SGGS pp 1283-1285, Vaar Malaar, Purris 12-17.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਨ ਜਾਣਹੀ ਮਹਲੁ ਦੇਖਿ ਅਰਦਾਸਿ ਪਾਇ ॥ ਆਪਣੈ ਭਾਣੈ ਬਹੁਤਾ ਬੋਲਹਿ ਬੋਲਿਆ ਥਾਇ ਨ ਪਾਇ ॥

Salok mėhlā 3. Bābīhā kẖasmai kā mahal na jāṇhī mahal ḏekẖ arḏās pā▫e. Āpṇai bẖāṇai bahuṯā bolėh boli▫ā thā▫e na pā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Baabeeha = rain bird) the human being does not (jaanhee) know (mahal-u) palace (ka) of (khasmai) the Master, i.e. has not found the Almighty; one needs to (paaey = put) make (ardaas-i) supplication to (deykh-i) see (mahal-u) God.

 Anyone who (bolah-i) speaks (bahuta) a lot (aapnai) by own (bhaanai) will, i.e. claims to have overcome temptations and found God; one making such (boliaa = saying) claims/pretentions not (paaey) find (thaaey) place, i.e. is not accepted for union by God.

 

ਖਸਮੁ ਵਡਾ ਦਾਤਾਰੁ ਹੈ ਜੋ ਇਛੇ ਸੋ ਫਲ ਪਾਇ ॥ ਬਾਬੀਹਾ ਕਿਆ ਬਪੁੜਾ ਜਗਤੈ ਕੀ ਤਿਖ ਜਾਇ ॥੧॥

Kẖasam vadā ḏāṯār hai jo icẖẖe so fal pā▫e. Bābīhā ki▫ā bapuṛā jagṯai kī ṯikẖ jā▫e. ||1||

 

One should first submit to commands of, and then supplicate the Almighty. (Khasam-u) the Master is (vaddaa) a great (daataar-u = giver) benefactor; (jo) whatever one wishes s/he (paaey) obtains (phal = fruit) fulfilment of (so) that.

(Kiaa) why only (bapurraa) the poor/humble (baabeehaa = rain-bird) human being – the seeker; (tikh) thirst (ki) of (jagtai) the world (jaaey) goes, i.e. God fulfils wishes of everyone – who obeys Divine commands. 1.

 

ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਭਿੰਨੀ ਰੈਣਿ ਬੋਲਿਆ ਸਹਜੇ ਸਚਿ ਸੁਭਾਇ ॥ ਇਹੁ ਜਲੁ ਮੇਰਾ ਜੀਉ ਹੈ ਜਲ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਇ ॥

Mėhlā 3. Bābīhā bẖinnī raiṇ boli▫ā sėhje sacẖ subẖā▫e.  Ih jal merā jī▫o hai jal bin rahaṇ na jā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Baabeeha) the rain bird (boliaa) says (bhinnee = drenched – with dew, rain-i = night) early morning (sahjey) naturally with its (sach-i) true (subhaaey) nature – it is a seeker of the raindrop.

(Ihu) this (jal-u) water is (meyra) my (jeeo) life; I (na jaaey) cannot (rahan-u) live (bin-u) without (jal) water, i.e. Naam/Divine virtues and commands are the sustenance/guide for life for a seeker of God; one strays without Naam.

 

ਗੁਰ ਸਬਦੀ ਜਲੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਨਾਨਕ ਜਿਸੁ ਬਿਨੁ ਚਸਾ ਨ ਜੀਵਦੀ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਮਿਲਾਇ ॥੨॥

Gur sabḏī jal pā▫ī▫ai vicẖahu āp gavā▫e. Nānak jis bin cẖasā na jīvḏī so saṯgur ḏī▫ā milā▫e. ||2||

 

(Jal-u = water) awareness of Naam (paaeeai) is obtained by (gavaaey = losing) giving up (aap-u = self) ego and (sabdi = with the word) following guidance of (gur) the guru.

God, (bin-u) without (jis-u) Whom the soul cannot (jeevdee) live even for (chasaa) a moment, (satigur-i) the true guru (deeaa  milaaey = caused to meet) led me to (so) that – with guidance to live by Naam, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਖੰਡ ਪਤਾਲ ਅਸੰਖ ਮੈ ਗਣਤ ਨ ਹੋਈ ॥ ਤੂ ਕਰਤਾ ਗੋਵਿੰਦੁ ਤੁਧੁ ਸਿਰਜੀ ਤੁਧੈ ਗੋਈ ॥ ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਤੁਝ ਹੀ ਤੇ ਹੋਈ ॥

Kẖand paṯāl asaʼnkẖ mai gaṇaṯ na ho▫ī. Ŧū karṯā govinḏ ṯuḏẖ sirjī ṯuḏẖai go▫ī. Lakẖ cẖa▫orāsīh meḏnī ṯujẖ hī ṯe ho▫ī.

 

(Paurri) stanza by the first Guru. There are (asankh) countless (khandd) parts of the universes and (pataal) lower regions, which (na hoee) cannot be (ganat) counted by (mai) me.

