SGGS pp 1244-1247, Saarag Ki Vaar, Paurris 19-24.
ਸਲੋਕ ਮਃ ੧ ॥ ਧਨਵੰਤਾ ਇਵ ਹੀ ਕਹੈ ਅਵਰੀ ਧਨ ਕਉ ਜਾਉ ॥ ਨਾਨਕੁ ਨਿਰਧਨੁ ਤਿਤੁ ਦਿਨਿ ਜਿਤੁ ਦਿਨਿ ਵਿਸਰੈ ਨਾਉ ॥੧॥
Salok mėhlā 1. Ḏẖanvanṯā iv hī kahai avrī ḏẖan ka▫o jā▫o. Nānak nirḏẖan ṯiṯ ḏin jiṯ ḏin visrai nā▫o. ||1||
(Slok) prologue (M: 1) by the first Guru. (Dhanvanta) a wealthy person (kahai = says) thinks (hi) only (iv = this) one way: I should (jaau) go (kau) for (avrai) more (dhan) wealth.
S/he does not realize that s/he is (nirdhan-u) poor (tit-u) that (din-i) day (jit-u) by which (din-i) day s/he (visrai = forgets) remains unaware of (naau) Divine virtues and commands – because s/he does not have the resources to face evil in the world, says Guru Nanak. 1.
ਮਃ ੧ ॥ ਸੂਰਜੁ ਚੜੈ ਵਿਜੋਗਿ ਸਭਸੈ ਘਟੈ ਆਰਜਾ ॥ ਤਨੁ ਮਨੁ ਰਤਾ ਭੋਗਿ ਕੋਈ ਹਾਰੈ ਕੋ ਜਿਣੈ ॥
Mėhlā 1. Sūraj cẖaṛai vijog sabẖsai gẖatai ārjā. Ŧan man raṯā bẖog ko▫ī hārai ko jiṇai.
(Slok) prologue (M: 1) by the first Guru. (Sabhsai) everyone’s remaining (aarjaa = age) life-span (vijog-i) for yearning and ability to become acceptable for union with the Almighty – through living by Naam – (ghattai) reduces, with (sooraj-u) the sun (charrai) rising, i.e. with every passing day.
The human (tan-u) body and (man-u) mind (rataa) is imbued (bhog-i) with pleasures; (koi) someone (haarai) loses the self to, and (ko) someone (jinai) conquers/overcomes, temptations in the world, depending whether one ignores or lives by Divine commands.
ਸਭੁ ਕੋ ਭਰਿਆ ਫੂਕਿ ਆਖਣਿ ਕਹਣਿ ਨ ਥੰਮ੍ਹ੍ਹੀਐ ॥ ਨਾਨਕ ਵੇਖੈ ਆਪਿ ਫੂਕ ਕਢਾਏ ਢਹਿ ਪਵੈ ॥੨॥
Sabẖ ko bẖari▫ā fūk ākẖaṇ kahaṇ na thamĥ▫ī▫ai. Nānak vekẖai āp fūk kadẖā▫e dẖėh pavai. ||2||
(Sabh-u ko) everyone is (bhariaa = filled) inflated (phook-i) with air – like a balloon, i.e. is bloated with ego; and is not (thammheeai) restrained (aakhan-i) by telling or (kahan-i = saying) suggesting.
(Aap-i = self) the Almighty (veykhai) watches, and when IT (kaddhaaey) takes out (phook = air) the breathing, s/he (ddhah-i pavai) falls to the ground, i.e. God arranges downfall of the arrogant, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਸਤਸੰਗਤਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਥਹੁ ਹਰਿ ਪਾਇਆ ॥
Pa▫oṛī. Saṯsangaṯ nām niḏẖān hai jithahu har pā▫i▫ā.
(Paurri) stanza by the fourth Guru. (Nidhaan-u = treasure) the wealth of awareness of (naam-u) Divine virtues and commands is obtained (satsanga-i) in the holy congregation, (jithahu) from where (har-i) the Almighty (paaiaa) is found. (Note: Mil-i sangat khoj dasaaee vich-i sangat-i har-i prabh vasai jeeo. M: 4, p 94. Be a part of Sadh Sangat and search there; God abides in the Sangat).
Page 1245
ਗੁਰ ਪਰਸਾਦੀ ਘਟਿ ਚਾਨਣਾ ਆਨ੍ਹ੍ਹੇਰੁ ਗਵਾਇਆ ॥ ਲੋਹਾ ਪਾਰਸਿ ਭੇਟੀਐ ਕੰਚਨੁ ਹੋਇ ਆਇਆ ॥
Gur parsādī gẖat cẖānṇā ānĥer gavā▫i▫ā. Lohā pāras bẖetī▫ai kancẖan ho▫e ā▫i▫ā.
(Ghatt-i = body/mind) the inner-self is (chananaa = light) enlightened (parsaadi) with grace/guidance of (gur) the guru, and (aanheyr-u = darkness) ignorance (gavaaiaa = lost) ends, – and one leads a purposeful life.
One is transformed with the guru’s teachings like (lohaa) iron (hoey aaiaa) becomes (kanchan-u) gold (bheyttiai = meeting) by touching (paaras-i) with Paaras – a stone believed to change a base metal to gold.
ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਪਾਈਐ ਮਿਲਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਤਿਨ੍ਹ੍ਹੀ ਦਰਸਨੁ ਪਾਇਆ ॥੧੯॥
Nānak saṯgur mili▫ai nā▫o pā▫ī▫ai mil nām ḏẖi▫ā▫i▫ā. Jinĥ kai poṯai punn hai ṯinĥī ḏarsan pā▫i▫ā. ||19||
Says fourth Nanak: Awareness of (naau) Naam (paaeeai) is obtained (miliai = on finding) from (satigur-i) the true guru, and (mil-i = together) in his company one (dhiaaiaa) pays attention to living by Naam.
But only those (jin kai) in whose (potai) possession, i.e. who have influence of past (punn-u) good deeds on the mind, (tinhi) they are motivated to (paaiaa) obtain (darsan-u) sight/company, and follow guidance, of, the true guru. 19.
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ਸਲੋਕ ਮਃ ੧ ॥ ਧ੍ਰਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਜਿ ਲਿਖਿ ਲਿਖਿ ਵੇਚਹਿ ਨਾਉ ॥ ਖੇਤੀ ਜਿਨ ਕੀ ਉਜੜੈ ਖਲਵਾੜੇ ਕਿਆ ਥਾਉ ॥
Salok mėhlā 1. Ḏẖarig ṯinā kā jīvi▫ā jė likẖ likẖ vecẖėh nā▫o. Kẖeṯī jin kī ujṛai kẖalvāṛe ki▫ā thā▫o.
(Slok) prologue (M: 1) by the first Guru. (Jeeviaa) life is, i.e. actions are, (dhrig-u) disgraceful (ka) of (tina) those (j-i) who (likh-i likh-i) write and (veychey) sell (naau) Naam, i.e. write and speak on Naam by taking money.
Those farmers (jin ki) whose (kheyti) crop (ujrrai) is destroyed, (kiaa) what can they put for (khalvaarrai) threshing (thaau = place) area – to get the grain, i.e. what benefit from God can the learned people get who take money for guiding people.
ਸਚੈ ਸਰਮੈ ਬਾਹਰੇ ਅਗੈ ਲਹਹਿ ਨ ਦਾਦਿ ॥ ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥
Sacẖai sarmai bāhre agai lahėh na ḏāḏ. Akal eh na ākẖī▫ai akal gavā▫ī▫ai bāḏ.
Those who are (baahhrey) devoid of (sachai = true) the right (sarmai) effort, do not (lahai) receive (daad-i = endorsement) approval (agai = ahead) in Divine court/presence.
(Eyh) it cannot (aakheeai) be called (akal-i) wisdom if (akal-i) wisdom is (gavaaeeai = lost) wasted (baad-i) in arguments, i.e. one cannot advance spiritually is knowledge is used for arguments and not to practice.
ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥ ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥
Aklī sāhib sevī▫ai aklī pā▫ī▫ai mān. Aklī paṛĥ kai bujẖī▫ai aklī kīcẖai ḏān. Nānak ākẖai rāhu ehu hor galāʼn saiṯān. ||1||
We should (akli = with understanding) understand commands (sahib-u) the Master and (seyveeai = serve) obey; we should act (akli) with discernment/understanding to (paaeeai) receive (maan-u) honor – in Divine court.
We should (akli) use intellect to (parrh-i kai) read and (bujheeai) understand; and (akli) appropriately (keechai = make, daan-u = charity) impart to others – seeing how they would understand.
(Eyhu) this is (raah-u) the path to the Almighty; (hor-i) other (galaa’n) talks – cleverness to impress others – are to follow (saitaan) the devil, says Guru Nanak. 1.
ਮਃ ੨ ॥ ਜੈਸਾ ਕਰੈ ਕਹਾਵੈ ਤੈਸਾ ਐਸੀ ਬਨੀ ਜਰੂਰਤਿ ॥ ਹੋਵਹਿ ਲਿੰਙ ਝਿੰਙ ਨਹ ਹੋਵਹਿ ਐਸੀ ਕਹੀਐ ਸੂਰਤਿ ॥ ਜੋ ਓਸੁ ਇਛੇ ਸੋ ਫਲੁ ਪਾਏ ਤਾਂ ਨਾਨਕ ਕਹੀਐ ਮੂਰਤਿ ॥੨॥
Mėhlā 2. Jaisā karai kahāvai ṯaisā aisī banī jarūraṯ. Hovėh liń jẖiń nah hovėh aisī kahī▫ai sūraṯ. Jo os icẖẖe so fal pā▫e ṯāʼn Nānak kahī▫ai mūraṯ. ||2||
(Slok) prologue (M: 2) by the second Guru. In order to be acceptable to God, (bani = has become, jaroorat-i = need) one needs (kahaavai = want to be called) to project the self (taisa) that way (jaisa) as s/he (karai = does) practices, i.e. not try to impress pretending to be what one is not.
Like a person who has perfect (lingn) organs and (na hovah-i) there is no (jhingn) impairment/deformity (kaheeai) is said to have good (soorat-i) looks – similarly a soul needs to have no blemishes to be acceptable for union with the Creator.
