SGGS pp 921-922, Anand Sahib, Paurris 29-40 of 40.

 

Note: In this Paurri 29, the third Guru describes two types of discomfort – of the fetus due to heat of the mother’s womb, and by lures of the world-play, and says they are alike. The way the fetus develops by the laws or will of the Creator, if the baby/child/adult submits to them in life s/he is at comfort. Otherwise the reverse happens.

 

Note: There is also a comparison between the two. The heat of the womb is likened to fire and there are four types of human attributes called fires outside. They are Hans = violence, H-et = attachment, Lobh = greed/craving and Kop = anger/jealousy.

 

ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥ ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ॥

Jaisī agan uḏar mėh ṯaisī bāhar mā▫i▫ā.  Mā▫i▫ā agan sabẖ iko jehī karṯai kẖel racẖā▫i▫ā.

 

(Jaisi) as is (agan-i) the fire (mah-i) in (udar) womb of the mother, (taisi) so is (maaiaa) the world-play (baahar-i) outside – of Hans = envy/jealousy, Heyt = attachment/love, Lobh/craving and Kop/anger/intolerance.

This (kheyl-u) play is (rachaaiaa) created (kartai) by the Creator; (Maaiaa) the world-play and (agan-i) fire in womb are (iko jeyhi) alike – they both cause restless-ness which are overcome by submitting to Divine commands.

 

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥

Jā ṯis bẖāṇā ṯā jammi▫ā parvār bẖalā bẖā▫i▫ā.  Liv cẖẖuṛkī lagī ṯarisnā mā▫i▫ā amar varṯā▫i▫ā

 

When (tis-u = that) the Creator (bhaana) wills – according the Creator’s laws, also called the laws of nature by science – (ta) then the baby (jamiaa) takes birth and (bhaaiaa) develops liking for (parvaar-i) for the family. (Maaiaa) temptations in the world-play (vartaaiaa) apply their (amar-u = order) effect, and  

(liv) attention to the Almighty (chhurrki = release) breaks and (trisna) craving (lagi) afflicts.

 

ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥

Ėh mā▫i▫ā jiṯ har visrai moh upjai bẖā▫o ḏūjā lā▫i▫ā.  Kahai Nānak gur parsādī jinā liv lāgī ṯinī vicẖe mā▫i▫ā pā▫i▫ā. ||29||

 

(Eyh) it is (maaiaa) temptations in the world-play by (jit-u) which (har-i) the Almighty (visrai) is forgotten, (moh-u) attachment (upjai) develops – for relatives, wealth, pleasures and so on -, and (laaiaa) creates (bhaau = ideas, dooja = other) duality – resulting is strife within.

(Kahai) says third Nanak: (Jinaa) those whose (liv) attention (laagi) fixes on virtues and commands of the Almighty (parsaadi) with grace/guidance of (gur) the guru, (tini) they (paaiaa) find the Almighty (vichey) in (maaiaa) the world-play it-self – by overcoming attachments while leading the house-holders’ lives. 29.

 

ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ॥ ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ਕਿਸੈ ਵਿਟਹੁ ਰਹੇ ਲੋਕ ਵਿਲਲਾਇ ॥

Har āp amulak hai mul na pā▫i▫ā jā▫e.  Mul na pā▫i▫ā jā▫e kisai vitahu rahe lok villā▫e.

 

(Har-i) the Almighty (aap-i) IT-self is (amulak-u) priceless; IT (na jaaey) cannot (paaiaa) be obtained (mul-i) at a price.

(Lok) people (vil-laaey) agonise and (rahey) give up, as IT cannot be (paaiaa = obtained) found (mul-i) at a price (vittahu) by (kisai) anyone.

