SGGS pp 1091-1092, Vaar Maaroo Paurris 15-18.

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸੁਣੀਐ ਏਕੁ ਵਖਾਣੀਐ ਸੁਰਗਿ ਮਿਰਤਿ ਪਇਆਲਿ ॥ ਹੁਕਮੁ ਨ ਜਾਈ ਮੇਟਿਆ ਜੋ ਲਿਖਿਆ ਸੋ ਨਾਲਿ ॥

Salok mėhlā 1.  Suṇī▫ai ek vakẖāṇī▫ai surag miraṯ pa▫i▫āl. Hukam na jā▫ī meti▫ā jo likẖi▫ā so nāl.

(Slok-u) prologue (M: 1) by the first Guru. The souls (suneeai) listen to – commands of – (eyk-u) the One Creator before birth and creatures (vakhaaneeai = say) praise and obey them in life whether they are (surag-i) in the sky, (mirat-i = motherland) earth and (paiaal-i) in nether regions.

(Hukam-u) commands (jo) which the Creator (likhiaa) writes based on deeds (so) they remain (naal-i) with the creature and (na jaaee) cannot be (meyttiaa) erased.

ਕਉਣੁ ਮੂਆ ਕਉਣੁ ਮਾਰਸੀ ਕਉਣੁ ਆਵੈ ਕਉਣੁ ਜਾਇ ॥ ਕਉਣੁ ਰਹਸੀ ਨਾਨਕਾ ਕਿਸ ਕੀ ਸੁਰਤਿ ਸਮਾਇ ॥੧॥

Ka▫uṇ mū▫ā ka▫uṇ mārsī ka▫uṇ āvai ka▫uṇ jā▫e.  Ka▫uṇ rahsī nānkā kis kī suraṯ samā▫e. ||1||

Questions: (Kaun-u) who (muaa) dies, who (maarsi) kills, (kaun-u) who (aavai = comes) is born and who (jaaey = goes) dies? 

(Kaun-u) who (rahsi) shall stay, (kis ki) whose (surat-i) consciousness (samaaey) merges in the Almighty? (Answers to these questions follow).

ਮਃ ੧ ॥ ਹਉ ਮੁਆ ਮੈ ਮਾਰਿਆ ਪਉਣੁ ਵਹੈ ਦਰੀਆਉ ॥ ਤ੍ਰਿਸਨਾ ਥਕੀ ਨਾਨਕਾ ਜਾ ਮਨੁ ਰਤਾ ਨਾਇ ॥

Mėhlā 1.  Ha▫o mu▫ā mai māri▫ā pa▫uṇ vahai ḏarī▫ā▫o.  Ŧarisnā thakī nānkā jā man raṯā nā▫e.

Prologue by the first Guru. (Answers to the questions above). One with (hau) ego (muaa) dies – falls prey to temptations; (mai = I, my) pride (maariaa) kills it; craving affects the mind naturally like (paun-u) wind blowing or (dareeaao) rivers flowing.

But (trisna) craving (thaki = tired) ends (ja) when (man-u) the mind (rataa) is imbued with, and one acts by, (naau) Naam or Divine virtues and commands.        

ਲੋਇਣ ਰਤੇ ਲੋਇਣੀ ਕੰਨੀ ਸੁਰਤਿ ਸਮਾਇ ॥ ਜੀਭ ਰਸਾਇਣਿ ਚੂਨੜੀ ਰਤੀ ਲਾਲ ਲਵਾਇ ॥ ਅੰਦਰੁ ਮੁਸਕਿ ਝਕੋਲਿਆ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥੨॥

Lo▫iṇ raṯe lo▫iṇī kannī suraṯ samā▫e. Jībẖ rasā▫iṇ cẖūnṛī raṯī lāl lavā▫e. Anḏar musak jẖakoli▫ā kīmaṯ kahī na jā▫e. ||2||

When (loin) the eyes (ratey) are imbued (loini = with eyes) with love of the Almighty who sees everything, and (surat-i) consciousness (samaaey) is absorbed in IT by (kanni = with ears) listening to IT’s virtues, i.e. one lives by Naam or Divine virtues and commands.