(Aisi) such (moorat-i = picture) form (kaheeai) is called good that pleases the Almighty; (jo) whatever (os-u) such a soul/person (ichhey) wishes, s/he (paaey) obtains (phal-u = fruit) fulfilment of (so) that, says second Nanak. 2.
ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਅੰਮ੍ਰਿਤ ਰਸਿ ਫਲਿਆ ॥ ਜਿਸੁ ਪਰਾਪਤਿ ਸੋ ਲਹੈ ਗੁਰ ਸਬਦੀ ਮਿਲਿਆ ॥
Pa▫oṛī. Saṯgur amriṯ birakẖ hai amriṯ ras fali▫ā. Jis parāpaṯ so lahai gur sabḏī mili▫ā.
(Paurri) stanza by the fourth Guru. (Satigur-u) the true guru (hai) is (birakh-u) a tree of (amrit) life-giving fruit; it (phaliaa) bears fruit of (amrit) sweet (ras-i) taste, i.e. the true guru teaches to remain above board in the world-ocean of vices, which provides peace and comfort.
Only (so) that person (lahai) receives guidance of the guru who is destined (praapat-i) to receive it; the guidance (miliaa) is received (sabdi = with the word) by reflecting on the guru’s word.
ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਹਰਿ ਸੇਤੀ ਰਲਿਆ ॥ ਜਮਕਾਲੁ ਜੋਹਿ ਨ ਸਕਈ ਘਟਿ ਚਾਨਣੁ ਬਲਿਆ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਫਿਰਿ ਗਰਭਿ ਨ ਗਲਿਆ ॥੨੦॥
Saṯgur kai bẖāṇai jo cẖalai har seṯī rali▫ā. Jamkāl johi na sak▫ī gẖat cẖānaṇ bali▫ā. Nānak bakẖas milā▫i▫an fir garabẖ na gali▫ā. ||20||
One (jo) who (chalai = walks/acts) complies with (bhaanai = will) instructions (kai) of (satigur) the true guru, (raliaa = mixes) unites (seyti) with (har-i) the Almighty.
(Jamkaal) the agent of death/Divine justice (na sakaee = cannot) is not allowed (joh-i = look) to go near one in whose (ghatt-i) body/mind (chaanan-u) the light (baliaa) is lit, i.e. who is enlightened with, and follows, the guru’s guidance.
Such a soul is (bakhas-i) graciously (milaaian-u) united with God and is not (galiaa = rot) be put in the heat (garabh-i) of the womb, i.e. does not suffer being in cycles of births and deaths, says fourth Nanak. 20.
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ਸਲੋਕ ਮਃ ੧ ॥ ਸਚੁ ਵਰਤੁ ਸੰਤੋਖੁ ਤੀਰਥੁ ਗਿਆਨੁ ਧਿਆਨੁ ਇਸਨਾਨੁ ॥ ਦਇਆ ਦੇਵਤਾ ਖਿਮਾ ਜਪਮਾਲੀ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥
Salok mėhlā 1. Sacẖ varaṯ sanṯokẖ ṯirath gi▫ān ḏẖi▫ān isnān. Ḏa▫i▫ā ḏevṯā kẖimā japmālī ṯe māṇas parḏẖān.
(Slok) prologue (M: 1) by the first Guru. One who practices –
One should make (sach-u = truth) truthful living free of vices (varat-u = fast) refraining from food.
(santokh-u = contentment) living by Divine commands and not succumbing to vices, (teerath-u) the pilgrimage to purify the self.
Make (giaan-u) awareness of Divine commands as guide for life, sitting in (dhiaan-u) meditation or (isnaan-u) take ceremonial baths.
Practice (daiaa) compassion instead of worship of (deyvta) god’s idols.
(khimaa) forgive-ness/tolerance rather than (japmaali) turning the rosary.
(tey) that (maanas) person is considered (pardhaan = president) exalted – in the eyes of God.
ਜੁਗਤਿ ਧੋਤੀ ਸੁਰਤਿ ਚਉਕਾ ਤਿਲਕੁ ਕਰਣੀ ਹੋਇ ॥ ਭਾਉ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਤ ਕੋਈ ਕੋਇ ॥੧॥
Jugaṯ ḏẖoṯī suraṯ cẖa▫ukā ṯilak karṇī ho▫e. Bẖā▫o bẖojan nānkā virlā ṯa ko▫ī ko▫e. ||1||
His/her (jugat-i = method) way of life is virtuous living rather than display of (dhoti = lion cloth) pious looking garb; s/he remains (surat-i) conscious of Divine commands to avoid vices rather than make (chauka) the cooking area inaccessible to others and call it purity; (hoey) makes (karni) practice of Divine commands to attain peace rather than just apply (tilak-u) the frontal mark on the forehead.
S/he makes (bhaau = love) loving obedience of God his/her (bhojan-u = food) sustenance, i.e. the guide for life; but (koi koey) some (virla) rare person practices this, (naanka) o Nanak, i.e. o seekers of God. 1.
