SGGS pp 1281-1283, Vaar Malaar Paurris 7-11.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਜਿਸ ਨੋ ਤੂ ਪੂਕਾਰਦਾ ਤਿਸ ਨੋ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਅਪਣੀ ਕਿਰਪਾ ਕਰਿ ਕੈ ਵਸਸੀ ਵਣੁ ਤ੍ਰਿਣੁ ਹਰਿਆ ਹੋਇ ॥

ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥

Salok mėhlā 3.   Bābīhā jis no ṯū pūkārḏā ṯis no locẖai sabẖ ko▫e.  Apṇī kirpā kar kai vassī vaṇ ṯariṇ hari▫ā ho▫e.  Gur parsādī pā▫ī▫ai virlā būjẖai ko▫e.

 

(Slok) prologue (M: 3) by the third guru. O (baabeeha) rain-bird, the rain (jis no) for which (too) you (pookaarda = call out) entreat/yearn for, (sabh-u koey) everyone (lochai) yearns (no) for (tis) that.

It (vasasee) shall rain (kar-i kai) with (apni = own) its (kirpa) kindness/will and then (van-u) every tree and (trin) blade of grass (hoey) will be (hariaa) green/enlivened, i.e. everyone yearns to find God to attain peace, but finds with Divine grace.

The Almighty (paaeeai) is found through practice of Naam/Divine virtues and commands (parsaadi) with grace/guidance of (gur) the guru, but (virla) some rare person (boojhai) understands and follows the guru’s teachings.

 

ਬਹਦਿਆ ਉਠਦਿਆ ਨਿਤ ਧਿਆਈਐ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਸਦ ਹੀ ਵਰਸਦਾ ਗੁਰਮੁਖਿ ਦੇਵੈ ਹਰਿ ਸੋਇ ॥੧॥

Bahḏi▫ā uṯẖ▫ḏi▫ā niṯ ḏẖi▫ā▫ī▫ai saḏā saḏā sukẖ ho▫e. Nānak amriṯ saḏ hī varasḏā gurmukẖ ḏevai har so▫e. ||1||

 

It is with (nit) ever (dhiaaeeai) invoking/keeping Naam in mind (bahdiaa) sitting and (utthdiaa) getting up, i.e. in all activities that (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever.

(Amrit-u) the life-giving elixir of Naam (varsdaa) is ever raining, -present within -, but (soey = that) the (har-i) Almighty (deyvai) gives to, i.e. it is known, (gurmukh-i) with the guru’s guidance. 1.

 

ਮਃ ੩ ॥ ਕਲਮਲਿ ਹੋਈ ਮੇਦਨੀ ਅਰਦਾਸਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥ ਸਚੈ ਸੁਣਿਆ ਕੰਨੁ ਦੇ ਧੀਰਕ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥

Mėhlā 3.   Kalmal ho▫ī meḏnī arḏās kare liv lā▫e. Sacẖai suṇi▫ā kann ḏe ḏẖīrak ḏevai sahj subẖā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Hoee) being (kalmal-i) stressed – due to lack of rain – (meydni) the world (karey) makes (ardaas-i) supplication (laaaey) fixing (liv) the mind on, i.e. to the Almighty.

(Sachai) the Eternal (suniaa) listens (dey = giving, kann-u = ear) attentively – to entreaties creation – and (deyvai) gives (dheerak) succour (sahj-i subhaaey) instinctively.

 

ਇੰਦ੍ਰੈ ਨੋ ਫੁਰਮਾਇਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ ਅਨੁ ਧਨੁ ਉਪਜੈ ਬਹੁ ਘਣਾ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥

Inḏrai no furmā▫i▫ā vuṯẖā cẖẖahbar lā▫e.  An ḏẖan upjai baho gẖaṇā kīmaṯ kahaṇ na jā▫e.

 

God (phurmaaiaa = orders, no = to) directs (indrai) the cloud and it (vutthaa) drops (chhahbar laaey) torrential rain.

(Bahu ghanaa) plentiful (an-u) grains and (dhan-u) wealth (upjai) is produced, whose (keemat-i) value (na jaaey) cannot (kahan-u) be told.

Message: If one invokes the Almighty when in tribulations – humbly through practice of Naam -, the causes are removed, transgressions are given up

 

ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਸਭਨਾ ਜੀਆ ਦੇਦਾ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥ ਜਿਤੁ ਖਾਧੈ ਸੁਖੁ ਊਪਜੈ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ਆਇ ॥੨॥

Nānak nām salāhi ṯū sabẖnā jī▫ā ḏeḏā rijak sambāhi. Jiṯ kẖāḏẖai sukẖ ūpjai fir ḏūkẖ na lāgai ā▫e. ||2||

 

Says third Nanak: O (too = you) human being, (salaah-i) praise/acknowledge and obey Naam/Divine commands; God (sambaah-i) provides and (deyda) gives (rijak-u) the wherewithal of Naam to (sabhna) all (jeeaa) creatures,

(Khaadhai = eating) through practice of Naam by (jit-u) which (sukh-u) comfort by way of freedom from vices (oopjai = comes) is attained and (dookh-u) discomfort caused by succumbing to vices does not (aaey = come) come (laagai) to afflict (phir-i) again. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੁ ਤੂ ਸਚੇ ਲੈਹਿ ਮਿਲਾਇ ॥ ਦੂਜੈ ਦੂਜੀ ਤਰਫ ਹੈ ਕੂੜਿ ਮਿਲੈ ਨ ਮਿਲਿਆ ਜਾਇ ॥

Pa▫oṛī.   Har jī▫o sacẖā sacẖ ṯū sacẖe laihi milā▫e. Ḏūjai ḏūjī ṯaraf hai kūṛ milai na mili▫ā jā▫e.

 

(Paurri) stanza by the first Guru. O (jeeo) revered (sachaa) Eternal (har-i) Almighty, (too) You are (sach-u = true) sincere and (lah-i milaaey) unite (sachey) the sincere with Yourself, i.e. who sincerely practice Naam – and not just pretend.

Doing (doojai) otherwise is going in (dooji) the other (taraf) direction/pursuits (koorr-i) of falsehood/pretence; (na jaaey) it is not possible (miliaa) to unite with God this way.

 

ਆਪੇ ਜੋੜਿ ਵਿਛੋੜਿਐ ਆਪੇ ਕੁਦਰਤਿ ਦੇਇ ਦਿਖਾਇ ॥ ਮੋਹੁ ਸੋਗੁ ਵਿਜੋਗੁ ਹੈ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥

Āpe joṛ vicẖẖoṛi▫ai āpe kuḏraṯ ḏe▫e ḏikẖā▫e.  Moh sog vijog hai pūrab likẖi▫ā kamā▫e.

 

(Aapey = self) the Almighty (jorr-i) unites and (vichhorriai) separates and thus (aapey) IT-self (dey-i dikhaaey) shows IT’s (kudrat-i) powers.

(Moh-u) attachment (hai) is the cause of (sog-u) sorrow of (vijog-u) separation from God; one (kamaaey) does these (likhiaa = written on soul) with one’s nature based on (poorab-i) past deeds.

 

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਜੋ ਹਰਿ ਚਰਣੀ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੁ ਹੈ ਐਸੀ ਬਣਤ ਬਣਾਇ ॥

Ha▫o balihārī ṯin ka▫o jo har cẖarṇī rahai liv lā▫e. Ji▫o jal mėh kamal alipaṯ hai aisī baṇaṯ baṇā▫e.

 

(Hau) I (balihaari = am sacrifice, kau = to) adore (tin) those (jo) who (rahai) live with (liv) mind (laaey) fixed on (charni) feet, i.e. being in submission to commands of (har-i) the Almighty.

(Jiau) like (kamal-u) the lotus flower (mah-i) in in water (hai) is (alipt-u) untouched by water, they (banaaey) make their (banat = composition) way of living (aisi) likewise, i.e. remain unattached to the world-play while being in it.

 

ਸੇ ਸੁਖੀਏ ਸਦਾ ਸੋਹਣੇ ਜਿਨ੍ਹ੍ਹ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਤਿਨ੍ਹ੍ਹ ਸੋਗੁ ਵਿਜੋਗੁ ਕਦੇ ਨਹੀ ਜੋ ਹਰਿ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੭॥

Se sukẖī▫e saḏā sohṇe jinĥ vicẖahu āp gavā▫e. Ŧinĥ sog vijog kaḏe nahī jo har kai ank samā▫e. ||7||

 

(Sey) those (jinh) who (gavaaey = lose) dispel (aap-u = self) ego (vichahu) from within and are obedience to God -; they are (sukheeay) comfortable/at peace, and (sohnaey = look good) receive glory (sadaa) forever, i.e. here and in the hereafter.

Those (jo) who (samaaey = contained, ank-i = by the side) ever remember the Almighty, (tinh) they never experience (sog-u) the sorrow of (vijog-u) separation from God. 7.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸੈ ਸਰੇਵਿਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Salok mėhlā 3.   Nānak so salāhī▫ai jis vas sabẖ kicẖẖ ho▫e. Ŧisai sarevihu parāṇīho ṯis bin avar na ko▫e.

 

(Slok) prologue (M: 3) by the third guru. Says third Nanak: We should (saalhaaeeai = praise) acknowledge and obey (so = that) the One in (jis-u) whose (vas-i) control is (sabh-u kichh-u) everything that (hoey) happens.

O (praaneeho) creatures, (sareyvhu) invoke (tisai = that) the One Master; (na koey = not any) none (avar-u) other is omnipotent (bin-u) except (tis-u = that) the Almighty.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਵਸੈ ਤਾਂ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਸਭ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥

Gurmukẖ har parabẖ man vasai ṯāʼn saḏā saḏā sukẖ ho▫e. Sahsā mūl na hova▫ī sabẖ cẖinṯā vicẖahu jā▫e.

