SGGS pp 851-853, Bilaaval Ki Vaar M: 4, Paurris 6-9
ਸਲੋਕ ਮਃ ੩ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਪਾਈਐ ਜੇ ਹਰਿ ਪ੍ਰਭੁ ਬਖਸ ਕਰੇਇ ॥ ਓਪਾਵਾ ਸਿਰਿ ਓਪਾਉ ਹੈ ਨਾਉ ਪਰਾਪਤਿ ਹੋਇ ॥
Salok mėhlā 3. Pūrai bẖāg saṯgur pā▫ī▫ai je har parabẖ bakẖas kare▫i. Opāvā sir opā▫o hai nā▫o parāpaṯ ho▫e.
(Slok m: 3) prologue by the third Guru. (Satiguru-u) the perfect true guru (paaeeai) is found (poorai = perfect, bhaag-i = by fortune) by good fortune which comes (jey) if (har-i) the Almighty (prabh-u) Master (karey-i) bestows (bakhas) grace.
(Upaau) the effort (sir-i = over the head) above all (upaava) efforts is by which awareness of (naau/naam) Divine virtues and commands (hoey) is (praapat-i) acquired.
ਅੰਦਰੁ ਸੀਤਲੁ ਸਾਂਤਿ ਹੈ ਹਿਰਦੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥
Anḏar sīṯal sāʼnṯ hai hirḏai saḏā sukẖ ho▫e. Amriṯ kẖāṇā painĥṇā Nānak nā▫e vadi▫ā▫ī ho▫e. ||1||
With Naam, (andar-u) the inner-self (hai) is (seetal-u) cool and (saant-i) calm, and (sukh-u) peace is (sadaa) ever (hoey = happens) experienced (hirdai) in the mind.
The way the body needs (khaana) food and (painhanaa) clothes, the soul needs (amrit-u) nectar, i.e. awareness and practice of Naam or Divine virtues and commands – the guide for life; it (hoey = happens) receives (vaddiaaee) glory (naaey) through Naam, says third Nanak. 1.
ਮਃ ੩ ॥ ਏ ਮਨ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਿ ਪਾਇਹਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥ ਸੁਖਦਾਤਾ ਤੇਰੈ ਮਨਿ ਵਸੈ ਹਉਮੈ ਜਾਇ ਅਭਿਮਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਅੰਮ੍ਰਿਤੁ ਗੁਣੀ ਨਿਧਾਨੁ ॥੨॥
Mėhlā 3. Ė man gur kī sikẖ suṇ pā▫ihi guṇī niḏẖān. Sukẖ▫ḏāṯa ṯerai man vasai ha▫umai jā▫e abẖimān. Nānak naḏrī pā▫ī▫ai amriṯ guṇī niḏẖān. ||2||
(M: 3) prologue by the third Guru. (Eey) o (man = mind) human being, (sun-i) listen to (sikh) teachings (ki) of (gur) the guru and you will (paaih-i) obtain (nidhaan-u) the wealth of awareness (guni) of virtues of the Almighty.
Then (haumai) ego and (abhimaan-u) pride shall (jaaey) leave and the Almighty, (sukhdaata = giver of peace) the source of solace shall (vasai) abide in (teyrai) your (man-i) mind, i.e. you will be conscious of the almighty in thought, word and deed.
(Amrit-u) the life-giving (nidhaan-u) wealth of awareness (guni) of Divine virtues (paaeeai) is obtained (nadri) with Divine grace, says third Nanak. 2.
ਪਉੜੀ ॥ ਜਿਤਨੇ ਪਾਤਿਸਾਹ ਸਾਹ ਰਾਜੇ ਖਾਨ ਉਮਰਾਵ ਸਿਕਦਾਰ ਹਹਿ ਤਿਤਨੇ ਸਭਿ ਹਰਿ ਕੇ ਕੀਏ ॥ ਜੋ ਕਿਛੁ ਹਰਿ ਕਰਾਵੈ ਸੁ ਓਇ ਕਰਹਿ
ਸਭਿ ਹਰਿ ਕੇ ਅਰਥੀਏ ॥
Pa▫oṛī. Jiṯne pāṯisāh sāh rāje kẖān umrāv sikḏār hėh ṯiṯne sabẖ har ke kī▫e. Jo kicẖẖ har karāvai so o▫e karahi sabẖ har ke arthī▫e.
(Paurri) stanza: (Jitney = as many) all (paatsaah) emperors, (saah, raajey) kings, (khaan) nobles, (umraav) rich people and (sikdaar) people in authority there (hah-i) are, (titney = that many) they (sabh-i) all are (kee-ey = made) given their status (har-i key) by the Almighty.
(Jo kicch-u) whatever (har-i) the Almighty (karaavai) causes them to do, (su) that (oey) they (karah-i) do, as they (sabh-i) all (arthee-ey = for the sake of) work for (har-i) the Almighty – and have to obey.
