SGGS pp 302-304, Gauri Ki Vaar Pauris 7-9.

SGGS pp 302-304, Gauri Ki Vaar, M: 4, Paurris 7-9.

 

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰੁ ਧਰਤੀ ਧਰਮ ਹੈ ਤਿਸੁ ਵਿਚਿ ਜੇਹਾ ਕੋ ਬੀਜੇ ਤੇਹਾ ਫਲੁ ਪਾਏ ॥

Salok mėhlā 4   Saṯgur ḏẖarṯī ḏẖaram hai ṯis vicẖ jehā ko bīje ṯehā fal pā▫e

 

(Slok) prologue of the fourth Guru (Sat guru) the true guru is (dharti) the soil of (dharam) natural law in which (jeyha) whatever (ko) someone (beejey) sows (teyha) so (paaey = receives,  phal = fruit) s/he reaps, i.e. the guru teaches to conform to Naam/Divine virtues and commands, one benefits according to his/her attitude/intentions.

 

Note: The verse below uses the expressions ਦਰਗਹ (dargah) meaning Divine court and ਪੈਨਾਏ (painaaey) meaning causing to wear – the robe of honour. Gurbani also uses the expression ਪੈਧਾ (paidhaa) meaning wearing a robe. These alludes to the practice whereby achievers in any field are selected and honoured by appropriate personalities Gurbani uses this expression for those who successfully complete their life’s journey and receive honour from the Creator. The practice of offering Siropas (robes of recognition) in Gurduaras is based on this. The Siropas are – or should be – given for recognition of service.

 

ਗੁਰਸਿਖੀ  ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਤਿਨ ਅੰਮ੍ਰਿਤ ਫਲੁ ਹਰਿ ਪਾਏ ॥  ਓਨਾ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਉਜਲੇ ਓਇ ਹਰਿ ਦਰਗਹ ਸਚੀ ਪੈਨਾਏ ॥

Gursikẖī amriṯ bīji▫ā ṯin amriṯ fal har pā▫e Onā halaṯ palaṯ mukẖ ujle o▫e har ḏargėh sacẖī painā▫e

 

(Gursikhi) the guru’s disciples (beejia) sow (amrit-u) the life-giving elixir i.e. faithfully follow the guru and, (paaey) obtain (amrit) the sweet (phal-u) fruit of experiencing the (har-i) the Creator within.

(Ona) their (mukh) faces are (ujley = clean) unblemished/radiant (halat-i) in life – i.e. are recognized as virtuous in life – and (palat-i) in the hereafter, they (painaaey = enrobed with robe of honour) are conferred honour in (sac hi) eternal (dargah) court, i.e. honourably unite with the Eternal Master.

 

ਇਕਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਖੋਟੁ ਨਿਤ ਖੋਟੁ ਕਮਾਵਹਿ ਓਹੁ ਜੇਹਾ ਬੀਜੇ ਤੇਹਾ ਫਲੁ ਖਾਏ ॥

Iknĥā anḏar kẖot niṯ kẖot kamāvėh oh jehā bīje ṯehā fal kẖā▫e

 

On the other hand, (iknha) some have (khott-u = counterfeit) deceit (andar-i = inside) in their minds; they (nit) ever (kamaavah-i) practice (khott-u) deceit; (jeyha) as (oh-u) they (beejey) sow (teyha) so they (phal-u = fruit, khaaey = eat) reap i.e. face ignominy in life and in the hereafter.

 

Page 303

 

ਜਾ ਸਤਿਗੁਰੁ ਸਰਾਫੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੁਆਵਗੀਰ ਸਭਿ ਉਘੜਿ ਆਏ ॥  ਓਇ ਜੇਹਾ ਚਿਤਵਹਿ ਨਿਤ ਤੇਹਾ ਪਾਇਨਿ ਓਇ ਤੇਹੋ ਜੇਹੇ ਦਯਿ ਵਜਾਏ ॥

Jā saṯgur sarāf naḏar kar ḏekẖai su▫āvgīr sabẖ ugẖaṛ ā▫e O▫e jehā cẖiṯvahi niṯ ṯehā pā▫in o▫e ṯeho jehe ḏa▫yi vajā▫e

 

(Ja) when (saraaf) the appraiser (sat guru) true guru (kar-i) casts (nadar-i) sight, i.e. carefully (deykhai = sees) appraises them (suaav-geer) those acting by self-will are (sabh-i) all (ugharr-i aaey) exposed.

They (nit) ever (paain-i) get (jeyha) whatever (oey) they (chitvah-i) think – and act, they are (vajaae = shown, are seen) made known (day-i) by the all-knowing Master (teyho jeyhey) accordingly, i.e. what they are.