 

When (har-i) the Almighty (prabh) Master (vasai = abides) is remembered (man-i) in mind, i.e. one is conscious of Naam/Divine virtues and commands, (taa-n) then (sukh-u) comfort/peace (hoey) is experienced (sadaa sadaa) forever – here and in the hereafter.

There (na hovaee = happen) is no (sahsaa) apprehension (mool-i) at all and (sabh) all (chinta) anxiety (jaaey) leaves (vichahu = from within) the mind.

 

ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਾਂ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥

Jo kicẖẖ ho▫e so sėhje ho▫e kahṇā kicẖẖū na jā▫e. Sacẖā sāhib man vasai ṯāʼn man cẖinḏi▫ā fal pā▫e. Nānak ṯin kā ākẖi▫ā āp suṇe jė la▫i▫an pannai pā▫e. ||1||

 

(Jo kichh-u) whatever (hoey) happens, (so) that (hoey) happens (sahjey = naturally) by Divine laws and (kichhoo na) nothing (jaaey) can (kahna) told/demanded.

When (sachaa) the Eternal (sahib-u) Master (vasai = abides) is present in mind, i.e. one acts by Divine commands – the way one should – (taa-n) then (phal-u = fruit) fulfillment of (chindiaa = thought of) aspirations (man-i) of the mind, (paaey) is obtained.

(Aap-i = self) the Almighty (suney = listens) accepts (aakhiaa = saying) supplication (ka) of (tin) those (j-i) whom IT (laian paaey) puts (pannai) on the page, i.e. approves the deeds of, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਵਰਸਦਾ ਬੂਝਨਿ ਬੂਝਣਹਾਰ ॥ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਬੁਝਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥

Mėhlā 3.   Amriṯ saḏā varasḏā būjẖan būjẖaṇhār. Gurmukẖ jinĥī bujẖi▫ā har amriṯ rakẖi▫ā ur ḏẖār.

 

(Slok) prologue (M: 3) by the third guru. (Amrit-u) the life-giving elixir is (sadaa) ever (varsdaa) raining, i.e. God keeps showering awareness all the time but those (boojhan-i) recognize who (boojhanhaar) can understand, i.e. are not lost in other ideas.

 

ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥

Har amriṯ pīvėh saḏā rang rāṯe ha▫umai ṯarisnā mār.  Amriṯ har kā nām hai varsai kirpā ḏẖār.  Nānak gurmukẖ naḏrī ā▫i▫ā har āṯam rām murār. ||2||

 

They (peevah-i) drink (amrit-u) the elixir, i.e. practice Naam, (sadaa) ever (raatey) imbued (rang-i) with love of God; they (maar-i = kill) give up (haumai = ego) acting by self-will and (trisna) craving – chasing desires.

This (amrit-u) elixir is awareness of (naam-u) naam/virtues and commands (ka) of (har-i) the Almighty; it (varsai = rains) is obtained when the Almighty (dhaar-i) bestows (kirpa) kindness, i.e. with Divine grace.

(Har-i) the Almighty (muraar-i = killer of demon Mur) destroyer of evil, (nadri aaiaa) is seen (aatam) present within all (gurmukh-i) with the guru’s guidance, says third Nanak. 1.

Page 1282

 

ਪਉੜੀ ॥ ਅਤੁਲੁ ਕਿਉ ਤੋਲੀਐ ਵਿਣੁ ਤੋਲੇ ਪਾਇਆ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀਐ ਗੁਣ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥

Pa▫oṛī.   Aṯul ki▫o ṯolī▫ai viṇ ṯole pā▫i▫ā na jā▫e. Gur kai sabaḏ vīcẖārī▫ai guṇ mėh rahai samā▫e.

 

(Paurri) stanza by the first Guru. Question: The Almighty is (atul-u = not weighable) beyond appraisal; but (na jaaey) cannot (paaiaa) found/recognized within (bin-u) without (toley = weighing) understanding Divine virtues; one wonders (kiau) how (toleeai = weigh) to appraise – know Divine virtues.

Answer: God’s virtues are known (veechaareeai) by reflecting (sabad-i = on the word) on how the guru describes God; then one understands and (rahai) remains (samaaey) absorbed (mah-i) in (gun) Divine virtues.

 

ਅਪਣਾ ਆਪੁ ਆਪਿ ਤੋਲਸੀ ਆਪੇ ਮਿਲੈ ਮਿਲਾਇ ॥ ਤਿਸ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥

Apṇā āp āp ṯolsī āpe milai milā▫e. Ŧis kī kīmaṯ nā pavai kahṇā kicẖẖū na jā▫e.

 

(Aap-i = self) the Almighty then (tolsi) weighs (aapna aap-u) the self, and (aapey) IT-self (milai) meets, i.e. reveals, by (milaaey) leading to the guru.

Otherwise (keemat-i = price) worth (ki) of (tis = that) the Almighty cannot be (pavai) put, i.e. virtues are not comprehended; (kichhoo na) nothing (jaaey) can (kahana) be said by an ignorant creature.

 

ਹਉ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਨਿ ਸਚੀ ਬੂਝ ਦਿਤੀ ਬੁਝਾਇ ॥ ਜਗਤੁ ਮੁਸੈ ਅੰਮ੍ਰਿਤੁ ਲੁਟੀਐ ਮਨਮੁਖ ਬੂਝ ਨ ਪਾਇ ॥

Ha▫o balihārī gur āpṇe jin sacẖī būjẖ ḏiṯī bujẖā▫e.  Jagaṯ musai amriṯ lūtī▫ai manmukẖ būjẖ na pā▫e.

 

(Hau) I (balihaari = am sacrifice to) adore (aapney = own) my (gur) guru (jin-i) who (diti bujhaaey) imparted (sachi = true) the right (boojh) understanding.

(Jagat-u) the world/creature (musai) is being swindled, (lutteeai) being robbed of (amrit-u) the life-giving elixir, i.e. awareness of Naam/Divine virtues and commands; but (manmukh) a self-willed person – who does not follow the guru – (na paaey) cannot have (boojh) the realization.

 

ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਜਾਸੀ ਜਨਮੁ ਗਵਾਇ ॥ ਗੁਰਮਤੀ ਜਾਗੇ ਤਿਨ੍ਹ੍ਹੀ ਘਰੁ ਰਖਿਆ ਦੂਤਾ ਕਾ ਕਿਛੁ ਨ ਵਸਾਇ ॥੮॥

viṇ nāvai nāl na cẖalsī jāsī janam gavā▫e. Gurmaṯī jāge ṯinĥī gẖar rakẖi▫ā ḏūṯā kā kicẖẖ na vasā▫e. ||8||

 

The human being gets attached to wealth and relations etc but, nothing – (vin-u) except (naavai) Naam (chalsi) shall go (naal-i) with the soul which (jaasi) shall depart (gavaaey = losing) wasting (janam-u) human birth – the opportunity to live by Naam and find God.

Those who become (jaagey = awake) alert (gurmati) with the guru’s counsel, (tinhi) they (rakhiaa) protect (ghar-u = house) the mind – from being robbed of Naam; and efforts (ka) of (doota) the temptations (vasaaey = ability to do) can do nothing. 8.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਨਾ ਬਿਲਲਾਇ ਨਾ ਤਰਸਾਇ ਏਹੁ ਮਨੁ ਖਸਮ ਕਾ ਹੁਕਮੁ ਮੰਨਿ ॥ ਨਾਨਕ ਹੁਕਮਿ ਮੰਨਿਐ ਤਿਖ ਉਤਰੈ ਚੜੈ ਚਵਗਲਿ ਵੰਨੁ ॥੧॥

Salok mėhlā 3.   Bābīhā nā billā▫e nā ṯarsā▫e ehu man kẖasam kā hukam man. Nānak hukam mani▫ai ṯikẖ uṯrai cẖaṛai cẖavgal vann. ||1||

 

(Slok) prologue (M: 3) by the third guru. O (baabeeha) rain-bird, do not (bil-laaey) be restless and do not make (eyh-u = this) your (man-u) mind (tarsaaey) sad waiting – to receive the drop of rain; but (mann-i) accept (hukam-u = order) will (ka) of (khasam) the Master, i.e. O human being, do not lose hope waiting to receive what you wish for; accept will of the Almighty with faith.

(Tikh = thirst) craving (utrai) is removed (manniai) by obeying (hukam-i = order) Divine will, and (vann-u) colour (chavagal-i) of the fourth state – overcoming ego state – (charrai) obtained – as in dyeing, i.e. one overcomes craving and focuses on God. 1.

 

ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਜਲ ਮਹਿ ਤੇਰਾ ਵਾਸੁ ਹੈ ਜਲ ਹੀ ਮਾਹਿ ਫਿਰਾਹਿ ॥ ਜਲ ਕੀ ਸਾਰ ਨ ਜਾਣਹੀ ਤਾਂ ਤੂੰ ਕੂਕਣ ਪਾਹਿ ॥

Mėhlā 3.   Bābīhā jal mėh ṯerā vās hai jal hī māhi firāhi. Jal kī sār na jāṇhī ṯāʼn ṯūʼn kūkaṇ pāhi.

 

Prologue (M: 3) by the third guru. O (baabeeha) rain bird, your (vaas-u) residence is (mah-i) in (jal) water and you (phiraahah-i = go about) exist in water (hi) itself, i.e. o human being, God in the form of Naam/Divine virtues and commands is present within you and without. But you do not (jaanhi = know) have (saar) awareness of (jal) water/God, (taa’n) that is why you (kookan-i paah-i) cry in distress.