ਸੋ ਐਸਾ ਹਰਿ ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਸਤਿਗੁਰ ਕੈ ਵਲਿ ਹੈ ਤਿਨਿ ਸਭਿ ਵਰਨ ਚਾਰੇ ਖਾਣੀ ਸਭ ਸ੍ਰਿਸਟਿ ਗੋਲੇ ਕਰਿ ਸਤਿਗੁਰ ਅਗੈ ਕਾਰ ਕਮਾਵਣ ਕਉ ਦੀਏ ॥
So aisā har sabẖnā kā parabẖ saṯgur kai val hai ṯin sabẖ varan cẖāre kẖāṇī sabẖ sarisat gole kar saṯgur agai kār kamāvaṇ ka▫o ḏī▫e.
That (aisa) such (so = that) One Almighty (prabh-u) Master of (sabhna) all (hai) is (val-i) on the side (kai) of, i.e. blesses, (satigur) the true guru; (sabh-i) all (varan = castes) classes of people of (chaarey) all four (khaani) types – from egg, from womb, from perspiration and from soil -; (sabh) all (sristt-i) universe/creatures (kar-i) have been made (goley) slaves by IT and (dee-ey) given (kau) for (kamaavan = carrying out, kaar = job) doing the bidding (agai = before) of (satigur) the true guru – who teaches to obey the Almighty.
ਹਰਿ ਸੇਵੇ ਕੀ ਐਸੀ ਵਡਿਆਈ ਦੇਖਹੁ ਹਰਿ ਸੰਤਹੁ ਜਿਨਿ ਵਿਚਹੁ ਕਾਇਆ ਨਗਰੀ ਦੁਸਮਨ ਦੂਤ ਸਭਿ ਮਾਰਿ ਕਢੀਏ ॥
Har seve kī aisī vadi▫ā▫ī ḏekẖhu har sanṯahu jin vicẖahu kā▫i▫ā nagrī ḏusman ḏūṯ sabẖ mār kadẖī▫e.
(Deykhahu) see (aisi = such) this (vaddiaaee = greatness) virtue (ki) of (seyvey = serving) being in obedience to (har-i) the Almighty, o (santahu) seekers of the Almighty, (jinn-i) who (maar-i = beats) enables to overcome and (kaddhee-ey) drive out (sabh-i) all (doot) messengers of vices and (dusman = enemies) evils (vichahu) from within (kaaiaa = body, nagri = town) the mind.
ਹਰਿ ਹਰਿ ਕਿਰਪਾਲੁ ਹੋਆ ਭਗਤ ਜਨਾ ਉਪਰਿ ਹਰਿ ਆਪਣੀ ਕਿਰਪਾ ਕਰਿ ਹਰਿ ਆਪਿ ਰਖਿ ਲੀਏ ॥੬॥
Har har kirpāl ho▫ā bẖagaṯ janā upar har āpṇī kirpā kar har āp rakẖ lī▫e. ||6||
(Har-i) the Almighty (hoaa) is (kirpaal) kind (har-i) everywhere (upar-i = on) to (bhagat janaa) the devotees – those who live by IT’s virtues and commands, to (kar-i kirpa) kindly (rakh-i lee-ey) protect from the vices. 6.
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Note: This seventh Paurri of Bilaval Ki Vaar M: 4 has three Sloks/prologues preceding it. The first Slok is about (manmukh) a self-willed person who does not follow the guru. The Slok following it is about (gurmukh-i) one who follows the guru. The third Slok compares the two and emphasizes need to follow Divine commands. The Paurri says one who is dedicated to the Almighty is truly wealthy, because the wealth of awareness of Naam/Divine commands sustains him/her here and in the hereafter.
ਸਲੋਕ ਮਃ ੩ ॥ ਅੰਦਰਿ ਕਪਟੁ ਸਦਾ ਦੁਖੁ ਹੈ ਮਨਮੁਖ ਧਿਆਨੁ ਨ ਲਾਗੈ ॥ ਦੁਖ ਵਿਚਿ ਕਾਰ ਕਮਾਵਣੀ ਦੁਖੁ ਵਰਤੈ ਦੁਖੁ ਆਗੈ ॥
Salok mėhlā 3. Anḏar kapat saḏā ḏukẖ hai manmukẖ ḏẖi▫ān na lāgai. Ḏukẖ vicẖ kār kamāvṇī ḏukẖ varṯai ḏukẖ āgai.
(Slok m: 3) prologue by the third Guru. (Manmukh) a self-willed person has (kapatt-u) deceit (andar-i) within; s/he (sadaa) ever (dukh-u) suffers restless-ness and hence cannot (laagai) fix (dhiaan-u) attention, i.e. his/her mind is not steady.
S/he (kamaavni) does (kaar = deeds) things (vich-i) in that (dukh) affliction – to harm others, and him/her-self (vartai) experiences (dukh-u) pain here and (aagai = ahead) in the hereafter.
