SGGS pp 1247-1249, Saarag Ki Vaar Paurris 25-30.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਸਹਜੇ ਸੁਖਿ ਸੁਤੀ ਸਬਦਿ ਸਮਾਇ ॥ ਆਪੇ ਪ੍ਰਭਿ ਮੇਲਿ ਲਈ ਗਲਿ ਲਾਇ ॥

Salok mėhlā 3.  Sėhje sukẖ suṯī sabaḏ samā▫e.  Āpe parabẖ mel la▫ī gal lā▫e.

 

(Slok) prologue (M: 3) by the third Guru. The soul-wife (suti) goes to sleep (sahjey) effortlessly/peacefully when (samaaey) absorbed (sabad-i = in the word) obedience of the Almighty-husband, i.e. has no other ideas bothering her.

(Prabh-i) the Almighty-husband (aapey) IT-self (meyl-i laee = causes to meet) holds and (gal-i = with throat, laaey = touches) embraces, i.e. reciprocates the love, – likes a sincere devotee.

 

ਦੁਬਿਧਾ ਚੂਕੀ ਸਹਜਿ ਸੁਭਾਇ ॥ ਅੰਤਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Ḏubiḏẖā cẖūkī sahj subẖā▫e.  Anṯar nām vasi▫ā man ā▫e.

 

(Dubidhaa) other ideas (chooki = end) leave the mind (sahj-i subhaaey) instinctively, when Naam (aaey) comes to (vasiaa) dwells (man-i) in the mind, i.e. when one becomes aware of Naam.

 

ਸੇ ਕੰਠਿ ਲਾਏ ਜਿ ਭੰਨਿ ਘੜਾਇ ॥ ਨਾਨਕ ਜੋ ਧੁਰਿ ਮਿਲੇ ਸੇ ਹੁਣਿ ਆਣਿ ਮਿਲਾਇ ॥੧॥

Se kanṯẖ lā▫e jė bẖann gẖaṛā▫e.  Nānak jo ḏẖur mile se huṇ āṇ milā▫e. ||1||

 

God (laaey = touches, kantth-i = thoat with throat) embraces – accepts for union – (sey) those (j-i) who (bhann-i) are broken and (ghaarraaey) molded, i.e. give up transgressions and live by Naam.

Those (jo) who (miley) are united (dhur-i) from the source, i.e. bring the influence of love for God from past birth, (sey) they are (aan-i = brought) born (milaaey) to unite (hun-i) now, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਜਿਨ੍ਹ੍ਹੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਕਿਆ ਜਪੁ ਜਾਪਹਿ ਹੋਰਿ ॥ ਬਿਸਟਾ ਅੰਦਰਿ ਕੀਟ ਸੇ ਮੁਠੇ ਧੰਧੈ ਚੋਰਿ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਝੂਠੇ ਲਾਲਚ ਹੋਰਿ ॥੨॥

Mėhlā 3.  Jinĥī nām visāri▫ā ki▫ā jap jāpėh hor. Bistā anḏar kīt se muṯẖe ḏẖanḏẖai cẖor.  Nānak nām na vīsrai jẖūṯẖe lālacẖ hor. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Jinhi) those who (visaariaa) forget Naam, i.e. virtues and commands of the Almighty (kiaa) what use, i.e. they achieve nothing by (jaapah-i) remember and do (hor-i) other things prescribed to (jap-u) to be done.

(Sey) they (mutthey) are robbed by (dhandhai) material pursuits like (chor-i) thieves, i.e. by causing to forget Naam – and remain engrossed in vices – like (keett) worms remain (andar-i) in (bistta) stools – despite the dirt and foul smell.

May I not (veesrai = forgotten) forget Naam; due to (hor-i) other (laalach = greed) attractions which are (jhootthey) false – cause one to suffer, supplicate third Nanak – the seeker. 2.

 

ਪਉੜੀ ॥ ਨਾਮੁ ਸਲਾਹਨਿ ਨਾਮੁ ਮੰਨਿ ਅਸਥਿਰੁ ਜਗਿ ਸੋਈ ॥ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਚਿਤਵੈ ਦੂਜਾ ਨਹੀ ਕੋਈ ॥ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਉਚਰੈ ਖਿਨੁ ਖਿਨੁ ਹਰਿ ਸੋਈ ॥

Pa▫oṛī.  Nām salāhan nām man asthir jag so▫ī.  Hirḏai har har cẖiṯvai ḏūjā nahī ko▫ī. Rom rom har ucẖrai kẖin kẖin har so▫ī.

