SGGS pp 1249-1251, Saarag Ki vaar, Paurris 31-36 of 36.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਵਾਦੁ ਵਖਾਣਦੇ ਮਾਇਆ ਮੋਹ ਸੁਆਇ ॥ ਦੂਜੈ ਭਾਇ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮਨ ਮੂਰਖ ਮਿਲੈ ਸਜਾਇ ॥

Salok mėhlā 3.  Paṛ paṛ pandiṯ vāḏ vkẖāṇḏe mā▫i▫ā moh su▫ā▫e.  Ḏūjai bẖā▫e nām visāri▫ā man mūrakẖ milai sajā▫e.

 

(Slok) prologue (M: 3) by the third Guru. (Pandit) the scholars (parr-i parr-i) read the scriptures and (vakhaandey = talk) get into arguments with others to show their knowledge with (moh = attachment) love for and (suaaey) purpose of (maaiaa) money.

They (visaariaa) forget Naam, i.e. Divine virtues and commands because of (doojai = second) other (bhaaey) ideas like money; (moorakh = foolish) the unmindful persons (milai) receive (sajaaey) punishment in Divine court, i.e. come to grief.

 

ਜਿਨ੍ਹ੍ਹਿ ਕੀਤੇ ਤਿਸੈ ਨ ਸੇਵਨ੍ਹ੍ਹੀ ਦੇਦਾ ਰਿਜਕੁ ਸਮਾਇ ॥ ਜਮ ਕਾ ਫਾਹਾ ਗਲਹੁ ਨ ਕਟੀਐ ਫਿਰਿ ਫਿਰਿ ਆਵਹਿ ਜਾਇ ॥

Jiniĥ kīṯe ṯisai na sevnĥī ḏeḏā rijak samā▫e. Jam kā fāhā galhu na katī▫ai fir fir āvahi jā▫e.

 

They do not (seyvnhi = serve) acknowledge and obey (tisai = that) the Creator (jinh-i) who (keetey) created them and (samaaey) provides (rijak-u) the wherewithal.

(Phaaha) the noose of (jam) Divine justice – of being taken to rask – is not (katteeai = cut) removed (galhu) from their necks; they (aavah-i = come) are born and (jaaey = go) die (phir-i phir-i) again and again – that is their punishment.

 

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਤਿਨ ਆਇ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਦੇ ਨਾਨਕ ਸਚਿ ਸਮਾਇ ॥੧॥

Jin ka▫o pūrab likẖi▫ā saṯgur mili▫ā ṯin ā▫e.  An▫ḏin nām ḏẖi▫ā▫iḏe Nānak sacẖ samā▫e. ||1||

 

Those (kau) for (jin) whom it is (likhiaa) written, i.e. it has become their nature, (poorab-i) from the past, the guru (aaey) comes and (miliaa) meets, they find the guru and follow him with Divine grace.

They (andin = everyday) ever (dhiaaeydey) pay attention to Naam or Divine commands and – (samaaey) merge (sach-i) in the Eternal, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਚੁ ਵਣਜਹਿ ਸਚੁ ਸੇਵਦੇ ਜਿ ਗੁਰਮੁਖਿ ਪੈਰੀ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲਹਿ ਸਹਜੇ ਸਚਿ ਸਮਾਹਿ ॥੨॥

Mėhlā 3.  Sacẖ vaṇjahi sacẖ sevḏe jė gurmukẖ pairī pāhi.  Nānak gur kai bẖāṇai je cẖalėh sėhje sacẖ samāhi. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (J-i) those (gurmukh-i) who follow the guru, (paah-i) place themselves (pairi) at feet, i.e. in care and obedience of the Almighty; they (seyvday = serve) obey (sach-u) the Eternal and (vanjah-i) deal in, i.e. conduct themselves by, (sach-u = truth) Naam.

(Jey) if they (challah-i = move) follow (bhaanai) will/directions of (gur) the guru they remain (sahjey) steadfastly (samaah-i) absorbed in obedience (sach-i) of the Eternal, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਸਾ ਵਿਚਿ ਅਤਿ ਦੁਖੁ ਘਣਾ ਮਨਮੁਖਿ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰਮੁਖਿ ਭਏ ਨਿਰਾਸ ਪਰਮ ਸੁਖੁ ਪਾਇਆ ॥ ਵਿਚੇ ਗਿਰਹ ਉਦਾਸ ਅਲਿਪਤ ਲਿਵ ਲਾਇਆ ॥

Pa▫oṛī.  Āsā vicẖ aṯ ḏukẖ gẖaṇā manmukẖ cẖiṯ lā▫i▫ā.  Gurmukẖ bẖa▫e nirās param sukẖ pā▫i▫ā.  vicẖe girah uḏās alipaṯ liv lā▫i▫ā.

 

(Paurri) Stanza by the fourth Guru. There is (at-i) very (ghanaa) lot of (dukh-u) grief (vich-i) in relying on (aasaa) expectation from others – it is demeaning, but (manmukh-i) a self-willed person – who does not believe in God – (laaiaa = attaches, chit-u = mind) relies on other persons.

(Gurmukh-i) those who follow the guru, (bhaey) are (niraas = without expectation) free from expectations from others – they believe that everything is achieved by deserving it; they practice Divine virtues and commands and (paaiaa) experience (param) supreme (sukh-u) peace – with no worries.

They remain (udaas) unattached while being (vichey) in (girah) household/family; and (alipt) untouched by temptations because of (liv) attention (laaiaa) fixed on God.

 

ਓਨਾ ਸੋਗੁ ਵਿਜੋਗੁ ਨ ਵਿਆਪਈ ਹਰਿ ਭਾਣਾ ਭਾਇਆ ॥ ਨਾਨਕ ਹਰਿ ਸੇਤੀ ਸਦਾ ਰਵਿ ਰਹੇ ਧੁਰਿ ਲਏ ਮਿਲਾਇਆ ॥੩੧॥

Onā sog vijog na vi▫āpa▫ī har bẖāṇā bẖā▫i▫ā. Nānak har seṯī saḏā rav rahe ḏẖur la▫e milā▫i▫ā. ||31||

 

(Sog-u) sorrow and (vijog) separation from God does not (viaapaee) afflict (onaa) them; they (bhaavaee) are happy with (bhaana) will of (har-i) God.

