SGGS pp 1418-1421, Slok M: 3, 46-67 of 67.

 

ਬੁਰਾ ਕਰੇ ਸੁ ਕੇਹਾ ਸਿਝੈ ॥ ਆਪਣੈ ਰੋਹਿ ਆਪੇ ਹੀ ਦਝੈ ॥ ਮਨਮੁਖਿ ਕਮਲਾ ਰਗੜੈ ਲੁਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਤਿਸੁ ਸਭ ਕਿਛੁ ਸੁਝੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨ ਸਿਉ ਲੁਝੈ ॥੪੬॥

Burā kare so kehā sijẖai.   Āpṇai rohi āpe hī ḏajẖai.   Manmukẖ kamlā ragṛai lujẖai.  Gurmukẖ ho▫e ṯis sabẖ kicẖẖ sujẖai.   Nānak gurmukẖ man si▫o lujẖai. ||46||

 

Anyone in anger (karai) does (buraa = bad) harm – to self and others and – (sijhai = succeeds) achieves (keyha = what?) nothing. S/he (hi) only (dajhai) burns (aapey) the self in the fire of his/her (aapani) own (roh-i) anger.

(Manmukh-i) a self-willed person is (kamla = crazy) mindless, s/he (lujhai) struggles with self-created (ragrrai) problems. One who (hoey) is (gurmukh-i) follower of the guru, (tis-u) that person (sujhai) understands (sabh kichh-u = everything) all this. (Gurmukh-i) the guru’s follower (lujhai) battles (siau) with (man-u) the mind – to drive out evil, says third Nanak. 46.

 

ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਓਇ ਮਾਣਸ ਜੂਨਿ ਨ ਆਖੀਅਨਿ ਪਸੂ ਢੋਰ ਗਾਵਾਰ ॥ ਓਨਾ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਹੈ ਹਰਿ ਸਉ ਪ੍ਰੀਤਿ ਨ ਪਿਆਰੁ ॥

Jinā saṯgur purakẖ na sevi▫o sabaḏ na kīṯo vīcẖār.   O▫e māṇas jūn na ākẖī▫an pasū dẖor gāvār.  Onā anṯar gi▫ān na ḏẖi▫ān hai har sa▫o parīṯ na pi▫ār.

 

Those (jinaa) who do not (seyvio = serve) follow teachings of (purakh-u) the great person, the (satigur) true guru to (keeto = do, veechaar-u = reflection) contemplate/practice (sabad = word) Naam/Divine commands – the guide for life. (Oey = those) such persons cannot (aakheean-i) be said to belong to (maanas) human (joon-i) species, they are (gaavaar) uninformed like (pasoo, ddhor) animals.

(Onaa) they do not (hai) have (giaan-u) awareness of Naam/Divine virtues and commands (antar-i) within, so do not (dhiaan-u) pay attention to/practice it; they do not have (piaar-u) love and (preet-i) affection (sau) for (har-i) the Almighty, i.e. do not think of finding the Almighty.

 

ਮਨਮੁਖ ਮੁਏ ਵਿਕਾਰ ਮਹਿ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥ ਜੀਵਦਿਆ ਨੋ ਮਿਲੈ ਸੁ ਜੀਵਦੇ ਹਰਿ ਜਗਜੀਵਨ ਉਰ ਧਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸੋਹਣੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥੪੭॥

Manmukẖ mu▫e vikār mėh mar jamėh vāro vār.  Jīvḏi▫ā no milai so jīvḏe har jagjīvan ur ḏẖār.   Nānak gurmukẖ sohṇe ṯiṯ sacẖai ḏarbār. ||47||

 

(Manmukh) self-willed persons (muey = die) fall prey (mah-i) in (vikaar) vices; they (mar-i) die and (ja’mmah-i) are born (vaaro vaar) again and again.

Those who have (jagjeevan = life of the world) the Creator (ur dhaar-i) in mind, (su) they (miley) keep company with (jeevdiaa = alive) those free of vices, and (jeevdey = live) do not fall prey to vices. (Gurmukh-i) the guru’s followers are (sohney) beautiful, i.e. are glorified in (tit-u = that) the One (sachai) eternal (darbaar-i) the court, i.e. accepted for union by God, says the third Nanak. 47.

 

ਹਰਿ ਮੰਦਰੁ ਹਰਿ ਸਾਜਿਆ ਹਰਿ ਵਸੈ ਜਿਸੁ ਨਾਲਿ ॥ ਗੁਰਮਤੀ ਹਰਿ ਪਾਇਆ ਮਾਇਆ ਮੋਹ ਪਰਜਾਲਿ ॥

Har manḏar har sāji▫ā har vasai jis nāl.   Gurmaṯī har pā▫i▫ā mā▫i▫ā moh parjāl.

 

(Har-i) the Almighty (saajiaa) has created (har-i) the Divine (mandar-u) the mansion, i.e. the creature’s body (naal-i = with) in (jis-u) which the Almighty (vasai) resides. The Almighty (paaiaa) is found within (gurmatee) with the guru’s guidance to (parjaal-i = fully burning) by being free of (moh) lure of (maaiaa) the world-play.

 

ਹਰਿ ਮੰਦਰਿ ਵਸਤੁ ਅਨੇਕ ਹੈ ਨਵ ਨਿਧਿ ਨਾਮੁ ਸਮਾਲਿ ॥ ਧਨੁ ਭਗਵੰਤੀ ਨਾਨਕਾ ਜਿਨਾ ਗੁਰਮੁਖਿ ਲਧਾ ਹਰਿ ਭਾਲਿ ॥ ਵਡਭਾਗੀ ਗੜ ਮੰਦਰੁ ਖੋਜਿਆ ਹਰਿ ਹਿਰਦੈ ਪਾਇਆ ਨਾਲਿ ॥੪੮॥

Har manḏar vasaṯ anek hai nav niḏẖ nām samāl.   Ḏẖan bẖagvanṯī nānkā jinā gurmukẖ laḏẖā har bẖāl.  vadbẖāgī gaṛ manḏar kẖoji▫ā har hirḏai pā▫i▫ā nāl. ||48||

 

There are (aneyk) numerous (vast) things in (har-i) the Almighty’s (mandar-i) mansion/human mind, but God is recognized within (samaal-i) by remembrance/practice of (nav = nine, nidh-i = treasures) the valuable (naam-u) Divine virtues and commands – by which other ideas are driven out.

