SGGS pp 1415-1418, Slok M: 3, 26-45 of 67.

 

ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲੈਨਿ ਹਰਿ ਨਾਮੁ ਰਖਹਿ ਉਰ ਧਾਰਿ ॥ ਐਥੈ ਓਥੈ ਮੰਨੀਅਨਿ ਹਰਿ ਨਾਮਿ ਲਗੇ ਵਾਪਾਰਿ ॥

Saṯgur sevan āpṇā gur sabḏī vīcẖār.   Saṯgur kā bẖāṇā man lain har nām rakẖėh ur ḏẖār.  Aithai othai mannī▫an har nām lage vāpār.

 

Those who (seyvan-i = serve) follow (aapna = own) their (satigur-u) true guru (veechaar-i) by reflecting (sabdi = on the word) on teachings of guru. They (ma’nn-i lain-i) obey (bhaana = will) directions (ka) of (satigur) the true guru to (rakhah-i) keep Naam/virtues and commands of (har-i) the Almighty (ur dhaar-i) in mind and comply with it.

They are (ma’nneean-i) recognized (aithai) here and in (othai = their) there in the hereafter as ones (lagey) engaged (vaapaar-i) in dealings of, i.e. leading life by, Naam of (har-i) the Almighty, and hence not confronted by Divine justice to account for their deeds.

 

ਗੁਰਮੁਖਿ ਸਬਦਿ ਸਿਞਾਪਦੇ ਤਿਤੁ ਸਾਚੈ ਦਰਬਾਰਿ ॥ ਸਚਾ ਸਉਦਾ ਖਰਚੁ ਸਚੁ ਅੰਤਰਿ ਪਿਰਮੁ ਪਿਆਰੁ ॥ ਜਮਕਾਲੁ ਨੇੜਿ ਨ ਆਵਈ ਆਪਿ ਬਖਸੇ ਕਰਤਾਰਿ ॥

Gurmukẖ sabaḏ siñāpaḏai ṯiṯ sācẖai ḏarbār.  Sacẖā sa▫uḏā kẖaracẖ sacẖ anṯar piram pi▫ār.   Jamkāl neṛ na āvī āp bakẖse karṯār.

 

(Gurmukh-i) the guru’s followers (sinjnaapdey) are recognized in (darbaar-i) court of (tit-u = that) the One (saachai = true) Eternal Master (sabad-i = by the word) as having obeyed teachings of the guru – to live by Naam.

Their (sauda) dealings are (sachaa) truthful/honest and they (kharach-u) expenditure is in (sach-u) truth, i.e. they truthfully conduct themselves by Naam, with (piaar-u) love of (piram-u) beloved Almighty (antar-i) within.

(Jamkaal-u) the messenger of death – who keeps erring souls away from God – does not (aavaee) come (neyrr-i) near them; (kartaar-i) the Creator (aap-i) IT-self (bakhsey) bestows grace on them.

 

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ਨਾਨਕ ਨਾਮ ਰਤੇ ਸੇ ਧਨਵੰਤ ਹੈਨਿ ਨਿਰਧਨੁ ਹੋਰੁ ਸੰਸਾਰੁ ॥੨੬॥

Nānak nām raṯe se ḏẖanvanṯ hain nirḏẖan hor sansār. ||26||

 

Those (ratey) imbued with Naam (hain-i) are (dhanvant) wealthy, i.e. they have the wealth of Naam available here and in the hereafter, (hor-u) rest of (sansaar-u) world-creatures – who do not obey the guru – are (nirdhan-u) poor – get no support in the hereafter, says third Nanak. 26.

 

ਜਨ ਕੀ ਟੇਕ ਹਰਿ ਨਾਮੁ ਹਰਿ ਬਿਨੁ ਨਾਵੈ ਠਵਰ ਨ ਠਾਉ ॥ ਗੁਰਮਤੀ ਨਾਉ ਮਨਿ ਵਸੈ ਸਹਜੇ ਸਹਜਿ ਸਮਾਉ ॥ ਵਡਭਾਗੀ ਨਾਮੁ ਧਿਆਇਆ ਅਹਿਨਿਸਿ ਲਾਗਾ ਭਾਉ ॥ ਜਨ ਨਾਨਕੁ ਮੰਗੈ ਧੂੜਿ ਤਿਨ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਜਾਉ ॥੨੭॥
Jan kī tek har nām har bin nāvai ṯẖavar na ṯẖā▫o.   Gurmaṯī nā▫o man vasai sėhje sahj samā▫o.  vadbẖāgī nām ḏẖi▫ā▫i▫ā ahinis lāgā bẖā▫o.   Jan Nānak mangai ḏẖūṛ ṯin ha▫o saḏ kurbāṇai jā▫o. ||27||

 

Naam of (har-i) the Almighty is (tteyk) the mainstay of (jan = servants) the devotees; those (bin-u = without) bereft of Naam of (har-i) the Almighty have no (tthavar, tthaau) place to go to, i.e. they do not get solace. Awareness of (naau) Naam (vasai) abides (man-i) in mind (gurmati) with the guru’s guidance, and one (sahjey) naturally (samaau) remains in state (sahj-i) of poise.

Those who (dhiaaiaa) pay attention to Naam are (vaddbhaagi) fortunate; their (bhaau = love) mind is (laaga) with God, (ahinis-i) day and night – so they remain at peace.

Says (jan) humble third Nanak: (Hau) I (mangai) seek (dhoorr-i) dust of feet of (tin) theirs and (kurbaanai jaau = am sacrifice) adore them, i.e. respect them and follow their example. 27.

 

ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਤਿਸਨਾ ਜਲਤੀ ਕਰੇ ਪੁਕਾਰ ॥ ਇਹੁ ਮੋਹੁ ਮਾਇਆ ਸਭੁ ਪਸਰਿਆ ਨਾਲਿ ਚਲੈ ਨ ਅੰਤੀ ਵਾਰ ॥

Lakẖ cẖa▫orāsīh meḏnī ṯisnā jalṯī kare pukār.   Ih moh mā▫i▫ā sabẖ pasri▫ā nāl cẖalai na anṯī vār.

