SGGS pp 1086-1089, Maaroo Vaar M: 3, Paurris 1-7.
ਮਾਰੂ ਵਾਰ ਮਹਲਾ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Mārū vār mėhlā 3 Ik▫oaʼnkār saṯgur parsāḏ.
Composition of the third Guru in Raga Maaroo (vaar) a ballad. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.
ਸਲੋਕੁ ਮਃ ੧ ॥ ਵਿਣੁ ਗਾਹਕ ਗੁਣੁ ਵੇਚੀਐ ਤਉ ਗੁਣੁ ਸਹਘੋ ਜਾਇ ॥ ਗੁਣ ਕਾ ਗਾਹਕੁ ਜੇ ਮਿਲੈ ਤਉ ਗੁਣੁ ਲਾਖ ਵਿਕਾਇ ॥
Salok mėhlā 1. viṇ gāhak guṇ vecẖī▫ai ṯa▫o guṇ sahgẖo jā▫e. Guṇ kā gāhak je milai ṯa▫o guṇ lākẖ vikā▫e.
(Slok-u) prologue by the first Guru. If we (veycheeai) sell (gun-u) virtues (vin-u = without) when there is no (gaahak = customer) buyer (tau) then (gun-u) the virtue (jaaey) goes (sahgo) cheap, i.e. when the guru imparts awareness of Naam or Divine virtues and commands, only a seeker values the instruction.
(Jey) if (gaahak-u = buyer) a seeker of (gun) Naam (milai) is found, then (gun) Naam (vikaaey) is sold for (laakh) a hundred thousand, i.e. then the guru’s instruction imparting awareness of Naam is valued.
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ਗੁਣ ਤੇ ਗੁਣ ਮਿਲਿ ਪਾਈਐ ਜੇ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਇ ॥ ਮੋੁਲਿ ਅਮੋੁਲੁ ਨ ਪਾਈਐ ਵਣਜਿ ਨ ਲੀਜੈ ਹਾਟਿ ॥ ਨਾਨਕ ਪੂਰਾ ਤੋਲੁ ਹੈ ਕਬਹੁ ਨ ਹੋਵੈ ਘਾਟਿ ॥੧॥
Guṇ ṯe guṇ mil pā▫ī▫ai je saṯgur māhi samā▫e. Mol amol na pā▫ī▫ai vaṇaj na lījai hāt. Nānak pūrā ṯol hai kabahu na hovai gẖāt. ||1||
Awareness of (gun = virtues) Naam is obtained (tey) from one who has (gun) Naam, (jey) if one (samaaey) is absorbed (maah-i) in, i.e. follows teachings of, (satigur) the true guru, then the Almighty (paaeeai) is found.
Naam is (amul-u) priceless and is not (paaeeai) obtained (mul-i) at a price, it is not (vanaj-i) merchandise (leejai = obtained) bought (haatt-i) at a shop.
The shopkeeper may give underweight but what is given by the guru is (poora = full) correct (tol-u) weight, and is (kabahu na) never (ghaatt-i) less, i.e. there is no shortcoming in the guru’s teachings, says Guru Nanak. 1.
ਮਃ ੪ ॥ ਨਾਮ ਵਿਹੂਣੇ ਭਰਮਸਹਿ ਆਵਹਿ ਜਾਵਹਿ ਨੀਤ ॥ ਇਕਿ ਬਾਂਧੇ ਇਕਿ ਢੀਲਿਆ ਇਕਿ ਸੁਖੀਏ ਹਰਿ ਪ੍ਰੀਤਿ ॥ ਨਾਨਕ ਸਚਾ ਮੰਨਿ ਲੈ ਸਚੁ ਕਰਣੀ ਸਚੁ ਰੀਤਿ ॥੨॥
Mėhlā 4. Nām vihūṇe bẖarmasėh āvahi jāvėh nīṯ. Ik bāʼnḏẖe ik dẖīli▫ā ik sukẖī▫e har parīṯ. Nānak sacẖā man lai sacẖ karṇī sacẖ rīṯ. ||2||
(M: 4) prologue by the fourth Guru. Those (vihooney = bereft) who do not practice Naam (bharmsah-i) go astray and (aavah-i = come) are born and (jaavah-i = go) die (neet) forever – as they cannot unite with the Creator.
(Ik-i = one type) some (baandhey = bound) practice rituals etc, and (ik-i) some (dheelia = loose) do not care for anything while (ik-i) some are (sukheeay) in comfort/peace (preet-i) with affection/obedience to (har-i) the Almighty.
Those who (mann-i lai) obey (sach-u) the Eternal, their (karni) deeds and (reet-i) way of life are (sach-u = true) based on Naam, says fourth Nanak. 2.
ਪਉੜੀ ॥ ਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਇਆ ਅਤਿ ਖੜਗੁ ਕਰਾਰਾ ॥ ਦੂਜਾ ਭ੍ਰਮੁ ਗੜੁ ਕਟਿਆ ਮੋਹੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਾ ॥
Pa▫oṛī. Gur ṯe gi▫ān pā▫i▫ā aṯ kẖaṛag karārā. Ḏūjā bẖaram gaṛ kati▫ā moh lobẖ ahaʼnkārā. Har kā nām man vasi▫ā gur sabaḏ vīcẖārā.