Those (jin-i) who (bhaal-i) search within (gurmukh-i) with the guru’s guidance, they (ladhaa) find (har-i) the Almighty; they are (dhan-u = great) highly (bhagvantee) fortunate, says third Nanak.

The Divine (madar-u) mansion (garr = fort) is fortified – by vices which impede looking within – (Vaddbhaagee) the fortunate ones (khojiaa) search and (paaiaa) find (har-i) the Almighty (naal-i) with them (hirdai) in mind. 48.

 

ਮਨਮੁਖ ਦਹ ਦਿਸਿ ਫਿਰਿ ਰਹੇ ਅਤਿ ਤਿਸਨਾ ਲੋਭ ਵਿਕਾਰ ॥ ਮਾਇਆ ਮੋਹੁ ਨ ਚੁਕਈ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥

Manmukẖ ḏah ḏis fir rahe aṯ ṯisnā lobẖ vikār.   Mā▫i▫ā moh na cẖuk▫ī mar jamėh vāro vār.

 

(Manmukh) self-willed persons – who do not obey God, cannot focus within – (rahey) keep (phir-i) wandering in (dah) ten (dis-i) directions, i.e. all over, driven by (at-i) strong (tisna/trisna) thirst and (lobh) greed, i.e. by desires, and commit (vikaar) vices. Their (moh-u) attachments to (maaiaa) the word-play never (chukaee) end; they (mar-i) die and (ja’mmah-i) are born (vaaro vaar-i) again and again.

 

Page 1419

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ਅਤਿ ਤਿਸਨਾ ਤਜਿ ਵਿਕਾਰ ॥ ਜਨਮ ਮਰਨ ਕਾ ਦੁਖੁ ਗਇਆ ਜਨ ਨਾਨਕ ਸਬਦੁ ਬੀਚਾਰਿ ॥੪੯॥

Saṯgur sev sukẖ pā▫i▫ā aṯ ṯisnā ṯaj vikār. Janam maran kā ḏukẖ ga▫i▫ā jan Nānak sabaḏ bīcẖār. ||49||

 

If they (seyv-i = serve) follow (satigur-u) true guru, they can (taj-i) be rid of (at-i) strong (tisna) craving and (vikaar) vices, and (paaiaa) attain (sukh-u) peace. Their (dukh-u) distress of being in (janam) births and (maran) deaths (gaiaa = goes) ends (beechaar-i = by reflection) by paying attention to (sabad-u = word) Naam/Divine virtues and commands, says (jan) humble third Nanak. 49.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ਮਨ ਹਰਿ ਦਰਗਹ ਪਾਵਹਿ ਮਾਨੁ ॥ ਕਿਲਵਿਖ ਪਾਪ ਸਭਿ ਕਟੀਅਹਿ ਹਉਮੈ ਚੁਕੈ ਗੁਮਾਨੁ ॥

Har har nām ḏẖi▫ā▫e man har ḏargėh pāvahi mān.  Kilvikẖ pāp sabẖ katī▫ah ha▫umai cẖukai gumān.

 

O (man = mind) human being, (dhiaaey) pay attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands, and you will (paavah-i) receive (maan-u) recognition in (dargah) court of, i.e. accepted for union by, (har-i) the Almighty.

This happens when the guru is followed, (haumai) ego/acting by self-will and (gumaan-u) vanity (chukai) end, and (sabh-i) all (kilvikh paap) transgressions (katteeah-i = are cut) given up.

 

ਗੁਰਮੁਖਿ ਕਮਲੁ ਵਿਗਸਿਆ ਸਭੁ ਆਤਮ ਬ੍ਰਹਮੁ ਪਛਾਨੁ ॥ ਹਰਿ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਪ੍ਰਭ ਜਨ ਨਾਨਕ ਜਪਿ ਹਰਿ ਨਾਮੁ ॥੫੦॥

Gurmukẖ kamal vigsi▫ā sabẖ āṯam barahm pacẖẖān.  Har har kirpā ḏẖār parabẖ jan Nānak jap har nām. ||50||

 

(Brahm-u) the Creator is (pachhan-u) recognized present (aatam) within and (sabh) everywhere, (gurmukh-i) with the guru’s guidance and with that consciousness, (kamal = lotus) the mind does not (vigsiaa) blossoms.

O (har-i har-i) Almighty (prabh) Master, please (dhaar-i) bestow (kirpa) kindness, that I ever (jap-i) remember and obey (har-i) Divine Naam-u/commands, supplicates (jan) humble third Nanak the seeker. 50. ==========

 

ਧਨਾਸਰੀ ਧਨਵੰਤੀ ਜਾਣੀਐ ਭਾਈ ਜਾਂ ਸਤਿਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਤਨੁ ਮਨੁ ਸਉਪੇ ਜੀਅ ਸਉ ਭਾਈ ਲਏ ਹੁਕਮਿ ਫਿਰਾਉ ॥ ਜਹ ਬੈਸਾਵਹਿ ਬੈਸਹ ਭਾਈ ਜਹ ਭੇਜਹਿ ਤਹ ਜਾਉ ॥

Ḏẖanāsrī ḏẖanvanṯī jāṇī▫ai bẖā▫ī jāʼn saṯgur kī kār kamā▫e.  Ŧan man sa▫upe jī▫a sa▫o bẖā▫ī la▫e hukam firā▫o. Jah baisāvėh baisah bẖā▫ī jah bẖejėh ṯah jā▫o.

 

Singing in Ragini Dhanaasri, (jaaneeai) is considered (dhanvanti – dhan = great, vanti = possessor) blessed/great, o (bhaaee) brethren (jaa’n) when s/he (kamaaey) carries out (kaar = task) directions (ki) of (satigur) the true guru, i.e. for content of the message, not music.

And (saupey = gives) dedicates (tan-u = body) actions, (man-u = mind) thoughts and (jeea) soul (phiraau = goes about) conducts the self (hukam-i) by Divine commands; s/he (baisah) sits (jah) where God (baissavah-i) directs to sit and (jaau) goes (tah) there (jah) where God (bheyjah-i) sends, i.e. sincerely performs allotted role as human being.

 

ਏਵਡੁ ਧਨੁ ਹੋਰੁ ਕੋ ਨਹੀ ਭਾਈ ਜੇਵਡੁ ਸਚਾ ਨਾਉ ॥ ਸਦਾ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਾਂ ਭਾਈ ਸਦਾ ਸਚੇ ਕੈ ਸੰਗਿ ਰਹਾਉ ॥

Ėvad ḏẖan hor ko nahī bẖā▫ī jevad sacẖā nā▫o. Saḏā sacẖe ke guṇ gāvāʼn bẖā▫ī saḏā sacẖe kai sang rahā▫o.