They are (sadaa) ever (rav-i rahey) in remembrance (seyti) of (har-i) the Almighty; and (dhur-i = source) God (laey milaaiaa) unites them with IT-self, says fourth Nanak. 31.

 

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Note: This Slok appears to indicate that Guru Sahibaan considered suitability as the yard-stick when choosing their successor gurus. The first three Gurus ignored their sons while the fourth and fifth Gurus ignored their eldest sons when anointing their successors. If they had been influenced by what generally happens in the world Sikhi would not have been what it is.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਪਰਾਈ ਅਮਾਣ ਕਿਉ ਰਖੀਐ ਦਿਤੀ ਹੀ ਸੁਖੁ ਹੋਇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਗੁਰ ਥੈ ਟਿਕੈ ਹੋਰ ਥੈ ਪਰਗਟੁ ਨ ਹੋਇ ॥

Salok mėhlā 3.  Parā▫ī amāṇ ki▫o rakẖī▫ai ḏiṯī hī sukẖ ho▫e. Gur kā sabaḏ gur thai tikai hor thai pargat na ho▫e.

 

(Slok) prologue (M: 3) by the third Guru. We should (kiau = why?) not (rakheeaai = keep) hold back (paraai) another’s (amaan/amaanat) thing entrusted to us; (sukh-u) peace (hoey = happens) comes (hoo) only when (ditee) given back.

Passing of (sabad-u = word) the spiritual status of (gur) the guru (ttikai = rests) must goe to one who deserves to be the guru; it does not (pargatt-u hoey) manifest – Shabad cannot be assimilated and propagated (thai) by (hor) anyone else, i.e. pretenders cannot become the true guru.

 

ਅੰਨ੍ਹ੍ਹੇ ਵਸਿ ਮਾਣਕੁ ਪਇਆ ਘਰਿ ਘਰਿ ਵੇਚਣ ਜਾਇ ॥ ਓਨਾ ਪਰਖ ਨ ਆਵਈ ਅਢੁ ਨ ਪਲੈ ਪਾਇ ॥ ਜੇ ਆਪਿ ਪਰਖ ਨ ਆਵਈ ਤਾਂ ਪਾਰਖੀਆ ਥਾਵਹੁ ਲਇਓ‍ੁ ਪਰਖਾਇ ॥

Aʼnnĥe vas māṇak pa▫i▫ā gẖar gẖar vecẖaṇ jā▫e.  Onā parakẖ na āvī adẖ na palai pā▫e.  Je āp parakẖ na āvī ṯāʼn pārkẖī▫ā thāvhu la▫i▫o parkẖā▫e.

 

If (maanak-u) a jewel is (paiaa) is put (vas-i = control) in hands of (anhey) a blind person; s/he (jaaey) goes (ghar-i ghar-i) from house to house (veychan) to sell.

If the latter do not (aavaee) know its (parakh = appraisal) value, it not (paaey = puts, palai = in lap) fetch (addh = a shell) a pittance, i.e. a false guru learns a little and tries to impart to the likes of himself.

If s/he (na aavaee) cannot (aap-i) him/her-self (parakh) appraise/know the value, (taa-n) then s/he should (laeyo-u) get it (parkhaaey) appraised (thaavhu) from (paarkheeaa) the appraisers.

Message: A person hears about Naam, and without understanding tries to teach others who cannot understand and s/he does not get good response. Hence one who learns about Naam from the true guru and understands, can become the next guru.

 

ਜੇ ਓਸੁ ਨਾਲਿ ਚਿਤੁ ਲਾਏ ਤਾਂ ਵਥੁ ਲਹੈ ਨਉ ਨਿਧਿ ਪਲੈ ਪਾਇ ॥ ਘਰਿ ਹੋਦੈ ਧਨਿ ਜਗੁ ਭੁਖਾ ਮੁਆ ਬਿਨੁ ਸਤਿਗੁਰ ਸੋਝੀ ਨ ਹੋਇ ॥

Je os nāl cẖiṯ lā▫e ṯāʼn vath lahai na▫o niḏẖ palai pā▫e. Gẖar hoḏai ḏẖan jag bẖukẖā mu▫ā bin saṯgur sojẖī na ho▫e.

 

If the person understands Naam and (laaey) engages (chit-u) the mind (naal-i) with (os-u) that, (taa-n) then s/he (lahai) receives (vath-u) the substance; (paaey = gets, palai = in lap) receives the wealth of (nau = nine, nidh-i = treasures) awareness of Naam – the capability to resist vices.

(Hodai) despite (dhan-i) money (ghar-i) in the house (jag-u = world) the creature (muaa) dies (bhukhaa = hungry) of hunger, i.e. Naam is present within, but the human being still (muaa = dies) succumbs to vices – for neglecting the guru’s teachings; (sojhi) awareness of Naam within is not (hoey) obtained (bin-u) without guidance of (satigur) the true guru.

 

ਸਬਦੁ ਸੀਤਲੁ ਮਨਿ ਤਨਿ ਵਸੈ ਤਿਥੈ ਸੋਗੁ ਵਿਜੋਗੁ ਨ ਕੋਇ ॥ ਵਸਤੁ ਪਰਾਈ ਆਪਿ ਗਰਬੁ ਕਰੇ ਮੂਰਖੁ ਆਪੁ ਗਣਾਏ ॥ ਨਾਨਕ ਬਿਨੁ
ਬੂਝੇ ਕਿਨੈ ਨ ਪਾਇਓ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਏ ॥੧॥

Sabaḏ sīṯal man ṯan vasai ṯithai sog vijog na ko▫e.  vasaṯ parā▫ī āp garab kare mūrakẖ āp gaṇā▫e.  Nānak bin būjẖe kinai na pā▫i▫o fir fir āvai jā▫e. ||1||

 

When (sabad-u) Naam (seetal-u = cool) the source of peace (vasai) abides (man-i) in mind and (tan-i) body, (tithai = there) that mind experiences (na koey = not any) no (sog-u) sorrow of (vijog-u) separation from God.

If someone holds (vast-u) something of (praaee) another but (karey) shows (grab-u) pride as the owner, i.e. if someone is far from Naam but shows him/her-self as God’s devotee, then s/he (ganaaey) gets counted as (moorakh-u) a fool =- in life and in Divine court.

(Kinai na = not any) no one (paaio) finds God (bin-u) without (boojhai) understanding Naam; the pretender (aavai = comes) is born and (jaaey = goes) dies (phir-i phir-i) again and again says third Nanak. 1.

