SGGS pp 304-306, Gauri Ki Vaar, Pauris 10-12.

SGGS pp 304-306, Gaurri Ki Vaar M: 4, Paurris 10-12.

ਸਲੋਕ ਮ: ੪ ॥   ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਨਿਰਮਲੀ ਨਿਰਮਲ ਜਨੁ ਹੋਇ ਸੁ ਸੇਵਾ ਘਾਲੇ ॥  ਜਿਨ ਅੰਦਰਿ ਕਪਟੁ ਵਿਕਾਰੁ ਝੂਠੁ ਓਇ ਆਪੇ ਸਚੈ ਵਖਿ ਕਢੇ ਜਜਮਾਲੇ ॥

Salok mėhlā 4.   Saṯgur kī sevā nirmalī nirmal jan ho▫e so sevā gẖāle.  Jin anḏar kapat vikār jẖūṯẖ o▫e āpe sacẖai vakẖ kadẖe jajmāle.

Slok of the fourth Guru. (Seyva) service/obedience (ki) of the guru is (nirmali = pure) virtuous; only (jan-u) a person who (hoey) is (nirmal) clean/truthful at heart, (s-u) that person (ghaaley = toils) engages in that (seyva) service i.e. only that person follows the guru’s teachings who sincerely wants to learn and follow.

On the other hand, (jin) those who have (vikaar-u) the vice of ego, (kapatt-u) deceit and (jhooth-u = falsehood) insincerity (andar-i = inside) in their minds, (oey) those (jajmaaley = leper, incurable) incorrigible persons are (vakh-i kaddhey) kept away (sachai) by the Eternal Master i.e. they do not find and follow the guru.

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ਸਚਿਆਰ ਸਿਖ ਬਹਿ ਸਤਿਗੁਰ ਪਾਸਿ ਘਾਲਨਿ ਕੂੜਿਆਰ ਨ ਲਭਨੀ ਕਿਤੈ ਥਾਇ ਭਾਲੇ ॥

Sacẖiār sikẖ bahi saṯgur pās gẖālan kūṛi▫ār na labẖnī kiṯai thā▫e bẖāle.

(Sachiaar = truthful) sincere (sikh) learners (bah-i) sit/keep company (paas-i) with (satiggur) the true guru and (ghaalan-i = toil) carry out his instructions, but (koorriaar =untruthful) the insincere ones are (na labhni) not found by (bhaaley) searching (kitai thaaey) anywhere – near the guru.

ਜਿਨਾ ਸਤਿਗੁਰ ਕਾ ਆਖਿਆ ਸੁਖਾਵੈ ਨਾਹੀ ਤਿਨਾ ਮੁਹ ਭਲੇਰੇ ਫਿਰਹਿ ਦਯਿ ਗਾਲੇ ॥

Jinā saṯgur kā ākẖi▫ā sukẖāvai nāhī ṯinā muh bẖalere firėh ḏa▫yi gāle.

They are those (jina) whom (aakhia) the words (ka) of (satigur) the true guru does not (sukhaavai) suit; (tina) they look (bhaleyrey) good (muh) on the faces but (phirah-i) wander (gaaley = rotten) cursed (day-i) by the all-knowing Almighty – they learn nothing.

ਜਿਨ ਅੰਦਰਿ ਪ੍ਰੀਤਿ ਨਹੀ ਹਰਿ ਕੇਰੀ ਸੇ ਕਿਚਰਕੁ ਵੇਰਾਈਅਨਿ ਮਨਮੁਖ ਬੇਤਾਲੇ ॥

Jin anḏar parīṯ nahī har kerī se kicẖrak verā▫ī▫an manmukẖ beṯāle.

(Jin) those who do not have (preet-i) love (keyri) for (hari) the Almighty (andar-i = inside) in their minds, (sey) those (manmukh) self-willed persons are (beytaaley) out of step with reality; (kicharak-u) how long can those (manmukh) self-willed persons (veyraaian) convince themselves – of what they are doing?

ਸਤਿਗੁਰ ਨੋ ਮਿਲੈ ਸੁ ਆਪਣਾ ਮਨੁ ਥਾਇ ਰਖੈ ਓਹੁ ਆਪਿ ਵਰਤੈ ਆਪਣੀ ਵਥੁ ਨਾਲੇ ॥

Saṯgur no milai so āpṇā man thā▫e rakẖai oh āp varṯai āpṇī vath nāle.

One who (milai = meets) finds (satigur no) the true guru – and follows his teachings – (s-u) that person (rakhai) keeps his/her (man) mind (thaaey = in place) stable – instead of letting the mind wander aimlessly; (oh = that) s/he (vartai = uses) lives by (aapni = own) the (vath-u = thing) Divine virtues (naaley) present within the mind.