ਕਰਮੀ ਸਤਿਗੁਰੁ ਭੇਟੀਐ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਸਹਜੇ ਸੁਖੁ ਹੋਇ ਅੰਦਰਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥੧॥
Karmī saṯgur bẖetī▫ai ṯā sacẖ nām liv lāgai. Nānak sėhje sukẖ ho▫e anḏrahu bẖaram bẖa▫o bẖāgai. ||1||
If (karmi) by Divine grace, s/he (bheytteeai) meets (satigur-u) the true guru – and follows his guidance – (ta) then s/he (laagai) fixes (liv) attention (naam-i) on Naam – virtues and commands – (sach-i) of the Eternal.
Then (bhram-u) delusion due to lack of faith and hence (bhau) fear (bhaagai = runs) leaves and s/he (hoey = happens) experiences (sukh-u) peace (sahjey) naturally – all the time, says third Nanak. 1.
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ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਹਰਿ ਰੰਗੁ ਹੈ ਹਰਿ ਕਾ ਨਾਉ ਮਨਿ ਭਾਇਆ ॥ ਗੁਰਮੁਖਿ ਵੇਖਣੁ ਬੋਲਣਾ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪ੍ਰਗਾਸਿਆ ਤਿਮਰ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥੨॥
Mėhlā 3. Gurmukẖ saḏā har rang hai har kā nā▫o man bẖā▫i▫ā. Gurmukẖ vekẖaṇ bolṇā nām japaṯ sukẖ pā▫i▫ā. Nānak gurmukẖ gi▫ān pargāsi▫ā ṯimar agi▫ān anḏẖer cẖukā▫i▫ā. ||2||
(M: 3) prologue by the third Guru. (Gurmukh-i) one who follows the guru’s teachings (sadaa) ever has (rang-u) love of (har-i) the Almighty in mind; (naau/naam) virtues and commands (ka) of (har-i) the Almighty (bhaaiaa) appeal to his/her (man-i) mind – and s/he lives by them.
S/he (veykan) sees things and (bolna) speaks, (gurmukh-i) guided by the guru; s/he (paaiaa) attains (sukh-u) peace through (japat) recounting and practicing Naam.
(Gurmukh-i) the guru’s teachings (pragaasiaa) enlighten the mind with (giaan-u) awareness of Naam and (chukaaiaa) end (timar) the darkness of (agiaan-u) ignorance – of being oblivious of Naam due to attachment with the world-play, says third Nanak. 2.
ਮਃ ੩ ॥ ਮਨਮੁਖ ਮੈਲੇ ਮਰਹਿ ਗਵਾਰ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥
Mėhlā 3. Manmukẖ maile marėh gavār. Gurmukẖ nirmal har rākẖi▫ā ur ḏẖār.
(M: 3) prologue by the third Guru. (Manmukh) self-willed people ignore the guru’s teachings and are (gavaar = un-informed) oblivious of Naam; they (marah-i = die) succumb to temptations to (mailey = dirty) live in vices.
On the other hand (gurmukh-i) those who follow the guru’s teachings are (nirmal = clean) free of vices as they (raakhiaa) keep (har-i) the Almighty (ur dhaar-i) in mind.
ਭਨਤਿ ਨਾਨਕੁ ਸੁਣਹੁ ਜਨ ਭਾਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਹਉਮੈ ਮਲੁ ਜਾਈ ॥
Bẖanaṯ Nānak suṇhu jan bẖā▫ī. Saṯgur sevihu ha▫umai mal jā▫ī.
(Bhanat-i) says third Nanak: (Sunhu) listen o (bhaaee = brethren) dear (jan) seekers of the Almighty;
(Mal) the dirt of (haumai) ego on the mind (jaaee) leaves (seyvihu = serving) by following (satigur) the true guru.
ਅੰਦਰਿ ਸੰਸਾ ਦੂਖੁ ਵਿਆਪੇ ਸਿਰਿ ਧੰਧਾ ਨਿਤ ਮਾਰ ॥ ਦੂਜੈ ਭਾਇ ਸੂਤੇ ਕਬਹੁ ਨ ਜਾਗਹਿ ਮਾਇਆ ਮੋਹ ਪਿਆਰ ॥
Anḏar sansā ḏūkẖ vi▫āpe sir ḏẖanḏẖā niṯ mār. Ḏūjai bẖā▫e sūṯe kabahu na jāgėh mā▫i▫ā moh pi▫ār.
(Andar-i = within) in his/her mind, a self-willed person has (sansaa) doubt – lack of faith in the Almighty – and (maar-i) bashes his/her (sir-i) head in other (dhandhaa) pursuits; s/he (viaap-e) experiences (dookh-u = pain) restless-ness, i.e. cannot have peace of mind.
