SGGS pp 1278-1281, Vaar Malaar Paurris 1-6.

 

ਵਾਰ ਮਲਾਰ ਕੀ ਮਹਲਾ ੧ ਰਾਣੇ ਕੈਲਾਸ ਤਥਾ ਮਾਲਦੇ ਕੀ ਧੁਨਿ ॥     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vār malār kī mėhlā 1 rāṇe kailās ṯathā mālḏe kī ḏẖun. Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad (mahla 1) by the first Guru in Raag Malaar; to be sung to (dhun-i) tune of the ballad (raanai) of Raana Kailaas (tathaa) and (ki) of (maldey) Maaldeyv.    Invoking the One All-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ਮਹਲਾ ੩ ॥ ਗੁਰਿ ਮਿਲਿਐ ਮਨੁ ਰਹਸੀਐ ਜਿਉ ਵੁਠੈ ਧਰਣਿ ਸੀਗਾਰੁ ॥ ਸਭ ਦਿਸੈ ਹਰੀਆਵਲੀ ਸਰ ਭਰੇ ਸੁਭਰ ਤਾਲ ॥

Salok mėhlā 3.   Gur mili▫ai man rėhsī▫ai ji▫o vuṯẖai ḏẖaraṇ sīgār. Sabẖ ḏisai harī▫āvalī sar bẖare subẖar ṯāl.

 

(Slok) prologue (mahala 3) by the third Guru. (Man-u) the mind (rahaseeai) is happy (miliai) on meeting, i.e. receiving guidance (gur-i) of the guru, (jio) like (dharan-i) the earth gets (seegaar-u) adornment – vegetation blossoms – (vutthai) with rain falling.

(Sabh) everything (disai = seen) becomes (hareeaavli) green; (sar) pools and (taal) ponds are (subhar = well-filled) filled to the brim.

 

ਅੰਦਰੁ ਰਚੈ ਸਚ ਰੰਗਿ ਜਿਉ ਮੰਜੀਠੈ ਲਾਲੁ ॥ ਕਮਲੁ ਵਿਗਸੈ ਸਚੁ ਮਨਿ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਹਾਲੁ ॥

Anḏar racẖai sacẖ rang ji▫o manjīṯẖai lāl. Kamal vigsai sacẖ man gur kai sabaḏ nihāl.

 

(Andar-u = inner-self) the mind (rachai) gets engrossed (rang-i) in love of (sach) the Eternal, like a fabric gets (laal-u) deep red colour when dyed using (majeetthai) Majeetth – a plant root that produces fast deep red color on boiling.

(Kamal = lotus) the mind-lotus (vigsai) blossoms when (sach-u) the Eternal is (man-i) in mind; similarly one (nihaal-u) is happy to receive and follow (sabad-i = world of) teachings (kai) of (gur) the guru.

 

Page 1279

 

ਮਨਮੁਖ ਦੂਜੀ ਤਰਫ ਹੈ ਵੇਖਹੁ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਸਿਰਿ ਦੀਸੈ ਜਮਕਾਲੁ ॥

Manmukẖ ḏūjī ṯaraf hai vekẖhu naḏar nihāl. Fāhī fāthe mirag ji▫o sir ḏīsai jamkāl.

 

On the contrary, (manmukh) self-willed persons do not obey the guru, and go in (dooji = second) other/opposite (taraf) direction – from directions of God; (nihaal-i) cast your (nadar-i) sight, i.e. look around to (veykhahu) see this happening.

(Jio) like (mirag) a deer (phaathey) caught (phaahi = in trap) by the hunter – sees death ahead, they (deesai = is seen) see (jamkaal-u) the agent of Divine justice – metaphoric Divine police – standing (sir-i) over their heads, i.e. are ever apprehensive of retribution for wrong-doings.

ਖੁਧਿਆ ਤ੍ਰਿਸਨਾ ਨਿੰਦਾ ਬੁਰੀ ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਕਰਾਲੁ ॥ ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥

Kẖuḏẖi▫ā ṯarisnā ninḏā burī kām kroḏẖ vikrāl. Ėnī akẖī naḏar na āvī jicẖar sabaḏ na kare bīcẖār.

 

(Khudiaa = hunger) greed, (trisna) craving and (ninda = slander) wishing ill for others is (buri) evil; consequences of (kaam-u) lust and (krodh-u) anger are (vikraal-u) dreadful.

This is not (nadar-i aavaee) seen with (eyni) these (akhi) eyes, i.e. one does not realize this due to ignorance, (jichar-u) as long as one does not (karey = do, beechaar-u = reflection) reflect (sabad-i = on the word) on the guru’s guidance.

 

ਤੁਧੁ ਭਾਵੈ ਸੰਤੋਖੀਆਂ ਚੂਕੈ ਆਲ ਜੰਜਾਲੁ ॥ ਮੂਲੁ ਰਹੈ ਗੁਰੁ ਸੇਵਿਐ ਗੁਰ ਪਉੜੀ ਬੋਹਿਥੁ ॥ ਨਾਨਕ ਲਗੀ ਤਤੁ ਲੈ ਤੂੰ ਸਚਾ ਮਨਿ ਸਚੁ ॥੧॥

Ŧuḏẖ bẖāvai sanṯokẖī▫āʼn cẖūkai āl janjāl.  Mūl rahai gur sevi▫ai gur pa▫oṛī bohith. Nānak lagī ṯaṯ lai ṯūʼn sacẖā man sacẖ. ||1||

 

(Janjaal-u) the entanglements with (aal = home) the world-play, i.e. temptations, (chookai) ends/breaks of (santokheeaa-n = contented) those who are happy with Divine will, when it (bhaavai) pleases (tudh-u) You, i.e. with Divine grace.

(Mool-u = capital invested) the wealth of virtues brought at birth (rahai) is preserved (deyviai = by serving) by obeying the guru. (Gur) the guru is (paurri) the ladder, guru is (bohith-u) the ship to take to the Almighty.

When your (lai) consciousness (lagi) is fixed on (tat-u = reality) Naam/Divine virtues and commands, o human being, (too) you are (sachaa) truthful in conduct with (sach-u) the Eternal (man-i) in mind, says third Nanak. 1.

 

ਮਹਲਾ ੧ ॥ ਹੇਕੋ ਪਾਧਰੁ ਹੇਕੁ ਦਰੁ ਗੁਰ ਪਉੜੀ ਨਿਜ ਥਾਨੁ ॥ ਰੂੜਉ ਠਾਕੁਰੁ ਨਾਨਕਾ ਸਭਿ ਸੁਖ ਸਾਚਉ ਨਾਮੁ ॥੨॥

Mėhlā 1.   Heko pāḏẖar hek ḏar gur pa▫oṛī nij thān. Rūṛa▫o ṯẖākur nānkā sabẖ sukẖ sācẖa▫o nām. ||2||

 

Prologue by the first Guru. There is (heyko) only one (dar-i = gate) destination – God and (heyk-u) one (paadhar-u) path to it; the guru is (paurri) the ladder to get to (nij) own (thaan-u) place, i.e. God is within the mind.

(Tthaakur-u) the Master is (rorrau = handsome) lovable; (sabh-i) all (sukh) comforts are attained through practice of (naam-u) Naam of (saachau) the Eternal, (naanka) say, o Nanak – the devotee. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿ ਆਪੁ ਪਛਾਣਿਆ ॥ ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿ ਚੰਦੋਆ ਤਾਣਿਆ ॥ ਵਿਣੁ ਥੰਮ੍ਹ੍ਹਾ ਗਗਨੁ ਰਹਾਇ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥

Pa▫oṛī.   Āpīnĥai āp sāj āp pacẖẖāṇi▫ā.   Ambar ḏẖaraṯ vicẖẖoṛ cẖanḏo▫ā ṯāṇi▫ā. viṇ thamĥā gagan rahā▫e sabaḏ nīsāṇi▫ā.

 

(Paurri) stanza by the first Guru. The Creator (aapeenhai) IT-self (saaj-i) created (aap-u) the self and alone (pachaaniaa) knows (aap-u) the Self, i.e. the extent of Divine virtues and powers are beyond human comprehension.

The Creator (vichhorr-i) separated (ambar-u) the sky (dharat-i) from the earth and (taaniaa) installed as (chandoaa) canopy.

(Rahaaey) establishing (gagan-u) the sky (vin-u) without (thammhaa = pillars) support as (neesaaniaa) sign of (sabad-u = commands) Divine laws.

 

ਸੂਰਜੁ ਚੰਦੁ ਉਪਾਇ ਜੋਤਿ ਸਮਾਣਿਆ ॥ ਕੀਏ ਰਾਤਿ ਦਿਨੰਤੁ ਚੋਜ ਵਿਡਾਣਿਆ ॥

Sūraj cẖanḏ upā▫e joṯ samāṇi▫ā. Kī▫e rāṯ ḏinanṯ cẖoj vidāṇi▫ā.

The Creator (upaaey) created (sooraj-u) the sun and (chand-u) the moon and (samaaniaa = contained) put (jot-i) light in them.

And (keeay) made (raat-i) night and (dinant-u) day as a (viddaaniaa) wondrous (choj) play.

 

ਤੀਰਥ ਧਰਮ ਵੀਚਾਰ ਨਾਵਣ ਪੁਰਬਾਣਿਆ ॥ ਤੁਧੁ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਕਿ ਆਖਿ ਵਖਾਣਿਆ ॥ ਸਚੈ ਤਖਤਿ ਨਿਵਾਸੁ ਹੋਰ ਆਵਣ ਜਾਣਿਆ ॥੧॥

Ŧirath ḏẖaram vīcẖār nāvaṇ purbāṇi▫ā. Ŧuḏẖ sar avar na ko▫e kė ākẖ vakẖāṇi▫ā.   Sacẖai ṯakẖaṯ nivās hor āvaṇ jāṇi▫ā. ||1||

 

God created (veechaar) thoughts of purification by (naavan) bathing on (purbaania) special occasions, i.e. people perform rituals to find You.

There is (na koey) none (sar-i) equal to (tudh-u) You; (ki = how?) it is hard to (aakh-i) call You like someone or (vakhaania) describe You.

