SGGS pp 1285-1288, Vaar Malaar, Paurris 18-21.
Note: Raag/Raga or musical measure Malaar is connected with the rainy season. It is believed that rain comes when this Raga is sung. This is used as metaphor below.
ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਮਲਾਰ ਰਾਗੁ ਜੋ ਕਰਹਿ ਤਿਨ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥ ਗੁਰ ਸਬਦੀ ਏਕੁ ਪਛਾਣਿਆ ਏਕੋ ਸਚਾ ਸੋਇ ॥
Salok mėhlā 3. Gurmukẖ malār rāg jo karahi ṯin man ṯan sīṯal ho▫e. Gur sabḏī ek pacẖẖāṇi▫ā eko sacẖā so▫e.
(Slok) prologue (M: 3) by the third guru. Those (jo) who (karah-i = does) sing, i.e. praise and emulates Divine virtues, in Malaar (raag-u) raga (gurmukh-i) with the guru’s guidance – they get the rain/shower of awareness of Naam/Divine virtues and commands; his/her (man-u) mind and (tan-u) body (hoey) become (seetal-u) cool/at peace – steady with unwavering focus on God.
They (pachhaaniaa) recognize/see (eyk-u) the One Almighty – everywhere and in everyone – (sabdi = with word) with the guru’ guidance; for them there is (soey = that one) only (eyko) One (sachaa) Eternal Master.
ਮਨੁ ਤਨੁ ਸਚਾ ਸਚੁ ਮਨਿ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਅੰਦਰਿ ਸਚੀ ਭਗਤਿ ਹੈ ਸਹਜੇ ਹੀ ਪਤਿ ਹੋਇ ॥
Man ṯan sacẖā sacẖ man sacẖe sacẖī so▫e. Anḏar sacẖī bẖagaṯ hai sėhje hī paṯ ho▫e.
With (sach-u) the Eternal (man-i) in mind, their (man-u = mind) thoughts and (tan-u = body) actions (sachaa = true) in accord with Naam; such (sachey) truthful persons/sincere seekers have (sachi) good (soey) reputation.
They have (sachi) true (bhagat-i) devotion (andar-i) within; they (hoey) receive (pat-i) honor/recognition (sahjey) effortlessly – without trying to assert themselves.
ਕਲਿਜੁਗ ਮਹਿ ਘੋਰ ਅੰਧਾਰੁ ਹੈ ਮਨਮੁਖ ਰਾਹੁ ਨ ਕੋਇ ॥ ਸੇ ਵਡਭਾਗੀ ਨਾਨਕਾ ਜਿਨ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੧॥
Kalijug mėh gẖor anḏẖār hai manmukẖ rāhu na ko▫e. Se vadbẖāgī nānkā jin gurmukẖ pargat ho▫e. ||1||
There is (ghor) intense (andhaar-u) darkness/ignorance (mah-i) in (kalijug = Dark Age) the age of vices; (manmukh) self-willed persons – who do not follow the guru – know no (raah-u = path) way to overcome vices – and experience God.
(Sey) those (gurmukh-i) who follow the guru are (vaddbhaagi) fortunate; they are those by (jin) whom God (pargatt = is, pargatt = manifest) is experienced within, says third Nanak. 1.
ਮਃ ੩ ॥ ਇੰਦੁ ਵਰਸੈ ਕਰਿ ਦਇਆ ਲੋਕਾਂ ਮਨਿ ਉਪਜੈ ਚਾਉ ॥ ਜਿਸ ਕੈ ਹੁਕਮਿ ਇੰਦੁ ਵਰਸਦਾ ਤਿਸ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਂਉ ॥
Mėhlā 3. Inḏ varsai kar ḏa▫i▫ā lokāʼn man upjai cẖā▫o. Jis kai hukam inḏ varasḏā ṯis kai saḏ balihārai jāʼn▫o.
(Slok) prologue (M: 3) by the third guru. When (ind-u) the cloud (kar-i daiaa) kindly (varsai) drops rain, (lokaa-n) people (upjai = comes, chaau = happiness) are happy, I (sad) ever (balihaarai jaa’nau = am sacrifice) adore the Almighty (jis kai) by whose (hukam-i = orders) directions (ind-u) the cloud (varsdaa) drops rain, i.e. one feels satisfied when the guru kindly imparts awareness of Naam; the guru is found with Divine grace.
Page 1286
ਗੁਰਮੁਖਿ ਸਬਦੁ ਸਮ੍ਹ੍ਹਾਲੀਐ ਸਚੇ ਕੇ ਗੁਣ ਗਾਉ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਜਨ ਨਿਰਮਲੇ ਸਹਜੇ ਸਚਿ ਸਮਾਉ ॥੨॥
Gurmukẖ sabaḏ samĥālī▫ai sacẖe ke guṇ gā▫o. Nānak nām raṯe jan nirmale sėhje sacẖ samā▫o. ||2||
We should (samhaaleeai = take care) keep in mind (sabad-u = word) Naam/Divine commands, and (gaau = sing) praise and emulate (gun) virtues (key) of (sachey) the Eternal.
(Jan) persons (ratey) imbued (naam-i) with Naam are (nirmaley = clean) free of vices and (sahjey) remain naturally (samaau) absorbed (sach-i) in truth, i.e. lead life by Naam, says third Nanak. 2.
ਪਉੜੀ ॥ ਪੂਰਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪੂਰਾ ਪਾਇਆ ॥ ਪੂਰੈ ਕਰਮਿ ਧਿਆਇ ਪੂਰਾ ਸਬਦੁ ਮੰਨਿ ਵਸਾਇਆ ॥
Pa▫oṛī. Pūrā saṯgur sev pūrā pā▫i▫ā.Pūrai karam ḏẖi▫ā▫e pūrā sabaḏ man vasā▫i▫ā.