Those (sootey = asleep) inebriated by (doojai bhaaey) other love/thoughts (kabahoo na) are never (jaagah-i = awakened) alert to temptations, because they have (piaar) love and (moh) attachment to (maaiaa) the world-play
ਨਾਮੁ ਨ ਚੇਤਹਿ ਸਬਦੁ ਨ ਵੀਚਾਰਹਿ ਇਹੁ ਮਨਮੁਖ ਕਾ ਬੀਚਾਰ ॥ ਹਰਿ ਨਾਮੁ ਨ ਭਾਇਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਨਾਨਕ ਜਮੁ ਮਾਰਿ ਕਰੇ ਖੁਆਰ ॥੩॥
Nām na cẖīṯėh sabaḏ na vicẖārėh ih manmukẖ kā bīcẖār. Har nām na bẖā▫i▫ā birthā janam gavā▫i▫ā Nānak jam mār kare kẖu▫ār. ||3||
They do not (cheytah-i) keep in mind (naam-u) instructions given by the Creator to the soul; and do not (veechaarah-i) reflect on (sabad-u = word) teachings of the guru; (ihu = this) such is (beechaar) thinking (ka) of (manmukh) a self-willed person.
(Naam-u) virtues and commands of (har-i) the Almighty do not (bhaaiaa) appeal to him/her, and s/he (gavaaiaa = loses) wastes (janam-u) human birth (birtha) in vain; (jam) the agent of Divine justice (maar-i = hits) brutalizes and (karey khuaar) frustrates his/her – expectation to unite with the Almighty, says third Nanak. 3.
ਪਉੜੀ ॥ ਜਿਸ ਨੋ ਹਰਿ ਭਗਤਿ ਸਚੁ ਬਖਸੀਅਨੁ ਸੋ ਸਚਾ ਸਾਹੁ ॥ ਤਿਸ ਕੀ ਮੁਹਤਾਜੀ ਲੋਕੁ ਕਢਦਾ ਹੋਰਤੁ ਹਟਿ ਨ ਵਥੁ ਨ ਵੇਸਾਹੁ ॥ ਭਗਤ ਜਨਾ ਕਉ ਸਨਮੁਖੁ ਹੋਵੈ ਸੁ ਹਰਿ ਰਾਸਿ ਲਏ ਵੇਮੁਖ ਭਸੁ ਪਾਹੁ ॥
Pa▫oṛī. Jis no har bẖagaṯ sacẖ bakẖsī▫an so sacẖā sāhu. Ŧis kī muhṯājī lok kadẖ▫ḏā horaṯ hat na vath na vesāhu. Bẖagaṯ janā ka▫o sanmukẖ hovai so har rās la▫e vaimukẖ bẖas pāhu.
(Paurri) stanza. One whom (har-i) the Almighty (bakhseean-i) graciously gives (bhagat-i) devotion to live by (sach-u) the truth, i.e. Naam, (so) that person is (sachaa) the true (saahu) king – as s/he has the most sublime wealth.
(Lok-u = person) everyone (kaddhda = practices, muthaaji = dependence) looks to (tisu = that) him/her because (vath-u/vast = thing) devotion is not available on any (horat-u) other (hatt-i) shop to (veysaahu) buy, i.e. no one else can impart it.
One who (hovai) is (sanmuhk-u) face-to-face (kau) with, i.e. keeps company with, (bhagat janaa) the devotees, i.e. the holy congregation, (su) that person (laey = takes) receives (raas-i = capital) the wealth of – awareness of Naam or virtues and commands – of (har-i) the Almighty – the guide for life. But (veymukh = facing away) those who turn away from the ways of the devotees (bhas-u) dust is (paahu = put) thrown on them, i.e. they remain deprived of that wealth.
ਹਰਿ ਕੇ ਨਾਮ ਕੇ ਵਾਪਾਰੀ ਹਰਿ ਭਗਤ ਹਹਿ ਜਮੁ ਜਾਗਾਤੀ ਤਿਨਾ ਨੇੜਿ ਨ ਜਾਹੁ ॥ ਜਨ ਨਾਨਕਿ ਹਰਿ ਨਾਮ ਧਨੁ ਲਦਿਆ ਸਦਾ ਵੇਪਰਵਾਹੁ ॥੭॥
Har ke nām ke vāpārī har bẖagaṯ hėh jam jāgāṯī ṯinā neṛ na jāhu. Jan Nānak har nām ḏẖan laḏi▫ā saḏā veparvāhu. ||7||
(Bhagat) devotees of (har-i) the Almighty are (vaapaari) dealers (key) of, i.e. they conduct themselves by, (naam) virtues and commands of (har-i) the Almighty; and hence (jam) the agent of Divine justice cannot (jaah-u) go (neyrr-i) near (tinaa) them (jaagaati = tax collector) to collect taxes – cannot cause them to face consequences of any ill-deeds.
(Jan) humble (nanak-i) fourth Nanak (ladiaa = loaded/added to cart) acquired (dhan) the wealth of Naam of (har-i) the Almighty and therefore remains (veyparvaah-u) carefree – wishes for nothing else. 7.
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Note: This eighth Paurri of Biaaval Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The first Slok cautions against following symbolism and motivates to practice Naam, i.e. emulate Divine virtues and obey Divine commands. The second Slok motivates to focus on Naam. The Paurri asks to to pay attention to Naam; it is the wealth that enables comfort here and in the hereafter.
