SGGS pp 508-510, Goojri Ki Vaar M: 3, Paurris 1-5.
ਗੂਜਰੀ ਕੀ ਵਾਰ ਮਹਲਾ ੩ ਸਿਕੰਦਰ ਬਿਰਾਹਿਮ ਕੀ ਵਾਰ ਕੀ ਧੁਨੀ ਗਾਉਣੀ
Gūjrī kī vār mėhlā 3 sikanḏar birāhim kī vār kī ḏẖunī gā▫uṇī
(Vaar) ballad by the third Guru in Raag Goojri, (gaauni) to be sung to (dhuni) the tune of the folk ballad regarding Sikandar and (biraahim) Ibrahim.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
Note: This first Paurri of Goojri Ki Vaar M: 3 has two Sloks or prologues, also of the third Guru, preceding it. The Sloks caution against attachment to the world-play – of relatives, wealth, status, rivalries and son, because that causes to forget the purpose of human life, which is to attain union with the Almighty. This is facilitated by following the guru. The Paurri motivates to pay single-minded attention to the Almighty within; this will not let the mind be distracted or look elsewhere for succour.
ਸਲੋਕੁ ਮਃ ੩ ॥ ਇਹੁ ਜਗਤੁ ਮਮਤਾ ਮੁਆ ਜੀਵਣ ਕੀ ਬਿਧਿ ਨਾਹਿ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਤਾਂ ਜੀਵਣ ਪਦਵੀ ਪਾਹਿ ॥
Salok mėhlā 3. Ih jagaṯ mamṯā mu▫ā jīvaṇ kī biḏẖ nāhi. Gur kai bẖāṇai jo cẖalai ṯāʼn jīvaṇ paḏvī pāhi.
Prologue by the third Guru. (Ihu = this) the (jagat-u = world) human beings (muaa = dead) are possessed by (mamta = possessive-ness) attachment to persons/things, and thus are not aware of (bidh-i = method) the way to (jeevan) live, i.e. how lead life so as to achieve the purpose of human birth – to unite with the Creator.
(Jo) one who (chalai = moves) acts by the guru’s (bhaanai = will) teachings, s/he (paah-i) attains (padvi = status) state of having (jeevan) life – not to fall prey to temptations. 1.
ਓਇ ਸਦਾ ਸਦਾ ਜਨ ਜੀਵਤੇ ਜੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਹਿ ॥ ਨਾਨਕ ਨਦਰੀ ਮਨਿ ਵਸੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਹਿ ॥੧॥
O▫e saḏā saḏā jan jīvṯe jo har cẖarṇī cẖiṯ lāhi. Nānak naḏrī man vasai gurmukẖ sahj samāhi. ||1||
(Oey) those (jan = servants) devotees who (laahi) attach their (chit-u) mind to (charni) the feet of (har-i) the Almighty, i.e. comply with Divine commands, they (sadaa sadaa) forever (jeevtey) live, i.e. do not succumb to temptations.
It is (nadri) with Divine grace that one finds the guru and (gurmukh-i) with his teachings, the Almighty (vasai = dwells) is remembered (man-i) in the mind; s/he then (samaah-i) remains absorbed in obedience to the Almighty (sahj-i) in a state of poise, says third Nanak. 1.
ਮਃ ੩ ॥ ਅੰਦਰਿ ਸਹਸਾ ਦੁਖੁ ਹੈ ਆਪੈ ਸਿਰਿ ਧੰਧੈ ਮਾਰ ॥ ਦੂਜੈ ਭਾਇ ਸੁਤੇ ਕਬਹਿ ਨ ਜਾਗਹਿ ਮਾਇਆ ਮੋਹ ਪਿਆਰ ॥
Mėhlā 3. Anḏar sahsā ḏukẖ hai āpai sir ḏẖanḏẖai mār. Ḏūjai bẖā▫e suṯe kabėh na jāgėh mā▫i▫ā moh pi▫ār.
Prologue by the third Guru. (Andar-i = inside) in the minds of the mortals, there (hai) is (dukh-u) pain/suffering and (sahsaa) anxiety; it is (aapai = self) a self-inflicted (maar = beating)
consequence of their (dhandhai) pursuits in life.