 

(Paurri) Stanza by the fourth Guru. One who (salaahan-i) praises and (mann-i) obeys Naam, (soee) that person remains (asthir-u) steadfast (jag-i = in the world) despite temptations in the world.

S/he (chitvai = remembers) keeps (har-i = dispels evil) the purifying and (har-i = makes green) rejuvenating Naam in his/her (hirdai) mind, and not (koee) any (dooja = second) other ideas.

His/her (rom-i rom-i) every hair, i.e. total being, (uchrai = utters) shows obedience to (har-i) the Almighty; s/he is conscious of (soee = that) the One (har-i) Almighty (khin-u khin-u) every moment.

 

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਕਾਰਥਾ ਨਿਰਮਲੁ ਮਲੁ ਖੋਈ ॥ ਨਾਨਕ ਜੀਵਦਾ ਪੁਰਖੁ ਧਿਆਇਆ ਅਮਰਾ ਪਦੁ ਹੋਈ ॥੨੫॥

Gurmukẖ janam sakārthā nirmal mal kẖo▫ī. Nānak jīvḏā purakẖ ḏẖi▫ā▫i▫ā amrā paḏ ho▫ī. ||25||

 

(Gurmukh-i) the guru’s follower (khoee) gives up (mal-u = dirt) vices, becomes (nirmal-u) cleansed/purified and makes his/her (janam-u) human birth (sakaartha = fruitful) successful, i.e. is able to find God.

S/he (dhiaaiaa) pays attentions to commands of (jeevda = alive) the Eternal (purakh-u) Almighty Master and his/her (pad-u = status) state (hoee) becomes (amra = not dying) immortal, i.e. is not reborn to die again and again, says fourth Nanak. 25

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਬਹੁ ਕਰਮ  ਕਮਾਵਹਿ ਹੋਰਿ ॥ ਨਾਨਕ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਜਿਉ ਸੰਨ੍ਹ੍ਹੀ ਉਪਰਿ ਚੋਰ ॥੧॥

Salok mėhlā 3.  Jinī nām visāri▫ā baho karam kamāvėh hor. Nānak jam pur baḏẖe mārī▫ah ji▫o sanĥī upar cẖor. ||1||

 

(Slok) prologue (M: 3) by the third Guru. (Jini) those who (visaariaa) forget (naam-u) commands given by the Creator to the soul, and (kamaavah-i = do) engage in (bahu) numerous (hor-i) other (karam) rituals – they rob the mind of Naam.

They are put under (pur = town) jurisdiction/control of (jam) Divine justice, and (maareeah-i = beaten) punished (jio) like (chor) a thief caught (upar-i = on, sannhi = house-break) breaking into a house is punished, says third Nanak. 1.

 

ਮਃ ੫ ॥ ਧਰਤਿ ਸੁਹਾਵੜੀ ਆਕਾਸੁ ਸੁਹੰਦਾ ਜਪੰਦਿਆ ਹਰਿ ਨਾਉ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਤਿਨ੍ਹ੍ਹ ਤਨ ਖਾਵਹਿ ਕਾਉ ॥੨॥

Mėhlā 5.  Ḏẖaraṯ suhāvaṛī ākās suhanḏā japanḏi▫ā har nā▫o. Nānak nām vihūṇi▫ā ṯinĥ ṯan kẖāvėh kā▫o. ||2||

 

(Slok) prologue (M: 5) by the fifth Guru. (Dharat-i) the earth is (suhaavrri) pleasant and (aakaas-u) the sky is (suhanda) pleasant, i.e. everything is enjoyable (japandiaa) by keeping in mind and practice of (naam) Hukam or commands of (har-i) the Almighty.

On the other hand, those who are (vihooniaa) bereft of practice of Naam, (kaau) crows (khaavah-i) eat (tinh) their (tan) bodies, i.e. no one cares for them here and in the hereafter like the vultures eat unclaimed carcasses, says fifth Nanak. 2.

