SGGS pp 949-951, Raamkali Ki Vaar M: 3, Paurris 6-9.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਕੇ ਚਿਤ ਮਹਿ ਭਰਮੁ ॥ ਤਿਸ ਦੈ ਦਿਤੈ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥

Salok mėhlā 3.  Abẖi▫āgaṯ ehi na ākẖī▫an jin ke cẖiṯ mėh bẖaram.  Ŧis ḏai ḏiṯai nānkā ṯeho jehā ḏẖaram.

 

(Slok) prologue (M: 3) by the third Guru. Those (jin key) in whose (chit) mind there is (bharam-u) the delusion – that a Yogi should not work but beg for food – cannot be (aakhaaan-i) called (abhiaagat) ascetics.

(Ditai) giving charity (tis dai) to such a person is (teho jihaa) a similar, i.e. deluded, (dharam) religious act, says third Nanak.

 

ਅਭੈ ਨਿਰੰਜਨੁ ਪਰਮ ਪਦੁ ਤਾ ਕਾ ਭੂਖਾ ਹੋਇ ॥ ਤਿਸ ਕਾ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥੧॥
Abẖai niranjan param paḏ ṯā kā bẖūkẖā ho▫e.  Ŧis kā bẖojan nānkā virlā pā▫e ko▫e. ||1||

 

If someone (hoey) be (bhookha = hungry) a seeker of (abhai = fearless – not answerable to anyone) the Supreme (niranjan-u) pristine Almighty, s/he obtains (param) the supreme (pad-u) status – of truthful-ness.

(Virla) some rare person (paaey = puts) gives the alms of (bhojan-u) food (tis ka) of that seeker of God’s awareness, i.e. some rare person has the capability to impart awareness about the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿ ਪਰ ਘਰਿ ਭੋਜਨੁ ਕਰੇਨਿ ॥ ਉਦਰੈ ਕਾਰਣਿ ਆਪਣੇ ਬਹਲੇ ਭੇਖ ਕਰੇਨਿ ॥

Mėhlā 3.  Abẖi▫āgaṯ ehi na ākẖī▫an jė par gẖar bẖojan karen.  Uḏrai kāraṇ āpṇe bahle bẖekẖ karen.

 

Prologue by the third Guru. (Eyh-i = these) those people (j-i) who (bhojan-u = food, kareyn = take) feed (ghar-i) in houses (par) of others should not be (aakheean-i) called (abhiaagat) ascetics.

They (kareyn = do) adopt (bahley) numerous (bheykh = garbs) pretentious looks (kaaran-i) for the sake of (udrai) the belly, i.e. for material gains.

 

ਅਭਿਆਗਤ ਸੇਈ ਨਾਨਕਾ ਜਿ ਆਤਮ ਗਉਣੁ ਕਰੇਨਿ ॥ ਭਾਲਿ ਲਹਨਿ ਸਹੁ ਆਪਣਾ ਨਿਜ ਘਰਿ ਰਹਣੁ ਕਰੇਨਿ ॥੨॥

Abẖi▫āgaṯ se▫ī nānkā jė āṯam ga▫oṇ karen.  Bẖāl lahan saho āpṇā nij gẖar rahaṇ karen. ||2||

 

(Seyee) only such people are (abhiaahat) ascetics (j-i) who (kareyn-i) do (gaun-u = wandering) searching for the Almighty, i.e. contemplating, (aatam) within, says third Nanak.

They (bhaal-i lahn-i) find (aapna = own) the Master they seek, and (kareyn-i = make, rahan-u = residence) become steady (nij ghar-i = in own house) within – do not wander physically or mentally anymore. 2.

 

ਪਉੜੀ ॥ ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿਅਨੁ ਵਿਚਿ ਸਚਾ ਅਸਰਾਉ ॥ ਘਰੁ ਦਰੁ ਸਭੋ ਸਚੁ ਹੈ ਜਿਸੁ ਵਿਚਿ ਸਚਾ ਨਾਉ ॥

Pa▫oṛī.  Ambar ḏẖaraṯ vicẖẖoṛi▫an vicẖ sacẖā asrā▫o.  Gẖar ḏar sabẖo sacẖ hai jis vicẖ sacẖā nā▫o.

 

(Paurri) stanza by the third Guru. The Creator (vichhorreean-i) separated (ambar-u) the sky and (dharat-i) earth and provided (sachaa) eternal (asraau) support, i.e. sustains the creation (vich-i) between the two.

(Sabho) all (ghar-u = home, dar-u = gate) places, i.e. minds (vich-i) in (jis-u) which (naau) virtues and commands of (sachaa) the Eternal are remembered remain (sach-u = eternal) steadfast.

 

ਸਭੁ ਸਚਾ ਹੁਕਮੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਉ ॥ ਸਚਾ ਆਪਿ ਤਖਤੁ ਸਚਾ ਬਹਿ ਸਚਾ ਕਰੇ ਨਿਆਉ ॥ ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਈ ॥੬॥

Sabẖ sacẖā hukam varaṯḏā gurmukẖ sacẖ samā▫o.  Sacẖā āp ṯakẖaṯ sacẖā bahi sacẖā kare ni▫ā▫o.  Sabẖ sacẖo sacẖ varaṯḏā gurmukẖ alakẖ lakẖā▫ī. ||6||

 

(Hukam-u = command) writ of (sachaa) the Eternal (vartadaa) runs (sabh-u) everywhere; (gurmukh-i) those who follow the guru and (smaau) remain absorbed (sach-i) in the Eternal – live in obedience to them.

The Almighty Sovereign is (aap-i) IT-self (sachaa = truthful) the epitome of truth, IT’s (takhat-i = throne) authority is (sachaa) eternal and (sachaa) the just Almighty (bah-i) sits on the throne and (karey = does) administers true (niaau) justice.

(Sacho sach-u) the commands of the Eternal (vartadaa) apply (sabh-u) everywhere; IT is (alakh-u = without signs) indescribable but can be (lakhaaee) known (gurmukh-i) with the guru’s guidance. 6.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਰੈਣਾਇਰ ਮਾਹਿ ਅਨੰਤੁ ਹੈ ਕੂੜੀ ਆਵੈ ਜਾਇ ॥ ਭਾਣੈ ਚਲੈ ਆਪਣੈ ਬਹੁਤੀ ਲਹੈ ਸਜਾਇ ॥

Salok mėhlā 3.  Raiṇā▫ir māhi ananṯ hai kūṛī āvai jā▫e.  Bẖāṇai cẖalai āpṇai bahuṯī lahai sajā▫e.

 

Prologue of the third Guru. (Anant-u) the Infinite is present (maah-i) in (rainaair = ocean – world ocean) the world – with us – but (koorri = false) one who pretends but does not live by will of the Almighty, cannot find and settle with IT, and keeps (aavai = comes) being born and (jaaey = goes) dying – repeatedly.

S/he (chalai) goes (aapnai) by own (bhaanai) will – ignoring Divine commands and – (lahai) receives (bahuti = great) the terrible (sajaaey) punishment – of reincarnation.

 

ਰੈਣਾਇਰ ਮਹਿ ਸਭੁ ਕਿਛੁ ਹੈ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥ ਨਾਨਕ ਨਉ ਨਿਧਿ ਪਾਈਐ ਜੇ ਚਲੈ ਤਿਸੈ ਰਜਾਇ ॥੧॥

Raiṇā▫ir mėh sabẖ kicẖẖ hai karmī palai pā▫e.  Nānak na▫o niḏẖ pā▫ī▫ai je cẖalai ṯisai rajā▫e. ||1||

 

(Sabh-u kichh-u) everything is present/available (mah-i) in (rainaair = ocean) the world but one (palai paaey) obtains it (karmi) with deeds/effort.

(Nau nidh-i = nine treasures – all treasures) the wealth of Naam or awareness of Divine virtues and commands (paaeeai) is obtained (jey) if one (chalai = moves) acts (rajaaey) by will of (tisai = that) the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਹਜੇ ਸਤਿਗੁਰੁ ਨ ਸੇਵਿਓ ਵਿਚਿ ਹਉਮੈ ਜਨਮਿ ਬਿਨਾਸੁ ॥ ਰਸਨਾ ਹਰਿ ਰਸੁ ਨ ਚਖਿਓ ਕਮਲੁ ਨ ਹੋਇਓ ਪਰਗਾਸੁ ॥

Mėhlā 3.  Sėhje saṯgur na sevi▫o vicẖ ha▫umai janam binās.  Rasnā har ras na cẖakẖi▫o kamal na ho▫i▫o pargās.

 

Prologue by the third Guru. One who does not (seyvio = serve) follow (satigur-u) the true guru (sahjey = naturally) with devotion, s/he (binaas-u = destroys) loses the opportunity (janma-i) of human birth to unite with the Almighty, (vich-i = in) because of (haumai) ego.

His/her (rasna) tongue does not (chakhio) taste (ras-u) the elixir (har-i) of God, i.e. s/he does not utter and emulate Divine virtues and commands, and his/her (kamal-u = lotus) mind (na hoio) does not (pargaas) blossom, i.e. can never enjoy bliss.