 

(Meydnee) the world of (chauraaseeh) eighty four lakh species of, i.e. all creatures, (jaltee) burns in the fire of (tisnaa/trisna) desires and (karey pukaar) cry for help, i.e. are restless, but still does not give up. (Moh) lure of (maaiaa) temptations in the world-play (pasriaa = spread) afflicts (sabh) all but nothing (chalai) goes with the soul at (antee) end (vaar) time, i.e. on death.

 

ਬਿਨੁ ਹਰਿ ਸਾਂਤਿ ਨ ਆਵਈ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੁਕਾਰ ॥ ਵਡਭਾਗੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ਬੂਝਿਆ ਬ੍ਰਹਮੁ ਬਿਚਾਰੁ ॥ ਤਿਸਨਾ ਅਗਨਿ ਸਭ ਬੁਝਿ ਗਈ ਜਨ ਨਾਨਕ ਹਰਿ ਉਰਿ ਧਾਰਿ ॥੨੮॥

Bin har sāʼnṯ na āvī kis āgai karī pukār.   vadbẖāgī saṯgur pā▫i▫ā būjẖi▫ā barahm bicẖār. Ŧisnā agan sabẖ bujẖ ga▫ī jan Nānak har ur ḏẖār. ||28||

 

(Saa’nt-i/shaanti) peace, i.e. freedom from craving is not (aavaee = come) attained (bin-u) except by obeying (har-i) the Almighty; it is no use (karee pukaar) asking for help (aagai = before kis-u = whom) from anyone.

(Vaddbhaagee) fortune persons (paaiaa) find (satigur-u) the true guru and (boojhiaa) understand (brahm = creator) the supreme (bichaar) thought, i.e. living by Naam is – the way to be free from desires.

(Sabh) all (agan-i) fire of (tisan/trisna) craving (bujh gaee) is quenched by keeping Naam of (har-i) the Almighty (ur-i dhaar-i) in mind – as guide for life, says third Nanak. 28

 

ਅਸੀ ਖਤੇ ਬਹੁਤੁ ਕਮਾਵਦੇ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਹਰਿ ਕਿਰਪਾ ਕਰਿ ਕੈ ਬਖਸਿ ਲੈਹੁ ਹਉ ਪਾਪੀ ਵਡ ਗੁਨਹਗਾਰੁ ॥

Asī kẖaṯe bahuṯ kamāvḏe anṯ na pārāvār.   Har kirpā kar kai bakẖas laihu ha▫o pāpī vad gunahgār.

 

(Asee) we (kamaavdey) commit (bahut-u) numerous (khatey) wrongdoings which have no (ant-u) end or (paaraavar-u) far end, i.e. the list has no end. O (har-i) Almighty, please (kar-i kai) bestow (kirpa) mercy and (bakhas-i laihu) forgive (hau) me, (vadd) a big (paapee gunahgaar-u) transgressor.

 

ਹਰਿ ਜੀਉ ਲੇਖੈ ਵਾਰ ਨ ਆਵਈ ਤੂੰ ਬਖਸਿ ਮਿਲਾਵਣਹਾਰੁ ॥ ਗੁਰ ਤੁਠੈ ਹਰਿ ਪ੍ਰਭੁ ਮੇਲਿਆ ਸਭ ਕਿਲਵਿਖ ਕਟਿ ਵਿਕਾਰ ॥ ਜਿਨਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਜਨ ਨਾਨਕ ਤਿਨ੍ਹ੍ਹ ਜੈਕਾਰੁ ॥੨੯॥

Har jī▫o lekẖai vār na āvī ṯūʼn bakẖas milāvaṇhār.   Gur ṯuṯẖai har parabẖ meli▫ā sabẖ kilvikẖ kat vikār.  Jinā har har nām ḏẖi▫ā▫i▫ā jan Nānak ṯinĥ jaikār. ||29||

 

O (jeeau) revered (har-i) Almighty, (vaar = time) the time to forgive me shall not (aavaee) come if (leykhai) account of my misdeeds is taken; please (milaavanhaar-u) unite me (bakhs-i) by forgiving me. When the guru (tutthai) is pleased, he (katt-i = cuts) removes (kilvikh) transgressions and (vikaar) vices and (meyliaa) unites with (har-i) the Almighty (prabh) Master, so please lead me to the guru.

My (jaikaar) homage to (tinh) those (jinaa) who (dhiaaiaa) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/Divine virtues, says (jan) humble third Nanak. 29.

 

ਵਿਛੁੜਿ ਵਿਛੁੜਿ ਜੋ ਮਿਲੇ ਸਤਿਗੁਰ ਕੇ ਭੈ ਭਾਇ ॥ ਜਨਮ ਮਰਣ ਨਿਹਚਲੁ ਭਏ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ ਗੁਰ ਸਾਧੂ ਸੰਗਤਿ ਮਿਲੈ ਹੀਰੇ ਰਤਨ  ਲਭੰਨ੍ਹ੍ਹਿ ॥ ਨਾਨਕ ਲਾਲੁ ਅਮੋਲਕਾ ਗੁਰਮੁਖਿ ਖੋਜਿ ਲਹੰਨ੍ਹ੍ਹਿ ॥੩੦॥

Asī kẖaṯe bahuṯ kamāvḏe anṯ na pārāvār.   Har kirpā kar kai bakẖas laihu ha▫o pāpī vad gunahgār.  Gur sāḏẖū sangaṯ milai hīre raṯan labẖaʼnniĥ.   Nānak lāl amolkā gurmukẖ kẖoj lahaʼnniĥ. ||30||

 

(Jo) those who, (vichhurr-i vichhurr-i) have been separated for long, can (miley) find the Almighty (bhaaey) with loving (bhai = fear) respect/obedience (kai) of (satigur) the true guru. They (dhiaaey) pay attention (gurmukh-i) to the guru’s guidance, (bhaey) become (nihchal-u = unshakable) steadfast in living by Naam, and are freed from cycles of (janam) births and (maran) deaths.

