SGGS pp 87-89, Sirirag Ki Vaar Pauris 12-15.

SGGS pp 87-89, Sirirag Ki Vaar Pauris 12-15.

ਸਲੋਕ ਮ: ੩ ॥ ਆਤਮਾ ਦੇਉ ਪੂਜੀਐ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥ ਆਤਮਾ ਅਡੋਲੁ ਨ ਡੋਲਈ ਗੁਰ ਕੈ ਭਾਇ ਸੁਭਾਇ ॥

Salok mėhlā 3.   Āṯmā ḏe▫o pūjī▫ai gur kai sahj subẖā▫e.   Āṯme no āṯme ḏī parṯīṯ ho▫e ṯā gẖar hī parcẖā pā▫e.  Āṯmā adol na dol▫ī gur kai bẖā▫e subẖā▫e.

(Slok) prologue by the third Guru. (Poojeeai) worship/obey (atma = soul, deo = light of) the Supreme Being, (sahji subhaaey = by nature of) following the example of the guru. 

When (prateeti) awareness of (aatmey) the Supreme Spirit (hoey) comes (no) to (aatmey) the soul/mind then (parchaa = acquaintance, hoey = happens) one recognises the Almighty (ghar = home) within (hi) itself, i.e. does not have to search anywhere.

(Aatma) the soul remains (addolu = unwavering) steady by (bhaaey) lovingly following (subhaaey = nature) example of the guru, and is not (ddolaee) swayed by anything.

ਗੁਰ ਵਿਣੁ ਸਹਜੁ ਨ ਆਵਈ ਲੋਭੁ ਮੈਲੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥ ਖਿਨੁ ਪਲੁ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਸਭ ਅਠਸਠਿ ਤੀਰਥ ਨਾਇ ॥

Gur viṇ sahj na āvī lobẖ mail na vicẖahu jā▫e.   Kẖin pal har nām man vasai sabẖ aṯẖsaṯẖ ṯirath nā▫e.

(Sahju) steadfastness does not (aavaee) come (vinu) without (gur) the guru because (mailu) the dirt/vice of (lobhu = greed) attachment to other things does not (jaaey = go) leave (vichahu) from within – by own efforts.

Awareness of (hari) Divine Naam/commands – which makes the mind steady – does not (vasai = abides) come (mani) mind even for (khin palu) short while even if one (naaey) bathes at (sabh) all (atthsatthi) sixty-eight (teerath) holy places – as some people try.  

ਸਚੇ ਮੈਲੁ ਨ ਲਗਈ ਮਲੁ ਲਾਗੈ ਦੂਜੈ ਭਾਇ ॥ ਧੋਤੀ ਮੂਲਿ ਨ ਉਤਰੈ ਜੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਇ ॥

Sacẖe mail na lag▫ī mal lāgai ḏūjai bẖā▫e.   Ḏẖoṯī mūl na uṯrai je aṯẖsaṯẖ ṯirath nā▫e.

In fact, the mind is not (lagaee) stained by (mailu) dirt/vices if one (sachey) truthfully obeys Naam; (malu) dirt/vices (laagai) stains by (doojai) other (bhaaey) ideas.

It is not (mooli) at all (utrai) removed (dhoti) by washing even (jey) if one (naaey) bathes at (atthsatthi) the sixty-eight (teerath) holy places, i.e. rituals are not helpful in cleansing the mind.

ਮਨਮੁਖ ਕਰਮ ਕਰੇ ਅਹੰਕਾਰੀ ਸਭੁ ਦੁਖੋ ਦੁਖੁ ਕਮਾਇ ॥ ਨਾਨਕ ਮੈਲਾ ਊਜਲੁ ਤਾ ਥੀਐ ਜਾ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Manmukẖ karam kare ahaʼnkārī sabẖ ḏukẖo ḏukẖ kamā▫e.   Nānak mailā ūjal ṯā thī▫ai jā saṯgur māhi samā▫e. ||1||

(Manmukh) a self-willed person does not obey Naam, but (karey) performs (sabhu) all (karam) rituals (ahankaari) in ego and (kamaaey = earns) suffers (dukho dukh) only pain.

(Maila = dirty) one with vices (theeai) becomes (oojalu) cleansed only (ja) when s/he (samaaey) is absorbed in/obeys (satigur) the true guru, says third Nanak. 1.

