SGGS pp 512-514, Goojri Ki Vaar M: 3, Pauris 11-13.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਧਿਆਨ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਭਾਇਆ ॥

Salok mėhlā 3  Gurmukẖ ḏẖi▫ān sahj ḏẖun upjai sacẖ nām cẖiṯ lā▫i▫ā Gurmukẖ an▫ḏin rahai rang rāṯā har kā nām man bẖā▫i▫ā

 

Prologue by the third Guru By (dhiaan) paying attention (gurmukh-i) to the guru’s teachings, a (sahaj) steady (dhun-i = music) Celestial words (upjai = manifests) are heard within, by which (chit) the mind (laaia = engaged) becomes aware (naam-i) of virtues and commands (sac hi) of the Eternal Master.

(Naam-u) virtues and commands of the Almighty (bhaaia = liked) become agreeable to (Gurmukh-i) one who follows the guru’s teachings; s/he (andin-u) ever (rahai) remains (raata) imbued (rang-i) with the love of (har-i) the Almighty.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਵੇਖਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਬੋਲਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਸਹਜਿ ਰੰਗੁ ਲਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥

Gurmukẖ har vekẖėh gurmukẖ har bolėh gurmukẖ har sahj rang lā▫i▫ā Nānak gurmukẖ gi▫ān parāpaṯ hovai ṯimar agi▫ān aḏẖer cẖukā▫i▫ā

 

(Gurmukh-i) with the guru’s guidance, s/he (veykhah-i) sees (har-i) the Almighty everywhere and (bolah-i) talks of IT’s virtues; (gurmukh-i) with the guru’s teachings s/he (laaia) develops (rang-u) love for the Master and remains (sahj-i) in a state of poise.

Says the third Nanak: With the guru’s teachings, (giaan-u = knowledge) awareness of Naam (praapat hovai) is obtained; and attachment to material nature which results in (timar agiaan-u) darkness of mind and (adheruy = darkness) making one blind, i.e. oblivious of the purpose of human life, that (chukaaia) ends.

 

ਜਿਸ ਨੋ ਕਰਮੁ ਹੋਵੈ ਧੁਰਿ ਪੂਰਾ ਤਿਨਿ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Jis no karam hovai ḏẖur pūrā ṯin gurmukẖ har nām ḏẖi▫ā▫i▫ā ||1||

 

But only one (jis no = whom) in whose destiny (hovai = be) is (poora = perfect) the Almighty’s (karam-u) grace, (tin-i = that person) s/he (dhiaaia) pays attention to (har-i naam-u) Divine virtues and commands – in thought word and deed. 1.  

ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਜਿਨਾ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਹਜੇ ਨਾਮੁ ਨ ਧਿਆਇਆ ਕਿਤੁ ਆਇਆ ਸੰਸਾਰਿ ॥ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਈਐ ਵਿਸਟਾ ਸਦਾ ਖੁਆਰੁ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿਆ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥
Mėhlā 3.  Saṯgur jinā na sevi▫o sabaḏ na lago pi▫ār Sėhje nām na ḏẖi▫ā▫i▫ā kiṯ ā▫i▫ā sansār Fir fir jūnī pā▫ī▫ai vistā saḏā kẖu▫ār Kūrhai lālacẖ lagi▫ā nā urvār na pār

 

Prologue by the third Guru (Jinaa) those who do not (sevioy = serve) obey the Almighty (sati guru) true guru, cannot (lago) develop (piaar-u) love for (sabad-i = word) Divine commands.

One who (sahajey = naturally) does not make it his/her nature to (dhiaaia) pay attention to (naam-u) Divine virtues and commands (kit-u) what for, i.e. what use does s/he make of, (aaiaa = coming) is s/he born (sansaar-i = in the world) as a human being.

Such a person (paaiai) is put (joon-i) in different life forms (phir-i phir-i) again and again, i.e. remains in cycles of reincarnation; s/he (khuaar-u) faces ignominies for being engrossed in (vista = filth) vices.

One (lagiaa = attached) given to (laalach = greed) being tempted by (koorrai = im-permanent) transitory pleasures, has comfort neither (urvaar = this end of world-ocean) in this world nor (paar = across) in the hereafter.

 

Page 513

 

ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰਿ ॥੨॥

Nānak gurmukẖ ubre jė āp mele karṯār ||2||

 

Says the third Nanak: (J-i) when (kartaar) the Creator (aap-i = IT-self) by ITs grace (meley) causes one to find the guru, then (gurmukh-i) by following the guru’s teachings, one (ubrey = rises above) is saved from vices. 2.

 

ਪਉੜੀ ॥ ਭਗਤ ਸਚੈ ਦਰਿ ਸੋਹਦੇ ਸਚੈ ਸਬਦਿ ਰਹਾਏ ॥ ਹਰਿ ਕੀ ਪ੍ਰੀਤਿ ਤਿਨ ਊਪਜੀ ਹਰਿ ਪ੍ਰੇਮ ਕਸਾਏ ॥ ਹਰਿ ਰੰਗਿ ਰਹਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪਿਆਏ ॥

Pa▫oṛī Bẖagaṯ sacẖai ḏar sohḏe sacẖai sabaḏ rahā▫e Har kī parīṯ ṯin ūpjī har parem kasā▫e  Har rang rahėh saḏā rang rāṯe rasnā har ras pi▫ā▫e

 

(Paurri) stanza (Bhagat) the devotees (rahaaey) are motivated to live (sabad-i = by the word) by commands of (sachai) the Eternal Master and (sohadey = look good) receive acceptance – for union with the Creator.

(Tin) they (oopji) develop (preet-i) love for (har-i) the Almighty and (kasaaey = are attracted) yearn for union with the Master.

They (piaaey) drink (har-i ras-u) Divine elixir, i.e. recount Divine virtues with (rasna) with their tongues and (rahah-i = live) lead lives, (rang-i) lovingly (raaatey) imbued (rang-i) with the virtues of the Master;

 

ਸਫਲੁ ਜਨਮੁ ਜਿਨ੍ਹ੍ਹੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ਹਰਿ ਜੀਉ ਰਿਦੈ ਵਸਾਏ ॥ ਬਾਝੁ ਗੁਰੂ ਫਿਰੈ ਬਿਲਲਾਦੀ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥੧੧॥

Safal janam jinĥī gurmukẖ jāṯā har jī▫o riḏai vasā▫e Bājẖ gurū firai billāḏī ḏūjai bẖā▫e kẖu▫ā▫e ||11||

 

(Jin hi) those who (jaata) understand the purpose of human birth (gurmukh-i) with the guru’s guidance, they make (janam-u = one birth) human birth (saphal-u) successful as they attain union with the Creator; they (vasaaey = cause to dwell) remember (jio) the revered Almighty (ridai) in their minds – and live by ITs virtues and commands.

But one (baajh-i) without the guru (phirai = wanders) spends life engrossed in (doojai bhaaey = other love) thinking of other things/persons and (khuaaey) misses out, i.e. does not achieve union with the Master. 11.

 

Note: Hindu faith divides time into four ages namely Sat Yug, Treta Yug, Duaapar Yug and Kal-i Yug. Whereas the other three are characterized by truth, rituals and worship etc, the characteristics of Kali Yug make it necessary to remember Naam – Divine virtues and commands. This is the context for the Slok below.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਕਲਿਜੁਗ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਭਗਤੀ ਖਟਿਆ ਹਰਿ ਉਤਮ ਪਦੁ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਾਇਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥

Salok mėhlā 3 Kalijug mėh nām niḏẖān bẖagṯī kẖati▫ā har uṯam paḏ pā▫i▫ā   Saṯgur sev har nām man vasā▫i▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā

 

Prologue by the third Guru (Ma hi) in Kaliyug, (bhagti) the devotees (khattiaa = earn) acquire (nidhaan-u = treasure) the wealth – of awareness of (naam-u) Divine virtues and commands, and (paaia) attain (utam) the sublime (pad-u) status of – union with – (har-i) the Almighty.

They (seyv-i = serve) follow the teachings of (satiguru) the true guru to (vasaaia = cause to dwell) keep (har-i naam-u) Divine virtues and commands (man-i) in mind and (and in – every day) ever (dhiaaia) pay attention to them.

 

ਵਿਚੇ ਗ੍ਰਿਹ ਗੁਰ ਬਚਨਿ ਉਦਾਸੀ ਹਉਮੈ ਮੋਹੁ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਜਗਤੁ ਤਰਾਇਆ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥

vicẖe garih gur bacẖan uḏāsī ha▫umai moh jalā▫i▫ā  Āp ṯari▫ā kul jagaṯ ṯarā▫i▫ā ḏẖan jaṇeḏī mā▫i▫ā

 

By following the guru’s (bachan-i = words) teachings a devotee (jalaaia = burns) dissolves (haumai) ego and (moh-u) attachment; s/he remains (udaasi = withdrawn) detached from temptations in the world-play (vichey = in) while being (grih) a householder.

S/he (aap-i) him/her-self (taria = swims) gets across the world-ocean and (taraaia) ferries (kul) the whole (jagat-u) world, i.e. those in his/her company; (dhann-u) blessed is (maaia) the mother who (janeydi) gives birth to a devotee of the Almighty.

 

ਐਸਾ ਸਤਿਗੁਰੁ ਸੋਈ ਪਾਏ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਜਨ ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥੧॥

Aisā saṯgur so▫ī pā▫e jis ḏẖur masṯak har likẖ pā▫i▫ā Jan Nānak balihārī gur āpṇe vitahu jin bẖaram bẖulā mārag pā▫i▫ā ||1||

 

(Soee) only that person (paaey) finds (aisa) such (sati guru) a true guru in (jis-u) whose (mastak-i) forehead it has been (likh-i paaia) written (har-i) by the Almighty (dhur-i) from above, i.e. who is so destined – based on past deeds.

(Jan) the humble third Nanak (balihaari vitahu = is sacrifice to) adores (aapney = own) his guru (jin-i) who (paaia) put this (bharam-i bhula) deluded person (maarag-i) on track. 1.

 

ਮ: ੩ ॥ ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਵੇਖਿ ਭੁਲੇ ਜਿਉ ਦੇਖਿ ਦੀਪਕਿ ਪਤੰਗ ਪਚਾਇਆ ॥ ਪੰਡਿਤ ਭੁਲਿ ਭੁਲਿ ਮਾਇਆ ਵੇਖਹਿ ਦਿਖਾ ਕਿਨੈ ਕਿਹੁ ਆਣਿ ਚੜਾਇਆ ॥

Mėhlā 3 Ŧarai guṇ mā▫i▫ā vekẖ bẖule ji▫o ḏekẖ ḏīpak paṯang pacẖā▫i▫ā Pandiṯ bẖul bẖul mā▫i▫ā vekẖėh ḏikẖā kinai kihu āṇ cẖaṛā▫i▫ā

 

Prologue by the third Guru The mortals (bhuley) are  misled (veykh-i) seeing (trai gun) the three modes of material nature in (maaia) the world-play, (jio) the way (patang) the moth (pachaaia) perishes on (deykh-i) seeing (deepak) a lamp and goes for it.

An example of this is (panddit) scholars of scriptures who (bhul-i bhul-i) go astray and (vekhah-iy) look as to (kih-u) how much money (kinai) someone has (aan-i charraaia) brought and offered.

 

ਦੂਜੈ ਭਾਇ ਪੜਹਿ ਨਿਤ ਬਿਖਿਆ ਨਾਵਹੁ ਦਯਿ ਖੁਆਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਓਨ੍ਹ੍ਹਾ ਅਹੰਕਾਰੁ ਬਹੁ ਗਰਬੁ ਵਧਾਇਆ ॥

Ḏūjai bẖā▫e paṛėh niṯ bikẖi▫ā nāvhu ḏa▫yi kẖu▫ā▫i▫ā Jogī jangam sani▫āsī bẖule onĥā ahaʼnkār baho garab vaḏẖā▫i▫ā

 

They (nit) ever (parrah-i) read the scriptures but have their mind (doojai bhaaey = other love) elsewhere on (bikhia = poison) money; they (khuaaia) are caused to lose out in getting awareness (naavah-u) of Diviner virtues and commands, (dayy-i) by the Almighty.

(Jogi) the yogis, (jangam = those on the legs) wanderers and (saniaasi) ascetics (bhuley) are misled; (ona) they (vadhaaia) increase their (ahankaar) vanity and (garb-u) pride (bahu) a lot –by try going to impress people by symbolism.

 

ਛਾਦਨੁ ਭੋਜਨੁ ਨ ਲੈਹੀ ਸਤ ਭਿਖਿਆ ਮਨਹਠਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਏਤੜਿਆ ਵਿਚਹੁ ਸੋ ਜਨੁ
ਸਮਧਾ ਜਿਨਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਨ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖਿ ਸੁਣਾਈਐ ਜਾ ਕਰਦੇ ਸਭਿ ਕਰਾਇਆ ॥੨॥

Cẖẖāḏan bẖojan na laihī saṯ bẖikẖi▫ā manhaṯẖ janam gavā▫i▫ā Ėṯ▫ṛi▫ā vicẖahu so jan samḏẖā jin gurmukẖ nām ḏẖi▫ā▫i▫ā  Jan Nānak kis no ākẖ suṇā▫ī▫ai jā karḏe sabẖ karā▫i▫ā ||2||

 

They do not (laihi) take (sat) true (bhikhia) alms, i.e. do not acquire virtues, but (gavaaia) waste (janam-u) human birth (manhatth-i) in stubbornness in trying to get (chhadan-u) clothing and (bhojan) food, i.e. material things.

(Vichahu) out of (etrriaa = so many of these) all these (so) that (jan-u) person is (samdha = fuel for sacrificial fire) destroys ego (jin-i) who (dhiaaia) pays attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru.

Says (jan) the humble third Nanak: (Kis no) who do we (aakh-i sunaaiai) tell – as to who does what – (ja) when (sabh-i) every one (kardey) does what the Almighty (karaaia) motivates them to do. 2.

 

ਪਉੜੀ ॥ ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥ ਏਹ ਜਮ ਕੀ ਸਿਰਕਾਰ ਹੈ ਏਨ੍ਹ੍ਹਾ ਉਪਰਿ ਜਮ ਕਾ ਡੰਡੁ ਕਰਾਰਾ ॥

Pa▫oṛī Mā▫i▫ā moh pareṯ hai kām kroḏẖ ahaʼnkārā Ėh jam kī sirkār hai enĥā upar jam kā dand karārā

 

(Pauri) stanza (Moh-u) attachment to (maaia) the world-play is like (preyt-u) a ghost i.e. creates fear, resulting from (kaam-u) lust, (krodh-u) wrath and (ahankaara) vanity.

