SGGS pp 947-949, Raamkali Ki Vaar M: 3, Paurris 1-5.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਮਹਲਾ ੩ ॥ ਜੋਧੈ ਵੀਰੈ ਪੂਰਬਾਣੀ ਕੀ ਧੁਨੀ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāmkalī kī vār mėhlā 3.  Joḏẖai vīrai pūrbāṇī kī ḏẖunī.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. (Vaar) a ballad in praise of the Almighty in Raga Raamkali. To be sung to (dhuni) the tune of the ballad of Jodha and Veera (poorbaani) of the East.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰੁ ਸਹਜੈ ਦਾ ਖੇਤੁ ਹੈ ਜਿਸ ਨੋ ਲਾਏ ਭਾਉ ॥ ਨਾਉ ਬੀਜੇ ਨਾਉ ਉਗਵੈ ਨਾਮੇ ਰਹੈ ਸਮਾਇ ॥

Salok mėhlā 3.  Saṯgur sahjai ḏā kẖeṯ hai jis no lā▫e bẖā▫o.  Nā▫o bīje nā▫o ugvai nāme rahai samā▫e.

 

(Slok-u) prologue (M: 3) by the third Guru. Guidance of (satigur) the true guru is like (kheyt) an agricultural field (sahjai) of poise; one (jis no) to whom the Almighty – leads to the guru and – (laaey) creates (bhaau) love –who lovingly follows the guru’s guidance. That person (beejey) sows (naau) Naam and Naam (ugvai) grows – s/he keeps improving and (rahai) remains (samaaey) absorbed, i.e. leads life by Naam – in poise.

 

ਹਉਮੈ ਏਹੋ ਬੀਜੁ ਹੈ ਸਹਸਾ ਗਇਆ ਵਿਲਾਇ ॥ ਨਾ ਕਿਛੁ ਬੀਜੇ ਨ ਉਗਵੈ ਜੋ ਬਖਸੇ ਸੋ ਖਾਇ ॥

Ha▫umai eho bīj hai sahsā ga▫i▫ā vilā▫e.  Nā kicẖẖ bīje na ugvai jo bakẖse so kẖā▫e.

 

Then there is (eyho) this (beej-u) seed called (haumai) ego that causes to act on one’s own and creates (sahsa = doubt) lack of faith; this (gaiaa vilaaey) leaves with the guru’s teachings. One who lives by Naam (beejai) sows (na kichh-u = nothing) no such seed, i.e. does not act in ego but has the faith that one (khaaey = eats) receives (jo) what the Almighty (bakhsey) graciously gives.

 

ਅੰਭੈ ਸੇਤੀ ਅੰਭੁ ਰਲਿਆ ਬਹੁੜਿ ਨ ਨਿਕਸਿਆ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਚਲਤੁ ਹੈ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥

Ambẖai seṯī ambẖ rali▫ā bahuṛ na niksi▫ā jā▫e.  Nānak gurmukẖ cẖalaṯ hai vekẖhu lokā ā▫e.

 

S/he is absorbed in the Almighty like (ambh-u) water (raliaa) mixes (seyti) with (ambhai) water and (na jaaey) cannot (niksiaa) be taken out.

Such is (chalat-u = play) the wondrous state of (gurmukh-i) one who follows the guru; o (loka) people, (aaey) come and (veykhahu) see, i.e. try to experience this, says third Nanak.

 

ਲੋਕੁ ਕਿ ਵੇਖੈ ਬਪੁੜਾ ਜਿਸ ਨੋ ਸੋਝੀ ਨਾਹਿ ॥ ਜਿਸੁ ਵੇਖਾਲੇ ਸੋ ਵੇਖੈ ਜਿਸੁ ਵਸਿਆ ਮਨ ਮਾਹਿ ॥੧॥

Lok kė vekẖai bapuṛā jis no sojẖī nāhi.  Jis vekẖāle so vekẖai jis vasi▫ā man māhi. ||1||

 

(K-i) what can (bapurraa) the poor people (veykhai) see, (ji sno) who do not have (sojhi) awareness of the efficacy of following the guru.

One (jis-u) whom the Almighty (veykhaaley) shows, i.e. gives the ability to experience, (so) that person (veykhai) sees it; s/he is one (maah-i) in (jis-u) whose (man) mind the Almighty (vasiaa) abides, i.e. who has awareness of Naam or Divine virtues and commands. 1.