(Too) You are (karta) the Creator and (govind-u) Master of the universes; (tudh-u) You (sirji) created and (tudhai) You alone (goee = told) direct/control them.

(Meydni) this creation of (chauraaseeh) eighty four lakh life forms, (hoee) is created (tey) by (tujh) You (hi) alone.

 

ਇਕਿ ਰਾਜੇ ਖਾਨ ਮਲੂਕ ਕਹਹਿ ਕਹਾਵਹਿ ਕੋਈ ॥ ਇਕਿ ਸਾਹ ਸਦਾਵਹਿ ਸੰਚਿ ਧਨੁ ਦੂਜੈ ਪਤਿ ਖੋਈ ॥ ਇਕਿ ਦਾਤੇ ਇਕ ਮੰਗਤੇ ਸਭਨਾ ਸਿਰਿ ਸੋਈ ॥

Ik rāje kẖān malūk kahėh kahāvėh ko▫ī.  Ik sāh saḏāvėh sancẖ ḏẖan ḏūjai paṯ kẖo▫ī. Ik ḏāṯe ik mangṯe sabẖnā sir so▫ī.

 

(Ik-i = one type) some (kahah-i) call themselves and (kahaaeydey) are called (raajey) kings, (khan) nobles and (malook/maalak = owners) landlords.

(Ik-i) some (sanch-i) amass (dhan-u) wealth and (sadaavah-i) are called (saah) rich; they pursue (doojai) other things – forgetting God – and (khoee) lose (pat-i) honor – they may have status in the world but neither have peace in life nor acceptance for union by God on death.

(Ik-i) some are (daatey = givers) rich and (ik) some (mangtey = beggars) poor, but (soee = that) the same One Almighty is the Master (sir-i = over the head) of (sabhna) all.

 

ਵਿਣੁ ਨਾਵੈ ਬਾਜਾਰੀਆ ਭੀਹਾਵਲਿ ਹੋਈ ॥ ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਸਚੁ ਕਰੇ ਸੁ ਹੋਈ ॥੧੨॥

viṇ nāvai bājārī▫ā bẖīhāval ho▫ī.  Kūṛ nikẖute nānkā sacẖ kare so ho▫ī. ||12||

 

(Baajaareeaa = dealers) those who conduct themselves (vin-u = without) ignoring (naavai) Divine commands, (hoee) are (bheehaaval-i) terrified when confronted with consequences.

We should remember that (koorr = falsehood) pretensions (nikhuttai) ends = runs out) cannot last; what (sach-u) the Eternal does, (su) that (hoee) happens, i.e. one should live in obedience to God, (naanka) say o third Nanak. 12.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਗੁਣਵੰਤੀ ਮਹਲੁ ਪਾਇਆ ਅਉਗਣਵੰਤੀ ਦੂਰਿ ॥ ਅੰਤਰਿ ਤੇਰੈ ਹਰਿ ਵਸੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਜੂਰਿ ॥

Salok mėhlā 3. Bābīhā guṇvanṯī mahal pā▫i▫ā a▫ugaṇvanṯī ḏūr.  Anṯar ṯerai har vasai gurmukẖ saḏā hajūr.

 

(Slok) prologue (M: 3) by the third guru. O (Baabeeha) seeker, (mahal-u) the Almighty (paaiaa) is found by (gunvanti = virtuous) one who conducts the self with Naam/Divine virtues and commands; but (auganvanti = without virtues) a soul who ignores Naam, is kept (door-i) far, i.e. denied union with God.

(Har-i) the Almighty (vasai) abides (antar-i) within (teyrai = your) you and is seen (sadaa) ever (hajoor-i) present (gurmukh-i) with the guru’s guidance, o human being.

 

ਕੂਕ ਪੁਕਾਰ ਨ ਹੋਵਈ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਹਜੇ ਮਿਲੇ ਸਬਦਿ ਗੁਰੂ ਕੈ ਘਾਲ ॥੧॥

Kūk pukār na hova▫ī naḏrī naḏar nihāl. Nānak nām raṯe sėhje mile sabaḏ gurū kai gẖāl. ||1||

 

Once the Almighty is seen with us, there is (na hovaee = happen) no need to make (kook pokaar) entreaties; one remains (nihaal) happy (nadri nadar-i) with Divine grace.

Those (ratey) imbued (naam-i) with Naam/Divine virtues and commands, i.e. are in obedience to God, by (ghaal = effort) complying (sabad-i = by the word) with instructions (kai) of the guru, remain (sahjey) effortlessly (miley) connected with God, says third Nanak. 1.

 

Page 1284

 

ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਬੇਨਤੀ ਕਰੇ ਕਰਿ ਕਿਰਪਾ ਦੇਹੁ ਜੀਅ ਦਾਨ ॥ ਜਲ ਬਿਨੁ ਪਿਆਸ ਨ ਊਤਰੈ ਛੁਟਕਿ ਜਾਂਹਿ ਮੇਰੇ ਪ੍ਰਾਨ ॥

Mėhlā 3. Bābīhā benṯī kare kar kirpā ḏeh jī▫a ḏān. Jal bin pi▫ās na ūṯrai cẖẖutak jāʼnhi mere parān.

