SGGS pp 1089-1091. Maroo Vaar M: 3, Paurris 8-14.
ਸਲੋਕੁ ਮਃ ੧ ॥ ਨਾ ਮੈਲਾ ਨਾ ਧੁੰਧਲਾ ਨਾ ਭਗਵਾ ਨਾ ਕਚੁ ॥ ਨਾਨਕ ਲਾਲੋ ਲਾਲੁ ਹੈ ਸਚੈ ਰਤਾ ਸਚੁ ॥੧॥
Salok mėhlā 1. Nā mailā nā ḏẖunḏẖlā nā bẖagvā nā kacẖ. Nānak lālo lāl hai sacẖai raṯā sacẖ. ||1||
Prologue by the first Guru. Says Guru Nanak: One who (rataa = dyed) is imbued with love (sachai) of the Eternal is embodiment of (sach-u) the Eternal, with (laalo laal-u) deep red color – true love.
S/he neither (maila = dirty) has vices, nor (dhundhla = foggy/unclear) doubtful devotion nor (bhagva) wears ochre garb – pretentious nor (kachh-u = impermanent, perishable) attached to the world-play – is a sincere practitioner of Naam or God’s virtues and commands. 1
ਮਃ ੩ ॥ ਸਹਜਿ ਵਣਸਪਤਿ ਫੁਲੁ ਫਲੁ ਭਵਰੁ ਵਸੈ ਭੈ ਖੰਡਿ ॥ ਨਾਨਕ ਤਰਵਰੁ ਏਕੁ ਹੈ ਏਕੋ ਫੁਲੁ ਭਿਰੰਗੁ ॥੨॥
Mėhlā 3. Sahj vaṇaspaṯ ful fal bẖavar vasai bẖai kẖand. Nānak ṯarvar ek hai eko ful bẖirang. ||2||
Prologue by the third Guru. (Sahj-i) naturally growing (vavaspat-i = vegetation) tree has with (phul-u) flower and (phal-u) fruit and (bhavar-u) the bumblebee (vasai) abides – goes about there (khandd-i = breaking) free of (bhai) fear.
Says third Nanak: There is (eyk-u) One (tarvar-u) tree and bears only (eyko) one type of (phul-u) flower and (bhirang-u) bumblebee goes to that, i.e. the true devotee only lives by Naam of the One Almighty. 2.
ਪਉੜੀ ॥ ਜੋ ਜਨ ਲੂਝਹਿ ਮਨੈ ਸਿਉ ਸੇ ਸੂਰੇ ਪਰਧਾਨਾ ॥ ਹਰਿ ਸੇਤੀ ਸਦਾ ਮਿਲਿ ਰਹੇ ਜਿਨੀ ਆਪੁ ਪਛਾਨਾ ॥
Pa▫oṛī. Jo jan lūjẖėh manai si▫o se sūre parḏẖānā. Har seṯī saḏā mil rahe jinī āp pacẖẖānā.
(Paurri) stanza by the third Guru. (Jo) those (jan) persons who (loojhah-i) battle (sio) with (mannai) the mind – distracting ideas – (sey) they are (pardhaana) top (soorey) warriors.
(Jini) those who (pachhaana) recognize (aap-u) self (sadaa) ever (rahaey) remain (mil-i) together (seyti) with, i.e. are conscious of (har-i) the Almighty.
ਗਿਆਨੀਆ ਕਾ ਇਹੁ ਮਹਤੁ ਹੈ ਮਨ ਮਾਹਿ ਸਮਾਨਾ ॥ ਹਰਿ ਜੀਉ ਕਾ ਮਹਲੁ ਪਾਇਆ ਸਚੁ ਲਾਇ ਧਿਆਨਾ ॥ ਜਿਨ ਗੁਰ ਪਰਸਾਦੀ ਮਨੁ ਜੀਤਿਆ ਜਗੁ ਤਿਨਹਿ ਜਿਤਾਨਾ ॥੮॥
Gi▫ānī▫ā kā ih mahaṯ hai man māhi samānā. Har jī▫o kā mahal pā▫i▫ā sacẖ lā▫e ḏẖi▫ānā. Jin gur parsādī man jīṯi▫ā jag ṯinėh jiṯānā. ||8||
(Mahat-u = importance) the attribute (ka) of (giaaniaa) those aware of the inner-self is (ih-u) this: They (samaana) remains in their (man) minds, they have a stable mind unaffected by temptations.
They (laaey) fix (dhiaana) attention on (sach-u) the Eternal – Naam or Divine virtues and commands and (paaiaa) find (mahal-u = palace) the abode of (jeeo) the revered Almighty within.
(Jin) those who (jeetiaa) have conquered (man-u) the mind (parsaadi) with grace/guidance of (gur) the guru; (tinah-i) they (jitaana) conquer (jag-u) the world, i.e. they overcome temptations of the world-play. 8.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜੋਗੀ ਹੋਵਾ ਜਗਿ ਭਵਾ ਘਰਿ ਘਰਿ ਭੀਖਿਆ ਲੇਉ ॥ ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਕਿਸੁ ਕਿਸੁ ਉਤਰੁ ਦੇਉ ॥
Salok mėhlā 3. Jogī hovā jag bẖavā gẖar gẖar bẖīkẖi▫ā le▫o. Ḏargėh lekẖā mangī▫ai kis kis uṯar ḏe▫o.
