SGGS pp 853-855, Bilaaval Ki Vaar M: 4, Paurris 10-13 of 13.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਜਲੰਦਾ ਰਖਿ ਲੈ ਆਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ॥ ਜਿਤੁ ਦੁਆਰੈ ਉਬਰੈ ਤਿਤੈ ਲੈਹੁ ਉਬਾਰਿ ॥

Salok mėhlā 3.  Jagaṯ jalanḏā rakẖ lai āpṇī kirpā ḏẖār.  Jiṯ ḏu▫ārai ubrai ṯiṯai laihu ubār.

 

(Slok) prologue (m: 3) by the third Guru:  O Almighty, (jagat-u = world) the creatures are (jalandaa) ablaze/restless – with fires of four types namely Hans = violence/conflict, Heyt = attachments to the world-play, Lobh = greed/running after desires and Kop = wrath/intolerance; please (dhaar-i) bestow (aapni = own) Your (kirpa) mercy and (rakh-i lai) save them.

(Jit-u) whatever (duaarai = gate) way they (ubrai = rise above) can be saved, please (laih-u ubaar-i) pull them out – of the vices.

 

ਸਤਿਗੁਰਿ ਸੁਖੁ ਵੇਖਾਲਿਆ ਸਚਾ ਸਬਦੁ ਬੀਚਾਰਿ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਸੁਝਈ ਹਰਿ ਬਿਨੁ ਬਖਸਣਹਾਰੁ ॥੧॥

Saṯgur sukẖ vekẖāli▫ā sacẖā sabaḏ bīcẖār.  Nānak avar na sujẖ▫ī har bin bakẖsaṇhār. ||1||

 

(Satigur-i) the true guru (veykhaaliaa) shows that (sukh-u) peace is attained by (beechaar-i) contemplating and obeying (sabad-u = Divine world) commands of (sachaa) the Eternal.

I do not (sujhaee) see (avar-u) anyone else, (bin-u) except (har-i) the Almighty, who (bakhsanhaar = capable to bestow grace) can help to get rid of the vices, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਉਮੈ ਮਾਇਆ ਮੋਹਣੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾ ਇਹ ਮਾਰੀ ਨ ਮਰੈ ਨਾ ਇਹ ਹਟਿ ਵਿਕਾਇ ॥

Mėhlā 3.  Ha▫umai mā▫i▫ā mohṇī ḏūjai lagai jā▫e.  Nā ih mārī na marai nā ih hat vikā▫e.

 

(M:3) prologue by the third Guru: (Maaiaa) the world-play – relationships, wealth, pleasures etc. are (mohni) fascinate one because of (haumai) ego – s/he ignores Divine commands is tempted to transgress – by (lagai = attached, jaaey = goes and gets) forgetting the Almighty and pursuing other paths.

Attachment to the world play neither (marai = dies) goes away on its own nor (maari) is killed by anyone, nor can it (vikaaey) be sold (hatt-i) at a shop, i.e. it cannot be passed on to someone else.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਇਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਸਬਦੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੨॥

Gur kai sabaḏ parjālī▫ai ṯā ih vicẖahu jā▫e.  Ŧan man hovai ujlā nām vasai man ā▫e.  Nānak mā▫i▫ā kā māraṇ sabaḏ hai gurmukẖ pā▫i▫ā jā▫e. ||2||

 

When it (parjaaleeai = completely burnt) is dissolved (sabad-i = with word) with guidance of (gur) the guru, (ta) then (ih) it (jaaey) leaves (vichah-u = from within) the mind.

Then one’s (tan-u = body) actions and (man-u = mind) thoughts (hovai) become (ujla = clean) free of this vice, and (naam-u) Divine virtues and commands (aa-e) come to (vasai) abide (man-i) in the mind, i.e. one leads life by Naam.

Says third Nanak: (Maaran = softener/agent used to aid melting) the way to dissolve (maaiaa) attachment to the world-play is to obey (sabad-u = Word) Divine commands which are known (gurmukh-i) with the guru’s guidance. 2.

