SGGS pp 1247-1249, Saarag Ki Vaar Paurris 25-30.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਸਹਜੇ ਸੁਖਿ ਸੁਤੀ ਸਬਦਿ ਸਮਾਇ ॥ ਆਪੇ ਪ੍ਰਭਿ ਮੇਲਿ ਲਈ ਗਲਿ ਲਾਇ ॥

Salok mėhlā 3.  Sėhje sukẖ suṯī sabaḏ samā▫e.  Āpe parabẖ mel la▫ī gal lā▫e.

 

(Slok) prologue (M: 3) by the third Guru. The soul-wife (suti) goes to sleep (sahjey) effortlessly/peacefully when (samaaey) absorbed (sabad-i = in the word) obedience of the Almighty-husband, i.e. has no other ideas bothering her.

(Prabh-i) the Almighty-husband (aapey) IT-self (meyl-i laee = causes to meet) holds and (gal-i = with throat, laaey = touches) embraces, i.e. reciprocates the love, – likes a sincere devotee.

 

ਦੁਬਿਧਾ ਚੂਕੀ ਸਹਜਿ ਸੁਭਾਇ ॥ ਅੰਤਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Ḏubiḏẖā cẖūkī sahj subẖā▫e.  Anṯar nām vasi▫ā man ā▫e.

 

(Dubidhaa) other ideas (chooki = end) leave the mind (sahj-i subhaaey) instinctively, when Naam (aaey) comes to (vasiaa) dwells (man-i) in the mind, i.e. when one becomes aware of Naam.

 

ਸੇ ਕੰਠਿ ਲਾਏ ਜਿ ਭੰਨਿ ਘੜਾਇ ॥ ਨਾਨਕ ਜੋ ਧੁਰਿ ਮਿਲੇ ਸੇ ਹੁਣਿ ਆਣਿ ਮਿਲਾਇ ॥੧॥

Se kanṯẖ lā▫e jė bẖann gẖaṛā▫e.  Nānak jo ḏẖur mile se huṇ āṇ milā▫e. ||1||

 

God (laaey = touches, kantth-i = thoat with throat) embraces – accepts for union – (sey) those (j-i) who (bhann-i) are broken and (ghaarraaey) molded, i.e. give up transgressions and live by Naam.

Those (jo) who (miley) are united (dhur-i) from the source, i.e. bring the influence of love for God from past birth, (sey) they are (aan-i = brought) born (milaaey) to unite (hun-i) now, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕਿਆ ਜਪੁ ਜਾਪਹਿ ਹੋਰਿ ॥ ਬਿਸਟਾ ਅੰਦਰਿ ਕੀਟ ਸੇ ਮੁਠੇ ਧੰਧੈ ਚੋਰਿ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਝੂਠੇ ਲਾਲਚ ਹੋਰਿ ॥੨॥

Mėhlā 3.  Jinĥī nām visāri▫ā ki▫ā jap jāpėh hor. Bistā anḏar kīt se muṯẖe ḏẖanḏẖai cẖor.  Nānak nām na vīsrai jẖūṯẖe lālacẖ hor. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Jinhi) those who (visaariaa) forget Naam, i.e. virtues and commands of the Almighty (kiaa) what use, i.e. they achieve nothing by (jaapah-i) remember and do (hor-i) other things prescribed to (jap-u) to be done.

(Sey) they (mutthey) are robbed by (dhandhai) material pursuits like (chor-i) thieves, i.e. by causing to forget Naam – and remain engrossed in vices – like (keett) worms remain (andar-i) in (bistta) stools – despite the dirt and foul smell.

May I not (veesrai = forgotten) forget Naam; due to (hor-i) other (laalach = greed) attractions which are (jhootthey) false – cause one to suffer, supplicate third Nanak – the seeker. 2.

 

ਪਉੜੀ ॥ ਨਾਮੁ ਸਲਾਹਨਿ ਨਾਮੁ ਮੰਨਿ ਅਸਥਿਰੁ ਜਗਿ ਸੋਈ ॥ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਚਿਤਵੈ ਦੂਜਾ ਨਹੀ ਕੋਈ ॥ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਉਚਰੈ ਖਿਨੁ ਖਿਨੁ ਹਰਿ ਸੋਈ ॥

Pa▫oṛī.  Nām salāhan nām man asthir jag so▫ī.  Hirḏai har har cẖiṯvai ḏūjā nahī ko▫ī. Rom rom har ucẖrai kẖin kẖin har so▫ī.

 

(Paurri) Stanza by the fourth Guru. One who (salaahan-i) praises and (mann-i) obeys Naam, (soee) that person remains (asthir-u) steadfast (jag-i = in the world) despite temptations in the world.

S/he (chitvai = remembers) keeps (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating Naam in his/her (hirdai) mind, and not (koee) any (dooja = second) other ideas.

His/her (rom-i rom-i) every hair, i.e. total being, (uchrai = utters) shows obedience to (har-i) the Almighty; s/he is conscious of (soee = that) the One (har-i) Almighty (khin-u khin-u) every moment.

 

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਕਾਰਥਾ ਨਿਰਮਲੁ ਮਲੁ ਖੋਈ ॥ ਨਾਨਕ ਜੀਵਦਾ ਪੁਰਖੁ ਧਿਆਇਆ ਅਮਰਾ ਪਦੁ ਹੋਈ ॥੨੫॥

Gurmukẖ janam sakārthā nirmal mal kẖo▫ī. Nānak jīvḏā purakẖ ḏẖi▫ā▫i▫ā amrā paḏ ho▫ī. ||25||

 

(Gurmukh-i) the guru’s follower (khoee) gives up (mal-u = dirt) vices, becomes (nirmal-u) cleansed/purified and makes his/her (janam-u) human birth (sakaartha = fruitful) successful, i.e. is able to find God.

S/he (dhiaaiaa) pays attentions to commands of (jeevda = alive) the Eternal (purakh-u) Almighty Master and his/her (pad-u = status) state (hoee) becomes (amra = not dying) immortal, i.e. is not reborn to die again and again, says fourth Nanak. 25

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬਹੁ ਕਰਮ  ਕਮਾਵਹਿ ਹੋਰਿ ॥ ਨਾਨਕ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਜਿਉ ਸੰਨ੍ਹ੍ਹੀ ਉਪਰਿ ਚੋਰ ॥੧॥

Salok mėhlā 3.  Jinī nām visāri▫ā baho karam kamāvėh hor. Nānak jam pur baḏẖe mārī▫ah ji▫o sanĥī upar cẖor. ||1||

 

(Slok) prologue (M: 3) by the third Guru. (Jini) those who (visaariaa) forget (naam-u) commands given by the Creator to the soul, and (kamaavah-i = do) engage in (bahu) numerous (hor-i) other (karam) rituals – they rob the mind of Naam.

They are put under (pur = town) jurisdiction/control of (jam) Divine justice, and (maareeah-i = beaten) punished (jio) like (chor) a thief caught (upar-i = on, sannhi = house-break) breaking into a house is punished, says third Nanak. 1.

 

ਮਃ ੫ ॥ ਧਰਤਿ ਸੁਹਾਵੜੀ ਆਕਾਸੁ ਸੁਹੰਦਾ ਜਪੰਦਿਆ ਹਰਿ ਨਾਉ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਤਿਨ੍ਹ੍ਹ ਤਨ ਖਾਵਹਿ ਕਾਉ ॥੨॥

Mėhlā 5.  Ḏẖaraṯ suhāvaṛī ākās suhanḏā japanḏi▫ā har nā▫o. Nānak nām vihūṇi▫ā ṯinĥ ṯan kẖāvėh kā▫o. ||2||

 

(Slok) prologue (M: 5) by the fifth Guru. (Dharat-i) the earth is (suhaavrri) pleasant and (aakaas-u) the sky is (suhanda) pleasant, i.e. everything is enjoyable (japandiaa) by keeping in mind and practice of (naam) Hukam or commands of (har-i) the Almighty.

On the other hand, those who are (vihooniaa) bereft of practice of Naam, (kaau) crows (khaavah-i) eat (tinh) their (tan) bodies, i.e. no one cares for them here and in the hereafter like the vultures eat unclaimed carcasses, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਮੁ ਸਲਾਹਨਿ ਭਾਉ ਕਰਿ ਨਿਜ ਮਹਲੀ ਵਾਸਾ ॥ ਓਇ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਆਵਨੀ ਫਿਰਿ ਹੋਹਿ ਨ ਬਿਨਾਸਾ ॥

Pa▫oṛī.  Nām salāhan bẖā▫o kar nij mahlī vāsā.  O▫e bāhuṛ jon na āvnī fir hohi na bināsā.

 

(Paurri) Stanza by the fourth Guru. Those who (salaahan-i = praise) welcome – accept and practice -, Naam of the Almighty (kar-i) with (bhaau) love, their (vaasaa) abode is in (nij) own (mahli = in palace) mind, i.e. they do not waver, but remain steadfast with focus on God.

(Oey) they do not (aavni) come into (jon-i) a life form (baahurr-i) again; and (binaasaa) destruction does not (hoh-i) happen, i.e. do not succumb to temptations (phir-i) again.

