SGGS pp 1413-1415, Slok M: 3, 1-25 of 67.

 

ਸਲੋਕ ਮਹਲਾ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok mėhlā 3       Ik▫oaʼnkār saṯgur parsāḏ.

 

 

ਅਭਿਆਗਤ ਏਹ ਨ ਆਖੀਅਹਿ ਜਿਨ ਕੈ ਮਨ ਮਹਿ ਭਰਮੁ ॥ ਤਿਨ ਕੇ ਦਿਤੇ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥੧॥

Abẖi▫āgaṯ eh na ākẖī▫ahi jin kai man mėh bẖaram.   Ŧin ke ḏiṯe nānkā ṯeho jehā ḏẖaram. ||1||

 

(Slok) verses (m: 3) by the third Guru. Those (jin kai) in whose (chit) mind there is (bharam-u) the delusion – that there is no need to work of one can subsist by begging – cannot be (aakhaaan-i) called (abhiaagat) a hermit deserving help.

(Ditai) giving charity (tin key) to such person is (teyho jihaa) a similar, i.e. deluded, (dharam) religious act, says third Nanak. 1.

ਅਭੈ ਨਿਰੰਜਨ ਪਰਮ ਪਦੁ ਤਾ ਕਾ ਭੀਖਕੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੨॥

Abẖai niranjan param paḏ ṯā kā bẖīkẖak ho▫e.   Ŧis kā bẖojan nānkā virlā pā▫e ko▫e. ||2||

 

If someone (hoey) be (bhookha = hungry) a seeker of (abhai = fearless – not answerable to anyone) the Supreme (niranjan-u) pristine Almighty, s/he obtains (param) the supreme (pad-u) status – of freedom from desires.

(Virla) some rare person (paaey) gives the alms of (bhojan-u) food (tis ka) of that seeker of God’s awareness, i.e. some rare person has the capability to impart awareness about the Almighty, says third Nanak. 2.

 

ਹੋਵਾ ਪੰਡਿਤੁ ਜੋਤਕੀ ਵੇਦ ਪੜਾ ਮੁਖਿ ਚਾਰਿ ॥ ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਆ ਅਪਨੇ ਚਜ ਵੀਚਾਰ ॥੩॥

Hovā pandiṯ joṯkī veḏ paṛā mukẖ cẖār.   Navā kẖanda vicẖ jāṇī▫ā apne cẖaj vīcẖār. ||3||

 

 Prologue by the third Guru. If I (hova) be (pandit-u) a scholar of scriptures and (jotki/jotshi) an astrologer, or able to (parra = read) recite (chaar-i) the four (veyd) Vedas (mukh-i = from mouth) from memory.

And (jaaneeaa) be known (madhey) in (nav khandd = nine parts) the whole world because of (apnai = own) my (chaj-i = skill) capabilities and (veechaar-i) thoughts; but fame impresses the people, not earn approval of the Creator.

Note: This Slok also occurs on page 1090.

ਬ੍ਰਹਮਣ ਕੈਲੀ ਘਾਤੁ ਕੰਞਕਾ ਅਣਚਾਰੀ ਕਾ ਧਾਨੁ ॥ ਫਿਟਕ ਫਿਟਕਾ ਕੋੜੁ ਬਦੀਆ ਸਦਾ ਸਦਾ ਅਭਿਮਾਨੁ ॥ ਪਾਹਿ ਏਤੇ ਜਾਹਿ ਵੀਸਰਿ ਨਾਨਕਾ ਇਕੁ ਨਾਮੁ ॥ ਸਭ ਬੁਧੀ ਜਾਲੀਅਹਿ ਇਕੁ ਰਹੈ ਤਤੁ ਗਿਆਨੁ ॥੪॥

Barahmaṇ kailī gẖāṯ kañkā aṇcẖārī kā ḏẖān.   Fitak fitkā koṛ baḏī▫ā saḏā saḏā abẖimān.  Pāhi eṯe jāhi vīsar nānkā ik nām.   Sabẖ buḏẖī jālī▫ah ik rahai ṯaṯ gi▫ān. ||4||

 

The Brahmin teaches that (ghaat-u) killing a Brahmin, (kaili) cow, (kanjnkaa) girl child, and eating (dhaan-u = rice) food (ka) of (anchaari) an immoral person; committing (badeeaa) vices and (sadaa sadaa) ever being (abhimaan-u = pride) arrogant, brings (phittak phittkaa) disgrace; such a person is (korr-u/korrh = leprosy) avoided by people.

A person by whom (ik-u) the one Naam, i.e. commands of the Almighty are (jaah-i veesar-i) forgotten, (paah-i) receives retribution as for (eytey = as many) all the above wrongdoings, says the third Guru.

We should (jaaleeah-i = burn) give up (sabh) all (budhee) wisdom, i.e. acting by self-will, for, only (tat-u) the real (giaan-u) knowledge, i.e. awareness of Naam and its compliance (rahai) lasts – works as an asset in Divine court. 4.

 

ਮਾਥੈ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥ ਨਾਨਕ ਜੋ ਲਿਖਿਆ ਸੋ ਵਰਤਦਾ ਸੋ ਬੂਝੈ ਜਿਸ ਨੋ ਨਦਰਿ ਹੋਇ ॥੫॥

Māthai jo ḏẖur likẖi▫ā so met na sakai ko▫e.   Nānak jo likẖi▫ā so varaṯḏā so būjẖai jis no naḏar ho▫e. ||5||

 

(Na koey) no one (sakai) can (meytt-i) erase (jo) what (likhiaa) is written (maathai = on forehead) in destiny (dhur-i) from the source/Almighty; (jo) whatever (likhiaa) is written, (so) that (vartadaa) happens; one (jis no) on whom (nadar-i) Divine grace (hoey = happens) is bestowed, (boojhai) understands this – and conducts the self by Naam, says Third Nanak. 5.