When (sangat-i) company of (saadhoo) the saint guru (milai) is obtained, then (heerey) diamonds and (ratan) jewels (labha’nnh-i) are found, i.e. awareness of Naam is attained. (Gurmukh-i) those who follow the guru (khoj-i) search and (laha’nnh-i) find (amolka) the priceless (laal-u) rubies, i.e. obtain awareness of Naam, says third Nanak. 30.

 

ਮਨਮੁਖ ਨਾਮੁ ਨ ਚੇਤਿਓ ਧਿਗੁ ਜੀਵਣੁ ਧਿਗੁ ਵਾਸੁ ॥ ਜਿਸ ਦਾ ਦਿਤਾ ਖਾਣਾ ਪੈਨਣਾ ਸੋ ਮਨਿ ਨ ਵਸਿਓ ਗੁਣਤਾਸੁ ॥

Manmukẖ nām na cẖeṯi▫o ḏẖig jīvaṇ ḏẖig vās.   Jis ḏā ḏiṯā kẖāṇā painṇā so man na vasi▫o guṇṯās.

 

(Manmukh) those who act by self-will/not guided by the guru, do not bring Naam (cheytio) to mind; their (jeevan-u) life as humans and (vaas-u) stay in the world is (dhig/dhrig) disgraceful. Because they do not (vasio = cause to abide, man-i = in mind) acknowledge and obey the Almighty (guntaas-u) treasure of virtues, (jis da) whose (ditaa) given (khaana = food, painanaa = clothes) wherewithal they enjoy.

 

ਇਹੁ ਮਨੁ ਸਬਦਿ ਨ ਭੇਦਿਓ ਕਿਉ ਹੋਵੈ ਘਰ ਵਾਸੁ ॥ ਮਨਮੁਖੀਆ ਦੋਹਾਗਣੀ ਆਵਣ ਜਾਣਿ ਮੁਈਆਸੁ ॥

Ih man sabaḏ na beḏi▫o ki▫o hovai gẖar vās.   Manmukẖī▫ā ḏuhāgaṇī āvaṇ jāṇ mu▫ī▫ās.

 

When (ih-u) this human (man-u) mind does not (bheydio = pierced) develop love for, i.e. obey, the Almighty, s/he (kiau = how?) cannot (hovai) have (vaas-u) abode in (ghar) the house, i.e. cannot be steadfast with focus on the Almighty.

(Manmukheeaa) the soul-wives who go their own way, are (dohaagnee) unfortunate as they do not unite with the Almighty-spouse and (mueeaas-u = die) suffer in cycles of (aavan = coming) births and (jaan-i = going) deaths.

 

ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਹਾਗੁ ਹੈ ਮਸਤਕਿ ਮਣੀ ਲਿਖਿਆਸੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਉਰਿ ਧਾਰਿਆ ਹਰਿ ਹਿਰਦੈ ਕਮਲ ਪ੍ਰਗਾਸੁ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਹਉ ਸਦ ਬਲਿਹਾਰੀ ਤਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮੁਖ ਉਜਲੇ ਜਿਨ ਅੰਤਰਿ ਨਾਮੁ ਪ੍ਰਗਾਸੁ ॥੩੧॥
Gurmukẖ nām suhāg hai masṯak maṇī likẖi▫ās.   Har har nām ur ḏẖāri▫ā har hirḏai kamal pargās. Saṯgur sevan āpṇā ha▫o saḏ balihārī ṯās.   Nānak ṯin mukẖ ujle jin anṯar nām pargās. ||31||

 

That soul-wife who lives by Naam (gurmukh-i) with the guru’s guidance (hai) is (naam = name) known as (suhaag-u) fortunate; this (manee = gem) good fortune (likhiaas-u) is written (mastak-i) on her forehead/in destiny by God. S/he (dhaariaa) keeps (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam (ur-i) in mind; (har-i) the Almighty (pragaas-u = light) manifests in her (kamal) lotus/pure (hirdai) mind.

 (Hau) I (sad) ever (balihaaree = sacrifice) adore (taas-u) that person who (seyvan-i = serve) obeys (aapna = own) his/her (satigur-u) true guru. (Tin) their (mukh) faces are (ujley) clean, i.e. no faults are found with those (jin) who have (pragaas-u light) awareness of Naam (antar-i) within, says third Nanak. 31.

 

ਸਬਦਿ ਮਰੈ ਸੋਈ ਜਨੁ ਸਿਝੈ ਬਿਨੁ ਸਬਦੈ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਭੇਖ ਕਰਹਿ ਬਹੁ ਕਰਮ ਵਿਗੁਤੇ ਭਾਇ ਦੂਜੈ ਪਰਜ ਵਿਗੋਈ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਜੇ ਸਉ ਲੋਚੈ ਕੋਈ ॥੩੨॥

Sabaḏ marai so▫ī jan sijẖai bin sabḏai mukaṯ na ho▫ī.   Bẖekẖ karahi baho karam viguṯe bẖā▫e ḏūjai paraj vigo▫ī.  Nānak bin saṯgur nā▫o na pā▫ī▫ai je sa▫o locẖai ko▫ī. ||32||

 

(Soee) only that (jan-u) person, who (marai) dies (sabad-i) by the word/Naam, (sijhai) succeeds in killing ego, i.e. one who submits to Divine commands, can overcome temptations, (mukat-i) freedom from temptations is not (hoee) happen, (bin-u) without (sabdai) the guru’s guidance.

Those (karah-i) adopt (bahu) various garbs/pretentions and expect to be freed (vigutey) are frustrated; (paraj/parja = people) humanity (vigoee) is frustrated in achieving objectives – by forgetting God and pursuing (doojai = second) other (bhaaey) ideas.

Awareness of (naau) Naam – the guide for life – is not (paaeeai) attained (bin-u) except from (satigur) the true guru, even (jey) if (koee) someone (lochai) yearns, i.e. makes (sau) a hundred other efforts, says third Nanak. 32.

 

ਹਰਿ ਕਾ ਨਾਉ ਅਤਿ ਵਡ ਊਚਾ ਊਚੀ ਹੂ ਊਚਾ ਹੋਈ ॥ ਅਪੜਿ ਕੋਇ ਨ ਸਕਈ ਜੇ ਸਉ ਲੋਚੈ ਕੋਈ ॥

Har kā nā▫o aṯ vad ūcẖā ūcẖī hū ūcẖā ho▫ī.   Apaṛ ko▫e na sak▫ī je sa▫o locẖai ko▫ī.

