Note: This sixth Paurri of Aasa Di Vaar M: 1, has two Sloks or prologues of the first Guru preceding it. The first Slok describes the conduct of people of various faiths. It ends with saying that the devotees long to praise the Almighty and live by IT’s virtues and commands. The second Slok says that God alone knows what would happen to every individual. The Paurri or stanza emphasizes that God can be found only with guidance of the true guru.
ਸਲੋਕ ਮਃ ੧ ॥
Salok mėhlā 1. Musalmānā sifaṯ sarīaṯ paṛ paṛ karahi bīcẖār. Banḏe se jė pavėh vicẖ banḏī vekẖaṇ kao ḏīḏār.
(Slok M: 1) prologue by the first Guru. The (musalmaana) Muslim practice is (sifat-i) to praise (sariat-i) the Muslim Law, which they (parr-i parr-i) read and (karah-i beechaar-u) contemplate.
They believe (bandey = servants) the devotees are (sey) those (j-i) who (pavah-i) put themselves (vich-i) in (bandi = bondage) discipline of the Law (kau) to (deykhan = see, deedaar-u = sight) see Allah.
Hinḏū sālāhī sālāhan ḏarsan rūp apār. Ŧirath nāvėh arcẖā pūjā agar vās bėhkār.
The Hindus (saalaahan-i) praise (saalaahi) the praise-worthy (roop-i) manifestations – idols - of (apaar-u) the Infinite for IT’s (darsan-i) vision.
They (naavah-i) bathe (teerath-i) at pilgrim centres, and (pooja) worship (archa/archana) by offering flowers and burning (agar vaas-u) incenses for (bahkaar) fragrance.
Jogī sunn ḏẖiāvniĥ jeṯe alakẖ nām karṯār. Sūkẖam mūraṯ nām niranjan kāiā kā ākār.
(Jeytey = as many) all groups of (jogi) Yogis (dhiaavanh-i) meditate on (sunn-i = still) the Eternal (kartaar-u) Creator (naam-u = name) calling it (alakh) the Indescribable – tey keep repeating Alakh Niranjan.
They (naam-u) call IT Niranjan or Immaculate Master who has (sookham) a subtle - not physical – (moorat-i) form, but focus on (kaaia) a body with (aakaar-u) physical form, for example they remember God as Gorakh, their guru.
Saṯīā man sanṯokẖ upjai ḏeṇai kai vīcẖār. Ḏe ḏe mangėh sahsā gūṇā sobẖ kare sansār.
(Santokh-u) satisfaction (upjai = rises) comes (man-i) to the mind (sateea) of the donors, i.e. the donors feel happy, (kai) at (veechaar-i) the thoughts of (deynai) giving.
They (dey dey) keep giving but (mangah-i = ask) hope that they would be given (sahasaa) a thousand (goona) times – by the Divine, – and (sansaar-u) the world will (sobh karey) praise them.
Cẖorā jārā ṯai kūṛiārā kẖārābā vekār. Ik hoḏā kẖāe cẖalėh aithāū ṯinā bẖė kāī kār.
Then there are (khaaraaba = spoilt) wrongdoers indulging in (veykaar) vices like (choraa = thieves) misappropriating what is not theirs, (jaara) lust-affliction and (koorriaara) falsehoods/deceit.
(Ik-i = one) this type of people (chaley) depart from (aiathaaoo = from here) from the world (khaaey = eating) finishing (hoda = what they had) the virtues with which they were born; can one say that (tina) they (bh-i) also do (kaai) anything useful?
Jal thal jīā purīā loā ākārā ākār. Oe jė ākẖahi so ṯūŉhai jāṇėh ṯinā bẖė ṯerī sār.
(Jeeaa) the creatures with (akaara aakaar) numerous physical forms are present (jal-i) in water, (thal-i) on/in land as their (puria) habitats.
