SGGS pp 919-921, Anand Sahib Paurris 15-28.

Note: In Paurri 15 the Guru conveys that we creatures must live by Naam or emulating Divine virtues and obeying Divine commands to be approved by God.

ਜਿਉ ਤੂ ਚਲਾਇਹਿ ਤਿਵ ਚਲਹ ਸੁਆਮੀ ਹੋਰੁ ਕਿਆ ਜਾਣਾ ਗੁਣ ਤੇਰੇ ॥ ਜਿਵ ਤੂ ਚਲਾਇਹਿ ਤਿਵੈ ਚਲਹ ਜਿਨਾ ਮਾਰਗਿ ਪਾਵਹੇ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਨ ਨਾਮਿ ਲਾਇਹਿ ਸਿ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਵਹੇ ॥

Ji▫o ṯū cẖalā▫ihi ṯiv cẖalah su▫āmī hor ki▫ā jāṇā guṇ ṯere.  Jiv ṯū cẖalā▫ihi ṯivai cẖalah jinā mārag pāvhe.  Kar kirpā jin nām lā▫ihi sė har har saḏā ḏẖi▫āvhe.

O (suaami) Master, (jiau) as (too) You (chalaaih-i) cause us to walk, i.e. activities in which You motivate us from within to engage in, we (chalah-i = walk) act (tiv) accordingly; (kiaa = what?) I do not need to (jaanaa) know (hor-u) other (gun) virtues (teyrey) of Yours, i.e. I cannot take a measure of You but only submit to Your commands.

As You (chalaaih-i) motivate us, (tivai) that way we (chalah = walk) do on (jinaa) whatever (maarag-i = path) activities You (paavhey) put us.

Those (jinaa) whom You (kar-i kirpa) kindly (laaih-i) engage in living (naam-i) by Naam, i.e. Your virtues and commands, (s-i) they (sadaa) ever (dhiaavahey) focus attention on Your (har-i = dispels vices) purifying and (har-i = makes green) rejuvenating virtues and commands.

ਜਿਸ ਨੋ ਕਥਾ ਸੁਣਾਇਹਿ ਆਪਣੀ ਸਿ ਗੁਰਦੁਆਰੈ ਸੁਖੁ ਪਾਵਹੇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹੇ ॥੧੫॥

Jis no kathā suṇā▫ihi āpṇī sė gurḏu▫ārai sukẖ pāvhe.  Kahai Nānak sacẖe sāhib ji▫o bẖāvai ṯivai cẖalāvahe. ||15||

Those (no) to (jis) whom You (sunaaih-i = cause to hear) make aware of (aapni = own) Your (kathaa = discourse) instructions from within, – You lead them to the guru and – to (gurduaarai = through the guru) follow the guru’s guidance – to shun vices and live by Naam – (s-i) they (paavahey = obtain) experience (sukh-u) peace.

(Kahai) says third Nanak: O (sachey) Eternal (sahib) Master, You (chalaavahey = cause to walk) motivate the creatures to act (tivai) that way (jiau) as (bhaavai) pleases You. 15.

Note: Paurri 16 is that union with the Creator is attained through praising and emulating Divine virtues. This should be done with the true guru’s guidance.

ਏਹੁ ਸੋਹਿਲਾ ਸਬਦੁ ਸੁਹਾਵਾ ॥ ਸਬਦੋ ਸੁਹਾਵਾ ਸਦਾ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥ ਏਹੁ ਤਿਨ ਕੈ ਮੰਨਿ ਵਸਿਆ ਜਿਨ ਧੁਰਹੁ ਲਿਖਿਆ ਆਇਆ ॥

Ėhu sohilā sabaḏ suhāvā.  Sabḏo suhāvā saḏā sohilā saṯgurū suṇā▫i▫ā.  Ėhu ṯin kai man vasi▫ā jin ḏẖarahu likẖi▫ā ā▫i▫ā.