They remain (sutey = asleep) lost in (doojai bhaey) ideas, forgetting the Almighty and are (kabah-i na) never (jaagah-i = awake) alert because of (moh, piaar = love) attachment to objects of (maaia) temptations in the world-play.
ਨਾਮੁ ਨ ਚੇਤਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ਇਹੁ ਮਨਮੁਖ ਕਾ ਆਚਾਰੁ ॥ ਹਰਿ ਨਾਮੁ ਨ ਪਾਇਆ ਜਨਮੁ ਬਿਰਥਾ ਗਵਾਇਆ ਨਾਨਕ ਜਮੁ ਮਾਰਿ ਕਰੇ ਖੁਆਰ ॥੨॥
Nām na cẖīṯėh sabaḏ na vicẖārėh ih manmukẖ kā ācẖār. Har nām na pā▫i▫ā janam birthā gavā▫i▫ā Nānak jam mār kare kẖu▫ār. ||2||
(Ihu = this) such is (aachaar) the way of life of (manmukh) a self-willed person: S/he does not (cheytah-i = keep in mind) remain aware of (naam-u) the Almighty and does not (veechaarah-i) reflect on (sabad-u) Divine commands.
Anyone who does not (paaia) acquire awareness of (har-i naam-u) Divine commands, s/he (gavaaiaa = loses) wastes (janam-u = birth) human birth (birtha) in vain, i.e. does not attain union with the Almighty; (jam-u) the messenger of Divine justice (maar-i = beats) punishes and (karey khuaar) frustrates – his/her wish to unite with the Almighty. 2.
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ਪਉੜੀ ॥ ਆਪਣਾ ਆਪੁ ਉਪਾਇਓਨੁ ਤਦਹੁ ਹੋਰੁ ਨ ਕੋਈ ॥ ਮਤਾ ਮਸੂਰਤਿ ਆਪਿ ਕਰੇ ਜੋ ਕਰੇ ਸੁ ਹੋਈ ॥
Pa▫oṛī. Āpṇā āp upā▫i▫on ṯaḏahu hor na ko▫ī. Maṯā masūraṯ āp kare jo kare so ho▫ī.
(Paurri) stanza of the third Guru. Initially, the Creator (upaaion-u) created (aapna aap-u) IT-self; (tadahu) at that time (na koee) none (hor-u) else existed.
The Creator (aap-i) IT-self (mataa karey) made plans with own (masoorat) counsel; (jo) what IT (karey = des) decides, (su) that (hoee) happens.
ਤਦਹੁ ਆਕਾਸੁ ਨ ਪਾਤਾਲੁ ਹੈ ਨਾ ਤ੍ਰੈ ਲੋਈ ॥ ਤਦਹੁ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾ ਓਪਤਿ ਹੋਈ ॥ ਜਿਉ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਕਰੇ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥੧॥
Ŧaḏahu ākās na pāṯāl hai nā ṯarai lo▫ī. Ŧaḏahu āpe āp nirankār hai nā opaṯ ho▫ī. Ji▫o ṯis bẖāvai ṯivai kare ṯis bin avar na ko▫ī. ||1||
(Tadahu) then there was no (aakaas-u) the sky and no (paataal-u) the lower regions; (trai loee = three regions) the world did not exist.
(Tadahu) then (nirankaar) the formless Master (hai = is) existed (aapey aap-i = by the self) IT-self alone and (opat-i) creation and had not (hoee) come into being. (Message: When one focuses on the Almighty alone, other ideas to not enter the mind).
(Jio) the way (tis-u) IT (bhaavai) likes (tivai) that way IT (karey) does; there is (na koi) none other (bin-u) except the Creator. 1.
Note: The pronoun IT has been used for God who is not a person and is gender-neutral.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਾਹਿਬੁ ਮੇਰਾ ਸਦਾ ਹੈ ਦਿਸੈ ਸਬਦੁ ਕਮਾਇ ॥ ਓਹੁ ਅਉਹਾਣੀ ਕਦੇ ਨਾਹਿ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
Salok mėhlā 3. Sāhib merā saḏā hai ḏisai sabaḏ kamā▫e. Oh a▫uhāṇī kaḏe nāhi nā āvai nā jā▫e.