Prologue by the third Guru. If I (hova) be (jogi) a Yogi, I (bhavaa) wandering (jag-i) in the world (leyo) taking (bheekhiaa) alms (ghar-i ghar-i) from house to house.
(It is believed that what one takes in charity in life, pays back in the hereafter). So (kis-u kis-u = whom and whom) who all shall I (deyo) give (utar-u) answer, i.e. of who all will I take their faults, and give my consequences of my good deeds to them – I will not be able to help them and hence not be approved by God.
ਭਿਖਿਆ ਨਾਮੁ ਸੰਤੋਖੁ ਮੜੀ ਸਦਾ ਸਚੁ ਹੈ ਨਾਲਿ ॥ ਭੇਖੀ ਹਾਥ ਨ ਲਧੀਆ ਸਭ ਬਧੀ ਜਮਕਾਲਿ ॥ ਨਾਨਕ ਗਲਾ ਝੂਠੀਆ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੧॥
Bẖikẖi▫ā nām sanṯokẖ maṛī saḏā sacẖ hai nāl. Bẖekẖī hāth na laḏẖī▫ā sabẖ baḏẖī jamkāl. Nānak galā jẖūṯẖī▫ā sacẖā nām samāl. ||1||
I should therefore take (bhikhiaa) alms of Naam from the guru, (marri) my room for meditation should be living in (santokh-u) contentment or happily obeying Divine commands, believing that (sach-u) the Eternal is (sadaa) ever (naal-i) with me.
But mysteries of God are not (haath ladheeaa = know the depth) found by (bheykhi = wearing garb) by an imposter; all such people are (badhi) bound (jamkaal-i) the agent of Divine justice.
Such (galaa) things – pretensions – are (jhootteeaa = false) of no use; we should (samaal-i = take care of) keep in mind and practice Naam of (sachaa) the Eternal, says third Nanak. 1.
ਮਃ ੩ ॥ ਜਿਤੁ ਦਰਿ ਲੇਖਾ ਮੰਗੀਐ ਸੋ ਦਰੁ ਸੇਵਿਹੁ ਨ ਕੋਇ ॥ ਐਸਾ ਸਤਿਗੁਰੁ ਲੋੜਿ ਲਹੁ ਜਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਤਿਸੁ ਸਰਣਾਈ ਛੂਟੀਐ ਲੇਖਾ ਮੰਗੈ ਨ ਕੋਇ ॥
Mėhlā 3. Jiṯ ḏar lekẖā mangī▫ai so ḏar sevihu na ko▫e. Aisā saṯgur loṛ lahu jis jevad avar na ko▫e. Ŧis sarṇā▫ī cẖẖūtī▫ai lekẖā mangai na ko▫e.
Prologue by the third Guru. (Dar-i) the place – the authority – (jit-u) where, i.e. being in whose care and obedience, (leykha) account – of deeds – (mangeeai) is asked, (na koey) no one should (seyvihu = serve) seek that sanctuary – of those who take away from Naam. (Note: Account of deeds is not asked in Divine court from those who live by Naam).
(Lorr-i lahu) search for (aisa) such (satigur-u) a true guru, i.e. be in care and obedience of the true guru (jeyvadd-u = as great) equal to (jis-u) whom there is (na koi) none (avar-u) else.
(Na koey) no one (mangai) asks (leykha) accounts of deeds of those who place themselves (sarnaai = in sanctuary) in care and obedience of (tis-u = that) the true guru – who teaches obedience to the Almighty and (chhutteeai) freedom from cycles of births and deaths is attained.
ਸਚੁ ਦ੍ਰਿੜਾਏ ਸਚੁ ਦ੍ਰਿੜੁ ਸਚਾ ਓਹੁ ਸਬਦੁ ਦੇਇ ॥ ਹਿਰਦੈ ਜਿਸ ਦੈ ਸਚੁ ਹੈ ਤਨੁ ਮਨੁ ਭੀ ਸਚਾ ਹੋਇ ॥
Sacẖ driṛ▫ā▫e sacẖ ḏariṛ sacẖā oh sabaḏ ḏe▫e. Hirḏai jis ḏai sacẖ hai ṯan man bẖī sacẖā ho▫e.
The true guru (drirr-u) has firm commitment to (sach-u = truth) Naam or Divine virtues and commands and (drirraaey) creates firm commitment to Naam; (oh = that) the true guru (dey-i = gives) imparts awareness of (sabad-u = Word) commands of (sachaa) the Eternal – given to the soul but forgotten by the creature.
As they say, one (jis dai) in whose (hirdai) heart (sach-u) truth (hai) is, his/her (tan-u = body) actions and (man-u = mind) thoughts are (bhi) also (sachaa) truthful, i.e. s/he shows what s/he really is.
ਨਾਨਕ ਸਚੈ ਹੁਕਮਿ ਮੰਨਿਐ ਸਚੀ ਵਡਿਆਈ ਦੇਇ ॥ ਸਚੇ ਮਾਹਿ ਸਮਾਵਸੀ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ ॥੨॥
Nānak sacẖai hukam mani▫ai sacẖī vadi▫ā▫ī ḏe▫e. Sacẖe māhi samāvasī jis no naḏar kare▫i. ||2||
Says third Nanak: (Maniai) obeying (hukam-i) commands of (sachai) the Eternal (dey-i) gives (sachi = true) positive (vaddiaaee) glory.
One (no) to (jis) whom the Almighty (karey-i) bestows (nadar-i = sight of grace) grace – to live by Divine commands -, s/he (samaavsi) shall merge (maah-i) in (sachey) the Eternal. 2.
