SGGS pp 473-474, Aasa Di Vaar Pauris 19-21.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਪਹਿਲਾ ਸੁਚਾ ਆਪਿ ਹੋਇ ਸੁਚੈ ਬੈਠਾ ਆਇ ॥ ਸੁਚੇ ਅਗੈ ਰਖਿਓਨੁ ਕੋਇ ਨ ਭਿਟਿਓ ਜਾਇ ॥

Salok mėhlā 1 Pahilā sucẖā āp ho▫e sucẖai baiṯẖā ā▫e Sucẖe agai rakẖi▫on ko▫e na bẖiti▫o jā▫e

 

(Slok M: 1) prologue by the first Guru (Pahila) first the Brahmin (sucha hoey) having purified (aap-i) himself (aaey) comes and (baittha) sits (suchai) at a clean place.

The food (na bhiatio) untouched by any one (rakhion-u) is placed (agai) before him (suchey) in a clean plate, i.e. the place is clean as is the one who is to eat, and the food is unpolluted.

 

ਸੁਚਾ ਹੋਇ ਕੈ ਜੇਵਿਆ ਲਗਾ ਪੜਣਿ ਸਲੋਕੁ ॥ ਕੁਹਥੀ ਜਾਈ ਸਟਿਆ ਕਿਸੁ ਏਹੁ ਲਗਾ ਦੋਖੁ ॥

Sucẖā ho▫e kai jevi▫ā lagā paṛaṇ salok Kuhthī jā▫ī sati▫ā kis ehu lagā ḏokẖ

 

The purified person (jeyvia) eats the food and (parran-i lagaa) starts reading (slok-u) verses from scriptures.

But this food (sattia = thrown) is discharged from the body (jaai) at (kuhathi) a dirty place – the bathroom as excrement; (kis-u) who (lagaa dokh-u) is to blame for this? i.e. if only physical needs are met the result is filth. This how

 

ਅੰਨੁ ਦੇਵਤਾ ਪਾਣੀ ਦੇਵਤਾ ਬੈਸੰਤਰੁ ਦੇਵਤਾ ਲੂਣੁ ਪੰਜਵਾ ਪਾਇਆ ਘਿਰਤੁ ॥ ਤਾ ਹੋਆ ਪਾਕੁ ਪਵਿਤੁ ॥ ਪਾਪੀ ਸਿਉ ਤਨੁ

ਗਡਿਆ ਥੁਕਾ ਪਈਆ ਤਿਤੁ ॥

Ann ḏevṯā pāṇī ḏevṯā baisanṯar ḏevṯā lūṇ panjvā pā▫i▫ā gẖiraṯ Ŧā ho▫ā pāk paviṯ Pāpī si▫o ṯan gadi▫ā thukā pa▫ī▫ā ṯiṯ

 

 The ingredients for cooking namely (ann-u) the food grain, (paani) water, (loon-u) salt and (panjvaa) the fifth (ghirat-u) cooking oil are all worshipped as (deyvta) gods; (baisantar-u) the fire to cook are all called (deyvta) gods by the Brahmin.

(Ta = then) so (paak-u) the cooked food is (pavit-u) pure.

But when it is (gaddia) put (sio = with) in the stomach of (paapi = sinner) the transgressor person, people (thukaa paiaa) spit (tit-u) at it – after it is discharged.

 

ਜਿਤੁ ਮੁਖਿ ਨਾਮੁ ਨ ਊਚਰਹਿ ਬਿਨੁ ਨਾਵੈ ਰਸ ਖਾਹਿ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਤਿਤੁ ਮੁਖਿ ਥੁਕਾ ਪਾਹਿ ॥੧॥

Jiṯ mukẖ nām na ūcẖrahi bin nāvai ras kẖāhi Nānak evai jāṇī▫ai ṯiṯ mukẖ thukā pāhi ||1||

 

(Jit-u) that (mukh-i) mouth which does not (oochrah-i) utter/acknowledge (naam-u) Divine commandss, i.e. a person who does not remember the Almighty, but only (khaa-hi) eats (ras-i) tasty food, i.e. makes merry (bin-u) without (naavai/naam) living by Divine virtues and commands.