 

ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤਿਸ ਨੋ ਸਿਰੁ ਸਉਪੀਐ ਵਿਚਹੁ ਆਪੁ ਜਾਇ ॥ ਜਿਸ ਦਾ ਜੀਉ ਤਿਸੁ ਮਿਲਿ ਰਹੈ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਨਕਾ ਜਿਨ ਹਰਿ ਪਲੈ ਪਾਇ ॥੩੦॥

Aisā saṯgur je milai ṯis no sir sa▫upī▫ai vicẖahu āp jā▫e. Jis ḏā jī▫o ṯis mil rahai har vasai man ā▫e.  Har āp amulak hai bẖāg ṯinā ke nānkā jin har palai pā▫e. ||30||

 

(Jey) if (aisa) such (satigur-u) a true guru (milai) be found – who by his example can help overcome these attachments – we should (saupeeai) make offering of (sir-u = head) life, i.e. submit to his guidance, so that thoughts of (aap-u = ego) dependence on our own ability (jaaey) leave (vichahu) from within.

(Har-i) the Almighty (aaey) comes and (vasai) abides (man-i) in the mind of one who drives ego out of the mind; (jeeo) the soul/mind then (rahai = remains, mil-i = meeting/company) remains with the Creator (jis da = whose) whom it belong – in total submission.

Says third Nanak: (Har-i) the Almighty (aap-i) IT-self is (amulak-u) priceless – cannot be attained at a price; it is (bhaag) the good fortune (tinaa key) of those (jin) in whose (palai = lap) mind the guru (paa-e) puts awareness of presence of the Almighty within. 30.

 

ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ॥ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ਸਤਿਗੁਰ ਤੇ ਰਾਸਿ ਜਾਣੀ ॥

Har rās merī man vaṇjārā.  Har rās merī man vaṇjārā saṯgur ṯe rās jāṇī.

 

(Har-i) the Almighty is (meyri) my (raas-i) capital and (man-u) the mind is (vanjaara) the merchant, i.e. awareness of Divine virtues and commands is my resource/sustenance for conduct of life and the mind uses them to lead life.

(Har-i) the Almighty is my (raas-i) capital and the mind is (vanjaara) the merchant, I (jaan-i) obtained awareness of this (raas-i) resource of Naam – that Divine virtues and commands are present within, (tey) from (satigur) the true guru.

 

ਹਰਿ ਹਰਿ ਨਿਤ ਜਪਿਹੁ ਜੀਅਹੁ ਲਾਹਾ ਖਟਿਹੁ ਦਿਹਾੜੀ ॥ ਏਹੁ ਧਨੁ ਤਿਨਾ ਮਿਲਿਆ ਜਿਨ ਹਰਿ ਆਪੇ ਭਾਣਾ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਹੋਆ ਵਣਜਾਰਾ ॥੩੧॥

Har har niṯ japihu jī▫ahu lāhā kẖatihu ḏihāṛī.  Ėhu ḏẖan ṯinā mili▫ā jin har āpe bẖāṇā.  Kahai Nānak har rās merī man ho▫ā vaṇjārā. ||31||

 

You should (nit) ever (japihu) remember and emulate (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty (dihaari = daily) at all times and (khattig-u) earn (laahaa) the profit – of awareness of the Almighty within.

But this (dhan-u) wealth of awareness (miliaa) is obtained (tina) by those (jin) whom (har-i) the Almighty (aapey) IT-self (bhaana = wills) decides to give – by Divine grace.

Says third Nanak: (Har-i) the Almighty is (meyri) my (raas-i) capital and (man-u) the mind (hoaa) has become (vanjaara) merchant, i.e. I conduct myself by Divine virtues and commands. 31.