 

(Slok) prologue (M: 3) by the third guru. (Baabeehaa) the rain bird (karey) makes (beynti) request to the guru; please (kar-i kirpa) be kind (deyhu) to give (daan) the benediction of (jeea) life – the drop of rain for the rain bird – awareness of Naam for the seeker.

My (piaas) thirst is not (utrai) removed (bin-u) without (jal) water and my (praan) breaths (chhuttak-i  jaanh-i) leave, i.e. I die – the seeker says I die without awareness of Naam to experience God within.

 

ਤੂ ਸੁਖਦਾਤਾ ਬੇਅੰਤੁ ਹੈ ਗੁਣਦਾਤਾ ਨੇਧਾਨੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬਖਸਿ ਲਏ ਅੰਤਿ ਬੇਲੀ ਹੋਇ ਭਗਵਾਨੁ ॥੨॥

Ŧū sukẖ▫ḏāṯa be▫anṯ hai guṇḏāṯā neḏẖān.  Nānak gurmukẖ bakẖas la▫e anṯ belī ho▫e bẖagvān. ||2||

 

O guru, (too) you are (beyant-u = without limit) the great (sukhdaataa) giver/source of comfort/solace, (neydhaan-u/nidhaan) treasure and (gundaataa) imparter of (gun) virtues.

(Bhagvaan-u) the Almighty (hoey) becomes (beyli) friend and (bakhas-i layey) graciously protects (ant-i) at the end, (gurmukh-i) one who follows the guru’s teachings. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਗੁਣ ਅਉਗਣ ਕਰੇ ਬੀਚਾਰੁ ॥ ਤ੍ਰੈ ਗੁਣ ਸਰਬ ਜੰਜਾਲੁ ਹੈ ਨਾਮਿ ਨ ਧਰੇ ਪਿਆਰੁ ॥

Pa▫oṛī.  Āpe jagaṯ upā▫e kai guṇ a▫ugaṇ kare bīcẖār. Ŧarai guṇ sarab janjāl hai nām na ḏẖare pi▫ār.

 

(Paurri) stanza by the first Guru. (Upaaey kai) having created (jagat-u) the world, the Creator (karey = does, beechaar-u = consideration) judges the creatures for their (gun) virtues and (augan) faults.

Influence of (trai) the three (gun) attributes – Tamas, Rajas, Sat – causes (sarab) all (janjaal) entanglements and one does not (dharey) bear (piaar-u) love (naam-i) for Naam.

 

ਗੁਣ ਛੋਡਿ ਅਉਗਣ ਕਮਾਵਦੇ ਦਰਗਹ ਹੋਹਿ ਖੁਆਰੁ ॥ ਜੂਐ ਜਨਮੁ ਤਿਨੀ ਹਾਰਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥

Guṇ cẖẖod a▫ugaṇ kamāvḏe ḏargėh hohi kẖu▫ār. Jū▫ai janam ṯinī hāri▫ā kiṯ ā▫e sansār.

 

Those who (chhodd-i) forsake (gun) virtues of obeying Divine commands and (kamaavdey) commit (augan = faults) transgressions (hoh-i) are (khuaar-u) humiliated (dargah) in Divine court – remain restless in life, are denied union with the Almighty on death and put in cycles of births and deaths.

(Tini) they (haariaa) lose – the opportunity of union with the Almighty provided by – (janam-u) human birth, (jooai) in gambling, i.e. in exchange for transitory pleasures; they forget (kit-u) what for they (aaey) came (sansaar-i) to the world, i.e. they waste the opportunity of human birth to live by Naam.

 

ਸਚੈ ਸਬਦਿ ਮਨੁ ਮਾਰਿਆ ਅਹਿਨਿਸਿ ਨਾਮਿ ਪਿਆਰਿ ॥ ਜਿਨੀ ਪੁਰਖੀ ਉਰਿ ਧਾਰਿਆ ਸਚਾ ਅਲਖ ਅਪਾਰੁ ॥

Sacẖai sabaḏ man māri▫ā ahinis nām pi▫ār. Jinī purkẖī ur ḏẖāri▫ā sacẖā alakẖ apār.

 

Some (maariaa = kill, man-u = mind) forsake ego and submit to (sabad-i = word) commands (sachai) the Eternal, (piaar-i) with love/practice (naam-i) of Naam (ahinis-i) day and night. They are those (purkhee) persons (jini) who (dhaaria) keep (sachaa) the Eternal (alakh) Ineffable and (apaar-u = without far end) Infinite Master (ur-i) in mind.

 

ਤੂ ਗੁਣਦਾਤਾ ਨਿਧਾਨੁ ਹਹਿ ਅਸੀ ਅਵਗਣਿਆਰ ॥ ਜਿਸੁ ਬਖਸੇ ਸੋ ਪਾਇਸੀ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥੧੩॥

Ŧū guṇḏāṯā niḏẖān hėh asī avgaṇi▫ār. Jis bakẖse so pā▫isī gur sabḏī vīcẖār. ||13||

 

O Almighty, (too) You are (nidhaan-u) the treasure and (gundaataa) giver/source of virtues; but (asee) we are (avganiaar) filled with faults – so it is hard for us to experience You within – with our efforts.

