹਲਾ ੧ ॥

Salok vārāʼn ṯe vaḏẖīk.   Mėhlā 1.

 

Verses (vadheek = extra) in addition to those included in twenty Vaars/stanzas earlier. Verse of (mahla 1) the first Guru

 

ਉਤੰਗੀ ਪੈਓਹਰੀ ਗਹਿਰੀ ਗੰਭੀਰੀ ॥ ਸਸੁੜਿ ਸੁਹੀਆ ਕਿਵ ਕਰੀ ਨਿਵਣੁ ਨ ਜਾਇ ਥਣੀ ॥

Uṯangī pai▫ohrī gahirī gambẖīrī.   Sasuṛ suhī▫ā kiv karī nivaṇ na jā▫e thaṇī.

 

(Utangi – utam = sublime + angi = with organs) beautiful girl (paiohri) with fully developed breasts and (gahiri) deeply (gambheeri) profound, tells her friend.

I (kiv = how?) cannot (kari = do, suheeaa = bowing) bow to my (sasurr-i) mother-in-law; I (na jaee) cannot (nivan-u) bow because of (thani = place) my dignity/pride.

 

ਗਚੁ ਜਿ ਲਗਾ ਗਿੜਵੜੀ ਸਖੀਏ ਧਉਲਹਰੀ ॥ ਸੇ ਭੀ ਢਹਦੇ ਡਿਠੁ ਮੈ ਮੁੰਧ ਨ ਗਰਬੁ ਥਣੀ ॥੧॥

Gacẖ jė lagā girvaṛī sakẖī▫e ḏẖa▫ulharī.   Se bẖī dẖahḏe diṯẖ mai munḏẖ na garab thaṇī. ||1||

 

Her friend advises her: O my (sakheeay) friend, (girrvarri) mountain-high (dhaulhari) mansions (j-i) which (gach) lime was (lagaa) used to give strength; (mai) I (dditth-u) have seen (bhi) even (sey) those (ddhadey) crumbling; so do not have (garab-u) pride in your (thani = place) status. 1.

 

ਸੁਣਿ ਮੁੰਧੇ ਹਰਣਾਖੀਏ ਗੂੜਾ ਵੈਣੁ ਅਪਾਰੁ ॥ ਪਹਿਲਾ ਵਸਤੁ ਸਿਞਾਣਿ ਕੈ ਤਾਂ ਕੀਚੈ ਵਾਪਾਰੁ ॥

Suṇ munḏẖe harṇākẖī▫e gūṛā vaiṇ apār.   Pahilā vasaṯ siñāṇ kai ṯāʼn kīcẖai vāpār.

 

O (mundhey) girl (harnnkheeay) with deer-like beautiful eyes, (sun-i) listen to this (goorra) profound (vain-u = word) advice of (apaar-u) infinite wisdom. One should (pahila) first (sinjnaan-i kai = recognize) know (vast-u = substance) the merchandise – its acceptability to the customers – and (taa’n) then (keechai = do, vaapaar-u = business) market it.

Message: Our deeds are evaluated by people and in Divine court; we should act so as to be accepted, and pride is an impediment to that.

 

ਦੋਹੀ ਦਿਚੈ ਦੁਰਜਨਾ ਮਿਤ੍ਰਾਂ ਕੂੰ ਜੈਕਾਰੁ ॥ ਜਿਤੁ ਦੋਹੀ ਸਜਣ ਮਿਲਨਿ ਲਹੁ ਮੁੰਧੇ ਵੀਚਾਰੁ ॥

Ḏohī ḏicẖai ḏurjanā miṯrāʼn kūʼn jaikār.   Jiṯ ḏohī sajaṇ milan lahu munḏẖe vīcẖār.

 

(Dichai = give, duhaaee = call) call out to the Almighty to rid us of (dutjanaa) evil persons/habits and (jaikaar-u) welcome (koo’n) to (mitraa’n) friends, i.e. get rid of vices which inhibit union with the Almighty and find friends whose company enables union.

(Lahu veechaar) think of (dohi) the entreaty by (jit-u) which (sajan) friends who can lead to the Almighty are found, o (mundhey) young woman, i.e. all human beings.

 

ਤਨੁ ਮਨੁ ਦੀਜੈ ਸਜਣਾ ਐਸਾ ਹਸਣੁ ਸਾਰੁ ॥ ਤਿਸ ਸਉ ਨੇਹੁ ਨ ਕੀਚਈ ਜਿ ਦਿਸੈ ਚਲਣਹਾਰੁ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹੀ ਇਵ ਕਰਿ ਬੁਝਿਆ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥੨॥
Ŧan man ḏījai sajṇā aisā hasaṇ sār.   Ŧis sa▫o nehu na kīcẖ▫ī jė ḏisai cẖalaṇhār.  Nānak jinĥī iv kar bujẖi▫ā ṯinĥā vitahu kurbāṇ. ||2||

 

(Deejai = give) dedicate (tan-u =body) actions and (man-u = mind) thoughts to, i.e. listen to and follow such (sajna) friends; (aisa) such (hasan-u = smile) the pleasure of this is (saar-u) sublime – is forever. We should not (keechaee) have affection/association (j-i) who (disai) is seen (chalanhaar-u) to leave, i.e. do not pursue transitory pleasures.

I (kurbaan-u = am sacrifice, vittahu = to) adore those (jinhi) who (bujhiaa) understand (kar-i kai) like (iv) this, i.e. those who understand that vices only provide transitory pleasures; comfort and peace comes by union with the Almighty through living by Naam, says Guru Nanak. 2.

 

ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ ॥ ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ ॥੩॥

Je ṯūʼn ṯārū pāṇ ṯāhū pucẖẖ ṯiṛĥaʼn▫nĥ kal.   Ŧāhū kẖare sujāṇ vañā enĥī kaprī. ||3||

 

O human being, (jey) if (too-n) you want (taaroo) to swim across (paan-i) water then (puchh-u) ask (kal/kalaa)  the skill of (tirranh) swimming from those who know, i.e. if you wish to overcome attachments to the world-play and find the Almighty, then follow the guru who has found the Almighty.

(Taahoo) they are (kharey) very (sujaan) wise; it is by following the guru that one (vanjna = go) can get across (eynhi) these (kapri) waves, i.e. overcome other ideas, live by Naam and get to God. 3.