(Paurri) stanza by the first Guru. (Poora) the perfect Almighty (paaiaa = found) is seen present everywhere (seyv-i = serving) with guidance of (poora = prefect) the true guru.
It is (karam-i) with grace of (poorai) the Almighty that the true guru is found and with his guidance, one (dhiaaey = pays attention) reflects on and (vasaaiaa = abides) keeps (pooraa = perfect) Divine (sabad-u = word) commands (mann-i) in mind – to live by them.
ਪੂਰੈ ਗਿਆਨਿ ਧਿਆਨਿ ਮੈਲੁ ਚੁਕਾਇਆ ॥ ਹਰਿ ਸਰਿ ਤੀਰਥਿ ਜਾਣਿ ਮਨੂਆ ਨਾਇਆ ॥
Pūrai gi▫ān ḏẖi▫ān mail cẖukā▫i▫ā. Har sar ṯirath jāṇ manū▫ā nā▫i▫ā.
And (dhiaan-i) paying attention to (poorai) perfect (giaan-i) knowledge, i.e. awareness of Naam imparted by the true guru, (mail-u = the dirt) the vice of ego (chukaaiaa = ends) is given up.
(Jaan-i) treating (sar-i) the pool (har-i) of God, i.e. Naam, as (teerath-i) as the place of pilgrimage, (naaiaa) bathes (manooaa) the mind, i.e. purifies the mind of vices by practice of Naam.
ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰਿ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ਸਚਾ ਆਇਆ ॥
Sabaḏ marai man mār ḏẖan jaṇeḏī mā▫i▫ā. Ḏar sacẖai sacẖiār sacẖā ā▫i▫ā.
That (maaiaa) mother is (dhann-u) blessed who (janeydee) gave birth to one who (maar-i) kills (man-u) the mind/ego and (marai = dies) submits to/obeys (sabad-i) Naam.
Such a (sachiaar) truthful/sincere person (aaiaa = comes) is accepted (dar-i = court of) by (sachai) the Eternal.
ਪੁਛਿ ਨ ਸਕੈ ਕੋਇ ਜਾਂ ਖਸਮੈ ਭਾਇਆ ॥ ਨਾਨਕ ਸਚੁ ਸਲਾਹਿ ਲਿਖਿਆ ਪਾਇਆ ॥੧੮॥
Pucẖẖ na sakai ko▫e jāʼn kẖasmai bẖā▫i▫ā. Nānak sacẖ salāhi likẖi▫ā pā▫i▫ā. ||18||
(Na koey) no one (sakai) can (puchh-i) ask – any questions, i.e. that soul is not asked to give account of deeds – (jaa-n) when one is (bhaaiaa) approved (khasmai) by the Master.
One (paaiaa) obtains (saalaah-i) praising and emulating virtues of (sach-u) the Eternal, when (likhiaa) written, i.e. based on past deeds and experiences, says Guru Nanak. 18.
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ਸਲੋਕ ਮਃ ੧ ॥ ਕੁਲਹਾਂ ਦੇਂਦੇ ਬਾਵਲੇ ਲੈਂਦੇ ਵਡੇ ਨਿਲਜ ॥ ਚੂਹਾ ਖਡ ਨ ਮਾਵਈ ਤਿਕਲਿ ਬੰਨ੍ਹ੍ਹੈ ਛਜ ॥
Salok mėhlā 1. Kulhāʼn ḏeʼnḏe bāvle laiʼnḏe vade nilaj. Cẖūhā kẖad na māv▫ī ṯikal banĥai cẖẖaj.
(Slok) prologue (M: 1) by the first guru. Those who become gurus or donors and think they can (deyndey) give (kulhaa’n = caps/turbans) blessings for status, are (baavley) mad; those (laaidey) who receive are (vaddey = big) highly (nilaj) shameless – they look to persons rather than God.
The self-appointed gurus are like (chooha) a rat does not (mavaee) fit into (khadd) the hole itself but (bannhai) ties (chhaj) the winnowing tray (tikal-i) round the waist, i.e. the false gurus have no powers but pretend to have it.
ਦੇਨ੍ਹ੍ਹਿ ਦੁਆਈ ਸੇ ਮਰਹਿ ਜਿਨ ਕਉ ਦੇਨਿ ਸਿ ਜਾਹਿ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥
Ḏeniĥ ḏu▫ā▫ī se marėh jin ka▫o ḏen sė jāhi. Nānak hukam na jāp▫ī kithai jā▫e samāhi.
Then there are unqualified physicians who (deynh-i) give (duaaee) medicines, (sey) they themselves (marah-i) die – cannot cure themselves; those (jin kau) to whom they (deyn-i) give, (s-i) they (jaah-i = depart) die.
Such people who do not (jaapaee) have awareness of (hukam-u) Divine commands, i.e. capabilities given by God on (kithai) where do they are to (jaaey) go and (samaah-i) merge i.e. God alone knows what happens to them – as a consequence.
ਫਸਲਿ ਅਹਾੜੀ ਏਕੁ ਨਾਮੁ ਸਾਵਣੀ ਸਚੁ ਨਾਉ ॥ ਮੈ ਮਹਦੂਦੁ ਲਿਖਾਇਆ ਖਸਮੈ ਕੈ ਦਰਿ ਜਾਇ ॥
Fasal ahāṛī ek nām sāvṇī sacẖ nā▫o. Mai mėhḏūḏ likẖā▫i▫ā kẖasmai kai ḏar jā▫e.
(Ahaarri) the rabi (fasal-i) the crop harvested in spring season comes by (ik) one Naam; (saavni) the kharif crop harvested in autumn is by (naau) Naam of (sach-u) the Eternal, i.e. whatever one gets is by hard work and Divine grace.
(Mai) I (likhaaiaa = got written) was born (mahdood-u) with limited capabilities; how will I explain my pretensions when I (jaaey) go to (khasmai) the Master’s (dar-i) court.