 

ਮਃ ੩ ॥ ਮਨਿ ਅਨਦੁ ਭਇਆ ਮਿਲਿਆ ਹਰਿ ਪ੍ਰੀਤਮੁ ਸਰਸੇ ਸਜਣ ਸੰਤ ਪਿਆਰੇ ॥ ਜੋ ਧੁਰਿ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਕਬਹੂ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰੇ ॥

Mėhlā 3.  Man anaḏ bẖa▫i▫ā mili▫ā har parīṯam sarse sajaṇ sanṯ pi▫āre. Jo ḏẖur mile na vicẖẖuṛėh kabhū jė āp mele karṯāre.

 

(Slok) prologue (M: 3) by the third Guru. When (preetam-u) the Beloved (har-i) Almighty (miliaa) is found, (sant = saint, sajan = friends) the seekers (sarsey) are pleased and their (man-i) minds (bhaiaa) experience (anad-u) bliss with the Almighty’s presence within.

Those (jo) who (miley = meet) find God (dhur-i) from the source – are motivated by God from within, are (na kabahoo) never (vichhurrah-i) separated; only those unite (j-i) whom (kartaaey) the Creator (aap-i) IT-self (meyley) unites.

 

ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਰੁ ਪਾਇਆ ਸਗਲੇ ਦੂਖ ਨਿਵਾਰੇ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਸਦਾ ਸਲਾਹੀ ਅੰਤਰਿ ਰਖਾਂ ਉਰ ਧਾਰੇ ॥

Anṯar sabaḏ ravi▫ā gur pā▫i▫ā sagle ḏūkẖ nivāre.  Har sukẖ▫ḏāṯa saḏā salāhī anṯar rakẖāʼn ur ḏẖāre.

 

When (gur-u) the guru (paaiaa) is found, one becomes aware of (sabad-u = word) Divine commands or Naam (raviaa = remembered) present (antar-i) within; (sagely) all (dookh) faults/evil ideas (nivaarey) are dispelled with awareness of Naam.

May I (sadaa) ever (salaahi) praise – and obey – (har-i) the Almighty, (sukhdaataa) the giver of comforts/peace and (rakhaa-n) keep IT (dhaarey) enshrined (antar-i) within.

 

ਮਨਮੁਖੁ ਤਿਨ ਕੀ ਬਖੀਲੀ ਕਿ ਕਰੇ ਜਿ ਸਚੈ ਸਬਦਿ ਸਵਾਰੇ ॥ ਓਨਾ ਦੀ ਆਪਿ ਪਤਿ ਰਖਸੀ ਮੇਰਾ ਪਿਆਰਾ ਸਰਣਾਗਤਿ ਪਏ ਗੁਰ ਦੁਆਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸੇ ਸੁਹੇਲੇ ਭਏ ਮੁਖ ਊਜਲ ਦਰਬਾਰੇ ॥੨॥

Manmukẖ ṯin kī bakẖīlī kė kare jė sacẖai sabaḏ savāre. Onā ḏī āp paṯ rakẖsī merā pi▫ārā sarṇāgaṯ pa▫e gur ḏu▫āre. Nānak gurmukẖ se suhele bẖa▫e mukẖ ūjal ḏarbāre. ||2||

 

(K-i) what (bakheeli = backbiting) fault finding can (manmukh-u) a self-willed person/non-believer in God (karey) do of those (j-i) who (savaarey) have been transformed/become virtuous by following (sabad-i) commands (sachai) of the Eternal.

They (paey) place themselves (sarnaagat-i = in sanctuary) in care and obedience of the Almighty, (duaarey = through) guided by (gur) the guru; (piaara) the beloved Master (meyra = my) of all (rakhsee) shall preserve (una = them, di = of) their (pat-i) honor – when account of deeds is taken.

(Sey) such (gurmukh-i) followers of the guru (bhaey) are (suheley) comfortable with (oojal) clean (mukh) face, i.e. with no faults, found (arbaarey) in Divine court, says third Nanak. 2.

 

 

ਪਉੜੀ ॥ ਇਸਤਰੀ ਪੁਰਖੈ ਬਹੁ ਪ੍ਰੀਤਿ ਮਿਲਿ ਮੋਹੁ ਵਧਾਇਆ ॥ ਪੁਤ੍ਰੁ ਕਲਤ੍ਰੁ ਨਿਤ ਵੇਖੈ ਵਿਗਸੈ ਮੋਹਿ ਮਾਇਆ ॥ ਦੇਸਿ ਪਰਦੇਸਿ ਧਨੁ ਚੋਰਾਇ ਆਣਿ ਮੁਹਿ ਪਾਇਆ ॥

Pa▫oṛī.  Isṯarī purkẖai baho parīṯ mil moh vaḏẖā▫i▫ā.  Puṯar kalaṯar niṯ vekẖai vigsai mohi mā▫i▫ā. Ḏes parḏes ḏẖan cẖorā▫e āṇ muhi pā▫i▫ā.

 

(Paurri) Stanza by the fourth Guru. (Istri) the wife and (purkhai) husband develop (bahu) deep (preet-i) affection with (vadhaaiaa) increasing (moh-u) attachment.

The husband is (nit-u) ever (vigsai) happy (veykhai) to watch (putr-u = son) the children and (klatr-u) spouse (moh-i) with attachment/affection for (maaiaa = the world-play) family.

He (choraaey = steals) uses unfair means to collect (dhan-u) money (deys-i = in the country) locally and (pardeys-i) from abroad, (aan-i) brings and (paaiaa) puts (mukh-i) in their mouths, i.e. for them to enjoy.

 

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ਅੰਤਿ ਹੋਵੈ ਵੈਰ ਵਿਰੋਧੁ ਕੋ ਸਕੈ ਨ ਛਡਾਇਆ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਮੋਹੁ ਜਿਤੁ ਲਗਿ ਦੁਖੁ ਪਾਇਆ ॥੩੨॥

Anṯ hovai vair viroḏẖ ko sakai na cẖẖadā▫i▫ā. Nānak viṇ nāvai ḏẖarig moh jiṯ lag ḏukẖ pā▫i▫ā. ||32||

 

But (ant-i) ultimately (vair) enmity and (virodh = opposition) conflicts (hovai) develop because of the evil mindset, from which (ko no = not any) no one (sakai) can (chhaddaaiaa) deliver.