 

ਨਾਨਕ ਦੁਹੀ ਸਿਰੀ ਖਸਮੁ ਆਪੇ ਵਰਤੈ ਨਿਤ ਕਰਿ ਕਰਿ ਦੇਖੈ ਚਲਤ ਸਬਾਏ ॥੧॥

Nānak ḏuhī sirī kẖasam āpe varṯai niṯ kar kar ḏekẖai cẖalaṯ sabā▫e ||1||

 

(Khasam) the Master (aapey) IT-self (vartai = pervades) is present in the minds of (duhee) both (siree = ends) types of people and (nit) ever (kar-i kar-i = doing) creates (sabaaey) all (chalat) plays and (dekhai) watches them, says fourth Nanak. 1.

 

ਮ: ੪ ॥   ਇਕੁ ਮਨੁ ਇਕੁ ਵਰਤਦਾ ਜਿਤੁ ਲਗੈ ਸੋ ਥਾਇ ਪਾਇ ॥  ਕੋਈ ਗਲਾ ਕਰੇ ਘਨੇਰੀਆ ਜਿ ਘਰਿ ਵਥੁ ਹੋਵੈ ਸਾਈ ਖਾਇ ॥

Mėhlā 4   Ik man ik varaṯḏā jiṯ lagai so thā▫e pā▫e Ko▫ī galā kare gẖanerī▫ā jė gẖar vath hovai sā▫ī kẖā▫e

 

Slok of the fourth Guru One who (vartadaa) conducts the self with (ik-u = one, man-u = mind) focus, then (jit-u) what s/he (lagai = engages) pursues, (paaey) finds (so) that (thaaey) place, i.e. achieves what s/he pursues.

(Koee) someone may (karey = do, galaa = talking) talk (ghaneyreeaa) much, but (khaaey) eats (so) that (vath-u) thing (j-i) which (hovai) s/he has (ghar-i = at home) available, i.e. achieves according to capability and intention.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੋਝੀ ਨਾ ਪਵੈ ਅਹੰਕਾਰੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥  ਅਹੰਕਾਰੀਆ ਨੋ ਦੁਖ ਭੁਖ ਹੈ ਹਥੁ ਤਡਹਿ ਘਰਿ ਘਰਿ ਮੰਗਾਇ ॥

Bin saṯgur sojẖī nā pavai ahaʼnkār na vicẖahu jā▫e Ahaʼnkārī▫ā no ḏukẖ bẖukẖ hai hath ṯadėh gẖar gẖar mangā▫e

 

But (bin-u) without the guidance of (sati guru) the true guru/guide, (sojhi pavai) understanding is not (pavai) obtained as (ahankaar-u = pride) self-importance does not (jaaey) leave (vichah-u) from within, i.e. s/he goes his/her own way.

(Aha’nkaaria) the vain/arrogant – do not seek the guru’s guidance and achieve nothing experiencing (dukh) grief and (bhukh = hunger) wants; they (tadeh) put forward their (hath) hands (mangaaey) begging (ghar-i ghar-i) from one house to another – asking for help.

 

ਕੂੜੁ ਠਗੀ ਗੁਝੀ ਨਾ ਰਹੈ ਮੁਲੰਮਾ ਪਾਜੁ ਲਹਿ ਜਾਇ ॥

 

Kūṛ ṯẖagī gujẖī nā rahai mulammā pāj lėh jā▫e

(Koorr) falsehoods and (tthagi) deceit (na rahai) does not remain (gujhi) hidden, and efforts for (mulamma = plating) cover on (paaj-u = display) pretence (lah-i jaaey = gets removed) is removed, i.e. truth comes out.

 

ਜਿਸੁ ਹੋਵੈ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪ੍ਰਭੁ ਆਇ ॥ ਜਿਉ ਲੋਹਾ ਪਾਰਸਿ ਭੇਟੀਐ ਮਿਲਿ ਸੰਗਤਿ ਸੁਵਰਨੁ ਹੋਇ ਜਾਇ ॥

Jis hovai pūrab likẖi▫ā ṯis saṯgur milai parabẖ ā▫e Ji▫o lohā pāras bẖetī▫ai mil sangaṯ suvran ho▫e jā▫e

 

One (jis-u) in whose nature (hovai likhia) it is written, i.e. has inclination, based on (poorab-i = from the past) past deeds; (tis-u) that person (prabh) the Almighty, (sati guru) true Guru (aaey) comes and (milai = meets) reveals IT-self in the mind.

(Jiau) like (loha) iron (bheyttia = meets) touches the Paaras – and converts to gold – a person (hoey-i jaaey) becomes like (suvaran-u) gold (mil-i) by taking part in (sangat = company) in holy congregation i.e. the seeker attains the exalted state of freedom from vices.

 

ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਤੂ ਧਣੀ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇ ॥੨॥

Jan Nānak ke parabẖ ṯū ḏẖaṇī ji▫o bẖāvai ṯivai cẖalā▫e ||2||

 

(Prabh) O Almighty you are (dhani) the Master (key) of (Jan) humble fourth Nanak; you (chalaaey) drive the creatures (jiau) as (bhaavai) it pleases you, i.e. they act as per their nature formed by natural laws. 2.  