(Paurri) stanza by the third Guru. (Giaan-u = knowledge) awareness of Naam or Divine virtues and commands (paaiaa) obtained (tey) from (gur) the guru is a (karaara) powerful (kharrag) dagger – to fight temptations.
It (kattiaa = cuts) destroys (garr-u) the fort of (bhram-u) delusion, (dooja = second) duality, (moh-u) attachment to the world-play, (lobh-u) greed and (ahankaara) vanity which come in way of finding the Almighty within.
And Naam of (har-i) the Almighty (vasiaa) dwells – is remembered –
(man-i) in the mind by (veechaara) reflecting (sabad-i = on the word) on teachings of (gur) the guru.
ਸਚ ਸੰਜਮਿ ਮਤਿ ਊਤਮਾ ਹਰਿ ਲਗਾ ਪਿਆਰਾ ॥ ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਸਚੁ ਸਿਰਜਣਹਾਰਾ ॥੧॥
Sacẖ sanjam maṯ ūṯmā har lagā pi▫ārā. Sabẖ sacẖo sacẖ varaṯḏā sacẖ sirjaṇhārā. ||1||
Then (sanjam-i = by method) one acts (sach) by truth/Naam, (mat-i) thinking becomes (ootma) sublime and (har-i) the Almighty (lagaa) becomes (piaara) lovable. And one sees (sacho sach-u = only truth) Almighty (vartadaa) present (sabh-i) everywhere; (sirjanhaara) the Creator is (sach-u) Eternal. 1.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਕੇਦਾਰਾ ਰਾਗਾ ਵਿਚਿ ਜਾਣੀਐ ਭਾਈ ਸਬਦੇ ਕਰੇ ਪਿਆਰੁ ॥ ਸਤਸੰਗਤਿ ਸਿਉ ਮਿਲਦੋ ਰਹੈ ਸਚੇ ਧਰੇ ਪਿਆਰੁ ॥ ਵਿਚਹੁ ਮਲੁ ਕਟੇ ਆਪਣੀ ਕੁਲਾ ਕਾ ਕਰੇ ਉਧਾਰੁ ॥
Salok mėhlā 3. Keḏārā rāgā vicẖ jāṇī▫ai bẖā▫ī sabḏe kare pi▫ār. Saṯsangaṯ si▫o milḏo rahai sacẖe ḏẖare pi▫ār. vicẖahu mal kate āpṇī kulā kā kare uḏẖār.
Prologue by the third Guru. From amongst the Raga – musical measures – Keydaara is special as one who sings in this Raga (karey = does/shows, piaar-u = love) develops love for (sabdey) the guru’s words, i.e. teachings sung in it.
And one (rahai) keeps (mildo) meeting (siau) with (satsangat-i) holy congregation and (dharey) develops (piaar-u) love/obedience of (sachey) the Eternal.
S/he (kattey = cuts) gets rid of (aapni = owns) his/her (mal-u = dirt) vices – qualifies for union with the Almighty and (karey = does, udhaar-u = lifting) brings good name to his/her (kulaa) lineage.
ਗੁਣਾ ਕੀ ਰਾਸਿ ਸੰਗ੍ਰਹੈ ਅਵਗਣ ਕਢੈ ਵਿਡਾਰਿ ॥ ਨਾਨਕ ਮਿਲਿਆ ਸੋ ਜਾਣੀਐ ਗੁਰੂ ਨ ਛੋਡੈ ਆਪਣਾ ਦੂਜੈ ਨ ਧਰੇ ਪਿਆਰੁ ॥੧॥
Guṇā kī rās sangrahai avgaṇ kadẖai vidār. Nānak mili▫ā so jāṇī▫ai gurū na cẖẖodai āpṇā ḏūjai na ḏẖare pi▫ār. ||1||
S/he (sangrahai) accumulates (raas-i) the wealth (ki) of (guna) virtues, (viddaar-i) kills/overcomes, and (kaddhaai) drives out (avgan) faults.
We should (jaaneeai = know) consider (so) that person to (miliaa = met) have found the Almighty, who does not (chhoddai) leave, i.e. obeys, (aapna = own) his/her guru and does not (dharey) bear (piaar-u = love) liking for (doojai = second) anyone else. 1.
ਮਃ ੪ ॥ ਸਾਗਰੁ ਦੇਖਉ ਡਰਿ ਮਰਉ ਭੈ ਤੇਰੈ ਡਰੁ ਨਾਹਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸੰਤੋਖੀਆ ਨਾਨਕ ਬਿਗਸਾ ਨਾਇ ॥੨॥
Mėhlā 4. Sāgar ḏekẖ▫a▫u dar mara▫o bẖai ṯerai dar nāhi. Gur kai sabaḏ sanṯokẖī▫ā Nānak bigsā nā▫e. ||2||
Prologue by the fourth Guru. I am (ddar-i = in fear, marau = die) frightened (deykhau) to see (saagar-u = ocean) the world-ocean of temptations, but with (bhai = fear) obedience (teyrai = your) to You, there is (naah-i = not) no (ddar-u) fear – of falling prey to temptations, o Almighty.