ਦੁਨੀਆ ਕੇ ਦਰ ਕੇਤੜੇ ਕੇਤੇ ਆਵਹਿ ਜਾਂਹਿ ॥ ਕੇਤੇ ਮੰਗਹਿ ਮੰਗਤੇ ਕੇਤੇ ਮੰਗਿ ਮੰਗਿ ਜਾਹਿ ॥੧॥
Ḏunī▫ā ke ḏar keṯ▫ṛe keṯe āvahi jāʼnhi. Keṯe mangėh mangṯe keṯe mang mang jāhi. ||1||
There are (keytrrey = so many) numerous (dar) doors/places, i.e. people go to numerous gurus and donors; (keytey) numerous such people (aavah-i = come) are born, and (jaa’nh-i = go) depart.
There are (keytey) numerous (mangtey) beggars who (mang-i mang-i) keep asking; they also (jaah-i = depart) die, i.e. they cannot even help forever here and certainly not in the hereafter. 1.
ਮਃ ੧ ॥ ਸਉ ਮਣੁ ਹਸਤੀ ਘਿਉ ਗੁੜੁ ਖਾਵੈ ਪੰਜਿ ਸੈ ਦਾਣਾ ਖਾਇ ॥ ਡਕੈ ਫੂਕੈ ਖੇਹ ਉਡਾਵੈ ਸਾਹਿ ਗਇਐ ਪਛੁਤਾਇ ॥
Mėhlā 1. Sa▫o maṇ hasṯī gẖi▫o guṛ kẖāvai panj sai ḏāṇā kẖā▫e. Dakai fūkai kẖeh udāvai sāhi ga▫i▫ai pacẖẖuṯā▫e.
(Slok) prologue (M: 1) by the first guru. (Hasti) the elephant (khaavai) eats (sau) a hundred (man-u = maaund – about 38 kg) measures of (ghio) oil and (gurr-u) molasses; and (khaaey) eats up (panj) five hundred measures of (daanaa) grain, i.e. diet of an elephant is large.
Having eaten, it (ddakai) belches, (phookai) blows and (uddaavai) throws up (kheyh) dust – with its trunk; but it (pachhutaavai) repents (saah-i = breath, gaiaai = leaving) on death – for not having thanked God for all that it got.
ਅੰਧੀ ਫੂਕਿ ਮੁਈ ਦੇਵਾਨੀ ॥ ਖਸਮਿ ਮਿਟੀ ਫਿਰਿ ਭਾਨੀ ॥
Anḏẖī fūk mu▫ī ḏevānī. Kẖasam mitī fir bẖānī.
Similarly (deyvaani = mad) mindless (andhi) blind/ignorant mankind – oblivious of God – (phook-i = burns) consumes everything and (muee) dies but does not obey God who gives.
If a creature (mitti = contained) is absorbed in, i.e. lives in obedience to, (khasam-i) the Master, (phir-i) then it is (bhaani) liked by God.
ਅਧੁ ਗੁਲ੍ਹਾ ਚਿੜੀ ਕਾ ਚੁਗਣੁ ਗੈਣਿ ਚੜੀ ਬਿਲਲਾਇ ॥ ਖਸਮੈ ਭਾਵੈ ਓਹਾ ਚੰਗੀ ਜਿ ਕਰੇ ਖੁਦਾਇ ਖੁਦਾਇ ॥
Aḏẖ gulĥā cẖiṛī kā cẖugaṇ gaiṇ cẖaṛī billā▫e. Kẖasmai bẖāvai ohā cẖangī jė kare kẖuḏā▫e kẖuḏā▫e.
(Chugan-u = pecking) food (ka) of (chirri) the sparrow is (adh-u) half (gulhaa) a grain, but (charri = rising) it flies (gain-i) in sky (bil-laaey = making sound) acknowledging the Almighty.
Similarly (ohaa = that) a lowly human being (j-i) who (karai) utters (khudaaey khuddaey) God, God, i.e. acknowledges God as the giver, is (changi) good and (bhaavai) liked (khasmai) the Master – is united with God.
ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਸੈ ਮਿਰਿਆ ਸਭ ਪਿਛੈ ਪੈ ਖਾਇ ॥ ਹੋਇ ਸਤਾਣਾ ਘੁਰੈ ਨ ਮਾਵੈ ਸਾਹਿ ਗਇਐ ਪਛੁਤਾਇ ॥
Sakṯā sīhu māre sai miri▫ā sabẖ picẖẖai pai kẖā▫e. Ho▫e saṯāṇā gẖurai na māvai sāhi ga▫i▫ai pacẖẖuṯā▫e.
(Sakta) the powerful (seeh-u) lion (maarey) kills (sai) a hundred (miria/mirg = deer) animals for its food and (sabh) everyone (khaaey) eats (pichhai pai) after it has eaten.
(Hoey) being (sataana) powerful, it cannot (maavai) be contained (ghurai) in its den, i.e. becomes very proud, but (pachutaaey) repents on (gaiai) going to (saah-i) the Master – and being denied union.
ਅੰਧਾ ਕਿਸ ਨੋ ਬੁਕਿ ਸੁਣਾਵੈ ॥ ਖਸਮੈ ਮੂਲਿ ਨ ਭਾਵੈ ॥
Anḏẖā kis no buk suṇāvai. Kẖasmai mūl na bẖāvai.
(No) to (kis) whom does the lion (andha = blind) blinded by power (sunaavai) cause to hear (buk-i) roar? It is not (mool-i) at all (bhavaai) liked (khasmai) by the Master, i.e. a proud person cannot get emancipation.
ਅਕ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰੇ ਅਕ ਤਿਡਾ ਅਕ ਡਾਲੀ ਬਹਿ ਖਾਇ ॥ ਖਸਮੈ ਭਾਵੈ ਓਹੋ ਚੰਗਾ ਜਿ ਕਰੇ ਖੁਦਾਇ ਖੁਦਾਇ ॥
Ak si▫o parīṯ kare ak ṯidā ak dālī bahi kẖā▫e. Kẖasmai bẖāvai oho cẖanga jė kare kẖuḏā▫e kẖuḏā▫e.