 

ਹਰਿ ਸੇਤੀ ਰੰਗਿ ਰਵਿ ਰਹੇ ਸਭ ਸਾਸ ਗਿਰਾਸਾ ॥ ਹਰਿ ਕਾ ਰੰਗੁ ਕਦੇ ਨ ਉਤਰੈ ਗੁਰਮੁਖਿ ਪਰਗਾਸਾ ॥ ਓਇ ਕਿਰਪਾ ਕਰਿ ਕੈ ਮੇਲਿਅਨੁ ਨਾਨਕ ਹਰਿ ਪਾਸਾ ॥੨੬॥

Har seṯī rang rav rahe sabẖ sās girāsā.  Har kā rang kaḏe na uṯrai gurmukẖ pargāsā. O▫e kirpā kar kai meli▫an Nānak har pāsā. ||26||

 

They (rahey) remain (rav-i = present) absorbed (seyti) in (rang-i) love of (har-i) the Almighty with (sabh) all (saas) breaths and (giraasa) morsels of food, i.e. every moment.

(Rang-u) love (ka) of (har-i) God (kadey na) is never (utrai) removed from the minds of those who are (pargaasa) enlightened (gurmukh-i) with the guru’s guidance.

The Almighty (kirpa = mercy, kar-i kai = showing) is kind (meylian-u) to unite them with IT-self; and they sit (paasa) on the side of (har-i) God and are not reborn, says fourth Nanak. 26.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ ਸੇਵਾ ਥਾਇ ਨ ਪਵਈ ਤਿਸ ਕੀ ਖਪਿ ਖਪਿ ਹੋਇ ਖੁਆਰੁ ॥

Salok mėhlā 3.  Jicẖar ih man lahrī vicẖ hai ha▫umai bahuṯ ahaʼnkār. Sabḏai sāḏ na āvī nām na lagai pi▫ār.  Sevā thā▫e na pav▫ī ṯis kī kẖap kẖap ho▫e kẖu▫ār.

 

(Slok) prologue (M: 3) by the third Guru. (Jichar-u) as long as (ih-u = this) the human (man-u) mind is caught (vich-i) in (lahri) waves of the world-ocean, i.e. is caught in temptations of the world-play, it – ignores the guru’s teachings to live by Naam; s/he acts by (haumai) self-will and has (bahut) great (ahankaar-u) vanity.

One who does not (aavaee = comes, saad-u = taste) relish (sabdai = word) teachings of the guru, does not does not (lagai) develop (piaar-u) love (naam-i) for Naam.

His/her (seyva = service) actions are not (pavaee) put (thaaey) in place, i.e. not approved by the Almighty; s/he (khap-i khap-i) keeps fretting and fuming and (hoey) feels (khuaar-u = frustrated) miserable for inability to find God.

 

ਨਾਨਕ ਸੇਵਕੁ ਸੋਈ ਆਖੀਐ ਜੋ ਸਿਰੁ ਧਰੇ ਉਤਾਰਿ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਏ ਸਬਦੁ ਰਖੈ ਉਰ ਧਾਰਿ ॥੧॥

Nānak sevak so▫ī ākẖī▫ai jo sir ḏẖare uṯār.  Saṯgur kā bẖāṇā man la▫e sabaḏ rakẖai ur ḏẖār. ||1||

 

(Soee) that person (aakheeai) is called (syvak-u) a servant, i.e. is considered obedient, (jo) who (utaar-i) removes/cuts and (dharey) places (sir-u) head before the guru, i.e. gives up ego and obeys the guru without reservation.

S/he (mann-i laey) accepts and obeys (bhaanaa = will) directions of (satigur) the true guru and (dhaar-i) keeps (sabd-u = word) teachings of the guru in (ur) mind. 1.

 

ਮਃ ੩ ॥ ਸੋ ਜਪੁ ਤਪੁ ਸੇਵਾ ਚਾਕਰੀ ਜੋ ਖਸਮੈ ਭਾਵੈ ॥ ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਲਏ ਆਪਤੁ ਗਵਾਵੈ ॥

Mėhlā 3.  So jap ṯap sevā cẖākrī jo kẖasmai bẖāvai.  Āpe bakẖse mel la▫e āpaṯ gavāvai.

 

(Slok) prologue (M: 3) by the third Guru. People perform (jap-u) recitation of mantras, (tap-u) austerities and (chaakri) the servant’s duties, i.e. worship; successful method is (so) that (jo) which (bhaavai) pleases (khasmai) the Master.

(Aapey = self) the Almighty (bakhsey) bestows grace and (meyl-i laey) unites with IT-self those who (gavaavai = lose) give up (aapat-u = self) ego/acting by self-will and submit to Divine commands.

 

ਮਿਲਿਆ ਕਦੇ ਨ ਵੀਛੁੜੈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵੈ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਸੋ ਬੁਝਸੀ ਜਿਸੁ ਆਪਿ ਬੁਝਾਵੈ ॥੨॥

Mili▫ā kaḏe na vīcẖẖuṛai joṯī joṯ milāvai. Nānak gur parsādī so bujẖsī jis āp bujẖāvai. ||2||

 

One whose (joti) soul the Almighty (milaavai = mixes) merges (jot-i) with IT’s Supreme Spirit, i.e. motivates to be imbued with Naam or Divine virtues and commands, that person is (miliaa) united and (kadey na) never (veechhurrai) separated from God, i.e. does not look elsewhere.

(Jis-u) one whom (aap-i = self) the Almighty so causes, s/he (bujhsi) understands Naam (parsaadi) with grace/guidance of (gur) the guru, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਕੋ ਲੇਖੇ ਵਿਚਿ ਹੈ ਮਨਮੁਖੁ ਅਹੰਕਾਰੀ ॥ ਹਰਿ ਨਾਮੁ ਕਦੇ ਨ ਚੇਤਈ ਜਮਕਾਲੁ  ਸਿਰਿ ਮਾਰੀ ॥

Pa▫oṛī.  Sabẖ ko lekẖe vicẖ hai manmukẖ ahaʼnkārī.  Har nām kaḏe na cẖeṯ▫ī jamkāl sir mārī.

 

(Paurri) Stanza by the fourth Guru. (Sabh-u ko) everyone is (vich-i) in (leykhai) account/count/limits, i.e. life-span of the creatures is limited, but (manmukh-i) a self-willed person does not understand this and becomes (ahankaari) proud of status, wealth, i.e. flaunts them.

S/he (kadey na) never (cheytaee) brings to mind (naam-u) Naam or commands of (har-i) the Almighty and (maari) is hit (sir-i) on the head by (jamkaal-u) agent of death, i.e. is punished by Divine justice.

 

Page 1248

 

ਪਾਪ ਬਿਕਾਰ ਮਨੂਰ ਸਭਿ ਲਦੇ ਬਹੁ ਭਾਰੀ ॥ ਮਾਰਗੁ ਬਿਖਮੁ ਡਰਾਵਣਾ ਕਿਉ ਤਰੀਐ ਤਾਰੀ ॥ ਨਾਨਕ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹਰਿ ਨਾਮਿ ਉਧਾਰੀ ॥੨੭॥

Pāp bikār manūr sabẖ laḏe baho bẖārī.  Mārag bikẖam darāvaṇā ki▫o ṯarī▫ai ṯārī. Nānak gur rākẖe se ubre har nām uḏẖārī. ||27||

 

S/he commits (paap) sins, (bikaar) vices and (ladey) loads with (bahu) very (bhaari) heavy load of (sabh-i) all these which are like (manor) waste iron, i.e. goes to the hereafter as a sinner.

(Maarag-u) the path through the world-ocean is (bikham-u) difficult and (ddraavna) terrifying, i.e. it is hard to overcome temptations in the world-play; one (kiau = how?) cannot (tareeai) swim and (taari) get across, i.e. overcome – without the guru’s guidance.

(Sey) those (raakhey = protected) guided (gur-i) by the guru (ubrey) rise above vices; they are (udhaari) saved (naam-i) by Naam, i.e. by emulating Divine virtues and obeying Divine commands, as taught by the guru, says fourth Nanak. 27.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਵਿਣੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨਹੀ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਈਅਨੁ ਬਹੁ ਦੂਜੈ ਭਾਇ ਵਿਕਾਰ ॥

Salok mėhlā 3.  viṇ saṯgur seve sukẖ nahī mar jamėh vāro vār.  Moh ṯẖag▫ulī pā▫ī▫an baho ḏūjai bẖā▫e vikār.

 

(Slok) prologue (M: 3) by the third Guru. (Vin-u = without) by not (seyvey = serving) following (satigur) the true guru, one does not get (sukh) the comfort of settling down – through union with the Creator; s/he (mar-i) dies to (jammah-i) be born (vaaro vaar) again and again.

Such a person has (paaeean-u = put in mouth) consumed (tthagauli = the intoxicant used by cheats to inebriate the victims) the intoxicant of (moh) attachments to the world-play by which s/he forgets Naam and commits (bahu) numerous (vikaar) vices caused by (doojai = second) other (bhaaey) ideas – of short term pleasures.

 

ਇਕਿ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਤਿਸੁ ਜਨ ਕਉ ਕਰਹਿ ਸਭਿ ਨਮਸਕਾਰ ॥ ਨਾਨਕ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ਤੂ ਅੰਤਰਿ ਜਿਤੁ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰ ॥੧॥

Ik gur parsādī ubre ṯis jan ka▫o karahi sabẖ namaskār. Nānak an▫ḏin nām ḏẖi▫ā▫e ṯū anṯar jiṯ pāvahi mokẖ ḏu▫ār. ||1||

 

(Ik-i = one type) someone who (ubrey) rises above the vices (parsaadi) with grace/guidance of (gur) the guru; (sabh-i) everyone (karah-i = do, namaskaar = obeisance) respects (tis-u kau) that (jan) person.