 

ਮਃ ੩ ॥ ਮਨਮੁਖੁ ਦੁਖ ਕਾ ਖੇਤੁ ਹੈ ਦੁਖੁ ਬੀਜੇ ਦੁਖੁ ਖਾਇ ॥ ਦੁਖ ਵਿਚਿ ਜੰਮੈ ਦੁਖਿ ਮਰੈ ਹਉਮੈ ਕਰਤ ਵਿਹਾਇ ॥

Mėhlā 3.  Manmukẖ ḏukẖ kā kẖeṯ hai ḏukẖ bīje ḏukẖ kẖā▫e.  Ḏukẖ vicẖ jammai ḏukẖ marai ha▫umai karaṯ vihā▫e.

 

Prologue by the third Guru. (Manmukh) a self-willed person is (kheyt-u) an agricultural field of (dukh) distress – s/he does not follow the guru, commits transgressions and suffers – s/he (beejey) sows the causes of (dukh-u) pain and (khaaey = eats) reaps pain, i.e. keeps committing more transgressions resulting in more pain.

S/he (jammai) is born (vich-i) in (dukh) distress and (marai) dies (dukh-i) in distress; his/her life (vihaaey) passes (karat = doing) acting by (haumai) ego.

 

ਆਵਣੁ ਜਾਣੁ ਨ ਸੁਝਈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਜੋ ਦੇਵੈ ਤਿਸੈ ਨ ਜਾਣਈ ਦਿਤੇ ਕਉ ਲਪਟਾਇ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੨॥

Āvaṇ jāṇ na sujẖ▫ī anḏẖā anḏẖ kamā▫e.  Jo ḏevai ṯisai na jāṇ▫ī ḏiṯe ka▫o laptā▫e.  Nānak pūrab likẖi▫ā kamāvaṇā avar na karṇā jā▫e. ||2||

 

A self-willed person is (na sujhaee) not conscious that transgressions cause one to be put in cycles of (aavan-u = coming) births and (jaan-u) deaths; (andha = blind) blinded by attachment to the world-play, s/he (kamaaey) acts (andh-u) blindly – without thinking of the pitfalls.

S/he does not (jaanaee) acknowledge (tisai = that) the Creator (jo) who (deyvai) gives everything, but (lapttaaey) clings (kau) to IT’s (ditey = given) benedictions.

However his/her actions are beyond his/her control; s/he (kamaavna) acts (likhiaa = written, poorab-i = from past) based on his/her nature acquired from past deeds; s/he (na jaaey) cannot (karna) act (avar-u = other) any other way. 2.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਦਾ ਸੁਖੁ ਜਿਸ ਨੋ ਆਪੇ ਮੇਲੇ ਸੋਇ ॥ ਸੁਖੈ ਏਹੁ ਬਿਬੇਕੁ ਹੈ ਅੰਤਰੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Mėhlā 3.  Saṯgur mili▫ai saḏā sukẖ jis no āpe mele so▫e.  Sukẖai ehu bibek hai anṯar nirmal ho▫e.

 

Prologue by the third Guru. (Sukh-u) peace (sadaa) ever experienced by (miliai) finding and following (satigur-i) the true guru; but only that person finds the guru (jis no) whom (soey = that one) the Almighty (aapey) IT-self (meyley) causes to find.

(Bibeyk = reasoning) the consideration (sukhai) for peace is (ihai) this: (Antar-u) the inner-self should (hoey) be (nirmal-u = clean) free of evil.

 

ਅਗਿਆਨ ਕਾ ਭ੍ਰਮੁ ਕਟੀਐ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਨਾਨਕ ਏਕੋ ਨਦਰੀ ਆਇਆ ਜਹ ਦੇਖਾ ਤਹ ਸੋਇ ॥੩॥

Agi▫ān kā bẖaram katī▫ai gi▫ān parāpaṯ ho▫e.  Nānak eko naḏrī ā▫i▫ā jah ḏekẖā ṯah so▫e. ||3||

 

This comes (praapat-i = receipt, hoe= happen) by receiving (giaan-u) awareness from the guru on how (katteeai = cut) to remove (bhram-u) the delusion (ka = of) caused by (agiaan) ignorance.

Then (eyko) the One Almighty alone (nadir aaiaa) is seen; (jah) wherever one (d-ekhaa) looks, finds (soey) the Almighty (tah) there. 3.

 

ਪਉੜੀ ॥ ਸਚੈ ਤਖਤੁ ਰਚਾਇਆ ਬੈਸਣ ਕਉ ਜਾਂਈ ॥ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਗੁਰ ਸਬਦਿ ਸੁਣਾਈ ॥

Pa▫oṛī.  Sacẖai ṯakẖaṯ racẖā▫i▫ā baisaṇ ka▫o jāʼn▫ī.  Sabẖ kicẖẖ āpe āp hai gur sabaḏ suṇā▫ī.