(Ehu) this (sabad-u) song of (sohilaa) praise of the Almighty is (suheyla) pleasing.

(Sadaa) the ever (suhaava) pleasing (sabdo) song (sohila) of praising virtues of the Almighty is (sunaaiaa = caused to hear) told by (satiguru) the true guru.

(Eyhu) it (vasiaa = abides) is remembered (man-i) in the minds (kai) of (tin) those with (jin) whom it has (aaiaa) come written (dhurahu) from the source, i.e. those with past good deeds remember, and practice virtues and commands of the Almighty.

ਇਕਿ ਫਿਰਹਿ ਘਨੇਰੇ ਕਰਹਿ ਗਲਾ ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸਬਦੁ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥੧੬॥

Ik firėh gẖanere karahi galā galī kinai na pā▫i▫ā. Kahai Nānak sabaḏ sohilā saṯgurū suṇā▫i▫ā. ||16||

(Ghaneyrey) plenty of (ik = one type) such people (phirah-i = wander) are found who ignore Divine commands and (karah-i = do, gala = talking) claim living in obedience to Divine commands; but (kinai na) no one (paaiaa) finds the Almighty (gali) by talking.

Says third Nanak: (Sabad-u) the song (sohilaa) praising Divine virtues is (sunaaaiaa) told by (satiguru) the true guru. 16.

Note: Paurri 17 says that one can find the Almighty within and that is possible by driving out other thoughts from the mind. Cleanliness of the mind and hence of conduct is made possible by focusing on the Almighty with the guru’s guidance.

ਪਵਿਤੁ ਹੋਏ ਸੇ ਜਨਾ ਜਿਨੀ ਹਰਿ ਧਿਆਇਆ ॥ ਹਰਿ ਧਿਆਇਆ ਪਵਿਤੁ ਹੋਏ ਗੁਰਮੁਖਿ ਜਿਨੀ ਧਿਆਇਆ ॥

Paviṯ ho▫e se janā jinī har ḏẖi▫ā▫i▫ā.  Har ḏẖi▫ā▫i▫ā paviṯ ho▫e gurmukẖ jinī ḏẖi▫ā▫i▫ā.

(Sey) those (janaa) people (jini) who (dhiaaiaa) focus attention on – living by virtues and commands of – (har-i) the Almighty (hoey) become (pavit-u/pavitr) cleansed of vices.

Those who (dhiaaiaa) focus attention on (har-i) the Almighty they (hoey) become (pavit-u) of clean conduct; they are (jini) those who (dhiaaiaa) focus attention – on Divine virtues and commands and live by them – (gurmukh-i) with the guru’s guidance. 

ਪਵਿਤੁ ਮਾਤਾ ਪਿਤਾ ਕੁਟੰਬ ਸਹਿਤ ਸਿਉ ਪਵਿਤੁ ਸੰਗਤਿ ਸਬਾਈਆ ॥ ਕਹਦੇ ਪਵਿਤੁ ਸੁਣਦੇ ਪਵਿਤੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਮੰਨਿ ਵਸਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੧੭॥

Paviṯ māṯā piṯā kutamb sahiṯ si▫o paviṯ sangaṯ sabā▫ī▫ā.  Kahḏe paviṯ suṇḏe paviṯ se paviṯ jinī man vasā▫i▫ā.  Kahai Nānak se paviṯ jinī gurmukẖ har har ḏẖi▫ā▫i▫ā. ||17||

They live (sahit) with (maata) mother, (pitaa) father and (kuttamb) family, i.e. lead house-holders’ lives; (sabaaeeaa) all those who keep (sangat-i) company (siau) with them become (pavit-u) of clean conduct.

Those who (kahdey = say) teach Divine virtues and those who (sundey) listen, (pavit-u) become cleansed; those (jini) who (vasaaiaa) keep the virtues (man-i) in mind – and emulate them – are cleansed.