 

There is no (dhan-u) wealth (eyvadd-u = as big) as valuable (jeyvadd-y) as great as awareness of (naau) Naam/directions of (sachaa) the Eternal. I (sadaa) ever (gaavaa’n = sing) praise/emulate (gun) virtues (key) of (sachey) the Eternal and (rahaau) remain (sang-i = company) in remembrance/obedience of Naam (kai) of (sachey) the Eternal.

 

ਪੈਨਣੁ ਗੁਣ ਚੰਗਿਆਈਆ ਭਾਈ ਆਪਣੀ ਪਤਿ ਕੇ ਸਾਦ ਆਪੇ ਖਾਇ ॥ ਤਿਸ ਕਾ ਕਿਆ ਸਾਲਾਹੀਐ ਭਾਈ ਦਰਸਨ ਕਉ ਬਲਿ ਜਾਇ ॥ ਸਤਿਗੁਰ ਵਿਚਿ ਵਡੀਆ ਵਡਿਆਈਆ ਭਾਈ ਕਰਮਿ ਮਿਲੈ ਤਾਂ ਪਾਇ ॥

Painaṇ guṇ cẖang▫ā▫ī▫ā bẖā▫ī āpṇī paṯ ke sāḏ āpe kẖā▫e.  Ŧis kā ki▫ā salāhī▫ai bẖā▫ī ḏarsan ka▫o bal jā▫e. Saṯgur vicẖ vadī▫ā vaḏi▫ā▫ī▫ā bẖā▫ī karam milai ṯāʼn pā▫e.

 

One who wears (paainan-u) attire of (gun) virtues and (cha’ngiaaeeaa = good deeds) good conduct, and (aapey) him/her-self (khaaey) eats (saad) the taste/dishes (key) of (apnee) own (pat-i) honour, i.e. one receives consequendes of one’s deeds.

(Kiaa) what all virtues of (ka = of, tis = that person) such a person can we (saalaaheeai) praise; I (bal-i jaaey = be sacrifice) shall do anything to get his/her (darsan = sight, kau = for) company/guidance.

Such a person is (satigur) the true guru (vich-i) in whom there are (vaddeeaa) great (vaddiaaeeaa) virtues; the true guru (paaey) is found (taa’n) then when (karam-i) Divine grace (milai = received) is bestowed, i.e. the true guru is found by Divine grace to guide one who has aptitude to obey.

 

ਇਕਿ ਹੁਕਮੁ ਮੰਨਿ ਨ ਜਾਣਨੀ ਭਾਈ ਦੂਜੈ ਭਾਇ ਫਿਰਾਇ ॥ ਸੰਗਤਿ ਢੋਈ ਨਾ ਮਿਲੈ ਭਾਈ ਬੈਸਣਿ ਮਿਲੈ ਨ ਥਾਉ ॥

Ik hukam man na jāṇnī bẖā▫ī ḏūjai bẖā▫e firā▫e.  Sangaṯ dẖo▫ī nā milai bẖā▫ī baisaṇ milai na thā▫o.

 

There are (ik-i = one type) some persons who do not (jaananee) know about (ma’nn-i) obedience to (hukam-u) Divine commands, and (phiraaey) wander pursuing (doojai = second) other (bhaaey) ideas. Such persons do not (milai) get (ddhoee) support (sangat-i) for company in life and do not (milai) get (thaau) place (baisan-i) to sit, i.e. are not admitted to God’s presence.

 

ਨਾਨਕ ਹੁਕਮੁ ਤਿਨਾ ਮਨਾਇਸੀ ਭਾਈ ਜਿਨਾ ਧੁਰੇ ਕਮਾਇਆ ਨਾਉ ॥ ਤਿਨ੍ਹ੍ਹ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ਭਾਈ ਤਿਨ ਕਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥੫੧॥

Nānak hukam ṯinā manā▫isī bẖā▫ī jinā ḏẖure kamā▫i▫ā nā▫o.  Ŧinĥ vitahu ha▫o vāri▫ā bẖā▫ī ṯin ka▫o saḏ balihārai jā▫o. ||51||

 

Says third Nanak: The Almighty (manaaisee) causes those to obey (hukam-u) Divine commands who have been bestowed with the benediction (kamaaiaa) to practice Naam. (Hau) I (vaariaa = am sacrifice, vittah-u = to) adore (tinh) them, and shall (sad) ever (balihaarai jaau = am sacrifice) do anything to be in their company and follow their example. 51.

 

Note: Beard is considered a sign of wisdom, dignity and respect. It was a tradition to shave off whole or part of beard of a man who indulged in moral deprivation. Also a common form of entreaty was to touch the beard of the person addressed. So, beard has been a sign of respect

 

ਸੇ ਦਾੜੀਆਂ ਸਚੀਆ ਜਿ ਗੁਰ ਚਰਨੀ ਲਗੰਨ੍ਹ੍ਹਿ ॥ ਅਨਦਿਨੁ ਸੇਵਨਿ ਗੁਰੁ ਆਪਣਾ ਅਨਦਿਨੁ ਅਨਦਿ ਰਹੰਨ੍ਹ੍ਹਿ ॥ ਨਾਨਕ ਸੇ ਮੁਹ ਸੋਹਣੇ ਸਚੈ ਦਰਿ ਦਿਸੰਨ੍ਹ੍ਹਿ ॥੫੨॥

Se ḏāṛī▫āʼn sacẖī▫ā jė gur cẖarnī lagaʼnniĥ.   An▫ḏin sevan gur āpṇā an▫ḏin anaḏ rahaʼnniĥ. Nānak se muh sohṇe sacẖai ḏar ḏisaʼnniĥ. ||52||

 

(Sey) those (daarreeaa) beards are (sacheeaa) true, i.e. those persons are truly praise-worthy, (j-i) who (laga’nnh-i) touch (charni) feet of, i.e. follow guidance of (gur) the guru. They (andin-u = everyday) ever (seyvan-i = serve) obey (aapna) their guru and (andin-u = everyday) ever (raha’nnh-i) remain (anad-i) in bliss.

Their (muh) faces are (sohaney) beautiful, i.e. they are found with no blemishes/shortcomings (dar-i = in court) by (sachai) the Eternal – and accepted for union, says third Nanak. 52.

