Salok mėhlā 1. Nānak fikai boli▫ai ṯan man fikā ho▫e. Fiko fikā saḏī▫ai fike fikī so▫e.
(Slok M: 1) prologue by the first Guru. Nanak tells himself, and every one: (Boliai) by speaking (phikai) arrogantly, both (tan-u) the body and (man-u) mind (ho-e) become (phika) insipid, i.e. thoughts and deeds become devoid of goodness.
(Phik-e) an arrogant person gets (phiki) adverse (so-e) reputation and is (sadiai = called) looked at as (phiko phika = arrogant) not likeable, by others.
Fikā ḏargėh satī▫ai muhi thukā fike pā▫e. Fikā mūrakẖ ākẖī▫ai pāṇā lahai sajā▫e. ||1||
(Phika) an arrogant person is (satiai = thrown) rejected in (dargah) Divine court - for union with the Creator; in the world, people (paa-u) put (thukaa) spit (muh-i) on his/her face, i.e. shun such a person.
(Phika) an arrogant person is (aakhiai) is called (moorakh-u) foolish and (lahai) receives (sajaa-e) the punishment of being beaten by (paana) shoes, i.e. is subjected to ignominy wherever she goes. 1.
Note: In the Slok below he Guru says that pretence of being good does not take us any where. One should be good both at heart and in deeds.
Mėhlā 1. Anḏrahu jẖūṯẖe paij bāhar ḏunī▫ā anḏar fail. Aṯẖsaṯẖ ṯirath je nāvėh uṯrai nāhī mail.
(M: 1) prologue by the first Guru. Those who are (jhootth-e = false) vicious (andarh-u = within) in thoughts but (phail-u = spread) present themselves as (paij) respectable (andar-i) in (baahar-i) the outside (duniaa) world,
Even (j-e) if they (naavah-i) take baths at (atth-satth = sixty eight) all (teerath) the pilgrim centres, their (mail) filth of the mind cannot (utrai) be removed, i.e. no amount of atonement can help one who is not genuine at heart.
Jinĥ pat anḏar bāhar guḏaṛ ṯe bẖale sansār. Ŧinĥ nehu lagā rab seṯī ḏekẖnĥe vīcẖār.
On the other hand, (jinh) those who have (pat-u = silk clothes) virtues (andar-i) within but (gudarr-u = tattered clothes) do not exhibit it (baahar-i) outwardly, (t-e) they are (bhal-e) good people (sansaar-i) of the world.
(Tinh) they (lagaa = have developed) are in (neh-u) love (s-eti) with (rab) the Almighty, i.e. lead lives according to Divine virtues and commands, (veechaar-i) with the thought/longing to (d-ekhn-e = seeing) have vision of the Almighty within.
Rang hasėh rang rovėh cẖup bẖī kar jāhi. Parvāh nāhī kisai kerī bājẖ sacẖe nāh. Ḏar vāt upar kẖaracẖ mangā jabai ḏe▫e ṯa kẖāhi.
They (hasah-i) laugh or (rovah-i) weep (rang-i) in the love of the Almighty and (bhi) also (chup kar jaah-i) become quiet i.e. be it pleasures/comforts or pain, or quiet environment they remain absorbed in the Almighty.
They do not (parvaah) care (k-eri) for (kisai) any one, i.e. do not look to any one (baajh-u) except (sach-e) the Eternal (naah) Master.
They believe: One, stands on (vaatt) the path to (dar-i) the Creator’s gate (mangaa) asking for (kharach-u) the wherewithal for life and (jabai) when IT (d-e-i) gives, one (khaa-e = eats) gets, i.e. sustenance of the creatures in life, and finally union of the soul with the Creator, is in the hands of the Almighty.
Ḏībān eko kalam ekāhamāṯumĥā mel. Ḏar la▫e lekẖā pīṛ cẖẖutai nānkā ji▫o ṯel. ||2||
There is (eko) only one (deebaan-u = court) authority which has (eka) only one pen; there (hamaa) mine and (tumhaa) thine (m-el-u) meet, i.e. every one is treated equally before the Almighty.
IT (la-e) takes (l-ekha) account of the deeds, - and those who have not performed their roles according to Divine commands – (peerr-i chhadd-e) are ground the way oilseeds are ground for extracting (t-elu) oil, i.e. they are punished – by keeping them in cycles of births and deaths, says Nanak. 2.
Note: The second line of the Pauri and later a Slok, use the example of Chaupar, a game of dice. It is played on a board two cloth strips crossing each other at right angles making four segments. This is used as metaphor thus: The creatures act as per Divine commands just like the pieces called ‘saari’ move according to the throw of dice called ‘paasa dhaalia’. Only those mortals who obey commands can unite with the Creator the way only the pieces which mature on the board and become ‘pakki’, meaning mature, can get home. Those creatures who succumb to temptations have to be reborn like the pieces captured by the enemy in the game, and have to start all over again. The pieces which do not mature are called ‘kachi’ meaning raw.
Pa▫oṛī. Āpe hī karṇā kī▫o kal āpe hī ṯai ḏẖārī▫ai. Ḏekẖėh kīṯā āpṇā ḏẖar kacẖī pakī sārī▫ai.
(Pauri) stanza. The Creator (aap-e hi) IT-self (karna keeo) made the creation and by IT’s (kal) power (dhaariai) supports it, i.e. has placed every thing/one to play their roles.
IT (d-ekhah-i) watches (keeta aapna = own creation) the creatures whether they, like (saariai) the pieces in the game of Chaupar, (pakki =mature) have or (kachi = raw) have not carried out their roles, to qualify for reaching home,union with the the Creator.
Jo ā▫i▫ā so cẖalsī sabẖ ko▫ī ā▫ī vārī▫ai. Jis ke jī▫a parāṇ hėh ki▫o sāhib manhu visārī▫ai. Āpaṇ hathī āpṇā āpe hī kāj savārī▫ai. ||20||
(Jo) one who (aaia = comes) is born, (so = that) s/he (chalsi = shall depart) will die; (sabh-u koi) every one’s (vaarai = turn) time (aai) comes – as decided by the Creator.
So (kio) how can we, i.e. we should not, (vissariai) forget (manhu) from the mind the Creator (jis k-e = whose) given by whom, our (jee-a) life and (praan) breaths (hah-i) are, i.e. live by the commands of the Creator who created us.
And this way (savaariai) accmplish (aapna = own) our (kaaj) purpose (aapan hatthi) with our hands (aap-e hi) by ourselves, i.e. it is in the hands of the human beings to achieve the purpose of human birth of the soul to unite with the Creator – by living by Divine virtues and commands. 20.