 

ਬਿਖੁ ਖਾਧੀ ਮਨਮੁਖੁ ਮੁਆ ਮਾਇਆ ਮੋਹਿ ਵਿਣਾਸੁ ॥ ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਵਿਣੁ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵਾਸੁ ॥

Bikẖ kẖāḏẖī manmukẖ mu▫ā mā▫i▫ā mohi viṇās.  Ikas har ke nām viṇ ḏẖarig jīvaṇ ḏẖarig vās.

 

(Manmukh-u) a self-willed person – ignores the guru’s guidance to live by Divine commands and – (moh-i) is attached to (maaiaa) the world-play  – like relatives, wealth, pleasures and so on – s/he (khaadhi = eats) commits (bikh-u) vices.

(Jeevan-u = life) human birth (vaas-u) lived by (vin-u = without) ignoring (naam) virtues and commands of (ikas-u) the One (har-i) Almighty – who provides everything – (jaaevan-u) is (dhrig-u) disgraceful.

 

ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇ ਪ੍ਰਭੁ ਸਚਾ ਤਾ ਹੋਵੈ ਦਾਸਨਿ ਦਾਸੁ ॥ ਤਾ ਅਨਦਿਨੁ ਸੇਵਾ ਕਰੇ ਸਤਿਗੁਰੂ ਕੀ ਕਬਹਿ ਨ ਛੋਡੈ ਪਾਸੁ ॥

Jā āpe naḏar kare parabẖ sacẖā ṯā hovai ḏāsan ḏās.  Ŧā an▫ḏin sevā kare saṯgurū kī kabėh na cẖẖodai pās.

 

(Ja) when (sachaa) the Eternal (prabh-u) Master (nadir-i karey) bestows grace, (ta) then a self-willed person – gives up ego and – (hovai) becomes (daas-u) the servant (daasan-i) servants of, i.e. follows the example of, true seekers of the Almighty.

(Ta) then onwards s/he (andin-u = everyday) ever (seyva karey = serves) follows instructions (ki) of (satiguru) the guru, and (kabah-i na) never (chhoddai) leaves his (paas-u) company, i.e. does not act except by the true guru’s guidance.

 

ਜਿਉ ਜਲ ਮਹਿ ਕਮਲੁ ਅਲਿਪਤੋ ਵਰਤੈ ਤਿਉ ਵਿਚੇ ਗਿਰਹ ਉਦਾਸੁ ॥ ਜਨ ਨਾਨਕ ਕਰੇ ਕਰਾਇਆ ਸਭੁ ਕੋ ਜਿਉ ਭਾਵੈ ਤਿਵ ਹਰਿ ਗੁਣਤਾਸੁ ॥੨॥

Ji▫o jal mėh kamal alipaṯo varṯai ṯi▫o vicẖe girah uḏās.  Jan Nānak kare karā▫i▫ā sabẖ ko ji▫o bẖāvai ṯiv har guṇṯās. ||2||

 

(Jiau) like (kamal) the lotus flower (mah-i) in (jal) water (vartai) remains (alipto) untouched by it, (tiau) likewise the guru’s follower remains (udaas-u) unattached (vichey) while being (girah = at home) with the family.

(Sabh-u ko) everyone (karey) acts (tiv) that way (jiau) as s/he is (karaaiaa) caused to act (bhaavai) by the will Of (guntaas-u = treasure of virtues) the Almighty, says (jan) humble third Nanak. 2.

 

ਪਉੜੀ ॥ ਛਤੀਹ ਜੁਗ ਗੁਬਾਰੁ ਸਾ ਆਪੇ ਗਣਤ ਕੀਨੀ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀਅਨੁ ਆਪਿ ਮਤਿ ਦੀਨੀ ॥

Pa▫oṛī.  Cẖẖaṯīh jug gubār sā āpe gaṇaṯ kīnī.  Āpe sarisat sabẖ sājī▫an āp maṯ ḏīnī.

 

(Paurri) stanza by the third Guru. There (sa) was (gubaar-u) darkness, i.e. nothing existed for (chhateeh) thirty six (jug/yug) ages; the Almighty (aap-e) IT-self (ganat keenee) counted these, i.e. decided and kept the Cosmic egg to incubate.

And from that (Aapey = self) IT (saaheean-u) created (sabh) all (sristt-i) universes and (aap-i) IT-self (mat-i = counsel, deeni = gave) allotted roles to everything/one.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਸਾਜਿਅਨੁ ਪਾਪ ਪੁੰਨ ਗਣਤ ਗਣੀਨੀ ॥ ਜਿਸੁ ਬੁਝਾਏ ਸੋ ਬੁਝਸੀ ਸਚੈ ਸਬਦਿ ਪਤੀਨੀ ॥ ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਈ ॥੭॥

Simriṯ sāsaṯ sāji▫an pāp punn gaṇaṯ gaṇīnī.  Jis bujẖā▫e so bujẖsī sacẖai sabaḏ paṯīnī.  Sabẖ āpe āp varaṯḏā āpe bakẖas milā▫ī. ||7||

 

IT (saajian-u) caused creation of the Smritis and Shastras which (ganneeni = counting) give (ganat) count of, i.e. beliefs in, (paap) transgressions and (pun) good deeds – based on superstitions.

Only one (jis-u) whom the Almighty (bujhaa-e) gives the understanding (so) that person (bujhsi) understands the reality when s/he (pateeni = gets used to) acts (sabad-i) by commands of (sachai) the Eternal Almighty.

The Almighty (aapa aap-i) IT-self alone (vartadaa) pervades and controls (sabh) everything; and IT-self (bakhas-i) bestows grace and (milaaee) unites with IT-self those who live by IT’s commands. 7.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਇਹੁ ਤਨੁ ਸਭੋ ਰਤੁ ਹੈ ਰਤੁ ਬਿਨੁ ਤੰਨੁ ਨ ਹੋਇ ॥ ਜੋ ਸਹਿ ਰਤੇ ਆਪਣੈ ਤਿਨ ਤਨਿ ਲੋਭ ਰਤੁ ਨ ਹੋਇ ॥ ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥

Salok mėhlā 3.  Ih ṯan sabẖo raṯ hai raṯ bin ṯann na ho▫e.  Jo sėh raṯe āpṇai ṯin ṯan lobẖ raṯ na ho▫e.  Bẖai pa▫i▫ai ṯan kẖīṇ ho▫e lobẖ raṯ vicẖahu jā▫e.

 

Note: In his Slok No 51 on SGGS page 1380 Sheikh Farid says: Jo tan rate rab sio tin tan rat nah ho-e. In essence it means those who are imbued with love of the Almighty do not have blood in their bodies. The Slok below is in clarification of the above and is give again after that Slok of Sheikh Farid.

 

Prologue by the third Guru. (Ihu) this (tan-u) body (hai) is (sabho) all (rat-u) blood; (na hoey) there is no (tan-u) the body (bin-u) without (rat-u) blood.

There (nah hoey) is no (rat-u) blood – love – of (lobh-u) greed in (tin-i) their (tan-i) bodies/minds of (jo) those (ratey) imbued with love of (sah) the Master (aapnai = own) of all.

When (bhai = fear) respect for the Almighty (paiai) enters, (tan-u) the body (hoey) becomes (kheen-u) weak, i.e. ego is dissolved and (rat-u) the love for (lobh) greed (jaaey) leaves.

 

Page 950

 

ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜੋ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥੧॥

Ji▫o baisanṯar ḏẖāṯ suḏẖ ho▫e ṯi▫o har kā bẖa▫o ḏurmaṯ mail gavā▫e.  Nānak ṯe jan sohṇe jo raṯe har rang lā▫e. ||1||

 

(Jio) the way (dhaat-u) a metal (sudh-u hoey) is purified (baisantar-i) by fire, (tio) likewise (bhau = fear) respect (ka) of (har-i) the Almighty (gavaaey = loses) dispels (mail-u) the filth/impurity of (durmat-i) evil sense (vichahu) from within.

(Jo) those who (ratey) are imbued (laaey = applying) with (rang-u) love of the Almighty, (tey) those (jan) persons are found (sohney = beautiful) without blemish – in Divine court, and accepted for union with the Almighty, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਰਾਮਕਲੀ ਰਾਮੁ ਮਨਿ ਵਸਿਆ ਤਾ ਬਨਿਆ ਸੀਗਾਰੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਕਮਲੁ ਬਿਗਸਿਆ ਤਾ ਸਉਪਿਆ ਭਗਤਿ ਭੰਡਾਰੁ ॥

Mėhlā 3.  Rāmkalī rām man vasi▫ā ṯā bani▫ā sīgār.  Gur kai sabaḏ kamal bigsi▫ā ṯā sa▫upi▫ā bẖagaṯ bẖandār.

 

Prologue by the third Guru. When the soul-wife sings praises of the Almighty-husband in Raga Raamkali, (raam-u) the Almighty (vasiaa) dwells (man-i) in the mind – and one acts by IT’s will; (taa) then her (seegaar-u) adornment is (bainaa) made/worn – by which the soul-wife obtains acceptance by the Almighty-husband.

When (kamal-u = lotus) the mind-lotus (bigsiaa) blossoms, i.e. is not afflicted by vices, (sabad-i = with word) with guidance (kai) of the guru (ta) then one (saupiaa = given) is blessed with (bhanddaar-u = storehouse) treasure of (bhagat-i) devotion, i.e. lives by Divine virtues and commands and becomes acceptable to the Almighty.