 

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿ ॥ ਧੰਧਾ ਮਾਇਆ ਮੋਹਣੀ ਅੰਤਰਿ ਤਿਸਨਾ ਅਗਿ ॥ ਜਿਨ੍ਹ੍ਹਾ ਵੇਲਿ ਨ ਤੂੰਬੜੀ ਮਾਇਆ ਠਗੇ ਠਗਿ ॥ ਮਨਮੁਖ ਬੰਨ੍ਹ੍ਹਿ ਚਲਾਈਅਹਿ ਨਾ ਮਿਲਹੀ ਵਗਿ ਸਗਿ ॥

Jinī nām visāri▫ā kūrhai lālacẖ lag.   Ḏẖanḏẖā mā▫i▫ā mohṇī anṯar ṯisnā ag.  inĥā vel na ṯūmbṛī mā▫i▫ā ṯẖage ṯẖag.   Manmukẖ banėh cẖalā▫ī▫ah nā milhī vag sag.

 

(Jini) those who (lag-i) get engrossed in (koorrai = false) transitory (laalach-i = greed) benefits and pleasures and (visaariaa) forget Naam/Divine commands; they (dhandha) act possessed by (mohani) the enticing (maaiaa) world-play, i.e. attachment to relatives, wealth, pleasures, rivalries and so on, due to (ag-i) the fire of (tisna/trisna) desires (antar-i = within) in mind.

Those (jinha) who have neither (veyl-i) the creeper/plant nor (toombrri = pumpkin) vegetable, i.e. those who do not have past deeds, they do not remember God, they are (tthagey) cheated (tthag-i) by the cheat, i.e. fall prey to temptations.

Such (manmukh-i) self-willed persons are (baa’nnh-i) bound and (chalaaeeah-i) driven away from union with God, like (sag-i) dogs do not (milahi) mix in (vag-i) in a herd of animals.

 

ਆਪਿ ਭੁਲਾਏ ਭੁਲੀਐ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਛੁਟੀਐ ਜੇ ਚਲੈ ਸਤਿਗੁਰ ਭਾਇ ॥੬॥

Āp bẖulā▫e bẖulī▫ai āpe mel milā▫e.   Nānak gurmukẖ cẖẖutī▫ai je cẖalai saṯgur bẖā▫e. ||6||

 

We are (bhuleeai) are misled when the Almighty (aap-i) IT-self (bhulaaey) misleads, i.e. it naturally happens under influence of past deeds.

It is (gurmukh-i) by following the guru that one is (chhutteeai) freed of the above, (jey) if one (chalai = walks) acts by (bhaaey = love) advice of (satigur) the true guru, says third Nanak. 6.

 

ਸਾਲਾਹੀ ਸਾਲਾਹਣਾ ਭੀ ਸਚਾ ਸਾਲਾਹਿ ॥ ਨਾਨਕ ਸਚਾ ਏਕੁ ਦਰੁ ਬੀਭਾ ਪਰਹਰਿ ਆਹਿ ॥੭॥

Sālāhī salāhṇā bẖī sacẖā sālāhi.   Nānak sacẖā ek ḏar bībẖā parhar āhi. ||7||

 

It befits to (saalaahnaa) praise and emulate virtues of (saalaahi) one who is praise-worthy; (bhi) so (saalaah-i) praise and emulate virtues of – and obey – (sachaa) the Eternal Almighty.

Thre is only (eyk-u) one (sachaa) true (dar-u) place where wishes are fulfilled; (beebhaa) any other (dar-u) door (aah-i) is (parhar-i) to be avoided, says third Nanak. 7.

 

ਨਾਨਕ ਜਹ ਜਹ ਮੈ ਫਿਰਉ ਤਹ ਤਹ ਸਾਚਾ ਸੋਇ ॥ ਜਹ ਦੇਖਾ ਤਹ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੮॥

Nānak jah jah mai fira▫o ṯah ṯah sācẖā so▫e.   Jah ḏekẖā ṯah ek hai gurmukẖ pargat ho▫e. ||8||

 

Says third Nanak: (Jah jah) wherever (mai) I (phirau = wander) go, I see (soey = that one) the same One Almighty (tah tah) there everywhere. (Jah) wherever I (deykha) look, (eyk-u) the One Almighty (hai) is present (tah) there; but God’s presence (pargatt-u = manifest, hoey = happens) is seen (gurmukh-i) by one enlightened by the guru. 8.

 

ਦੂਖ ਵਿਸਾਰਣੁ ਸਬਦੁ ਹੈ ਜੇ ਮੰਨਿ ਵਸਾਏ ਕੋਇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨਿ ਵਸੈ ਕਰਮ ਪਰਾਪਤਿ ਹੋਇ ॥੯॥

Ḏūkẖ visāraṇ sabaḏ hai je man vasā▫e ko▫e.   Gur kirpā ṯe man vasai karam parāpaṯ ho▫e. ||9||

 

Obedience to (sabad-u = word) Naam/Divine commands (hai) is the means (visaaran-u = forget) obviate (dookh) grief, (jey) if (koey) someone (vasaaey = causes to abide) keeps it (ma’nn-i) in mind. And it (vasai) abides (man-i) in mind with (kirpa) grace/guidance of the guru who (hoey) is (prapat-i) found with (karam) Divine grace. 9.

 

ਨਾਨਕ ਹਉ ਹਉ ਕਰਤੇ ਖਪਿ ਮੁਏ ਖੂਹਣਿ ਲਖ ਅਸੰਖ ॥ ਸਤਿਗੁਰ ਮਿਲੇ ਸੁ ਉਬਰੇ ਸਾਚੈ ਸਬਦਿ ਅਲੰਖ ॥੧੦॥

Nānak ha▫o ha▫o karṯe kẖap mu▫e kẖūhaṇ lakẖ asaʼnkẖ.   Saṯgur mile so ubre sācẖai sabaḏ alankẖ. ||10||

 

Says third Nanak: Lakhs of (asankh) countless (khoohan-i) masses of people (muey) die (khap-i) in misery, i.e. suffer because of (kartey = saying, mai mai = I and I) ego/acting by self-will – and going astray. Those who (miley) find (satigur) the true guru, live (sabad-i = by word) by commands of (alankh) the Formless (saachai) Eternal Master; (s-u) they (ubrey) rise above this malady – and remain at peace. 10.

 

ਜਿਨਾ ਸਤਿਗੁਰੁ ਇਕ ਮਨਿ ਸੇਵਿਆ ਤਿਨ ਜਨ ਲਾਗਉ ਪਾਇ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਮਨਿ ਵਸੈ ਮਾਇਆ ਕੀ ਭੁਖ ਜਾਇ ॥

Jinā saṯgur ik man sevi▫ā ṯin jan lāga▫o pā▫e.   Gur sabḏī har man vasai mā▫i▫ā kī bẖukẖ jā▫e.