You have (nivaas-u = abode) seat on (sachai) on true (takhat-i) throne, i.e. You are eternal while others (aavan = come) are born and (jaaniaa = go) die. 1.

 

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ਸਲੋਕ ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਓਮਾਹਾ ਹੋਇ ॥ ਨਾਗਾਂ ਮਿਰਗਾਂ ਮਛੀਆਂ ਰਸੀਆਂ ਘਰਿ ਧਨੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.   Nānak sāvaṇ je vasai cẖahu omāhā ho▫e.   Nāgāʼn mirgāʼn macẖẖī▫āʼn rasī▫āʼn gẖar ḏẖan ho▫e. ||1||

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i rain (vasai) falls, (chahu) four categories of creatures (hoey) are enthused, i.e. are happy.

They are (naagaa’n) snakes, (mirgaa’n) deer, (machheeaa’n) fish, (raseeaa’n) merry-makers who have (dhan-u) wealth (ghar-i = at home) with them. (Message: Some people are enthused to receive motivation from the guru’s teachings in holy congregation).

 

ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਵੇਛੋੜਾ ਹੋਇ ॥ ਗਾਈ ਪੁਤਾ ਨਿਰਧਨਾ ਪੰਥੀ ਚਾਕਰੁ ਹੋਇ ॥੨॥

Mėhlā 1.   Nānak sāvaṇ je vasai cẖahu vecẖẖoṛā ho▫e.   Gā▫ī puṯā nirḏẖanā panthī cẖākar ho▫e. ||2||

 

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i) rain (vasai) falls, (chahu) four categories of creatures (hoey) have (veychhorra) separation, i.e. they lose comfort;

They are (putaa = sons, gaaee = of cows) the oxen – who are put to ploughing land after the rain, (nirdhanaa = money-less) the poor – who lose livelihood – (panthi) travelers are inconvenienced and (chaakar) servants – who have to work despite rain. (Message: Some people consider it inconvenient to live by the guru’s teachings. 2.

ਪਉੜੀ ॥ ਤੂ ਸਚਾ ਸਚਿਆਰੁ ਜਿਨਿ ਸਚੁ ਵਰਤਾਇਆ ॥ ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਕਵਲੁ ਛਪਾਇਆ ॥

Pa▫oṛī.   Ŧū sacẖā sacẖiār jin sacẖ varṯā▫i▫ā.   Baiṯẖā ṯāṛī lā▫e kaval cẖẖapā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Almighty, (too) You are (sachaa) the Eternal (sachiaar-u = truthful) just Master who created and made (sach-u = truth) Divine laws (vartaaiaa) applicable.

You (baittha) sit (laaey = fixed, taarri = attention) in deep thoughts about the creation while  (chapaaiaa) hidden in (kaval-u) lotus flower. (Note: As per Hindu belief Brahma – the creator god – went into the stem of the lotus to find God).

 

ਬ੍ਰਹਮੈ ਵਡਾ ਕਹਾਇ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਨਾ ਤਿਸੁ ਬਾਪੁ ਨ ਮਾਇ ਕਿਨਿ ਤੂ ਜਾਇਆ ॥

Barahmai vadā kahā▫e anṯ na pā▫i▫ā.   Nā ṯis bāp na mā▫e kin ṯū jā▫i▫ā.

 

(Brhamai) Brahma who (kahaaeey) is called (vaddaa) great did not (paaiaa) find Your limits.

(Tis-u = that) the Creator has neither (baap-u) father nor (maaey) mother; (kin-i = who?) no one (jaaiaa) gave birth to (too) You – You are self-created and self-existent.

 

ਨਾ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਵਰਨ ਸਬਾਇਆ ॥ ਨਾ ਤਿਸੁ ਭੁਖ ਪਿਆਸ ਰਜਾ ਧਾਇਆ ॥

Nā ṯis rūp na rekẖ varan sabā▫i▫ā.   Nā ṯis bẖukẖ pi▫ās rajā ḏẖā▫i▫ā.

 

(Tis-u = that) the Almighty has neither (roop-u) form nor (reykh = lines on hands/feet) identification marks; is present in (sabaaiaaa) all (varan = castes) existence.

Has neither (bhukh) hunger nor (piaas-u) thirst, i.e. needs no subsistence, (dhaaiaa = runs) goes about, i.e. is ever, (rajaa) satiated.

 

ਗੁਰ ਮਹਿ ਆਪੁ ਸਮੋਇ ਸਬਦੁ ਵਰਤਾਇਆ ॥ ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਸਮਾਇਆ ॥੨॥

Gur mėh āp samo▫e sabaḏ varṯā▫i▫ā.   Sacẖe hī paṯī▫ā▫e sacẖ samā▫i▫ā. ||2||

 

(Samoey = contained) has kept (aap-u) the Self (mah-i) in (gur) the guru who (vartaaiaa) propagates/teaches to live by (sabad-u = word) Commands.

Only one who (pateeaaey = satisfied) is happy to live in obedience to (sachey hi) the Eternal, (smaaiaa) merges (sach-i) in the Eternal. 2.

 

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Note: Seeing Guru Nanak lost in his thoughts, his father thought he was ill and called the physician. The next prologue is in that context.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥ ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ ॥੧॥

Salok mėhlā 1.   vaiḏ bulā▫i▫ā vaiḏgī pakaṛ dẖandẖole bāʼnh.   Bẖolā vaiḏ na jāṇ▫ī karak kaleje māhi. ||1||

 

Prologue by the first Guru. (Vaid-u) the physician (bulaiaa) was called for my (vaidgi) medical examination/treatment, and he (ddhanddholey = searched, baanh = arm) felt the pulse to know the ailment.

But (bhola) the unaware (vaid-u) physician does not (jaanaee) know that (karak) pain is (maah-i) in (kaleyjey) the heart – Nanak yearns for God. 1.

 

ਮਃ ੨ ॥ ਵੈਦਾ ਵੈਦੁ ਸੁਵੈਦੁ ਤੂ ਪਹਿਲਾਂ ਰੋਗੁ ਪਛਾਣੁ ॥ ਐਸਾ ਦਾਰੂ ਲੋੜਿ ਲਹੁ ਜਿਤੁ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ॥

Mėhlā 2.   vaiḏā vaiḏ suvaiḏ ṯū pahilāʼn rog pacẖẖāṇ.   Aisā ḏārū loṛ lahu jiṯ vañai rogā gẖāṇ.

 

Prologue by the second Guru. O (vaid-u) physician, you are (suvaid-u = good physician) the best amongst (vaidaa) physicians if you (pahilaa-n) first (pachhaan-u) recognize (rog-u) the ailment – and then you can (lorr-i lahu) search for/think of (aisaa) such (daaroo) a treatment by (jit-u) which (ghaan-i) multitude of (rogaa-n) ailments (vanjnai) leaves, i.e. a guru understands what afflicts the human mind and gives advice accordingly.

 

ਜਿਤੁ ਦਾਰੂ ਰੋਗ ਉਠਿਅਹਿ ਤਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥ ਰੋਗੁ ਗਵਾਇਹਿ ਆਪਣਾ ਤ ਨਾਨਕ ਵੈਦੁ ਸਦਾਇ ॥੨॥

Jiṯ ḏārū rog uṯẖi▫ah ṯan sukẖ vasai ā▫e.   Rog gavā▫ihi āpṇā ṯa Nānak vaiḏ saḏā▫e. ||2||

 

The right (daaroo) treatment is that (jit-u) which (rog) ailments (utthiah-i = rise) leave and (sukh-u) wellness (vasai) abides/comes (tan-i) to the body, i.e. the guru advises how to overcome afflictions and be at peace.

One should (gavaaih-i = loses) himself be free of (aapna) own (rog-u) ailment – attain freedom from vices, and (ta) then (sadaaey = be called) be recognized as (vaid-u) a physician, i.e. a guru is one who has attained freedom from temptations, says Second Nanak. 2.

 

ਪਉੜੀ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥

Pa▫oṛī.   Barahmā bisan mahes ḏev upā▫i▫ā.  Barahme ḏiṯe beḏ pūjā lā▫i▫ā.

 

(Paurri) stanza by the first Guru. God (upaaiaa) created the concept of gods like Brahma, (bisan-u) Vishnu and Mahesh.

And (ditey) gave (beyd) the Vedas (brahmey) to Brahma and (laaiaa) engaged him in (pooja) worship given in the Vedas.

 

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥

Ḏas avṯārī rām rājā ā▫i▫ā. Ḏaiṯā māre ḏẖā▫e hukam sabā▫i▫ā.

 

Vishnu (aaiaa) comes as (das) ten (avtaari) incarnations like (raaja) the King (raam-u) Rama of the Ramayana. They (maarey) killed (daitaa) the demons (dhaaey = running) in battle; (sabaaiaa) all this happened (hukam-i) by Divine commands. (Note: The ten incarnations of Vishnu are 1. Varaha = white boar, 2. Narsingh/Narsimha = man-lion, 3. Bavan/Vaman = dwarf, 4. Paras Raam = god of resect to parents, 5. Machh = fish, 6. Kachh = tortoise, 7. Raama of the Ramayana, 8. Krishna of the Mahabharata, 9. Buddha, 10. Kalki.

 

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥

Īs mahesur sev ṯinĥī anṯ na pā▫i▫ā. Sacẖī kīmaṯ pā▫e ṯakẖaṯ racẖā▫i▫ā.

 

(Ees Maheysur) Mahesh – took eleven forms as Rudra – and (sey – served) performed austerities, but (tinhi) they could not (paaiaa) find/know (ant-u) the extent of God’s virtues and powers.

God (paaey = taken) assumed (sachi) eternal (keemat-i = price) powers and (rachaiaa = established, takhat-u = throne) exercises those total authority – watches the creatures for performance and looks after them.

 

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥

Ḏunī▫ā ḏẖanḏẖai lā▫e āp cẖẖapā▫i▫ā.

 

The Creator (laaey) engages (duneeaa = world) every creature (dhandhai = task) to the allotted role, – and watches – while keeping (aap-u) the self (chhapaaiaa) concealed.