 

ਏ ਰਸਨਾ ਤੂ ਅਨ ਰਸਿ ਰਾਚਿ ਰਹੀ ਤੇਰੀ ਪਿਆਸ ਨ ਜਾਇ ॥ ਪਿਆਸ ਨ ਜਾਇ ਹੋਰਤੁ ਕਿਤੈ ਜਿਚਰੁ ਹਰਿ ਰਸੁ ਪਲੈ ਨ ਪਾਇ ॥ ਹਰਿ ਰਸੁ ਪਾਇ ਪਲੈ ਪੀਐ ਹਰਿ ਰਸੁ ਬਹੁੜਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਗੈ ਆਇ ॥

Ė rasnā ṯū an ras rācẖ rahī ṯerī pi▫ās na jā▫e.  Pi▫ās na jā▫e horaṯ kiṯai jicẖar har ras palai na pā▫e.  Har ras pā▫e palai pī▫ai har ras bahuṛ na ṯarisnā lāgai ā▫e.

 

(Eey) o human (rasna) tongue, (too) you (raach-i rahee) engrossed with (ras-i = tastes of) experience of (an) other (ras-i) pleasures and hence (teyri) your (piaas) thirst does not (jaaey = go) get quenched, i.e. o human being, you are engaged in other pursuits which cannot provide lasting satisfaction.

(Piaas) thirst does not (jaaey) go with (kitai) anything (horat-u) else, (jichar) as long as you do not (paa-e) receive (ras-u) the elixir of (har-i) the Almighty (palai) in lap, i.e. lasting peace/happiness does not come without obtaining awareness of, and living by Divine virtues and commands.

One who (paaey) receives (ras-u = elixir) awareness of virtues and commands of the Almighty (palai = in lap) in mind and (peeaai = drinks) lives by (har-i ras-u = Divine elixir) them, then (trisna = craving) chasing desires does not (aa-e) come and (laagai = touch) afflict (bahurr-i) again, i.e. temptations have no effect.

 

ਏਹੁ ਹਰਿ ਰਸੁ ਕਰਮੀ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥ ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥

Ėhu har ras karmī pā▫ī▫ai saṯgur milai jis ā▫e. Kahai Nānak hor an ras sabẖ vīsre jā har vasai man ā▫e. ||32||

 

(Ehu) this (ras-u = elixir) awareness of (har-i = God) Divine virtues and commands (paaeeaai) is obtained (karmi) by Divine grace by one (jis-u) whom (satigur-u) the true guru (aaey = comes, milai = meets) guides.

Says third Nanak: (Sabh-i) all (an, hor-u) other (ras-u = elixir/likings) distractions are (veesrey = forgotten) given up (ja) when (har-i) the Almighty (aaey) comes and (vasai) abides (man-i) in the mind, i.e. temptations have no effect when the mind is conscious of the Almighty. 32.

 

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਰਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ ਹਰਿ ਜੋਤਿ ਰਖੀ ਤੁਧੁ ਵਿਚਿ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥

Ė sarīrā meri▫ā har ṯum mėh joṯ rakẖī ṯā ṯū jag mėh ā▫i▫ā. Har joṯ rakẖī ṯuḏẖ vicẖ ṯā ṯū jag mėh ā▫i▫ā.

 

(Eey) o (meyriaa) my (sareera) body, (har-i) the Almighty (rakhi) put (jot-i = light) IT’s Spirit in you (ta) then (too) you (aaiaa) came (mah-i) in (jag) the world.

Remember, the Almighty (rakhi) put IT’s Spirit (vich-i) in (tudh-u) you (ta) then you came to the world – you should acknowledge and obey IT.

 

ਹਰਿ ਆਪੇ ਮਾਤਾ ਆਪੇ ਪਿਤਾ ਜਿਨਿ ਜੀਉ ਉਪਾਇ ਜਗਤੁ ਦਿਖਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਤਾ ਚਲਤੁ ਹੋਆ ਚਲਤੁ ਨਦਰੀ ਆਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸ੍ਰਿਸਟਿ ਕਾ ਮੂਲੁ ਰਚਿਆ ਜੋਤਿ ਰਾਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥੩੩॥

