SGGS pp 949-951, Raamkali Ki Vaar M: 3, Paurris 6-9.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਕੇ ਚਿਤ ਮਹਿ ਭਰਮੁ ॥ ਤਿਸ ਦੈ ਦਿਤੈ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥

Salok mėhlā 3.  Abẖi▫āgaṯ ehi na ākẖī▫an jin ke cẖiṯ mėh bẖaram.  Ŧis ḏai ḏiṯai nānkā ṯeho jehā ḏẖaram.

 

(Slok) prologue (M: 3) by the third Guru. Those (jin key) in whose (chit) mind there is (bharam-u) the delusion – that a Yogi should not work but beg for food – cannot be (aakhaaan-i) called (abhiaagat) ascetics.

(Ditai) giving charity (tis dai) to such a person is (teho jihaa) a similar, i.e. deluded, (dharam) religious act, says third Nanak.

 

ਅਭੈ ਨਿਰੰਜਨੁ ਪਰਮ ਪਦੁ ਤਾ ਕਾ ਭੂਖਾ ਹੋਇ ॥ ਤਿਸ ਕਾ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੧॥
Abẖai niranjan param paḏ ṯā kā bẖūkẖā ho▫e.  Ŧis kā bẖojan nānkā virlā pā▫e ko▫e. ||1||

 

If someone (hoey) be (bhookha = hungry) a seeker of (abhai = fearless – not answerable to anyone) the Supreme (niranjan-u) pristine Almighty, s/he obtains (param) the supreme (pad-u) status – of truthful-ness.

(Virla) some rare person (paaey = puts) gives the alms of (bhojan-u) food (tis ka) of that seeker of God’s awareness, i.e. some rare person has the capability to impart awareness about the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿ ਪਰ ਘਰਿ ਭੋਜਨੁ ਕਰੇਨਿ ॥ ਉਦਰੈ ਕਾਰਣਿ ਆਪਣੇ ਬਹਲੇ ਭੇਖ ਕਰੇਨਿ ॥

Mėhlā 3.  Abẖi▫āgaṯ ehi na ākẖī▫an jė par gẖar bẖojan karen.  Uḏrai kāraṇ āpṇe bahle bẖekẖ karen.

 

Prologue by the third Guru. (Eyh-i = these) those people (j-i) who (bhojan-u = food, kareyn = take) feed (ghar-i) in houses (par) of others should not be (aakheean-i) called (abhiaagat) ascetics.

They (kareyn = do) adopt (bahley) numerous (bheykh = garbs) pretentious looks (kaaran-i) for the sake of (udrai) the belly, i.e. for material gains.

 

ਅਭਿਆਗਤ ਸੇਈ ਨਾਨਕਾ ਜਿ ਆਤਮ ਗਉਣੁ ਕਰੇਨਿ ॥ ਭਾਲਿ ਲਹਨਿ ਸਹੁ ਆਪਣਾ ਨਿਜ ਘਰਿ ਰਹਣੁ ਕਰੇਨਿ ॥੨॥

Abẖi▫āgaṯ se▫ī nānkā jė āṯam ga▫oṇ karen.  Bẖāl lahan saho āpṇā nij gẖar rahaṇ karen. ||2||

 

(Seyee) only such people are (abhiaahat) ascetics (j-i) who (kareyn-i) do (gaun-u = wandering) searching for the Almighty, i.e. contemplating, (aatam) within, says third Nanak.

They (bhaal-i lahn-i) find (aapna = own) the Master they seek, and (kareyn-i = make, rahan-u = residence) become steady (nij ghar-i = in own house) within – do not wander physically or mentally anymore. 2.

 

ਪਉੜੀ ॥ ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿਅਨੁ ਵਿਚਿ ਸਚਾ ਅਸਰਾਉ ॥ ਘਰੁ ਦਰੁ ਸਭੋ ਸਚੁ ਹੈ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥

Pa▫oṛī.  Ambar ḏẖaraṯ vicẖẖoṛi▫an vicẖ sacẖā asrā▫o.  Gẖar ḏar sabẖo sacẖ hai jis vicẖ sacẖā nā▫o.

 

(Paurri) stanza by the third Guru. The Creator (vichhorreean-i) separated (ambar-u) the sky and (dharat-i) earth and provided (sachaa) eternal (asraau) support, i.e. sustains the creation (vich-i) between the two.

(Sabho) all (ghar-u = home, dar-u = gate) places, i.e. minds (vich-i) in (jis-u) which (naau) virtues and commands of (sachaa) the Eternal are remembered remain (sach-u = eternal) steadfast.