Prologue by the third Guru. (Meyra) my (sahib-u) Master is (sadaa = ever) eternal, and (disai = seen) is found by those who (kamaaey) comply with (sabadu = Word) Divine commands.
(Ohu = that) IT (kadey naah-i) never (au-haani/audh-haani = without life) without being present, i.e. is all-pervasive and eternal.
ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਐ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥
Saḏā saḏā so sevī▫ai jo sabẖ mėh rahai samā▫e. Avar ḏūjā ki▫o sevī▫ai jammai ṯai mar jā▫e.
We should (sadaa sadaa) forever (seyveeai = serve) obey/worship (so) that Master (jo) who (rahai samaaey) is present (mah-i) in (sabh) all – everything/one.
(Kio = why?) we should not, (seyveeai = serve) serve/worship (avar-u dooja) anyone else who (jammai) is born (tai) and (mar-i jaaey) dies.
ਨਿਹਫਲੁ ਤਿਨ ਕਾ ਜੀਵਿਆ ਜਿ ਖਸਮੁ ਨ ਜਾਣਹਿ ਆਪਣਾ ਅਵਰੀ ਕਉ ਚਿਤੁ ਲਾਇ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਰਤਾ ਕੇਤੀ ਦੇਇ ਸਜਾਇ ॥੧॥
Nihfal ṯin kā jīvi▫ā jė kẖasam na jāṇėh āpṇā avrī ka▫o cẖiṯ lā▫e. Nānak ev na jāp▫ī karṯā keṯī ḏe▫e sajā▫e. ||1||
(Nihphal-u) fruit-less is (jeevia) the life (tin ka) of those, who do not (jaanah-i = know) acknowledge (aapna) their (khasam = master) Creator and (chit-u laaey = attach their minds) look to (avri) others.
They cannot (jaapaee) imagine (keyti) how much (sajaaey) punishment (karta) the Creator (dey-i) gives to such people – they are not accepted for union with the Creator and keep reincarnating, says third Nanak. 1.
ਮਃ ੩ ॥ ਸਚਾ ਨਾਮੁ ਧਿਆਈਐ ਸਭੋ ਵਰਤੈ ਸਚੁ ॥ ਨਾਨਕ ਹੁਕਮੁ ਬੁਝਿ ਪਰਵਾਣੁ ਹੋਇ ਤਾ ਫਲੁ ਪਾਵੈ ਸਚੁ ॥ ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੈ ਮੂਲਿ ਨ ਬੁਝਈ ਅੰਧਾ ਕਚੁ ਨਿਕਚੁ ॥੨॥
Mėhlā 3. Sacẖā nām ḏẖi▫ā▫ī▫ai sabẖo varṯai sacẖ. Nānak hukam bujẖ parvāṇ ho▫e ṯā fal pāvai sacẖ. Kathnī baḏnī karṯā firai hukmai mūl na bujẖ▫ī anḏẖā kacẖnikacẖ. ||2||
Prologue by the third Guru. When we (dhiaaeeai) focus on (sachaa) the eternal (naam-u) Divine virtues and commands, we perceive that (sach-u) the Eternal Master (vartai) pervades (sabho)
Everywhere – IT’s writ runs everywhere.
One who (bujh-i) understands and obeys (hukam-u) commands of the Master, (parvaan hoey) is approved; (ta) then s/he (paavai) obtains (phal-u = fruit) the reward of (sach-u) the Eternal Master IT-self, i.e. union with IT, says the third Nanak.
But one who (karta phirai = goes about) does only (kathni badni) talking, s/he does not (mool-i) at all (bujhaee) pay attention and obey (hukmai) Divine commands – the guide for life; that person (andhaa = blind) remains unaware of Naam and (kach-u nikach-u = absolutely raw) unsuccessful, i.e. never attains union with the Creator. 2.
ਪਉੜੀ ॥ ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਉਪਾਇਓਨੁ ਸ੍ਰਿਸਟੀ ਕਾ ਮੂਲੁ ਰਚਾਇਆ ॥ ਹੁਕਮੀ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਆ ॥
Pa▫oṛī. Sanjog vijog upā▫i▫on saristī kā mūl racẖā▫i▫ā. Hukmī sarisat sājī▫an joṯī joṯ milā▫i▫ā.