This makes (enha) them (sirkaar = domain) subjects of (jam) the messenger of death and (upar-i = on) liable to (karaara) severe (ddandd-u) punishment by the Jam.

 

ਮਨਮੁਖ ਜਮ ਮਗਿ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਨ੍ਹ੍ਹ ਦੂਜਾ ਭਾਉ ਪਿਆਰਾ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਕੋ ਸੁਣੈਨ ਪੂਕਾਰਾ ॥

Manmukẖ jam mag pā▫ī▫aniĥ jinĥ ḏūjā bẖā▫o pi▫ārā Jam pur baḏẖe mārī▫an ko suṇai na pūkārā

 

 It is (manukh = self-willed) those going their own way who are (paaianh-i) put (mag-i) on the path to (jam) the messenger of death; they are (jin) those for who consider (dooja bhau = other love) others than the Almighty (piaara) lovable.

They are (badhey = tied) detained like criminals (jam-pur-i = town/domain of Jam) under control of Jam and (maarian-i) brutalized; there is (ko na) no one (sunai) to listen to their (pukaara = calls) entreaties.

 

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਗੁਰੁ ਮਿਲੈ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਾ ॥੧੨॥

Jis no kirpā kare ṯis gur milai gurmukẖ nisṯārā ||12||

 

(Jis no) one on whom the Almighty (kripa karey) is kind, (tis-u) that person (milai) finds the guru and (gurmukh-i) with the guru’s teachings, s/he (nistaara) swims across, i.e. overcomes vices, does not come under control of Jam but unites with the Creator. 12.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ ਜੋ ਮੋਹਿ ਦੂਜੈ ਚਿਤੁ ਲਾਇਦੇ ਤਿਨਾ ਵਿਆਪਿ ਰਹੀ ਲਪਟਾਇ ॥

Salok mėhlā 3 Ha▫umai mamṯā mohṇī manmukẖā no ga▫ī kẖā▫e Jo mohi ḏūjai cẖiṯ lā▫iḏe ṯinā vi▫āp rahī laptā▫e

 

Prologue by the third Guru (Haumai) ego and (mamta) attachment to the world-play is (mohani) fascinating but it (gaeey khaaey = eats up) possesses (manmukha) self-oriented persons.

(Jo) those who (laaidey) put their (chit-u) hearts on, i.e. are tempted by, (moh-i = attachment) thoughts of (doojai) other things/persons, the temptations (viaap-i rahi) affect and (laptaaey = wraps round) control them.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਏਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੧॥

Gur kai sabaḏ parjālī▫ai ṯā eh vicẖahu jā▫e Ŧan man hovai ujlā nām vasai man ā▫e Nānak mā▫i▫ā kā māraṇ har nām hai gurmukẖ pā▫i▫ā jā▫e ||1||

 

Only when we (parjaaleeai = fully burn) destroy the above attributes (sabad-i) with the teachings of the guru, (ta) then (eyh) it – attachment to the world-play – (jaaey) leaves (vichahu) from within.

Then (naam-u) Divine virtues and commands (vasai = dwell) are remembered (man-i) by the mind; (tan-u) the body and (man-u) mind are (ujla = free of dirt) purified, i.e. both thoughts and actions are free of vices.

Says Nanak the third: (Maaran-u) the antidote to (maaia) attachment to the world-play is awareness of (naam-u) Divine virtues and commands, and (paaia jaaey) is acquired (gurmukh-i) with the guru’s guidance. 1.

 

ਮ: ੩ ॥ ਇਹੁ ਮਨੁ ਕੇਤੜਿਆ ਜੁਗ ਭਰਮਿਆ ਥਿਰੁ ਰਹੈ ਨ ਆਵੈ ਜਾਇ ॥ ਹਰਿ ਭਾਣਾ ਤਾ ਭਰਮਾਇਅਨੁ ਕਰਿ ਪਰਪੰਚੁ ਖੇਲੁ ਉਪਾਇ ॥

Mėhlā 3 Ih man keṯ▫ṛi▫ā jug bẖarmi▫ā thir rahai na āvai jā▫e Har bẖāṇā ṯā bẖarmā▫i▫an kar parpancẖ kẖel upā▫e

 

Prologue by the third Guru (Ehu = this) the mortal’s (man-u = mind) soul has been (bharmia) deluded (keytrriaa jug = numerous ages) for numerous births; as a result it has not (rahai) remained (thir-u) steady and (aavai = comes) has been taking births and (jaaey) leaving.

When (har-i bhaana) the Almighty wills (ta) then IT (bharmaaian-u) deludes the soul by (kar-i upaaey = arranging) tempting it with (parpanch-u = of five elements) the world (kheyl) play.

 

ਜਾ ਹਰਿ ਬਖਸੇ ਤਾ ਗੁਰ ਮਿਲੈ ਅਸਥਿਰੁ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥੨॥

Jā har bakẖse ṯā gur milai asthir rahai samā▫e Nānak man hī ṯe man māni▫ā nā kicẖẖ marai na jā▫e ||2||

 

(Ja) when (har-i) the Almighty (bakhsey) bestows grace based on one’s deeds, (ta) then IT (milaaey) enables one to find the guru, with whose guidance the soul (rahai) remains (asthir-u) steady – not deluded – and (samaaey) is absorbed in the Almighty.

Says the third Nanak: This happens when (man-u) the mind (maania) is persuaded (tey) by (man hi) the mind itself, i.e. when it discovers and follows Divine virtues and commands present within; this is the Creator’s play (na kichh-u) nothing (marai) takes birth or (jaaey = goes) dies – only the soul keeps moving. 2. 

 

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ਪਉੜੀ ॥ ਕਾਇਆ ਕੋਟੁ ਅਪਾਰੁ ਹੈ ਮਿਲਣਾ ਸੰਜੋਗੀ ॥ ਕਾਇਆ ਅੰਦਰਿ ਆਪਿ ਵਸਿ ਰਹਿਆ ਆਪੇ ਰਸ ਭੋਗੀ ॥

Pa▫oṛī Kā▫i▫ā kot apār hai milṇā sanjogī Kā▫i▫ā anḏar āp vas rahi▫ā āpe ras bẖogī

 

(Pauri) stanza (Kaaia = body) the body is like (apaar-u = infinite) a vast (kot-u) fort – in which the Master stays hidden and (milna) one finds IT (sanjogi) at ITs will.

 (Aap-i = self) the Creator (vas-i rahiaa) dwells (andar-i) in the body-fort and is (bhogi = consumer) enjoyer of (ras) the objects of pleasure, by being within.

 

ਆਪਿ ਅਤੀਤੁ ਅਲਿਪਤੁ ਹੈ ਨਿਰਜੋਗੁ ਹਰਿ ਜੋਗੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਹਰਿ ਕਰੇ ਸੁ ਹੋਗੀ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਲਹਿ ਜਾਹਿ ਵਿਜੋਗੀ ॥੧੩॥

Āp aṯīṯ alipaṯ hai nirjog har jogī Jo ṯis bẖāvai so kare har kare so hogī Har gurmukẖ nām ḏẖi▫ā▫ī▫ai lėh jāhi vijogī ||13||

 

At the same time (aap-i = self) IT is (ateet-u) detached and (alipt-u) untouched by the world-play.

(Jo) whatever (tis-u = that) the Almighty (bhavaai) wills/directs, the creature (karey) does (so) that; what (har-i) the Almighty (karey) does by being in the creature (su) that (hogi) happens.

When we (dhiaaeeai) pay attention to (har-i naam-u) Divine virtues and commands, then (vijogi) separation from the Creator (lah-i jaaey = is removed) does not happen – the soul then does what is liked by the Creator and is not reborn. 13.

 

SGGS pp 512-514, Goojri Ki Vaar M: 3, Pauris 11-13.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਧਿਆਨ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਭਾਇਆ ॥

Salok mėhlā 3  Gurmukẖ ḏẖi▫ān sahj ḏẖun upjai sacẖ nām cẖiṯ lā▫i▫ā Gurmukẖ an▫ḏin rahai rang rāṯā har kā nām man bẖā▫i▫ā

 

Prologue by the third Guru By (dhiaan) paying attention (gurmukh-i) to the guru’s teachings, a (sahaj) steady (dhun-i = music) Celestial words (upjai = manifests) are heard within, by which (chit) the mind (laaia = engaged) becomes aware (naam-i) of virtues and commands (sac hi) of the Eternal Master.

(Naam-u) virtues and commands of the Almighty (bhaaia = liked) become agreeable to (Gurmukh-i) one who follows the guru’s teachings; s/he (andin-u) ever (rahai) remains (raata) imbued (rang-i) with the love of (har-i) the Almighty.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਵੇਖਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਬੋਲਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਸਹਜਿ ਰੰਗੁ ਲਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥

Gurmukẖ har vekẖėh gurmukẖ har bolėh gurmukẖ har sahj rang lā▫i▫ā Nānak gurmukẖ gi▫ān parāpaṯ hovai ṯimar agi▫ān aḏẖer cẖukā▫i▫ā

 

(Gurmukh-i) with the guru’s guidance, s/he (veykhah-i) sees (har-i) the Almighty everywhere and (bolah-i) talks of IT’s virtues; (gurmukh-i) with the guru’s teachings s/he (laaia) develops (rang-u) love for the Master and remains (sahj-i) in a state of poise.

Says the third Nanak: With the guru’s teachings, (giaan-u = knowledge) awareness of Naam (praapat hovai) is obtained; and attachment to material nature which results in (timar agiaan-u) darkness of mind and (adheruy = darkness) making one blind, i.e. oblivious of the purpose of human life, that (chukaaia) ends.

 

ਜਿਸ ਨੋ ਕਰਮੁ ਹੋਵੈ ਧੁਰਿ ਪੂਰਾ ਤਿਨਿ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Jis no karam hovai ḏẖur pūrā ṯin gurmukẖ har nām ḏẖi▫ā▫i▫ā ||1||

 

But only one (jis no = whom) in whose destiny (hovai = be) is (poora = perfect) the Almighty’s (karam-u) grace, (tin-i = that person) s/he (dhiaaia) pays attention to (har-i naam-u) Divine virtues and commands – in thought word and deed. 1.  

ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਜਿਨਾ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਹਜੇ ਨਾਮੁ ਨ ਧਿਆਇਆ ਕਿਤੁ ਆਇਆ ਸੰਸਾਰਿ ॥ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਈਐ ਵਿਸਟਾ ਸਦਾ ਖੁਆਰੁ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿਆ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥
Mėhlā 3.  Saṯgur jinā na sevi▫o sabaḏ na lago pi▫ār Sėhje nām na ḏẖi▫ā▫i▫ā kiṯ ā▫i▫ā sansār Fir fir jūnī pā▫ī▫ai vistā saḏā kẖu▫ār Kūrhai lālacẖ lagi▫ā nā urvār na pār

 

Prologue by the third Guru (Jinaa) those who do not (sevioy = serve) obey the Almighty (sati guru) true guru, cannot (lago) develop (piaar-u) love for (sabad-i = word) Divine commands.

One who (sahajey = naturally) does not make it his/her nature to (dhiaaia) pay attention to (naam-u) Divine virtues and commands (kit-u) what for, i.e. what use does s/he make of, (aaiaa = coming) is s/he born (sansaar-i = in the world) as a human being.

Such a person (paaiai) is put (joon-i) in different life forms (phir-i phir-i) again and again, i.e. remains in cycles of reincarnation; s/he (khuaar-u) faces ignominies for being engrossed in (vista = filth) vices.

One (lagiaa = attached) given to (laalach = greed) being tempted by (koorrai = im-permanent) transitory pleasures, has comfort neither (urvaar = this end of world-ocean) in this world nor (paar = across) in the hereafter.

 

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ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰਿ ॥੨॥

Nānak gurmukẖ ubre jė āp mele karṯār ||2||

 

Says the third Nanak: (J-i) when (kartaar) the Creator (aap-i = IT-self) by ITs grace (meley) causes one to find the guru, then (gurmukh-i) by following the guru’s teachings, one (ubrey = rises above) is saved from vices. 2.

 

ਪਉੜੀ ॥ ਭਗਤ ਸਚੈ ਦਰਿ ਸੋਹਦੇ ਸਚੈ ਸਬਦਿ ਰਹਾਏ ॥ ਹਰਿ ਕੀ ਪ੍ਰੀਤਿ ਤਿਨ ਊਪਜੀ ਹਰਿ ਪ੍ਰੇਮ ਕਸਾਏ ॥ ਹਰਿ ਰੰਗਿ ਰਹਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪਿਆਏ ॥

Pa▫oṛī Bẖagaṯ sacẖai ḏar sohḏe sacẖai sabaḏ rahā▫e Har kī parīṯ ṯin ūpjī har parem kasā▫e  Har rang rahėh saḏā rang rāṯe rasnā har ras pi▫ā▫e

 

(Paurri) stanza (Bhagat) the devotees (rahaaey) are motivated to live (sabad-i = by the word) by commands of (sachai) the Eternal Master and (sohadey = look good) receive acceptance – for union with the Creator.

(Tin) they (oopji) develop (preet-i) love for (har-i) the Almighty and (kasaaey = are attracted) yearn for union with the Master.

They (piaaey) drink (har-i ras-u) Divine elixir, i.e. recount Divine virtues with (rasna) with their tongues and (rahah-i = live) lead lives, (rang-i) lovingly (raaatey) imbued (rang-i) with the virtues of the Master;

 

ਸਫਲੁ ਜਨਮੁ ਜਿਨ੍ਹ੍ਹੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ਹਰਿ ਜੀਉ ਰਿਦੈ ਵਸਾਏ ॥ ਬਾਝੁ ਗੁਰੂ ਫਿਰੈ ਬਿਲਲਾਦੀ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥੧੧॥

Safal janam jinĥī gurmukẖ jāṯā har jī▫o riḏai vasā▫e Bājẖ gurū firai billāḏī ḏūjai bẖā▫e kẖu▫ā▫e ||11||

 

(Jin hi) those who (jaata) understand the purpose of human birth (gurmukh-i) with the guru’s guidance, they make (janam-u = one birth) human birth (saphal-u) successful as they attain union with the Creator; they (vasaaey = cause to dwell) remember (jio) the revered Almighty (ridai) in their minds – and live by ITs virtues and commands.

