SGGS pp 921-922, Anand Sahib, Paurris 29-40 of 40.

 

Note: In this Paurri 29, the third Guru describes two types of discomfort – of the fetus due to heat of the mother’s womb, and by lures of the world-play, and says they are alike. The way the fetus develops by the laws or will of the Creator, if the baby/child/adult submits to them in life s/he is at comfort. Otherwise the reverse happens.

 

Note: There is also a comparison between the two. The heat of the womb is likened to fire and there are four types of human attributes called fires outside. They are Hans = violence, H-et = attachment, Lobh = greed/craving and Kop = anger/jealousy.

 

ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥ ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ॥

Jaisī agan uḏar mėh ṯaisī bāhar mā▫i▫ā.  Mā▫i▫ā agan sabẖ iko jehī karṯai kẖel racẖā▫i▫ā.

 

(Jaisi) as is (agan-i) the fire (mah-i) in (udar) womb of the mother, (taisi) so is (maaiaa) the world-play (baahar-i) outside – of Hans = envy/jealousy, Heyt = attachment/love, Lobh/craving and Kop/anger/intolerance.

This (kheyl-u) play is (rachaaiaa) created (kartai) by the Creator; (Maaiaa) the world-play and (agan-i) fire in womb are (iko jeyhi) alike – they both cause restless-ness which are overcome by submitting to Divine commands.

 

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥ ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥

Jā ṯis bẖāṇā ṯā jammi▫ā parvār bẖalā bẖā▫i▫ā.  Liv cẖẖuṛkī lagī ṯarisnā mā▫i▫ā amar varṯā▫i▫ā

 

When (tis-u = that) the Creator (bhaana) wills – according the Creator’s laws, also called the laws of nature by science – (ta) then the baby (jamiaa) takes birth and (bhaaiaa) develops liking for (parvaar-i) for the family. (Maaiaa) temptations in the world-play (vartaaiaa) apply their (amar-u = order) effect, and  

(liv) attention to the Almighty (chhurrki = release) breaks and (trisna) craving (lagi) afflicts.

 

ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥

Ėh mā▫i▫ā jiṯ har visrai moh upjai bẖā▫o ḏūjā lā▫i▫ā.  Kahai Nānak gur parsādī jinā liv lāgī ṯinī vicẖe mā▫i▫ā pā▫i▫ā. ||29||

 

(Eyh) it is (maaiaa) temptations in the world-play by (jit-u) which (har-i) the Almighty (visrai) is forgotten, (moh-u) attachment (upjai) develops – for relatives, wealth, pleasures and so on -, and (laaiaa) creates (bhaau = ideas, dooja = other) duality – resulting is strife within.

(Kahai) says third Nanak: (Jinaa) those whose (liv) attention (laagi) fixes on virtues and commands of the Almighty (parsaadi) with grace/guidance of (gur) the guru, (tini) they (paaiaa) find the Almighty (vichey) in (maaiaa) the world-play it-self – by overcoming attachments while leading the house-holders’ lives. 29.

 

ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ॥ ਮੁਲਿ ਨ ਪਾਇਆ ਜਾਇ ਕਿਸੈ ਵਿਟਹੁ ਰਹੇ ਲੋਕ ਵਿਲਲਾਇ ॥

Har āp amulak hai mul na pā▫i▫ā jā▫e.  Mul na pā▫i▫ā jā▫e kisai vitahu rahe lok villā▫e.

 

(Har-i) the Almighty (aap-i) IT-self is (amulak-u) priceless; IT (na jaaey) cannot (paaiaa) be obtained (mul-i) at a price.

(Lok) people (vil-laaey) agonise and (rahey) give up, as IT cannot be (paaiaa = obtained) found (mul-i) at a price (vittahu) by (kisai) anyone.

 

ਐਸਾ ਸਤਿਗੁਰੁ ਜੇ ਮਿਲੈ ਤਿਸ ਨੋ ਸਿਰੁ ਸਉਪੀਐ ਵਿਚਹੁ ਆਪੁ ਜਾਇ ॥ ਜਿਸ ਦਾ ਜੀਉ ਤਿਸੁ ਮਿਲਿ ਰਹੈ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਹਰਿ ਆਪਿ ਅਮੁਲਕੁ ਹੈ ਭਾਗ ਤਿਨਾ ਕੇ ਨਾਨਕਾ ਜਿਨ ਹਰਿ ਪਲੈ ਪਾਇ ॥੩੦॥

Aisā saṯgur je milai ṯis no sir sa▫upī▫ai vicẖahu āp jā▫e. Jis ḏā jī▫o ṯis mil rahai har vasai man ā▫e.  Har āp amulak hai bẖāg ṯinā ke nānkā jin har palai pā▫e. ||30||

 

(Jey) if (aisa) such (satigur-u) a true guru (milai) be found – who by his example can help overcome these attachments – we should (saupeeai) make offering of (sir-u = head) life, i.e. submit to his guidance, so that thoughts of (aap-u = ego) dependence on our own ability (jaaey) leave (vichahu) from within.

