Note: This fourth Paurri of Aasa Di Vaar M: 1 has two Sloks or prologues preceding it. The Sloks state that everything in nature functions, or concepts like Dharam Rai, are according to Divine commands or the cosmic laws. It ends by saying that the Almighty alone is beyond commands. The Paurri says that the guru is found with Divine grace and we should follow the guru diligently.
ਸਲੋਕ ਮਃ ੧ ॥
Salok mėhlā 1. Bẖai vicẖ pavaṇ vahai saḏvāo. Bẖai vicẖ cẖalėh lakẖ ḏarīāo.
(Slok M: 1) prologue by the first Guru. It is (vich-i) in (bhai = fear) respect/compliance of the Creator’s commands/cosmic laws to perform the allotted role, that ---
(Pavan) air/wind (vahai) blows (sadvaau) for ever.
Water (chalah-i) flows in (lakh = hundred thousand) numerous (dariaau) rivers – seeking lower level.
Bẖai vicẖ agan kadẖai vegār. Bẖai vicẖ ḏẖarṯī ḏabī bẖār.
(Agan-i) fire (kaddhai veygaar-i) performs the given job without being paid (bhai vich-i = in fear) doing its role.
(Dharti) the earth (dabi bhaar-i) takes load of everything playing its role.
Bẖai vicẖ inḏ firai sir bẖār. Bẖai vicẖ rājā ḏẖaram ḏuār.
It is the role of (ind-u) the cloud (phirai) to roam (sir bhaar-i = with load on head) carrying water vapour to drop rain.
The role of (dharam raaja = Dharam Rai) the metaphoric Divine court judge Dharam Rai is to work in (duaar-u) Divine court – to give account of deeds of the creatures.
Bẖai vicẖ sūraj bẖai vicẖ cẖanḏ. Koh karoṛī cẖalaṯ na anṯ.
(Sooraj-u) the sun and (chand-u) the moon – perform their role to provide light.
They (chalat) travel (karori = crores) millions of (koh) miles with no (ant-u) end, i.e. move in orbits.
Bẖai vicẖ siḏẖ buḏẖ sur nāth. Bẖai vicẖ ādāṇe ākās.
(Sidh) accomplished Yogis, (budh) the Buddhas, (sur) gods and (naath) Naath Yogis (bhai vich-i = in fear) act according to Divine commands.
(Aakaas) skies are (aaddaaney) spread out (bhai vich-i = in fear) obeying cosmic laws.
Bẖai vicẖ joḏẖ mahābal sūr. Bẖai vicẖ āvahi jāvėh pūr.
(Jodh) warriors and (mahabal) powerful (soor) fighters are (bhai vich-i) subject to Divine commands.
(Poor) hordes of creatures (aavah-i = come) take births and (jaavah-i = go) die (bhai vich-i) according to Divine will.
Sagliā bẖao likẖiā sir lekẖ. Nānak nirbẖao nirankār sacẖ ek. ||1||
(Saglia) all have (bhau = fear) commands/roles (leykh = writing) prescribed (sir-i leykh = written on the head) as applicable to each.
(Nirankaar-u) the Formless (sach-u) Eternal Master (eyk-u) alone is (nirbhau = without fear) beyond commands, - laws do not apply to the Creator who first created the self and them made Naam, the cosmic laws, says Guru Nanak. 1.
Note: Guru Nanak says in Japji Paurri 19 – Jin ih likhey tis sir-i naah-i = the Almighty who wrote/made the laws is not subject to the laws).
ਮਃ ੧ ॥
Mėhlā 1. Nānak nirbẖao nirankār hor keṯe rām ravāl. Keṯīā kanĥ kahāṇīā keṯe beḏ bīcẖār.
(M: 1) prologue by the first Guru. (Nirankaar-u) the Formless Almighty is (nirbhau = beyond commands) the highest; there are (keytey) any number of (hor-i) other gods like Rama – of the Ramayana - who are worshipped, - but they are like (ravaal) dust – compared to the Almighty.