On the other hand (ak tiddaa) the locust (karey) bears (preet-i) love (sio) for (ak) the milk-weed – having bitter taste – and (khaaey) eats it (bah-i) sitting on (ddaali) branch of (ak) the milk-weed plant.
Similarly (ohaa = that) a lowly human being living on tasteless food (j-i) who (karai) utters (khudaaey khuddaey) God, God, i.e. acknowledges God as the giver, is (changi) good and (bhaavai) liked (khasmai) the Master – is united with God.
ਨਾਨਕ ਦੁਨੀਆ ਚਾਰਿ ਦਿਹਾੜੇ ਸੁਖਿ ਕੀਤੈ ਦੁਖੁ ਹੋਈ ॥ ਗਲਾ ਵਾਲੇ ਹੈਨਿ ਘਣੇਰੇ ਛਡਿ ਨ ਸਕੈ ਕੋਈ ॥
Nānak ḏunī▫ā cẖār ḏihāṛe sukẖ kīṯai ḏukẖ ho▫ī. Galā vāle hain gẖaṇere cẖẖad na sakai ko▫ī.
Says Guru Nanak: Life in (duneeaa) the world is for (chaar-i = four, dihaarrey = days) a limited period; using it only (sukh-i) for comforts/pleasures (hoee = happens) results in (dukh-u) grief later, i.e. the soul does not attain peace by union with God and remains in cycles of births and deaths.
There are (ghaneyrey) plenty of people (gala vaaley = who talk) who claim but (na koee) no one (sakai) can (chhaadd-i) leave the pleasures.
ਮਖੀਂ ਮਿਠੈ ਮਰਣਾ ॥ ਜਿਨ ਤੂ ਰਖਹਿ ਤਿਨ ਨੇੜਿ ਨ ਆਵੈ ਤਿਨ ਭਉ ਸਾਗਰੁ ਤਰਣਾ ॥੨॥
Makẖīʼn miṯẖai marṇā. Jin ṯū rakẖėh ṯin neṛ na āvai ṯin bẖa▫o sāgar ṯarṇā. ||2||
Like (makhee’n) flies get stuck (mitthai = sweet) in melted molasses and (marna) die, similarly mindless persons get entangled in vices and cannot get free of them.
O Almighty, those (jin) whom (too) You (rakhah-i) protect, i.e. motivate to be alert, vices do not (aavai) come (neyr-i) near (tin) them; (tin) they (tarna = swim) get across (bhau/bhav) the world (saagar-u) ocean, i.e. overcome vices, are united with the Almighty and not reborn. 2.
ਪਉੜੀ ॥ ਅਗਮ ਅਗੋਚਰੁ ਤੂ ਧਣੀ ਸਚਾ ਅਲਖ ਅਪਾਰੁ ॥ ਤੂ ਦਾਤਾ ਸਭਿ ਮੰਗਤੇ ਇਕੋ ਦੇਵਣਹਾਰੁ ॥
Pa▫oṛī. Agam agocẖar ṯū ḏẖaṇī sacẖā alakẖ apār. Ŧū ḏāṯā sabẖ mangṯe iko ḏevaṇhār.
(Paurri) stanza by the first Guru. O (sachaa) Eternal (dhanee) Master, (too) you are (agam) beyond reach/comprehension, (alakh = without signs) unseen and (apaar-u) Infinite, i.e. Divine virtues and powers are beyond count/measure.
(Sabh-i) all creatures are (mangtey = beggars) dependent on (too) You (daataa = giver) the provider, (iko) the lone (deyvanhaar-u = giver) Sustainor.
ਜਿਨੀ ਸੇਵਿਆ ਤਿਨੀ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਵੀਚਾਰੁ ॥ ਇਕਨਾ ਨੋ ਤੁਧੁ ਏਵੈ ਭਾਵਦਾ ਮਾਇਆ ਨਾਲਿ ਪਿਆਰੁ ॥
Jinī sevi▫ā ṯinī sukẖ pā▫i▫ā gurmaṯī vīcẖār. knā no ṯuḏẖ evai bẖāvḏā mā▫i▫ā nāl pi▫ār.
Those (jinee) who with (veechaar-u) reflection/understanding (gurmati) of the guru’s counsel (seyviaa = serve) live in obedience to the Almighty, (paaiaa) obtain (sukh-u) comfort/peace – in life, and emancipation from rebirth on death.
It (bhaavda) pleases (tudh-u) You (eyvai) such, i.e. it is by Your will, (no) for (ikna) some people to have (piaar-u = love) attachment (naal-i) with (maaiaa) the world-play – of relatives, wealth, status, rivalry etc. – and forget You.
ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹੀਐ ਅੰਤਰਿ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥ ਵਿਣੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਵਿਣੁ ਸਤਿਗੁਰ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Gur kai sabaḏ salāhī▫ai anṯar parem pi▫ār. viṇ parīṯī bẖagaṯ na hova▫ī viṇ saṯgur na lagai pi▫ār.
O human beings, we should (salaaheeai) praise and emulate Divine virtues (sabad-i = with the word) with guidance (kai) of (gur) the guru, with (preym piaar-u) love (antar-i) from within, i.e. sincerely.
(Bhagat-i) devotion is not (hovaee = happen) done (vin-u) without (preetee) love for God; and (piaar-u) love for God does not (lagai) develop (vin-u) without guidance of (satigur) the true guru.
