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

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.

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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.