 

ਭਰਮੁ ਗਇਆ ਤਾ ਜਾਗਿਆ ਚੂਕਾ ਅਗਿਆਨ ਅੰਧਾਰੁ ॥ ਤਿਸ ਨੋ ਰੂਪੁ ਅਤਿ ਅਗਲਾ ਜਿਸੁ ਹਰਿ ਨਾਲਿ ਪਿਆਰੁ ॥

Bẖaram ga▫i▫ā ṯā jāgi▫ā cẖūkā agi▫ān anḏẖār.  Ŧis no rūp aṯ aglā jis har nāl pi▫ār.

 

When (bharam) delusion – that the Almighty is not within – (gaiaa) leaves – with the guru’s guidance, (ta) then (andhaar) darkness of (agiaan) ignorance (chooka) ends, and one (jaagiaa = awakens) can see the Master within.

One (jis-u) who has (piaar-u) love (naal-i) for (har-i) the Almighty, (tis no) that soul-woman has (agla) great (roop) looks – i.e. living by Divine virtues endears one to the Almighty.

 

ਸਦਾ ਰਵੈ ਪਿਰੁ ਆਪਣਾ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥ ਮਨਮੁਖਿ ਸੀਗਾਰੁ ਨ ਜਾਣਨੀ ਜਾਸਨਿ ਜਨਮੁ ਸਭੁ ਹਾਰਿ ॥

Saḏā ravai pir āpṇā sobẖāvanṯī nār.  Manmukẖ sīgār na jāṇnī jāsan janam sabẖ hār.

 

That (sobhavanti) praise-worthy (naar-i) soul-woman (ravai) enjoys the company of (aapna = own) her (pir-u = spouse) Almighty-husband.

(Manmukh-i) self-willed persons – who ignore the guru’s guidance – do not (jaanani = know) understand this (seegaar-u) adornment that pleases the Almighty and (jaasan-i) shall depart (haar-i = losing) wasting (sabh) the entire (janam-u) human birth.

 

ਬਿਨੁ ਹਰਿ ਭਗਤੀ ਸੀਗਾਰੁ ਕਰਹਿ ਨਿਤ ਜੰਮਹਿ ਹੋਇ ਖੁਆਰੁ ॥ ਸੈਸਾਰੈ ਵਿਚਿ ਸੋਭ ਨ ਪਾਇਨੀ ਅਗੈ ਜਿ ਕਰੇ ਸੁ ਜਾਣੈ ਕਰਤਾਰੁ ॥

Bin har bẖagṯī sīgār karahi niṯ jamėh ho▫e kẖu▫ār.  Saisārai vicẖ sobẖ na pā▫inī agai jė kare so jāṇai karṯār.

 

They (karah-i) make (seegaar-u) adornment (bin-u = without) bereft of (bhagti) devotion/obedience to (har-i) the Almighty, i.e. pretend to display devotion; they (hoey) are (nit) ever (khuaar-u) frustrated in effort to unite with the Almighty, and (jammah-i) keep taking births again and again.

They do not (paaiani) get (sobh = praise) a good name (vich-i) in (saisaarai) the world; and what the Almighty (karey) does with them (agai = ahead) in the hereafter, (su) that (kartaar-u) the Creator alone (jaanai) knows.

 

ਨਾਨਕ ਸਚਾ ਏਕੁ ਹੈ ਦੁਹੁ ਵਿਚਿ ਹੈ ਸੰਸਾਰੁ ॥ ਚੰਗੈ ਮੰਦੈ ਆਪਿ ਲਾਇਅਨੁ ਸੋ ਕਰਨਿ ਜਿ ਆਪਿ ਕਰਾਏ ਕਰਤਾਰੁ ॥੨॥

Nānak sacẖā ek hai ḏuhu vicẖ hai sansār.  Cẖangai manḏai āp lā▫i▫an so karan jė āp karā▫e karṯār. ||2||

 

Says third Nanak: Almighty (eyk-u) alone is (sachaa) Eternal/unchanging, (sansaar-u = world) the humans (hai = is) are (vich-i) in (duhu) duality, i.e. they wish to unite with the Almighty but look elsewhere.

But what can the creatures do: The Creator (aap-i) IT-self (laaian-u) puts everyone on (changai) good/right and (mandai) bad/wrong pursuits; they (karan-i) do (so) that (j-i) which (kartaar-u) the Creator (aap-i) IT-self (karaa-e) causes them to do. 2.

 

ਮਃ ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸਾਂਤਿ ਨ ਆਵਈ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੇ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਵਿਣੁ ਕਰਮਾ ਪਾਇਆ ਨ ਜਾਇ ॥

Mėhlā 3.

Bin saṯgur seve sāʼnṯ na āvī ḏūjī nāhī jā▫e.  Je bahuṯerā locẖī▫ai viṇ karmā pā▫i▫ā na jā▫e.

 

Prologue by the third Guru. (Saant-i = peace) stability of the mind to focus on union with the Almighty does not (aavaee) come (bin-u = without) except (seyvey = serving) with obedience of (satigur) the true guru; there is no (dooji = second) other (jaaey = place) source of solace.

Evan (jey) if we (locheeai) wish (bahuteyra) a lot, but the true guru (na jaaey) cannot be (paaiaa) found (vin-u) without Divine grace which is deserved by good (karma) deeds.

 

ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਤਿਨ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੁਕਈ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਪਾਇ ॥
Anṯar lobẖ vikār hai ḏūjai bẖā▫e kẖu▫ā▫e.  Ŧin jamaṇ maraṇ na cẖuk▫ī ha▫umai vicẖ ḏukẖ pā▫e.

 

Those who (hai = is) have (vikaar-u) the vice of (lobh-u = greed) craving (antar-i) within, i.e. who run after desires, their (bhaaey) love for (doojai) other things (khuaaey) leads them astray.

(Tin) their cycles of (ja’mman-u) births and (maran-u) deaths do not (chukaee) end; they (dukh paaey) suffer (vich-i = in) because of (haumai) ego – acting on their own ignoring the guru’s teachings.

 

ਜਿਨੀ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੋ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥ ਤਿਨ ਜਮ ਕੀ ਤਲਬ ਨ ਹੋਵਈ ਨਾ ਓਇ ਦੁਖ ਸਹਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥੩॥

Jinī saṯgur si▫o cẖiṯ lā▫i▫ā so kẖālī ko▫ī nāhi.  Ŧin jam kī ṯalab na hova▫ī nā o▫e ḏukẖ sahāhi.  Nānak gurmukẖ ubre sacẖai sabaḏ samāhi. ||3||

 

(Jini) those who (laaiaa) apply their (chit-u) mind (sio) to teachings of (satigur) the true guru, (koee naah-i) none (so) of them remains (khaal-i) bereft – of God’s love.

(Tin-u) they do not (hoavaee = happen) get (talab) call from (jam) of Divine justice – like names of the accused are called out worldly courts; (oey) they do not have to (sahaa-i) bear (dukh-u) the distress of reincarnations.

(Gurmukh-i) those who follow the guru’s guidance, they remain (samaah-i) absorbed in obedience to (sabad-i) commands of (sachai) the Eternal, and (ubrey) are freed by Divine court, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਆਪਿ ਅਲਿਪਤੁ ਸਦਾ ਰਹੈ ਹੋਰਿ ਧੰਧੈ ਸਭਿ ਧਾਵਹਿ ॥ ਆਪਿ ਨਿਹਚਲੁ ਅਚਲੁ ਹੈ ਹੋਰਿ ਆਵਹਿ ਜਾਵਹਿ ॥

Pa▫oṛī.  Āp alipaṯ saḏā rahai hor ḏẖanḏẖai sabẖ ḏẖāvėh.  Āp nihcẖal acẖal hai hor āvahi jāvėh.

 

(Paurri) stanza by the third Guru. (Aap-i = self) the Almighty (sadaa) ever (rahai) remains (alipat-u) untouched by the world-play, while (sabh-i) all (hor-i) others, i.e. creatures, (dhaavah-i) run in (dhandhai) pursuits of the world.

The Almighty (hai) is (nihchal-u, achal-u = unshakable) eternal, while (hor-i = others) the creatures (aavah-i = come) keeps taking births and (jaavah-i = go) dying.

 

ਸਦਾ ਸਦਾ ਹਰਿ ਧਿਆਈਐ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਵਹਿ ॥ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਈਐ ਸਚਿ ਸਿਫਤਿ ਸਮਾਵਹਿ ॥ ਸਚਾ ਗਹਿਰ ਗੰਭੀਰੁ ਹੈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥੮॥

Saḏā saḏā har ḏẖi▫ā▫ī▫ai gurmukẖ sukẖ pāvahi.  Nij gẖar vāsā pā▫ī▫ai sacẖ sifaṯ samāvėh.  Sacẖā gahir gambẖīr hai gur sabaḏ bujẖā▫ī. ||8||

 

We should (sadaa sadaa) forever (dhiaaeeai) pay attention to – live by – commands of (har-i) the Almighty (gurmukh-i) with the guru’s guidance, and (paavah-i= obtain) experience (sukh-u) solace.

This way we can (paaeeaai) get (vaasa) to dwell (nij ghar-i) in own house, i.e. attain a steady mind, and (smaava-i) merge (sach-i) in the Eternal (siphat-i) by praising and emulating IT’s virtues.