Says third Nanak: (Sey) those who (dhiaaiaa) focus attention – on living by – (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty, (gurmukh-i) with the guru’s guidance become (pavit-u) of clean conduct. 17.

Note: Everyone wishes for peace of mind but this does not come by methods like rituals. One needs to engage the self in obedience to Shabad or Divine commands, says Paurri 18.

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥ ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥

Karmī sahj na ūpjai viṇ sahjai sahsā na jā▫e. Nah jā▫e sahsā kiṯai sanjam rahe karam kamā▫e.

(Sahaj-u) poise/steadiness of mind does not (oopjai) come (karmi) through rituals, but by understanding and emulating Divine virteus – and (vin-u) without such experience of (sahjai) steadiness of mind, (sahsaa/sansaa) doubts about receiving Divine grace do not (jaaey) leave the mind.

(Sahsa) doubts about receiving Divine grace do not leave by (kitai) any other (sanjam-i) method; people have tried (kamaaey) performing (karam) rituals and (rahey) given up.

ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹੁ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥

Sahsai jī▫o malīṇ hai kiṯ sanjam ḏẖoṯā jā▫e.  Man ḏẖovahu sabaḏ lāgahu har si▫o rahhu cẖiṯ lā▫e.  Kahai Nānak gur parsādī sahj upjai ih sahsā iv jā▫e. ||18||

Question: (Jeeo) the soul/mind (hai) is (maleen) defiled (sahsai) with doubts about receiving Divine grace; by (kit-u) which (sanjam-i) method (dhota jaaey = washed) should it be cleansed, i.e. how to get rid of this doubt?

Answer: (Dhovahu) wash (mann-u) the mind of the doubts, (laagahu) engage in living (sabad-i = by Word) by Divine commands, (rahahu = remain) keep (chit-u) the mind (laaey) focused (sio) on virtues and commands of (har-i) the Almighty.

Says third Nanak: (Sahj-u) steadiness of mind (upjai) comes (parsaadi) with grace/guidance of the guru; (iv) this is how (sahsa) doubts about receiving Divine grace (jaaey) leave. 18.

Note: Human birth is the opportunity to attain union with the Almighty. This is made possible through clean thinking and clean conduct – without deceit/pretense; those who are clean outwardly but evil within cannot achieve union with God, say Paurris 19 and 20.

ਜੀਅਹੁ ਮੈਲੇ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥ ਬਾਹਰਹੁ ਨਿਰਮਲ ਜੀਅਹੁ ਤ ਮੈਲੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥ ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥

Jī▫ahu maile bāhrahu nirmal.  Bāhrahu nirmal jī▫ahu ṯa maile ṯinī janam jū▫ai hāri▫ā.  Ėh ṯisnā vadā rog lagā maraṇ manhu visāri▫ā.

There are people who are (mailey) dirty (jeeahu) of the mind but look (nirmal = clean) pious (baahrahu) outwardly.

Those who are clean outwardly (ta) but are (mailey) filthy of the mind, (tinee) they (jooai = in gambling) put at stake the opportunity provided by (janam-u) human birth union with the Almighty and (haariaa) lose it for material gains/pleasures.

(Eh) this (vaddaa = great) terrible (rog-u) disease of (tisna/trisna) craving for material gains/pleasures (lagaa = sticks) afflicts them and they (visaariaa) forget the inevitably of (maran-u) death (manhu) from the mind, i.e. they do not realize that all wealth will be left behind on death and the soul which does not live by Divine commands will be denied union with the Almighty and sent for rebirth.

ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਸਚੁ ਤਜਿਆ ਕੂੜੇ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥੧੯॥

veḏā mėh nām uṯam so suṇėh nāhī firėh ji▫o beṯāli▫ā.  Kahai Nānak jin sacẖ ṯaji▫ā kūṛe lāge ṯinī janam jū▫ai hāri▫ā. ||19||

(Utam-u) awareness of the sublime (naam-u) virtues and commands of the Almighty is contained (mah-i) in (veyda = Vedas) the scriptures, but they do not (sunah-i) listen to (so) them and (phirah-i = wander) go about (beytaaliaa = out of tune/step) directionless in life. (Note: Beytaaliaa is figuratively interpreted as ghosts, i.e. souls which cannot attain union with the Almighty and wander in wilderness).