 

ਸਭੁ ਸਚਾ ਹੁਕਮੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਉ ॥ ਸਚਾ ਆਪਿ ਤਖਤੁ ਸਚਾ ਬਹਿ ਸਚਾ ਕਰੇ ਨਿਆਉ ॥ ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਈ ॥੬॥

Sabẖ sacẖā hukam varaṯḏā gurmukẖ sacẖ samā▫o.  Sacẖā āp ṯakẖaṯ sacẖā bahi sacẖā kare ni▫ā▫o.  Sabẖ sacẖo sacẖ varaṯḏā gurmukẖ alakẖ lakẖā▫ī. ||6||

 

(Hukam-u = command) writ of (sachaa) the Eternal (vartadaa) runs (sabh-u) everywhere; (gurmukh-i) those who follow the guru and (smaau) remain absorbed (sach-i) in the Eternal – live in obedience to them.

The Almighty Sovereign is (aap-i) IT-self (sachaa = truthful) the epitome of truth, IT’s (takhat-i = throne) authority is (sachaa) eternal and (sachaa) the just Almighty (bah-i) sits on the throne and (karey = does) administers true (niaau) justice.

(Sacho sach-u) the commands of the Eternal (vartadaa) apply (sabh-u) everywhere; IT is (alakh-u = without signs) indescribable but can be (lakhaaee) known (gurmukh-i) with the guru’s guidance. 6.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਰੈਣਾਇਰ ਮਾਹਿ ਅਨੰਤੁ ਹੈ ਕੂੜੀ ਆਵੈ ਜਾਇ ॥ ਭਾਣੈ ਚਲੈ ਆਪਣੈ ਬਹੁਤੀ ਲਹੈ ਸਜਾਇ ॥

Salok mėhlā 3.  Raiṇā▫ir māhi ananṯ hai kūṛī āvai jā▫e.  Bẖāṇai cẖalai āpṇai bahuṯī lahai sajā▫e.

 

Prologue of the third Guru. (Anant-u) the Infinite is present (maah-i) in (rainaair = ocean – world ocean) the world – with us – but (koorri = false) one who pretends but does not live by will of the Almighty, cannot find and settle with IT, and keeps (aavai = comes) being born and (jaaey = goes) dying – repeatedly.

S/he (chalai) goes (aapnai) by own (bhaanai) will – ignoring Divine commands and – (lahai) receives (bahuti = great) the terrible (sajaaey) punishment – of reincarnation.

 

ਰੈਣਾਇਰ ਮਹਿ ਸਭੁ ਕਿਛੁ ਹੈ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥ ਨਾਨਕ ਨਉ ਨਿਧਿ ਪਾਈਐ ਜੇ ਚਲੈ ਤਿਸੈ ਰਜਾਇ ॥੧॥

Raiṇā▫ir mėh sabẖ kicẖẖ hai karmī palai pā▫e.  Nānak na▫o niḏẖ pā▫ī▫ai je cẖalai ṯisai rajā▫e. ||1||

 

(Sabh-u kichh-u) everything is present/available (mah-i) in (rainaair = ocean) the world but one (palai paaey) obtains it (karmi) with deeds/effort.

(Nau nidh-i = nine treasures – all treasures) the wealth of Naam or awareness of Divine virtues and commands (paaeeai) is obtained (jey) if one (chalai = moves) acts (rajaaey) by will of (tisai = that) the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਹਜੇ ਸਤਿਗੁਰੁ ਨ ਸੇਵਿਓ ਵਿਚਿ ਹਉਮੈ ਜਨਮਿ ਬਿਨਾਸੁ ॥ ਰਸਨਾ ਹਰਿ ਰਸੁ ਨ ਚਖਿਓ ਕਮਲੁ ਨ ਹੋਇਓ ਪਰਗਾਸੁ ॥

Mėhlā 3.  Sėhje saṯgur na sevi▫o vicẖ ha▫umai janam binās.  Rasnā har ras na cẖakẖi▫o kamal na ho▫i▫o pargās.

 

Prologue by the third Guru. One who does not (seyvio = serve) follow (satigur-u) the true guru (sahjey = naturally) with devotion, s/he (binaas-u = destroys) loses the opportunity (janma-i) of human birth to unite with the Almighty, (vich-i = in) because of (haumai) ego.

His/her (rasna) tongue does not (chakhio) taste (ras-u) the elixir (har-i) of God, i.e. s/he does not utter and emulate Divine virtues and commands, and his/her (kamal-u = lotus) mind (na hoio) does not (pargaas) blossom, i.e. can never enjoy bliss.