 

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ਧਰਮੁ ਕਰਾਏ ਕਰਮ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੩॥

Ḏẖaram karā▫e karam ḏẖarahu furmā▫i▫ā. ||3||

 

(Karaaey) causes to do (dharam-u) duties and (karam) deeds as (phurmaaiaa = ordered) ordained (dhurahu) from the source, i.e. based on past deeds. 3.

 

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ਸਲੋਕ ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਕੰਤੈ ਚਿਤਿ ਕਰੇਹੁ ॥ ਨਾਨਕ ਝੂਰਿ ਮਰਹਿ ਦੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਅਵਰੀ ਲਾਗਾ ਨੇਹੁ ॥੧॥

Salok mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī kanṯai cẖiṯ karehu. Nānak jẖūr marėh ḏuhāgaṇī jinĥ avrī lāgā nehu. ||1||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girl-friend, says another girl; (chit-u = mind, kareyhu = yearn) think, i.e. be with and enjoy company, (kantai) of the husband.

(Duhaagni = unfortunate) a woman without husband (jinh) who (laaga) develops (neyhu) love for (avri = other) someone else (jhoor-i = sad, marai = dies/is depressed) remains sad, says second Nanak. 1.

Message: One with faith is enthused to hear God’s virtues but the faithless person has none to look forward to, and withers.

 

ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਜਲਹਰੁ ਬਰਸਨਹਾਰੁ ॥ ਨਾਨਕ ਸੁਖਿ ਸਵਨੁ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੨॥

Mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī jalhar barsanhār. Nānak sukẖ savan sohāgaṇī jinĥ sah nāl pi▫ār. ||2||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girlfriend, says another girl and (jalhar-u) the cloud (barsabhaar-u) drops rain.

(Sohaagni) the fortunate women who have (piaar-u) love (naal-i) with (sah) the husband, they (savan-u) sleep (sukh-i) in peace – not frightened by the thunder or lightning, says second Nanak. 2.

Message: Those with faith in God do not fall prey to temptations and enjoy peace.

 

ਪਉੜੀ ॥ ਆਪੇ ਛਿੰਝ ਪਵਾਇ ਮਲਾਖਾੜਾ ਰਚਿਆ ॥ ਲਥੇ ਭੜਥੂ ਪਾਇ ਗੁਰਮੁਖਿ ਮਚਿਆ ॥

Pa▫oṛī.   Āpe cẖẖinjẖ pavā▫e malākẖāṛā racẖi▫ā.  Lathe bẖaṛthū pā▫e gurmukẖ macẖi▫ā.

 

(Paurri) stanza by the first Guru. The Creator has (aapey) IT-self (pavaaey) arranged (chinjh) the fight and (rachiaa = made) prepared (malkhaarraa) arena for wrestling.

The wrestlers (lathey = descend) enter the arena for (bharrthoo paaey) fighting, and (gurmukh-i) those who follow the guru (machiaa) prevail – in the fight against evil present in the world-play.

 

ਮਨਮੁਖ ਮਾਰੇ ਪਛਾੜਿ ਮੂਰਖ ਕਚਿਆ ॥ ਆਪਿ ਭਿੜੈ ਮਾਰੇ ਆਪਿ ਆਪਿ ਕਾਰਜੁ ਰਚਿਆ ॥

Manmukẖ māre pacẖẖāṛ mūrakẖ kacẖi▫ā.  Āp bẖiṛai māre āp āp kāraj racẖi▫ā.

 

Those who follow the guru (maarey) beat (pachhaarrai) down (moorakh) the fools who (kachiaa = unbaked) do not obey God and the guru but (manmukh) act by self-will.

The Almighty (aap-i) IT-self (bhirrai) fights and IT-self (maarey) beats down; has IT-self (rachiaa) arranged (kaaraj-u = event) phenomenon.

 

ਸਭਨਾ ਖਸਮੁ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥ ਹੁਕਮੀ ਲਿਖੈ ਸਿਰਿ ਲੇਖੁ ਵਿਣੁ ਕਲਮ ਮਸਵਾਣੀਐ ॥

Sabẖnā kẖasam ek hai gurmukẖ jāṇī▫ai. Hukmī likẖai sir lekẖ viṇ kalam masvāṇī▫ai.

 

There is (eyk-u) one (khasam) Master present in (sabhnaa) all; but is (jaaneeai = known) recognized (gurmukh-i) by one who follows the guru.

The Creator (likhai) writes/allots (keykh-u = writing) task/role (sir-i = on the head) ae to every creature (vin-u) without (kalam) pen and (masvaaneeai) inkpot, i.e. makes known to the conscience of everyone.

 

ਸਤਸੰਗਤਿ ਮੇਲਾਪੁ ਜਿਥੈ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੀਐ ॥ ਨਾਨਕ ਸਚਾ ਸਬਦੁ ਸਲਾਹਿ ਸਚੁ ਪਛਾਣੀਐ ॥੪॥

Saṯsangaṯ melāp jithai har guṇ saḏā vakẖāṇī▫ai.  Nānak sacẖā sabaḏ salāhi sacẖ pacẖẖāṇī▫ai. ||4||

 

The method of (meylaap-u) union with the Almighty is learnt (satsangat-i) in holy congregation, (jithai) where (gun) virtues of (har-i) the Almighty are (saaa) ever (vakhaneeai = described) recounted, and leant to emulate.

It is (salaah-i = praise) by acknowledging and obeying (sabad-u = word) commands of (sachaa = true) the Eternal, that (sach-u) the Eternal is (pachhaaneeai) recognized within, and one remains at peace, says Guru Nanak. 4.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਅਵਰਿ ਕਰੇਂਦਾ ਵੰਨ ॥ ਕਿਆ ਜਾਣਾ ਤਿਸੁ ਸਾਹ ਸਿਉ ਕੇਵ ਰਹਸੀ ਰੰਗੁ ॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā avar kareʼnḏā vann.  Ki▫ā jāṇā ṯis sāh si▫o kev rahsī rang.

 

Prologue by the third Guru. Like one enjoys being in a low cloud, some temptation (aaiaa) comes (oonnav-i = oonav-i) closer and closer (kareyda = doing, vann = colour/looking) trying to entice (avar-i = other) in many ways.

I (jaana = know, kiaa = how?) do not know how (rang-u) love (siau) with (tis-u = that) the Almighty (saah) Master (rahsi) shall be maintained, i.e. the human being should seek the guru’s guidance on how to resist temptations in life.

 

ਰੰਗੁ ਰਹਿਆ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਭਾਉ ਹੋਇ ॥ ਨਾਨਕ ਭੈ ਭਾਇ ਬਾਹਰੀ ਤਿਨ ਤਨਿ ਸੁਖੁ ਨ ਹੋਇ ॥੧॥

Rang rahi▫ā ṯinĥ kāmṇī jinĥ man bẖa▫o bẖā▫o ho▫e.   Nānak bẖai bẖā▫e bāhrī ṯin ṯan sukẖ na ho▫e. ||1||

 

(Rang-u) love is (rahiaa) maintained of (tinh) those (kaamni = women) soul-women (jinh) who (hoey) have (bhau = fear) respect and (bhaau) love of the Almighty-husband (man-i) in mind.

Those soul-women who are (baahari) bereft of (bhau bhaau) respect and love, i.e. who do not live by commands of the Almighty, they fall prey to temptations and do not (hoey) experience (sukh-u) peace – by way of presence of the Almighty – (tin) their (tan-i) body/mind, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਨੀਰੁ ਨਿਪੰਗੁ ॥ ਨਾਨਕ ਦੁਖੁ ਲਾਗਾ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਕੰਤੈ ਸਿਉ ਮਨਿ ਭੰਗੁ ॥੨॥

Mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai nīr nipang.  Nānak ḏukẖ lāgā ṯinĥ kāmṇī jinĥ kanṯai si▫o man bẖang. ||2||

 

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonav-i) lower and lower and (varsai) drops (nipang) clean (neer-u) water as rain – the woman enjoys with her husband in rainy season.

 (Tinh) that (kaamni) woman (jinh) who has (bhang-u) broken (man-i) mind/love (sio) with (kantai) the husband (laaga) feels (dukh-u) pain – one who does not obey God falls prey to vices and suffers, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥ ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥

Pa▫oṛī.   Ḏovai ṯarfā upā▫e ik varṯi▫ā.  Beḏ baṇī varṯā▫e anḏar vāḏ gẖaṯi▫ā.

 

(Paurri) stanza by the first Guru. (Upaaey) having created (dovai) both (tarfa) sides, i.e. obedience and indifference to Divine commands, (ik-u = one) the Almighty (vartiaa) acts in them, i.e. both types of deeds are caused by God.

(Vartaaey) by making known (baani = words) contents of (beyd) the Vedas – which promote the three Gunas -, God (ghatiaa) has put (vaad-u) conflict, i.e. has given commands but also other ideas.

 

ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥ ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥

Parviraṯ nirviraṯ hāṯẖā ḏovai vicẖ ḏẖaram firai raibāri▫ā.  Manmukẖ kacẖe kūṛi▫ār ṯinĥī nihcẖa▫o ḏargėh hāri▫ā.

 

God created (dovai) both (haatthaa) sides, i.e. (parvirat-i) householders and (nirvirat-i) those who remain withdrawn from family life, and IT-self (phirai = goes about) acts as (raibaariaa) guide, i.e. causes to act through them but is also (dharam-u) the judge for their deeds.

(Manmukh) those who act by self-will, are (koorriaar) false; (tinhi) they (nihchau) surely (haariaa) lose (dargah) in Dine court, i.e. are not at peace in life and are not approved for union with God.

 

ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥

Gurmaṯī sabaḏ sūr hai kām kroḏẖ jinĥī māri▫ā.  Sacẖai anḏar mahal sabaḏ savāri▫ā.

 

(Sabad-i) words of (gurmati) the guru’s counsel make (soor) the warriors (jinhi) who (maariaa) kill (kaam-u) lust and (krodh-u) anger.

They are (savaariaa = fulfilled) accepted (andar-i) in (mahal-i = palace) court (sachai) of the Eternal, (sabad-i) through obeying Divine commands.