Note: Some people perform rituals based on days of the lunar cycle. Guru Sahib says:
ਮਹਲਾ ੩ ॥ ਨਉਮੀ ਨੇਮੁ ਸਚੁ ਜੇ ਕਰੈ ॥ ਕਾਮ ਕ੍ਰੋਧੁ ਤ੍ਰਿਸਨਾ ਉਚਰੈ ॥
Mėhlā 3. Na▫umī nem sacẖ je karai. Kām kroḏẖ ṯarisnā ucẖrai.
(Slok) prologue (M: 3) by the third Guru. If one resolves (naumi) on the ninth day of the lunar cycle to (karai) practices living by (sach-u = truth) Naam or Divine virtues and commands (neym-u) a regular basis; and (uchrai/ujrrai) destroys (kaam) lust, (krodh-u) wrath and (trisna) craving – running after desires.
ਦਸਮੀ ਦਸੇ ਦੁਆਰ ਜੇ ਠਾਕੈ ਏਕਾਦਸੀ ਏਕੁ ਕਰਿ ਜਾਣੈ ॥ ਦੁਆਦਸੀ ਪੰਚ ਵਸਗਤਿ ਕਰਿ ਰਾਖੈ ਤਉ ਨਾਨਕ ਮਨੁ ਮਾਨੈ ॥ ਐਸਾ ਵਰਤੁ ਰਹੀਜੈ ਪਾਡੇ ਹੋਰ ਬਹੁਤੁ ਸਿਖ ਕਿਆ ਦੀਜੈ ॥੨॥
Ḏasmī ḏase ḏu▫ār je ṯẖākai ekāḏasī ek kar jāṇai. Ḏu▫āḏasī pancẖ vasgaṯ kar rākẖai ṯa▫o Nānak man mānai. Aisā varaṯ rahījai pāde hor bahuṯ sikẖ ki▫ā ḏījai. ||2||
And (jey) if s/he (tthaakai) restrains (dasey) all ten (duaar) doors – nine openings of the body, and mind, i.e. is not enticed by temptations; and (eykaadsi = ten + one) on the eleventh day (kar-i jaanai = considers) resolves to obey the Almighty as (eyk) One, i.e. resolves to live by Divine commands and not engage in worship of gods/goddesses etc.
(Kar-i = make/keep, vasgat-i = under control) overcomes (panch) the five vices – lust, anger, greed, worldly attachments and vanity – (tau) then (man-u) the mind (maanai) agrees, i.e. finds solace, says third Nanak.
If you (raheejai) live by (aisa) such a (varat-u) resolution, o (paaddey/paanddey) Pundit; then (kiaa = what?) no need to (deejai) give (bahut = many) any more (sikh) instructions. 2.
ਪਉੜੀ ॥ ਭੂਪਤਿ ਰਾਜੇ ਰੰਗ ਰਾਇ ਸੰਚਹਿ ਬਿਖੁ ਮਾਇਆ ॥ ਕਰਿ ਕਰਿ ਹੇਤੁ ਵਧਾਇਦੇ ਪਰ ਦਰਬੁ ਚੁਰਾਇਆ ॥
Pa▫oṛī. Bẖūpaṯ rāje rang rā▫e saʼncẖėh bikẖ mā▫i▫ā. Kar kar heṯ vaḏẖā▫iḏe par ḏarab cẖurā▫i▫ā.
(Paurri) stanza by the fourth Guru. (Bhoopat-i) landlords, (raajey) kings, (rang/rank) paupers and (raaey) chiefs/nobles (sanchah-i) accumulate (maaiaa) wealth (bikh-u = poison) obtained by unfair means.
And (kar-i kar-i) while doing this they (vadhaaidey) increase (heyt-u) love for wealth, i.e. in order to get more of it (churaiaa = steal) lay hands on (darab-u = wealth) what belongs to (par) others.
ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਵਿਸਹਹਿ ਬਹੁ ਪ੍ਰੀਤਿ ਲਗਾਇਆ ॥ ਵੇਖਦਿਆ ਹੀ ਮਾਇਆ ਧੁਹਿ ਗਈ ਪਛੁਤਹਿ ਪਛੁਤਾਇਆ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਨਾਨਕ ਹਰਿ ਭਾਇਆ ॥੨੧॥
Puṯar kalṯar na vishahi baho parīṯ lagā▫i▫ā. vekẖ▫ḏi▫ā hī mā▫i▫ā ḏẖuhi ga▫ī pacẖẖuṯėh pacẖẖuṯā▫i▫ā. Jam ḏar baḏẖe mārī▫ah Nānak har bẖā▫i▫ā. ||21||
They (lagaaiaa) develop (bahu) great (preet-i) affection for wealth as not to (visahah-i) trust (putr = son) children and (klatr) the spouse with it.
But (maiaa) wealth (gaee) gets (dhuh-i) snatched (veykhdiaa = seeing) in front of their eyes at the time of death; they (pachhutah-i pachhutaaiaa) repent when faced with consequences of how they got the wealth.
They are (badhey) bound and (maareeah-i) beaten/punished when (dar-i = at the place) taken by (jam) Divine justice; this (bhaaiaa = is the will) is the Divine law, says fourth Nanak. 21.