(Kahai) says third Nanak: (Jin) those who (tajiaa) give up (sach-u) the truth – living by Divine virtues and commands, and (laagey) engage (koorrey) in falsehood – living by pretense/outward piety, (tinee) they (jooai = in gambling) put at stake the opportunity provided by (janam-u) human birth for union with the Almighty, and (haariaa) lose it for material gains/pleasures. 19.

ਜੀਅਹੁ ਨਿਰਮਲ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥ ਬਾਹਰਹੁ ਤ ਨਿਰਮਲ ਜੀਅਹੁ ਨਿਰਮਲ ਸਤਿਗੁਰ ਤੇ ਕਰਣੀ ਕਮਾਣੀ ॥

Jī▫ahu nirmal bāhrahu nirmal.  Bāhrahu ṯa nirmal jī▫ahu nirmal saṯgur ṯe karṇī kamāṇī.

There are people (nirmal) clean (jeeahu) of the mind and also clean (baahrahu) outwardly.

(Ta) only those (nirmal) clean outwardly and also clean of the mind, (kamaani) act on (karni) tasks/guidance received (tey) from (satigur) the true guru.

ਕੂੜ ਕੀ ਸੋਇ ਪਹੁਚੈ ਨਾਹੀ ਮਨਸਾ ਸਚਿ ਸਮਾਣੀ ॥ ਜਨਮੁ ਰਤਨੁ ਜਿਨੀ ਖਟਿਆ ਭਲੇ ਸੇ ਵਣਜਾਰੇ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਮੰਨੁ ਨਿਰਮਲੁ ਸਦਾ ਰਹਹਿ ਗੁਰ ਨਾਲੇ ॥੨੦॥

Kūṛ kī so▫e pahucẖai nāhī mansā sacẖ samāṇī.  Janam raṯan jinī kẖati▫ā bẖale se vaṇjāre.  Kahai Nānak jin man nirmal saḏā rahėh gur nāle. ||20||

(Soey) liking/thought (ki) for (koorr = falsehood) deceit/pretense does not (pahuchai) reach/touch them as their (mansaa = wishes of mind) minds (samaani) remain absorbed (sach-i = in truth) in practice of Divine virtues and commands.

Those who (khattiaa) earn (ratan-u = jewel) the wealth of finding the Almighty (janam-u) in human birth, they are (bhaley = good) successful (vanjaarey) merchants, they lead human life profitably. (Note: The creatures are merchants who carry out the business if life using awareness of Naam or Divine virtues and commands as capital).

Says third Nanak: (Jin) those whose (mann-u) mind is (nirmal-u) clean, they (sadaa) ever (rahahey) remain (naaley = with) in obedience of the guru. 20.

ਜੇ ਕੋ ਸਿਖੁ ਗੁਰੂ ਸੇਤੀ ਸਨਮੁਖੁ ਹੋਵੈ ॥ ਹੋਵੈ ਤ ਸਨਮੁਖੁ ਸਿਖੁ ਕੋਈ ਜੀਅਹੁ ਰਹੈ ਗੁਰ ਨਾਲੇ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਧਿਆਏ ਅੰਤਰ ਆਤਮੈ ਸਮਾਲੇ ॥

Je ko sikẖ gurū seṯī sanmukẖ hovai.  Hovai ṯa sanmukẖ sikẖ ko▫ī jī▫ahu rahai gur nāle.  Gur ke cẖaran hirḏai ḏẖi▫ā▫e anṯar āṯmai samāle.

(Ko) some (sikh-u) disciple (jey = if) may (hovai) be (sanmukh-u = face to face) plistens (seyti) to the guru.