(Sachaa) the Eternal is (gahir gambheer-u) profound in virtues which (bujhaaee) are understood (sabad-i) through teachings of (gur) the guru. 8.

 

—————————————————————-

 

ਸਲੋਕ ਮਃ ੩ ॥ ਸਚਾ ਨਾਮੁ ਧਿਆਇ ਤੂ ਸਭੋ ਵਰਤੈ ਸਚੁ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੋ ਬੁਝੈ ਸੋ ਫਲੁ ਪਾਏ ਸਚੁ ॥
Salok mėhlā 3.  Sacẖā nām ḏẖi▫ā▫e ṯū sabẖo varṯai sacẖ.  Nānak hukmai jo bujẖai so fal pā▫e sacẖ.

 

(Slok) prologue by the third Guru. O human being, (too) you should (dhiaaey) pay attention to – live by – (naam-u) virtues and commands of (sachaa) the Eternal; (sach-u) the Eternal (vartai) pervades (sabho) everywhere, i.e. God’s writ runs everywhere.

One who (bujhai) understands (hukmai) Divine commands – and acts by them – (so) that person (paa-e) finds (sach-u) the Eternal as (phal-u = fruit) the reward, says third Nanak.

 

ਕਥਨੀ ਬਦਨੀ ਕਰਤਾ ਫਿਰੈ ਹੁਕਮੁ ਨ ਬੂਝੈ ਸਚੁ ॥ ਨਾਨਕ ਹਰਿ ਕਾ ਭਾਣਾ ਮੰਨੇ ਸੋ ਭਗਤੁ ਹੋਇ ਵਿਣੁ ਮੰਨੇ ਕਚੁ ਨਿਕਚੁ ॥੧॥

Kathnī baḏnī karṯā firai hukam na būjẖai sacẖ.  Nānak har kā bẖāṇā manne so bẖagaṯ ho▫e viṇ manne kacẖ nikacẖ. ||1||

 

If someone (karta phirai) keeps doing (kathni) talking (badni) with the mouth, s/he does not (bujhai) understand (hukam-u) commands of (sach-u) the Eternal – s/he is not a devotee of the Almighty.

One who (manney = accepts) carries out (bhaanaa) will/commands of (har-i) the Almighty (so) that person is (bhagat-u) a devotee; one is (kach-u nikach-u) absolutely imperfect – in devotion (vin-u) without (mann-e) acceptance of and compliance with Divine commands. 1.

 

ਮਃ ੩ ॥ ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਓਇ ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਉਨ ਅੰਤਰਿ ਲੋਭੁ ਵਿਕਾਰੁ ॥

Mėhlā 3.  Manmukẖ bol na jāṇnī onā anḏar kām kroḏẖ ahaʼnkār.  O▫e thā▫o kuthā▫o na jāṇnī un anṯar lobẖ vikār.

 

Prologue of the third Guru. (Manmukh) self-willed persons do not (jaanani) know how to (bol-i) speak with appropriate words – because there are (kaam-u) lust, (krodh-u) anger and (ahankaar-u) vanity (andar-i) in (onaa = them) in their minds, causing to lose thinking ability.

(Oey) they do not (jaanani = know) care which is (thaau) a proper place or (kuthaau) a bad place, i.e. do not understand what to say when, because they have (lobh-u) greed and (vikaar-u = vice) evil thoughts (anatar-i) in their minds.

 

ਓਇ ਆਪਣੈ ਸੁਆਇ ਆਇ ਬਹਿ ਗਲਾ ਕਰਹਿ ਓਨਾ ਮਾਰੇ ਜਮੁ ਜੰਦਾਰੁ ॥ ਅਗੈ ਦਰਗਹ ਲੇਖੈ ਮੰਗਿਐ ਮਾਰਿ ਖੁਆਰੁ ਕੀਚਹਿ ਕੂੜਿਆਰ ॥

O▫e āpṇai su▫ā▫e ā▫e bahi galā karahi onā māre jam janḏār.  Agai ḏargėh lekẖai mangi▫ai mār kẖu▫ār kīcẖėh kūṛi▫ār.

 

(Oey) they (aaey) come for (aapnai = own) their (suaaey) purposes – that they have in mind, (bah-i) sit and (gala karah-i) talk of their goodness, i.e. are not genuine; (jandaar) the brutal (jam-u) agent of Divine justice (maarey = hits) punishes (onaa = them) such people –

When (leykha) account of deeds (mangeeai) is demanded (agai = ahead) in the hereafter; (koorriaar = false) pretenders (maar-i = beaten) are punished and (keechah-i) made (khuaar-u) frustrated – they fail in effort to unite with the Almighty.

 

ਏਹ ਕੂੜੈ ਕੀ ਮਲੁ ਕਿਉ ਉਤਰੈ ਕੋਈ ਕਢਹੁ ਇਹੁ ਵੀਚਾਰੁ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤਾ ਨਾਮੁ ਦਿੜਾਏ ਸਭਿ ਕਿਲਵਿਖ ਕਟਣਹਾਰੁ ॥ ਨਾਮੁ ਜਪੇ ਨਾਮੋ ਆਰਾਧੇ ਤਿਸੁ ਜਨ ਕਉ ਕਰਹੁ ਸਭਿ ਨਮਸਕਾਰੁ ॥

Ėh kūrhai kī mal ki▫o uṯrai ko▫ī kadẖahu ih vīcẖār.  Saṯgur milai ṯā nām ḏiṛā▫e sabẖ kilvikẖ kataṇhār.  Nām jape nāmo ārāḏẖe ṯis jan ka▫o karahu sabẖ namaskār.

 

Question: (Kiau) how (eyh) this filth of (koorrai = false-hood) pretense may (utrai) be removed; (koee) someone (kaddhahu) tell me (ihu) this (veechaar-u) considered view.

Answer: Find the true guru. When (satigur-u) the true guru (malai) is found, (ta) then he (drirraaey) creates firm commitment to living by (naam-u) Divine virtues and commands; Naam (kaattanhaar-u = cuts) helps get rid of (sabh-i) all (kilvikh) transgressions.

One then (japaey) remembers and practices Naam, and (araadhey) invokes (naamo) Naam – seeks grace when doing anything; (sabh-i) everyone should (karahu = do) pay (namaskaar-u) obeisance (kau) to (tis-u) that (jan) person.

 

Page 951

 

ਮਲੁ ਕੂੜੀ ਨਾਮਿ ਉਤਾਰੀਅਨੁ ਜਪਿ ਨਾਮੁ ਹੋਆ ਸਚਿਆਰੁ ॥ ਜਨ ਨਾਨਕ ਜਿਸ ਦੇ ਏਹਿ ਚਲਤ ਹਹਿ ਸੋ ਜੀਵਉ ਦੇਵਣਹਾਰੁ ॥੨॥

Mal kūṛī nām uṯārī▫an jap nām ho▫ā sacẖiār.  Jan Nānak jis ḏe ehi cẖalaṯ hėh so jīva▫o ḏevaṇhār. ||2||

 

S/he (utaareean-u) removes (mal-u) the filth (koorri = false) of falsehood/pretense (naam-i) with practice of Naam and (hoaa) becomes (sachiaar-u = true) genuine.

Says (jan) humble third Nanak: The Almighty (jis dey) whose (chalat) plays (eyh-i) these are, may (so) that (deyvanhaar = giver) benevolent Almighty (jeevau = live) ever be gracious to help. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਨਾਹਿ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈਐ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇ ਜਿਥਹੁ ਹਉਮੈ ਜਾਈਐ ॥

Pa▫oṛī.  Ŧuḏẖ jevad ḏāṯā nāhi kis ākẖ suṇā▫ī▫ai.  Gur parsādī pā▫e jithahu ha▫umai jā▫ī▫ai.

 

(Paurri) stanza by the third Guru. Question: O Almighty, there is (naah-i) no (daataa = giver) beneficent Master (jeyvadd-u) as great as (tudh-u) You: (Kis-u) whom who do we (aakh-i) say and (sunaaeeai) tell our state?

Answer: The person who (paaey) receives the benediction of Naam (gur parsaadi) with the guru’s grace/guidance, (jithau) from whose mind (haumai) ego (jaaeeai = goes) is dispelled – so find and follow the guru.

 

ਰਸ ਕਸ ਸਾਦਾ ਬਾਹਰਾ ਸਚੀ ਵਡਿਆਈਐ ॥ ਜਿਸ ਨੋ ਬਖਸੇ ਤਿਸੁ ਦੇਇ ਆਪਿ ਲਏ ਮਿਲਾਈਐ ॥ ਘਟ ਅੰਤਰਿ ਅੰਮ੍ਰਿਤੁ ਰਖਿਓਨੁ ਗੁਰਮੁਖਿ ਕਿਸੈ ਪਿਆਈ ॥੯॥

Ras kas sāḏā bāhrā sacẖī vadi▫ā▫ī▫ai.  Jis no bakẖse ṯis ḏe▫e āp la▫e milā▫ī▫ai.  Gẖat anṯar amriṯ rakẖi▫on gurmukẖ kisai pi▫ā▫ī. ||9||

 

The Almighty (baahara) is beyond (ras) sweet and (kas) sour (saada) tastes, i.e. is unaffected by the world-play and is not pleased with rituals and superstitions; IT has (sachi) eternal (vaddiaaeeai) virtues.