 

ਬਿਖੁ ਖਾਧੀ ਮਨਮੁਖੁ ਮੁਆ ਮਾਇਆ ਮੋਹਿ ਵਿਣਾਸੁ ॥ ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਵਿਣੁ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵਾਸੁ ॥

Bikẖ kẖāḏẖī manmukẖ mu▫ā mā▫i▫ā mohi viṇās.  Ikas har ke nām viṇ ḏẖarig jīvaṇ ḏẖarig vās.

 

(Manmukh-u) a self-willed person – ignores the guru’s guidance to live by Divine commands and – (moh-i) is attached to (maaiaa) the world-play  – like relatives, wealth, pleasures and so on – s/he (khaadhi = eats) commits (bikh-u) vices.

(Jeevan-u = life) human birth (vaas-u) lived by (vin-u = without) ignoring (naam) virtues and commands of (ikas-u) the One (har-i) Almighty – who provides everything – (jaaevan-u) is (dhrig-u) disgraceful.

 

ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇ ਪ੍ਰਭੁ ਸਚਾ ਤਾ ਹੋਵੈ ਦਾਸਨਿ ਦਾਸੁ ॥ ਤਾ ਅਨਦਿਨੁ ਸੇਵਾ ਕਰੇ ਸਤਿਗੁਰੂ ਕੀ ਕਬਹਿ ਨ ਛੋਡੈ ਪਾਸੁ ॥

Jā āpe naḏar kare parabẖ sacẖā ṯā hovai ḏāsan ḏās.  Ŧā an▫ḏin sevā kare saṯgurū kī kabėh na cẖẖodai pās.

 

(Ja) when (sachaa) the Eternal (prabh-u) Master (nadir-i karey) bestows grace, (ta) then a self-willed person – gives up ego and – (hovai) becomes (daas-u) the servant (daasan-i) servants of, i.e. follows the example of, true seekers of the Almighty.

(Ta) then onwards s/he (andin-u = everyday) ever (seyva karey = serves) follows instructions (ki) of (satiguru) the guru, and (kabah-i na) never (chhoddai) leaves his (paas-u) company, i.e. does not act except by the true guru’s guidance.

 

ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੋ ਵਰਤੈ ਤਿਉ ਵਿਚੇ ਗਿਰਹ ਉਦਾਸੁ ॥ ਜਨ ਨਾਨਕ ਕਰੇ ਕਰਾਇਆ ਸਭੁ ਕੋ ਜਿਉ ਭਾਵੈ ਤਿਵ ਹਰਿ ਗੁਣਤਾਸੁ ॥੨॥

Ji▫o jal mėh kamal alipaṯo varṯai ṯi▫o vicẖe girah uḏās.  Jan Nānak kare karā▫i▫ā sabẖ ko ji▫o bẖāvai ṯiv har guṇṯās. ||2||

 

(Jiau) like (kamal) the lotus flower (mah-i) in (jal) water (vartai) remains (alipto) untouched by it, (tiau) likewise the guru’s follower remains (udaas-u) unattached (vichey) while being (girah = at home) with the family.

(Sabh-u ko) everyone (karey) acts (tiv) that way (jiau) as s/he is (karaaiaa) caused to act (bhaavai) by the will Of (guntaas-u = treasure of virtues) the Almighty, says (jan) humble third Nanak. 2.

 

ਪਉੜੀ ॥ ਛਤੀਹ ਜੁਗ ਗੁਬਾਰੁ ਸਾ ਆਪੇ ਗਣਤ ਕੀਨੀ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀਅਨੁ ਆਪਿ ਮਤਿ ਦੀਨੀ ॥

Pa▫oṛī.  Cẖẖaṯīh jug gubār sā āpe gaṇaṯ kīnī.  Āpe sarisat sabẖ sājī▫an āp maṯ ḏīnī.

 

(Paurri) stanza by the third Guru. There (sa) was (gubaar-u) darkness, i.e. nothing existed for (chhateeh) thirty six (jug/yug) ages; the Almighty (aap-e) IT-self (ganat keenee) counted these, i.e. decided and kept the Cosmic egg to incubate.

And from that (Aapey = self) IT (saaheean-u) created (sabh) all (sristt-i) universes and (aap-i) IT-self (mat-i = counsel, deeni = gave) allotted roles to everything/one.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਸਾਜਿਅਨੁ ਪਾਪ ਪੁੰਨ ਗਣਤ ਗਣੀਨੀ ॥ ਜਿਸੁ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਸਚੈ ਸਬਦਿ ਪਤੀਨੀ ॥ ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਈ ॥੭॥

Simriṯ sāsaṯ sāji▫an pāp punn gaṇaṯ gaṇīnī.  Jis bujẖā▫e so bujẖsī sacẖai sabaḏ paṯīnī.  Sabẖ āpe āp varaṯḏā āpe bakẖas milā▫ī. ||7||

 

IT (saajian-u) caused creation of the Smritis and Shastras which (ganneeni = counting) give (ganat) count of, i.e. beliefs in, (paap) transgressions and (pun) good deeds – based on superstitions.