 

I (laagau = touch, paaey = feet) follow example of (tin) those (jan) persons, (jinaa) who (ik = one, man-i = with mind) single-mindedly (seyviaa = serve) obey (satigur-u) the true guru. 

(Har-i) the Almighty (vasai) abides (man-i) in mind by following (sabdi = with the word) guidance of the guru, and (bhukh) hunger (ki) of (maaiaa) money, i.e. being driven by desires, (jaaey = goes) ends.

 

ਸੇ ਜਨ ਨਿਰਮਲ ਊਜਲੇ ਜਿ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਇ ॥ ਨਾਨਕ ਹੋਰਿ ਪਤਿਸਾਹੀਆ ਕੂੜੀਆ ਨਾਮਿ ਰਤੇ ਪਾਤਿਸਾਹ ॥੧੧॥

Se jan nirmal ūjle jė gurmukẖ nām samā▫e.   Nānak hor paṯisāhī▫ā kūṛī▫ā nām raṯe pāṯisāh. ||11||

 

(Sey) those (jan) persons (j-i) who (gurmukh-i) follow the guru to (samaaey = absorbed) live in obedience (naam-i) to Naam, they are (nirmal, oojley) clean, free of wrong-doings.

Those (ratey) imbued (naam-i) with Naam are real (paatsaah) kings, i.e. they are free of desires; (hor-i) other (paatsaaheeaa) kingdoms are (koorreeaa) false, i.e. those who rely on wealth are never satisfied and keep craving for more, says third Nanak. 11.

 

ਜਿਉ ਪੁਰਖੈ ਘਰਿ ਭਗਤੀ ਨਾਰਿ ਹੈ ਅਤਿ ਲੋਚੈ ਭਗਤੀ ਭਾਇ ॥ ਬਹੁ ਰਸ ਸਾਲਣੇ ਸਵਾਰਦੀ ਖਟ ਰਸ ਮੀਠੇ ਪਾਇ ॥ ਤਿਉ ਬਾਣੀ ਭਗਤ ਸਲਾਹਦੇ ਹਰਿ ਨਾਮੈ ਚਿਤੁ ਲਾਇ ॥

Ji▫o purkẖai gẖar bẖagṯī nār hai aṯ locẖai bẖagṯī bẖā▫e.   Baho ras sālṇe savārḏī kẖat ras mīṯẖe pā▫e.  Ŧi▫o baṇī bẖagaṯ salāhḏe har nāmai cẖiṯ lā▫e.

 

Like (hai) is (bhagti) the dedicated (naar-i) wife (ghar-i) in the house (kai) of, i.e. married to, (purkhai) a man and (at-i) very (lochia = yearns) fondly looks after him (bhagti bhaaey) with dedication; she (savaardi) prepares (bah-u) very (ras-u) delicious (salney/salooney) curries, and (paaey) gives (khatt) sour and (meetthey) sweet (ras) tastes as he likes.

(Tiau) similarly (bhagat) devotees (salaahadey) praise/obey the Almighty (laaey) fixing their (chit-u) mind (naamai) on Naam of (har-i) the Almighty, with (baani = words) guidance of the guru.

 

ਮਨੁ ਤਨੁ ਧਨੁ ਆਗੈ ਰਾਖਿਆ ਸਿਰੁ ਵੇਚਿਆ ਗੁਰ ਆਗੈ ਜਾਇ ॥ ਭੈ ਭਗਤੀ ਭਗਤ ਬਹੁ ਲੋਚਦੇ ਪ੍ਰਭ ਲੋਚਾ ਪੂਰਿ ਮਿਲਾਇ ॥

Man ṯan ḏẖan āgai rākẖi▫ā sir vecẖi▫ā gur āgai jā▫e.  Bẖai bẖagṯī bẖagaṯ baho locẖḏe parabẖ locẖā pūr milā▫e.

 

They (raakhiaa) place (man-u) mind/thoughts, (tan-u) body/actions, (dhan-u) wealth/resources, (sir-u = head) life as offering (aagai) before the guru, i.e. totally submit themselves.

(Bahu) greatly (lochdey) longing to find the Almighty; (bhagat) the devotees (bhai = fear) respectfully (bhagti = devotion) obey the Almighty and (prabh) the Almighty (poor-i) fulfils their (locha) wishes to (milaaey) unite them with IT-self. 

 

ਹਰਿ ਪ੍ਰਭੁ ਵੇਪਰਵਾਹੁ ਹੈ ਕਿਤੁ ਖਾਧੈ ਤਿਪਤਾਇ ॥

Har parabẖ veparvāhu hai kiṯ kẖāḏẖai ṯipṯā▫e.

 

Question: (Har-i) the Almighty (prabh) Master (hai) is (veyparvaah-u) carefree, i.e. has no needs, but (khaadhai) by eating (kit-u) what is IT (tiptaaey = satiated) is pleased, i.e. what offering should one make?

 

Page 1414

 

 

ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਤਿਪਤਾਸੈ ਹਰਿ ਗੁਣ ਗਾਇ ॥ ਧਨੁ ਧਨੁ ਕਲਜੁਗਿ ਨਾਨਕਾ ਜਿ ਚਲੇ ਸਤਿਗੁਰ ਭਾਇ ॥੧੨॥

Saṯgur kai bẖāṇai jo cẖalai ṯipṯāsai har guṇ gā▫e.   Ḏẖan ḏẖan kaljug nānkā jė cẖale saṯgur bẖā▫e. ||12||

 

Answer: The Almighty is not pleased with offerings. One (jo) who (chalai = walks) acts (bhaanai = will) directions (kai) of (satigur) the true guru to (gaaey = sing) praise and obey the Almighty, (tiptaasai = satisfies) pleases the Almighty.

In this (kaljug-i) age of conflicts/duality, those persons (dhan-u dhan-u) are greatly blessed (j-i) who (chaley = walk) follow (bhaaey = will) directions of (satigur) the true guru, says third Nanak. 12.