ਤੂ ਪ੍ਰਭੁ ਸਭਿ ਤੁਧੁ ਸੇਵਦੇ ਇਕ ਢਾਢੀ ਕਰੇ ਪੁਕਾਰ ॥ ਦੇਹਿ ਦਾਨੁ ਸੰਤੋਖੀਆ ਸਚਾ ਨਾਮੁ ਮਿਲੈ ਆਧਾਰੁ ॥੧੯॥
Ŧū parabẖ sabẖ ṯuḏẖ sevḏe ik dẖādẖī kare pukār. Ḏėh ḏān sanṯokẖī▫ā sacẖā nām milai āḏẖār. ||19||
(Sabh-i) everyone (seyvdey = serve) worships (tudh-u) You, but (ddhaaddhee = singer/eulogizer) the seeker (ik) alone (karey) makes (pukaar) call – yearns for union with You, o Almighty.
Please (deyh-i) give (daan-u = alms) the benediction of awareness of (santokheeaa) the satiating (naam-u) Naam/Divine virtues and commands – so that this seeker (milai) receives (aadhaar-u) support – to be fit for union with You. 19.
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ਸਲੋਕ ਮਃ ੧ ॥ ਰਾਤੀ ਕਾਲੁ ਘਟੈ ਦਿਨਿ ਕਾਲੁ ॥ ਛਿਜੈ ਕਾਇਆ ਹੋਇ ਪਰਾਲੁ ॥ ਵਰਤਣਿ ਵਰਤਿਆ ਸਰਬ ਜੰਜਾਲੁ ॥ ਭੁਲਿਆ ਚੁਕਿ ਗਇਆ ਤਪ ਤਾਲੁ ॥
Salok mėhlā 1. Rāṯī kāl gẖatai ḏin kāl. Cẖẖijai kā▫i▫ā ho▫e parāl. varṯaṇ varṯi▫ā sarab janjāl. Bẖuli▫ā cẖuk ga▫i▫ā ṯap ṯāl.
(Slok) prologue (M: 1) by the first guru. (Kaal-u = time) the balance life-span (ghattai) reduces with (raati) night and (dini-i) day passing. Finally (kaaiaa) the body (hoey) becomes (paraal-u) useless straw – like that of paddy. But the creature (vartiaa) uses (vartan-i) the wherewithal – spends the whole life engaged in – (sarab) all (janjaal-u) entanglements of physical pleasures and material gains, forgetting the Creator’s commands.
(Bhuliaa) forgetting Naam, s/he (chukiaa = omits) gives up (tap = devotion, taalu = tune/consonance) devotion to God.
ਅੰਧਾ ਝਖਿ ਝਖਿ ਪਇਆ ਝੇਰਿ ॥ ਪਿਛੈ ਰੋਵਹਿ ਲਿਆਵਹਿ ਫੇਰਿ ॥
Anḏẖā jẖakẖ jẖakẖ pa▫i▫ā jẖer. Picẖẖai rovėh li▫āvėh fer.
(Andhaa = blind) an ignorant person (jhakh-i jhakh-i) pursues purposeless acts and (paiaa) gets into (jheyr-i) in conflicts with others.
S/he (rovah-i) cries – when confronted with consequences of deeds and wonders to how to (liaavah-i) bring time (pheyr-i) back – to make amends – but that does not happen.
ਬਿਨੁ ਬੂਝੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ॥ ਮੋਇਆ ਰੋਂਹਿ ਰੋਂਦੇ ਮਰਿ ਜਾਂਹੀਂ ॥ ਨਾਨਕ ਖਸਮੈ ਏਵੈ ਭਾਵੈ ॥ ਸੇਈ ਮੁਏ ਜਿਨ ਚਿਤਿ ਨ ਆਵੈ ॥੧॥
Bin būjẖe kicẖẖ sūjẖai nāhī. Mo▫i▫ā roʼnhi roʼnḏe mar jāʼnhīʼn. Nānak kẖasmai evai bẖāvai. Se▫ī mu▫e jin cẖiṯ na āvai. ||1||
One (soojhai = has awareness, naahi = not) does not know (kichh-u = anything) how to act (bin-u) without (boojhey) understanding God’s commands as guide.
People (ronh-i) wail for (moiaa) the dead those (rondey) who wail also (mar-i jaanhi) die – without living by Naam or Divine commands.
(Eyvai) this is how (bhaavai) is the will (khasmai) of the Master, says Guru Nanak; that (seyee) such persons (muey = die) fall prey to vices to (jin) whom God (na aavai) does not come (chit-i) to mind – to live by Divine commands. 1.
ਮਃ ੧ ॥ ਮੁਆ ਪਿਆਰੁ ਪ੍ਰੀਤਿ ਮੁਈ ਮੁਆ ਵੈਰੁ ਵਾਦੀ ॥ ਵੰਨੁ ਗਇਆ ਰੂਪੁ ਵਿਣਸਿਆ ਦੁਖੀ ਦੇਹ ਰੁਲੀ ॥
Mėhlā 1. Mu▫ā pi▫ār parīṯ mu▫ī mu▫ā vair vāḏī. vann ga▫i▫ā rūp viṇsi▫ā ḏukẖī ḏeh rulī.
(Slok) prologue (M: 1) by the first guru. When the body dies, (piaar-u) love/attachment for persons/things (muaa = dies) ends, (preet-i) affection with them (muee = dies) ends; (vair-u) enmity and (vaadi) conflicts (muaa = dies) ends.
(Vann-u = colour) complexion (gaiaa) goes, (roop-u) looks (vinsiaa = destroyed) are no more and (dukhee) grieving (deyh) body (rulee) rolls in dust – becomes dust.