ਮ: ੩ ॥ ਮਨਮੁਖੁ ਲੋਕੁ ਸਮਝਾਈਐ ਕਦਹੁ ਸਮਝਾਇਆ ਜਾਇ ॥ ਮਨਮੁਖੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਇ ॥

Mėhlā 3.   Manmukẖ lok samjā▫ī▫ai kaḏahu samjẖā▫i▫ā jā▫e.   Manmukẖ ralā▫i▫ā nā ralai pa▫i▫ai kiraṯ firā▫e.

(Slok) prologue by the third Guru. One may try (samjhaaeeai) counsel (manmukhu) a self-willed (loku) person but s/he (kadahu = when?) can never (jaaey) be (samjhaaiaa) be made to understand.

(Manukhu) a self-willed person does not (ralai = mix) come in company of the guru’s followers (ralaaiaa) trying to bring in their company; s/he (pirai) goes about/acts by (paiai kirati) influence of past deeds.

ਲਿਵ ਧਾਤੁ ਦੁਇ ਰਾਹ ਹੈ ਹੁਕਮੀ ਕਾਰ ਕਮਾਇ ॥ ਗੁਰਮੁਖਿ ਆਪਣਾ ਮਨੁ ਮਾਰਿਆ ਸਬਦਿ ਕਸਵਟੀ ਲਾਇ ॥

Liv ḏẖāṯ ḏu▫e rāh hai hukmī kār kamā▫e.   Gurmukẖ āpṇā man māri▫ā sabaḏ kasvatī lā▫e.

(Liv) focus on Naam and (dhaatu) wandering are (suey) two (raah) paths, one (kamaaey = carries out, kaar = task) acts on either (hukmi) Divine command/the Divine law – of acting by past deeds.

(gurmukhi) one who follows the guru (laaey = rubbing, kasvatti = on touchstone) by truly obeys (sabadi = word) the guru’s counsel and (maariaa) kills (aapna = own) his/her (manu) mind/ego.

ਮਨ ਹੀ ਨਾਲਿ ਝਗੜਾ ਮਨ ਹੀ ਨਾਲਿ ਸਥ ਮਨ ਹੀ ਮੰਝਿ ਸਮਾਇ ॥ ਮਨੁ ਜੋ ਇਛੇ ਸੋ ਲਹੈ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥

Man hī nāl jẖagṛā man hī nāl sath man hī manjẖ samā▫e.   Man jo icẖẖe so lahai sacẖai sabaḏ subẖā▫e.

S/he (jhagrraa = conflict) argues (naali) with (man) the mind – to give up vices and when they are given up – (sath) negotiates with the mind – on how to lead life by Naam and then – (samaaey) remains absorbed (manjhi) in the mind (hi) itself, i.e. keeps other ideas away and obeys Naam.

When (manu) the mind (subhaaey) makes its nature to live (sabadi = word) commands (sachai) of the Eternal, it (lahai) gets (jo) whatever it (ichhai) wishes, i.e. every aim is achieved through living by Naam/Divine laws/the right way.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦ ਭੁੰਚੀਐ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਇ ॥ ਵਿਣੁ ਮਨੈ ਜਿ ਹੋਰੀ ਨਾਲਿ ਲੁਝਣਾ ਜਾਸੀ ਜਨਮੁ ਗਵਾਇ ॥

Amriṯ nām saḏ bẖuncẖī▫ai gurmukẖ kār kamā▫e.   viṇ manai jė horī nāl lujẖ▫ṇā jāsī janam gavā▫e.

We should (sad) ever (bhuncheeai) drink (ammrit) life-giving elixir of, i.e. lead life by, Naam/Divine commands (kamaaey) carrying out (kaar) Divine commands (gurmukhi) guided by the guru.

(Ji) if one (lujhnaa = fights) gets into conflicts (naali) with (hori) others (vinu) except (mania) with the mind, i.e. blames others rather than giving up evil from own mind, s/he (jaasi) shall (jaasi) depart from the world (gavaaey = lost) losing the opportunity to unite with God, in (janamu) human birth.

ਮਨਮੁਖੀ ਮਨਹਠਿ ਹਾਰਿਆ ਕੂੜੁ ਕੁਸਤੁ ਕਮਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਨੁ ਜਿਣੈ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਚੁ ਕਮਾਵੈ ਮਨਮੁਖਿ ਆਵੈ ਜਾਇ ॥੨॥

Manmukẖī manhaṯẖ hāri▫ā kūṛ kusaṯ kamā▫e.  Gur parsādī man jiṇai har seṯī liv lā▫e.   Nānak gurmukẖ sacẖ kamāvai manmukẖ āvai jā▫e. ||2||

(Manmukhi) self-willed persons (kamaaey) act by (koorru) falsehood and (kusatu) untruth, and (haariaa) loses the opportunity of human birth to find God.

