SGGS pp 1278-1281, Vaar Malaar Paurris 1-6.

 

ਵਾਰ ਮਲਾਰ ਕੀ ਮਹਲਾ ੧ ਰਾਣੇ ਕੈਲਾਸ ਤਥਾ ਮਾਲਦੇ ਕੀ ਧੁਨਿ ॥     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vār malār kī mėhlā 1 rāṇe kailās ṯathā mālḏe kī ḏẖun. Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad (mahla 1) by the first Guru in Raag Malaar; to be sung to (dhun-i) tune of the ballad (raanai) of Raana Kailaas (tathaa) and (ki) of (maldey) Maaldeyv.    Invoking the One All-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਲੋਕ ਮਹਲਾ ੩ ॥ ਗੁਰਿ ਮਿਲਿਐ ਮਨੁ ਰਹਸੀਐ ਜਿਉ ਵੁਠੈ ਧਰਣਿ ਸੀਗਾਰੁ ॥ ਸਭ ਦਿਸੈ ਹਰੀਆਵਲੀ ਸਰ ਭਰੇ ਸੁਭਰ ਤਾਲ ॥

Salok mėhlā 3.   Gur mili▫ai man rėhsī▫ai ji▫o vuṯẖai ḏẖaraṇ sīgār. Sabẖ ḏisai harī▫āvalī sar bẖare subẖar ṯāl.

 

(Slok) prologue (mahala 3) by the third Guru. (Man-u) the mind (rahaseeai) is happy (miliai) on meeting, i.e. receiving guidance (gur-i) of the guru, (jio) like (dharan-i) the earth gets (seegaar-u) adornment – vegetation blossoms – (vutthai) with rain falling.

(Sabh) everything (disai = seen) becomes (hareeaavli) green; (sar) pools and (taal) ponds are (subhar = well-filled) filled to the brim.

 

ਅੰਦਰੁ ਰਚੈ ਸਚ ਰੰਗਿ ਜਿਉ ਮੰਜੀਠੈ ਲਾਲੁ ॥ ਕਮਲੁ ਵਿਗਸੈ ਸਚੁ ਮਨਿ ਗੁਰ ਕੈ ਸਬਦਿ ਨਿਹਾਲੁ ॥

Anḏar racẖai sacẖ rang ji▫o manjīṯẖai lāl. Kamal vigsai sacẖ man gur kai sabaḏ nihāl.

 

(Andar-u = inner-self) the mind (rachai) gets engrossed (rang-i) in love of (sach) the Eternal, like a fabric gets (laal-u) deep red colour when dyed using (majeetthai) Majeetth – a plant root that produces fast deep red color on boiling.

(Kamal = lotus) the mind-lotus (vigsai) blossoms when (sach-u) the Eternal is (man-i) in mind; similarly one (nihaal-u) is happy to receive and follow (sabad-i = world of) teachings (kai) of (gur) the guru.

 

Page 1279

 

ਮਨਮੁਖ ਦੂਜੀ ਤਰਫ ਹੈ ਵੇਖਹੁ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਫਾਹੀ ਫਾਥੇ ਮਿਰਗ ਜਿਉ ਸਿਰਿ ਦੀਸੈ ਜਮਕਾਲੁ ॥

Manmukẖ ḏūjī ṯaraf hai vekẖhu naḏar nihāl. Fāhī fāthe mirag ji▫o sir ḏīsai jamkāl.

 

On the contrary, (manmukh) self-willed persons do not obey the guru, and go in (dooji = second) other/opposite (taraf) direction – from directions of God; (nihaal-i) cast your (nadar-i) sight, i.e. look around to (veykhahu) see this happening.

(Jio) like (mirag) a deer (phaathey) caught (phaahi = in trap) by the hunter – sees death ahead, they (deesai = is seen) see (jamkaal-u) the agent of Divine justice – metaphoric Divine police – standing (sir-i) over their heads, i.e. are ever apprehensive of retribution for wrong-doings.

ਖੁਧਿਆ ਤ੍ਰਿਸਨਾ ਨਿੰਦਾ ਬੁਰੀ ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਕਰਾਲੁ ॥ ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥

Kẖuḏẖi▫ā ṯarisnā ninḏā burī kām kroḏẖ vikrāl. Ėnī akẖī naḏar na āvī jicẖar sabaḏ na kare bīcẖār.

 

(Khudiaa = hunger) greed, (trisna) craving and (ninda = slander) wishing ill for others is (buri) evil; consequences of (kaam-u) lust and (krodh-u) anger are (vikraal-u) dreadful.

This is not (nadar-i aavaee) seen with (eyni) these (akhi) eyes, i.e. one does not realize this due to ignorance, (jichar-u) as long as one does not (karey = do, beechaar-u = reflection) reflect (sabad-i = on the word) on the guru’s guidance.

