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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

————————————————–

 

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

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

 

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

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

 

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

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

 

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

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

 

Page 1284

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

———————————————

 

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

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

 

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

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

 

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

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

———————————————

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

Page 1285

 

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

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

 

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

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

 

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

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

 

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

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

 

———————————————-

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

————————————————–

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

 

 

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.

 

——————————————-

 

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.

 

——————————————————

 

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.

 

—————————————————

 

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.

 

Page 1283

 

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.

 

———————————————-

 

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.