 

ਪਉੜੀ ॥ ਨਾਮੁ ਸਲਾਹਨਿ ਭਾਉ ਕਰਿ ਨਿਜ ਮਹਲੀ ਵਾਸਾ ॥ ਓਇ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਆਵਨੀ ਫਿਰਿ ਹੋਹਿ ਨ ਬਿਨਾਸਾ ॥

Pa▫oṛī.  Nām salāhan bẖā▫o kar nij mahlī vāsā.  O▫e bāhuṛ jon na āvnī fir hohi na bināsā.

 

(Paurri) Stanza by the fourth Guru. Those who (salaahan-i = praise) welcome – accept and practice -, Naam of the Almighty (kar-i) with (bhaau) love, their (vaasaa) abode is in (nij) own (mahli = in palace) mind, i.e. they do not waver, but remain steadfast with focus on God.

(Oey) they do not (aavni) come into (jon-i) a life form (baahurr-i) again; and (binaasaa) destruction does not (hoh-i) happen, i.e. do not succumb to temptations (phir-i) again.

 

ਹਰਿ ਸੇਤੀ ਰੰਗਿ ਰਵਿ ਰਹੇ ਸਭ ਸਾਸ ਗਿਰਾਸਾ ॥ ਹਰਿ ਕਾ ਰੰਗੁ ਕਦੇ ਨ ਉਤਰੈ ਗੁਰਮੁਖਿ ਪਰਗਾਸਾ ॥ ਓਇ ਕਿਰਪਾ ਕਰਿ ਕੈ ਮੇਲਿਅਨੁ ਨਾਨਕ ਹਰਿ ਪਾਸਾ ॥੨੬॥

Har seṯī rang rav rahe sabẖ sās girāsā.  Har kā rang kaḏe na uṯrai gurmukẖ pargāsā. O▫e kirpā kar kai meli▫an Nānak har pāsā. ||26||

 

They (rahey) remain (rav-i = present) absorbed (seyti) in (rang-i) love of (har-i) the Almighty with (sabh) all (saas) breaths and (giraasa) morsels of food, i.e. every moment.

(Rang-u) love (ka) of (har-i) God (kadey na) is never (utrai) removed from the minds of those who are (pargaasa) enlightened (gurmukh-i) with the guru’s guidance.

The Almighty (kirpa = mercy, kar-i kai = showing) is kind (meylian-u) to unite them with IT-self; and they sit (paasa) on the side of (har-i) God and are not reborn, says fourth Nanak. 26.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ ਸੇਵਾ ਥਾਇ ਨ ਪਵਈ ਤਿਸ ਕੀ ਖਪਿ ਖਪਿ ਹੋਇ ਖੁਆਰੁ ॥

Salok mėhlā 3.  Jicẖar ih man lahrī vicẖ hai ha▫umai bahuṯ ahaʼnkār. Sabḏai sāḏ na āvī nām na lagai pi▫ār.  Sevā thā▫e na pav▫ī ṯis kī kẖap kẖap ho▫e kẖu▫ār.

 

(Slok) prologue (M: 3) by the third Guru. (Jichar-u) as long as (ih-u = this) the human (man-u) mind is caught (vich-i) in (lahri) waves of the world-ocean, i.e. is caught in temptations of the world-play, it – ignores the guru’s teachings to live by Naam; s/he acts by (haumai) self-will and has (bahut) great (ahankaar-u) vanity.

One who does not (aavaee = comes, saad-u = taste) relish (sabdai = word) teachings of the guru, does not does not (lagai) develop (piaar-u) love (naam-i) for Naam.

His/her (seyva = service) actions are not (pavaee) put (thaaey) in place, i.e. not approved by the Almighty; s/he (khap-i khap-i) keeps fretting and fuming and (hoey) feels (khuaar-u = frustrated) miserable for inability to find God.

 

ਨਾਨਕ ਸੇਵਕੁ ਸੋਈ ਆਖੀਐ ਜੋ ਸਿਰੁ ਧਰੇ ਉਤਾਰਿ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਏ ਸਬਦੁ ਰਖੈ ਉਰ ਧਾਰਿ ॥੧॥

Nānak sevak so▫ī ākẖī▫ai jo sir ḏẖare uṯār.  Saṯgur kā bẖāṇā man la▫e sabaḏ rakẖai ur ḏẖār. ||1||

 

(Soee) that person (aakheeai) is called (syvak-u) a servant, i.e. is considered obedient, (jo) who (utaar-i) removes/cuts and (dharey) places (sir-u) head before the guru, i.e. gives up ego and obeys the guru without reservation.