 

ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਸਬਦੁ ਨ ਰਖਿਓ ਉਰ ਧਾਰਿ ॥ ਧਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥

Saṯgurū na sevi▫o sabaḏ na rakẖi▫o ur ḏẖār.   Ḏẖig ṯinā kā jīvi▫ā kiṯ ā▫e sansār.

 

Those who do not (seyviaa = serve) follow the true guru to (rakhio) keep (sabad-u = word) Divine commands (ur-i dhaar-i) in mind. (Ka = of, tinaa = them) their (jeeviaa) life is (dhig-u) disgraceful – for not acknowledging and obeying the Creator; (kit-u) for what they (aaey) came (sansaar-i) to the world, i.e. why are they not making use of the opportunity to obey Naam and qualify to unite with God.

 

ਗੁਰਮਤੀ ਭਉ ਮਨਿ ਪਵੈ ਤਾਂ ਹਰਿ ਰਸਿ ਲਗੈ ਪਿਆਰਿ ॥ ਨਾਉ ਮਿਲੈ ਧੁਰਿ ਲਿਖਿਆ ਜਨ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰਿ ॥੧੩॥

Gurmaṯī bẖa▫o man pavai ṯāʼn har ras lagai pi▫ār.   Nā▫o milai ḏẖur likẖi▫ā jan Nānak pār uṯār. ||13||

 

When (bhau = fear) respect for the Almighty (pavai) comes (man-i) in the mind (gurmati) with the guru’s guidance, (taa’n) then (piaar-i) love of the Almighty (lagai) seems (ras-i) sweet/enjoyable.

Awareness of (naau) Naam (milai) is obtained when (likhiaa = written) ordained (dhur-i) from the source, i.e. by being led to the guru with Divine grace; practice of Naam (utaar-i) lands one (paar-i) on the far shore, i.e. one gets across/overcomes the world-ocean of vices, and gets to God, says (jan) humble third Nanak. 13.

 

ਮਾਇਆ ਮੋਹਿ ਜਗੁ ਭਰਮਿਆ ਘਰੁ ਮੁਸੈ ਖਬਰਿ ਨ ਹੋਇ ॥ ਕਾਮ ਕ੍ਰੋਧਿ ਮਨੁ ਹਿਰਿ ਲਇਆ ਮਨਮੁਖ ਅੰਧਾ ਲੋਇ ॥

Mā▫i▫ā mohi jag bẖarmi▫ā gẖar musai kẖabar na ho▫e.   Kām kroḏẖ man hir la▫i▫ā manmukẖ anḏẖā lo▫e.

 

(Jag-u = world) human beings are (bharmiaa) are misled due to (moh-i) lure of (maaiaa) temptations of the world-play; and (no hoey) do not have (khabar-i) awareness that (ghar-u) the house is being (musai) looted, i.e. mind is losing awareness of Naam. (Kaam) desires and (krodh) anger (hir-i laiaa = abducted) have taken away Naam from (man-u) the mind; (manmukh) a self-willed person is (andhaa) blind (loey) in the world, i.e. loses direction.

 

ਗਿਆਨ ਖੜਗ ਪੰਚ ਦੂਤ ਸੰਘਾਰੇ ਗੁਰਮਤਿ ਜਾਗੈ ਸੋਇ ॥ ਨਾਮ ਰਤਨੁ ਪਰਗਾਸਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Gi▫ān kẖaṛag pancẖ ḏūṯ sangẖāre gurmaṯ jāgai so▫e.   Nām raṯan pargāsi▫ā man ṯan nirmal ho▫e.

 

One who (sanghaarey) kills/overcomes (panch) the five (doot) vices – of lust, angrr, greed, fascination of the world and vanity – with (kharrag) dagger of (giaan) awareness of Naam/Divine virtues and commands (gurmat-i) with the guru’s guidance, (soey) that person (jaagai = awake) is alert to the vices.

With (pargaasiaa = lit up) awareness of (ratan = jewel) the valuable Naam, one’s (man-u = mind) thoughts and (tan-u = body) actions (hoey) become (nirmal = free of dirt) free of vices.

 

ਨਾਮਹੀਨ ਨਕਟੇ ਫਿਰਹਿ ਬਿਨੁ ਨਾਵੈ ਬਹਿ ਰੋਇ ॥ ਨਾਨਕ ਜੋ ਧੁਰਿ ਕਰਤੈ ਲਿਖਿਆ ਸੁ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥੧੪॥

Nāmhīn nakte firėh bin nāvai bahi ro▫e.   Nānak jo ḏẖur karṯai likẖi▫ā so met na sakai ko▫e. ||14||

 

One the other hand those (naamheen) bereft of awareness of Naam, (phirah-i) go about (nakttey) with nose cut, i.e. are disgraced. Anyone (bin-u) without awareness of Naam (bah-i = sit, roey = wail) commits vices and suffers. (Na koey) no one (sakai) can (meytt-i) erase (s-u) that (jo) what (kartai) the Creator has (likhiaa) in destiny, says third Nanak. 14.

 

ਗੁਰਮੁਖਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਅਤੁਟ ਭਰੇ ਭੰਡਾਰ ॥ ਹਰਿ ਗੁਣ ਬਾਣੀ ਉਚਰਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਨਾਨਕ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੈ ਵੇਖੈ ਸਿਰਜਨਹਾਰੁ ॥੧੫॥

Gurmukẖā har ḏẖan kẖati▫ā gur kai sabaḏ vīcẖār.   Nām paḏārath pā▫i▫ā aṯut bẖare bẖandār.  Har guṇ baṇī ucẖrahi anṯ na pārāvār.   Nānak sabẖ kāraṇ karṯā karai vekẖai sirjanhār. ||15||

 

(Gurmukha) those who follow the guru (khattiaa) earn (dhan-u) the wealth of awareness of Naam of (har-i) the Almighty by (veechaar-i) reflecting on(sabad-i = on word) teachings (kai) of (gur) the guru; One who (paaiaa) receives (padaarath-u = substance) wealth of Naam, his/her (bhanddaar) store-houses are (bharey) full and (atutt) inexhaustible, i.e. his craving ends.