But one (baajh-i) without the guru (phirai = wanders) spends life engrossed in (doojai bhaaey = other love) thinking of other things/persons and (khuaaey) misses out, i.e. does not achieve union with the Master. 11.

 

Note: Hindu faith divides time into four ages namely Sat Yug, Treta Yug, Duaapar Yug and Kal-i Yug. Whereas the other three are characterized by truth, rituals and worship etc, the characteristics of Kali Yug make it necessary to remember Naam – Divine virtues and commands. This is the context for the Slok below.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਕਲਿਜੁਗ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਭਗਤੀ ਖਟਿਆ ਹਰਿ ਉਤਮ ਪਦੁ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਾਇਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥

Salok mėhlā 3 Kalijug mėh nām niḏẖān bẖagṯī kẖati▫ā har uṯam paḏ pā▫i▫ā   Saṯgur sev har nām man vasā▫i▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā

 

Prologue by the third Guru (Ma hi) in Kaliyug, (bhagti) the devotees (khattiaa = earn) acquire (nidhaan-u = treasure) the wealth – of awareness of (naam-u) Divine virtues and commands, and (paaia) attain (utam) the sublime (pad-u) status of – union with – (har-i) the Almighty.

They (seyv-i = serve) follow the teachings of (satiguru) the true guru to (vasaaia = cause to dwell) keep (har-i naam-u) Divine virtues and commands (man-i) in mind and (and in – every day) ever (dhiaaia) pay attention to them.

 

ਵਿਚੇ ਗ੍ਰਿਹ ਗੁਰ ਬਚਨਿ ਉਦਾਸੀ ਹਉਮੈ ਮੋਹੁ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਜਗਤੁ ਤਰਾਇਆ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥

vicẖe garih gur bacẖan uḏāsī ha▫umai moh jalā▫i▫ā  Āp ṯari▫ā kul jagaṯ ṯarā▫i▫ā ḏẖan jaṇeḏī mā▫i▫ā

 

By following the guru’s (bachan-i = words) teachings a devotee (jalaaia = burns) dissolves (haumai) ego and (moh-u) attachment; s/he remains (udaasi = withdrawn) detached from temptations in the world-play (vichey = in) while being (grih) a householder.

S/he (aap-i) him/her-self (taria = swims) gets across the world-ocean and (taraaia) ferries (kul) the whole (jagat-u) world, i.e. those in his/her company; (dhann-u) blessed is (maaia) the mother who (janeydi) gives birth to a devotee of the Almighty.

 

ਐਸਾ ਸਤਿਗੁਰੁ ਸੋਈ ਪਾਏ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਜਨ ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥੧॥

Aisā saṯgur so▫ī pā▫e jis ḏẖur masṯak har likẖ pā▫i▫ā Jan Nānak balihārī gur āpṇe vitahu jin bẖaram bẖulā mārag pā▫i▫ā ||1||

 

(Soee) only that person (paaey) finds (aisa) such (sati guru) a true guru in (jis-u) whose (mastak-i) forehead it has been (likh-i paaia) written (har-i) by the Almighty (dhur-i) from above, i.e. who is so destined – based on past deeds.

(Jan) the humble third Nanak (balihaari vitahu = is sacrifice to) adores (aapney = own) his guru (jin-i) who (paaia) put this (bharam-i bhula) deluded person (maarag-i) on track. 1.

 

ਮ: ੩ ॥ ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਵੇਖਿ ਭੁਲੇ ਜਿਉ ਦੇਖਿ ਦੀਪਕਿ ਪਤੰਗ ਪਚਾਇਆ ॥ ਪੰਡਿਤ ਭੁਲਿ ਭੁਲਿ ਮਾਇਆ ਵੇਖਹਿ ਦਿਖਾ ਕਿਨੈ ਕਿਹੁ ਆਣਿ ਚੜਾਇਆ ॥

Mėhlā 3 Ŧarai guṇ mā▫i▫ā vekẖ bẖule ji▫o ḏekẖ ḏīpak paṯang pacẖā▫i▫ā Pandiṯ bẖul bẖul mā▫i▫ā vekẖėh ḏikẖā kinai kihu āṇ cẖaṛā▫i▫ā

 

Prologue by the third Guru The mortals (bhuley) are  misled (veykh-i) seeing (trai gun) the three modes of material nature in (maaia) the world-play, (jio) the way (patang) the moth (pachaaia) perishes on (deykh-i) seeing (deepak) a lamp and goes for it.

An example of this is (panddit) scholars of scriptures who (bhul-i bhul-i) go astray and (vekhah-iy) look as to (kih-u) how much money (kinai) someone has (aan-i charraaia) brought and offered.

 

ਦੂਜੈ ਭਾਇ ਪੜਹਿ ਨਿਤ ਬਿਖਿਆ ਨਾਵਹੁ ਦਯਿ ਖੁਆਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਓਨ੍ਹ੍ਹਾ ਅਹੰਕਾਰੁ ਬਹੁ ਗਰਬੁ ਵਧਾਇਆ ॥

Ḏūjai bẖā▫e paṛėh niṯ bikẖi▫ā nāvhu ḏa▫yi kẖu▫ā▫i▫ā Jogī jangam sani▫āsī bẖule onĥā ahaʼnkār baho garab vaḏẖā▫i▫ā

 

They (nit) ever (parrah-i) read the scriptures but have their mind (doojai bhaaey = other love) elsewhere on (bikhia = poison) money; they (khuaaia) are caused to lose out in getting awareness (naavah-u) of Diviner virtues and commands, (dayy-i) by the Almighty.

(Jogi) the yogis, (jangam = those on the legs) wanderers and (saniaasi) ascetics (bhuley) are misled; (ona) they (vadhaaia) increase their (ahankaar) vanity and (garb-u) pride (bahu) a lot –by try going to impress people by symbolism.

 

ਛਾਦਨੁ ਭੋਜਨੁ ਨ ਲੈਹੀ ਸਤ ਭਿਖਿਆ ਮਨਹਠਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਏਤੜਿਆ ਵਿਚਹੁ ਸੋ ਜਨੁ
ਸਮਧਾ ਜਿਨਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਨ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖਿ ਸੁਣਾਈਐ ਜਾ ਕਰਦੇ ਸਭਿ ਕਰਾਇਆ ॥੨॥

Cẖẖāḏan bẖojan na laihī saṯ bẖikẖi▫ā manhaṯẖ janam gavā▫i▫ā Ėṯ▫ṛi▫ā vicẖahu so jan samḏẖā jin gurmukẖ nām ḏẖi▫ā▫i▫ā  Jan Nānak kis no ākẖ suṇā▫ī▫ai jā karḏe sabẖ karā▫i▫ā ||2||

 

They do not (laihi) take (sat) true (bhikhia) alms, i.e. do not acquire virtues, but (gavaaia) waste (janam-u) human birth (manhatth-i) in stubbornness in trying to get (chhadan-u) clothing and (bhojan) food, i.e. material things.

(Vichahu) out of (etrriaa = so many of these) all these (so) that (jan-u) person is (samdha = fuel for sacrificial fire) destroys ego (jin-i) who (dhiaaia) pays attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru.

Says (jan) the humble third Nanak: (Kis no) who do we (aakh-i sunaaiai) tell – as to who does what – (ja) when (sabh-i) every one (kardey) does what the Almighty (karaaia) motivates them to do. 2.

 

ਪਉੜੀ ॥ ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥ ਏਹ ਜਮ ਕੀ ਸਿਰਕਾਰ ਹੈ ਏਨ੍ਹ੍ਹਾ ਉਪਰਿ ਜਮ ਕਾ ਡੰਡੁ ਕਰਾਰਾ ॥

Pa▫oṛī Mā▫i▫ā moh pareṯ hai kām kroḏẖ ahaʼnkārā Ėh jam kī sirkār hai enĥā upar jam kā dand karārā

 

(Pauri) stanza (Moh-u) attachment to (maaia) the world-play is like (preyt-u) a ghost i.e. creates fear, resulting from (kaam-u) lust, (krodh-u) wrath and (ahankaara) vanity.

This makes (enha) them (sirkaar = domain) subjects of (jam) the messenger of death and (upar-i = on) liable to (karaara) severe (ddandd-u) punishment by the Jam.

 

ਮਨਮੁਖ ਜਮ ਮਗਿ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਨ੍ਹ੍ਹ ਦੂਜਾ ਭਾਉ ਪਿਆਰਾ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਕੋ ਸੁਣੈਨ ਪੂਕਾਰਾ ॥

Manmukẖ jam mag pā▫ī▫aniĥ jinĥ ḏūjā bẖā▫o pi▫ārā Jam pur baḏẖe mārī▫an ko suṇai na pūkārā

 

 It is (manukh = self-willed) those going their own way who are (paaianh-i) put (mag-i) on the path to (jam) the messenger of death; they are (jin) those for who consider (dooja bhau = other love) others than the Almighty (piaara) lovable.

They are (badhey = tied) detained like criminals (jam-pur-i = town/domain of Jam) under control of Jam and (maarian-i) brutalized; there is (ko na) no one (sunai) to listen to their (pukaara = calls) entreaties.

 

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਗੁਰੁ ਮਿਲੈ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਾ ॥੧੨॥

Jis no kirpā kare ṯis gur milai gurmukẖ nisṯārā ||12||

 

(Jis no) one on whom the Almighty (kripa karey) is kind, (tis-u) that person (milai) finds the guru and (gurmukh-i) with the guru’s teachings, s/he (nistaara) swims across, i.e. overcomes vices, does not come under control of Jam but unites with the Creator. 12.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ ਜੋ ਮੋਹਿ ਦੂਜੈ ਚਿਤੁ ਲਾਇਦੇ ਤਿਨਾ ਵਿਆਪਿ ਰਹੀ ਲਪਟਾਇ ॥

Salok mėhlā 3 Ha▫umai mamṯā mohṇī manmukẖā no ga▫ī kẖā▫e Jo mohi ḏūjai cẖiṯ lā▫iḏe ṯinā vi▫āp rahī laptā▫e

 

Prologue by the third Guru (Haumai) ego and (mamta) attachment to the world-play is (mohani) fascinating but it (gaeey khaaey = eats up) possesses (manmukha) self-oriented persons.

(Jo) those who (laaidey) put their (chit-u) hearts on, i.e. are tempted by, (moh-i = attachment) thoughts of (doojai) other things/persons, the temptations (viaap-i rahi) affect and (laptaaey = wraps round) control them.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਏਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੧॥

Gur kai sabaḏ parjālī▫ai ṯā eh vicẖahu jā▫e Ŧan man hovai ujlā nām vasai man ā▫e Nānak mā▫i▫ā kā māraṇ har nām hai gurmukẖ pā▫i▫ā jā▫e ||1||

 

Only when we (parjaaleeai = fully burn) destroy the above attributes (sabad-i) with the teachings of the guru, (ta) then (eyh) it – attachment to the world-play – (jaaey) leaves (vichahu) from within.

Then (naam-u) Divine virtues and commands (vasai = dwell) are remembered (man-i) by the mind; (tan-u) the body and (man-u) mind are (ujla = free of dirt) purified, i.e. both thoughts and actions are free of vices.

Says Nanak the third: (Maaran-u) the antidote to (maaia) attachment to the world-play is awareness of (naam-u) Divine virtues and commands, and (paaia jaaey) is acquired (gurmukh-i) with the guru’s guidance. 1.

 

ਮ: ੩ ॥ ਇਹੁ ਮਨੁ ਕੇਤੜਿਆ ਜੁਗ ਭਰਮਿਆ ਥਿਰੁ ਰਹੈ ਨ ਆਵੈ ਜਾਇ ॥ ਹਰਿ ਭਾਣਾ ਤਾ ਭਰਮਾਇਅਨੁ ਕਰਿ ਪਰਪੰਚੁ ਖੇਲੁ ਉਪਾਇ ॥

Mėhlā 3 Ih man keṯ▫ṛi▫ā jug bẖarmi▫ā thir rahai na āvai jā▫e Har bẖāṇā ṯā bẖarmā▫i▫an kar parpancẖ kẖel upā▫e

 

Prologue by the third Guru (Ehu = this) the mortal’s (man-u = mind) soul has been (bharmia) deluded (keytrriaa jug = numerous ages) for numerous births; as a result it has not (rahai) remained (thir-u) steady and (aavai = comes) has been taking births and (jaaey) leaving.

When (har-i bhaana) the Almighty wills (ta) then IT (bharmaaian-u) deludes the soul by (kar-i upaaey = arranging) tempting it with (parpanch-u = of five elements) the world (kheyl) play.

 

ਜਾ ਹਰਿ ਬਖਸੇ ਤਾ ਗੁਰ ਮਿਲੈ ਅਸਥਿਰੁ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥੨॥

Jā har bakẖse ṯā gur milai asthir rahai samā▫e Nānak man hī ṯe man māni▫ā nā kicẖẖ marai na jā▫e ||2||

 

(Ja) when (har-i) the Almighty (bakhsey) bestows grace based on one’s deeds, (ta) then IT (milaaey) enables one to find the guru, with whose guidance the soul (rahai) remains (asthir-u) steady – not deluded – and (samaaey) is absorbed in the Almighty.

Says the third Nanak: This happens when (man-u) the mind (maania) is persuaded (tey) by (man hi) the mind itself, i.e. when it discovers and follows Divine virtues and commands present within; this is the Creator’s play (na kichh-u) nothing (marai) takes birth or (jaaey = goes) dies – only the soul keeps moving. 2. 

 

Page 514

 

ਪਉੜੀ ॥ ਕਾਇਆ ਕੋਟੁ ਅਪਾਰੁ ਹੈ ਮਿਲਣਾ ਸੰਜੋਗੀ ॥ ਕਾਇਆ ਅੰਦਰਿ ਆਪਿ ਵਸਿ ਰਹਿਆ ਆਪੇ ਰਸ ਭੋਗੀ ॥

Pa▫oṛī Kā▫i▫ā kot apār hai milṇā sanjogī Kā▫i▫ā anḏar āp vas rahi▫ā āpe ras bẖogī

 

(Pauri) stanza (Kaaia = body) the body is like (apaar-u = infinite) a vast (kot-u) fort – in which the Master stays hidden and (milna) one finds IT (sanjogi) at ITs will.