That person is (jaaniai = known) considered (evai) the same way, i.e. like the place for discharge of food, and (tit-u mukh-i = that face) that person is (thukaa paah-i = spit upon) looked down upon in life and before the Creator. 1.

 

Note: According to some beliefs the company of woman is evil. They look down upon women saying they are unclean and inferior. Guru Nanak rejects the idea in the Slok below.

 

ਮ: ੧ ॥ ਭੰਡਿ ਜੰਮੀਐ ਭੰਡਿ ਨਿੰਮੀਐ ਭੰਡਿ ਮੰਗਣੁ ਵੀਆਹੁ ॥ ਭੰਡਹੁ ਹੋਵੈ ਦੋਸਤੀ ਭੰਡਹੁ ਚਲੈ ਰਾਹੁ ॥

Mėhlā 1 Bẖand jammī▫ai bẖand nimmī▫ai bẖand mangaṇ vī▫āhu Bẖandahu hovai ḏosṯī bẖandahu cẖalai rāhu

 

(M: 1) prologue by the first Guru the human is (nimmeeai) conceived (bhandd-i) by a woman and (jammeeai) born from (bhandd-i) a woman; (mangan-u) engagement and (veeaahu) marriage of a man is to a woman.

Man (hovai) keeps (dosti = friendship) companionship (bhanddahu) of the woman from whom the human race (chalai raah-u = walks the path) moves forward – continues.

 

ਭੰਡੁ ਮੁਆ ਭੰਡੁ ਭਾਲੀਐ ਭੰਡਿ ਹੋਵੈ ਬੰਧਾਨੁ ॥ ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥

Bẖand mu▫ā bẖand bẖālī▫ai bẖand hovai banḏẖān So ki▫o manḏā ākẖī▫ai jiṯ jamėh rājān

 

If (bhandd-u = woman) the wife (muaa) dies, man (bhaalia = searches) looks for another woman; it is (bhandd-i) through the wife that one (hovai) establishes (bandhaan-u) relationship – with others.

So (kio) how can (so = that) one from (jit-u) whom (raajaan) kings – great people – (jammah-i) are born, (aakheeai) be called (mandaa) bad? – be looked down upon.

 

ਭੰਡਹੁ ਹੀ ਭੰਡੁ ਊਪਜੈ ਭੰਡੈ ਬਾਝੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਭੰਡੈ ਬਾਹਰਾ ਏਕੋ ਸਚਾ ਸੋਇ ॥

Bẖandahu hī bẖand ūpjai bẖandai bājẖ na ko▫e Nānak bẖandai bāhrā eko sacẖā so▫e

 

(Bhandd-u) the woman, is all the above and (oopjai) is herself born (bhanddahu) of a woman (hi) only; no human being is born (baajh-u) without (bhaddai) a woman.

Only (soey = that one) the One (sachaa) Eternal Master exists by IT-self (baajh-u) without being born (bhanddai) of a woman, says Nanak.

 

ਜਿਤੁ ਮੁਖਿ ਸਦਾ ਸਾਲਾਹੀਐ ਭਾਗਾ ਰਤੀ ਚਾਰਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਊਜਲੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥੨॥

Jiṯ mukẖ saḏā salāhī▫ai bẖāgā raṯī cẖār Nānak ṯe mukẖ ūjle ṯiṯ sacẖai ḏarbār ||2||

 

Be it a man or woman, (mukh-i) the mouth by (jit-u) which the Almighty is (sadaa) ever (saalaaheeai) praised, i.e. the person who lives by Divine virtues and commands, that person is (bhaaga) fortunate; his/her face is (rat-i = red) radiant and (chaar-i) beautiful.