 

ਜਲ ਥਲ ਚਹੁ ਦਿਸਿ ਵਰਸਦਾ ਖਾਲੀ ਕੋ ਥਾਉ ਨਾਹਿ ॥ ਏਤੈ ਜਲਿ ਵਰਸਦੈ ਤਿਖ ਮਰਹਿ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨ ਸੋਝੀ ਪਈ ਜਿਨ ਵਸਿਆ ਮਨ ਮਾਹਿ ॥੨॥

Jal thal cẖahu ḏis varasḏā kẖālī ko thā▫o nāhi. Ėṯai jal varsaḏai ṯikẖ marėh bẖāg ṯinā ke nāhi. Nānak gurmukẖ ṯin sojẖī pa▫ī jin vasi▫ā man māhi. ||2||

 

Naam (varsdaa) is raining (chahu = all four, dis-i = directions) everywhere on (jal) water and (thal) land; (ko naah-i = not any) no (thaau) place is (khaali = empty) devoid of it, i.e. God is present in and acts from within every-one/thing.

If some people (marah-i) die of (tikh) thirst with (eytai) so much (jal-i) water (varsdai) raining, then it is not in (tina key) their (bhaag) destiny, i.e. anyone who forgets God who is present and giving messages within, then their past deeds/experiences are keeping them oblivious of God.

Those (maah-i) in (jin) whose (man) mind the Almighty (vasiaa) abides, (gurmukh-i) with the guru’s guidance, (sojhi) awareness of God’s presence, (paee) is obtained by (tin) them says third Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਥ ਜਤੀ ਸਿਧ ਪੀਰ ਕਿਨੈ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ਤੁਝੈ ਸਮਾਇਆ ॥

Pa▫oṛī.   Nāth jaṯī siḏẖ pīr kinai anṯ na pā▫i▫ā. Gurmukẖ nām ḏẖi▫ā▫e ṯujẖai samā▫i▫ā.

 

(Paurri) stanza by the first Guru. (Kinai na) no one (paaiaa) has found (ant-u = limit) expanse of the Almighty, i.e. God’s virtues and powers, by becoming Naath Yogis, (jati) celibates, (sidh) accomplished saints or (peer = Muslim expression for guru) the gurus.

Only (gurmukh-i) those who follow the guru to (dhiaaey) focus the mind on Naam/Divine virtues and commands, find and (samaaiaa) merge (tujhai) in You.

 

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਤਿਸ ਹੀ ਭਾਇਆ ॥ ਜਲਾ ਬਿੰਬੁ ਅਸਰਾਲੁ ਤਿਨੈ ਵਰਤਾਇਆ ॥

Jug cẖẖaṯīh gubār ṯis hī bẖā▫i▫ā. Jalā bimb asrāl ṯinai varṯā▫i▫ā.

 

There are (chhateeh) thirty six (jug) ages – after creation ends and before new creation comes into being; this is with (bhaaiaa = liked) the will/plan of (tis = that, hi = alone) the Creator.

(Asraal) the dreadful destruction of creation like of (bibmb) a bubble (jalaa) of water, (vartaaiaa) is caused to happen by (tinai = that) the Creator. 

 

ਨੀਲੁ ਅਨੀਲੁ ਅਗੰਮੁ ਸਰਜੀਤੁ ਸਬਾਇਆ ॥ ਅਗਨਿ ਉਪਾਈ ਵਾਦੁ ਭੁਖ ਤਿਹਾਇਆ ॥

Nīl anīl agamm sarjīṯ sabā▫i▫ā. Agan upā▫ī vāḏ bẖukẖ ṯihā▫i▫ā.

 

God created (neel-u = blue colour) colour, attraction for material things, but is IT-self (aneel-u = without colour) free of temptations, is (agamm-u) beyond reach/comprehension, (sarjeet-u = ever living) imperishable and present (sabaaiaa) in all.

God (upaaee) created (agan-i) the fire of (vaad-u = conflicts) jealousy and (bhukh = hunger, tihaaiaa = thirst) craving/desires.

 

ਦੁਨੀਆ ਕੈ ਸਿਰਿ ਕਾਲੁ ਦੂਜਾ ਭਾਇਆ ॥ ਰਖੈ ਰਖਣਹਾਰੁ ਜਿਨਿ ਸਬਦੁ ਬੁਝਾਇਆ ॥੯॥

Ḏunī▫ā kai sir kāl ḏūjā bẖā▫i▫ā. Rakẖai rakẖaṇhār jin sabaḏ bujẖā▫i▫ā. ||9||

 

God placed (kaal-u) death (sir-i) over the head (kai) of (duneeaa = world) creatures for (bhaaiaa) liking for (dooja) other ideas, i.e. made them subject to fall prey to temptations.

(Rakhanhaar-u) the protector Almighty (rakhey) protects from temptations those (jin-i) whom IT (bujhaaiaa) causes to understand (sabad-u = Divine word) Divine commands from the guru and conduct themselves in obedience. 9.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਇਹੁ ਜਲੁ ਸਭ ਤੈ ਵਰਸਦਾ ਵਰਸੈ ਭਾਇ ਸੁਭਾਇ ॥ ਸੇ ਬਿਰਖਾ ਹਰੀਆਵਲੇ ਜੋ ਗੁਰਮੁਖਿ ਰਹੇ ਸਮਾਇ ॥ ਨਾਨਕ ਨਦਰੀ ਸੁਖੁ ਹੋਇ ਏਨਾ ਜੰਤਾ ਕਾ ਦੁਖੁ ਜਾਇ ॥੧॥

Ih jal sabẖ ṯai varasḏā varsai bẖā▫e subẖā▫e. Se birkẖā harī▫āvle jo gurmukẖ rahe samā▫e. Nānak naḏrī sukẖ ho▫e enā janṯā kā ḏukẖ jā▫e. ||1||

 

(Slok) prologue (M: 3) by the third guru. (Eyhu) this (jal-u) water (varsdaa) is raining (sabh) at all (tai) places; it (varsai) rains by its (bhaaey) loving (subhaaey) nature, i.e. without any discrimination, – Naam is available for all creatures as guide.

(Sey) those (birkhaa) trees become (hareeaavley) green, i.e. those are transformed, (jo) who (rahey) remain (samaaey) absorbed, i.e. assimilate Naam, (gurmukh-i) with the guru’s guidance.

(Nadri = with sight – of grace) with Divine grace, (eyna = these) such (jantaa = creatures) persons (hoey) experience (sukh-u) comfort/peace; their (dukh-u) the pain of separation from God (jaaey = goes) ends, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਭਿੰਨੀ ਰੈਣਿ ਚਮਕਿਆ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ ਜਿਤੁ ਵੁਠੈ ਅਨੁ ਧਨੁ ਬਹੁਤੁ ਊਪਜੈ ਜਾਂ ਸਹੁ ਕਰੇ ਰਜਾਇ ॥

Bẖinnī raiṇ cẖamki▫ā vuṯẖā cẖẖahbar lā▫e. Jiṯ vuṯẖai an ḏẖan bahuṯ ūpjai jāʼn saho kare rajā▫e.

 

(Slok) prologue (M: 3) by the third guru. (Rain-i) in the cloud (bhinni = drenched) imbued with love, i.e. lovingly obeying the Almighty, (chamkiaa = lit up with lightning) thunders and (vutthaa) drops (chhahbar laaey) torrential rain,

By (jit-u) which (vutthai) raining (bahut-u) abundant (an-u) grain/food crops and hence (dhan-u) wealth (oopjai) is generated (jaa’n) if (sah-u) the Master (karey rajaaey) wills.

 

ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਜੀਆਂ ਜੁਗਤਿ ਸਮਾਇ ॥ ਇਹੁ ਧਨੁ ਕਰਤੇ ਕਾ ਖੇਲੁ ਹੈ ਕਦੇ ਆਵੈ ਕਦੇ ਜਾਇ ॥

Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai jī▫āʼn jugaṯ samā▫e.  Ih ḏẖan karṯe kā kẖel hai kaḏe āvai kaḏe jā▫e.

 

The grain (khaadhai) by eating (jit-u) which (man-u) the mind/body (tripteeai) is satiated; (jugat-i = method) the resource for sustenance of (jeeaa-n) the creatures (samaaey) is contained in this, i.e. the creatures do not succumb to temptations when aware of Naam:

(Eyh-u) this (dhan-u) wealth is (kheyl-u) play (ka) of (kartey) the Creator; (kadey) sometimes it (aavai) comes and sometimes (jaaey = goes) is lost, this wealth is for physical needs and left behind on death.

 

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਤਾਂ ਇਹੁ ਧਨੁ ਪਲੈ ਪਾਇ ॥੨॥

Gi▫ānī▫ā kā ḏẖan nām hai saḏ hī rahai samā▫e. Nānak jin ka▫o naḏar kare ṯāʼn ih ḏẖan palai pā▫e. ||2||

 

(Dhan-u) wealth of (giaaneeaa = learned) those who understand the self and aim be absorbed in the Almighty within – is Naam, i.e. awareness of Divine virtues and commands, which helps here in life and accompanies to the hereafter.

Those (kau) to whom the Creator (karey) bestows (nadar-i = sight of grace) grace, (taa’n) then IT (paaey) puts Naam (palai) in the lap, i.e. leads to the guru who imparts awareness of Naam, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪਿ ਕਰਾਏ ਕਰੇ ਆਪਿ ਹਉ ਕੈ ਸਿਉ ਕਰੀ ਪੁਕਾਰ ॥ ਆਪੇ ਲੇਖਾ ਮੰਗਸੀ ਆਪਿ ਕਰਾਏ ਕਾਰ ॥

Āp karā▫e kare āp ha▫o kai si▫o karī pukār.  Āpe lekẖā mangsī āp karā▫e kār.