Har āpe māṯā āpe piṯā jin jī▫o upā▫e jagaṯ ḏikẖā▫i▫ā.  Gur parsādī bujẖi▫ā ṯā cẖalaṯ ho▫ā cẖalaṯ naḏrī ā▫i▫ā.  Kahai Nānak sarisat kā mūl racẖi▫ā joṯ rākẖī ṯā ṯū jag mėh ā▫i▫ā. ||33||

 

(Har-i) the Almighty is (aapey) IT-self (maata) the mother and IT-self (pitaa) the father, who (upaaey) creates (jeeau) the creatures and (dikhaaiaa) shows (jagat-u = world) the world-play – but you have forgotten the Creator and got attached to the world-play of relatives, wealth, pleasures and so on.

When one (bujhiaa) understands this (parsaadi) with grace/guidance of (gur) the guru, (ta) then a (chalat = play) wondrous thing (hoaa) happens that the world-play (nadir aaiaa) is seen as (chalat-u) a play – like theatre and one does not get attached to it.

Says third Nanak: The Creator (rachiaa) created/laid (mool-u = root) foundation of (sristt-i) the universe – first created the wherewithal, (rakhi) put (jot-i = light) IT’s Spirit in you and (ta) then (too) you (aaiaa) came (mah-i) in (jag) the world – were born. 33.

 

Note: The stanza below takes the example of the bride-groom coming to wed the bride at her home and uses it as metaphor for the Almighty-bridegroom and the soul-bride.  The bride looks forward to finding a match for herself.

 

ਮਨਿ ਚਾਉ ਭਇਆ ਪ੍ਰਭ ਆਗਮੁ ਸੁਣਿਆ ॥ ਹਰਿ ਮੰਗਲੁ ਗਾਉ ਸਖੀ ਗ੍ਰਿਹੁ ਮੰਦਰੁ ਬਣਿਆ ॥
Man cẖā▫o bẖa▫i▫ā parabẖ āgam suṇi▫ā.  Har mangal gā▫o sakẖī garihu manḏar baṇi▫ā.

 

The soul-bride says: I (bhaiaa) developed (chaau) eagerness (man-i) in the mind on (suniaa) hearing of (aagam-u) arrival of (prabh) the Almighty-spouse.

O (sakhi) friends, (grih-u = home) the mind has (baniaa) become (mandar-u = home) the abode of the Almighty; (gaau) sing (mangal) praises of (har-i) the Almighty – as in a temple.

 

ਹਰਿ ਗਾਉ ਮੰਗਲੁ ਨਿਤ ਸਖੀਏ ਸੋਗੁ ਦੂਖੁ ਨ ਵਿਆਪਏ ॥ ਗੁਰ ਚਰਨ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਆਪਣਾ ਪਿਰੁ ਜਾਪਏ ॥ ਅਨਹਤ ਬਾਣੀ ਗੁਰ ਸਬਦਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਹਰਿ ਰਸੁ ਭੋਗੋ ॥

Har gā▫o mangal niṯ sakẖī▫e sog ḏūkẖ na vi▫āpa▫e.  Gur cẖaran lāge ḏin sabẖāge āpṇā pir jāp▫e.  Anhaṯ baṇī gur sabaḏ jāṇī har nām har ras bẖogo.

 

(Nit) ever (gaau) sing (managal-u) praises of the Almighty; (sog-u) sorrow and (dookh-u) grief will not then (viaapaey) tafflict.

The (din) days are (sabhaagey = fortunate) blessed when one (laagey) attaches to (charan) feet, i.e. when one follows teachings of, (gur) the guru and (jaapaey) praises and lives in obedience to (aapna = own) the (pir-u = spouse) Almighty, says the soul wife.

(Anhat = unstruck, baani = word/sound/musical instrument) the celestial music playing in the mind is (jaani = known) recognized (sabad-i = with word) with guidance of the guru; and then one (bhogo) enjoys living by (ras-u = elixir) awareness of (naam-u) virtues and commands of (har-i) the Almighty – being free of other thoughts which cause duality and strife.