ਪਉੜੀ ॥ ਸੂਰੇ ਏਹਿ ਨ ਆਖੀਅਹਿ ਅਹੰਕਾਰਿ ਮਰਹਿ ਦੁਖੁ ਪਾਵਹਿ ॥ ਅੰਧੇ ਆਪੁ ਨ ਪਛਾਣਨੀ ਦੂਜੈ ਪਚਿ ਜਾਵਹਿ ॥ ਅਤਿ ਕਰੋਧ ਸਿਉ ਲੂਝਦੇ ਅਗੈ ਪਿਛੈ ਦੁਖੁ ਪਾਵਹਿ ॥
Pa▫oṛī. Sūre ehi na ākẖī▫ahi ahaʼnkār marėh ḏukẖ pāvahi. Anḏẖe āp na pacẖẖāṇnī ḏūjai pacẖ jāvėh. Aṯ karoḏẖ si▫o lūjẖ▫ḏe agai picẖẖai ḏukẖ pāvahi.
(Paurri) stanza by the third Guru. We should not (aakheeah-i) call (eyh-i) these, i.e. such persons, as (soorey) warriors who (marah-i) die fighting (ahankaar-i) in pride, i.e. go their own way, and (paavah-i = suffer) come to (dukh-u) grief.
(Andhey = blind) blinded by attachment to the world-play, they do not (pachhaanani) recognize (aap-u) the self and (pach-i jaavah-i = burnt down) destroy their chances of union with the Creator – because they pursue (doojai) other ideas than obedience to God.
(Sio) with (at-i) great (krodh) anger they (loojhdey) fight with others and (paavah-i = suffer) come to (dukhj-u) grief (agai = ahead) in the hereafter and (pichhai = behind) here in life.
ਹਰਿ ਜੀਉ ਅਹੰਕਾਰੁ ਨ ਭਾਵਈ ਵੇਦ ਕੂਕਿ ਸੁਣਾਵਹਿ ॥ ਅਹੰਕਾਰਿ ਮੁਏ ਸੇ ਵਿਗਤੀ ਗਏ ਮਰਿ ਜਨਮਹਿ ਫਿਰਿ ਆਵਹਿ ॥੯॥
Har jī▫o ahaʼnkār na bẖāv▫ī veḏ kūk suṇāvėh. Ahaʼnkār mu▫e se vigṯī ga▫e mar janmėh fir āvahi. ||9||
(Veyd) the Vedas, i.e. the scriptures (kook-i = loud, (sunaavah-i = cause to hear) proclaim that (ahankaar) vanity is not (bhaavaee) liked by (jeeo) the revered (har-i) Almighty.
Those who (muey) die (ahankaar-i) in vanity, (sey) they (gaey) depart (vigati) without freedom from vices, – cannot unite with the Creator -; they (mar-i) die and (janmah-i) are born (aavah-i) coming to the world (phir-i) again. 9.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਕਾਗਉ ਹੋਇ ਨ ਊਜਲਾ ਲੋਹੇ ਨਾਵ ਨ ਪਾਰੁ ॥ ਪਿਰਮ ਪਦਾਰਥੁ ਮੰਨਿ ਲੈ ਧੰਨੁ ਸਵਾਰਣਹਾਰੁ ॥
Salok mėhlā 3. Kāga▫o ho▫e na ūjlā lohe nāv na pār. Piram paḏārath man lai ḏẖan savāraṇhār.
Prologue by the third Guru. (Kaagau = from a black crow) from one caught in vices one does not (hoey) become (oojla = white – like a swan) a virtuous person on his/her own, and (naav) a boat (lohey) of iron does not get (paar) across water – iron needs to be carried by a boat, i.e. a virtue-less person needs the guru’s guidance to become virtuous.
(Dhann-u) praiseworthy is – the guru – who (savaaranhaar-u) transforms; we should (mann-i lai) obey (padaarath-u = substance) teachings of (piram) the beloved guru.
ਹੁਕਮੁ ਪਛਾਣੈ ਊਜਲਾ ਸਿਰਿ ਕਾਸਟ ਲੋਹਾ ਪਾਰਿ ॥ ਤ੍ਰਿਸਨਾ ਛੋਡੈ ਭੈ ਵਸੈ ਨਾਨਕ ਕਰਣੀ ਸਾਰੁ ॥੧॥
Hukam pacẖẖāṇai ūjlā sir kāsat lohā pār. Ŧarisnā cẖẖodai bẖai vasai Nānak karṇī sār. ||1||
If a virtue-less person (pachaanai = recognizes) becomes aware of, and obeys, (hukam-u) Divine commands given to the soul by the Creator, s/he gives up vices becomes (oojla = clean) free of vices, like (lohaa) iron (sir-i = on head) carried on (kaasatt) wood (paar-i) gets across water.
One who (vasai) lives in (bhai = fear) obedience to the Almighty, (chhoddai) forsakes/overcomes (trisna) craving; his/her (karni) deeds are (saar-u) sublime, says third Nanak. 1.
ਮਃ ੩ ॥ ਮਾਰੂ ਮਾਰਣ ਜੋ ਗਏ ਮਾਰਿ ਨ ਸਕਹਿ ਗਵਾਰ ॥ ਨਾਨਕ ਜੇ ਇਹੁ ਮਾਰੀਐ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥
Mėhlā 3. Mārū māraṇ jo ga▫e mār na sakahi gavār. Nānak je ih mārī▫ai gur sabḏī vīcẖār.