And (jeebh) the tongue (choonrri) sucks (rasaain-i = elixir) on the nectar, i.e. one obtains awareness of Naam; thus (rati) imbued with Divine love, one (lavaaey) remains focused on (laal) the Beloved, i.e. one enjoys living by Naam or Divine virtues and commands.

(Andar-u) the inner-self (jhakoliaa) takes a dip in – is imbued with – (musak-i) the fragrance of Divine virtues; (keemat-i = price) the value of such a life (na jaaey) cannot be (kahi) told. 2.

ਪਉੜੀ ॥ ਇਸੁ ਜੁਗ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੋ ਨਾਲਿ ਚਲੈ ॥ ਏਹੁ ਅਖੁਟੁ ਕਦੇ ਨ ਨਿਖੁਟਈ ਖਾਇ ਖਰਚਿਉ ਪਲੈ ॥ ਹਰਿ ਜਨ ਨੇੜਿ ਨ ਆਵਈ ਜਮਕੰਕਰ ਜਮਕਲੈ ॥

Pa▫oṛī.  Is jug mėh nām niḏẖān hai nāmo nāl cẖalai.  Ėhu akẖut kaḏe na nikẖuta▫ī kẖā▫e kẖarcẖi▫o palai. Har jan neṛ na āvī jamkankar jamkalai.

(Paurri) stanza by the third Guru. Awareness and practice of (naam-u) Naam is (nidhaan-u = treasure) the wealth (mah-i) in (is-u = this, jug = age) human birth and (naamo) Naam also (chalai) goes (naal-i) with the soul on departing from the world – while material wealth does not.

This wealth is (akhutt-u) inexhaustible and (kadey na) never (nikhuttaee) runs out; it (palai = in possession) stays with one who (khaaey = eats) uses/lives by it and (kharachio = spends) shares with others.

(Jamkankar = servant) the agent of (jamkalai) Divine justice does not (aavaee) come (neyrr-i) near (jan = servant) on who obeys (har-i) the Almighty.

ਸੇ ਸਾਹ ਸਚੇ ਵਣਜਾਰਿਆ ਜਿਨ ਹਰਿ ਧਨੁ ਪਲੈ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਆਪਿ ਹਰਿ ਘਲੈ ॥੧੫॥
Se sāh sacẖe vaṇjāri▫ā jin har ḏẖan palai.  Har kirpā ṯe har pā▫ī▫ai jā āp har gẖalai. ||15||

(Sey) they are (sachey) true (saah = rich) distributors of virtues – who impart virtues, and those (jo) who have (dhan-u) the wealth of Naam of (har-i) the Almighty (palai) in their possession are (sachey = true) honest (vanjaariaa) merchants – lead life by Naam.

Awareness of Naam of (har-i) the Almighty is (paaeeai) obtained, (tey) with (kirpa) kindness of the Almighty (ja) when (har-i) the Almighty (aap-i) IT-self (ghalaai) sends this wealth, i.e. imparts awareness of Naam – through the guru. 15.

——————————————————–

ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਮੁਖ ਵਾਪਾਰੈ ਸਾਰ ਨ ਜਾਣਨੀ ਬਿਖੁ ਵਿਹਾਝਹਿ ਬਿਖੁ ਸੰਗ੍ਰਹਹਿ ਬਿਖ ਸਿਉ ਧਰਹਿ ਪਿਆਰੁ ॥ ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥ ਹਰਿ ਸਿਉ ਚਿਤੁ ਨ ਲਾਇਨੀ ਵਾਦੀ ਧਰਨਿ ਪਿਆਰੁ ॥
Salok mėhlā 3.  Manmukẖ vāpārai sār na jāṇnī bikẖ vihājẖėh bikẖ sangar▫hahi bikẖ si▫o ḏẖarėh pi▫ār.  Bāhrahu pandiṯ saḏā▫iḏe manhu mūrakẖ gāvār.  Har si▫o cẖiṯ na lā▫inī vāḏī ḏẖaran pi▫ār.