S/he (mann-i laey) accepts and obeys (bhaanaa = will) directions of (satigur) the true guru and (dhaar-i) keeps (sabd-u = word) teachings of the guru in (ur) mind. 1.

 

ਮਃ ੩ ॥ ਸੋ ਜਪੁ ਤਪੁ ਸੇਵਾ ਚਾਕਰੀ ਜੋ ਖਸਮੈ ਭਾਵੈ ॥ ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਲਏ ਆਪਤੁ ਗਵਾਵੈ ॥

Mėhlā 3.  So jap ṯap sevā cẖākrī jo kẖasmai bẖāvai.  Āpe bakẖse mel la▫e āpaṯ gavāvai.

 

(Slok) prologue (M: 3) by the third Guru. People perform (jap-u) recitation of mantras, (tap-u) austerities and (chaakri) the servant’s duties, i.e. worship; successful method is (so) that (jo) which (bhaavai) pleases (khasmai) the Master.

(Aapey = self) the Almighty (bakhsey) bestows grace and (meyl-i laey) unites with IT-self those who (gavaavai = lose) give up (aapat-u = self) ego/acting by self-will and submit to Divine commands.

 

ਮਿਲਿਆ ਕਦੇ ਨ ਵੀਛੁੜੈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵੈ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਸੋ ਬੁਝਸੀ ਜਿਸੁ ਆਪਿ ਬੁਝਾਵੈ ॥੨॥

Mili▫ā kaḏe na vīcẖẖuṛai joṯī joṯ milāvai. Nānak gur parsādī so bujẖsī jis āp bujẖāvai. ||2||

 

One whose (joti) soul the Almighty (milaavai = mixes) merges (jot-i) with IT’s Supreme Spirit, i.e. motivates to be imbued with Naam or Divine virtues and commands, that person is (miliaa) united and (kadey na) never (veechhurrai) separated from God, i.e. does not look elsewhere.

(Jis-u) one whom (aap-i = self) the Almighty so causes, s/he (bujhsi) understands Naam (parsaadi) with grace/guidance of (gur) the guru, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੁ ਕੋ ਲੇਖੇ ਵਿਚਿ ਹੈ ਮਨਮੁਖੁ ਅਹੰਕਾਰੀ ॥ ਹਰਿ ਨਾਮੁ ਕਦੇ ਨ ਚੇਤਈ ਜਮਕਾਲੁ  ਸਿਰਿ ਮਾਰੀ ॥

Pa▫oṛī.  Sabẖ ko lekẖe vicẖ hai manmukẖ ahaʼnkārī.  Har nām kaḏe na cẖeṯ▫ī jamkāl sir mārī.

 

(Paurri) Stanza by the fourth Guru. (Sabh-u ko) everyone is (vich-i) in (leykhai) account/count/limits, i.e. life-span of the creatures is limited, but (manmukh-i) a self-willed person does not understand this and becomes (ahankaari) proud of status, wealth, i.e. flaunts them.

S/he (kadey na) never (cheytaee) brings to mind (naam-u) Naam or commands of (har-i) the Almighty and (maari) is hit (sir-i) on the head by (jamkaal-u) agent of death, i.e. is punished by Divine justice.

 

Page 1248

 

ਪਾਪ ਬਿਕਾਰ ਮਨੂਰ ਸਭਿ ਲਦੇ ਬਹੁ ਭਾਰੀ ॥ ਮਾਰਗੁ ਬਿਖਮੁ ਡਰਾਵਣਾ ਕਿਉ ਤਰੀਐ ਤਾਰੀ ॥ ਨਾਨਕ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹਰਿ ਨਾਮਿ ਉਧਾਰੀ ॥੨੭॥

Pāp bikār manūr sabẖ laḏe baho bẖārī.  Mārag bikẖam darāvaṇā ki▫o ṯarī▫ai ṯārī. Nānak gur rākẖe se ubre har nām uḏẖārī. ||27||

 

S/he commits (paap) sins, (bikaar) vices and (ladey) loads with (bahu) very (bhaari) heavy load of (sabh-i) all these which are like (manor) waste iron, i.e. goes to the hereafter as a sinner.