 

(Paurri) stanza by the third Guru. (Sachai) the Eternal (rachaaiaa) made all creation as IT’s (takhat-u) throne, (jaa’nee) the place (kau) to (baisan) sit, i.e. the whole creation is the domain of the Almighty.

(Aapey aapey = IT-self alone) IT alone (hai) is (sabh-u kichh-u) everything, i.e. everything is IT’s manifestation; the guru’s (sabad-i = word) teachings (sunaaee = cause to hear) say this.

 

ਆਪੇ ਕੁਦਰਤਿ ਸਾਜੀਅਨੁ ਕਰਿ ਮਹਲ ਸਰਾਈ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਚਾਨਣੇ ਪੂਰੀ ਬਣਤ ਬਣਾਈ ॥ ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪਿ ਗੁਰ ਸਬਦਿ ਧਿਆਈ ॥੧॥

Āpe kuḏraṯ sājī▫an kar mahal sarā▫ī.  Cẖanḏ sūraj ḏu▫e cẖānṇe pūrī baṇaṯ baṇā▫ī.  Āpe vekẖai suṇe āp gur sabaḏ ḏẖi▫ā▫ī. ||1||

 

The Creator (aapey) IT-self (saajeean-u) created (kudrat-i) the cosmos and (kar-i) made (mahal) palaces and (saraaee) inns, i.e. created places for life to exist.

It provided (chand-u) the moon and (sooraj-u) the sun as (du-i) two (chaananey = lights) lamps and thus (banaaee) made (poori) complete – self-contained – (banat) arrangements.

IT (aapey) IT-self (veykhai) watches and (suney) listens to the creatures; the creatures should (dhiaaee) pay attention to IT’s commands (sabad-i) as taught by (gur) the guru. 1.

 

ਵਾਹੁ ਵਾਹੁ ਸਚੇ ਪਾਤਿਸਾਹ ਤੂ ਸਚੀ ਨਾਈ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu sacẖe pāṯisāh ṯū sacẖī nā▫ī. ||1|| rahā▫o.

 

(Vaah-u vaah-u) glory to You, o (sachey) Eternal (paatsaah) Emperor, (too) You have (sachi) eternal (naaee) virtues. 1.

(Rahaau) pause and reflect on this.

(Note: This is a rare case of a Rahaau in a Paurri).

 

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ਕਬੀਰ ਮਹਿਦੀ ਕਰਿ ਕੈ ਘਾਲਿਆ ਆਪੁ ਪੀਸਾਇ ਪੀਸਾਇ ॥  ਤੈ ਸਹ ਬਾਤ ਨ ਪੁਛੀਆ ਕਬਹੂ ਨ ਲਾਈ ਪਾਇ ॥੧॥

Kabīr mahiḏī kar kai gẖāli▫ā āp pīsā▫e pīsā▫e.  Ŧai sah bāṯ na pucẖẖī▫ā kabhū na lā▫ī pā▫e. ||1||

 

Prologue by Bhagat/saint Kabir. Says Kabir on behalf of a soul-wife: I (ghaaliaa) toiled (peesaaey peesaaey) grinding myself (kar-i kai) like (mahidi) henna, i.e. putting myself through hardships of rituals and austerities, hoping the Almighty-husband shall be attracted to me.

But (tai) You, my (sah) Master did not (puchheeaa = asked, baat = anything) take notice of me and (kabahoo na) never (laaee) applied me the henna on Your (paaey) feet – have not taken me as Your servant/wife. 1.

Note: This Slok also occurs at page 1367 as Slok No 65.

 

ਮਃ ੩ ॥ ਨਾਨਕ ਮਹਿਦੀ ਕਰਿ ਕੈ ਰਖਿਆ ਸੋ ਸਹੁ ਨਦਰਿ ਕਰੇਇ ॥ ਆਪੇ ਪੀਸੈ ਆਪੇ ਘਸੈ ਆਪੇ ਹੀ ਲਾਇ ਲਏਇ ॥ ਇਹੁ ਪਿਰਮ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੨॥

Mėhlā 3.  Nānak mahiḏī kar kai rakẖi▫ā so saho naḏar kare▫i.  Āpe pīsai āpe gẖasai āpe hī lā▫e la▫e▫e.  Ih piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||2||

 

Note: In clarification on Bhagat Kabir’s Slok above, the third Guru says we should not act in expectation, but just serve/obey the Almighty.