O third Nanak, i.e. seeker, (too) you should (dhiaaey) pay attention to Naam (antar-i) within, (jit-u) by which you (paavah-i) find (duaar) the gate to (mokh) emancipation, i.e. overcome vices and find God. 1.

 

ਮਃ ੩ ॥ ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਸਚੁ ਮਰਣਾ ਹਰਿ ਨਾਮੁ ॥ ਧੰਧਾ ਕਰਤਿਆ ਜਨਮੁ ਗਇਆ ਅੰਦਰਿ ਦੁਖੁ ਸਹਾਮੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਪੂਰਬਿ ਲਿਖਿਆ ਕਰਾਮੁ ॥੨॥

Mėhlā 3.  Mā▫i▫ā mohi visāri▫ā sacẖ marṇā har nām. Ḏẖanḏẖā karṯi▫ā janam ga▫i▫ā anḏar ḏukẖ sahām. Nānak saṯgur sev sukẖ pā▫i▫ā jinĥ pūrab likẖi▫ā karām. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Moh = attachment) being engrossed in (maaiaa = happenings around) the world-play of relations, wealth and pursuits of pleasure etc., (naam-u) Hukam or commands of (har-i) the Almighty and (sach-u = true) the inevitable (marnaa) death are (visaariaa) forgotten.

(Janam-u = human birth) life (gaiaa = goes) passes (kartiaa) working for (dhandha) material pursuits and one (sahaam-u) bears (dukh-u) pain (andar-i) within, i.e. remain restless.

Those (jinh) whose nature it is (likhiaa) written (poorab-i) from the past to so (kraam-u) act, they (seyv-i = serve) follow (satigur-u) true guru and (paaiaa) attain (sukh-u) peace – by being absorbed in practice of Naam of the Almighty, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਲੇਖਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਫਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥ ਪੁਛਿ ਨ ਸਕੈ ਕੋਇ ਹਰਿ ਦਰਿ ਸਦ ਢੋਈ ॥ ਜਮਕਾਲੁ ਮਿਲੈ ਦੇ ਭੇਟ ਸੇਵਕੁ ਨਿਤ ਹੋਈ ॥

Pa▫oṛī.  Lekẖā paṛī▫ai har nām fir lekẖ na ho▫ī.  Pucẖẖ na sakai ko▫e har ḏar saḏ dẖo▫ī.  Jamkāl milai ḏe bẖet sevak niṯ ho▫ī.

 

(Paurri) Stanza by the fourth Guru. If we (parreeai) read (leykha) the writing of Naam of the Almighty on the soul – in conscience, and act by it – (phir-i) then no adverse (leykh-u) writing (hoee = done) is put in one’s account.

Then (na koey) no one (sakai) can (puchh-i) ask to account for deeds and one (sad) ever has (ddhoee = support) admission to (dar-i) court of/by (har-i) the Almighty.

(Jamkaal = messenger of death) the agent of Divine justice – who stops erring souls to reach God – (milai) meets (dey = giving) with (bheytt) an offering, i.e. shows respect, and (hoee) is (nit) forever his/her (seyvak-u) servant, i.e. shows respect

 

ਪੂਰੇ ਗੁਰ ਤੇ ਮਹਲੁ ਪਾਇਆ ਪਤਿ ਪਰਗਟੁ ਲੋਈ ॥ ਨਾਨਕ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਮਿਲਿਆ ਹਰਿ ਸੋਈ ॥੨੮॥

Pūre gur ṯe mahal pā▫i▫ā paṯ pargat lo▫ī.  Nānak anhaḏ ḏẖunī ḏar vajḏe mili▫ā har so▫ī. ||28||

 

(Mahal-u) the palace/abode of God is (paaiaa) found (tey = from) with guidance of (poorey) the perfect (gur) guru; one who obtains, his/her (pat-i) honor/fame (pargatt-u = shows) spreads in (loee) the world.

When (soee = that one) the One Almighty (miliaa) is found, (anhad) incessant (dhuni = tune) celestial music (vajdey) plays (dar-i = in the house) within, i.e. one remains connected with the Almighty, says fourth Nanak. 28.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਜੇ ਕਰੇ ਸੁਖੀ ਹੂ ਸੁਖੁ ਸਾਰੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਭਉ ਕਟੀਐ ਨਾਨਕ ਪਾਵਹਿ ਪਾਰੁ ॥੧॥

Salok mėhlā 3.  Gur kā kahi▫ā je kare sukẖī hū sukẖ sār.  Gur kī karṇī bẖa▫o katī▫ai Nānak pāvahi pār. ||1||

 

(Slok) prologue (M: 3) by the third Guru. (Jey) if one (karey) does (kahiaa) bidding (ka) of the guru, then s/he experiences (saar-u) the most sublime (sukh-u) comfort (hoo) of (sukhi) comforts, i.e. overcomes vices and finds God the epitome of peace, within.

(Karni = doing) with obedience (ki) of (gur) the guru, one (paavah-i) gets to (paar-u) the far shore, i.e. overcomes the world ocean of vices – merges in God – and thus (katteeai = cuts) obviates (bhau/bhav) being reborn in the world, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਚੁ ਪੁਰਾਣਾ ਨਾ ਥੀਐ ਨਾਮੁ ਨ ਮੈਲਾ ਹੋਇ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲੈ ਬਹੁੜਿ ਨ ਆਵਣੁ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਿਸਾਰਿਐ ਆਵਣ ਜਾਣਾ ਦੋਇ ॥੨॥

Mėhlā 3.  Sacẖ purāṇā nā thī▫ai nām na mailā ho▫e.  Gur kai bẖāṇai je cẖalai bahuṛ na āvaṇ ho▫e. Nānak nām visāri▫ai āvaṇ jāṇā ḏo▫e. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Sach-u) truth does not (theeai) become (puraana = old) out of date and one who lives by Naam (na hoey) does not become (maila) dirty, i.e. is not touched by vices.

One who (chalai = moves) acts (bhaanai) by will/directions (kai) of (gur) the guru, his/her (aavan-u = coming) being born does not (hoey) happen (bahurr-i) again.

On the other hand, (visaaeeai) by forgetting (naam-i) Naam/Hukam or commands of the Creator, (doey) both (aavan = coming) birth and (jaana = going) dying/succumbing to vices and thus being reborn – continue, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਮੰਗਤ ਜਨੁ ਜਾਚੈ ਦਾਨੁ ਹਰਿ ਦੇਹੁ ਸੁਭਾਇ ॥ ਹਰਿ ਦਰਸਨ ਕੀ ਪਿਆਸ ਹੈ ਦਰਸਨਿ ਤ੍ਰਿਪਤਾਇ ॥

Pa▫oṛī.  Mangaṯ jan jācẖai ḏān har ḏeh subẖā▫e.  Har ḏarsan kī pi▫ās hai ḏarsan ṯaripṯā▫ai.

 

(Paurri) Stanza by the fourth Guru. O (har-i) Almighty, this (jan-u) humble seeker (jaachai) begs (daan-u = alms) the benediction of Your vision, i.e. seeks awareness of Your Naam or virtues and commands; and is Your (subhaaey) nature (deyhu = give) grant.

There (hai) is (piaas-u = thirst) yearning for (darsan) vision (ki) of (har-i) the Almighty in my mind; it will be (triptaaey) satiated/be at peace (darsan-i) with the vision – kindly grant Your vision.

 

ਖਿਨੁ ਪਲੁ ਘੜੀ ਨ ਜੀਵਊ ਬਿਨੁ ਦੇਖੇ ਮਰਾਂ ਮਾਇ ॥ ਸਤਿਗੁਰਿ ਨਾਲਿ ਦਿਖਾਲਿਆ ਰਵਿ ਰਹਿਆ ਸਭ ਥਾਇ ॥ ਸੁਤਿਆ ਆਪਿ ਉਠਾਲਿ ਦੇਇ ਨਾਨਕ ਲਿਵ ਲਾਇ ॥੨੯॥

Kẖin pal gẖaṛī na jīv▫ū bin ḏekẖe marāʼn mā▫e.  Saṯgur nāl ḏikẖāli▫ā rav rahi▫ā sabẖ thā▫e.  Suṯi▫ā āp uṯẖāl ḏe▫e Nānak liv lā▫e. ||29||

 

I cannot (jeevaoo) remain alive (khin-u pal-u) even for a short while, and (maraa-n) die, i.e. I cannot avoid succumbing to vices, (bin-u) without (deykhey = seeing/vision) awareness of Naam, i.e. when I am not conscious of Naam, o my (maaey) mother.

(Satigur-i) the true guru (dikhaaliaa) has shown God to be (naal-i) with everyone and (rav-i rahiaa) present (sabh) at all (thaaey) places – by way of Hukam or the Divine cosmic laws.

(Aap-i = self) the Almighty (utthaal-i) wakes up (sutiaa) those asleep, i.e. makes ignorant persons who (laaey) fix (liv) attention, i.e. look within with the guru’s guidance, says fourth Nanak. 29.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਸਦਾ ਚਿਤਵਹਿ ਬਿਕਾਰ ॥

Salok mėhlā 3.  Manmukẖ bol na jāṇanĥī onā anḏar kām kroḏẖ ahaʼnkār. Thā▫o kuthā▫o na jāṇnī saḏā cẖiṯvahi bikār.