One (jinai) conquers (manu) the mind, i.e. sheds evil from within, (parsaadi) with grace/guidance of (gur) the guru and (leey) fixes attention (seyti) on (hari) the Almighty’s obedience.

Says third Nanak: (Gurmukhi) the guru’s follower (kamaavai) earns – union with – (sachu) the Eternal, while (mamukhi) one who acts by self-will (aavai = comes) is born and (jaaey = goes) dies again and again. 2.

ਪਉੜੀ ॥ ਹਰਿ ਕੇ ਸੰਤ ਸੁਣਹੁ ਜਨ ਭਾਈ ਹਰਿ ਸਤਿਗੁਰ ਕੀ ਇਕ ਸਾਖੀ ॥ ਜਿਸੁ ਧੁਰਿ ਭਾਗੁ ਹੋਵੈ ਮੁਖਿ ਮਸਤਕਿ ਤਿਨਿ ਜਨਿ ਲੈ ਹਿਰਦੈ ਰਾਖੀ ॥

Pa▫oṛī.   Har ke sanṯ suṇhu jan bẖā▫ī har saṯgur kī ik sākẖī.   Jis ḏẖur bẖāg hovai mukẖ masṯak ṯin jan lai hirḏai rākẖī.

(Paurri) stanza by the fourth Guru. O my (bhaai) brethren, (sant jan = saints) seekers (key) of (hari) the Almighty, (sunhu) listen to (saakhi) instruction (ki) of (satigur) the true guru (ik = one) to obey Naam.

One on (jisu) whose (mukhi = on face, mastak-i= on forehead) destiny it (hovai) is written (dhur-I = at the source) by the Creator – to find the guru – (tini0 that (jani) person (lai = takes) receives the guru’s guidance and (raakhi) keeps (hirdai) in mind.

ਹਰਿ ਅੰਮ੍ਰਿਤ ਕਥਾ ਸਰੇਸਟ ਊਤਮ ਗੁਰ ਬਚਨੀ ਸਹਜੇ ਚਾਖੀ ॥ ਤਹ ਭਇਆ ਪ੍ਰਗਾਸੁ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਜਿਉ ਸੂਰਜ ਰੈਣਿ ਕਿਰਾਖੀ ॥ ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਅਲਖੁ ਨਿਰੰਜਨੁ ਸੋ ਦੇਖਿਆ ਗੁਰਮੁਖਿ ਆਖੀ ॥੧੨॥

Har amriṯ kathā saresat ūṯam gur bacẖnī sėhje cẖākẖī.   Ŧah bẖa▫i▫ā pargās miti▫ā anḏẖi▫ārā ji▫o sūraj raiṇ kirākẖī.   Aḏisat agocẖar alakẖniranjan so ḏekẖi▫ā gurmukẖ ākẖī. ||12||

(Kathaa) discourse on (ammrit) life-giving elixir of Naam of (hari) the Almighty is (ootam) sublime; it is (sahjey) naturally (chaakhi = tasted) received (bachni) through words of the guru.

(Tah = there) that mind (bhaiaa) is (pragaasu) enlightened and (andhiaara = darkness) ignorance of Naam (mittiaa) removed, (jiau) like rise of (sooraj) the sun (kiraakhi) ends (rain) the night.

The Almighty who is (adisttu) invisible, (agocharu) not perceived by the senses, (alakh) has no signs and (niranjan) untouched by the world-play, (so) That is (deykhiaa) seen within through (aakhi) eyes of (gurmukhi) the guru’s teachings. 12.

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ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਸੋ ਸਿਰੁ ਲੇਖੈ ਲਾਇ ॥ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ਕੈ ਰਹਨਿ ਸਚਿ ਲਿਵ ਲਾਇ ॥

Salok mėhlā 3.   Saṯgur seve āpṇā so sir lekẖai lā▫e.   vicẖahu āp gavā▫e kai rahan sacẖ liv lā▫e.

(Slok) prologue by the third Guru. Those who (seyvey = serve) follow (aapna) their (satiguru) true guru – to obey Naam – their deeds (laaey) are (siru = head) the most sublime of (leykhai) in the account of deeds.