(Paurri) stanza. The soul (sanjog) uniting with the Creator or (vijog) remaining separated from IT – by remaining in cycles of reincarnation – is (mool = root) fundamental to (rachiaa) creation of (sristti) the universe.
IT (saajian) created (sristt-i) the universe (hukmi) at IT’s will and (milaaia) put (jot-i = light) part of IT-self in (joti) the souls of the creatures.
ਜੋਤੀ ਹੂੰ ਸਭੁ ਚਾਨਣਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਤ੍ਰੈ ਗੁਣ ਸਿਰਿ ਧੰਧੈ ਲਾਇਆ ॥ ਮਾਇਆ ਕਾ ਮੂਲੁ ਰਚਾਇਓਨੁ ਤੁਰੀਆ ਸੁਖੁ ਪਾਇਆ ॥੨॥
Joṯī hūʼn sabẖ cẖānṇā saṯgur sabaḏ suṇā▫i▫ā. Barahmā bisan mahes ṯarai guṇ sir ḏẖanḏẖai lā▫i▫ā. Mā▫i▫ā kā mūl racẖā▫i▫on ṯurī▫ā sukẖ pā▫i▫ā. ||2||
(Chaananaa = light) life in (sabh-u) every creature is due to (joti) light/Spirit of the Creator (hoo’n) alone; (satigur) the true guru (sunaaia = cause to hear) imparts awareness of his (sabad-u) Divine commands.
The Master created the concept of Brahma, (bisan-u) Vishnu and (mahes-u) Mahesh – the Hindu trinity, and shows them (laaiaa) engaged in (dhandhai) the tasks (sir-i = on heads) allotted to them; they perform them by (trai gun) the three modes of egoistic nature – Tamas = inertia/ignorance, Rajat = effort and Sattva or goodness of rituals etc.
The three modes are at (mool-u) the root of (maaiaa) illusion but those who transcend the three modes and get to (tureea) the fourth; they (paaia) attain (sukh-u = peace) union with the Creator. 2.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸੋ ਜਪੁ ਸੋ ਤਪੁ ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ॥ ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਵਡਿਆਈ ਪਾਵੈ ॥ ਨਾਨਕ ਆਪੁ ਛੋਡਿ ਗੁਰ ਮਾਹਿ ਸਮਾਵੈ ॥੧॥
Salok mėhlā 3. So jap so ṯap jė saṯgur bẖāvai. Saṯgur kai bẖāṇai vadi▫ā▫ī pāvai. Nānak āp cẖẖod gur māhi samāvai. ||1||
Prologue by the third Guru. (So) that (jap-u) recitation of mantras – worship, and (tap-u) ascetic practice is right (j-i) which (bhaavai) is approved by (satigur = true guru) the Almighty.
When (bhaanai) approved by the Almighty, s/he (paavai) obtains (vaddiaai) glory – by way of union with IT-self.
This happens if one (chhodd-i) gives up (aap-u = self) ego and (maah-i samaavai = merges in) lives by the teachings (gur-i) of the guru, says the third Nanak. 1.
ਮਃ ੩ ॥ ਗੁਰ ਕੀ ਸਿਖ ਕੋ ਵਿਰਲਾ ਲੇਵੈ ॥ ਨਾਨਕ ਜਿਸੁ ਆਪਿ ਵਡਿਆਈ ਦੇਵੈ॥੨॥
Mėhlā 3. Gur kī sikẖ ko virlā levai. Nānak jis āp vadi▫ā▫ī ḏevai. ||2||
Prologue by the third Guru. (Ko) some (virla) rare person (leyvai = takes) follows the guru’s (sikh = instructions) guidance.
(Jis-u) whom the Almighty (aap-i) IT-self (deyvai) bestows (vaddiaaee) glory – leads that person to find the guru and follow his teachings, says Nanak the third. 2.
ਪਉੜੀ ॥ ਮਾਇਆ ਮੋਹੁ ਅਗਿਆਨੁ ਹੈ ਬਿਖਮੁ ਅਤਿ ਭਾਰੀ ॥ ਪਥਰ ਪਾਪ ਬਹੁ ਲਦਿਆ ਕਿਉ ਤਰੀਐ ਤਾਰੀ ॥
Pa▫oṛī. Mā▫i▫ā moh agi▫ān hai bikẖam aṯ bẖārī. Pathar pāp baho laḏi▫ā ki▫o ṯarī▫ai ṯārī.