 

ਤੁਧੁ ਭਾਵੈ ਸੰਤੋਖੀਆਂ ਚੂਕੈ ਆਲ ਜੰਜਾਲੁ ॥ ਮੂਲੁ ਰਹੈ ਗੁਰੁ ਸੇਵਿਐ ਗੁਰ ਪਉੜੀ ਬੋਹਿਥੁ ॥ ਨਾਨਕ ਲਗੀ ਤਤੁ ਲੈ ਤੂੰ ਸਚਾ ਮਨਿ ਸਚੁ ॥੧॥

Ŧuḏẖ bẖāvai sanṯokẖī▫āʼn cẖūkai āl janjāl.  Mūl rahai gur sevi▫ai gur pa▫oṛī bohith. Nānak lagī ṯaṯ lai ṯūʼn sacẖā man sacẖ. ||1||

 

(Janjaal-u) the entanglements with (aal = home) the world-play, i.e. temptations, (chookai) ends/breaks of (santokheeaa-n = contented) those who are happy with Divine will, when it (bhaavai) pleases (tudh-u) You, i.e. with Divine grace.

(Mool-u = capital invested) the wealth of virtues brought at birth (rahai) is preserved (deyviai = by serving) by obeying the guru. (Gur) the guru is (paurri) the ladder, guru is (bohith-u) the ship to take to the Almighty.

When your (lai) consciousness (lagi) is fixed on (tat-u = reality) Naam/Divine virtues and commands, o human being, (too) you are (sachaa) truthful in conduct with (sach-u) the Eternal (man-i) in mind, says third Nanak. 1.

 

ਮਹਲਾ ੧ ॥ ਹੇਕੋ ਪਾਧਰੁ ਹੇਕੁ ਦਰੁ ਗੁਰ ਪਉੜੀ ਨਿਜ ਥਾਨੁ ॥ ਰੂੜਉ ਠਾਕੁਰੁ ਨਾਨਕਾ ਸਭਿ ਸੁਖ ਸਾਚਉ ਨਾਮੁ ॥੨॥

Mėhlā 1.   Heko pāḏẖar hek ḏar gur pa▫oṛī nij thān. Rūṛa▫o ṯẖākur nānkā sabẖ sukẖ sācẖa▫o nām. ||2||

 

Prologue by the first Guru. There is (heyko) only one (dar-i = gate) destination – God and (heyk-u) one (paadhar-u) path to it; the guru is (paurri) the ladder to get to (nij) own (thaan-u) place, i.e. God is within the mind.

(Tthaakur-u) the Master is (rorrau = handsome) lovable; (sabh-i) all (sukh) comforts are attained through practice of (naam-u) Naam of (saachau) the Eternal, (naanka) say, o Nanak – the devotee. 2.

 

ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿ ਆਪੁ ਪਛਾਣਿਆ ॥ ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿ ਚੰਦੋਆ ਤਾਣਿਆ ॥ ਵਿਣੁ ਥੰਮ੍ਹ੍ਹਾ ਗਗਨੁ ਰਹਾਇ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥

Pa▫oṛī.   Āpīnĥai āp sāj āp pacẖẖāṇi▫ā.   Ambar ḏẖaraṯ vicẖẖoṛ cẖanḏo▫ā ṯāṇi▫ā. viṇ thamĥā gagan rahā▫e sabaḏ nīsāṇi▫ā.

 

(Paurri) stanza by the first Guru. The Creator (aapeenhai) IT-self (saaj-i) created (aap-u) the self and alone (pachaaniaa) knows (aap-u) the Self, i.e. the extent of Divine virtues and powers are beyond human comprehension.

The Creator (vichhorr-i) separated (ambar-u) the sky (dharat-i) from the earth and (taaniaa) installed as (chandoaa) canopy.

(Rahaaey) establishing (gagan-u) the sky (vin-u) without (thammhaa = pillars) support as (neesaaniaa) sign of (sabad-u = commands) Divine laws.

 

ਸੂਰਜੁ ਚੰਦੁ ਉਪਾਇ ਜੋਤਿ ਸਮਾਣਿਆ ॥ ਕੀਏ ਰਾਤਿ ਦਿਨੰਤੁ ਚੋਜ ਵਿਡਾਣਿਆ ॥

Sūraj cẖanḏ upā▫e joṯ samāṇi▫ā. Kī▫e rāṯ ḏinanṯ cẖoj vidāṇi▫ā.

The Creator (upaaey) created (sooraj-u) the sun and (chand-u) the moon and (samaaniaa = contained) put (jot-i) light in them.

And (keeay) made (raat-i) night and (dinant-u) day as a (viddaaniaa) wondrous (choj) play.

 

ਤੀਰਥ ਧਰਮ ਵੀਚਾਰ ਨਾਵਣ ਪੁਰਬਾਣਿਆ ॥ ਤੁਧੁ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਕਿ ਆਖਿ ਵਖਾਣਿਆ ॥ ਸਚੈ ਤਖਤਿ ਨਿਵਾਸੁ ਹੋਰ ਆਵਣ ਜਾਣਿਆ ॥੧॥

Ŧirath ḏẖaram vīcẖār nāvaṇ purbāṇi▫ā. Ŧuḏẖ sar avar na ko▫e kė ākẖ vakẖāṇi▫ā.   Sacẖai ṯakẖaṯ nivās hor āvaṇ jāṇi▫ā. ||1||

 

God created (veechaar) thoughts of purification by (naavan) bathing on (purbaania) special occasions, i.e. people perform rituals to find You.

There is (na koey) none (sar-i) equal to (tudh-u) You; (ki = how?) it is hard to (aakh-i) call You like someone or (vakhaania) describe You.