(Maarag-u) the path through the world-ocean is (bikham-u) difficult and (ddraavna) terrifying, i.e. it is hard to overcome temptations in the world-play; one (kiau = how?) cannot (tareeai) swim and (taari) get across, i.e. overcome – without the guru’s guidance.

(Sey) those (raakhey = protected) guided (gur-i) by the guru (ubrey) rise above vices; they are (udhaari) saved (naam-i) by Naam, i.e. by emulating Divine virtues and obeying Divine commands, as taught by the guru, says fourth Nanak. 27.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਵਿਣੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨਹੀ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਈਅਨੁ ਬਹੁ ਦੂਜੈ ਭਾਇ ਵਿਕਾਰ ॥

Salok mėhlā 3.  viṇ saṯgur seve sukẖ nahī mar jamėh vāro vār.  Moh ṯẖag▫ulī pā▫ī▫an baho ḏūjai bẖā▫e vikār.

 

(Slok) prologue (M: 3) by the third Guru. (Vin-u = without) by not (seyvey = serving) following (satigur) the true guru, one does not get (sukh) the comfort of settling down – through union with the Creator; s/he (mar-i) dies to (jammah-i) be born (vaaro vaar) again and again.

Such a person has (paaeean-u = put in mouth) consumed (tthagauli = the intoxicant used by cheats to inebriate the victims) the intoxicant of (moh) attachments to the world-play by which s/he forgets Naam and commits (bahu) numerous (vikaar) vices caused by (doojai = second) other (bhaaey) ideas – of short term pleasures.

 

ਇਕਿ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਤਿਸੁ ਜਨ ਕਉ ਕਰਹਿ ਸਭਿ ਨਮਸਕਾਰ ॥ ਨਾਨਕ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ਤੂ ਅੰਤਰਿ ਜਿਤੁ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰ ॥੧॥

Ik gur parsādī ubre ṯis jan ka▫o karahi sabẖ namaskār. Nānak an▫ḏin nām ḏẖi▫ā▫e ṯū anṯar jiṯ pāvahi mokẖ ḏu▫ār. ||1||

 

(Ik-i = one type) someone who (ubrey) rises above the vices (parsaadi) with grace/guidance of (gur) the guru; (sabh-i) everyone (karah-i = do, namaskaar = obeisance) respects (tis-u kau) that (jan) person.

O third Nanak, i.e. seeker, (too) you should (dhiaaey) pay attention to Naam (antar-i) within, (jit-u) by which you (paavah-i) find (duaar) the gate to (mokh) emancipation, i.e. overcome vices and find God. 1.

 

ਮਃ ੩ ॥ ਮਾਇਆ ਮੋਹਿ ਵਿਸਾਰਿਆ ਸਚੁ ਮਰਣਾ ਹਰਿ ਨਾਮੁ ॥ ਧੰਧਾ ਕਰਤਿਆ ਜਨਮੁ ਗਇਆ ਅੰਦਰਿ ਦੁਖੁ ਸਹਾਮੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਪੂਰਬਿ ਲਿਖਿਆ ਕਰਾਮੁ ॥੨॥

Mėhlā 3.  Mā▫i▫ā mohi visāri▫ā sacẖ marṇā har nām. Ḏẖanḏẖā karṯi▫ā janam ga▫i▫ā anḏar ḏukẖ sahām. Nānak saṯgur sev sukẖ pā▫i▫ā jinĥ pūrab likẖi▫ā karām. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Moh = attachment) being engrossed in (maaiaa = happenings around) the world-play of relations, wealth and pursuits of pleasure etc., (naam-u) Hukam or commands of (har-i) the Almighty and (sach-u = true) the inevitable (marnaa) death are (visaariaa) forgotten.

(Janam-u = human birth) life (gaiaa = goes) passes (kartiaa) working for (dhandha) material pursuits and one (sahaam-u) bears (dukh-u) pain (andar-i) within, i.e. remain restless.