One to (jis-u) whom You (bakhsey) are gracious, (so) that person (paaisee) shall find You (veechaar-u) contemplation/obedience (sabdi = to the word) guidance of the guru – please bestow grace. 13.

 

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ਸਲੋਕ ਮਃ ੫ ॥ ਰਾਤਿ ਨ ਵਿਹਾਵੀ ਸਾਕਤਾਂ ਜਿਨ੍ਹ੍ਹਾ ਵਿਸਰੈ ਨਾਉ ॥ ਰਾਤੀ ਦਿਨਸ ਸੁਹੇਲੀਆ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਂਉ ॥੧॥

Salok mėhlā 5. Rāṯ na vihāvī sākṯāʼn jinĥā visrai nā▫o. Rāṯī ḏinas suhelī▫ā Nānak har guṇ gāʼn▫o. ||1||

 

(Slok) prologue (M: 5) by the fifth guru. Those (jinhaa’n) who (visrai) forget/ignore Naam/Divine virtues and commands, (raat-i) night of such (saaktaa’n) worshippers of money/material wealth does not seem to (vihaavi) pass, i.e. they are not at peace in life.

On the other hand, (Raati) nights and (dinas) days are (suheleeaa) comfortable of those, i.e. they are peace, who (gaanau = sing) praise/emulate (gun) virtues of (har-i) the Almighty, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਰਤਨ ਜਵੇਹਰ ਮਾਣਕਾ  ਹਭੇ ਮਣੀ ਮਥੰਨਿ ॥ ਨਾਨਕ ਜੋ ਪ੍ਰਭਿ ਭਾਣਿਆ ਸਚੈ ਦਰਿ ਸੋਹੰਨਿ ॥੨॥

Mėhlā 5. Raṯan javehar māṇkā habẖe maṇī mathann. Nānak jo parabẖ bẖāṇi▫ā sacẖai ḏar sohann. ||2||

 

(Slok) prologue (M: 5) by the fifth guru. (Habhey) all (ratan, javeyhar/javaahar, maanka, mani) jewels and gems are (mathann-i) on the forehead, i.e. that person has all the good fortune. Those (jo) who are (bhaaniaa) liked by (prabh) the Almighty, they (sohaa’nn-i = look good) are glorified (dar-i) in the abode (sachai) of the Eternal, i.e. are united with the Creator, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਸਚਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਚੁ ਸਮ੍ਹ੍ਹਾਲਿਆ ॥ ਅੰਤਿ ਖਲੋਆ ਆਇ ਜਿ ਸਤਿਗੁਰ ਅਗੈ ਘਾਲਿਆ ॥

Pa▫oṛī. Sacẖā saṯgur sev sacẖ samĥāli▫ā. Anṯ kẖalo▫ā ā▫e jė saṯgur agai gẖāli▫ā.

 

(Paurri) stanza by the first Guru. One who (samhaaliaa = takes care) keeps in mind and (seyv-i = serves) obeys directions of (sachaa) the real (satigur-u) true guru.

(J-i) whatever one (ghaaliaa) does (agai = in front) in obedience to (satigur) the true guru, (aaey = comes) is found (khaloaa) standing to help as credit, (ant-i) at the end – when account of deeds is taken and consequences thereof decided.

 

ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਸਚਾ ਰਖਵਾਲਿਆ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਜਗਾਇ ਦੀਵਾ ਬਾਲਿਆ ॥

Pohi na sakai jamkāl sacẖā rakẖvāli▫ā. Gur sākẖī joṯ jagā▫e ḏīvā bāli▫ā.

 

(Jamkaal-u) the agent of Divine justice (na sakai) cannot (poh-i) touch that soul as (sachaa) the Eternal (rakhvaaliaa = protector) protects.

S/he (baaliaa) lights (deeva) the lamp of (saakhee) teachings of (gur) the guru (jagaaey) to provide (jot-i) light, i.e. takes the guru’s teachings as guide to live by Naam.

 

ਮਨਮੁਖ ਵਿਣੁ ਨਾਵੈ ਕੂੜਿਆਰ ਫਿਰਹਿ ਬੇਤਾਲਿਆ ॥ ਪਸੂ ਮਾਣਸ ਚੰਮਿ ਪਲੇਟੇ ਅੰਦਰਹੁ ਕਾਲਿਆ ॥

Manmukẖ viṇ nāvai kūṛi▫ār firėh beṯāli▫ā. Pasū māṇas cẖamm palete anḏrahu kāli▫ā.

 

(Vin-u) without practice (naavai) of Naam, (manmukh) self-willed persons (phirah-i = wander) remain (beytaaliaa = out of step with the beat) directionless and are (koorriaar = false) not approved by God.

They are (pasoo) animals (palettey = plated) covered (chamm-i = skin) in the garb/form of (maanas) humans; they seem knowledgeable/virtuous outwardly, but are (kaaliaa = black/dark) ignorant/evil (andrhu) within.