They (gavaaey kai = by losing) shed (aapu = self) ego and (hani) remain (liv = attention, laaey = put) focussed (sachi = on truth) on obeying Naam.

ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਤਿਨਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Saṯgur jinī na sevi▫o ṯinā birthā janam gavā▫e.   Nānak jo ṯis bẖāvai so kare kahṇā kicẖẖū na jā▫e. ||1||

Conversely those (jinni) who do not (seyvio) obey (satiguru) the true guru, (tinaa) they (gavaaey = lose) waste (janamu) human birth (birtha) in vain.

The creatures (karey) act (so) that way (jo) as (bhaavai) pleases (tisu = that) God, i.e. according to the law of nature to act based on past deeds/experiences; one (na jaaey) cannot (kahna) tell God (kichhoo = anything) what should happen, says third Nanak. 1. =========

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ਮ: ੩ ॥ ਮਨੁ ਵੇਕਾਰੀ ਵੇੜਿਆ ਵੇਕਾਰਾ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਅਗਿਆਨੀ ਪੂਜਦੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥

Mėhlā 3.   Man vekārī veṛi▫ā vekārā karam kamā▫e.   Ḏūjai bẖā▫e agi▫ānī pūjḏe ḏargėh milai sajā▫e.

(Slok) prologue by the third Guru. (Manu = mind) the human being is (veyrriaa) is surrounded (veykaari) by vices/temptations and (kamaaey) does (karam) deeds of (veykaara) vices.

The vices are overcome by obedience to Naam, but (agiaani) ignorant persons pursue (doojai = second) other (bhaaey) ideas and (poojdey) engage in worships – they cannot overcome vices – and (milai) receive (sajaaey) punishment (dargah) in Divine court, i.e. are rejected for union with the Almighty and put in cycles of births and death.

ਆਤਮ ਦੇਉ ਪੂਜੀਐ ਬਿਨੁ ਸਤਿਗੁਰ ਬੂਝ ਨ ਪਾਇ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਭਾਣਾ ਸਤਿਗੁਰੂ ਕਾ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥ ਨਾਨਕ ਸੇਵਾ ਸੁਰਤਿ ਕਮਾਵਣੀ ਜੋ ਹਰਿ ਭਾਵੈ ਸੋ ਥਾਇ ਪਾਇ ॥੨॥

Āṯam ḏe▫o pūjī▫ai bin saṯgur būjẖ na pā▫e.   Jap ṯap sanjam bẖāṇā saṯgurū kā karmī palai pā▫e.   Nānak sevā suraṯ kamāvṇī jo har bẖāvai so thā▫e pā▫e. ||2||

We should (poojeeai) worship/obey (atma = soul, deo = light of) the Supreme Being, but this (boojh) understanding is not (paaey) obtained (binu) without (satigur) the true guru.

People practice (japu) recitations of mantras (tapu) austerities and (sanjamu) control of senses, but God is found by obeying (bhaana = will) teachings of (satiguru) the true guru, but they (paley paaey) are received (karmi) by Divine grace.

We (kamaavni) carry out (seyva = service) obey as per (surati) understating but (hari0 the Almighty (thaaey = in place, paaey = puts) accepts (so) that (jo) which (bhaavai) is approved by IT, says third Nanak. 2.

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਜਿਤੁ ਸਦਾ ਸੁਖੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਜਿਤੁ ਸਿਮਰਤ ਸਭਿ

ਕਿਲਵਿਖ ਪਾਪ ਲਹਾਤੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਜਿਤੁ ਦਾਲਦੁ ਦੁਖ ਭੁਖ ਸਭ ਲਹਿ ਜਾਤੀ ॥

Pa▫oṛī.   Har har nām japahu man mere jiṯ saḏā sukẖ hovai ḏin rāṯī.   Har har nām japahu man mere jiṯ simraṯ sabẖ kilvikẖ pāp lahāṯī.   Har har nām japahu man mere jiṯ ḏālaḏ ḏukẖ bẖukẖ sabẖ lėh jāṯī.

(Paurri) stanza by the fourth Guru. O (meyrey) my (man) mind, (japahu) remember/obey (hari = dispels vices) the purifying and (hari = makes green) rejuvenating (naamu) Divine commands, by (jitu) which (sukhu) peace (hovai = happens) is experienced (dinu) day and (raati) night.