 

ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥

Se bẖagaṯ ṯuḏẖ bẖāvḏe sacẖai nā▫e pi▫āri▫ā.  Saṯgur sevan āpṇā ṯinĥā vitahu ha▫o vāri▫ā. ||5||

 

But only (sey) those who (bhaavdey) are liked/motivated by (tudh-u) You, become (bhagat) devotees and (piaariaa) love living by (naaey/naam) virtues and commands (sachai) of the Eternal.

They (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru; (hau) I (vaariaa = am sacrifice, vittahu = to) adore (tinha) them. 5.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਲਾਇ ਝੜੀ ॥ ਨਾਨਕ ਭਾਣੈ ਚਲੈ ਕੰਤ ਕੈ ਸੁ ਮਾਣੇ ਸਦਾ ਰਲੀ ॥੧॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai lā▫e jẖaṛī. Nānak bẖāṇai cẖalai kanṯ kai so māṇe saḏā ralī. ||1||

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonnav-i) travelling low and (varsai) drops rain (laaey jharri) continuously, i.e. instructions of the Creator are ever presentin one’s conscience.

(Su) that soul-woman who (chalai) complies with (bhanai = will) instructions (kai) of (kant) the Almighty-husband, (sadaa) ever (maaney) enjoys (rali) merry-making – as at peace with the Almighty present within 1.

 

ਮਃ ੩ ॥ ਕਿਆ ਉਠਿ ਉਠਿ ਦੇਖਹੁ ਬਪੁੜੇਂ ਇਸੁ ਮੇਘੈ ਹਥਿ ਕਿਛੁ ਨਾਹਿ ॥ ਜਿਨਿ ਏਹੁ ਮੇਘੁ ਪਠਾਇਆ ਤਿਸੁ ਰਾਖਹੁ ਮਨ ਮਾਂਹਿ ॥

Mėhlā 3.   Ki▫ā uṯẖ uṯẖ ḏekẖhu bapuṛeʼn is megẖai hath kicẖẖ nāhi.  Jin ehu megẖ paṯẖā▫i▫ā ṯis rākẖo man māʼnhi.

 

Prologue by the third Guru. (Kiaa = why?) do not (utth-i utth-i) keep getting up (deykahu) to look whether the cloud will drop rain; (kichh-u naah-i) nothing is (hath-i) in hands of (is-u) this (bapurrey’n) poor (meyghai) cloud, .e. do not worry what will happen in future.

Instead (Raakhahu) keep (maa’nh-i) in (man) mind – invoke – (tis-u = that) the Almighty (jin-i) who (patthaaiaa) sent (ehu) this (meygh-u) cloud – and controls it, i.e. who watches and decides our destiny.

 

ਤਿਸ ਨੋ ਮੰਨਿ ਵਸਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਸਭ ਕਰਣ ਪਲਾਹ ਕਰੇਇ ॥੨॥

Ŧis no man vasā▫isī jā ka▫o naḏar kare▫i.  Nānak naḏrī bāhrī sabẖ karaṇ palāh kare▫i. ||2||

 

Only that person (vasaaisi = causes to dwell) keeps (tis no = that) the Almighty (man-i) in mind (kau) on (ja) whom IT (karaey-i) bestows (nadar-i) grace, i.e. remembrance of God comes by Divine grace.

(Sabh) all those (bahari) devoid of (nadri) of Divine grace ever keep (karey-i) making (karan palaah) entreaties but do not receive grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸੋ ਹਰਿ ਸਦਾ ਸਰੇਵੀਐ ਜਿਸੁ ਕਰਤ ਨ ਲਾਗੈ ਵਾਰ ॥ ਆਡਾਣੇ ਆਕਾਸ ਕਰਿ ਖਿਨ ਮਹਿ ਢਾਹਿ ਉਸਾਰਣਹਾਰ ॥

Pa▫oṛī.   So har saḏā sarevī▫ai jis karaṯ na lāgai vār.  Ādāṇe ākās kar kẖin mėh dẖāhi usāraṇhār.

 

(Paurri) stanza by the first Guru. We should (sareyveeai = serve) invoke (so = that) the (har-i) Almighty for (jis-u) who (na laagai = does not elapse) takes no time to (karat) do anything.

God (kar-i = creates, aaddaaney = spread) installs planets in (aakaas) the sky/space and can (ddhaah-i) demolish and (ussaaranhaar) build/install (mah-i) in (khin) a moment.

 

ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਕੁਦਰਤਿ ਕਰੇ ਵੀਚਾਰ ॥ ਮਨਮੁਖ ਅਗੈ ਲੇਖਾ ਮੰਗੀਐ ਬਹੁਤੀ ਹੋਵੈ ਮਾਰ ॥

Āpe jagaṯ upā▫e kai kuḏraṯ kare vīcẖār. Manmukẖ agai lekẖā mangī▫ai bahuṯī hovai mār.

 

(Upaaeykai) having created (jagat-u) the world (aapey = self) the Creator – watches and (karey = does, veechaar = consideration) considers deeds of (kudrat-i = nature/creation) everyone.

Everyone is (mangeeai) asked (leykha) account of deeds (agai) ahead – by the conscience here and by God in the hereafter –; (manmukh) one who acts by self-will ignoring Divine commands (hovai) gets (bahuti = great) severe (maar = hit) punishment – by way of loss of peace here and denial of union with the Creator after death .

 

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ਗੁਰਮੁਖਿ ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਬਖਸੇ ਸਿਫਤਿ ਭੰਡਾਰ ॥ ਓਥੈ ਹਥੁ ਨ ਅਪੜੈ ਕੂਕ ਨ ਸੁਣੀਐ ਪੁਕਾਰ ॥

Gurmukẖ paṯ si▫o lekẖā nibṛai bakẖse sifaṯ bẖandār.  Othai hath na apṛai kūk na suṇī▫ai pukār.

 

On the other hand the Almighty (bakhsey) graciously gives (bhandaar = store-houses) treasures of (siphat-i) praising and emulating Divine virtues (gurmukh-i) through the guru’s guidance; (leykha) the account of those who follow the guru (nibrrai) is settled (sio) with (pat-i) honor, i.e. they are accepted for union by the Creator.

No (hath-u = hand) help (aprrai) reaches (othai) there and no (kook pukaar) call for help (suneeai) heard – of those who do not obey Divine commands in life.

ਓਥੈ ਸਤਿਗੁਰੁ ਬੇਲੀ ਹੋਵੈ ਕਢਿ ਲਏ ਅੰਤੀ ਵਾਰ ॥ ਏਨਾ ਜੰਤਾ ਨੋ ਹੋਰ ਸੇਵਾ ਨਹੀ ਸਤਿਗੁਰੁ ਸਿਰਿ ਕਰਤਾਰ ॥੬॥

Othai saṯgur belī hovai kadẖ la▫e anṯī vār.  Ėnā janṯā no hor sevā nahī saṯgur sir karṯār. ||6||

 

Compliance with teachings of (satigur-u) the true guru (hovai) is (beyli = friend) helpful (othai) there; it (kaddh-i laey = rescues) saves (anti vaar) at the end – when account of deeds is taken and consequences decided.

There is no (hor) other (seyva = service) action that works (no) for (eyna) these (janta) creatures, except protection provide by obedience to (kartaar) the Creator and (satigur-u) true guru (sir-i) over their heads. 6.

   

 

SGGS pp 1276-1278, Malaar M: 3, Asttpadeeaa, and M: 5 Chhant.

 

ਮਲਾਰ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ ਘਰੁ ੧ ॥    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 3 asatpaḏī▫ā gẖar 1.   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Malaar, (asttpadeeaa) compositions of eight stanzas (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਕਰਮੁ ਹੋਵੈ ਤਾ ਸਤਿਗੁਰੁ ਪਾਈਐ ਵਿਣੁ ਕਰਮੈ ਪਾਇਆ ਨ ਜਾਇ ॥ ਸਤਿਗੁਰੁ ਮਿਲਿਐ ਕੰਚਨੁ ਹੋਈਐ ਜਾਂ ਹਰਿ ਕੀ ਹੋਇ ਰਜਾਇ ॥੧॥

Karam hovai ṯā saṯgur pā▫ī▫ai viṇ karmai pā▫i▫ā na jā▫e.  Saṯgur mili▫ai kancẖan ho▫ī▫ai jāʼn har kī ho▫e rajā▫e. ||1||

 

When (karam-u) Divine grace (hovai = happens) is bestowed, (ta) then (satigur-u) the true guru (paaeeai) is found; the guru (na jaaey) cannot be (paaiaa) found (vin-u) without (karmai) Divine grace.

One (hoeeai) becomes (kanchan) gold, i.e. is purified of vices, (paaeeai) by finding and following (satigur) the true guru (jaa’n) when (hoey) it is (rajaaey) the will (ki) of (har-i) the Almighty. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਹਰਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇ ॥ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਪਾਈਐ ਸਾਚਾ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Man mere har har nām cẖiṯ lā▫e.   Saṯgur ṯe har pā▫ī▫ai sācẖā har si▫o rahai samā▫e. ||1|| rahā▫o.

 

(Meyrey) my (man-u) mind, i.e. o human being, (laaey) apply (chit-u) the mind to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands.

(Saacha) the Eternal (har-i) Almighty (paaeeai) is found (tey = from) with guidance of (satigur) the true guru; then one (rahai) remains (samaaey) absorbed (siau) with (har-i) the Almighty, i.e. conducts the self by Divine virtues and commands. 1.

(Rahaau) dwell on this and reflect.

 

ਸਤਿਗੁਰ ਤੇ ਗਿਆਨੁ ਊਪਜੈ ਤਾਂ ਇਹ ਸੰਸਾ ਜਾਇ ॥ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਬੁਝੀਐ ਗਰਭ ਜੋਨੀ ਨਹ ਪਾਇ ॥੨॥

Saṯgur ṯe gi▫ān ūpjai ṯāʼn ih sansā jā▫e.  Saṯgur ṯe har bujẖī▫ai garabẖ jonī nah pā▫e. ||2||

 

When (giaan-u) awareness (oopjai) is received (tey) from (satigur) the true guru (taa-n) then (ih-u) this (sansaa) anxiety (jaaey) leaves – as to what would happen at the end of life.