I am (snatokheeaa = satisfied) at peace (sabad-i = with the word) with guidance (kai) of (gur) the guru to live by Naam, and I (bigsa = blossom) am happy through practice (naaey) of Naam, says fourth Nanak. 2.
ਮਃ ੪ ॥ ਚੜਿ ਬੋਹਿਥੈ ਚਾਲਸਉ ਸਾਗਰੁ ਲਹਰੀ ਦੇਇ ॥ ਠਾਕ ਨ ਸਚੈ ਬੋਹਿਥੈ ਜੇ ਗੁਰੁ ਧੀਰਕ ਦੇਇ ॥
Mėhlā 4. Cẖaṛ bohithai cẖālsa▫o sāgar lahrī ḏe▫e. Ŧẖāk na sacẖai bohithai je gur ḏẖīrak ḏe▫e.
Prologue by the fourth Guru. (Saagar-u) the ocean – of temptations – may (dey-i = give) have turbulent (lahri) waves, but I shall (chaalsau = move) get across it (charr-i) boarding (bihithai) the ship of Naam.
There is no (tthaak) restraint for (bohithai) the ship of (sachai) the Eternal (jey) if the guru (dey-i = gives, dheerak = patience) is the captain of the ship, i.e. nothing comes in way to union with God when one is guided by the guru.
ਤਿਤੁ ਦਰਿ ਜਾਇ ਉਤਾਰੀਆ ਗੁਰੁ ਦਿਸੈ ਸਾਵਧਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਦਰਗਹ ਚਲੈ ਮਾਨੁ ॥੩॥
Ŧiṯ ḏar jā▫e uṯārī▫ā gur ḏisai sāvḏẖān. Nānak naḏrī pā▫ī▫ai ḏargėh cẖalai mān. ||3||
(Gur-u) the guru-captain of the ship (disai = seen) is (saavdhaan-u) alert, (jaaey = goes) reaches the destination and (utaareea) disembarks at (dar-i) gate (tit-u = that) of the Almighty.
The Almighty (paaeeai) is found (nadri = with sight of grace) with Divine grace and one (chalai = goes) is received with (maan-u) honor (dargah = divine court) by the Almighty, says fourth Nanak. 3.
ਪਉੜੀ ॥ ਨਿਹਕੰਟਕ ਰਾਜੁ ਭੁੰਚਿ ਤੂ ਗੁਰਮੁਖਿ ਸਚੁ ਕਮਾਈ ॥ ਸਚੈ ਤਖਤਿ ਬੈਠਾ ਨਿਆਉ ਕਰਿ ਸਤਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਈ ॥ ਸਚਾ ਉਪਦੇਸੁ ਹਰਿ ਜਾਪਣਾ ਹਰਿ ਸਿਉ ਬਣਿ ਆਈ ॥
Pa▫oṛī. Nihkantak rāj bẖuncẖ ṯū gurmukẖ sacẖ kamā▫ī. Sacẖai ṯakẖaṯ baiṯẖā ni▫ā▫o kar saṯsangaṯ mel milā▫ī. Sacẖā upḏes har jāpṇā har si▫o baṇ ā▫ī.
(Paurri) stanza by the third Guru. (Too) you can (bhunch = eat) enjoy (nihkanttak = without thorns) comfortable (raaj) rule, i.e. comfortably overcome temptations, through (kaamaai) living by (sach-u = truth) Naam (gurmukh-i) with the guru’s guidance.
The Almighty (baittha) sitting on (sachai = true) the unshakable/Eternal (takhat-i) throne, (kar-i) with IT’s (niaau) justice will (mel-i = cause to meet) lead you to (satsangat-i) the holy congregation – where you learn to live by Naam – and shall (milaaee) unite you with IT-self.
(Jaapna) remembering (har-i) the Almighty (sachaa = true) with the right (updeys-u) guidance of the guru, (ban-i aaee = gets used to) develops love (siau) with, – obeys – (har-i) the Almighty.
ਐਥੈ ਸੁਖਦਾਤਾ ਮਨਿ ਵਸੈ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਊਪਜੀ ਗੁਰਿ ਸੋਝੀ ਪਾਈ ॥੨॥
Aithai sukẖ▫ḏāṯa man vasai anṯ ho▫e sakẖā▫ī. Har si▫o parīṯ ūpjī gur sojẖī pā▫ī. ||2||
When the Almighty (sukhdaata) source of comfort (vasai) abides (man-i) in mind, i.e. is obeyed, (aithai = here) in life, IT (hoey) is (sakhaaee) helpful (ant-i) at the end – when account of deeds is taken.
(Preet-i) affection (siau) with (har-i) the Almighty (upji) develops with (sojhi) awareness of Naam or Divine virtues and commands (paaee) received (gur-i) from the guru. 2.