But when (koee = some) a disciple (rahai) is (naaley) with the guru (jeeahu) from the mind ready to obey, only (ta) then s/he (sanmukh) listens/obeys.

S/he (dhiaaey) focuses attention on being at (charan) the feet of the guru, i.e. submits to instructions of the guru, (samaaley = taking care of) keeping them (antar) in (aatmai) mind – and acting on them.

ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥

Āp cẖẖad saḏā rahai parṇai gur bin avar na jāṇai ko▫e.

(Chhadd-i) leaving (aap-u = self) acting by self-will, s/he (sadaa) ever (rahai) remains (parnai = with support of) in care/obedience to, and does not (jaanai) consider (koey) anyone else (bin-u) except, the guru – as the guide.

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ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥

Kahai Nānak suṇhu sanṯahu so sikẖ sanmukẖ ho▫e. ||21||

Says third Nanak: (Sunhau) listen, o (santahu) seekers, (so) that (sikh-u) disciple (hoe) is (sanmukh-u) is really present with the guru – who is ready to obey. 21. 

ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥

Je ko gur ṯe vaimukẖ hovai bin saṯgur mukaṯ na pāvai.  Pāvai mukaṯ na hor thai ko▫ī pucẖẖahu bibekī▫ā jā▫e.

(Jey) if (ko) someone (hovai) be (veymukh-u) one not facing, i.e. who turns away (tey) from following the guru – s/he keeps committing transgressions and – cannot (paavai) obtain (mukat-i) emancipation from transgressions (bin-u) unless s/he follows (satigur) the true guru.

S/he cannot (paavai) obtain (mukat-i) emancipation (horthai) anywhere else; (jaaey) go and (puchhahu) ask (bibekeeaa = discerning persons) those who have thought about this – and they will say the same thing.

ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥
ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥

Anek jūnī bẖaram āvai viṇ saṯgur mukaṯ na pā▫e.  Fir mukaṯ pā▫e lāg cẖarṇī saṯgurū sabaḏ suṇā▫e.  Kahai Nānak vīcẖār ḏekẖhu viṇ saṯgur mukaṯ na pā▫e. ||22||

One who turns away from the guru (bharam-i aavai) wander in (aneyk) numerous (jooni) life forms but does not (paaey) obtain (mukat-i) emancipation (vin-u) until s/he finds (satigur) the true guru.

(Phir-i = then) ultimately s/he (paaey) gets (mukat-i) emancipation by (laag-i = attaching) being at (charni) at feet, i.e. submitting to (satiguru) the true guru who (sunaaey = tells) makes him/her aware of (sabad-u = Word) Divine commands to live by.

Says third Nanak: (Veechaar-i) reflect and (deykhahu) see, i.e. you will realize that no one (paaey) can get (mukat-i) freedom from transgressions – and hence from cycles of births and deaths – (vin-u) without following (satiguru) the true guru. 22.

ਆਵਹੁ ਸਿਖ ਸਤਿਗੁਰੂ ਕੇ ਪਿਆਰਿਹੋ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਹੋਵੈ
ਹਿਰਦੈ ਤਿਨਾ ਸਮਾਣੀ ॥

Āvhu sikẖ saṯgurū ke pi▫āriho gāvhu sacẖī baṇī.  Baṇī ṯa gāvhu gurū kerī bāṇī▫ā sir baṇī.  Jin ka▫o naḏar karam hovai hirḏai ṯinā samāṇī.

(Aavhu) come, (piaariho) dear Sikhs of (satiguru) the true guru, let us (gaavhu) sing – study and reflect on – (baani) words (sachi = true) which teach to praise and emulation of Naam or virtues and commands of the Almighty.

(Ta) just sing the Baani of the guru, – try to understand it – and you will find this Baani (sir-i = over the head/above) is sublime of all (baaneeaa = words) other sayings.

The guru’s teachings (samaani) are kept (hirdai) in (tinaa) those (jin kau) on whom (nadar-i = sight of, karam-u = grace) Divine grace (hovai = be) is bestowed.