(Vin-u = without) forgetting (naavai) Naam and developing (moh-u) attachment to the family is (dhrig-u) accursed, (lag-i = engaging with, jit-u = which) because of which one (paaiaa) comes to (dukh-u) grief – because of wrong-doings in providing for the family, says fourth Nanak. 32.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਹੈ ਜਿਤੁ ਖਾਧੈ ਸਭ ਭੁਖ ਜਾਇ ॥ ਤ੍ਰਿਸਨਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Salok mėhlā 3.  Gurmukẖ amriṯ nām hai jiṯ kẖāḏẖai sabẖ bẖukẖ jā▫e.

Ŧarisnā mūl na hova▫ī nām vasai man ā▫e.

 

(Slok) prologue (M: 3) by the third Guru. For (gurmukh-i) one who follows the guru, awareness and practice of Naam or Divine virtues and commands is (amrit-u) the life-giving elixir, (khaadhai = eating) by consuming (jit-u) which (sabh) all (bhukh) hunger (jaaey) goes, i.e. one who practices Naam with the guru’s guidance, acts by the rules and lives a peaceful/contented life, does not have to run around seeking solace.

When Naam (aaey) comes and (vasai) abides, – God’s commands or the Divine laws of nature – are kept in mind as guide for life, there (hovaee = happens) is (mool-i) absolutely nothing (trisna = craving) left to be desired i.e. every objective is achieved with practice of Naam.

 

ਬਿਨੁ ਨਾਵੈ ਜਿ ਹੋਰੁ ਖਾਣਾ ਤਿਤੁ ਰੋਗੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥ ਨਾਨਕ ਰਸ ਕਸ ਸਬਦੁ ਸਲਾਹਣਾ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥੧॥

Bin nāvai jė hor kẖāṇā ṯiṯ rog lagai ṯan ḏẖā▫e.  Nānak ras kas sabaḏ salāhṇā āpe la▫e milā▫e. ||1||

 

(Ji) if (hor-u) anything else (bin-u) except (naavai) Naam (khaana) is eaten, – anything not edible is eaten, some (rog-u) ailment (dhaaey = running) soon (lagai) afflicts (tan-i) the body i.e. one who ignores Naam/rules and acts by self-will under influence of temptations succumbs to vices.

When one develops (ras = sweet, kas = sour) the taste/liking for (salaahana) praising/obeying (sabad-u) Divine commands, (aapey = self) the Almighty (laey milaaey) unites with IT-self, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਸਬਦੁ ਹੈ ਜਿਤੁ ਸਹ ਮੇਲਾਵਾ ਹੋਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗਿ ਆਨ੍ਹ੍ਹੇਰੁ ਹੈ ਸਬਦੇ ਪਰਗਟੁ ਹੋਇ ॥

Mėhlā 3.  Jī▫ā anḏar jī▫o sabaḏ hai jiṯ sah melāvā ho▫e. Bin sabḏai jag ānĥer hai sabḏe pargat ho▫e.

 

(Slok) prologue (M: 3) by the third Guru. (Jeeaa) the creatures have (jeeo = life) the life-giving (sabad-u) Naam/Divine commands (andar-i) within them, by practice of (jit-u) which (meylaava) union with (sah) the Master (hoey = happens) is attained.

There is (aanheyr-u = darkness) ignorance (jag-i = in the world) in the minds of, i.e. the creatures cannot find God, (bin-u = without) due to lack of awareness (sabdey = of the Shabad) of Naam/Divine commands; God (pargatt-u = manifest, hoey = becomes) is found within with awareness and practice (sabdey) of Naam/Divine commands.

 

ਪੰਡਿਤ ਮੋਨੀ ਪੜਿ ਪੜਿ ਥਕੇ ਭੇਖ ਥਕੇ ਤਨੁ ਧੋਇ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਨੈ ਨ ਪਾਇਓ ਦੁਖੀਏ ਚਲੇ ਰੋਇ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Pandiṯ monī paṛ paṛ thake bẖekẖ thake ṯan ḏẖo▫e. Bin sabḏai kinai na pā▫i▫o ḏukẖī▫e cẖale ro▫e. Nānak naḏrī pā▫ī▫ai karam parāpaṯ ho▫e. ||2||

 

The Pundits and (moni) sages (thakey) get tired (parr-i parr-i) reading scriptures and hermits of various (bheykh) garbs (thakey) get tired (dhoey) washing (tan-u) the body, i.e. bathing at various occasios connected with days of the lunar cycles.

(Kinai na = not any) no one (paaio) finds God (bin-u) except through obedience (sabdai) of Divine commands; (dukheeay = those suffering) those who torture themselves with austerities, they (chaley) depart (roey) wailing – for not being able to attain union with the Almighty.

Vision of God (paaeeai) is obtained (nadri) through Divine grace which (hoey) is (praapat-i) received (karam-i = with deeds) with obedience to the Master, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਅਤਿ ਨੇਹੁ ਬਹਿ ਮੰਦੁ ਪਕਾਇਆ ॥ ਦਿਸਦਾ ਸਭੁ ਕਿਛੁ ਚਲਸੀ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ॥

Pa▫oṛī.  Isṯarī purkẖai aṯ nehu bahi manḏ pakā▫i▫ā.  Ḏisḏā sabẖ kicẖẖ cẖalsī mere parabẖ bẖā▫i▫ā.

 

(Paurri) Stanza by the fourth Guru. (Istri) wife and (purkhai) husband have (at-i) great (neyhu) love; (bah-i) sitting together they (pakaaiaa) plan (mand-u) evil, i.e. how to gather money and enjoy physical pleasure.

They do not realize that (sabh-u kichh-u) everything (disda = seen) the objects of pleasure (chlasi = shall go) shall be left behind on death; this (bhaaiaa) pleases/is the law of (prabh) the Almighty Master (meyrey = my) of all.

 

ਕਿਉ ਰਹੀਐ ਥਿਰੁ ਜਗਿ ਕੋ ਕਢਹੁ ਉਪਾਇਆ ॥

Ki▫o rahī▫ai thir jag ko kadẖahu upā▫i▫ā.

 

Question: (Kio) how do we (raheeai) stay (jag-i) in the world (thir-u = steady) forever; (kaddhahu = take out) find (ko) some (upaaiaa) method.

