ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ਕਾਲੁ ਵਿਧਉਸਿਆ ॥ ਢਾਢੀ ਕਥੇ ਅਕਥੁ ਸਬਦਿ ਸਵਾਰਿਆ ॥ ਨਾਨਕ ਗੁਣ ਗਹਿ ਰਾਸਿ ਹਰਿ ਜੀਉ ਮਿਲੇ ਪਿਆਰਿਆ ॥੨੩॥

Sacẖā sabaḏ bīcẖār kāl viḏẖ▫usi▫ā   Dẖādẖī kathe akath sabaḏ savāri▫ā   Nānak guṇ gėh rās har jī▫o mile pi▫āri▫ā ||23||

 

He leads life (beechaar-i = reflecting) in light of (sachaa) Divine (sabad-u = word) commands and (vidhausiaa = destroys) obviates (kaal-u = death) succumbing to vices.

(Ddhaaddhi = bard) such a seeker (savaariaa) accomplished (sabad-i) by Divine commands (kathey) says (akath-u) the indescribable, i.e. is able to experience God within.

(Jeeau) the revered (piaariaa) Beloved (har-i) Almighty (miley) is found by those who (gah-i) hold (raas-i) wealth of awareness of (gun) Divine virtues, i.e. conforming to Divine virtues and emulating them, says Guru Nanak. 23.

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Note: The Slok below describes the concept that one’s actions and experiences influence future actions. The only way be rid of evil is through finding the true guru and follow his guidance in living by Naam or Divine virtues and commands.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਖਤਿਅਹੁ ਜੰਮੇ ਖਤੇ ਕਰਨਿ ਤ ਖਤਿਆ ਵਿਚਿ ਪਾਹਿ ॥ ਧੋਤੇ ਮੂਲਿ ਨ ਉਤਰਹਿ ਜੇ ਸਉ ਧੋਵਣ ਪਾਹਿ ॥ ਨਾਨਕ ਬਖਸੇ ਬਖਸੀਅਹਿ ਨਾਹਿ ਤ ਪਾਹੀ ਪਾਹਿ ॥੧॥

Salok mėhlā 1.   Kẖaṯi▫ahu jamme kẖaṯe karan ṯa kẖaṯi▫ā vicẖ pāhi.   Ḏẖoṯe mūl na uṯrėh je sa▫o ḏẖovaṇ pāhi.  Nānak bakẖse bakẖsī▫ahi nāhi ṯa pāhī pāhi. ||1||

 

Slok of the first Guru. The creatures who (jammey) are born (khatiah-u = from mistakes) with background of transgression, they (karan-i) commit (khatey) transgressions and (ta) then (paah-i) are put (vich-i) in (khatiaa) transgressions – in next birth.

These influences are not (dhotey) washed (mool-i) at the root, i.e. within, even (jey) if they are (paah-i) put through (sau) a hundred (dhovan) washes, i.e. influences on the mind are removed by ritual baths.

Only when they are (bakhseeah-i) forgiven (bakhsah-i) by Divine grace, which is received by obedience to Divine commands, (nahi = if not, ta = then) otherwise they (paahee paah-i) are put in them again and again, says Guru Nanak. 1.

 

Note: The next Slok says that comfort or pain comes due to our deeds.  It also gives an important principle of modern management namely, when it is clear that an argument cannot be won, it is best to keep quiet.

 

ਮ: ੧ ॥ ਨਾਨਕ ਬੋਲਣੁ ਝਖਣਾ ਦੁਖ ਛਡਿ ਮੰਗੀਅਹਿ ਸੁਖ ॥ ਸੁਖੁ ਦੁਖੁ ਦੁਇ ਦਰਿ ਕਪੜੇ ਪਹਿਰਹਿ ਜਾਇ ਮਨੁਖ ॥ ਜਿਥੈ ਬੋਲਣਿ ਹਾਰੀਐ ਤਿਥੈ ਚੰਗੀ ਚੁਪ ॥੨॥

Mėhlā 1.   Nānak bolaṇ jẖakẖ▫ṇā ḏukẖ cẖẖad mangī▫ah sukẖ.   Sukẖ ḏukẖ ḏu▫e ḏar kapṛe pahirahi jā▫e manukẖ.  Jithai bolaṇ hārī▫ai ṯithai cẖangī cẖup. ||2||

 

Slok of the first Guru Says Nanak: That (bolan-u = saying) entreaty is (jhakhna) futile by which one wishes (chhadd-i) to be rid of (dukh) distress and (mangeeah-i) asks for (sukh) comfort.  

(Sukh) comfort and (dukh) distress are (doey) both (kaprrey) clothes which (jaaey) sent from (dar-i) by Divine court and (manukh) persons (pahirah-i) wear and i.e. come as natural consequence of deeds, and entreaties do not help.