ਜਨ ਨਾਨਕ ਇਕਨਾ ਗੁਰੁ ਮੇਲਿ ਸੁਖੁ ਦੇਵੈ ਇਕਿ ਆਪੇ ਵਖਿ ਕਢੈ ਠਗਵਾਲੇ ॥੧॥

Jan Nānak iknā gur mel sukẖ ḏevai ik āpe vakẖ kadẖai ṯẖagvāle. ||1||

(Ikna = one type) to some the Creator (deyvai = gives) grants (sukh-u) peace (meyl-i = cause to meet) by leading to find and follow (gur-u) the guru’s teachings; and (aapey) IT-self (vakh-i kaddhai) segregates (ik = another type) some who are (thagvaaley) deceitful. 1.

ਮ: ੪ ॥   ਜਿਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹਰਿ ਤਿਨ ਕੇ ਕਾਜ ਦਯਿ ਆਦੇ ਰਾਸਿ ॥  ਤਿਨ ਚੂਕੀ ਮੁਹਤਾਜੀ ਲੋਕਨ ਕੀ ਹਰਿ ਪ੍ਰਭੁ ਅੰਗੁ ਕਰਿ ਬੈਠਾ ਪਾਸਿ ॥

Mėhlā 4.   Jinā anḏar nām niḏẖān har ṯin ke kāj ḏa▫yi āḏe rās.  Ŧin cẖūkī muhṯājī lokan kī har parabẖ ang kar baiṯẖā pās.

Slok of the fourth Guru. (Jina) those who have (nidhaan-u) the treasure of awareness of (naam-u) commands (hari) of the Almighty on role in life (andar-i = inside) in their minds, (tin key) their (kaaj = tasks) objectives are (aadey) brought to (raas-i) completion (day-i) by the Master.

(Tin) their (muhtaaji) dependence on (lokan) other people (chooki) ends, because (har-i prabh-u) the Almighty Master (ang-u kar-i = takes side) patronizes and (baitha) sits (paasi) with them i.e. guides from within.

ਜਾਂ ਕਰਤਾ ਵਲਿ ਤਾ ਸਭੁ ਕੋ ਵਲਿ ਸਭਿ ਦਰਸਨੁ ਦੇਖਿ ਕਰਹਿ ਸਾਬਾਸਿ ॥  ਸਾਹੁ ਪਾਤਿਸਾਹੁ ਸਭੁ ਹਰਿ ਕਾ ਕੀਆ ਸਭਿ ਜਨ ਕਉ ਆਇ ਕਰਹਿ ਰਹਰਾਸਿ ॥

Jāʼn karṯā val ṯā sabẖ ko val sabẖ ḏarsan ḏekẖ karahi sābās.  Sāhu pāṯisāhu sabẖ har kā kī▫ā sabẖ jan ka▫o ā▫e karahi rahrās.

(Jaan) when (karta) the Creator is on some one’s (val-i) side, then (sabh-i ko) everyone is on his/her side; the satisfaction of having the Almighty with him/her shows on his/her face and (sabhi) every one (karah-i saabaas-i) applauds on (darsan- deykhi) seeing him/her life.

(sabh) all (Saah-u) the wealthy people and (paatisaah-u) kings – people in authority – who realize that they (keeaa = made) owe their positions to (har) the Creator, they (aaey) come and (karah-i = do) pay (rahraas-i) obeisance (kau) to (jan) the devotee of the Almighty.

ਗੁਰ ਪੂਰੇ ਕੀ ਵਡੀ ਵਡਿਆਈ ਹਰਿ ਵਡਾ ਸੇਵਿ ਅਤੁਲੁ ਸੁਖੁ ਪਾਇਆ ॥  ਗੁਰਿ ਪੂਰੈ ਦਾਨੁ ਦੀਆ ਹਰਿ ਨਿਹਚਲੁ ਨਿਤ ਬਖਸੇ ਚੜੈ ਸਵਾਇਆ ॥

Gur pūre kī vadī vadi▫ā▫ī har vadā sev aṯul sukẖ pā▫i▫ā.  Gur pūrai ḏān ḏī▫ā har nihcẖal niṯ bakẖse cẖaṛai savā▫i▫ā.

(Vaddiaaee = greatness) guidance (ki) of (gur poorey) the perfect guru is (vaddi = big) great; one who follows the guru (seyv-i) serves/obeys (vaddaa) the great (har-i) Creator i.e. by living according to Divine commands he (paaia) obtains (atul-u = immeasurable) the supreme (sukh-u) comfort – by being absorbed in the Almighty in life and merger after death.

(Gur poorai) the perfect guru (deeaa = gives, daan-u = alms) imparts awareness of Naam/virtues and commands of (nihchal = unshakable) eternal Divine virtues to the devotee and (nit) ever (bakhsey) keeps giving more and (charai savaaia) ever increasing – i.e. the devotee practices more and more virtues in life.