(Tey) those (mukh) faces (ujley = shine) are unblemished and are glorified (sachai) in the Eternal Master’s (darbaar) court, i.e. such souls are honourably united with the Creator. 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਕੋ ਆਖੈ ਆਪਣਾ ਜਿਸੁ ਨਾਹੀ ਸੋ ਚੁਣਿ ਕਢੀਐ ॥ ਕੀਤਾ ਆਪੋ ਆਪਣਾ ਆਪੇ ਹੀ ਲੇਖਾ ਸੰਢੀਐ ॥ ਜਾ

ਰਹਣਾ ਨਾਹੀ ਐਤੁ ਜਗਿ ਤਾ ਕਾਇਤੁ ਗਾਰਬਿ ਹੰਢੀਐ ॥

Pa▫oṛī. Sabẖ ko ākẖai āpṇā jis nāhī so cẖuṇ kadẖī▫ai. Kīṯā āpo āpṇā āpe hī lekẖā sandẖī▫ai.  Jā rahṇā nāhī aiṯ jag ṯā kā▫iṯ gārab handẖī▫ai

 

(Pauri) stanza (Sabh-u ko) everyone (aakhai) talks of (aapna = own) the self, i.e. every one claims to be good; (jis-u = whom) one who is not – proud of the self – (so) such a person can be (chun-i) picked up and (kaddhiai) segregated, i.e. such a person is rare.

Everyone has to (sanddheeai) settle (leykha) the account of (aapna = own) one’s (keeta) deeds (aapo) individually (aapey hi) him/herself alone.

Let us remember: (Ja) when we are not (rahna = live) to remain in (ait-u) this (jag-i) world for ever, (ta) then (kaait-u) why are, i.e. we should not, (handdheeai = live in) be (gaarab-i) proud, i.e. everything is in hands of God.

 

ਮੰਦਾ ਕਿਸੈ ਨ ਆਖੀਐ ਪੜਿ ਅਖਰੁ ਏਹੋ ਬੁਝੀਐ ॥ ਮੂਰਖੈ ਨਾਲਿ ਨ ਲੁਝੀਐ ॥੧੯॥

Manḏā kisai na ākẖī▫ai paṛ akẖar eho bujẖī▫ai Mūrkẖai nāl na lujẖī▫ai ||19||

 

We should (parr-i) read the scriptures and learn not to (aakheeai) call (kisai) any one (mandaa) bad.

We should not (lujheeai) get into argument (naal-i) with (moorkhai) a fool – even if we consider anyone so. 19

——————————–

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ ਫਿਕੋ ਫਿਕਾ ਸਦੀਐ ਫਿਕੇ ਫਿਕੀ ਸੋਇ ॥

Salok mėhlā 1 Nānak fikai boli▫ai ṯan man fikā ho▫e Fiko fikā saḏī▫ai fike fikī so▫e

 

(Slok M: 1) prologue by the first Guru Nanak tells himself, and every one: (Boleeai) by speaking (phikai) arrogantly, both (tan-u) the body and (man-u) mind (hoey) become (phika) insipid, i.e. thoughts and deeds become devoid of goodness.

 (Phikey) an arrogant person gets (phiki) adverse (soey) reputation and is (sadeeai = called) looked at as (phiko phika = arrogant) unlikeable by others.

 

ਫਿਕਾ ਦਰਗਹ ਸਟੀਐ ਮੁਹਿ ਥੁਕਾ ਫਿਕੇ ਪਾਇ ॥ ਫਿਕਾ ਮੂਰਖੁ ਆਖੀਐ ਪਾਣਾ ਲਹੈ ਸਜਾਇ ॥੧॥

Fikā ḏargėh satī▫ai muhi thukā fike pā▫e Fikā mūrakẖ ākẖī▫ai pāṇā lahai sajā▫e ||1||

 

(Phika) an arrogant person is (satteeai = thrown) rejected in (dargah) Divine court – for union with the Creator; in the world, people (paaey) put (thukaa) spit (muh-i) on his/her face, i.e. shun such a person.