Only one (jis-u) whom the Almighty (bujhaa-e) gives the understanding (so) that person (bujhsi) understands the reality when s/he (pateeni = gets used to) acts (sabad-i) by commands of (sachai) the Eternal Almighty.

The Almighty (aapa aap-i) IT-self alone (vartadaa) pervades and controls (sabh) everything; and IT-self (bakhas-i) bestows grace and (milaaee) unites with IT-self those who live by IT’s commands. 7.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਇਹੁ ਤਨੁ ਸਭੋ ਰਤੁ ਹੈ ਰਤੁ ਬਿਨੁ ਤੰਨੁ ਨ ਹੋਇ ॥ ਜੋ ਸਹਿ ਰਤੇ ਆਪਣੈ ਤਿਨ ਤਨਿ ਲੋਭ ਰਤੁ ਨ ਹੋਇ ॥ ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥

Salok mėhlā 3.  Ih ṯan sabẖo raṯ hai raṯ bin ṯann na ho▫e.  Jo sėh raṯe āpṇai ṯin ṯan lobẖ raṯ na ho▫e.  Bẖai pa▫i▫ai ṯan kẖīṇ ho▫e lobẖ raṯ vicẖahu jā▫e.

 

Note: In his Slok No 51 on SGGS page 1380 Sheikh Farid says: Jo tan rate rab sio tin tan rat nah ho-e. In essence it means those who are imbued with love of the Almighty do not have blood in their bodies. The Slok below is in clarification of the above and is give again after that Slok of Sheikh Farid.

 

Prologue by the third Guru. (Ihu) this (tan-u) body (hai) is (sabho) all (rat-u) blood; (na hoey) there is no (tan-u) the body (bin-u) without (rat-u) blood.

There (nah hoey) is no (rat-u) blood – love – of (lobh-u) greed in (tin-i) their (tan-i) bodies/minds of (jo) those (ratey) imbued with love of (sah) the Master (aapnai = own) of all.

When (bhai = fear) respect for the Almighty (paiai) enters, (tan-u) the body (hoey) becomes (kheen-u) weak, i.e. ego is dissolved and (rat-u) the love for (lobh) greed (jaaey) leaves.

 

Page 950

 

ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜੋ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥੧॥

Ji▫o baisanṯar ḏẖāṯ suḏẖ ho▫e ṯi▫o har kā bẖa▫o ḏurmaṯ mail gavā▫e.  Nānak ṯe jan sohṇe jo raṯe har rang lā▫e. ||1||

 

(Jio) the way (dhaat-u) a metal (sudh-u hoey) is purified (baisantar-i) by fire, (tio) likewise (bhau = fear) respect (ka) of (har-i) the Almighty (gavaaey = loses) dispels (mail-u) the filth/impurity of (durmat-i) evil sense (vichahu) from within.

(Jo) those who (ratey) are imbued (laaey = applying) with (rang-u) love of the Almighty, (tey) those (jan) persons are found (sohney = beautiful) without blemish – in Divine court, and accepted for union with the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਰਾਮਕਲੀ ਰਾਮੁ ਮਨਿ ਵਸਿਆ ਤਾ ਬਨਿਆ ਸੀਗਾਰੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਕਮਲੁ ਬਿਗਸਿਆ ਤਾ ਸਉਪਿਆ ਭਗਤਿ ਭੰਡਾਰੁ ॥

Mėhlā 3.  Rāmkalī rām man vasi▫ā ṯā bani▫ā sīgār.  Gur kai sabaḏ kamal bigsi▫ā ṯā sa▫upi▫ā bẖagaṯ bẖandār.

 

Prologue by the third Guru. When the soul-wife sings praises of the Almighty-husband in Raga Raamkali, (raam-u) the Almighty (vasiaa) dwells (man-i) in the mind – and one acts by IT’s will; (taa) then her (seegaar-u) adornment is (bainaa) made/worn – by which the soul-wife obtains acceptance by the Almighty-husband.

When (kamal-u = lotus) the mind-lotus (bigsiaa) blossoms, i.e. is not afflicted by vices, (sabad-i = with word) with guidance (kai) of the guru (ta) then one (saupiaa = given) is blessed with (bhanddaar-u = storehouse) treasure of (bhagat-i) devotion, i.e. lives by Divine virtues and commands and becomes acceptable to the Almighty.