 

ਝੜ ਝਖੜ ਓਹਾੜ ਲਹਰੀ ਵਹਨਿ ਲਖੇਸਰੀ ॥ ਸਤਿਗੁਰ ਸਿਉ ਆਲਾਇ ਬੇੜੇ ਡੁਬਣਿ ਨਾਹਿ ਭਉ ॥੪॥

Jẖaṛ jẖakẖaṛ ohāṛ lahrī vahan lakẖesarī.   Saṯgur si▫o ālā▫e beṛe dubaṇ nāhi bẖa▫o. ||4||

 

(Lakheysri) lakhs of (lahri = waves) ideas (vahan-i) flow in the mind making it turbulent like the sea becomes turbulent due to (jharr = clouds) rains, (jhakharr) storms and (ohaarr/harr) floods.

(Aalaaey) talk (siu) to (satigur) the true guru for guidance, then there will be no (bhau) fear of (duban-i) sinking of (beyrrey) the ship, i.e. one restrains other ideas and attains peace. 4.

 

ਨਾਨਕ ਦੁਨੀਆ ਕੈਸੀ ਹੋਈ ॥ ਸਾਲਕੁ ਮਿਤੁ ਨ ਰਹਿਓ ਕੋਈ ॥ ਭਾਈ ਬੰਧੀ ਹੇਤੁ ਚੁਕਾਇਆ ॥ ਦੁਨੀਆ ਕਾਰਣਿ ਦੀਨੁ ਗਵਾਇਆ ॥੫॥

Nānak ḏunī▫ā kaisī ho▫ī.   Sālak miṯ na rahi▫o ko▫ī.  Bẖā▫ī banḏẖī heṯ cẖukā▫i▫ā.   Ḏunī▫ā kāraṇ ḏīn gavā▫i▫ā. ||5||

 

Says Guru Nanak: (Kaisi) how has (duneeaa) the world (hoi) become: There is (na koi = not any) no one with (saalak-u/salook) good conduct or (mit-u) friendship (rahio) left, i.e. why has people’s conduct become like this?

(Bhaai) brothers/siblings and (bandhi) relations (chukaaiaa) have ended mutual (heyt-u) affection. People have (gavaaiaa) lost/forsaken (deen-u) morals (kaaran-i) for the sake of (duneeaa = world) material gains/pleasures. 5.

 

ਹੈ ਹੈ ਕਰਿ ਕੈ ਓਹਿ ਕਰੇਨਿ ॥ ਗਲ੍ਹ੍ਹਾ ਪਿਟਨਿ ਸਿਰੁ ਖੋਹੇਨਿ ॥ ਨਾਉ ਲੈਨਿ ਅਰੁ ਕਰਨਿ ਸਮਾਇ ॥ ਨਾਨਕ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਇ ॥੬॥

Hai hai kar kai ohi karen.   Galĥā pitan sir kẖohen.  Nā▫o lain ar karan samā▫e.   Nānak ṯin balihārai jā▫e. ||6||

 

There are (oh-i) those who – on death of a dear one (kar-i kai = do, hai hai = wailing) loudly wail and (kareyn-i) do (pittan-i) beating their (galhaa) cheeks and (khoheyn-i = pull) open hair of (sir) the head, i.e. are not happy with Divine will.

On the other hand, there are others who (lain-i = utter) remember and pray to (naau = name) God; they (karan-i = do, samaaey = absorbing) keep God in mind and accept Divine will. Guru Nanak (balihaarai jaaey = is sacrifice) adores (tin) them. 6.

 

ਰੇ ਮਨ ਡੀਗਿ ਨ ਡੋਲੀਐ ਸੀਧੈ ਮਾਰਗਿ ਧਾਉ ॥ ਪਾਛੈ ਬਾਘੁ ਡਰਾਵਣੋ ਆਗੈ ਅਗਨਿ ਤਲਾਉ ॥

Re man dīg na dolī▫ai sīḏẖai mārag ḏẖā▫o.   Pācẖẖai bāgẖ darāvṇo āgai agan ṯalā▫o.

 

(Rey) o (man = mind) human being, we should not (deeg-i = fall off) forget Naam/Divine virtues and commands (ddoleeai = lose poise) be misled to perform rituals and worships; (dhaau = run) walk on (seedhai) straight (maarag-i) path, i.e. practice Naam.

Otherwise one falls prey to (ddaraavno) the dreadful (baagh-u) tigers (paachhai) behind, i.e. succumbs to temptations in the world and is put in (talaau) pool (agan-i) of fire/hell, i.e. put in cycles of births and deaths (aagai = ahead) as consequence.   

 

ਸਹਸੈ ਜੀਅਰਾ ਪਰਿ ਰਹਿਓ ਮਾ ਕਉ ਅਵਰੁ ਨ ਢੰਗੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਛੁਟੀਐ ਹਰਿ ਪ੍ਰੀਤਮ ਸਿਉ ਸੰਗੁ ॥੭॥

Sahsai jī▫arā par rahi▫o mā ka▫o avar na dẖang.   Nānak gurmukẖ cẖẖutī▫ai har parīṯam si▫o sang. ||7||

 

My (jeearaa) mind has (par-i rahio) fallen in (sahsaa) anxiety, due to transgressions and no (avar-u) other (ddhang-u) method of not straying is known (kau) to me.

Says Guru Nanak: One is (chhutteeai) freed of this anxiety (gurmukh-i) by following teachings of the guru and attain (sang = company) union (siau) with (preetam) the Beloved Almighty for, then adverse consequences are obviated. 7.

 

ਬਾਘੁ ਮਰੈ ਮਨੁ ਮਾਰੀਐ ਜਿਸੁ ਸਤਿਗੁਰ ਦੀਖਿਆ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣੈ ਹਰਿ ਮਿਲੈ ਬਹੁੜਿ ਨ ਮਰਣਾ ਹੋਇ ॥

Bāgẖ marai man mārī▫ai jis saṯgur ḏīkẖi▫ā ho▫e.   Āp pacẖẖāṇai har milai bahuṛ na marṇā ho▫e.

 

(Baagh-u) the tiger (marai = dies) is killed when we (maareeai) kill (man-u) the mind, i.e. transgressions and their consequences are obviated; for one (jis-u) who (hoey = happens) receives (deekhiaa) guidance of (satigur) the true guru.