ਸਲੋਕ ਮ: ੩ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਭਗਤੀ ਹਰਿ ਧਨੁ ਖਟਿਆ ਹੋਰੁ ਸਭੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥
Salok mėhlā 3. Is jug mėh bẖagṯī har ḏẖan kẖati▫ā hor sabẖ jagaṯ bẖaram bẖulā▫i▫ā. Gur parsādī nām man vasi▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā.
(Slok) prologue (m: 3) by the third Guru: (Mah-i) in (is-u) this (jug) age – of conflicts/duality – (bhagti/bhagtee) the devotees (khattiaa) earn (har-i) the Almighty as (dhan) wealth/profit, i.e. only those who sincerely live by Divine virtues and commands, find the Almighty; (sabh-u) everyone (hor-u) else is (bhulaaiaa) led astray (bharam-i) in delusion – as they lack faith and follow paths which take away from the Master.
(Parsaadi) with grace/guidance of the guru, (naam-u) Divine virtues and commands (vasiaa) abide (man-i) in minds – of the devotees and they (andin = everyday) ever (dhiaaiaa) pay attention to Naam – as guide for life.
ਬਿਖਿਆ ਮਾਹਿ ਉਦਾਸ ਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਉਧਰੇ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥ ਸਦਾ ਸਹਜੁ ਸੁਖੁ ਮਨਿ ਵਸਿਆ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇਆ ॥
Bikẖi▫ā māhi uḏās hai ha▫umai sabaḏ jalā▫i▫ā. Āp ṯari▫ā kul uḏẖre ḏẖan jaṇeḏī mā▫i▫ā. Saḏā sahj sukẖ man vasi▫ā sacẖe si▫o liv lā▫i▫ā.
A devotee (hai = is) remains (udaas-i) unattached while being (maah-i) in an environment (bikhiaa = vices) transitory pleasures of vices as s/he has (jalaaiaa = burnt) dissolves (haumai) ego (sabad-i= by word) with obedience to teachings of the guru.
S/he (aap-i = self) him/her-self (tariaa = swims) gets across – the world-ocean of vices, and his/her (kul = lineage) associates (udhrey) are saved; (dhann-u) blessed is his/her (maaiaa) mother who (janeydi) gave birth to him /her.
(Sahaj-u) poise and (sukh-u) peace (sadaa) ever (vasiaa) abide in his/her (man-i) mind and s/he (laaiaa) fixes (liv) attention (siau) on (sachey) the Eternal – and is not tempted.
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਭੁਲੇ ਹਉਮੈ ਮੋਹੁ ਵਧਾਇਆ ॥
Barahmā bisan mahāḏe▫o ṯarai guṇ bẖule ha▫umai moh vaḏẖā▫i▫ā.
Brahma, (bisan-u) Vishnu and Mahadeo – the Hindu trinity – have displayed (vadhiaa = increased) plenty of (moh-u) attachment to (haumai) ego and (bhuley) are led astray by (trai) the three (gun) attributes of ego, namely Tamas = inertia/ignorance, Rajas = passion/diligence, Sattva = goodness – for example Brahma fell for his own daughter, Vishnu in his incarnation as Mohini entices lovers and Mahadeo outraged modesty of Varinda the pious wife of the demon Jalandhar.
ਪੰਡਿਤ ਪੜਿ ਪੜਿ ਮੋਨੀ ਭੁਲੇ ਦੂਜੈ ਭਾਇ ਚਿਤੁ ਲਾਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਵਿਣੁ ਗੁਰ ਤਤੁ ਨ ਪਾਇਆ ॥
Pandiṯ paṛ paṛ monī bẖule ḏūjai bẖā▫e cẖiṯ lā▫i▫ā. Jogī jangam sani▫āsī bẖule viṇ gur ṯaṯ na pā▫i▫ā.
(Pandit) scholars (parr-i parr-i) keep reading scriptures but are led astray in ego, as are (moni) the silent sages, because they (laaiaa) engage (chit-u) the mind on (doojai = second, bhaaey = love) other ideas, – they practice symbolism rather than conduct themselves by Divine virtues and commands.
(Jogi) the Yogis (bhuley) are misled, as are (jangam = on legs) the wandering (saniaasi) ascetics; they are (bhuley) misled to resort to symbolism; but no one can (paaiaa) find (tat-u = reality) the Almighty (vin-u) without following (gur) the guru.
ਮਨਮੁਖ ਦੁਖੀਏ ਸਦਾ ਭ੍ਰਮਿ ਭੁਲੇ ਤਿਨ੍ਹ੍ਹੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇਈ ਜਨ ਸਮਧੇ ਜਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਆ ॥੧॥
Manmukẖ ḏukẖī▫e saḏā bẖaram bẖule ṯinĥī birthā janam gavā▫i▫ā. Nānak nām raṯe se▫ī jan samḏẖe jė āpe bakẖas milā▫i▫ā. ||1||
(Manmukh) self-willed persons – do not follow the guru and – (dukhee-ey) come to grief (bhuley) being misled (bhram-i) in delusion – lack of faith in the Almighty; (tinhi) they (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.
