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.

——————————–

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ਕੂੜੁ ਠਗੀ ਗੁਝੀ ਨਾ ਰਹੈ ਮੁਲੰਮਾ ਪਾਜੁ ਲਹਿ ਜਾਇ ॥

Kūṛ ṯẖagī gujẖī nā rahai mulammā pāj lėh jā▫e

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ਵਡੀ ਵਡਿਆਈ ਵਡੇ ਕੀ ਗੁਰਮੁਖਿ ਆਲਾਏ ॥੭॥

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

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

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

ਨਾਮੇ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ਓਸ ਦੈ ਗਲਿ ਪਾਇਆ ॥

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

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

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

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

ਓਸੁ ਭੀ ਲਛਣੁ ਲਾਇਆ ॥

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

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

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

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

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

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

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

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

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

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

ਵੇਲਾ ਹਥਿ ਨ ਆਇਆ ॥੨॥

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Guru gives an example:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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