 (Aap-i = self) the Creator (vas-i rahiaa) dwells (andar-i) in the body-fort and is (bhogi = consumer) enjoyer of (ras) the objects of pleasure, by being within.

 

ਆਪਿ ਅਤੀਤੁ ਅਲਿਪਤੁ ਹੈ ਨਿਰਜੋਗੁ ਹਰਿ ਜੋਗੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਹਰਿ ਕਰੇ ਸੁ ਹੋਗੀ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਲਹਿ ਜਾਹਿ ਵਿਜੋਗੀ ॥੧੩॥

Āp aṯīṯ alipaṯ hai nirjog har jogī Jo ṯis bẖāvai so kare har kare so hogī Har gurmukẖ nām ḏẖi▫ā▫ī▫ai lėh jāhi vijogī ||13||

 

At the same time (aap-i = self) IT is (ateet-u) detached and (alipt-u) untouched by the world-play.

(Jo) whatever (tis-u = that) the Almighty (bhavaai) wills/directs, the creature (karey) does (so) that; what (har-i) the Almighty (karey) does by being in the creature (su) that (hogi) happens.

When we (dhiaaeeai) pay attention to (har-i naam-u) Divine virtues and commands, then (vijogi) separation from the Creator (lah-i jaaey = is removed) does not happen – the soul then does what is liked by the Creator and is not reborn. 13.

 

 

SGGS pp 510-512, Goojri Ki Vaar M: 3, Paurris 6-10.

 

Note: The message from the two Sloks and Paurri of this sixth Paurri of Goojri Ki Vaar M: 3 is that those who live by Hukam or commands of the Almighty, experience IT without making efforts for it. This is the fundamental of Sikhi: To live by Hukam, i.e. to lead life as we should as guided by the guru, to be at peace with the self in life, and be united with the Creator at the end.

 

ਸਲੋਕ ਮ: ੩ ॥ ਸਭਨਾ ਕਾ ਸਹੁ ਏਕੁ ਹੈ ਸਦ ਹੀ ਰਹੈ ਹਜੂਰਿ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਮੰਨਈ ਤਾ ਘਰ ਹੀ ਅੰਦਰਿ ਦੂਰਿ ॥

Salok mėhlā 3. Sabẖnā kā saho ek hai saḏ hī rahai hajūr. Nānak hukam na mann▫ī ṯā gẖar hī anḏar ḏūr.

 

Prologue by the third Guru. There is (eyk-u) One (saah-u) Almighty husband of (sabhna) all soul-women, and (sad hi) for ever (rahai) remains (hajoor-i) present within every one and everywhere.

But God’s presence within is experienced by those who obey Hukam/Divine commands; for one who does not (manaee = accept) obey (hukam-u) command of (khasam) the Master is (door-i) far, even though present (andar-i) in (ghar hi = house itself) the mind itself, i.e. s/he can never be at oeace, says the third Nanak.

 

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥

Hukam bẖī ṯinĥā manā▫isī jinĥ ka▫o naḏar kare▫i. Hukam man sukẖ pā▫i▫ā parem suhāgaṇ ho▫e. ||1||

 

(Bh-i) only those persons, (jinnh kau) to whom the Master (karey-i) bestows (nadar-i) grace, (manaaisi = causes to accept) are motivated to obey (hukam-u) Divine commands, i.e. sincerely perform the life-role allotted by the Creator.

(Mann-i) by obeying Hukam/commands, one (paaia) obtains (sukh-u) comfort/peace – by being in company of the Master within; such a soul (hoey) is (suhaagan-i) fortunate to receive (preym) love of the Master.1. 

 

ਮ: ੩ ॥ ਰੈਣਿ ਸਬਾਈ ਜਲਿ ਮੁਈ ਕੰਤ ਨ ਲਾਇਓ ਭਾਉ ॥ ਨਾਨਕ ਸੁਖਿ ਵਸਨਿ ਸੁਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਪਿਆਰਾ ਪੁਰਖੁ ਹਰਿ ਰਾਉ ॥੨॥

Mėhlā 3.  Raiṇ sabā▫ī jal mu▫ī kanṯ na lā▫i▫o bẖā▫o. Nānak sukẖ vasan sohāgaṇī jinĥ pi▫ārā purakẖ har rā▫o. ||2||

Prologue by the third Guru. A wife who does not (laaio) have (bhaaau) love for (kant) the husband, (jal-i mui = burns to death) remains restless (sabaai) the whole (rain-i) night – without enjoying company of the husband.

Message: A person who does not live by Divine virtues and commands, cannot experience the Almighty within and remains restless throughout life. Life is likened to the night because one is here like a traveler who breaks journey for the night. Journey in this context means the path of the soul to the Creator.

 

Those soul-wives (jinh) whose (piaara = beloved) spouse is (purakh-u) the all-pervasive (raau – king) Sovereign (har-i) Almighty, they (vasan-i) live (sukh-i) in comfort; they are (suhaagni) fortunate to have their Almighty-husband with them, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਜਗੁ ਫਿਰਿ ਮੈ ਦੇਖਿਆ ਹਰਿ ਇਕੋ ਦਾਤਾ ॥ ਉਪਾਇ ਕਿਤੈ ਨ ਪਾਈਐ ਹਰਿ ਕਰਮ ਬਿਧਾਤਾ ॥

Pa▫oṛī.  Sabẖ jag fir mai ḏekẖi▫ā har iko ḏāṯā. Upā▫e kiṯai na pā▫ī▫ai har karam biḏẖāṯā.

 

(Pauri) stanza. I have (phir-i) wandered and (deykhia) seen (sabh-u) the whole (jag-u) world and realized that (har-i) the Almighty (iko) alone is (daataa = giver) benevolent – everyone else receives from God to give, but wants something in return for what s/he gives. 

We cannot (paaeeai) find (har-i) the Almighty (bidhaata = maker of vidhaan/cosmic laws, karam = deeds) Creator by (kitai) any (upaaey) method/means – like rituals or worships.

 

ਗੁਰ ਸਬਦੀ ਹਰਿ ਮਨਿ ਵਸੈ ਹਰਿ ਸਹਜੇ ਜਾਤਾ ॥ ਅੰਦਰਹੁ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਤਾ ॥ ਵਡੀ ਵਡਿਆਈ ਵਡੇ ਕੀ ਗੁਰਮੁਖਿ ਬੋਲਾਤਾ ॥੬॥

Gur sabḏī har man vasai har sėhje jāṯā. Anḏrahu ṯarisnā agan bujẖī har amriṯ sar nāṯā. vadī vadi▫ā▫ī vade kī gurmukẖ bolāṯā. ||6||

 

(Har-i) the Master (vasai) abides, i.e. awareness of God’s presence is obtained, (man-i) in the mind (gur sabdi) with the guru’s word/guidance and is then (jaata = known) experienced within (sahjey) naturally – all the time.

This happens when (agan-i) the fire of (trisna = craving) desires (bujhi) is extinguished (andrah-u) from within by (naata) bathing (sar-i) in the pool of, i.e. remembering and emulating, (har-i = dispels vices) the purifying (amrit) life giving elixir – of Divine virtues, in holy congregation.

 (Vaddey) the great Master has (vaddee) great (vaddiaaee) virtue virtues, but only one (gurmukh-i) who follows the Guru’s teachings understands, (bolaata = causes to utter) talks about, and emulates them. 6.      

 

——————————————

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥ ਏਸ ਨੋ ਕੂੜੁ ਬੋਲਿ ਕਿ ਖਵਾਲੀਐ ਜਿ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਇ ॥

Salok mėhlā 3. Kā▫i▫ā hans ki▫ā parīṯ hai jė pa▫i▫ā hī cẖẖad jā▫e. Ės no kūṛ bol kė kẖavālī▫ai jė cẖalḏi▫ā nāl na jā▫e.

 

Prologue by the third Guru. (Hans) the soul apparently has (kiaa) what, i.e. has no, (preet-i) affection for (kaaiaa) the body (j-i) since it (chhadd-i jaaey) leaves the body when it (paiaa) when it is still there.

(K-i) why should we (khavaaliai) feed (eys no) it (koorr bol-i = by telling lies) with earnings by unfair means, (j-i) when it does not (naal-i jaaey) accompany the soul (chaldiaa) when departing.

 

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ਕਾਇਆ ਮਿਟੀ ਅੰਧੁ ਹੈ ਪਉਣੈ ਪੁਛਹੁ ਜਾਇ ॥ ਹਉ ਤਾ ਮਾਇਆ ਮੋਹਿਆ ਫਿਰਿ ਫਿਰਿ ਆਵਾ ਜਾਇ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਤੋ ਖਸਮ ਕਾ ਜਿ ਰਹਾ ਸਚਿ ਸਮਾਇ ॥੧॥

Kā▫i▫ā mitī anḏẖ hai pa▫uṇai pucẖẖahu jā▫e. Ha▫o ṯā mā▫i▫ā mohi▫ā fir fir āvā jā▫e. Nānak hukam na jāṯo kẖasam kā jė rahā sacẖ samā▫e. ||1||

 

(Jaaey puchhahu) ask (paunai = breath) the soul and it will say that (kaaia) the body is (andh-u = blind) just (mitti) dust – which is discarded by the soul when their association is over.

And would say “I was (mohia) fascinated by (maaia) the pleasures of the world-play and have been (aava = coming) taking birth and (jaaey = going) dying (phir-i phir-i) again and again”.

The soul continues “I did not (jaato = know) pay attention to (hukam-u) commands of (khasam) the Master; (jey = so that) by their obedience I could have (rahaa) remained (samaaey) merged (sach-i) with the Eternal, says Nanak the third. 1.

 

ਮ: ੩ ॥ ਏਕੋ ਨਿਹਚਲ ਨਾਮ ਧਨੁ ਹੋਰੁ ਧਨੁ ਆਵੈ ਜਾਇ ॥ ਇਸੁ ਧਨ ਕਉ ਤਸਕਰੁ ਜੋਹਿ ਨ ਸਕਈ ਨਾ ਓਚਕਾ ਲੈ ਜਾਇ ॥

Mėhlā 3. Ėko nihcẖal nām ḏẖan hor ḏẖan āvai jā▫e. Is ḏẖan ka▫o ṯaskar johi na sak▫ī nā ocẖkā lai jā▫e.

 

 Prologue by the third Guru. (Naam) awareness of Divine virtues and commands (eko) alone is (nihchal = stable) the lasting (dhan-u) wealth; (hor-u) other (dhan-u) material wealth (aavai) keeps coming and (jaa-e) going, i.e. is earned and spent/lost – also it does not accompany on death.

(Taskar-u) a fraud (na saka-ee) cannot (joh-i) eye (is-u dhan = this wealth) Naam nor can (ochakaa = lifter) a thief (lai jaaey) carry it away.

 

ਇਹੁ ਹਰਿ ਧਨੁ ਜੀਐ ਸੇਤੀ ਰਵਿ ਰਹਿਆ ਜੀਐ ਨਾਲੇ ਜਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਈਐ ਮਨਮੁਖਿ ਪਲੈ ਨ ਪਾਇ ॥

ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹਾ ਨਾਮ ਧਨੁ ਖਟਿਆ ਆਇ ॥੨॥

Ih har ḏẖan jī▫ai seṯī rav rahi▫ā jī▫ai nāle jā▫e. Pūre gur ṯe pā▫ī▫ai manmukẖ palai na pā▫e. Ḏẖan vāpārī nānkā jinĥā nām ḏẖan kẖati▫ā ā▫e. ||2||

 

This wealth of (har-i) the Almighty, i.e. awareness of Divine virtues and commands, (rav rahia) stays (seyti) with (jeeai) the soul and (jaaey) goes (naaley) with the soul.

This awareness (paaiai) is obtained/learnt (tey) from (poorey) the perfect guru; (manmukh-i) the self-oriented person – who does not follow the guru – does not (paaey) get it in his/her (pal-e) lap, i.e. remains unaware of them.

(Dhan-u) great are (vaapaari) merchants (jinaa) who (khattia) earn (naam dhan-u) the wealth of Naam, i.e. great are the persons who have awareness of virtues and conduct their lives according to them, says the third Nanak. 2. 

 

ਪਉੜੀ ॥ ਮੇਰਾ ਸਾਹਿਬੁ ਅਤਿ ਵਡਾ ਸਚੁ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਭੁ ਜਗੁ ਤਿਸ ਕੈ ਵਸਿ ਹੈ ਸਭੁ ਤਿਸ ਕਾ ਚੀਰਾ ॥

Pa▫oṛī. Merā sāhib aṯ vadā sacẖ gahir gambẖīrā. Sabẖ jag ṯis kai vas hai sabẖ ṯis kā cẖīrā.

 

(Paurri) stanza. (Meyra = my, of all) the (sahib) Master is (at-i) exceedingly (vaddaa) great, 

(sach-u) eternal, (gahir) deep in virtues and (gambheera) profound.

(Sabh-u) everything falls in (tis ka) IT’s (cheera) ambit; (sabh-u) the whole (jag-u) world is (vas-i) under (tis kai) IT’s control.

 

ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਨਿਹਚਲੁ ਧਨੁ ਧੀਰਾ ॥ ਕਿਰਪਾ ਤੇ ਹਰਿ ਮਨਿ ਵਸੈ ਭੇਟੈ ਗੁਰੁ ਸੂਰਾ ॥ ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਦਾ ਥਿਰੁ ਨਿਹਚਲੁ ਹਰਿ ਪੂਰਾ ॥੭॥

Gur parsādī pā▫ī▫ai nihcẖal ḏẖan ḏẖīrā. Kirpā ṯe har man vasai bẖetai gur sūrā. Guṇvanṯī salāhi▫ā saḏā thir nihcẖal har pūrā. ||7||

 

The (nichal-u = stable) lasting (dhan-u) wealth of Naam (paaiai) is obtained (parsaadi) with the grace/guidance of the guru; once obtained it is the source of (dheera = patience) peace of mind.

It is (tey) with (kirpa) Divine grace that one (bheyttai) finds the guru (soora = warrior) who has overcome vices, and with his teachings, (har-i) the Almighty (vasai = dwells) is found (man-i) in the mind, i.e. one gets awareness of Naam and lives by IT.

(Gunvanti) the virtuous persons (saalaahia) praise (sadaa) the ever (thir-u) stable (poora) perfect 

(nihchal-u) eternal Almighty. 7.  