 

Page 922

 

ਕਹੈ ਨਾਨਕੁ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਿਆ ਕਰਣ ਕਾਰਣ ਜੋਗੋ ॥੩੪॥

Kahai Nānak parabẖ āp mili▫ā karaṇ kāraṇ jogo. ||34||

 

Says third Nanak: I am happy that with the guru’s grace I lead life such that (prabh) the Almighty who is (jogo) capable to (karan) do what it desires (kaaran) to be done, has (aap-i) IT-self (miliaa = met) come to meet me. 34.

 

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਇਸੁ ਜਗ ਮਹਿ ਆਇ ਕੈ ਕਿਆ ਤੁਧੁ ਕਰਮ ਕਮਾਇਆ ॥ ਕਿ ਕਰਮ ਕਮਾਇਆ ਤੁਧੁ ਸਰੀਰਾ ਜਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥

Ė sarīrā meri▫ā is jag mėh ā▫e kai ki▫ā ṯuḏẖ karam kamā▫i▫ā.  Kė karam kamā▫i▫ā ṯuḏẖ sarīrā jā ṯū jag mėh ā▫i▫ā.

 

(Eey) o (meyriaa) my (sareera = body) being, (aaey kai) having come (mah-i) in (is-u) this (jag) world, – in the exalted human form which is an opportunity to unite with the creator – , (kiaa) what (karam = deed) good deeds have (tudh-u) you (kamaaiaa) done?

(K-i) what good deed have you done – to be approved for union with the Creator – my (sareera) being, (ja) since you (aaiaa) came in the world – as a human being?

 

ਜਿਨਿ ਹਰਿ ਤੇਰਾ ਰਚਨੁ ਰਚਿਆ ਸੋ ਹਰਿ ਮਨਿ ਨ ਵਸਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮੰਨਿ ਵਸਿਆ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਸਰੀਰੁ ਪਰਵਾਣੁ ਹੋਆ ਜਿਨਿ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥੩੫॥

Jin har ṯerā racẖan racẖi▫ā so har man na vasā▫i▫ā.  Gur parsādī har man vasi▫ā pūrab likẖi▫ā pā▫i▫ā.  Kahai Nānak ehu sarīr parvāṇ ho▫ā jin saṯgur si▫o cẖiṯ lā▫i▫ā. ||35||

 

The Creator (jin-i) who (rachiaa) made (teyra) your form (rachan-u = make) what you are, i.e. gave you this opportunity, you have not (vasaaiaa = cause to dwell) kept – instructions of – (so) that Master (man-i) in mind.

But it is not your fault; (Har-i) the Almighty (vasiaa) abides (mann-i) in the mind (parsaadi) with grace/guidance of the guru and this is (paaiaa) obtained when (likhiaa = writing) so ordained – based on deeds – (poorab-i) of the past.

Says third Nanak: (Eyhu) this (sareer-u = body) human birth (hoaa) is (parvaan-u) approved – for union with the Creator of one – (jin-i) who (laaiaa) fixes his/her (chit-u) mind (sio) on – virtues and commands of – (har-i) the Almighty and lives by them. 35.

 

ਏ ਨੇਤ੍ਰਹੁ ਮੇਰਿਹੋ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਧਰੀ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ॥ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ਨਦਰੀ ਹਰਿ ਨਿਹਾਲਿਆ ॥ ਏਹੁ ਵਿਸੁ ਸੰਸਾਰੁ ਤੁਮ ਦੇਖਦੇ ਏਹੁ ਹਰਿ ਕਾ ਰੂਪੁ ਹੈ ਹਰਿ ਰੂਪੁ ਨਦਰੀ ਆਇਆ ॥

Ė neṯarahu meriho har ṯum mėh joṯ ḏẖarī har bin avar na ḏekẖhu ko▫ī.  Har bin avar na ḏekẖhu ko▫ī naḏrī har nihāli▫ā.  Ėhu vis sansār ṯum ḏekẖ▫ḏe ehu har kā rūp hai har rūp naḏrī ā▫i▫ā.