We (bujheeai) obtain understanding of virtues and commands (har-i) the Almighty (tey) from (satigur) the true guru; one who follows them, is not (paaey) put in (garabh joni) in the womb – to be reborn. 2.

 

ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤ ਮਰੈ ਮਰਿ ਜੀਵੈ ਸਬਦੁ ਕਮਾਇ ॥ ਮੁਕਤਿ ਦੁਆਰਾ ਸੋਈ ਪਾਏ ਜਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੩॥

Gur parsādī jīvaṯ marai mar jīvai sabaḏ kamā▫e. Mukaṯ ḏu▫ārā so▫ī pā▫e jė vicẖahu āp gavā▫e. ||3||

 

One (marai) dies (jeevat) alive, i.e. becomes ego-free like a dead person, (parsaadi) with grace/guidance of (gur) the guru, and by so (mar-i) dying – giving up ego, i.e. not acting by self-will, (jeevai) lives (kamaaey) in compliance with (sabad-u = word) Divine commands.

(Soee) only that person (paaey) obtains (duaara = gate) access to, i.e. attains, (mukat-i) freedom from births and deaths, (j-i) who (gavaaey = loses) gives up (aap-u) self (vichahu) from within. 3.

 

ਗੁਰ ਪਰਸਾਦੀ ਸਿਵ ਘਰਿ ਜੰਮੈ ਵਿਚਹੁ ਸਕਤਿ ਗਵਾਇ ॥ ਅਚਰੁ ਚਰੈ ਬਿਬੇਕ ਬੁਧਿ ਪਾਏ ਪੁਰਖੈ ਪੁਰਖੁ ਮਿਲਾਇ ॥੪॥

Gur parsādī siv gẖar jammai vicẖahu sakaṯ gavā▫e.  Acẖar cẖarai bibek buḏẖ pā▫e purkẖai purakẖ milā▫e. ||4||

 

One who, (parsaadi) with grace/guidance of the guru, (gavaaey = loses) gives up (sakat-i/Shakti) ego and (jammai) is born (ghar-i = house) in the family of (siv) God, i.e. starts obeying Divine commands.

S/he (Charai = eats) conquers (achar-u = not eatable) the unconquerable ego, (paaey) attains (bibeyk) discerning (budh-i) understanding – gives up evil and imbibing virtue; and (milaaey) is led to (purakh-u) the all-pervasive Almighty (purkhai = by important person) by the guru. 4.

 

ਧਾਤੁਰ ਬਾਜੀ ਸੰਸਾਰੁ ਅਚੇਤੁ ਹੈ ਚਲੈ ਮੂਲੁ ਗਵਾਇ ॥ ਲਾਹਾ ਹਰਿ ਸਤਸੰਗਤਿ ਪਾਈਐ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥੫॥

Ḏẖāṯur bājī sansār acẖeṯ hai cẖalai mūl gavā▫e. Lāhā har saṯsangaṯ pā▫ī▫ai karmī palai pā▫e. ||5||

 

(Sansaar-u = the world) life is (baaji) a game of (dhaatur = running – coming and going) births and deaths, i.e. life is transitory, but the creature is (acheyt-u) unmindful and (chalai) departs (gavaaey) losing (mool-u) capital investment, i.e. losing the virtues with which s/he is born to conduct him/her-self in life and earn more to take back.

But (laahaa = profit) gain of (har-i = God) Divine virtues is obtained by joining (satisangat-i) the holy congregation – where Divine virtues and commands are recounted and learnt to practice – but one (paaey = put) receives it (palai) in lap (karmi) with Divine grace – based on deeds. 5.

 

ਸਤਿਗੁਰ ਵਿਣੁ ਕਿਨੈ ਨ ਪਾਇਆ ਮਨਿ ਵੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰਿ ॥ ਵਡਭਾਗੀ ਗੁਰੁ ਪਾਇਆ ਭਵਜਲੁ ਉਤਰੇ ਪਾਰਿ ॥੬॥

Saṯgur viṇ kinai na pā▫i▫ā man vekẖhu riḏai bīcẖār. vadbẖāgī gur pā▫i▫ā bẖavjal uṯre pār. ||6||

 

God is not (paaia) found by (kinai na = not any) anyone (vin-u) without (satigur) the true guru; (beechaar-i) reflect (man-i ridai) in mind and (veykhahu) see, i.e. you will realize that one cannot find God by self-effort alone.

(Vaddbhaagi) those who are fortunate to (paaiaa) receive guidance of (gur-u) the guru, they (utrey) land (paar-i = far shore) across (bhavjal-u) the world-ocean of vices, i.e. overcome vices in the world-play and find God within. 6.

 

ਹਰਿ ਨਾਮਾਂ ਹਰਿ ਟੇਕ ਹੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਧਾਰੁ ॥ ਕ੍ਰਿਪਾ ਕਰਹੁ ਗੁਰੁ ਮੇਲਹੁ ਹਰਿ ਜੀਉ ਪਾਵਉ ਮੋਖ ਦੁਆਰੁ ॥੭॥

Har nāmāʼn har tek hai har har nām aḏẖār.  Kirpā karahu gur melhu har jī▫o pāva▫o mokẖ ḏu▫ār. ||7||

 

(Naamaa-n) Naam/virtues and commands of (har-i) the Almighty is (tteyk = support) the guide; (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam of the Almighty is (adhaar-u) the mainstay of life.

O (jeeo) revered (har-i) Almighty, please (karah-u) bestow (kripa) kindness and (meylhu = cause to meet) lead to (guru) the guru so that I learn to (paavahu) obtain (mokh duaar) emancipation from temptations in the world-play – and find God. 7.

 

ਮਸਤਕਿ ਲਿਲਾਟਿ ਲਿਖਿਆ ਧੁਰਿ ਠਾਕੁਰਿ ਮੇਟਣਾ ਨ ਜਾਇ ॥ ਨਾਨਕ ਸੇ ਜਨ ਪੂਰਨ ਹੋਏ ਜਿਨ ਹਰਿ ਭਾਣਾ ਭਾਇ ॥੮॥੧॥

Masṯak lilāt likẖi▫ā ḏẖur ṯẖākur metṇā na jā▫e.  Nānak se jan pūran ho▫e jin har bẖāṇā bẖā▫e. ||8||1||

 

Whatever (tthaakur-i) the Master has (likhiaa) written (mastak-i lilaatt-i = on the forehead) in destiny (na jaaey) cannot (meyttnaa) be erased.

(Sey) those (jan) persons (hoey) are (pooran = perfect) accepted for union by the Almighty (jin) who (bhaaey = like) accept (bhaana) will of (har-i) the Almighty, says third Nanak. 8. 1.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਬੇਦ ਬਾਣੀ ਜਗੁ ਵਰਤਦਾ ਤ੍ਰੈ ਗੁਣ ਕਰੇ ਬੀਚਾਰੁ ॥ ਬਿਨੁ ਨਾਵੈ ਜਮ ਡੰਡੁ ਸਹੈ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਹੋਇ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥੧॥

Malār mėhlā 3.   Beḏ baṇī jag varaṯḏā ṯarai guṇ kare bīcẖār. Bin nāvai jam dand sahai mar janmai vāro vār. Saṯgur bẖete mukaṯ ho▫e pā▫e mokẖ ḏu▫ār. ||1||

 

Composition of the third Guru in Raga Malaar. (Jag-u = world) the human being (vartdaa) acts by (baani = words) contents of (beyd) the Vedas, (karey = does, beechaar-u = reflection) thinking of (trai) the three (gun) attributes of Ego action.  These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic).

And (sahai) bears (ddandd-u) punishment given by (jam) Divine justice, of (mar-i) dying to (janmai) be born (vaaro vaar) again and again, (bin-u = without) for not obeying (naavai) Naam/Divine commands.

If s/he (bheettey) finds and follows (satigur) the true guru, then s/he (hoey) is freed by Divine justice and obtains (mokh = emancipation, duaar-u = gate) freedom from vices in life and from rebirth after death. 1.

 

ਮਨ ਰੇ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਮਾਇ ॥ ਵਡੈ ਭਾਗਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Man re saṯgur sev samā▫e.   vadai bẖāg gur pūrā pā▫i▫ā har har nām ḏẖi▫ā▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, (seyv-i = serve) obey/follow (satigur-u) the true guru’s guidance and (samaaey) be absorbed in, i.e. live by Naam/commands of the Almighty.

One who with (vaddai) good (bhaag-i) fortune (paaiaa) has found (poora) the perfect guru (dhiaaey) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam – hence find the true guru. 1.

(Rahaau) dwell on this and reflect.

 

ਹਰਿ ਆਪਣੈ ਭਾਣੈ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ਹਰਿ ਆਪੇ ਦੇਇ ਅਧਾਰੁ ॥ ਹਰਿ ਆਪਣੈ ਭਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਕੀਆ ਹਰਿ ਸਿਉ ਲਾਗਾ ਪਿਆਰੁ ॥ ਹਰਿ ਕੈ ਭਾਣੈ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸਭੁ ਜਨਮੁ ਸਵਾਰਣਹਾਰੁ ॥੨॥

Har āpṇai bẖāṇai sarisat upā▫ī har āpe ḏe▫e aḏẖār.  Har āpṇai bẖāṇai man nirmal kī▫ā har si▫o lāgā pi▫ār. Har kai bẖāṇai saṯgur bẖeti▫ā sabẖ janam savāraṇhār. ||2||

 

(Har-i) the Almighty (upaaee) created (sristt-i) the universe with (aapni) own (bhaanai) will/decision and (aapey) IT-self (dey-i = gives, adhaar-u = support) is the Sustainor.

At (aapnai) own (bhaanai) will (har-i) God (keeaa) purifies (man-u) the mind and (piaar-u) love (sio) for (har-i) God (laaga) develops.

It is with (bhaanai) will (kai) of (har-i) God, that (satigur-u) the true guru (bheyttiaa) is found; the guru (savaaranhaar-u) transforms one’s (sabh-u) whole (janam = birth) life to develop love for God. 2.