 

ਭਰਮੁ ਗਇਆ ਤਾ ਜਾਗਿਆ ਚੂਕਾ ਅਗਿਆਨ ਅੰਧਾਰੁ ॥ ਤਿਸ ਨੋ ਰੂਪੁ ਅਤਿ ਅਗਲਾ ਜਿਸੁ ਹਰਿ ਨਾਲਿ ਪਿਆਰੁ ॥

Bẖaram ga▫i▫ā ṯā jāgi▫ā cẖūkā agi▫ān anḏẖār.  Ŧis no rūp aṯ aglā jis har nāl pi▫ār.

 

When (bharam) delusion – that the Almighty is not within – (gaiaa) leaves – with the guru’s guidance, (ta) then (andhaar) darkness of (agiaan) ignorance (chooka) ends, and one (jaagiaa = awakens) can see the Master within.

One (jis-u) who has (piaar-u) love (naal-i) for (har-i) the Almighty, (tis no) that soul-woman has (agla) great (roop) looks – i.e. living by Divine virtues endears one to the Almighty.

 

ਸਦਾ ਰਵੈ ਪਿਰੁ ਆਪਣਾ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥ ਮਨਮੁਖਿ ਸੀਗਾਰੁ ਨ ਜਾਣਨੀ ਜਾਸਨਿ ਜਨਮੁ ਸਭੁ ਹਾਰਿ ॥

Saḏā ravai pir āpṇā sobẖāvanṯī nār.  Manmukẖ sīgār na jāṇnī jāsan janam sabẖ hār.

 

That (sobhavanti) praise-worthy (naar-i) soul-woman (ravai) enjoys the company of (aapna = own) her (pir-u = spouse) Almighty-husband.

(Manmukh-i) self-willed persons – who ignore the guru’s guidance – do not (jaanani = know) understand this (seegaar-u) adornment that pleases the Almighty and (jaasan-i) shall depart (haar-i = losing) wasting (sabh) the entire (janam-u) human birth.

 

ਬਿਨੁ ਹਰਿ ਭਗਤੀ ਸੀਗਾਰੁ ਕਰਹਿ ਨਿਤ ਜੰਮਹਿ ਹੋਇ ਖੁਆਰੁ ॥ ਸੈਸਾਰੈ ਵਿਚਿ ਸੋਭ ਨ ਪਾਇਨੀ ਅਗੈ ਜਿ ਕਰੇ ਸੁ ਜਾਣੈ ਕਰਤਾਰੁ ॥

Bin har bẖagṯī sīgār karahi niṯ jamėh ho▫e kẖu▫ār.  Saisārai vicẖ sobẖ na pā▫inī agai jė kare so jāṇai karṯār.

 

They (karah-i) make (seegaar-u) adornment (bin-u = without) bereft of (bhagti) devotion/obedience to (har-i) the Almighty, i.e. pretend to display devotion; they (hoey) are (nit) ever (khuaar-u) frustrated in effort to unite with the Almighty, and (jammah-i) keep taking births again and again.

They do not (paaiani) get (sobh = praise) a good name (vich-i) in (saisaarai) the world; and what the Almighty (karey) does with them (agai = ahead) in the hereafter, (su) that (kartaar-u) the Creator alone (jaanai) knows.

 

ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਦੁਹੁ ਵਿਚਿ ਹੈ ਸੰਸਾਰੁ ॥ ਚੰਗੈ ਮੰਦੈ ਆਪਿ ਲਾਇਅਨੁ ਸੋ ਕਰਨਿ ਜਿ ਆਪਿ ਕਰਾਏ ਕਰਤਾਰੁ ॥੨॥

Nānak sacẖā ek hai ḏuhu vicẖ hai sansār.  Cẖangai manḏai āp lā▫i▫an so karan jė āp karā▫e karṯār. ||2||

 

Says third Nanak: Almighty (eyk-u) alone is (sachaa) Eternal/unchanging, (sansaar-u = world) the humans (hai = is) are (vich-i) in (duhu) duality, i.e. they wish to unite with the Almighty but look elsewhere.

But what can the creatures do: The Creator (aap-i) IT-self (laaian-u) puts everyone on (changai) good/right and (mandai) bad/wrong pursuits; they (karan-i) do (so) that (j-i) which (kartaar-u) the Creator (aap-i) IT-self (karaa-e) causes them to do. 2.

 

ਮਃ ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸਾਂਤਿ ਨ ਆਵਈ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੇ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਵਿਣੁ ਕਰਮਾ ਪਾਇਆ ਨ ਜਾਇ ॥

Mėhlā 3.

Bin saṯgur seve sāʼnṯ na āvī ḏūjī nāhī jā▫e.  Je bahuṯerā locẖī▫ai viṇ karmā pā▫i▫ā na jā▫e.