(Paurri) stanza. (Moh-u) attachment to (maaia) temptations in the world-play causes (agiaan-u = ignorance) being oblivious – to Divine virtues and commands – and becomes the cause of (at-i bhaari = very strong) great (bikham-u) difficulty – being rejected for union with the Creator.
One oblivious of the Master commits (paap) transgressions; it is like (ladia) being loaded with (pathar) stones; (kio) how can one (tariai) swim, i.e. get across the world-ocean?
ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਪਾਰਿ ਉਤਾਰੀ ॥ ਗੁਰ ਸਬਦੀ ਮਨੁ ਨਿਰਮਲਾ ਹਉਮੈ ਛਡਿ ਵਿਕਾਰੀ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਹਰਿ ਹਰਿ ਨਿਸਤਾਰੀ ॥੩॥
An▫ḏin bẖagṯī raṯi▫ā har pār uṯārī. Gur sabḏī man nirmalā ha▫umai cẖẖad vikārī. Har har nām ḏẖi▫ā▫ī▫ai har har nisṯārī. ||3||
The Master (paar utaari = lands on other shore) ferries across those who are (andin = day after day) ever (ratia) imbued with (bhagti) devotion, i.e. conform to virtues and commands of the Almighty.
(Gur sabdi = with guru’s word) by following the guru’s teachings, (man-u) the mind is (nirmala) purified as one (chhadd-i) gives up (vikaari) the vice of (haumai) ego, i.e. is no more self-willed.
Then one (dhiaaia) pays attention to (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating (naam-u) commands of the Almighty who (nistaari) ferries one across the world-ocean. 3.
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Note: The two prologues below highlight that ego is the obstacle to emancipation. The first has two parts. The first part is a slight variation of Slok No 58 of Bhagat Kabir on SGGS page 1367 saying ego comes in way of emancipation. The second part is by the third guru describes how the guru facilitates emancipation. The second by the third Guru has two parts on the same lines.
ਸਲੋਕੁ ॥ ਕਬੀਰ ਮੁਕਤਿ ਦੁਆਰਾ ਸੰਕੁੜਾ ਰਾਈ ਦਸਵੈ ਭਾਇ ॥ ਮਨੁ ਤਉ ਮੈਗਲੁ ਹੋਇ ਰਹਾ ਨਿਕਸਿਆ ਕਿਉ ਕਰਿ ਜਾਇ ॥
Salok. Kabīr mukaṯ ḏu▫ārā sankuṛā rā▫ī ḏasvai bẖā▫e. Man ṯa▫o maigal ho▫e rahā niksi▫ā ki▫o kar jā▫e.
Prologue. O Kabir: (Duaaraa) the gate to (mukat-i) emancipation – from vices in life, and reincarnation on death – is (sankurraa) narrow (bhaaey) like (dasvai) one tenth of (raaee) a mustard seed.
But (man-u) the mind (hoey rahaa) has become (maigal-u) an elephant; (kiau kar-i) how will it (niksia jaaey) go through – one with ego cannot obtain emancipation. 1.
ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤੁਠਾ ਕਰੇ ਪਸਾਉ ॥ ਮੁਕਤਿ ਦੁਆਰਾ ਮੋਕਲਾ ਸਹਜੇ ਆਵਉ ਜਾਉ ॥੧॥
Aisā saṯgur je milai ṯuṯẖā kare pasā▫o. Mukaṯ ḏu▫ārā moklā sėhje āva▫o jā▫o. ||1||
(Jey) if (aisa) such a guru (milai) is found who (tuttha = happy) kindly guides to dissolve ego, that (karey) makes the gate (pasaau = widened) passable.
The gate to salvation then becomes (mokla) wide enough to (sahjey) easily (aavau) come and (jaau) go through, i.e. with ego dissolved emancipation is attained effortlessly. 1.