 

Prologue by the third Guru. Says Third Nanak: The Almighty has (rakhiaa = kept) made us (kar- kai = made) like (mahidee) henna, when (so = that) IT (nadar-i karey = bestows grace) is pleased –

IT (aapey) IT-self (peesai) grinds, (ghasai = rubs) makes paste and IT-self (laaey laey) applies, i.e. IT-self motivates the devotee to be what IT approves.

(Ihu) this (piaala) cup of (piram) love is (ka = of) in the hands of (khasam) the Master, IT (dey-i) gives to (tai) that person (jai) whom IT (bhaavai) pleases, i.e. such faith of acting without expectation comes by Divine grace. 2.

 

ਪਉੜੀ ॥ ਵੇਕੀ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਸਭ ਹੁਕਮਿ ਆਵੈ ਜਾਇ ਸਮਾਹੀ ॥ ਆਪੇ ਵੇਖਿ ਵਿਗਸਦਾ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥

Pa▫oṛī.  vekī sarisat upā▫ī▫an sabẖ hukam āvai jā▫e samāhī.  Āpe vekẖ vigsaḏā ḏūjā ko nāhī.

 

(Paurri) stanza by the third Guru. The Creator (upaaeean-u) created this (veyki) diverse (sristt-i) universe – with numerous types of creatures; (sabh) all creatures (aavai = comes) are born and (jaaey = go) die (smaahee) merge in the IT (hukam-i) according to Divine command/will.

(Aapey = self) the Almighty is (vigasdaa) pleased to (veykh-i) see the creation; there is (ko naahi) none (dooja = second) other like IT.

 

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਗੁਰ ਸਬਦਿ ਬੁਝਾਹੀ ॥ ਸਭਨਾ ਤੇਰਾ ਜੋਰੁ ਹੈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਹੀ ॥ ਤੁਧੁ ਜੇਵਡ ਮੈ ਨਾਹਿ ਕੋ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈ ॥੨॥

Ji▫o bẖāvai ṯi▫o rakẖ ṯū gur sabaḏ bujẖāhī.  Sabẖnā ṯerā jor hai ji▫o bẖāvai ṯivai cẖalāhī.  Ŧuḏẖ jevad mai nāhi ko kis ākẖ suṇā▫ī. ||2||

 

O Almighty, please (bujhaahee) give/enable us to understand (sabad-i = word) teachings of (gur) the guru as guide and (rakh-u) keep us (tio) that way, i.e. enable us to be, (jio) as it would (bhaavai) please You.

(Sabhna) all creatures have (t-era) Your (jor-u = strength) reliance, look to You; please (chalaahi = cause to move) enable us to act (tivai) that way (jio) as (bhaavai) pleases You.

There is (naah-i ko) none (j-evadd) as great as (tudh-u) You, (kis-u) to whom (mai) I could (aakh-i sunaaee = tell) make supplication. 2.

 

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Note: This third Paurri of Ramkali Ki Vaar M: 3 has two Sloks or prologues also of the third Guru. The overall message is that human beings go out to search for God who is within. This is because of the delusion caused by listening to others. One should instead follow the guru who teaches to live by Hukam or commands of the Creator and be deserving of Divine grace. That is the way to find God within.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਭਰਮਿ ਭੁਲਾਈ ਸਭੁ ਜਗੁ ਫਿਰੀ ਫਾਵੀ ਹੋਈ ਭਾਲਿ ॥

Salok mėhlā 3.  Bẖaram bẖulā▫ī sabẖ jag firī fāvī ho▫ī bẖāl.

 

Prologue by the third Guru. (Bhulaaee) led astray (bharam-i) by delusion – that the Almighty is far somewhere, I (phiri) wandered (sabh-u) the whole (jag-u) world to find IT, but (hoee) have been (phaavi) frustrated.

 

Page 948

 

ਸੋ ਸਹੁ ਸਾਂਤਿ ਨ ਦੇਵਈ ਕਿਆ ਚਲੈ ਤਿਸੁ ਨਾਲਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਧਿਆਈਐ ਅੰਤਰਿ ਰਖੀਐ ਉਰ ਧਾਰਿ ॥ ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਸਹੁ ਪਾਇਆ ਜਾ ਕਿਰਪਾ ਕੀਤੀ ਕਰਤਾਰਿ ॥੧॥

So saho sāʼnṯ na ḏev▫ī ki▫ā cẖalai ṯis nāl.  Gur parsādī har ḏẖi▫ā▫ī▫ai anṯar rakẖī▫ai ur ḏẖār.  Nānak gẖar baiṯẖi▫ā saho pā▫i▫ā jā kirpā kīṯī karṯār. ||1||

 

(So = that) the Almighty (sahu) Master does not (deyvaee) give (saant-i) peace/succor, i.e. the satisfaction of finding IT is not attained, this way; (kiaa = what?) nothing (chalai) works (naal-i) with (tis-u) IT, i.e. IT is found not by physically searching but by deeds to earn Divine grace.