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ਸਲੋਕੁ ਮਃ ੧ ॥ ਭੂਲੀ ਭੂਲੀ ਮੈ ਫਿਰੀ ਪਾਧਰੁ ਕਹੈ ਨ ਕੋਇ ॥ ਪੂਛਹੁ ਜਾਇ ਸਿਆਣਿਆ ਦੁਖੁ ਕਾਟੈ ਮੇਰਾ ਕੋਇ ॥
Salok mėhlā 1. Bẖūlī bẖūlī mai firī pāḏẖar kahai na ko▫e. Pūcẖẖahu jā▫e si▫āṇi▫ā ḏukẖ kātai merā ko▫e.
Prologue by the first Guru. I have (phiri) wandered (bhooli bhooli) having lost the way to God, i.e. in ignorance, but (na koey) no one (kahai = says) tells me (paadhar-u = plain route) the right way.
I (jaaey) go and (poochhahu) ask (siaaniaa) wise people if (koey) someone can (kaattai = cut) can end my (dukh-u) suffering, i.e. lead me to the Almighty.
ਸਤਿਗੁਰੁ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਜਨੁ ਉਤ ਹੀ ਠਾਇ ॥ ਨਾਨਕ ਮਨੁ ਤ੍ਰਿਪਤਾਸੀਐ ਸਿਫਤੀ ਸਾਚੈ ਨਾਇ ॥੧॥
Saṯgur sācẖā man vasai sājan uṯ hī ṯẖā▫e. Nānak man ṯaripṯāsī▫ai sifṯī sācẖai nā▫e. ||1||
They advise that if Naam, virtues and commands of the Almighty (saachaa) the eternal (satigur-u) true Guru (vasai) abide – are contemplated (man-i) in the mind, then (saajan-u) the friend Almighty is found at (ut hi) that (tthaaey) place, i.e. follow the guru’s teachings and find the Almighty within you.
(Man) the mind (triptaaseea) is satisfied with (sifti) praise and practice of (naaey) Naam of (saachai) the Eternal – that is how to find God, says Guru Nanak. 1.
ਮਃ ੩ ॥ ਆਪੇ ਕਰਣੀ ਕਾਰ ਆਪਿ ਆਪੇ ਕਰੇ ਰਜਾਇ ॥ ਆਪੇ ਕਿਸ ਹੀ ਬਖਸਿ ਲਏ ਆਪੇ ਕਾਰ ਕਮਾਇ ॥ ਨਾਨਕ ਚਾਨਣੁ ਗੁਰ ਮਿਲੇ ਦੁਖ ਬਿਖੁ ਜਾਲੀ ਨਾਇ ॥੨॥
Mėhlā 3. Āpe karṇī kār āp āpe kare rajā▫e. Āpe kis hī bakẖas la▫e āpe kār kamā▫e. Nānak cẖānaṇ gur mile ḏukẖ bikẖ jālī nā▫e. ||2||
Prologue by the third Guru. (Aapey = self) the Almighty (karni) decides what is to be done, is (aap-i) IT-self (kaar) the deed and IT-self (karey) does (rajaaey) at will, i.e. the creatures act according to Divine will.
(Aapey = self) the Almighty (bakhas-i laey) bestows grace on (kis hi) some to act and IT-self (kamaaey) does (kaar) the deed, i.e. the creature acts as directed by the Almighty.
This (chaanan-u = enlightenment) awareness is obtained (miley) on meeting the guru; and thus (dukh) suffering caused by (bikh-u) vices (jaali = burnt) ends (naaey) through practice of Naam, says third Nanak. 2.
ਪਉੜੀ ॥ ਮਾਇਆ ਵੇਖਿ ਨ ਭੁਲੁ ਤੂ ਮਨਮੁਖ ਮੂਰਖਾ ॥ ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲਈ ਸਭੁ ਝੂਠੁ ਦਰਬੁ ਲਖਾ ॥
Pa▫oṛī. Mā▫i▫ā vekẖ na bẖul ṯū manmukẖ mūrkẖā. Cẖalḏi▫ā nāl na cẖal▫ī sabẖ jẖūṯẖ ḏarab lakẖā.
(Paurri) stanza by the third Guru. O (too) you (moorkha) foolish (manmukh) self-willed human being, do not (bhul-u) be misled (veykh-i) seeing (maaiaa) wealth.
(Darab-u) the wealth (lakhaa) you see is (sabh) all (jhootth-u = false) deceptive/transitoryonly for this life and shall not (chalaee) go (naal-i) with you (chaldiaa) when departing from this world – at the end of life.
ਅਗਿਆਨੀ ਅੰਧੁ ਨ ਬੂਝਈ ਸਿਰ ਊਪਰਿ ਜਮ ਖੜਗੁ ਕਲਖਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਜਿਨ ਹਰਿ ਰਸੁ ਚਖਾ ॥ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਆਪੇ ਹਰਿ ਰਖਾ ॥੩॥
Agi▫ānī anḏẖ na būjẖ▫ī sir ūpar jam kẖaṛag kalkẖā. Gur parsādī ubre jin har ras cẖakẖā. Āp karā▫e kare āp āpe har rakẖā. ||3||
But (agiaani = ignorant) one oblivious of death (andh-u = blind) being blinded by attachment to the wealth, does not (boojhaee) understand that (jam) the agent of Divine justice stands with (khrrag-u) dagger (kalkha) drawn, i.e. all wrong-doings are punished.