Prologue by the third Guru. (Manmukh) self-willed persons – do not obey God and the guru and hence – (na jaanani = do not know) are not aware (saar) the value of honest (vaapaarai) business; they (vihaajah-i) buy/acquire and (sangrahah) accumulate (bikh-u = poison) vices and (dharah-i) bear (piaar-u) love (siau) for vices, i.e. Manmukh persons forget God and keep indulging in vices.

(Baaharahu) outwardly they (kahaaeydey = want to be called) make display of being (panddit) scholars of scriptures, but are (moorakh) foolish and (gaavaar) ignorant (manhu) in their minds.

They do not (laaini) engage (chit-u) the mind (siau) on (har-i) the Almighty and (dharan-i) bear love for, i.e. love to get into (vaadi) arguments – that is what they use their bookish knowledge for.

ਵਾਦਾ ਕੀਆ ਕਰਨਿ ਕਹਾਣੀਆ ਕੂੜੁ ਬੋਲਿ ਕਰਹਿ ਆਹਾਰੁ ॥ ਜਗ ਮਹਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਨਿਰਮਲਾ ਹੋਰੁ ਮੈਲਾ ਸਭੁ ਆਕਾਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਹੋਇ ਮੈਲੇ ਮਰਹਿ ਗਵਾਰ ॥੧॥

vāḏā kī▫ā karan kahāṇī▫ā kūṛ bol karahi āhār.  Jag mėh rām nām har nirmalā hor mailā sabẖ ākār.  Nānak nām na cẖeṯnī ho▫e maile marėh gavār. ||1||

They (karan-i = do/tell, kahaaneeaa = stories) talk (keeaa) of (vaadaa) conflicts and (karah-i = do/eat, aahaar-u = food) sustain themselves (bol-i = speaking, koorr-u = untruths) by pretensions.

(Naam-u) Naam of (har-i) the Almighty alone is (nirmala) pristine (Mah-i) in (jag) the world, (sabh   = all) every (hor-u) other (aakaar-u) physical form (maila = dirty) has faults/vices, i.e. only those who live by Naam are free from, while those who live by others pursuits have, faults.

Those who do not (cheytni) keep in mind (naam-u) Naam or Divine virtues and commands are (gavaar) ignorant; they (marah-i) die (hoey = becoming, mailey = dirty) with vices in their account, and fail to attain union with the Creator, says third Nanak. 1.

ਮਃ ੩ ॥ ਦੁਖੁ ਲਗਾ ਬਿਨੁ ਸੇਵਿਐ ਹੁਕਮੁ ਮੰਨੇ ਦੁਖੁ ਜਾਇ ॥ ਆਪੇ ਦਾਤਾ ਸੁਖੈ ਦਾ ਆਪੇ ਦੇਇ ਸਜਾਇ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਕਿਛੁ ਤਿਸੈ ਰਜਾਇ ॥੨॥

Mėhlā 3.  Ḏukẖ lagā bin sevi▫ai hukam manne ḏukẖ jā▫e.  Āpe ḏāṯā sukẖai ḏā āpe ḏe▫e sajā▫e.  Nānak evai jāṇī▫ai sabẖ kicẖẖ ṯisai rajā▫e. ||2||

Prologue by the third Guru. (Dukh-u) distress (lagaa) afflicts (bin-u = without) those who do not (seyviai = serve) obey the Creator; (dukh-u) distress (jaaey) leaves (manney) by obeying (hukam-u) Divine commands.