 

(Paurri) stanza by the first Guru. (Aapi = self) the Creator (karey) creates and (aap-i) IT-self (karaaey) causes to do/act; God is the highest authority, so (siau) to whom I should (kari) make (pukaar) entreaty when in trouble.

The Creator (aap-i) IT-self (karaaey) causes to do (kaar) deeds, i.e. act, and (aapey) IT-self (mangsi) asks (leykha) account of deeds – at the end.

 

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਹੁਕਮੁ ਕਰੇ ਗਾਵਾਰੁ ॥ ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥

Jo ṯis bẖāvai so thī▫ai hukam kare gāvār.  Āp cẖẖadā▫e cẖẖutī▫ai āpe bakẖsaṇhār.

 

(Jo) whatever (bhaavai = is liked) is the will (tis-u = that) the Master – things happen according to Divine laws; but (gaavaar-u) the unaware human being (karey) gives (hukam-u) orders, i.e. thinks things would happens what s/he likes, and acts in ego.

(Aap-i = self) the Almighty (chaddaaey) liberates from ego those who invoke IT; and then (aapey) IT-self (bakhsanhaar-u) forgives transgressions.

 

ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥ ਸਭ ਮਹਿ ਏਕੁ ਵਰਤਦਾ ਸਿਰਿ ਸਿਰਿ ਕਰੇ ਬੀਚਾਰੁ ॥

Āpe vekẖai suṇe āp sabẖsai ḏe āḏẖār. Sabẖ mėh ek varaṯḏā sir sir kare bīcẖār.

 

The Almighty (aapey) IT-self (veykhai = watches) knows everything, (aap-i) IT-self (sunai) listens to entreaties of the creatures, and (dey = gives, aadhaar-u = supports) guides (sabhsai) all from within.

(Eyk-u) the same One Almighty (vartadaa) acts (mah-i) in (sabh) all and (karey = does, beechaar-u = consideration) considers (sir-i, sir-i) every head, i.e. considers deeds of everyone to decide destiny.

 

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ਗੁਰਮੁਖਿ ਆਪੁ ਵੀਚਾਰੀਐ ਲਗੈ ਸਚਿ ਪਿਆਰੁ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਆਪੇ ਦੇਵਣਹਾਰੁ ॥੧੦॥

Gurmukẖ āp vīcẖārī▫ai lagai sacẖ pi▫ār.  Nānak kis no ākẖī▫ai āpe ḏevaṇhār. ||10||

 

It is (veechaareeai) by understanding (aap-u) the self – identifying Naam within – (gurmukh-i) with the guru’s guidance that (piaar-u) love/faith (sach-i) for the Eternal (lagai) develops.

We should (aakheeai = say) make supplication (kis = whom, no = to?) to no one, because God (aapey) IT-self alone (deyvanhaar-u) can give anything, i.e. everything is achieved through obeying Naam. 10.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਬਾਬੀਹਾ ਏਹੁ ਜਗਤੁ ਹੈ ਮਤ ਕੋ ਭਰਮਿ ਭੁਲਾਇ ॥ ਇਹੁ ਬਾਬੀਂਹਾ ਪਸੂ ਹੈ ਇਸ ਨੋ ਬੂਝਣੁ ਨਾਹਿ ॥

Bābīhā ehu jagaṯ hai maṯ ko bẖaram bẖulā▫e.  Ih bābīʼnhā pasū hai is no būjẖaṇ nāhi.

 

(Slok) prologue (M: 3) by the third guru. (Baabeeha) the rain bird (hai = is) represents (ihu) this world – the creatures/human beings; (mat) lest (ko) someone (bhulaaey) is misled (bharam-i) in delusion – that it is something else.

(Ihu) this (baabee’nha) rain-bird/human being is (pasoo) an animal – who only aims to fulfil physical needs; (is no) it does not have (boojhan-u) understanding of needs of the soul – and seeks the drop of rain/food and water for the body.

 

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਤਿਨ੍ਹ੍ਹ ਬਹੁੜਿ ਨ ਲਾਗੀ ਆਇ ॥੧॥

Amriṯ har kā nām hai jiṯ pīṯai ṯikẖ jā▫e. Nānak gurmukẖ jinĥ pī▫ā ṯinĥ bahuṛ na lāgī ā▫e. ||1||

 

Awareness of (naam-u) Naam/virtues and commands (ka) of (har-i) the Almighty is (amrit-u) life-giving elixir, by (peetai) drinking which (tikh-u) thirst/craving (jaaey = goes) ends.

One (jinh) who (peeaa) drinks/complies with Naam (gurmukh-i) with the guru’s guidance, this thirst does not (aaey) come to (laagi) afflict him/her (bahurr-i) again, i.e. s/he overcomes temptations of the world, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਮਲਾਰੁ ਸੀਤਲ ਰਾਗੁ ਹੈ ਹਰਿ ਧਿਆਇਐ ਸਾਂਤਿ ਹੋਇ ॥ ਹਰਿ ਜੀਉ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ਤਾਂ ਵਰਤੈ ਸਭ ਲੋਇ ॥

Malār sīṯal rāg hai har ḏẖi▫ā▫i▫ai sāʼnṯ ho▫e. Har jī▫o apṇī kirpā kare ṯāʼn varṯai sabẖ lo▫e.

 

(Slok) prologue (M: 3) by the third guru. Malaar (raag-u) raga/musical metre – connected with the rains – is (seetal = cool) soothing; (dhiaaeeai = invoking) praising God in this raga (hoey) brings (saa’nt-i) peace.

The rain (vartai) falls, i.e. awareness of Naam is available within (sabh) all (loey) people, but one (vartai = uses) practices only (taa’n) then when (jeeo) the revered (har-i) Almighty (karey) bestows (kripa) kindness – by leading to and following, the guru.

 

ਵੁਠੈ ਜੀਆ ਜੁਗਤਿ ਹੋਇ ਧਰਣੀ ਨੋ ਸੀਗਾਰੁ ਹੋਇ ॥ ਨਾਨਕ ਇਹੁ ਜਗਤੁ ਸਭੁ ਜਲੁ ਹੈ ਜਲ ਹੀ ਤੇ ਸਭ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ਸੋ ਜਨੁ ਮੁਕਤੁ ਸਦਾ ਹੋਇ ॥੨॥

vuṯẖai jī▫ā jugaṯ ho▫e ḏẖarṇī no sīgār ho▫e. Nānak ih jagaṯ sabẖ jal hai jal hī ṯe sabẖ ko▫e. Gur parsādī ko virlā būjẖai so jan mukaṯ saḏā ho▫e. ||2||

 

Like with rain (vutthai) falling, (jugat-i = method) the resource for sustenance of (jeeaa) the creatures, i.e. food crops (hoey) are produced and (seegaar-u) adornment (no) of (dhartni) earth (hoey) happens, i.e. the vegetation blooms.

Says third Nanak: (Ih-u) this (jagat-u) world is (sabh-u) all (jal-u) water, i.e. Naam is present/applicable to the whole creation and (sabh) everything (hoey) happens (hi) only (tey) by (jal-u = water) Naam/Divine laws.

(Ko) some (virla) rare person (boojhai) understands this (prasaadi) with grace/guidance of (gur) the guru; (so) such (jan-u) a person (sadaa) is ever (mukat-u) free – from pursuing other ideas like vices on the one hand and from rituals/worships as means to find God on the other. 2.

ਪਉੜੀ ॥ ਸਚਾ ਵੇਪਰਵਾਹੁ ਇਕੋ ਤੂ ਧਣੀ ॥ ਤੂ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਦੂਜੇ ਕਿਸੁ ਗਣੀ ॥

Pa▫oṛī. Sacẖā veparvāhu iko ṯū ḏẖaṇī. Ŧū sabẖ kicẖẖ āpe āp ḏūje kis gaṇī.

 

(Paurri) stanza by the first Guru. O (sachaa) Eternal Master, (too) You (iko) alone are (veyparvaahu – carefree) not subject to control by anyone.

(Too) You are (aapey aap-i) Yourself in control of (sabh-u kichh-u) everything; I (gani = count) accept (kis-u = whom?) no (doojey = second) other Master

 

ਮਾਣਸ ਕੂੜਾ ਗਰਬੁ ਸਚੀ ਤੁਧੁ ਮਣੀ ॥ ਆਵਾ ਗਉਣੁ ਰਚਾਇ ਉਪਾਈ ਮੇਦਨੀ ॥

Māṇas kūṛā garab sacẖī ṯuḏẖ maṇī. Āvā ga▫oṇ racẖā▫e upā▫ī meḏnī.

 

(Maanas) the human beings have (koorra) false (garab-u) pride for ability to achieve, but (sachi) true (mani) power lies in (tudh-u) You, o God.

You (rachaaey) created the law of (aava = coming) births and (gaun-u = departure) deaths and then (upaaee) created (meydni) the creation.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਆਇਆ ਤਿਸੁ ਗਣੀ ॥ ਜੇ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ਤ ਕੇਹੀ ਗਣਤ ਗਣੀ ॥

Saṯgur seve āpṇā ā▫i▫ā ṯis gaṇī. Je ha▫umai vicẖahu jā▫e ṯa kehī gaṇaṯ gaṇī.

 

One who (seyvey serves) obeys (aapna = own) his/her (satigur-u) true guru – ends cycles of births and deaths – (tis-u) that person’s (aaiaa = coming) human birth is (gani) counted as successful.