ਕੋਈ ਨਿੰਦਕੁ ਵਡਿਆਈ ਦੇਖਿ ਨ ਸਕੈ ਸੋ ਕਰਤੈ ਆਪਿ ਪਚਾਇਆ ॥  ਜਨੁ ਨਾਨਕੁ ਗੁਣ ਬੋਲੈ ਕਰਤੇ ਕੇ ਭਗਤਾ ਨੋ ਸਦਾ ਰਖਦਾ ਆਇਆ ॥੨॥

Ko▫ī ninḏak vadi▫ā▫ī ḏekẖ na sakai so karṯai āp pacẖā▫i▫ā.  Jan Nānak guṇ bolai karṯe ke bẖagṯā no saḏā rakẖ▫ḏā ā▫i▫ā. ||2||

If (koee) some (nindak = slanderer) ill-wisher (na sakai) cannot (deykh) see (vaddiaaee) the glory of the devotees – out of jealousy – (kartai) the Creator (aap-i) IT-self (pachaaia = burnt) destroys (so) that person – i.e. the ill-wisher burns in the fire of jealousy, and suffers.

(Jan-u) humble fourth Nanak (bolai = says) relates (gun) the virtues of (kartey) the Creator, who (aaia) has been ever (rakhda) protecting (bhagtaa) the devotees, i.e. those who obey the Almighty guided by the true guru achieve their aspirations. 2.

ਪਉੜੀ ॥   ਤੂ ਸਾਹਿਬੁ ਅਗਮ ਦਇਆਲੁ ਹੈ ਵਡ ਦਾਤਾ ਦਾਣਾ ॥  ਤੁਧੁ ਜੇਵਡੁ ਮੈ ਹੋਰੁ ਕੋ ਦਿਸਿ ਨ ਆਵਈ ਤੂਹੈਂ ਸੁਘੜੁ ਮੇਰੈ ਮਨਿ ਭਾਣਾ ॥

Pa▫oṛī.   Ŧū sāhib agam ḏa▫i▫āl hai vad ḏāṯā ḏāṇā.  Ŧuḏẖ jevad mai hor ko ḏis nā āvī ṯūhaiʼn sugẖaṛ merai man bẖāṇā.

Paurri. O (sahib-u) Master, (too) You (hai) are (agam) beyond reach/comprehension i.e. we cannot see You, but we realize You are (daiaal-u) compassionate, (daanaa = wise) all knowing and (vadd) great (dataa = giver) benefactor.

You (sughar-u = well shaped) know everything; (mai) to me (ko na) no one (dis-i aavaee = is seen) seems (jeyvadd-u) as great as (tudh-u) You; (toohain) You alone (bhaana) appeal (meyrai) to my (man-i) mind, i.e. I am at peace with obedience to You.

ਮੋਹੁ ਕੁਟੰਬੁ ਦਿਸਿ ਆਵਦਾ ਸਭੁ ਚਲਣਹਾਰਾ ਆਵਣ ਜਾਣਾ ॥  ਜੋ ਬਿਨੁ ਸਚੇ ਹੋਰਤੁ ਚਿਤੁ ਲਾਇਦੇ ਸੇ ਕੂੜਿਆਰ ਕੂੜਾ ਤਿਨ ਮਾਣਾ ॥

Moh kutamb ḏis āvḏā sabẖ cẖalaṇhārā āvaṇ jāṇā.  Jo bin sacẖe horaṯ cẖiṯ lā▫iḏe se kūṛi▫ār kūṛā ṯin māṇā.

O my mind, you have (moh-u) attachment to (kuttamb-u) the family and everything else (dis-i aavada) that is visible; (sabh-u) all this is (chlanhaara = to go) transitory and attachment to them is the cause – for forgetting the Creator and hence – for (aavan) births and (jaana) deaths i.e. for remaining in cycles of reincarnation.

(Jo) those who (laaiadey) engage (chit-u) consciousness on (horat-u) elsewhere (bin = without) except (sachey) the Eternal Master, they are (koorriaar = false) insincere, and (tin) their (maana) pride (koorra = false) misplaced – because they achieve nothing in the long run.

ਨਾਨਕ ਸਚੁ ਧਿਆਇ ਤੂ ਬਿਨੁ ਸਚੇ ਪਚਿ ਪਚਿ ਮੁਏ ਅਜਾਣਾ ॥੧੦॥

Nānak sacẖ ḏẖi▫ā▫e ṯū bin sacẖe pacẖ pacẖ mu▫e ajāṇā. ||10||

Therefore, my mind, (too) you should (dhiaaey) pay attention/obey (sach-u) the Eternal Master, because (bin-u) without obedience of the Eternal Master, (ajaana) the ignorant people (mooey) die (pach-i pach-i) burning in the fire of vices – like jealousy and craving, says fourth Nanak. 10.

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ਸਲੋਕ ਮ: ੪ ॥  ਅਗੋ ਦੇ ਸਤ ਭਾਉ ਨ ਦਿਚੈ ਪਿਛੋ ਦੇ ਆਖਿਆ ਕੰਮਿ ਨ ਆਵੈ ॥  ਅਧ ਵਿਚਿ ਫਿਰੈ ਮਨਮੁਖੁ ਵੇਚਾਰਾ ਗਲੀ ਕਿਉ ਸੁਖੁ ਪਾਵੈ ॥

Salok mėhlā 4.  Ago ḏe saṯ bẖā▫o na ḏicẖai picẖẖo ḏe ākẖi▫ā kamm na āvai.  Aḏẖ vicẖ firai manmukẖ vecẖārā galī ki▫o sukẖ pāvai.