 

Prologue by the third Guru. (Saant-i = peace) stability of the mind to focus on union with the Almighty does not (aavaee) come (bin-u = without) except (seyvey = serving) with obedience of (satigur) the true guru; there is no (dooji = second) other (jaaey = place) source of solace.

Evan (jey) if we (locheeai) wish (bahuteyra) a lot, but the true guru (na jaaey) cannot be (paaiaa) found (vin-u) without Divine grace which is deserved by good (karma) deeds.

 

ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਤਿਨ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੁਕਈ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਪਾਇ ॥
Anṯar lobẖ vikār hai ḏūjai bẖā▫e kẖu▫ā▫e.  Ŧin jamaṇ maraṇ na cẖuk▫ī ha▫umai vicẖ ḏukẖ pā▫e.

 

Those who (hai = is) have (vikaar-u) the vice of (lobh-u = greed) craving (antar-i) within, i.e. who run after desires, their (bhaaey) love for (doojai) other things (khuaaey) leads them astray.

(Tin) their cycles of (ja’mman-u) births and (maran-u) deaths do not (chukaee) end; they (dukh paaey) suffer (vich-i = in) because of (haumai) ego – acting on their own ignoring the guru’s teachings.

 

ਜਿਨੀ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੋ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥ ਤਿਨ ਜਮ ਕੀ ਤਲਬ ਨ ਹੋਵਈ ਨਾ ਓਇ ਦੁਖ ਸਹਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥੩॥

Jinī saṯgur si▫o cẖiṯ lā▫i▫ā so kẖālī ko▫ī nāhi.  Ŧin jam kī ṯalab na hova▫ī nā o▫e ḏukẖ sahāhi.  Nānak gurmukẖ ubre sacẖai sabaḏ samāhi. ||3||

 

(Jini) those who (laaiaa) apply their (chit-u) mind (sio) to teachings of (satigur) the true guru, (koee naah-i) none (so) of them remains (khaal-i) bereft – of God’s love.

(Tin-u) they do not (hoavaee = happen) get (talab) call from (jam) of Divine justice – like names of the accused are called out worldly courts; (oey) they do not have to (sahaa-i) bear (dukh-u) the distress of reincarnations.

(Gurmukh-i) those who follow the guru’s guidance, they remain (samaah-i) absorbed in obedience to (sabad-i) commands of (sachai) the Eternal, and (ubrey) are freed by Divine court, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਆਪਿ ਅਲਿਪਤੁ ਸਦਾ ਰਹੈ ਹੋਰਿ ਧੰਧੈ ਸਭਿ ਧਾਵਹਿ ॥ ਆਪਿ ਨਿਹਚਲੁ ਅਚਲੁ ਹੈ ਹੋਰਿ ਆਵਹਿ ਜਾਵਹਿ ॥

Pa▫oṛī.  Āp alipaṯ saḏā rahai hor ḏẖanḏẖai sabẖ ḏẖāvėh.  Āp nihcẖal acẖal hai hor āvahi jāvėh.

 

(Paurri) stanza by the third Guru. (Aap-i = self) the Almighty (sadaa) ever (rahai) remains (alipat-u) untouched by the world-play, while (sabh-i) all (hor-i) others, i.e. creatures, (dhaavah-i) run in (dhandhai) pursuits of the world.

The Almighty (hai) is (nihchal-u, achal-u = unshakable) eternal, while (hor-i = others) the creatures (aavah-i = come) keeps taking births and (jaavah-i = go) dying.

 

ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਵਹਿ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਈਐ ਸਚਿ ਸਿਫਤਿ ਸਮਾਵਹਿ ॥ ਸਚਾ ਗਹਿਰ ਗੰਭੀਰੁ ਹੈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥੮॥

Saḏā saḏā har ḏẖi▫ā▫ī▫ai gurmukẖ sukẖ pāvahi.  Nij gẖar vāsā pā▫ī▫ai sacẖ sifaṯ samāvėh.  Sacẖā gahir gambẖīr hai gur sabaḏ bujẖā▫ī. ||8||

 

We should (sadaa sadaa) forever (dhiaaeeai) pay attention to – live by – commands of (har-i) the Almighty (gurmukh-i) with the guru’s guidance, and (paavah-i= obtain) experience (sukh-u) solace.

This way we can (paaeeaai) get (vaasa) to dwell (nij ghar-i) in own house, i.e. attain a steady mind, and (smaava-i) merge (sach-i) in the Eternal (siphat-i) by praising and emulating IT’s virtues.