 

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਤਿ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਿ ਪ੍ਰਭੁ ਸਾਲਾਹੀਐ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਲਏ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੩॥

vāhu vāhu baṇī saṯ hai gurmukẖ būjẖai ko▫e.  vāhu vāhu kar parabẖ salāhī▫ai ṯis jevad avar na ko▫e.  Āpe bakẖse mel la▫e karam parāpaṯ ho▫e. ||3||

 

(Baani) words (vahu vaahu) glorifying God are (sat-i) true forever, i.e. virtues of God are eternal; (koey) some rare (gurmukh-i) follower of the guru (boojhai) understands greatness of the Almighty.

We should (saalaaheeai) praise, and (kar-i) do (vaahu vaahu) glorification of, (prabh) the Master; there is (na koey) none (avar-u) other (jeyvadd-u) as great as (tis-u = that) the Almighty – so do not look elsewhere.

(Aapey = self) the Almighty (bakhsey) bestows grace to (meyl-i laey) unite with IT-self; this benediction (hoey) is (praapat-i) received (karam-i) based on deeds – compliance with Divine commands. 3.

 

ਸਾਚਾ ਸਾਹਿਬੁ ਮਾਹਰੋ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥ ਅੰਮ੍ਰਿਤੁ ਵਰਸੈ ਮਨੁ ਸੰਤੋਖੀਐ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਹਰਿ ਕੈ ਨਾਇ ਸਦਾ ਹਰੀਆਵਲੀ ਫਿਰਿ ਸੁਕੈ ਨਾ ਕੁਮਲਾਇ ॥੪॥

Sācẖā sāhib māhro saṯgur ḏī▫ā ḏikẖā▫e. Amriṯ varsai man sanṯokẖī▫ai sacẖ rahai liv lā▫e.  Har kai nā▫e saḏā harī▫āvalī fir sukai nā kumlā▫e. ||4||

 

One whom (Satgur-i) the true guru (deeaa dikhaaey) shows, i.e. one who understands that (saachaa) the Eternal (sahib-u) Master is (maaharo = expert) is capable to do everything.

His/her (man) mind (santokheeai = satiated) happily obeys God and (amrit) nectar (varsai) rains, i.e. s/he obtains awareness of Naam, and (rahai) lives with (liv) attention (laaey) fixed on obedience (sach-i) of the Eternal.

His/her life (sadaa) ever (hareeaavli = green) blooms; it neither (sukai) dries nor (kumaaley) withers, i.e. s/he does not fall victim to temptations. 4.

 

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ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਮਨਿ ਵੇਖਹੁ ਕੋ ਪਤੀਆਇ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਸਤਿਗੁਰੁ ਪਾਈਐ ਭੇਟੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਮਨਮੁਖ ਭਰਮਿ ਭੁਲਾਇਆ ਬਿਨੁ ਭਾਗਾ ਹਰਿ ਧਨੁ ਨ ਪਾਇ ॥੫॥

Bin saṯgur kinai na pā▫i▫o man vekẖhu ko paṯī▫ā▫e.  Har kirpā ṯe saṯgur pā▫ī▫ai bẖetai sahj subẖā▫e.  Manmukẖ bẖaram bẖulā▫i▫ā bin bẖāgā har ḏẖan na pā▫e. ||5||

 

But (kinai nai = not any) no one (paaio) finds God (bin-u) except with guidance of (satigur) the true guru; (ko) someone may (pateeaaey) test this – by trying other means like rituals and worships -, and (veykhahu) see.

(Satigur-u) the true guru (paaeeai) is found (tey) with (kirpa = kindness) grace of (har-i) the Almighty; and one who follows the true guru (bheyttai) finds the Almighty (sahj-i subhaaey) naturally – through living by Naam.

(Manmukh) self-willed persons do not follow the guru and are (bhulaaiaa) led astray (bharam-i) in delusion caused by other ideas. 5.

 

ਤ੍ਰੈ ਗੁਣ ਸਭਾ ਧਾਤੁ ਹੈ ਪੜਿ ਪੜਿ ਕਰਹਿ ਵੀਚਾਰੁ ॥ ਮੁਕਤਿ ਕਦੇ ਨ ਹੋਵਈ ਨਹੁ ਪਾਇਨ੍ਹ੍ਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਬੰਧਨ ਨ ਤੁਟਹੀ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥੬॥

Ŧarai guṇ sabẖā ḏẖāṯ hai paṛ paṛ karahi vīcẖār. Mukaṯ kaḏe na hova▫ī nahu pā▫iniĥ mokẖ ḏu▫ār.  Bin saṯgur banḏẖan na ṯuthī nām na lagai pi▫ār. ||6||

 

Following (trai) the three (gun) attributes (hai) is (sabhaa) all (dhaat-u) running around – aimless wandering; people who (parr-i parr-i) keep reading the Vedas and reflecting on the three forms of ego action, do not attain focus on the Almighty.

(Mukat-i) freedom from temptations is (kadey na) never (hovaee = happens) achieved by them and they do not (paainh-i) find (duaar-u) the gate to (mokh) emancipation – from cycles of births and deaths.

Their (bandhan = bondage) attachment to the world-play is not (tuttahi) broken, as they do not (lagai) develop (piaar-u) love/obedience (naam-i) to Naam/Divine commands. 6.

 

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਬੇਦਾਂ ਕਾ ਅਭਿਆਸੁ ॥ ਹਰਿ ਨਾਮੁ ਚਿਤਿ ਨ ਆਵਈ ਨਹ ਨਿਜ ਘਰਿ ਹੋਵੈ ਵਾਸੁ ॥ ਜਮਕਾਲੁ ਸਿਰਹੁ ਨ ਉਤਰੈ ਅੰਤਰਿ ਕਪਟ ਵਿਣਾਸੁ ॥੭॥

Paṛ paṛ pandiṯ monī thake beḏāʼn kā abẖi▫ās. Har nām cẖiṯ na āvī nah nij gẖar hovai vās.  Jamkāl sirahu na uṯrai anṯar kapat viṇās. ||7||

 

(Pandit) the scholars and (moni/muni) sages (thakey) get tired doing (abhiaas-u) practice (ka) of, i.e. repeated reading (ka) of (beydaa’n) the Vedas.

(Naam-u) Divine virtues and commands do not (aavaee) come to their (chit-i) minds and hence they do not (hovai) get to (vaas-u) stay in (nij) own (ghar-i) house, i.e. they cannot keep the mind steady/prevent from wandering, with focus on God.

(Jamkaal-u) the agent of Divine justice is not (utrai) removed from (sirahu) over their heads, i.e. they are subject to be confronted by Divine justice because of (kapatt) deceit (antar-i) within which (vinaas-u) destroys chances of finding God. 7.

 

ਹਰਿ ਨਾਵੈ ਨੋ ਸਭੁ ਕੋ ਪਰਤਾਪਦਾ ਵਿਣੁ ਭਾਗਾਂ ਪਾਇਆ ਨ ਜਾਇ ॥ ਨਦਰਿ ਕਰੇ ਗੁਰੁ ਭੇਟੀਐ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਨਾਮੇ ਹੀ ਪਤਿ ਊਪਜੈ ਹਰਿ ਸਿਉ ਰਹਾਂ ਸਮਾਇ ॥੮॥੨॥

Har nāvai no sabẖ ko parṯāpḏā viṇ bẖāgāʼn pā▫i▫ā na jā▫e.  Naḏar kare gur bẖetī▫ai har nām vasai man ā▫e.  Nānak nāme hī paṯ ūpjai har si▫o rahāʼn samā▫e. ||8||2||

 

(Sabh-u ko) everyone (partaapda = suffers from pain of separation) strongly yearns to obtain awareness of (naavai) Naam/virtues and commands of (har-i) the Almighty, but this awareness (na jaaey) cannot be (paaiaa) obtained (vin-u) without (bhaagaa’n) good fortune, i.e. Divine grace.

(Gur-u) the guru (bheytteeai) is found when the Almighty (karey) bestows (nadar-i = sight of grace) grace, and (naam-u) virtues and commands of (har-i) the Almighty (aaey = comes, vasai = to abide) come (man-i) to mind with the guru’s guidance.

(Pat-i) the honour of union with the Almighty (oopjai = manifests) is attained (hi) only with obedience (naamey) to Naam; I (rahaa’n) remain (samaaey) absorbed (siau) with – obedience to – (har-i) the Almighty, says third Nanak. 8. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ਅਸਟਪਦੀ ਘਰੁ ੨ ॥    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 3 asatpaḏī gẖar 2.   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Malaar, (asttpadeeaa) compositions of eight stanzas (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਗੁਰ ਕੀ ਕਾਰੈ ਲਾਏ ॥ ਦੁਖੁ ਪਲ੍ਹ੍ਹਰਿ ਹਰਿ ਨਾਮੁ ਵਸਾਏ ॥ ਸਾਚੀ ਗਤਿ ਸਾਚੈ ਚਿਤੁ ਲਾਏ ॥ ਗੁਰ ਕੀ ਬਾਣੀ ਸਬਦਿ ਸੁਣਾਏ ॥੧॥

Har har kirpā kare gur kī kārai lā▫e.   Ḏukẖ palĥar har nām vasā▫e. Sācẖī gaṯ sācẖai cẖiṯ lā▫e.   Gur kī baṇī sabaḏ suṇā▫e. ||1||

 

(Har-i har-i) the Almighty (karey) shows (kripa) kindness to (laaey) engage in (kaarai = task) obedience to the guru. One then (vasaaey = causes to abide) keeps Naam/Divine commands in mind and (palahr-i/pahar-i) gives up vices which cause (dukh-u) suffering.

In that (saachi = true) sublime (gat-i) state, one (laaey) engages (chit-u) the mind with living by  virtues and commands (saachai) of the Eternal; (baani) words of the guru (sunaaey = cause to hear) impart awareness (sabad-i = of Divine word) of Divine commands. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਹਰਿ ਸੇਵਿ ਨਿਧਾਨੁ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਧਨੁ ਪਾਈਐ ਅਨਦਿਨੁ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥

Man mere har har sev niḏẖān.   Gur kirpā ṯe har ḏẖan pā▫ī▫ai an▫ḏin lāgai sahj ḏẖi▫ān. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (seyv-i = serve) obey (har-i har-i) the Almighty who is (nidhaan-u = treasure) source of comfort/peace.