O (meyrey) my (man) mind, (japahu) remember/obey (hari = dispels vices) the purifying and (hari = makes green) rejuvenating (naamu) Divine commands, by keeping (jitu) which (simrat) in mind (sabhi) all (kilvikh) transgressions and (paap) evil ideas (lahaati) are removed from consciousness.

O (meyrey) my (man) mind, (japahu) remember/obey (hari = dispels vices) the purifying and (hari = makes green) rejuvenating (naamu) Divine commands, by (jitu) which (sabh) all (daaladu = poverty/misery (dukh) pain and (bhukh = hunger) craving (lahi jaati = are removed) end.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ਮੁਖਿ ਗੁਰਮੁਖਿ ਪ੍ਰੀਤਿ ਲਗਾਤੀ ॥ ਜਿਤੁ ਮੁਖਿ ਭਾਗੁ ਲਿਖਿਆ ਧੁਰਿ ਸਾਚੈ ਹਰਿ ਤਿਤੁ ਮੁਖਿ ਨਾਮੁ ਜਪਾਤੀ ॥੧੩॥

Har har nām japahu man mere mukẖ gurmukẖ parīṯ lagāṯī.   Jiṯ mukẖ bẖāg likẖi▫ā ḏẖur sācẖai har ṯiṯ mukẖ nām japāṯī. ||13||

O (meyrey) my (man) mind, (japahu) remember/obey (hari = dispels vices) the purifying and (hari = makes green) rejuvenating (naamu) Divine commands, (preeti) love for them (lagaati) develops hearing (mukhi = from mouth) hearing from (gurmkhi)those who follow the guru.

One on (jitu) whose (mukhi = face) destiny (bhaagu) good fortune (likhiaa) is written (saachai) by the Eternal (dhuri) at the source, i.e. before birth based on past deeds; (hari) the Almighty motivates (titu) that person (japaati) remember/utter (mukhi) mouth and obey. 13.

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ਸਲੋਕ: ੩ ॥ ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥ ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁ ਪਇਆ ਮਰਿ ਜੰਮੈ ਹੋਇ ਖੁਆਰੁ ॥

Salok mėhlā 3.   Saṯgur jinī na sevi▫o sabaḏ na kīṯo vīcẖār.   Anṯar gi▫ān na ā▫i▫o mirṯak hai sansār.   Lakẖ cẖa▫orāsīh fer pa▫i▫ā mar jammai ho▫e kẖu▫ār.

(Slok) prologue by the third Guru. (Jini) those who do not (seyvio = serve) follow (satiguru) the true guru and do not (keeto = do, veechaaru = reflection) reflect (sabadI = on the word) on Naam/Divine commands.

Such a person does not (aaiaao = come) have (giaanu) awareness of how to lead life and (hai = is, mirtaku = dead) succumbs to temptations (sansaari) of the world.

S/he (hoey = is, khuaaru = frustrated) fails to attain union with God and (paiaa = is put) remains (mari) dying and (jammai) being born in (pheyru) cycles of (chauraasih) eighty-four lakh life forms

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸ ਨੋ ਆਪਿ ਕਰਾਏ ਸੋਇ ॥ ਸਤਿਗੁਰ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥

Saṯgur kī sevā so kare jis no āp karā▫e so▫e.   Saṯgur vicẖ nām niḏẖān hai karam parāpaṯ ho▫e.

Only (so) that) person (karey = does, seyva = service) obeys (satigur) the true guru

(jis no) whom (soey = that one) the Almighty (karaaey) causes to do.

There is (nidhaanu) treasure/awareness of Naam/Divine commands (vichi) in teachings of (satigur) the true guru which (hoey) are (praapati) received (karami) by Divine grace – when the Almighty leads to the guru.

ਸਚਿ ਰਤੇ ਗੁਰ ਸਬਦ ਸਿਉ ਤਿਨ ਸਚੀ ਸਦਾ ਲਿਵ ਹੋਇ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਮੇਲੇ ਨ ਵਿਛੁੜੈ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੧॥

Sacẖ raṯe gur sabaḏ si▫o ṯin sacẖī saḏā liv ho▫e.   Nānak jis no mele na vicẖẖuṛai sahj samāvai so▫e. ||1||

Those who are (ratey) imbued (siu) with (sabad = words) teachings of (gur) the guru (sachi) by the Eternal, (tin) their (liv) focus is (sadaa) ever (sachi = true) on Naam.