Those (jin) who (chakhaa) taste (har-i = Almighty) Divine (ras-u) elixir, i.e. experience living by Divine virtues and commands, (parsaadi = with grace) with guidance of (gur) the guru, (ubrey = rise above) are saved.
(Aap-i) The Almighty (karey) creates and IT-self (karaaey) causes the creatures to act and, i.e. engages the creatures in their roles and IT-self (rakhaa) is the protector – from vices. 3.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜਿਨਾ ਗੁਰੁ ਨਹੀ ਭੇਟਿਆ ਭੈ ਕੀ ਨਾਹੀ ਬਿੰਦ ॥ ਆਵਣੁ ਜਾਵਣੁ ਦੁਖੁ ਘਣਾ ਕਦੇ ਨ ਚੂਕੈ ਚਿੰਦ ॥
Salok mėhlā 3. Jinā gur nahī bẖeti▫ā bẖai kī nāhī binḏ. Āvaṇ jāvaṇ ḏukẖ gẖaṇā kaḏe na cẖūkai cẖinḏ.
Prologue by the third Guru. (Jinaa) those who have (nahi) not (bheyttiaa) found (gur-u) the guru, they do not have even (bind) a bit of (bhai = fear) respect for, i.e. are not aware and hence do not live by, Divine commands.
They suffer (ghanaa = plenty) the great (dukh-u) pain of being in cycles of (aavan-u = coming) births and (jaavan-u = going) deaths; their (chind/chinta) anxiety – of not finding the Almighty, and going through this pain, (kadey na) never (chookai) ends.
ਕਾਪੜ ਜਿਵੈ ਪਛੋੜੀਐ ਘੜੀ ਮੁਹਤ ਘੜੀਆਲੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਸਿਰਹੁ ਨ ਚੁਕੈ ਜੰਜਾਲੁ ॥੧॥
Kāpaṛ jivai pacẖẖoṛī▫ai gẖaṛī muhaṯ gẖaṛī▫āl. Nānak sacẖe nām bin sirahu na cẖukai janjāl. ||1||
(Jivai) like (kaaparr) clothes under wash are (pachhorreeai) struck by the washer-man; or (gharriaal-u) a bell gong is struck (gharri, muhat = periods of time) again and again.
(Janjaal-u = entanglement) being in cycles of births and deaths does not (chukai) end (sirahu) from the head, i.e. one remains subject to deaths and deaths, (bin-u) without practice of Naam or virtues and commands of (sachey) the Eternal. 1.
ਮਃ ੩ ॥ ਤ੍ਰਿਭਵਣ ਢੂਢੀ ਸਜਣਾ ਹਉਮੈ ਬੁਰੀ ਜਗਤਿ ॥ ਨਾ ਝੁਰੁ ਹੀਅੜੇ ਸਚੁ ਚਉ ਨਾਨਕ ਸਚੋ ਸਚੁ ॥੨॥
Mėhlā 3. Ŧaribẖavaṇ dẖūdẖī sajṇā ha▫umai burī jagaṯ. Nā jẖur hī▫aṛe sacẖ cẖa▫o Nānak sacẖo sacẖ. ||2||
Prologue by the third Guru. I (ddhooddhi) searched (tribhavan) in the three regions – in water, on/in land and space -, i.e. the whole world, but found that (buri) the evil (haumai) ego (jagat-i = in the world) in human life – does not let IT be found.
But do not (jhur-u) worry my (heearrey) mind; just (chau = utter) remember and practice (sach-u = truth) Naam or Divine virtues and commands and you will find (sacho sach-u = truth alone) the Almighty present everywhere, says third Nanak. 2.
ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਬਖਸਿਓਨੁ ਹਰਿ ਨਾਮਿ ਸਮਾਣੇ ॥ ਆਪੇ ਭਗਤੀ ਲਾਇਓਨੁ ਗੁਰ ਸਬਦਿ ਨੀਸਾਣੇ ॥ ਸਨਮੁਖ ਸਦਾ ਸੋਹਣੇ
ਸਚੈ ਦਰਿ ਜਾਣੇ ॥
Pa▫oṛī. Gurmukẖ āpe bakẖsi▫on har nām samāṇe. Āpe bẖagṯī lā▫i▫on gur sabaḏ nīsāṇe. Sanmukẖ saḏā sohṇe sacẖai ḏar jāṇe.
(Paurri) stanza by the third Guru. (Aapey = self) the Almighty (bakhsion-u) graciously blesses (gurmukh-i) those who follow the guru (samaaney = absorbed) to live by Naam of (har-i) the Almighty.
IT-self (laaionn-u) engages (bhagti) in devotion – obedience – (neesaaney = sign of) those who follow (sabad-i = word of) teachings of (gur) the guru.
They look (sohaney) good (sanmukh) in front, i.e. are honored when (jaaney) they go (dar-i) court/presence of (sachey) the Eternal.