(Har-i) the Almighty (aaey) comes and (vasai) abides (man-i) in the mind of one who drives ego out of the mind; (jeeo) the soul/mind then (rahai = remains, mil-i = meeting/company) remains with the Creator (jis da = whose) whom it belong – in total submission.

Says third Nanak: (Har-i) the Almighty (aap-i) IT-self is (amulak-u) priceless – cannot be attained at a price; it is (bhaag) the good fortune (tinaa key) of those (jin) in whose (palai = lap) mind the guru (paa-e) puts awareness of presence of the Almighty within. 30.

 

ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ॥ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਵਣਜਾਰਾ ਸਤਿਗੁਰ ਤੇ ਰਾਸਿ ਜਾਣੀ ॥

Har rās merī man vaṇjārā.  Har rās merī man vaṇjārā saṯgur ṯe rās jāṇī.

 

(Har-i) the Almighty is (meyri) my (raas-i) capital and (man-u) the mind is (vanjaara) the merchant, i.e. awareness of Divine virtues and commands is my resource/sustenance for conduct of life and the mind uses them to lead life.

(Har-i) the Almighty is my (raas-i) capital and the mind is (vanjaara) the merchant, I (jaan-i) obtained awareness of this (raas-i) resource of Naam – that Divine virtues and commands are present within, (tey) from (satigur) the true guru.

 

ਹਰਿ ਹਰਿ ਨਿਤ ਜਪਿਹੁ ਜੀਅਹੁ ਲਾਹਾ ਖਟਿਹੁ ਦਿਹਾੜੀ ॥ ਏਹੁ ਧਨੁ ਤਿਨਾ ਮਿਲਿਆ ਜਿਨ ਹਰਿ ਆਪੇ ਭਾਣਾ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਰਾਸਿ ਮੇਰੀ ਮਨੁ ਹੋਆ ਵਣਜਾਰਾ ॥੩੧॥

Har har niṯ japihu jī▫ahu lāhā kẖatihu ḏihāṛī.  Ėhu ḏẖan ṯinā mili▫ā jin har āpe bẖāṇā.  Kahai Nānak har rās merī man ho▫ā vaṇjārā. ||31||

 

You should (nit) ever (japihu) remember and emulate (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of (har-i) the Almighty (dihaari = daily) at all times and (khattig-u) earn (laahaa) the profit – of awareness of the Almighty within.

But this (dhan-u) wealth of awareness (miliaa) is obtained (tina) by those (jin) whom (har-i) the Almighty (aapey) IT-self (bhaana = wills) decides to give – by Divine grace.

Says third Nanak: (Har-i) the Almighty is (meyri) my (raas-i) capital and (man-u) the mind (hoaa) has become (vanjaara) merchant, i.e. I conduct myself by Divine virtues and commands. 31.

 

ਏ ਰਸਨਾ ਤੂ ਅਨ ਰਸਿ ਰਾਚਿ ਰਹੀ ਤੇਰੀ ਪਿਆਸ ਨ ਜਾਇ ॥ ਪਿਆਸ ਨ ਜਾਇ ਹੋਰਤੁ ਕਿਤੈ ਜਿਚਰੁ ਹਰਿ ਰਸੁ ਪਲੈ ਨ ਪਾਇ ॥ ਹਰਿ ਰਸੁ ਪਾਇ ਪਲੈ ਪੀਐ ਹਰਿ ਰਸੁ ਬਹੁੜਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਗੈ ਆਇ ॥

Ė rasnā ṯū an ras rācẖ rahī ṯerī pi▫ās na jā▫e.  Pi▫ās na jā▫e horaṯ kiṯai jicẖar har ras palai na pā▫e.  Har ras pā▫e palai pī▫ai har ras bahuṛ na ṯarisnā lāgai ā▫e.

 

(Eey) o human (rasna) tongue, (too) you (raach-i rahee) engrossed with (ras-i = tastes of) experience of (an) other (ras-i) pleasures and hence (teyri) your (piaas) thirst does not (jaaey = go) get quenched, i.e. o human being, you are engaged in other pursuits which cannot provide lasting satisfaction.

(Piaas) thirst does not (jaaey) go with (kitai) anything (horat-u) else, (jichar) as long as you do not (paa-e) receive (ras-u) the elixir of (har-i) the Almighty (palai) in lap, i.e. lasting peace/happiness does not come without obtaining awareness of, and living by Divine virtues and commands.

One who (paaey) receives (ras-u = elixir) awareness of virtues and commands of the Almighty (palai = in lap) in mind and (peeaai = drinks) lives by (har-i ras-u = Divine elixir) them, then (trisna = craving) chasing desires does not (aa-e) come and (laagai = touch) afflict (bahurr-i) again, i.e. temptations have no effect.

 

ਏਹੁ ਹਰਿ ਰਸੁ ਕਰਮੀ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥ ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥

Ėhu har ras karmī pā▫ī▫ai saṯgur milai jis ā▫e. Kahai Nānak hor an ras sabẖ vīsre jā har vasai man ā▫e. ||32||

 

(Ehu) this (ras-u = elixir) awareness of (har-i = God) Divine virtues and commands (paaeeaai) is obtained (karmi) by Divine grace by one (jis-u) whom (satigur-u) the true guru (aaey = comes, milai = meets) guides.