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥

Pīvhu amriṯ saḏā rahhu har rang japihu sārigpāṇī.  Kahai Nānak saḏā gāvhu eh sacẖī baṇī. ||23||

(Peevahu) drink (amrit-u) the life-giving elixir, i.e. remember and emulate Divine virtues – which protect from succumbing to vices; (sadaa) ever (rahaahu) remain (rang-i = dyed in color) imbued with virtues of (har-i) the Almighty; (japihu) remember and live by virtues and commands of (saarigpaani = provider of water/raindrop to the yearning rain bird) the fulfiller of wishes, the Almighty Sustainer.

Says third Nanak: Ever (gaavhu = sing) remember and live by (eyh) this Baani (sachi = true) which teaches to live by Divine virtues and commands. 23.

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ​‍ੀ ਆਖਿ ਵਖਾਣੀ ॥ ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥

Saṯgurū binā hor kacẖī hai baṇī.  Baṇī ṯa kacẖī saṯgurū bājẖahu hor kacẖī baṇī.  Kahḏe kacẖe suṇḏe kacẖe kacẖīʼn ākẖ vakẖāṇī.  Har har niṯ karahi rasnā kahi▫ā kacẖẖū na jāṇī.

(Hor) other (baani) sayings (binaa) except that of (satiguru) the true guru are (kachi – opposite of true) false – and not worth relying upon.

If (baani) a saying is (baajhahu) other than that of the true guru (ta) then it is (kachi) about transitory things; remember other sayings are about transitory things.

Those who (kahdey = say) author such sayings are (kachey) spiritually false and can only think of transitory things; those who (sundey) listen remain (kach-e) interested in transitory things/pleasures; those who (aakh-i vakhaani = say) read to others – propagate those sayings – also (kachee-n = raw) have immature understanding.

Such people (nit) ever (karah-i) utter words/mantras like Har-i Har-i – name of God – with their (rasna) tongues, but (jaani= know) understand (kachhoo na) nothing of what (kahiaa = said) they recite.

ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥

Cẖiṯ jin kā hir la▫i▫ā mā▫i▫ā bolan pa▫e ravāṇī.  Kahai Nānak saṯgurū bājẖahu hor kacẖī baṇī. ||24||

Those (jin ka) whose (chit-u) mind (hir-i laiaa = abducted) is led astray by (maaiaa) temptations in the world-play, they (pa-e = are put in) engage in (bolan-i) speaking (ravaani = fast moving) mechanically – without understanding the content.

Says third Nanak: (Hor) other sayings (baajhahu) except of the true guru is (kachi = fragile) not reliable. 24.

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਹੀਰੇ ਜਿਤੁ ਜੜਾਉ ॥ ਸਬਦੁ ਰਤਨੁ ਜਿਤੁ ਮੰਨੁ ਲਾਗਾ ਏਹੁ ਹੋਆ ਸਮਾਉ ॥ ਸਬਦ ਸੇਤੀ ਮਨੁ ਮਿਲਿਆ ਸਚੈ ਲਾਇਆ ਭਾਉ ॥

Gur kā sabaḏ raṯann hai hīre jiṯ jaṛā▫o.  Sabaḏ raṯan jiṯ man lāgā ehu ho▫ā samā▫o.  Sabaḏ seṯī man mili▫ā sacẖai lā▫i▫ā bẖā▫o.

(Sabad-u = word) teachings (ka) of (gur) the guru are (ratann-u) a jewel (jit-u) which has (heerey) diamonds (jarraau) imbedded in it, i.e. the guru’s teachings teach about Naam or Divine virtues and commands, and are valuable.

(Jit-u) When (ratan-u = jewel) the valuable (sabad-u = word) teachings of the guru laaga = touch) appeal to (mann-u) the mind, (eyhu) this (hoaa) becomes (samaau) absorption, i.e. one is absorbed in – obedience to teachings of the guru – to live by Naam.