(Phika) an arrogant person is (aakheeai) is called (moorakh-u) foolish and (lahai) receives (sajaaey) the punishment of being beaten by (paana) shoes, i.e. is subjected to ignominy wherever she goes. 1.

 

Note: In the Slok below the Guru says that pretence of being good does not take us anywhere. One should be good both at heart and in deeds.

 

ਮ: ੧ ॥ ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥ ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥

Mėhlā 1 Anḏrahu jẖūṯẖe paij bāhar ḏunī▫ā anḏar fail Aṯẖsaṯẖ ṯirath je nāvėh uṯrai nāhī mail

 

(M: 1) prologue by the first Guru those who are (jhootthey = false) vicious (andarh-u = within) in thoughts but (phail-u = spread) present themselves as (paij) respectable (andar-i) in (baahar-i) the outside (duneeaa) world,

Even (jey) if they (naavah-i) take baths at (atth-satth = sixty eight) all (teerath) the pilgrim centres, their (mail) filth of the mind cannot (utrai) be removed, i.e. no amount of atonement can help one who is not genuine at heart.  

 

ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥ ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥

Jinĥ pat anḏar bāhar guḏaṛ ṯe bẖale sansār. Ŧinĥ nehu lagā rab seṯī ḏekẖnĥe vīcẖār

 

On the other hand, (jinh) those who have (patt-u = silk) virtues (andar-i) within but (gudarr-u = garbage) do not exhibit it (baahar-i) outwardly, (tey) they are (bhaley) good people (sansaar-i) of the world.

(Tinh) they (lagaa = have developed) bear (neyh-u) love (setiy) with (rab) the Almighty, i.e. lead lives according to Divine virtues and commands, (veechaar-i) with the thought/longing to (deykhney = seeing) have vision of the Almighty within.

 

ਰੰਗਿ ਹਸਹਿ ਰੰਗਿ ਰੋਵਹਿ ਚੁਪ ਭੀ ਕਰਿ ਜਾਹਿ ॥ ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ਬਾਝੁ ਸਚੇ ਨਾਹ ॥ ਦਰਿ ਵਾਟ ਉਪਰਿ

ਖਰਚੁ ਮੰਗਾ ਜਬੈ ਦੇਇ ਤ ਖਾਹਿ ॥

Rang hasėh rang rovėh cẖup bẖī kar jāhi.  Parvāh nāhī kisai kerī bājẖ sacẖe nāh.  Ḏar vāt upar kẖaracẖ mangā jabai ḏe▫e ṯa kẖāhi.

 

They (hasah-i) laugh or (rovah-i) weep (rang-i) in the love of the Almighty and (bhi) also (chup kar jaah-i) become quiet i.e. be it pleasures/comforts or pain, or quiet environment they remain absorbed in the Almighty.

They do not (parvaah) care (keriy) for (kisai) anyone, i.e. do not look to any one (baajh-u) except (sachey) the Eternal (naah) Master.

They believe: One, stands on (vaatt) the  path to (dar-i) the Creator’s gate (mangaa) asking for (kharach-u) the wherewithal for life, i.e. awareness of Naam/Divine commands, and (jabai) when IT (dey-i) gives, one (khaaey = eats) gets, i.e. sustenance of the creatures in life, and finally union of the soul with the Creator, is in the hands of the Almighty.

 

ਦੀਬਾਨੁ ਏਕੋ ਕਲਮ ਏਕਾ ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ ॥ ਦਰਿ ਲਏ ਲੇਖਾ ਪੀੜਿ ਛੁਟੈ ਨਾਨਕਾ ਜਿਉ ਤੇਲੁ ॥੨॥

Ḏībān eko kalam ekāhamāṯumĥā melḎar la▫e lekẖā pīṛ cẖẖutai nānkā ji▫o ṯel ||2||

 

There is (eyko) only one (deebaan-u = court) authority and (eyka) only one pen; there (hamaa) mine and (tumhaa) thine (meyl-u) meet, i.e. everyone is treated equally before the Almighty.