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਧ੍ਰਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜੋ ਹਰਿ ਸੁਖੁ ਪਰਹਰਿ ਤਿਆਗਦੇ ਦੁਖੁ ਹਉਮੈ ਪਾਪ ਕਮਾਇ ॥ ਮਨਮੁਖ ਅਗਿਆਨੀ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਤਿਨ੍ਹ੍ਹ ਬੂਝ ਨ ਕਾਈ ਪਾਇ ॥ ਹਲਤਿ ਪਲਤਿ ਓਇ ਸੁਖੁ ਨ ਪਾਵਹਿ ਅੰਤਿ ਗਏ ਪਛੁਤਾਇ ॥

Salok mėhlā 3. Ḏẖarig ṯinĥā ḏā jīvi▫ā jo har sukẖ parhar ṯi▫āgḏe ḏukẖ ha▫umai pāp kamā▫e. Manmukẖ agi▫ānī mā▫i▫ā mohi vi▫āpe ṯinĥ būjẖ na kā▫ī pā▫e. Halaṯpalaṯ o▫e sukẖ na pāvahi anṯ ga▫e pacẖẖuṯā▫e.

 

Prologue by the third Guru. Those who (parhar-i) put away, i.e. forget, (har-i) the Almighty, (tinaa da) their (jeevia) life is (dhrig-u) accursed; they (tiaagdey = give up) lose (sukh-u) peace of mind and (kammaey) live in (dukh-u = pain) restless-ness because of their (haumai) ego.

Such (mamukh) self-oriented persons remain (agaiaani = ignorant) oblivious of Divine virtues and commands due to (viaapey) being engrossed in (moh) attachment to (maaia) the world-play; (tin) they (paaey) have (na kaaee) no (boojh) understanding – of their role in life.

They (paavah-i) get no (sukh-u) peace (halat-i) in this world or (palat-i) in the hereafter; (ant-i) at the end, they (gaey) depart from the world (pachhutaaey) repenting.

 

ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਨਾਮੁ ਧਿਆਏ ਤਿਸੁ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਸੋ ਗੁਰ ਚਰਣੀ ਆਇ ਪਾਇ ॥੧॥

Gur parsādī ko nām ḏẖi▫ā▫e ṯis ha▫umai vicẖahu jā▫e. Nānak jis pūrab hovai likẖi▫ā so gur cẖarṇī ā▫e pā▫e. ||1||

 

(Ko) some rare person – finds the guru – and (gur parsaadi) with the guru’s grace/guidance, (dhiaaey) pays attention to (naam-u) Divine virtues and commands; with this, (haumai) ego (jaaey = goes) leaves (vichahu) from the mind of such a person.

But only one (jis-u) in whose destiny (hovai) it is written (poorab-i = from past) based on past deeds, (so) that person (aaey) comes and (paaey) places the self (charni) at the feet of, i.e. submits to the teachings of, the guru, says the third Nanak. 1. 

 

ਮ: ੩ ॥ ਮਨਮੁਖੁ ਊਧਾ ਕਉਲੁ ਹੈ ਨਾ ਤਿਸੁ ਭਗਤਿ ਨ ਨਾਉ ॥ ਸਕਤੀ ਅੰਦਰਿ ਵਰਤਦਾ ਕੂੜੁ ਤਿਸ ਕਾ ਹੈ ਉਪਾਉ ॥ ਤਿਸ ਕਾ ਅੰਦਰੁ ਚਿਤੁ ਨ ਭਿਜਈ ਮੁਖਿ ਫੀਕਾ ਆਲਾਉ ॥

Mėhlā 3. Manmukẖ ūḏẖā ka▫ul hai nā ṯis bẖagaṯ na nā▫o. Sakṯī anḏar varaṯḏā kūṛ ṯis kā hai upā▫o. Ŧis kā anḏar cẖiṯ na bẖij▫ī mukẖ fīkā ālā▫o.

 

Prologue by the third Guru. (Manmukh-u) a self-oriented person is like (oodhaa = reversed/sagging) a withered (kaul-u) lotus flower – lacks comfort/peace, because (tis-u = that) s/he has neither (bhagat-i) devotion, obedience, nor (bhaau) love for Divine virtues and commands.

S/he (vartadaa) remains engrossed in (sakti) material objects and (koorr = false) unrighteous are (tis ka) his/her (upaau) ways;

(Andar-i = inside) within (tis ka) him/her (chit) the mind does not (bhijaee = rinsed) have love/peace, while (aalaau) speech/talk (mukh-i) coming from his/her mouth is (pheeka = insipid) arrogant.

 

ਓਇ ਧਰਮਿ ਰਲਾਏ ਨਾ ਰਲਨ੍ਹ੍ਹਿ ਓਨਾ ਅੰਦਰਿ ਕੂੜੁ ਸੁਆਉ ॥ ਨਾਨਕ ਕਰਤੈ ਬਣਤ ਬਣਾਈ ਮਨਮੁਖ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਡੁਬੇ ਗੁਰਮੁਖਿ ਤਰੇ ਜਪਿ ਹਰਿ ਨਾਉ ॥੨॥

O▫e ḏẖaram ralā▫e nā ralniĥ onā anḏar kūṛ su▫ā▫o. Nānak karṯai baṇaṯ baṇā▫ī manmukẖ kūṛ bol bol dube gurmukẖ ṯare jap har nā▫o. ||2||

 

(Oey) they – the self-oriented persons, cannot (ralan-i = mix) identify (dharam-i) with the righteous, because (andar-i) in their minds (suaau) the intentions are (koorr-u = false) evil/vicious.

Says the third Nanak: (Kartai) the Creator (banaai) made (banat = construction) nature such that (manmukh) the self-oriented persons (bol-i bol-i) ever speak (koorr-u) falsehood, i.e. conduct themselves viciously and (ddubey) drown in the world-ocean, i.e. remain in cycles of reincarnation, while (gurmukh-i) the guru-oriented, (jap-i) remember to live by (har-i naau) Divine virtues and commands, and thus (tarey) get across the world-ocean to unite with the Almighty. 2.

 

ਪਉੜੀ ॥ ਬਿਨੁ ਬੂਝੇ ਵਡਾ ਫੇਰੁ ਪਇਆ ਫਿਰਿ ਆਵੈ ਜਾਈ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਨ ਕੀਤੀਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਈ ॥

Pa▫oṛī. Bin būjẖe vadā fer pa▫i▫ā fir āvai jā▫ī. Saṯgur kī sevā na kīṯī▫ā anṯ ga▫i▫ā pacẖẖuṯā▫ī.

 

(Paurri) stanza. (Bin-u) without understanding the purpose of human birth and acting accordingly, the soul gets into (vaddaa = big) a long (pheyr) process of going round, (aavai = comng) being born and (jaai = going) dying (phir-i) again, i.e. the soul remains in cycles of reincarnation for long.

Such a person does not (s-eva keeteetaa = serve) follow the true guru’s teachings and (ant-i = at the end) ultimately (gaiaa) leaves the world (pachhutaai) repenting – for not being able to unite with the Creator. 

 

ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈ ॥ ਤ੍ਰਿਸਨਾ ਭੁਖ ਵਿਚਹੁ ਉਤਰੈ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਈ ॥ ਸਦਾ ਸਦਾ ਸਾਲਾਹੀਐ ਹਿਰਦੈ ਲਿਵ ਲਾਈ ॥੮॥
Āpṇī kirpā kare gur pā▫ī▫ai vicẖahu āp gavā▫ī. Ŧarisnā bẖukẖ vicẖahu uṯrai sukẖ vasai man ā▫ī. Saḏā saḏā salāhī▫ai hirḏai liv lā▫ī. ||8||

 

When one (gavaaee = loses) dissolves (aap-u = self) ego (vichahu = from within) in the mind, the Almighty (karey) bestows (aapni) IT’s (kirpa) grace and one (paaeeai) finds the guru.

With the guru’s guidance, (trisna) desires and (bhukh) craving (utrai) get off (vichahu) from within and (sukh-u) peace (vasai aaee = comes to dwell) experienced by the mind.

 The guru teaches to (sadaa sadaa) for ever (saalaahiai) praise the Almighty (liv laaee) focusing (hirdai) the mind on IT. 8.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਤਿਸ ਨੋ ਪੂਜੇ ਸਭੁ ਕੋਇ ॥ ਸਭਨਾ ਉਪਾਵਾ ਸਿਰਿ ਉਪਾਉ ਹੈ ਹਰਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥

Salok mėhlā 3.  Jė saṯgur seve āpṇā ṯis no pūje sabẖ ko▫e.  Sabẖnā upāvā sir upā▫o hai har nām parāpaṯ ho▫e.

 

Prologue by the third Guru. (Ji) one who (seyvey = serves) follows the guidance of (aapna) one’s (satigur) true guru, (sabh-u koey) every one (poojey = worships) respects (tis no = that person) him/her.

Awareness of (naam-u) Divine virtues and commands (praapat-i hoe) is obtained from the guru; this is (upaau) the effort (sir-i) above (sabhna) all (upaava) efforts – for attaining union with the Creator.

 

ਅੰਤਰਿ ਸੀਤਲ ਸਾਤਿ ਵਸੈ ਜਪਿ ਹਿਰਦੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਅੰਮ੍ਰਿਤੁ ਪੈਨਣਾ ਨਾਨਕ ਨਾਮੁ ਵਡਾਈ ਹੋਇ ॥੧॥

Anṯar sīṯal sāṯ vasai jap hirḏai saḏā sukẖ ho▫e. Amriṯ kẖāṇā amriṯ painṇā Nānak nām vadā▫ī ho▫e. ||1||

 

When one has Naam (antar-i) within, the mind is (seetal = cool) tranquil, and (saat-i/saanti) peace (vasai) abides (hirdai) in the mind; (sukh-u hoey) peace is experienced (sadaa) for ever (jap-i) by remembering and living by Naam.

Such a person’s (khaana) food and (painana) clothing is (amrit) the life-giving elixir of Naam, i.e. s/he lives by Divine virtues and commands; for him

/her (vadaai hoey) there is glory in living by Naam-u. 1.

 

ਮ: ੩ ॥ ਏ ਮਨ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਿ ਹਰਿ ਪਾਵਹਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਮਨਿ ਵਸੈ ਹਉਮੈ ਜਾਇ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਤਾ ਅਨਦਿਨੁ ਲਾਗੈ ਧਿਆਨੁ ॥੨॥

Mėhlā 3. Ė man gur kī sikẖ suṇ har pāvahi guṇī niḏẖān. Har sukẖ▫ḏāṯa man vasai ha▫umai jā▫e gumān. Nānak naḏrī pā▫ī▫ai ṯā an▫ḏin lāgai ḏẖi▫ān. ||2||

 

Prologue by the third Guru. (Aey) o my (man) mind, (sun-i) listen to (sikh) the teachings (ki) of the guru to (paavah-i) obtain union with the Almighty, (nidhaan) the treasure-house (guni) of virtues.

With the guru’s guidance (haumai) ego and (gumaan-u) pride (jaa-e) leave and (har-i) the Almighty, (sukhdaata = giver of comfort/peace) the source of peace of mind, (vasai = dwells) is found within.

We (paaeeai) find the Master (nadri) with IT’s grace; (ta) then (laagai dhiaan-u) focus remains on the Master (andin = day after day) forever, says Nanak the third. 2.

 

Page 512

 

ਪਉੜੀ ॥ ਸਤੁ ਸੰਤੋਖੁ ਸਭੁ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਪਵਿਤਾ ॥ ਅੰਦਰਹੁ ਕਪਟੁ ਵਿਕਾਰੁ ਗਇਆ ਮਨੁ ਸਹਜੇ ਜਿਤਾ ॥

Pa▫oṛī.  Saṯ sanṯokẖ sabẖ sacẖ hai gurmukẖ paviṯā. Anḏrahu kapat vikār ga▫i▫ā man sėhje jiṯā.

 

(Paurri) stanza. (Gurmukh-i) one who follows the guru’s guidance, becomes (pavitaa) purified of vices; s/he acquires the qualities of (sat-u) sharing, (santokh-u) contentment and (sach-u) truthfulness.

S/he (sahjey) easily (jita = conquers) controls (man-u) the mind and (vikaar-u) the vice of (kapatt) deception (gaiaa = goes) is banished (andarhu = from inside) from his/her mind.

 

ਤਹ ਜੋਤਿ ਪ੍ਰਗਾਸੁ ਅਨੰਦ ਰਸੁ ਅਗਿਆਨੁ ਗਵਿਤਾ ॥ ਅਨਦਿਨੁ ਹਰਿ ਕੇ ਗੁਣ ਰਵੈ ਗੁਣ ਪਰਗਟੁ.

ਗੁਰਮੁਖੋਂ ਮੇਂ ਸਤ ਸੰਤੋਖ ਔਰ ਸਤ ਸਰੂਪ ਕਾ ਜਾਨਨਾ ਕਿਤਾ ॥ ਸਭਨਾ ਦਾਤਾ ਏਕੁ ਹੈ ਇਕੋ ਹਰਿ ਮਿਤਾ ॥੯॥

Ŧah joṯ pargās anand ras agi▫ān gaviṯā. An▫ḏin har ke guṇ ravai guṇ pargat kiṯā. Sabẖnā ḏāṯā ek hai iko har miṯā. ||9||

 

(Tah) therein is (pragaas-u = light) awareness of (jot-i = light) Divine virtues, (ras-u) relish and experience of (anand) bliss; the state of (agiaan-u = ignorance) being oblivious of the purpose of human birth (gavitaa = lost) ends

S/he (andin = every day) ever (ravai) remembers (gun) virtues of (har-i) the Almighty; and they are (pargatt kita = aremanifested) experienced within.

One then realizes that the Almighty is (eyk) the lone (daata = giver) benefactor and (mitaa) friend (sabhna) of all. 9.   

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਐ ਜਿ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਏ ॥ ਸਤਿਗੁਰ ਪੁਛੈ ਸਚੁ ਸੰਜਮੁ ਕਮਾਵੈ ਹਉਮੈ ਰੋਗੁ ਤਿਸੁ ਜਾਏ ॥

Salok mėhlā 3. Barahm binḏe so barāhmaṇ kahī▫ai jė an▫ḏin har liv lā▫e. Saṯgur pucẖẖai sacẖ sanjam kamāvai ha▫umai rog ṯis jā▫e.