(Parsaadi = with grace) with guidance of (gur) the guru, we should (dhiaaeeai) pay attention to – and practice – virtues and commands of (har-i) the Almighty; and (rakheeai) keep IT (ur dhaar-i) enshrined (antar-i) within, i.e. in our consciousness all the time.

(Ja) when (kartaar) the Creator (kirpa keetee) bestows grace, i.e. approves our deeds, (sahu) the Master (paaiaa) is found while (baitthiaa) sitting (ghar-i) at home – by focusing within and living by Divine virtues and commands -, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਧੰਧਾ ਧਾਵਤ ਦਿਨੁ ਗਇਆ ਰੈਣਿ ਗਵਾਈ ਸੋਇ ॥ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਇਆ ਮਨਮੁਖਿ ਚਲਿਆ ਰੋਇ ॥

Mėhlā 3.  Ḏẖanḏẖā ḏẖāvaṯ ḏin ga▫i▫ā raiṇ gavā▫ī so▫e.  Kūṛ bol bikẖ kẖā▫i▫ā manmukẖ cẖali▫ā ro▫e.

 

Prologue by the third Guru. (Din-u) the day (gaiaa = goes) passes (dhaavat) running around in (dhandhaa) material pursuits and (rain-i) the night (gavaaee) is lost (soey) sleeping.

Such is the state of (manmukh-i) a self-willed person – who does not follow the guru; s/he (bol-i) speaks (koorr-u) falsehood and (khaaiaa = eats) commits (bikh-u) vices; s/he (chaliaa) departs from this world (roey) wailing, i.e. fails to attain union with the Almighty, and repents.

 

ਸਿਰੈ ਉਪਰਿ ਜਮ ਡੰਡੁ ਹੈ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਇ ॥ ਹਰਿ ਨਾਮੁ ਕਦੇ ਨ ਚੇਤਿਓ ਫਿਰਿ ਆਵਣ ਜਾਣਾ ਹੋਇ ॥

Sirai upar jam dand hai ḏūjai bẖā▫e paṯ kẖo▫e.  Har nām kaḏe na cẖeṯi▫o fir āvaṇ jāṇā ho▫e.

 

(Jam) the agent of Divine justice stands (oopar-i) over his/her (sirai) head, i.e. watches everything and imposes (ddandd-u) punishment on him/her – of being kept away from the Almighty; s/he (khoey) loses (pat-i) honor – by being denied union with the Almighty because of (doojai) other (bhaaey) ideas – and forgetting God.

 

ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮਨਿ ਵਸੈ ਜਮ ਡੰਡੁ ਨ ਲਾਗੈ ਕੋਇ ॥ ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Gur parsādī har man vasai jam dand na lāgai ko▫e.  Nānak sėhje mil rahai karam parāpaṯ ho▫e. ||2||

 

(Har-i) the Almighty (vasai) abides/is remembered (man-i) in the mind (gur parsaadi) with the guru’s grace/guidance; and then (na koey) no (ddandd-u) punishment (lagai) is imposed by (jam) Divine justice.

Such a person (rahai) remains (sahjey) effortlessly (mil-i = with) absorbed the Almighty – practices Divine virtues and commands as way of life; this state (hoey) is (praapat-i) reached (karam-i) through deeds/obedience, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਇਕਿ ਆਪਣੀ ਸਿਫਤੀ ਲਾਇਅਨੁ ਦੇ ਸਤਿਗੁਰ ਮਤੀ ॥ ਇਕਨਾ ਨੋ ਨਾਉ ਬਖਸਿਓਨੁ ਅਸਥਿਰੁ ਹਰਿ ਸਤੀ ॥

Pa▫oṛī.  Ik āpṇī sifṯī lā▫i▫an ḏe saṯgur maṯī.  Iknā no nā▫o bakẖsi▫on asthir har saṯī.

 

(Paurri) stanza by the third Guru. The Almighty leads (ik-i = one type) some people to (satigur) the true guru who (dey) gives (matee) counsel to and (laaian-u) engages them in (apani = own) IT’s  (siphtee) praise and obedience, i.e. to acknowledge and obey the Almighty.

IT (bakhsion-u) blesses (ikna) some with awareness of (naau) Naam or virtues and commands which creates (asthir-u = unshakable) unwavering faith in (satee) the Eternal (har-i) Almighty – as guide for life.