 

ਪਉੜੀ ॥   ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਸੇਵਿਆ ਤਿਨ ਹਰਿ ਆਪਿ ਮਿਲਾਏ ॥  ਗੁਣ ਕੀ ਸਾਝਿ ਤਿਨ ਸਿਉ ਕਰੀ ਸਭਿ ਅਵਗਣ ਸਬਦਿ ਜਲਾਏ ॥

Pa▫oṛī   Jin har hirḏai sevi▫ā ṯin har āp milā▫e Guṇ kī sājẖ ṯin si▫o karī sabẖ avgaṇ sabaḏ jalā▫e

 

Paurri (Jini) those who (seyvia = serve) obey (har-i) the Almighty (hirdai) from their hearts, (har-i) the Creator (milaaey) unites (tin) them with (aap-i) IT-self, i.e. they experience peace with Divine presence within.

We should (saajh-i kari) share (gun) the merits (siau) with them, so that (sabh-i) all (avgan) faults (jalaaey = burnt) are removed (sabad-i = with the word) with the guru’s guidance.

 

ਅਉਗਣ ਵਿਕਣਿ ਪਲਰੀ ਜਿਸੁ ਦੇਹਿ ਸੁ ਸਚੇ ਪਾਏ ॥  ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਅਉਗਣ ਮੇਟਿ ਗੁਣ ਪਰਗਟੀਆਏ ॥

A▫ugaṇ vikaṇ palrī jis ḏėh so sacẖe pā▫e Balihārī gur āpṇe jin a▫ugaṇ met guṇ pargatī▫ā▫e

 

(Jis) one to whom (sachey) the Eternal Master (deyh-i) gives/bestows virtues, (s-u) s/he (paaey = receives) imbibes them and (vikan-i = sells) gets rid of (augun) fault like (palri) straw is disposed of after taking the corn.

I (balihaari = am sacrifice) adore (aapney = own) my guru (jin-i) who (meytt-i) removes (augan) faults and (pragteeaaey = make manifest) imparts awareness of (gun) the Divine virtues and guides to conform to them.

 

ਵਡੀ ਵਡਿਆਈ ਵਡੇ ਕੀ ਗੁਰਮੁਖਿ ਆਲਾਏ ॥੭॥

vadī vadi▫ā▫ī vade kī gurmukẖ ālā▫e ||7||

 

(Vaddiaaee) mrits of (vaddey) the great Almighty are (vaddi) great, i.e. not known to everyone, (gurmukh-i) one who follows the guru (aalaaey) utters/proclaims them. 7.

 

 

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰ ਵਿਚਿ ਵਡੀ ਵਡਿਆਈ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥  ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਮਤ ਸੁਚ ਸੰਜਮੁ ਹਰਿ

ਨਾਮੇ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥

Salok mėhlā 4 Saṯgur vicẖ vadī vadi▫ā▫ī jo an▫ḏin har har nām ḏẖi▫āvai Har har nām ramaṯ sucẖ sanjam har nāme hī ṯaripṯāvai

 

Slok of the fourth Guru (Vaddi) the great (vaddiaaee) merit (vich-i) in (sati guru) the true guru is (Jo) he (andin-u = everyday) ever (dhiaavai) pays attention/conforms to (har-i = dispels vices) the purifying and (har-i= makes green) rejuvenating (naam-u) Divine commands.

He (ramat) remembers and conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands; this for him is means of (such) purity and (sanjam-u) control of senses; he (triptaavai = satisfied) is happy with practice of (har-i) Divine (naamai) Divine virtues and commands (hi) alone.

 

ਹਰਿ ਨਾਮੁ ਤਾਣੁ ਹਰਿ ਨਾਮੁ ਦੀਬਾਣੁ ਹਰਿ ਨਾਮੋ ਰਖ ਕਰਾਵੈ ॥  ਜੋ ਚਿਤੁ ਲਾਇ ਪੂਜੇ ਗੁਰ ਮੂਰਤਿ ਸੋ ਮਨ ਇਛੇ ਫਲ ਪਾਵੈ ॥

Har nām ṯāṇ har nām ḏībāṇ har nāmo rakẖ karāvai Jo cẖiṯ lā▫e pūje gur mūraṯ so man icẖẖe fal pāvai

 

The guru teaches that conformance to (har-i) Divine (naam-u) Divine virtues is one’s (taan-u) strength, it is by (har-i) Divine (naam-u) law by that everything (deebaan-u = court )is decided and conformance to it (rakh karaavai) protects against temptations/vices.

(Jo) one who (poojey = worships) follows (moorat-i) personality/example of (guru) the guru (laaey = fixing, chit-u = consciousness) with dedication, (so) that person (paavai) obtains (phal = fruit) fulfilment (ichhey) wishes of (man) the mind.  