 

Prologue by the third Guru. (J-i) one who (bindey) understands – the virtues of – (brahm-u) the Creator (andin = every day) ever (liv laaey) remains absorbed (har-i) in the Almighty, (so) that person (kaheeai) is called Brahaman.

S/he (puchhai = asks) seeks guidance from (satigur) the true guru, and as taught by him, (sanjam-u kamaavai) disciplines him/her-self to live in (sach-u) the truth; (tis-u) his /her (rog-u) affliction of (haumai) ego (jaaey) leaves.

 

ਹਰਿ ਗੁਣ ਗਾਵੈ ਗੁਣ ਸੰਗ੍ਰਹੈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਕੋ ਵਿਰਲਾ ਬ੍ਰਹਮ ਗਿਆਨੀ ਜਿ ਹਉਮੈ ਮੇਟਿ ਸਮਾਏ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਮਿਲਿਆ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਜਿ ਅਨਦਿਨੁ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥੧॥

Har guṇ gāvai guṇ sangrahai joṯī joṯ milā▫e. Is jug mėh ko virlā barahm gi▫ānī jė ha▫umai met samā▫e. Nānak ṯis no mili▫ā saḏā sukẖ pā▫ī▫ai jė an▫ḏin har nāmḏẖi▫ā▫e. ||1||

 

S/he (gaavai = sings) remembers, (sangarhai = accumulates) keeps acquiring and lives by, (har-i gun) Divine virtues (milaaey) merges his her (joti) soul, i.e. remains absorbed, in (jot-i) the Supreme Soul, the Creator.

(Mah-i) in (is-u) this (jug) age of falsehood/ignorance, there is (ko) some (virla) rare one (ji) who (meytt-i) erases (haumai) ego from the mind, (brahm giaani) understands Divine virtues, and (samaaey) remains absorbed in the Master.

Says third Nanak: One (sukh paaeeai = gets comfort) feels happy (milia) to meet (tis no) the person who (andin = every day) ever (dhiaaey) pays attention to (har-i naam-u) Divine virtues and commands.1.

 

ਮ: ੩ ॥ ਅੰਤਰਿ ਕਪਟੁ ਮਨਮੁਖ ਅਗਿਆਨੀ ਰਸਨਾ ਝੂਠੁ ਬੋਲਾਇ ॥ ਕਪਟਿ ਕੀਤੈ ਹਰਿ ਪੁਰਖੁ ਨ ਭੀਜੈ ਨਿਤ ਵੇਖੈ ਸੁਣੈ ਸੁਭਾਇ ॥

Mėhlā 3. Anṯar kapat manmukẖ agi▫ānī rasnā jẖūṯẖ bolā▫e. Kapat kīṯai har purakẖ na bẖījai niṯ vekẖai suṇai subẖā▫e.

 

Prologue by the third Guru. A person who has (kapatt-u) deception (antar-i) in the mind, such a (manmukh) self-oriented person remains (agiaani = ignorant) oblivious of the purpose of human birth and (bolaaey = causes to say) speaks (jhootth-u) untruth with his/her (rasna) tongue.

But (kapatt-i keetai) practicing deception, (har-i purakh-u) the Almighty cannot (bheejai = rinsed) pleased; IT (nit) ever (veykhai) watches and (sunai) listens – what is in the mind – (subhaa-e) as per IT’s nature.  

 

ਦੂਜੈ ਭਾਇ ਜਾਇ ਜਗੁ ਪਰਬੋਧੈ ਬਿਖੁ ਮਾਇਆ ਮੋਹ ਸੁਆਇ ॥ ਇਤੁ ਕਮਾਣੈ ਸਦਾ ਦੁਖੁ ਪਾਵੈ ਜੰਮੈ ਮਰੈ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਚੁਕਈ ਵਿਚਿ ਵਿਸਟਾ ਪਚੈ ਪਚਾਇ ॥

Ḏūjai bẖā▫e jā▫e jag parboḏẖai bikẖ mā▫i▫ā moh su▫ā▫e. Iṯ kamāṇai saḏā ḏukẖ pāvai jammai marai fir āvai jā▫e. Sahsā mūl na cẖuk▫ī vicẖ vistā pacẖai pacẖā▫e.

 

A self-oriented person (parbodhai) talks wisdom (jag-u = world) to the people, but (moh = attachment) thinks of (suaaey) self-interest and (doojai bhaaey = other love) loves (bikh-u) vices (maaia) in the world-play.

By (kamaanai) acting (it-u) like this, s/he (sadaa) ever (pavaai) suffers (dukh-u = pain) separation from the Creator; s/he (marai = dies) succumbs to vices and (jammai = is born) comes out of them, but on death (phir-i) keeps going in cycles of (aavai = coming) being born and (marai) dying.

His/her (sahsaa) anxiety (mool-i) absolutely does not (chukaee) end and (pachai pachaa-e) perishes in (vista = excrement) the filth of vices.

 

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਹਰਿ ਨਾਮੋ ਗਾਵੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਇ ॥੨॥

Jis no kirpā kare merā su▫āmī ṯis gur kī sikẖ suṇā▫e. Har nām ḏẖi▫āvai har nāmo gāvai har nāmo anṯ cẖẖadā▫e. ||2||

 

(Jis-u) one on whom (suaami) the Master (m-era = my) of all (kripa kar-e) is kind, causes (tis-u) him/her (sunaa-e) to hear the guru’s (sikh) teaching.

S/he then (dhiaavai) pays attention to (har-i naam-u) Divine virtues and commands, and (gaavai = sings) fondly remembers them; living by Naam (chaddaavai) liberates (ant-i) in the end – saves from falling in control of the messenger of death who sends the soul for reincarnation. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਹੁਕਮੁ ਮਨਾਇਓਨੁ ਤੇ ਪੂਰੇ ਸੰਸਾਰਿ ॥ ਸਾਹਿਬੁ ਸੇਵਨ੍ਹ੍ਹਿ ਆਪਣਾ ਪੂਰੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਸਚੈ ਸਬਦਿ ਪਿਆਰਿ ॥

Pa▫oṛī.  Jinā hukam manā▫i▫on ṯe pūre sansār. Sāhib sevniĥ āpṇā pūrai sabaḏ vīcẖār. Har kī sevā cẖākrī sacẖai sabaḏ pi▫ār.

 

(Paurri) stanza. (Jina) those whom the Almighty (manaaion-u) causes to obey (hukam-u) Divine commands, (tey) they (poorey) accomplish the purpose for which they came (sansaar-i) to the world – took human birth.

They (veechaar-i) contemplate (sabad-i) the words/commands and (s-evan = serve) obey the (sahib-u) the Master (aapna = own) of all, (poorai) the Perfect Master l.

(Seva) service and (chaakri) carrying out the will of (har-i) the Almighty is  (piaar-u) lovingly obeying (sabad-i) commands of (sachai) the Eternal Master.  

 

ਹਰਿ ਕਾ ਮਹਲੁ ਤਿਨ੍ਹ੍ਹੀ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੇ ਜਪਿ ਹਰਿ ਨਾਮਾ ਉਰ ਧਾਰਿ ॥੧੦॥

Har kā mahal ṯinĥī pā▫i▫ā jinĥ ha▫umai vicẖahu mār. Nānak gurmukẖ mil rahe jap har nāmāurḏẖār. ||10||

 

(Tini) only they (paaia = obtain) reach (mahal = palace) the abode of the Almighty (jin) who have (maar-i = killed) banished (haumai) ego (vichahu) from within.

Says the third Nanak: (Gurmukh-i) those who follow the guru’s teachings (mil-i rahey = remain together) remain absorbed in the Master (jap-i) remembering (har-i naama) Divine virtues and commands and (dhaar-i) keeping them in (ur) mind. 10.

SGGS pp 510-512, Goojri Ki Vaar M: 3, Paurris 6-10.

 

Note: The message from the two Sloks and Paurri of this sixth Paurri of Goojri Ki Vaar M: 3 is that those who live by Hukam or commands of the Almighty, experience IT without making efforts for it. This is the fundamental of Sikhi: To live by Hukam, i.e. to lead life as we should as guided by the guru, to be at peace with the self in life, and be united with the Creator at the end.

 

ਸਲੋਕ ਮ: ੩ ॥ ਸਭਨਾ ਕਾ ਸਹੁ ਏਕੁ ਹੈ ਸਦ ਹੀ ਰਹੈ ਹਜੂਰਿ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਮੰਨਈ ਤਾ ਘਰ ਹੀ ਅੰਦਰਿ ਦੂਰਿ ॥

Salok mėhlā 3. Sabẖnā kā saho ek hai saḏ hī rahai hajūr. Nānak hukam na mann▫ī ṯā gẖar hī anḏar ḏūr.

 

Prologue by the third Guru. There is (eyk-u) One (saah-u) Almighty husband of (sabhna) all soul-women, and (sad hi) for ever (rahai) remains (hajoor-i) present within every one and everywhere.

But God’s presence within is experienced by those who obey Hukam/Divine commands; for one who does not (manaee = accept) obey (hukam-u) command of (khasam) the Master is (door-i) far, even though present (andar-i) in (ghar hi = house itself) the mind itself, i.e. s/he can never be at oeace, says the third Nanak.

 

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥

Hukam bẖī ṯinĥā manā▫isī jinĥ ka▫o naḏar kare▫i. Hukam man sukẖ pā▫i▫ā parem suhāgaṇ ho▫e. ||1||

 

(Bh-i) only those persons, (jinnh kau) to whom the Master (karey-i) bestows (nadar-i) grace, (manaaisi = causes to accept) are motivated to obey (hukam-u) Divine commands, i.e. sincerely perform the life-role allotted by the Creator.

(Mann-i) by obeying Hukam/commands, one (paaia) obtains (sukh-u) comfort/peace – by being in company of the Master within; such a soul (hoey) is (suhaagan-i) fortunate to receive (preym) love of the Master.1. 

 

ਮ: ੩ ॥ ਰੈਣਿ ਸਬਾਈ ਜਲਿ ਮੁਈ ਕੰਤ ਨ ਲਾਇਓ ਭਾਉ ॥ ਨਾਨਕ ਸੁਖਿ ਵਸਨਿ ਸੁਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਪਿਆਰਾ ਪੁਰਖੁ ਹਰਿ ਰਾਉ ॥੨॥

Mėhlā 3.  Raiṇ sabā▫ī jal mu▫ī kanṯ na lā▫i▫o bẖā▫o. Nānak sukẖ vasan sohāgaṇī jinĥ pi▫ārā purakẖ har rā▫o. ||2||

Prologue by the third Guru. A wife who does not (laaio) have (bhaaau) love for (kant) the husband, (jal-i mui = burns to death) remains restless (sabaai) the whole (rain-i) night – without enjoying company of the husband.

Message: A person who does not live by Divine virtues and commands, cannot experience the Almighty within and remains restless throughout life. Life is likened to the night because one is here like a traveler who breaks journey for the night. Journey in this context means the path of the soul to the Creator.

 

Those soul-wives (jinh) whose (piaara = beloved) spouse is (purakh-u) the all-pervasive (raau – king) Sovereign (har-i) Almighty, they (vasan-i) live (sukh-i) in comfort; they are (suhaagni) fortunate to have their Almighty-husband with them, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਜਗੁ ਫਿਰਿ ਮੈ ਦੇਖਿਆ ਹਰਿ ਇਕੋ ਦਾਤਾ ॥ ਉਪਾਇ ਕਿਤੈ ਨ ਪਾਈਐ ਹਰਿ ਕਰਮ ਬਿਧਾਤਾ ॥

Pa▫oṛī.  Sabẖ jag fir mai ḏekẖi▫ā har iko ḏāṯā. Upā▫e kiṯai na pā▫ī▫ai har karam biḏẖāṯā.

 

(Pauri) stanza. I have (phir-i) wandered and (deykhia) seen (sabh-u) the whole (jag-u) world and realized that (har-i) the Almighty (iko) alone is (daataa = giver) benevolent – everyone else receives from God to give, but wants something in return for what s/he gives. 

We cannot (paaeeai) find (har-i) the Almighty (bidhaata = maker of vidhaan/cosmic laws, karam = deeds) Creator by (kitai) any (upaaey) method/means – like rituals or worships.

 

ਗੁਰ ਸਬਦੀ ਹਰਿ ਮਨਿ ਵਸੈ ਹਰਿ ਸਹਜੇ ਜਾਤਾ ॥ ਅੰਦਰਹੁ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਹਰਿ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਤਾ ॥ ਵਡੀ ਵਡਿਆਈ ਵਡੇ ਕੀ ਗੁਰਮੁਖਿ ਬੋਲਾਤਾ ॥੬॥

Gur sabḏī har man vasai har sėhje jāṯā. Anḏrahu ṯarisnā agan bujẖī har amriṯ sar nāṯā. vadī vadi▫ā▫ī vade kī gurmukẖ bolāṯā. ||6||

 

(Har-i) the Master (vasai) abides, i.e. awareness of God’s presence is obtained, (man-i) in the mind (gur sabdi) with the guru’s word/guidance and is then (jaata = known) experienced within (sahjey) naturally – all the time.

This happens when (agan-i) the fire of (trisna = craving) desires (bujhi) is extinguished (andrah-u) from within by (naata) bathing (sar-i) in the pool of, i.e. remembering and emulating, (har-i = dispels vices) the purifying (amrit) life giving elixir – of Divine virtues, in holy congregation.

 (Vaddey) the great Master has (vaddee) great (vaddiaaee) virtue virtues, but only one (gurmukh-i) who follows the Guru’s teachings understands, (bolaata = causes to utter) talks about, and emulates them. 6.      

 

——————————————

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥ ਏਸ ਨੋ ਕੂੜੁ ਬੋਲਿ ਕਿ ਖਵਾਲੀਐ ਜਿ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਇ ॥

Salok mėhlā 3. Kā▫i▫ā hans ki▫ā parīṯ hai jė pa▫i▫ā hī cẖẖad jā▫e. Ės no kūṛ bol kė kẖavālī▫ai jė cẖalḏi▫ā nāl na jā▫e.

 

Prologue by the third Guru. (Hans) the soul apparently has (kiaa) what, i.e. has no, (preet-i) affection for (kaaiaa) the body (j-i) since it (chhadd-i jaaey) leaves the body when it (paiaa) when it is still there.

(K-i) why should we (khavaaliai) feed (eys no) it (koorr bol-i = by telling lies) with earnings by unfair means, (j-i) when it does not (naal-i jaaey) accompany the soul (chaldiaa) when departing.