Prologue by the third Guru. (Jo) those who (gaey) go (maaroo = to desert) away from the family – to avoid distractions of the mind – (gavaar) the ignorant persons are not aware that they (na sakah-i) cannot (maar-i) kill cravings of the mind this way.
The mind can be killed – controlled – (jey) if we (maareeah-i) kill/control (eyh-u = this) the mind (veechaar-i) by reflecting on /following (sabdi = words) teachings of (gur) the guru.
ਏਹੁ ਮਨੁ ਮਾਰਿਆ ਨਾ ਮਰੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਨਾਨਕ ਮਨ ਹੀ ਕਉ ਮਨੁ ਮਾਰਸੀ ਜੇ ਸਤਿਗੁਰੁ ਭੇਟੈ ਸੋਇ ॥੨॥
Ėhu man māri▫ā nā marai je locẖai sabẖ ko▫e. Nānak man hī ka▫o man mārsī je saṯgur bẖetai so▫e. ||2||
(Eyh-u) this (man-u) mind is not (marai = die) controlled (jey) if (sabh-u koey) everyone (lochia) longs to achieve that, i.e. everyone may wish so.
(Man-u) the mind (hi) alone (maarsi = shall kill) can control if (soey) that person (bheyttai) meets – and follows – (satigur-u) the true guru, says third Nanak. 2.
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ਪਉੜੀ ॥ ਦੋਵੈ ਤਰਫਾ ਉਪਾਈਓਨੁ ਵਿਚਿ ਸਕਤਿ ਸਿਵ ਵਾਸਾ ॥ ਸਕਤੀ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਜਨਮਿ ਬਿਨਾਸਾ ॥ ਗੁਰਿ ਸੇਵਿਐ ਸਾਤਿ ਪਾਈਐ ਜਪਿ ਸਾਸ ਗਿਰਾਸਾ ॥
Pa▫oṛī. Ḏovai ṯarfā opā▫ī▫on vicẖ sakaṯ siv vāsā. Sakṯī kinai na pā▫i▫o fir janam bināsā. Gur sevi▫ai sāṯ pā▫ī▫ai jap sās girāsā.
(Paurri) stanza by the third Guru. The Creator has (upaaeeon-u) created (dovai) both (tarfa = ways) sides; some believing (vich-i) in (sakti) materialistic/worldly ways and some in (siv) God.
(Kinai na) no one has ever (paaio) found the Almighty through (sakti) worldly ways; such people (binaasa = destroyed) suffer (janam-i) being born (phir-i) again.
(Saat-i) peace is (paaeeai) attained (jap-i) by remembrance and obedience of the Creator with (saas) breath and (giraasa) morsel of food, i.e. all the time, (seyviai = by serving) with guidance (gur-i) of the guru, we – find the Almighty.
ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਸੋਧਿ ਦੇਖੁ ਊਤਮ ਹਰਿ ਦਾਸਾ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਥਿਰੁ ਨਹੀ ਨਾਮੇ ਬਲਿ ਜਾਸਾ ॥੧੦॥
Simriṯ sāsaṯ soḏẖ ḏekẖ ūṯam har ḏāsā. Nānak nām binā ko thir nahī nāme bal jāsā. ||10||
(Sodh-i) study of Smritis and (saast) the Shastras, i.e. the scriptures, and you will (deykh-u = see) learn that (daasaa = servants) those who obey (har-i) the Almighty are (ootam) sublime – they merge in the Creator.
(Ko nahi) no one is (thir-u) stable, i.e. attains union with the Creator and is not reborn, (binaa) without practice of (naam) Divine virtues and commands; I (bal-i jaasa = shall be sacrifice to) adore those (naamey) who live by Naam, says third Nanak. 10.
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ਸਲੋਕੁ ਮਃ ੩ ॥ ਹੋਵਾ ਪੰਡਿਤੁ ਜੋਤਕੀ ਵੇਦ ਪੜਾ ਮੁਖਿ ਚਾਰਿ ॥ ਨਵ ਖੰਡ ਮਧੇ ਪੂਜੀਆ ਅਪਣੈ ਚਜਿ ਵੀਚਾਰਿ ॥
Salok mėhlā 3. Hovā pandiṯ joṯkī veḏ paṛā mukẖ cẖār. Nav kẖand maḏẖe pūjī▫ā apṇai cẖaj vīcẖār.
Prologue by the third Guru. If I (hova) be (panddit-u) a scholar of scriptures and (jotki/jotshi) an astrologer, able to (parra = read) recite (chaar-i) the four (veyd) Vedas (mukh-i = from mouth) from memory.
And (poojeeaa) be worshipped (madhey) in (nav khandd = nine parts) the whole world because of (apnai = own) my (chaj-i = skill) capabilities and (veechaar-i) thoughts.
ਮਤੁ ਸਚਾ ਅਖਰੁ ਭੁਲਿ ਜਾਇ ਚਉਕੈ ਭਿਟੈ ਨ ਕੋਇ ॥ ਝੂਠੇ ਚਉਕੇ ਨਾਨਕਾ ਸਚਾ ਏਕੋ ਸੋਇ ॥੧॥
Maṯ sacẖā akẖar bẖul jā▫e cẖa▫ukai bẖitai na ko▫e. Jẖūṯẖe cẖa▫uke nānkā sacẖā eko so▫e. ||1||
(Mat-u) lest it should happen that – I feel so exalted that want (na koey) no one to (bhittai = touch) enter my (chaukai) cooking area – as is the brahminical practice -, and I (bhul-i jaaey = is forgotten) forget (sachaa) the true (akhar-u) word, i.e. forget to lead life by Naam or directions given by the Creator to my soul – and exhibit my perceived piety.