Similarly there are (keytia) any number of (kahaania) stories about (kannh) Krishna – of the Mahabharata – and (keytey) any number of (beechaar) ideas based on (beyd) the Vedas.
Keṯe nacẖėh mangṯe giṛ muṛ pūrėh ṯāl. Bājārī bājār mėh āe kadẖėh bājār.
(Keytey = many) numerous (mangtey) beggars (nachah-i) dance - in the name of worship - (girr-i murr-i) moving round (poorah-i taal) dancing to the beat of music.
They are (baajaari = of the market) actors/performers who (aaey) come (mah-i = in) to (baajaar = market) the stage (kaddhah-i bajaar) to perform – for the sake of money.
Gāvahi rāje rāṇīā bolėh āl paṯāl. Lakẖ takiā ke munḏṛe lakẖ takiā ke hār.
They (gaavah-i = sing) act as (raajey) kings and (raaneea) queens – like Rama and Sita of the Ramayana or Krishna and Radha of the Mahabharata – and (bolah-i) say (aal pataal) all sorts of things.
Acting as royalty, they wear (mundrrey) ear-rings worth (lakh) hundreds of thousands (ttakia) rupees or (haar) necklaces worth lakhs of rupees.
Jiṯ ṯan pāīah nānkā se ṯan hovėh cẖẖār.
These are transitory roles; (tan-i) the bodies on (jit-u) which these (paaeeah-i) are worn (sey) they shall (hovah-i) become (chhaar) dust/die, (naanka) says Guru Nanak.
Giān na galīī dẖūdẖīai kathnā karṛā sār. Karam milai ṯā pāīai hor hikmaṯ hukam kẖuār. ||2||
We cannot (ddhooddhiai = search) obtain (giaan-u) knowledge - about the Divine and purpose of creation - (galee-ee) by mere talk – acting on stage; it is (kararra) as hard as (saar-u) iron, (kathna) to say what Giaan/awareness about the Divine is or how to get it.
We (paaiai) get it only (ta) then when (milai) received (karam-i) by Divine grace; (hor) other attempts to obtain it by (hikmat) wisdom or (hukam = orders) by oneself, result in (khuaar-u) frustration. 2.
Note: The Paurri says that true guru is found by Divine grace.
Paoṛī. Naḏar karahi je āpṇī ṯā naḏrī saṯgur pāiā. Ėhu jīo bahuṯe janam bẖarammiā ṯā saṯgur sabaḏ suṇāiā.
(Paurri) stanza. (Jey) if the Almighty (karah-i) bestows (aapni = own) IT’s (nadar-i) grace, (ta) then (nadri) with that grace (satigur-u) the true guru (paaia) is found.
(Ihu) this (jeeo) soul obtains human birth after it (bhrammia) has wandered in (bahut-e) numerous (janam) births, i.e. when the soul has gone through numerous life forms - and it finds the guru – it is (sunaaia = told) imparted (sabad-u) teachings (satgur-i) of the true guru – in human birth.
Saṯgur jevad ḏāṯā ko nahī sabẖ suṇiahu lok sabāiā. Saṯgur miliai sacẖ pāiā jinĥī vicẖahu āp gavāiā. Jin sacẖo sacẖ bujẖāiā. ||4||
(Suniahu) listen o (sabaaia) all (lok) people: There is (ko nahi) no (daata = giver) benefactor (jeyvadd-u) as great as (satigur) the true guru.
(Jinhi) those who (gavaaia = lose) give up (aap-u = self) ego (vichahu = from within) from the mind, (miliai) by finding/following the guru, they (paaia) find (sach-u) the Eternal Master within.
The true guru is one (jinhi) who (bujhaaia) imparts understanding about (sacho sach-u) the ultimate Truth, the Almighty. 4.