IT (laey) takes (lekhay) account of the deeds, – and those who have not performed their roles according to Divine commands – (peerr-i chhaddey) are ground the way oilseeds are ground for extracting (teluy) oil, i.e. they are punished – by keeping them in cycles of births and deaths, says Nanak. 2.

 

Page 474

 

N0te: The second line of the Pauri and later a Slok, use the example of Chaupar, a game of dice. It is played on a board two cloth strips crossing each other at right angles making four segments. This is used as metaphor thus: The creatures act as per Divine commands just like the pieces called ‘saari’ move according to the throw of dice called ‘paasa dhaalia’. Only those mortals who obey commands can unite with the Creator the way only the pieces which mature on the board and become ‘pakki’, meaning mature, can get home. Those creatures who succumb to temptations have to be reborn like the pieces captured by the enemy in the game, and have to start all over again. The pieces which do not mature are called ‘kachi’ meaning raw.

 

ਪਉੜੀ ॥ ਆਪੇ ਹੀ ਕਰਣਾ ਕੀਓ ਕਲ ਆਪੇ ਹੀ ਤੈ ਧਾਰੀਐ ॥ ਦੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਧਰਿ ਕਚੀ ਪਕੀ ਸਾਰੀਐ ॥

Pa▫oṛī Āpe hī karṇā kī▫o kal āpe hī ṯai ḏẖārī▫ai. Ḏekẖėh kīṯā āpṇā ḏẖar kacẖī pakī sārī▫ai

 

(Pauri) stanza The Creator (aapey hi) IT-self (karna keeo) made the creation and by ITs (kal) power (dhaariai) supports it, i.e. has placed everything/one to play their roles.

IT (deykhah-i) watches (keeta aapna = own creation) the creatures whether they, like (saareeai) the pieces in the game of Chaupar, (pakki =mature) have or (kachi = raw) have not carried out their roles, to qualify for reaching home, union with the Creator.

 

ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਸਭੁ ਕੋਈ ਆਈ ਵਾਰੀਐ ॥  ਜਿਸ ਕੇ ਜੀਅ ਪਰਾਣ ਹਹਿ ਕਿਉ ਸਾਹਿਬੁ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥

ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥

Jo ā▫i▫ā so cẖalsī sabẖ ko▫ī ā▫ī vārī▫ai Jis ke jī▫a parāṇ hėh ki▫o sāhib manhu visārī▫ai Āpaṇ hathī āpṇā āpe hī kāj savārī▫ai ||20||

 

(Jo) one who (aaia = comes) is born, (so) that (chalsi = shall depart) will die; (sabh-u koee) every one’s (vaarai = turn) time (aai) comes.

So (kio) how can we, i.e. we should not, (vissareeai) forget (manhu) from the mind the Creator (jis key = whose) given by whom (hah-i) are our (jee-a) soul and (praan) breaths, i.e. we should obey Divine commands.

We can (savaareeai) accomplish (aapna = own) our (kaaj) purpose (aapan hatthi) with our hands (aapey hi) by ourselves, i.e. it is in the hands of the human beings to achieve the purpose of human birth of the soul to unite with the Creator – by living by Divine virtues and commands. 20.

 

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ਸਲੋਕੁ ਮਹਲਾ ੨ ॥ ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥

Salok mėhlā 2 Ėh kinehī āskī ḏūjai lagai jā▫e Nānak āsak kāʼndẖī▫ai saḏ hī rahai samā▫e

 

(Slok-u Mahla 2) prologue by the second Guru. (Kineyhi) what sort of (aaski) love is (eyh) this if one (jaaey) goes and (lagai) attaches to (doojai) another, i.e. one who thinks of others – like gods/goddesses, or rituals – does not truly love the Creator.

That person (kaa’nddhiai = called) is truly (aasak-u = a lover) in love who (sad hi) forever (rahai) remains (samaaey) absorbed – in thoughts of the Beloved – Master.

