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.

 

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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.