Slok of the fourth Guru. A (manmukh) self-willed person (na) does not (dichai = give) show (sat bhaau = true love) sincerity in following the guru’s teachings (ago dey = first) in life but (aakhia = saying) repenting (pichho dey = later) when death comes, (na aavai) is of no (kamm-i) use.

(Manmukh-u) a self-willed person (phirai) goes about as (veychaara) a helpless person (adh vich) in the middle i.e. neither follows nor publicly disowns the guru, one (kiau = how?) cannot (paavai) have (sukh-u) peace – in life or union with the Creator on death (gali) by mere talk.

ਜਿਸੁ ਅੰਦਰਿ ਪ੍ਰੀਤਿ ਨਹੀ ਸਤਿਗੁਰ ਕੀ ਸੁ ਕੂੜੀ ਆਵੈ ਕੂੜੀ ਜਾਵੈ ॥

Jis anḏar parīṯ nahī saṯgur kī so kūṛī āvai kūṛī jāvai.

(Jis) one who does not have (preet-i) love/respect (ki) of/for (satigur) the true guru, (s-u) that person (aavai) takes birth (koorri = false) without any purpose and (jaavai) dies (koorri) without achieving anything.

ਜੇ ਕ੍ਰਿਪਾ ਕਰੇ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਕਰਤਾ ਤਾਂ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਨਦਰੀ ਆਵੈ ॥  ਤਾ ਅਪਿਉ ਪੀਵੈ ਸਬਦੁ ਗੁਰ ਕੇਰਾ ਸਭੁ ਕਾੜਾ ਅੰਦੇਸਾ  ਭਰਮੁ ਚੁਕਾਵੈ ॥  ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਜਨ ਨਾਨਕ

ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੧॥

Je kirpā kare merā har parabẖ karṯā ṯāʼn saṯgur pārbarahm naḏrī āvai.

Ŧā api▫o pīvai sabaḏ gur kerā sabẖ kāṛā anḏesā bẖaram cẖukẖāvai. Saḏā anand rahai ḏin rāṯī jan Nānak an▫ḏin har guṇ gāvai. ||1||

(Jey) if (har-i prabh) the Almighty (karta) Creator (meyra = my) of all (kripa karey) bestows grace, then one (nadri aavai) sees/follows (satigur) the true guru, the embodiment of (paarbrahm-u) the Supreme Being – and realizes that there is no way of getting to the Creator except through the true guru.

(Ta) then s/he (peevai = drinks) assimilates Naam (apio/amrit) the life-giving elixir of (sabad-u = word) the teachings (keyra) of (gur) the guru – i.e. follows the guru’s teachings of living by Divine virtues and commands – and (chukaavai) ends (sabh-u) all (kaarra) anxiety, (andeysa = fear) apprehensions and (bharam-u) delusion.

Such a person (andin = every day) ever (gaavai = sings) remembers/emulates (har-i) Divine (gun) virtues and (sadaa) ever (rahai) remains (anand-i) in a state of bliss, says (jan) humble fourth Nanak. 1.

Note: The next Slok of the fourth Guru guides a Sikh on the spiritual path and is often quoted in this regard.

ਮ: ੪ ॥   ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥  ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥

Mėhlā 4.   Gur saṯgur kā jo sikẖ akẖā▫e so bẖalke uṯẖ har nām ḏẖi▫āvai.  Uḏam kare bẖalke parbẖāṯī isnān kare amriṯ sar nāvai.

Slok of the fourth Guru. (Jo) a person who (akhaaey) wants to be called a Sikh/disciple of the (gur) the great (satigur) true guru, (s-u) that person (utth-i) gets up (bhalkey = next day) every day/morning and (dhiaavai) pays attention/reflects on (naam-i) commands of (har-i) the Almighty – present within.

S/he (karey) makes (udam-u) effort (bhalkey) every (parbhaati) morning (isnaan-u karey) to take physical bath and then (naavey = bathes) immerse (sar-i) in the pool of (ammrit) Divine virtues i.e. cleanses the mind of other ideas with awareness of Naam.

ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

Upḏes gurū har har jap jāpai sabẖ kilvikẖ pāp ḏokẖ lėh jāvai.  Fir cẖaṛai ḏivas gurbāṇī gāvai bahḏi▫ā uṯẖ▫ḏi▫ā har nām ḏẖi▫āvai.

(Updeys-i) with guidance of/as taught by the guru, (jaapai) remembers/conforms to (har-i = dispels vices) the purifying and (hari =makes green) rejuvenating (jap-u = what is to be remembered) instruction/naam/Divine commands; this way every (kilvikh) vice, (paap) wrongdoing and (dokh) faults (lah-i jaavai) is removed/obviated.

(Phir-i) then (charrai divas-u) on daybreak, s/he (gaavai) sings (gurbani) teachings of the guru – in Sadhsangat, the holy congregation; and (bahdia) sitting or (utthdia) i.e. in all states, s/he (dhiaavai) is attentive to (naam-u) commands of (har-i) the Almighty – while performing his/her duties in life.

ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥

Jo sās girās ḏẖi▫ā▫e merā har har so gursikẖ gurū man bẖāvai.  Jis no ḏa▫i▫āl hovai merā su▫āmī ṯis gursikẖ gurū upḏes suṇāvai.

(Jo) one who (dhiaaey) pays attention to (har-i = dispels vices) the purifying and (har-i =makes green) rejuvenating Naa/commands of the Creator (meyra = my) of all, with every (saas-i) breath and (giraas-i) morsel of food i.e. every moment, (so) that (gursikh) guru’s Sikh (man-i bhaavai) is loved/liked by the guru.

(Jis) one to whom (suaami) the Master (meyra = my) of all (hovai) is (daiaal-u = compassionate) gracious, IT leads him/her to the guru who (sunaavai = cause to listen) gives his (updeys) guidance to (tis-u) that (gursikh) Sikh/disciple of the guru – on how to lead life.

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ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥

Jan Nānak ḏẖūṛ mangai ṯis gursikẖ kī jo āp japai avrah nām japāvai. ||2||

(Jan-u) humble fourth Nanak, (mangai = asks for) seeks (dhoorr-i) the dust of the feet of (tis-u) that Gursikh who him/her-self (japai) remembers/conforms to (naam-u) Naam/Divine commands and motivates (avrah) others (japaavai) to remember/conform to Naam. 2.

ਪਉੜੀ ॥   ਜੋ ਤੁਧੁ ਸਚੁ ਧਿਆਇਦੇ ਸੇ ਵਿਰਲੇ ਥੋੜੇ ॥  ਜੋ ਮਨਿ ਚਿਤਿ ਇਕੁ ਅਰਾਧਦੇ ਤਿਨ ਕੀ ਬਰਕਤਿ ਖਾਹਿ ਅਸੰਖ ਕਰੋੜੇ ॥

Pa▫oṛī.   Jo ṯuḏẖ sacẖ ḏẖi▫ā▫iḏe se virle thoṛe.  Jo man cẖiṯ ik arāḏẖ▫ḏe ṯin kī barkaṯ kẖāhi asaʼnkẖ karoṛe.

Paurri. O (sach-u) Eternal Almighty, (jo) those who (dhiaaedey) pay attention/obey (tudh-u) You are (virley) rare and (thorrey) few.

(Jo) those who (araadhadey) invoke You with (ik) single (man-i chit-i) minded attention, (asankh) countless (crorey) crores of people (khaah-i = eat) benefit (tin ki) from their (barkat-i) contribution/example. 

ਤੁਧੁ ਨੋ ਸਭ ਧਿਆਇਦੀ ਸੇ ਥਾਇ ਪਏ ਜੋ ਸਾਹਿਬ ਲੋੜੇ ॥

ਜੋ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਖਾਦੇ ਪੈਨਦੇ ਸੇ ਮੁਏ ਮਰਿ ਜੰਮੇ ਕੋੜ੍ਹੇ ॥

Ŧuḏẖuno sabẖ ḏẖi▫ā▫iḏī se thā▫e pa▫e jo sāhib loṛe.  Jo bin saṯgur seve kẖāḏe painḏe se mu▫e mar jamme koṛĥe.

(Sabh) all humankind who (dhiaaidi) pay attention/obey and (lorrey) seek (tudh-u no) You, o (sahib) the Master – and long to be with You they (paey = put, thaaey = in place) unite with You.

(Jo) those who (bin-u = without) do not (seyvey = serve) follow the guru’s directions to obey the Almighty, but (khaadey) eat and (paindey) dress well i.e. whose aim is only physical pleasures, (sey) such (korrhey = lepers, incurable) incorrigible people (muey) die and (mar-i) after death (jammey) are born again and again i.e. they ever remain in cycles of reincarnation.

ਓਇ ਹਾਜਰੁ ਮਿਠਾ ਬੋਲਦੇ ਬਾਹਰਿ ਵਿਸੁ ਕਢਹਿ ਮੁਖਿ ਘੋਲੇ ॥  ਮਨਿ ਖੋਟੇ ਦਯਿ ਵਿਛੋੜੇ ॥੧੧॥

O▫e hājar miṯẖā bolḏe bāhar vis kadẖėh mukẖ gẖole.  Man kẖote ḏa▫yi vicẖẖoṛe. ||11||

(Oey) they (boldey) speak (mittha) sweetly (haajar) in the presence of people but then (kaddhey = bring out) spew (vis-u) the poison they keep (ghole) dissolving (mukh-i) in the mouth i.e. backbite.

Such people are (khottey = counterfeit) insincere (man-i) in their minds and are (vichhorrey = separated) kept away (dyy-i) by the all-knowing Creator i.e. they can never unite with the Creator and thus remain in cycles of reincarnation. 11.

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Note: The following Slok uses physical untidiness as metaphor for a deceitful or jealous human being. Such a person backbites and slanders someone who has his/her position or status on merit. The Slok seems to refer to person who uses an agent to discredit the third Guru. People show their disapproval, and both the master and the agent are disgraced.