Says third Nanak: (Sabh-i) all (an, hor-u) other (ras-u = elixir/likings) distractions are (veesrey = forgotten) given up (ja) when (har-i) the Almighty (aaey) comes and (vasai) abides (man-i) in the mind, i.e. temptations have no effect when the mind is conscious of the Almighty. 32.

 

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਰਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥ ਹਰਿ ਜੋਤਿ ਰਖੀ ਤੁਧੁ ਵਿਚਿ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥

Ė sarīrā meri▫ā har ṯum mėh joṯ rakẖī ṯā ṯū jag mėh ā▫i▫ā. Har joṯ rakẖī ṯuḏẖ vicẖ ṯā ṯū jag mėh ā▫i▫ā.

 

(Eey) o (meyriaa) my (sareera) body, (har-i) the Almighty (rakhi) put (jot-i = light) IT’s Spirit in you (ta) then (too) you (aaiaa) came (mah-i) in (jag) the world.

Remember, the Almighty (rakhi) put IT’s Spirit (vich-i) in (tudh-u) you (ta) then you came to the world – you should acknowledge and obey IT.

 

ਹਰਿ ਆਪੇ ਮਾਤਾ ਆਪੇ ਪਿਤਾ ਜਿਨਿ ਜੀਉ ਉਪਾਇ ਜਗਤੁ ਦਿਖਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਤਾ ਚਲਤੁ ਹੋਆ ਚਲਤੁ ਨਦਰੀ ਆਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸ੍ਰਿਸਟਿ ਕਾ ਮੂਲੁ ਰਚਿਆ ਜੋਤਿ ਰਾਖੀ ਤਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥੩੩॥

Har āpe māṯā āpe piṯā jin jī▫o upā▫e jagaṯ ḏikẖā▫i▫ā.  Gur parsādī bujẖi▫ā ṯā cẖalaṯ ho▫ā cẖalaṯ naḏrī ā▫i▫ā.  Kahai Nānak sarisat kā mūl racẖi▫ā joṯ rākẖī ṯā ṯū jag mėh ā▫i▫ā. ||33||

 

(Har-i) the Almighty is (aapey) IT-self (maata) the mother and IT-self (pitaa) the father, who (upaaey) creates (jeeau) the creatures and (dikhaaiaa) shows (jagat-u = world) the world-play – but you have forgotten the Creator and got attached to the world-play of relatives, wealth, pleasures and so on.

When one (bujhiaa) understands this (parsaadi) with grace/guidance of (gur) the guru, (ta) then a (chalat = play) wondrous thing (hoaa) happens that the world-play (nadir aaiaa) is seen as (chalat-u) a play – like theatre and one does not get attached to it.

Says third Nanak: The Creator (rachiaa) created/laid (mool-u = root) foundation of (sristt-i) the universe – first created the wherewithal, (rakhi) put (jot-i = light) IT’s Spirit in you and (ta) then (too) you (aaiaa) came (mah-i) in (jag) the world – were born. 33.

 

Note: The stanza below takes the example of the bride-groom coming to wed the bride at her home and uses it as metaphor for the Almighty-bridegroom and the soul-bride.  The bride looks forward to finding a match for herself.

 

ਮਨਿ ਚਾਉ ਭਇਆ ਪ੍ਰਭ ਆਗਮੁ ਸੁਣਿਆ ॥ ਹਰਿ ਮੰਗਲੁ ਗਾਉ ਸਖੀ ਗ੍ਰਿਹੁ ਮੰਦਰੁ ਬਣਿਆ ॥
Man cẖā▫o bẖa▫i▫ā parabẖ āgam suṇi▫ā.  Har mangal gā▫o sakẖī garihu manḏar baṇi▫ā.

 

The soul-bride says: I (bhaiaa) developed (chaau) eagerness (man-i) in the mind on (suniaa) hearing of (aagam-u) arrival of (prabh) the Almighty-spouse.

O (sakhi) friends, (grih-u = home) the mind has (baniaa) become (mandar-u = home) the abode of the Almighty; (gaau) sing (mangal) praises of (har-i) the Almighty – as in a temple.

 

ਹਰਿ ਗਾਉ ਮੰਗਲੁ ਨਿਤ ਸਖੀਏ ਸੋਗੁ ਦੂਖੁ ਨ ਵਿਆਪਏ ॥ ਗੁਰ ਚਰਨ ਲਾਗੇ ਦਿਨ ਸਭਾਗੇ ਆਪਣਾ ਪਿਰੁ ਜਾਪਏ ॥ ਅਨਹਤ ਬਾਣੀ ਗੁਰ ਸਬਦਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਹਰਿ ਰਸੁ ਭੋਗੋ ॥

Har gā▫o mangal niṯ sakẖī▫e sog ḏūkẖ na vi▫āpa▫e.  Gur cẖaran lāge ḏin sabẖāge āpṇā pir jāp▫e.  Anhaṯ baṇī gur sabaḏ jāṇī har nām har ras bẖogo.