ਮ: ੩ ॥ ਨਾਨਕ ਮੁਕਤਿ ਦੁਆਰਾ ਅਤਿ ਨੀਕਾ ਨਾਨ੍ਹ੍ਹਾ ਹੋਇ ਸੁ ਜਾਇ ॥ ਹਉਮੈ ਮਨੁ ਅਸਥੂਲੁ ਹੈ ਕਿਉ ਕਰਿ ਵਿਚੁ ਦੇ ਜਾਇ ॥
Mėhlā 3. Nānak mukaṯ ḏu▫ārā aṯ nīkā nānĥā ho▫e so jā▫e. Ha▫umai man asthūl hai ki▫o kar vicẖ ḏe jā▫e.
Prologue by the third Guru. Says the third Nanak: Question: (Duaara) the gate to (mukat-i) emancipation is (at-i) very (neeka) small, the soul which (hoey) is (naanha = little) tiny, (su) that (jaaey) can go through.
But (man-u) the mind/soul is (asthool-u = massive) inflated with (haumai) ego; (kiau kar-i) how can it (jaaey) go (vich-u d-e) through it?
ਸਤਿਗੁਰ ਮਿਲਿਐ ਹਉਮੈ ਗਈ ਜੋਤਿ ਰਹੀ ਸਭ ਆਇ ॥ ਇਹੁ ਜੀਉ ਸਦਾ ਮੁਕਤੁ ਹੈ ਸਹਜੇ ਰਹਿਆ ਸਮਾਇ ॥੨॥
Saṯgur mili▫ai ha▫umai ga▫ī joṯ rahī sabẖ ā▫e. Ih jī▫o saḏā mukaṯ hai sėhje rahi▫ā samā▫e. ||2||
Answer: (Miliai) by finding (satigur) the true guru and following his guidance, (haumai) ego (gaee = goes) is destroyed and only (jot-i = light) awareness of the Almighty (aa-e) comes and (rahi) abides, i.e. the mind is all filled with Divine awareness – pushing out other thoughts.
(Ihu = this) such a (jeeo) soul (rahia) remains (samaa-e) absorbed in the Almighty and is (sadaa) ever (mukat-u) emancipated. 2.
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ਪਉੜੀ ॥ ਪ੍ਰਭਿ ਸੰਸਾਰੁ ਉਪਾਇ ਕੈ ਵਸਿ ਆਪਣੈ ਕੀਤਾ ॥ ਗਣਤੈ ਪ੍ਰਭੂ ਨ ਪਾਈਐ ਦੂਜੈ ਭਰਮੀਤਾ ॥
Pa▫oṛī. Parabẖ sansār upā▫e kai vas āpṇai kīṯā. Gaṇṯai parabẖū na pā▫ī▫ai ḏūjai bẖarmīṯā.
(Pauri) stanza. (Prabh-i) the Almighty (upaa-e kai) created (sansaar-u) the world and (keeta = made) kept it (vas-i) under control (aapanai) of IT-self.
The purpose of human birth is to unite with the Creator, but we cannot (paaiai) find (prabhu) the Master (gantai = by calculation) by cleverness, i.e. the Almighty is found by Divine grace; one is (bharmeeta) deluded by (doojai) other ideas.
ਸਤਿਗੁਰ ਮਿਲਿਐ ਜੀਵਤੁ ਮਰੈ ਬੁਝਿ ਸਚਿ ਸਮੀਤਾ ॥ ਸਬਦੇ ਹਉਮੈ ਖੋਈਐ ਹਰਿ ਮੇਲਿ ਮਿਲੀਤਾ ॥ ਸਭ ਕਿਛੁ ਜਾਣੈ ਕਰੇ ਆਪਿ ਆਪੇ ਵਿਗਸੀਤਾ ॥੪॥
Saṯgur mili▫ai jīvaṯ marai bujẖ sacẖ samīṯā. Sabḏe ha▫umai kẖo▫ī▫ai har mel milīṯā. Sabẖ kicẖẖ jāṇai kare āp āpe vigsīṯā. ||4||
By (miliai) finding (satigur) the true guru – and following his guidance, one (marai) dies (jeevat-u) when alive, i.e. destroys ego like a dead person; then s/he (bujh-i) discovers Divine virtues within and (sameeta) is absorbed (sach-i) in the Eternal.
This is because when we (maariai = kill) dissolve (haumai) ego in the mind, (har-i) the Almighty is (meyl-i) found there and (mileeta) union/being absorbed with IT achieved.