(Jey) if (haumai) ego (jaaey) leaves (vichahu = from within) the mind, i.e. if one does not act by self-will but obeys the guru shunning transgressions – then (ganat = count) account of deeds (keyhi = why?) is not (gani = counted) asked – in Divine court.

 

ਮਨਮੁਖ ਮੋਹਿ ਗੁਬਾਰਿ ਜਿਉ ਭੁਲਾ ਮੰਝਿ ਵਣੀ ॥ ਕਟੇ ਪਾਪ ਅਸੰਖ ਨਾਵੈ ਇਕ ਕਣੀ ॥੧੧॥

Manmukẖ mohi gubār ji▫o bẖulā manjẖ vaṇī.  Kate pāp asaʼnkẖ nāvai ik kaṇī. ||11|

 

On the other hand, (manmukh) a self-willed person is (gubaar-i = in darkness) blinded (moh-i) by attachment of vices in the world-play, like a person (bhulaa) lost (manjh-i) in (vanee) a jungle.

However (ik) a (kani = small piece) bit of awareness (naavai) of Naam (kattey = cuts) obviates (asankh) countless (paap) transgressions. 11.

 

SGGS pp 1278-1281, Vaar Malaar Paurris 1-6.

 

ਵਾਰ ਮਲਾਰ ਕੀ ਮਹਲਾ ੧ ਰਾਣੇ ਕੈਲਾਸ ਤਥਾ ਮਾਲਦੇ ਕੀ ਧੁਨਿ ॥     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vār malār kī mėhlā 1 rāṇe kailās ṯathā mālḏe kī ḏẖun. Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad (mahla 1) by the first Guru in Raag Malaar; to be sung to (dhun-i) tune of the ballad (raanai) of Raana Kailaas (tathaa) and (ki) of (maldey) Maaldeyv.    Invoking the One All-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ਮਹਲਾ ੩ ॥ ਗੁਰਿ ਮਿਲਿਐ ਮਨੁ ਰਹਸੀਐ ਜਿਉ ਵੁਠੈ ਧਰਣਿ ਸੀਗਾਰੁ ॥ ਸਭ ਦਿਸੈ ਹਰੀਆਵਲੀ ਸਰ ਭਰੇ ਸੁਭਰ ਤਾਲ ॥

Salok mėhlā 3.   Gur mili▫ai man rėhsī▫ai ji▫o vuṯẖai ḏẖaraṇ sīgār. Sabẖ ḏisai harī▫āvalī sar bẖare subẖar ṯāl.

 

(Slok) prologue (mahala 3) by the third Guru. (Man-u) the mind (rahaseeai) is happy (miliai) on meeting, i.e. receiving guidance (gur-i) of the guru, (jio) like (dharan-i) the earth gets (seegaar-u) adornment – vegetation blossoms – (vutthai) with rain falling.

(Sabh) everything (disai = seen) becomes (hareeaavli) green; (sar) pools and (taal) ponds are (subhar = well-filled) filled to the brim.

 

ਅੰਦਰੁ ਰਚੈ ਸਚ ਰੰਗਿ ਜਿਉ ਮੰਜੀਠੈ ਲਾਲੁ ॥ ਕਮਲੁ ਵਿਗਸੈ ਸਚੁ ਮਨਿ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਹਾਲੁ ॥

Anḏar racẖai sacẖ rang ji▫o manjīṯẖai lāl. Kamal vigsai sacẖ man gur kai sabaḏ nihāl.

 

(Andar-u = inner-self) the mind (rachai) gets engrossed (rang-i) in love of (sach) the Eternal, like a fabric gets (laal-u) deep red colour when dyed using (majeetthai) Majeetth – a plant root that produces fast deep red color on boiling.

(Kamal = lotus) the mind-lotus (vigsai) blossoms when (sach-u) the Eternal is (man-i) in mind; similarly one (nihaal-u) is happy to receive and follow (sabad-i = world of) teachings (kai) of (gur) the guru.

 

Page 1279

 

ਮਨਮੁਖ ਦੂਜੀ ਤਰਫ ਹੈ ਵੇਖਹੁ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਸਿਰਿ ਦੀਸੈ ਜਮਕਾਲੁ ॥

Manmukẖ ḏūjī ṯaraf hai vekẖhu naḏar nihāl. Fāhī fāthe mirag ji▫o sir ḏīsai jamkāl.

 

On the contrary, (manmukh) self-willed persons do not obey the guru, and go in (dooji = second) other/opposite (taraf) direction – from directions of God; (nihaal-i) cast your (nadar-i) sight, i.e. look around to (veykhahu) see this happening.

(Jio) like (mirag) a deer (phaathey) caught (phaahi = in trap) by the hunter – sees death ahead, they (deesai = is seen) see (jamkaal-u) the agent of Divine justice – metaphoric Divine police – standing (sir-i) over their heads, i.e. are ever apprehensive of retribution for wrong-doings.

ਖੁਧਿਆ ਤ੍ਰਿਸਨਾ ਨਿੰਦਾ ਬੁਰੀ ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਕਰਾਲੁ ॥ ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥

Kẖuḏẖi▫ā ṯarisnā ninḏā burī kām kroḏẖ vikrāl. Ėnī akẖī naḏar na āvī jicẖar sabaḏ na kare bīcẖār.

 

(Khudiaa = hunger) greed, (trisna) craving and (ninda = slander) wishing ill for others is (buri) evil; consequences of (kaam-u) lust and (krodh-u) anger are (vikraal-u) dreadful.

This is not (nadar-i aavaee) seen with (eyni) these (akhi) eyes, i.e. one does not realize this due to ignorance, (jichar-u) as long as one does not (karey = do, beechaar-u = reflection) reflect (sabad-i = on the word) on the guru’s guidance.

 

ਤੁਧੁ ਭਾਵੈ ਸੰਤੋਖੀਆਂ ਚੂਕੈ ਆਲ ਜੰਜਾਲੁ ॥ ਮੂਲੁ ਰਹੈ ਗੁਰੁ ਸੇਵਿਐ ਗੁਰ ਪਉੜੀ ਬੋਹਿਥੁ ॥ ਨਾਨਕ ਲਗੀ ਤਤੁ ਲੈ ਤੂੰ ਸਚਾ ਮਨਿ ਸਚੁ ॥੧॥

Ŧuḏẖ bẖāvai sanṯokẖī▫āʼn cẖūkai āl janjāl.  Mūl rahai gur sevi▫ai gur pa▫oṛī bohith. Nānak lagī ṯaṯ lai ṯūʼn sacẖā man sacẖ. ||1||

 

(Janjaal-u) the entanglements with (aal = home) the world-play, i.e. temptations, (chookai) ends/breaks of (santokheeaa-n = contented) those who are happy with Divine will, when it (bhaavai) pleases (tudh-u) You, i.e. with Divine grace.

(Mool-u = capital invested) the wealth of virtues brought at birth (rahai) is preserved (deyviai = by serving) by obeying the guru. (Gur) the guru is (paurri) the ladder, guru is (bohith-u) the ship to take to the Almighty.

When your (lai) consciousness (lagi) is fixed on (tat-u = reality) Naam/Divine virtues and commands, o human being, (too) you are (sachaa) truthful in conduct with (sach-u) the Eternal (man-i) in mind, says third Nanak. 1.

 

ਮਹਲਾ ੧ ॥ ਹੇਕੋ ਪਾਧਰੁ ਹੇਕੁ ਦਰੁ ਗੁਰ ਪਉੜੀ ਨਿਜ ਥਾਨੁ ॥ ਰੂੜਉ ਠਾਕੁਰੁ ਨਾਨਕਾ ਸਭਿ ਸੁਖ ਸਾਚਉ ਨਾਮੁ ॥੨॥

Mėhlā 1.   Heko pāḏẖar hek ḏar gur pa▫oṛī nij thān. Rūṛa▫o ṯẖākur nānkā sabẖ sukẖ sācẖa▫o nām. ||2||

 

Prologue by the first Guru. There is (heyko) only one (dar-i = gate) destination – God and (heyk-u) one (paadhar-u) path to it; the guru is (paurri) the ladder to get to (nij) own (thaan-u) place, i.e. God is within the mind.

(Tthaakur-u) the Master is (rorrau = handsome) lovable; (sabh-i) all (sukh) comforts are attained through practice of (naam-u) Naam of (saachau) the Eternal, (naanka) say, o Nanak – the devotee. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿ ਆਪੁ ਪਛਾਣਿਆ ॥ ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿ ਚੰਦੋਆ ਤਾਣਿਆ ॥ ਵਿਣੁ ਥੰਮ੍ਹ੍ਹਾ ਗਗਨੁ ਰਹਾਇ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥

Pa▫oṛī.   Āpīnĥai āp sāj āp pacẖẖāṇi▫ā.   Ambar ḏẖaraṯ vicẖẖoṛ cẖanḏo▫ā ṯāṇi▫ā. viṇ thamĥā gagan rahā▫e sabaḏ nīsāṇi▫ā.

 

(Paurri) stanza by the first Guru. The Creator (aapeenhai) IT-self (saaj-i) created (aap-u) the self and alone (pachaaniaa) knows (aap-u) the Self, i.e. the extent of Divine virtues and powers are beyond human comprehension.

The Creator (vichhorr-i) separated (ambar-u) the sky (dharat-i) from the earth and (taaniaa) installed as (chandoaa) canopy.

(Rahaaey) establishing (gagan-u) the sky (vin-u) without (thammhaa = pillars) support as (neesaaniaa) sign of (sabad-u = commands) Divine laws.

 

ਸੂਰਜੁ ਚੰਦੁ ਉਪਾਇ ਜੋਤਿ ਸਮਾਣਿਆ ॥ ਕੀਏ ਰਾਤਿ ਦਿਨੰਤੁ ਚੋਜ ਵਿਡਾਣਿਆ ॥

Sūraj cẖanḏ upā▫e joṯ samāṇi▫ā. Kī▫e rāṯ ḏinanṯ cẖoj vidāṇi▫ā.