(Aapey = self) the Almighty is (daataa) giver (da) of (sukhai) peace/comfort – by accepting for union -, and (aapey) IT-self (dey-i) gives (sajaaey) punishment – denies union and puts in cycles of births and deaths.

(Eyvai) this is how, i.e. it is by obedience to God, that (jaaneeai = know) we realize that (sabh-u kichh-u) everything happens by (tisai = of that) IT’s (rajaaey) will. 2.

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮ ਬਿਨਾ ਜਗਤੁ ਹੈ ਨਿਰਧਨੁ ਬਿਨੁ ਨਾਵੈ ਤ੍ਰਿਪਤਿ ਨਾਹੀ ॥ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇਆ ਹਉਮੈ ਦੁਖੁ ਪਾਹੀ ॥

Pa▫oṛī.  Har nām binā jagaṯ hai nirḏẖan bin nāvai ṯaripaṯ nāhī.  Ḏūjai bẖaram bẖulā▫i▫ā ha▫umai ḏukẖ pāhī.

(Paurri) stanza by the third Guru. (Jagat = world) a person (bin-u = without) lacking awareness of (naam) virtues and commands of (har-i) the Almighty is (nirdhan-u = bereft of wealth) poor, there is (naah) no (tripat-i) satisfaction (bin-u) without practice (naavai) of Naam.

(Doojai = second) duality – forgetting Naam or Divine virtues and commands – one (bhulaaiaa) is led astray (bharam-i) in delusion for acting by (haumai = ego) self-will and (paahi) suffers (dukh-u) distress – of discomfort in life and by being put in cycles of births and deaths – after death.

Page 1092

ਬਿਨੁ ਕਰਮਾ ਕਿਛੂ ਨ ਪਾਈਐ ਜੇ ਬਹੁਤੁ ਲੋਚਾਹੀ ॥ ਆਵੈ ਜਾਇ ਜੰਮੈ ਮਰੈ ਗੁਰ ਸਬਦਿ ਛੁਟਾਹੀ ॥ ਆਪਿ ਕਰੈ ਕਿਸੁ ਆਖੀਐ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥੧੬॥

Bin karmā kicẖẖū na pā▫ī▫ai je bahuṯ locẖāhī.  Āvai jā▫e jammai marai gur sabaḏ cẖẖutāhī.  Āp karai kis ākẖī▫ai ḏūjā ko nāhī. ||16||

(Kichhoo na) nothing is (paaeeai = obtain) achieved – the ultimate being union with God – (bin-u) without proper (karma = deeds) efforts even (jey) if one (lochaahi) longs (bahut-u) a lot.

One lacking awareness of Naam, keeps (marai = dies) succumbing to vices and (jammai = is born) coming out of that; such a person is put in cycles (aavai = comes) of births and (jaaey = goes) deaths; s/he (chhuttaahi) is freed of it (sabad-i = with word) with guidance of (gur) the guru.

The Creator (aap-i) IT-self (karai) does this, so we can (aakheeai = speak) entreat to (kis-u = whom?) no one else, there is (ko naahi = not any) none (dooja = second) other – who can do anything. 16.

————————————————————

ਸਲੋਕੁ ਮਃ ੩ ॥ ਇਸੁ ਜਗ ਮਹਿ ਸੰਤੀ ਧਨੁ ਖਟਿਆ ਜਿਨਾ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਸਤਿਗੁਰਿ ਸਚੁ ਦ੍ਰਿੜਾਇਆ ਇਸੁ ਧਨ ਕੀ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਇਤੁ ਧਨਿ ਪਾਇਐ ਭੁਖ ਲਥੀ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Salok mėhlā 3.  Is jag mėh sanṯī ḏẖan kẖati▫ā jinā saṯgur mili▫ā parabẖ ā▫e.  Saṯgur sacẖ driṛ▫ā▫i▫ā is ḏẖan kī kīmaṯ kahī na jā▫e.  Iṯ ḏẖan pā▫i▫ai bẖukẖ lathī sukẖ vasi▫ā man ā▫e.