 

(Slok) prologue (M: 3) by the third Guru. (Manmukh) self-willed persons do not (jaananhi) know (bol-i) how to say, i.e. do not acknowledge the Almighty; they have (andar-i) in (onaa) them (kaam-u) lust, (krodh-u) wrath/intolerance and (ahankaar-u) vanity which make them oblivious of God. (Note: The fifth Guru says on SGGS p 749: Bol-i na jaanai maaiaa mad maata, marna cheet na aavai – one inebriated by temptations in the world-play is not conscious of God and death does not come to his mind).

They do not (jaanani) know the difference between (thaau) a good place and (kuthaau) bad place, i.e. do not distinguish between good and bad and (sadaa) ever (chitvah-i) think (bikaar) vices – for transitory pleasures/gains.

 

ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਓਥੈ ਹੋਹਿ ਕੂੜਿਆਰ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਆਪਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਸਭੁ ਵਰਤੈ ਆਪਿ ਸਚਿਆਰੁ ॥੧॥

Ḏargėh lekẖā mangī▫ai othai hohi kūṛi▫ār.  Āpe sarisat upā▫ī▫an āp kare bīcẖār.  Nānak kis no ākẖī▫ai sabẖ varṯai āp sacẖiār. ||1||

 

When (leykha) account of deeds (mangeeai) is asked (dargah) in Divine court, they (hoh-i) are found (koorriaar = false) to have disobeyed Divine commands.

(Aapey = self) the Creator (upaaeean-u) created (sristt-i) the universe – watches all for their deeds – and (karey = does, beechaar-u = consideration) appraises the creatures.

(Kis no) whom do we (aakheeay = say) call good or bad when (sachiaar-u) the Eternal Almighty is (aap-i) IT-self (vartai) present (sabh-u) everywhere and in everyone. 1.

 

ਮਃ ੩ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਤਿਨ੍ਹ੍ਹੀ ਅਰਾਧਿਆ ਜਿਨ੍ਹ੍ਹ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥ ਨਾਨਕ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹ੍ਹ ਕਉ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥

Mėhlā 3.  Har gurmukẖ ṯinĥī arāḏẖi▫ā jinĥ karam parāpaṯ ho▫e.  Nānak ha▫o balihārī ṯinĥ ka▫o jinĥ har man vasi▫ā so▫e. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Tinhi) those persons (jinhi) who, (karam-i) with Divine grace, (praapat-i hoey = receive) find and follow the guru, they (araadhiaa) invoke (har-i) the Almighty.

(Hau) I (balihaari = am sacrifice) adore (tinh kau) those in (jinh) whose (man-i) mind (soey = that one) the One Almighty (vasiaa) dwells, i.e. who act by Divine virtues and commands, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਸ ਕਰੇ ਸਭੁ ਲੋਕੁ ਬਹੁ ਜੀਵਣੁ ਜਾਣਿਆ ॥ ਨਿਤ ਜੀਵਣ ਕਉ ਚਿਤੁ ਗੜ੍ਹ੍ਹ ਮੰਡਪ ਸਵਾਰਿਆ ॥

Pa▫oṛī.  Ās kare sabẖ lok baho jīvaṇ jāṇi▫ā. Niṯ jīvaṇ ka▫o cẖiṯ gaṛĥ mandap savāri▫ā.

 

(Paurri) Stanza by the fourth Guru. (Sabh-u) every (lok-u) person (aas = hope, karey = does) hopes and (jaaniaa = considers) thinks that (jeevan-u) life is going to be (bahu = more) long.

With (chit-u) the wish/hope (kau) to (jeevan) live (nit) forever, s/he (savaariaa) builds beautiful (garrh) castles and (manddap) mansions.

 

ਵਲਵੰਚ ਕਰਿ ਉਪਾਵ ਮਾਇਆ ਹਿਰਿ ਆਣਿਆ ॥ ਜਮਕਾਲੁ ਨਿਹਾਲੇ ਸਾਸ ਆਵ ਘਟੈ ਬੇਤਾਲਿਆ ॥

Valvancẖ kar upāv mā▫i▫ā hir āṇi▫ā. Jamkāl nihāle sās āv gẖatai beṯāli▫ā.

 

S/he (kar-i) takes (upaav) measures adopting (valvanch) machinations to (hir-i = take away) appropriate others’ (maaiaa) wealth.

But (jamkaa-u = messenger of death) the agent of Divine justice (nihaaley) watches him/her every (saas = breath) moment of (aav) life-span (ghattai = reduces) that passes (beytaaliaa = out of step) transgressing from Divine commands.

 

Page 1249

 

ਨਾਨਕ ਗੁਰ ਸਰਣਾਈ ਉਬਰੇ ਹਰਿ ਗੁਰ ਰਖਵਾਲਿਆ ॥੩੦॥

Nānak gur sarṇā▫ī ubre har gur rakẖvāli▫ā. ||30||

 

Those who place themselves (sarnaaee) in care and obedience of (gur) the guru, (ubrey) rise above transgressions; (har-i) the Almighty and guru (rakhvaaliaa) saves them from vices, says fourth Nanak. 30.

 

SGGS pp 1244-1247, Saarag Ki Vaar, Paurris 19-24.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਧਨਵੰਤਾ ਇਵ ਹੀ ਕਹੈ ਅਵਰੀ ਧਨ ਕਉ ਜਾਉ ॥ ਨਾਨਕੁ ਨਿਰਧਨੁ ਤਿਤੁ ਦਿਨਿ ਜਿਤੁ ਦਿਨਿ ਵਿਸਰੈ ਨਾਉ ॥੧॥

Salok mėhlā 1.  Ḏẖanvanṯā iv hī kahai avrī ḏẖan ka▫o jā▫o.  Nānak nirḏẖan ṯiṯ ḏin jiṯ ḏin visrai nā▫o. ||1||

 

(Slok) prologue (M: 1) by the first Guru. (Dhanvanta) a wealthy person (kahai = says) thinks (hi) only (iv = this) one way: I should (jaau) go (kau) for (avrai) more (dhan) wealth.

S/he does not realize that s/he is (nirdhan-u) poor (tit-u) that (din-i) day (jit-u) by which (din-i) day s/he (visrai = forgets) remains unaware of (naau) Divine virtues and commands – because s/he does not have the resources to face evil in the world, says Guru Nanak. 1.

 

ਮਃ ੧ ॥ ਸੂਰਜੁ ਚੜੈ  ਵਿਜੋਗਿ ਸਭਸੈ ਘਟੈ ਆਰਜਾ ॥ ਤਨੁ ਮਨੁ ਰਤਾ ਭੋਗਿ ਕੋਈ ਹਾਰੈ ਕੋ ਜਿਣੈ ॥

Mėhlā 1.  Sūraj cẖaṛai vijog sabẖsai gẖatai ārjā.  Ŧan man raṯā bẖog ko▫ī hārai ko jiṇai.

 

(Slok) prologue (M: 1) by the first Guru. (Sabhsai) everyone’s remaining (aarjaa = age) life-span (vijog-i) for yearning and ability to become acceptable for union with the Almighty – through living by Naam – (ghattai) reduces, with (sooraj-u) the sun (charrai) rising, i.e. with every passing day.

The human (tan-u) body and (man-u) mind (rataa) is imbued (bhog-i) with pleasures; (koi) someone (haarai) loses the self to, and (ko) someone (jinai) conquers/overcomes, temptations in the world, depending whether one ignores or lives by Divine commands.

 

ਸਭੁ ਕੋ ਭਰਿਆ ਫੂਕਿ ਆਖਣਿ ਕਹਣਿ ਨ ਥੰਮ੍ਹ੍ਹੀਐ ॥ ਨਾਨਕ ਵੇਖੈ ਆਪਿ ਫੂਕ ਕਢਾਏ ਢਹਿ ਪਵੈ ॥੨॥

Sabẖ ko bẖari▫ā fūk ākẖaṇ kahaṇ na thamĥ▫ī▫ai.  Nānak vekẖai āp fūk kadẖā▫e dẖėh pavai. ||2||

 

(Sabh-u ko) everyone is (bhariaa = filled) inflated (phook-i) with air – like a balloon, i.e. is bloated with ego; and is not (thammheeai) restrained (aakhan-i) by telling or (kahan-i = saying) suggesting.

(Aap-i = self) the Almighty (veykhai) watches, and when IT (kaddhaaey) takes out (phook = air) the breathing, s/he (ddhah-i pavai) falls to the ground, i.e. God arranges downfall of the arrogant, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਸਤਸੰਗਤਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਜਿਥਹੁ ਹਰਿ ਪਾਇਆ ॥

Pa▫oṛī.  Saṯsangaṯ nām niḏẖān hai jithahu har pā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Nidhaan-u = treasure) the wealth of awareness of (naam-u) Divine virtues and commands is obtained (satsanga-i) in the holy congregation, (jithahu) from where (har-i) the Almighty (paaiaa) is found. (Note: Mil-i sangat khoj dasaaee vich-i sangat-i har-i prabh vasai jeeo. M: 4, p 94. Be a part of Sadh Sangat and search there; God abides in the Sangat).

 

Page 1245

 

ਗੁਰ ਪਰਸਾਦੀ ਘਟਿ ਚਾਨਣਾ ਆਨ੍ਹ੍ਹੇਰੁ ਗਵਾਇਆ ॥ ਲੋਹਾ ਪਾਰਸਿ ਭੇਟੀਐ ਕੰਚਨੁ ਹੋਇ ਆਇਆ ॥

Gur parsādī gẖat cẖānṇā ānĥer gavā▫i▫ā. Lohā pāras bẖetī▫ai kancẖan ho▫e ā▫i▫ā.