ਸਲੋਕ ਮ: ੪ ॥   ਮਲੁ ਜੂਈ ਭਰਿਆ ਨੀਲਾ ਕਾਲਾ ਖਿਧੋਲੜਾ ਤਿਨਿ ਵੇਮੁਖਿ ਵੇਮੁਖੈ ਨੋ ਪਾਇਆ ॥

Salok mėhlā 4.  Mal jū▫ī bẖari▫ā nīlā kālā kẖiḏẖolṛā ṯin vaimukẖ vemukẖai no pā▫i▫ā.

Slok of the fourth Guru. (Tin = that) one (veymukh = face away) antagonist person (paaia) gave to wear (khidholrra) a garment (neela) blue and (kaala) black in colour, (bharia) full of (mal-u) filth and (jooee) lice to his servant, to another Veymukh – the dark colour of the garment being meant to hide the filth, i.e. poisoned the mind of his agent to slander the third Guru.

ਪਾਸਿ ਨ ਦੇਈ ਕੋਈ ਬਹਣਿ ਜਗਤ ਮਹਿ ਗੂਹ ਪੜਿ ਸਗਵੀ ਮਲੁ ਲਾਇ ਮਨਮੁਖੁ ਆਇਆ ॥

Pās na ḏe▫ī ko▫ī bahaṇ jagaṯ mėh gūh paṛ sagvī mal lā▫e manmukẖ ā▫i▫ā.

The agent goes and slanders the Guru to the people but (na koee) no one (mah-i) in (jagat) the world (deyee) lets him/her (bahan) sit (paas-i) with them; this (manmukh) self-willed person (parr-i) falls into (sagvi) even more (mal) dirt of (guh) excrement and (aaia) comes back.

Message: When the slanderer finds people are not prepared to listen anything foul about the good person, the slanderer gets even more aggressive in slander and gets back spewing more venom – both the person and his servant are disgraced for being vicious.

ਪਰਾਈ ਜੋ ਨਿੰਦਾ ਚੁਗਲੀ ਨੋ ਵੇਮੁਖੁ ਕਰਿ ਕੈ ਭੇਜਿਆ ਓਥੈ ਭੀ ਮੁਹੁ ਕਾਲਾ ਦੁਹਾ ਵੇਮੁਖਾ ਦਾ ਕਰਾਇਆ ॥

Parā▫ī jo ninḏā cẖuglī no vaimukẖ kar kai bẖeji▫ā othai bẖī muhu kālā ḏuhā vemukẖā ḏā karā▫i▫ā.

(Jo) one who was (bheyjia) sent again elsewhere for (paraaee) another’s (ninda) slander and (chugli) backbiting, but (othai) there (bhi) also (muh-u) the faces (duhaa) of both Veymukhs (kaala karaaia) were blackened i.e. the agent and his master were disgraced.  

ਤੜ ਸੁਣਿਆ ਸਭਤੁ ਜਗਤ ਵਿਚਿ ਭਾਈ ਵੇਮੁਖੁ ਸਣੈ ਨਫਰੈ ਪਉਲੀ ਪਉਦੀ ਫਾਵਾ ਹੋਇ ਕੈ ਉਠਿ ਘਰਿ

ਆਇਆ ॥

Ŧaṛ suṇi▫ā sabẖaṯ jagaṯ vicẖ bẖā▫ī vaimukẖ saṇai nafrai pa▫ulī pa▫uḏī fāvā ho▫e kai uṯẖ gẖar ā▫i▫ā.

(Sabhat) all (jagat) world (tarr) immediately (sunia) heard i.e. the news spread quickly that (veymukh) the antagonist person (sanai) along-with (nafrai) his servant/agent finding (pauli) shoes (paudi) hurled at them, (utth-i) got up and (aaia = came) returned (ghar) home (hoey kai) being (phaava hoe) disgraced.

ਅਗੈ ਸੰਗਤੀ ਕੁੜਮੀ ਵੇਮੁਖੁ ਰਲਣਾ ਨ ਮਿਲੈ ਤਾ ਵਹੁਟੀ ਭਤੀਜੀ ਫਿਰਿ ਆਣਿ ਘਰਿ ਪਾਇਆ ॥

Agai sangṯī kuṛmī vaimukẖ ralṇā na milai ṯā vahutī bẖaṯījīʼn fir āṇ gẖar pā▫i▫ā.

(Agai) going ahead, such people are (na milai) not allowed (ralna) to mix (sangti) with (kurrmi) relatives; (ta) then only (vahutti) wife and (bhateeji) niece – i.e. close relatives who benefit from their doings – (aan-i) bring them (phir-i) back and (paaiaa) let them (ghar-i) in the house.

ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਏ ਨਿਤ ਭੁਖਾ ਕੂਕੇ ਤਿਹਾਇਆ ॥  ਧਨੁ ਧਨੁ ਸੁਆਮੀ ਕਰਤਾ ਪੁਰਖੁ ਹੈ

ਜਿਨਿ ਨਿਆਉ ਸਚੁ ਬਹਿ ਆਪਿ ਕਰਾਇਆ ॥

Halaṯ palaṯ ḏovai ga▫e niṯ bẖukẖā kūke ṯihā▫i▫ā. Ḏẖan ḏẖan su▫āmī karṯā purakẖ hai jin ni▫ā▫o sacẖ bahi āp karā▫i▫ā.