One (jis no) whom the Almighty (meyley) causes to meet/follow the guru, such a person never (vichhurrai = separates) forgets Naam and remains (sahaji) steadfastly absorbed/obeys Naam, says third Nanak. 1.

ਮ: ੩ ॥ ਸੋ ਭਗਉਤੀ ਜੋੁ ਭਗਵੰਤੈ ਜਾਣੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ ॥ ਧਾਵਤੁ ਰਾਖੈ ਇਕਤੁ ਘਰਿ ਆਣੈ ॥ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ॥

Mėhlā 3.   So bẖag▫uṯī jo bẖagvanṯai jāṇai.   Gur parsādī āp pacẖẖāṇai.   Ḏẖāvaṯ rākẖai ikaṯ gẖar āṇai.   Jīvaṯ marai har nām vakẖāṇai.

(Slok) prologue by the third Guru. (So) that person is (bhagauti) a devotee (ju) who (jaanai = knows) is aware of (bhagvantai – bhag = destiny, vanti = holder of) the Almighty’s virtues and commands. S/he (pachaanai) recognises (aapu) the self, i.e. recognises God within, (parsaadi) with grace/guidance of (gur) the guru.

(Marai) dies (jeevatu) alive, i.e. kills ego, and (vakhaanai = says) acknowledges and obeys (naamu) Naam/commands of (hari) the Almighty.

ਐਸਾ ਭਗਉਤੀ ਉਤਮੁ ਹੋਇ ॥ ਨਾਨਕ ਸਚਿ ਸਮਾਵੈ ਸੋਇ ॥੨॥

Aisā bẖag▫uṯī uṯam ho▫e.   Nānak sacẖ samāvai so▫e. ||2||

(Aisa) such (bhagauti) devotee (hovai) is (utamu) spiritually exalted and (samaavai) merges (sachi) in the Eternal, says third Nanak. 2.

Note: The next Slok is the antithesis of the above describing an impostor devotee.

ਮ: ੩ ॥ ਅੰਤਰਿ ਕਪਟੁ ਭਗਉਤੀ ਕਹਾਏ ॥ ਪਾਖੰਡਿ ਪਾਰਬ੍ਰਹਮੁ ਕਦੇ ਨ ਪਾਏ ॥ ਪਰ ਨਿੰਦਾ ਕਰੇ ਅੰਤਰਿ ਮਲੁ ਲਾਏ ॥ ਬਾਹਰਿ ਮਲੁ ਧੋਵੈ ਮਨ ਕੀ ਜੂਠਿ ਨ ਜਾਏ ॥

Mėhlā 3.   Anṯar kapat bẖag▫uṯī kahā▫e.   Pakẖand pārbarahm kaḏe na pā▫e.   Par ninḏā kare anṯar mal lā▫e.  Bāhar mal ḏẖovai man kī jūṯẖ na jā▫e.

(Slok) prologue by the third Guru. A person who has (kapattu) deceit (antari) in mind but (kahaaey) claims to be a devotee of God. One can (kadey na) never (paaey = find) reach (paarbrahmu) the Supreme Being (paakhanddi) by pretence.

S/he (karey = does, ninda = slander) slanders (par) others (laaey = smears) vitiates his/her own (antari) mind with (malu) dirt of vices.

S/he (dhovai) washes (malu) the dirt (bahari) outwardly but (jootthi) impurity of (man) the mind does not (jaaey) leave this way.

ਸਤਸੰਗਤਿ ਸਿਉ ਬਾਦੁ ਰਚਾਏ ॥ ਅਨਦਿਨੁ ਦੁਖੀਆ ਦੂਜੈ ਭਾਇ ਰਚਾਏ ॥ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤੈ ਬਹੁ ਕਰਮ ਕਮਾਏ ॥

Saṯsangaṯ si▫o bāḏ racẖā▫e.   An▫ḏin ḏukẖī▫ā ḏūjai bẖā▫e racẖā▫e.   Har nām na cẖeṯai baho karam kamā▫e.

S/he (rachaaey) creates (baadu) conflict (siu) with (sansangati) with those in holy company. (rachaaey = remains in) pursues (doojai = second) other ideas – than obeying Naam – and is (andinu = everyday) ever (dukheeaa) in distress = does not experience peace of mind.

S/he does not (cheytai) keep in mind Naam/commands of (hari) the Almighty but (kamaaey) performs (bahu) numerous (karam) rituals.