(Jithai) where one (haareeai) loses (bolan) by talking (tithai) there (chup) silence is (changi) good, i.e. Divine commands/consequences cannot be questioned one should earn Divine grace to be freed of them. 2.

 

ਪਉੜੀ ॥ ਚਾਰੇ ਕੁੰਡਾ ਦੇਖਿ ਅੰਦਰੁ ਭਾਲਿਆ ॥ ਸਚੈ ਪੁਰਖਿ ਅਲਖਿ ਸਿਰਜਿ ਨਿਹਾਲਿਆ ॥

Pa▫oṛī.   Cẖāre kundā ḏekẖ anḏar bẖāli▫ā.   Sacẖai purakẖ alakẖ siraj nihāli▫ā.

 

(Paurri) stanza. The seeker sets out in search of God, but having (deykh-i = seen) searches (chaarey) all four (kunddaa) sides, – does not find and then (bhaaliaa) searches (andar-u) within.

(Sachai) the Eternal (purakh-i) all-pervasive but (alakh-i = without signs) unseen (purakh-i) Almighty (siraj-i) who created (nihaaliaa) watches the creation.

 

ਉਝੜਿ ਭੁਲੇ ਰਾਹ ਗੁਰਿ ਵੇਖਾਲਿਆ ॥ ਸਤਿਗੁਰ ਸਚੇ ਵਾਹੁ ਸਚੁ ਸਮਾਲਿਆ ॥ ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥ ਸਚੈ ਸਬਦਿ ਸਲਾਹਿ ਸੁਖੀਏ ਸਚ ਵਾਲਿਆ ॥

Ujẖaṛ bẖule rāh gur vekẖāli▫ā.  Saṯgur sacẖe vāhu sacẖ samāli▫ā.   Pā▫i▫ā raṯan gẖarāhu ḏīvā bāli▫ā.  Sacẖai sabaḏ salāhi sukẖī▫e sacẖ vāli▫ā.

 

Those who (ujharr-i) stray and (bhuley) lose (raah) the way, they are led to the guru and (gur-i) guru (veykhaaliaa) shows them the way. (Vaah-u) praise to (sachey) the true (satigur) perfect guru by whose guidance one (samaaliaa) remembers/keeps in mind (sach-u = truth) Naam/Divine commands.

When the guru (baaliaa) lights (deeva) the lamp, i.e. lights up the mind, then (ratan-u = jewel) the valuable Naam (paaia) is found (gharaah-u) from the house, i.e. within.

Those who (salaah-i = praise) acknowledge/obey (sabad-i) commands (sachai) of the Eternal; such (vaaliaa) practitioners of (sach = truth) Naam/Divine virtues and commands (sukheeay) remain at peace.

 

ਨਿਡਰਿਆ ਡਰੁ ਲਗਿ ਗਰਬਿ ਸਿ ਗਾਲਿਆ ॥ ਨਾਵਹੁ ਭੁਲਾ ਜਗੁ ਫਿਰੈ ਬੇਤਾਲਿਆ ॥੨੪॥

Nidri▫ā dar lag garab sė gāli▫ā.   Nāvhu bẖulā jag firai beṯāli▫ā. ||24||

 

(Ddar-u) fear/apprehensions (lag-i) afflict (niddariaa = fearless) those who do not obey Naam; (s-i) they (gaaliaa) perish (garab-i) because of vanity.

(Jag-u) the world creatures who (bhulaa) stray (naavah-u) from obeying (naavah-u) Naam (phirai = goes about) act (beytaaliaa = out of step with music) directionless. 24.

 

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Note: The first Slok before the first Paurri above was about those who make mistakes. In contrast, the next Slok is about (Bhai = fear) obedience to the Divine which is a pleasant experience. Those creatures live in Divine obedience merge in God. This is the subject of the next Slok.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਭੈ ਵਿਚਿ ਜੰਮੈ ਭੈ ਮਰੈ ਭੀ ਭਉ ਮਨ ਮਹਿ ਹੋਇ ॥ ਨਾਨਕ ਭੈ ਵਿਚਿ ਜੇ ਮਰੈ ਸਹਿਲਾ ਆਇਆ ਸੋਇ ॥੧॥

Salok mėhlā 3.   Bẖai vicẖ jammai bẖai marai bẖī bẖa▫o man mėh ho▫e.   Nānak bẖai vicẖ je marai sahilā ā▫i▫ā so▫e. ||1||

 

(Slok-u) prologue of the third Guru. One who (ja’mmai) is born (vich-i) in (bhai) Divine awe, they (hoey) keeps (bhai) respect/obedience of the Almighty (mah-i) in (man) mind and (bhi) also (marai) dies with (bhai) respect of God.