Prologue by the third Guru. (Santi = saints) the seekers (jinaa) who (miliaa) find and follow (satigur-u) the true guru, (khattiaa) earn (dhan-u) wealth, i.e. they acquire awareness of the wealth of Naam or virtues and commands of the Creator; (prabh-u) the Almighty (aaey) comes and meets them, – the Almighty reveals within them.

(Satigur-i) the true guru (drirraaiaa) creates firm understanding/commitment for (sach-u = truth) Naam; (keemat-i = price) the worth of (is-u) this (dhan) wealth (na jaaey) cannot be (kahi) told – estimated.

(Bhukh = hunger) craving for material wealth (lathi = removed) leaves (paaiai) by receiving (it-u) this (dhan-i) wealth, and (sukh-u) peace (aaey) comes and (vasiaa) abides (man-i) in the mind.

ਜਿੰਨ੍ਹ੍ਹਾ ਕਉ ਧੁਰਿ ਲਿਖਿਆ ਤਿਨੀ ਪਾਇਆ ਆਇ ॥ ਮਨਮੁਖੁ ਜਗਤੁ ਨਿਰਧਨੁ ਹੈ ਮਾਇਆ ਨੋ ਬਿਲਲਾਇ ॥ ਅਨਦਿਨੁ ਫਿਰਦਾ ਸਦਾ ਰਹੈ ਭੁਖ ਨ ਕਦੇ ਜਾਇ ॥

Jinĥā ka▫o ḏẖur likẖi▫ā ṯinī pā▫i▫ā ā▫e.  Manmukẖ jagaṯ nirḏẖan hai mā▫i▫ā no billā▫e.  An▫ḏin firḏā saḏā rahai bẖukẖ na kaḏe jā▫e.

(Jinnaa) those (kau) for whom it is (likhiaa) written (dhur-i = at source) by the Creator based on past deeds, (tini) they (paaiaa) receive it – from the guru.

But (manmukh-u) a self-willed (jagat-u = world) person – does not follow the guru and – (hai) is (nirdhan-u = devoid of wealth) not aware of Naam, and (bil-laaey) cries/longs (no) for (maaiaa) material things.

S/he (sadaa) ever (rahai) keeps (phirda = wandering) running around for material gains; his/her (bhukh) craving (na kadey) never (jaaey = goes) ends.

ਸਾਂਤਿ ਨ ਕਦੇ ਆਵਈ ਨਹ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਸਦਾ ਚਿੰਤ ਚਿਤਵਦਾ ਰਹੈ ਸਹਸਾ ਕਦੇ ਨ ਜਾਇ ॥

Sāʼnṯ na kaḏe āvī nah sukẖ vasai man ā▫e.  Saḏā cẖinṯ cẖiṯvaḏā rahai sahsā kaḏe na jā▫e.

(Saant-i) peace (na kadey) never (aavaee) comes and (sukh-u) comfort is not (vasai = abides) experienced by him/her (man-i) in mind.

S/he (sadaa) ever (rahai) keeps (chint chitvadaa) thinking of numerous things; (sahsaa) anxiety (kadey na) never (jaaey) leaves him/her.

ਨਾਨਕ ਵਿਣੁ ਸਤਿਗੁਰ ਮਤਿ ਭਵੀ ਸਤਿਗੁਰ ਨੋ ਮਿਲੈ ਤਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਦਾ ਸਦਾ ਸੁਖ ਮਹਿ ਰਹੈ ਸਚੇ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Nānak viṇ saṯgur maṯ bẖavī saṯgur no milai ṯā sabaḏ kamā▫e.  Saḏā saḏā sukẖ mėh rahai sacẖe māhi samā▫e. ||1||

One’s (mat-i) mind (bhavi = turns) is perverted – goes astray – (vin-u) without following (satigur) the true guru; if s/he (milai) finds the guru, then s/he comes on track and (kamaaey) carries out his (sabad-u = word) directions – to live by Naam.