Those (jinh) whose nature it is (likhiaa) written (poorab-i) from the past to so (kraam-u) act, they (seyv-i = serve) follow (satigur-u) true guru and (paaiaa) attain (sukh-u) peace – by being absorbed in practice of Naam of the Almighty, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਲੇਖਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਫਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥ ਪੁਛਿ ਨ ਸਕੈ ਕੋਇ ਹਰਿ ਦਰਿ ਸਦ ਢੋਈ ॥ ਜਮਕਾਲੁ ਮਿਲੈ ਦੇ ਭੇਟ ਸੇਵਕੁ ਨਿਤ ਹੋਈ ॥

Pa▫oṛī.  Lekẖā paṛī▫ai har nām fir lekẖ na ho▫ī.  Pucẖẖ na sakai ko▫e har ḏar saḏ dẖo▫ī.  Jamkāl milai ḏe bẖet sevak niṯ ho▫ī.

 

(Paurri) Stanza by the fourth Guru. If we (parreeai) read (leykha) the writing of Naam of the Almighty on the soul – in conscience, and act by it – (phir-i) then no adverse (leykh-u) writing (hoee = done) is put in one’s account.

Then (na koey) no one (sakai) can (puchh-i) ask to account for deeds and one (sad) ever has (ddhoee = support) admission to (dar-i) court of/by (har-i) the Almighty.

(Jamkaal = messenger of death) the agent of Divine justice – who stops erring souls to reach God – (milai) meets (dey = giving) with (bheytt) an offering, i.e. shows respect, and (hoee) is (nit) forever his/her (seyvak-u) servant, i.e. shows respect

 

ਪੂਰੇ ਗੁਰ ਤੇ ਮਹਲੁ ਪਾਇਆ ਪਤਿ ਪਰਗਟੁ ਲੋਈ ॥ ਨਾਨਕ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਮਿਲਿਆ ਹਰਿ ਸੋਈ ॥੨੮॥

Pūre gur ṯe mahal pā▫i▫ā paṯ pargat lo▫ī.  Nānak anhaḏ ḏẖunī ḏar vajḏe mili▫ā har so▫ī. ||28||

 

(Mahal-u) the palace/abode of God is (paaiaa) found (tey = from) with guidance of (poorey) the perfect (gur) guru; one who obtains, his/her (pat-i) honor/fame (pargatt-u = shows) spreads in (loee) the world.

When (soee = that one) the One Almighty (miliaa) is found, (anhad) incessant (dhuni = tune) celestial music (vajdey) plays (dar-i = in the house) within, i.e. one remains connected with the Almighty, says fourth Nanak. 28.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਗੁਰ ਕਾ ਕਹਿਆ ਜੇ ਕਰੇ ਸੁਖੀ ਹੂ ਸੁਖੁ ਸਾਰੁ ॥ ਗੁਰ ਕੀ ਕਰਣੀ ਭਉ ਕਟੀਐ ਨਾਨਕ ਪਾਵਹਿ ਪਾਰੁ ॥੧॥

Salok mėhlā 3.  Gur kā kahi▫ā je kare sukẖī hū sukẖ sār.  Gur kī karṇī bẖa▫o katī▫ai Nānak pāvahi pār. ||1||

 

(Slok) prologue (M: 3) by the third Guru. (Jey) if one (karey) does (kahiaa) bidding (ka) of the guru, then s/he experiences (saar-u) the most sublime (sukh-u) comfort (hoo) of (sukhi) comforts, i.e. overcomes vices and finds God the epitome of peace, within.

(Karni = doing) with obedience (ki) of (gur) the guru, one (paavah-i) gets to (paar-u) the far shore, i.e. overcomes the world ocean of vices – merges in God – and thus (katteeai = cuts) obviates (bhau/bhav) being reborn in the world, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਚੁ ਪੁਰਾਣਾ ਨਾ ਥੀਐ ਨਾਮੁ ਨ ਮੈਲਾ ਹੋਇ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਜੇ ਚਲੈ ਬਹੁੜਿ ਨ ਆਵਣੁ ਹੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਵਿਸਾਰਿਐ ਆਵਣ ਜਾਣਾ ਦੋਇ ॥੨॥

Mėhlā 3.  Sacẖ purāṇā nā thī▫ai nām na mailā ho▫e.  Gur kai bẖāṇai je cẖalai bahuṛ na āvaṇ ho▫e. Nānak nām visāri▫ai āvaṇ jāṇā ḏo▫e. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Sach-u) truth does not (theeai) become (puraana = old) out of date and one who lives by Naam (na hoey) does not become (maila) dirty, i.e. is not touched by vices.

One who (chalai = moves) acts (bhaanai) by will/directions (kai) of (gur) the guru, his/her (aavan-u = coming) being born does not (hoey) happen (bahurr-i) again.