Such a person (pachaanai) recognizes (aap-u) the self, (milai) finds (har-i) the Almighty within, and then (marna = dying) succumbing to temptations and hence rebirth does not (hoey) happen again.

 

Page 1411

 

ਕੀਚੜਿ ਹਾਥੁ ਨ ਬੂਡਈ ਏਕਾ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਗੁਰੁ ਸਰਵਰੁ ਸਚੀ ਪਾਲਿ ॥੮॥

Kīcẖaṛ hāth na būd▫ī ekā naḏar nihāl.   Nānak gurmukẖ ubre gur sarvar sacẖī pāl. ||8||

 

One who aims to go to the pool to take bath, and cleanse the self, (nihaal-i) sees with (eyka) one (nadar-i) sight, i.e. goes straight to that pool and does not (booddaee) dip his/her (haath-u) hand in (keecharr-i) the mud of ponds, – focuses on Naam as taught by the guru, and does not waver to perform rituals etc.

(Gurmukh-i) those who follow the guru (ubrey) rise above temptations; (gur-u) the guru (sarvar-u) pool has (sachi = true) firm (paal-i) wall, i.e. they do not engage in rituals and worships, says Guru Nanak. 8.

 

ਅਗਨਿ ਮਰੈ ਜਲੁ ਲੋੜਿ ਲਹੁ ਵਿਣੁ ਗੁਰ ਨਿਧਿ ਜਲੁ ਨਾਹਿ ॥ ਜਨਮਿ ਮਰੈ ਭਰਮਾਈਐ ਜੇ ਲਖ ਕਰਮ ਕਮਾਹਿ ॥

Agan marai jal loṛ lahu viṇ gur niḏẖ jal nāhi.   Janam marai bẖarmā▫ī▫ai je lakẖ karam kamāhi.

 

If you wish that (agan-i) the fire of desires (marai = dies) is quenched, then (lorr-i) search and (lahu) find (jal-u) the water, but know that there is no (nidh-i = treasure of, jal-u = water) source of that water (vin-u) except the guru – who teaches to practice Naam.

Otherwise one (janam-i) is born, (marai = dies) falls prey to temptations and (bharmaaeeai = caused to wander) is put in cycles of births and deaths, even (jey) if s/he (kamaah-i) performs (lakh) lakhs of/any amount of (karam) rituals.

 

ਜਮੁ ਜਾਗਾਤਿ ਨ ਲਗਈ ਜੇ ਚਲੈ ਸਤਿਗੁਰ ਭਾਇ ॥ ਨਾਨਕ ਨਿਰਮਲੁ ਅਮਰ ਪਦੁ ਗੁਰੁ ਹਰਿ ਮੇਲੈ ਮੇਲਾਇ ॥੯॥

Jam jāgāṯ na lag▫ī je cẖalai saṯgur bẖā▫e.   Nānak nirmal amar paḏ gur har melai melā▫e. ||9||

 

(Jaagaat-i = tax) punishment by (jam-u) Divine justice is not (lagaee) imposed, i.e. one is not put in cycles of reincarnation, – and merges with the Almighty – (jey) if one (chalai = moves) acts on (bhaaey = will) instructions of (satigur) the true guru.

This (nirmal) pristine/exalted (pad-u = status) state of (amar) immortality – of not succumbing to temptations – is attained by one whom the Almighty (meylai) leads to the guru and his teachings (meylaaey) unites with (har-i) the Almighty. 9.

 

ਕਲਰ ਕੇਰੀ ਛਪੜੀ ਕਊਆ ਮਲਿ ਮਲਿ ਨਾਇ ॥ ਮਨੁ ਤਨੁ ਮੈਲਾ ਅਵਗੁਣੀ ਚਿੰਜੁ ਭਰੀ ਗੰਧੀ ਆਇ ॥

Kalar kerī cẖẖapṛī ka▫ū▫ā mal mal nā▫e.   Man ṯan mailā avguṇī binn bẖarī ganḏẖī ā▫e.

 

(Kaooaa) the crow (mal-i mal-i = rubbing) rubs and (naaey/nhaaey) bathes in (chhaprri) in a small pond (keyri = of, kalar = saline soil) unclean water; its (man) mind and (tan-u) body remain (maila) unclean and (chinj-u) beak (bhari aaey) is smeared (gandhi) with dirt, i.e. a person who does not follow the guru, does not have good thoughts and falls prey to vices.

 

ਸਰਵਰੁ ਹੰਸਿ ਨ ਜਾਣਿਆ ਕਾਗ ਕੁਪੰਖੀ ਸੰਗਿ ॥ ਸਾਕਤ ਸਿਉ ਐਸੀ ਪ੍ਰੀਤਿ ਹੈ ਬੂਝਹੁ ਗਿਆਨੀ ਰੰਗਿ ॥

Sarvar hans na jāṇi▫ā kāg kupankẖī sang.   Sākaṯ si▫o aisī parīṯ hai būjẖhu gi▫ānī rang.

 

Hans is a swan-like bird which is found in clean water lake Mansarovar and feeds on pearls; if the Hans does not (jaaniaa) know/care for (sarvar-u) pool of clean water but joins (sang-i) company of (kupankhi) a lower bird (kaag) crow then it also gets dirty.

(Aisi) similar is the case with (preet-i = affection) company (siau) with (saakat = worshipper of Shakti) those who have turned away from God, i.e. one forgets God in their company; you can (boojhahu) understand this (rang-i) with love/company of (giaani = knower) one who has found God within, i.e. the guru.

 

ਸੰਤ ਸਭਾ ਜੈਕਾਰੁ ਕਰਿ ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਉ ॥ ਨਿਰਮਲੁ ਨ੍ਹ੍ਹਾਵਣੁ ਨਾਨਕਾ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥੧੦॥

Sanṯ sabẖā jaikār kar gurmukẖ karam kamā▫o.   Nirmal nĥāvaṇ nānkā gur ṯirath ḏarī▫ā▫o. ||10||

 

(Kar-i = do) pay obeisance to and join (sabhaa = assembly, sant =saints) the holy congregation, to learn (gurmukh-i) the guru’s teachings and (kamaau) and comply with them.