ਕਿਥਹੁ ਆਇਆ ਕਹ ਗਇਆ ਕਿਹੁ ਨ ਸੀਓ ਕਿਹੁ ਸੀ ॥ ਮਨਿ ਮੁਖਿ ਗਲਾ ਗੋਈਆ ਕੀਤਾ ਚਾਉ ਰਲੀ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਸਿਰ ਖੁਰ ਪਤਿ ਪਾਟੀ ॥੨॥
Kithhu ā▫i▫ā kah ga▫i▫ā kihu na sī▫o kihu sī. Man mukẖ galā go▫ī▫ā kīṯā cẖā▫o ralī. Nānak sacẖe nām bin sir kẖur paṯ pātī. ||2||
The body is perishable, one needs to reflect (kithahu) wherefrom the soul (aaiaa) comes, (kah) where it (gaiaa) goes – on death; it (see) was (kih-u na) nothing or (see) was (kihu) something.
People (goeeaa) say these (gala) things (man-i) in mind and (mukh-i) with the mouth, (keetaa) making as (chau ralee) entertainment – pass time.
They should realize that (bin-u) without obedience to (sachey) the eternal Naam/Divine commands, (pat-i) honor (paattee = torn) is lost from (sir) head to (khur) feet, i.e. one faces ignominy in life and denied union with the Creator on death, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਅੰਤੇ ਹੋਇ ਸਖਾਈ ॥ ਬਾਝੁ ਗੁਰੂ ਜਗਤੁ ਬਉਰਾਨਾ ਨਾਵੈ ਸਾਰ ਨ ਪਾਈ ॥
Pa▫oṛī. Amriṯ nām saḏā sukẖ▫ḏāṯa anṯe ho▫e sakẖā▫ī. Bājẖ gurū jagaṯ ba▫urānā nāvai sār na pā▫ī.
(Paurri) stanza by the first Guru. Practice of (amrit) the life-giving Naam/Divine virtues and commands is (sadaa) ever (sukhdaataa) giver of peace/comfort in life and (hoey) is (sakhaaee) helpful/taken as credit (antey) at the end, i.e. is taken as credit when account of deeds is taken and consequences decided – in Divine court.
(Jagat-u = world) the creatures (baajh-u) bereft of guidance of the guru, do not (paaee) obtain (saar) awareness (naavai) of Naam and (bauraana = mad) are directionless.
ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਪਰਵਾਣੁ ਜਿਨ੍ਹ੍ਹ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥ ਸੋ ਸਾਹਿਬੁ ਸੋ ਸੇਵਕੁ ਤੇਹਾ ਜਿਸੁ ਭਾਣਾ ਮੰਨਿ ਵਸਾਈ ॥
Saṯgur sevėh se parvāṇ jinĥ joṯī joṯ milā▫ī. So sāhib so sevak ṯehā jis bẖāṇā man vasā▫ī.
Those who (seyvah-i= serve) obey (satigur-u) the true guru, (sey) they are (parvaan-u) accepted, i.e. rightly perform their role in life; they are those (jinh) who (milaaee) have merged (joti) their soul (jot-i) in the Supreme Spirit, i.e. conduct themselves in consonance with will of the Almighty.
(So = that) as is (sahib-u) the Master (teyha) similar is (so) that (seyvak-u servant) follower (jis-u) who (vasaaee = causes to abide) keeps (bhaanaa = will) Divine commands (mann-i) in mind – to comply with them.
ਆਪਣੈ ਭਾਣੈ ਕਹੁ ਕਿਨਿ ਸੁਖੁ ਪਾਇਆ ਅੰਧਾ ਅੰਧੁ ਕਮਾਈ ॥ ਬਿਖਿਆ ਕਦੇ ਹੀ ਰਜੈ ਨਾਹੀ ਮੂਰਖ ਭੁਖ ਨ ਜਾਈ ॥
Āpṇai bẖāṇai kaho kin sukẖ pā▫i▫ā anḏẖā anḏẖ kamā▫ī. Bikẖi▫ā kaḏe hī rajai nāhī mūrakẖ bẖukẖ na jā▫ī.
Let me (kahu) say that (kin-i = who?) no one ever has (paiaa) attained (sukh-u) peace/comfort through living by (aapnai) own (bhaanai) will; (andha) a blind/ignorant person (kamaaee) acts (andh-u) blindly – and achieves nothing.
One who craves for (bikhiaa = poison) money (kadey na) is never (rajey = satiated) contented; (bhukh) hunger of (moorakh) of the fool who does not follow the guru does not (jaaee = go) end.
ਦੂਜੈ ਸਭੁ ਕੋ ਲਗਿ ਵਿਗੁਤਾ ਬਿਨੁ ਸਤਿਗੁਰ ਬੂਝ ਨ ਪਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਈ ॥੨੦॥
Ḏūjai sabẖ ko lag viguṯā bin saṯgur būjẖ na pā▫ī. Saṯgur seve so sukẖ pā▫e jis no kirpā kare rajā▫ī. ||20||
(Sabh-u ko) everyone (lag-i = engaged) pursuing (doojai) other ideas – than practice of Naam -, (vigutaa)) is frustrated – achieves nothing; (boojh) awareness of Naam is not (paee) obtained (bin-u) without (satigur) the true guru.
One who (seyvey = serves) follows (satigur-u) the true guru, (so) that person (paaey) attains (sukh-u) peace/comfort; s/he is one (jis no) on whom the Almighty (karey) bestows (kirpa) kindness to enable to live (rajaaee) by the Master of will – whose writ runs everywhere. 20.
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ਸਲੋਕ ਮਃ ੧ ॥ ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਨਾਨਕਾ ਜੇ ਧਨੁ ਪਲੈ ਪਾਇ ॥ ਸੋ ਧਨੁ ਮਿਤ੍ਰੁ ਨ ਕਾਂਢੀਐ ਜਿਤੁ ਸਿਰਿ ਚੋਟਾਂ ਖਾਇ ॥
Salok mėhlā 1. Saram ḏẖaram ḏu▫e nānkā je ḏẖan palai pā▫e. So ḏẖan miṯar na kāʼndẖī▫ai jiṯ sir cẖotāʼn kẖā▫e.