 

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ਸਤਿਗੁਰਿ ਦਿਤੀ ਧੁਰਹੁ ਹੁਕਮੁ ਬੁਝਿ ਨੀਸਾਣੁ ॥ ਪੁਤੀ ਭਾਤੀਈ ਜਾਵਾਈ ਸਕੀ ਅਗਹੁ ਪਿਛਹੁ ਟੋਲਿ ਡਿਠਾ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਾ ਅਭਿਮਾਨੁ ॥

Pa▫oṛī.  Saṯgur kī vadi▫ā▫ī saṯgur ḏiṯī ḏẖarahu hukam bujẖ nīsāṇ.  Puṯī bẖāṯī▫ī jāvā▫ī sakī agahu picẖẖahu tol diṯẖā lāhi▫on sabẖnā kā abẖimān.

 

(Paurri) stanza: (Satigur-i) the true guru (ditee) gives (vaddiaaee = greatness) the status (ki) of (satigur) the true guru to a disciple (bujh-i) by recognizing (hukam-u) commands/will (dhurhu = from the source) of the Almighty as (neesaan-u) the sign of guru-ship, e.g. Guru Nanak recognized the Almighty-given virtues/capability in Guru Angad and anointed him as the second Guru, and so on.

(Putee) sons/children, (bhaatee-ee) nephews/nieces, (jaavaaee) sons-in-law, (sakee) relatives of the present Guru are (ttol-i dditthaa = searched) examined and (abhimaan) pride (ka) of (sabhna) all (laahion-u) removed, i.e. reasons for such decisions were clear in each case.

 

ਜਿਥੈ ਕੋ ਵੇਖੈ ਤਿਥੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਹਰਿ ਬਖਸਿਓਸੁ ਸਭੁ ਜਹਾਨੁ ॥ ਜਿ ਸਤਿਗੁਰ ਨੋ ਮਿਲਿ ਮੰਨੇ ਸੁ ਹਲਤਿ ਪਲਤਿ ਸਿਝੈ ਜਿ ਵੇਮੁਖੁ ਹੋਵੈ ਸੁ ਫਿਰੈ ਭਰਿਸਟ ਥਾਨੁ ॥
Jithai ko vekẖai ṯithai merā saṯgurū har bakẖsi▫os sabẖ jahān.  Jė saṯgur no mil manne so halaṯ palaṯ sijẖai jė vaimukẖ hovai so firai bẖarisat thān.

 

(Jithai) wherever (ko) someone (veykhai) looks, (tithai) there (meyra) my (satiguru) Almighty true guru is present, i.e. teachings of the guru are universally applicable; (har-i) the Almighty (bakhsios-u) blessed (sabh) the whole (jahaan) world to be guided by the guru.

(Ji) one who (miley) meets (no) with (satigur) the true guru and (ma’nney) obeys him; (su) that person (sijhai) succeeds (halat-i) here and (palat-i) in the hereafter; but (j-i) one who (hovai = be, (veymukh-u = with face away) turns away from the guru, (su) that person (phirai) wanders in (bhristt) defiled (thaan) places, i.e. pursues vices and – hence remains in cycles of births and deaths.

 

Page 854

 

ਜਨ ਨਾਨਕ ਕੈ ਵਲਿ ਹੋਆ ਮੇਰਾ ਸੁਆਮੀ ਹਰਿ ਸਜਣ ਪੁਰਖੁ ਸੁਜਾਨੁ ॥ ਪਉਦੀ ਭਿਤਿ ਦੇਖਿ ਕੈ ਸਭਿ ਆਇ ਪਏ ਸਤਿਗੁਰ ਕੀ ਪੈਰੀ ਲਾਹਿਓਨੁ ਸਭਨਾ ਕਿਅਹੁ ਮਨਹੁ ਗੁਮਾਨੁ ॥੧੦॥

Jan Nānak kai val ho▫ā merā su▫āmī har sajaṇ purakẖ sujān.  Pa▫uḏī bẖiṯ ḏekẖ kai sabẖ ā▫e pa▫e saṯgur kī pairī lāhi▫on sabẖnā ki▫ahu manhu gumān. ||10||

 

(Har-i) the Almighty is (purakh-u) all-pervasive (sujaan-u) Omniscient Master and (sajan) friend; (suaami) the Master (meyra = my) of all (hoaa) is (val-i) on the side of (jan) humble servants, says fourth Nanak.