When (man-u) the mind (miliaa = meets) lives by (sabad) teachings of the Guru, it (laaiaa) develops (bhaau) love (sachai) for the Eternal Almighty, i.e. yearns and endeavors to find IT.

ਆਪੇ ਹੀਰਾ ਰਤਨੁ ਆਪੇ ਜਿਸ ਨੋ ਦੇਇ ਬੁਝਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਬਦੁ ਰਤਨੁ ਹੈ ਹੀਰਾ ਜਿਤੁ ਜੜਾਉ ॥੨੫॥

Āpe hīrā raṯan āpe jis no ḏe▫e bujẖā▫e.  Kahai Nānak sabaḏ raṯan hai hīrā jiṯ jaṛā▫o. ||25||

The Almighty is (aapey) IT-self  (heera) the diamond and (ratan-u) jewel – as above -, i.e. the guru’s Word is all about the Almighty, one (jis no) whom the Almighty (dey-i bujhaaey) gives the understanding, understands the guru’s teachings – and remains absorbed in the Almighty.

(Kahai) Says third Nanak: (Sabad-u = word) the guru’s teachings are (ratan-u) valuable like (ratan-u) a jewel imbedded with awareness of (heeraa= diamonds) virtues and commands of the Almighty – and guide how to live by them. 25.

ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥

Siv sakaṯ āp upā▫e kai karṯā āpe hukam varṯā▫e.  Hukam varṯā▫e āp vekẖai gurmukẖ kisai bujẖā▫e.

(Karta) the Creator (aap-i) IT-self (upaaey kai) creates (siv) consciousness about IT’s subtle form – the eternal virtues and commands and of (sakt-i/Shakti) the world-play with its temptations, but (vartaaey) keeps everything subject to IT’s (hukam-u) commands, and thus controls everything.

IT (vartaaey) causes things to happen by IT’s (hukam-u) commands, (aap-i) IT-self (veykhai) watches, but (bujhaaey) gives understanding of this to (kisai) some rare person – by leading him/her to the guru and – to act (gurmukh-i) with the guru’s guidance.

ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥

Ŧoṛe banḏẖan hovai mukaṯ sabaḏ man vasā▫e.  Gurmukẖ jis no āp kare so hovai ekas si▫o liv lā▫e.  Kahai Nānak āp karṯā āpe hukam bujẖā▫e. ||26||

That person (vasaaey = causes to abide) keeps (sabad-u) Divine commands – as taught by the guru – (mann-i) in mind, (torrey) breaks (bandhan = bondage) attachments to the world-play and (hovai) becomes (mukat-u) free of them.

One (jis no) whom the Creator (aap-i) IT-self so (karey) makes, (su) that person (hovai) becomes (gurmukh-i) a follower of the guru, and (laaey) fixes (liv) attention (siau) on commands of (eykas) sole Master.

Says third Nanak: (Karta) the Creator (aap-i) IT-self creates Siv – consciousness of the Supreme and Sakti – makes subject to temptations in the world-play; IT-self (bujhaaey) gives understanding of IT’s (hukam-u) Commands –to keep Shakti away and merge in Siv. 26.

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥
Simriṯ sāsṯar punn pāp bīcẖārḏe ṯaṯai sār na jāṇī.  Ŧaṯai sār na jāṇī gurū bājẖahu ṯaṯai sār na jāṇī.  Ŧihī guṇī sansār bẖaram suṯā suṯi▫ā raiṇ vihāṇī.

Those who read Smritis and Shastras – the Hindu scriptures – (beechaardey) think in terms of (punn) virtuous acts and (paap) transgressions – based on superstitions; they do not (jaani) obtain (saar = news) awareness (tatai) the reality, i.e. of virtues and commands of the Almighty by which to lead life.

(Saar) awareness of the reality – Divine virtues and commands told by the Creator to the soul – is not (jaani = known) obtained (baajhau) except from the guru.