 

ਸਭੋ ਵਰਤੈ ਸਚੁ ਸਚੈ ਸਬਦਿ ਨਿਹਾਲਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਪੂਰੈ ਗੁਰਿ ਦੇਖਾਲਿਆ ॥੧੪॥

Sabẖo varṯai sacẖ sacẖai sabaḏ nihāli▫ā. Nānak nām niḏẖān hai pūrai gur ḏekẖāli▫ā. ||14||

 

(Sach-u) the Eternal (vartai) pervades (sabho) in every-one/thing, and (nihaaliaa) is seen (sabad-i = with the word) Naam, i.e. with conformance to Divine virtues and commands.

That Naam (hai) is (nidhaan-u) the treasure – source of solace – as (deykhaaliaa) shown (poorai) by the prefect (gur-i) guru, says Guru Nanak. 14.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹੈ ਹੁਕਮੁ ਪਛਾਣਿਆ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਮੇਘੁ ਵਰਸੈ ਦਇਆ ਕਰਿ ਗੂੜੀ ਛਹਬਰ ਲਾਇ ॥

Salok mėhlā 3. Bābīhai hukam pacẖẖāṇi▫ā gur kai sahj subẖā▫e.  Megẖ varsai ḏa▫i▫ā kar gūṛī cẖẖahbar lā▫e.

 

(Slok) prologue (M: 3) by the third guru. By conducting the self (sahj-i subhaaey) by the nature, i.e. following the example, (kai) of guru, (baabeehai = rain bird) seeker (pachhaaniaa = recognizes) knows how to live by (hukam-u) Divine commands.

Then (meygh-u) rain (daiaa kar-i) kindly (varsai) drops (goorrhi = deep) abundant (chhahbar laaey) torrential rain, i.e. the Almighty bestows grace.

 

ਬਾਬੀਹੇ ਕੂਕ ਪੁਕਾਰ ਰਹਿ ਗਈ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਦੇਂਦਾ ਸਭਨਾਂ ਜੀਆ ਰਿਜਕੁ ਸਮਾਇ ॥੧॥

Bābīhe kūk pukār rėh ga▫ī sukẖ vasi▫ā man ā▫e. Nānak so salāhī▫ai jė ḏeʼnḏā sabẖnāʼn jī▫ā rijak samā▫e. ||1||

 

Then (kook pukaar) entreaties of (baabeehey) the rain bird (rah-i gaee) end and (sukh-u) comfort/solace (aaey) comes (vasiaa) to abide (man-i) in the mind, i.e. all wishes of the human being are fulfilled – the seeker experiences the Almighty within.

We should (saalaaheeai) praise and obey (so) that Creator, (j-i) who makes (rijak-u) the wherewithal (denyda = gives, samaaey/sambaahey = reaches) accessible to (sabhnaa-n) all (jeeaa) creatures – wherever they are, on land, in water or under the rocks, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਚਾਤ੍ਰਿਕ ਤੂ ਨ ਜਾਣਹੀ ਕਿਆ ਤੁਧੁ ਵਿਚਿ ਤਿਖਾ ਹੈ ਕਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ ਦੂਜੈ ਭਾਇ ਭਰੰਮਿਆ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਲੈ ਨ ਪਾਇ ॥

Mėhlā 3. Cẖāṯrik ṯū na jāṇhī ki▫ā ṯuḏẖ vicẖ ṯikẖā hai kiṯ pīṯai ṯikẖ jā▫e. Ḏūjai bẖā▫e bẖarammi▫ā amriṯ jal palai na pā▫e.

 

(Slok) prologue (M: 3) by the third guru. O (chaatrik = rain bird) human being, (too) you do not (jaanahee) know (kiaa) what for is (tikhaa) the thirst (vich-i) in (tudh-u) you; and (peeatai) by drinking (kit-u) what your (tikh) thirst can (jaaey = goes) is satisfied, i.e. you are not aware of the cause of your restless-ness and its remedy – you are restless because you have forgotten Naam – the Creator’s directions to you.

You (bhrammiaa) are misled by (doojai) other (bhaaey) ideas, and hence do not (palai = in lap, paaey = put) receive (amrit) the life-giving (jal-u) water – as the rain bird, awareness of Naam as the human being.

 

ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾਂ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਭਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਤੇ ਅੰਮ੍ਰਿਤ ਜਲੁ ਪਾਇਆ ਸਹਜੇ ਰਹਿਆ ਸਮਾਇ ॥੨॥

Naḏar kare je āpṇī ṯāʼn saṯgur milai subẖā▫e. Nānak saṯgur ṯe amriṯ jal pā▫i▫ā sėhje rahi▫ā samā▫e. ||2||

 

(Jey) if the Almighty (karey) bestows (aapni = own) IT’s (nadar-i) sight, i.e. sees attitude, then (subhaaey) instinctively searches for and (milai) finds (satigur-u) the true guru – and follows him.