(Deykh-i kai) seeing (bhit) food – for the soul – (paudi = served) being distributed by the guru (sabh-i) everyone (aaey) comes and (paey) falls (pairi) at the feet (ki) of (satigur) the true guru; the Almighty (laahion-u) removes (gumaan-u) pride (manhu) from the minds (kiahu) of (sabhna) all. 10.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਕੋਈ ਵਾਹੇ ਕੋ ਲੁਣੈ ਕੋ ਪਾਏ ਖਲਿਹਾਨਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕੋਈ ਖਾਇ ਨਿਦਾਨਿ ॥੧॥

Salok mėhlā 1.  Ko▫ī vāhe ko luṇai ko pā▫e kẖalihān.  Nānak ev na jāp▫ī ko▫ī kẖā▫e niḏān. ||1||

 

Prologue by the first Guru. (Koee) someone (vaahey) tills the soil – and sows the seeds; (ko) someone (lunai) harvests the crop and someone (paaey) places (khalihaan-i) the produce – to separate the corn from the husk. (Note: the above describes the manual system of sowing and harvesting a crop like wheat).

(Nidaan-i = at the end) ultimately (koee) someone else (khaaey) eats that grain; but (eyv) it is not (jaapaee) seen/realized – that we all collectively work for benefit of one another, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਤਰਿਆ ਸੋਇ ॥ ਨਾਨਕ ਜੋ ਭਾਵੈ ਸੋ ਹੋਇ ॥੨॥

Mėhlā 1.  Jis man vasi▫ā ṯari▫ā so▫e.  Nānak jo bẖāvai so ho▫e. ||2||

 

Prologue by the first Guru. One (jis-u) in whose (man-i) mind the One Almighty (vasiaa) abides, i.e. one who is conscious of the Almighty in thought, word and deed, (soey) that person (tariaaa = swims) gets across the world-ocean, i.e. overcomes vices and qualifies to unite with the Almighty – and thus not be reborn.

(Jo) whatever (bhaavai) pleases IT, (so) that (hoey) happens, – based on deeds -, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਪਾਰਬ੍ਰਹਮਿ ਦਇਆਲਿ ਸਾਗਰੁ ਤਾਰਿਆ ॥ ਗੁਰਿ ਪੂਰੈ ਮਿਹਰਵਾਨਿ ਭਰਮੁ ਭਉ ਮਾਰਿਆ ॥

Pa▫oṛī.  Pārbarahm ḏa▫i▫āl sāgar ṯāri▫ā.  Gur pūrai miharvān bẖaram bẖa▫o māri▫ā.

 

(Paurri) stanza. (Daiaal-i) the compassionate (paarbrahm-i) Supreme Being (taariaa) ferries one across (saagar-u = ocean) the world-ocean of vices, by leading one to (poorai) the perfect guru who (miharvaan-i = kind) kindly guides to (maariaa = kill) dispel (bharam-u = delusion) lack of faith in the Almighty and hence (bhau) fear – of the unknown.

 

ਕਾਮ ਕ੍ਰੋਧੁ ਬਿਕਰਾਲੁ ਦੂਤ ਸਭਿ ਹਾਰਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਧਾਨੁ ਕੰਠਿ ਉਰਿ ਧਾਰਿਆ ॥ ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਨਮੁ ਮਰਣੁ ਸਵਾਰਿਆ ॥੧੧॥

Kām kroḏẖ bikrāl ḏūṯ sabẖ hāri▫ā.  Amriṯ nām niḏẖān kanṯẖ ur ḏẖāri▫ā.  Nānak sāḏẖū sang janam maraṇ savāri▫ā. ||11||

 

Then (sabh-i) all (bikraal = dreadful) the terrible (doot = messengers of evil) vices like (kaam) lust and (krodh-u) wrath (haariaa = lose) do not afflict anymore.