 

(Naau) Naam/commands/authority of (har-i) the Almighty is (at-i) very (vadd = great) powerful and (oochha) high; it is (oochaa) higher (hoo) than (oocha) the highest, i.e. everyone howsoever high and mighty is subject authority of the Almighty. (Koey na) no one (sakaee) can (aparr-i) reach that level even (jey) if (koee) someone (lochai) yearns, i.e. makes, (sau) a hundred other efforts.

 

ਮੁਖਿ ਸੰਜਮ ਹਛਾ ਨ ਹੋਵਈ ਕਰਿ ਭੇਖ ਭਵੈ ਸਭ ਕੋਈ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਜਾਇ ਚੜੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਈ ॥

Mukẖ sanjam hacẖẖā na hova▫ī kar bẖekẖ bẖavai sabẖ ko▫ī.   Gur kī pa▫oṛī jā▫e cẖaṛai karam parāpaṯ ho▫ī.

 

One does not (hovaee) become (hachhaa) good/pious (mukh-i = by mouth) by claiming to have achieved piety, or practicing (sanjam) control of organs, even if (koee) someone (bhavai) goes about (kar-i) adopting (sabh) all types of (bheykh) garbs. Only one who (jaaey charrai) climbs (paurri) the ladder, i.e. takes steps shown by the guru, attains this freedom and finds God, but this guidance (hoee) is (prapat-i) received (karam-i) with Divine grace.

 

ਅੰਤਰਿ ਆਇ ਵਸੈ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰੈ ਕੋਇ ॥ ਨਾਨਕ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਨੀਐ ਸਾਚੇ ਸਾਚੀ ਸੋਇ ॥੩੩॥

Anṯar ā▫e vasai gur sabaḏ vīcẖārai ko▫e.   Nānak sabaḏ marai man mānī▫ai sācẖe sācẖī so▫e. ||33||

 

If (koey) someone (veechaarai = reflects on) pays attention to (sabad-u = word) teachings of (gur) the guru, then the Almighty (aaey) comes and (vasai) abides/experienced (anatar-i) within. One who (marai = dies) submits (sabad-i = by the word) to Divine commands guided by the guru, his/her (man-u) mind (maaneeai) becomes agreeable; (soey) reputation of such (saachey) truthful person is (saachee = true) good, says Third Nanak. 33.

 

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ਮਾਇਆ ਮੋਹੁ ਦੁਖੁ ਸਾਗਰੁ ਹੈ ਬਿਖੁ ਦੁਤਰੁ ਤਰਿਆ ਨ ਜਾਇ ॥ ਮੇਰਾ ਮੇਰਾ ਕਰਦੇ ਪਚਿ ਮੁਏ ਹਉਮੈ ਕਰਤ ਵਿਹਾਇ ॥

Mā▫i▫ā moh ḏukẖ sāgar hai bikẖ ḏuṯar ṯari▫ā na jā▫e.   Merā merā karḏe pacẖ mu▫e ha▫umai karaṯ vihā▫e.

 

(Moh-u) attachment to (maaiaa = world-play) transitory things/pleasures and relations is (saagar-u) an ocean/cause of (dukh-u) suffering because it causes to commit (bikh-u/vishya) vices; this ocean (na jaaey) cannot be (tariaa = swim) crossed. The creatures (kardey) keep saying (meyra meyra) my and mine, i.e. remain attached, commit transgressions and (pach-i = burn, muey = dead) perish; life (vihaaey) passes (karat) doing this because of (haumai = ego) acting by self-will ignoring Divine commands and guru’s guidance.

 

ਮਨਮੁਖਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ਹੈ ਅਧ ਵਿਚਿ ਰਹੇ ਲਪਟਾਇ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਮਾਵਣਾ ਕਰਣਾ ਕਛੂ ਨ ਜਾਇ ॥

Manmukẖā urvār na pār hai aḏẖ vicẖ rahe laptā▫e.   Jo ḏẖur likẖi▫ā so kamāvaṇā karṇā kacẖẖū na jā▫e.

 

There is no place for (mamukhaa) the self-oriented either on (urvaar-u) this end nor (paar-u) the far shore, i.e. get no respect here or in the hereafter; they (rahey) remain (lapttaey) entangled (vich-i) in in their acts of commission and omission (adh) half way, i.e. have peace neither in life nor in the hereafter. (Jo) whatever (likhiaa) is written (dhur-i) at the source (su) that (kamaavna) is done, i.e. it is natural that one acts based on whatever nature one develops because of past deeds, and (kachhoo na) nothing (jaaey) can be (karna) done by the creature him/her-self – and needs to seek guidance of the guru.

 

ਗੁਰਮਤੀ ਗਿਆਨੁ ਰਤਨੁ ਮਨਿ ਵਸੈ ਸਭੁ ਦੇਖਿਆ ਬ੍ਰਹਮੁ ਸੁਭਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਬੋਹਿਥੈ ਵਡਭਾਗੀ ਚੜੈ ਤੇ ਭਉਜਲਿ ਪਾਰਿ ਲੰਘਾਇ ॥੩੪॥

Gurmaṯī gi▫ān raṯan man vasai sabẖ ḏekẖi▫ā barahm subẖā▫e.  Nānak saṯgur bohithai vadbẖāgī cẖaṛai ṯe bẖa▫ojal pār langẖā▫e. ||34||

 

(Giaan-u) awareness of (ratan-u = jewel) Naam/Divine virtues and commands (vasai = abides) comes (man-i) in mind (gurmatee) with the guru’s counsel, and (brahm-u) the Creator is (subhaaey) naturally (deykhiaa) seen (sabh) in everything, i.e. one is always conscious of Naam.