 

ਗੁਰ ਪੂਰੇ ਕੀ ਚਾਕਰੀ ਥਿਰੁ ਕੰਧੁ ਸਬਾਇਆ ॥ ਨਾਨਕ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩੩॥

Gur pūre kī cẖākrī thir kanḏẖ sabā▫i▫ā.  Nānak bakẖas milā▫i▫an har nām samā▫i▫ā. ||33||

 

Answer: (Chaakri = service) compliance with instructions (ki) of (poorey) the perfect Guru keeps (sabaaiaa) the whole (kandh-u) body (thir-u) stable, i.e. the sensory and action organs do not succumb to temptations, one is enabled to unite with God and hence is freed from the cycles of births and deaths.

Those (samaaiaa = absorbed) conducting themselves (naam-i) by Divine virtues and commands are (bakhas-i) graciously (milaaian-u) united (har-i) with God, – and are not subject to births and deaths, says fourth Nanak. 33.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਗੁਰ ਕਾ ਭਉ ਹੇਤੁ ਅਪਾਰੁ ॥ ਲੋਭਿ ਲਹਰਿ ਸੁਧਿ ਮਤਿ ਗਈ ਸਚਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥

Salok mėhlā 3.  Mā▫i▫ā mohi visāri▫ā gur kā bẖa▫o heṯ apār. Lobẖ lahar suḏẖ maṯ ga▫ī sacẖ na lagai pi▫ār.

 

(Slok) prologue (M: 3) by the third Guru. (Moh-i) attachments to (maaiaa) the world-play – of relations, wealth, status, pleasures and so on – (visaariaa) cause to forget (bhau = fear) to be in obedience (ka) of (gur) the guru who has (apaar-u) infinite (heyt-u) love for his followers.

(Lahar-i = waves) ideas (lobh-i = of greed) of material gains/pleasures (gaee = goes) cause to lose (sudh-i) consciousness and (mat-i) understanding and one does not (lagai) bear (piaar-u) love/longing (sach-i) for the Eternal.

 

ਗੁਰਮੁਖਿ ਜਿਨਾ ਸਬਦੁ ਮਨਿ ਵਸੈ ਦਰਗਹ ਮੋਖ ਦੁਆਰੁ ॥ ਨਾਨਕ ਆਪੇ ਮੇਲਿ ਲਏ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੧॥

Gurmukẖ jinā sabaḏ man vasai ḏargėh mokẖ ḏu▫ār. Nānak āpe mel la▫e āpe bakẖsaṇhār. ||1||

 

Those (jinaa) in whose (man-i) minds (sabad-u = word) Naam or Divine commands as taught by the guru (vasai) abides, they are given entry to (duaar-u) gate of (mokh) emancipation (dargah) in Divine court, i.e. are accepted for union with the Almighty and are no longer liable for births and deaths.

(Bakhsanhaar-u) the gracious (aapey = self) Almighty (aapey) IT-self (meyl-i laey) accepts to unite such seekers says third Nanak. 1.

 

ਮਃ ੪ ॥ ਨਾਨਕ ਜਿਸੁ ਬਿਨੁ ਘੜੀ ਨ ਜੀਵਣਾ ਵਿਸਰੇ ਸਰੈ ਨ ਬਿੰਦ ॥ ਤਿਸੁ ਸਿਉ ਕਿਉ ਮਨ ਰੂਸੀਐ ਜਿਸਹਿ ਹਮਾਰੀ ਚਿੰਦ ॥੨॥

Mėhlā 4.  Nānak jis bin gẖaṛī na jīvṇā visre sarai na binḏ.  Ŧis si▫o ki▫o man rūsī▫ai jisahi hamārī cẖinḏ. ||2||

 

 

(Slok) prologue (M: 4) by the fourth Guru. Says fourth Nanak: The Almighty (bin-u) without (jis-u) whose support (jeevna) life cannot exist even (gharri = short time) for a moment; we cannot (sarai = happen/done) afford (visrey) to forget the Master even for (bind-u = bit) a moment.

We should (kio = why?) not (rooseeai) estrange (man) the mind (sio) with (tis-u = that) the Almighty (jisah-i) who has (hamaari) our (chind/chinta) worry, i.e. who cares for us. 2.

 

ਮਃ ੪ ॥ ਸਾਵਣੁ ਆਇਆ ਝਿਮਝਿਮਾ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ ਦੁਖ ਭੁਖ ਕਾੜਾ ਸਭੁ ਚੁਕਾਇਸੀ ਮੀਹੁ ਵੁਠਾ ਛਹਬਰ ਲਾਇ ॥

Mėhlā 4.  Sāvaṇ ā▫i▫ā jẖimjẖimā har gurmukẖ nām ḏẖi▫ā▫e. Ḏukẖ bẖukẖ kāṛā sabẖ cẖukā▫isī mīhu vuṯẖā cẖẖahbar lā▫e.

 

(Slok) prologue (M: 4) by the fourth Guru. (Saavan-u = rainy season) rain (aaiaa = has come) is dropping (jhimjhima) steadily, i.e. Divine grace is experienced like with (dhiaaey = pays attention) practices Naam of (har-i) the Almighty (gurmukh-i) with the guru’s guidance.

When (Meeh-u) rain (vutthaa) drops (chhahbar laaey) continuously, i.e. in plenty, it results in good crops which (chukaaisi) ends (sabh-u) all (dukh) distress, (bhukh) hunger and (kaarraa) suffering – which occur in the absence of rain, – as also separation from God for not living by Naam.

 

ਸਭ ਧਰਤਿ ਭਈ ਹਰੀਆਵਲੀ ਅੰਨੁ ਜੰਮਿਆ ਬੋਹਲ ਲਾਇ ॥ ਹਰਿ ਅਚਿੰਤੁ ਬੁਲਾਵੈ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਆਪੇ ਪਾਵੈ ਥਾਇ ॥

Sabẖ ḏẖaraṯ bẖa▫ī harī▫āvalī ann jammi▫ā bohal lā▫e.  Har acẖinṯ bulāvai kirpā kar har āpe pāvai thā▫e.

 

(Sabh) all (dharat-i) land (bhaee) becomes (hareeaavli) green with vegetation, and (ann-u) grain (jamiaa) grows (bohal laaey) producing heaps of grain, i.e. the total being of the creature receives abundant grace by practice of Naam.

(Har-i) the Almighty (kirpa kar-i) kindly (bulaavai) calls/invites (achint-u) without even thinking of it by the devotee, and (aapey) IT-self (paavai = puts, thaaey = in place) unites with IT-self.