ਪੂਰਬ ਲਿਖਿਆ ਸੁ ਮੇਟਣਾ ਨ ਜਾਏ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਮੋਖੁ ਨ ਪਾਏ ॥੩॥

Pūrab likẖi▫ā so metṇā na jā▫e.   Nānak bin saṯgur seve mokẖ na pā▫e. ||3||

(Likhiaa) writing/influence on the soul of (poorab) the past deeds (na jaaey) cannot be (meyttna) erased by the self.

One does not (paaey) obtain (mokhu) freedom from past influences (binu without (satigur) the true guru, says third Nanak. 3.

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਜਿਨੀ ਧਿਆਇਆ ਸੇ ਕੜਿ ਨ ਸਵਾਹੀ ॥ ਸਤਿਗੁਰੁ ਜਿਨੀ ਧਿਆਇਆ ਸੇ ਤ੍ਰਿਪਤਿ ਅਘਾਹੀ ॥ ਸਤਿਗੁਰੁ ਜਿਨੀ ਧਿਆਇਆ ਤਿਨ ਜਮ ਡਰੁ ਨਾਹੀ ॥

Pa▫oṛī.   Saṯgur jinī ḏẖi▫ā▫i▫ā se kaṛ na savāhī.   Saṯgur jinī ḏẖi▫ā▫i▫ā se ṯaripaṯ agẖāhī.   Saṯgur jinī ḏẖi▫ā▫i▫ā ṯin jam dar nāhī.

(Paurri) stanza by the fourth Guru. Those (jinni) who (dhiaaiaa) pay attention to (satiguru) the true guru – to live by Naam -, (sey) they do not (savaahi) go sleep (karri) whining, i.e. those who follow the guru are at peace.

Those (jinni) who (dhiaaiaa) pay attention to (satiguru) the true guru – to live by Naam -, (sey) they (tripati aghaahi) are satisfies in life.

Those (jinni) who (dhiaaiaa) pay attention to (satiguru) the true guru – to live by Naam -, (sey) they do not (ddaru) fear of (jam) Divine justice, i.e. have no apprehensions.

ਜਿਨ ਕਉ ਹੋਆ ਕ੍ਰਿਪਾਲੁ ਹਰਿ ਸੇ ਸਤਿਗੁਰ ਪੈਰੀ ਪਾਹੀ ॥ ਤਿਨ ਐਥੈ ਓਥੈ ਮੁਖ ਉਜਲੇ ਹਰਿ ਦਰਗਹ ਪੈਧੇ ਜਾਹੀ ॥੧੪॥

Jin ka▫o ho▫ā kirpāl har se saṯgur pairī pāhī.   Ŧin aithai othai mukẖ ujle har ḏargėh paiḏẖe jāhī. ||14||

But only those (jin kau) to whom (hari) the Almighty (hoaa) is (kripaalu) kind, (seay) they (paahi) fall (pairi) at feet of, i.e. submit to teachings of, (satigur) the true guru.

(Tin) their (mukh) faces are (ujley) clean/radiant, i.e. they are liked (aaithai = here) by the people and (othai = there) in the hereafter; they (jaahi = go) get to (dargah) court/presence of (hari) the Almighty (paidhey) wearing the robe of approval. 14

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ਸਲੋਕ ਮ: ੨ ॥ ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਦੀਜੈ ਡਾਰਿ ॥ ਨਾਨਕ ਜਿਸੁ ਪਿੰਜਰ ਮਹਿ ਬਿਰਹਾ ਨਹੀ ਸੋ ਪਿੰਜਰੁ ਲੈ ਜਾਰਿ ॥੧॥

Salok mėhlā 2.   Jo sir sāʼn▫ī nā nivai so sir ḏījai dār.   Nānak jis pinjar mėh birhā nahī so pinjar lai jār. ||1||

(Slok) prologue by the second Guru. One (jo) whose (siru) head does not (nivai) bow to, (saanee) the Master, (deejai = do, ddaari = drop) cut off (so) that (siru) head, i.e. those who do not submit to Naam/commands of the Almighty, succumb to vices and are rejected by God.

Says second Nanak: (Pinjar = skeleton) the body/person who does not have (birhaa) yearning for God, (so) that (pinajru) body (lai) be taken and (jaari) burnt, i.e. that person has succumbed to vices and shall suffer. 1.

Note: The next Slok refers to ਕਸਤੂਰੀ (Kastoori) meaning musk. This fragrant substance is present in the navel of the deer. However unaware of this the deer runs in search of it and lands in a filthy pit. This has been used as a metaphor to explain how the mortal does not recognise God within and falls prey to vices.