(Sachaa) the Eternal is (gahir gambheer-u) profound in virtues which (bujhaaee) are understood (sabad-i) through teachings of (gur) the guru. 8.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਸਚਾ ਨਾਮੁ ਧਿਆਇ ਤੂ ਸਭੋ ਵਰਤੈ ਸਚੁ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੋ ਬੁਝੈ ਸੋ ਫਲੁ ਪਾਏ ਸਚੁ ॥
Salok mėhlā 3.  Sacẖā nām ḏẖi▫ā▫e ṯū sabẖo varṯai sacẖ.  Nānak hukmai jo bujẖai so fal pā▫e sacẖ.

 

(Slok) prologue by the third Guru. O human being, (too) you should (dhiaaey) pay attention to – live by – (naam-u) virtues and commands of (sachaa) the Eternal; (sach-u) the Eternal (vartai) pervades (sabho) everywhere, i.e. God’s writ runs everywhere.

One who (bujhai) understands (hukmai) Divine commands – and acts by them – (so) that person (paa-e) finds (sach-u) the Eternal as (phal-u = fruit) the reward, says third Nanak.

 

ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਸਚੁ ॥ ਨਾਨਕ ਹਰਿ ਕਾ ਭਾਣਾ ਮੰਨੇ ਸੋ ਭਗਤੁ ਹੋਇ ਵਿਣੁ ਮੰਨੇ ਕਚੁ ਨਿਕਚੁ ॥੧॥

Kathnī baḏnī karṯā firai hukam na būjẖai sacẖ.  Nānak har kā bẖāṇā manne so bẖagaṯ ho▫e viṇ manne kacẖ nikacẖ. ||1||

 

If someone (karta phirai) keeps doing (kathni) talking (badni) with the mouth, s/he does not (bujhai) understand (hukam-u) commands of (sach-u) the Eternal – s/he is not a devotee of the Almighty.

One who (manney = accepts) carries out (bhaanaa) will/commands of (har-i) the Almighty (so) that person is (bhagat-u) a devotee; one is (kach-u nikach-u) absolutely imperfect – in devotion (vin-u) without (mann-e) acceptance of and compliance with Divine commands. 1.

 

ਮਃ ੩ ॥ ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਓਇ ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਉਨ ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰੁ ॥

Mėhlā 3.  Manmukẖ bol na jāṇnī onā anḏar kām kroḏẖ ahaʼnkār.  O▫e thā▫o kuthā▫o na jāṇnī un anṯar lobẖ vikār.

 

Prologue of the third Guru. (Manmukh) self-willed persons do not (jaanani) know how to (bol-i) speak with appropriate words – because there are (kaam-u) lust, (krodh-u) anger and (ahankaar-u) vanity (andar-i) in (onaa = them) in their minds, causing to lose thinking ability.

(Oey) they do not (jaanani = know) care which is (thaau) a proper place or (kuthaau) a bad place, i.e. do not understand what to say when, because they have (lobh-u) greed and (vikaar-u = vice) evil thoughts (anatar-i) in their minds.

 

ਓਇ ਆਪਣੈ ਸੁਆਇ ਆਇ ਬਹਿ ਗਲਾ ਕਰਹਿ ਓਨਾ ਮਾਰੇ ਜਮੁ ਜੰਦਾਰੁ ॥ ਅਗੈ ਦਰਗਹ ਲੇਖੈ ਮੰਗਿਐ ਮਾਰਿ ਖੁਆਰੁ ਕੀਚਹਿ ਕੂੜਿਆਰ ॥

O▫e āpṇai su▫ā▫e ā▫e bahi galā karahi onā māre jam janḏār.  Agai ḏargėh lekẖai mangi▫ai mār kẖu▫ār kīcẖėh kūṛi▫ār.

 

(Oey) they (aaey) come for (aapnai = own) their (suaaey) purposes – that they have in mind, (bah-i) sit and (gala karah-i) talk of their goodness, i.e. are not genuine; (jandaar) the brutal (jam-u) agent of Divine justice (maarey = hits) punishes (onaa = them) such people –

When (leykha) account of deeds (mangeeai) is demanded (agai = ahead) in the hereafter; (koorriaar = false) pretenders (maar-i = beaten) are punished and (keechah-i) made (khuaar-u) frustrated – they fail in effort to unite with the Almighty.

 

ਏਹ ਕੂੜੈ ਕੀ ਮਲੁ ਕਿਉ ਉਤਰੈ ਕੋਈ ਕਢਹੁ ਇਹੁ ਵੀਚਾਰੁ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤਾ ਨਾਮੁ ਦਿੜਾਏ ਸਭਿ ਕਿਲਵਿਖ ਕਟਣਹਾਰੁ ॥ ਨਾਮੁ ਜਪੇ ਨਾਮੋ ਆਰਾਧੇ ਤਿਸੁ ਜਨ ਕਉ ਕਰਹੁ ਸਭਿ ਨਮਸਕਾਰੁ ॥

Ėh kūrhai kī mal ki▫o uṯrai ko▫ī kadẖahu ih vīcẖār.  Saṯgur milai ṯā nām ḏiṛā▫e sabẖ kilvikẖ kataṇhār.  Nām jape nāmo ārāḏẖe ṯis jan ka▫o karahu sabẖ namaskār.