 

Page 511

 

ਕਾਇਆ ਮਿਟੀ ਅੰਧੁ ਹੈ ਪਉਣੈ ਪੁਛਹੁ ਜਾਇ ॥ ਹਉ ਤਾ ਮਾਇਆ ਮੋਹਿਆ ਫਿਰਿ ਫਿਰਿ ਆਵਾ ਜਾਇ ॥ ਨਾਨਕ ਹੁਕਮੁ ਨ ਜਾਤੋ ਖਸਮ ਕਾ ਜਿ ਰਹਾ ਸਚਿ ਸਮਾਇ ॥੧॥

Kā▫i▫ā mitī anḏẖ hai pa▫uṇai pucẖẖahu jā▫e. Ha▫o ṯā mā▫i▫ā mohi▫ā fir fir āvā jā▫e. Nānak hukam na jāṯo kẖasam kā jė rahā sacẖ samā▫e. ||1||

 

(Jaaey puchhahu) ask (paunai = breath) the soul and it will say that (kaaia) the body is (andh-u = blind) just (mitti) dust – which is discarded by the soul when their association is over.

And would say “I was (mohia) fascinated by (maaia) the pleasures of the world-play and have been (aava = coming) taking birth and (jaaey = going) dying (phir-i phir-i) again and again”.

The soul continues “I did not (jaato = know) pay attention to (hukam-u) commands of (khasam) the Master; (jey = so that) by their obedience I could have (rahaa) remained (samaaey) merged (sach-i) with the Eternal, says Nanak the third. 1.

 

ਮ: ੩ ॥ ਏਕੋ ਨਿਹਚਲ ਨਾਮ ਧਨੁ ਹੋਰੁ ਧਨੁ ਆਵੈ ਜਾਇ ॥ ਇਸੁ ਧਨ ਕਉ ਤਸਕਰੁ ਜੋਹਿ ਨ ਸਕਈ ਨਾ ਓਚਕਾ ਲੈ ਜਾਇ ॥

Mėhlā 3. Ėko nihcẖal nām ḏẖan hor ḏẖan āvai jā▫e. Is ḏẖan ka▫o ṯaskar johi na sak▫ī nā ocẖkā lai jā▫e.

 

 Prologue by the third Guru. (Naam) awareness of Divine virtues and commands (eko) alone is (nihchal = stable) the lasting (dhan-u) wealth; (hor-u) other (dhan-u) material wealth (aavai) keeps coming and (jaa-e) going, i.e. is earned and spent/lost – also it does not accompany on death.

(Taskar-u) a fraud (na saka-ee) cannot (joh-i) eye (is-u dhan = this wealth) Naam nor can (ochakaa = lifter) a thief (lai jaaey) carry it away.

 

ਇਹੁ ਹਰਿ ਧਨੁ ਜੀਐ ਸੇਤੀ ਰਵਿ ਰਹਿਆ ਜੀਐ ਨਾਲੇ ਜਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਈਐ ਮਨਮੁਖਿ ਪਲੈ ਨ ਪਾਇ ॥

ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹਾ ਨਾਮ ਧਨੁ ਖਟਿਆ ਆਇ ॥੨॥

Ih har ḏẖan jī▫ai seṯī rav rahi▫ā jī▫ai nāle jā▫e. Pūre gur ṯe pā▫ī▫ai manmukẖ palai na pā▫e. Ḏẖan vāpārī nānkā jinĥā nām ḏẖan kẖati▫ā ā▫e. ||2||

 

This wealth of (har-i) the Almighty, i.e. awareness of Divine virtues and commands, (rav rahia) stays (seyti) with (jeeai) the soul and (jaaey) goes (naaley) with the soul.

This awareness (paaiai) is obtained/learnt (tey) from (poorey) the perfect guru; (manmukh-i) the self-oriented person – who does not follow the guru – does not (paaey) get it in his/her (pal-e) lap, i.e. remains unaware of them.

(Dhan-u) great are (vaapaari) merchants (jinaa) who (khattia) earn (naam dhan-u) the wealth of Naam, i.e. great are the persons who have awareness of virtues and conduct their lives according to them, says the third Nanak. 2. 

 

ਪਉੜੀ ॥ ਮੇਰਾ ਸਾਹਿਬੁ ਅਤਿ ਵਡਾ ਸਚੁ ਗਹਿਰ ਗੰਭੀਰਾ ॥ ਸਭੁ ਜਗੁ ਤਿਸ ਕੈ ਵਸਿ ਹੈ ਸਭੁ ਤਿਸ ਕਾ ਚੀਰਾ ॥

Pa▫oṛī. Merā sāhib aṯ vadā sacẖ gahir gambẖīrā. Sabẖ jag ṯis kai vas hai sabẖ ṯis kā cẖīrā.

 

(Paurri) stanza. (Meyra = my, of all) the (sahib) Master is (at-i) exceedingly (vaddaa) great, 

(sach-u) eternal, (gahir) deep in virtues and (gambheera) profound.

(Sabh-u) everything falls in (tis ka) IT’s (cheera) ambit; (sabh-u) the whole (jag-u) world is (vas-i) under (tis kai) IT’s control.

 

ਗੁਰ ਪਰਸਾਦੀ ਪਾਈਐ ਨਿਹਚਲੁ ਧਨੁ ਧੀਰਾ ॥ ਕਿਰਪਾ ਤੇ ਹਰਿ ਮਨਿ ਵਸੈ ਭੇਟੈ ਗੁਰੁ ਸੂਰਾ ॥ ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਦਾ ਥਿਰੁ ਨਿਹਚਲੁ ਹਰਿ ਪੂਰਾ ॥੭॥

Gur parsādī pā▫ī▫ai nihcẖal ḏẖan ḏẖīrā. Kirpā ṯe har man vasai bẖetai gur sūrā. Guṇvanṯī salāhi▫ā saḏā thir nihcẖal har pūrā. ||7||

 

The (nichal-u = stable) lasting (dhan-u) wealth of Naam (paaiai) is obtained (parsaadi) with the grace/guidance of the guru; once obtained it is the source of (dheera = patience) peace of mind.

It is (tey) with (kirpa) Divine grace that one (bheyttai) finds the guru (soora = warrior) who has overcome vices, and with his teachings, (har-i) the Almighty (vasai = dwells) is found (man-i) in the mind, i.e. one gets awareness of Naam and lives by IT.

(Gunvanti) the virtuous persons (saalaahia) praise (sadaa) the ever (thir-u) stable (poora) perfect 

(nihchal-u) eternal Almighty. 7.  

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਧ੍ਰਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜੋ ਹਰਿ ਸੁਖੁ ਪਰਹਰਿ ਤਿਆਗਦੇ ਦੁਖੁ ਹਉਮੈ ਪਾਪ ਕਮਾਇ ॥ ਮਨਮੁਖ ਅਗਿਆਨੀ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਤਿਨ੍ਹ੍ਹ ਬੂਝ ਨ ਕਾਈ ਪਾਇ ॥ ਹਲਤਿ ਪਲਤਿ ਓਇ ਸੁਖੁ ਨ ਪਾਵਹਿ ਅੰਤਿ ਗਏ ਪਛੁਤਾਇ ॥

Salok mėhlā 3. Ḏẖarig ṯinĥā ḏā jīvi▫ā jo har sukẖ parhar ṯi▫āgḏe ḏukẖ ha▫umai pāp kamā▫e. Manmukẖ agi▫ānī mā▫i▫ā mohi vi▫āpe ṯinĥ būjẖ na kā▫ī pā▫e. Halaṯpalaṯ o▫e sukẖ na pāvahi anṯ ga▫e pacẖẖuṯā▫e.

 

Prologue by the third Guru. Those who (parhar-i) put away, i.e. forget, (har-i) the Almighty, (tinaa da) their (jeevia) life is (dhrig-u) accursed; they (tiaagdey = give up) lose (sukh-u) peace of mind and (kammaey) live in (dukh-u = pain) restless-ness because of their (haumai) ego.

Such (mamukh) self-oriented persons remain (agaiaani = ignorant) oblivious of Divine virtues and commands due to (viaapey) being engrossed in (moh) attachment to (maaia) the world-play; (tin) they (paaey) have (na kaaee) no (boojh) understanding – of their role in life.

They (paavah-i) get no (sukh-u) peace (halat-i) in this world or (palat-i) in the hereafter; (ant-i) at the end, they (gaey) depart from the world (pachhutaaey) repenting.

 

ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਨਾਮੁ ਧਿਆਏ ਤਿਸੁ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਸੋ ਗੁਰ ਚਰਣੀ ਆਇ ਪਾਇ ॥੧॥

Gur parsādī ko nām ḏẖi▫ā▫e ṯis ha▫umai vicẖahu jā▫e. Nānak jis pūrab hovai likẖi▫ā so gur cẖarṇī ā▫e pā▫e. ||1||

 

(Ko) some rare person – finds the guru – and (gur parsaadi) with the guru’s grace/guidance, (dhiaaey) pays attention to (naam-u) Divine virtues and commands; with this, (haumai) ego (jaaey = goes) leaves (vichahu) from the mind of such a person.

But only one (jis-u) in whose destiny (hovai) it is written (poorab-i = from past) based on past deeds, (so) that person (aaey) comes and (paaey) places the self (charni) at the feet of, i.e. submits to the teachings of, the guru, says the third Nanak. 1. 

 

ਮ: ੩ ॥ ਮਨਮੁਖੁ ਊਧਾ ਕਉਲੁ ਹੈ ਨਾ ਤਿਸੁ ਭਗਤਿ ਨ ਨਾਉ ॥ ਸਕਤੀ ਅੰਦਰਿ ਵਰਤਦਾ ਕੂੜੁ ਤਿਸ ਕਾ ਹੈ ਉਪਾਉ ॥ ਤਿਸ ਕਾ ਅੰਦਰੁ ਚਿਤੁ ਨ ਭਿਜਈ ਮੁਖਿ ਫੀਕਾ ਆਲਾਉ ॥

Mėhlā 3. Manmukẖ ūḏẖā ka▫ul hai nā ṯis bẖagaṯ na nā▫o. Sakṯī anḏar varaṯḏā kūṛ ṯis kā hai upā▫o. Ŧis kā anḏar cẖiṯ na bẖij▫ī mukẖ fīkā ālā▫o.

 

Prologue by the third Guru. (Manmukh-u) a self-oriented person is like (oodhaa = reversed/sagging) a withered (kaul-u) lotus flower – lacks comfort/peace, because (tis-u = that) s/he has neither (bhagat-i) devotion, obedience, nor (bhaau) love for Divine virtues and commands.

S/he (vartadaa) remains engrossed in (sakti) material objects and (koorr = false) unrighteous are (tis ka) his/her (upaau) ways;

(Andar-i = inside) within (tis ka) him/her (chit) the mind does not (bhijaee = rinsed) have love/peace, while (aalaau) speech/talk (mukh-i) coming from his/her mouth is (pheeka = insipid) arrogant.

 

ਓਇ ਧਰਮਿ ਰਲਾਏ ਨਾ ਰਲਨ੍ਹ੍ਹਿ ਓਨਾ ਅੰਦਰਿ ਕੂੜੁ ਸੁਆਉ ॥ ਨਾਨਕ ਕਰਤੈ ਬਣਤ ਬਣਾਈ ਮਨਮੁਖ ਕੂੜੁ ਬੋਲਿ ਬੋਲਿ ਡੁਬੇ ਗੁਰਮੁਖਿ ਤਰੇ ਜਪਿ ਹਰਿ ਨਾਉ ॥੨॥

O▫e ḏẖaram ralā▫e nā ralniĥ onā anḏar kūṛ su▫ā▫o. Nānak karṯai baṇaṯ baṇā▫ī manmukẖ kūṛ bol bol dube gurmukẖ ṯare jap har nā▫o. ||2||

 

(Oey) they – the self-oriented persons, cannot (ralan-i = mix) identify (dharam-i) with the righteous, because (andar-i) in their minds (suaau) the intentions are (koorr-u = false) evil/vicious.

Says the third Nanak: (Kartai) the Creator (banaai) made (banat = construction) nature such that (manmukh) the self-oriented persons (bol-i bol-i) ever speak (koorr-u) falsehood, i.e. conduct themselves viciously and (ddubey) drown in the world-ocean, i.e. remain in cycles of reincarnation, while (gurmukh-i) the guru-oriented, (jap-i) remember to live by (har-i naau) Divine virtues and commands, and thus (tarey) get across the world-ocean to unite with the Almighty. 2.

 

ਪਉੜੀ ॥ ਬਿਨੁ ਬੂਝੇ ਵਡਾ ਫੇਰੁ ਪਇਆ ਫਿਰਿ ਆਵੈ ਜਾਈ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਨ ਕੀਤੀਆ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਈ ॥

Pa▫oṛī. Bin būjẖe vadā fer pa▫i▫ā fir āvai jā▫ī. Saṯgur kī sevā na kīṯī▫ā anṯ ga▫i▫ā pacẖẖuṯā▫ī.

 

(Paurri) stanza. (Bin-u) without understanding the purpose of human birth and acting accordingly, the soul gets into (vaddaa = big) a long (pheyr) process of going round, (aavai = comng) being born and (jaai = going) dying (phir-i) again, i.e. the soul remains in cycles of reincarnation for long.

Such a person does not (s-eva keeteetaa = serve) follow the true guru’s teachings and (ant-i = at the end) ultimately (gaiaa) leaves the world (pachhutaai) repenting – for not being able to unite with the Creator. 

 

ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈ ॥ ਤ੍ਰਿਸਨਾ ਭੁਖ ਵਿਚਹੁ ਉਤਰੈ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਈ ॥ ਸਦਾ ਸਦਾ ਸਾਲਾਹੀਐ ਹਿਰਦੈ ਲਿਵ ਲਾਈ ॥੮॥
Āpṇī kirpā kare gur pā▫ī▫ai vicẖahu āp gavā▫ī. Ŧarisnā bẖukẖ vicẖahu uṯrai sukẖ vasai man ā▫ī. Saḏā saḏā salāhī▫ai hirḏai liv lā▫ī. ||8||

 

When one (gavaaee = loses) dissolves (aap-u = self) ego (vichahu = from within) in the mind, the Almighty (karey) bestows (aapni) IT’s (kirpa) grace and one (paaeeai) finds the guru.