One (dhaariaa) keeps (ur-i) in mind (nidhaan-u = treasure) the valuable (amrit-u) life-giving (naam-u) Divine virtues and commands,

 (sang-i) in company of (saadhoo) the guru; s/he makes (janam-u) birth and (maran-u) death, (savaariaa = transforms) to be comfortable, i.e. one is comfortable here and in the hereafter says fourth Nanak. 11.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕੂੜੇ ਕਹਣ ਕਹੰਨ੍ਹ੍ਹਿ ॥ ਪੰਚ ਚੋਰ ਤਿਨਾ ਘਰੁ ਮੁਹਨ੍ਹ੍ਹਿ ਹਉਮੈ ਅੰਦਰਿ ਸੰਨ੍ਹ੍ਹਿ ॥ ਸਾਕਤ ਮੁਠੇ ਦੁਰਮਤੀ ਹਰਿ ਰਸੁ ਨ ਜਾਣੰਨ੍ਹ੍ਹਿ ॥
Salok mėhlā 3.  Jinĥī nām visāri▫ā kūṛe kahaṇ kahaʼnniĥ.  Pancẖ cẖor ṯinā gẖar muhniĥ ha▫umai anḏar saʼnniĥ.  Sākaṯ muṯẖe ḏurmaṯī har ras na jāṇaʼnniĥ.

 

Prologue by the third Guru. Those (jinhi) who (visaariaa) have forgotten (naam-u) instructions given by the Creator to the soul – they (kaha’nnih) talk of (koorrey = false) impermanent (kahn = saying) things of the world-play like relations, wealth and pleasures.

(Panch) the five (chor = thieves) vices – lust, wrath, greed, attachment and vanity – (muhinah) rob (tinaa) their (ghar-i) house, i.e. attachment to these vices causes them to forget Divine commands, and (sannih) break-in takes place, i.e. they are robbed of awareness of Naam (anadar-i) within by (haumai) ego.

This is the state of (saakat) those who turn away from the Almighty; they are (mutthey) robbed of Naam (durmati) because of evil counsel/company; they remain (na jaannan-i = do not know) devoid of (har-i) Divine (ras-u = taste) experience within.

 

ਜਿਨ੍ਹ੍ਹੀ ਅੰਮ੍ਰਿਤੁ ਭਰਮਿ ਲੁਟਾਇਆ ਬਿਖੁ ਸਿਉ ਰਚਹਿ ਰਚੰਨ੍ਹ੍ਹਿ ॥ ਦੁਸਟਾ ਸੇਤੀ ਪਿਰਹੜੀ ਜਨ ਸਿਉ ਵਾਦੁ ਕਰੰਨ੍ਹ੍ਹਿ ॥

Jinĥī amriṯ bẖaram lutā▫i▫ā bikẖ si▫o racẖėh racẖaʼnniĥ.   Ḏustā seṯī pirhaṛī jan si▫o vāḏ karaʼnniĥ.

 

(Jinhi) those who (luttaaiaa = caused to be robbed) lose (amrit-u = nectar) awareness of Naam (bharam-i) because of delusion – lack of faith in the Almighty, i.e. those who are deluded by temptations in the world-play and forget the instructions given by the Creator to the soul – they (rachah-i rachann-ih) remain engrossed (siau) with (bikh/vishya) vices.

They keep (pirharri = love) friendship (seyti) with (dusttaa) evil persons but (karannih = do) get into (vaad) conflict (siau) with (jan = servants) seekers of the Almighty.