One (jis no) whom IT (bakhsey) forgives – for transgressions – IT (dey-i = gives) bestows grace on, and (laey milaaeeai) unites, (tis-u) that person (aapi) with IT-self.

IT (rakhion-u) has kept (amrit-u) the life-giving elixir – of Naam – (antar-i) in every (ghatt) body/mind; (kisai) someone (gurmukh-i) who follows the guru (piaaeeai) drinks – that elixir, i.e. finds Naam with the guru’s guidance and lives by it. 9.

 

 

 

SGGS pp 947-949, Raamkali Ki Vaar M: 3, Paurris 1-5.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਮਹਲਾ ੩ ॥ ਜੋਧੈ ਵੀਰੈ ਪੂਰਬਾਣੀ ਕੀ ਧੁਨੀ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāmkalī kī vār mėhlā 3.  Joḏẖai vīrai pūrbāṇī kī ḏẖunī.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. (Vaar) a ballad in praise of the Almighty in Raga Raamkali. To be sung to (dhuni) the tune of the ballad of Jodha and Veera (poorbaani) of the East.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰੁ ਸਹਜੈ ਦਾ ਖੇਤੁ ਹੈ ਜਿਸ ਨੋ ਲਾਏ ਭਾਉ ॥ ਨਾਉ ਬੀਜੇ ਨਾਉ ਉਗਵੈ ਨਾਮੇ ਰਹੈ ਸਮਾਇ ॥

Salok mėhlā 3.  Saṯgur sahjai ḏā kẖeṯ hai jis no lā▫e bẖā▫o.  Nā▫o bīje nā▫o ugvai nāme rahai samā▫e.

 

(Slok-u) prologue (M: 3) by the third Guru. Guidance of (satigur) the true guru is like (kheyt) an agricultural field (sahjai) of poise; one (jis no) to whom the Almighty – leads to the guru and – (laaey) creates (bhaau) love –who lovingly follows the guru’s guidance. That person (beejey) sows (naau) Naam and Naam (ugvai) grows – s/he keeps improving and (rahai) remains (samaaey) absorbed, i.e. leads life by Naam – in poise.

 

ਹਉਮੈ ਏਹੋ ਬੀਜੁ ਹੈ ਸਹਸਾ ਗਇਆ ਵਿਲਾਇ ॥ ਨਾ ਕਿਛੁ ਬੀਜੇ ਨ ਉਗਵੈ ਜੋ ਬਖਸੇ ਸੋ ਖਾਇ ॥

Ha▫umai eho bīj hai sahsā ga▫i▫ā vilā▫e.  Nā kicẖẖ bīje na ugvai jo bakẖse so kẖā▫e.

 

Then there is (eyho) this (beej-u) seed called (haumai) ego that causes to act on one’s own and creates (sahsa = doubt) lack of faith; this (gaiaa vilaaey) leaves with the guru’s teachings. One who lives by Naam (beejai) sows (na kichh-u = nothing) no such seed, i.e. does not act in ego but has the faith that one (khaaey = eats) receives (jo) what the Almighty (bakhsey) graciously gives.

 

ਅੰਭੈ ਸੇਤੀ ਅੰਭੁ ਰਲਿਆ ਬਹੁੜਿ ਨ ਨਿਕਸਿਆ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਚਲਤੁ ਹੈ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥

Ambẖai seṯī ambẖ rali▫ā bahuṛ na niksi▫ā jā▫e.  Nānak gurmukẖ cẖalaṯ hai vekẖhu lokā ā▫e.

 

S/he is absorbed in the Almighty like (ambh-u) water (raliaa) mixes (seyti) with (ambhai) water and (na jaaey) cannot (niksiaa) be taken out.

Such is (chalat-u = play) the wondrous state of (gurmukh-i) one who follows the guru; o (loka) people, (aaey) come and (veykhahu) see, i.e. try to experience this, says third Nanak.

 

ਲੋਕੁ ਕਿ ਵੇਖੈ ਬਪੁੜਾ ਜਿਸ ਨੋ ਸੋਝੀ ਨਾਹਿ ॥ ਜਿਸੁ ਵੇਖਾਲੇ ਸੋ ਵੇਖੈ ਜਿਸੁ ਵਸਿਆ ਮਨ ਮਾਹਿ ॥੧॥

Lok kė vekẖai bapuṛā jis no sojẖī nāhi.  Jis vekẖāle so vekẖai jis vasi▫ā man māhi. ||1||

 

(K-i) what can (bapurraa) the poor people (veykhai) see, (ji sno) who do not have (sojhi) awareness of the efficacy of following the guru.

One (jis-u) whom the Almighty (veykhaaley) shows, i.e. gives the ability to experience, (so) that person (veykhai) sees it; s/he is one (maah-i) in (jis-u) whose (man) mind the Almighty (vasiaa) abides, i.e. who has awareness of Naam or Divine virtues and commands. 1.

 

ਮਃ ੩ ॥ ਮਨਮੁਖੁ ਦੁਖ ਕਾ ਖੇਤੁ ਹੈ ਦੁਖੁ ਬੀਜੇ ਦੁਖੁ ਖਾਇ ॥ ਦੁਖ ਵਿਚਿ ਜੰਮੈ ਦੁਖਿ ਮਰੈ ਹਉਮੈ ਕਰਤ ਵਿਹਾਇ ॥

Mėhlā 3.  Manmukẖ ḏukẖ kā kẖeṯ hai ḏukẖ bīje ḏukẖ kẖā▫e.  Ḏukẖ vicẖ jammai ḏukẖ marai ha▫umai karaṯ vihā▫e.

 

Prologue by the third Guru. (Manmukh) a self-willed person is (kheyt-u) an agricultural field of (dukh) distress – s/he does not follow the guru, commits transgressions and suffers – s/he (beejey) sows the causes of (dukh-u) pain and (khaaey = eats) reaps pain, i.e. keeps committing more transgressions resulting in more pain.

S/he (jammai) is born (vich-i) in (dukh) distress and (marai) dies (dukh-i) in distress; his/her life (vihaaey) passes (karat = doing) acting by (haumai) ego.

 

ਆਵਣੁ ਜਾਣੁ ਨ ਸੁਝਈ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਜੋ ਦੇਵੈ ਤਿਸੈ ਨ ਜਾਣਈ ਦਿਤੇ ਕਉ ਲਪਟਾਇ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੨॥

Āvaṇ jāṇ na sujẖ▫ī anḏẖā anḏẖ kamā▫e.  Jo ḏevai ṯisai na jāṇ▫ī ḏiṯe ka▫o laptā▫e.  Nānak pūrab likẖi▫ā kamāvaṇā avar na karṇā jā▫e. ||2||

 

A self-willed person is (na sujhaee) not conscious that transgressions cause one to be put in cycles of (aavan-u = coming) births and (jaan-u) deaths; (andha = blind) blinded by attachment to the world-play, s/he (kamaaey) acts (andh-u) blindly – without thinking of the pitfalls.

S/he does not (jaanaee) acknowledge (tisai = that) the Creator (jo) who (deyvai) gives everything, but (lapttaaey) clings (kau) to IT’s (ditey = given) benedictions.

However his/her actions are beyond his/her control; s/he (kamaavna) acts (likhiaa = written, poorab-i = from past) based on his/her nature acquired from past deeds; s/he (na jaaey) cannot (karna) act (avar-u = other) any other way. 2.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਦਾ ਸੁਖੁ ਜਿਸ ਨੋ ਆਪੇ ਮੇਲੇ ਸੋਇ ॥ ਸੁਖੈ ਏਹੁ ਬਿਬੇਕੁ ਹੈ ਅੰਤਰੁ ਨਿਰਮਲੁ ਹੋਇ ॥

Mėhlā 3.  Saṯgur mili▫ai saḏā sukẖ jis no āpe mele so▫e.  Sukẖai ehu bibek hai anṯar nirmal ho▫e.

 

Prologue by the third Guru. (Sukh-u) peace (sadaa) ever experienced by (miliai) finding and following (satigur-i) the true guru; but only that person finds the guru (jis no) whom (soey = that one) the Almighty (aapey) IT-self (meyley) causes to find.

(Bibeyk = reasoning) the consideration (sukhai) for peace is (ihai) this: (Antar-u) the inner-self should (hoey) be (nirmal-u = clean) free of evil.

 

ਅਗਿਆਨ ਕਾ ਭ੍ਰਮੁ ਕਟੀਐ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਨਾਨਕ ਏਕੋ ਨਦਰੀ ਆਇਆ ਜਹ ਦੇਖਾ ਤਹ ਸੋਇ ॥੩॥

Agi▫ān kā bẖaram katī▫ai gi▫ān parāpaṯ ho▫e.  Nānak eko naḏrī ā▫i▫ā jah ḏekẖā ṯah so▫e. ||3||

 

This comes (praapat-i = receipt, hoe= happen) by receiving (giaan-u) awareness from the guru on how (katteeai = cut) to remove (bhram-u) the delusion (ka = of) caused by (agiaan) ignorance.

Then (eyko) the One Almighty alone (nadir aaiaa) is seen; (jah) wherever one (d-ekhaa) looks, finds (soey) the Almighty (tah) there. 3.