One who (vaddbhaagee) is fortunate, (charrai) boards (bohithai) ship (satigur-i) the true guru who (langhaaey) ferries (paar-i) across (bhaujal-i) the world-ocean, i.e. one overcomes temptations of the world and finds the Creator within, says third Nanak. 34. =====

 

ਬਿਨੁ ਸਤਿਗੁਰ ਦਾਤਾ ਕੋ ਨਹੀ ਜੋ ਹਰਿ ਨਾਮੁ ਦੇਇ ਆਧਾਰੁ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਾਉ ਮਨਿ ਵਸੈ ਸਦਾ ਰਹੈ ਉਰਿ ਧਾਰਿ ॥ ਤਿਸਨਾ ਬੁਝੈ ਤਿਪਤਿ ਹੋਇ ਹਰਿ ਕੈ ਨਾਇ ਪਿਆਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਹਰਿ ਅਪਨੀ ਕਿਰਪਾ ਧਾਰਿ ॥੩੫॥

Bin saṯgur ḏāṯā ko nahī jo har nām ḏe▫e āḏẖār.   Gur kirpā ṯe nā▫o man vasai saḏā rahai ur ḏẖār.  Ŧisnā bujẖai ṯipaṯ ho▫e har kai nā▫e pi▫ār.   Nānak gurmukẖ pā▫ī▫ai har apnī kirpā ḏẖār. ||35||

 

There is (ko nahee = not any) no (daata = giver) benefactor (jo) who can (dey-i) give (aadhaar-u) support/understanding of (naam-u) virtues and commands of (har-i) the Almighty. It is (tey) with (kirpa) kindness of (gur) the guru to impart awareness of (aau) Naam (vasai) abides (man-i) in mind, and one (rahai) keeps it (ur-i dhaar-i) in mind – as guide for life.

The fire of (tisna/trisna) craving (bujhai) is quenched, one (hoey) is (tripat-i = satiated) satisfied (piaar-i) with love of (naaey) Naam (kai) of (har-i) the Almighty, , i.e. running around to obtain solace elsewhere ends. (Gurmukh-i) the guru’s guidance (paaeeai) is obtained when (har-i) the Almighty (dhaar-i) bestows (kirpa) grace, says third Nanak. 35.

 

ਬਿਨੁ ਸਬਦੈ ਜਗਤੁ ਬਰਲਿਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਹਰਿ ਰਖੇ ਸੇ ਉਬਰੇ ਸਬਦਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਕਰਤਾ ਸਭ ਕਿਛੁ ਜਾਣਦਾ ਜਿਨਿ ਰਖੀ ਬਣਤ ਬਣਾਇ ॥੩੬॥

Bin sabḏai jagaṯ barli▫ā kahṇā kacẖẖū na jā▫e.   Har rakẖe se ubre sabaḏ rahe liv lā▫e. Nānak karṯā sabẖ kicẖẖ jāṇḏā jin rakẖī baṇaṯ baṇā▫e. ||36||

 

(Jagat-u) the world/creatures are (barliaa) mad/deluded by temptations (bin-u) without awareness (sabdai = of the word) of Naam/Divine commands; (kachhoo na) nothing (jaaey) can be (kahna) said, i.e. there is no one other way to overcome the temptations.

Those whom (har-i) the Almighty (rakhey) keeps aware, (sey) they (laaey) focus (liv) attention/mind (sabad-i = on the word) on Naam and (ubrey) rise above temptations.

(Karta) the Creator who (banaaeey) made (banat = form) the creation, and (rakhee) keeps under control/preserves it, (jaanda) knows (sabh kichh-u) everything and causes things to happen, says third Nanak. 36.

 

ਹੋਮ ਜਗ ਸਭਿ ਤੀਰਥਾ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਥਕੇ ਪੁਰਾਣ ॥ ਬਿਖੁ ਮਾਇਆ ਮੋਹੁ ਨ ਮਿਟਈ ਵਿਚਿ ਹਉਮੈ ਆਵਣੁ ਜਾਣੁ ॥

Hom jag sabẖ ṯīrthā paṛĥ pandiṯ thake purāṇ.   Bikẖ mā▫i▫ā moh na mit▫ī vicẖ ha▫umai āvaṇ jāṇ.

 

The Pundits (thakey) get tired performing (hom jag) fire sacrifices, going to (teertha) pilgrim centres and (parrh-i) reading Puranas/scriptures. But (moh-u) attachment/falling prey to (bikh-u = poison) temptations is not (mittaaee) removed from the mind (vich-i = in) because of (haumai) ego/acting by self-will, and (aavan-u) coming and (jaan-u) going, i.e. being in cycles of births and deaths continues.

 

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਲੁ ਉਤਰੀ ਹਰਿ ਜਪਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਜਿਨਾ ਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਸੇਵਿਆ ਜਨ ਨਾਨਕੁ ਸਦ ਕੁਰਬਾਣੁ ॥੩੭॥
Saṯgur mili▫ai mal uṯrī har japi▫ā purakẖ sujāṇ.   Jinā har har parabẖ sevi▫ā jan Nānak saḏ kurbāṇ. ||37||

 

(Mal-u = dirt) the vice of ego (utree) is removed (miliai) on meeting/following (satigur) the true guru to (japiaa) remember and obey (purakh-u) the all-pervasive (sujaann-u = well-informed) Omniscient Almighty.

(Jan) humble (Nanak-u) third Nanak, the seeker, (sad) ever (kurbaan-u = is sacrifice) adores and follows those (jinaa) who (seyviaa = serve) obey (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of the Almighty. 37.