(Har-i) Divine (dhan-u) wealth, i.e. awareness of Naam (paaeeai) is obtained (tey) with (kirpa = kindness) guidance of the guru; with which one’s (dhiaan-u) attention (andin-u = every day) ever remains (sahaj-i) instinctively (laagai) fixed on God. 1.

(Rahaau) dwell on this and reflect.

 

ਬਿਨੁ ਪਿਰ ਕਾਮਣਿ ਕਰੇ ਸੀਂਗਾਰੁ ॥ ਦੁਹਚਾਰਣੀ ਕਹੀਐ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਮਨਮੁਖ ਕਾ ਇਹੁ ਬਾਦਿ ਆਚਾਰੁ ॥ ਬਹੁ ਕਰਮ ਦ੍ਰਿੜਾਵਹਿ ਨਾਮੁ ਵਿਸਾਰਿ ॥੨॥

Bin pir kāmaṇ kare sīʼngār.   Ḏuhcẖārṇī kahī▫ai niṯ ho▫e kẖu▫ār. Manmukẖ kā ih bāḏ ācẖār.   Baho karam ḏariṛāvėh nām visār. ||2||

 

(Kaaman-i) a woman who (karey = does) wears (see’ngaar-u) makeup to please others (bin-u = without) in absence of her (pir) husband, (kaheeai) is called (duhchaarni) one of bad character; s/he (hoey) is (nit) ever (khuaar-u) frustrated, i.e. cannot have real happiness.

Similarly (ihu) this (achaar-u) conduct of (manmukh = self-willed) of not obeying God and the guru is (baad-i) useless – gets him/her nowhere. S/he (visaar-i) forgets Naam/Divine commands and (drirraavai) develops commitment to (bahu) numerous (karam) rituals – as a way to find God. 2.

ਗੁਰਮੁਖਿ ਕਾਮਣਿ ਬਣਿਆ ਸੀਗਾਰੁ ॥ ਸਬਦੇ ਪਿਰੁ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥ ਏਕੁ ਪਛਾਣੈ ਹਉਮੈ ਮਾਰਿ ॥ ਸੋਭਾਵੰਤੀ ਕਹੀਐ ਨਾਰਿ ॥੩॥

Gurmukẖ kāmaṇ baṇi▫ā sīgār.   Sabḏe pir rākẖi▫ā ur ḏẖār. Ėk pacẖẖāṇai ha▫umai mār.   Sobẖāvanṯī kahī▫ai nār. ||3||

 

 (Gurmukh-i) following the guru’s guidance (baniaa = becomes) is (Seegaar-u) makeup of (kaaman-i) a soul-wife; to (raakhiaa) she keeps (pir-u) the Almighty-husband (ur dhaar-i) in mind, i.e. leads life by Divine commands (sabdey = with the word) with teachings of the guru.

She (maar-i) kills (haumai) self-will – follows the guru – and (pachaanai) recognizes Almighty-husband (eyk-u = one) alone as the Master. Such (naar-i) a soul-woman (kaheeai = known) is (sobhavanti) praiseworthy. 3.

 

ਬਿਨੁ ਗੁਰ ਦਾਤੇ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਮਨਮੁਖ ਲੋਭਿ ਦੂਜੈ ਲੋਭਾਇਆ ॥ ਐਸੇ ਗਿਆਨੀ ਬੂਝਹੁ ਕੋਇ ॥ ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਇ ॥੪॥

Bin gur ḏāṯe kinai na pā▫i▫ā.   Manmukẖ lobẖ ḏūjai lobẖā▫i▫ā. Aise gi▫ānī būjẖhu ko▫e.   Bin gur bẖete mukaṯ na ho▫e. ||4||

 

(Kinai na) no one (paaiaa) finds God (bin-u) without (daatey = giver) the kind guru’s guidance. (Manmukh) a self-willed person does not follow the guru; (lobh-i) in greed, s/he (lobhaaiaa) is attracted by (doojai) other ideas for transitory pleasures/gains.

Ask and (boojhahu) understand from (koey) some (giaani) leaned person (aisey = such) about it that (mukat-i) freedom from vices which impede union with the Almighty is not (hoey) attained (bin-u) without (bhettey = finding) guidance of the guru. 4.

 

ਕਹਿ ਕਹਿ ਕਹਣੁ ਕਹੈ ਸਭੁ ਕੋਇ ॥ ਬਿਨੁ ਮਨ ਮੂਏ ਭਗਤਿ ਨ ਹੋਇ ॥ ਗਿਆਨ ਮਤੀ ਕਮਲ ਪਰਗਾਸੁ ॥ ਤਿਤੁ ਘਟਿ ਨਾਮੈ ਨਾਮਿ ਨਿਵਾਸੁ ॥੫॥

Kahi kahi kahaṇ kahai sabẖ ko▫e.   Bin man mū▫e bẖagaṯ na ho▫e.  Gi▫ān maṯī kamal pargās.   Ŧiṯ gẖat nāmai nām nivās. ||5||

 

(Sabh-u koey) everyone (kah-i kah-i) keeps saying/claiming (kahan-u = story) that s/he is a devotee; but (bhagat-i) devotion is not (hoey) done (bin-u) without (man) the mind (muey) dying, i.e. giving up ego and submitting to Divine commands.

(Pargaas-u) enlightenment of (kamal = lotus) the mind comes (mati) with counsel of (giaan) awareness of Naam/Divine commands; (naam-i) Naam of (naamai) the Almighty (nivaas-u) abides in (tit-u) that (ghatt-i) mind – and s/he lives by it. 5.

 

ਹਉਮੈ ਭਗਤਿ ਕਰੇ ਸਭੁ ਕੋਇ ॥ ਨਾ ਮਨੁ ਭੀਜੈ ਨਾ ਸੁਖੁ ਹੋਇ ॥ ਕਹਿ ਕਹਿ ਕਹਣੁ ਆਪੁ ਜਾਣਾਏ ॥ ਬਿਰਥੀ ਭਗਤਿ ਸਭੁ ਜਨਮੁ ਗਵਾਏ ॥੬॥

Ha▫umai bẖagaṯ kare sabẖ ko▫e.   Nā man bẖījai nā sukẖ ho▫e. Kahi kahi kahaṇ āp jāṇā▫e.   Birthī bẖagaṯ sabẖ janam gavā▫e. ||6||

 

 

(Sabh-u koey) everyone (karey) does/practices (bhagat-i) devotion (haumai = ego) in his/her own way. But neither (man) the mind (bheejai = rinsed) is imbued with love for God nor is (sukh-u) peace (hey) attained – by actions done by self-will.

On who (kah-i kah-i = keep saying) keeps claiming to be a devotee (kahan-u = saying) does so only (jaanaaey = causes to be known) to obtain recognition. Such (bhagat-i) devotion is (birthi = empty) hollow, and s/he (gavaaey = loses) wastes his/her (sabh-u) whole (janam-u) human birth/life – which is meant to be lived by Divine commands. 6.

 

ਸੇ ਭਗਤ ਸਤਿਗੁਰ ਮਨਿ ਭਾਏ ॥ ਅਨਦਿਨੁ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ ॥

Se bẖagaṯ saṯgur man bẖā▫e.   An▫ḏin nām rahe liv lā▫e.

 

(Sey) that (bhagat) devotee (bhaaey) is loved (man-i) in the mind of (satigur) the true guru; who (andin-u = everyday) ever (rahey) remains (laaey = fixed, (liv = attention) focused (naam-i) on Naam.

 

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ਸਦ ਹੀ ਨਾਮੁ ਵੇਖਹਿ ਹਜੂਰਿ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੭॥

Saḏ hī nām vekẖėh hajūr.   Gur kai sabaḏ rahi▫ā bẖarpūr. ||7||

 

S/he is (sad hi) forever conscious of Naam and (veykhah-i) sees the Almighty (hajoor-i) present – with him/her. (Sabad-i = with word) with guidance (kai) of (gur) the guru, s/he sees God (rahiaa = remains, bharpoor-i = filling) present everywhere. 7.

 

ਆਪੇ ਬਖਸੇ ਦੇਇ ਪਿਆਰੁ ॥ ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਏਹੁ ਰੋਗੁ ਜਾਇ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਇ ॥੮॥੧॥੩॥੫॥੮॥

Āpe bakẖse ḏe▫e pi▫ār.   Ha▫umai rog vadā sansār.  Gur kirpā ṯe ehu rog jā▫e.  Nānak sācẖe sācẖ samā▫e. ||8||1||3||5||8||
(Aapey = self) the Almighty IT-self (bakhsey) bestows grace and (dey-i = gives) creates (piaar-u) love for, motivates to obey Divine commands. Otherwise (vaddaa = big) the terrible (rog-u) malady of (haumai = ego) acting by self-will afflicts (sansaar-i) the world – all human beings.

(Ihu) this (rog-u) malady (jaaey) leaves (tey) with (kirpa = kindness) kind guidance of (gur) the guru; then (saachey = true) the truthful/purified mind (samaaey) is absorbed (saach-i) in the Eternal, says third Nanak. 8. 3. 5. 8.

 

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ਰਾਗੁ ਮਲਾਰ ਛੰਤ ਮਹਲਾ ੫ ॥    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg malār cẖẖanṯ mėhlā 5.   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Malaar, (chhant) song of love for the Almighty.     Invoking the One all-pervasive Creator, who may be known with the true guru’s grace/guidance.

 

ਪ੍ਰੀਤਮ ਪ੍ਰੇਮ ਭਗਤਿ ਕੇ ਦਾਤੇ ॥ ਅਪਨੇ ਜਨ ਸੰਗਿ ਰਾਤੇ ॥ ਜਨ ਸੰਗਿ ਰਾਤੇ ਦਿਨਸੁ ਰਾਤੇ ਇਕ ਨਿਮਖ ਮਨਹੁ ਨ ਵੀਸਰੈ ॥ ਗੋਪਾਲ ਗੁਣ ਨਿਧਿ ਸਦਾ ਸੰਗੇ ਸਰਬ ਗੁਣ ਜਗਦੀਸਰੈ ॥

Parīṯam parem bẖagaṯ ke ḏāṯe.   Apne jan sang rāṯe.  Jan sang rāṯe ḏinas rāṯe ik nimakẖ manhu na vīsrai.  Gopāl guṇ niḏẖ saḏā sange sarab guṇ jagḏīsrai.