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Note: In this Slok or prologue Guru Nanak says some people adopt religious symbolism when do not want to work. Instead, one should work to make an honest living and share with the needy. This is the path to the Almighty. Examples of three types of symbolism are mentioned, namely the Hindu Pundit, Muslim Maulvi and a Yogi. This is meant to cover all faiths.
ਸਲੋਕ ਮਃ ੧ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥
Salok mėhlā 1. Gi▫ān vihūṇā gāvai gīṯ. Bẖukẖe mulāʼn gẖare masīṯ.
(Slok) prologue (M: 1) by the first Guru. A Pundit (vihoona) bereft of (giaan) awareness about how to lead life, (gaavi) sings (geet) songs, i.e. just sings spiritual songs.
(Bhukhey) a hungry man becomes (mulaa’n) a Maulvi with (maseet-i) the mosque (gharey) at home.
ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥
Makẖtū ho▫e kai kann paṛā▫e. Fakar kare hor jāṯ gavā▫e.
(Hoey kai) being (makhattoo) unable to earn, one has (kann) the ears (parraaey) pierced and wears ear rings, to show he is a Yogi.
Then (karey = does, fakar/faqeer = beggar) begs from house to house, and (gavaaey) loses (jaat-i = class) honor (hor-u) further.
ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥
Gur pīr saḏā▫e mangaṇ jā▫e. Ŧā kai mūl na lagī▫ai pā▫e. Gẖāl kẖā▫e kicẖẖ hathahu ḏe▫e. Nānak rāhu pacẖẖāṇėh se▫e. ||1||
Someone (sadaaey = wants to be called, claims) becomes (gur-u) a Hindu guru or (peer-u) Muslim guru but (jaaey) goes (mangan) to beg, i.e. goes to homes of people ostensibly to impart spiritual awareness but takes money for it.
One should not (mool-i) at all (lageeai) touch (paaey) feet (kai) of (ta) those, i.e. not take them as guru and pay obeisance.
One who (khaaey = eats/earns, ghaal-i = making effort) works to earn livelihood and (dey-i) gives (kaichh-u) something (hathahu) with the hands, i.e. shares with the needy.
(Sey-i) that person (pachaanai) recognizes (raahu) the path – to the Almighty, says Guru Nanak. 1.
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ਮਃ ੧ ॥ ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥
Mėhlā 1. Manhu jė anḏẖe kūp kahi▫ā biraḏ na jāṇanĥī. Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖare karūp. Ik kahi jāṇėh kahi▫ā bujẖėh ṯe nar sugẖaṛ sarūp.
(Slok) prologue (M: 1) by the first Guru. Those (j-i) who are (andhey) blind (koop) wells (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.
With (andhai = blind) ignorant (man-i) of mind their (kaval-i) lotus minds are (oondhey) inverted, i.e. they fall to vices, and (disanh-i) look (kharey) very (karoop) ugly, i.e. get no respect in life or in the hereafter.
But there are (ik-i = one type) some who (jaanah-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 respected in life, and honorably accepted for union with the Almighty.
ਇਕਨਾ ਨਾਦ ਨ ਬੇਦ ਨ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥੨॥
Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ. Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ. Nānak se nar asal kẖar jė bin guṇ garab karanṯ. ||2||
(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 or understanding; 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) merits are (asal-i) real (khar) asses, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਸਭ ਪਵਿਤੁ ਹੈ ਧਨੁ ਸੰਪੈ ਮਾਇਆ ॥ ਹਰਿ ਅਰਥਿ ਜੋ ਖਰਚਦੇ ਦੇਂਦੇ ਸੁਖੁ ਪਾਇਆ ॥
Pa▫oṛī. Gurmukẖ sabẖ paviṯ hai ḏẖan sampai mā▫i▫ā. Har arath jo kẖarcẖaḏe ḏeʼnḏe sukẖ pā▫i▫ā.
(Paurri) stanza by the fourth Guru. (Dhan-u) money (sampai) opulence and (maaiaa) wealth/status (gurmukh-i) of a follower of the guru are (sabh) all (pavit-u = consecrate) earned by honest means.
(Jo) whatever they (kharachdey) spend and (deyndey) give is (arath-i) for the sake of (har-i) God, i.e. as part of their duties in life and to share with the needy; they (paaiaa) obtain (sukh-u) solace.
ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਤੋਟਿ ਨ ਆਇਆ ॥ ਗੁਰਮੁਖਾਂ ਨਦਰੀ ਆਵਦਾ ਮਾਇਆ ਸੁਟਿ ਪਾਇਆ ॥ ਨਾਨਕ ਭਗਤਾਂ ਹੋਰੁ ਚਿਤਿ ਨ ਆਵਈ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੨੨॥
Jo har nām ḏẖi▫ā▫iḏe ṯin ṯot na ā▫i▫ā. Gurmukẖāʼn naḏrī āvḏā mā▫i▫ā sut pā▫i▫ā. Nānak bẖagṯāʼn hor cẖiṯ na āvī har nām samā▫i▫ā. ||22||
Those (jo) who (dhiaaidey) pay attention to Naam or Divine virtues and commands, i.e. live simply and honestly, (na = does not, aaiaa = come) never face (tott-i) any shortage, i.e. face no problem in life and have no shortcoming for being accepted for union with the Almighty.