This way support in (dovai) both (halat-u) the present life and (palat-u) the hereafter (gaey = go) is lost; the faithless person (nit) ever (kooke) cries (bhukha) hungry and (tihaaia) thirsty – i.e. seethes because his/her schemes not being successful.

(Suaami) the Master and (karta purakh) Creator (dhan-u dhan-u) is great, who (aapi) IT-self (bah-i) sits (niaau) in judgment and has (sach = truth) justice (karaaia) administered.

ਜੋ ਨਿੰਦਾ ਕਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ਕੀ ਸੋ ਸਾਚੈ ਮਾਰਿ ਪਚਾਇਆ ॥  ਏਹੁ ਅਖਰੁ ਤਿਨਿ ਆਖਿਆ ਜਿਨਿ ਜਗਤੁ ਸਭੁ ਉਪਾਇਆ ॥੧॥

Jo ninḏā kare saṯgur pūre kī so sācẖai mār pacẖā▫i▫ā.  Ėhu akẖar ṯin ākẖi▫ā jin jagaṯ sabẖ upā▫i▫ā. ||1||

(Jo) anyone who (ninda karey) slanders (poorey) the perfect (satgur) true guru – i.e. one who himself bears enmity to none, (so) that person is (maar-i = beaten) punished and (pachaaia = burnt) destroyed by (saachai) the Eternal Master i.e. whereas the true guru is protected by the Creator, the antagonist burns in the fire of jealousy, and suffers.

(Eyh-u) these (akhar) words (aakhia) have been said by i.e. this is the decision/law of (tin = that) the Creator (jin-i) who (upaaia) created (sabh) the whole (jagat-u) world i.e. of the Supreme Master whose commands cannot be violated. 1.

ਮ: ੪ ॥   ਸਾਹਿਬੁ ਜਿਸ ਕਾ ਨੰਗਾ ਭੁਖਾ ਹੋਵੈ ਤਿਸ ਦਾ ਨਫਰੁ ਕਿਥਹੁ ਰਜਿ ਖਾਏ ॥  ਜਿ ਸਾਹਿਬ ਕੈ ਘਰਿ ਵਥੁ ਹੋਵੈ ਸੁ ਨਫਰੈ ਹਥਿ ਆਵੈ

ਅਣਹੋਦੀ ਕਿਥਹੁ ਪਾਏ ॥

Mėhlā 4.   Sāhib jis kā nangā bẖukẖā hovai ṯis ḏā nafar kithhu raj kẖā▫e. Jė sāhib kai gẖar vath hovai so nafrai hath āvai aṇhoḏī kithhu pā▫e.

Slok of the fourth Guru. (Jis) one whose (sahib-u) master (hovai) is (nanga) un-clothed and (bhukha) hungry then (kithah-u) from where (tisda) his (nafar-u) servant (khaaey = eat) can be (raji) satisfied?

(J-i) whatever (vath) things (hovai) are (ghari =in the house of) possessed by (sahib) the master (s-u) those (hath aavai = come into hands of) can be obtained (nafrai) by the servant, but (kithah-u) from where can the servant (paaey) get something (anhodi) which is not there – with the master?

Message: Those who rely on any one, but the One Omnipotent Almighty cannot have their wishes fulfilled, because none else has everything – be it the gods/goddesses or those who attract people with miracles. The same idea is explained in the next verse by another context.

ਜਿਸ ਦੀ ਸੇਵਾ ਕੀਤੀ ਫਿਰਿ ਲੇਖਾ ਮੰਗੀਐ ਸਾ ਸੇਵਾ ਅਉਖੀ ਹੋਈ ॥  ਨਾਨਕ ਸੇਵਾ ਕਰਹੁ ਹਰਿ ਗੁਰ ਸਫਲ ਦਰਸਨ ਕੀ ਫਿਰਿ ਲੇਖਾ ਮੰਗੈ ਨ ਕੋਈ ॥੨॥

Jis ḏī sevā kīṯī fir lekẖā mangī▫ai sā sevā a▫ukẖī ho▫ī.  Nānak sevā karahu har gur safal ḏarsan kī fir lekẖā mangai na ko▫ī. ||2||

If (leykha mangeeai) one is asked to account for actions (seyva keeti = service done) in obedience (di) of (jis = whom) someone, then (aukhi) it is hard to (hoee) perform (sa) that (seyva) service i.e. there is no use serving that person/authority.

Says fourth Nanak: (Seyva karah-u = serve) obey the commands of (har-i) the Almighty, and IT’s (darsan = sight) embodiment (gur) the guru, which becomes (saphal) successful, i.e. the Almighty is pleased, and (phir-i) then (na koee) no one (mangai) asks (leykha) the account of actions. 2.