(Gur-u) the guru’s teachings are like (teerath-u) pilgrimage at (dareeaau) the river; (nhaavan-u) bath there is (nirmal-u) purifies – the mind with the body, (naanka) says Guru Nanak. 10.

 

ਜਨਮੇ ਕਾ ਫਲੁ ਕਿਆ ਗਣੀ ਜਾਂ ਹਰਿ ਭਗਤਿ ਨ ਭਾਉ ॥ ਪੈਧਾ ਖਾਧਾ ਬਾਦਿ ਹੈ ਜਾਂ ਮਨਿ ਦੂਜਾ ਭਾਉ ॥

Janme kā fal ki▫ā gaṇī jāʼn har bẖagaṯ na bẖā▫o.   Paiḏẖā kẖāḏẖā bāḏ hai jāʼn man ḏūjā bẖā▫o.

 

(Kiaa) how can one (ganee) count/expect (phal-u = fruit) benefit (ka) of (janmey = birth) human birth – which is an opportunity to unite with God – (jaa’n) when there is neither (bhagat-i) devotion nor (bhaau) love for (har-i) God.

(Paidhaa) clothes worn and (khaadhaa) food eaten (hai) is (baad-i) useless/un-deserved (jaa’n) if one does not acknowledge the Giver Almighty, and has (dooja = second) other (bhaau) ideas (man-i) in mind.

 

ਵੇਖਣੁ ਸੁਨਣਾ ਝੂਠੁ ਹੈ ਮੁਖਿ ਝੂਠਾ ਆਲਾਉ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਹੋਰੁ ਹਉਮੈ ਆਵਉ ਜਾਉ ॥੧੧॥

vekẖaṇ sunṇā jẖūṯẖ hai mukẖ jẖūṯẖā ālā▫o.   Nānak nām salāhi ṯū hor ha▫umai āva▫o jā▫o. ||11||

 

(Veykhan-u) looking for anyone else (sunanaa) listening to praises or discourses on anyone other than the Almighty is (jhootth-u) false/fruitless, and (aallau) words spoken (mukh-i) from the mouth, i.e. invoking others (jhoottha) false/has no use.

Says Guru Nanak: (Too) you should (salaah-i) praise and practice (naam-u) Divine virtues and commands; invoking (hor-u) anyone else (haumai) by self-will results in transgressions and hence (aavau = coming, jaau = going) being put in cycles of births and deaths. 11.

 

ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ॥੧੨॥

Hain virle nāhī gẖaṇe fail fakaṛ sansār. ||12||

 

Those who obey the Almighty (hain-i) are (virley) rare (naahi) not (ghaney) in plenty; rest of (phail) the expanse of (sansaar) the world is (phakarr-u) caught in useless talk. 12.

 

ਨਾਨਕ ਲਗੀ ਤੁਰਿ ਮਰੈ ਜੀਵਣ ਨਾਹੀ ਤਾਣੁ ॥ ਚੋਟੈ ਸੇਤੀ ਜੋ ਮਰੈ ਲਗੀ ਸਾ ਪਰਵਾਣੁ ॥ ਜਿਸ ਨੋ ਲਾਏ ਤਿਸੁ ਲਗੈ ਲਗੀ ਤਾ ਪਰਵਾਣੁ ॥ ਪਿਰਮ
ਪੈਕਾਮੁ ਨ ਨਿਕਲੈ ਲਾਇਆ ਤਿਨਿ ਸੁਜਾਣਿ ॥੧੩॥

Nānak lagī ṯur marai jīvaṇ nāhī ṯāṇ.  Cẖotai seṯī jo marai lagī sā parvāṇ.   Jis no lā▫e ṯis lagai lagī ṯā parvāṇ.  Piram paikām na niklai lā▫i▫ā ṯin sujāṇ. ||13||

 

Says Guru Nanak: When love of the Almighty (lagai) hits, then one (marai) dies (tur-i/turant) instantly, and no (taan-u = strength) power can keep one (jeevan) alive, i.e. one gives up ego and gives up other ideas when the Almighty bestows grace. One (jo) who (marai) dies/gives up ego (seyti) with (chottai) the hit of God’s love, (sa) that (parvaan-u) is accepted as (lagi) having been hit, i.e. if one has given up ego then s/he has recived Divine grace.

If it (lagai) hits one (jis = who, no = to) on whom (laaee) it is targeted, (ta) then the hit is (parvaan-u) accepted/successful, i.e. one to whom the Almighty bestows grace, finds the Almighty within. (Paikaam/paighaam – Persian) message/love of (piram) the Beloved does not (niklai = come out) leave when (laaiaa) is aimed/targeted (sujaan-i) by the wise/skilled (tin-i = that) the Almighty – then God is not forgotten and distractions have no effect. 13.

 

ਭਾਂਡਾ ਧੋਵੈ ਕਉਣੁ ਜਿ ਕਚਾ ਸਾਜਿਆ ॥ ਧਾਤੂ ਪੰਜਿ ਰਲਾਇ ਕੂੜਾ ਪਾਜਿਆ ॥ ਭਾਂਡਾ ਆਣਗੁ ਰਾਸਿ ਜਾਂ ਤਿਸੁ ਭਾਵਸੀ ॥ ਪਰਮ ਜੋਤਿ ਜਾਗਾਇ ਵਾਜਾ ਵਾਵਸੀ ॥੧੪॥

Bẖāʼndā ḏẖovai ka▫uṇ jė kacẖā sāji▫ā.   Ḏẖāṯū panj ralā▫e kūṛā pāji▫ā.  Bẖāʼndā āṇag rās jāʼn ṯis bẖāvsī.   Param joṯ jāgā▫e vājā vāvsī. ||14||

 

(Kaun-u = who?) no one (dhovai) washes (bhaanddaa) a vessel (jaa’n) when it is (saajiaa) made of (kachaa) unbaked clay. The Creator (ralaaey) put together (dhaatoo) five (dhaatoo) elements – namely clay, water, air, fire (energy) and space – and made (koorraa = false/impermanent) the perishable body.

Message: The Creator has made the human body liable to temptations and one cannot overcome them by the self.