 

ਹਰਿ ਤਿਸਹਿ ਧਿਆਵਹੁ ਸੰਤ ਜਨਹੁ ਜੁ ਅੰਤੇ ਲਏ ਛਡਾਇ ॥ ਹਰਿ ਕੀਰਤਿ ਭਗਤਿ ਅਨੰਦੁ ਹੈ ਸਦਾ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Har ṯisėh ḏẖi▫āvahu sanṯ janhu jo anṯe la▫e cẖẖadā▫e. Har kīraṯ bẖagaṯ anand hai saḏā sukẖ vasai man ā▫e.

 

O (sant = saintly, janhu = persons) seekers, (dhiaavahu) invoke (tisah-i = that) the (har-i) Almighty (j-u) who (laey chaddaaey) gets delivered – from being sent for rebirth by Divine justice.

(Keerat-i) praising/emulating virtues and (bhagat-i = devotion) obedience to commands of (har-i) the Almighty bring (anand-u) bliss; and (sukh-u) peace is (sadaa) ever (aaey = comes, vasai = abides) experienced (man-i) in the mind.

 

ਜਿਨ੍ਹ੍ਹਾ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਰਾਧਿਆ ਤਿਨਾ ਦੁਖ ਭੁਖ ਲਹਿ ਜਾਇ ॥ ਜਨ ਨਾਨਕੁ ਤ੍ਰਿਪਤੈ ਗਾਇ ਗੁਣ ਹਰਿ ਦਰਸਨੁ ਦੇਹੁ ਸੁਭਾਇ ॥੩॥

Jinĥā gurmukẖ nām arāḏẖi▫ā ṯinā ḏukẖ bẖukẖ lėh jā▫e.  an Nānak ṯaripṯai gā▫e guṇ har ḏarsan ḏeh subẖā▫e. ||3|

 

Those (jinhaa) who (araddhiaa) invoke/practice Naam (gurmukh-i) under the guru’s guidance, (tinaa) their (dukh) distress and (bhukh = hunger) craving (lah-i jaaey) are removed.

(Jan) humble fifth Nanak – the devotee – (triptai = satiated) finds satisfaction (gaaey = singing) praising/emulating (gun) virtues of God and supplicates: O (har-i) Almighty, please (deyhu = give) grant Your (darsan-u) vision to the seeker, as is Your (subhaaey) nature. (Jo saran-i aavai tis kantth laavai ih birad suaami sanda. M: 5, SGGS p 544 – one who comes to sanctuary the Almighty, embraces; this is the Master’s tradition). 3.

 

ਪਉੜੀ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਦਾਤਿ ਨਿਤ ਦੇਵੈ ਚੜੈ ਸਵਾਈਆ ॥ ਤੁਸਿ ਦੇਵੈ ਆਪਿ ਦਇਆਲੁ ਨ ਛਪੈ ਛਪਾਈਆ ॥ ਹਿਰਦੈ ਕਵਲੁ ਪ੍ਰਗਾਸੁ ਉਨਮਨਿ ਲਿਵ ਲਾਈਆ ॥

Pa▫oṛī.  Gur pūre kī ḏāṯ niṯ ḏevai cẖaṛai savā▫ī▫ā. Ŧus ḏevai āp ḏa▫i▫āl na cẖẖapai cẖẖapā▫ī▫ā.  Hirḏai kaval pargās unman liv lā▫ī▫ā.

 

(Paurri) Stanza by the fourth Guru. (Daat-i = with alms) teachings of (poorey) the perfect (gur) guru which he (deyvai = gives) keeps imparting (nit) ever (charrai savaaeeaa – an idiom = increasingly) more and more.

They are received when (Daiaal-u = compassionate) the kind (aap-i = self) Almighty (tus-i) is pleased to lead to the guru, and he (deyvai = gives) imparts the teachings; this cannot (chhapai) remain hidden (chhapaaeeai) by attempt to hide.

The guru’s teachings cause (kaval) lotus flower (hardai) in the mind to (pragaas-u) blossom- the mind withering with vices blossoms; (unman-i) the enlightened mind (laaeeaa) fixes (liv) attention on Naam.

 

 

ਜੇ ਕੋ ਕਰੇ ਉਸ ਦੀ ਰੀਸ ਸਿਰਿ ਛਾਈ ਪਾਈਆ ॥ ਨਾਨਕ ਅਪੜਿ ਕੋਇ ਨ ਸਕਈ ਪੂਰੇ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈਆ ॥੩੪॥

Je ko kare us ḏī rīs sir cẖẖā▫ī pā▫ī▫ā.  Nānak apaṛ ko▫e na sak▫ī pūre saṯgur kī vaḏi▫ā▫ī▫ā. ||34||

 

(Jey) if (ko) someone (karey = does, rees = imitation/copy) pretends to be a guru, (chhaaee) dust (paaeeaa) is put (sir-i) in his/he head, i.e. a false guru is exposed and disgraced.

(Koey na) no one (sakai) can (aparr-i = reach) equal (vaddiaaee) virtues of (poorey) the perfect (satigur) true guru, says fourth Nanak. 34.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਅਮਰੁ ਵੇਪਰਵਾਹੁ ਹੈ ਤਿਸੁ ਨਾਲਿ ਸਿਆਣਪ ਨ ਚਲਈ ਨ ਹੁਜਤਿ ਕਰਣੀ ਜਾਇ ॥ ਆਪੁ ਛੋਡਿ ਸਰਣਾਇ ਪਵੈ ਮੰਨਿ ਲਏ ਰਜਾਇ ॥

Salok mėhlā 3.  Amar veparvāhu hai ṯis nāl si▫āṇap na cẖal▫ī na hujaṯ karṇī jā▫e.  Āp cẖẖod sarṇā▫e pavai man la▫e rajā▫e.

 

(Slok) prologue (M: 3) by the third Guru. (Amar-u = not subject to death) the Eternal Almighty is (beyparvaah-u = carefree – answerable to none) the highest authority; neither (siaanap) wisdom/cleverness (chalaee) works (naal-i) with (tis-u = that) IT nor (jaaey) can (hujat) arguments (karni) be done.

The creature should (chhodd-i) give up (aap-u = self) acting by self-will, (pavai) place the self (sarnaaey = in sanctuary) in care and obedience, and (mann lai) accept (rajaaey) will, of God.