 

ਨਾਨਕ ਸਾਕਤ ਨਰਕ ਮਹਿ ਜਮਿ ਬਧੇ ਦੁਖ ਸਹੰਨ੍ਹ੍ਹਿ ॥ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਦੇ ਜਿਵ ਰਾਖਹਿ ਤਿਵੈ ਰਹੰਨ੍ਹ੍ਹਿ ॥੧॥

Nānak sākaṯ narak mėh jam baḏẖe ḏukẖ sahaʼnniĥ.  Pa▫i▫ai kiraṯ kamāvḏe jiv rākẖahi ṯivai rahaʼnniĥ. ||1||

 

Says third Nanak: (Saakat) those who turn away from the Almighty – and live by vices – are (badhey) bound (jam-i) by the agent of Divine justice and sent (mah-i) into (narak = hell) cycles of births and deaths and (sahannih = bear) suffer (dukh) pain.

They (kamaavdey) act under (paiai kirat-i) influence of past deeds; (jivai) as the Almighty (raakhah-i) keeps (tivai) so they (rahannih) remain – they have to be; this is the law of nature. 1.

 

ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਾਣੁ ਨਿਤਾਣੇ ਤਿਸੁ ॥ ਸਾਸਿ ਗਿਰਾਸਿ ਸਦਾ ਮਨਿ ਵਸੈ ਜਮੁ ਜੋਹਿ ਨ ਸਕੈ ਤਿਸੁ ॥

Mėhlā 3.  Jinĥī saṯgur sevi▫ā ṯāṇ niṯāṇe ṯis.  Sās girās saḏā man vasai jam johi na sakai ṯis.

 

Prologue by the third guru. If one (jinhi) who is (nitaaney) powerless against temptations, (s-eviaa = serves) follows the teachings of (satiguru-u) the true guru (tis-u) that person gets awareness of Naam or Divine virtues and commands which give him/her (taan) the strength to overcome temptations.

One in whose (man-i) the mind Naam is (sadaa) ever (vasai = abides) kept with (saas-i) every breath and (giraas-i) morsel of food – s/he commits no transgressions and thus – (Jam) the agent of Divine justice (na sakai = cannot) is not allowed to (joh-i = see) take (tis-u) such a person.

 

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਨਾਮ ਰਸੁ ਕਵਲਾ ਸੇਵਕਿ ਤਿਸੁ ॥ ਹਰਿ ਦਾਸਾ ਕਾ ਦਾਸੁ ਹੋਇ ਪਰਮ ਪਦਾਰਥੁ ਤਿਸੁ ॥

Hirḏai har har nām ras kavlā sevak ṯis.  Har ḏāsā kā ḏās ho▫e param paḏārath ṯis.

 

S/he (ras-u = taste) lovingly keeps Naam, (har-i = dispels = vices) the purifying and (har-i = makes green) rejuvenating Divine virtues (hirdai) in mind; (kavla = goddess of wealth/maaiaa) attachments to the world-play (sevak-i = maid-servant) serve (tis-u) that person, i.e. temptations become subservient to him/her.

S/he (hoey) remains (daas-u) the servant of (daasaa) servants of, (har-i) the Almighty, i.e. humbly serves and follows them; (tis-u) s/he receives (param) the Supreme (padaarath-u = substance) gift – of being absorbed in the Almighty.

 

ਨਾਨਕ ਮਨਿ ਤਨਿ ਜਿਸੁ ਪ੍ਰਭੁ ਵਸੈ ਹਉ ਸਦ ਕੁਰਬਾਣੈ ਤਿਸੁ ॥ ਜਿਨ੍ਹ੍ਹ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਰਸੁ ਸੰਤ ਜਨਾ ਸਿਉ ਤਿਸੁ ॥੨॥

Nānak man ṯan jis parabẖ vasai ha▫o saḏ kurbāṇai ṯis.  Jinĥ ka▫o pūrab likẖi▫ā ras sanṯ janā si▫o ṯis. ||2||

 

Says third Nanak: (Hau) I (kurbaanai = am sacrifice) adore (tis-u) that person in (jis-u) whose, i.e. who is conscious of, (prabh-u) the Almighty (man-i = in mind) in thought and (tan-i = in body) in deed.