The Almighty (aanag-i = brings) makes (bhaanddaa) the vessel (raas-i) accomplished, i.e. enables to overcome temptations (jaa’n) when it (bhaavsee) pleases (tis-u = that) the Almighty. God (jaagaaey) lights (param) the Supreme (jot-i) light, i.e. imparts awareness of Naam/Divine virtues and commands and then (vaajaa = musical instrument) celestial music (vaaisi) plays, i.e. mind experiences the Almighty within. 14.

 

ਮਨਹੁ ਜਿ ਅੰਧੇ ਘੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲ ਦਿਸਨਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਨਿ ਕਹਿਆ ਬੁਝਨਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥

Manhu jė anḏẖe gẖūp kahi▫ā biraḏ na jāṇnī.   Man anḏẖai ūʼnḏẖai kaval ḏisan kẖare karūp.  Ik kahi jāṇan kahi▫ā bujẖan ṯe nar sugẖaṛ sarūp.

 

(Slok) prologue (M: 1) by the first Guru. Those (j-i) who are (ghoop = intense) totally (andhey) blind (manhu) of the mind, i.e. those who have shut their minds, they do not (jaananhi) know (birad-u) the meaning/message of, and do not follow, (kahiaa = said) what they are told.

Being (andhai = blind) ignorant (man-i) of mind, their (kaval-i) lotus minds are (oondhey) inverted/drooping, i.e. they fall to vices, and (disanh-i) look (kharey) very (karoop) ugly, i.e. such persons get no respect in life or in the hereafter.

But there are (ik-i = one type) some who (jaanan-i) know/understand what they (kah-i) say/read, and (bujhah-i) understand (kahiaa) what is said, i.e. listen to and follow Divine commands as well as the guru’s guidance; (tey) those/such (nar) persons are (sugharr = well chiseled) wise and (saroop) good looking, i.e. they are appreciated in life, and honorably accepted for union with the Almighty.

 

ਇਕਨਾ ਨਾਦੁ ਨ ਬੇਦੁ ਨ ਗੀਅ ਰਸੁ ਰਸੁ ਕਸੁ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸਿਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਤੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤ ॥੧੫॥

Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ.   Iknā siḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ.   Nānak ṯe nar asal kẖar jė bin guṇ garab karanṯ. ||15||

 

(Ikna = one type) some do not have (ras-u = taste) understanding of (naad = music of the Yogis) the essentials of Yoga, (beyd = Vedas) spiritual awareness, or (geea/geet = songs) the sung hymns; they do not (jaanant-i) know the difference between (ras) sweet and (kas) sour, i.e. between good and bad.

(Ikna) some do not have (budh-i) intellect for (sar/saar) awareness and (sudh-i) understanding of their duties as human beings; they do not (lahant-i = take) understand (bheyau = mystery) meaning of (akhar = word) of what they read and hear.

(Sey) those (nar) persons (j-i) who (krant-i = do/show, garab-u = pride) are proud (bin-u) without any (gun) virtues/capabilities, are (asal-i) real (khar) asses, says Guru Nanak. 15.

 

Note: In the Slok below, Guru Nanak says that God considers deeds and not one’s caste/class like Brahmin and Khatri/Kshatriya– in deciding one’s destiny.

 

ਸੋ ਬ੍ਰਹਮਣੁ ਜੋ ਬਿੰਦੈ ਬ੍ਰਹਮੁ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਕਮਾਵੈ ਕਰਮੁ ॥ ਸੀਲ ਸੰਤੋਖ ਕਾ ਰਖੈ ਧਰਮੁ ॥ ਬੰਧਨ ਤੋੜੈ ਹੋਵੈ ਮੁਕਤੁ ॥ ਸੋਈ ਬ੍ਰਹਮਣੁ ਪੂਜਣ ਜੁਗਤੁ ॥੧੬॥

So barahmaṇ jo binḏai barahm.   Jap ṯap sanjam kamāvai karam.  Sīl sanṯokẖ kā rakẖai ḏẖaram.   Banḏẖan ṯoṛai hovai mukaṯ.   So▫ī barahmaṇ pūjaṇ jugaṯ. ||16||

 

A Brahmin is one (jo) who (bindai) knows (brahm-u) the Creator; he (kamaavai) practices (jap-u) remembrance/obedience of the Almighty, (tapu) austerity/self-control and (sanjam-u) discipline.

He (rakhai) maintains (dharam) dutiful-ness/practice of (seel) good conduct and (santokh = contentment) happiness with Divine will. He (torrai) breaks (bandhan) bonds with the world-play and (hovai) remains free of them. (Soee) such a Brahmin is (jugat-u) fit (poojan) to be worshipped. 16.

 

ਖਤ੍ਰੀ ਸੋ ਜੁ ਕਰਮਾ ਕਾ ਸੂਰੁ ॥ ਪੁੰਨ ਦਾਨ ਕਾ ਕਰੈ ਸਰੀਰੁ ॥ ਖੇਤੁ ਪਛਾਣੈ ਬੀਜੈ ਦਾਨੁ ॥ ਸੋ ਖਤ੍ਰੀ ਦਰਗਹ ਪਰਵਾਣੁ ॥ ਲਬੁ ਲੋਭੁ ਜੇ ਕੂੜੁ ਕਮਾਵੈ ॥ ਅਪਣਾ ਕੀਤਾ ਆਪੇ ਪਾਵੈ ॥੧੭॥

Kẖaṯrī so jo karmā kā sūr.   Punn ḏān kā karai sarīr.  Kẖeṯ pacẖẖāṇai bījai ḏān.   So kẖaṯrī ḏargėh parvāṇ. Lab lobẖ je kūṛ kamāvai.   Apṇā kīṯā āpe pāvai. ||17||

 

A Khatri – of warrior class – is (so) that (j-u) who (soor-u = warrior) carries out his (karma = deeds) role; he (karai) makes his (sareer-u = body) life dedicated to (pu’nn) good deeds and (daan = charity) helping others.

He (pachhaanai) understands condition of (kheyt-u = field) soil and then (beejai) sows (daan-u = grain) the seeds. That Khatri is (parvaan-u) accepted as having done his duties (dargah) in Divine court.

But if he (kamaavai) acts in (lab-u) greed and (lobh-u) possessiveness but shows (koorr-u = falsehood) otherwise; he (paavai) suffers consequences of his (apna) own (keetaa) doings (aapey) himself. 17.