(Chaukey) the cooking areas are all (jhootthey = false) defiled, (soey = that) Creator (eko = only one) alone is (sachaa) truly pristine, says third Nanak. 1.
ਮਃ ੩ ॥ ਆਪਿ ਉਪਾਏ ਕਰੇ ਆਪਿ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥ ਆਪੇ ਦੇ ਵਡਿਆਈਆ ਕਹੁ ਨਾਨਕ ਸਚਾ ਸੋਇ ॥੨॥
Mėhlā 3. Āp upā▫e kare āp āpe naḏar kare▫i. Āpe ḏe vaḏi▫ā▫ī▫ā kaho Nānak sacẖā so▫e. ||2||
Prologue by the third Guru. (Aap-i = self) the Almighty (upaaey) creates the creatures and through them, (karey) does things and (aapey) IT-self (karey-i) bestows (nadar-i) grace – enabling them to do carry out IT’s commands.
IT-self (dey) gives (vaddiaaeea) virtues; (soey = that) the One (sachaa) Eternal Master is Omnipotent, says third Nanak. 2.
ਪਉੜੀ ॥ ਕੰਟਕੁ ਕਾਲੁ ਏਕੁ ਹੈ ਹੋਰੁ ਕੰਟਕੁ ਨ ਸੂਝੈ ॥ ਅਫਰਿਓ ਜਗ ਮਹਿ ਵਰਤਦਾ ਪਾਪੀ ਸਿਉ ਲੂਝੈ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਭੇਦੀਐ ਹਰਿ ਜਪਿ ਹਰਿ ਬੂਝੈ ॥
Pa▫oṛī. Kantak kāl ek hai hor kantak na sūjẖai. Afri▫o jag mėh varaṯḏā pāpī si▫o lūjẖai. Āpe ḏe vaḏi▫ā▫ī▫ā kaho Nānak sacẖā so▫e. ||2||
(Paurri) stanza by the third Guru. There is (eyk-u) only one (lanttak-u = thorn) brutal (kaal-u = death) agent of Divine justice; there (soojhai) seems to be no (hor-u) other (kanttak-u) who has jurisdiction to punish.
It (vartadaa) is present (mah-i) in (jag) the world (aphario = not caught) unchecked, but (loojhai = fights) gets involved (siau) with, i.e. targets, (paapi) the wrongdoers.
(Sabdi = with the word) with teachings of (gur) the guru, one (bheydeeai = pierced) develops love for (har-i) the Almighty, understands Divine commands (jap-i) remembers (har-i) the Almighty, and (boojhai) understands (har-i) the Almighty – what IT expects of the creatures.
ਸੋ ਹਰਿ ਸਰਣਾਈ ਛੁਟੀਐ ਜੋ ਮਨ ਸਿਉ ਜੂਝੈ ॥ ਮਨਿ ਵੀਚਾਰਿ ਹਰਿ ਜਪੁ ਕਰੇ ਹਰਿ ਦਰਗਹ ਸੀਝੈ ॥੧੧॥
So har sarṇā▫ī cẖẖutī▫ai jo man si▫o jūjẖai. Man vīcẖār har jap kare har ḏargėh sījẖai. ||11||
(So) that person (jo) who (joojhai) fights (siau) with (man) the mind, i.e. does not follow other ideas coming to mind, (so) that person places the self (sarnaaee) in sanctuary, i.e. in care and obedience of (har-i) the Almighty and (chhutteeai) is freed from jurisdiction of the Jam.
S/he (veechaar-i karey) contemplates Divine commands (man-i) in mind, and (jap-u = remembrance and obedience, karey = does) keeps in mind and obeys Divine commands; s/he (seejhai = is successful) is accepted (dargah) in court of, i.e. merges with, (har-i) the Almighty. 11.
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ਸਲੋਕੁ ਮਃ ੧ ॥ ਹੁਕਮਿ ਰਜਾਈ ਸਾਖਤੀ ਦਰਗਹ ਸਚੁ ਕਬੂਲੁ ॥ ਸਾਹਿਬੁ ਲੇਖਾ ਮੰਗਸੀ ਦੁਨੀਆ ਦੇਖਿ ਨ ਭੂਲੁ ॥
Salok mėhlā 1. Hukam rajā▫ī sākẖ▫ṯī ḏargėh sacẖ kabūl. Sāhib lekẖā mangsī ḏunī▫ā ḏekẖ na bẖūl.
Prologue by the first Guru. (Saakhti) the creature must conduct the self (hukam-i) by commands of (rajaai = whose will prevails) the Almighty – rather than engage in pretentions – for in (dargah) Divine court only one with (sach-u = truth) truthful living is (kabool-u) is accepted.
(Sahib-u) the Master (mangsi) shall ask for (leykha) account of deeds; do not (bhool-u = lose the way) be misled (deykh-i) seeing what goes on in (duneeaa) the world, i.e. do not follow the crowd – but obey the Almighty.