 

(Nit) ever (gaau) sing (managal-u) praises of the Almighty; (sog-u) sorrow and (dookh-u) grief will not then (viaapaey) tafflict.

The (din) days are (sabhaagey = fortunate) blessed when one (laagey) attaches to (charan) feet, i.e. when one follows teachings of, (gur) the guru and (jaapaey) praises and lives in obedience to (aapna = own) the (pir-u = spouse) Almighty, says the soul wife.

(Anhat = unstruck, baani = word/sound/musical instrument) the celestial music playing in the mind is (jaani = known) recognized (sabad-i = with word) with guidance of the guru; and then one (bhogo) enjoys living by (ras-u = elixir) awareness of (naam-u) virtues and commands of (har-i) the Almighty – being free of other thoughts which cause duality and strife.

 

Page 922

 

ਕਹੈ ਨਾਨਕੁ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਿਆ ਕਰਣ ਕਾਰਣ ਜੋਗੋ ॥੩੪॥

Kahai Nānak parabẖ āp mili▫ā karaṇ kāraṇ jogo. ||34||

 

Says third Nanak: I am happy that with the guru’s grace I lead life such that (prabh) the Almighty who is (jogo) capable to (karan) do what it desires (kaaran) to be done, has (aap-i) IT-self (miliaa = met) come to meet me. 34.

 

ਏ ਸਰੀਰਾ ਮੇਰਿਆ ਇਸੁ ਜਗ ਮਹਿ ਆਇ ਕੈ ਕਿਆ ਤੁਧੁ ਕਰਮ ਕਮਾਇਆ ॥ ਕਿ ਕਰਮ ਕਮਾਇਆ ਤੁਧੁ ਸਰੀਰਾ ਜਾ ਤੂ ਜਗ ਮਹਿ ਆਇਆ ॥

Ė sarīrā meri▫ā is jag mėh ā▫e kai ki▫ā ṯuḏẖ karam kamā▫i▫ā.  Kė karam kamā▫i▫ā ṯuḏẖ sarīrā jā ṯū jag mėh ā▫i▫ā.

 

(Eey) o (meyriaa) my (sareera = body) being, (aaey kai) having come (mah-i) in (is-u) this (jag) world, – in the exalted human form which is an opportunity to unite with the creator – , (kiaa) what (karam = deed) good deeds have (tudh-u) you (kamaaiaa) done?

(K-i) what good deed have you done – to be approved for union with the Creator – my (sareera) being, (ja) since you (aaiaa) came in the world – as a human being?

 

ਜਿਨਿ ਹਰਿ ਤੇਰਾ ਰਚਨੁ ਰਚਿਆ ਸੋ ਹਰਿ ਮਨਿ ਨ ਵਸਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮੰਨਿ ਵਸਿਆ ਪੂਰਬਿ ਲਿਖਿਆ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਸਰੀਰੁ ਪਰਵਾਣੁ ਹੋਆ ਜਿਨਿ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥੩੫॥

Jin har ṯerā racẖan racẖi▫ā so har man na vasā▫i▫ā.  Gur parsādī har man vasi▫ā pūrab likẖi▫ā pā▫i▫ā.  Kahai Nānak ehu sarīr parvāṇ ho▫ā jin saṯgur si▫o cẖiṯ lā▫i▫ā. ||35||

 

The Creator (jin-i) who (rachiaa) made (teyra) your form (rachan-u = make) what you are, i.e. gave you this opportunity, you have not (vasaaiaa = cause to dwell) kept – instructions of – (so) that Master (man-i) in mind.

But it is not your fault; (Har-i) the Almighty (vasiaa) abides (mann-i) in the mind (parsaadi) with grace/guidance of the guru and this is (paaiaa) obtained when (likhiaa = writing) so ordained – based on deeds – (poorab-i) of the past.

Says third Nanak: (Eyhu) this (sareer-u = body) human birth (hoaa) is (parvaan-u) approved – for union with the Creator of one – (jin-i) who (laaiaa) fixes his/her (chit-u) mind (sio) on – virtues and commands of – (har-i) the Almighty and lives by them. 35.

 

ਏ ਨੇਤ੍ਰਹੁ ਮੇਰਿਹੋ ਹਰਿ ਤੁਮ ਮਹਿ ਜੋਤਿ ਧਰੀ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ॥ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ਨਦਰੀ ਹਰਿ ਨਿਹਾਲਿਆ ॥ ਏਹੁ ਵਿਸੁ ਸੰਸਾਰੁ ਤੁਮ ਦੇਖਦੇ ਏਹੁ ਹਰਿ ਕਾ ਰੂਪੁ ਹੈ ਹਰਿ ਰੂਪੁ ਨਦਰੀ ਆਇਆ ॥

Ė neṯarahu meriho har ṯum mėh joṯ ḏẖarī har bin avar na ḏekẖhu ko▫ī.  Har bin avar na ḏekẖhu ko▫ī naḏrī har nihāli▫ā.  Ėhu vis sansār ṯum ḏekẖ▫ḏe ehu har kā rūp hai har rūp naḏrī ā▫i▫ā.