(Slok) prologue (M: 1) by the first guru. Says Guru Nanak: (Jey) if one (paaey = puts, palai = in lap) has (dhan-u) the wealth – of awareness of Naam/Divine virtues and commands – (duey) both (dharam-u = dutifulness) doing what is right – in life – and (saram-u) honour in the world and in Divine court are facilitated.
(So) that (dhan-u) wealth – riches – is not (kaanddheeai) called (mitr-u = friend) helpful, by (jit-u) which one (khaaey) receives (chottaa) hits (sir-i) on the head, i.e. does not receive honour in Divine court/is not united with the Creator.
ਜਿਨ ਕੈ ਪਲੈ ਧਨੁ ਵਸੈ ਤਿਨ ਕਾ ਨਾਉ ਫਕੀਰ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹਿਰਦੈ ਤੂ ਵਸਹਿ ਤੇ ਨਰ ਗੁਣੀ ਗਹੀਰ ॥੧॥
Jin kai palai ḏẖan vasai ṯin kā nā▫o fakīr. Jinĥ kai hirḏai ṯū vasėh ṯe nar guṇī gahīr. ||1||
Those in (jin kai) whose (palai) lap (dhan-u) riches (vasai) abides, i.e. think of material wealth, (tin ka) their (naau) name is, i.e. they are, (faqeer) beggars – as they ever crave.
Those in (jinh kai) whose (hirdai) mind (too) You (vasah-i) abide, o Almighty, i.e. those who have the wealth of awareness of Divine virtues and commands, (tey) those (nar) persons are (gaheer) deep (guni) in virtues – they are truly rich as they do not crave for money. 1.
ਮਃ ੧ ॥ ਦੁਖੀ ਦੁਨੀ ਸਹੇੜੀਐ ਜਾਇ ਤ ਲਗਹਿ ਦੁਖ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥
Mėhlā 1. Ḏukẖī ḏunī saheṛī▫ai jā▫e ṯa lagėh ḏukẖ. Nānak sacẖe nām bin kisai na lathī bẖukẖ.
(Slok) prologue (M: 1) by the first guru. We (saheyrreeai) collect (dunee/duneeaa = world) worldly possessions (dukhee = painfully) with hardship; and if it (jaaey = goes) is lost (ta) then (dukh) grief (lagai) is felt.
(Kisai na) no one’s (bhukh) hunger (lathhee) is removed/satisfied (bin-u) without awareness of (sachey = true) eternal Naam/Divine virtues and commands, says Guru Nanak.
ਰੂਪੀ ਭੁਖ ਨ ਉਤਰੈ ਜਾਂ ਦੇਖਾਂ ਤਾਂ ਭੁਖ ॥ ਜੇਤੇ ਰਸ ਸਰੀਰ ਕੇ ਤੇਤੇ ਲਗਹਿ ਦੁਖ ॥੨॥
Rūpī bẖukẖ na uṯrai jāʼn ḏekẖāʼn ṯāʼn bẖukẖ. Jeṯe ras sarīr ke ṯeṯe lagėh ḏukẖ. ||2||
(Bhukh = hunger) desire is not (utrai) removed/satisfied (roopee) by good looks; (jaa’n) when I (deykhaa-n) see (taa-n) then I have (bhukh) desire – to look more beautiful than someone else.
(Jeytey = as many) all (ras = tastes) likings (key) of (sareer) the body one has, (teytey) that many (dukh) hardships (lagah-i) have to born – for wanting more and more of them. 2.
ਮਃ ੧ ॥ ਅੰਧੀ ਕੰਮੀ ਅੰਧੁ ਮਨੁ ਮਨਿ ਅੰਧੈ ਤਨੁ ਅੰਧੁ ॥ ਚਿਕੜਿ ਲਾਇਐ ਕਿਆ ਥੀਐ ਜਾਂ ਤੁਟੈ ਪਥਰ ਬੰਧੁ ॥
Mėhlā 1. Anḏẖī kammī anḏẖ man man anḏẖai ṯan anḏẖ. Cẖikaṛ lā▫i▫ai ki▫ā thī▫ai jāʼn ṯutai pathar banḏẖ.
(Slok) prologue (M: 1) by the first guru. (Kammi) by acting (andhee = blind) blindly – and doing wrong, (man-i) the mind becomes (andh-u) blind/thoughtless, and (man-i) with the mind (andhai) with thoughtless, (tan-u) the body acts (and-u) blindly.
For example (jaa-n) if (bandh-u) a dam built with (pathar) stones (tuttai) breaks, then (kiaa = what?) nothing (theeai) happens, i.e. it is no use, (laaiai = applying) repairing (chikarr-i) with mud.
Message: One who does have guidance of the true guru acts in ignorance. The world is restless but thinking that rituals can help, one keeps performing them. It is the lack of doing things rightly that causes restlessness. The guru imparts awareness of Naam or the right way to conduct ourselves. Those who ignore this remain restless.
ਬੰਧੁ ਤੁਟਾ ਬੇੜੀ ਨਹੀ ਨਾ ਤੁਲਹਾ ਨਾ ਹਾਥ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਕੇਤੇ ਡੁਬੇ ਸਾਥ ॥੩॥
Banḏẖ ṯutā beṛī nahī nā ṯulhā nā hāth. Nānak sacẖe nām viṇ keṯe dube sāth. ||3||
When (bandh-u) dam (tutta) breaks then neither (beyrri) a boat, nor (tulhaa) raft nor holding someone’s hand can save.
(Ketey) so many (saath) companions (ddubey) drown (vin-u) without practice of (sachey) the eternal Naam/emulation of Divine virtues and obedience to Divine commands, commands, says Guru Nanak. 3.