One (kau) for (jinh) whom, i.e. in whose destiny, it is (likhiaa) written (poorabb-i = from past) based on past deeds, (tis-u) that person has (ras-u = taste) liking (siau) for (sant janaa = saints) seekers of the Almighty – joins the holy congregation. 2.

 

ਪਉੜੀ ॥ ਜੋ ਬੋਲੇ ਪੂਰਾ ਸਤਿਗੁਰੂ ਸੋ ਪਰਮੇਸਰਿ ਸੁਣਿਆ ॥ ਸੋਈ ਵਰਤਿਆ ਜਗਤ ਮਹਿ ਘਟਿ ਘਟਿ ਮੁਖਿ ਭਣਿਆ ॥ ਬਹੁਤੁ ਵਡਿਆਈਆ ਸਾਹਿਬੈ ਨਹ ਜਾਹੀ ਗਣੀਆ ॥

Pa▫oṛī.  Jo bole pūrā saṯgurū so parmesar suṇi▫ā.  So▫ī varṯi▫ā jagaṯ mėh gẖat gẖat mukẖ bẖaṇi▫ā.  Bahuṯ vaḏi▫ā▫ī▫ā sāhibai nah jāhī gaṇī▫ā.

 

(Paurri) stanza: (Jo) what (poora) the perfect (satiguru) true guru (boley) says, (so) that (suniaa) is heard (parmeysar-i) by the Supreme Being, i.e. teachings of the true guru are approved by the Almighty.

(Soee) the same (vartiaa) gets known (ghat-i ghat-i = in everybody/mind) by everyone (mah-i) in (jagat) the world and they (bhaniaa) utter it (mukh-i) from the mouth, i.e. true guru’s words are acknowledged by everyone.

The true guru teaches that there are (bahut-u) myriad (vaddiaaeeaa) virtues (sahibai) of the Master and (na jaaee) cannot (ganeeaa) be counted.

 

ਸਚੁ ਸਹਜੁ ਅਨਦੁ ਸਤਿਗੁਰੂ ਪਾਸਿ ਸਚੀ ਗੁਰ ਮਣੀਆ ॥ ਨਾਨਕ ਸੰਤ ਸਵਾਰੇ ਪਾਰਬ੍ਰਹਮਿ ਸਚੇ ਜਿਉ ਬਣਿਆ ॥੧੨॥

Sacẖ sahj anaḏ saṯgurū pās sacẖī gur maṇī▫ā.  Nānak sanṯ savāre pārbarahm sacẖe ji▫o baṇi▫ā. ||12||

 

There is (sach-u) truth, (sahj-u = poise, anad-u/anand = bliss) bliss with poise (paas-i) with ( ) the true guru; teachings of (gur) the guru are (sachi) true (maneeaa) gems.

Says fourth Nanak: (Paarbrahm-i) the Supreme Being (savaarey = transforms) imparts virtues to (sant = saints) the seekers and they (baniaa) become (jio) like (sachey) the Eternal – and their merger with IT facilitated. 12.

 

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Note: This thirteenth and final Paurri/stanza of Bilaaval Ki Vaar M: 4 has two Sloks/prologues of the third Guru preceding it. The message from the Sloks is that the Almighty is within us all; but only one who gives up other ideas and looks within can recognize the Master. And the means to attain this. The Paurri describes the forgiving nature of the true guru; he forgives and patronizes even his slanderers.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅਪਣਾ ਆਪੁ ਨ ਪਛਾਣਈ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਰਿ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਵਿਸਰੀ ਕਿਉ ਮਨੁ ਰਹੈ ਹਜੂਰਿ ॥

Salok mėhlā 3.  Apṇā āp na pacẖẖāṇ▫ī har parabẖ jāṯā ḏūr.  Gur kī sevā visrī ki▫o man rahai hajūr.

 

Prologue by the third Guru. One who does not (pachhaanaee) understand (aapna) his/her own (aap-u) self, i.e. does not recognize the Almighty within, s/he (jaataa) perceives (har-i) the Almighty (prabh-u) Master to be (door-i) far somewhere.