The Almighty (jaanai) knows (sabh kichh-u) everything, in fact (karey) does the above things through the creatures being within them, and (vigseeta) is happy to unite with IT-self the souls which shed ego, and live by Divine virtues and commands. 4.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਨ ਲਾਇਓ ਨਾਮੁ ਨ ਵਸਿਓ ਮਨਿ ਆਇ ॥ ਧ੍ਰਿਗੁ ਇਵੇਹਾ ਜੀਵਿਆ ਕਿਆ ਜੁਗ ਮਹਿ ਪਾਇਆ ਆਇ ॥
Salok mėhlā 3. Saṯgur si▫o cẖiṯ na lā▫i▫o nām na vasi▫o man ā▫e. Ḏẖarig ivehā jīvi▫ā ki▫ā jug mėh pā▫i▫ā ā▫e.
Prologue by the third Guru. When one does not (laaio) engage (chit-u) the mind (sio) with
(satigur) the true guru, i.e. his teachings, (naam-u) Divine virtues and commands do not (aaey) get to (vasio = dwell) be discovered (man-i) in the mind.
(Dhrig-u) accursed is (iveyha) such (jeevia = living) a life; what does such a person (paaia = obtain) achieve by (aaey = coming) being born as (jug) a human? – The purpose of human birth for the soul to unite with the Creator is not achieved.
ਮਾਇਆ ਖੋਟੀ ਰਾਸਿ ਹੈ ਏਕ ਚਸੇ ਮਹਿ ਪਾਜੁ ਲਹਿ ਜਾਇ ॥ ਹਥਹੁ ਛੁੜਕੀ ਤਨੁ ਸਿਆਹੁ ਹੋਇ ਬਦਨੁ ਜਾਇ ਕੁਮਲਾਇ ॥
Mā▫i▫ā kẖotī rās hai ek cẖase mėh pāj lėh jā▫e. Hathahu cẖẖuṛkī ṯan si▫āhu ho▫e baḏan jā▫e kumlā▫e.
(Maaia) temptations of the world-play provide (khotti = counterfeit) transitory (raas-i = wealth) resource for life; they are (paaj-u = coating) illusory in nature and can (lah-i jaa-e) get removed/be lost (mah-i) in (eyk chasey) a moment.
When (hathahu chhurrki = slip out of hand) they lost, (tan-u) the body (siaahu hoey = becomes black) dies, (badan-u) the face (jaaey kumlaaey) withers, i.e. the body and mind feel miserable.
ਜਿਨ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਤਿਨ੍ਹ੍ਹ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਰੰਗ ਸਿਉ ਹਰਿ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥
Jin saṯgur si▫o cẖiṯ lā▫i▫ā ṯinĥ sukẖ vasi▫ā man ā▫e. Har nām ḏẖi▫āvahi rang si▫o har nām rahe liv lā▫e.
(Jin) those who (chit laaia = engage their mind) follow the guidance of (satigur) the true guru, (sukh-u) peace (vasia aaey) abides (man-i) in their minds – because they live righteously and have no apprehensions.
They (dhiaavah-i) pay attention to (har-i naam-u) Divine virtues and commands (sio) with (rang) love/devotion, and (rahey) remain (liv laaey) absorbed in the Almighty.
ਨਾਨਕ ਸਤਿਗੁਰ ਸੋ ਧਨੁ ਸਉਪਿਆ ਜਿ ਜੀਅ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥ ਰੰਗੁ ਤਿਸੈ ਕਉ ਅਗਲਾ ਵੰਨੀ ਚੜੈ ਚੜਾਇ ॥੧॥
Nānak saṯgur so ḏẖan sa▫upi▫ā jė jī▫a mėh rahi▫ā samā▫e. Rang ṯisai ka▫o aglā vannī cẖaṛai cẖaṛā▫e. ||1||
Says the third Nanak: (Satigur) the true guru (saupia = gives) imparts awareness of (so) that (dhan =wealth) awareness of Divine virtues and commands – (ji) which (rahia samaaey) are contained (mah-i) in (jeea) the soul/mind.
The mind which finds them, gets (aglaa) deeply (rang = dyed) imbued with (rang = love) devotion which (charrai charraaey) keeps increasing. 1.