 

ਪਉੜੀ ॥ ਸਚੈ ਤਖਤੁ ਰਚਾਇਆ ਬੈਸਣ ਕਉ ਜਾਂਈ ॥ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਗੁਰ ਸਬਦਿ ਸੁਣਾਈ ॥

Pa▫oṛī.  Sacẖai ṯakẖaṯ racẖā▫i▫ā baisaṇ ka▫o jāʼn▫ī.  Sabẖ kicẖẖ āpe āp hai gur sabaḏ suṇā▫ī.

 

(Paurri) stanza by the third Guru. (Sachai) the Eternal (rachaaiaa) made all creation as IT’s (takhat-u) throne, (jaa’nee) the place (kau) to (baisan) sit, i.e. the whole creation is the domain of the Almighty.

(Aapey aapey = IT-self alone) IT alone (hai) is (sabh-u kichh-u) everything, i.e. everything is IT’s manifestation; the guru’s (sabad-i = word) teachings (sunaaee = cause to hear) say this.

 

ਆਪੇ ਕੁਦਰਤਿ ਸਾਜੀਅਨੁ ਕਰਿ ਮਹਲ ਸਰਾਈ ॥ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਚਾਨਣੇ ਪੂਰੀ ਬਣਤ ਬਣਾਈ ॥ ਆਪੇ ਵੇਖੈ ਸੁਣੇ ਆਪਿ ਗੁਰ ਸਬਦਿ ਧਿਆਈ ॥੧॥

Āpe kuḏraṯ sājī▫an kar mahal sarā▫ī.  Cẖanḏ sūraj ḏu▫e cẖānṇe pūrī baṇaṯ baṇā▫ī.  Āpe vekẖai suṇe āp gur sabaḏ ḏẖi▫ā▫ī. ||1||

 

The Creator (aapey) IT-self (saajeean-u) created (kudrat-i) the cosmos and (kar-i) made (mahal) palaces and (saraaee) inns, i.e. created places for life to exist.

It provided (chand-u) the moon and (sooraj-u) the sun as (du-i) two (chaananey = lights) lamps and thus (banaaee) made (poori) complete – self-contained – (banat) arrangements.

IT (aapey) IT-self (veykhai) watches and (suney) listens to the creatures; the creatures should (dhiaaee) pay attention to IT’s commands (sabad-i) as taught by (gur) the guru. 1.

 

ਵਾਹੁ ਵਾਹੁ ਸਚੇ ਪਾਤਿਸਾਹ ਤੂ ਸਚੀ ਨਾਈ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu sacẖe pāṯisāh ṯū sacẖī nā▫ī. ||1|| rahā▫o.

 

(Vaah-u vaah-u) glory to You, o (sachey) Eternal (paatsaah) Emperor, (too) You have (sachi) eternal (naaee) virtues. 1.

(Rahaau) pause and reflect on this.

(Note: This is a rare case of a Rahaau in a Paurri).

 

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ਕਬੀਰ ਮਹਿਦੀ ਕਰਿ ਕੈ ਘਾਲਿਆ ਆਪੁ ਪੀਸਾਇ ਪੀਸਾਇ ॥  ਤੈ ਸਹ ਬਾਤ ਨ ਪੁਛੀਆ ਕਬਹੂ ਨ ਲਾਈ ਪਾਇ ॥੧॥

Kabīr mahiḏī kar kai gẖāli▫ā āp pīsā▫e pīsā▫e.  Ŧai sah bāṯ na pucẖẖī▫ā kabhū na lā▫ī pā▫e. ||1||

 

Prologue by Bhagat/saint Kabir. Says Kabir on behalf of a soul-wife: I (ghaaliaa) toiled (peesaaey peesaaey) grinding myself (kar-i kai) like (mahidi) henna, i.e. putting myself through hardships of rituals and austerities, hoping the Almighty-husband shall be attracted to me.

But (tai) You, my (sah) Master did not (puchheeaa = asked, baat = anything) take notice of me and (kabahoo na) never (laaee) applied me the henna on Your (paaey) feet – have not taken me as Your servant/wife. 1.

Note: This Slok also occurs at page 1367 as Slok No 65.

 

ਮਃ ੩ ॥ ਨਾਨਕ ਮਹਿਦੀ ਕਰਿ ਕੈ ਰਖਿਆ ਸੋ ਸਹੁ ਨਦਰਿ ਕਰੇਇ ॥ ਆਪੇ ਪੀਸੈ ਆਪੇ ਘਸੈ ਆਪੇ ਹੀ ਲਾਇ ਲਏਇ ॥ ਇਹੁ ਪਿਰਮ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੨॥

Mėhlā 3.  Nānak mahiḏī kar kai rakẖi▫ā so saho naḏar kare▫i.  Āpe pīsai āpe gẖasai āpe hī lā▫e la▫e▫e.  Ih piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||2||

 

Note: In clarification on Bhagat Kabir’s Slok above, the third Guru says we should not act in expectation, but just serve/obey the Almighty.

 

Prologue by the third Guru. Says Third Nanak: The Almighty has (rakhiaa = kept) made us (kar- kai = made) like (mahidee) henna, when (so = that) IT (nadar-i karey = bestows grace) is pleased –

IT (aapey) IT-self (peesai) grinds, (ghasai = rubs) makes paste and IT-self (laaey laey) applies, i.e. IT-self motivates the devotee to be what IT approves.

(Ihu) this (piaala) cup of (piram) love is (ka = of) in the hands of (khasam) the Master, IT (dey-i) gives to (tai) that person (jai) whom IT (bhaavai) pleases, i.e. such faith of acting without expectation comes by Divine grace. 2.

 

ਪਉੜੀ ॥ ਵੇਕੀ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਸਭ ਹੁਕਮਿ ਆਵੈ ਜਾਇ ਸਮਾਹੀ ॥ ਆਪੇ ਵੇਖਿ ਵਿਗਸਦਾ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥

Pa▫oṛī.  vekī sarisat upā▫ī▫an sabẖ hukam āvai jā▫e samāhī.  Āpe vekẖ vigsaḏā ḏūjā ko nāhī.

 

(Paurri) stanza by the third Guru. The Creator (upaaeean-u) created this (veyki) diverse (sristt-i) universe – with numerous types of creatures; (sabh) all creatures (aavai = comes) are born and (jaaey = go) die (smaahee) merge in the IT (hukam-i) according to Divine command/will.

(Aapey = self) the Almighty is (vigasdaa) pleased to (veykh-i) see the creation; there is (ko naahi) none (dooja = second) other like IT.

 

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਗੁਰ ਸਬਦਿ ਬੁਝਾਹੀ ॥ ਸਭਨਾ ਤੇਰਾ ਜੋਰੁ ਹੈ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਹੀ ॥ ਤੁਧੁ ਜੇਵਡ ਮੈ ਨਾਹਿ ਕੋ ਕਿਸੁ ਆਖਿ ਸੁਣਾਈ ॥੨॥

Ji▫o bẖāvai ṯi▫o rakẖ ṯū gur sabaḏ bujẖāhī.  Sabẖnā ṯerā jor hai ji▫o bẖāvai ṯivai cẖalāhī.  Ŧuḏẖ jevad mai nāhi ko kis ākẖ suṇā▫ī. ||2||

 

O Almighty, please (bujhaahee) give/enable us to understand (sabad-i = word) teachings of (gur) the guru as guide and (rakh-u) keep us (tio) that way, i.e. enable us to be, (jio) as it would (bhaavai) please You.

(Sabhna) all creatures have (t-era) Your (jor-u = strength) reliance, look to You; please (chalaahi = cause to move) enable us to act (tivai) that way (jio) as (bhaavai) pleases You.

There is (naah-i ko) none (j-evadd) as great as (tudh-u) You, (kis-u) to whom (mai) I could (aakh-i sunaaee = tell) make supplication. 2.

 

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Note: This third Paurri of Ramkali Ki Vaar M: 3 has two Sloks or prologues also of the third Guru. The overall message is that human beings go out to search for God who is within. This is because of the delusion caused by listening to others. One should instead follow the guru who teaches to live by Hukam or commands of the Creator and be deserving of Divine grace. That is the way to find God within.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਭਰਮਿ ਭੁਲਾਈ ਸਭੁ ਜਗੁ ਫਿਰੀ ਫਾਵੀ ਹੋਈ ਭਾਲਿ ॥

Salok mėhlā 3.  Bẖaram bẖulā▫ī sabẖ jag firī fāvī ho▫ī bẖāl.

 

Prologue by the third Guru. (Bhulaaee) led astray (bharam-i) by delusion – that the Almighty is far somewhere, I (phiri) wandered (sabh-u) the whole (jag-u) world to find IT, but (hoee) have been (phaavi) frustrated.

 

Page 948

 

ਸੋ ਸਹੁ ਸਾਂਤਿ ਨ ਦੇਵਈ ਕਿਆ ਚਲੈ ਤਿਸੁ ਨਾਲਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਧਿਆਈਐ ਅੰਤਰਿ ਰਖੀਐ ਉਰ ਧਾਰਿ ॥ ਨਾਨਕ ਘਰਿ ਬੈਠਿਆ ਸਹੁ ਪਾਇਆ ਜਾ ਕਿਰਪਾ ਕੀਤੀ ਕਰਤਾਰਿ ॥੧॥

So saho sāʼnṯ na ḏev▫ī ki▫ā cẖalai ṯis nāl.  Gur parsādī har ḏẖi▫ā▫ī▫ai anṯar rakẖī▫ai ur ḏẖār.  Nānak gẖar baiṯẖi▫ā saho pā▫i▫ā jā kirpā kīṯī karṯār. ||1||

 

(So = that) the Almighty (sahu) Master does not (deyvaee) give (saant-i) peace/succor, i.e. the satisfaction of finding IT is not attained, this way; (kiaa = what?) nothing (chalai) works (naal-i) with (tis-u) IT, i.e. IT is found not by physically searching but by deeds to earn Divine grace.