 

ਗੁਰਮੁਖਿ ਜਮ ਡੰਡੁ ਨ ਲਗਈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਸੇਵਕੁ ਸੋਈ ਆਖੀਐ ਜਿ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੧॥

Gurmukẖ jam dand na lag▫ī ha▫umai vicẖahu jā▫e.  Nānak sevak so▫ī ākẖī▫ai jė sacẖ rahai liv lā▫e. ||1||

 

When (haumai) ego (jaaey) leaves (vichahu) from within (gurmukh-i) with the guru’s guidance – then one does not transgress – and hence no (ddandd-u) punishment (lagaee) is imposed by (jam) Divine justice, i.e. there is no suffering.

(Soee) that person (aakheeai) is called (seyvak-u = servant) a devotee (j-i) who (rahai) leads life with (liv) attention (laaey) fixed (sach-i = on truth) on obedience to Naam/Divine commands, says fourth Nanak. 1.

 

ਮਃ ੩ ॥ ਦਾਤਿ ਜੋਤਿ ਸਭ ਸੂਰਤਿ ਤੇਰੀ ॥ ਬਹੁਤੁ ਸਿਆਣਪ ਹਉਮੈ ਮੇਰੀ ॥

Mėhlā 3.  Ḏāṯ joṯ sabẖ sūraṯ ṯerī.  Bahuṯ si▫āṇap ha▫umai merī.

 

(Slok) prologue (M: 3) by the third Guru. (Sabh) everything (jot-i = light) intellect and (soorat-i) looks are (teyree) your (daat-i) benedictions/gift, o Creator.

But (haumai) ego, causes me to say all this is due to (meyree) my (siaanap) wisdom/capability, rather than acknowledge You as the giver.

 

ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ਲੋਭਿ ਮੋਹਿ ਵਿਆਪੇ ਹਉਮੈ ਕਦੇ ਨ ਚੂਕੈ ਫੇਰੀ ॥ ਨਾਨਕ ਆਪਿ ਕਰਾਏ ਕਰਤਾ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸਾਈ ਗਲ ਚੰਗੇਰੀ ॥੨॥

Baho karam kamāvėh lobẖ mohi vi▫āpe ha▫umai kaḏe na cẖūkai ferī. Nānak āp karā▫e karṯā jo ṯis bẖāvai sā▫ī gal cẖangerī. ||2||

 

 (Viaapey) afflicted (lobh-i) with greed and (moh-i) worldly attachments, the creatures (kamaavah-i = do) engage in (bah-u) numerous (karam) actions/machinations in (haumai) ego – to make money while forgetting God’s commands; their (pheyree = coming and going) being in cycles of births and deaths (kadey na) never (chookai) ends.

(Karta) the Creator (aap-i) IT-self (karaaey) causes whatever way one acts; (jo) whatever (bhaavai) pleases (tis-u = that) God, (saaee) that (gal) thing is (changeri) is good for the creature, says third Nanak. 2.

 

ਪਉੜੀ ਮਃ ੫ ॥ ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਸਚੁ ਨਾਮੁ ਅਧਾਰੁ ॥ ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਪ੍ਰਭੁ ਦੇਵਣਹਾਰੁ ॥

Pa▫oṛī mėhlā 5.  Sacẖ kẖāṇā sacẖ painṇā sacẖ nām aḏẖār.  Gur pūrai melā▫i▫ā parabẖ ḏevaṇhār.

 

(Paurri) stanza (M: 5) by the fifth Guru. (Sach-u = truth) Naam or Divine virtues and commands are (khaana) the food or the wherewithal to enable the soul to conduct itself in the world; Naam is (painana) the attire – to look good and to protect from temptations in the world; (sach-u) the eternal Naam is (adhaar-u = support) the mainstay/guide for life of one whom –

(poorai) the perfect (gur-i) guru (meylaaiaa = causes to meet) leads to remembrance and obedience of (prabh-u) the Almighty (deyvanhaar = giver) Sustainor.

 

ਭਾਗੁ ਪੂਰਾ ਤਿਨ ਜਾਗਿਆ ਜਪਿਆ ਨਿਰੰਕਾਰੁ ॥ ਸਾਧੂ ਸੰਗਤਿ ਲਗਿਆ ਤਰਿਆ ਸੰਸਾਰੁ ॥ ਨਾਨਕ ਸਿਫਤਿ ਸਲਾਹ ਕਰਿ ਪ੍ਰਭ ਕਾ ਜੈਕਾਰੁ ॥੩੫॥

Bẖāg pūrā ṯin jāgi▫ā japi▫ā nirankār.  Sāḏẖū sangaṯ lagi▫ā ṯari▫ā sansār.  Nānak sifaṯ salāh kar parabẖ kā jaikār. ||35||

 

One who (japiaa) remembers and obeys (nirankaar-u) the Formless Almighty, (tin) his/her (poora) good (bhaag) fortune (jaagiaa) awakens, i.e. deeds bear fruit.

S/he (lagiaa = engages with) joins (sangat-i) company of (saadhoo) the guru – lives by Naam – and (tariaa = swims) gets across (sansaar-u) the world – to God and does not come back to the world; is not reborn.

O seeker: (Kar-i = do, siphat-i = virtues, salaah = praising) praise/emulate virtues of the Almighty to (jaikaar-u) glorify/thank (prabh) the Almighty for bestowing grace, says fifth Nanak. 35.

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ਸਲੋਕ ਮਃ ੫ ॥ ਸਭੇ ਜੀਅ ਸਮਾਲਿ ਅਪਣੀ ਮਿਹਰ ਕਰੁ ॥ ਅੰਨੁ ਪਾਣੀ ਮੁਚੁ ਉਪਾਇ ਦੁਖ ਦਾਲਦੁ ਭੰਨਿ ਤਰੁ ॥

Salok mėhlā 5.  Sabẖe jī▫a samāl apṇī mihar kar.  Ann pāṇī mucẖ upā▫e ḏukẖ ḏālaḏ bẖann ṯar.

 

(Slok) prologue (M: 5) by the fifth Guru. O Almighty, please (samaal-i) take care of (sabhey) all (jeea) creatures and (kar-u) bestow (mihar) grace – for their well-being.

(Upaaey) cause production of (much-u) abundant (an-u) grain/food and (paani) water, (bhann-i = break) end their (dukh) suffering and (daalad-u) poverty for their physical needs – and spiritually enable them to shed vices so that they can (tar-u) swim, get across the world to You – unite with You to end the pangs of separation – and are not reborn.