 

ਮਾਇਆ ਮੋਹੁ ਬਹੁ ਚਿਤਵਦੇ ਬਹੁ ਆਸਾ ਲੋਭੁ ਵਿਕਾਰ ॥ ਮਨਮੁਖਿ ਅਸਥਿਰੁ ਨਾ ਥੀਐ ਮਰਿ ਬਿਨਸਿ ਜਾਇ ਖਿਨ ਵਾਰ ॥ ਵਡ ਭਾਗੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਉਮੈ ਤਜੈ ਵਿਕਾਰ ॥ ਹਰਿ ਨਾਮਾ ਜਪਿ ਸੁਖੁ ਪਾਇਆ ਜਨ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰ ॥੩੮॥

Mā▫i▫ā moh baho cẖiṯvaḏe baho āsā lobẖ vikār.   Manmukẖ asthir nā thī▫ai mar binas jā▫e kẖin vār.  vad bẖāg hovai saṯgur milai ha▫umai ṯajai vikār. Har nāmā jap sukẖ pā▫i▫ā jan Nānak sabaḏ vīcẖār. ||38||

 

Those who have (moh-u) attachment to (maaiaa) the world-play, they (chitvadey = think) plan (bah-u) a lot with (aasaa) hope for (lobh-u = greed) material gains, and commit (vikaar) vices for their sake. (Manukh-i) a self-oriented person (na theeai = becomes not) is not (asthir-u) steady in the face of temptations; s/he (mar-i = dies) succumbs to temptations (khin = moment, vaar = time) every moment and (binas jaaey) perishes in that state.

One who (hovai) has (vadd) good (bhaag-u) fortune, s/he (milai) finds/follows (satigur-u) the true guru, (tajai) gives up (vikaar) the vice of (haumai) acting by self-will and follows the guru. S/he pays (veechaar = reflection) attention to (sabad-u = word) Divine commands with the guru’s guidance and (paaiaa) experiences (sukh-u) peace, says (jan) humble third Nanak. 38.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਅਰਾਧਿਆ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੩੯॥

Bin saṯgur bẖagaṯ na hova▫ī nām na lagai pi▫ār.   Jan Nānak nām arāḏẖi▫ā gur kai heṯ pi▫ār. ||39||

 

(Piaar-u) love (naam-i) for Naam does not (lagai) develop and (bhagat-i) devotion, i.e. living by Naam, does not (hovaee) happen (bin-u) without following (satigur) the true guru. Naam is (araadhiaa) invoked/practiced with (heyt-i) loving guidance (kai) of the guru and (piaar-u) love for the Almighty, says (jan) humble third Nanak. 39.

 

ਲੋਭੀ ਕਾ ਵੇਸਾਹੁ ਨ ਕੀਜੈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ ਅੰਤਿ ਕਾਲਿ ਤਿਥੈ ਧੁਹੈ ਜਿਥੈ ਹਥੁ ਨ ਪਾਇ ॥ ਮਨਮੁਖ ਸੇਤੀ ਸੰਗੁ ਕਰੇ ਮੁਹਿ ਕਾਲਖ ਦਾਗੁ ਲਗਾਇ ॥ ਮੁਹ ਕਾਲੇ ਤਿਨ੍ਹ੍ਹ ਲੋਭੀਆਂ ਜਾਸਨਿ ਜਨਮੁ ਗਵਾਇ ॥

Lobẖī kā vesāhu na kījai je kā pār vasā▫e.   Anṯ kāl ṯithai ḏẖuhai jithai hath na pā▫e. Manmukẖ seṯī sang kare muhi kālakẖ ḏāg lagā▫e.   Muh kāle ṯinĥ lobẖī▫āʼn jāsan janam gavā▫e.

 

Do not (keejai) place (veysaah-u) trust in (lobhee) a greedy/self-serving person (jey ka) as (paar-i) far (vasaaey) as possible. S/he (dhuhai) drags (tithai = there) to such a situation (jithai) where (hath-u) hand cannot (paaey) reach, i.e. it is not possible to extricate.

One who (karey) keeps (sang-u) company (sang-u) with (manmukh) a self-oriented/serving person, (lagaaey) puts (daag-u) the stain of (kaalakh) soot/vices (muh-i) on the face, i.e. s/he is not respected in society or approved by the Almighty. (Muh) faces of (tinh = those) such (lobheeaa) greedy/self-serving persons are (kaaley) blackened, i.e. they face ignominy in life and Divine court; they (jaasan-i) depart from the world (gavaaey = losing) wasting (janam-u) human birth, i.e. the opportunity to live by Naam and unite with God.

 

ਸਤਸੰਗਤਿ ਹਰਿ ਮੇਲਿ ਪ੍ਰਭ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਜਨਮ ਮਰਨ ਕੀ ਮਲੁ ਉਤਰੈ ਜਨ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ॥੪੦॥

Saṯsangaṯ har mel parabẖ har nām vasai man ā▫e.   Janam maran kī mal uṯrai jan Nānak har gun gā▫e. ||40||

 

O (har-i prabh) Almighty Master, please (meyl-i = cause to meet) lead me to (satsangat-i) the holy congregation, so that Naam of the Almighty (aaey) comes and (vasai) abides (man-i) in mind, i.e. awareness of Naam is obtained.

And I (gaaey = sing) praise and emulate (gun) virtues of (har-i) the Almighty and (mal-u = dirt) the vice of ego, the cause of further (janam) births and (maran) deaths (utrai) is removed, prays (jan) humble third Nanak. 40.

 

ਧੁਰਿ ਹਰਿ ਪ੍ਰਭਿ ਕਰਤੈ ਲਿਖਿਆ ਸੁ ਮੇਟਣਾ ਨ ਜਾਇ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਦਾ ਪ੍ਰਤਿਪਾਲਿ ਕਰੇ ਹਰਿ ਰਾਇ ॥

Ḏẖur har parabẖ karṯai likẖi▫ā so metṇā na jā▫e.   Jī▫o pind sabẖ ṯis ḏā parṯipāl kare har rā▫e.

 

What (har-i prabh-i) the Almighty (kartai) Creator (likhia) has written in destiny (dhur-i) at the source/based on past deeds, (s-u) that (na jaaey) cannot be (meyttna) erased. (Jeeo) the soul and (pindd-u) body are (da = of, tis = that) given by (raaey) the Sovereign (har-i) Almighty who also (karey = does, pratipaal-i = nurturing) takes care, i.e. everyone is subject to Divine commands.

 

ਚੁਗਲ ਨਿੰਦਕ ਭੁਖੇ ਰੁਲਿ ਮੁਏ ਏਨਾ ਹਥੁ ਨ ਕਿਥਾਊ ਪਾਇ ॥ ਬਾਹਰਿ ਪਾਖੰਡ ਸਭ ਕਰਮ ਕਰਹਿ ਮਨਿ ਹਿਰਦੈ ਕਪਟੁ ਕਮਾਇ ॥

Cẖugal ninḏak bẖukẖe rul mu▫e enā hath na kithā▫ū pā▫e.   Bāhar pakẖand sabẖ karam karahi man hirḏai kapat kamā▫e.