 

The Almighty (daatey = giver) imparts (preym) loving (bhagat-i) devotion; being (raatey) imbued with love of (apney = own) IT’s (jan = servant) devotees.

The Almighty is (raatey) imbued (sang-i) with love of (jan) devotees (dinas-u) day and (raatey) night, and is not (veesrai) forgotten (manhu) from their minds even for (ik) one (nimakh) moment.

(Gopaal = nurturer of the world) the Almighty is (nidh-i) the treasure of (gun) virtues; (sarab) all (gun) virtues are present in (jagdeesarai = master of the world) the Almighty.

 

ਮਨੁ ਮੋਹਿ ਲੀਨਾ ਚਰਨ ਸੰਗੇ ਨਾਮ ਰਸਿ ਜਨ ਮਾਤੇ ॥ ਨਾਨਕ ਪ੍ਰੀਤਮ ਕ੍ਰਿਪਾਲ ਸਦਹੂੰ ਕਿਨੈ ਕੋਟਿ ਮਧੇ ਜਾਤੇ ॥੧॥

Man mohi līnā cẖaran sange nām ras jan māṯe. Nānak parīṯam kirpāl saḏahūʼn kinai kot maḏẖe jāṯe. ||1||

 

With their (man-u) mind (moh-i leena) charmed (sangey) with (charan = feet) awareness of Naam/Divine virtues and commands, (jan) the devotees (maatey) are intoxicated (ras-i = with taste) with the experience of living by Naam.

(Preetam) the Beloved is (sad-hoo’n) forever (kripal) kind to all creatures, but (kinai) some rare one (madhey) amongst (kott-i) crores (jaatey = known) realizes and acknowledges this, says fifth Nanak. 1.

 

ਪ੍ਰੀਤਮ ਤੇਰੀ ਗਤਿ ਅਗਮ ਅਪਾਰੇ ॥ ਮਹਾ ਪਤਿਤ ਤੁਮ੍ਹ੍ਹ ਤਾਰੇ ॥ ਪਤਿਤ ਪਾਵਨ ਭਗਤਿ ਵਛਲ ਕ੍ਰਿਪਾ ਸਿੰਧੁ ਸੁਆਮੀਆ ॥ ਸੰਤਸੰਗੇ ਭਜੁ ਨਿਸੰਗੇ ਰਂਉ ਸਦਾ ਅੰਤਰਜਾਮੀਆ ॥

Parīṯam ṯerī gaṯ agam apāre.   Mahā paṯiṯ ṯumĥ ṯāre.  Paṯiṯ pāvan bẖagaṯ vacẖẖal kirpā sinḏẖ su▫āmī▫ā.  Saṯsange bẖaj nisange raʼn▫o saḏā anṯarjāmī▫ā.

 

O (preetam) Beloved, (teyri) Your (gat-i) state, i.e. virtues and powers – are (agam) beyond comprehension and (apaarey) infinite; (tumh) You (taarey = ferry) save/purify (mahaa) those terribly (patit) fallen to vices.

O (suaameeaa) Master, You (paavan = purify) lift (patit) those fallen to vices; You (vachhal) love (bhagat-i) devotion; You are (sindh-u = a big river) the ocean of (kripa) mercy.

O human being, (bhaj-u) praise and emulate virtues of the Almighty (nisangey) without hesitation/reservation (santsangey = in company of saints) by following the example of true seekers; (rnau = utter) remember (antarjaameeaa) the Almighty within.

 

ਕੋਟਿ ਜਨਮ ਭ੍ਰਮੰਤ ਜੋਨੀ ਤੇ ਨਾਮ ਸਿਮਰਤ ਤਾਰੇ ॥ ਨਾਨਕ ਦਰਸ ਪਿਆਸ ਹਰਿ ਜੀਉ ਆਪਿ ਲੇਹੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥੨॥

Kot janam bẖarmanṯ jonī ṯe nām simraṯ ṯāre. Nānak ḏaras pi▫ās har jī▫o āp leho samĥāre. ||2||

 

Those who (bhramant) have been wandering – gone through – (kott-i) crores of (janm) births in (joni) life forms, i.e. have been separated from You for long, (tey) they (taarey) are ferried across the world-ocean of vices (simrat = with remembrance) by keeping in mind to practice Naam/Divine virtues and commands.

O (jeeo) revered (har-i) Almighty, I (piaas) thirst for Your (daras) vision; please (leyhu samhaarey = take care) reveal Yourself to this seeker, supplicates fifth Nanak. 2.

 

ਹਰਿ ਚਰਨ ਕਮਲ ਮਨੁ ਲੀਨਾ ॥ ਪ੍ਰਭ ਜਲ ਜਨ ਤੇਰੇ ਮੀਨਾ ॥ ਜਲ ਮੀਨ ਪ੍ਰਭ ਜੀਉ ਏਕ ਤੂਹੈ ਭਿੰਨ ਆਨ ਨ ਜਾਨੀਐ ॥ ਗਹਿ ਭੁਜਾ ਲੇਵਹੁ ਨਾਮ ਦੇਵਹੁ ਤਉ ਪ੍ਰਸਾਦੀ ਮਾਨੀਐ ॥

Har cẖaran kamal man līnā.   Parabẖ jal jan ṯere mīnā.  Jal mīn parabẖ jī▫o ek ṯūhai bẖinn ān na jānī▫ai. Gėh bẖujā levhu nām ḏevhu ṯa▫o parsādī mānī▫ai.

 

My (man-u) mind (leena) is absorbed in being at (kamal) lotus (charan) feet, i.e. being in care and obedience of (har-i) the Almighty. O (prabh) Almighty, You are (jal) the water and (jan = servants) the devotees are (teyrey = your) sustained by You.

(Toohai) You (eyk) alone are both (jal) water and (meen) fish; we do not (jaaneeai) consider (aan = other) any (bhinn) different. Please (gah-i leyhu) hold my (bhujaa) arm and (deyvhu-u = give) impart awareness of Naam/Divine virtues and commands; I can (maaneeai) obey Naam with (tau) Your (prasaadi) grace.

 

ਭਜੁ ਸਾਧਸੰਗੇ ਏਕ ਰੰਗੇ ਕ੍ਰਿਪਾਲ ਗੋਬਿਦ ਦੀਨਾ ॥ ਅਨਾਥ ਨੀਚ ਸਰਣਾਇ ਨਾਨਕ ਕਰਿ ਮਇਆ ਅਪੁਨਾ ਕੀਨਾ ॥੩॥

Bẖaj sāḏẖsange ek range kirpāl gobiḏ ḏīnā. Anāth nīcẖ sarṇā▫e Nānak kar ma▫i▫ā apunā kīnā. ||3||

 

O human being, (bhaj-u) praise and emulate Divine virtues and commands (saadhsangey) in company of saints with (eyk) single-minded (rangey) love; this awareness (deena) is given by (kripaal) the kind (gobind) the Master of the world.

The Almighty (kar-i = bestows, maiaa = kindness) is kind (keena = makes, apuna = own) to patronize (anaath) the master-less and (neech) the lowly who place themselves (sarnaaey = sanctuary) in Divine care and obedience, says fifth Nanak. 3.

 

ਆਪਸ ਕਉ ਆਪੁ ਮਿਲਾਇਆ ॥ ਭ੍ਰਮ ਭੰਜਨ ਹਰਿ ਰਾਇਆ ॥ ਆਚਰਜ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਮਿਲੇ ਗੁਣ ਨਿਧਿ ਪਿਆਰਿਆ ॥ ਮਹਾ ਮੰਗਲ ਸੂਖ ਉਪਜੇ ਗੋਬਿੰਦ ਗੁਣ ਨਿਤ ਸਾਰਿਆ ॥

Āpas ka▫o āp milā▫i▫ā.   Bẖaram bẖanjan har rā▫i▫ā.  Ācẖaraj su▫āmī anṯarjāmī mile guṇ niḏẖ pi▫āri▫ā.  Mahā mangal sūkẖ upje gobinḏ guṇ niṯ sāri▫ā.

 

When the Almighty within unites a devotee with IT-self, IT (milaaiaa) unites (aapas kau) the self with (aap) IT-self; (har-i) the Almighty (raaiaa = king) Master thus (bhanjan = destroys) ends the devotee’s (bhram) wandering in other ideas.

(Aacharaj) the wondrous (suuami) Master (antarjaami) knows all minds; the devotees (miley) are united with that (piaariaa) Beloved Almighty, (nidh-i) the treasure of (gun) virtues.

(Mahaa) great (managal) joy and (sookh) comforts (upjey) come to one who (nit) ever (saariaa) keeps in mind and emulates (gun) virtues of the Almighty (gobind) Master of the world.

 

ਮਿਲਿ ਸੰਗਿ ਸੋਹੇ ਦੇਖਿ ਮੋਹੇ ਪੁਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਸਰਨਿ ਤਿਨ ਕੀ ਜਿਨ੍ਹ੍ਹੀ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੪॥੧॥

Mil sang sohe ḏekẖ mohe purab likẖi▫ā pā▫i▫ā. Binvanṯ Nānak saran ṯin kī jinĥī har har ḏẖi▫ā▫i▫ā. ||4||1||

(Deykh-i = seeing) vision of the Almighty is (mohey) fascinating, and one (sohey = looks good) is glorified (mil-i) by uniting with the Master; this state (paaiaa) is attained (likhiaa = written) when ordained (purab-i = from the past) by the Almighty.

(Binvant-i) submits fifth Nanak: I seek to be (saran-i = in sanctuary) company and guidance of (tin) those (jinhi) those who (dhiaaiaa) pay attention to (har-i = dispels = vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands. 4. 1.