 

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਹੁਕਮਿ ਕਰਹਿ ਭਗਤੀ ॥ ਏਨਾ ਨੋ ਭਉ ਅਗਲਾ ਪੂਰੀ ਬਣਤ ਬਣਤੀ ॥ ਸਭੁ ਇਕੋ ਹੁਕਮੁ ਵਰਤਦਾ ਮੰਨਿਐ ਸੁਖੁ ਪਾਈ ॥੩॥

Pa▫uṇ pāṇī baisanṯaro hukam karahi bẖagṯī.  Ėnā no bẖa▫o aglā pūrī baṇaṯ baṇṯī.  Sabẖ iko hukam varaṯḏā mani▫ai sukẖ pā▫ī. ||3||

 

(Paun-u) air, (paani) water and (baisantro) fire perform their functions (hukam-i = by order) as laid down by the Creator; this is how they (karah-i) practice (bhagti) devotion – and the humans should follow their example.

(Eyna) they have (agla) great/complete (bhau = fear) respect for Divine commands; that is how (poori) the total (banat banti) universe functions.

(Hukam-u) commands/writ of (iko) the One Master (vartadaa) runs (sabh-u) everywhere; one (paaee) experiences (sukh-u) peace within with (manniai) obedience to Hukam. 3.

         

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ਸਲੋਕੁ ॥ ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥ ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਜੀਵਾ ਹੋਇ ॥੧॥

Salok.   Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.  Rām kasa▫utī so sahai jo marjīvā ho▫e. ||1||

 

Prologue by the third Guru. O Kabir, (jhoottha = false) a pretender cannot (tikai) withstand the test of (kasauttee) the touchstone of (raam) the all-pervasive Almighty, i.e. when IT takes the account of deeds– because IT knows everything.

Only (so) that person (sahai) withstands (kasauttee = touchstone) the test of the Almighty (jo) who (hoey) is (marjeeva) living dead, i.e. sheds ego, like a dead person. 1.

 

ਮਃ ੩ ॥ ਕਿਉ ਕਰਿ ਇਹੁ ਮਨੁ ਮਾਰੀਐ ਕਿਉ ਕਰਿ ਮਿਰਤਕੁ ਹੋਇ ॥ ਕਹਿਆ ਸਬਦੁ ਨ ਮਾਨਈ ਹਉਮੈ ਛਡੈ ਨ ਕੋਇ ॥

Mėhlā 3.  Ki▫o kar ih man mārī▫ai ki▫o kar mirṯak ho▫e.  Kahi▫ā sabaḏ na mān▫ī ha▫umai cẖẖadai na ko▫e.

 

Prologue of the third Guru. Question: (Kiau kar-i) how is (ihu) this (man-u = mind) human ego (maareeai) killed and (kiau kar-i) how can one (hoey) be (mirtak-u) dead, i.e. break attachment with the world-play?

(Na koey = not any) no one (chhaddai) leaves (haumai) ego to (maanaee = accept) carry out (sabad-u = word) directions (kahiaa = told) given by the Creator.

 

ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਛੁਟੈ ਜੀਵਨ ਮੁਕਤੁ ਸੋ ਹੋਇ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਬਖਸੇ ਤਿਸੁ ਮਿਲੈ ਤਿਸੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੨॥

Gur parsādī ha▫umai cẖẖutai jīvan mukaṯ so ho▫e.  Nānak jis no bakẖse ṯis milai ṯis bigẖan na lāgai ko▫e. ||2||

 

Answer: (So = that) the person whose (haumai) ego (chhuttai = released) is dissolved (gur parsaadi) with grace/guidance of the guru (hoey) becomes (mukat-u) emancipated from (jeevan = life) attachments to the world-play – it is necessary to follow the guru.

Guidance of the guru (milai) is received by (tis-u) that person (jis no) to whom the Almighty (bakhsey) bestows grace; then (na koey) no (bighan-u) obstacle (laagai = touches) comes in his/her way to find the Almighty, says third Nanak. 2.

 

ਮਃ ੩ ॥ ਜੀਵਤ ਮਰਣਾ ਸਭੁ ਕੋ ਕਹੈ ਜੀਵਨ ਮੁਕਤਿ ਕਿਉ ਹੋਇ ॥ ਭੈ ਕਾ ਸੰਜਮੁ ਜੇ ਕਰੇ ਦਾਰੂ ਭਾਉ ਲਾਏਇ ॥

Mėhlā 3.  Jīvaṯ marṇā sabẖ ko kahai jīvan mukaṯ ki▫o ho▫e.  Bẖai kā sanjam je kare ḏārū bẖā▫o lā▫e▫e.