On the other hand, (visaaeeai) by forgetting (naam-i) Naam/Hukam or commands of the Creator, (doey) both (aavan = coming) birth and (jaana = going) dying/succumbing to vices and thus being reborn – continue, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਮੰਗਤ ਜਨੁ ਜਾਚੈ ਦਾਨੁ ਹਰਿ ਦੇਹੁ ਸੁਭਾਇ ॥ ਹਰਿ ਦਰਸਨ ਕੀ ਪਿਆਸ ਹੈ ਦਰਸਨਿ ਤ੍ਰਿਪਤਾਇ ॥

Pa▫oṛī.  Mangaṯ jan jācẖai ḏān har ḏeh subẖā▫e.  Har ḏarsan kī pi▫ās hai ḏarsan ṯaripṯā▫ai.

 

(Paurri) Stanza by the fourth Guru. O (har-i) Almighty, this (jan-u) humble seeker (jaachai) begs (daan-u = alms) the benediction of Your vision, i.e. seeks awareness of Your Naam or virtues and commands; and is Your (subhaaey) nature (deyhu = give) grant.

There (hai) is (piaas-u = thirst) yearning for (darsan) vision (ki) of (har-i) the Almighty in my mind; it will be (triptaaey) satiated/be at peace (darsan-i) with the vision – kindly grant Your vision.

 

ਖਿਨੁ ਪਲੁ ਘੜੀ ਨ ਜੀਵਊ ਬਿਨੁ ਦੇਖੇ ਮਰਾਂ ਮਾਇ ॥ ਸਤਿਗੁਰਿ ਨਾਲਿ ਦਿਖਾਲਿਆ ਰਵਿ ਰਹਿਆ ਸਭ ਥਾਇ ॥ ਸੁਤਿਆ ਆਪਿ ਉਠਾਲਿ ਦੇਇ ਨਾਨਕ ਲਿਵ ਲਾਇ ॥੨੯॥

Kẖin pal gẖaṛī na jīv▫ū bin ḏekẖe marāʼn mā▫e.  Saṯgur nāl ḏikẖāli▫ā rav rahi▫ā sabẖ thā▫e.  Suṯi▫ā āp uṯẖāl ḏe▫e Nānak liv lā▫e. ||29||

 

I cannot (jeevaoo) remain alive (khin-u pal-u) even for a short while, and (maraa-n) die, i.e. I cannot avoid succumbing to vices, (bin-u) without (deykhey = seeing/vision) awareness of Naam, i.e. when I am not conscious of Naam, o my (maaey) mother.

(Satigur-i) the true guru (dikhaaliaa) has shown God to be (naal-i) with everyone and (rav-i rahiaa) present (sabh) at all (thaaey) places – by way of Hukam or the Divine cosmic laws.

(Aap-i = self) the Almighty (utthaal-i) wakes up (sutiaa) those asleep, i.e. makes ignorant persons who (laaey) fix (liv) attention, i.e. look within with the guru’s guidance, says fourth Nanak. 29.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥ ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਸਦਾ ਚਿਤਵਹਿ ਬਿਕਾਰ ॥

Salok mėhlā 3.  Manmukẖ bol na jāṇanĥī onā anḏar kām kroḏẖ ahaʼnkār. Thā▫o kuthā▫o na jāṇnī saḏā cẖiṯvahi bikār.

 

(Slok) prologue (M: 3) by the third Guru. (Manmukh) self-willed persons do not (jaananhi) know (bol-i) how to say, i.e. do not acknowledge the Almighty; they have (andar-i) in (onaa) them (kaam-u) lust, (krodh-u) wrath/intolerance and (ahankaar-u) vanity which make them oblivious of God. (Note: The fifth Guru says on SGGS p 749: Bol-i na jaanai maaiaa mad maata, marna cheet na aavai – one inebriated by temptations in the world-play is not conscious of God and death does not come to his mind).

They do not (jaanani) know the difference between (thaau) a good place and (kuthaau) bad place, i.e. do not distinguish between good and bad and (sadaa) ever (chitvah-i) think (bikaar) vices – for transitory pleasures/gains.