 

(Eey) o (meyriho) my (neytrahu) eyes, (har-i) the Almighty (dhari) put (jot-i = light) sight (mah-i) in (tum) you; do not (deykhau) look at (avar-u) anything/one (avar-u) else (bin-u) except – to perform the tasks given by – (har-i) the Almighty Creator.

Message: The Creator gave intellect/inner eye to you as the human being, but you do not use it and act aimlessly.

Do not (deykhau) look at anything/one else (bin-u) except (har-i) the Creator who (nihaaliaa) blessed you (nadir) with sight – the inner-sight/intellect.

(Ehu) this (vis-u/vishva = universe) existence that (tum) you (deykhdey) see, (eyhu) it (hai) is (roop-u = form) manifestation of the Almighty; you should look at everything such that (roop) the Almighty (nadri aaiaa) is seen by you in it.

 

ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹਿ ਨੇਤ੍ਰ ਅੰਧ ਸੇ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਿਬ ਦ੍ਰਿਸਟਿ ਹੋਈ ॥੩੬॥

Gur parsādī bujẖi▫ā jā vekẖā har ik hai har bin avar na ko▫ī.  Kahai Nānak ehi neṯar anḏẖ se saṯgur mili▫ai ḏib ḏarisat ho▫ī. ||36||

 

I, (parsaadi) with grace/guidance of the guru, (bujhiaa) have obtained understanding of this; now (ja) when I (veykha) look around I find (har-i) the Almighty (ik-u) alone in everything/one, (na koee) none (bin-u) except the Almighty.

Says third Nanak: (Eh-i) these (neytr) eyes (sey) were (andh) blind – of the reality and I was attracted by other things; (miliai) by finding (satigur-i) the true guru and following his teachings, I (hoee) acquired (dib) enlightened (dristt-i) sight/understanding to recognize the Almighty within and obey IT. 36.

 

ਏ ਸ੍ਰਵਣਹੁ ਮੇਰਿਹੋ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ਸਰੀਰਿ ਲਾਏ ਸੁਣਹੁ ਸਤਿ ਬਾਣੀ ॥ ਜਿਤੁ ਸੁਣੀ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਆ ਰਸਨਾ ਰਸਿ ਸਮਾਣੀ ॥

Ė sarvaṇhu meriho sācẖai sunṇai no paṯẖā▫e.  Sācẖai sunṇai no paṯẖā▫e sarīr lā▫e suṇhu saṯ baṇī.  Jiṯ suṇī man ṯan hari▫ā ho▫ā rasnā ras samāṇī.

 

(Eey) o (meyriho) my (sravnho) ears, you were (patthaaey) sent – tasked to – (sunanai) listen (no) to (saachai) the Eternal – the messages of the Creator within.

You were tasked to listen to the Eternal and (laaey) attached (sareer-i) to the body; (sunho) listen to (sat-i = of truth) the celestial (baani) words/messages – in holy congregation.

(Suni) by listening to (jit-u) which, (man-u) the mind and (tan-u) body (hoaa) are made (hariaa) green, i.e. the mind withering with vices blossoms; and (rasna) the tongue (samaani = remains) enjoys (ras-i) the pleasure, i.e. gets used to praising Divine virtue, and the mind/body emulates them.

 

ਸਚੁ ਅਲਖ ਵਿਡਾਣੀ ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥

Sacẖ alakẖ vidāṇī ṯā kī gaṯ kahī na jā▫e.  Kahai Nānak amriṯ nām suṇhu paviṯar hovhu sācẖai sunṇai no paṯẖā▫e. ||37||

 

(Sach-u) the Eternal is (alakh) indescribable; (ta ki) IT’s (gat-i) state (na jaaey) cannot (kahi = said) be told – what and how powerful IT is cannot be known.

Says third Nanak: (Sunho) listen to (amrit) the life-giving (naam) virtues and commands within – as told by the Creator to the soul before birth, and thus (hovhu) be (pavitr = clean) free of vices; you were (patthaaey = sent/created) tasked and attached to the body (no) for (sunanai) listening (saachai) to the Eternal Creator, my ears/intellect. 37.

 

ਹਰਿ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥ ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥ ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥

Har jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā.  vajā▫i▫ā vājā pa▫uṇ na▫o ḏu▫āre pargat kī▫e ḏasvā gupaṯ rakẖā▫i▫ā.  Gurḏu▫ārai lā▫e bẖāvnī iknā ḏasvā ḏu▫ār ḏikẖā▫i▫ā.

 

(Jeeo) the revered Almighty, (rakh-i kai) kept (vaaja) the musical instrument of (pavan-u = air) breaths (andar-i) in (guphaa = cave) the body and (vajaaiaa) played it – gave life to the body.

IT gave life to the body and (kee-ey) made (nau) nine (duaarey = gates) openings (pargatt-u) visible and (rakhaaiaa) kept (dasva) a tenth gate (gupat-u) hidden. (Note: The nine openings are two eyes, two ears, two nostrils, mouth, anus and genital – they fulfil needs of the body).

IT (laaey bhaavni) motivated (ikna) some people (gur = guru, duaarai= through) with guidance of the guru to find You within and for that (dikhaaiaa = showed) made aware of (dasva) the tenth (duaar-u) gate, i.e. those who follow the guru’s guidance find access to the Almighty in the mind.