 

Prologue of the third Guru. Question: (Sabh-u ko) everyone (kahai) talks of (marna) being dead – breaking attachments to the world-play while (jeevat) alive, but (kiau) how can one (hoey) be (mukat-i) free of (jeevan = life) attachments to the world-play?

Answer: Freedom from attachment is attained (jey) if one (karey = does) observes the (sanjam-u) discipline of (bhai) fear, i.e. lives in compliance of Divine commands, and (laaey) administers (daaroo) the medicine of (bhaau = love) yearning for the Almighty – love for the Almighty breaks other attachments.

 

ਅਨਦਿਨੁ ਗੁਣ ਗਾਵੈ ਸੁਖ ਸਹਜੇ ਬਿਖੁ ਭਵਜਲੁ ਨਾਮਿ ਤਰੇਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੩॥

An▫ḏin guṇ gāvai sukẖ sėhje bikẖ bẖavjal nām ṯare▫e.  Nānak gurmukẖ pā▫ī▫ai jā ka▫o naḏar kare▫i. ||3||

 

Such a person (andin-u = everyday) ever (gaavai = sings) praises and emulates (gun) virtues of the Almighty (sukh = comfort, sahjey = steadfastly) as a way of life; s/he (tarey-i = swims) gets across (bhavjal-u) the world-ocean of (bikh-u) vices (naam-i) with Naam, i.e. practice of Divine virtues and obedience to Divine commands.

This state (paaeeai) is obtained (gurmukh-i) with the guru’s guidance by one (ja kau) to whom the Almighty (nadar-i= sight of grace, karey-i = casts) bestows grace, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਦੂਜਾ ਭਾਉ ਰਚਾਇਓਨੁ ਤ੍ਰੈ ਗੁਣ ਵਰਤਾਰਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਇਅਨੁ ਹੁਕਮਿ ਕਮਾਵਨਿ ਕਾਰਾ ॥

Pa▫oṛī.  Ḏūjā bẖā▫o racẖā▫i▫on ṯarai guṇ varṯārā.  Barahmā bisan mahes upā▫i▫an hukam kamāvan kārā.

 

(Paurri) stanza by the third Guru. The Creator (rachaaion-u) created (dooja = second/other, bhaau = love/ideas) duality and (vartaara = happening) the phenomenon of (trai) the three (gun) attributes – Tamas, Rajas, Sattva – of material nature.

IT (upaaian-u) created Brahma, (bisan-u) Vishnu and (mahes-u) Mahesh/Shankar (kaara) for (kamaavan-i) carrying out (hukam-i) by IT’s commands.

 

ਪੰਡਿਤ ਪੜਦੇ ਜੋਤਕੀ ਨਾ ਬੂਝਹਿ ਬੀਚਾਰਾ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਖੇਲੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰਾ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਬਖਸਿ ਲੈਹਿ ਸਚਿ ਸਬਦਿ ਸਮਾਈ ॥੪॥

Pandiṯ paṛ▫ḏe joṯkī nā būjẖėh bīcẖārā.  Sabẖ kicẖẖ ṯerā kẖel hai sacẖ sirjaṇhārā.  Jis bẖāvai ṯis bakẖas laihi sacẖ sabaḏ samā▫ī. ||4||

 

(Pandit) the scholars (parrdey) read books on (jotki) astrology, but do not (boojhah-i) understand (beechaara = thoughts) how to find the almighty.

(Sabh-u) every happening is (teyra) Your (kheyl-u) play, o (sach-u) eternal (sirjanhaara) Creator.

(Jis-u) one who (bhaavai) is liked by You, You (bakhas-i laih-i) bestow grace and s/he (samaaee) merges in You, (sach-i) the Eternal, (sabad-i) through compliance with Your commands. 4.

 

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Note: The Slok below condemns pretense.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨ ਕਾ ਝੂਠਾ ਝੂਠੁ ਕਮਾਵੈ ॥ ਮਾਇਆ ਨੋ ਫਿਰੈ ਤਪਾ ਸਦਾਵੈ ॥ ਭਰਮੇ ਭੂਲਾ ਸਭਿ ਤੀਰਥ ਗਹੈ ॥ ਓਹੁ ਤਪਾ ਕੈਸੇ ਪਰਮ ਗਤਿ ਲਹੈ ॥

Salok mėhlā 3.  Man kā jẖūṯẖā jẖūṯẖ kamāvai.  Mā▫i▫ā no firai ṯapā saḏāvai.  Bẖarme bẖūlā sabẖ ṯirath gahai.  Oh ṯapā kaise param gaṯ lahai.