They (uchrah-i) say (baani) words praising (gun) virtues of (har-i) the Almighty which have no (ant-u) limit and no (paaraavaar-u) far end, i.e. Divine virtues are infinite. (Karta) the Creator (karai) makes (sabh = all) everything (kaaran) to happen; (sirjanhaar-u) the Creator also (veykhai) watches and looks after the creation, says third Nanak. 15. 

 

ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥ ਤਿਥੈ ਊਂਘ ਨ ਭੁਖ ਹੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਖ ਵਾਸੁ ॥ ਨਾਨਕ ਦੁਖੁ ਸੁਖੁ ਵਿਆਪਤ ਨਹੀ ਜਿਥੈ ਆਤਮ ਰਾਮ ਪ੍ਰਗਾਸੁ ॥੧੬॥

Gurmukẖ anṯar sahj hai man cẖaṛi▫ā ḏasvai ākās.   Ŧithai ūʼngẖ na bẖukẖ hai har amriṯ nām sukẖ vās.  Nānak ḏukẖ sukẖ vi▫āpaṯ nahī jithai āṯam rām pargās. ||16||

 

One (gurmukh-i) who follow the guru is (sahj-u) steadfast (antar-i) within; his/her (man-u) mind (charriaa) climbs to (dasvai) the tenth (aakaas-i) sky, i.e. attains the exalted state of freedom from temptations. There is neither (oongh) dozing off/indifference to Naam nor (bhukh) hunger/craving; s/he has (sukh) comfort with (amrit) life-giving Naam (vaas-u) abiding within, i.e. s/he does not fall prey to vices.

(Dukh-u) pain or (sukh-u) comfort does not (viaapat) afflict the mind (jithai = where) which has (pragaas = light) presence of (raam) the all-pervasive Almighty (aatam) within, i.e. it has equipoise, says third Nanak. 16.

 

ਕਾਮ ਕ੍ਰੋਧ ਕਾ ਚੋਲੜਾ ਸਭ ਗਲਿ ਆਏ ਪਾਇ ॥ ਇਕਿ ਉਪਜਹਿ ਇਕਿ ਬਿਨਸਿ ਜਾਂਹਿ ਹੁਕਮੇ ਆਵੈ ਜਾਇ ॥ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੁਕਈ ਰੰਗੁ ਲਗਾ ਦੂਜੈ ਭਾਇ ॥ ਬੰਧਨਿ ਬੰਧਿ ਭਵਾਈਅਨੁ ਕਰਣਾ ਕਛੂ ਨ ਜਾਇ ॥੧੭॥

Kām kroḏẖ kā cẖolṛā sabẖ gal ā▫e pā▫e.   Ik upjahi ik binas jāʼnhi hukme āvai jā▫e.  Jamaṇ maraṇ na cẖuk▫ī rang lagā ḏūjai bẖā▫e.   Banḏẖan banḏẖ bẖavā▫ī▫an karṇā kacẖẖū na jā▫e. ||17||

 

(Sabh) all creatures (aaey) come (gal-i = on neck, paaey = put) wearing (cholrraa = shirt) the garment, i.e. are born with attributes of (kaam) desires and (krodh) anger from the past.

(Ik-i = one type) some (upjah-i) come out/overcome them while (ik-i = one type) others (binas-i jaa’nh-i = perish) succumb to them; this happens (hukmey) by Divine commands/natural laws of acting under influence of past deeds; those who succumb, (aavai) come and (jaaey) go, i.e. remain in cycles of births and deaths.

Those who are (rang–u = colour, lagaa = dyed) imbued with (doojai) other (bhaaey) ideas – than obey the Almighty – their being in cycles of (ja’mman-u) births and (marn-u) deaths does not (chukaee) end. (Bandh-i) bound (bandhan-i) in bondage to the world-play, they (bhavaaeen-u) made to go in cycles of births and deaths; and (kachhoo na) nothing (jaaey) can be (karna) done, i.e. there is no way to escape this – until they start obeying the Almighty. 17.

 

ਜਿਨ ਕਉ ਕਿਰਪਾ ਧਾਰੀਅਨੁ ਤਿਨਾ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲੇ ਉਲਟੀ ਭਈ ਮਰਿ ਜੀਵਿਆ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧੮॥

Jin ka▫o kirpā ḏẖārī▫an ṯinā saṯgur mili▫ā ā▫e.   Saṯgur mile ultī bẖa▫ī mar jīvi▫ā sahj subẖā▫e.  Nānak bẖagṯī raṯi▫ā har har nām samā▫e. ||18||

 

(Satigur-u) the true guru (aaey) comes and (miliaa) meets, i.e. is found by, those (kau) to whom the Almighty (dhaareean-u) bestows (kirpa) grace. And (miliaa) on meeting/following (satigur-i) of the true guru, one’s propensity (bhaee) is (ultee) reversed to (mar-i) die (jeeviaa) alive, i.e. turns away from vices, and lives free of them (sahj-i subhaaey) naturally.

Those (ratiaa) imbued with (bhagti = devotion) love for God remain focused on practice of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/Divine virtues and commands, says third Nanak. 18.

 

ਮਨਮੁਖ ਚੰਚਲ ਮਤਿ ਹੈ ਅੰਤਰਿ ਬਹੁਤੁ ਚਤੁਰਾਈ ॥ ਕੀਤਾ ਕਰਤਿਆ ਬਿਰਥਾ ਗਇਆ ਇਕੁ ਤਿਲੁ ਥਾਇ ਨ ਪਾਈ ॥

Manmukẖ cẖancẖal maṯ hai anṯar bahuṯ cẖaṯurā▫ī.   Kīṯā karṯi▫ā birthā ga▫i▫ā ik ṯil thā▫e na pā▫ī.

 

On the other hand, (manmukh) self-willed persons do not follow the guru, their (mat-i) mindset (hai) is (chanchal) fickle with (bahut-u) a lot of (chaturaaee) cleverness, i.e. they have other ideas with pretentions of goodness. Whatever (keeta kartiaa) they do (gaiaa) goes (birtha ) in vain; not even (ik-u) one (til-u = sesame seed) bit is (paaee) put (thaaey) in place, they achieve nothing of value.