You have (nivaas-u = abode) seat on (sachai) on true (takhat-i) throne, i.e. You are eternal while others (aavan = come) are born and (jaaniaa = go) die. 1.

 

——————————————-

 

ਸਲੋਕ ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਓਮਾਹਾ ਹੋਇ ॥ ਨਾਗਾਂ ਮਿਰਗਾਂ ਮਛੀਆਂ ਰਸੀਆਂ ਘਰਿ ਧਨੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.   Nānak sāvaṇ je vasai cẖahu omāhā ho▫e.   Nāgāʼn mirgāʼn macẖẖī▫āʼn rasī▫āʼn gẖar ḏẖan ho▫e. ||1||

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i rain (vasai) falls, (chahu) four categories of creatures (hoey) are enthused, i.e. are happy.

They are (naagaa’n) snakes, (mirgaa’n) deer, (machheeaa’n) fish, (raseeaa’n) merry-makers who have (dhan-u) wealth (ghar-i = at home) with them. (Message: Some people are enthused to receive motivation from the guru’s teachings in holy congregation).

 

ਮਃ ੧ ॥ ਨਾਨਕ ਸਾਵਣਿ ਜੇ ਵਸੈ ਚਹੁ ਵੇਛੋੜਾ ਹੋਇ ॥ ਗਾਈ ਪੁਤਾ ਨਿਰਧਨਾ ਪੰਥੀ ਚਾਕਰੁ ਹੋਇ ॥੨॥

Mėhlā 1.   Nānak sāvaṇ je vasai cẖahu vecẖẖoṛā ho▫e.   Gā▫ī puṯā nirḏẖanā panthī cẖākar ho▫e. ||2||

 

Prologue by the first Guru. Says Guru Nanak: (Jey) when (saavan-i) rain (vasai) falls, (chahu) four categories of creatures (hoey) have (veychhorra) separation, i.e. they lose comfort;

They are (putaa = sons, gaaee = of cows) the oxen – who are put to ploughing land after the rain, (nirdhanaa = money-less) the poor – who lose livelihood – (panthi) travelers are inconvenienced and (chaakar) servants – who have to work despite rain. (Message: Some people consider it inconvenient to live by the guru’s teachings. 2.

ਪਉੜੀ ॥ ਤੂ ਸਚਾ ਸਚਿਆਰੁ ਜਿਨਿ ਸਚੁ ਵਰਤਾਇਆ ॥ ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਕਵਲੁ ਛਪਾਇਆ ॥

Pa▫oṛī.   Ŧū sacẖā sacẖiār jin sacẖ varṯā▫i▫ā.   Baiṯẖā ṯāṛī lā▫e kaval cẖẖapā▫i▫ā.

 

(Paurri) stanza by the first Guru. O Almighty, (too) You are (sachaa) the Eternal (sachiaar-u = truthful) just Master who created and made (sach-u = truth) Divine laws (vartaaiaa) applicable.

You (baittha) sit (laaey = fixed, taarri = attention) in deep thoughts about the creation while  (chapaaiaa) hidden in (kaval-u) lotus flower. (Note: As per Hindu belief Brahma – the creator god – went into the stem of the lotus to find God).

 

ਬ੍ਰਹਮੈ ਵਡਾ ਕਹਾਇ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਨਾ ਤਿਸੁ ਬਾਪੁ ਨ ਮਾਇ ਕਿਨਿ ਤੂ ਜਾਇਆ ॥

Barahmai vadā kahā▫e anṯ na pā▫i▫ā.   Nā ṯis bāp na mā▫e kin ṯū jā▫i▫ā.

 

(Brhamai) Brahma who (kahaaeey) is called (vaddaa) great did not (paaiaa) find Your limits.

(Tis-u = that) the Creator has neither (baap-u) father nor (maaey) mother; (kin-i = who?) no one (jaaiaa) gave birth to (too) You – You are self-created and self-existent.

 

ਨਾ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਵਰਨ ਸਬਾਇਆ ॥ ਨਾ ਤਿਸੁ ਭੁਖ ਪਿਆਸ ਰਜਾ ਧਾਇਆ ॥

Nā ṯis rūp na rekẖ varan sabā▫i▫ā.   Nā ṯis bẖukẖ pi▫ās rajā ḏẖā▫i▫ā.

 

(Tis-u = that) the Almighty has neither (roop-u) form nor (reykh = lines on hands/feet) identification marks; is present in (sabaaiaaa) all (varan = castes) existence.

Has neither (bhukh) hunger nor (piaas-u) thirst, i.e. needs no subsistence, (dhaaiaa = runs) goes about, i.e. is ever, (rajaa) satiated.

 

ਗੁਰ ਮਹਿ ਆਪੁ ਸਮੋਇ ਸਬਦੁ ਵਰਤਾਇਆ ॥ ਸਚੇ ਹੀ ਪਤੀਆਇ ਸਚਿ ਸਮਾਇਆ ॥੨॥

Gur mėh āp samo▫e sabaḏ varṯā▫i▫ā.   Sacẖe hī paṯī▫ā▫e sacẖ samā▫i▫ā. ||2||

 

(Samoey = contained) has kept (aap-u) the Self (mah-i) in (gur) the guru who (vartaaiaa) propagates/teaches to live by (sabad-u = word) Commands.