 

Prologue by the third Guru. One who (jhootthaa = false) has deceit in (man) mind, (kamaavai) acts (jhootth-u = falsehood) with deceit. S/he (phirai = wanders) runs after money/material gains but (sadaavai = wants to be called) claims to be (tapaa = austere) an ascetic.

(Bhoola) led astray (bharmey) in delusion – that God is far somewhere -, he (gahai) wanders (sabh-i) at all (teerrath) pilgrim centers to bathe – purify himself. (Oh = that) such a pretentious (tapaa) ascetic (kais-e = how?) cannot (lahai) attain (param) the supreme (gat-i) state – of union with the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਸਚੁ ਕਮਾਵੈ ॥ ਨਾਨਕ ਸੋ ਤਪਾ ਮੋਖੰਤਰੁ ਪਾਵੈ ॥੧॥

Gur parsādī ko sacẖ kamāvai.  Nānak so ṯapā mokẖanṯar pāvai. ||1||

 

(Ko) some rare person who is (gur parsaadi) guided by the guru (kamaavai) lives by (sach-u) truth; (s0) such a true (tapaa) ascetic (paavai) obtains (mokhantar-u) emancipation within, says third Nanak. 1.

 

The Guru now defines the qualities of a real Tapaa or ascetic.

 

ਮਃ ੩ ॥ ਸੋ ਤਪਾ ਜਿ ਇਹੁ ਤਪੁ ਘਾਲੇ ॥ ਸਤਿਗੁਰ ਨੋ ਮਿਲੈ ਸਬਦੁ ਸਮਾਲੇ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਇਹੁ ਤਪੁ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਸੋ ਤਪਾ ਦਰਗਹਿ ਪਾਵੈ ਮਾਣੁ ॥੨॥

Mėhlā 3.  So ṯapā jė ih ṯap gẖāle.  Saṯgur no milai sabaḏ samāle.  Saṯgur kī sevā ih ṯap parvāṇ.  Nānak so ṯapā ḏargahi pāvai māṇ. ||2||

 

Prologue by the third Guru. A real (tapaa) ascetic is one (j-i) who (ghaaley = toils) practices (ihu) this (tap-u) austerity: He (milai) meets/finds (satigur) the true guru and (samaalai) keeps in mind (sabad-u = word) the guru’s teachings.

One who practices (ihu) this (tap-u) austerity of (seyva = service) obedience to (satiguru) the true guru is (parvaan-u) approved by the Almighty. (So) such an (tapaa) ascetic (paavai) receives (maan-u) honor (dargah) in Divine court, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਰਾਤਿ ਦਿਨਸੁ ਉਪਾਇਅਨੁ ਸੰਸਾਰ ਕੀ ਵਰਤਣਿ ॥

Pa▫oṛī.  Rāṯ ḏinas upā▫i▫an sansār kī varṯaṇ.

 

(Paurri) stanza by the third Guru. The Creator (upaaeean-u) made (raat-i) night and (dinas-u) day for (vartan-i = usage) activities of (sansaar) the world.

 

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ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਆਨੇਰੁ ਬਿਨਾਸਣਿ ॥ ਹੁਕਮੇ ਹੀ ਸਭ ਸਾਜੀਅਨੁ ਰਵਿਆ ਸਭ ਵਣਿ ਤ੍ਰਿਣਿ ॥

Gurmaṯī gẖat cẖānṇā āner bināsaṇ.  Hukme hī sabẖ sājī▫an ravi▫ā sabẖ vaṇ ṯariṇ.

 

(Chaananaa) enlightenment (ghatt-i) of the mind comes (gurmati) through counsel of the guru and (aaneyr-u = darkness) ignorance (binaasa-i = destroyed) ends.

IT (saajian-u) created (sabh-i) everything (hi) also (hukmey) by IT’s commands; and (raviaa) is present in (sabh) all (van-i) in trees and (trin-i) in grass, i.e. everything big and small – and cause them to perform their roles.

 

ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਰਿ ਭਣਿ ॥ ਸਬਦੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਆਪਿ ਬੁਝਾਈ ॥੫॥

Sabẖ kicẖẖ āpe āp hai gurmukẖ saḏā har bẖaṇ.  Sabḏe hī sojẖī pa▫ī sacẖai āp bujẖā▫ī. ||5||

 

(Gurmukh-i) one who follows the guru (bhan-i) says/proclaims that the Creator (aapey aap-i) IT-self is (sabh-u kichh-u) everything.

All (sojhi) awareness (paee) is obtained (sabdey) through the guru’s teachings (hi) alone when (sachai) the Eternal (aap-i) IT-self (bujhaaee) causes the understanding. 5.