 

ਤਹ ਅਨੇਕ ਰੂਪ ਨਾਉ ਨਵ ਨਿਧਿ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਈ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਪਿਆਰੈ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥੩੮॥

Ŧah anek rūp nā▫o nav niḏẖ ṯis ḏā anṯ na jā▫ī pā▫i▫ā.  Kahai Nānak har pi▫ārai jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā. ||38||

 

There are (nau nidh-i = nine treasures) valuable (naau/naam) Divine virtues in (an-ek) numerous forms (tah = there) behind the tenth gate – within the mind; (ta ka) their (ant-u) limit (na jaaee) cannot be found – their value cannot be assessed.

Says third Nanak: (Piaarai) the Beloved (jeeo) revered (har-i) Almighty (rakh-i kai) kept (vaaja) the musical instrument of (pavan = air) breaths (andar-i) in (guphaa = cave) the body and played it, i.e. gave life to the body. 38.

 

ਏਹੁ ਸਾਚਾ ਸੋਹਿਲਾ ਸਾਚੈ ਘਰਿ ਗਾਵਹੁ ॥ ਗਾਵਹੁ ਤ ਸੋਹਿਲਾ ਘਰਿ ਸਾਚੈ ਜਿਥੈ ਸਦਾ ਸਚੁ ਧਿਆਵਹੇ ॥ ਸਚੋ ਧਿਆਵਹਿ ਜਾ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰਮੁਖਿ ਜਿਨਾ ਬੁਝਾਵਹੇ ॥

Ėhu sācẖā sohilā sācẖai gẖar gāvhu.  Gāvhu ṯa sohilā gẖar sācẖai jithai saḏā sacẖ ḏẖi▫āvhe.  Sacẖo ḏẖi▫āvahi jā ṯuḏẖ bẖāvėh gurmukẖ jinā bujẖāvhe.

 

(Gaavhu) sing (eyhu) this (sohila) song of praise of (saachaa = true) the Eternal in (saachai = true) a pure (ghar-i = house) mind – after dispelling other thoughts.

Clear the mind of vices and (ta) then (gaavhu) sing this (sohilaa) song of praise of the Almighty in (saachai) the pure (ghar-i = house) mind where you can (sadaa) ever (dhiaavahey) pay attention to – virtues and commands of (sach-u) the Eternal.

But one (dhiaavhey) pays attention to (sacho = truth) Divine virtues and commands, (ja) when it (bhaavah-i) please (tudh-u) You, i.e. with Your grace, o Almighty; they are those (jinaa) whom You (bujhaavh-e) cause to understand (gurmukh-i) with the gurus guidance.

 

ਇਹੁ ਸਚੁ ਸਭਨਾ ਕਾ ਖਸਮੁ ਹੈ ਜਿਸੁ ਬਖਸੇ ਸੋ ਜਨੁ ਪਾਵਹੇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਚੁ ਸੋਹਿਲਾ ਸਚੈ ਘਰਿ ਗਾਵਹੇ ॥੩੯॥

Ih sacẖ sabẖnā kā kẖasam hai jis bakẖse so jan pāvhe.  Kahai Nānak sacẖ sohilā sacẖai gẖar gāvhe. ||39||

 

(Ihu = this) the (sach-u) Eternal is (kahasam-u) the Master (ka) of (sabhna) all – directing from within; one (jis-u) whom the Almighty IT-self (bakhsey) bestows grace, (so) that (jan-u) person (paavaey) finds IT – within.

Says third Nanak: The devotees clear the mind of vices and (gaavahey) sing (sohilaa) song of praise of (sach-u = truth) Divine virtues in (sachai = truthful) pure (ghar-i = house) mind, i.e. they obey the Almighty with single-minded attention. 39.

 

ਅਨਦੁ ਸੁਣਹੁ ਵਡਭਾਗੀਹੋ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਪਾਇਆ ਉਤਰੇ ਸਗਲ ਵਿਸੂਰੇ ॥

Anaḏ suṇhu vadbẖāgīho sagal manorath pūre.  Pārbarahm parabẖ pā▫i▫ā uṯre sagal visūre.

 

(Sunhahu) listen to (anad/anand) the Song of Bliss and – act on it – (vaddbhaageeho) to be fortunate to have (sagal) all (manorath) objectives (poorey) fulfilled; thus –

(Paarbrahm-u) the Supreme (prabh-u) Master is found and (sagal) all (visoorey) anxieties about finding IT (utrey = removed) end – this way.

 

ਦੂਖ ਰੋਗ ਸੰਤਾਪ ਉਤਰੇ ਸੁਣੀ ਸਚੀ ਬਾਣੀ ॥ ਸੰਤ ਸਾਜਨ ਭਏ ਸਰਸੇ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਣੀ ॥

Ḏūkẖ rog sanṯāp uṯre suṇī sacẖī baṇī.  Sanṯ sājan bẖa▫e sarse pūre gur ṯe jāṇī.