 

Question: (Kiau) how (eyh) this filth of (koorrai = false-hood) pretense may (utrai) be removed; (koee) someone (kaddhahu) tell me (ihu) this (veechaar-u) considered view.

Answer: Find the true guru. When (satigur-u) the true guru (malai) is found, (ta) then he (drirraaey) creates firm commitment to living by (naam-u) Divine virtues and commands; Naam (kaattanhaar-u = cuts) helps get rid of (sabh-i) all (kilvikh) transgressions.

One then (japaey) remembers and practices Naam, and (araadhey) invokes (naamo) Naam – seeks grace when doing anything; (sabh-i) everyone should (karahu = do) pay (namaskaar-u) obeisance (kau) to (tis-u) that (jan) person.

 

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ਮਲੁ ਕੂੜੀ ਨਾਮਿ ਉਤਾਰੀਅਨੁ ਜਪਿ ਨਾਮੁ ਹੋਆ ਸਚਿਆਰੁ ॥ ਜਨ ਨਾਨਕ ਜਿਸ ਦੇ ਏਹਿ ਚਲਤ ਹਹਿ ਸੋ ਜੀਵਉ ਦੇਵਣਹਾਰੁ ॥੨॥

Mal kūṛī nām uṯārī▫an jap nām ho▫ā sacẖiār.  Jan Nānak jis ḏe ehi cẖalaṯ hėh so jīva▫o ḏevaṇhār. ||2||

 

S/he (utaareean-u) removes (mal-u) the filth (koorri = false) of falsehood/pretense (naam-i) with practice of Naam and (hoaa) becomes (sachiaar-u = true) genuine.

Says (jan) humble third Nanak: The Almighty (jis dey) whose (chalat) plays (eyh-i) these are, may (so) that (deyvanhaar = giver) benevolent Almighty (jeevau = live) ever be gracious to help. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਨਾਹਿ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈਐ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇ ਜਿਥਹੁ ਹਉਮੈ ਜਾਈਐ ॥

Pa▫oṛī.  Ŧuḏẖ jevad ḏāṯā nāhi kis ākẖ suṇā▫ī▫ai.  Gur parsādī pā▫e jithahu ha▫umai jā▫ī▫ai.

 

(Paurri) stanza by the third Guru. Question: O Almighty, there is (naah-i) no (daataa = giver) beneficent Master (jeyvadd-u) as great as (tudh-u) You: (Kis-u) whom who do we (aakh-i) say and (sunaaeeai) tell our state?

Answer: The person who (paaey) receives the benediction of Naam (gur parsaadi) with the guru’s grace/guidance, (jithau) from whose mind (haumai) ego (jaaeeai = goes) is dispelled – so find and follow the guru.

 

ਰਸ ਕਸ ਸਾਦਾ ਬਾਹਰਾ ਸਚੀ ਵਡਿਆਈਐ ॥ ਜਿਸ ਨੋ ਬਖਸੇ ਤਿਸੁ ਦੇਇ ਆਪਿ ਲਏ ਮਿਲਾਈਐ ॥ ਘਟ ਅੰਤਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਓਨੁ ਗੁਰਮੁਖਿ ਕਿਸੈ ਪਿਆਈ ॥੯॥

Ras kas sāḏā bāhrā sacẖī vadi▫ā▫ī▫ai.  Jis no bakẖse ṯis ḏe▫e āp la▫e milā▫ī▫ai.  Gẖat anṯar amriṯ rakẖi▫on gurmukẖ kisai pi▫ā▫ī. ||9||

 

The Almighty (baahara) is beyond (ras) sweet and (kas) sour (saada) tastes, i.e. is unaffected by the world-play and is not pleased with rituals and superstitions; IT has (sachi) eternal (vaddiaaeeai) virtues.

One (jis no) whom IT (bakhsey) forgives – for transgressions – IT (dey-i = gives) bestows grace on, and (laey milaaeeai) unites, (tis-u) that person (aapi) with IT-self.

IT (rakhion-u) has kept (amrit-u) the life-giving elixir – of Naam – (antar-i) in every (ghatt) body/mind; (kisai) someone (gurmukh-i) who follows the guru (piaaeeai) drinks – that elixir, i.e. finds Naam with the guru’s guidance and lives by it. 9.