The Almighty (nadri aavda) is seen everywhere (gurmukhaa’n) by those who follow the guru; they (paaiaa) find God (sutt-i) by throwing away (maaiaa) the world-play, i.e. by not being attracted by other things/ideas.
(Hor-u) no one else (aavaee) comes (chit-i) to the minds of (bhagtaa’n) the devotees imbued with love of the Almighty; they (samaaiaa) remain absorbed in living by (naam-i) virtues and commands of (har-i) the Almighty, says fourth Nanak. 22.
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ਸਲੋਕ ਮਃ ੪ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਚੈ ਸਬਦਿ ਜਿਨ੍ਹ੍ਹਾ ਏਕ ਲਿਵ ਲਾਗੀ ॥ ਗਿਰਹ ਕੁਟੰਬ ਮਹਿ ਸਹਜਿ ਸਮਾਧੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚੇ ਬੈਰਾਗੀ ॥੧॥
Salok mėhlā 4. Saṯgur sevan se vadbẖāgī. Sacẖai sabaḏ jinĥā ek liv lāgī. Girah kutamb mėh sahj samāḏẖī. Nānak nām raṯe se sacẖe bairāgī. ||1||
(Slok) prologue (M: 4) by the fourth Guru. (Sey) those who find and (seyvan-i = serve) obey (satigur-u) the true guru are (vaddbhaagi) fortunate; they are those whose (liv) attention (laagi) remains fixed (sabad-i = on the word) living by commands of (eyk) the One (sachai) Eternal Master.
Being (mah-i) in (girah) home and (kuttamb) family, they remain (sahj-i) in steadfast (samaadhi) meditative state, focused on God.
(Sey) those (ratey) imbued (naam-i) with living by Divine virtues and commands (sachey) truly (bairaagi) yearn for the Almighty, says fourth Nanak. 1.
ਮਃ ੪ ॥ ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥
Mėhlā 4. Gaṇṯai sev na hova▫ī kīṯā thā▫e na pā▫e. Sabḏai sāḏ na ā▫i▫o sacẖ na lago bẖā▫o.
(Slok) prologue (M: 4) by the fourth Guru. (Seyv = service) obedience to commands (na hovaee) is not done (gantai) by counting, i.e. and be proud but also waiting for it to finish; (keeta = done) such actions are not (paaey) put (thaaey) in place, i.e. one is not given credit by the Almighty.
(Saad-u) the taste (sabdai) of the word does not (aaio) come, i.e. they are not motivated from within to live by Divine commands, because they do not (lago) bear (bhaau) love (sach-i) for the Eternal.
ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਨ ਲਗਈ ਮਨਹਠਿ ਆਵੈ ਜਾਇ ॥ ਜੇ ਇਕ ਵਿਖ ਅਗਾਹਾ ਭਰੇ ਤਾਂ ਦਸ ਵਿਖਾਂ ਪਿਛਾਹਾ ਜਾਇ ॥
Saṯgur pi▫ārā na lag▫ī manhaṯẖ āvai jā▫e. Je ik vikẖ agāhā bẖare ṯāʼn ḏas vikẖāʼn picẖẖāhā jā▫e.
Someone who does not (lagaee) find (satigur-u) the true guru (piaara) lovable, i.e. is not motivated to obey the true guru, but (manhatth-i = with determination) forces the self (avai) to come and (jaaey) go, i.e. act by self-will.
(Jey) if s/he (bharey) takes (ik) one (vikh) step (agaaha) forward (taa-n) then (jaaey) goes (das) ten (vikhaa-n) steps (pichhaaha) backwards, i.e. for every good deed s/he does ten evil deeds.
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਆਪੁ ਗਵਾਇ ਸਤਿਗੁਰੂ ਨੋ ਮਿਲੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਤਿਨ੍ਹ੍ਹਾ ਨਾਮੁ ਨ ਵੀਸਰੈ ਸਚੇ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥
Saṯgur kī sevā cẖākrī je cẖalėh saṯgur bẖā▫e. Āp gavā▫e saṯgurū no milai sėhje rahai samā▫e. Nānak ṯinĥā nām na vīsrai sacẖe mel milā▫e. ||2||
One performs (seyva chaakri = service) obedience of (satigur) the true guru, (jey) if s/he (chalah-i = moves) acts by (bhaaey = will) directions of the true guru.
S/he (gavaaey = loses) gives up (aap-u = self) ego and (milai) meets (no) with the true guru and (rahai) remains (sahjey) steadfastly (samaaey) absorbed – in complying with the guru’s directions.
Naam or Divine virtues and commands are not (veesrai) forgotten by (tinhaa) those whom (sachey) the Eternal (milaaey) leads to (meyl-i) meet the true guru and follow his guidance, says the fourth Guru. 2.