 

ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥ ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥

Cẖangai cẖanga kar manne manḏai manḏā ho▫e. Āsak ehu na ākẖī▫ai jė lekẖai varṯai so▫e. ||1||

 

If a person (kar-i manney) treats (changa) as good, an act of the beloved (changai = good) when it suits him/her, and (manda) bad when it (mandai = bad) when does not suit,

(ih-u = this) such a person who (vartai) goes by calculations, cannot (aakheeai) be called (aasak-u) 0ne in love with (soey) the Almighty, i.e. one who praises the Almighty in favourable circumstances and blames in adversity, is not a genuine devotee. 1. 

 

ਮਹਲਾ ੨ ॥ ਸਲਾਮੁ ਜਬਾਬੁ ਦੋਵੈ ਕਰੇ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਨਾਨਕ ਦੋਵੈ ਕੂੜੀਆ ਥਾਇ ਨ ਕਾਈ ਪਾਇ ॥੨॥

Mėhlā 2 Salām jabāb ḏovai kare mundẖhu gẖuthā jā▫e Nānak ḏovai kūṛī▫ā thā▫e na kā▫ī pā▫e. ||2||

 

(Mahla 2) prologue by the second Guru A person who (karey) does (dovai) both (salaam) salutations and (jabaab-u = answer back) criticism of the Master, (ghutha jaaey) breaks from (muddhahu) the root, the Master – s/he does not have unqualified faith.

For him/her, both (thaaey) places (koorreeaa) false, i.e. s/he does not (thaaey paaey = put in place) receive honour (kaai) anywhere, i.e. i.e. in the world or in Divine court. 2.

 

ਪਉੜੀ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈਐ ਸੋ ਸਾਹਿਬੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੀਐ ॥ ਜਿਤੁ ਕੀਤਾ ਪਾਈਐ ਆਪਣਾ ਸਾ ਘਾਲ ਬੁਰੀ

ਕਿਉ ਘਾਲੀਐ ॥

Pa▫oṛī Jiṯ sevi▫ai sukẖ pā▫ī▫ai so sāhib saḏā samĥālī▫ai Jiṯ kīṯā pā▫ī▫ai āpṇā sā gẖāl burī ki▫o gẖālī▫ai.

 

(Paurri) stanza. We should (sadaa) ever (samaaleeai) remember – the commands of (so) that (sahib-u) Master, (jit-u) by (seyveeai = serving) whose obedience we (paaeeai) obtain (sukh-u) comfort/peace – of union with the Creator.

(Kio = why?) We should not (ghaaleeai) do (sa) that (ghaal = toil) deed by (keeta) doing (jit-u) which we (paaeeai = obtain) face – its adverse consequences.

 

ਮੰਦਾ ਮੂਲਿ ਨ ਕੀਚਈ ਦੇ ਲੰਮੀ ਨਦਰਿ ਨਿਹਾਲੀਐ ॥ ਜਿਉ ਸਾਹਿਬ ਨਾਲਿ ਨ ਹਾਰੀਐ ਤੇਵੇਹਾ ਪਾਸਾ ਢਾਲੀਐ ॥ ਕਿਛੁ ਲਾਹੇ ਉਪਰਿ ਘਾਲੀਐ ॥੨੧॥

 

Manḏā mūl na kīcẖ▫ī ḏe lammī naḏar nihālī▫ai. Ji▫o sāhib nāl na hārī▫ai ṯavehā pāsā dẖālī▫ai. Kicẖẖ lāhe upar gẖālī▫ai ||21||

 

We should (mool-i) not at all (keechaeey) commit (mandaa) a wrongdoings but (dey) use (lammi nadir-i) far-sightedness to (nihaaleeai) see its consequences.

We should, (paasa ddhaaleeai) throw the dice in the game of Chaupar, explained above – act in life (jio) such that we do not (haareeai) lose out in the objective of  union with (sahib) the Master.

We should (kichh-u ghaaleeai) put in some efforts (upar-i = on) for (laahey = profit) success in achieving the purpose of human life – for the soul to unite with the Creator. 21.