ਐਥੈ ਓਥੈ ਮੁਕਤਿ ਹੈ ਜਿਨ ਰਾਮ ਪਛਾਣੇ ॥ ਧੰਨੁ ਧੰਨੁ ਸੇ ਜਨ ਜਿਨ ਹਰਿ ਸੇਵਿਆ ਤਿਨ ਹਉ ਕੁਰਬਾਣੇ ॥੪॥
Aithai othai mukaṯ hai jin rām pacẖẖāṇe. Ḏẖan ḏẖan se jan jin har sevi▫ā ṯin ha▫o kurbāṇe. ||4||
One (jin) who (pachhaaney = recognizes) is conscious of (raam) the all-pervasive Almighty (hai) is (mukat-i) free – of vices – (aaithai = here) in life and (othai) there – the hereafter – is free from being put in cycles of births and deaths.
(Dhann-u) great and (dhann-u) blessed are (sey) those (jan) persons (jin) who (seviaa = serve) obey (har-i) the Almighty; (hau) I (kurbaaney = am sacrifice) adore (tin) them. 4.
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ਸਲੋਕੁ ਮਃ ੧ ॥ ਮਹਲ ਕੁਚਜੀ ਮੜਵੜੀ ਕਾਲੀ ਮਨਹੁ ਕਸੁਧ ॥ ਜੇ ਗੁਣ ਹੋਵਨਿ ਤਾ ਪਿਰੁ ਰਵੈ ਨਾਨਕ ਅਵਗੁਣ ਮੁੰਧ ॥੧॥
Salok mėhlā 1. Mahal kucẖjī marvaṛī kālī manhu kasuḏẖ. Je guṇ hovan ṯā pir ravai Nānak avguṇ munḏẖ. ||1||
Prologue by the first Guru. (Mahal) a soul-woman, (kuchaji) who lacks skill, is (kaali) dark, and (kasudh) of impure/evil (manhu) mind, is (marrvarri = living in cremation ground) like a ghost – does not have virtues that endear her to the Almighty-husband.
(Jey) if s/he (hovan = be) gets (gun) virtues (ta) then (pir-u = husband) the Almighty-husband (ravai) enjoys/gives her company, but (mundh) the woman has only (avgun) faults, says Guru Nanak. 1.
ਮਃ ੧ ॥ ਸਾਚੁ ਸੀਲ ਸਚੁ ਸੰਜਮੀ ਸਾ ਪੂਰੀ ਪਰਵਾਰਿ ॥ ਨਾਨਕ ਅਹਿਨਿਸਿ ਸਦਾ ਭਲੀ ਪਿਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੨॥
Mėhlā 1. Sācẖ sīl sacẖ sanjmī sā pūrī parvār. Nānak ahinis saḏā bẖalī pir kai heṯ pi▫ār. ||2||
Prologue by the first Guru. A woman who is (saach-u) truthful, (seel) good-natured and of (sach-u = true = good, sanjami = of conduct) of good conduct, (sa) s/he fits in (poori) perfectly (parvaar-i) in the family – of the in-laws, i.e. is loved by the Almighty-husband.
She is (sadaa) ever (bhali) good/pleasant (ahinis-i) day and night and has (piaar-i) love (heyt-i) for, i.e. obeys, (pir-u) the Almighty-husband, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ਨਾਮੁ ਨਿਧਾਨੁ ਪਾਇਆ ॥ ਕਿਰਪਾ ਕਰਿ ਕੈ ਆਪਣੀ ਗੁਰ ਸਬਦਿ ਮਿਲਾਇਆ ॥
Pa▫oṛī. Āpṇā āp pacẖẖāṇi▫ā nām niḏẖān pā▫i▫ā. Kirpā kar kai āpṇī gur sabaḏ milā▫i▫ā
(Paurri) stanza by the third Guru. One who (pachaania = has recognized) understands (aapna) own (aap-u) self, i.e. the inner-self, (paaiaa) finds (nidhaan-u) the treasure of, i.e. is aware of, (naam-u) Divine virtues and commands.
(Kari kai) bestowing (aapni = own) IT’s (kirpa = kindness) grace, the Almighty (milaaiaa = unites) leads him/her to follow (sabad-i) teachings of (gur) the guru – the way to find the Almighty.
ਗੁਰ ਕੀ ਬਾਣੀ ਨਿਰਮਲੀ ਹਰਿ ਰਸੁ ਪੀਆਇਆ ॥ ਹਰਿ ਰਸੁ ਜਿਨੀ ਚਾਖਿਆ ਅਨ ਰਸ ਠਾਕਿ ਰਹਾਇਆ ॥ ਹਰਿ ਰਸੁ ਪੀ ਸਦਾ ਤ੍ਰਿਪਤਿ ਭਏ ਫਿਰਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਇਆ ॥੫॥
Gur kī baṇī nirmalī har ras pī▫ā▫i▫ā. Har ras jinī cẖākẖi▫ā an ras ṯẖāk rahā▫i▫ā. Har ras pī saḏā ṯaripaṯ bẖa▫e fir ṯarisnā bẖukẖ gavā▫i▫ā. ||5||
(Baani = words) teachings of (gur) the guru are (nirmali) pristine and they (peeaaiaa = cause to drink) help one experience (ha-i = Divine, ras-u = elixir) living by Naam or Divine virtues and commands.