 

ਜੋ ਨਿੰਦਾ ਕਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਤਿਸੁ ਕਰਤਾ ਮਾਰ ਦਿਵਾਵੈ ॥  ਫੇਰਿ ਓਹ ਵੇਲਾ ਓਸੁ ਹਥਿ ਨ ਆਵੈ ਓਹੁ ਆਪਣਾ ਬੀਜਿਆ ਆਪੇ ਖਾਵੈ ॥

Jo ninḏā kare saṯgur pūre kī ṯis karṯā mār ḏivāvai Fer oh velā os hath na āvai oh āpṇā bīji▫ā āpe kẖāvai

 

Anyone (Jo) who (karey) indulges in (ninda) slander (ki) of (poorey) the perfect guru, (karta) the Creator has (this) that person (maar divaavai = beaten up) punished i.e. one who demonizes the virtuous guru, perishes in jealousy and Divine curse.

(Oh) that time, i.e. human birth when he can obey the guru (na aavai) does not come (hath-i) to his/her hands (pheyr-i) again, and (aapey) him/her-self (khaavai = eats) reaps what (aapna = own) s/he (beejia) sows, i.e. is denied union with God and remains in cycles of births and deaths.

 

ਨਰਕਿ ਘੋਰਿ ਮੁਹਿ ਕਾਲੈ ਖੜਿਆ ਜਿਉ ਤਸਕਰੁ ਪਾਇ ਗਲਾਵੈ ॥  ਫਿਰਿ ਸਤਿਗੁਰ ਕੀ ਸਰਣੀ ਪਵੈ ਤਾ ਉਬਰੈ ਜਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

Narak gẖor muhi kālai kẖaṛi▫ā ji▫o ṯaskar pā▫e galāvai Fir saṯgur kī sarṇī pavai ṯā ubrai jā har har nām ḏẖi▫āvai

 

S/he is (kharia) taken (muhi) with the face (kaale) blackened i.e. in disgrace and put in (ghor) the terrible (narak) hell – cycles of reincarnation -, the way (taskar) a thief is lead with his (paaey) feet (galaavai) in shackles.

(Ja) if s/he (phir-i) comes back to (sarni = sanctuary) care/guidance of (sati guru) the true guru, and (dhiaavai) obeys (har-i = dispels vices) the purifying and (har-i= makes green) rejuvenating (naam-u) Divine commands, (ta) then s/he (ubrai = rise above) be saved from vices.

 

ਹਰਿ ਬਾਤਾ ਆਖਿ ਸੁਣਾਏ ਨਾਨਕੁ ਹਰਿ ਕਰਤੇ ਏਵੈ ਭਾਵੈ ॥੧॥

Har bāṯā ākẖ suṇā▫e Nānak har karṯe evai bẖāvai ||1||

 

Fourth Nanak (aakhi) says and (sunaaey) relates (baata = stories) that this is (eyvai) how (kartey) the Creator (bhaavai = pleases) is pleased, i.e. this is natural.

 

ਮ: ੪ ॥   ਪੂਰੇ ਗੁਰ ਕਾ ਹੁਕਮੁ ਨ ਮੰਨੈ ਓਹੁ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ਮੁਠਾ ਬਿਖੁ ਮਾਇਆ ॥  ਓਸੁ ਅੰਦਰਿ ਕੂੜੁ ਕੂੜੋ ਕਰਿ ਬੁਝੈ ਅਣਹੋਦੇ ਝਗੜੇ ਦਯਿ

ਓਸ ਦੈ ਗਲਿ ਪਾਇਆ ॥

Mėhlā 4 Pūre gur kā hukam na mannai oh manmukẖ agi▫ān muṯẖā bikẖ mā▫i▫ā  Os anḏar kūṛ kūṛo kar bujẖai aṇhoḏe jẖagṛe ḏa▫yi os ḏai gal pā▫i▫ā

 

Slok of the fourth Guru One who does not (ma’nnai) obey (hukam = command) directions of (poorey) the perfect guru, (oh-u) that (manmukh) self-willed person is (mutha) robbed of goodness and commits (bikh-u) vices lured by (maaiaa) temptations in the world-play.