ਮਃ ੩ ॥ ਮਾਇਆ ਹੋਈ ਨਾਗਨੀ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥ ਇਸ ਕੀ ਸੇਵਾ ਜੋ ਕਰੇ ਤਿਸ ਹੀ ਕਉ ਫਿਰਿ ਖਾਇ ॥
Mėhlā 3. Mā▫i▫ā ho▫ī nāgnī jagaṯ rahī laptā▫e. Is kī sevā jo kare ṯis hī ka▫o fir kẖā▫e.
Prologue by the third Guru. (Maaia) the world-play (ho-e = becomes) is (naagni = she serpent) the tempter which (rahi = remains) has (laptaa-e) wrapped itself (jagat-i) round the creatures of the world, i.e. has them engrossed in it.
(Jo) one who (seyva karey = serves) likes it, (phir-i) then it (khaaey = eats) possesses and destroys (tis hi kau) the same person.
ਗੁਰਮੁਖਿ ਕੋਈ ਗਾਰੜੂ ਤਿਨਿ ਮਲਿ ਦਲਿ ਲਾਈ ਪਾਇ ॥ ਨਾਨਕ ਸੇਈ ਉਬਰੇ ਜਿ ਸਚਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੨॥
Gurmukẖ ko▫ī gārṛū ṯin mal ḏal lā▫ī pā▫e. Nānak se▫ī ubre jė sacẖ rahe liv lā▫e. ||2||
There is (koee) some rare (gurmukh-i) follower of the guru who (gaararroo = know smantra believed to neutralise snake poison) subdues the serpent/temptations; s/he (mal-i dal-i) destroys and (laaee) tramples it under his/her (paaey) feet, i.e. overcomes temptations.
Says third Nanak: (Seyee) only they (ubrey) are saved (j-i) who (rahey) remain (liv laaey) focused (sach-i) on the truth/Divine virtues and commands. 2.
ਪਉੜੀ ॥ ਢਾਢੀ ਕਰੇ ਪੁਕਾਰ ਪ੍ਰਭੂ ਸੁਣਾਇਸੀ ॥ ਅੰਦਰਿ ਧੀਰਕ ਹੋਇ ਪੂਰਾ ਪਾਇਸੀ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਸੇ ਕਰਮ ਕਮਾਇਸੀ ॥
Pa▫oṛī. Dẖādẖī kare pukār parabẖū suṇā▫isī. Anḏar ḏẖīrak ho▫e pūrā pā▫isī. Jo ḏẖur likẖi▫ā lekẖ se karam kamā▫isī.
(Paurri) stanza. When (ddhaaddhi = singer of praises) the devotee (karey pukaar) calls out for (prabhoo) the Master (sunaaisi) to hear, i.e. sincerely prays,
and has (dheerak = patience) the confidence that s/he will (paaisi) find/meet (poora) the perfect Master.
Such a devotee (kamaaisi) does (sey) those (karam) deeds (jo) which are (leykh = writing) commands (likhia = written) ordained (dhur-i = from above) by the Creator, i.e. lives by Divine virtues and commands.
ਜਾ ਹੋਵੈ ਖਸਮੁ ਦਇਆਲੁ ਤਾ ਮਹਲੁ ਘਰੁ ਪਾਇਸੀ ॥ ਸੋ ਪ੍ਰਭੁ ਮੇਰਾ ਅਤਿ ਵਡਾ ਗੁਰਮੁਖਿ ਮੇਲਾਇਸੀ ॥੫॥
Jā hovai kẖasam ḏa▫i▫āl ṯā mahal gẖar pā▫isī. So parabẖ merā aṯ vadā gurmukẖ melā▫isī. ||5||
(Ja) when (khasam-u) the Master (hovai) is (daiaal = compassionate) gracious, i.e. deserves grace, (ta) then s/he (paaisi) gets (mahal-i = mansion) the Master’s abode as his/her (ghar-u) home i.e. unites with the Creator.
But (so) the one (prabh-u) Master (m-era) of mine – of all – is (at-i) very (vaddaa) great beyond my reach; only (gurmukh-i) the guru’s guidance can (m-elaaisi) enable me to find and be united with IT. 5.
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