(Amrit) the life-giving (jal-u) water – for the rain bird, Naam for the seeker – is (paaiaa) obtained (tey) from (satigur) the true guru, and one (rahiaa) remains (sahjey) naturally (samaaey) absorbed in, i.e. acts by Naam, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਇਕਿ ਵਣ ਖੰਡਿ ਬੈਸਹਿ ਜਾਇ ਸਦੁ ਨ ਦੇਵਹੀ ॥ ਇਕਿ ਪਾਲਾ ਕਕਰੁ ਭੰਨਿ ਸੀਤਲੁ ਜਲੁ ਹੇਂਵਹੀ ॥

Pa▫oṛī. Ik vaṇ kẖand baisėh jā▫e saḏ na ḏevhī. Ik pālā kakar bẖann sīṯal jal heʼnvahī.

 

(Paurri) stanza by the first Guru. (Ik-i = one type) some (jaaey) go and (baisah-i = sit) make abode (van khandd-i) in the jungle and do not (devahee = give, sad) call, i.e. keep quiet.

(Ik-i) some (bhann-i = break) defy (paala) cold and (kakar-u) frost and (hey’nvahee) bear (seetal-u) cold (jal-u) water for bathing.

 

ਇਕਿ ਭਸਮ ਚੜ੍ਹ੍ਹਾਵਹਿ ਅੰਗਿ ਮੈਲੁ ਨ ਧੋਵਹੀ ॥ ਇਕਿ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਕੁਲੁ ਘਰੁ ਖੋਵਹੀ ॥

Ik bẖasam cẖaṛĥāvahi ang mail na ḏẖovhī.  Ik jatā bikat bikrāl kul gẖar kẖovhī.

 

(Ik-i) some (charrhaavah-i) put (bhasam) ash (ang-i) on the body and do not (dhovahee) wash off (mal-u) the dirt.

Some keep (bikraal) dreadful looking (bikatt = uncut) long (jattaa) matted hair and (khovahee = lose) give up (kul-u) lineage/family and (ghar-u) home.

 

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ਇਕਿ ਨਗਨ ਫਿਰਹਿ ਦਿਨੁ ਰਾਤਿ ਨੀਂਦ ਨ ਸੋਵਹੀ ॥ ਇਕਿ ਅਗਨਿ ਜਲਾਵਹਿ ਅੰਗੁ ਆਪੁ ਵਿਗੋਵਹੀ ॥

Ik nagan firėh ḏin rāṯ nīʼnḏ na sovhī. Ik agan jalāvėh ang āp vigovahī.

 

Some (phirah-i = wander) remain (nagan) naked (din-u) day and (raat-i) and do not (sovahee) take (nee’nd) sleep.

Some (jalaavah-i) burn (ang-u) body (agan-i) with fire and (vigovahee = humiliate) torture (aap-u) the self.

 

ਵਿਣੁ ਨਾਵੈ ਤਨੁ ਛਾਰੁ ਕਿਆ ਕਹਿ ਰੋਵਹੀ ॥ ਸੋਹਨਿ ਖਸਮ ਦੁਆਰਿ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਹੀ ॥੧੫॥

viṇ nāvai ṯan cẖẖār ki▫ā kahi rovhī. Sohan kẖasam ḏu▫ār jė saṯgur sevhī. ||15||

 

(Sabh) all this (vin-u) except (naavai) practice of Naam is (chhaar-u = dust) fruitless; (kiaa) what shall the soul (kah-i) say and (rovahee) cry, i.e. not obeying Naam/Divine commands – when account of deeds is taken.

Those (j-i) who (seyvahee = serve) obey (satigur-u) the true guru (sohan-i = look good) are glorified (duaar-i) in court of, i.e. honourably united by (khasam) the Master. 15.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਬੋਲਿਆ ਤਾਂ ਦਰਿ ਸੁਣੀ ਪੁਕਾਰ ॥ ਮੇਘੈ ਨੋ ਫੁਰਮਾਨੁ ਹੋਆ ਵਰਸਹੁ ਕਿਰਪਾ ਧਾਰਿ ॥

Salok mėhlā 3. Bābīhā amriṯ velai boli▫ā ṯāʼn ḏar suṇī pukār. Megẖai no furmān ho▫ā varsahu kirpā ḏẖār.

 

(Slok) prologue (M: 3) by the third guru. When (baabeehaa) the rain bird (boliaa) spoke, i.e. when one recalls and reflects on Naam/Divine commands, (veylai = time of, amrit = ambrosial) early morning (taa’n) then (pukaar) the supplication (suni) is heard (dar-i= in court of) by the Almighty.

(Furmaan hoaa) orders are issued (no) to (meyghai = cloud) to (varsahu) drop rain (kirpa dhaar-i = kindly) with compassion, i.e. in plenty – one has understanding of how to live by Naam.

 

ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿਨੀ ਸਚੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥ ਨਾਨਕ ਨਾਮੇ ਸਭ ਹਰੀਆਵਲੀ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥੧॥

Ha▫o ṯin kai balihārṇai jinī sacẖ rakẖi▫ā ur ḏẖār. Nānak nāme sabẖ harī▫āvalī gur kai sabaḏ vīcẖār. ||1||

 

(Hau) I (balihaarnai = am sacrifice) adore (tin kai) those (jinee) who (rakhiaa) keep (sach-u = truth) Naam (ur-i dhaar-i) in mind.