 

ਮੁਖ ਸਚੇ ਸਚੁ ਦਾੜੀਆ ਸਚੁ ਬੋਲਹਿ ਸਚੁ ਕਮਾਹਿ ॥ ਸਚਾ ਸਬਦੁ ਮਨਿ ਵਸਿਆ ਸਤਿਗੁਰ ਮਾਂਹਿ ਸਮਾਂਹਿ ॥

Mukẖ sacẖe sacẖ ḏāṛī▫ā sacẖ bolėh sacẖ kamāhi.   Sacẖā sabaḏ man vasi▫ā saṯgur māʼnhi samāʼnhi.

 

Those who follow the guru, they (bolah-i = speak) praise Divine virtues and (kamaah-i) comply with (sach-i = truth) Divine commands; hence their (mukh) faces are (sachey = true) without blemish their (daarreeaa) beards are (sach-u) true, i.e. they truly deserve respect. They (sa’mmah-i) remain absorbed (maa’nh-i) in complying with teachings of (satigur) the true guru and (vasiaa = abide) keep (sabad-u) commands of (sachaa) the Eternal (man-i) in mind.

 

ਸਚੀ ਰਾਸੀ ਸਚੁ ਧਨੁ ਉਤਮ ਪਦਵੀ ਪਾਂਹਿ ॥ ਸਚੁ ਸੁਣਹਿ ਸਚੁ ਮੰਨਿ ਲੈਨਿ ਸਚੀ ਕਾਰ ਕਮਾਹਿ ॥ ਸਚੀ ਦਰਗਹ ਬੈਸਣਾ ਸਚੇ ਮਾਹਿ ਸਮਾਹਿ ॥ ਨਾਨਕ ਵਿਣੁ ਸਤਿਗੁਰ ਸਚੁ ਨ ਪਾਈਐ ਮਨਮੁਖ ਭੂਲੇ ਜਾਂਹਿ ॥੫੩॥

Sacẖī rāsī sacẖ ḏẖan uṯam paḏvī pāʼnhi.   Sacẖ suṇėh sacẖ man lain sacẖī kār kamāhi.  Sacẖī ḏargėh baisṇā sacẖe māhi samāhi.   Nānak viṇ saṯgur sacẖ na pā▫ī▫ai manmukẖ bẖūle jāʼnhi. ||53||

 

They (paa’nh-i) attain (utam) sublime (padvi) status because of (sache = true) permanent (raasee dhan-u) wealth, i.e. they have awareness of Naam which enables to overcome temptations in life, and attain union with the Almighty after death. They (sunah-i) listen to and (ma’nn-i lain-i) obey (sach-u = truth) Naam; they (sachee = true) truly (kamaah-i) comply with (kaar = task) commands of the Almighty.

As a result, they get (baisna) to sit in (sachi = true) Divine (dargah) court, i.e. are admitted to God’s presence and (samaaah-i) merge (maah-i) in (sachey) the Eternal. (Sach-u) the Eternal is not (paaeeai) found (vin-u) without guidance of (satigur) the true guru; (manmukh) self-willed persons – who do not obey the guru – (bhooley jaa’nh-i) go astray, says third Nanak. 53.

 

Note: Baabeehaa or the rain bird is unique. It has its mouth above the head and hence survives when the rain drops directly in the mouth. Any amount of water available otherwise is of no use to it. This is used as metaphor for the seekers, who are satisfied only by Naam and no other means like rituals to attain peace.

 

ਬਾਬੀਹਾ ਪ੍ਰਿਉ ਪ੍ਰਿਉ ਕਰੇ ਜਲਨਿਧਿ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਗੁਰ ਮਿਲੇ ਸੀਤਲ ਜਲੁ ਪਾਇਆ ਸਭਿ ਦੂਖ ਨਿਵਾਰਣਹਾਰੁ ॥ ਤਿਸ ਚੁਕੈ ਸਹਜੁ ਊਪਜੈ ਚੁਕੈ ਕੂਕ ਪੁਕਾਰ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਂਤਿ ਹੋਇ ਨਾਮੁ ਰਖਹੁ ਉਰਿ ਧਾਰਿ ॥੫੪॥

Bābīhā pari▫o pari▫o kare jalniḏẖ parem pi▫ār.   Gur mile sīṯal jal pā▫i▫ā sabẖ ḏūkẖ nivāraṇhār.  Ŧis cẖukai sahj ūpjai cẖukai kūk pukār.   Nānak gurmukẖ sāʼnṯ ho▫e nām rakẖahu ur ḏẖār. ||54||

 

Like (baabeehaa) the rain-bird (preym piaar-i) loving/eagerly (karey = does/says, priau priau = beloved beloved) yearns for the raindrop to fall in its mouth, and is satisfied when it does, i.e. the human soul yearns to find the Almighty. It is satiated when one (miley) finds the guru who (paaiaa) puts (seetal) cool (jal-u) water, i.e. imparts the pacifying awareness of Naam which (nivaaranhaar-u) keeps away (sabh-i) all (dookh) faults/transgressions that cause the pain of separation from the Almighty.

With practice of Naam, (tis) thirst/craving (chukai) ends, one (oopjai = manifests) attains (sahj) poise, and (kook pukaar = shrieking) suffering (chukai) ends. This (saa’nt-i/shaanti) peace (hoey) is attained (gurmukh-i) with the guru’s guidance to (rakhah-u) keep Naam/Creator’s directions (ur-i dhaar-i) in mind, says third Nanak. 54.

 

ਬਾਬੀਹਾ ਤੂੰ ਸਚੁ ਚਉ ਸਚੇ ਸਉ ਲਿਵ ਲਾਇ ॥ ਬੋਲਿਆ ਤੇਰਾ ਥਾਇ ਪਵੈ ਗੁਰਮੁਖਿ ਹੋਇ ਅਲਾਇ ॥ ਸਬਦੁ ਚੀਨਿ ਤਿਖ ਉਤਰੈ ਮੰਨਿ ਲੈ ਰਜਾਇ ॥ ਚਾਰੇ ਕੁੰਡਾ ਝੋਕਿ ਵਰਸਦਾ ਬੂੰਦ ਪਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥

Bābīhā ṯūʼn sacẖ cẖa▫o sacẖe sa▫o liv lā▫e.   Boli▫ā ṯerā thā▫e pavai gurmukẖ ho▫e alā▫e.  Sabaḏ cẖīn ṯikẖ uṯrai man lai rajā▫e.   Cẖāre kundā jẖok varasḏā būnḏ pavai sahj subẖā▫e.