 

(Ghatt-i = body/mind) the inner-self is (chananaa = light) enlightened (parsaadi) with grace/guidance of (gur) the guru, and (aanheyr-u = darkness) ignorance (gavaaiaa = lost) ends, – and one leads a purposeful life.

One is transformed with the guru’s teachings like (lohaa) iron (hoey aaiaa) becomes (kanchan-u) gold (bheyttiai = meeting) by touching (paaras-i) with Paaras – a stone believed to change a base metal to gold.

 

ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਪਾਈਐ ਮਿਲਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਤਿਨ੍ਹ੍ਹੀ ਦਰਸਨੁ ਪਾਇਆ ॥੧੯॥

Nānak saṯgur mili▫ai nā▫o pā▫ī▫ai mil nām ḏẖi▫ā▫i▫ā. Jinĥ kai poṯai punn hai ṯinĥī ḏarsan pā▫i▫ā. ||19||

 

Says fourth Nanak: Awareness of (naau) Naam (paaeeai) is obtained (miliai = on finding) from (satigur-i) the true guru, and (mil-i = together) in his company one (dhiaaiaa) pays attention to living by Naam.

But only those (jin kai) in whose (potai) possession, i.e. who have influence of past (punn-u) good deeds on the mind, (tinhi) they are motivated to (paaiaa) obtain (darsan-u) sight/company, and follow guidance, of, the true guru. 19.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਧ੍ਰਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਜਿ ਲਿਖਿ ਲਿਖਿ ਵੇਚਹਿ ਨਾਉ ॥ ਖੇਤੀ ਜਿਨ ਕੀ ਉਜੜੈ ਖਲਵਾੜੇ ਕਿਆ ਥਾਉ ॥

Salok mėhlā 1.  Ḏẖarig ṯinā kā jīvi▫ā jė likẖ likẖ vecẖėh nā▫o. Kẖeṯī jin kī ujṛai kẖalvāṛe ki▫ā thā▫o.

 

(Slok) prologue (M: 1) by the first Guru. (Jeeviaa) life is, i.e. actions are, (dhrig-u) disgraceful (ka) of (tina) those (j-i) who (likh-i likh-i) write and (veychey) sell (naau) Naam, i.e. write and speak on Naam by taking money.

Those farmers (jin ki) whose (kheyti) crop (ujrrai) is destroyed, (kiaa) what can they put for (khalvaarrai) threshing (thaau = place) area – to get the grain, i.e. what benefit from God can the learned people get who take money for guiding people.

 

ਸਚੈ ਸਰਮੈ ਬਾਹਰੇ ਅਗੈ ਲਹਹਿ ਨ ਦਾਦਿ ॥ ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥

Sacẖai sarmai bāhre agai lahėh na ḏāḏ. Akal eh na ākẖī▫ai akal gavā▫ī▫ai bāḏ.

 

Those who are (baahhrey) devoid of (sachai = true) the right (sarmai) effort, do not (lahai) receive (daad-i = endorsement) approval (agai = ahead) in Divine court/presence.

(Eyh) it cannot (aakheeai) be called (akal-i) wisdom if (akal-i) wisdom is (gavaaeeai = lost) wasted (baad-i) in arguments, i.e. one cannot advance spiritually is knowledge is used for arguments and not to practice.

 

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥ ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥

Aklī sāhib sevī▫ai aklī pā▫ī▫ai mān.  Aklī paṛĥ kai bujẖī▫ai aklī kīcẖai ḏān. Nānak ākẖai rāhu ehu hor galāʼn saiṯān. ||1||

 

We should (akli = with understanding) understand commands (sahib-u) the Master and (seyveeai = serve) obey; we should act (akli) with discernment/understanding to (paaeeai) receive (maan-u) honor – in Divine court.

We should (akli) use intellect to (parrh-i kai) read and (bujheeai) understand; and (akli) appropriately (keechai = make, daan-u = charity) impart to others – seeing how they would understand.

(Eyhu) this is (raah-u) the path to the Almighty; (hor-i) other (galaa’n) talks – cleverness to impress others – are to follow (saitaan) the devil, says Guru Nanak. 1.

 

ਮਃ ੨ ॥ ਜੈਸਾ ਕਰੈ ਕਹਾਵੈ ਤੈਸਾ ਐਸੀ ਬਨੀ ਜਰੂਰਤਿ ॥ ਹੋਵਹਿ ਲਿੰਙ ਝਿੰਙ ਨਹ ਹੋਵਹਿ ਐਸੀ ਕਹੀਐ ਸੂਰਤਿ ॥ ਜੋ ਓਸੁ ਇਛੇ ਸੋ ਫਲੁ ਪਾਏ ਤਾਂ ਨਾਨਕ ਕਹੀਐ ਮੂਰਤਿ  ॥੨॥

Mėhlā 2.  Jaisā karai kahāvai ṯaisā aisī banī jarūraṯ.  Hovėh liń jẖiń nah hovėh aisī kahī▫ai sūraṯ.  Jo os icẖẖe so fal pā▫e ṯāʼn Nānak kahī▫ai mūraṯ. ||2||

 

(Slok) prologue (M: 2) by the second Guru. In order to be acceptable to God, (bani = has become, jaroorat-i = need) one needs (kahaavai = want to be called) to project the self (taisa) that way (jaisa) as s/he (karai = does) practices, i.e. not try to impress pretending to be what one is not.

Like a person who has perfect (lingn) organs and (na hovah-i) there is no (jhingn) impairment/deformity (kaheeai) is said to have good (soorat-i) looks – similarly a soul needs to have no blemishes to be acceptable for union with the Creator.

(Aisi) such (moorat-i = picture) form (kaheeai) is called good that pleases the Almighty; (jo) whatever (os-u) such a soul/person (ichhey) wishes, s/he (paaey) obtains (phal-u = fruit) fulfilment of (so) that, says second Nanak. 2.

 

ਪਉੜੀ ॥ ਸਤਿਗੁਰੁ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਅੰਮ੍ਰਿਤ ਰਸਿ ਫਲਿਆ ॥ ਜਿਸੁ ਪਰਾਪਤਿ ਸੋ ਲਹੈ ਗੁਰ ਸਬਦੀ ਮਿਲਿਆ ॥

Pa▫oṛī.  Saṯgur amriṯ birakẖ hai amriṯ ras fali▫ā.  Jis parāpaṯ so lahai gur sabḏī mili▫ā.

 

(Paurri) stanza by the fourth Guru. (Satigur-u) the true guru (hai) is (birakh-u) a tree of (amrit) life-giving fruit; it (phaliaa) bears fruit of (amrit) sweet (ras-i) taste, i.e. the true guru teaches to remain above board in the world-ocean of vices, which provides peace and comfort.

Only (so) that person (lahai) receives guidance of the guru who is destined (praapat-i) to receive it; the guidance (miliaa) is received (sabdi = with the word) by reflecting on the guru’s word.

 

ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਜੋ ਚਲੈ ਹਰਿ ਸੇਤੀ ਰਲਿਆ ॥ ਜਮਕਾਲੁ ਜੋਹਿ ਨ ਸਕਈ ਘਟਿ ਚਾਨਣੁ ਬਲਿਆ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਫਿਰਿ ਗਰਭਿ ਨ ਗਲਿਆ ॥੨੦॥

Saṯgur kai bẖāṇai jo cẖalai har seṯī rali▫ā.  Jamkāl johi na sak▫ī gẖat cẖānaṇ bali▫ā. Nānak bakẖas milā▫i▫an fir garabẖ na gali▫ā. ||20||

 

One (jo) who (chalai = walks/acts) complies with (bhaanai = will) instructions (kai) of (satigur) the true guru, (raliaa = mixes) unites (seyti) with (har-i) the Almighty.

(Jamkaal) the agent of death/Divine justice (na sakaee = cannot) is not allowed (joh-i = look) to go near one in whose (ghatt-i) body/mind (chaanan-u) the light (baliaa) is lit, i.e. who is enlightened with, and follows, the guru’s guidance.

Such a soul is (bakhas-i) graciously (milaaian-u) united with God and is not (galiaa = rot) be put in the heat (garabh-i) of the womb, i.e. does not suffer being in cycles of births and deaths, says fourth Nanak. 20.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਸਚੁ ਵਰਤੁ ਸੰਤੋਖੁ ਤੀਰਥੁ ਗਿਆਨੁ ਧਿਆਨੁ ਇਸਨਾਨੁ ॥ ਦਇਆ ਦੇਵਤਾ ਖਿਮਾ ਜਪਮਾਲੀ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥

Salok mėhlā 1.  Sacẖ varaṯ sanṯokẖ ṯirath gi▫ān ḏẖi▫ān isnān.  Ḏa▫i▫ā ḏevṯā kẖimā japmālī ṯe māṇas parḏẖān.

 

(Slok) prologue (M: 1) by the first Guru. One who practices –

One should make (sach-u = truth) truthful living free of vices (varat-u = fast) refraining from food.

(santokh-u = contentment) living by Divine commands and not succumbing to vices, (teerath-u) the pilgrimage to purify the self.

Make (giaan-u) awareness of Divine commands as guide for life, sitting in (dhiaan-u) meditation or (isnaan-u) take ceremonial baths.