Only one who (pateeaaey = satisfied) is happy to live in obedience to (sachey hi) the Eternal, (smaaiaa) merges (sach-i) in the Eternal. 2.

 

—————————————————

 

Note: Seeing Guru Nanak lost in his thoughts, his father thought he was ill and called the physician. The next prologue is in that context.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥ ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ ॥੧॥

Salok mėhlā 1.   vaiḏ bulā▫i▫ā vaiḏgī pakaṛ dẖandẖole bāʼnh.   Bẖolā vaiḏ na jāṇ▫ī karak kaleje māhi. ||1||

 

Prologue by the first Guru. (Vaid-u) the physician (bulaiaa) was called for my (vaidgi) medical examination/treatment, and he (ddhanddholey = searched, baanh = arm) felt the pulse to know the ailment.

But (bhola) the unaware (vaid-u) physician does not (jaanaee) know that (karak) pain is (maah-i) in (kaleyjey) the heart – Nanak yearns for God. 1.

 

ਮਃ ੨ ॥ ਵੈਦਾ ਵੈਦੁ ਸੁਵੈਦੁ ਤੂ ਪਹਿਲਾਂ ਰੋਗੁ ਪਛਾਣੁ ॥ ਐਸਾ ਦਾਰੂ ਲੋੜਿ ਲਹੁ ਜਿਤੁ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ॥

Mėhlā 2.   vaiḏā vaiḏ suvaiḏ ṯū pahilāʼn rog pacẖẖāṇ.   Aisā ḏārū loṛ lahu jiṯ vañai rogā gẖāṇ.

 

Prologue by the second Guru. O (vaid-u) physician, you are (suvaid-u = good physician) the best amongst (vaidaa) physicians if you (pahilaa-n) first (pachhaan-u) recognize (rog-u) the ailment – and then you can (lorr-i lahu) search for/think of (aisaa) such (daaroo) a treatment by (jit-u) which (ghaan-i) multitude of (rogaa-n) ailments (vanjnai) leaves, i.e. a guru understands what afflicts the human mind and gives advice accordingly.

 

ਜਿਤੁ ਦਾਰੂ ਰੋਗ ਉਠਿਅਹਿ ਤਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥ ਰੋਗੁ ਗਵਾਇਹਿ ਆਪਣਾ ਤ ਨਾਨਕ ਵੈਦੁ ਸਦਾਇ ॥੨॥

Jiṯ ḏārū rog uṯẖi▫ah ṯan sukẖ vasai ā▫e.   Rog gavā▫ihi āpṇā ṯa Nānak vaiḏ saḏā▫e. ||2||

 

The right (daaroo) treatment is that (jit-u) which (rog) ailments (utthiah-i = rise) leave and (sukh-u) wellness (vasai) abides/comes (tan-i) to the body, i.e. the guru advises how to overcome afflictions and be at peace.

One should (gavaaih-i = loses) himself be free of (aapna) own (rog-u) ailment – attain freedom from vices, and (ta) then (sadaaey = be called) be recognized as (vaid-u) a physician, i.e. a guru is one who has attained freedom from temptations, says Second Nanak. 2.

 

ਪਉੜੀ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥

Pa▫oṛī.   Barahmā bisan mahes ḏev upā▫i▫ā.  Barahme ḏiṯe beḏ pūjā lā▫i▫ā.

 

(Paurri) stanza by the first Guru. God (upaaiaa) created the concept of gods like Brahma, (bisan-u) Vishnu and Mahesh.

And (ditey) gave (beyd) the Vedas (brahmey) to Brahma and (laaiaa) engaged him in (pooja) worship given in the Vedas.

 

ਦਸ ਅਵਤਾਰੀ ਰਾਮੁ ਰਾਜਾ ਆਇਆ ॥ ਦੈਤਾ ਮਾਰੇ ਧਾਇ ਹੁਕਮਿ ਸਬਾਇਆ ॥

Ḏas avṯārī rām rājā ā▫i▫ā. Ḏaiṯā māre ḏẖā▫e hukam sabā▫i▫ā.

 

Vishnu (aaiaa) comes as (das) ten (avtaari) incarnations like (raaja) the King (raam-u) Rama of the Ramayana. They (maarey) killed (daitaa) the demons (dhaaey = running) in battle; (sabaaiaa) all this happened (hukam-i) by Divine commands. (Note: The ten incarnations of Vishnu are 1. Varaha = white boar, 2. Narsingh/Narsimha = man-lion, 3. Bavan/Vaman = dwarf, 4. Paras Raam = god of resect to parents, 5. Machh = fish, 6. Kachh = tortoise, 7. Raama of the Ramayana, 8. Krishna of the Mahabharata, 9. Buddha, 10. Kalki.

 

ਈਸ ਮਹੇਸੁਰੁ ਸੇਵ ਤਿਨ੍ਹ੍ਹੀ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਸਚੀ ਕੀਮਤਿ ਪਾਇ ਤਖਤੁ ਰਚਾਇਆ ॥

Īs mahesur sev ṯinĥī anṯ na pā▫i▫ā. Sacẖī kīmaṯ pā▫e ṯakẖaṯ racẖā▫i▫ā.

 

(Ees Maheysur) Mahesh – took eleven forms as Rudra – and (sey – served) performed austerities, but (tinhi) they could not (paaiaa) find/know (ant-u) the extent of God’s virtues and powers.