 

(Eey) o (meyriho) my (neytrahu) eyes, (har-i) the Almighty (dhari) put (jot-i = light) sight (mah-i) in (tum) you; do not (deykhau) look at (avar-u) anything/one (avar-u) else (bin-u) except – to perform the tasks given by – (har-i) the Almighty Creator.

Message: The Creator gave intellect/inner eye to you as the human being, but you do not use it and act aimlessly.

Do not (deykhau) look at anything/one else (bin-u) except (har-i) the Creator who (nihaaliaa) blessed you (nadir) with sight – the inner-sight/intellect.

(Ehu) this (vis-u/vishva = universe) existence that (tum) you (deykhdey) see, (eyhu) it (hai) is (roop-u = form) manifestation of the Almighty; you should look at everything such that (roop) the Almighty (nadri aaiaa) is seen by you in it.

 

ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹਿ ਨੇਤ੍ਰ ਅੰਧ ਸੇ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਿਬ ਦ੍ਰਿਸਟਿ ਹੋਈ ॥੩੬॥

Gur parsādī bujẖi▫ā jā vekẖā har ik hai har bin avar na ko▫ī.  Kahai Nānak ehi neṯar anḏẖ se saṯgur mili▫ai ḏib ḏarisat ho▫ī. ||36||

 

I, (parsaadi) with grace/guidance of the guru, (bujhiaa) have obtained understanding of this; now (ja) when I (veykha) look around I find (har-i) the Almighty (ik-u) alone in everything/one, (na koee) none (bin-u) except the Almighty.

Says third Nanak: (Eh-i) these (neytr) eyes (sey) were (andh) blind – of the reality and I was attracted by other things; (miliai) by finding (satigur-i) the true guru and following his teachings, I (hoee) acquired (dib) enlightened (dristt-i) sight/understanding to recognize the Almighty within and obey IT. 36.

 

ਏ ਸ੍ਰਵਣਹੁ ਮੇਰਿਹੋ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ਸਰੀਰਿ ਲਾਏ ਸੁਣਹੁ ਸਤਿ ਬਾਣੀ ॥ ਜਿਤੁ ਸੁਣੀ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਆ ਰਸਨਾ ਰਸਿ ਸਮਾਣੀ ॥

Ė sarvaṇhu meriho sācẖai sunṇai no paṯẖā▫e.  Sācẖai sunṇai no paṯẖā▫e sarīr lā▫e suṇhu saṯ baṇī.  Jiṯ suṇī man ṯan hari▫ā ho▫ā rasnā ras samāṇī.

 

(Eey) o (meyriho) my (sravnho) ears, you were (patthaaey) sent – tasked to – (sunanai) listen (no) to (saachai) the Eternal – the messages of the Creator within.

You were tasked to listen to the Eternal and (laaey) attached (sareer-i) to the body; (sunho) listen to (sat-i = of truth) the celestial (baani) words/messages – in holy congregation.

(Suni) by listening to (jit-u) which, (man-u) the mind and (tan-u) body (hoaa) are made (hariaa) green, i.e. the mind withering with vices blossoms; and (rasna) the tongue (samaani = remains) enjoys (ras-i) the pleasure, i.e. gets used to praising Divine virtue, and the mind/body emulates them.

 

ਸਚੁ ਅਲਖ ਵਿਡਾਣੀ ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥

Sacẖ alakẖ vidāṇī ṯā kī gaṯ kahī na jā▫e.  Kahai Nānak amriṯ nām suṇhu paviṯar hovhu sācẖai sunṇai no paṯẖā▫e. ||37||

 

(Sach-u) the Eternal is (alakh) indescribable; (ta ki) IT’s (gat-i) state (na jaaey) cannot (kahi = said) be told – what and how powerful IT is cannot be known.