Practice (daiaa) compassion instead of worship of (deyvta) god’s idols.

(khimaa) forgive-ness/tolerance rather than (japmaali) turning the rosary.

(tey) that (maanas) person is considered (pardhaan = president) exalted – in the eyes of God.

 

ਜੁਗਤਿ ਧੋਤੀ ਸੁਰਤਿ ਚਉਕਾ ਤਿਲਕੁ ਕਰਣੀ ਹੋਇ ॥ ਭਾਉ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਤ ਕੋਈ ਕੋਇ ॥੧॥

Jugaṯ ḏẖoṯī suraṯ cẖa▫ukā ṯilak karṇī ho▫e. Bẖā▫o bẖojan nānkā virlā ṯa ko▫ī ko▫e. ||1||

 

His/her (jugat-i = method) way of life is virtuous living rather than display of (dhoti = lion cloth) pious looking garb; s/he remains (surat-i) conscious of Divine commands to avoid vices rather than make (chauka) the cooking area inaccessible to others and call it purity; (hoey) makes (karni) practice of Divine commands to attain peace rather than just apply (tilak-u) the frontal mark on the forehead.

S/he makes (bhaau = love) loving obedience of God his/her (bhojan-u = food) sustenance, i.e. the guide for life; but (koi koey) some (virla) rare person practices this, (naanka) o Nanak, i.e. o seekers of God. 1.

 

Note: Some people perform rituals based on days of the lunar cycle. Guru Sahib says:

 

ਮਹਲਾ ੩ ॥ ਨਉਮੀ ਨੇਮੁ ਸਚੁ ਜੇ ਕਰੈ ॥ ਕਾਮ ਕ੍ਰੋਧੁ ਤ੍ਰਿਸਨਾ ਉਚਰੈ ॥

Mėhlā 3.  Na▫umī nem sacẖ je karai.  Kām kroḏẖ ṯarisnā ucẖrai.

 

(Slok) prologue (M: 3) by the third Guru. If one resolves (naumi) on the ninth day of the lunar cycle to (karai) practices living by (sach-u = truth) Naam or Divine virtues and commands (neym-u) a regular basis; and (uchrai/ujrrai) destroys (kaam) lust, (krodh-u) wrath and (trisna) craving – running after desires.

 

ਦਸਮੀ ਦਸੇ ਦੁਆਰ ਜੇ ਠਾਕੈ ਏਕਾਦਸੀ ਏਕੁ ਕਰਿ ਜਾਣੈ ॥ ਦੁਆਦਸੀ ਪੰਚ ਵਸਗਤਿ ਕਰਿ ਰਾਖੈ ਤਉ ਨਾਨਕ ਮਨੁ ਮਾਨੈ ॥ ਐਸਾ ਵਰਤੁ ਰਹੀਜੈ ਪਾਡੇ ਹੋਰ ਬਹੁਤੁ ਸਿਖ ਕਿਆ ਦੀਜੈ ॥੨॥

Ḏasmī ḏase ḏu▫ār je ṯẖākai ekāḏasī ek kar jāṇai.  Ḏu▫āḏasī pancẖ vasgaṯ kar rākẖai ṯa▫o Nānak man mānai.  Aisā varaṯ rahījai pāde hor bahuṯ sikẖ ki▫ā ḏījai. ||2||

 

 And (jey) if s/he (tthaakai) restrains (dasey) all ten (duaar) doors – nine openings of the body, and mind, i.e. is  not enticed by temptations; and (eykaadsi = ten + one) on the eleventh day (kar-i jaanai = considers) resolves to obey the Almighty as (eyk) One, i.e. resolves to live by Divine commands and not engage in worship of gods/goddesses etc.

(Kar-i = make/keep, vasgat-i = under control) overcomes (panch) the five vices – lust, anger, greed, worldly attachments and vanity – (tau) then (man-u) the mind (maanai) agrees, i.e. finds solace, says third Nanak.

If you (raheejai) live by (aisa) such a (varat-u) resolution, o (paaddey/paanddey) Pundit; then (kiaa = what?) no need to (deejai) give (bahut = many) any more (sikh) instructions. 2.

 

ਪਉੜੀ ॥ ਭੂਪਤਿ ਰਾਜੇ ਰੰਗ ਰਾਇ ਸੰਚਹਿ ਬਿਖੁ ਮਾਇਆ ॥ ਕਰਿ ਕਰਿ ਹੇਤੁ ਵਧਾਇਦੇ ਪਰ ਦਰਬੁ ਚੁਰਾਇਆ ॥

Pa▫oṛī.  Bẖūpaṯ rāje rang rā▫e saʼncẖėh bikẖ mā▫i▫ā. Kar kar heṯ vaḏẖā▫iḏe par ḏarab cẖurā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Bhoopat-i) landlords, (raajey) kings, (rang/rank) paupers and (raaey) chiefs/nobles (sanchah-i) accumulate (maaiaa) wealth (bikh-u = poison) obtained by unfair means.

And (kar-i kar-i) while doing this they (vadhaaidey) increase (heyt-u) love for wealth, i.e. in order to get more of it (churaiaa = steal) lay hands on (darab-u = wealth) what belongs to (par) others.

 

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਵਿਸਹਹਿ ਬਹੁ ਪ੍ਰੀਤਿ ਲਗਾਇਆ ॥ ਵੇਖਦਿਆ ਹੀ ਮਾਇਆ ਧੁਹਿ ਗਈ ਪਛੁਤਹਿ ਪਛੁਤਾਇਆ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਨਾਨਕ ਹਰਿ ਭਾਇਆ ॥੨੧॥

Puṯar kalṯar na vishahi baho parīṯ lagā▫i▫ā. vekẖ▫ḏi▫ā hī mā▫i▫ā ḏẖuhi ga▫ī pacẖẖuṯėh pacẖẖuṯā▫i▫ā. Jam ḏar baḏẖe mārī▫ah Nānak har bẖā▫i▫ā. ||21||

 

They (lagaaiaa) develop (bahu) great (preet-i) affection for wealth as not to (visahah-i) trust (putr = son) children and (klatr) the spouse with it.

But (maiaa) wealth (gaee) gets (dhuh-i) snatched (veykhdiaa = seeing) in front of their eyes at the time of death; they (pachhutah-i pachhutaaiaa) repent when faced with consequences of how they got the wealth.

They are (badhey) bound and (maareeah-i) beaten/punished when (dar-i = at the place) taken by (jam) Divine justice; this (bhaaiaa = is the will) is the Divine law, says fourth Nanak. 21.

 

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Note: In this Slok or prologue Guru Nanak says some people adopt religious symbolism when do not want to work. Instead, one should work to make an honest living and share with the needy. This is the path to the Almighty. Examples of three types of symbolism are mentioned, namely the Hindu Pundit, Muslim Maulvi and a Yogi. This is meant to cover all faiths.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥

Salok mėhlā 1.  Gi▫ān vihūṇā gāvai gīṯ.  Bẖukẖe mulāʼn gẖare masīṯ.

 

(Slok) prologue (M: 1) by the first Guru. A Pundit (vihoona) bereft of (giaan) awareness about how to lead life, (gaavi) sings (geet) songs, i.e. just sings spiritual songs.

(Bhukhey) a hungry man becomes (mulaa’n) a Maulvi with (maseet-i) the mosque (gharey) at home.

 

ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥

Makẖtū ho▫e kai kann paṛā▫e.  Fakar kare hor jāṯ gavā▫e.

 

(Hoey kai) being (makhattoo) unable to earn, one has (kann) the ears (parraaey) pierced and wears ear rings, to show he is a Yogi.

Then (karey = does, fakar/faqeer = beggar) begs from house to house, and (gavaaey) loses (jaat-i = class) honor (hor-u) further.

 

ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥

Gur pīr saḏā▫e mangaṇ jā▫e.  Ŧā kai mūl na lagī▫ai pā▫e. Gẖāl kẖā▫e kicẖẖ hathahu ḏe▫e.  Nānak rāhu pacẖẖāṇėh se▫e. ||1||

 

Someone (sadaaey = wants to be called, claims) becomes (gur-u) a Hindu guru or (peer-u) Muslim guru but (jaaey) goes (mangan) to beg, i.e. goes to homes of people ostensibly to impart spiritual awareness but takes money for it.

One should not (mool-i) at all (lageeai) touch (paaey) feet (kai) of (ta) those, i.e. not take them as guru and pay obeisance.

One who (khaaey = eats/earns, ghaal-i = making effort) works to earn livelihood and (dey-i) gives (kaichh-u) something (hathahu) with the hands, i.e. shares with the needy.

(Sey-i) that person (pachaanai) recognizes (raahu) the path – to the Almighty, says Guru Nanak. 1.

 

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ਮਃ ੧ ॥ ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ॥ ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ ॥ ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ ॥

Mėhlā 1.  Manhu jė anḏẖe kūp kahi▫ā biraḏ na jāṇanĥī.  Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖare karūp.  Ik kahi jāṇėh kahi▫ā bujẖėh ṯe nar sugẖaṛ sarūp.

 

(Slok) prologue (M: 1) by the first Guru. Those (j-i) who are (andhey) blind (koop) wells (manhu) of the mind, i.e. those who have shut their minds, they do not (jaananhi) know (birad-u) the meaning/message of, and do not follow, (kahiaa = said) what they are told.

With (andhai = blind) ignorant (man-i) of mind their (kaval-i) lotus minds are (oondhey) inverted, i.e. they fall to vices, and (disanh-i) look (kharey) very (karoop) ugly, i.e. get no respect in life or in the hereafter.