Says third Nanak: (Seyeee) those (jan) persons are who are (ratey) imbued (naam-i) with Naam, they are (samdhe = in Samaadhi) steady; they are those (j-i) whom (aapey = self) the Almighty (bakhas-i) graciously (milaaiaa) keeps absorbed with IT-self. 1.
ਮ: ੩ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਸੁ ਵਸਿ ਸਭੁ ਕਿਛੁ ਹੋਇ ॥ ਤਿਸਹਿ ਸਰੇਵਹੁ ਪ੍ਰਾਣੀਹੋ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਮਨਿ ਵਸੈ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥
Mėhlā 3. Nānak so salāhī▫ai jis vas sabẖ kicẖẖ ho▫e. Ŧisėh sarevhu parāṇīho ṯis bin avar na ko▫e. Gurmukẖ anṯar man vasai saḏā saḏā sukẖ ho▫e. ||2||
(M: 3) prologue by the third Guru. Says third Nanak: We should (saalaaheeai = praise) acknowledge and obey (so) that Master (jis-u) who has (vas-i = under control) control over (sabh-u kichh-u) everything – the whole universe.
O (praaneeho = creatures) human beings, (sareyvhu = serve) obey (tisah-i = that) the Almighty; there is (na koey) none (avar-u) else (bin-u) except (tis-u) That, i.e. there is no other Master.
IT (vasai) abides, i.e. Divine virtues and commands are kept, (man-i) in the mind and practiced (gurmukh-i) with guidance of the guru; and then (sukh-u) peace (hoey) is experienced (sadaa sadaa) forever. 2.
ਪਉੜੀ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮ ਧਨੁ ਨ ਖਟਿਓ ਸੇ ਦੇਵਾਲੀਏ ਜੁਗ ਮਾਹਿ ॥ ਓਇ ਮੰਗਦੇ ਫਿਰਹਿ ਸਭ ਜਗਤ ਮਹਿ ਕੋਈ ਮੁਹਿ ਥੁਕ ਨ ਤਿਨ ਕਉ ਪਾਹਿ ॥
Pa▫oṛī. Jinī gurmukẖ har nām ḏẖan na kẖati▫o se ḏevālī▫e jug māhi. O▫e mangḏe firėh sabẖ jagaṯ mėh ko▫ī muhi thuk na ṯin ka▫o pāhi.
(Paurri) stanza. (Jini) those who do not (khattiaa) earn (dhan-u) the wealth of Naam of (har-i) the Almighty (gurmukh-i) by following the guru’s teachings (maah-i) in (jug = age) human birth, (sey) they are (deyvaalee-ey) bankrupt – have no resource to lead life free of temptations and be accepted by the Creator.
(Oey) they (phirah-i) wander (mangdey) begging (mah-i) in (sabh) the whole (jagat) world but (na koee) no one even (thuk paah-i) spits (kau) at (tin) their (muh-i) faces, i.e. no one entertains them.
ਪਰਾਈ ਬਖੀਲੀ ਕਰਹਿ ਆਪਣੀ ਪਰਤੀਤਿ ਖੋਵਨਿ ਸਗਵਾ ਭੀ ਆਪੁ ਲਖਾਹਿ ॥ ਜਿਸੁ ਧਨ ਕਾਰਣਿ ਚੁਗਲੀ ਕਰਹਿ ਸੋ ਧਨੁ ਚੁਗਲੀ ਹਥਿ ਨ ਆਵੈ ਓਇ ਭਾਵੈ ਤਿਥੈ ਜਾਹਿ ॥
Parā▫ī bakẖīlī karahi āpṇī parṯīṯ kẖovan sagvā bẖī āp lakẖāhi. Jis ḏẖan kāraṇ cẖuglī karahi so ḏẖan cẖuglī hath na āvai o▫e bẖāvai ṯithai jāhi.
They (karah-i) do (bakheeli) backbiting (paraaee) against others and (khovan-i) lose (apni) their own (parteet-i = trust) credibility; and (sagvaa) instead (bhi) also (lakhaah-i = show) expose (aap-i = self) their real self.
(Dhan) the wealth for (jis-u) whose (kaarn-i) sake – to gain which – they (chugli karah-i) back-bite, (so) that (dhan-u) wealth does not (aavai) come into (hath-i) their hands, though they may (jaah-i) go (tithai) there wherever they (bhaavai) like, i.e. they may try anywhere.