 

(Chugal) backbiters, (nindak) slanderers, i.e. those who try to harm others, (bhukhey = hungry) to benefit themselves, (muey) die (rul-i = rolling in dust) in misery; they cannot (paaey) put (hath-u) hand, i.e. get no support, (kithaaoo) anywhere. (Baahar-i) outwardly they (paakhandd) pretend to (karah-i) perform (karam) good deeds but (kamaaey = do) have (kapatt-u) deceit (man-i hirdai) in mind.

 

ਖੇਤਿ ਸਰੀਰਿ ਜੋ ਬੀਜੀਐ ਸੋ ਅੰਤਿ ਖਲੋਆ ਆਇ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਹਰਿ ਭਾਵੈ ਬਖਸਿ ਮਿਲਾਇ ॥੪੧॥

Kẖeṯ sarīr jo bījī▫ai so anṯ kẖalo▫ā ā▫e.   Nānak kī parabẖ benṯī har bẖāvai bakẖas milā▫e. ||41||

 

(Jo) whatever (beejeeai) is sown (kheyt-i) in the field (sareer-i) of the body, i.e. deeds one does, (so) that (aaey) comes and (khaloaa) stands in front (ant-i) end, i.e. one has to ultimately face consequences of deeds. It is (beyntee) the supplication (ki) of third Nanak, the seeker: May (har-i prabh) the Almighty Master (bhaavai) be pleased (bakhas-i) to forgive my transgressions and (milaaey) merge with IT-self. 41.

 

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ਮਨ ਆਵਣ ਜਾਣੁ ਨ ਸੁਝਈ ਨਾ ਸੁਝੈ ਦਰਬਾਰੁ ॥ ਮਾਇਆ ਮੋਹਿ ਪਲੇਟਿਆ ਅੰਤਰਿ ਅਗਿਆਨੁ ਗੁਬਾਰੁ ॥ ਤਬ ਨਰੁ ਸੁਤਾ ਜਾਗਿਆ ਸਿਰਿ ਡੰਡੁ ਲਗਾ ਬਹੁ ਭਾਰੁ ॥

Man āvaṇ jāṇ na sujẖ▫ī nā sujẖai ḏarbār.   Mā▫i▫ā mohi paleti▫ā anṯar agi▫ān gubār.  Ŧab nar suṯā jāgi▫ā sir dand lagā baho bẖār.

 

O (man = mind) human being, punishment of being put in cycles of (aavan) coming and (jaan-u) going, i.e. births and deaths does not (sujhaee) seem to occur to you; you are also not (sujhai) aware of (darbaar-u) Divine court, i.e. one has to face consequences of one’s deeds. You are (paleyttiaa) entangled/lost (moh-i) in attachment of (maaiaa) the world-play because of (gubaar-u) darkness of (agiaan-u) ignorance (antar-i) within, i.e. are ignorant of Naam, the guide for life.

(Sutaa) the asleep/indifferent (nar) human being (jaagiaa) awakens (tab) then, when (bah-u) the very (bhaar-u) heavy (ddandd-u) rod (lagaa) strikes (sir-i) on the head, i.e. when the soul is pushed away from union with the Almighty and put in cycles of reincarnation, by Divine justice.

 

ਗੁਰਮੁਖਾਂ ਕਰਾਂ ਉਪਰਿ ਹਰਿ ਚੇਤਿਆ ਸੇ ਪਾਇਨਿ ਮੋਖ ਦੁਆਰੁ ॥ ਨਾਨਕ ਆਪਿ ਓਹਿ ਉਧਰੇ ਸਭ ਕੁਟੰਬ ਤਰੇ ਪਰਵਾਰ ॥੪੨॥

Gurmukẖāʼn karāʼn upar har cẖeṯi▫ā se pā▫in mokẖ ḏu▫ār.  Nānak āp ohi uḏẖre sabẖ kutamb ṯare parvār. ||42||

 

(Gurmukhaa’n) those who follow the guru (cheytiaa) remember and obey (har-i) the Almighty (upar-i) on their (karaa’n) hands, i.e. doing deeds complying with Naam/Divine commands; (sey) they (paain-i = get) go through (duaar-u) the gate/pass the test of (mokh) emancipation, – since they have led life by Naam. (Oh-i) they (aap-i) themselves (udhrey) rise above temptations and (tarey = swim) get across the world-ocean as doa their (sabh) total (kuttamb) family/associates, says third Nanak. 42.

 

ਸਬਦਿ ਮਰੈ ਸੋ ਮੁਆ ਜਾਪੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਰਸਿ ਧ੍ਰਾਪੈ ॥ ਹਰਿ ਦਰਗਹਿ ਗੁਰ ਸਬਦਿ ਸਿਞਾਪੈ ॥

Sabaḏ marai so mu▫ā jāpai.   Gur parsādī har ras ḏẖarāpai.  Har ḏargahi gur sabaḏ siñāpai.

 

One who (marai = dies) submits (sabad-i = with the word) to Divine commands, s/he (jaapai) is seen/recognized (muaa) as dead, i.e. s/he is unaffected by temptations like a dead person; s/he (dhraapai) is satiated (har-i) with Divine (ras-u) elixir, i.e. is happy to live by Naam and does not seek solace elsewhere.

S/he is (sinjaapai) recognized to have complied (sabad-i = with the word) with instructions of (gur) the guru – and being free of transgressions.