 

O (baabeehaa) rain-bird/seeker (too’n) you should (chau = say, sach-u = truth) make sincere entreaty with (liv) mind (laaey) fixed (siau) on (sachey) the Eternal. (Teyra) your (boliaa = words) entreaty will (pavai = put, thaaey = in place) will be accepted if you (allaaey) say (hoey = being) as (gurmukh-i) a follower of the guru, i.e. live by the guru’s teachings.

(Tikh = thirst) yearning for the Almighty (utrai) is removed (chheen-i) by understanding (sabad-u) the guru’s guidance to (ma’nn-i lai) obey (rajeeay = will) Divine commands. Then the clouds will (jhok-i) come low, (varsadaa) drop rain (chaarey = all four, kunddaa = quarters) everywhere and (boond) the drop of rain shall (pavai) fall in your mouth, i.e. you will experience Naam and remain at peace, (sahj-i subhaaey) naturally.

 

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ਜਲ ਹੀ ਤੇ ਸਭ ਊਪਜੈ ਬਿਨੁ ਜਲ ਪਿਆਸ ਨ ਜਾਇ ॥ ਨਾਨਕ ਹਰਿ ਜਲੁ ਜਿਨਿ ਪੀਆ ਤਿਸੁ ਭੂਖ ਨ ਲਾਗੈ ਆਇ ॥੫੫॥

Jal hī ṯe sabẖ ūpjai bin jal pi▫ās na jā▫e.   Nānak har jal jin pī▫ā ṯis bẖūkẖ na lāgai ā▫e. ||55||

 

(Sabh) everything/crop (oopjai) grows (tey) with (jal) water, and (piaas) thirst (na jaaey = does not leave) is not quenched (bin-u) without (jal) water, i.e. everything happens by Naam; yearning for the Almighty is not fulfilled, (bin-u) without conforming to Naam. One (jin-i) who (peeaa) drinks (har-i = God) Divine (jal-u = water) elixir, i.e. understands and lives by Naam, (bhookh = hunger) pain of separation from the Almighty does not (aaey) come to (laagai) afflict (tis-u) that person, i.e. s/he continuously experiences the Almighty with him/her, says third Nanak. 55.

 

ਬਾਬੀਹਾ ਤੂੰ ਸਹਜਿ ਬੋਲਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰੈ ਨਾਲਿ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥ ਆਪੁ ਪਛਾਣਹਿ ਪ੍ਰੀਤਮੁ ਮਿਲੈ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥ ਝਿਮਿ ਝਿਮਿ ਅੰਮ੍ਰਿਤੁ ਵਰਸਦਾ ਤਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥

Bābīhā ṯūʼn sahj bol sacẖai sabaḏ subẖā▫e.   Sabẖ kicẖẖ ṯerai nāl hai saṯgur ḏī▫ā ḏikẖā▫e.  Āp pacẖẖāṇėh parīṯam milai vuṯẖā cẖẖahbar lā▫e.   Jẖim jẖim amriṯ varasḏā ṯisnā bẖukẖ sabẖ jā▫e.

 

O Baabeehaa/seeker, (too) you should (bol-i) speak (sahj-i) calmly, i.e. invoke the Almighty by (subhaaey) lovingly obedience with (sachai = true) sincere (sabad-i = with word) request. (Sabh-u kichh-u) everything, i.e. Naam and God are (naal-i = with) within (teyrai) you, (satigur-i) the true guru (deeaa dikhaaey) shows/enlightens on this.

One who (pachhaanai) understands (aap-u) the self, i.e. looks within, (milai) finds (preetam-u) the Beloved (vutthai) raining (chhabar laaey) widely and continuously, i.e. Naam is always present in you. (Amrit-u) the life-giving elixir/Naam (varsadaa) rains within (jhim-i jhim-i) steadily with which (sabh) all (tisna) thirst and (bhukh) hunger (jaaey) leaves, i.e. the rain-bird receives the raindrop/the seeker experiences God within and remains at peace.

 

ਕੂਕ ਪੁਕਾਰ ਨ ਹੋਵਈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਨਾਨਕ ਸੁਖਿ ਸਵਨ੍ਹ੍ਹਿ ਸੋਹਾਗਣੀ ਸਚੈ ਨਾਮਿ ਸਮਾਇ ॥੫੬॥

Kūk pukār na hova▫ī joṯī joṯ milā▫e.   Nānak sukẖ savniĥ sohāgaṇī sacẖai nām samā▫e. ||56||

 

There (na hovaee = does not happen) is no need (kook pukaar) to make entreaties when (jotee) the soul (milaaey) merges/is absorbed (jot-i) in the Supreme Spirit – God. Such soul-wives (sohaagnee) fortunate to have the Almighty-husband with them and (savanh-i) sleep/remain (sukh-i) in peace, (samaaey = absorbed) with obedience (naam-i) of Naam/Divine commands, says third Nanak. 56.

 

ਧੁਰਹੁ ਖਸਮਿ ਭੇਜਿਆ ਸਚੈ ਹੁਕਮਿ ਪਠਾਇ ॥ ਇੰਦੁ ਵਰਸੈ ਦਇਆ ਕਰਿ ਗੂੜ੍ਹ੍ਹੀ ਛਹਬਰ ਲਾਇ ॥

Ḏẖarahu kẖasam bẖeji▫ā sacẖai hukam paṯẖā▫e.   Inḏ varsai ḏa▫i▫ā kar gūṛĥī cẖẖahbar lā▫e.

 

The cloud (bheyjiaa) is sent (khasam-i) by the Master (dhurahu) from the source, i.e. Naam is made known to the soul before taking birth in a body; and it (patthaaey) falls (hukam-i) with orders of (sachai) the Eternal, i.e. the Almighty keeps Naam in minds of true seekers. (Ind-u) the cloud (daiaa kar-i = kindly) graciously (varsai) drops (goorrhi) thick (chhaabar laaey) torrential rain.

 

ਬਾਬੀਹੇ ਤਨਿ ਮਨਿ ਸੁਖੁ ਹੋਇ ਜਾਂ ਤਤੁ ਬੂੰਦ ਮੁਹਿ ਪਾਇ ॥ ਅਨੁ ਧਨੁ ਬਹੁਤਾ ਉਪਜੈ ਧਰਤੀ ਸੋਭਾ ਪਾਇ ॥

Bābīhe ṯan man sukẖ ho▫e jāʼn ṯaṯ būnḏ muhi pā▫e.   An ḏẖan bahuṯā upjai ḏẖarṯī sobẖā pā▫e.