With the guru’s guidance, (trisna) desires and (bhukh) craving (utrai) get off (vichahu) from within and (sukh-u) peace (vasai aaee = comes to dwell) experienced by the mind.

 The guru teaches to (sadaa sadaa) for ever (saalaahiai) praise the Almighty (liv laaee) focusing (hirdai) the mind on IT. 8.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵੇ ਆਪਣਾ ਤਿਸ ਨੋ ਪੂਜੇ ਸਭੁ ਕੋਇ ॥ ਸਭਨਾ ਉਪਾਵਾ ਸਿਰਿ ਉਪਾਉ ਹੈ ਹਰਿ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥

Salok mėhlā 3.  Jė saṯgur seve āpṇā ṯis no pūje sabẖ ko▫e.  Sabẖnā upāvā sir upā▫o hai har nām parāpaṯ ho▫e.

 

Prologue by the third Guru. (Ji) one who (seyvey = serves) follows the guidance of (aapna) one’s (satigur) true guru, (sabh-u koey) every one (poojey = worships) respects (tis no = that person) him/her.

Awareness of (naam-u) Divine virtues and commands (praapat-i hoe) is obtained from the guru; this is (upaau) the effort (sir-i) above (sabhna) all (upaava) efforts – for attaining union with the Creator.

 

ਅੰਤਰਿ ਸੀਤਲ ਸਾਤਿ ਵਸੈ ਜਪਿ ਹਿਰਦੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਅੰਮ੍ਰਿਤੁ ਪੈਨਣਾ ਨਾਨਕ ਨਾਮੁ ਵਡਾਈ ਹੋਇ ॥੧॥

Anṯar sīṯal sāṯ vasai jap hirḏai saḏā sukẖ ho▫e. Amriṯ kẖāṇā amriṯ painṇā Nānak nām vadā▫ī ho▫e. ||1||

 

When one has Naam (antar-i) within, the mind is (seetal = cool) tranquil, and (saat-i/saanti) peace (vasai) abides (hirdai) in the mind; (sukh-u hoey) peace is experienced (sadaa) for ever (jap-i) by remembering and living by Naam.

Such a person’s (khaana) food and (painana) clothing is (amrit) the life-giving elixir of Naam, i.e. s/he lives by Divine virtues and commands; for him

/her (vadaai hoey) there is glory in living by Naam-u. 1.

 

ਮ: ੩ ॥ ਏ ਮਨ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਿ ਹਰਿ ਪਾਵਹਿ ਗੁਣੀ ਨਿਧਾਨੁ ॥ ਹਰਿ ਸੁਖਦਾਤਾ ਮਨਿ ਵਸੈ ਹਉਮੈ ਜਾਇ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਤਾ ਅਨਦਿਨੁ ਲਾਗੈ ਧਿਆਨੁ ॥੨॥

Mėhlā 3. Ė man gur kī sikẖ suṇ har pāvahi guṇī niḏẖān. Har sukẖ▫ḏāṯa man vasai ha▫umai jā▫e gumān. Nānak naḏrī pā▫ī▫ai ṯā an▫ḏin lāgai ḏẖi▫ān. ||2||

 

Prologue by the third Guru. (Aey) o my (man) mind, (sun-i) listen to (sikh) the teachings (ki) of the guru to (paavah-i) obtain union with the Almighty, (nidhaan) the treasure-house (guni) of virtues.

With the guru’s guidance (haumai) ego and (gumaan-u) pride (jaa-e) leave and (har-i) the Almighty, (sukhdaata = giver of comfort/peace) the source of peace of mind, (vasai = dwells) is found within.

We (paaeeai) find the Master (nadri) with IT’s grace; (ta) then (laagai dhiaan-u) focus remains on the Master (andin = day after day) forever, says Nanak the third. 2.

 

Page 512

 

ਪਉੜੀ ॥ ਸਤੁ ਸੰਤੋਖੁ ਸਭੁ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਪਵਿਤਾ ॥ ਅੰਦਰਹੁ ਕਪਟੁ ਵਿਕਾਰੁ ਗਇਆ ਮਨੁ ਸਹਜੇ ਜਿਤਾ ॥

Pa▫oṛī.  Saṯ sanṯokẖ sabẖ sacẖ hai gurmukẖ paviṯā. Anḏrahu kapat vikār ga▫i▫ā man sėhje jiṯā.

 

(Paurri) stanza. (Gurmukh-i) one who follows the guru’s guidance, becomes (pavitaa) purified of vices; s/he acquires the qualities of (sat-u) sharing, (santokh-u) contentment and (sach-u) truthfulness.

S/he (sahjey) easily (jita = conquers) controls (man-u) the mind and (vikaar-u) the vice of (kapatt) deception (gaiaa = goes) is banished (andarhu = from inside) from his/her mind.

 

ਤਹ ਜੋਤਿ ਪ੍ਰਗਾਸੁ ਅਨੰਦ ਰਸੁ ਅਗਿਆਨੁ ਗਵਿਤਾ ॥ ਅਨਦਿਨੁ ਹਰਿ ਕੇ ਗੁਣ ਰਵੈ ਗੁਣ ਪਰਗਟੁ.

ਗੁਰਮੁਖੋਂ ਮੇਂ ਸਤ ਸੰਤੋਖ ਔਰ ਸਤ ਸਰੂਪ ਕਾ ਜਾਨਨਾ ਕਿਤਾ ॥ ਸਭਨਾ ਦਾਤਾ ਏਕੁ ਹੈ ਇਕੋ ਹਰਿ ਮਿਤਾ ॥੯॥

Ŧah joṯ pargās anand ras agi▫ān gaviṯā. An▫ḏin har ke guṇ ravai guṇ pargat kiṯā. Sabẖnā ḏāṯā ek hai iko har miṯā. ||9||

 

(Tah) therein is (pragaas-u = light) awareness of (jot-i = light) Divine virtues, (ras-u) relish and experience of (anand) bliss; the state of (agiaan-u = ignorance) being oblivious of the purpose of human birth (gavitaa = lost) ends

S/he (andin = every day) ever (ravai) remembers (gun) virtues of (har-i) the Almighty; and they are (pargatt kita = aremanifested) experienced within.

One then realizes that the Almighty is (eyk) the lone (daata = giver) benefactor and (mitaa) friend (sabhna) of all. 9.   

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਐ ਜਿ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਏ ॥ ਸਤਿਗੁਰ ਪੁਛੈ ਸਚੁ ਸੰਜਮੁ ਕਮਾਵੈ ਹਉਮੈ ਰੋਗੁ ਤਿਸੁ ਜਾਏ ॥

Salok mėhlā 3. Barahm binḏe so barāhmaṇ kahī▫ai jė an▫ḏin har liv lā▫e. Saṯgur pucẖẖai sacẖ sanjam kamāvai ha▫umai rog ṯis jā▫e.

 

Prologue by the third Guru. (J-i) one who (bindey) understands – the virtues of – (brahm-u) the Creator (andin = every day) ever (liv laaey) remains absorbed (har-i) in the Almighty, (so) that person (kaheeai) is called Brahaman.

S/he (puchhai = asks) seeks guidance from (satigur) the true guru, and as taught by him, (sanjam-u kamaavai) disciplines him/her-self to live in (sach-u) the truth; (tis-u) his /her (rog-u) affliction of (haumai) ego (jaaey) leaves.

 

ਹਰਿ ਗੁਣ ਗਾਵੈ ਗੁਣ ਸੰਗ੍ਰਹੈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਏ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਕੋ ਵਿਰਲਾ ਬ੍ਰਹਮ ਗਿਆਨੀ ਜਿ ਹਉਮੈ ਮੇਟਿ ਸਮਾਏ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਮਿਲਿਆ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਜਿ ਅਨਦਿਨੁ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥੧॥

Har guṇ gāvai guṇ sangrahai joṯī joṯ milā▫e. Is jug mėh ko virlā barahm gi▫ānī jė ha▫umai met samā▫e. Nānak ṯis no mili▫ā saḏā sukẖ pā▫ī▫ai jė an▫ḏin har nāmḏẖi▫ā▫e. ||1||

 

S/he (gaavai = sings) remembers, (sangarhai = accumulates) keeps acquiring and lives by, (har-i gun) Divine virtues (milaaey) merges his her (joti) soul, i.e. remains absorbed, in (jot-i) the Supreme Soul, the Creator.

(Mah-i) in (is-u) this (jug) age of falsehood/ignorance, there is (ko) some (virla) rare one (ji) who (meytt-i) erases (haumai) ego from the mind, (brahm giaani) understands Divine virtues, and (samaaey) remains absorbed in the Master.

Says third Nanak: One (sukh paaeeai = gets comfort) feels happy (milia) to meet (tis no) the person who (andin = every day) ever (dhiaaey) pays attention to (har-i naam-u) Divine virtues and commands.1.

 

ਮ: ੩ ॥ ਅੰਤਰਿ ਕਪਟੁ ਮਨਮੁਖ ਅਗਿਆਨੀ ਰਸਨਾ ਝੂਠੁ ਬੋਲਾਇ ॥ ਕਪਟਿ ਕੀਤੈ ਹਰਿ ਪੁਰਖੁ ਨ ਭੀਜੈ ਨਿਤ ਵੇਖੈ ਸੁਣੈ ਸੁਭਾਇ ॥

Mėhlā 3. Anṯar kapat manmukẖ agi▫ānī rasnā jẖūṯẖ bolā▫e. Kapat kīṯai har purakẖ na bẖījai niṯ vekẖai suṇai subẖā▫e.

 

Prologue by the third Guru. A person who has (kapatt-u) deception (antar-i) in the mind, such a (manmukh) self-oriented person remains (agiaani = ignorant) oblivious of the purpose of human birth and (bolaaey = causes to say) speaks (jhootth-u) untruth with his/her (rasna) tongue.

But (kapatt-i keetai) practicing deception, (har-i purakh-u) the Almighty cannot (bheejai = rinsed) pleased; IT (nit) ever (veykhai) watches and (sunai) listens – what is in the mind – (subhaa-e) as per IT’s nature.  

 

ਦੂਜੈ ਭਾਇ ਜਾਇ ਜਗੁ ਪਰਬੋਧੈ ਬਿਖੁ ਮਾਇਆ ਮੋਹ ਸੁਆਇ ॥ ਇਤੁ ਕਮਾਣੈ ਸਦਾ ਦੁਖੁ ਪਾਵੈ ਜੰਮੈ ਮਰੈ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਚੁਕਈ ਵਿਚਿ ਵਿਸਟਾ ਪਚੈ ਪਚਾਇ ॥

Ḏūjai bẖā▫e jā▫e jag parboḏẖai bikẖ mā▫i▫ā moh su▫ā▫e. Iṯ kamāṇai saḏā ḏukẖ pāvai jammai marai fir āvai jā▫e. Sahsā mūl na cẖuk▫ī vicẖ vistā pacẖai pacẖā▫e.

 

A self-oriented person (parbodhai) talks wisdom (jag-u = world) to the people, but (moh = attachment) thinks of (suaaey) self-interest and (doojai bhaaey = other love) loves (bikh-u) vices (maaia) in the world-play.

By (kamaanai) acting (it-u) like this, s/he (sadaa) ever (pavaai) suffers (dukh-u = pain) separation from the Creator; s/he (marai = dies) succumbs to vices and (jammai = is born) comes out of them, but on death (phir-i) keeps going in cycles of (aavai = coming) being born and (marai) dying.

His/her (sahsaa) anxiety (mool-i) absolutely does not (chukaee) end and (pachai pachaa-e) perishes in (vista = excrement) the filth of vices.

 

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣਾਇ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਹਰਿ ਨਾਮੋ ਗਾਵੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਇ ॥੨॥

Jis no kirpā kare merā su▫āmī ṯis gur kī sikẖ suṇā▫e. Har nām ḏẖi▫āvai har nāmo gāvai har nāmo anṯ cẖẖadā▫e. ||2||

 

(Jis-u) one on whom (suaami) the Master (m-era = my) of all (kripa kar-e) is kind, causes (tis-u) him/her (sunaa-e) to hear the guru’s (sikh) teaching.

S/he then (dhiaavai) pays attention to (har-i naam-u) Divine virtues and commands, and (gaavai = sings) fondly remembers them; living by Naam (chaddaavai) liberates (ant-i) in the end – saves from falling in control of the messenger of death who sends the soul for reincarnation. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਹੁਕਮੁ ਮਨਾਇਓਨੁ ਤੇ ਪੂਰੇ ਸੰਸਾਰਿ ॥ ਸਾਹਿਬੁ ਸੇਵਨ੍ਹ੍ਹਿ ਆਪਣਾ ਪੂਰੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਸਚੈ ਸਬਦਿ ਪਿਆਰਿ ॥

Pa▫oṛī.  Jinā hukam manā▫i▫on ṯe pūre sansār. Sāhib sevniĥ āpṇā pūrai sabaḏ vīcẖār. Har kī sevā cẖākrī sacẖai sabaḏ pi▫ār.

 

(Paurri) stanza. (Jina) those whom the Almighty (manaaion-u) causes to obey (hukam-u) Divine commands, (tey) they (poorey) accomplish the purpose for which they came (sansaar-i) to the world – took human birth.

They (veechaar-i) contemplate (sabad-i) the words/commands and (s-evan = serve) obey the (sahib-u) the Master (aapna = own) of all, (poorai) the Perfect Master l.

(Seva) service and (chaakri) carrying out the will of (har-i) the Almighty is  (piaar-u) lovingly obeying (sabad-i) commands of (sachai) the Eternal Master.  

 

ਹਰਿ ਕਾ ਮਹਲੁ ਤਿਨ੍ਹ੍ਹੀ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੇ ਜਪਿ ਹਰਿ ਨਾਮਾ ਉਰ ਧਾਰਿ ॥੧੦॥

Har kā mahal ṯinĥī pā▫i▫ā jinĥ ha▫umai vicẖahu mār. Nānak gurmukẖ mil rahe jap har nāmāurḏẖār. ||10||

 

(Tini) only they (paaia = obtain) reach (mahal = palace) the abode of the Almighty (jin) who have (maar-i = killed) banished (haumai) ego (vichahu) from within.

Says the third Nanak: (Gurmukh-i) those who follow the guru’s teachings (mil-i rahey = remain together) remain absorbed in the Master (jap-i) remembering (har-i naama) Divine virtues and commands and (dhaar-i) keeping them in (ur) mind. 10.