Says third Nanak: (Sunho) listen to (amrit) the life-giving (naam) virtues and commands within – as told by the Creator to the soul before birth, and thus (hovhu) be (pavitr = clean) free of vices; you were (patthaaey = sent/created) tasked and attached to the body (no) for (sunanai) listening (saachai) to the Eternal Creator, my ears/intellect. 37.

 

ਹਰਿ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥ ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥ ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥

Har jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā.  vajā▫i▫ā vājā pa▫uṇ na▫o ḏu▫āre pargat kī▫e ḏasvā gupaṯ rakẖā▫i▫ā.  Gurḏu▫ārai lā▫e bẖāvnī iknā ḏasvā ḏu▫ār ḏikẖā▫i▫ā.

 

(Jeeo) the revered Almighty, (rakh-i kai) kept (vaaja) the musical instrument of (pavan-u = air) breaths (andar-i) in (guphaa = cave) the body and (vajaaiaa) played it – gave life to the body.

IT gave life to the body and (kee-ey) made (nau) nine (duaarey = gates) openings (pargatt-u) visible and (rakhaaiaa) kept (dasva) a tenth gate (gupat-u) hidden. (Note: The nine openings are two eyes, two ears, two nostrils, mouth, anus and genital – they fulfil needs of the body).

IT (laaey bhaavni) motivated (ikna) some people (gur = guru, duaarai= through) with guidance of the guru to find You within and for that (dikhaaiaa = showed) made aware of (dasva) the tenth (duaar-u) gate, i.e. those who follow the guru’s guidance find access to the Almighty in the mind.

 

ਤਹ ਅਨੇਕ ਰੂਪ ਨਾਉ ਨਵ ਨਿਧਿ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਈ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਪਿਆਰੈ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥੩੮॥

Ŧah anek rūp nā▫o nav niḏẖ ṯis ḏā anṯ na jā▫ī pā▫i▫ā.  Kahai Nānak har pi▫ārai jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā. ||38||

 

There are (nau nidh-i = nine treasures) valuable (naau/naam) Divine virtues in (an-ek) numerous forms (tah = there) behind the tenth gate – within the mind; (ta ka) their (ant-u) limit (na jaaee) cannot be found – their value cannot be assessed.

Says third Nanak: (Piaarai) the Beloved (jeeo) revered (har-i) Almighty (rakh-i kai) kept (vaaja) the musical instrument of (pavan = air) breaths (andar-i) in (guphaa = cave) the body and played it, i.e. gave life to the body. 38.

 

ਏਹੁ ਸਾਚਾ ਸੋਹਿਲਾ ਸਾਚੈ ਘਰਿ ਗਾਵਹੁ ॥ ਗਾਵਹੁ ਤ ਸੋਹਿਲਾ ਘਰਿ ਸਾਚੈ ਜਿਥੈ ਸਦਾ ਸਚੁ ਧਿਆਵਹੇ ॥ ਸਚੋ ਧਿਆਵਹਿ ਜਾ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰਮੁਖਿ ਜਿਨਾ ਬੁਝਾਵਹੇ ॥

Ėhu sācẖā sohilā sācẖai gẖar gāvhu.  Gāvhu ṯa sohilā gẖar sācẖai jithai saḏā sacẖ ḏẖi▫āvhe.  Sacẖo ḏẖi▫āvahi jā ṯuḏẖ bẖāvėh gurmukẖ jinā bujẖāvhe.

 

(Gaavhu) sing (eyhu) this (sohila) song of praise of (saachaa = true) the Eternal in (saachai = true) a pure (ghar-i = house) mind – after dispelling other thoughts.

Clear the mind of vices and (ta) then (gaavhu) sing this (sohilaa) song of praise of the Almighty in (saachai) the pure (ghar-i = house) mind where you can (sadaa) ever (dhiaavahey) pay attention to – virtues and commands of (sach-u) the Eternal.