(Jini) those who (chaakhiaa = taste) experience living by (har-i ras-u = Divine elixir) Naam, (rahaaiaa) keep (an) other (ras-u = elixir) interests (tthaak-i = restrained) away from them.
One (bhaey) is (tripat-i) satiated (pee) by drinking (har-i ras-i) the Divine elixir, and (phir-i) then (trisna = thirst, bhukh = hunger) all craving (gavaaiaa = lost) ends. 5.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਪਿਰ ਖੁਸੀਏ ਧਨ ਰਾਵੀਏ ਧਨ ਉਰਿ ਨਾਮੁ ਸੀਗਾਰੁ ॥ ਨਾਨਕ ਧਨ ਆਗੈ ਖੜੀ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥੧॥
Salok mėhlā 3. Pir kẖusī▫e ḏẖan rāvī▫e ḏẖan ur nām sīgār. Nānak ḏẖan āgai kẖaṛī sobẖāvanṯī nār. ||1||
Prologue by the third Guru. (Dhan = wife) the soul-wife who wears (seegaar-u) adornment of Naam (ur-i) in mind, (pir) the Almighty-husband is (khuseeay) pleased with that (dhan) soul-wife and (raaveeay) enjoys her company, i.e. reveals in her mind.
Such (dhan) a soul (kharri) stands (aagai) in front, i.e. is ever ready to obey Divine commands; that (naar-i) woman (sobhaavanti = praiseworthy) is glorified by God, says third Nanak. 1.
ਮਃ ੧ ॥ ਸਸੁਰੈ ਪੇਈਐ ਕੰਤ ਕੀ ਕੰਤੁ ਅਗੰਮੁ ਅਥਾਹੁ ॥ ਨਾਨਕ ਧੰਨੁ ਸੋੁਹਾਗਣੀ ਜੋ ਭਾਵਹਿ ਵੇਪਰਵਾਹ ॥੨॥
Mėhlā 1. Sasurai pe▫ī▫ai kanṯ kī kanṯ agamm athāhu. Nānak ḏẖan sohāgaṇī jo bẖāvėh veparvāh. ||2||
Prologue by the first Guru. The woman who is in remembrance (ki) of (kant) the husband (payeeai = parental house) here in life is also so (sasurai = the in-laws house) in the hereafter, i.e. the Almighty-husband saves her from rebirth in the hereafter; (kant-u) the Almighty Master is (agamm-u) beyond reach and (athaah-u = bottomless) unfathomable, i.e. formless and pristine.
(Dhann-u) blessed and (suhaagni) fortunate is the soul-woman who (bhaavah-i) is pleasing to (veyparvaah = carefree – not answerable to anyone) the highest Master, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਤਖਤਿ ਰਾਜਾ ਸੋ ਬਹੈ ਜਿ ਤਖਤੈ ਲਾਇਕ ਹੋਈ ॥ ਜਿਨੀ ਸਚੁ ਪਛਾਣਿਆ ਸਚੁ ਰਾਜੇ ਸੇਈ ॥ ਏਹਿ ਭੂਪਤਿ ਰਾਜੇ ਨ ਆਖੀਅਹਿ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਹੋਈ ॥
Pa▫oṛī. Ŧakẖaṯ rājā so bahai jė ṯakẖ▫ṯai lā▫ik ho▫ī. Jinī sacẖ pacẖẖāṇi▫ā sacẖ rāje se▫ī. Ėhi bẖūpaṯ rāje na ākẖī▫ahi ḏūjai bẖā▫e ḏukẖ ho▫ī.
(Paurri) stanza by the third Guru. (So) that person becomes (raaja) king and (bahai) sits (takhat-i) on the throne (j-i) who (hoee) is (laaik) worthy (takhtai) 0f the throne, i.e. only they join the Almighty-King who deserve it.
(Jini) those who (pachaaniaa) recognize (sach-u) the Eternal – within and without – (seyee) only they are (sach-u) true (raajey) kings, i.e. they unite with the Almighty-King.
(Ih) these (bhoopat) rulers of the land cannot (aakheeah-i) be called (raajey) kings as they (hoee) come to grief because of (doojai) other (bhaaey) ideas, i.e. they do not obey and hence cannot join the Creator-King.
ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਜਿਸੁ ਜਾਦੇ ਬਿਲਮ ਨ ਹੋਈ ॥ ਨਿਹਚਲੁ ਸਚਾ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੁ ਨਿਹਚਲੁ ਹੋਈ ॥੬॥
Kīṯā ki▫ā salāhī▫ai jis jāḏe bilam na ho▫ī. Nihcẖal sacẖā ek hai gurmukẖ būjẖai so nihcẖal ho▫ī. ||6||
(Kiaa) why (saalaaheeai) praise (keeta) a created one for (jis-u) whom (na hoee) it does not take any (bilam = delay) time (jaadey) depart/die, i.e. do not know when they may die.