When (seyva = service) compliance with teachings of (gur) the guru – to focus on Divine virtues and commands within – is (visri) forgotten, (man-u) the mind (kio = how?) cannot (rahai) remain (hajoor-i) present before the Master, i.e. cannot maintain focus on obedience to the Almighty.  

 

ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ਝੂਠੈ ਲਾਲਚਿ ਕੂਰਿ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਸਚੈ ਸਬਦਿ ਹਦੂਰਿ ॥੧॥

Manmukẖ janam gavā▫i▫ā jẖūṯẖai lālacẖ kūr.  Nānak bakẖas milā▫i▫an sacẖai sabaḏ haḏūr. ||1||

 

(Manmukh-i) a self-willed person lives (koor-i) by falsehood, (laalach-i = in greed) gets engrossed in (jhoottahi = false) transitory gains/pleasures and (gavaaiaa) wastes (janam-u) human birth, i.e. does not make use of the opportunity provided human birth to attain union with the Almighty.

When one is inspired by (sabad-i = by Word) by commands (sachai) of the Eternal then one sees IT (hadoor-i/hajoor) present – and one stays in remembrance; IT (bakhas-i) graciously (milaaian-u) unites him/her with IT-self, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਹਰਿ ਪ੍ਰਭੁ ਸਚਾ ਸੋਹਿਲਾ ਗੁਰਮੁਖਿ ਨਾਮੁ ਗੋਵਿੰਦੁ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਲਾਹਣਾ ਹਰਿ ਜਪਿਆ ਮਨਿ ਆਨੰਦੁ ॥
Mėhlā 3.  Har parabẖ sacẖā sohilā gurmukẖ nām govinḏ.  An▫ḏin nām salāhṇā har japi▫ā man ānanḏ.

 

Prologue by the third Guru: Let us (sohila) praise/acknowledge (sachaa) the Eternal (har-i) Almighty (prabh) Master and live by (naam-u) virtues and commands of (govind-u = master of the world) the Almighty (gurmukh-i) guided by the guru.

(Andin-u = everyday) always (salaahna) praise and live by Naam; one who (japiaa) keeps in mind – Naam/virtues and commands of (har-i) the Almighty – commits no transgressions and – experiences (aanand-u) bliss (man-i = in mind) within.

 

ਵਡਭਾਗੀ ਹਰਿ ਪਾਇਆ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿਆ ਬਹੁੜਿ ਨ ਮਨਿ ਤਨਿ ਭੰਗੁ ॥੨॥

vadbẖāgī har pā▫i▫ā pūran parmānanḏ.  Jan Nānak nām sahāli▫ā bahuṛ na man ṯan bẖang. ||2||

 

It is (vaddbhaagi) by good fortune that one (paaiaa) finds (har-i) the Almighty and experiences (pooran-u) perfect (parmaanand-u) Supreme bliss – is at peace within.

Those who (salaahiaa) praise and practice (naam-u) Divine virtues and commands, they do not (bhang-u = destroy) break with, i.e. are always conscious of, the Almighty (man-i = in mind) in thoughts and (tan-i = in body) deeds, says (jan) humble third Nanak. 2.

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ਪਉੜੀ ॥ ਕੋਈ ਨਿੰਦਕੁ ਹੋਵੈ ਸਤਿਗੁਰੂ ਕਾ ਫਿਰਿ ਸਰਣਿ ਗੁਰ ਆਵੈ ॥ ਪਿਛਲੇ ਗੁਨਹ ਸਤਿਗੁਰੁ ਬਖਸਿ ਲਏ ਸਤਸੰਗਤਿ ਨਾਲਿ ਰਲਾਵੈ ॥

Pa▫oṛī.

Ko▫ī ninḏak hovai saṯgurū kā fir saraṇ gur āvai.  Picẖẖle gunah saṯgur bakẖas la▫e saṯsangaṯ nāl ralāvai.

