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saloku m: 1.
pahilā sucā āpi hoi sucai baiṭhā āi.
suce agai rakhionu koi na bhiṭio jāi.
sucā hoi kai jeviā lagā paṛaṇi saloku.
kuhathī jāī saṭiā kisu ehu lagā dokhu.
annu devtā pāṇī devtā baisantaru devtā lūṇu pañjvā pāiā ghirtu.
tā hoā pāku pavitu.
pāpī siu tanu gaḍiā thukā paīā titu.
jitu mukhi nāmu na ūcarahi binu nāvai ras khāhi.
nānak evai jāṇiai titu mukhi thukā pāhi.1.

saloku m: 1.

pahilā sucā āpi hoi sucai baiṭhā āi.

suce agai rakhionu koi na bhiṭio jāi.

sucā hoi kai jeviā lagā paṛaṇi saloku.

kuhathī jāī saṭiā kisu ehu lagā dokhu.

annu devtā pāṇī devtā baisantaru devtā lūṇu pañjvā pāiā ghirtu.

tā hoā pāku pavitu.

pāpī siu tanu gaḍiā thukā paīā titu.

jitu mukhi nāmu na ūcarahi binu nāvai ras khāhi.

nānak evai jāṇiai titu mukhi thukā pāhi.1.

Guru Nanak describes what people do to become pure or keep themselves pure, and how it plays a role in the caste system, with women, in our communities, how the Brahmin presents a false dualism, presenting things divided into categories of unnatural, subnatural, and supernatural — presenting a problem that only he has the solution to. Ultimately, this framework eventually comes down to some physical element and the belief that a physical ritual or act will translate into some nonphysical benefit.

The Guru describes the process: first, the Brahmin purified himself by bathing, before consuming food in the cooking square of his client — a cooking square that was purified with a mop of cow dung paste. Then, the client placed the untouched food in front of the Brahmin (who is considered to be pure). The Brahmin ate that pure food and began reciting the prescribed verses serving the purpose of cleansing and purifying. We clean ourselves and think we have become pure, then we squat in our cooking squares after doing the necessary rituals and call those pure, we recite particular things and claim purity merely from the act of recitation. We extend this idea of physical purity to eating and reciting and various ceremonies which are all done to establish or keep purity. The Brahmin says that the ingredients — grain, water, fire, and salt used to prepare the food are all pure; and when clarified butter is added, the entire meal is sanctified. But after that food is ingested, the Brahmin and every other person who ate it then defecates. That so-called pure food becomes impure excrement and repulses people.

The point the Guru is making here is that physical cleanliness does not translate into internal cleanliness, especially because chasing after some kind of physical impurity is futile — everything is full of life and even the purest things turn into other things. Engaging in physical purification through various rituals will not lead us to metaphysical purity, and the body’s impurity or purity has nothing to do with what we put in our stomachs, what water we use to wash ourselves, or which ceremonies we perform. Real internal and meaningful purification comes when we Identify with 1Force (One Universal Integrative Force, IkOankar). Real internal and meaningful purification comes when Nam (1-Identification) comes out of our mouths — when what is said and felt and lived identifies us with 1Force, instead of “purifying” chants. Guru Nanak says, it is a mouth that does not utter the Identification with 1Force which is defiled.

First the Brahmin purified himself by bathing, before consuming food in the cooking square of his client that was purified with a coating of cow dung.
Then the client placed the undefiled food in front of the Brahmin, who considered himself purified.
Having become completely pure, the Brahmin ate that pure food, and began reciting the prescribed verses.
After consuming that food, the Brahmin defecated (threw out that food) in a dirty place. Who should be held guilty of defiling that pure food through excretion?
The ingredients like grains, water, fire, and salt used by the client to prepare the food were all pure; and when clarified butter, the fifth thing was added, the whole food became completely sanctified.
But, when the individual ate that sanctified food and it was combined with the sinful body, it turned into feces and became repulsive to people.
Nanak! Those who do not Identify with IkOankar (utter Nam), and consume delicacies without Identification (Nam), they are damned.

First (the Brahmin), having become pure himself, came and sat in the purified (cooking square).
(Then) that (client) placed (pure food, which) no one had gone and touched, in front of the pure (Brahmin).
(Thus), having become pure, (he) ate, (and) began reciting the salok.
(Then, after having eaten that pure food, the Brahmin) threw (it out as feces) in a dirty place; to whom did this blame go?
(All the ingredients used by the client to prepare the food were pure); grain was pure, water was pure, fire was pure, and salt was pure; (and when) the fifth (pure ingredient), ghee, was added, then (all of the food) became pure and sanctified.
(But, when that sanctified food was) mixed with the sinful body, (it turned into waste and) spits fell on it.
The mouth with which (people) do not utter Nam, (and) eat delicious foods without Nam; Nanak! It ought to be thus understood that spits (also) fall on that face.

The salok makes a satirical reference to the rituals practiced by the priestly class. With the help of simple language, the salok states that the Brahmin first purifies himself, and sits in the purified cooking square. Then, the pure food is placed in front of him, which has not been touched by anyone. The Brahmin then eats these delicacies and chants verses. This food goes into the body and turns into feces, which is excreted in dirty places. Who is to be held responsible for the final defecation of the purified food in a dirty place?

The next three lines use the same satirical style to describe grain, water, fire, salt, clarified butter, etc. as ‘devtā’ (deity), implying that they are pure or sacred. The lines state that these ingredients come together to make pure food. But that food mixes with the body to turn into feces, which is spat upon (damned), once excreted.

The last two lines eulogize Identification (Nam) of IkOankar, and explain that the mouths that consume delicacies without Identification (Nam) of IkOankar, have spit falling on them (they are damned) in the end. This idiom has been used twice in this salok.

The salok has a total of nine lines. Except the fifth and sixth lines, all other lines follow the meter convention of 13+11=24, which falls under the category of a two line verse/couplet with 13+11 characters each (doharā chand). The fifth line has 8+9+14+11 = 42 meters, and the sixth line has only 11 meters, which is in consonance with the second and fourth round/phase of the verse and matches its converging (sam - first) beat.