But there are (ik-i = one type) some who (jaanah-i) know/understand what they (kah-i) say/read, and (bujhah-i) understand (kahiaa) what is said, i.e. listen to and follow Divine commands as well as the guru’s guidance; (tey) those/such (nar) persons are (sugharr = well chiseled) wise and (saroop) good looking, i.e. they are respected in life, and honorably accepted for union with the Almighty.

 

ਇਕਨਾ ਨਾਦ ਨ ਬੇਦ ਨ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਨ ਜਾਣੰਤਿ ॥ ਇਕਨਾ ਸੁਧਿ ਨ ਬੁਧਿ ਨ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਨ ਲਹੰਤਿ ॥ ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥੨॥

Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ. Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ. Nānak se nar asal kẖar jė bin guṇ garab karanṯ. ||2||

 

(Ikna = one type) some do not have (ras-u = taste) understanding of (naad = music of the Yogis) the essentials of Yoga, (beyd = Vedas) spiritual awareness, or (geea/geet = songs) the sung hymns; they do not (jaanant-i) know the difference between (ras) sweet and (kas) sour, i.e. between good and bad.

(Ikna) some do not have (budh-i) intellect for (sar/saar) awareness and (sudh-i) understanding of their duties as human beings or understanding; they do not (lahant-i = take) understand (bheyau = mystery) meaning of (akhar = word) of what they read and hear.

(Sey) those (nar) persons (j-i) who (krant-i = do/show, garab-u = pride) are proud (bin-u) without any (gun) merits are (asal-i) real (khar) asses, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਸਭ ਪਵਿਤੁ ਹੈ ਧਨੁ ਸੰਪੈ ਮਾਇਆ ॥ ਹਰਿ ਅਰਥਿ ਜੋ ਖਰਚਦੇ ਦੇਂਦੇ ਸੁਖੁ ਪਾਇਆ ॥

Pa▫oṛī.  Gurmukẖ sabẖ paviṯ hai ḏẖan sampai mā▫i▫ā. Har arath jo kẖarcẖaḏe ḏeʼnḏe sukẖ pā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Dhan-u) money (sampai) opulence and (maaiaa) wealth/status (gurmukh-i) of a follower of the guru are (sabh) all (pavit-u = consecrate) earned by honest means.

(Jo) whatever they (kharachdey) spend and (deyndey) give is (arath-i) for the sake of (har-i) God, i.e. as part of their duties in life and to share with the needy; they (paaiaa) obtain (sukh-u) solace.

 

ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਤੋਟਿ ਨ ਆਇਆ ॥ ਗੁਰਮੁਖਾਂ ਨਦਰੀ ਆਵਦਾ ਮਾਇਆ ਸੁਟਿ ਪਾਇਆ ॥ ਨਾਨਕ ਭਗਤਾਂ ਹੋਰੁ ਚਿਤਿ ਨ ਆਵਈ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੨੨॥

Jo har nām ḏẖi▫ā▫iḏe ṯin ṯot na ā▫i▫ā. Gurmukẖāʼn naḏrī āvḏā mā▫i▫ā sut pā▫i▫ā.  Nānak bẖagṯāʼn hor cẖiṯ na āvī har nām samā▫i▫ā. ||22||

 

Those (jo) who (dhiaaidey) pay attention to Naam or Divine virtues and commands, i.e. live simply and honestly, (na = does not, aaiaa = come) never face (tott-i) any shortage, i.e. face no problem in life and have no shortcoming for being accepted for union with the Almighty.

The Almighty (nadri aavda) is seen everywhere (gurmukhaa’n) by those who follow the guru; they (paaiaa) find God (sutt-i) by throwing away (maaiaa) the world-play, i.e. by not being attracted by other things/ideas.

(Hor-u) no one else (aavaee) comes (chit-i) to the minds of (bhagtaa’n) the devotees imbued with love of the Almighty; they (samaaiaa) remain absorbed in living by (naam-i) virtues and commands of (har-i) the Almighty, says fourth Nanak. 22.

  

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ਸਲੋਕ ਮਃ ੪ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਚੈ ਸਬਦਿ ਜਿਨ੍ਹ੍ਹਾ ਏਕ ਲਿਵ ਲਾਗੀ ॥ ਗਿਰਹ ਕੁਟੰਬ ਮਹਿ ਸਹਜਿ ਸਮਾਧੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚੇ ਬੈਰਾਗੀ ॥੧॥

Salok mėhlā 4.  Saṯgur sevan se vadbẖāgī.  Sacẖai sabaḏ jinĥā ek liv lāgī. Girah kutamb mėh sahj samāḏẖī.  Nānak nām raṯe se sacẖe bairāgī. ||1||

 

(Slok) prologue (M: 4) by the fourth Guru. (Sey) those who find and (seyvan-i = serve) obey (satigur-u) the true guru are (vaddbhaagi) fortunate; they are those whose (liv) attention (laagi) remains fixed (sabad-i = on the word) living by commands of (eyk) the One (sachai) Eternal Master.

Being (mah-i) in (girah) home and (kuttamb) family, they remain (sahj-i) in steadfast (samaadhi) meditative state, focused on God.

(Sey) those (ratey) imbued (naam-i) with living by Divine virtues and commands (sachey) truly (bairaagi) yearn for the Almighty, says fourth Nanak. 1.

 

ਮਃ ੪ ॥ ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥

Mėhlā 4.  Gaṇṯai sev na hova▫ī kīṯā thā▫e na pā▫e.  Sabḏai sāḏ na ā▫i▫o sacẖ na lago bẖā▫o.

 

(Slok) prologue (M: 4) by the fourth Guru. (Seyv = service) obedience to commands (na hovaee) is not done (gantai) by counting, i.e. and be proud but also waiting for it to finish; (keeta = done) such actions are not (paaey) put (thaaey) in place, i.e. one is not given credit by the Almighty.

(Saad-u) the taste (sabdai) of the word does not (aaio) come, i.e. they are not motivated from within to live by Divine commands, because they do not (lago) bear (bhaau) love (sach-i) for the Eternal.

 

ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਨ ਲਗਈ ਮਨਹਠਿ ਆਵੈ ਜਾਇ ॥ ਜੇ ਇਕ ਵਿਖ ਅਗਾਹਾ ਭਰੇ ਤਾਂ ਦਸ ਵਿਖਾਂ ਪਿਛਾਹਾ ਜਾਇ ॥

Saṯgur pi▫ārā na lag▫ī manhaṯẖ āvai jā▫e. Je ik vikẖ agāhā bẖare ṯāʼn ḏas vikẖāʼn picẖẖāhā jā▫e.

 

Someone who does not (lagaee) find (satigur-u) the true guru (piaara) lovable, i.e. is not motivated to obey the true guru, but (manhatth-i = with determination) forces the self (avai) to come and (jaaey) go, i.e. act by self-will.

(Jey) if s/he (bharey) takes (ik) one (vikh) step (agaaha) forward (taa-n) then (jaaey) goes (das) ten (vikhaa-n) steps (pichhaaha) backwards, i.e. for every good deed s/he does ten evil deeds.

 

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਜੇ ਚਲਹਿ ਸਤਿਗੁਰ ਭਾਇ ॥ ਆਪੁ ਗਵਾਇ ਸਤਿਗੁਰੂ ਨੋ ਮਿਲੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਤਿਨ੍ਹ੍ਹਾ ਨਾਮੁ ਨ ਵੀਸਰੈ ਸਚੇ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Saṯgur kī sevā cẖākrī je cẖalėh saṯgur bẖā▫e. Āp gavā▫e saṯgurū no milai sėhje rahai samā▫e. Nānak ṯinĥā nām na vīsrai sacẖe mel milā▫e. ||2||

 

One performs (seyva chaakri = service) obedience of (satigur) the true guru, (jey) if s/he (chalah-i = moves) acts by (bhaaey = will) directions of the true guru.

S/he (gavaaey = loses) gives up (aap-u = self) ego and (milai) meets (no) with the true guru and (rahai) remains (sahjey) steadfastly (samaaey) absorbed – in complying with the guru’s directions.

Naam or Divine virtues and commands are not (veesrai) forgotten by (tinhaa) those whom (sachey) the Eternal (milaaey) leads to (meyl-i) meet the true guru and follow his guidance, says the fourth Guru. 2.

 

ਪਉੜੀ ॥ ਖਾਨ ਮਲੂਕ ਕਹਾਇਦੇ ਕੋ ਰਹਣੁ ਨ ਪਾਈ ॥ ਗੜ੍ਹ੍ਹ ਮੰਦਰ ਗਚ ਗੀਰੀਆ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥ ਸੋਇਨ ਸਾਖਤਿ ਪਉਣ ਵੇਗ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਚਤੁਰਾਈ ॥

Pa▫oṛī.  Kẖān malūk kahā▫iḏe ko rahaṇ na pā▫ī.  Gaṛĥ manḏar gacẖ gīrī▫ā kicẖẖ sāth na jā▫ī. So▫in sākẖaṯ pa▫uṇ veg ḏẖarig ḏẖarig cẖaṯurā▫ī.

 

(Paurri) stanza by the fourth Guru. (Ko na) no one (paaee) gets to (rahan-u) stay in the world forever, including those (kahaaidey) called (khan) nobles and (malook) kings, i.e. death is inevitable for all without consideration for status.