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ਗੁਰਮੁਖਿ ਸੇਵਕ ਭਾਇ ਹਰਿ ਧਨੁ ਮਿਲੈ ਤਿਥਹੁ ਕਰਮਹੀਣ ਲੈ ਨ ਸਕਹਿ ਹੋਰ ਥੈ ਦੇਸ ਦਿਸੰਤਰਿ ਹਰਿ ਧਨੁ ਨਾਹਿ ॥੮॥
Gurmukẖ sevak bẖā▫e har ḏẖan milai ṯithhu karamhīṇ lai na sakahi hor thai ḏes disanṯar har ḏẖan nāhi. ||8||
(Dhan-u) the wealth of awareness of Naam of (har-i) the Almighty (milai) is obtained (gurmukh-i) with the guru’s guidance to have (bhaaey = thinking) the mind of a sincere (seyvak) servant; but (karamheen) those who are unfortunate – do not get to the guru and – (na sakah-i) cannot (lai) receive (tithahu) from there – from the guru; (har-i dhan-u) wealth of Naam is not obtained (disantar-i = abroad) elsewhere. 8.
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ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸੰਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕਾ ਆਖਿਆ ਆਪਿ ਸੁਣੇ ਜਿ ਲਇਅਨੁ ਪੰਨੈ ਪਾਇ ॥੧॥
Salok mėhlā 3. Gurmukẖ sansā mūl na hova▫ī cẖinṯā vicẖahu jā▫e. Jo kicẖẖ ho▫e so sėhje ho▫e kahṇā kicẖẖū na jā▫e. Nānak ṯin kā ākẖi▫ā āp suṇe jė la▫i▫an pannai pā▫e. ||1||
Prologue by the third Guru. (Gurmukh-i) one who follows the guru’s teachings (na hovaee) has no (sansaa) doubt at all – that whatever the Almighty does is for our good and hence – (chinta) worry/fear (jaaey) leaves (vichahu) from within his/her mind.
(Jo kichh-u) whatever (hoey) happens (su) that happens (sahjey) naturally – by Divine laws of nature and (kichhoo na) nothing (jaaey) can (kahna) be told to the Almighty –the Almighty cannot be influenced by talk.
But (aap-i = self) the Almighty (suney) listens to (aakhiaa = what is said) wishes/prayers (ka) of (tin) those (j-i) whom IT (laiaan-u) takes into IT’s (pannai) page, i.e. who are motivated to live emulating Divine virtues and obeying Divine commands, says third Nanak. 1.
ਮਃ ੩ ॥ ਕਾਲੁ ਮਾਰਿ ਮਨਸਾ ਮਨਹਿ ਸਮਾਣੀ ਅੰਤਰਿ ਨਿਰਮਲੁ ਨਾਉ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਕਦੇ ਨ ਸੋਵੈ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪਿਆਉ ॥
Mėhlā 3. Kāl mār mansā manėh samāṇī anṯar nirmal nā▫o. An▫ḏin jāgai kaḏe na sovai sėhje amriṯ pi▫ā▫o.
Prologue by the third Guru. One who has (nirmal-u) the pristine (naau) Naam or Divine virtues and commands (antar-i) within, (maar-i) kills (kaal-i) death, i.e. overcomes temptations, and (samaani = keeps) dissolves (mansa) desires (manh-i) in the mind itself.
S/he is (andin-u = all days) ever (jaagai = is awake) alert to temptations and (kadey na) never (sovai = sleeps) inebriated by attachment to the world-play; s/he (sahjey) naturally (piaau) causes to drink (amrit-u) the nectar, i.e. guides others to live by Naam.
ਮੀਠਾ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਉ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਸਦਾ ਸੋਹਦੇ ਨਾਨਕ ਤਿਨ ਮਿਲਿਆ ਸੁਖੁ ਪਾਉ ॥੨॥
Mīṯẖā bole amriṯ baṇī an▫ḏin har guṇ gā▫o. Nij gẖar vāsā saḏā sohḏe Nānak ṯin mili▫ā sukẖ pā▫o. ||2||
Such persons (boley) speak (meetthaa) sweetly, their (baani) words are (amrit) life-giving – guide to overcome vices in the world-play; they (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty.
Their (vaasa) abode is in their (nij) own (ghar-i) house, i.e. they remain steady in focus on the Almighty within; they (sadaa) ever (sohdey = look good) lead clean lives and are glorified; one (paau) obtains (sukh-u) comfort, i.e. feels happy, (miliaa) in their company, says third Nanak. 2
ਪਉੜੀ ॥ ਹਰਿ ਧਨੁ ਰਤਨ ਜਵੇਹਰੀ ਸੋ ਗੁਰਿ ਹਰਿ ਧਨੁ ਹਰਿ ਪਾਸਹੁ ਦੇਵਾਇਆ ॥
Pa▫oṛī. Har ḏẖan raṯan javeharī so gur har ḏẖan har pāshu ḏevā▫i▫ā.
(Paurri) stanza. (Dhan-u) the wealth of – awareness of (har-i) the Almighty is like (ratan) jewels and (javaeyhri) rubies, i.e. is very valuable; (gur-i) the guru (deyvaaiaa) causes to be given (so) that wealth (paasahu) from (har-i) the Almighty – the Almighty causes to find the guru who guides.