 

ਪੁੰਨ ਦਾਨੁ ਜੋ ਬੀਜਦੇ ਸਭ ਧਰਮ ਰਾਇ ਕੈ ਜਾਈ ॥ ਬਿਨੁ ਸਤਿਗੁਰੂ ਜਮਕਾਲੁ ਨ ਛੋਡਈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥

Punn ḏān jo bījḏe sabẖ ḏẖaram rā▫e kai jā▫ī.   Bin saṯgurū jamkāl na cẖẖod▫ī ḏūjai bẖā▫e kẖu▫ā▫ī.

 

(Sabh) all (jo) those who forget the Almighty (beejdey) sow (pu’nn) good deeds like (daan) charity to earn fame, they (jaaee) go (kai) to court of Dharam Raaey – the metaphoric judge in Divine court, i.e. will be answerable as to why they forgot purpose of human birth and engaged in pretence.

(Jamkaal-u) the messenger of death does not (chhoddaee) spare those who (khuaaee) lose direction, i.e. transgress from Divine commands, (bin-u = without) unless they follow (satiguru) the true guru again.

 

ਜੋਬਨੁ ਜਾਂਦਾ ਨਦਰਿ ਨ ਆਵਈ ਜਰੁ ਪਹੁਚੈ ਮਰਿ ਜਾਈ ॥ ਪੁਤੁ ਕਲਤੁ ਮੋਹੁ ਹੇਤੁ ਹੈ ਅੰਤਿ ਬੇਲੀ ਕੋ ਨ ਸਖਾਈ ॥

Joban jāʼnḏā naḏar na āvī jar pahucẖai mar jā▫ī.   Puṯ kalaṯ moh heṯ hai anṯ belī ko na sakẖā▫ī.

 

One does not (nadar-i avaaee = is seen) realize (joban-u) youth (jaa’ndaa = going) passing and (jar-u) old age (phuchai) arriving, and then (mar-i jaaee) one dies, but one does not think of obeying Naam/Divine commands.

S/he has (heyt-u) love and (moh-u) attachment with (put-u = son) children and (kalat-u) spouse – and commits wrongdoings for their sake. However, (ko na = not any) no one (beyli = friend) accompanies (sakhaaee/sahaaee) to help when (ant-u = end time) account of deeds is taken and retributions imposed by Divine court, i.e. the soul of the creature faces consequences alone.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਨਾਉ ਵਸੈ ਮਨਿ ਆਈ ॥ ਨਾਨਕ ਸੇ ਵਡੇ ਵਡਭਾਗੀ ਜਿ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਈ ॥੧੯॥

Saṯgur seve so sukẖ pā▫e nā▫o vasai man ā▫ī.   Nānak se vade vadbẖāgī jė gurmukẖ nām samā▫ī. ||19||

 

Those who (seyvey = serve) follow (satigur-u) the true guru, (naau) Naam (aaee) comes to (vasai) abide (man-i) in mind, and they (paaey) attain (sukh-u) the comfort of union with the Almighty – they are beyond jurisdiction of Dharam Raaey.

Those (j-i) who (samaaee) are absorbed/in obedience (naam-i) of Naam (gurmukh-i) with the guru’s guidance, (sey) they are (vaddey) highly (vaddbhaagi) fortunate, says third Nanak. 19.

 

ਮਨਮੁਖ ਨਾਮੁ ਨ ਚੇਤਨੀ ਬਿਨੁ ਨਾਵੈ ਦੁਖ ਰੋਇ ॥ ਆਤਮਾ ਰਾਮੁ ਨ ਪੂਜਨੀ ਦੂਜੈ ਕਿਉ ਸੁਖੁ ਹੋਇ ॥

Manmukẖ nām na cẖeṯnī bin nāvai ḏukẖ ro▫e.   Āṯmā rām na pūjnī ḏūjai ki▫o sukẖ ho▫e.

 

(Manmukh) self-willed persons do not (cheytni) remember/obey (naam-u) Divine commands and come to (dukh) grief; anyone who has (doojai = second) other (bhaaey) ideas, i.e. acts by self-will, (kiau = how?) cannot (hoey) have (sukh-u) comfort/peace.

 

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ਹਉਮੈ ਅੰਤਰਿ ਮੈਲੁ ਹੈ ਸਬਦਿ ਨ ਕਾਢਹਿ ਧੋਇ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਮੈਲਿਆ ਮੁਏ ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ॥੨੦॥

Ha▫umai anṯar mail hai sabaḏ na kādẖėh ḏẖo▫e.   Nānak bin nāvai maili▫ā mu▫e janam paḏārath kẖo▫e. ||20||

 

A self-willed person has (mail-u = dirt) the vice of (haumai) ego (antar-i) within and does not (kaaddhah-i) remove it (dhoey) by washing the mind by following the guru to obey (sabad-i = word) Divine commands. Those who lead life (bin-u) without complying (naavai) with Naam (khoey) lose/waste (padaarath) the gift of (janam-u) human birth which is an opportunity to obey and unite with the Almighty, says third Nanak. 20.

 

ਮਨਮੁਖ ਬੋਲੇ ਅੰਧੁਲੇ ਤਿਸੁ ਮਹਿ ਅਗਨੀ ਕਾ ਵਾਸੁ ॥ ਬਾਣੀ ਸੁਰਤਿ ਨ ਬੁਝਨੀ ਸਬਦਿ ਨ ਕਰਹਿ ਪ੍ਰਗਾਸੁ ॥ ਓਨਾ ਆਪਣੀ ਅੰਦਰਿ ਸੁਧਿ ਨਹੀ ਗੁਰ ਬਚਨਿ ਨ ਕਰਹਿ ਵਿਸਾਸੁ ॥

Manmukẖ bole anḏẖule ṯis mėh agnī kā vās.   Baṇī suraṯ na bujẖnī sabaḏ na karahi pargās.  Onā āpṇī anḏar suḏẖ nahī gur bacẖan na karahi visās.

 

(Manukh) self-willed persons are (boley) deaf, i.e. do not pay attention to the guru’s advice and remain (andhuley = blind) ignorant; (tis-u) they have (vaas-u) abode of (agni) fire (mah-i) within, i.e. desires and envy keep them restless. Their (surat-i) consciousness/mind does not (bujhni) understand (baani = words) Divine commands and they do not (karah-i = do, pragaas-u = elightenment) learn from (sabad-i = word) teachings of the guru.