The Creator (upaaey) created (sooraj-u) the sun and (chand-u) the moon and (samaaniaa = contained) put (jot-i) light in them.

And (keeay) made (raat-i) night and (dinant-u) day as a (viddaaniaa) wondrous (choj) play.

 

ਤੀਰਥ ਧਰਮ ਵੀਚਾਰ ਨਾਵਣ ਪੁਰਬਾਣਿਆ ॥ ਤੁਧੁ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਕਿ ਆਖਿ ਵਖਾਣਿਆ ॥ ਸਚੈ ਤਖਤਿ ਨਿਵਾਸੁ ਹੋਰ ਆਵਣ ਜਾਣਿਆ ॥੧॥

Ŧirath ḏẖaram vīcẖār nāvaṇ purbāṇi▫ā. Ŧuḏẖ sar avar na ko▫e kė ākẖ vakẖāṇi▫ā.   Sacẖai ṯakẖaṯ nivās hor āvaṇ jāṇi▫ā. ||1||

 

God created (veechaar) thoughts of purification by (naavan) bathing on (purbaania) special occasions, i.e. people perform rituals to find You.

There is (na koey) none (sar-i) equal to (tudh-u) You; (ki = how?) it is hard to (aakh-i) call You like someone or (vakhaania) describe You.

You have (nivaas-u = abode) seat on (sachai) on true (takhat-i) throne, i.e. You are eternal while others (aavan = come) are born and (jaaniaa = go) die. 1.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਓਮਾਹਾ ਹੋਇ ॥ ਨਾਗਾਂ ਮਿਰਗਾਂ ਮਛੀਆਂ ਰਸੀਆਂ ਘਰਿ ਧਨੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.   Nānak sāvaṇ je vasai cẖahu omāhā ho▫e.   Nāgāʼn mirgāʼn macẖẖī▫āʼn rasī▫āʼn gẖar ḏẖan ho▫e. ||1||

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i rain (vasai) falls, (chahu) four categories of creatures (hoey) are enthused, i.e. are happy.

They are (naagaa’n) snakes, (mirgaa’n) deer, (machheeaa’n) fish, (raseeaa’n) merry-makers who have (dhan-u) wealth (ghar-i = at home) with them. (Message: Some people are enthused to receive motivation from the guru’s teachings in holy congregation).

 

ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਵੇਛੋੜਾ ਹੋਇ ॥ ਗਾਈ ਪੁਤਾ ਨਿਰਧਨਾ ਪੰਥੀ ਚਾਕਰੁ ਹੋਇ ॥੨॥

Mėhlā 1.   Nānak sāvaṇ je vasai cẖahu vecẖẖoṛā ho▫e.   Gā▫ī puṯā nirḏẖanā panthī cẖākar ho▫e. ||2||

 

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i) rain (vasai) falls, (chahu) four categories of creatures (hoey) have (veychhorra) separation, i.e. they lose comfort;

They are (putaa = sons, gaaee = of cows) the oxen – who are put to ploughing land after the rain, (nirdhanaa = money-less) the poor – who lose livelihood – (panthi) travelers are inconvenienced and (chaakar) servants – who have to work despite rain. (Message: Some people consider it inconvenient to live by the guru’s teachings. 2.

ਪਉੜੀ ॥ ਤੂ ਸਚਾ ਸਚਿਆਰੁ ਜਿਨਿ ਸਚੁ ਵਰਤਾਇਆ ॥ ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਕਵਲੁ ਛਪਾਇਆ ॥

Pa▫oṛī.   Ŧū sacẖā sacẖiār jin sacẖ varṯā▫i▫ā.   Baiṯẖā ṯāṛī lā▫e kaval cẖẖapā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Almighty, (too) You are (sachaa) the Eternal (sachiaar-u = truthful) just Master who created and made (sach-u = truth) Divine laws (vartaaiaa) applicable.

You (baittha) sit (laaey = fixed, taarri = attention) in deep thoughts about the creation while  (chapaaiaa) hidden in (kaval-u) lotus flower. (Note: As per Hindu belief Brahma – the creator god – went into the stem of the lotus to find God).

 

ਬ੍ਰਹਮੈ ਵਡਾ ਕਹਾਇ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਨਾ ਤਿਸੁ ਬਾਪੁ ਨ ਮਾਇ ਕਿਨਿ ਤੂ ਜਾਇਆ ॥

Barahmai vadā kahā▫e anṯ na pā▫i▫ā.   Nā ṯis bāp na mā▫e kin ṯū jā▫i▫ā.

 

(Brhamai) Brahma who (kahaaeey) is called (vaddaa) great did not (paaiaa) find Your limits.

(Tis-u = that) the Creator has neither (baap-u) father nor (maaey) mother; (kin-i = who?) no one (jaaiaa) gave birth to (too) You – You are self-created and self-existent.

 

ਨਾ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਵਰਨ ਸਬਾਇਆ ॥ ਨਾ ਤਿਸੁ ਭੁਖ ਪਿਆਸ ਰਜਾ ਧਾਇਆ ॥

Nā ṯis rūp na rekẖ varan sabā▫i▫ā.   Nā ṯis bẖukẖ pi▫ās rajā ḏẖā▫i▫ā.

 

(Tis-u = that) the Almighty has neither (roop-u) form nor (reykh = lines on hands/feet) identification marks; is present in (sabaaiaaa) all (varan = castes) existence.

Has neither (bhukh) hunger nor (piaas-u) thirst, i.e. needs no subsistence, (dhaaiaa = runs) goes about, i.e. is ever, (rajaa) satiated.

 

ਗੁਰ ਮਹਿ ਆਪੁ ਸਮੋਇ ਸਬਦੁ ਵਰਤਾਇਆ ॥ ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਸਮਾਇਆ ॥੨॥

Gur mėh āp samo▫e sabaḏ varṯā▫i▫ā.   Sacẖe hī paṯī▫ā▫e sacẖ samā▫i▫ā. ||2||

 

(Samoey = contained) has kept (aap-u) the Self (mah-i) in (gur) the guru who (vartaaiaa) propagates/teaches to live by (sabad-u = word) Commands.

Only one who (pateeaaey = satisfied) is happy to live in obedience to (sachey hi) the Eternal, (smaaiaa) merges (sach-i) in the Eternal. 2.

 

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Note: Seeing Guru Nanak lost in his thoughts, his father thought he was ill and called the physician. The next prologue is in that context.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥ ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ ॥੧॥

Salok mėhlā 1.   vaiḏ bulā▫i▫ā vaiḏgī pakaṛ dẖandẖole bāʼnh.   Bẖolā vaiḏ na jāṇ▫ī karak kaleje māhi. ||1||

 

Prologue by the first Guru. (Vaid-u) the physician (bulaiaa) was called for my (vaidgi) medical examination/treatment, and he (ddhanddholey = searched, baanh = arm) felt the pulse to know the ailment.

But (bhola) the unaware (vaid-u) physician does not (jaanaee) know that (karak) pain is (maah-i) in (kaleyjey) the heart – Nanak yearns for God. 1.

 

ਮਃ ੨ ॥ ਵੈਦਾ ਵੈਦੁ ਸੁਵੈਦੁ ਤੂ ਪਹਿਲਾਂ ਰੋਗੁ ਪਛਾਣੁ ॥ ਐਸਾ ਦਾਰੂ ਲੋੜਿ ਲਹੁ ਜਿਤੁ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ॥

Mėhlā 2.   vaiḏā vaiḏ suvaiḏ ṯū pahilāʼn rog pacẖẖāṇ.   Aisā ḏārū loṛ lahu jiṯ vañai rogā gẖāṇ.

 

Prologue by the second Guru. O (vaid-u) physician, you are (suvaid-u = good physician) the best amongst (vaidaa) physicians if you (pahilaa-n) first (pachhaan-u) recognize (rog-u) the ailment – and then you can (lorr-i lahu) search for/think of (aisaa) such (daaroo) a treatment by (jit-u) which (ghaan-i) multitude of (rogaa-n) ailments (vanjnai) leaves, i.e. a guru understands what afflicts the human mind and gives advice accordingly.

 

ਜਿਤੁ ਦਾਰੂ ਰੋਗ ਉਠਿਅਹਿ ਤਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥ ਰੋਗੁ ਗਵਾਇਹਿ ਆਪਣਾ ਤ ਨਾਨਕ ਵੈਦੁ ਸਦਾਇ ॥੨॥

Jiṯ ḏārū rog uṯẖi▫ah ṯan sukẖ vasai ā▫e.   Rog gavā▫ihi āpṇā ṯa Nānak vaiḏ saḏā▫e. ||2||

 

The right (daaroo) treatment is that (jit-u) which (rog) ailments (utthiah-i = rise) leave and (sukh-u) wellness (vasai) abides/comes (tan-i) to the body, i.e. the guru advises how to overcome afflictions and be at peace.

One should (gavaaih-i = loses) himself be free of (aapna) own (rog-u) ailment – attain freedom from vices, and (ta) then (sadaaey = be called) be recognized as (vaid-u) a physician, i.e. a guru is one who has attained freedom from temptations, says Second Nanak. 2.

 

ਪਉੜੀ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥

Pa▫oṛī.   Barahmā bisan mahes ḏev upā▫i▫ā.  Barahme ḏiṯe beḏ pūjā lā▫i▫ā.

 

(Paurri) stanza by the first Guru. God (upaaiaa) created the concept of gods like Brahma, (bisan-u) Vishnu and Mahesh.