S/he then (sadaa sadaa) forever (rahai) remains (mah-i) in (sukh) comfort and (samaaey) remains absorbed (maah-i) in – and ultimately merges in, (sachey) the Eternal. 1.

ਮਃ ੩ ॥ ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ਸੋਈ ਸਾਰ ਕਰੇਇ ॥ ਏਕੋ ਸਿਮਰਹੁ ਭਾਇਰਹੁ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

Mėhlā 3.  Jin upā▫ī meḏnī so▫ī sār kare▫i.  Ėko simrahu bẖā▫irahu ṯis bin avar na ko▫e.

Prologue by the third Guru. The Creator (jin-i) who (upaaee) created (meydni) the creation (soee) that also (karey-i = does) takes (saar) care of it.

(Simrahu = remember) invoke (eyko) the One Master, there is (na koey) none (avar-u) other (bin-u) except (tis-u = that) IT – who can take care.

ਖਾਣਾ ਸਬਦੁ ਚੰਗਿਆਈਆ ਜਿਤੁ ਖਾਧੈ ਸਦਾ ਤ੍ਰਿਪਤਿ ਹੋਇ ॥ ਪੈਨਣੁ ਸਿਫਤਿ ਸਨਾਇ ਹੈ ਸਦਾ ਸਦਾ ਓਹੁ ਊਜਲਾ ਮੈਲਾ ਕਦੇ ਨ ਹੋਇ ॥

Kẖāṇā sabaḏ cẖang▫ā▫ī▫ā jiṯ kẖāḏẖai saḏā ṯaripaṯ ho▫e.  Painaṇ sifaṯ sanā▫e hai saḏā saḏā oh ūjlā mailā kaḏe na ho▫e.

(Khaana) the food of awareness of, i.e. being guided by, (sabad-u = word) Divine commands leads to practice of (changiaaeeaa) good deeds, (khaadhai = eating) by practice of (jit-u) which one (hoey = becomes) is (sadaa) ever (tripat-i) satiated – is freed of chasing desires.

One who wears (painan-u = robe) the dress of, i.e. displays and, (sifat sanaaey) praises and emulates Divine virtues, (oh) that person is (sadaa sadaa) forever (oojla) clean, and (kadey na) never (hoey) gets (maila) dirty, i.e. vices do not touch him/her.

ਸਹਜੇ ਸਚੁ ਧਨੁ ਖਟਿਆ ਥੋੜਾ ਕਦੇ ਨ ਹੋਇ ॥ ਦੇਹੀ ਨੋ ਸਬਦੁ ਸੀਗਾਰੁ ਹੈ ਜਿਤੁ ਸਦਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਜਿਸ ਨੋ ਆਪਿ ਵਿਖਾਲੇ ਸੋਇ ॥੨॥

Sėhje sacẖ ḏẖan kẖati▫ā thoṛā kaḏe na ho▫e. Ḏehī no sabaḏ sīgār hai jiṯ saḏā saḏā sukẖ ho▫e.  Nānak gurmukẖ bujẖī▫ai jis no āp vikẖāle so▫e. ||2||

(Dhan-u) the wealth of (sach-u = truth) living by Naam or Divine virtues and commands (khattiaa) is earned (sahjey = in poise) by obedience to Divine commands and is (kadey na) never (hoey = becomes, tthorra = less) exhausted.

Obedience to (sabad-u) Divine commands (hai) is (seegaar-u) the adornment – quality – (no) for (deyhi) the body, by (jit-u) which one (sadaa sadaa) forever (hoey = happens) experiences (sukh-u) comfort/peace.

The Almighty (bujheeai) is recognized within by one (no) to whom IT (aap-i) IT-self (vikhaaley = shows) reveals, says third Nanak. 2.