 

ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਓਥੈ ਹੋਹਿ ਕੂੜਿਆਰ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਆਪਿ ਕਰੇ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਸਭੁ ਵਰਤੈ ਆਪਿ ਸਚਿਆਰੁ ॥੧॥

Ḏargėh lekẖā mangī▫ai othai hohi kūṛi▫ār.  Āpe sarisat upā▫ī▫an āp kare bīcẖār.  Nānak kis no ākẖī▫ai sabẖ varṯai āp sacẖiār. ||1||

 

When (leykha) account of deeds (mangeeai) is asked (dargah) in Divine court, they (hoh-i) are found (koorriaar = false) to have disobeyed Divine commands.

(Aapey = self) the Creator (upaaeean-u) created (sristt-i) the universe – watches all for their deeds – and (karey = does, beechaar-u = consideration) appraises the creatures.

(Kis no) whom do we (aakheeay = say) call good or bad when (sachiaar-u) the Eternal Almighty is (aap-i) IT-self (vartai) present (sabh-u) everywhere and in everyone. 1.

 

ਮਃ ੩ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਤਿਨ੍ਹ੍ਹੀ ਅਰਾਧਿਆ ਜਿਨ੍ਹ੍ਹ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥ ਨਾਨਕ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹ੍ਹ ਕਉ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥

Mėhlā 3.  Har gurmukẖ ṯinĥī arāḏẖi▫ā jinĥ karam parāpaṯ ho▫e.  Nānak ha▫o balihārī ṯinĥ ka▫o jinĥ har man vasi▫ā so▫e. ||2||

 

(Slok) prologue (M: 3) by the third Guru. (Tinhi) those persons (jinhi) who, (karam-i) with Divine grace, (praapat-i hoey = receive) find and follow the guru, they (araadhiaa) invoke (har-i) the Almighty.

(Hau) I (balihaari = am sacrifice) adore (tinh kau) those in (jinh) whose (man-i) mind (soey = that one) the One Almighty (vasiaa) dwells, i.e. who act by Divine virtues and commands, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਸ ਕਰੇ ਸਭੁ ਲੋਕੁ ਬਹੁ ਜੀਵਣੁ ਜਾਣਿਆ ॥ ਨਿਤ ਜੀਵਣ ਕਉ ਚਿਤੁ ਗੜ੍ਹ੍ਹ ਮੰਡਪ ਸਵਾਰਿਆ ॥

Pa▫oṛī.  Ās kare sabẖ lok baho jīvaṇ jāṇi▫ā. Niṯ jīvaṇ ka▫o cẖiṯ gaṛĥ mandap savāri▫ā.

 

(Paurri) Stanza by the fourth Guru. (Sabh-u) every (lok-u) person (aas = hope, karey = does) hopes and (jaaniaa = considers) thinks that (jeevan-u) life is going to be (bahu = more) long.

With (chit-u) the wish/hope (kau) to (jeevan) live (nit) forever, s/he (savaariaa) builds beautiful (garrh) castles and (manddap) mansions.

 

ਵਲਵੰਚ ਕਰਿ ਉਪਾਵ ਮਾਇਆ ਹਿਰਿ ਆਣਿਆ ॥ ਜਮਕਾਲੁ ਨਿਹਾਲੇ ਸਾਸ ਆਵ ਘਟੈ ਬੇਤਾਲਿਆ ॥

Valvancẖ kar upāv mā▫i▫ā hir āṇi▫ā. Jamkāl nihāle sās āv gẖatai beṯāli▫ā.

 

S/he (kar-i) takes (upaav) measures adopting (valvanch) machinations to (hir-i = take away) appropriate others’ (maaiaa) wealth.

But (jamkaa-u = messenger of death) the agent of Divine justice (nihaaley) watches him/her every (saas = breath) moment of (aav) life-span (ghattai = reduces) that passes (beytaaliaa = out of step) transgressing from Divine commands.

 

Page 1249

 

ਨਾਨਕ ਗੁਰ ਸਰਣਾਈ ਉਬਰੇ ਹਰਿ ਗੁਰ ਰਖਵਾਲਿਆ ॥੩੦॥

Nānak gur sarṇā▫ī ubre har gur rakẖvāli▫ā. ||30||

 

Those who place themselves (sarnaaee) in care and obedience of (gur) the guru, (ubrey) rise above transgressions; (har-i) the Almighty and guru (rakhvaaliaa) saves them from vices, says fourth Nanak. 30.