 

(Paurri) stanza: If (koee) someone (hovai) is (nindak-u = slanderer) an ill-wisher of (satiguru) the true guru but then (aavai) comes (phir-i) back (saran-i = in sanctuary) and submits to teachings of (gur) the guru,

(satigur-u) the true guru (bakhas-i laey) forgives his/her (pichhley) past (gunah) transgressions and (ralaavai = mixes, naal-i = with) takes him/her into (satisangat-i) holy congregation where the Almighty is praised.

 

ਜਿਉ ਮੀਹਿ ਵੁਠੈ ਗਲੀਆ ਨਾਲਿਆ ਟੋਭਿਆ ਕਾ ਜਲੁ ਜਾਇ ਪਵੈ ਵਿਚਿ ਸੁਰਸਰੀ ਸੁਰਸਰੀ ਮਿਲਤ ਪਵਿਤ੍ਰੁ ਪਾਵਨੁ ਹੋਇ ਜਾਵੈ ॥

Ji▫o mīhi vuṯẖai galī▫ā nāli▫ā tobẖi▫ā kā jal jā▫e pavai vicẖ sursarī sursarī milaṯ paviṯar pāvan ho▫e jāvai.

 

(Jio) the way when (meeh-i) rain (vutthai) falls, (jal-u) water (ka) of (galeeaa) streets, (naaliaa) drains and (ttobiaa) overflowing ponds (jaaey) goes and (pavai) enters (vich-i) in (sursari) the river Ganges/Ganga – considered holy – then (milat) by mixing with it – and it is believed that – it also (hoey jaavai) becomes (pavitr-u) holy and (paavan-u) consecrated – like original Ganga water as is the Hindu belief.

 

ਏਹ ਵਡਿਆਈ ਸਤਿਗੁਰ ਨਿਰਵੈਰ ਵਿਚਿ ਜਿਤੁ ਮਿਲਿਐ ਤਿਸਨਾ ਭੁਖ ਉਤਰੈ ਹਰਿ ਸਾਂਤਿ ਤੜ ਆਵੈ ॥

Ėh vadi▫ā▫ī saṯgur nirvair vicẖ jiṯ mili▫ai ṯisnā bẖukẖ uṯrai har sāʼnṯ ṯaṛ āvai.

 

(Eh = this) such is (vaddiaaee) the virtue (vich-i = in) of (satigur) the true guru (nirvair = without enmity) who bears no ill-will to anyone, (miliai) by meeting (jit-u) whom (tisna = thirst, bhukh = hunger) running after desires (utrai = removed) ends, one finds (har-i) the Almighty within and (saant-i) peace (aavai) comes to the mind (tarr) instantly.

 

ਨਾਨਕ ਇਹੁ ਅਚਰਜੁ ਦੇਖਹੁ ਮੇਰੇ ਹਰਿ ਸਚੇ ਸਾਹ ਕਾ ਜਿ ਸਤਿਗੁਰੂ ਨੋ ਮੰਨੈ ਸੁ ਸਭਨਾਂ ਭਾਵੈ ॥੧੩॥੧॥ ਸੁਧੁ ॥

Nānak ih acẖraj ḏekẖhu mere har sacẖe sāh kā jė saṯgurū no mannai so sabẖnāʼn bẖāvai. ||13||1|| suḏẖ.

 

Says fourth Nanak: (Deykhahu) see (ihu) this (acharaj-u) wondrous play of (har-i) the Almighty (sachey) Eternal (saah) Sovereign (meyra = my) of all; (j-i) one who (mannai) is obedient (no) to (satiguru) the true guru, (su) that person (bhaavai) is liked (sabhna) by all. 13. 1.

 

(Sudh-u) this is correct. (Note: The fifth Guru had the AGGS transcribed from the collected works of his and the earlier gurus as well as saints and bards. This is an annotation at the end of some Vaars, which the fifth Guru made on checking, to say it is correctly transcribed. In some cases he wrote “sudh-u keechai” i.e. correct it).