(Andar-i) in (os-u) his/her mind is (koorr-u) falsehood and s/he (bujhai) understands/sees everything (koorro kar-i) as falsehood like him/her; (dayy-i) the Almighty (paaia) puts (anhodey) non-existent (jhagre) conflicts round (os dai) his/her (gal-i) neck, i.e. s/he enters into uncalled for conflicts/commits vices

 

ਓਹੁ ਗਲ ਫਰੋਸੀ ਕਰੇ ਬਹੁਤੇਰੀ ਓਸ ਦਾ ਬੋਲਿਆ ਕਿਸੈ ਨ ਭਾਇਆ ॥  ਓਹੁ ਘਰਿ ਘਰਿ ਹੰਢੈ ਜਿਉ ਰੰਨ ਦਹਾਗਣਿ ਓਸੁ ਨਾਲਿ ਮੁਹੁ ਜੋੜੇ

ਓਸੁ ਭੀ ਲਛਣੁ ਲਾਇਆ ॥

Oh gal farosī kare bahuṯerī os ḏā boli▫ā kisai na bẖā▫i▫ā Oh gẖar gẖar handẖai ji▫o rann ḏohāgaṇ os nāl muhu joṛe os bẖī lacẖẖaṇ lā▫i▫ā

 

(Oh = that person) s/he (karey) does (gal farosi) sale of words (bahuteyri) a lot i.e. lives by mere talk, so (os da) his/her (bolia) spoken words are not (bhaaia) liked (kisai) by any one.

S/he (handdhai) wanders (ghar-i ghar-i = house-to-house) from one person to another, like (duhaagan = unfortunate) an abandoned woman who goes with many men; anyone who (muh-u jorrey = puts face together) keeps company (naal-i) with (os) him/her, that person (bhi) also (laaia) gets the same (lachhan) signs/attributes – of not following the guru.

 

ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਅਲਿਪਤੋ ਵਰਤੈ ਓਸ ਦਾ ਪਾਸੁ ਛਡਿ ਗੁਰ ਪਾਸਿ ਬਹਿ ਜਾਇਆ ॥

Gurmukẖ ho▫e so alipaṯo varṯai os ḏā pās cẖẖad gur pās bahi jā▫i▫ā

 

But one who (hoey) becomes (gurmukhi) a follower of the guru, (vartai) keeps (alipto = untouched) away from him/her – the self-willed person – and (chhadd-i) leaving (os da) his/her (paas-i = side) company, (jaaia) goes and (bah-i) sits (paas-i) with/obeys (guru) the guru.

 

Page 304

 

ਜੋ ਗੁਰੁ ਗੋਪੇ ਆਪਣਾ ਸੁ ਭਲਾ ਨਾਹੀ ਪੰਚਹੁ ਓਨਿ ਲਾਹਾ ਮੂਲੁ ਸਭੁ ਗਵਾਇਆ ॥

Jo gur gope āpṇā so bẖalā nāhī pancẖahu on lāhā mūl sabẖ gavā▫i▫ā

 

(Jo) one who (gopey) hides, i.e. does not acknowledge (aapna) his/her guru – and goes his/her own way -, is (naahi) not (bhalaa) a good person, o (panchah-u) good people. (On-i) s/he (gavaaia) loses the (laaha) benefit of human birth to obey the guru – and even (sabh-u = all) the total (mool-u) capital – of the past good deeds because of which s/he got the human birth.

 

ਪਹਿਲਾ ਆਗਮੁ ਨਿਗਮੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਏ ਪੂਰੇ ਗੁਰ ਕਾ ਬਚਨੁ ਉਪਰਿ ਆਇਆ ॥  ਗੁਰਸਿਖਾ ਵਡਿਆਈ ਭਾਵੈ ਗੁਰ ਪੂਰੇ ਕੀ ਮਨਮੁਖਾ ਓਹ

ਵੇਲਾ ਹਥਿ ਨ ਆਇਆ ॥੨॥

Pahilā āgam nigam Nānak ākẖ suṇā▫e pūre gur kā bacẖan upar ā▫i▫ā Gursikẖā vadi▫ā▫ī bẖāvai gur pūre kī manmukẖā oh velā hath na ā▫i▫ā ||2||

 

(Pahla = first) early (aagam-u nigam-u) scriptures (aakh sunaae) proclaim that (bachan) the words/teachings of (poorey) the perfect guru is (upar) above every other teaching, says Nanak the fourth.

(Gursikhaa) Sikhs of the guru (bhaavai) love (vaddiaaee) glorification/obedience of (guru poorey) the perfect guru and follow them, but (oh) that (veyla) opportunity does not (aaia) come to (hath) the hands of (manmukh) the self-willed people – i.e. the latter do not have the good fortune to benefit from the guru’s teachings and thus fail to make human birth a success. 2.

 

ਪਉੜੀ ॥   ਸਚੁ ਸਚਾ ਸਭ ਦੂ ਵਡਾ ਹੈ ਸੋ ਲਏ ਜਿਸੁ ਸਤਿਗੁਰੁ ਟਿਕੇ ॥  ਸੋ ਸਤਿਗੁਰੁ ਜਿ ਸਚੁ ਧਿਆਇਦਾ ਸਚੁ ਸਚਾ ਸਤਿਗੁਰੁ ਇਕੇ ॥

Pa▫oṛī   Sacẖ sacẖā sabẖ ḏū vadā hai so la▫e jis saṯgur tike so saṯgur jė sacẖ ḏẖi▫ā▫iḏā sacẖ sacẖā saṯgur ike

 

Paurri Awareness of (sacha = true) the eternal (sach-u = truth) Naam/Divine commands (vadaa) the greatest asset (sabh doo) of all; (so) that person (jis-u) whose mind (ttikey = rests) follows teachings of (sati guru) the true guru (laey) obtains that awareness

(Sati guru) true guru is (so) that (j-i) who (dhiaaida) pays attention/obeys (sach-u) Naam/Divine commands, and believes that there is (ikey) only One (sachaa) true (sach-u) Eternal Master.