ਪਉੜੀ ॥   ਨਾਨਕ ਵੀਚਾਰਹਿ ਸੰਤ ਜਨ ਚਾਰਿ ਵੇਦ ਕਹੰਦੇ ॥

Pa▫oṛī.   Nānak vicẖārėh sanṯ jan cẖār veḏ kahanḏe.

Paurri. Says fourth Nanak: The (chaar-i) four (veyd) Vedas i.e. the scriptures (kahandey) say and (sant jan) the devotees (veechaarah-i) reflect – on what follows:

ਭਗਤ ਮੁਖੈ ਤੇ ਬੋਲਦੇ ਸੇ ਵਚਨ ਹੋਵੰਦੇ ॥   ਪ੍ਰਗਟ ਪਹਾਰਾ ਜਾਪਦਾ ਸਭਿ ਲੋਕ ਸੁਣੰਦੇ ॥

Bẖagaṯ mukẖai ṯe bolḏe se vacẖan hovanḏe.   Pargat pahārā jāpḏā sabẖ lok suṇanḏe.

Whatever (bhagat) the devotees (boldey) utter (mukhai) from their mouths (sey) those (vachan) words (hovandey = happen) are fulfilled.

(Sabh-i lok) every one (sunandey) listens to what the devotee says and its results (jaapda) are seen (pragat) displayed in (pahaara, pasaara) the expanse/world i.e. people see those things happen; they happen because the devotees rely on Divine commands/the laws of nature.

ਸੁਖੁ ਨ ਪਾਇਨਿ ਮੁਗਧ ਨਰ ਸੰਤ ਨਾਲਿ ਖਹੰਦੇ ॥   ਓਇ ਲੋਚਨਿ ਓਨਾ ਗੁਣੈ ਨੋ ਓਇ ਅਹੰਕਾਰਿ ਸੜੰਦੇ ॥

Sukẖ na pā▫in mugaḏẖ nar sanṯ nāl kẖahanḏe.   O▫e locẖan onā guṇai no o▫e ahaʼnkār saṛanḏe.

(Mugadh) the foolish (nar) people – feel jealous – and (khahandey) pick up quarrel (naal-i) with (sant) the devotees – who have no jealousy; the slanderers (na paain-i =do not obtain) are not at (sukh) peace by this.

(Oey =they) the devotees (lochan-i) long (no) for (onaa) those (gunaa) virtues (gun = virtues) good for (ona) the antagonists but (oe) the latter (sarrandey) burn (ahankaar-i) in their own vanity.

ਓਇ ਵਿਚਾਰੇ ਕਿਆ ਕਰਹਿ ਜਾ ਭਾਗ ਧੁਰਿ ਮੰਦੇ ॥   ਜੋ ਮਾਰੇ ਤਿਨਿ ਪਾਰਬ੍ਰਹਮਿ ਸੇ ਕਿਸੈ ਨ ਸੰਦੇ ॥

O▫e vicẖāre ki▫ā karahi jā bẖāg ḏẖur manḏe.   Jo māre ṯin pārbarahm se kisai na sanḏe.

(Oey) those (vichaarey) helpless slanderers (ki = do, karah-i = what?) can do nothing, their (bhaag) destiny is made (mandey) bad (dhur-i = from source) from the beginning, i.e. based on their past deeds.

(Jo) those who are (maarey = beaten) denied grace by (tin-i = that) the (paarbrahm-i) the Supreme Being, (sey) they are (na sandey = for none) of not capable to do (kisai) to anything good – their nature is only to try and harm others.

ਵੈਰੁ ਕਰਹਿ ਨਿਰਵੈਰ ਨਾਲਿ ਧਰਮ ਨਿਆਇ ਪਚੰਦੇ ॥   ਜੋ ਜੋ ਸੰਤਿ ਸਰਾਪਿਆ ਸੇ ਫਿਰਹਿ ਭਵੰਦੇ ॥

vair karahi nirvair nāl ḏẖaram ni▫ā▫e pacẖanḏe.   Jo jo sanṯ sarāpi▫ā se firėh bẖavanḏe.

They (karah-i = do) bear (vair-u) enmity with those who are (nirvair) free of enmity and hence they (pachandey = burn) are punished through (niaaey) the justice delivered by (dharam) Dharam Rai the metaphoric Divine court judge.

(Jo jo) all those (saraapia) cursed to remain away (sant-i) from the guru, they – go their own way committing vices and – (phirah-i) wander (bhavandey) going around in cycles of reincarnation.

ਪੇਡੁ ਮੁੰਢਾਹੂੰ ਕਟਿਆ ਤਿਸੁ ਡਾਲ ਸੁਕੰਦੇ ॥੧੨॥

Ped muʼndẖāhūʼn kati▫ā ṯis dāl sukanḏe. ||12||

They remain cut off from the Creator and perish, like when (peydd-u) a tree (kattia) is cut (munddhaa-hoon) at the roots (tis = of that) its (ddaal) branches (sukandey) dry, i.e. the tree dies. 12.

Note: This Paurri occurs again as Paurri 31 on page 316.