Otherwise, (sansaar-u = the world) human beings remain (sutaa = asleep) lost (bhram-i) in delusion caused by (tihee) the three (guni) attributes – of Tamas, Rajas, Sattva i.e. acting by their ego; their (rain-i) night – of life – (vihaanee) passes (sutiaa) sleeping. (Note: Life is transitory like a passenger halting for the night and has been used as metaphor).

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸ ਨੋ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥

Gur kirpā ṯe se jan jāge jinā har man vasi▫ā bolėh amriṯ baṇī.  Kahai Nānak so ṯaṯ pā▫e jis no an▫ḏin har liv lāgai jāgaṯ raiṇ vihāṇī. ||27||

Those (jan) persons (jinaa) in whose (man-i) mind (har-i) the Almighty (vasiaa = abides) is remembered, (Sey) they (bolah-i) utter and live by (amrit) the life-giving (baani) commands of the Almighty (tey) with (kirpa = kindness) guidance of (gur) the guru; they (jaagey = awake) remain alert to temptations.

Says third Nanak: (So) that person (paaey) obtains awareness of (tat-u = reality) Divine virtues and commands, (jis no) whose (liv) attention (laagai) is focused on (har-i) the Almighty (andin-u = every day) forever; his her (rain-i = night) life (vihaani) is spent (jaagat = awake) being alert to temptations. 27.

ਮਾਤਾ ਕੇ ਉਦਰ ਮਹਿ ਪ੍ਰਤਿਪਾਲ ਕਰੇ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਮਨਹੁ ਕਿਉ ਵਿਸਾਰੀਐ ਏਵਡੁ ਦਾਤਾ ਜਿ ਅਗਨਿ ਮਹਿ ਆਹਾਰੁ ਪਹੁਚਾਵਏ ॥ ਓਸ ਨੋ ਕਿਹੁ ਪੋਹਿ ਨ ਸਕੀ ਜਿਸ ਨਉ ਆਪਣੀ ਲਿਵ ਲਾਵਏ ॥

Māṯā ke uḏar mėh parṯipāl kare so ki▫o manhu visārī▫ai.  Manhu ki▫o visārī▫ai evad ḏāṯā jė agan mėh āhār pahucẖāva▫e.  Os no kihu pohi na sakī jis na▫o āpṇī liv lāv▫e.

The Creator who (karey = does, pratipaal = nurturing) nurtures (mah-i) in (udar) the womb (key) of (maataa) the mother, (kiau) how can we – be so thankless as to – (visaareeai) forget (so) that Master (manahu) from the mind, i.e. we should not be unmindful of IT’s virtues and commands, – what IT expects us to do.

How can we (visaareeai) forget (eyvadd-u) such a great (daataa = giver) benefactor (j-i) who (pahuchaavaey) reaches (aahaar-u) food (mah-i) in (agan-i = fire) heat – of the womb.

(Na kih-u = not any) no temptations can (poh-i) touch (no) to (os) that person (jis nau) to whom IT (laavaey = attaches) motivates to fix (liv) attention on (aapni) IT’s virtues and commands.

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ਆਪਣੀ ਲਿਵ ਆਪੇ ਲਾਏ ਗੁਰਮੁਖਿ ਸਦਾ ਸਮਾਲੀਐ ॥ ਕਹੈ ਨਾਨਕੁ ਏਵਡੁ ਦਾਤਾ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥੨੮॥

Āpṇī liv āpe lā▫e gurmukẖ saḏā samālī▫ai. Kahai Nānak evad ḏāṯā so ki▫o manhu visārī▫ai. ||28||

The Almighty (aapey) IT-self (laaey) motivates to fix attention on (aapni = own) IT’s virtues and commands; and to (samaaleeai = take care) keep in mind and live by them, (gurmukh-i) with the guru’s guidance.

Says third Nanak: Our Master is (eyvadd-u) such a great (daataa = giver) benefactor, (kiau) how can we (visaareeai) forget (so) that Master. 28.