(Sabh) all creation is (hareeaavlee) made green/rejuvenated, i.e. can resist temptations in life, by (naamey) awareness and practice of Naam, (veechaar-i = reflecting) guided (sabad-i = by the word) by teachings (kai) of (gur) the guru, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਇਵ ਤੇਰੀ ਤਿਖਾ ਨ ਉਤਰੈ ਜੇ ਸਉ ਕਰਹਿ ਪੁਕਾਰ ॥ ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਨਦਰੀ ਉਪਜੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਿਚਹੁ ਜਾਹਿ ਵਿਕਾਰ ॥੨॥

Mėhlā 3. Bābīhā iv ṯerī ṯikẖā na uṯrai je sa▫o karahi pukār. Naḏrī saṯgur pā▫ī▫ai naḏrī upjai pi▫ār. Nānak sāhib man vasai vicẖahu jāhi vikār. ||2||

 

(Slok) prologue (M: 3) by the third guru. O rain bird, (teyri) your (tikhaa) thirst cannot (utrai) be removed (iv) this way, i.e. hoping terrain to fall, even (jey) if you (karah-i) make (sau) a hundred (pukaar) entreaties, i.e. peace/solace not obtained simply by hoping for it; one has to deserve it through living by Naam.

Divine grace (piaar-u) love/obedience to God (upjai) develops by when Divine grace is obtained through obedience to the guru; and (satigur-u) the true guru (paaeeai) is found (nadri) with Divine grace.

(Vikaar) vices (jaah-i = go) leave (vichahu) from within when (sahib-u) the Master (vasai) abides/is kept (man-i) in mind, – this brings Divine grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਇਕਿ ਜੈਨੀ ਉਝੜ ਪਾਇ ਧੁਰਹੁ ਖੁਆਇਆ ॥ ਤਿਨ ਮੁਖਿ ਨਾਹੀ ਨਾਮੁ ਨ ਤੀਰਥਿ ਨ੍ਹ੍ਹਾਇਆ ॥

Pa▫oṛī. Ik jainī ujẖaṛ pā▫e ḏẖarahu kẖu▫ā▫i▫ā. Ŧin mukẖ nāhī nām na ṯirath nĥā▫i▫ā.

 

(Paurri) stanza by the first Guru. (Ik-i = one type) some (jaini) followers of Jain faith (paaey) are been put, = ujharr = wrong path) deluded to (khuaaiaa) stray (dhurhu) by the source/God.

(Tin) they neither have Naam (mukh-i) in mouth, i.e. do not remember/practice Naam nor (nhaaiaa) bathe (teerath-i) at pilgrim centres, i.e. their minds and bodies are unclean.

 

ਹਥੀ ਸਿਰ ਖੋਹਾਇ ਨ ਭਦੁ ਕਰਾਇਆ ॥ ਕੁਚਿਲ ਰਹਹਿ ਦਿਨ ਰਾਤਿ ਸਬਦੁ ਨ ਭਾਇਆ ॥

Hathī sir kẖohā▫e na bẖaḏ karā▫i▫ā. Kucẖil rahėh ḏin rāṯ sabaḏ na bẖā▫i▫ā.

 

They do not (karaaiaa) get (bhaad-u) haircut but (khohaaey) pull hair of (sir) the head (hathee) with hands.

They (rahah-i) remain (kuchil) filthy (din) day and (raat-i) night, i.e. are unclean physically, and do not (bhaaiaa) like (sabad-u = word) Divine commands – keeping the mind unclean.

 

ਤਿਨ ਜਾਤਿ ਨ ਪਤਿ ਨ ਕਰਮੁ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਨਿ ਜੂਠੈ ਵੇਜਾਤਿ ਜੂਠਾ ਖਾਇਆ ॥

Ŧin jāṯ na paṯ na karam janam gavā▫i▫ā. Man jūṯẖai vejāṯ jūṯẖā kẖā▫i▫ā.

 

They do not have (jaat-i) caste or (pat-i) honour, or (karam-u) deed, i.e. follow no tradition or remember God, (gavaaiaa = losing) wasting (janam-u) human birth.

With (jootthai) polluted (man-i) mind, they are (veyjaat-i) of low class (khaaiaa) eating (joottha) food leftovers.

 

ਬਿਨੁ ਸਬਦੈ ਆਚਾਰੁ ਨ ਕਿਨ ਹੀ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਓਅੰਕਾਰਿ ਸਚਿ ਸਮਾਇਆ ॥੧੬॥

Bin sabḏai ācẖār na kin hī pā▫i▫ā. Gurmukẖ o▫ankār sacẖ samā▫i▫ā. ||16||

 

(Na kin) no one (hi) at all (paaiaa) gets (aachaar-u) good conduct (bin-u) without (sabdai = word) obeying Divine commands.