 

ਬਿਨੁ ਸਬਦੈ ਮੁਆ ਹੈ ਸਭੁ ਕੋਇ ॥ ਮਨਮੁਖੁ ਮੁਆ ਅਪੁਨਾ ਜਨਮੁ ਖੋਇ ॥ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤਹਿ ਅੰਤਿ ਦੁਖੁ ਰੋਇ ॥ ਨਾਨਕ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥੪੩॥

Bin sabḏai mu▫ā hai sabẖ ko▫e.  Manmukẖ mu▫ā apunā janam kẖo▫e.   Har nām na cẖīṯėh anṯ ḏukẖ ro▫e.   Nānak karṯā kare so ho▫e. ||43||

 

(Sabh-u koey) everyone (muaa hai) dies, i.e. falls prey to temptations, (bin-u) without awareness (sabdai = of the word) of Naam/Divine commands with the guru’s guidance. (Manmukh) a self-willed person ignores Naam and acts by self-will; s/he (muaa) dies/succumbs to vices – hence is not accepted for union by the Almighty – and thus (khoey) wastes (apuna) his/her (janam-u) human birth – the opportunity to live by Naam and be united with the Creator.

S/he does not (cheyteyh-i) keep in mind Naam of (har-i) the Almighty, and (roey = wails) repents with (dukh-u) pain of being denied union with the Creator. What (karta) the Creator (karey) does, (s-u) that (hoey) happens, i.e. everything happens systemically based on deeds, says third Nanak. 43.

 

ਗੁਰਮੁਖਿ ਬੁਢੇ ਕਦੇ ਨਾਹੀ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸੁਰਤਿ ਗਿਆਨੁ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਗੁਣ ਰਵਹਿ ਅੰਤਰਿ ਸਹਜ ਧਿਆਨੁ ॥

Gurmukẖ budẖe kaḏe nāhī jinĥā anṯar suraṯ gi▫ān.   Saḏā saḏā har guṇ ravėh anṯar sahj ḏẖi▫ān.

 

(Gurmukh-i) the guru’s followers, (jinhaa) who have (giaan-u) awareness of (antar-i) within, i.e. are aware of Naam and remain (surat-i) conscious of Naam, they (kadey naahee) never get (buddhey) old/weak, i.e. lose cognitive abilities. They (sadaa sadaa) forever (ravah-i = say) praise and emulate (gun) virtues of (har-i) the Almighty with (sahaj) steadfast (dhiaan-u) attention to Naam (antar-i) within.

 

ਓਇ ਸਦਾ ਅਨੰਦਿ ਬਿਬੇਕ ਰਹਹਿ ਦੁਖਿ ਸੁਖਿ ਏਕ ਸਮਾਨਿ ॥ ਤਿਨਾ ਨਦਰੀ ਇਕੋ ਆਇਆ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨੁ ॥੪੪॥
O▫e saḏā anand bibek rahėh ḏukẖ sukẖ ek samān.   Ŧinā naḏrī iko ā▫i▫ā sabẖ āṯam rām pacẖẖān. ||44||

 

(Oey) they (sadaa) ever (rahah-i) remain (anand-i) happy and (bibeyk) discerning i.e. distinguishing between the desirable and undesirable; they remain (eyk = one, smaan-i = equal) the same (dukh-i) in discomfort and (sukh-i) in comfort. They (nadree = to sight, aaiaa = comes) see and (pachaan-u) recognize (iko) the One Almighty present (aatam) within and (raam) pervading everywhere. 44.

 

Note: The next Slok contrasts between those who follow the guru, are aware of Naam and remain at peace with those who do not follow the guru but act by self-will; they are ignorant of Naam, transgress and suffer.

 

ਮਨਮੁਖੁ ਬਾਲਕੁ ਬਿਰਧਿ ਸਮਾਨਿ ਹੈ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਹਰਿ ਸੁਰਤਿ ਨਾਹੀ ॥ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਵਦੇ ਸਭ ਧਰਮ ਰਾਇ ਕੈ ਜਾਂਹੀ ॥

Manmukẖ bālak biraḏẖ samān hai jinĥā anṯar har suraṯ nāhī.   vicẖ ha▫umai karam kamāvḏe sabẖ ḏẖaram rā▫e kai jāʼnhī.

 

(Manmukh) a self-willed person does not follow the guru, lacks consciousness of Naam (samaan-i) like (baalak-u) child or (birdh-i) old persons (jinaa) who do not have (surat-i) cognition of (har-i) the Almighty (antar-i) within.

Such persons (kamaavdey = do, karam = deeds) act (vich-i) in ego/self-will – and commit transgressions; they (sabh) all (jaa’nhee) go under jurisdiction/court of Dharam Raaey, the metaphoric judge in Divine court, i.e. are brought to justice and consequently denied union with the Almighty.

 

ਗੁਰਮੁਖਿ ਹਛੇ ਨਿਰਮਲੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਓਨਾ ਮੈਲੁ ਪਤੰਗੁ ਨ ਲਗਈ ਜਿ ਚਲਨਿ ਸਤਿਗੁਰ ਭਾਇ ॥

Gurmukẖ hacẖẖe nirmale gur kai sabaḏ subẖā▫e.   Onā mail paṯang na lag▫ī jė cẖalan saṯgur bẖā▫e.

 

On the other hand, (gurmukh-i) the guru’s followers (subhaaey) lovingly act (sabad-i = by the word) by teachings (kai) of the guru; they are (hachhey) good and (nirmaley) pure, i.e. are free of vices. (patang = moth) flying (mail-u) dust, i.e. the enticing temptations, do not (lagaee = cling) affect (onaa) those (j-i) who (chalan-i = move) follow (bhaaey) will/directions of (satiguru) the true guru.

 

ਮਨਮੁਖ ਜੂਠਿ ਨ ਉਤਰੈ ਜੇ ਸਉ ਧੋਵਣ ਪਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੇਲਿਅਨੁ ਗੁਰ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੪੫॥

Manmukẖ jūṯẖ na uṯrai je sa▫o ḏẖovaṇ pā▫e.   Nānak gurmukẖ meli▫an gur kai ank samā▫e. ||45||

 

(Jootth-i = defilement) evil of (manukh) the self-willed persons are not (utrai) removed even if (paaey) put through (sau) a hundred (dhovan) washes, i.e. one can never be rid of transgressions except with the guru’s guidance. (Gurmukh-i) the guru’s followers (samaaey = contained, ank-i = in lap) submit to the guru’s teachings to live by Naam and (meyliann-u = caused to meet) are united with the Almighty, says third Nanak. 45.

 

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?

 

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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.