ਦਿਲ ਦਰਵਾਨੀ ਜੋ ਕਰੇ ਦਰਵੇਸੀ ਦਿਲੁ ਰਾਸਿ ॥ ਇਸਕ ਮੁਹਬਤਿ ਨਾਨਕਾ ਲੇਖਾ ਕਰਤੇ ਪਾਸਿ ॥੧॥
Ḏil ḏarvānī jo kare ḏarvesī ḏil rās. Isak muhabaṯ nānkā lekẖā karṯe pās. ||1||
One (jo) who (karey) does (drvaani) gate-keeping of (dil) the heart, i.e. guard against temptations, his/her (dil) heart/mind (raas-i = correct) remains on the right track as (darveysi) a saint/seeker.
(Leykha) account of one’s (isk, muhabat-i = love) pursuits is (paas-i) with, i.e. everything is known to, (kartey) the Creator, says Guru Nanak. 1.
ਮਃ ੧ ॥ ਅਲਗਉ ਜੋਇ ਮਧੂਕੜਉ ਸਾਰੰਗਪਾਣਿ ਸਬਾਇ ॥ ਹੀਰੈ ਹੀਰਾ ਬੇਧਿਆ ਨਾਨਕ ਕੰਠਿ ਸੁਭਾਇ ॥੨॥
Mėhlā 1. Alga▫o jo▫e maḏẖūkaṛa▫o sarangpāṇ sabā▫e. Hīrai hīrā beḏẖi▫ā Nānak kanṯẖ subẖā▫e. ||2||
Prologue by the first Guru. (Madhookrrau = moth – which is attracted by the lamp) a seeker who (algau = separate) is unattached to the world-play, (joey) sees (saaragpaan-i = provider of water to the rain bird) the Almighty present (sabaaey) everywhere.
The way a diamond cuts a diamond, awareness of (heerai = diamond) Divine virtues and commands (beydhiaa = pierce) creates love for the Almighty who (subhaaey) lovingly (kantth-i = with throat) embraces, unites him/her with IT-self, says Guru Nanak. 2.
ਪਉੜੀ ॥ ਮਨਮੁਖ ਕਾਲੁ ਵਿਆਪਦਾ ਮੋਹਿ ਮਾਇਆ ਲਾਗੇ ॥ ਖਿਨ ਮਹਿ ਮਾਰਿ ਪਛਾੜਸੀ ਭਾਇ ਦੂਜੈ ਠਾਗੇ ॥
Pa▫oṛī. Manmukẖ kāl vi▫āpḏā mohi mā▫i▫ā lāge. Kẖin mėh mār pacẖẖāṛsī bẖā▫e ḏūjai ṯẖāge.
(Paurri) stanza by the third Guru. (Kaal-u = death) the agent of Divine justice (viaapda = afflicts) punishes (manmukh) self-willed persons – who do not follow the guru to obey the Almighty – and (laagey = engaged) engrossed (moh-i) in attachment to (maaiaa) the world-play – of relations, wealth, pleasures and so on.
It (maar-i) beats and (pachhaarrsi) dashes to the ground, those (tthaagey = cheated) fascinated by (doojai) other (bhaaey) ideas – than obedience to the Almighty.
ਫਿਰਿ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਜਮ ਕਾ ਡੰਡੁ ਲਾਗੇ ॥ ਤਿਨ ਜਮ ਡੰਡੁ ਨ ਲਗਈ ਜੋ ਹਰਿ ਲਿਵ ਜਾਗੇ ॥ ਸਭ ਤੇਰੀ ਤੁਧੁ ਛਡਾਵਣੀ ਸਭ ਤੁਧੈ ਲਾਗੇ ॥੧੨॥
Fir velā hath na āvī jam kā dand lāge. Ŧin jam dand na lag▫ī jo har liv jāge. Sabẖ ṯerī ṯuḏẖ cẖẖadāvaṇī sabẖ ṯuḏẖai lāge. ||12||
The (veyla) opportunity to obey the Almighty does not (aavaee) come (hath-i) in hand (phir-i) again – except in human birth, and those who do not obey, (laagey = hits) are hit by the metaphoric (ddandd-u) stick of (jam) the agent of Divine justice, i.e. are denied union with the Almighty and sent for reincarnation.
(Tin) those (jo) who (jaagey = awake) are alert to temptations of the world-play and focus (liv) attention on obeying commands of (har-i) the Almighty, are not (lagaee) hit with (ddandd-u) stick of (jam) the agent of Divine justice.
O Almighty, (sabh) all mankind (teyri = yours) is subject to Your commands, and (tudh-u) You (chhaddaavni) deliver (sabh) all those (laagey) engaged in (tudhai = you) Your obedience. 12.
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ਸਲੋਕੁ ਮਃ ੧ ॥ ਸਰਬੇ ਜੋਇ ਅਗਛਮੀ ਦੂਖੁ ਘਨੇਰੋ ਆਥਿ ॥ ਕਾਲਰੁ ਲਾਦਸਿ ਸਰੁ ਲਾਘਣਉ ਲਾਭੁ ਨ ਪੂੰਜੀ ਸਾਥਿ ॥੧॥
Salok mėhlā 1. Sarbe jo▫e agacẖẖmī ḏūkẖ gẖanero āth. Kālar lāḏas sar lāgẖaṇa▫o lābẖ na pūnjī sāth. ||1||
Prologue by the first Guru. (Joey) see (agachhmi – imperishable) the Eternal (sarbey) everywhere and obey IT; there is (ghaneyro = plenty) great (dookh-u = pain) suffering in forgetting the Creator and being attached to (aath-i = wealth) material things.