 

ਤਨੁ ਨ ਤਪਾਇ ਤਨੂਰ ਜਿਉ ਬਾਲਣੁ ਹਡ ਨ ਬਾਲਿ ॥ ਸਿਰਿ ਪੈਰੀ ਕਿਆ ਫੇੜਿਆ ਅੰਦਰਿ ਪਿਰੀ ਨਿਹਾਲਿ ॥੧੨੦॥

Ŧan na ṯapā▫e ṯanūr ji▫o bālaṇ had na bāl.  Sir pairī ki▫ā feṛi▫ā anḏar pirī nihāl. ||120||

 

You do not (tapaaey) heat your (tan-u) body (jiau) like (tanoor) an oven and not (baal-i) burn your (hadd) bones for (baalan-u) fire-wood to find God.

(Kiaa) what fault (pheyrriaa) has been committed by your (sir-i) head and (pairee) feet? – do not torture them; (nihaal-i) see/find (piree) the Beloved (andar-i) within you. 18.

Note: The above Slok is also given as Slok Shekh Farid No 120 with slight variation.

 

Page 1412

 

ਸਭਨੀ ਘਟੀ ਸਹੁ ਵਸੈ ਸਹ ਬਿਨੁ ਘਟੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਤੇ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹਾ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੧੯॥

Sabẖnī gẖatī saho vasai sah bin gẖat na ko▫e.   Nānak ṯe sohāgaṇī jinĥā gurmukẖ pargat ho▫e. ||19||

 

(Sahu) the Master (vasai) abides in (sabni) all (ghatti = bodies) beings, there is (na koey = not any) no (ghatt-u = body) one (bin-u) without (sah) the Master Almighty – but is not recognized.

(Tey) those souls are (sohaagni) fortunate (jinha) to whom the Almighty (hoey = becomes, pargatt-u = manifest) reveals within (gurmukh-i) with the guru’s guidance, i.e. one needs the guru’s guidance to find the Almighty within. 19.

 

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o.   Sir ḏẖar ṯalī galī merī ā▫o.   Iṯ mārag pair ḏẖarījai.   Sir ḏījai kāṇ na kījai. ||20||

 

(Jau) if (tau) you have (chaau) the zeal to play the game of (preym) love; then (aau) come to (meyri) my (gali) street with (sir-u) head (dhar-i) placed (tali) on palm of the hand, i.e. if you wish to unite with God, be prepared to die/dissolve your ego.

Once you (dhareeaji) put (pair-u) foot on (it-u) this path then do not (keejai = do, kaan-i = hesitation) hesitate in (deejai = giving) making offering of (sir-u) the head, i.e. forget everything else and dedicate the self to the Almighty. 20.

 

ਨਾਲਿ ਕਿਰਾੜਾ ਦੋਸਤੀ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥ ਮਰਣੁ ਨ ਜਾਪੈ ਮੂਲਿਆ ਆਵੈ ਕਿਤੈ ਥਾਇ ॥੨੧॥

Nāl kirāṛā ḏosṯī kūrhai kūṛī pā▫e.   Maraṇ na jāpai mūli▫ā āvai kiṯai thā▫e. ||21||

 

(Dosti) friendship (naal-i) with (kiraarra) businessmen – those who think of profits – (koorri = false) is not truthful; (paaey) foundation (koorrai) of falsehood is (koorri) false, i.e. not real and cannot last.

It is not (mooliaa) at all (jaapai) known (kitai = which, thaaey = place) when and where this friendship (maran-u = death, aavai = comes) breaks, i.e. association with self-serving persons does not last; one should rely only on the Almighty. 21.

 

ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥੨੨॥

Gi▫ān hīṇaʼn agi▫ān pūjā.   Anḏẖ varṯāvā bẖā▫o ḏūjā. ||22||

 

(Heen’n) being bereft of (giaan = knowledge) awareness of Naam is (agiaan) ignorance and one only engages in (pooja) worships of various types.

(Vartaava) conduct based on (andh = darkness) ignorance leads to (dooja = second) other (bhaau) ideas, i.e. one is direction-less. 22.

 

ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ ॥ ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ॥੨੩॥

Gur bin gi▫ān ḏẖaram bin ḏẖi▫ān.   Sacẖ bin sākẖī mūlo na bākī. ||23||

 

(Giaan-u) knowledge is acquired (bin-u) without guidance of (gur) the guru; fixing (dhiaan-u) focus, i.e. engaging in deeds, (bin-u) without (dharam = duty) knowing what one needs to do.

(Saakhi) guidance (bin-u = without) not based on (sach) truth, i.e. what is right, then nothing (moolo) at all (baaki) remains for coming to grief, i.e. one can neither achieve anything in life nor be able attain union with the Almighty. 23.

 

ਮਾਣੂ ਘਲੈ ਉਠੀ ਚਲੈ ॥ ਸਾਦੁ ਨਾਹੀ ਇਵੇਹੀ ਗਲੈ ॥੨੪॥

Māṇū gẖalai uṯẖī cẖalai.   Sāḏ nāhī ivehī galai. ||24||

 

The Almighty (ghalai) sends (maanoo/manukh) the human being – with role a role to perform, but one does nothing to comply and – (utthi chalai) departs; there is (naahi) no (saad-u = taste) satisfaction in (iveyhi) such (galai) a case, i.e. one neither receives regard in life nor is approved by the Almighty. 24.

 

ਰਾਮੁ ਝੁਰੈ ਦਲ ਮੇਲਵੈ ਅੰਤਰਿ ਬਲੁ ਅਧਿਕਾਰ ॥ ਬੰਤਰ ਕੀ ਸੈਨਾ ਸੇਵੀਐ ਮਨਿ ਤਨਿ ਜੁਝੁ ਅਪਾਰੁ ॥ ਸੀਤਾ ਲੈ ਗਇਆ ਦਹਸਿਰੋ ਲਛਮਣੁ ਮੂਓ ਸਰਾਪਿ ॥ ਨਾਨਕ ਕਰਤਾ ਕਰਣਹਾਰੁ ਕਰਿ ਵੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ॥੨੫॥

Rām jẖurai ḏal melvai anṯar bal aḏẖikār.   Banṯar kī sainā sevī▫ai man ṯan jujẖ apār.  Sīṯā lai ga▫i▫ā ḏėhsiro lacẖẖmaṇ mū▫o sarāp.   Nānak karṯā karanhār kar vekẖai thāp uthāp. ||25||

 

(Raam) Rama of the Ramayana – considered incarnation of Vishnu, the sustainer of the world -, is supposed to have (bal-u) the power and (adhikaar = right) authority, but he (jhurai) grieves – for his wife having been abducted – and (meylvai) gathers (dal) an army.