 

All (dookh) faults/shortcomings, the resultant (rog) afflictions and (santaap) suffering (utrey = removed) go (suni) by listening to (baani = words) the guru’s teachings (sachi = true) of Divine virtues and commands – and acting on them.

(Sant = saints, saajan = friends) seekers follow this and (sarsey) get pleasure from this; awareness of Anand is (jaani = known) obtained (tey) from (poorey) the perfect guru.

 

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Suṇṯe punīṯ kahṯe paviṯ saṯgur rahi▫ā bẖarpūre.  Binvanṯ Nānak gur cẖaraṇ lāge vāje anhaḏ ṯūre. ||40||1||

 

Those who (suntey) listen are (puneet) purified of vices and those who (kahtey = say) propagate it are also (pavit-u/pavitr) purified as they find (satigur-u) the true guru (rahiaa bharpoorey) present – and act on his teachings, wherever they are.

(Binvant-i) submits third Nanak: Those who (laagey) attach to (charan) feet of, i.e. are obedient to the guru, (toorey = trumpets) celestial music (vaajey) plays within their minds (anhat) unstruck, i.e. they connect with the Almighty effortlessly. 40. 1.

 

 

SGGS pp 919-921, Anand Sahib Paurris 15-28.

 

Note: In Paurri 15 the Guru conveys that we creatures must live by Naam or emulating Divine virtues and obeying Divine commands to be approved by God.

 

ਜਿਉ ਤੂ ਚਲਾਇਹਿ ਤਿਵ ਚਲਹ ਸੁਆਮੀ ਹੋਰੁ ਕਿਆ ਜਾਣਾ ਗੁਣ ਤੇਰੇ ॥ ਜਿਵ ਤੂ ਚਲਾਇਹਿ ਤਿਵੈ ਚਲਹ ਜਿਨਾ ਮਾਰਗਿ ਪਾਵਹੇ ॥ ਕਰਿ ਕਿਰਪਾ ਜਿਨ ਨਾਮਿ ਲਾਇਹਿ ਸਿ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਵਹੇ ॥

Ji▫o ṯū cẖalā▫ihi ṯiv cẖalah su▫āmī hor ki▫ā jāṇā guṇ ṯere.  Jiv ṯū cẖalā▫ihi ṯivai cẖalah jinā mārag pāvhe.  Kar kirpā jin nām lā▫ihi sė har har saḏā ḏẖi▫āvhe.

 

O (suaami) Master, (jiau) as (too) You (chalaaih-i) cause us to walk, i.e. activities in which You motivate us from within to engage in, we (chalah-i = walk) act (tiv) accordingly; (kiaa = what?) I do not need to (jaanaa) know (hor-u) other (gun) virtues (teyrey) of Yours, i.e. I cannot take a measure of You but only submit to Your commands.

As You (chalaaih-i) motivate us, (tivai) that way we (chalah = walk) do on (jinaa) whatever (maarag-i = path) activities You (paavhey) put us.

Those (jinaa) whom You (kar-i kirpa) kindly (laaih-i) engage in living (naam-i) by Naam, i.e. Your virtues and commands, (s-i) they (sadaa) ever (dhiaavahey) focus attention on Your (har-i = dispels vices) purifying and (har-i = makes green) rejuvenating virtues and commands.

 

ਜਿਸ ਨੋ ਕਥਾ ਸੁਣਾਇਹਿ ਆਪਣੀ ਸਿ ਗੁਰਦੁਆਰੈ ਸੁਖੁ ਪਾਵਹੇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵਹੇ ॥੧੫॥

Jis no kathā suṇā▫ihi āpṇī sė gurḏu▫ārai sukẖ pāvhe.  Kahai Nānak sacẖe sāhib ji▫o bẖāvai ṯivai cẖalāvahe. ||15||

 

Those (no) to (jis) whom You (sunaaih-i = cause to hear) make aware of (aapni = own) Your (kathaa = discourse) instructions from within, – You lead them to the guru and – to (gurduaarai = through the guru) follow the guru’s guidance – to shun vices and live by Naam – (s-i) they (paavahey = obtain) experience (sukh-u) peace.

(Kahai) says third Nanak: O (sachey) Eternal (sahib) Master, You (chalaavahey = cause to walk) motivate the creatures to act (tivai) that way (jiau) as (bhaavai) pleases You. 15.

 

Note: Paurri 16 is that union with the Creator is attained through praising and emulating Divine virtues. This should be done with the true guru’s guidance.

 

ਏਹੁ ਸੋਹਿਲਾ ਸਬਦੁ ਸੁਹਾਵਾ ॥ ਸਬਦੋ ਸੁਹਾਵਾ ਸਦਾ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥ ਏਹੁ ਤਿਨ ਕੈ ਮੰਨਿ ਵਸਿਆ ਜਿਨ ਧੁਰਹੁ ਲਿਖਿਆ ਆਇਆ ॥

Ėhu sohilā sabaḏ suhāvā.  Sabḏo suhāvā saḏā sohilā saṯgurū suṇā▫i▫ā.  Ėhu ṯin kai man vasi▫ā jin ḏẖarahu likẖi▫ā ā▫i▫ā.