God (paaey = taken) assumed (sachi) eternal (keemat-i = price) powers and (rachaiaa = established, takhat-u = throne) exercises those total authority – watches the creatures for performance and looks after them.

 

ਦੁਨੀਆ ਧੰਧੈ ਲਾਇ ਆਪੁ ਛਪਾਇਆ ॥

Ḏunī▫ā ḏẖanḏẖai lā▫e āp cẖẖapā▫i▫ā.

 

The Creator (laaey) engages (duneeaa = world) every creature (dhandhai = task) to the allotted role, – and watches – while keeping (aap-u) the self (chhapaaiaa) concealed.

 

Page 1280

 

ਧਰਮੁ ਕਰਾਏ ਕਰਮ ਧੁਰਹੁ ਫੁਰਮਾਇਆ ॥੩॥

Ḏẖaram karā▫e karam ḏẖarahu furmā▫i▫ā. ||3||

 

(Karaaey) causes to do (dharam-u) duties and (karam) deeds as (phurmaaiaa = ordered) ordained (dhurahu) from the source, i.e. based on past deeds. 3.

 

————————————————–

 

ਸਲੋਕ ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਕੰਤੈ ਚਿਤਿ ਕਰੇਹੁ ॥ ਨਾਨਕ ਝੂਰਿ ਮਰਹਿ ਦੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਅਵਰੀ ਲਾਗਾ ਨੇਹੁ ॥੧॥

Salok mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī kanṯai cẖiṯ karehu. Nānak jẖūr marėh ḏuhāgaṇī jinĥ avrī lāgā nehu. ||1||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girl-friend, says another girl; (chit-u = mind, kareyhu = yearn) think, i.e. be with and enjoy company, (kantai) of the husband.

(Duhaagni = unfortunate) a woman without husband (jinh) who (laaga) develops (neyhu) love for (avri = other) someone else (jhoor-i = sad, marai = dies/is depressed) remains sad, says second Nanak. 1.

Message: One with faith is enthused to hear God’s virtues but the faithless person has none to look forward to, and withers.

 

ਮਃ ੨ ॥ ਸਾਵਣੁ ਆਇਆ ਹੇ ਸਖੀ ਜਲਹਰੁ ਬਰਸਨਹਾਰੁ ॥ ਨਾਨਕ ਸੁਖਿ ਸਵਨੁ ਸੋਹਾਗਣੀ ਜਿਨ੍ਹ੍ਹ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ॥੨॥

Mėhlā 2.   Sāvaṇ ā▫i▫ā he sakẖī jalhar barsanhār. Nānak sukẖ savan sohāgaṇī jinĥ sah nāl pi▫ār. ||2||

 

Prologue by the second Guru. (Saavan-u) the rainy season (aaiaa) has come, (hey) o (sakhi) girlfriend, says another girl and (jalhar-u) the cloud (barsabhaar-u) drops rain.

(Sohaagni) the fortunate women who have (piaar-u) love (naal-i) with (sah) the husband, they (savan-u) sleep (sukh-i) in peace – not frightened by the thunder or lightning, says second Nanak. 2.

Message: Those with faith in God do not fall prey to temptations and enjoy peace.

 

ਪਉੜੀ ॥ ਆਪੇ ਛਿੰਝ ਪਵਾਇ ਮਲਾਖਾੜਾ ਰਚਿਆ ॥ ਲਥੇ ਭੜਥੂ ਪਾਇ ਗੁਰਮੁਖਿ ਮਚਿਆ ॥

Pa▫oṛī.   Āpe cẖẖinjẖ pavā▫e malākẖāṛā racẖi▫ā.  Lathe bẖaṛthū pā▫e gurmukẖ macẖi▫ā.

 

(Paurri) stanza by the first Guru. The Creator has (aapey) IT-self (pavaaey) arranged (chinjh) the fight and (rachiaa = made) prepared (malkhaarraa) arena for wrestling.

The wrestlers (lathey = descend) enter the arena for (bharrthoo paaey) fighting, and (gurmukh-i) those who follow the guru (machiaa) prevail – in the fight against evil present in the world-play.

 

ਮਨਮੁਖ ਮਾਰੇ ਪਛਾੜਿ ਮੂਰਖ ਕਚਿਆ ॥ ਆਪਿ ਭਿੜੈ ਮਾਰੇ ਆਪਿ ਆਪਿ ਕਾਰਜੁ ਰਚਿਆ ॥

Manmukẖ māre pacẖẖāṛ mūrakẖ kacẖi▫ā.  Āp bẖiṛai māre āp āp kāraj racẖi▫ā.

 

Those who follow the guru (maarey) beat (pachhaarrai) down (moorakh) the fools who (kachiaa = unbaked) do not obey God and the guru but (manmukh) act by self-will.

The Almighty (aap-i) IT-self (bhirrai) fights and IT-self (maarey) beats down; has IT-self (rachiaa) arranged (kaaraj-u = event) phenomenon.

 

ਸਭਨਾ ਖਸਮੁ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਜਾਣੀਐ ॥ ਹੁਕਮੀ ਲਿਖੈ ਸਿਰਿ ਲੇਖੁ ਵਿਣੁ ਕਲਮ ਮਸਵਾਣੀਐ ॥

Sabẖnā kẖasam ek hai gurmukẖ jāṇī▫ai. Hukmī likẖai sir lekẖ viṇ kalam masvāṇī▫ai.