He (seyveeai = serves) invokes/asks for (saina) an army (ki) of (bantar/bandar) monkeys to (jujh-u) fight with (apaar-u) unlimited zeal (man-i) mind and (tan-u) body, i.e. to fight with valor fiercely.

(Dahsiro = with ten heads) the ten-headed – Ravana – (lai giaa) had taken away Rama’s wife Sita, and his brother (Lachhman-u) Laxman (moo-o) died – went into coma – because (saraap-i) of a curse, i.e. Rama was an ordinary human being, and had no Divine powers.

It is (karanhaar-u) the Omnipotent (karta) Creator who creates, (kar-i) having created (veykhai) watches, (thaap-i) installs in authority and (uthaapai) destroys. 25.

 

ਮਨ ਮਹਿ ਝੂਰੈ ਰਾਮਚੰਦੁ ਸੀਤਾ ਲਛਮਣ ਜੋਗੁ ॥ ਹਣਵੰਤਰੁ ਆਰਾਧਿਆ ਆਇਆ ਕਰਿ ਸੰਜੋਗੁ ॥ ਭੂਲਾ ਦੈਤੁ ਨ ਸਮਝਈ ਤਿਨਿ ਪ੍ਰਭ ਕੀਏ ਕਾਮ ॥ ਨਾਨਕ ਵੇਪਰਵਾਹੁ ਸੋ ਕਿਰਤੁ ਨ ਮਿਟਈ ਰਾਮ ॥੨੬॥

Man mėh jẖūrai rāmcẖanḏ sīṯā lacẖẖmaṇ jog.   Haṇvanṯar ārāḏẖi▫ā ā▫i▫ā kar sanjog.  Bẖūlā ḏaiṯ na samjẖa▫ī ṯin parabẖ kī▫e kām.   Nānak veparvāhu so kiraṯ na mit▫ī rām. ||26||

 

In the Ramayana story (Ramchand-u) Rama (jhoorai) grieves (mah-i) in his (man) mind (jog-u) for Sita and (lachhman) Laxman. He (aaraadhiaa) invokes (hanvantar-u) Hanuman the leader of the monkeys and he (aaiaa) comes (kar-i sanjog-u) coincidentally.

The learned Ravana acted as (dait-u) a demon by abducting Sita, (bhoola) unaware that (tin-i = that) the (prabh) Almighty (keeay) did (kaam) acts i.e. causes to suffer for wrong-doing; only (so = that) the Almighty is (veyparvaah) carefree, i.e. not affected; Rama could not (mittaee) erase consequences of (kirat) past deeds, says Guru Nanak. 26.

 

ਲਾਹੌਰ ਸਹਰੁ ਜਹਰੁ ਕਹਰੁ ਸਵਾ ਪਹਰੁ ॥੨੭॥

Lāhour sahar jahar kahar savā pahar. ||27||

 

(Laahour) Lahore is as big city, where people are busy amassing (jahar-u = poison) wealth by committing vices and (kahar-u) suffer (savaa pahar) for long. 27

 

ਮਹਲਾ ੩ ॥ ਲਾਹੌਰ ਸਹਰੁ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਿਫਤੀ ਦਾ ਘਰੁ ॥੨੮॥

Mėhlā 3.   Lāhour sahar amriṯ sar sifṯī ḏā gẖar. ||28||

 

Verse by the third Guru: (Sahar-u) the city of Lahore can become (sar-u) a pool of (amrit) life giving nectar, i.e. place for solace if it becomes (ghar-u = home) place where people practice (siphti) praising and emulating Divine virtues. 28.

 

ਮਹਲਾ ੧ ॥ ਉਦੋਸਾਹੈ ਕਿਆ ਨੀਸਾਨੀ ਤੋਟਿ ਨ ਆਵੈ ਅੰਨੀ ॥ ਉਦੋਸੀਅ ਘਰੇ ਹੀ ਵੁਠੀ ਕੁੜੀਂਈ‍ੀ ਰੰਨੀ ਧੰਮੀ ॥ ਸਤੀ ਰੰਨੀ ਘਰੇ ਸਿਆਪਾ ਰੋਵਨਿ ਕੂੜੀ ਕੰਮੀ ॥ ਜੋ ਲੇਵੈ ਸੋ ਦੇਵੈ ਨਾਹੀ ਖਟੇ ਦੰਮ ਸਹੰਮੀ ॥੨੯॥
Mėhlā 1.   Uḏosāhai ki▫ā nīsānī ṯot na āvai annī.   Uḏosī▫a gẖare hī vuṯẖī kuṛi▫īʼn rannī ḏẖammī. Saṯī rannī gẖare si▫āpā rovan kūṛī kammī.   Jo levai so ḏevai nāhī kẖate ḏamm sahamī. ||29||

 

Verse by the first Guru: Question: (Kiaa) what is (neesaani) sign/cause of a person being (udosaahai/udaas) withdrawn/indifferent to God?

Answer: (Na aavai = does not happen) there is no (tott-i) shortage (a’nni) of grains/food, i.e. resources;

(Udoseea) indifference to God (vutthi = abides) keeps one (gharey = home) to the self and (dha’mmi) attachment with (kurr’naai) girls and (ranni) women.

Involvement with (satee = seven) many (ra’nni) women causes (siaapa) strife (gharey = in house) in the family and everyone (rovan) wails/suffers because of (koorri = false, ka’mmi = acts) wrong acts.

(Jo) whatever such a person (leyvai) takes from someone, he does not (deyvai = give) return; he wants to (khattey = earn) gather wealth (da’mm saha’mmi) quickly – but does not realize that all immoral acts result in suffering. 29.