ਪਉੜੀ ॥ ਖਾਨ ਮਲੂਕ ਕਹਾਇਦੇ ਕੋ ਰਹਣੁ ਨ ਪਾਈ ॥ ਗੜ੍ਹ੍ਹ ਮੰਦਰ ਗਚ ਗੀਰੀਆ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥ ਸੋਇਨ ਸਾਖਤਿ ਪਉਣ ਵੇਗ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਚਤੁਰਾਈ ॥
Pa▫oṛī. Kẖān malūk kahā▫iḏe ko rahaṇ na pā▫ī. Gaṛĥ manḏar gacẖ gīrī▫ā kicẖẖ sāth na jā▫ī. So▫in sākẖaṯ pa▫uṇ veg ḏẖarig ḏẖarig cẖaṯurā▫ī.
(Paurri) stanza by the fourth Guru. (Ko na) no one (paaee) gets to (rahan-u) stay in the world forever, including those (kahaaidey) called (khan) nobles and (malook) kings, i.e. death is inevitable for all without consideration for status.
They may have (garrh) forts, (mandar) mansions (geereeaa) constructed with (gach) lime, i.e. of strong construction, but (kichh-u na) nothing (jaaee) goes (saath-i) with the soul on death.
Or have (saakhat-i) horses with harness of (soin) gold which run (veyg) at the speed of (paun) air, it is (dhrig-u dhrig-u) disgraceful to say they got these with (chaturaaee) cleverness/wisdom, i.e. do not acknowledge the Almighty who gave these.
ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਰਕਾਰ ਕਰਹਿ ਬਹੁ ਮੈਲੁ ਵਧਾਈ ॥ ਨਾਨਕ ਜੋ ਦੇਵੈ ਤਿਸਹਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਮਨਮੁਖਿ ਦੁਖੁ ਪਾਈ ॥੨੩॥
Cẖẖaṯīh amriṯ parkār karahi baho mail vaḏẖā▫ī. Nānak jo ḏevai ṯisėh na jāṇanĥī manmukẖ ḏukẖ pā▫ī. ||23||
They (karah-i = do) feed on (amrit = sweet) delicious food of (chhateeh) thirty six, i.e. numerous, (parkaar) types and only (vadhaaee) increase (bahu) more (mail-u = dirt) excrement/stools.
(Manmukh-i) the self-willed/egoistic persons – enjoy and indulge in objects of pleasure and develop ailments; they do not (jaananhi) recognize/acknowledge the Master (jo) who (deyvai) gives, and (paaee) suffer (dukh-u) grief – remain separated -, says fourth Nanak. 23.
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ਸਲੋਕ ਮਃ ੩ ॥ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਦੇਸੰਤਰ ਭਵਿ ਥਕੇ ਭੇਖਧਾਰੀ ॥ ਦੂਜੈ ਭਾਇ ਨਾਉ ਕਦੇ ਨ ਪਾਇਨਿ ਦੁਖੁ ਲਾਗਾ ਅਤਿ ਭਾਰੀ ॥
Salok mėhlā 3. Paṛĥ paṛĥ pandiṯ monī thake ḏesanṯar bẖav thake bẖekẖ▫ḏẖārī. Ḏūjai bẖā▫e nā▫o kaḏe na pā▫in ḏukẖ lāgā aṯ bẖārī.
(Slok) prologue (M: 3) by the third Guru. (Moni) the silent sages and Pundits (thakey) get tired (parrh-i parrh-i) reading scriptures and (bheykhdhaari = wearer of garbs) hermits of various clans (thakey) get tired (bhav-i) wandering (deysantar = between countries) the earth– in search of God.
But with (bhaaey) ideas/practices (doojai = second) other than obedience to the Almighty they (kadey na) never (paain-i) find Naam – awareness of Divine virtues and commands which alone can enable to find God; they (laaga) suffer (at-i) very (bhaari = heavy) terrible (dukh-u) distress, i.e. they do not succeed in ending separation from the Almighty.
ਮੂਰਖ ਅੰਧੇ ਤ੍ਰੈ ਗੁਣ ਸੇਵਹਿ ਮਾਇਆ ਕੈ ਬਿਉਹਾਰੀ ॥ ਅੰਦਰਿ ਕਪਟੁ ਉਦਰੁ ਭਰਣ ਕੈ ਤਾਈ ਪਾਠ ਪੜਹਿ ਗਾਵਾਰੀ ॥
Mūrakẖ anḏẖe ṯarai guṇ sevėh mā▫i▫ā kai bi▫uhārī. Anḏar kapat uḏar bẖaraṇ kai ṯā▫ī pāṯẖ paṛėh gāvārī.
(Moorakh = foolish) the unmindful (andhey) ignorant persons (seyvah-i = serve) practice (trai = three, gun = attributes) egoistic conduct, namely act by Tam Gun, Raj Gun and Sat Gun; they are (biohaari) merchants (key) of (maaiaa) the world-play, i.e. act under influence of temptations in the world-play.
(Anadar-i) within them, they have (kapatt) deceit (kai taai) for the sake of (bharan) filling (udar-u) belly, i.e. they are self-serving; they (parrah-i) read (paatth) scriptures (gaavaari = uninformed) without understanding them.
ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਜਿਨ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰੀ ॥ ਨਾਨਕ ਪੜਣਾ ਗੁਨਣਾ ਇਕੁ ਨਾਉ ਹੈ ਬੂਝੈ ਕੋ ਬੀਚਾਰੀ ॥੧॥
Saṯgur seve so sukẖ pā▫e jin ha▫umai vicẖahu mārī. Nānak paṛ▫ṇā gunṇā ik nā▫o hai būjẖai ko bīcẖārī. ||1||
Those (jin-i) who (maari = killed) drive out (haumai) ego (vichahu) from within, and (seyvay = serve) follow (satigur-u) the true guru, (so) they (paaey) obtain (sukh-u) peace of mind.
What is to be (parrna) read and (gunana) reflected upon is (naau) Naam or virtues and commands of (ik-u) the One Almighty; but (ko) some (beechaari) thoughtful person (boojhai) understands – and follows this, says third Nanak. 1.
ਮਃ ੩ ॥ ਨਾਂਗੇ ਆਵਣਾ ਨਾਂਗੇ ਜਾਣਾ ਹਰਿ ਹੁਕਮੁ ਪਾਇਆ ਕਿਆ ਕੀਜੈ ॥ ਜਿਸ ਕੀ ਵਸਤੁ ਸੋਈ ਲੈ ਜਾਇਗਾ ਰੋਸੁ ਕਿਸੈ ਸਿਉ ਕੀਜੈ ॥
Mėhlā 3. Nāʼnge āvṇā nāʼnge jāṇā har hukam pā▫i▫ā ki▫ā kījai. Jis kī vasaṯ so▫ī lai jā▫igā ros kisai si▫o kījai.
(Slok) prologue (M: 3) by the third Guru. (Aavna = coming) being born (naangey) naked and (jaana = going) leaving the world naked; this is (hukam = order) the law (paiaa = put) made by (har-i) the Almighty; we can (keejai) do (kiaa = what?) nothing about it.
The Creator (ki = of, jis = whom) whose (vast-u = thing) gift life is, (lai jaaeyga) shall take it away; do not (keejai) make (ros-u) complain to (kisai = whom?) anyone, i.e. accept that death comes by God’s will.
ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਭਾਣਾ ਮੰਨੇ ਸਹਜੇ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥ ਨਾਨਕ ਸੁਖਦਾਤਾ ਸਦਾ ਸਲਾਹਿਹੁ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥੨॥
Gurmukẖ hovai so bẖāṇā manne sėhje har ras pījai. Nānak sukẖ▫ḏāṯa saḏā salāhihu rasnā rām ravījai. ||2||
One who (hovai) becomes (gurmukh-i) a follower of the guru, (sahjey) makes it his/her nature (peejai) to drink (har-i) Divine (ras-u) elixir, i.e. assimilate and live by Naam or Divine virtues and commands; (su) such a person (manney) accepts (bhaana) Divine will happily.
(Raam) the Almighty alone is (sukhdaataa) the giver of peace/solace; (sadaa) ever (raveejai = utter) remember, (salaahihu) praise IT with (rasna) the tongue, and emulate Divine virtues, says third Nanak. 2.
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ਪਉੜੀ ॥ ਗੜ੍ਹ੍ਹਿ ਕਾਇਆ ਸੀਗਾਰ ਬਹੁ ਭਾਂਤਿ ਬਣਾਈ ॥ ਰੰਗ ਪਰੰਗ ਕਤੀਫਿਆ ਪਹਿਰਹਿ ਧਰ ਮਾਈ ॥
Pa▫oṛī. Gaṛėh kā▫i▫ā sīgār baho bẖāʼnṯ baṇā▫ī. Rang parang kaṯīfi▫ā pahirahi ḏẖar mā▫ī.
(Paurri) stanza by the fourth Guru. The humans (banaaee = make) do (seegaar) adornment of (garrh-i) the fortress of (kaaiaa) the body in (bahu) many (bhaant-i) ways.
They (pahrah-i) wear (kateephiaa) silken/expensive clothes (rag parang) of many colors (dhar = support) to show to (maaee = world-play) the world, i.e. they aim to impress others.
ਲਾਲ ਸੁਪੇਦ ਦੁਲੀਚਿਆ ਬਹੁ ਸਭਾ ਬਣਾਈ ॥ ਦੁਖੁ ਖਾਣਾ ਦੁਖੁ ਭੋਗਣਾ ਗਰਬੈ ਗਰਬਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਿਓ ਅੰਤਿ ਲਏ ਛਡਾਈ ॥੨੪॥
Lāl supeḏ ḏulīcẖi▫ā baho sabẖā baṇā▫ī. Ḏukẖ kẖāṇā ḏukẖ bẖogṇā garbai garbā▫ī. Nānak nām na cẖeṯi▫o anṯ la▫e cẖẖadā▫ī. ||24||
They (banaaee = make) hold (bahu) many (sabhaa = assemblies) sessions on (laal) red and (supeyd) white (duleechiaa) carpets.
They do it (garbai) for pride, and (garbaaee) display pride; they (khaana) eat, i.e. do things, which cause (dukh-u) suffering and thus (bhogna) experience (dukh-u) distress.
They do not (cheytio) keep in mind (naam-u) Divine virtues and commands, whose practice could (laey chhaddaaee) deliver them from suffering, says fourth Nanak. 24.
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