And (ditey) gave (beyd) the Vedas (brahmey) to Brahma and (laaiaa) engaged him in (pooja) worship given in the Vedas.

 

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥

Ḏas avṯārī rām rājā ā▫i▫ā. Ḏaiṯā māre ḏẖā▫e hukam sabā▫i▫ā.

 

Vishnu (aaiaa) comes as (das) ten (avtaari) incarnations like (raaja) the King (raam-u) Rama of the Ramayana. They (maarey) killed (daitaa) the demons (dhaaey = running) in battle; (sabaaiaa) all this happened (hukam-i) by Divine commands. (Note: The ten incarnations of Vishnu are 1. Varaha = white boar, 2. Narsingh/Narsimha = man-lion, 3. Bavan/Vaman = dwarf, 4. Paras Raam = god of resect to parents, 5. Machh = fish, 6. Kachh = tortoise, 7. Raama of the Ramayana, 8. Krishna of the Mahabharata, 9. Buddha, 10. Kalki.

 

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥

Īs mahesur sev ṯinĥī anṯ na pā▫i▫ā. Sacẖī kīmaṯ pā▫e ṯakẖaṯ racẖā▫i▫ā.

 

(Ees Maheysur) Mahesh – took eleven forms as Rudra – and (sey – served) performed austerities, but (tinhi) they could not (paaiaa) find/know (ant-u) the extent of God’s virtues and powers.

God (paaey = taken) assumed (sachi) eternal (keemat-i = price) powers and (rachaiaa = established, takhat-u = throne) exercises those total authority – watches the creatures for performance and looks after them.

 

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥

Ḏunī▫ā ḏẖanḏẖai lā▫e āp cẖẖapā▫i▫ā.

 

The Creator (laaey) engages (duneeaa = world) every creature (dhandhai = task) to the allotted role, – and watches – while keeping (aap-u) the self (chhapaaiaa) concealed.

 

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ਧਰਮੁ ਕਰਾਏ ਕਰਮ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੩॥

Ḏẖaram karā▫e karam ḏẖarahu furmā▫i▫ā. ||3||

 

(Karaaey) causes to do (dharam-u) duties and (karam) deeds as (phurmaaiaa = ordered) ordained (dhurahu) from the source, i.e. based on past deeds. 3.

 

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ਸਲੋਕ ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਕੰਤੈ ਚਿਤਿ ਕਰੇਹੁ ॥ ਨਾਨਕ ਝੂਰਿ ਮਰਹਿ ਦੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਅਵਰੀ ਲਾਗਾ ਨੇਹੁ ॥੧॥

Salok mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī kanṯai cẖiṯ karehu. Nānak jẖūr marėh ḏuhāgaṇī jinĥ avrī lāgā nehu. ||1||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girl-friend, says another girl; (chit-u = mind, kareyhu = yearn) think, i.e. be with and enjoy company, (kantai) of the husband.

(Duhaagni = unfortunate) a woman without husband (jinh) who (laaga) develops (neyhu) love for (avri = other) someone else (jhoor-i = sad, marai = dies/is depressed) remains sad, says second Nanak. 1.

Message: One with faith is enthused to hear God’s virtues but the faithless person has none to look forward to, and withers.

 

ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਜਲਹਰੁ ਬਰਸਨਹਾਰੁ ॥ ਨਾਨਕ ਸੁਖਿ ਸਵਨੁ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੨॥

Mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī jalhar barsanhār. Nānak sukẖ savan sohāgaṇī jinĥ sah nāl pi▫ār. ||2||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girlfriend, says another girl and (jalhar-u) the cloud (barsabhaar-u) drops rain.

(Sohaagni) the fortunate women who have (piaar-u) love (naal-i) with (sah) the husband, they (savan-u) sleep (sukh-i) in peace – not frightened by the thunder or lightning, says second Nanak. 2.

Message: Those with faith in God do not fall prey to temptations and enjoy peace.

 

ਪਉੜੀ ॥ ਆਪੇ ਛਿੰਝ ਪਵਾਇ ਮਲਾਖਾੜਾ ਰਚਿਆ ॥ ਲਥੇ ਭੜਥੂ ਪਾਇ ਗੁਰਮੁਖਿ ਮਚਿਆ ॥

Pa▫oṛī.   Āpe cẖẖinjẖ pavā▫e malākẖāṛā racẖi▫ā.  Lathe bẖaṛthū pā▫e gurmukẖ macẖi▫ā.

 

(Paurri) stanza by the first Guru. The Creator has (aapey) IT-self (pavaaey) arranged (chinjh) the fight and (rachiaa = made) prepared (malkhaarraa) arena for wrestling.

The wrestlers (lathey = descend) enter the arena for (bharrthoo paaey) fighting, and (gurmukh-i) those who follow the guru (machiaa) prevail – in the fight against evil present in the world-play.

 

ਮਨਮੁਖ ਮਾਰੇ ਪਛਾੜਿ ਮੂਰਖ ਕਚਿਆ ॥ ਆਪਿ ਭਿੜੈ ਮਾਰੇ ਆਪਿ ਆਪਿ ਕਾਰਜੁ ਰਚਿਆ ॥

Manmukẖ māre pacẖẖāṛ mūrakẖ kacẖi▫ā.  Āp bẖiṛai māre āp āp kāraj racẖi▫ā.

 

Those who follow the guru (maarey) beat (pachhaarrai) down (moorakh) the fools who (kachiaa = unbaked) do not obey God and the guru but (manmukh) act by self-will.

The Almighty (aap-i) IT-self (bhirrai) fights and IT-self (maarey) beats down; has IT-self (rachiaa) arranged (kaaraj-u = event) phenomenon.

 

ਸਭਨਾ ਖਸਮੁ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥ ਹੁਕਮੀ ਲਿਖੈ ਸਿਰਿ ਲੇਖੁ ਵਿਣੁ ਕਲਮ ਮਸਵਾਣੀਐ ॥

Sabẖnā kẖasam ek hai gurmukẖ jāṇī▫ai. Hukmī likẖai sir lekẖ viṇ kalam masvāṇī▫ai.

 

There is (eyk-u) one (khasam) Master present in (sabhnaa) all; but is (jaaneeai = known) recognized (gurmukh-i) by one who follows the guru.

The Creator (likhai) writes/allots (keykh-u = writing) task/role (sir-i = on the head) ae to every creature (vin-u) without (kalam) pen and (masvaaneeai) inkpot, i.e. makes known to the conscience of everyone.

 

ਸਤਸੰਗਤਿ ਮੇਲਾਪੁ ਜਿਥੈ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੀਐ ॥ ਨਾਨਕ ਸਚਾ ਸਬਦੁ ਸਲਾਹਿ ਸਚੁ ਪਛਾਣੀਐ ॥੪॥

Saṯsangaṯ melāp jithai har guṇ saḏā vakẖāṇī▫ai.  Nānak sacẖā sabaḏ salāhi sacẖ pacẖẖāṇī▫ai. ||4||

 

The method of (meylaap-u) union with the Almighty is learnt (satsangat-i) in holy congregation, (jithai) where (gun) virtues of (har-i) the Almighty are (saaa) ever (vakhaneeai = described) recounted, and leant to emulate.

It is (salaah-i = praise) by acknowledging and obeying (sabad-u = word) commands of (sachaa = true) the Eternal, that (sach-u) the Eternal is (pachhaaneeai) recognized within, and one remains at peace, says Guru Nanak. 4.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਅਵਰਿ ਕਰੇਂਦਾ ਵੰਨ ॥ ਕਿਆ ਜਾਣਾ ਤਿਸੁ ਸਾਹ ਸਿਉ ਕੇਵ ਰਹਸੀ ਰੰਗੁ ॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā avar kareʼnḏā vann.  Ki▫ā jāṇā ṯis sāh si▫o kev rahsī rang.

 

Prologue by the third Guru. Like one enjoys being in a low cloud, some temptation (aaiaa) comes (oonnav-i = oonav-i) closer and closer (kareyda = doing, vann = colour/looking) trying to entice (avar-i = other) in many ways.

I (jaana = know, kiaa = how?) do not know how (rang-u) love (siau) with (tis-u = that) the Almighty (saah) Master (rahsi) shall be maintained, i.e. the human being should seek the guru’s guidance on how to resist temptations in life.

 

ਰੰਗੁ ਰਹਿਆ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਭਾਉ ਹੋਇ ॥ ਨਾਨਕ ਭੈ ਭਾਇ ਬਾਹਰੀ ਤਿਨ ਤਨਿ ਸੁਖੁ ਨ ਹੋਇ ॥੧॥

Rang rahi▫ā ṯinĥ kāmṇī jinĥ man bẖa▫o bẖā▫o ho▫e.   Nānak bẖai bẖā▫e bāhrī ṯin ṯan sukẖ na ho▫e. ||1||

 

(Rang-u) love is (rahiaa) maintained of (tinh) those (kaamni = women) soul-women (jinh) who (hoey) have (bhau = fear) respect and (bhaau) love of the Almighty-husband (man-i) in mind.

Those soul-women who are (baahari) bereft of (bhau bhaau) respect and love, i.e. who do not live by commands of the Almighty, they fall prey to temptations and do not (hoey) experience (sukh-u) peace – by way of presence of the Almighty – (tin) their (tan-i) body/mind, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਨੀਰੁ ਨਿਪੰਗੁ ॥ ਨਾਨਕ ਦੁਖੁ ਲਾਗਾ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਕੰਤੈ ਸਿਉ ਮਨਿ ਭੰਗੁ ॥੨॥

Mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai nīr nipang.  Nānak ḏukẖ lāgā ṯinĥ kāmṇī jinĥ kanṯai si▫o man bẖang. ||2||

 

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonav-i) lower and lower and (varsai) drops (nipang) clean (neer-u) water as rain – the woman enjoys with her husband in rainy season.