(Parsaadi = with grace) with guidance of (gur) the guru, we should (dhiaaeeai) pay attention to – and practice – virtues and commands of (har-i) the Almighty; and (rakheeai) keep IT (ur dhaar-i) enshrined (antar-i) within, i.e. in our consciousness all the time.

(Ja) when (kartaar) the Creator (kirpa keetee) bestows grace, i.e. approves our deeds, (sahu) the Master (paaiaa) is found while (baitthiaa) sitting (ghar-i) at home – by focusing within and living by Divine virtues and commands -, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਧੰਧਾ ਧਾਵਤ ਦਿਨੁ ਗਇਆ ਰੈਣਿ ਗਵਾਈ ਸੋਇ ॥ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਇਆ ਮਨਮੁਖਿ ਚਲਿਆ ਰੋਇ ॥

Mėhlā 3.  Ḏẖanḏẖā ḏẖāvaṯ ḏin ga▫i▫ā raiṇ gavā▫ī so▫e.  Kūṛ bol bikẖ kẖā▫i▫ā manmukẖ cẖali▫ā ro▫e.

 

Prologue by the third Guru. (Din-u) the day (gaiaa = goes) passes (dhaavat) running around in (dhandhaa) material pursuits and (rain-i) the night (gavaaee) is lost (soey) sleeping.

Such is the state of (manmukh-i) a self-willed person – who does not follow the guru; s/he (bol-i) speaks (koorr-u) falsehood and (khaaiaa = eats) commits (bikh-u) vices; s/he (chaliaa) departs from this world (roey) wailing, i.e. fails to attain union with the Almighty, and repents.

 

ਸਿਰੈ ਉਪਰਿ ਜਮ ਡੰਡੁ ਹੈ ਦੂਜੈ ਭਾਇ ਪਤਿ ਖੋਇ ॥ ਹਰਿ ਨਾਮੁ ਕਦੇ ਨ ਚੇਤਿਓ ਫਿਰਿ ਆਵਣ ਜਾਣਾ ਹੋਇ ॥

Sirai upar jam dand hai ḏūjai bẖā▫e paṯ kẖo▫e.  Har nām kaḏe na cẖeṯi▫o fir āvaṇ jāṇā ho▫e.

 

(Jam) the agent of Divine justice stands (oopar-i) over his/her (sirai) head, i.e. watches everything and imposes (ddandd-u) punishment on him/her – of being kept away from the Almighty; s/he (khoey) loses (pat-i) honor – by being denied union with the Almighty because of (doojai) other (bhaaey) ideas – and forgetting God.

 

ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮਨਿ ਵਸੈ ਜਮ ਡੰਡੁ ਨ ਲਾਗੈ ਕੋਇ ॥ ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Gur parsādī har man vasai jam dand na lāgai ko▫e.  Nānak sėhje mil rahai karam parāpaṯ ho▫e. ||2||

 

(Har-i) the Almighty (vasai) abides/is remembered (man-i) in the mind (gur parsaadi) with the guru’s grace/guidance; and then (na koey) no (ddandd-u) punishment (lagai) is imposed by (jam) Divine justice.

Such a person (rahai) remains (sahjey) effortlessly (mil-i = with) absorbed the Almighty – practices Divine virtues and commands as way of life; this state (hoey) is (praapat-i) reached (karam-i) through deeds/obedience, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਇਕਿ ਆਪਣੀ ਸਿਫਤੀ ਲਾਇਅਨੁ ਦੇ ਸਤਿਗੁਰ ਮਤੀ ॥ ਇਕਨਾ ਨੋ ਨਾਉ ਬਖਸਿਓਨੁ ਅਸਥਿਰੁ ਹਰਿ ਸਤੀ ॥

Pa▫oṛī.  Ik āpṇī sifṯī lā▫i▫an ḏe saṯgur maṯī.  Iknā no nā▫o bakẖsi▫on asthir har saṯī.

 

(Paurri) stanza by the third Guru. The Almighty leads (ik-i = one type) some people to (satigur) the true guru who (dey) gives (matee) counsel to and (laaian-u) engages them in (apani = own) IT’s  (siphtee) praise and obedience, i.e. to acknowledge and obey the Almighty.

IT (bakhsion-u) blesses (ikna) some with awareness of (naau) Naam or virtues and commands which creates (asthir-u = unshakable) unwavering faith in (satee) the Eternal (har-i) Almighty – as guide for life.

 

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਹੁਕਮਿ ਕਰਹਿ ਭਗਤੀ ॥ ਏਨਾ ਨੋ ਭਉ ਅਗਲਾ ਪੂਰੀ ਬਣਤ ਬਣਤੀ ॥ ਸਭੁ ਇਕੋ ਹੁਕਮੁ ਵਰਤਦਾ ਮੰਨਿਐ ਸੁਖੁ ਪਾਈ ॥੩॥

Pa▫uṇ pāṇī baisanṯaro hukam karahi bẖagṯī.  Ėnā no bẖa▫o aglā pūrī baṇaṯ baṇṯī.  Sabẖ iko hukam varaṯḏā mani▫ai sukẖ pā▫ī. ||3||

 

(Paun-u) air, (paani) water and (baisantro) fire perform their functions (hukam-i = by order) as laid down by the Creator; this is how they (karah-i) practice (bhagti) devotion – and the humans should follow their example.

(Eyna) they have (agla) great/complete (bhau = fear) respect for Divine commands; that is how (poori) the total (banat banti) universe functions.

(Hukam-u) commands/writ of (iko) the One Master (vartadaa) runs (sabh-u) everywhere; one (paaee) experiences (sukh-u) peace within with (manniai) obedience to Hukam. 3.

         

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ਸਲੋਕੁ ॥ ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥ ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਜੀਵਾ ਹੋਇ ॥੧॥

Salok.   Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.  Rām kasa▫utī so sahai jo marjīvā ho▫e. ||1||

 

Prologue by the third Guru. O Kabir, (jhoottha = false) a pretender cannot (tikai) withstand the test of (kasauttee) the touchstone of (raam) the all-pervasive Almighty, i.e. when IT takes the account of deeds– because IT knows everything.

Only (so) that person (sahai) withstands (kasauttee = touchstone) the test of the Almighty (jo) who (hoey) is (marjeeva) living dead, i.e. sheds ego, like a dead person. 1.

 

ਮਃ ੩ ॥ ਕਿਉ ਕਰਿ ਇਹੁ ਮਨੁ ਮਾਰੀਐ ਕਿਉ ਕਰਿ ਮਿਰਤਕੁ ਹੋਇ ॥ ਕਹਿਆ ਸਬਦੁ ਨ ਮਾਨਈ ਹਉਮੈ ਛਡੈ ਨ ਕੋਇ ॥

Mėhlā 3.  Ki▫o kar ih man mārī▫ai ki▫o kar mirṯak ho▫e.  Kahi▫ā sabaḏ na mān▫ī ha▫umai cẖẖadai na ko▫e.

 

Prologue of the third Guru. Question: (Kiau kar-i) how is (ihu) this (man-u = mind) human ego (maareeai) killed and (kiau kar-i) how can one (hoey) be (mirtak-u) dead, i.e. break attachment with the world-play?

(Na koey = not any) no one (chhaddai) leaves (haumai) ego to (maanaee = accept) carry out (sabad-u = word) directions (kahiaa = told) given by the Creator.

 

ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਛੁਟੈ ਜੀਵਨ ਮੁਕਤੁ ਸੋ ਹੋਇ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਬਖਸੇ ਤਿਸੁ ਮਿਲੈ ਤਿਸੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੨॥

Gur parsādī ha▫umai cẖẖutai jīvan mukaṯ so ho▫e.  Nānak jis no bakẖse ṯis milai ṯis bigẖan na lāgai ko▫e. ||2||

 

Answer: (So = that) the person whose (haumai) ego (chhuttai = released) is dissolved (gur parsaadi) with grace/guidance of the guru (hoey) becomes (mukat-u) emancipated from (jeevan = life) attachments to the world-play – it is necessary to follow the guru.

Guidance of the guru (milai) is received by (tis-u) that person (jis no) to whom the Almighty (bakhsey) bestows grace; then (na koey) no (bighan-u) obstacle (laagai = touches) comes in his/her way to find the Almighty, says third Nanak. 2.

 

ਮਃ ੩ ॥ ਜੀਵਤ ਮਰਣਾ ਸਭੁ ਕੋ ਕਹੈ ਜੀਵਨ ਮੁਕਤਿ ਕਿਉ ਹੋਇ ॥ ਭੈ ਕਾ ਸੰਜਮੁ ਜੇ ਕਰੇ ਦਾਰੂ ਭਾਉ ਲਾਏਇ ॥

Mėhlā 3.  Jīvaṯ marṇā sabẖ ko kahai jīvan mukaṯ ki▫o ho▫e.  Bẖai kā sanjam je kare ḏārū bẖā▫o lā▫e▫e.