ਪਉੜੀ ॥ ਅੰਤਰਿ ਜਪੁ ਤਪੁ ਸੰਜਮੋ ਗੁਰ ਸਬਦੀ ਜਾਪੈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਹਉਮੈ ਅਗਿਆਨੁ ਗਵਾਪੈ ॥

Pa▫oṛī.  Anṯar jap ṯap sanjamo gur sabḏī jāpai.  Har har nām ḏẖi▫ā▫ī▫ai ha▫umai agi▫ān gavāpai.

(Paurri) stanza by the third Guru. People practice (jap-u) recitation of Mantras, (tap-u) austerities and (sanjamo) control of organs, but this is done (antar-i) within; this (jaapai) is realized (sabdi = by the word) by following directions of (gur) the guru.

(Haumai) ego and (agiaan-u) ignorance (gavaapai = is lost) ends when (dhiaaeeai) attention is paid to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands.

ਅੰਦਰੁ ਅੰਮ੍ਰਿਤਿ ਭਰਪੂਰੁ ਹੈ ਚਾਖਿਆ ਸਾਦੁ ਜਾਪੈ ॥ ਜਿਨ ਚਾਖਿਆ ਸੇ ਨਿਰਭਉ ਭਏ ਸੇ ਹਰਿ ਰਸਿ ਧ੍ਰਾਪੈ ॥ ਹਰਿ ਕਿਰਪਾ ਧਾਰਿ ਪੀਆਇਆ ਫਿਰਿ ਕਾਲੁ ਨ ਵਿਆਪੈ ॥੧੭॥

Anḏar amriṯ bẖarpūr hai cẖākẖi▫ā sāḏ jāpai.  Jin cẖākẖi▫ā se nirbẖa▫o bẖa▫e se har ras ḏẖarāpai.  Har kirpā ḏẖār pī▫ā▫i▫ā fir kāl na vi▫āpai. ||17||

(Amrit-i = nectar) the life-giving Naam (hai) is (bharpoor-u = filling) present – (anadar-u) within; its (saad-u = taste) pleasure (jaapai) is known (chakhai = tasting) by its practice.

Those (jin) who (chaakhiaa = taste) drink it (sey) they (bhaey) become (nirbhau) free of fear/apprehensions; they (dhraaapai) are satiated (ras-i) with elixir of (har-i = Almighty) Divine virtues and commands – they do not commit transgressions and hence are at peace having no apprehensions.

(Har-i) the Almighty (dhaar-i = bestowing, kirpa = kindness) kindly (peeaaiaa) causes to drink the elixir, i.e. causes to shun vices and act by Naam, (phir-i) then (kaal-u = death) falling prey to vices does not (viaapai) occur. 17.

——————————————————————–

ਸਲੋਕੁ ਮਃ ੩ ॥ ਲੋਕੁ ਅਵਗਣਾ ਕੀ ਬੰਨ੍ਹ੍ਹੈ ਗੰਠੜੀ ਗੁਣ ਨ ਵਿਹਾਝੈ ਕੋਇ ॥ ਗੁਣ ਕਾ ਗਾਹਕੁ ਨਾਨਕਾ ਵਿਰਲਾ ਕੋਈ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਗੁਣ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ ॥੧॥

Salok mėhlā 3.  Lok avgaṇā kī banĥai ganṯẖ▫ṛī guṇ na vihājẖai ko▫e.  Guṇ kā gāhak nānkā virlā ko▫ī ho▫e.  Gur parsādī guṇ pā▫ī▫aniĥ jis no naḏar kare▫i. ||1||

Prologue by the third Guru. (Lok-u = people) most humans (bannhai = tie) packs (gantthrri = package) the baggage (ki) of (avganaa) faults/vices; (no koey) no one (vihaajai = buys) packs (gun) virtues, i.e. people are caught in vices which they take with them to the hereafter; hardly any one cares for virtues.

There (hoey = be) is (koi) some rare (gaahak-u = customer) person with liking for (gun) virtues, says third Nanak.