 

(Tan-i) the body and (man-i) mind (baabeehey) of the rain-bird (hoey) experience (sukh-u) comfort (jaa’n) when (tat-u) real/direct raindrop – (paaey) falls (muh-i) in its mouth. With the rain falling in time (bahutaa) abundant (an-u = grain) harvest and hence (dhan-u) money is produced as also (dharti) land (paaey) receives (sobhaa = praise) greenery and is pleasing, i.e. the seeker is satisfied when s/he obtains awareness of Naam.

 

ਅਨਦਿਨੁ ਲੋਕੁ ਭਗਤਿ ਕਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਇ ॥ ਆਪੇ ਸਚਾ ਬਖਸਿ ਲਏ ਕਰਿ ਕਿਰਪਾ ਕਰੈ ਰਜਾਇ ॥

An▫ḏin lok bẖagaṯ kare gur kai sabaḏ samā▫e.   Āpe sacẖā bakẖas la▫e kar kirpā karai rajā▫e.

 

When (lok-u = person) one (andin-u = everyday) ever (karey bhagat-i) dedicates, i.e. obeys Divine commands (samaaey = absorbed) complying (sabad-i = with word) by following teachings of the guru, (sachaa) the Eternal (kirpa karai) kindly (bakhas-i laey) bestows grace (aapey) IT-self (rajaaey) at will, i.e. not influenced by anything else.

 

ਹਰਿ ਗੁਣ ਗਾਵਹੁ ਕਾਮਣੀ ਸਚੈ ਸਬਦਿ ਸਮਾਇ ॥ ਭੈ ਕਾ ਸਹਜੁ ਸੀਗਾਰੁ ਕਰਿਹੁ ਸਚਿ ਰਹਹੁ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਨਾਮੋ ਮਨਿ ਵਸੈ ਹਰਿ ਦਰਗਹ ਲਏ ਛਡਾਇ ॥੫੭॥

Har guṇ gāvhu kāmṇī sacẖai sabaḏ samā▫e.   Bẖai kā sahj sīgār karihu sacẖ rahhu liv lā▫e.  Nānak nāmo man vasai har ḏargėh la▫e cẖẖadā▫e. ||57||

 

O (kaamni) soul-woman/seeker, (gaavh-u = sing) praise/emulate (gun) virtues of (har-i) the Almighty (samaaey) remaining absorbed in/focused (sabad-i = word) on commands (sachai) of the Eternal.  (Karahu = do) wear (sahj-u) steady (seegaar-u) adornment of (bhai = fear) respectful obedience and (rahah-u) remain/maintain (liv) focus/attention (laaey) fixed (saachai) the Eternal.

One does not commit transgressions when (naamo) Naam (vasai = abides) is kept (man-i) in mind; this (laey chhaddaey) delivers one at (dargah) Divine court from being taken into custody by Divine justice, and instead unites with the Almighty, says third Nanak. 57.

 

ਬਾਬੀਹਾ ਸਗਲੀ ਧਰਤੀ ਜੇ ਫਿਰਹਿ ਊਡਿ ਚੜਹਿ ਆਕਾਸਿ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਜਲੁ ਪਾਈਐ ਚੂਕੈ ਭੂਖ ਪਿਆਸ ॥ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕੈ ਪਾਸਿ ॥

Bābīhā saglī ḏẖarṯī je firėh ūd cẖaṛėh ākās.  Saṯgur mili▫ai jal pā▫ī▫ai cẖūkai bẖūkẖ pi▫ās.   Jī▫o pind sabẖ ṯis kā sabẖ kicẖẖ ṯis kai pās.

 

O (baabeeha) rain-bird/seeker, (jey) if you (phirah-i) wander (sagglee) the whole (dharti) world or (oodd-i) fly (charrah-i) soaring to (aakaas-i) to the sky trying to receive the raindrop into your mouth, i.e. seeker you can try all means to find the Almighty within – but will  not succeed.

It is (miliai) by finding/following (satigur-i) the true guru, that (jal-u = water) raindrop (paaeeai = received) falls in mouth of the rain bird/God is experienced within by the seeker, and then (bhookh) hunger and (piaas) thirst – search for the Almighty (chookai) ends.

(Jeeo) soul and (pindd-u) body, (sabh) everything, is (ka) of/given by (tis = that) the Almighty and (sabh-u kichh-u) everything is (kai paas-i) with/in hands of the Almighty, i.e. everything is obtained by obeying Divine commands.

 

ਵਿਣੁ ਬੋਲਿਆ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਕਿਸੁ ਆਗੈ ਕੀਚੈ ਅਰਦਾਸਿ ॥ ਨਾਨਕ ਘਟਿ ਘਟਿ ਏਕੋ ਵਰਤਦਾ ਸਬਦਿ ਕਰੇ ਪਰਗਾਸ ॥੫੮॥

viṇ boli▫ā sabẖ kicẖẖ jāṇḏā kis āgai kīcẖai arḏās.   Nānak gẖat gẖat eko varaṯḏā sabaḏ kare pargās. ||58||

 

But one does not have to ask because the Almighty (jaandaa) knows (sabh-u kichh-u) everything and provides; we need to (keechai) make (ardaas-i) supplication (aagai) before (kis-u = whom?) no one else.

(Eyko) the One Almighty (vartadaa) is present (ghatt-i ghatt-i) in every being unseen; (sabad-i = word) teachings of the guru (karey) make (pargaas = light) one aware of God’s presence, says third Nanak. 58.

  

ਨਾਨਕ ਤਿਸੈ ਬਸੰਤੁ ਹੈ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਮਾਇ ॥ ਹਰਿ ਵੁਠਾ ਮਨੁ ਤਨੁ ਸਭੁ ਪਰਫੜੈ ਸਭੁ ਜਗੁ ਹਰੀਆਵਲੁ ਹੋਇ ॥੫੯॥

Nānak ṯisai basanṯ hai jė saṯgur sev samā▫e.   Har vuṯẖā man ṯan sabẖ parfaṛai sabẖ jag harī▫āval ho▫e. ||59||

 

Says third Nanak: It is ever (basant-u) the spring season, i.e. season of joy, for (tisai) that person (j-i) who (kamaaey) performs (seyv-i) service of, i.e. follows guidance of, (satigur-u) the true guru to live by Naam/Divine virtues and commands.