(Jey) if one (marai) dies (vich-i) in (bhai) obedience to Naam, his/her (aiaa = coming) taking human birth is (sahlaa) fruitful, i.e. s/he attains union with the Creator, says third Nanak. 1

 

On the other hand –

 

ਮ: ੩ ॥ ਭੈ ਵਿਣੁ ਜੀਵੈ ਬਹੁਤੁ ਬਹੁਤੁ ਖੁਸੀਆ ਖੁਸੀ ਕਮਾਇ ॥ ਨਾਨਕ ਭੈ ਵਿਣੁ ਜੇ ਮਰੈ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥੨॥

Mėhlā 3.   Bẖai viṇ jīvai bahuṯ bahuṯ kẖusī▫ā kẖusī kamā▫e.   Nānak bẖai viṇ je marai muhi kālai uṯẖ jā▫e. ||2||

 

(Slok) of the third Guru. Someone (vin-u) without (bhai = fear) respect/obedience of Naam/Divine commands (jeevai) may live (bahut-u) very (bahut-u) long and (kamaaey) make (khuseeaa khusee) merry.

(Jey) if s/he continues and (marai) dies (vin-u) without (bhai) obedience to Naam, i.e. does not reform the self, s/he (utth-i jaaey) departs from the world with (kaalai) black (muh-i) face, i.e. is found to be a transgressor in Divine court, – and suffers, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਰਧਾ ਪੂਰੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਨ ਕਬਹੂੰ ਝੂਰੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਦੁਖੁ ਨ ਜਾਣੀਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਹਰਿ ਰੰਗੁ ਮਾਣੀਐ ॥

Pa▫oṛī.   Saṯgur ho▫e ḏa▫i▫āl ṯa sarḏẖā pūrī▫ai.   Saṯgur ho▫e ḏa▫i▫āl na kabahūʼn jẖūrī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯā ḏukẖ na jāṇī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯā har rang māṇī▫ai.

 

(Paurri) stanza by the first Guru. If (satigur-u) true guru (hoey) is (daiaal-u) kind to guide – living by Naam/Divine commands: –

 

(ta) then (sardhaa) wish of the soul to unite with God (pooreeai) is fulfilled.

One has (na kabahoo’n) never (jhooreeai) to lament/repent.

(ta) then one does not (jaaneeai = know) experience (dukh-u) grief – in life.

(ta) then one (maaneeai) enjoys (rang-u) love of (har-i) the Almighty, i.e. one settles down with the Almighty and not reborn.

 

ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਜਮ ਕਾ ਡਰੁ ਕੇਹਾ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਸਦ ਹੀ ਸੁਖੁ ਦੇਹਾ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤਾ ਨਵ ਨਿਧਿ ਪਾਈਐ ॥ ਸਤਿਗੁਰੁ ਹੋਇ ਦਇਆਲੁ ਤ ਸਚਿ ਸਮਾਈਐ ॥੨੫॥

Saṯgur ho▫e ḏa▫i▫āl ṯā jam kā dar kehā.   Saṯgur ho▫e ḏa▫i▫āl ṯā saḏ hī sukẖ ḏehā.   Saṯgur ho▫e ḏa▫i▫āl ṯā nav niḏẖ pā▫ī▫ai.   Saṯgur ho▫e ḏa▫i▫āl ṯa sacẖ samā▫ī▫ai. ||25||

 

If (satigur-u) true guru (hoey) is (daiaal-u) kind to guide – living by Naam/Divine commands: –

 

(ta) then one obeys Naam and has (keyha = what?) no (ddar-u) fear (ka) of (jam) Divine justice.

(ta) then (deyhaa) the body (sad hi) forever experiences (sukh-u) comfort/wellbeing.

then (nav = nine, nidh-i = treasures) the wealth of awareness of Naam (paaeeai) is obtained.

Then one (samaaeeai) merges (sach-i) in the Eternal, i.e. achieves the goal of human birth. 25.

 

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Note: The next Slok castigates those followers of Jain faith who being obsessed with nonviolence live untidily and in extreme austerities. They do not work but live on others by begging.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਸਿਰੁ ਖੋਹਾਇ ਪੀਅਹਿ ਮਲਵਾਣੀ ਜੂਠਾ ਮੰਗਿ ਮੰਗਿ ਖਾਹੀ ॥ ਫੋਲਿ ਫਦੀਹਤਿ ਮੁਹਿ ਲੈਨਿ ਭੜਾਸਾ ਪਾਣੀ ਦੇਖਿ ਸਗਾਹੀ ॥ ਭੇਡਾ ਵਾਗੀ ਸਿਰੁ ਖੋਹਾਇਨਿ ਭਰੀਅਨਿ ਹਥ ਸੁਆਹੀ ॥

Salok mėhlā 1.   Sir kẖohā▫e pī▫ah malvāṇī jūṯẖā mang mang kẖāhī.   Fol faḏīhaṯ muhi lain bẖaṛāsā pāṇī ḏekẖ sagāhī.   Bẖedā vāgī sir kẖohā▫in bẖarī▫an hath su▫āhī.