 

ਪਬਰ ਤੂੰ ਹਰੀਆਵਲਾ ਕਵਲਾ ਕੰਚਨ ਵੰਨਿ ॥ ਕੈ ਦੋਖੜੈ ਸੜਿਓਹਿ ਕਾਲੀ ਹੋਈਆ ਦੇਹੁਰੀ ਨਾਨਕ ਮੈ ਤਨਿ ਭੰਗੁ ॥

Pabar ṯūʼn harī▫āvlā kavlā kancẖan vann.   Kai ḏokẖ▫ṛai saṛi▫ohi kālī ho▫ī▫ā ḏehurī Nānak mai ṯan bẖang.

 

(Pabar) o water-pond, i.e. my body/being, (too’n) you were (hareeaavla) blooming with (kavla) lotus flowers shining (va’nn-i) like (kanchan) gold, i.e. glowing looks.

By (kai) what (dokhrrey) fault you (sarrioh-i) have withered and (deyhuri) body/look has (hoeeaa) become (kaali) black; (mai) my (tan-i) body is (bhang-u) breaking, asks Guru Nanak.

 

ਜਾਣਾ ਪਾਣੀ ਨਾ ਲਹਾਂ ਜੈ ਸੇਤੀ ਮੇਰਾ ਸੰਗੁ ॥ ਜਿਤੁ ਡਿਠੈ ਤਨੁ ਪਰਫੁੜੈ ਚੜੈ ਚਵਗਣਿ ਵੰਨੁ ॥੩੦॥
Jāṇā pāṇī nā lahāʼn jai seṯī merā sang.   Jiṯ diṯẖai ṯan parfuṛai cẖaṛai cẖavgaṇ vann. ||30||

 

O yes, I now (jaana = know) realize that I do not (lahaa’n) get (paani) the water (seyti) with which is (meyra) my (sang-u) company, i.e. I stopped remembrance/obedience to God which kept me safe from vices.

And by (ditthai) seeing (jit-u) whom, i.e. God, my (tan-u) body (parphurrai) blossoms and (charrai) gets dyed/vitalized (va’nn-u) fourfold. 30.

 

ਰਜਿ ਨ ਕੋਈ ਜੀਵਿਆ ਪਹੁਚਿ ਨ ਚਲਿਆ ਕੋਇ ॥ ਗਿਆਨੀ ਜੀਵੈ ਸਦਾ ਸਦਾ ਸੁਰਤੀ ਹੀ ਪਤਿ ਹੋਇ ॥ ਸਰਫੈ ਸਰਫੈ ਸਦਾ ਸਦਾ ਏਵੈ ਗਈ ਵਿਹਾਇ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਵਿਣੁ ਪੁਛਿਆ ਹੀ ਲੈ ਜਾਇ ॥੩੧॥

Raj na ko▫ī jīvi▫ā pahucẖ na cẖali▫ā ko▫e.   Gi▫ānī jīvai saḏā saḏā surṯī hī paṯ ho▫e.  Sarfai sarfai saḏā saḏā evai ga▫ī vihā▫e.   Nānak kis no ākẖī▫ai viṇ pucẖẖi▫ā hī lai jā▫e. ||31||

 

(Na koi = not any) no one (raj-i) is satisfied with having (jeeviaa) lived enough; and no one (chaliaa) leaves this world on his/her own and (pahuchiaa) reach the Almighty. One (giaani = knowledgeable) who looks within, finds God, s/he (sadaa sadaa) forever (jeevai) lives satisfied; the (pat-i) the honor of finding the Almighty is (hoey = happens) is obtained (hi) only (surti) with being conscious of the Almighty in everyday life.

But one (sadaa sadaa) forever (sarfai sarfai) focuses on wealth – rather than remember the Almighty; (eyvai hi) this is how life (gaee vihaaey) is spent as if one is going to live forever. (Kis no) whom can we ask to let live forever; God (lai jaaey) takes away (vin-u) without (puchhiaa) asking to take, i.e. Jam the agent of Divine justice takes away erring souls, while the Almighty IT-self comes to take the obedient, says Guru Nanak. 31.

 

ਦੋਸੁ ਨ ਦੇਅਹੁ ਰਾਇ ਨੋ ਮਤਿ ਚਲੈ ਜਾਂ ਬੁਢਾ ਹੋਵੈ ॥ ਗਲਾਂ ਕਰੇ ਘਣੇਰੀਆ ਤਾਂ ਅੰਨ੍ਹ੍ਹੇ ਪਵਣਾ ਖਾਤੀ ਟੋਵੈ ॥੩੨॥

Ḏos na ḏe▫ahu rā▫e no maṯ cẖalai jāʼn budẖā hovai.   Galāʼn kare gẖaṇerī▫ā ṯāʼn annĥe pavṇā kẖāṯī tovai. ||32||

 

Do not (deyahu) give (dos-u) blame (no) to (raaey) the king – a person in authority – his/her (mat-i) intellect (chalai) leaves, i.e. does not care for right and wrong,  (jaa’n) when one (hovai) gets (buddhaa = old) high status and is intoxicated with power. S/he (karey) does (ghaneyreeaa) a lot of (galaa’n) talking, but in ignorance; (taa’n) then (anhey) a blind person (pavanaa) falls into (khati) pits and (ttovai) ditches, i.e. an ignorant person cannot reach the Almighty – one needs the guru’s guidance. 32.

 

ਪੂਰੇ ਕਾ ਕੀਆ ਸਭ ਕਿਛੁ ਪੂਰਾ ਘਟਿ ਵਧਿ ਕਿਛੁ ਨਾਹੀ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਐਸਾ ਜਾਣੈ ਪੂਰੇ ਮਾਂਹਿ ਸਮਾਂਹੀ ॥੩੩॥
Pūre kā kī▫ā sabẖ kicẖẖ pūrā gẖat vaḏẖ kicẖẖ nāhī.   Nānak gurmukẖ aisā jāṇai pūre māʼnhi samāʼnhī. ||33||

 

(Sabh kichh-u) everything (keeaa) created by (poorey) the perfect Creator is (poora) perfect, i.e. all forms of existence have their roles and – the cosmic laws by which to conduct themselves –; there is (kichh-u naahi) nothing (ghatt-i) short/incomplete or (vadh-i = excess) un-necessary.

One who (aisa) so (jaanai = knows) understands and single-mindedly obeys the Almighty (gurmukh-i) with the guru’s guidance, (samaa’nhi) merges (maa’nhi) in (poorey) the perfect Creaator, says Guru Nanak. 33.

 

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