 

ਸੋਈ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਪੰਜੇ ਦੂਤ ਕੀਤੇ ਵਸਿ ਛਿਕੇ ॥  ਜਿ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਆਪੁ ਗਣਾਇਦੇ ਤਿਨ ਅੰਦਰਿ ਕੂੜੁ ਫਿਟੁ ਫਿਟੁ ਮੁਹ ਫਿਕੇ ॥

So▫ī saṯgur purakẖ hai jin panje ḏūṯ kīṯe vas cẖẖike Jė bin saṯgur seve āp gaṇā▫iḏe ṯin anḏar kūṛ fit fit muh fike

 

(Soi) only that (purakh-u) great person is (sati guru) the true guru (jin-i) who has (chhikey = made hole in) disabled and (vas-i keetey) controlled (panje) all the five (doot = messengers) vices – namely lust, anger, greed, attachment to things transitory and vanity –

(J-i) if some people, who (bin-u = without) do not (seyvey = serve) follow the true guru, want to have (aap-u) themselves (ganaaedey) counted – great like the guru; – they have (koorr-u) falsehood/deceit (andar-i) in (tin = them) their minds; their (muh) faces are (phikey = insipid) uninspiring and they are (phitt-u phitt-u) disgraced.

 

ਓਇ ਬੋਲੇ ਕਿਸੈ ਨ ਭਾਵਨੀ ਮੁਹ ਕਾਲੇ ਸਤਿਗੁਰ ਤੇ ਚੁਕੇ ॥੮॥

O▫e bole kisai na bẖāvnī muh kāle saṯgur ṯe cẖuke ||8||

 

(Kisai na) no one (bhaavni = likes) believes what (oey-i) they (boley) say and (muh kaaley = faces blackened) they are disgraced for having (chukey) left (sat guru) the true guru. 8.

 

 

ਸਲੋਕ ਮ: ੪ ॥   ਹਰਿ ਪ੍ਰਭ ਕਾ ਸਭੁ ਖੇਤੁ ਹੈ ਹਰਿ ਆਪਿ ਕਿਰਸਾਣੀ ਲਾਇਆ ॥  ਗੁਰਮੁਖਿ ਬਖਸਿ ਜਮਾਈਅਨੁ ਮਨਮੁਖੀ ਮੂਲੁ ਗਵਾਇਆ ॥

Salok mėhlā 4   Har parabẖ kā sabẖ kẖeṯ hai har āp kirsāṇī lā▫i▫ā Gurmukẖ bakẖas jamā▫ī▫an manmukẖī mūl gavā▫i▫ā

 

Slok of the fourth Guru (Sabh = all) the whole world is (kheyt) an agricultural land of (har-i prabh) the Almighty Creator, who has (laaia) engaged every creature (kirsaani) to cultivate that land i.e. everyone has a role to play and be productive.

 (Gurmukh-i) those who follow the guru’s guidance (bakhas-i) are bestowed Divine grace – follow the right way and – (jamaaian-u = grow the crop) are productive, whereas (manmukh-i) the self- willed people who do not follow the guru’s teachings, (gavaaia = lose) waste even (mool-u = capital money) whatever virtues they were born with.

 

ਸਭੁ ਕੋ ਬੀਜੇ ਆਪਣੇ ਭਲੇ ਨੋ ਹਰਿ ਭਾਵੈ ਸੋ ਖੇਤੁ ਜਮਾਇਆ ॥  ਗੁਰਸਿਖੀ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਫਲੁ ਅੰਮ੍ਰਿਤੁ ਪਾਇਆ ॥

Sabẖ ko bīje āpṇe bẖale no har bẖāvai so kẖeṯ jamā▫i▫ā Gursikẖī har amriṯ bīji▫ā har amriṯ nām fal amriṯ pā▫i▫ā

 

(Sabh ko = all) every one (beejey = sows) acts (no = for) thinking of (aapney) one’s own (bhaley) good, but what (bhaavai) pleases (har) the Almighty (so) that (kheyt jamaaia = land produce) happens i.e. the results are determined by deeds, i.e. how one obeys Divine commands/laws.

(Gursikhi) the guru’s Sikhs/followers (beejia) sow/keep in mind (har-i amrit = Divine elixir) Divine commands; they obey (har-i a’mmrit-u) the eternal (naam-u) Divine commands and (paaia) find (a’mmrit-u) the Eternal within as (phal-u = fruit) reward.