ਜੇ ਕਿਸੈ ਕਿਹੁ ਦਿਸਿ ਆਵੈ ਤਾ ਕੋਈ ਕਿਹੁ ਮੰਗਿ ਲਏ ਅਕੈ ਕੋਈ ਕਿਹੁ ਦੇਵਾਏ ਏਹੁ ਹਰਿ ਧਨੁ ਜੋਰਿ ਕੀਤੈ ਕਿਸੈ ਨਾਲਿ ਨ ਜਾਇ ਵੰਡਾਇਆ ॥
Je kisai kihu ḏis āvai ṯā ko▫ī kihu mang la▫e akai ko▫ī kihu ḏevā▫e ehu har ḏẖan jor kīṯai kisai nāl na jā▫e vandā▫i▫ā.
(Jey) if (kih-u) something (dis-i aavai) is seen (kisai) by someone, (ta) then s/he (mang-i laey) can ask that (kih-u) something; (akai) or (koee) someone can (deyvaaey) cause to be given (kih-u) from somewhere; but (eyh-u) this (har-i dhan-u) wealth of Naam (na jaaey) cannot (vanddaaiaa) be shared (naal-i) with (kisai) someone (jor-i) by force – but is received by Divine grace with the guru’s guidance.
ਜਿਸ ਨੋ ਸਤਿਗੁਰ ਨਾਲਿ ਹਰਿ ਸਰਧਾ ਲਾਏ ਤਿਸੁ ਹਰਿ ਧਨ ਕੀ ਵੰਡ ਹਥਿ ਆਵੈ ਜਿਸ ਨੋ ਕਰਤੈ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥
Jis no saṯgur nāl har sarḏẖā lā▫e ṯis har ḏẖan kī vand hath āvai jis no karṯai ḏẖur likẖ pā▫i▫ā.
One (jis no) whom (har-i) the Almighty (laaey) creates (sardhaa) faith (naal-i) with (satigur) the true guru, his/her (vandd = division) share of (har-i dhan) Naam (hath-i = in hand, aavai = comes) is received (tis-u) by that person; s/he is one (jis no = whom) in whose destiny (kartai) the Creator (likh-i paaiaa) has written (dhur-i) at the source – to find the guru and follow his teachings.
ਇਸੁ ਹਰਿ ਧਨ ਕਾ ਕੋਈ ਸਰੀਕੁ ਨਾਹੀ ਕਿਸੈ ਕਾ ਖਤੁ ਨਾਹੀ ਕਿਸੈ ਕੈ ਸੀਵ ਬੰਨੈ ਰੋਲੁ ਨਾਹੀ ਜੇ ਕੋ ਹਰਿ ਧਨ ਕੀ ਬਖੀਲੀ ਕਰੇ ਤਿਸ ਕਾ ਮੁਹੁ ਹਰਿ ਚਹੁ ਕੁੰਡਾ ਵਿਚਿ ਕਾਲਾ ਕਰਾਇਆ ॥
Is har ḏẖan kā ko▫ī sarīk nāhī kisai kā kẖaṯ nāhī kisai kai sīv bannai rol nāhī je ko har ḏẖan kī bakẖīlī kare ṯis kā muhu har cẖahu kundā vicẖ kālā karā▫i▫ā.
There is (ko naahi) no (sareek-u) equal (ka) of (is-u) this (har-i dhan) Naam; unlike a landed property there is no (khat/likhat) writing/document for it to belong (kisai) to anyone; it does not lie in (kisai) anyone’s (seev/seema = boundary, banai = dividing line) domain – to claim ownership; there is no (rol-u) dispute about its ownership – as it belongs to none; (jey) if (ko) someone (karey = does, bakheeli = backbiting) slanders those who live by (har-i dhan) Naam, the Almighty causes (tis kaa = of that) his/her (muh-u) face (karaaiaa = cause to be done, kaala = black) to be blackened, i.e. s/he faces ignominy wherever s/he goes (vich-i) in (chahu) all four (kunddaa) directions, i.e. everywhere.
ਹਰਿ ਕੇ ਦਿਤੇ ਨਾਲਿ ਕਿਸੈ ਜੋਰੁ ਬਖੀਲੀ ਨ ਚਲਈ ਦਿਹੁ ਦਿਹੁ ਨਿਤ ਨਿਤ ਚੜੈ ਸਵਾਇਆ ॥੯॥
Har ke ḏiṯe nāl kisai jor bakẖīlī na cẖal▫ī ḏihu ḏihu niṯ niṯ cẖaṛai savā▫i▫ā. ||9||
It does not (chalaee = happen) work if (kisai) someone tries to take Naam by (bakheeli = backbiting) machinations or (jor-u) force – by slandering others – since it is (ditey) given (naal-i) with grace of the Almighty – who is not pleased by negative attributes; awareness of Naam (charrai savaaiaa) keeps increasing (dihu dihu) day by day (nit nit) forever with one who receives Divine grace. 9.
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