 

There is (eyk-u) one (khasam) Master present in (sabhnaa) all; but is (jaaneeai = known) recognized (gurmukh-i) by one who follows the guru.

The Creator (likhai) writes/allots (keykh-u = writing) task/role (sir-i = on the head) ae to every creature (vin-u) without (kalam) pen and (masvaaneeai) inkpot, i.e. makes known to the conscience of everyone.

 

ਸਤਸੰਗਤਿ ਮੇਲਾਪੁ ਜਿਥੈ ਹਰਿ ਗੁਣ ਸਦਾ ਵਖਾਣੀਐ ॥ ਨਾਨਕ ਸਚਾ ਸਬਦੁ ਸਲਾਹਿ ਸਚੁ ਪਛਾਣੀਐ ॥੪॥

Saṯsangaṯ melāp jithai har guṇ saḏā vakẖāṇī▫ai.  Nānak sacẖā sabaḏ salāhi sacẖ pacẖẖāṇī▫ai. ||4||

 

The method of (meylaap-u) union with the Almighty is learnt (satsangat-i) in holy congregation, (jithai) where (gun) virtues of (har-i) the Almighty are (saaa) ever (vakhaneeai = described) recounted, and leant to emulate.

It is (salaah-i = praise) by acknowledging and obeying (sabad-u = word) commands of (sachaa = true) the Eternal, that (sach-u) the Eternal is (pachhaaneeai) recognized within, and one remains at peace, says Guru Nanak. 4.

 

————————————————-

 

ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਅਵਰਿ ਕਰੇਂਦਾ ਵੰਨ ॥ ਕਿਆ ਜਾਣਾ ਤਿਸੁ ਸਾਹ ਸਿਉ ਕੇਵ ਰਹਸੀ ਰੰਗੁ ॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā avar kareʼnḏā vann.  Ki▫ā jāṇā ṯis sāh si▫o kev rahsī rang.

 

Prologue by the third Guru. Like one enjoys being in a low cloud, some temptation (aaiaa) comes (oonnav-i = oonav-i) closer and closer (kareyda = doing, vann = colour/looking) trying to entice (avar-i = other) in many ways.

I (jaana = know, kiaa = how?) do not know how (rang-u) love (siau) with (tis-u = that) the Almighty (saah) Master (rahsi) shall be maintained, i.e. the human being should seek the guru’s guidance on how to resist temptations in life.

 

ਰੰਗੁ ਰਹਿਆ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਭਾਉ ਹੋਇ ॥ ਨਾਨਕ ਭੈ ਭਾਇ ਬਾਹਰੀ ਤਿਨ ਤਨਿ ਸੁਖੁ ਨ ਹੋਇ ॥੧॥

Rang rahi▫ā ṯinĥ kāmṇī jinĥ man bẖa▫o bẖā▫o ho▫e.   Nānak bẖai bẖā▫e bāhrī ṯin ṯan sukẖ na ho▫e. ||1||

 

(Rang-u) love is (rahiaa) maintained of (tinh) those (kaamni = women) soul-women (jinh) who (hoey) have (bhau = fear) respect and (bhaau) love of the Almighty-husband (man-i) in mind.

Those soul-women who are (baahari) bereft of (bhau bhaau) respect and love, i.e. who do not live by commands of the Almighty, they fall prey to temptations and do not (hoey) experience (sukh-u) peace – by way of presence of the Almighty – (tin) their (tan-i) body/mind, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਨੀਰੁ ਨਿਪੰਗੁ ॥ ਨਾਨਕ ਦੁਖੁ ਲਾਗਾ ਤਿਨ੍ਹ੍ਹ ਕਾਮਣੀ ਜਿਨ੍ਹ੍ਹ ਕੰਤੈ ਸਿਉ ਮਨਿ ਭੰਗੁ ॥੨॥

Mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai nīr nipang.  Nānak ḏukẖ lāgā ṯinĥ kāmṇī jinĥ kanṯai si▫o man bẖang. ||2||

 

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonav-i) lower and lower and (varsai) drops (nipang) clean (neer-u) water as rain – the woman enjoys with her husband in rainy season.

 (Tinh) that (kaamni) woman (jinh) who has (bhang-u) broken (man-i) mind/love (sio) with (kantai) the husband (laaga) feels (dukh-u) pain – one who does not obey God falls prey to vices and suffers, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਦੋਵੈ ਤਰਫਾ ਉਪਾਇ ਇਕੁ ਵਰਤਿਆ ॥ ਬੇਦ ਬਾਣੀ ਵਰਤਾਇ ਅੰਦਰਿ ਵਾਦੁ ਘਤਿਆ ॥

Pa▫oṛī.   Ḏovai ṯarfā upā▫e ik varṯi▫ā.  Beḏ baṇī varṯā▫e anḏar vāḏ gẖaṯi▫ā.

 

(Paurri) stanza by the first Guru. (Upaaey) having created (dovai) both (tarfa) sides, i.e. obedience and indifference to Divine commands, (ik-u = one) the Almighty (vartiaa) acts in them, i.e. both types of deeds are caused by God.

