Salok mėhlā 1. Pahilā sucẖā āp ho▫e sucẖai baiṯẖā ā▫e. Sucẖe agai rakẖi▫on ko▫e na bẖiti▫o jā▫e.
(Slok M: 1) prologue by the first Guru. (Fahila) first the Brahmin (sucha ho-e) having purified (aap-i) himself (aa-e) comes and (baittha) sits (suchai) at a clean place.
The food (na bhiatio) untouched by any one (rakion-u) is placed (agai) before him (such-e) in a clean plate, i.e. the place is clean as is the one who is to eat, and the food is unpolluted.
Sucẖā ho▫e kai jevi▫ā lagā paṛaṇ salok. Kuhthī jā▫ī sati▫ā kis ehu lagā ḏokẖ.
The purified person (j-evia) eats the food and (parran-i lagaa) starts reading (slok-u) verses from scriptures.
But this food (satia = thrown) is discharged from the body (jaai) at (kuhathi) a dirty place – the bathroom as excreta; (kis-u) who (lagaa dokh-u) is to blame for this? i.e. if only physical needs are met the result is filth. This how
Ann ḏevṯā pāṇī ḏevṯā baisanṯar ḏevṯā lūṇ panjvā pā▫i▫ā gẖiraṯ. Ŧā ho▫ā pāk paviṯ. Pāpī si▫o ṯan gadi▫ā thukā pa▫ī▫ā ṯiṯ
The ingredients for cooking namely (ann-u) the foodgrain, (paani) water, (loon-u) salt and (panjvaa) the fifth (ghirat-u) cooking oil are all (d-evta = god) pure; (baisantar-u) the fire to cook the food is also (d-evta) pure.
(Ta = then) so (paak-u) the cooked food is (pavit-u) pure.
But when it is (gaddia = buried) put (sio = with) in the stomach of (paapi = sinner) the transgressor person, people (thukaa paiaa) spit (tit-u) at it - when it is discharged.
Jiṯ mukẖ nām na ūcẖrahi bin nāvai ras kẖāhi. Nānak evai jāṇī▫ai ṯiṯ mukẖ thukā pāhi. ||1||
Similarly (jit-u) that (mukh-i) mouth which does not (oochrah-i) utter (naam-u) Divine virtues, i.e. a person who does not remember the Almighty, but only (khaa-hi) eats (ras-i) tasty food, i.e. makes merry (bin-u) without (naavai/naam) living by Divine virtues and commands,
that person is (jaaniai = known) considered (evai) that way, i.e. like the place for discharge of food, and (tit-u mukh-i = that face) that person is (thukaa paah-i = spat upon) looked down upon in life and before the Creator. 1.
Note: According to some beliefs the company of woman is evil. They look down upon women saying they are unclean and inferior. Guru Nanak rejects the idea in the Slok below.
Mėhlā 1. Bẖand jammī▫ai bẖand nimmī▫ai bẖand mangaṇ vī▫āhu. Bẖandahu hovai ḏosṯī bẖandahu cẖalai rāhu.
(M: 1) prologue by the first Guru. The human is (nimmiai) conceived (bhandd-i) by a woman and (jammiai) born from (bhandd-i) a woman; (mangan-u) engagement and (veeaahu) marriage of a man is to a woman.
Man (hovai) keeps (dosti = friendship) companionship (bhanddahu) of the woman from whom the human race (chalai raah-u = walks the path) moves forward – continues.
Bẖand mu▫ā bẖand bẖālī▫ai bẖand hovai banḏẖān. So ki▫o manḏā ākẖī▫ai jiṯ jamėh rājān.
If (bhandd-u = woman) the wife (muaa) dies, man (bhaalia = searches) looks for another woman; it is (bhandd-i) through the wife that one (hovai) establishes (bandhaan-u) relationship - with others.
So (kio) how can (so = that) one from (jit-u) whom (raajaan) kings – great people - (jammah-i) are born, (aakhiai) be called (mandaa) bad? – be looked down upon.
Bẖandahu hī bẖand ūpjai bẖandai bājẖ na ko▫e. Nānak bẖandai bāhrā eko sacẖā so▫e.
(Bhandd-u) the woman, who is all the above and (oopjai) is herself born (bhanddahu) of a woman (hi) only; no human being is born (baajh-u) except (bhaddai) from a woman.
Only (so-e = that one) the One (sachaa) Eternal Master exists by IT-self (baajh-u) without being born (bhanddai) of a woman, says Nanak.
Jiṯ mukẖ saḏā salāhī▫ai bẖāgā raṯī cẖār. Nānak ṯe mukẖ ūjle ṯiṯ sacẖai ḏarbār. ||2||
Be it a man or woman, (mukh-i) the mouth by (jit-u) which the Almighty is (sadaa) ever (saalaahiai) praised, i.e. the person who lives by Divine virtues and commands, that person is (bhaaga) fortunate; his/her face is (rat-i = red) radiant and (chaar-i) beautiful.
(T-e) those (mukh) faces (ujl-e = shine) are unblemished and are glorified (sachai) in the Eternal Master’s (darbaar) court, i.e. such souls are honourably united with the Creator. 2.
Pa▫oṛī. Sabẖ ko ākẖai āpṇā jis nāhī so cẖuṇ kadẖī▫ai. Kīṯā āpo āpṇā āpe hī lekẖā sandẖī▫ai. Jā rahṇā nāhī aiṯ jag ṯā kā▫iṯ gārab handẖī▫ai.
(Pauri) stanza. (Sabh-u ko) every one (aakhai) talks of (aapna = own) the self, i.e. every one claims to be good; (jis-u = whom) one who is not – proud of the self – (so) such a person can be (chun-i) picked up and (kaddhiai) segregated, i.e. such a person is rare.
Every one has to (sanddhiai) settle (l-ekha) the account of (aapna = own) one’s (keeta) deeds (aapo) individually (aap-e hi) him/herself alone.
Let us remember: (Ja) when we are not (rahna = live) to remain in (ait-u) this (jag-i) world for ever, (ta) then (kaait-u) why are, i.e. we should not, (handdhiai = live in) be proud.
Manḏā kisai na ākẖī▫ai paṛ akẖar eho bujẖī▫ai. Mūrkẖai nāl na lujẖī▫ai. ||19||
We should (parr-i) read the scriptures and learn not to (aakhiai) call (kisai) any one (mandaa) bad.
We should not (lujhiai) get into argument (naal-i) with (moorkhai) a fool - if at all we consider any one so. 19