When (har-i) the Almighty (vutthaa = abides) is kept (man) mind, (tan-u) body, (sabh-u) everything (parpharrai) blossoms, like (sabh-u) the whole (jag-u) world (hoey) becomes (hareeaaval-u) green with rainfall. 59.

 

ਸਬਦੇ ਸਦਾ ਬਸੰਤੁ ਹੈ ਜਿਤੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜਿਨਿ ਸਿਰਿਆ ਸਭੁ ਕੋਇ ॥੬੦॥

Sabḏe saḏā basanṯ hai jiṯ ṯan man hari▫ā ho▫e.   Nānak nām na vīsrai jin siri▫ā sabẖ ko▫e. ||60||

 

(Sadaa = ever) every season becomes (basant-u) the season of spring/joy (sabdey = by word) with obedience to the Almighty, by (jit-u) which (tan-u) the body and (man-u) mind (hoey = become, hariaa = green) blossom, i.e. obedience to Naam/Divine commands keeps vices and hence adversity at bay.

May Naam/the Almighty (jin-i) who (siriaa) created (sabh-u = koey) everything not (veesrai) be forgotten by me, supplicates third Nanak, the seeker. 60.

 

ਨਾਨਕ ਤਿਨਾ ਬਸੰਤੁ ਹੈ ਜਿਨਾ ਗੁਰਮੁਖਿ ਵਸਿਆ ਮਨਿ ਸੋਇ ॥ ਹਰਿ ਵੁਠੈ ਮਨੁ ਤਨੁ ਪਰਫੜੈ ਸਭੁ ਜਗੁ ਹਰਿਆ ਹੋਇ ॥੬੧॥

Nānak ṯinā basanṯ hai jinā gurmukẖ vasi▫ā man so▫e.   Har vuṯẖai man ṯan parfaṛai sabẖ jag hari▫ā ho▫e. ||61||

 

Says third Nanak: Those in (jin-i) whose (man-i) mind, (soey = that one) the Almighty (vasiaa) abides, i.e. those who live by Divine commands (gurmukh-i) with the guru’s guidance, for (tinaa) them every season is (basant-u) is the season of spring/joy – they have no apprehensions and are ever at peace.

(Tan-u) the body and (man-u) mind (parpharrai) blossom when (har-i) the Almighty

(vuttahi = abides) is remembered/obeyed – because obedience to Naam/Divine commands keeps

adversity at bay, like (sabh-u) the whole (jag-u) world (hoey = becomes, hariaa = green) blossoms when it rains. 61.

 

ਵਡੜੈ ਝਾਲਿ ਝਲੁੰਭਲੈ ਨਾਵੜਾ ਲਈਐ ਕਿਸੁ ॥ ਨਾਉ ਲਈਐ ਪਰਮੇਸਰੈ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥੬੨॥

vadṛai jẖāl jẖalumbẖlai nāvṛā la▫ī▫ai kis.   Nā▫o la▫ī▫ai parmesrai bẖannaṇ gẖaṛaṇ samrath. ||62||

 

Question: (Kis-u) whose (naavrraa) naam/virtues we should (laeeai = take) think of and (jhalubhlai = take dip) contemplate – to be the guide for the day – (vaddrrai jhaal-i = the great time) the ambrosial hours of the morning when it is quiet?

Answer: We should (laeeai = take) think of (naau) Naam/virtues and commands (parameysrai) of the Supreme Master who is (samrath) potent to (bha’nnan) destroy and (gharran) create – and live by that. 62.

 

Note: Some people loudly pray, i.e. make show of devotion for others to see, but God is within and there in no use to praise God loudly. The Slok below likens it to the repeated sound of the Persian wheel, with the buckets collecting water from the well and discharging on top for irrigation.

 

ਹਰਹਟ ਭੀ ਤੂੰ ਤੂੰ ਕਰਹਿ ਬੋਲਹਿ ਭਲੀ ਬਾਣਿ ॥ ਸਾਹਿਬੁ ਸਦਾ ਹਦੂਰਿ ਹੈ ਕਿਆ ਉਚੀ ਕਰਹਿ ਪੁਕਾਰ ॥ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇ ਹਰਿ
ਰੰਗੁ ਕੀਆ ਤਿਸੈ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥

Harhat bẖī ṯūʼn ṯūʼn karahi bolėh bẖalī bāṇ.   Sāhib saḏā haḏūr hai ki▫ā ucẖī karahi pukār.  Jin jagaṯ upā▫e har rang kī▫ā ṯisai vitahu kurbāṇ.

 

O pretending devotee, (harhatt) the Persian wheel (bhi) also (karah-i) makes repeated (bhalee) pleasing (baan-i = words) sounds as if saying (too too) you and you, but it is not praying. (Sahib-u) the Master is (sadaa) ever (hadoor-i/hajoor) present within us, (kiaa) why do you (karah-i = make, pukaar-i = call for help) pray loudly – you are only trying to impress others.

(Kurbaan-u) be sacrifice, i.e. give up ego and obey, (har-i) the Almighty (jin-i) who (upaaey) created (jagat-u) the world and (keeaa) made objects of (rang-u) pleasures, i.e. provided everything.

 

ਆਪੁ ਛੋਡਹਿ ਤਾਂ ਸਹੁ ਮਿਲੈ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਫਿਕਾ ਬੋਲਣਾ ਬੁਝਿ ਨ ਸਕਾ ਕਾਰ ॥ ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣੁ ਤੁਝੈ ਧਿਆਇਦਾ ਅਨਦਿਨੁ ਸਦਾ ਵਿਹਾਣ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ਕਰਿ ਕਰਿ ਥਕੇ ਵੀਚਾਰ ॥

Āp cẖẖodėh ṯāʼn saho milai sacẖā ehu vīcẖār.  Ha▫umai fikā bolṇā bujẖ na sakā kār.   vaṇ ṯariṇ ṯaribẖavaṇ ṯujẖai ḏẖi▫ā▫iḏā an▫ḏin saḏā vihāṇ.  Bin saṯgur kinai na pā▫i▫ā kar kar thake vīcẖār.

 

(Sah-u) the Master (milai) is found (taa’n) then, when f you (chhoddah-i) shed (aap-u = self) ego from within, this is (sachaa = true, veechaar-u = thought) right thinking. (Haumai) ego causes (bolnaa) to speak (phikaa) arrogantly and does not let one (bujh-i) understand (kaar-u = task) Divine commands.