(Onaa) they do not have (sudh-i) awareness of Naam (aapni = own) within themselves and do not (karah-i = do) have (visas-u) faith (bachan-i = on words) on teachings of (gur) the guru. 

 

ਗਿਆਨੀਆ ਅੰਦਰਿ ਗੁਰ ਸਬਦੁ ਹੈ ਨਿਤ ਹਰਿ ਲਿਵ ਸਦਾ ਵਿਗਾਸੁ ॥ ਹਰਿ ਗਿਆਨੀਆ ਕੀ ਰਖਦਾ ਹਉ ਸਦ ਬਲਿਹਾਰੀ ਤਾਸੁ ॥ ਗੁਰਮੁਖਿ ਜੋ ਹਰਿ ਸੇਵਦੇ ਜਨ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੨੧॥

Gi▫ānī▫ā anḏar gur sabaḏ hai niṯ har liv saḏā vigās.  Har gi▫ānī▫ā kī rakẖ▫ḏā ha▫o saḏ balihārī ṯās.   Gurmukẖ jo har sevḏe jan Nānak ṯā kā ḏās. ||21||

 

On the other hand (giaaneaa = learned) those who learn from have (gur) the great (sabad-u) word, i.e. Divine commands (andar-i) within; they (nit) ever (liv) fix attention on (har-i) the Almighty – do not commit vices and (sadaa) ever (vigaas-u) blossom/remain at peace.

(Har-i) the Almighty (rakhda) preserves the state of consciousness of (giaaneeaa) those aware of Naam within; (hau) I (sad) ever (balihaari = sacrifice) adore/respect (taas-u) them.

(Jo) those who (gurmukh-i) follow the guru, (seyvdey = serve) obey (har-i) the Almighty; (jan = servant) humble third Nanak is (ka = of, ta = them) their (daas-u) servant/disciple. 21.

 

ਮਾਇਆ ਭੁਇਅੰਗਮੁ ਸਰਪੁ ਹੈ ਜਗੁ ਘੇਰਿਆ ਬਿਖੁ ਮਾਇ ॥ ਬਿਖੁ ਕਾ ਮਾਰਣੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰ ਗਰੁੜ ਸਬਦੁ ਮੁਖਿ ਪਾਇ ॥

Mā▫i▫ā bẖu▫i▫angam sarap hai jag gẖeri▫ā bikẖ mā▫e.   Bikẖ kā māraṇ har nām hai gur garuṛ sabaḏ mukẖ pā▫e.

 

(Maaiaa) lures of the world-play are (sarap-u) a snake (bhuiangam-u) coiled round, thus (gheyriaa) surrounding (jag-u = world) the creatures with (bikh-u) poison, o (maaey) mother, i.e. temptations ever entice the creatures. Awareness of Naam of (har-i) the Almighty (maaran-u) kills/neutralizes (bikh-u) poison/temptations; (gur) the guru (paaey) puts the Garurr (sabad-u = word) mantra (mukh-i) in mouth. (Note: The Garurr mantra is believed to neutralize snake venom).

 

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਆਇ ॥ ਮਿਲਿ ਸਤਿਗੁਰ ਨਿਰਮਲੁ ਹੋਇਆ ਬਿਖੁ ਹਉਮੈ ਗਇਆ ਬਿਲਾਇ ॥ ਗੁਰਮੁਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਹਰਿ ਦਰਗਹ ਸੋਭਾ ਪਾਇ ॥ ਜਨ ਨਾਨਕੁ ਸਦਾ ਕੁਰਬਾਣੁ ਤਿਨ ਜੋ ਚਾਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥੨੨॥

Jin ka▫o pūrab likẖi▫ā ṯin saṯgur mili▫ā ā▫e.   Mil saṯgur nirmal ho▫i▫ā bikẖ ha▫umai ga▫i▫ā bilā▫e.  Gurmukẖā ke mukẖ ujle har ḏargėh sobẖā pā▫e.   Jan Nānak saḏā kurbāṇ ṯin jo cẖālėh saṯgur bẖā▫e. ||22||

 

Those (kau of, jin = whom) who have (likhiaa) written in their destiny (poorab-i) from the past, (satigur-u) the true guru (miliaa = meets) is found by (tin) them. One who (mil-i = meets) finds/follows the true guru, (hoiaa) is (nirmal) purified as (bikh-u) vice of (haumai) ego/acting by self-will, is (gaiaa bilaaey) dispelled.

(Mukh) faces of (gurmukha) those who follow the guru are (ujley) clean, i.e. they have no vices; they (paaey) receive (sobha = praise) honour in (dargah) court of (har-i) the Almighty. (Jan) humble third Nanak (kurbaan-u = is sacrifice) adores (tin) those who (chaalah-i = move) act in compliance to (bhaaey) will/direction of the true guru. 22.

 

ਸਤਿਗੁਰ ਪੁਰਖੁ ਨਿਰਵੈਰੁ ਹੈ ਨਿਤ ਹਿਰਦੈ ਹਰਿ ਲਿਵ ਲਾਇ ॥ ਨਿਰਵੈਰੈ ਨਾਲਿ ਵੈਰੁ ਰਚਾਇਦਾ ਅਪਣੈ ਘਰਿ ਲੂਕੀ ਲਾਇ ॥

Saṯgur purakẖ nirvair hai niṯ hirḏai har liv lā▫e.   Nirvairai nāl vair racẖā▫iḏā apṇai gẖar lūkī lā▫e.

 

(Satigur) the true guru (hai) is (nirvair-u) an enmity-free (purakh) person, who (nit) ever (laaey) focuses (liv) attention of (hirdai) the mind on (har-i) the Almighty. Anyone who (rachaaida) bears (vair-u) enmity, i.e. wishes ill for the true guru, (laaey) applies (looki) fire to his/her (apnai) own (ghar-i) house, i.e. burns in the fire of jealousy/remains restless.

 

ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਹੈ ਅਨਦਿਨੁ ਜਲੈ ਸਦਾ ਦੁਖੁ ਪਾਇ ॥ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਨਿਤ ਭਉਕਦੇ ਬਿਖੁ ਖਾਧੇ ਦੂਜੈ ਭਾਇ ॥

Anṯar kroḏẖ ahaʼnkār hai an▫ḏin jalai saḏā ḏukẖ pā▫e.   Kūṛ bol bol niṯ bẖa▫ukḏe bikẖ kẖāḏẖe ḏūjai bẖā▫e.