 (Tinh) that (kaamni) woman (jinh) who has (bhang-u) broken (man-i) mind/love (sio) with (kantai) the husband (laaga) feels (dukh-u) pain – one who does not obey God falls prey to vices and suffers, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥ ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥

Pa▫oṛī.   Ḏovai ṯarfā upā▫e ik varṯi▫ā.  Beḏ baṇī varṯā▫e anḏar vāḏ gẖaṯi▫ā.

 

(Paurri) stanza by the first Guru. (Upaaey) having created (dovai) both (tarfa) sides, i.e. obedience and indifference to Divine commands, (ik-u = one) the Almighty (vartiaa) acts in them, i.e. both types of deeds are caused by God.

(Vartaaey) by making known (baani = words) contents of (beyd) the Vedas – which promote the three Gunas -, God (ghatiaa) has put (vaad-u) conflict, i.e. has given commands but also other ideas.

 

ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥ ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥

Parviraṯ nirviraṯ hāṯẖā ḏovai vicẖ ḏẖaram firai raibāri▫ā.  Manmukẖ kacẖe kūṛi▫ār ṯinĥī nihcẖa▫o ḏargėh hāri▫ā.

 

God created (dovai) both (haatthaa) sides, i.e. (parvirat-i) householders and (nirvirat-i) those who remain withdrawn from family life, and IT-self (phirai = goes about) acts as (raibaariaa) guide, i.e. causes to act through them but is also (dharam-u) the judge for their deeds.

(Manmukh) those who act by self-will, are (koorriaar) false; (tinhi) they (nihchau) surely (haariaa) lose (dargah) in Dine court, i.e. are not at peace in life and are not approved for union with God.

 

ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥

Gurmaṯī sabaḏ sūr hai kām kroḏẖ jinĥī māri▫ā.  Sacẖai anḏar mahal sabaḏ savāri▫ā.

 

(Sabad-i) words of (gurmati) the guru’s counsel make (soor) the warriors (jinhi) who (maariaa) kill (kaam-u) lust and (krodh-u) anger.

They are (savaariaa = fulfilled) accepted (andar-i) in (mahal-i = palace) court (sachai) of the Eternal, (sabad-i) through obeying Divine commands.

 

ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥

Se bẖagaṯ ṯuḏẖ bẖāvḏe sacẖai nā▫e pi▫āri▫ā.  Saṯgur sevan āpṇā ṯinĥā vitahu ha▫o vāri▫ā. ||5||

 

But only (sey) those who (bhaavdey) are liked/motivated by (tudh-u) You, become (bhagat) devotees and (piaariaa) love living by (naaey/naam) virtues and commands (sachai) of the Eternal.

They (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru; (hau) I (vaariaa = am sacrifice, vittahu = to) adore (tinha) them. 5.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਲਾਇ ਝੜੀ ॥ ਨਾਨਕ ਭਾਣੈ ਚਲੈ ਕੰਤ ਕੈ ਸੁ ਮਾਣੇ ਸਦਾ ਰਲੀ ॥੧॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai lā▫e jẖaṛī. Nānak bẖāṇai cẖalai kanṯ kai so māṇe saḏā ralī. ||1||

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonnav-i) travelling low and (varsai) drops rain (laaey jharri) continuously, i.e. instructions of the Creator are ever presentin one’s conscience.

(Su) that soul-woman who (chalai) complies with (bhanai = will) instructions (kai) of (kant) the Almighty-husband, (sadaa) ever (maaney) enjoys (rali) merry-making – as at peace with the Almighty present within 1.

 

ਮਃ ੩ ॥ ਕਿਆ ਉਠਿ ਉਠਿ ਦੇਖਹੁ ਬਪੁੜੇਂ ਇਸੁ ਮੇਘੈ ਹਥਿ ਕਿਛੁ ਨਾਹਿ ॥ ਜਿਨਿ ਏਹੁ ਮੇਘੁ ਪਠਾਇਆ ਤਿਸੁ ਰਾਖਹੁ ਮਨ ਮਾਂਹਿ ॥

Mėhlā 3.   Ki▫ā uṯẖ uṯẖ ḏekẖhu bapuṛeʼn is megẖai hath kicẖẖ nāhi.  Jin ehu megẖ paṯẖā▫i▫ā ṯis rākẖo man māʼnhi.

 

Prologue by the third Guru. (Kiaa = why?) do not (utth-i utth-i) keep getting up (deykahu) to look whether the cloud will drop rain; (kichh-u naah-i) nothing is (hath-i) in hands of (is-u) this (bapurrey’n) poor (meyghai) cloud, .e. do not worry what will happen in future.

Instead (Raakhahu) keep (maa’nh-i) in (man) mind – invoke – (tis-u = that) the Almighty (jin-i) who (patthaaiaa) sent (ehu) this (meygh-u) cloud – and controls it, i.e. who watches and decides our destiny.

 

ਤਿਸ ਨੋ ਮੰਨਿ ਵਸਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਸਭ ਕਰਣ ਪਲਾਹ ਕਰੇਇ ॥੨॥

Ŧis no man vasā▫isī jā ka▫o naḏar kare▫i.  Nānak naḏrī bāhrī sabẖ karaṇ palāh kare▫i. ||2||

 

Only that person (vasaaisi = causes to dwell) keeps (tis no = that) the Almighty (man-i) in mind (kau) on (ja) whom IT (karaey-i) bestows (nadar-i) grace, i.e. remembrance of God comes by Divine grace.

(Sabh) all those (bahari) devoid of (nadri) of Divine grace ever keep (karey-i) making (karan palaah) entreaties but do not receive grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸੋ ਹਰਿ ਸਦਾ ਸਰੇਵੀਐ ਜਿਸੁ ਕਰਤ ਨ ਲਾਗੈ ਵਾਰ ॥ ਆਡਾਣੇ ਆਕਾਸ ਕਰਿ ਖਿਨ ਮਹਿ ਢਾਹਿ ਉਸਾਰਣਹਾਰ ॥

Pa▫oṛī.   So har saḏā sarevī▫ai jis karaṯ na lāgai vār.  Ādāṇe ākās kar kẖin mėh dẖāhi usāraṇhār.

 

(Paurri) stanza by the first Guru. We should (sareyveeai = serve) invoke (so = that) the (har-i) Almighty for (jis-u) who (na laagai = does not elapse) takes no time to (karat) do anything.

God (kar-i = creates, aaddaaney = spread) installs planets in (aakaas) the sky/space and can (ddhaah-i) demolish and (ussaaranhaar) build/install (mah-i) in (khin) a moment.

 

ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਕੁਦਰਤਿ ਕਰੇ ਵੀਚਾਰ ॥ ਮਨਮੁਖ ਅਗੈ ਲੇਖਾ ਮੰਗੀਐ ਬਹੁਤੀ ਹੋਵੈ ਮਾਰ ॥

Āpe jagaṯ upā▫e kai kuḏraṯ kare vīcẖār. Manmukẖ agai lekẖā mangī▫ai bahuṯī hovai mār.

 

(Upaaeykai) having created (jagat-u) the world (aapey = self) the Creator – watches and (karey = does, veechaar = consideration) considers deeds of (kudrat-i = nature/creation) everyone.

Everyone is (mangeeai) asked (leykha) account of deeds (agai) ahead – by the conscience here and by God in the hereafter –; (manmukh) one who acts by self-will ignoring Divine commands (hovai) gets (bahuti = great) severe (maar = hit) punishment – by way of loss of peace here and denial of union with the Creator after death .

 

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ਗੁਰਮੁਖਿ ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਬਖਸੇ ਸਿਫਤਿ ਭੰਡਾਰ ॥ ਓਥੈ ਹਥੁ ਨ ਅਪੜੈ ਕੂਕ ਨ ਸੁਣੀਐ ਪੁਕਾਰ ॥

Gurmukẖ paṯ si▫o lekẖā nibṛai bakẖse sifaṯ bẖandār.  Othai hath na apṛai kūk na suṇī▫ai pukār.

 

On the other hand the Almighty (bakhsey) graciously gives (bhandaar = store-houses) treasures of (siphat-i) praising and emulating Divine virtues (gurmukh-i) through the guru’s guidance; (leykha) the account of those who follow the guru (nibrrai) is settled (sio) with (pat-i) honor, i.e. they are accepted for union by the Creator.

No (hath-u = hand) help (aprrai) reaches (othai) there and no (kook pukaar) call for help (suneeai) heard – of those who do not obey Divine commands in life.

ਓਥੈ ਸਤਿਗੁਰੁ ਬੇਲੀ ਹੋਵੈ ਕਢਿ ਲਏ ਅੰਤੀ ਵਾਰ ॥ ਏਨਾ ਜੰਤਾ ਨੋ ਹੋਰ ਸੇਵਾ ਨਹੀ ਸਤਿਗੁਰੁ ਸਿਰਿ ਕਰਤਾਰ ॥੬॥

Othai saṯgur belī hovai kadẖ la▫e anṯī vār.  Ėnā janṯā no hor sevā nahī saṯgur sir karṯār. ||6||

 

Compliance with teachings of (satigur-u) the true guru (hovai) is (beyli = friend) helpful (othai) there; it (kaddh-i laey = rescues) saves (anti vaar) at the end – when account of deeds is taken and consequences decided.

There is no (hor) other (seyva = service) action that works (no) for (eyna) these (janta) creatures, except protection provide by obedience to (kartaar) the Creator and (satigur-u) true guru (sir-i) over their heads. 6.