O Almighty, (van-u) every tree, (trin-u) every blade of grass, (tribhavan = three regions – sky, land and water) all existence (dhiaaida = pays attention) functions in obedience to the Almighty in (andin-u) every day that (vihaan) passes, i.e. all the time. Seek and follow (satigur) the true guru to know Naam, i.e. your duties and perform them; otherwise people (thakey) get tired (kar-i kar-i = doing, veechaar = thinking) pursuing other ideas, but (kinai na) no one (paaiaa) finds the Almighty (bin-u) without the true guru’s guidance.

 

Page 1421

 

ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ ਤਾਂ ਆਪੇ ਲੈਹਿ ਸਵਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹੀ ਧਿਆਇਆ ਆਏ ਸੇ ਪਰਵਾਣੁ ॥੬੩॥

Naḏar karahi je āpṇī ṯāʼn āpe laihi savār.   Nānak gurmukẖ jinĥī ḏẖi▫ā▫i▫ā ā▫e se parvāṇ. ||63||

 

(Jey) if the Almighty (karey) bestows (aapnee = own) IT’s (nadar-i) grace – and that is received by one who obeys the Almighty – (taa’n) then IT (laih-i savaar-i) accomplishes union (aap-i) IT-self – not by any other means.

Those (jinhi) who (dhiaaiaa) pay attention to/obey Divine commands, (sey) they (aaey) come and are (parvaan-u) accepted, i.e. act as ordained, and are successful in attaining union with the Almighty, says third Nanak. 63.

 

ਜੋਗੁ ਨ ਭਗਵੀ ਕਪੜੀ ਜੋਗੁ ਨ ਮੈਲੇ ਵੇਸਿ ॥ ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਜੋਗੁ ਪਾਈਐ ਸਤਿਗੁਰ ਕੈ ਉਪਦੇਸਿ ॥੬੪॥

Jog na bẖagvī kapṛī jog na maile ves.   Nānak gẖar baiṯẖi▫ā jog pā▫ī▫ai saṯgur kai upḏes. ||64||

 

(Jog-u) union with the Almighty is attained neither by wearing (bhagvee) ochre (kaprree) clothes nor by (mailey = dirty) unwashed clothes. (Jog-u) union with the Almighty (paaeai) is attained (baitthiaa = sitting, ghaar-i = at home) leading the householders’ life with God in mind, (updeys-i = with instructions) with guidance (kai) of (satiguru) the true guru, says third Nanak. 64.

 

ਚਾਰੇ ਕੁੰਡਾ ਜੇ ਭਵਹਿ ਬੇਦ ਪੜਹਿ ਜੁਗ ਚਾਰਿ ॥ ਨਾਨਕ ਸਾਚਾ ਭੇਟੈ ਹਰਿ ਮਨਿ ਵਸੈ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰ ॥੬੫॥

Cẖāre kundā je bẖavėh beḏ paṛėh jug cẖār.   Nānak sācẖā bẖetai har man vasai pāvahi mokẖ ḏu▫ār. ||65||

 

(Jey) if someone (bhavah-i) wanders (chaarey = all four, kunddaa = quarters) the whole earth, or (parrah-i) reads (beyd = Vedas) scriptures (chaar-i = in four, jug = ages) for the whole life – s/he cannot find the Almighty.

One in whose (man-i) mind, (har-i) the Almighty (vasai) abides, i.e. who removes other ideas from the mind and obeys the Almighty, s/he passes the test to (paavah-i) get entry into (duaar) the gate of (mokh) emancipation – is free from influence of temptations, and (bheyttai) finds (saachaa) the Eternal Master, says third Nanak. 65.

 

ਨਾਨਕ ਹੁਕਮੁ ਵਰਤੈ ਖਸਮ ਕਾ ਮਤਿ ਭਵੀ ਫਿਰਹਿ ਚਲ ਚਿਤ ॥ ਮਨਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸੁਖ ਕਿ ਪੁਛਹਿ ਮਿਤ ॥ ਗੁਰਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸਤਿਗੁਰ ਸਉ ਲਾਇ ਚਿਤੁ ॥ ਜੰਮਣ ਮਰਣ ਕਾ ਮੂਲੁ ਕਟੀਐ ਤਾਂ ਸੁਖੁ ਹੋਵੀ ਮਿਤ ॥੬੬॥

Nānak hukam varṯai kẖasam kā maṯ bẖavī firėh cẖal cẖiṯ.  Manmukẖ sa▫o kar ḏosṯī sukẖ kė pucẖẖėh miṯ.  Gurmukẖ sa▫o kar ḏosṯī saṯgur sa▫o lā▫e cẖiṯ.   Jamaṇ maraṇ kā mūl katī▫ai ṯāʼn sukẖ hovī miṯ. ||66||

 

Says third Nanak: Remember, (hukam-u) commands of (vartai) apply, i.e. everything happens according to Divine commands, but one whose (mat-i) mind (bhavee) turns away from this, (phirah-i) goes about/acts by his/her (chal) unsteady (chit) mind, i.e. has other ideas in mind. If you (kar-i) make (dosti) friendship/keep company (sau) with (manmukh) self-willed persons – and follow other ideas, then (ki = why?) do not (apuchhah-i) ask for/expect (sukh) peace, i.e. your will always be restless, o (mit) friend.

(Kar-i dosti) make friendship/keep company (sau) with (gurmukh) those who follow the guru, and (laaey) focus (chit-u) the mind (sau) on instructions of (satigur) the true guru. It is when (mool-u) the root cause of being in cycles of (janam) births and (maran) deaths (kaatteai = is cut) removed, i.e. one stops acting by ego/self-will and obeys the guru, (taa’n) then (sukh-u) comfort/peace (hoee = happens) is attained – in life and the soul merges with God and is not born anymore, o (mit) friend. 66.

 

ਭੁਲਿਆਂ ਆਪਿ ਸਮਝਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਕਰਣ ਪਲਾਹ ਕਰੇ ॥੬੭॥

Bẖuli▫āʼn āp samjẖā▫isī jā ka▫o naḏar kare.   Nānak naḏrī bāhrī karaṇ palāh kare. ||67||

 

Out of (bhuliaa’n) those who have strayed, the Almighty (aap-i) IT-self (samjhaaisi) counsels/causes those to understand (ja kau) on whom IT (karey) bestows (nadar-i = sight of grace) grace, i.e. they are motivated from within. Those (baahree) bereft (nadri) of Divine grace, ever remain restless and (karey) keep making (karan palaah) entreaties for mercy, says third Nanak. 67.

 

 

 

 

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.

 

Page 1416

 

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.