 

ਅਰਦਾਸਿ ਸੁਣੀ ਦਾਤਾਰਿ ਹੋਈ ਸਿਸਟਿ ਠਰੁ ॥ ਲੇਵਹੁ ਕੰਠਿ ਲਗਾਇ ਅਪਦਾ ਸਭ ਹਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਪ੍ਰਭ ਕਾ ਸਫਲੁ ਘਰੁ ॥੧॥

Arḏās suṇī ḏāṯār ho▫ī sisat ṯẖar.  Levhu kanṯẖ lagā▫e apḏā sabẖ har.  Nānak nām ḏẖi▫ā▫e parabẖ kā safal gẖar. ||1||

 

When (ardaas-i) supplication (suni) is heard (daataar-i = by the giver) by the beneficent Almighty (sistt/sristt-i = universe) the creatures (hoee = become, tthar-u = cool) get solace.

Please (leyvhu lagaaey = cause to touch, kantt-i = throat with throat) embrace/patronize the creatures and (har-u) take away (sabh) all their (apda) tribulations, o Almighty.

O creature, (dhiaaey) pay attention to (naam-u) Naam/Divine commands; (ghar-u) house of (prabh) the Almighty (saphal = successful) fulfils all wishes, says fifth Nanak. 1.

 

ਮਃ ੫ ॥ ਵੁਠੇ ਮੇਘ ਸੁਹਾਵਣੇ ਹੁਕਮੁ ਕੀਤਾ ਕਰਤਾਰਿ ॥ ਰਿਜਕੁ ਉਪਾਇਓਨੁ ਅਗਲਾ ਠਾਂਢਿ ਪਈ ਸੰਸਾਰਿ ॥

Mėhlā 5.  vuṯẖe megẖ suhāvaṇe hukam kīṯā karṯār.  Rijak upā▫i▫on aglā ṯẖāʼndẖ pa▫ī sansār.

 

(Slok) prologue (M: 5) by the fifth Guru. When (kartaar-i) the Creator (keeta) issues (hukam-u) the command (suhaavney) pleasing/gratifying (meygh = clouds) rainfall (vutthey) falls.

It (upaaion-u) produces (agla) plentiful (rijak-u = wherewithal) food items and (tthaadh-i = coolness, paee = happens) comfort is felt (sansaar-i) in the world – by everyone.

 

ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਸਿਮਰਤ ਅਗਮ ਅਪਾਰ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪਣੀ ਸਚੇ ਸਿਰਜਣਹਾਰ ॥ ਕੀਤਾ ਲੋੜਹਿ ਸੋ ਕਰਹਿ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰ ॥੨॥

Ŧan man hari▫ā ho▫i▫ā simraṯ agam apār. Kar kirpā parabẖ āpṇī sacẖe sirjaṇhār.  Kīṯā loṛėh so karahi Nānak saḏ balihār. ||2||

 

The above is for physical needs; (tan-u) the body and (man-u) mind, i.e. the total being of one (hoiaa) becomes (hariaa = green) rejuvenated (simrat) by remembrance/obedience of commands of the (apaaar) Infinite Almighty who IT-self is (agam) beyond reach/comprehension.

Please (kar-i) bestow (aapni = own) Your (kirpa) kindness/grace, o (sachey) Eternal (sirjanhaar) Creator.

You (karah-i) do (so) that what You (lorrah-i = seek) want to be done for the good of the creation; I (sad) ever (balihaar = sacrifice) humbly surrender myself to You, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਵਡਾ ਆਪਿ ਅਗੰਮੁ ਹੈ ਵਡੀ ਵਡਿਆਈ ॥ ਗੁਰ ਸਬਦੀ ਵੇਖਿ ਵਿਗਸਿਆ ਅੰਤਰਿ ਸਾਂਤਿ ਆਈ ॥

Pa▫oṛī.  vadā āp agamm hai vadī vadi▫ā▫ī. Gur sabḏī vekẖ vigsi▫ā anṯar sāʼnṯ ā▫ī.

 

(Paurri) Stanza by the fourth Guru. (Aap-i = self) the Almighty is (vaddaa) great and (agamm-u) beyond reach/comprehension; has (vaddi) great (vaddiaaee) virtues.

One (veykh-i = sees) finds God with (gur) the guru’s (sabdi = with the word) guidance and (vigsiaa) is happy; s/he (aaee = comes) attains (saant-i) peace (antar-i) within, – because his/her search for God ends successfully.

 

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਹੈ ਭਾਈ ॥ ਆਪਿ ਨਾਥੁ ਸਭ ਨਥੀਅਨੁ ਸਭ ਹੁਕਮਿ ਚਲਾਈ ॥ ਨਾਨਕ ਹਰਿ ਭਾਵੈ ਸੋ ਕਰੇ ਸਭ ਚਲੈ ਰਜਾਈ ॥੩੬॥੧॥ ਸੁਧੁ ॥

Sabẖ āpe āp varaṯḏā āpe hai bẖā▫ī.  Āp nāth sabẖ nathī▫an sabẖ hukam cẖalā▫ī.  Nānak har bẖāvai so kare sabẖ cẖalai rajā▫ī. ||36||1|| suḏẖ.

 

(Aapi = self) the Almighty (vartadaa) pervades and directs (sabh-u) everything; is (aapey) by the self, i.e. is unique, o (bhaai = brothers) seekers.

(Aap-i = self) the Almighty is (naath-u) the Master who has (sabh-u) every-one/thing (natheean-u = leash on the nose) under control; and (chalaaee) drives (sabh) all (hukam-i) by IT’s commands.

(Har-i) the Almighty (karey) does (so) that what (bhaavai) pleases IT, i.e. is proper; (sabh) ever-one/thing (chalai) moves/functions (rajaai) with will/Divine laws of nature, says fourth Nanak. 36. 1.

(Sudh-u) it is correct.

 

Note: Pothi Sahib, the fore-runner of Sri Guru Granth Sahib was transcribed by Bhai Gurdas from collections by the guru’s. The Guru kept checking the transcription and at some place annotated “Sudh keechai” meaning correct it. At some others it was “Sudh-u) meaning it is correct” as in the case of this Vaar. Since these remarks occur only at the end of some Vaars, it appears it could be that appropriate matching Sloks or prologues have been given with the Paurris or stanzas.