They may have (garrh) forts, (mandar) mansions (geereeaa) constructed with (gach) lime, i.e. of strong construction, but (kichh-u na) nothing (jaaee) goes (saath-i) with the soul on death.

Or have (saakhat-i) horses with harness of (soin) gold which run (veyg) at the speed of (paun) air, it is (dhrig-u dhrig-u) disgraceful to say they got these with (chaturaaee) cleverness/wisdom, i.e. do not acknowledge the Almighty who gave these.

 

ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਰਕਾਰ ਕਰਹਿ ਬਹੁ ਮੈਲੁ ਵਧਾਈ ॥ ਨਾਨਕ ਜੋ ਦੇਵੈ ਤਿਸਹਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਮਨਮੁਖਿ ਦੁਖੁ ਪਾਈ ॥੨੩॥

Cẖẖaṯīh amriṯ parkār karahi baho mail vaḏẖā▫ī. Nānak jo ḏevai ṯisėh na jāṇanĥī manmukẖ ḏukẖ pā▫ī. ||23||

 

They (karah-i = do) feed on (amrit = sweet) delicious food of (chhateeh) thirty six, i.e. numerous, (parkaar) types and only (vadhaaee) increase (bahu) more (mail-u = dirt) excrement/stools.

(Manmukh-i) the self-willed/egoistic persons – enjoy and indulge in objects of pleasure and develop ailments; they do not (jaananhi) recognize/acknowledge the Master (jo) who (deyvai) gives, and (paaee) suffer (dukh-u) grief – remain separated -, says fourth Nanak. 23.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਪੜ੍ਹ੍ਹਿ ਪੜ੍ਹ੍ਹਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਦੇਸੰਤਰ ਭਵਿ ਥਕੇ ਭੇਖਧਾਰੀ ॥ ਦੂਜੈ ਭਾਇ ਨਾਉ ਕਦੇ ਨ ਪਾਇਨਿ ਦੁਖੁ ਲਾਗਾ ਅਤਿ ਭਾਰੀ ॥

Salok mėhlā 3.  Paṛĥ paṛĥ pandiṯ monī thake ḏesanṯar bẖav thake bẖekẖ▫ḏẖārī. Ḏūjai bẖā▫e nā▫o kaḏe na pā▫in ḏukẖ lāgā aṯ bẖārī.

 

(Slok) prologue (M: 3) by the third Guru. (Moni) the silent sages and Pundits (thakey) get tired (parrh-i parrh-i) reading scriptures and (bheykhdhaari = wearer of garbs) hermits of various clans (thakey) get tired (bhav-i) wandering (deysantar = between countries) the earth– in search of God.

But with (bhaaey) ideas/practices (doojai = second) other than obedience to the Almighty they (kadey na) never (paain-i) find Naam – awareness of Divine virtues and commands which alone can enable to find God; they (laaga) suffer (at-i) very (bhaari = heavy) terrible (dukh-u) distress, i.e. they do not succeed in ending separation from the Almighty.

 

ਮੂਰਖ ਅੰਧੇ ਤ੍ਰੈ ਗੁਣ ਸੇਵਹਿ ਮਾਇਆ ਕੈ ਬਿਉਹਾਰੀ ॥ ਅੰਦਰਿ ਕਪਟੁ ਉਦਰੁ ਭਰਣ ਕੈ ਤਾਈ ਪਾਠ ਪੜਹਿ ਗਾਵਾਰੀ ॥

Mūrakẖ anḏẖe ṯarai guṇ sevėh mā▫i▫ā kai bi▫uhārī. Anḏar kapat uḏar bẖaraṇ kai ṯā▫ī pāṯẖ paṛėh gāvārī.

 

(Moorakh = foolish) the unmindful (andhey) ignorant persons (seyvah-i = serve) practice (trai = three, gun = attributes) egoistic conduct, namely act by Tam Gun, Raj Gun and Sat Gun; they are (biohaari) merchants (key) of (maaiaa) the world-play, i.e. act under influence of temptations in the world-play.

(Anadar-i) within them, they have (kapatt) deceit (kai taai) for the sake of (bharan) filling (udar-u) belly, i.e. they are self-serving; they (parrah-i) read (paatth) scriptures (gaavaari = uninformed) without understanding them.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਸੁਖੁ ਪਾਏ ਜਿਨ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰੀ ॥ ਨਾਨਕ ਪੜਣਾ ਗੁਨਣਾ ਇਕੁ ਨਾਉ ਹੈ ਬੂਝੈ ਕੋ ਬੀਚਾਰੀ ॥੧॥

Saṯgur seve so sukẖ pā▫e jin ha▫umai vicẖahu mārī. Nānak paṛ▫ṇā gunṇā ik nā▫o hai būjẖai ko bīcẖārī. ||1||

 

Those (jin-i) who (maari = killed) drive out (haumai) ego (vichahu) from within, and (seyvay = serve) follow (satigur-u) the true guru, (so) they (paaey) obtain (sukh-u) peace of mind.

What is to be (parrna) read and (gunana) reflected upon is (naau) Naam or virtues and commands of (ik-u) the One Almighty; but (ko) some (beechaari) thoughtful person (boojhai) understands – and follows this, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਨਾਂਗੇ ਆਵਣਾ ਨਾਂਗੇ ਜਾਣਾ ਹਰਿ ਹੁਕਮੁ ਪਾਇਆ ਕਿਆ ਕੀਜੈ ॥ ਜਿਸ ਕੀ ਵਸਤੁ ਸੋਈ ਲੈ ਜਾਇਗਾ ਰੋਸੁ ਕਿਸੈ ਸਿਉ ਕੀਜੈ ॥

Mėhlā 3.  Nāʼnge āvṇā nāʼnge jāṇā har hukam pā▫i▫ā ki▫ā kījai.  Jis kī vasaṯ so▫ī lai jā▫igā ros kisai si▫o kījai.

 

(Slok) prologue (M: 3) by the third Guru. (Aavna = coming) being born (naangey) naked and (jaana = going) leaving the world naked; this is (hukam = order) the law (paiaa = put) made by (har-i) the Almighty; we can (keejai) do (kiaa = what?) nothing about it.

The Creator (ki = of, jis = whom) whose (vast-u = thing) gift life is, (lai jaaeyga) shall take it away; do not (keejai) make (ros-u) complain to (kisai = whom?) anyone, i.e. accept that death comes by God’s will.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਭਾਣਾ ਮੰਨੇ ਸਹਜੇ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥ ਨਾਨਕ ਸੁਖਦਾਤਾ ਸਦਾ ਸਲਾਹਿਹੁ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥੨॥

Gurmukẖ hovai so bẖāṇā manne sėhje har ras pījai. Nānak sukẖ▫ḏāṯa saḏā salāhihu rasnā rām ravījai. ||2||

 

One who (hovai) becomes (gurmukh-i) a follower of the guru, (sahjey) makes it his/her nature (peejai) to drink (har-i) Divine (ras-u) elixir, i.e. assimilate and live by Naam or Divine virtues and commands; (su) such a person (manney) accepts (bhaana) Divine will happily.

(Raam) the Almighty alone is (sukhdaataa) the giver of peace/solace; (sadaa) ever (raveejai = utter) remember, (salaahihu) praise IT with (rasna) the tongue, and emulate Divine virtues, says third Nanak. 2.

 

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ਪਉੜੀ ॥ ਗੜ੍ਹ੍ਹਿ ਕਾਇਆ ਸੀਗਾਰ ਬਹੁ ਭਾਂਤਿ ਬਣਾਈ ॥ ਰੰਗ ਪਰੰਗ ਕਤੀਫਿਆ ਪਹਿਰਹਿ ਧਰ ਮਾਈ ॥

Pa▫oṛī.  Gaṛėh kā▫i▫ā sīgār baho bẖāʼnṯ baṇā▫ī.  Rang parang kaṯīfi▫ā pahirahi ḏẖar mā▫ī.

 

(Paurri) stanza by the fourth Guru. The humans (banaaee = make) do (seegaar) adornment of (garrh-i) the fortress of (kaaiaa) the body in (bahu) many (bhaant-i) ways.

They (pahrah-i) wear (kateephiaa) silken/expensive clothes (rag parang) of many colors (dhar = support) to show to (maaee = world-play) the world, i.e. they aim to impress others.

 

ਲਾਲ ਸੁਪੇਦ ਦੁਲੀਚਿਆ ਬਹੁ ਸਭਾ ਬਣਾਈ ॥ ਦੁਖੁ ਖਾਣਾ ਦੁਖੁ ਭੋਗਣਾ ਗਰਬੈ ਗਰਬਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਿਓ ਅੰਤਿ ਲਏ ਛਡਾਈ ॥੨੪॥

Lāl supeḏ ḏulīcẖi▫ā baho sabẖā baṇā▫ī.  Ḏukẖ kẖāṇā ḏukẖ bẖogṇā garbai garbā▫ī.  Nānak nām na cẖeṯi▫o anṯ la▫e cẖẖadā▫ī. ||24||

 

They (banaaee = make) hold (bahu) many (sabhaa = assemblies) sessions on (laal) red and (supeyd) white (duleechiaa) carpets.

They do it (garbai) for pride, and (garbaaee) display pride; they (khaana) eat, i.e. do things, which cause (dukh-u) suffering and thus (bhogna) experience (dukh-u) distress.

They do not (cheytio) keep in mind (naam-u) Divine virtues and commands, whose practice could (laey chhaddaaee) deliver them from suffering, says fourth Nanak. 24.