ਮ: ੫ ॥ ਮੁੰਢਹੁ ਭੁਲੀ ਨਾਨਕਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮਿ ਮੁਈਆਸੁ ॥ ਕਸਤੂਰੀ ਕੈ ਭੋਲੜੈ ਗੰਦੇ ਡੁੰਮਿ ਪਈਆਸੁ ॥੨॥

Mėhlā 5.   Mundẖhu bẖulī nānkā fir fir janam mu▫ī▫ās.   Kasṯūrī kai bẖolṛai gunḏe dumm pa▫ī▫ās. ||2||

(Slok) prologue by the fifth Guru. Says fifth Nanak: The soul who (bhuli = forgotten) strays (munddhu = from the root) from obeying the Creator and falls to vices, (janami) takes birth and (mueeaasu) dies (phiri phiri) again and again.

It is like the deer has musk on its body but (bhollrrai) is deluded to think it is elsewhere and goes (paeeaasu) falls in (gandy) a dirty (ddummi) pit. 2.

ਪਉੜੀ ॥ ਸੋ ਐਸਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਮਨ ਮੇਰੇ ਜੋ ਸਭਨਾ ਉਪਰਿ ਹੁਕਮੁ ਚਲਾਏ ॥ ਸੋ ਐਸਾ ਹਰਿ ਨਾਮੁ ਜਪੀਐ ਮਨ ਮੇਰੇ ਜੋ ਅੰਤੀ ਅਉਸਰਿ ਲਏ ਛਡਾਏ ॥ ਸੋ ਐਸਾ ਹਰਿ ਨਾਮੁ ਜਪੀਐ ਮਨ ਮੇਰੇ ਜੁ ਮਨ ਕੀ ਤ੍ਰਿਸਨਾ ਸਭ ਭੁਖ ਗਵਾਏ ॥

Pa▫oṛī.   So aisā har nām ḏẖi▫ā▫ī▫ai man mere jo sabẖnā upar hukam cẖalā▫e.   So aisā har nām japī▫ai man mere jo anṯī a▫osar la▫e cẖẖadā▫e.   So aisā har nām japī▫ai man mere jo man kī ṯarisnā sabẖ bẖukẖ gavā▫e.

(Paurri) stanza by the fourth Guru. We should (dhiaaeeai) pay attention to Naam/commands of (aisa) such/that (hari) Divine Master, (meyrey) my (man) mind, (jo) whose (hukamu = order) writ (chalaaey) applies (upari) on (sabhna) all, i.e. the Supreme Master.

We should (dhiaaeeai) pay attention to Naam/commands of (aisa) such/that (hari) Divine Master, (meyrey) my (man) mind, (jo) who (laey chhaddaaey) delivers at (anti) end (ausari) time – when account of deeds is taken and consequences imposed.

We should (dhiaaeeai) pay attention to Naam/commands of (aisa) such/that (hari) Divine Master, (meyrey) my (man) mind, (ju) who (gavaaey = loses) ends (trisna) craving and fulfils (bhukh = hunger) yearning for the Almighty.

ਸੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਿਆ ਵਡਭਾਗੀ ਤਿਨ ਨਿੰਦਕ ਦੁਸਟ ਸਭਿ ਪੈਰੀ ਪਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿ ਸਭਨਾ ਤੇ ਵਡਾ ਸਭਿ ਨਾਵੈ ਅਗੈ ਆਣਿ ਨਿਵਾਏ ॥੧੫॥

So gurmukẖ nām japi▫ā vadbẖāgī ṯin ninḏak ḏusat sabẖ pairī pā▫e.   Nānak nām arāḏẖ sabẖnā ṯe vadā sabẖ nāvai agai āṇ nivā▫e. ||15||

(Gurmukhi) those who follow the guru (vaddbhaagi) are fortunate japiaa) remember/obey (so) that Naam; (sabhi) all (dustt) evil (nindak) slanderers/ill-wishers (paaey) fall at (tin) their (pairi) feet, i.e. temptations cannot affect them.

Says fourth Nanak: O human being (araadhi) invoke Naam which (vaddaa) greater (tey) than (sabhna) all; (sabhi) everyone (aani) is brought and (nivaaey) caused to bow (agai) before (naavai) Naam, i.e. everyone has to obey Naam/Divine commands/Divine laws. 15.

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