(Vartaaey) by making known (baani = words) contents of (beyd) the Vedas – which promote the three Gunas -, God (ghatiaa) has put (vaad-u) conflict, i.e. has given commands but also other ideas.

 

ਪਰਵਿਰਤਿ ਨਿਰਵਿਰਤਿ ਹਾਠਾ ਦੋਵੈ ਵਿਚਿ ਧਰਮੁ ਫਿਰੈ ਰੈਬਾਰਿਆ ॥ ਮਨਮੁਖ ਕਚੇ ਕੂੜਿਆਰ ਤਿਨ੍ਹ੍ਹੀ ਨਿਹਚਉ ਦਰਗਹ ਹਾਰਿਆ ॥

Parviraṯ nirviraṯ hāṯẖā ḏovai vicẖ ḏẖaram firai raibāri▫ā.  Manmukẖ kacẖe kūṛi▫ār ṯinĥī nihcẖa▫o ḏargėh hāri▫ā.

 

God created (dovai) both (haatthaa) sides, i.e. (parvirat-i) householders and (nirvirat-i) those who remain withdrawn from family life, and IT-self (phirai = goes about) acts as (raibaariaa) guide, i.e. causes to act through them but is also (dharam-u) the judge for their deeds.

(Manmukh) those who act by self-will, are (koorriaar) false; (tinhi) they (nihchau) surely (haariaa) lose (dargah) in Dine court, i.e. are not at peace in life and are not approved for union with God.

 

ਗੁਰਮਤੀ ਸਬਦਿ ਸੂਰ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਨ੍ਹ੍ਹੀ ਮਾਰਿਆ ॥ ਸਚੈ ਅੰਦਰਿ ਮਹਲਿ ਸਬਦਿ ਸਵਾਰਿਆ ॥

Gurmaṯī sabaḏ sūr hai kām kroḏẖ jinĥī māri▫ā.  Sacẖai anḏar mahal sabaḏ savāri▫ā.

 

(Sabad-i) words of (gurmati) the guru’s counsel make (soor) the warriors (jinhi) who (maariaa) kill (kaam-u) lust and (krodh-u) anger.

They are (savaariaa = fulfilled) accepted (andar-i) in (mahal-i = palace) court (sachai) of the Eternal, (sabad-i) through obeying Divine commands.

 

ਸੇ ਭਗਤ ਤੁਧੁ ਭਾਵਦੇ ਸਚੈ ਨਾਇ ਪਿਆਰਿਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਤਿਨ੍ਹ੍ਹਾ ਵਿਟਹੁ ਹਉ ਵਾਰਿਆ ॥੫॥

Se bẖagaṯ ṯuḏẖ bẖāvḏe sacẖai nā▫e pi▫āri▫ā.  Saṯgur sevan āpṇā ṯinĥā vitahu ha▫o vāri▫ā. ||5||

 

But only (sey) those who (bhaavdey) are liked/motivated by (tudh-u) You, become (bhagat) devotees and (piaariaa) love living by (naaey/naam) virtues and commands (sachai) of the Eternal.

They (seyvan-i = serve) obey (aapna = own) their (satigur-u) true guru; (hau) I (vaariaa = am sacrifice, vittahu = to) adore (tinha) them. 5.

 

————————————————–

 

ਸਲੋਕ ਮਃ ੩ ॥ ਊਂਨਵਿ ਊਂਨਵਿ ਆਇਆ ਵਰਸੈ ਲਾਇ ਝੜੀ ॥ ਨਾਨਕ ਭਾਣੈ ਚਲੈ ਕੰਤ ਕੈ ਸੁ ਮਾਣੇ ਸਦਾ ਰਲੀ ॥੧॥

Salok mėhlā 3.   Ūʼnnav ūʼnnav ā▫i▫ā varsai lā▫e jẖaṛī. Nānak bẖāṇai cẖalai kanṯ kai so māṇe saḏā ralī. ||1||

Prologue by the third Guru. The cloud (aaiaa) comes (oonnav-i oonnav-i) travelling low and (varsai) drops rain (laaey jharri) continuously, i.e. instructions of the Creator are ever presentin one’s conscience.

(Su) that soul-woman who (chalai) complies with (bhanai = will) instructions (kai) of (kant) the Almighty-husband, (sadaa) ever (maaney) enjoys (rali) merry-making – as at peace with the Almighty present within 1.

 

ਮਃ ੩ ॥ ਕਿਆ ਉਠਿ ਉਠਿ ਦੇਖਹੁ ਬਪੁੜੇਂ ਇਸੁ ਮੇਘੈ ਹਥਿ ਕਿਛੁ ਨਾਹਿ ॥ ਜਿਨਿ ਏਹੁ ਮੇਘੁ ਪਠਾਇਆ ਤਿਸੁ ਰਾਖਹੁ ਮਨ ਮਾਂਹਿ ॥

Mėhlā 3.   Ki▫ā uṯẖ uṯẖ ḏekẖhu bapuṛeʼn is megẖai hath kicẖẖ nāhi.  Jin ehu megẖ paṯẖā▫i▫ā ṯis rākẖo man māʼnhi.

 

Prologue by the third Guru. (Kiaa = why?) do not (utth-i utth-i) keep getting up (deykahu) to look whether the cloud will drop rain; (kichh-u naah-i) nothing is (hath-i) in hands of (is-u) this (bapurrey’n) poor (meyghai) cloud, .e. do not worry what will happen in future.