But one (dhiaavhey) pays attention to (sacho = truth) Divine virtues and commands, (ja) when it (bhaavah-i) please (tudh-u) You, i.e. with Your grace, o Almighty; they are those (jinaa) whom You (bujhaavh-e) cause to understand (gurmukh-i) with the gurus guidance.

 

ਇਹੁ ਸਚੁ ਸਭਨਾ ਕਾ ਖਸਮੁ ਹੈ ਜਿਸੁ ਬਖਸੇ ਸੋ ਜਨੁ ਪਾਵਹੇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਚੁ ਸੋਹਿਲਾ ਸਚੈ ਘਰਿ ਗਾਵਹੇ ॥੩੯॥

Ih sacẖ sabẖnā kā kẖasam hai jis bakẖse so jan pāvhe.  Kahai Nānak sacẖ sohilā sacẖai gẖar gāvhe. ||39||

 

(Ihu = this) the (sach-u) Eternal is (kahasam-u) the Master (ka) of (sabhna) all – directing from within; one (jis-u) whom the Almighty IT-self (bakhsey) bestows grace, (so) that (jan-u) person (paavaey) finds IT – within.

Says third Nanak: The devotees clear the mind of vices and (gaavahey) sing (sohilaa) song of praise of (sach-u = truth) Divine virtues in (sachai = truthful) pure (ghar-i = house) mind, i.e. they obey the Almighty with single-minded attention. 39.

 

ਅਨਦੁ ਸੁਣਹੁ ਵਡਭਾਗੀਹੋ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਪਾਇਆ ਉਤਰੇ ਸਗਲ ਵਿਸੂਰੇ ॥

Anaḏ suṇhu vadbẖāgīho sagal manorath pūre.  Pārbarahm parabẖ pā▫i▫ā uṯre sagal visūre.

 

(Sunhahu) listen to (anad/anand) the Song of Bliss and – act on it – (vaddbhaageeho) to be fortunate to have (sagal) all (manorath) objectives (poorey) fulfilled; thus –

(Paarbrahm-u) the Supreme (prabh-u) Master is found and (sagal) all (visoorey) anxieties about finding IT (utrey = removed) end – this way.

 

ਦੂਖ ਰੋਗ ਸੰਤਾਪ ਉਤਰੇ ਸੁਣੀ ਸਚੀ ਬਾਣੀ ॥ ਸੰਤ ਸਾਜਨ ਭਏ ਸਰਸੇ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਣੀ ॥

Ḏūkẖ rog sanṯāp uṯre suṇī sacẖī baṇī.  Sanṯ sājan bẖa▫e sarse pūre gur ṯe jāṇī.

 

All (dookh) faults/shortcomings, the resultant (rog) afflictions and (santaap) suffering (utrey = removed) go (suni) by listening to (baani = words) the guru’s teachings (sachi = true) of Divine virtues and commands – and acting on them.

(Sant = saints, saajan = friends) seekers follow this and (sarsey) get pleasure from this; awareness of Anand is (jaani = known) obtained (tey) from (poorey) the perfect guru.

 

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Suṇṯe punīṯ kahṯe paviṯ saṯgur rahi▫ā bẖarpūre.  Binvanṯ Nānak gur cẖaraṇ lāge vāje anhaḏ ṯūre. ||40||1||

 

Those who (suntey) listen are (puneet) purified of vices and those who (kahtey = say) propagate it are also (pavit-u/pavitr) purified as they find (satigur-u) the true guru (rahiaa bharpoorey) present – and act on his teachings, wherever they are.

(Binvant-i) submits third Nanak: Those who (laagey) attach to (charan) feet of, i.e. are obedient to the guru, (toorey = trumpets) celestial music (vaajey) plays within their minds (anhat) unstruck, i.e. they connect with the Almighty effortlessly. 40. 1.