 

Such a person has (krodh-u) anger/intolerance and (ahankaar-u) vanity (antar-i) within; s/he (andin-u = everyday) forever (jalai) burns with this fire and (paaey = receive) remains in (dukh-u) distress. S/he (nit) ever (bhaukdey) barks (bol-i bol-i) speaking (koorr-u) falsehood; s/he (khaadhey = eaten) having consumed (bikh-u) the poison of vices and acting by (doojai = second) other (bhaaey) ideas, i.e. wishing ill for the guru.

 

ਬਿਖੁ ਮਾਇਆ ਕਾਰਣਿ ਭਰਮਦੇ ਫਿਰਿ ਘਰਿ ਘਰਿ ਪਤਿ ਗਵਾਇ ॥ ਬੇਸੁਆ ਕੇਰੇ ਪੂਤ ਜਿਉ ਪਿਤਾ ਨਾਮੁ ਤਿਸੁ ਜਾਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਕਰਤੈ ਆਪਿ ਖੁਆਇ ॥

Bikẖ mā▫i▫ā kāraṇ bẖaramḏe fir gẖar gẖar paṯ gavā▫e.   Besu▫ā kere pūṯ ji▫o piṯā nām ṯis jā▫e.  Har har nām na cẖeṯnī karṯai āp kẖu▫ā▫e.

 

Such persons (bharmdey) wander (phir-i) going (ghar-i ghar-i) from house to house (kaaran-i) for the sake of (bikh-u = poison, maaiaa = world-play) sense gratification and (gavaaey) losing (pat-i) respect. They are (jiau) like (poot-u) children (keyrey) of (beysuaa) prostitutes and (tis-u) they (jaaey = gone) do not know (naam) the name of (pitaa) the father, i.e. they forget God and wander direction-less.

They do not (cheytni) keep in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/Divine virtues and commands; they (khuaaey = lose the way) are misled by (kartai) the Creator (aap-i) IT-self, i.e. naturally act by vicious ideas in mind.

 

ਹਰਿ ਗੁਰਮੁਖਿ ਕਿਰਪਾ ਧਾਰੀਅਨੁ ਜਨ ਵਿਛੁੜੇ ਆਪਿ ਮਿਲਾਇ ॥ ਜਨ ਨਾਨਕੁ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਸਤਿਗੁਰ ਲਾਗੇ ਪਾਇ ॥੨੩॥

Har gurmukẖ kirpā ḏẖārī▫an jan vicẖẖuṛe āp milā▫e.  Jan Nānak ṯis balihārṇai jo saṯgur lāge pā▫e. ||23||

 

(Har-i) the Almighty (dhaareean-u) bestows (kirpa = kindness) grace and leads some to (gurmukh-i) follow the guru; and (milaaey) unites (vichhurrey) the separated ones (aap-i) with IT-self. (Jan) humble third Nanak (balihaarnai = is sacrifice) adores (tis-u) that person (jo) who (laagey) touches to (paaey) feet of, i.e. obeys, (satigur) the true guru, says third Nanak. 23.

 

ਨਾਮਿ ਲਗੇ ਸੇ ਊਬਰੇ ਬਿਨੁ ਨਾਵੈ ਜਮ ਪੁਰਿ ਜਾਂਹਿ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸੁਖੁ ਨਹੀ ਆਇ ਗਏ ਪਛੁਤਾਹਿ ॥੨੪॥

Nām lage se ūbre bin nāvai jam pur jāʼnhi.  Nānak bin nāvai sukẖ nahī ā▫e ga▫e pacẖẖuṯāhi. ||24||

 

Those (lagey = attached) who apply themselves to, i.e. obey, (naam-i) Naam, (sey) they (oobrey) rise above temptations and find God, but those (bin-u = without) who ignore Naam fall prey to temptations and (jaa’nh-i) go (pur-i) to town of, i.e. are detained by (jam) Divine justice. (Sukh-u) the comfort of union with the Almighty is not possible (bin-u) without practice of Naam; such persons (aaey) come and (gaey) go, i.e. keep taking births and dying, and (pachhutaah-i) repent for their transgressions, says third Nanak. 24.

 

ਚਿੰਤਾ ਧਾਵਤ ਰਹਿ ਗਏ ਤਾਂ ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥ ਗੁਰ ਪ੍ਰਸਾਦੀ ਬੁਝੀਐ ਸਾ ਧਨ ਸੁਤੀ ਨਿਚਿੰਦ ॥ ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨ੍ਹ੍ਹਾ ਭੇਟਿਆ ਗੁਰ ਗੋਵਿੰਦੁ ॥ ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੇ ਹਰਿ ਪਾਇਆ ਪਰਮਾਨੰਦੁ ॥੨੫॥

Cẖinṯā ḏẖāvaṯ rėh ga▫e ṯāʼn man bẖa▫i▫ā anand.  Gur parsādī bujẖī▫ai sā ḏẖan suṯī nicẖinḏ.   Jin ka▫o pūrab likẖi▫ā ṯinĥā bẖeti▫ā gur govinḏ.  Nānak sėhje mil rahe har pā▫i▫ā parmānanḏ. ||25||

 

When (chinta) anxiety and (dhaavat) running around in pursuit of transitory gains/pleasures (rah-i gaey) end, (taa’n) then (anand-u) bliss (bhaiaa) is experienced (man-i) by the mind. (Dhan) the soul-wife who (bujheeai) understands how to achieve that (prasaadi) with grace/guidance of (gur) the guru, (sa) that soul (suti) sleeps (nichind = anxiety-free) peacefully, i.e. has no anxiety.

Only those (kau) for (jin) whom it is so (likhiaa) written (poorab-i) from the past, i.e. their nature becomes such based on past deeds, (tinha) they (bheyttiaa) find (gur) the guru, who leads to (govind-u = master of the world) the Almighty.

They (rahey) remain (sahjey) instinctively (mil-i = meeting) absorbed in remembrance of, and (paaiaa) find (har-i) the Almighty, the source of (parmaanand-u) supreme bliss. 25.