(Gun) virtues are (paaeean-i) obtained (parsaadi) with grace/guidance of (gur) the guru (no) on (jis) whom the Creator (karey-i = bestows, nadar-i = sight of grace) bestows grace. 1.

ਮਃ ੩ ॥ ਗੁਣ ਅਵਗੁਣ ਸਮਾਨਿ ਹਹਿ ਜਿ ਆਪਿ ਕੀਤੇ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਹੁਕਮਿ ਮੰਨਿਐ ਸੁਖੁ ਪਾਈਐ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥੨॥

Mėhlā 3.  Guṇ avguṇ samān hėh jė āp kīṯe karṯār. Nānak hukam mani▫ai sukẖ pā▫ī▫ai gur sabḏī vīcẖār. ||2||

Prologue by the third Guru. (Gun) virtues and (avgun) faults (hah-i) are (samaan) equal (j-i = which) since they are (keetey) created (kartar-i) by the Creator (aap-i) IT-self.

(Sukh-u) comfort/peace (paaeeai) is obtained/experienced (veechaar-i) by reflecting (sabdi) on teachings of (gur) the guru – to give up vices – (manniai) obeying (hukam-i) Divine commands, says third Nanak. 2.

ਪਉੜੀ ॥ ਅੰਦਰਿ ਰਾਜਾ ਤਖਤੁ ਹੈ ਆਪੇ ਕਰੇ ਨਿਆਉ ॥ ਗੁਰ ਸਬਦੀ ਦਰੁ ਜਾਣੀਐ ਅੰਦਰਿ ਮਹਲੁ ਅਸਰਾਉ ॥

Pa▫oṛī.  Anḏar rājā ṯakẖaṯ hai āpe kare ni▫ā▫o.  Gur sabḏī ḏar jāṇī▫ai anḏar mahal asrā▫o.

(Paurri) stanza by the third Guru. (Andar-i) within the creature (hai) is (raaja = king) the royal (takhat–u) throne; (aapey = self) the Almighty sits on the throne and (karey = does, niaao = justice) decides how the creature acts.

(Sabdi = with word) with guidance of (gur) the guru, we (jaaneeai = know) recognize (dar-u = place) the abode of the Almighty (andar-i) within; it is (mahal-u) the mansion where everyone seeks (asraau/aasra = support) shelter – longs to be.

ਖਰੇ ਪਰਖਿ ਖਜਾਨੈ ਪਾਈਅਨਿ ਖੋਟਿਆ ਨਾਹੀ ਥਾਉ ॥ ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਸਦਾ ਸਚੁ ਨਿਆਉ ॥ ਅੰਮ੍ਰਿਤ ਕਾ ਰਸੁ ਆਇਆ ਮਨਿ ਵਸਿਆ ਨਾਉ ॥੧੮॥

Kẖare parakẖ kẖajānai pā▫ī▫an kẖoti▫ā nāhī thā▫o.  Sabẖ sacẖo sacẖ varaṯḏā saḏā sacẖ ni▫ā▫o.  Amriṯ kā ras ā▫i▫ā man vasi▫ā nā▫o. ||18||

Like currency to be deposited in treasury is first (parakh-i) examined and then (kharey) genuine pieces (paaeean-i = put) are accepted in (khajaanai) the treasury, while (khottiaa) counterfeit ones (naahi) do not (thaau) place, i.e. all creatures yearn to be accepted by the Creator for union, only those who obey Divine commands are accepted while those who ignore them are rejected.

(Sacho sach-u) the Almighty (vartadaa) is present (sabh-u) everywhere – watches wherever the creatures be – and (sadaa) ever administers (sach-u) true (niaao) justice.

But it is only when (ras-u) taste (ka) of (amrit) the life-giving elixir (aiaa = comes) enjoyed liked, that (naau) Naam (vasiaa) abides (man-i) in mind. 18.