 

ਜਮੁ ਚੂਹਾ ਕਿਰਸ ਨਿਤ ਕੁਰਕਦਾ ਹਰਿ ਕਰਤੈ ਮਾਰਿ ਕਢਾਇਆ ॥  ਕਿਰਸਾਣੀ ਜੰਮੀ ਭਾਉ ਕਰਿ ਹਰਿ ਬੋਹਲ ਬਖਸ ਜਮਾਇਆ ॥

Jam cẖūhā kiras niṯ kurkaḏā har karṯai mār kadẖā▫i▫ā Kirsāṇī jammī bẖā▫o kar har bohal bakẖas jamā▫i▫ā

 

(Jam-u) messenger of death (chooha) rodent (nit) ever (kurkada) nibbles (kiras) the crop i.e. the messengers of vices are ever trying to erode the virtues in human mind, but when one has the Creator in mind (kartey) the Creator (maar-i = hits, kaddhaaia = take out) drives them out.

Then (kirsaani) crop (jammi) grows (bhaau kari = with love) in plenty and s/he gets (bohal) heaps of winnowed grain i.e. obtains (bakhas) grace of (har) the Almighty.

 

ਤਿਨ ਕਾ ਕਾੜਾ ਅੰਦੇਸਾ ਸਭੁ ਲਾਹਿਓਨੁ ਜਿਨੀ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਧਿਆਇਆ ॥  ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿਆ ਆਪਿ ਤਰਿਆ ਸਭੁ ਜਗਤੁ ਤਰਾਇਆ ॥੧॥

Ŧin kā kāṛā anḏesā sabẖ lāhi▫on jinī saṯgur purakẖ ḏẖi▫ā▫i▫ā Jan Nānak nām arāḏẖi▫ā āp ṯari▫ā sabẖ jagaṯ ṯarā▫i▫ā ||1||

 

(Jini) those who (dhiaaia) pay attention to/obey (purakh-u) the great (sati guru) true guru, (sabh) all (tin ka) their (kaarra) worries and (andeysa = fears) worries (laahi-on) are removed – by Divine grace.

(Jan) the devotees (araadhiaaia) invoke/obey (naam-u) Divine commands; they (taria = swim across the world-ocean) are saved themselves and (taraaia) ferry (sabh-u) the whole (jagat-u) world, i.e. everyone across the world-ocean of vices, says Nanak the fourth. 1.

 

ਮ: ੪ ॥   ਸਾਰਾ ਦਿਨੁ ਲਾਲਚਿ ਅਟਿਆ ਮਨਮੁਖਿ ਹੋਰੇ ਗਲਾ ॥  ਰਾਤੀ ਊਘੈ ਦਬਿਆ ਨਵੇ ਸੋਤ ਸਭਿ ਢਿਲਾ ॥

Mėhlā 4   Sārā ḏin lālacẖ ati▫ā manmukẖ hore galā Rāṯī ūgẖai ḏabi▫ā nave soṯ sabẖ dẖilā

 

Slok of the fourth Guru (Manmukh-i) a self-willed person remains (attia = smeared) engrossed in (laalach-i) amassing wealth and engages in (horey) other (galaa = talk) things i.e. uses unfair means (saara = whole, din-u = day) throughout the day.

s/he (dabia = buried, pressed) gets tired and when (ooghai) asleep (raati) at night also (ddhiley = loosened) has no control over (navey) all nine (sot) openings in the body – two eyes, two ears, two nostrils, mouth, anus and urinary opening – i.e. awake or asleep s/he is not alert to vices.

 

The Guru gives an example:

 

ਮਨਮੁਖਾ ਦੈ ਸਿਰਿ ਜੋਰਾ ਅਮਰੁ ਹੈ ਨਿਤ ਦੇਵਹਿ ਭਲਾ ॥ ਜੋਰਾ ਦਾ ਆਖਿਆ ਪੁਰਖ ਕਮਾਵਦੇ ਸੇ ਅਪਵਿਤ ਅਮੇਧ ਖਲਾ ॥

Manmukẖā ḏai sir jorā amar hai niṯ ḏevėh bẖalā Jorā ḏā ākẖi▫ā purakẖ kamāvḏe se apviṯ ameḏẖ kẖalā

 

(Manmukha) the self-willed men have (amar-u = order) authority of (jora) women (sir-i) on his head; they ever (deyvah-i) give demands and men accept that as (bhalaa) good i.e. comply.