ਮਃ ੧ ॥ ਲਖ ਮਣ ਸੁਇਨਾ ਲਖ ਮਣ ਰੁਪਾ ਲਖ ਸਾਹਾ ਸਿਰਿ ਸਾਹ ॥ ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖੀ ਘੋੜੀ ਪਾਤਿਸਾਹ ॥
Mėhlā 1. Lakẖ maṇ su▫inā lakẖ maṇ rupā lakẖ sāhā sir sāh. Lakẖ laskar lakẖ vāje neje lakẖī gẖoṛī pāṯisāh.
(Slok) prologue (M: 1) by the first guru. One may have a lakh (man = maund – about 38 kg) measures of (suina) gold and a lakh measures of (rupaa) silver or be (saah) rich (sir-i = over the head) more than lakhs of (saahaa) wealthy persons.
Or (paatisaah) an emperor has lakhs of (laskar) armed forces, lakhs of (vaajey) musical instruments hailing him and lakhs of spears and is (lakhi) known to have lakhs (ghorree) of horses.
ਜਿਥੈ ਸਾਇਰੁ ਲੰਘਣਾ ਅਗਨਿ ਪਾਣੀ ਅਸਗਾਹ ॥ ਕੰਧੀ ਦਿਸਿ ਨ ਆਵਈ ਧਾਹੀ ਪਵੈ ਕਹਾਹ ॥ ਨਾਨਕ ਓਥੈ ਜਾਣੀਅਹਿ ਸਾਹ ਕੇਈ ਪਾਤਿਸਾਹ ॥੪॥
Jithai sā▫ir langẖ▫ṇā agan pāṇī asgāh. Kanḏẖī ḏis na āvī ḏẖāhī pavai kahāh. Nānak othai jāṇī▫ahi sāh ke▫ī pāṯisāh. ||4||
The place (jithai) where (saair-u) the sea of (agan-i) fire and (asgaah) bottomless/deep water (langhnaa) is to be crossed, i.e. vices in the world are to be overcome to get to God.
There (kandhee) the shore (naa avaee) is not (dis-i) visible and (dhaahi) grieving (kahaah) sounds are (pavai) heard, i.e. those caught in vices have no chance to get across, they cry when they are told of their deeds and consequences – of being put in hell/cycles of births and deaths; no amends can then be made.
It is (jaaneeah-i) known (othai) there (keyee) how many are (saah) kings and (paatisaah) emperors, i.e. who all have the wealth of having lived by Naam. 4.
ਪਉੜੀ ॥ ਇਕਨ੍ਹ੍ਹਾ ਗਲੀਂ ਜੰਜੀਰ ਬੰਦਿ ਰਬਾਣੀਐ ॥ ਬਧੇ ਛੁਟਹਿ ਸਚਿ ਸਚੁ ਪਛਾਣੀਐ ॥
Pa▫oṛī. Iknā galīʼn janjīr banḏ rabāṇī▫ai. Baḏẖe cẖẖutėh sacẖ sacẖ pacẖẖāṇī▫ai.
(Paurri) stanza by the first Guru. (Iknhaa) some are (band-i) bound (rabaaneeai) with God’s (janjeer) chains (galee-n) round the necks.
Those (badhey) bound can be (chhuttah-i) released (sach-i) through truth, i.e. living by Naam; this awareness comes (pachhaaneeai) by recognizing (sach-u) the Eternal within, i.e. Naam is present within.
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ਲਿਖਿਆ ਪਲੈ ਪਾਇ ਸੋ ਸਚੁ ਜਾਣੀਐ ॥ ਹੁਕਮੀ ਹੋਇ ਨਿਬੇੜੁ ਗਇਆ ਜਾਣੀਐ ॥
Likẖi▫ā palai pā▫e so sacẖ jāṇī▫ai. Hukmī ho▫e nibeṛ ga▫i▫ā jāṇī▫ai.
One who (palai paaey = receives/assimilates) understands (likhiaa) the writing/Divine commands with which one is born, (so) that person (jaaneeai) recognizes (sach-u) the Eternal present within.
(Nibeyrr-u) settlement/decision on this is (hoey) made (hukmi) with Divine commands – based on whether one has led life by Naam; this (jaaneeai) is known (gaiaa) on going to God’s presence – when account of deeds is taken.
ਭਉਜਲ ਤਾਰਣਹਾਰੁ ਸਬਦਿ ਪਛਾਣੀਐ ॥ ਚੋਰ ਜਾਰ ਜੂਆਰ ਪੀੜੇ ਘਾਣੀਐ ॥
Bẖa▫ojal ṯāraṇhār sabaḏ pacẖẖāṇī▫ai. Cẖor jār jū▫ār pīṛe gẖāṇī▫ai.
In order to remain free from the fetters, we should (pachhaaneeai = recognize) be aware (sabad-i = of the word) of Naam which (taaraanhaar-u) ferries across (bhaujal/bhavjal) the world-ocean.
Those who (chor = thieves) steal, are (jaar) unfaithful in marriage – the soul-wife to the Almighty-husband –, or (jooaar = gamblers) who stake Naam for transitory pleasures (peerrey) are ground like oil-seeds (ghaaneeai) in oil-mill – punished by Divine justice.
ਨਿੰਦਕ ਲਾਇਤਬਾਰ ਮਿਲੇ ਹੜ੍ਹ੍ਹਵਾਣੀਐ ॥ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਇ ਸੁ ਦਰਗਹ ਜਾਣੀਐ ॥੨੧॥
Ninḏak lā▫iṯbār mile haṛĥvāṇī▫ai. Gurmukẖ sacẖ samā▫e so ḏargėh jāṇī▫ai. ||21||
(Nindak) slanderers and (laaitbaar = not trustworthy) backbiters (miley) are found (harrhvaaneeai) in handcuffs, i.e. are detained by Divine justice.
Those (gurmukh-i) who follow the guru (samaaey) remain absorbed in, i.e. lead life (sach-i = by truth) by Naam; (s-u) they are so (jaaneeai) known/recognized (dargah) in Divine court – honourably united with God. 21.
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