One who (laadas-i = loads) carries (kaalar-u = potassium nitrate) salt and wants (laaghnau) to cross (sar-u = pool) the world-ocean, – the salt dissolves, s/he gets – no (laabh-u) profit and even loses the investment, i.e. loses the virtues brought at birth, to take (saath-i) with him/her when departing. 1.
ਮਃ ੧ ॥ ਪੂੰਜੀ ਸਾਚਉ ਨਾਮੁ ਤੂ ਅਖੁਟਉ ਦਰਬੁ ਅਪਾਰੁ ॥ ਨਾਨਕ ਵਖਰੁ ਨਿਰਮਲਉ ਧੰਨੁ ਸਾਹੁ ਵਾਪਾਰੁ ॥੨॥
Mėhlā 1. Pūnjī sācẖa▫o nām ṯū akẖuta▫o ḏarab apār. Nānak vakẖar nirmalo ḏẖan sāhu vāpār. ||2||
Prologue by the first Guru. One who has (poonji) the capital of awareness of (too) Your (saachau = true) eternal (naam-u) virtues and commands has (akhuttau) inexhaustible (apaar-u) infinite (darab-u) wealth, o Almighty.
Naam is (nirmalau) the consecrate/virtuous (vakhar-u) merchandise to take, (dhann-u) blessed is (saah-u = financier) the Almighty source of virtues and great is (vaapaar = trading) conduct of one who has these, says Guru Nanak. 2.
ਮਃ ੧ ॥ ਪੂਰਬ ਪ੍ਰੀਤਿ ਪਿਰਾਣਿ ਲੈ ਮੋਟਉ ਠਾਕੁਰੁ ਮਾਣਿ ॥ ਮਾਥੈ ਊਭੈ ਜਮੁ ਮਾਰਸੀ ਨਾਨਕ ਮੇਲਣੁ ਨਾਮਿ ॥੩॥
Mėhlā 1. Pūrab parīṯ pirāṇ lai mota▫o ṯẖākur māṇ. Māthai ūbẖai jam mārsī Nānak melaṇ nām. ||3||
Prologue by the first Guru. One who (piraan-i lai) recognizes (poorab) the past (preet-i) love, i.e. one who acknowledges that s/he was sent with directions and follow those, s/he (maan-i) enjoys company of (mottau = fat/weighty) the great Almighty within, i.e. is ever guided by Divine commands.
S/he (meylan-u) unites with the Almighty through practice (naam-i) of Naam and (maarsi) hits (jam-u) the agent of Divine justice (maathai = on the forehead) on the head – if it comes near him/her, i.e. the Jam dare not come near him/her. 3.
ਪਉੜੀ ॥ ਆਪੇ ਪਿੰਡੁ ਸਵਾਰਿਓਨੁ ਵਿਚਿ ਨਵ ਨਿਧਿ ਨਾਮੁ ॥ ਇਕਿ ਆਪੇ ਭਰਮਿ ਭੁਲਾਇਅਨੁ ਤਿਨ ਨਿਹਫਲ ਕਾਮੁ ॥
Pa▫oṛī. Āpe pind savāri▫on vicẖ nav niḏẖ nām. Ik āpe bẖaram bẖulā▫i▫an ṯin nihfal kām.
(Paurri) stanza by the third Guru. (Aapey = self) the Creator (savaarion = made better/good) blessed (pindd-u) the body by putting (nav nidh-i = nine treasures) the valuable Naam (vich-i) in it.
(Aapey = self) the Creator causes (ik-i = one type) some persons (bhulaaian-u) to go astray (bharam-i) with delusion – not living by Naam; (tin) their (kaam = work) toil in human life is (nihphal = fruitless) wasted – because they cannot attain union with the Creator.
ਇਕਨੀ ਗੁਰਮੁਖਿ ਬੁਝਿਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ॥ ਇਕਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਹਰਿ ਊਤਮ ਕਾਮੁ ॥ ਅੰਤਰਿ ਹਰਿ ਰੰਗੁ ਉਪਜਿਆ ਗਾਇਆ ਹਰਿ ਗੁਣ ਨਾਮੁ ॥੧੩॥
Iknī gurmukẖ bujẖi▫ā har āṯam rām. Iknī suṇ kai mani▫ā har ūṯam kām. Anṯar har rang upji▫ā gā▫i▫ā har guṇ nām. ||13||
While (ikni) some (bujhiaa) recognize (har-i) the Almighty (aatam) within and (raam-u = all-pervasive) everywhere (gurmukh-i) with guidance of the guru that.
(Ikni) some (sun-i kai) listen to, and (manniaa) obey, commands (har-i) the Almighty; their (kaam-u = work) deeds are (ootam) sublime.
They (gaaiaa = sing) praise and emulate (gun) virtues of (har-i) the Almighty and (rang-u) love for (har-i) the Almighty (upjiaa) develops (anatar-i) within them; they practice Naam, i.e. live by virtues and commands of the Almighty – and attain union with the Creator. 13.
ਸਲੋਕੁ ਮਃ ੧ ॥ ਭੋਲਤਣਿ ਭੈ ਮਨਿ ਵਸੈ ਹੇਕੈ ਪਾਧਰ ਹੀਡੁ ॥ ਅਤਿ ਡਾਹਪਣਿ ਦੁਖੁ ਘਣੋ ਤੀਨੇ ਥਾਵ ਭਰੀਡੁ ॥੧॥
Salok mėhlā 1. Bẖogṯaṇ bẖai man vasai hekai pāḏẖar hīd. Aṯ dāhpaṇ ḏukẖ gẖaṇo ṯīne thāv bẖarīd. ||1||
Prologue by the first Guru. (Bhai = fear) respect of the Almighty (vasai) abiding (man-i) in mind (bholtan-i) with child-like innocence is (heykai = one) the lone (paadhar) plain/simple route to find the Master in (heedd-u) the heart – within.