The (sachaa) Eternal Master (eyk-u = one) alone is (nihchal-u = unshakable) not subject to death; one who (gurmukh-i) follows the guru (boojhai) understands this and (hoee) becomes (nihchal-u) unshakable – merges with the Almighty and is beyond births and deaths. 6.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਭਨਾ ਕਾ ਪਿਰੁ ਏਕੁ ਹੈ ਪਿਰ ਬਿਨੁ ਖਾਲੀ ਨਾਹਿ ॥ ਨਾਨਕ ਸੇ ਸੋਹਾਗਣੀ ਜਿ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਹਿ ॥੧॥
Salok mėhlā 3. Sabẖnā kā pir ek hai pir bin kẖālī nāhi. Nānak se sohāgaṇī jė saṯgur māhi samāhi. ||1||
Prologue by the third Guru. There is (eyk-u) One (pir-u) Husband (ka) of (sabhna) all soul-wives, i.e. the One God is present within everyone, none is (khaali) without the Husband, i.e. none is beyond control of the One Creator.
But only (j-i) those who (samaah-i = absorbed, maah-i = in) follow (satigur) the true guru’s teachings (sohaagni = fortunate to be with the husband) find the Almighty within, says third Nanak. 1.
ਮਃ ੩ ॥ ਮਨ ਕੇ ਅਧਿਕ ਤਰੰਗ ਕਿਉ ਦਰਿ ਸਾਹਿਬ ਛੁਟੀਐ ॥ ਜੇ ਰਾਚੈ ਸਚ ਰੰਗਿ ਗੂੜੈ ਰੰਗਿ ਅਪਾਰ ਕੈ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਛੁਟੀਐ ਜੇ ਚਿਤੁ ਲਗੈ ਸਚਿ ॥੨॥
Mėhlā 3. Man ke aḏẖik ṯarang ki▫o ḏar sāhib cẖẖutī▫ai. Je rācẖai sacẖ rang gūṛai rang apār kai. Nānak gur parsādī cẖẖutī▫ai je cẖiṯ lagai sacẖ. ||2||
Prologue by the third Guru. Question: There are (adhik = more) plenty of (tarang = waves) thoughts (key) of (man) the mind – which take away from obedience to the Almighty; (kio) how can we then (chhutteeai) be delivered at (dar-i) court of (sahib) the Master – when account of deeds is taken, i.e. numerous temptations try to affect the mind, so how can we be found not have succumbed to them.
Answer: (Jey) if one (raachai = gets used to) conducts the self (rang-i) dyeing the self in (sach) true (rang-i) love (kai) of (apaar) the Infinite. We can (chutteeai) be delivered (jey) if (chit-u) the mind (lagai) is attached (sach-i) with, i.e. is in obedience of, the Eternal, (gurparsaadi) with grace/guidance of the guru, says third Nanak. 2.
ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਅਮੋਲੁ ਹੈ ਕਿਉ ਕੀਮਤਿ ਕੀਜੈ ॥
Pa▫oṛī. Har kā nām amol hai ki▫o kīmaṯ kījai.
(Paurri) stanza by the third Guru. (Naam-u) virtues and commands of (har-i) the Almighty are (amol-u) invaluable, we (kio = how?) cannot (keejai = do) put (keemat-i) price, i.e. Naam cannot be evaluated or bought with money.
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ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀਅਨੁ ਆਪੇ ਵਰਤੀਜੈ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀਐ ਸਚੁ ਕੀਮਤਿ ਕੀਜੈ ॥
Āpe sarisat sabẖ sājī▫an āpe varṯījai. Gurmukẖ saḏā salāhī▫ai sacẖ kīmaṯ kījai.
(Aapey = self) the Creator (saajeean-u) created (sabh) all (sristt-i) universes and (aap-ey) IT-self (varteejai) is present therein.
We should (salaaheeai) praise and obey (sach-u) the Eternal; this is (keemat-i) the price (keejai) to put on it, i.e. Naam is obtained with devotion/obedience to the Almighty.
ਗੁਰ ਸਬਦੀ ਕਮਲੁ ਬਿਗਾਸਿਆ ਇਵ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥ ਆਵਣ ਜਾਣਾ ਠਾਕਿਆ ਸੁਖਿ ਸਹਜਿ ਸਵੀਜੈ ॥੭॥
Gur sabḏī kamal bigāsi▫ā iv har ras pījai. Āvaṇ jāṇā ṯẖāki▫ā sukẖ sahj savījai. ||7||
(Kamal-u = lotus) the mind (bigsiaa = blooms) is enlightened (sabdi = with the word) with teachings of (gur) the guru; (iv) this is how to (peejai) to drink (har-i) Divine (ras-u) elixir– like the lotus needs water.
This is how being in cycles of (aavan = coming) births and (jaana = going) deaths (tthaakiaa = restrained) stops, and one (sahj-i) steadfastly (saveejai) sleeps (sukh-i) in peace, i.e. merge with the Creator and not be reborn. 7.
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