Lustful (purakh) men who (kamaavadey) carry out everything (aakhia = said) demanded by (jora) the women; they are (apvit = impure) under control of vices, (ameydh) un-wise and (khalaa) foolish. Continuing –

 

ਕਾਮਿ ਵਿਆਪੇ ਕੁਸੁਧ ਨਰ ਸੇ ਜੋਰਾ ਪੁਛਿ ਚਲਾ ॥  ਸਤਿਗੁਰ ਕੈ ਆਖਿਐ ਜੋ ਚਲੈ ਸੋ ਸਤਿ ਪੁਰਖੁ ਭਲ ਭਲਾ ॥

Kām vi▫āpe kusuḏẖ nar se jorā pucẖẖ cẖalā Saṯgur kai ākẖi▫ai jo cẖalai so saṯ purakẖ bẖal bẖalā

 

Those (nar) men who (viaapey) remain under the influence (kaam-i) of lust (puchh-i) ask (jora) the women what to do and then (chalaa = move) act, they are (kusudh) polluted minds.

(Jo) one who (chalai = walk) acts (aakhiai) on bidding of (sati guru) the true guru, they are (sat-i) truly (bhal) good amongst (bhalaa) good i.e. keep good company.

 

ਜੋਰਾ ਪੁਰਖ ਸਭਿ ਆਪਿ ਉਪਾਇਅਨੁ ਹਰਿ ਖੇਲ ਸਭਿ ਖਿਲਾ ॥  ਸਭ ਤੇਰੀ ਬਣਤ ਬਣਾਵਣੀ ਨਾਨਕ ਭਲ ਭਲਾ ॥੨॥

Jorā purakẖ sabẖ āp upā▫i▫an har kẖel sabẖ kẖilā Sabẖ ṯerī baṇaṯ baṇāvaṇī Nānak bẖal bẖalā ||2||

 

The women and men do nothing on their own. The Creator (aap-i) IT-self (upaaian-u) creates (sabh-i) all (jora) women and (purakh) men and (sabh) all this is (kheyl) play (khila) played by the Creator.

O Almighty, (sabh) all (banat) happening (banaavani) is made (teyri = your) by You, and is (bhal bhalaa) all good, says fourth Nanak. 2.

 

ਪਉੜੀ ॥   ਤੂ ਵੇਪਰਵਾਹੁ ਅਥਾਹੁ ਹੈ ਅਤੁਲੁ ਕਿਉ ਤੁਲੀਐ ॥  ਸੇ ਵਡਭਾਗੀ ਜਿ ਤੁਧੁ ਧਿਆਇਦੇ ਜਿਨ ਸਤਿਗੁਰੁ ਮਿਲੀਐ ॥

Pa▫oṛī   Ŧū veparvāhu athāhu hai aṯul ki▫o ṯulī▫ai Se vadbẖāgī jė ṯuḏẖ ḏẖi▫ā▫iḏe jin saṯgur milī▫ai

 

Paurri O Almighty, (too) you are (veyparvaah-u = free of cares) complete in yourself, (athaah-u = bottomless) unfathomable and (atul) beyond weigh ment/appraisal, (kiau) how can we (tuleeai = weigh) take measure of you?

Those (j-i) who (dhiaaidey = are conscious) invoke/obey (tudh-u) you are (vadbhaagi) fortunate; they are those (Jin) who (mileeai) found and are guided by (sati guru) the true guru.

 

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥  ਸਤਿਗੁਰ ਕੀ ਰੀਸੈ ਹੋਰਿ ਕਚੁ ਪਿਚੁ ਬੋਲਦੇ ਸੇ ਕੂੜਿਆਰ ਕੂੜੇ ਝੜਿ ਪੜੀਐ ॥

Saṯgur kī baṇī saṯ sarūp hai gurbāṇī baṇī▫ai Saṯgur kī rīsai hor kacẖ picẖ bolḏe se kūṛi▫ār kūṛe jẖaṛ paṛī▫ai

 

(Baani) word (ki) of (sati guru) the true guru (hai) is (saroop) the embodiment of (sat-i) the Eternal Master i.e. the guru’s words describe Divine virtues; by following (gurbani) the guru’s teachings i.e. living by Divine virtues, one (baneeai) becomes like the Master.

But we should be careful; there are (hor) others who (reesai) imitate (sat guru) the true guru – and instead of Divine virtues – (boldey) speak (kach pich-u) worth-less words, they are (koorriaar) false, such (koorrey = false) impostors and worthless like dry leaves (jharr-i parreeai) fall off from trees – do not follow them.

 

ਓਨ੍ਹ੍ਹਾ ਅੰਦਰਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਹੈ ਬਿਖੁ ਮਾਇਆ ਨੋ ਝਖਿ ਮਰਦੇ ਕੜੀਐ ॥੯॥

Onĥā anḏar hor mukẖ hor hai bikẖ mā▫i▫ā no jẖakẖ marḏe kaṛī▫ai ||9||

 

(Onha) they have (hor-u = different) one thing (andaar-i) in their minds, but say (hor-i) another (mukhi) from the mouth; they (jhakh-i) indulge in unbecoming conduct/deceit with (bikh-u = poison) vices (no) for (maaia) money for which they are prepared (jhakh-i) run around (karreeai = boil) suffer and (mardey) to die. 9.

 

 

 

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