 

Prologue of the third Guru. Question: (Sabh-u ko) everyone (kahai) talks of (marna) being dead – breaking attachments to the world-play while (jeevat) alive, but (kiau) how can one (hoey) be (mukat-i) free of (jeevan = life) attachments to the world-play?

Answer: Freedom from attachment is attained (jey) if one (karey = does) observes the (sanjam-u) discipline of (bhai) fear, i.e. lives in compliance of Divine commands, and (laaey) administers (daaroo) the medicine of (bhaau = love) yearning for the Almighty – love for the Almighty breaks other attachments.

 

ਅਨਦਿਨੁ ਗੁਣ ਗਾਵੈ ਸੁਖ ਸਹਜੇ ਬਿਖੁ ਭਵਜਲੁ ਨਾਮਿ ਤਰੇਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੩॥

An▫ḏin guṇ gāvai sukẖ sėhje bikẖ bẖavjal nām ṯare▫e.  Nānak gurmukẖ pā▫ī▫ai jā ka▫o naḏar kare▫i. ||3||

 

Such a person (andin-u = everyday) ever (gaavai = sings) praises and emulates (gun) virtues of the Almighty (sukh = comfort, sahjey = steadfastly) as a way of life; s/he (tarey-i = swims) gets across (bhavjal-u) the world-ocean of (bikh-u) vices (naam-i) with Naam, i.e. practice of Divine virtues and obedience to Divine commands.

This state (paaeeai) is obtained (gurmukh-i) with the guru’s guidance by one (ja kau) to whom the Almighty (nadar-i= sight of grace, karey-i = casts) bestows grace, says third Nanak. 3.

 

ਪਉੜੀ ॥ ਦੂਜਾ ਭਾਉ ਰਚਾਇਓਨੁ ਤ੍ਰੈ ਗੁਣ ਵਰਤਾਰਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਇਅਨੁ ਹੁਕਮਿ ਕਮਾਵਨਿ ਕਾਰਾ ॥

Pa▫oṛī.  Ḏūjā bẖā▫o racẖā▫i▫on ṯarai guṇ varṯārā.  Barahmā bisan mahes upā▫i▫an hukam kamāvan kārā.

 

(Paurri) stanza by the third Guru. The Creator (rachaaion-u) created (dooja = second/other, bhaau = love/ideas) duality and (vartaara = happening) the phenomenon of (trai) the three (gun) attributes – Tamas, Rajas, Sattva – of material nature.

IT (upaaian-u) created Brahma, (bisan-u) Vishnu and (mahes-u) Mahesh/Shankar (kaara) for (kamaavan-i) carrying out (hukam-i) by IT’s commands.

 

ਪੰਡਿਤ ਪੜਦੇ ਜੋਤਕੀ ਨਾ ਬੂਝਹਿ ਬੀਚਾਰਾ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ਖੇਲੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰਾ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਬਖਸਿ ਲੈਹਿ ਸਚਿ ਸਬਦਿ ਸਮਾਈ ॥੪॥

Pandiṯ paṛ▫ḏe joṯkī nā būjẖėh bīcẖārā.  Sabẖ kicẖẖ ṯerā kẖel hai sacẖ sirjaṇhārā.  Jis bẖāvai ṯis bakẖas laihi sacẖ sabaḏ samā▫ī. ||4||

 

(Pandit) the scholars (parrdey) read books on (jotki) astrology, but do not (boojhah-i) understand (beechaara = thoughts) how to find the almighty.

(Sabh-u) every happening is (teyra) Your (kheyl-u) play, o (sach-u) eternal (sirjanhaara) Creator.

(Jis-u) one who (bhaavai) is liked by You, You (bakhas-i laih-i) bestow grace and s/he (samaaee) merges in You, (sach-i) the Eternal, (sabad-i) through compliance with Your commands. 4.

 

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Note: The Slok below condemns pretense.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨ ਕਾ ਝੂਠਾ ਝੂਠੁ ਕਮਾਵੈ ॥ ਮਾਇਆ ਨੋ ਫਿਰੈ ਤਪਾ ਸਦਾਵੈ ॥ ਭਰਮੇ ਭੂਲਾ ਸਭਿ ਤੀਰਥ ਗਹੈ ॥ ਓਹੁ ਤਪਾ ਕੈਸੇ ਪਰਮ ਗਤਿ ਲਹੈ ॥

Salok mėhlā 3.  Man kā jẖūṯẖā jẖūṯẖ kamāvai.  Mā▫i▫ā no firai ṯapā saḏāvai.  Bẖarme bẖūlā sabẖ ṯirath gahai.  Oh ṯapā kaise param gaṯ lahai.

 

Prologue by the third Guru. One who (jhootthaa = false) has deceit in (man) mind, (kamaavai) acts (jhootth-u = falsehood) with deceit. S/he (phirai = wanders) runs after money/material gains but (sadaavai = wants to be called) claims to be (tapaa = austere) an ascetic.

(Bhoola) led astray (bharmey) in delusion – that God is far somewhere -, he (gahai) wanders (sabh-i) at all (teerrath) pilgrim centers to bathe – purify himself. (Oh = that) such a pretentious (tapaa) ascetic (kais-e = how?) cannot (lahai) attain (param) the supreme (gat-i) state – of union with the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਸਚੁ ਕਮਾਵੈ ॥ ਨਾਨਕ ਸੋ ਤਪਾ ਮੋਖੰਤਰੁ ਪਾਵੈ ॥੧॥

Gur parsādī ko sacẖ kamāvai.  Nānak so ṯapā mokẖanṯar pāvai. ||1||

 

(Ko) some rare person who is (gur parsaadi) guided by the guru (kamaavai) lives by (sach-u) truth; (s0) such a true (tapaa) ascetic (paavai) obtains (mokhantar-u) emancipation within, says third Nanak. 1.

 

The Guru now defines the qualities of a real Tapaa or ascetic.

 

ਮਃ ੩ ॥ ਸੋ ਤਪਾ ਜਿ ਇਹੁ ਤਪੁ ਘਾਲੇ ॥ ਸਤਿਗੁਰ ਨੋ ਮਿਲੈ ਸਬਦੁ ਸਮਾਲੇ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਇਹੁ ਤਪੁ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਸੋ ਤਪਾ ਦਰਗਹਿ ਪਾਵੈ ਮਾਣੁ ॥੨॥

Mėhlā 3.  So ṯapā jė ih ṯap gẖāle.  Saṯgur no milai sabaḏ samāle.  Saṯgur kī sevā ih ṯap parvāṇ.  Nānak so ṯapā ḏargahi pāvai māṇ. ||2||

 

Prologue by the third Guru. A real (tapaa) ascetic is one (j-i) who (ghaaley = toils) practices (ihu) this (tap-u) austerity: He (milai) meets/finds (satigur) the true guru and (samaalai) keeps in mind (sabad-u = word) the guru’s teachings.

One who practices (ihu) this (tap-u) austerity of (seyva = service) obedience to (satiguru) the true guru is (parvaan-u) approved by the Almighty. (So) such an (tapaa) ascetic (paavai) receives (maan-u) honor (dargah) in Divine court, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਰਾਤਿ ਦਿਨਸੁ ਉਪਾਇਅਨੁ ਸੰਸਾਰ ਕੀ ਵਰਤਣਿ ॥

Pa▫oṛī.  Rāṯ ḏinas upā▫i▫an sansār kī varṯaṇ.

 

(Paurri) stanza by the third Guru. The Creator (upaaeean-u) made (raat-i) night and (dinas-u) day for (vartan-i = usage) activities of (sansaar) the world.

 

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ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਆਨੇਰੁ ਬਿਨਾਸਣਿ ॥ ਹੁਕਮੇ ਹੀ ਸਭ ਸਾਜੀਅਨੁ ਰਵਿਆ ਸਭ ਵਣਿ ਤ੍ਰਿਣਿ ॥

Gurmaṯī gẖat cẖānṇā āner bināsaṇ.  Hukme hī sabẖ sājī▫an ravi▫ā sabẖ vaṇ ṯariṇ.

 

(Chaananaa) enlightenment (ghatt-i) of the mind comes (gurmati) through counsel of the guru and (aaneyr-u = darkness) ignorance (binaasa-i = destroyed) ends.

IT (saajian-u) created (sabh-i) everything (hi) also (hukmey) by IT’s commands; and (raviaa) is present in (sabh) all (van-i) in trees and (trin-i) in grass, i.e. everything big and small – and cause them to perform their roles.

 

ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਰਿ ਭਣਿ ॥ ਸਬਦੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਆਪਿ ਬੁਝਾਈ ॥੫॥

Sabẖ kicẖẖ āpe āp hai gurmukẖ saḏā har bẖaṇ.  Sabḏe hī sojẖī pa▫ī sacẖai āp bujẖā▫ī. ||5||

 

(Gurmukh-i) one who follows the guru (bhan-i) says/proclaims that the Creator (aapey aap-i) IT-self is (sabh-u kichh-u) everything.

All (sojhi) awareness (paee) is obtained (sabdey) through the guru’s teachings (hi) alone when (sachai) the Eternal (aap-i) IT-self (bujhaaee) causes the understanding. 5.