(Gurmukh-i) one who follows the guru (samaaiaa = remains absorbed) merges (oankaar-i) in the One all-pervasive (sach-i) Eternal Master. 16.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਸਾਵਣਿ ਸਰਸੀ ਕਾਮਣੀ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਸਦਾ ਸੁਹਾਗਣੀ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੧॥

Salok mėhlā 3. Sāvaṇ sarsī kāmṇī gur sabḏī vīcẖār. Nānak saḏā suhāgaṇī gur kai heṯ apār. ||1||

 

(Slok) prologue (M: 3) by the third guru. In the (saavan-i) the month of Saavan – in the rainy season – (kaamni = woman) the soul-wife is (sarsi) rinsed/imbued with (piaar-u) love (sio) for, (charan = feet, kamal = lotus) being at the feet of Almighty-husband.

The woman who acts with (apaar-i) the infinite (heyt-i) love of, i.e. sincerely follows, the guru, is (sadaa) ever (suhaagni) fortunate to have the Almighty husband with her, i.e. keeps the Almighty in mind, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਾਵਣਿ ਦਝੈ ਗੁਣ ਬਾਹਰੀ ਜਿਸੁ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥ ਨਾਨਕ ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣਈ ਸਭੁ ਸੀਗਾਰੁ ਖੁਆਰੁ ॥੨॥

Mėhlā 3.  Sāvaṇ ḏajẖai guṇ bāhrī jis ḏūjai bẖā▫e pi▫ār.  Nānak pir kī sār na jāṇ▫ī sabẖ sīgār kẖu▫ār. ||2||

 

(Slok) prologue (M: 3) by the third guru. The soul-woman who (gun = without) is bereft of (gun) virtues and has (piaar-u) love for (doojai) other (bhaaey) ideas than obedience of the Almighty, (dajhai = burns) remains restless (saavan-i) in the cool rainy season, i.e. when the guru’s guidance is available.

A woman who does not (jaanaee) know (saar = sate) liking of (pir) the Almighty-husband, (sabh-u) all (seegaar-u) adornment/makeup is (khuaar-u) frustrating, i.e. forgetting God but practicing rituals does not please the Almighty, says third Guru.  does not help in acceptance

 

ਪਉੜੀ ॥ ਸਚਾ ਅਲਖ ਅਭੇਉ ਹਠਿ ਨ ਪਤੀਜਈ ॥ ਇਕਿ ਗਾਵਹਿ ਰਾਗ ਪਰੀਆ ਰਾਗਿ ਨ ਭੀਜਈ ॥

Pa▫oṛī.  Sacẖā alakẖ abẖe▫o haṯẖ na paṯīja▫ī.  Ik gāvahi rāg parī▫ā rāg na bẖīj▫ī.

 

(Paurri) stanza by the first Guru. (Sachaa) the Eternal (abheau) Master of unknown mysteries is (alakh = without sign) unseen is not (pateejaee) appeased (hatth-i = with determination) by rituals/austerities for long periods, like –

(Ik-i = one type) some (gaavah-i) sing in (raag) musical measures and (pareeaa/raaginis) sub-measures; but God is not (bheejaee = rinsed) impressed (raag-i) with music.

 

ਇਕਿ ਨਚਿ ਨਚਿ ਪੂਰਹਿ ਤਾਲ ਭਗਤਿ ਨ ਕੀਜਈ ॥ ਇਕਿ ਅੰਨੁ ਨ ਖਾਹਿ ਮੂਰਖ ਤਿਨਾ ਕਿਆ ਕੀਜਈ ॥

Ik nacẖ nacẖ pūrėh ṯāl bẖagaṯ na kīj▫ī.  Ik ann na kẖāhi mūrakẖ ṯinā ki▫ā kīj▫ī.

 

Some (nach-i nach-i) dance to (poorah-i taal) beat of music; they do not (keejaee) perform, i.e. that is not (bhagat-i) devotion.

(Kiaa) what to do about (ik-i) some foolish people who do not (khaah-i) eat (ann-u) grains.

 

ਤ੍ਰਿਸਨਾ ਹੋਈ ਬਹੁਤੁ ਕਿਵੈ ਨ ਧੀਜਈ ॥ ਕਰਮ ਵਧਹਿ ਕੈ ਲੋਅ ਖਪਿ ਮਰੀਜਈ ॥

Ŧarisnā ho▫ī bahuṯ kivai na ḏẖīj▫ī. Karam vaḏẖėh kai lo▫a kẖap marīja▫ī.

 

The creatures have (adhik = more) strong (trisna) craving – desires – which are no (dheejaee) satisfied (kivai) in any way.

Some (loa) people engage in plenty of (karam) rituals, (khap-i) make themselves miserable and (maeejaee) die.

 

ਲਾਹਾ ਨਾਮੁ ਸੰਸਾਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜਈ ॥ ਹਰਿ ਭਗਤੀ ਅਸਨੇਹਿ ਗੁਰਮੁਖਿ ਘੀਜਈ ॥੧੭॥

Lāhā nām sansār amriṯ pīj▫ī. Har bẖagṯī asnehi gurmukẖ gẖīj▫ī. ||17||

 

(Laahaa = profit) benefit (sansar-i) of the world, i.e. human birth, comes to one who (peejaee) drinks (amrit-u) the life giving elixir, i.e. by practice of Naam.

(Gurmukh-i) those who follow the guru (gheejaee) take the benefit (sneyh-i) of love of (bhagti) devotion to (har-i) God. 17.