Let aside what they do, O Almighty, (ji) whatever (oey) they (aakhah-i) say – and think – (toonhai) You (jaanai) know all (s-u) that; (tina) they (bh-i) also have (teyri) Your (saar = care) support, i.e. You sustain them, and therefore know everything.
Nānak bẖagṯā bẖukẖ sālāhaṇ sacẖ nām āḏẖār. Saḏā anand rahėh ḏin rāṯī guṇvanṯiā pā cẖẖār. ||1||
Says Nanak: (Bhagta) the devotees (bhukh = hunger) long (saalaahan-u) to praise (sach) the Divine (naam-u) virtues and commands, taking them (aadhaar-u = support) the mainstay for life.
They, (din-u) day and (raat-i) night, i.e. for ever, (rahah-i) remain (anand-i) in a state of bliss, being (chhaar-u) the dust of (paa) feet, i.e. humbly serving and following the example (gunvantia) of the virtuous devotees. 1.
ਮਃ ੧ ॥
Mėhlā 1. Mitī musalmān kī peṛai paī kumĥiār. Gẖaṛ bẖāŉde itā kīā jalḏī kare pukār.
(M: 1) Prologue by the first Guru. (Mitti) the clay from the grave of (musalmaan) a Muslim (paee = falls) comes (peyrrai = under control) into the hands of (kumhiaar) the potter.
He (gharr-i keeaa) moulds it into (bhaanddey) pots or (ittaa) bricks – and puts them into the kiln for baking; the clay (karey pukaar = calls out) cries (jaldi) as it burns in fire.
Jal jal rovai bapuṛī jẖaṛ jẖaṛ pavėh angiār. Nānak jin karṯai kāraṇ kīā so jāṇai karṯār. ||2||
(Bapurri) the poor thing (rovai = cries) makes sound (jal- jal-i) as it burns and (angiaar) red hot charcoals (jharr-i jharr-i) from burning wood (pavah-i) fall on it, i.e. the Muslims, who bury the dead or the Hindus who burn their dead, - if either is devoid of good deeds will suffer torture. MItti/clay here refers to the body and burning to suffering caused by Ajrael or Jamm the name of the messenger of Divine justice in Muslim and Hindu faiths respectively.
(Kartai) the Creator (jin-i) who (kaaran keea) creates - and decides what to do to the souls on death, (so) that (kartaar-u) Creator (jaanai) knows what actually will happen, says Nanak. 2.
Paoṛī. Bin saṯgur kinai na pāio bin saṯgur kinai na pāiā. Saṯgur vicẖ āp rakẖion kar pargat ākẖ suṇāiā.
(Paurri) stanza by the first Guru. (Kinai na) no one (paaia) finds - the Almighty - (bin-u) without the guidance of (satigur) the true guru because none can (paaio) find without the true guru.
The Creator (rakhiao-u) keeps (aap-u) the self – understanding of Divine virtues - (vich-i) in (satigur) the true guru, who (kar-i pargat-u) causes IT to manifest – makes the disciples aware of Divine virtues - (aakh-i sunaaia = saying to hear) through his teachings.
Saṯgur miliai saḏā mukaṯ hai jin vicẖahu moh cẖukāiā. Uṯam ehu bīcẖār hai jin sacẖe sio cẖiṯ lāiā. Jagjīvan ḏāṯā pāiā. ||6||
One becomes (mukat-u) free from vices (miliai) by finding the guru (jin-i) who, by his teachings, (chukaaia) ends (moh-u) attachment to in the world-play – of relatives, wealth, status, transitory pleasures, rituals and so on - (vichahu = from within) from the mind.
(Utam-u) the most sublime (beechaar-u) thought is (ih-u) this: (Jin-i) one who gives up vices and (chit laaia) attaches the mind (sio) with, i.e. develops love/obedience for, (sachey) the Eternal, (paaia) finds (daata = giver) the beneficent Creator, (jagjivan) the life of the body/world - within the self. 6.