Instead (Raakhahu) keep (maa’nh-i) in (man) mind – invoke – (tis-u = that) the Almighty (jin-i) who (patthaaiaa) sent (ehu) this (meygh-u) cloud – and controls it, i.e. who watches and decides our destiny.

 

ਤਿਸ ਨੋ ਮੰਨਿ ਵਸਾਇਸੀ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੀ ਸਭ ਕਰਣ ਪਲਾਹ ਕਰੇਇ ॥੨॥

Ŧis no man vasā▫isī jā ka▫o naḏar kare▫i.  Nānak naḏrī bāhrī sabẖ karaṇ palāh kare▫i. ||2||

 

Only that person (vasaaisi = causes to dwell) keeps (tis no = that) the Almighty (man-i) in mind (kau) on (ja) whom IT (karaey-i) bestows (nadar-i) grace, i.e. remembrance of God comes by Divine grace.

(Sabh) all those (bahari) devoid of (nadri) of Divine grace ever keep (karey-i) making (karan palaah) entreaties but do not receive grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸੋ ਹਰਿ ਸਦਾ ਸਰੇਵੀਐ ਜਿਸੁ ਕਰਤ ਨ ਲਾਗੈ ਵਾਰ ॥ ਆਡਾਣੇ ਆਕਾਸ ਕਰਿ ਖਿਨ ਮਹਿ ਢਾਹਿ ਉਸਾਰਣਹਾਰ ॥

Pa▫oṛī.   So har saḏā sarevī▫ai jis karaṯ na lāgai vār.  Ādāṇe ākās kar kẖin mėh dẖāhi usāraṇhār.

 

(Paurri) stanza by the first Guru. We should (sareyveeai = serve) invoke (so = that) the (har-i) Almighty for (jis-u) who (na laagai = does not elapse) takes no time to (karat) do anything.

God (kar-i = creates, aaddaaney = spread) installs planets in (aakaas) the sky/space and can (ddhaah-i) demolish and (ussaaranhaar) build/install (mah-i) in (khin) a moment.

 

ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਕੁਦਰਤਿ ਕਰੇ ਵੀਚਾਰ ॥ ਮਨਮੁਖ ਅਗੈ ਲੇਖਾ ਮੰਗੀਐ ਬਹੁਤੀ ਹੋਵੈ ਮਾਰ ॥

Āpe jagaṯ upā▫e kai kuḏraṯ kare vīcẖār. Manmukẖ agai lekẖā mangī▫ai bahuṯī hovai mār.

 

(Upaaeykai) having created (jagat-u) the world (aapey = self) the Creator – watches and (karey = does, veechaar = consideration) considers deeds of (kudrat-i = nature/creation) everyone.

Everyone is (mangeeai) asked (leykha) account of deeds (agai) ahead – by the conscience here and by God in the hereafter –; (manmukh) one who acts by self-will ignoring Divine commands (hovai) gets (bahuti = great) severe (maar = hit) punishment – by way of loss of peace here and denial of union with the Creator after death .

 

Page 1281

 

ਗੁਰਮੁਖਿ ਪਤਿ ਸਿਉ ਲੇਖਾ ਨਿਬੜੈ ਬਖਸੇ ਸਿਫਤਿ ਭੰਡਾਰ ॥ ਓਥੈ ਹਥੁ ਨ ਅਪੜੈ ਕੂਕ ਨ ਸੁਣੀਐ ਪੁਕਾਰ ॥

Gurmukẖ paṯ si▫o lekẖā nibṛai bakẖse sifaṯ bẖandār.  Othai hath na apṛai kūk na suṇī▫ai pukār.

 

On the other hand the Almighty (bakhsey) graciously gives (bhandaar = store-houses) treasures of (siphat-i) praising and emulating Divine virtues (gurmukh-i) through the guru’s guidance; (leykha) the account of those who follow the guru (nibrrai) is settled (sio) with (pat-i) honor, i.e. they are accepted for union by the Creator.

No (hath-u = hand) help (aprrai) reaches (othai) there and no (kook pukaar) call for help (suneeai) heard – of those who do not obey Divine commands in life.

ਓਥੈ ਸਤਿਗੁਰੁ ਬੇਲੀ ਹੋਵੈ ਕਢਿ ਲਏ ਅੰਤੀ ਵਾਰ ॥ ਏਨਾ ਜੰਤਾ ਨੋ ਹੋਰ ਸੇਵਾ ਨਹੀ ਸਤਿਗੁਰੁ ਸਿਰਿ ਕਰਤਾਰ ॥੬॥

Othai saṯgur belī hovai kadẖ la▫e anṯī vār.  Ėnā janṯā no hor sevā nahī saṯgur sir karṯār. ||6||

 

Compliance with teachings of (satigur-u) the true guru (hovai) is (beyli = friend) helpful (othai) there; it (kaddh-i laey = rescues) saves (anti vaar) at the end – when account of deeds is taken and consequences decided.

There is no (hor) other (seyva = service) action that works (no) for (eyna) these (janta) creatures, except protection provide by obedience to (kartaar) the Creator and (satigur-u) true guru (sir-i) over their heads. 6.