 

(Slok) prologue of the first Guru. Some followers of Jain faith have hair of (sir-u) the head (khohaae) hair plucked – not having them cut as the lice therein may die; they (peeah-i) drink malvaani) unclean water; they (mang-i mang-i) beg and (khaahi) eat (jootha) left-over food. They (phol) they spread (fadeehat-i) faeces and (lain-i) take (bharraasaa) the vapour (muh-i) through the mouth; they (sagaahi) hesitate (deykh-i) looking at (paani) water.

(Vaagi) like for (bheyddaa) the sheep, they have hair of (sir-u) the head (khohaain-i) pulled out with (hath) hands (bhareean-i) smeared with (suaahee) ash.

 

ਮਾਊ ਪੀਊ ਕਿਰਤੁ ਗਵਾਇਨਿ ਟਬਰ ਰੋਵਨਿ ਧਾਹੀ ॥

Mā▫ū pī▫ū kiraṯ gavā▫in tabar rovan ḏẖāhī.

 

They (gavaain-i = lose) forsake their duties (maaoo = mother, peeoo = father) as parents and their (ttabar) families (rovan) wail (dhaahi) aloud for food and clothing.

 

Note: The succeeding verses describe certain practices followed by various faiths to convey that these people do not follow any faith. It is not endorsement of those practices.

 

ਓਨਾ ਪਿੰਡੁ ਨ ਪਤਲਿ ਕਿਰਿਆ ਨ ਦੀਵਾ ਮੁਏ ਕਿਥਾਊ ਪਾਹੀ ॥ ਅਠਸਠਿ ਤੀਰਥ ਦੇਨਿ ਨ ਢੋਈ ਬ੍ਰਹਮਣ ਅੰਨੁ ਨ ਖਾਹੀ ॥

Onā pind na paṯal kiri▫ā na ḏīvā mu▫e kithā▫ū pāhī.   Aṯẖsaṯẖ ṯirath ḏen na dẖo▫ī barahmaṇ ann na kẖāhī.

 

Hindu (kiriaa) rituals like offerings of (pindd-u) rice balls (patal-i) on leaves, or lighting (deevaa) lamps for (ona) them; one wonders (kithaaoo) where they (paahi) are placed (muey) on death.

None of (atthsatth-i) the sixty-eight (teerath) places of Hindu pilgrimage (deyn-i) give (ddhoee) access to them and Brahmins do not (khaahi) eat (ann-u = grain) offered by such persons – considering it unclean.

 

ਸਦਾ ਕੁਚੀਲ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਮਥੈ ਟਿਕੇ ਨਾਹੀ ॥ ਝੁੰਡੀ ਪਾਇ ਬਹਨਿ ਨਿਤਿ ਮਰਣੈ ਦੜਿ ਦੀਬਾਣਿ ਨ ਜਾਹੀ ॥

Saḏā kucẖīl rahėh ḏin rāṯī mathai tike nāhī.   Jẖundī pā▫e bahan niṯ marṇai ḏaṛ ḏībāṇ na jāhī.

 

They (sadaa) ever (rahah-i) remain (kucheel) untidy (din-u) day and (raati) night, i.e. do not bathe at holy places and no (ttikey) frontal marks are applied on their (mathai) foreheads.

They (nit-i) ever (bahan-i) sit (jhundee paaey) in groups as if (marnai = on death) in mourning; they do not (jaahi) go to any (darr-i) gathering or (deebaan-i = court) assembly of devotees of God.

 

ਲਕੀ ਕਾਸੇ ਹਥੀ ਫੁੰਮਣ ਅਗੋ ਪਿਛੀ ਜਾਹੀ ॥ ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥

Lakī kāse hathī fummaṇ ago picẖẖī jāhī. Nā o▫e jogī nā o▫e jangam nā o▫e kājī muʼnlā.   Ḏa▫yi vigo▫e firėh viguṯe fitā vaṯai galā.

 

They have (kaasi) begging born tied to their (lakee) wastes; with (phumman) plumes (hathee) in hand they (jaahi = go) move (ago = front, and (pichhi = behind) in a single file – to minimise chances of treading on some creature.

(Oey) they are neither (jogi) yogis, nor (jangam) wandering ascetics they are neither (kaaji) Qazi nor (mulaa) Muslim clergy, i.e. they do not belong to any faith.

They (phirah-i) go about aimlessly (vigutey) being caused frustration (day-i) by God, like (gala = herd) an animal (phittaa) gone mad (vatai) wanders uncontrolled.