(At-i = great) strong (ddahpan = burning) jealousy causes (teeney) all three (thaav) places – thought, speech, deeds – (bhareedd-u = smeared) being defiled – by vices – and results in (ghano = plenty) great (dukh-u = pain) suffering. 1.
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ਮਃ ੧ ॥ ਮਾਂਦਲੁ ਬੇਦਿ ਸਿ ਬਾਜਣੋ ਘਣੋ ਧੜੀਐ ਜੋਇ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂ ਬੀਜਉ ਅਵਰੁ ਨ ਕੋਇ ॥੨॥
Mėhlā 1. Māʼnḏal beḏ sė bājṇo gẖaṇo ḏẖaṛī▫ai jo▫e. Nānak nām samāl ṯū bīja▫o avar na ko▫e. ||2||
Prologue by the first Guru. When one pursues things (joey) which have (ghano = plenty) numerous (dharreeai = sides) forms of worship like rituals, (s-i) that is (baajno) playing (maandal) the drum (beyd-i) of the Vedas, i.e. the Vedas talk of many rituals.
But o Nanak, (too) you should (samaal-i = take care) keep in mind (naam) Divine virtues and commands; there is (na koey = not any) no (beejau, avar-u) other way to find God. 2.
ਮਃ ੧ ॥ ਸਾਗਰੁ ਗੁਣੀ ਅਥਾਹੁ ਕਿਨਿ ਹਾਥਾਲਾ ਦੇਖੀਐ ॥ ਵਡਾ ਵੇਪਰਵਾਹੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪਾਰਿ ਪਵਾ ॥
Mėhlā 1. Sāgar guṇī athāhu kin hāthālā ḏekẖī▫ai. vadā veparvāhu saṯgur milai ṯa pār pavā.
Prologue by the first Guru. The Almighty is (athaah-u) a bottomless (saagar-u) ocean (guni) of virtues (kin-i = who?) no one (deykheeai = sees) knows (haathaala = get in hand) how to know the virtues and emulate them.
The Almighty is (vaddaa) the great (veyparvaah-u = carefree – answerable to none) highest authority, if (satigur-u) the true guru (milai = meets) is found, (ta) then one (pavaa = land, paar-i = on far shore) can get across the ocean, i.e. overcome distractions of the world-play and find the Creator.
ਮਝ ਭਰਿ ਦੁਖ ਬਦੁਖ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥੩॥
Majẖ bẖar ḏukẖ baḏukẖ. Nānak sacẖe nām bin kisai na lathī bẖukẖ. ||3||
One who acts by (majh) the self has life (bhar-i) full of (dukh) suffering (badukh) after suffering – chasing fulfilment of desires.
(Kisai na) no one’s (bhukh = hunger) running after desires (lathi = removed) ends (bin-u) without conformance to (naam) virtues and commands of (sachey) the Eternal, says Guru Nanak. 3.
ਪਉੜੀ ॥ ਜਿਨੀ ਅੰਦਰੁ ਭਾਲਿਆ ਗੁਰ ਸਬਦਿ ਸੁਹਾਵੈ ॥ ਜੋ ਇਛਨਿ ਸੋ ਪਾਇਦੇ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Pa▫oṛī. Jinī anḏar bẖāli▫ā gur sabaḏ suhāvai. Jo icẖẖan so pā▫iḏe har nām ḏẖi▫āvai.
(Paurri) stanza by the third Guru. (Jinaa) those who (bhaaliaa) search the Almighty (andar-u) within, they get (suhaavai) the peasant experience – of finding the Almighty – (sabad-i = with the word) with guidance of (gur) the guru.
Those who (dhiaavai) pay attention to (naam-u) virtues and commands, (jo) whatever they (ichhan-i) wish, they (paaidey) attain (so) that, i.e. find the Almighty.
ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਗੁਰੁ ਮਿਲੈ ਸੋ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਧਰਮ ਰਾਇ ਤਿਨ ਕਾ ਮਿਤੁ ਹੈ ਜਮ ਮਗਿ ਨ ਪਾਵੈ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥੧੪॥
Jis no kirpā kare ṯis gur milai so har guṇ gāvai. Ḏẖaram rā▫e ṯin kā miṯ hai jam mag na pāvai. Har nām ḏẖi▫āvahi ḏinas rāṯ har nām samāvai. ||14||
One (no) to (jis) whom the Almighty (kripa karey) is kind, (tis-u) that person (milai) finds (gur-u) the guru; (so = that) s/he (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty.
Dharam raaey – the metaphoric judge in Divine court (hai = is) becomes (tin ka) his/her (mit-u) friend, and does not (paavai = put) send him/her (mag-i) on the path of (jam) the agent of Divine justice – who does not let the erring souls to unite with the Almighty and sends them for reincarnation.
Those who (dhiaavah-i) pay attention to (naam-u) virtues and commands of (har-i) the Almighty (dinas-u) day and (raat-i) night, (samaavai) are absorbed (naam-i) in, i.e. live by, Naam of, Almighty and merge with, the Almighty. 14.
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