 

(Ehu) this (sabad-u) song of (sohilaa) praise of the Almighty is (suheyla) pleasing.

(Sadaa) the ever (suhaava) pleasing (sabdo) song (sohila) of praising virtues of the Almighty is (sunaaiaa = caused to hear) told by (satiguru) the true guru.

(Eyhu) it (vasiaa = abides) is remembered (man-i) in the minds (kai) of (tin) those with (jin) whom it has (aaiaa) come written (dhurahu) from the source, i.e. those with past good deeds remember, and practice virtues and commands of the Almighty.

 

ਇਕਿ ਫਿਰਹਿ ਘਨੇਰੇ ਕਰਹਿ ਗਲਾ ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸਬਦੁ ਸੋਹਿਲਾ ਸਤਿਗੁਰੂ ਸੁਣਾਇਆ ॥੧੬॥

Ik firėh gẖanere karahi galā galī kinai na pā▫i▫ā. Kahai Nānak sabaḏ sohilā saṯgurū suṇā▫i▫ā. ||16||

 

(Ghaneyrey) plenty of (ik = one type) such people (phirah-i = wander) are found who ignore Divine commands and (karah-i = do, gala = talking) claim living in obedience to Divine commands; but (kinai na) no one (paaiaa) finds the Almighty (gali) by talking.

Says third Nanak: (Sabad-u) the song (sohilaa) praising Divine virtues is (sunaaaiaa) told by (satiguru) the true guru. 16.

 

Note: Paurri 17 says that one can find the Almighty within and that is possible by driving out other thoughts from the mind. Cleanliness of the mind and hence of conduct is made possible by focusing on the Almighty with the guru’s guidance.

 

ਪਵਿਤੁ ਹੋਏ ਸੇ ਜਨਾ ਜਿਨੀ ਹਰਿ ਧਿਆਇਆ ॥ ਹਰਿ ਧਿਆਇਆ ਪਵਿਤੁ ਹੋਏ ਗੁਰਮੁਖਿ ਜਿਨੀ ਧਿਆਇਆ ॥

Paviṯ ho▫e se janā jinī har ḏẖi▫ā▫i▫ā.  Har ḏẖi▫ā▫i▫ā paviṯ ho▫e gurmukẖ jinī ḏẖi▫ā▫i▫ā.

 

(Sey) those (janaa) people (jini) who (dhiaaiaa) focus attention on – living by virtues and commands of – (har-i) the Almighty (hoey) become (pavit-u/pavitr) cleansed of vices.

Those who (dhiaaiaa) focus attention on (har-i) the Almighty they (hoey) become (pavit-u) of clean conduct; they are (jini) those who (dhiaaiaa) focus attention – on Divine virtues and commands and live by them – (gurmukh-i) with the guru’s guidance. 

 

ਪਵਿਤੁ ਮਾਤਾ ਪਿਤਾ ਕੁਟੰਬ ਸਹਿਤ ਸਿਉ ਪਵਿਤੁ ਸੰਗਤਿ ਸਬਾਈਆ ॥ ਕਹਦੇ ਪਵਿਤੁ ਸੁਣਦੇ ਪਵਿਤੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਮੰਨਿ ਵਸਾਇਆ ॥ ਕਹੈ ਨਾਨਕੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੧੭॥

Paviṯ māṯā piṯā kutamb sahiṯ si▫o paviṯ sangaṯ sabā▫ī▫ā.  Kahḏe paviṯ suṇḏe paviṯ se paviṯ jinī man vasā▫i▫ā.  Kahai Nānak se paviṯ jinī gurmukẖ har har ḏẖi▫ā▫i▫ā. ||17||

 

They live (sahit) with (maata) mother, (pitaa) father and (kuttamb) family, i.e. lead house-holders’ lives; (sabaaeeaa) all those who keep (sangat-i) company (siau) with them become (pavit-u) of clean conduct.

Those who (kahdey = say) teach Divine virtues and those who (sundey) listen, (pavit-u) become cleansed; those (jini) who (vasaaiaa) keep the virtues (man-i) in mind – and emulate them – are cleansed.

Says third Nanak: (Sey) those who (dhiaaiaa) focus attention – on living by – (har-i) the purifying and (har-i) rejuvenating virtues of the Almighty, (gurmukh-i) with the guru’s guidance become (pavit-u) of clean conduct. 17.

 

Note: Everyone wishes for peace of mind but this does not come by methods like rituals. One needs to engage the self in obedience to Shabad or Divine commands, says Paurri 18.

 

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥ ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥

Karmī sahj na ūpjai viṇ sahjai sahsā na jā▫e. Nah jā▫e sahsā kiṯai sanjam rahe karam kamā▫e.

 

(Sahaj-u) poise/steadiness of mind does not (oopjai) come (karmi) through rituals, but by understanding and emulating Divine virteus – and (vin-u) without such experience of (sahjai) steadiness of mind, (sahsaa/sansaa) doubts about receiving Divine grace do not (jaaey) leave the mind.

(Sahsa) doubts about receiving Divine grace do not leave by (kitai) any other (sanjam-i) method; people have tried (kamaaey) performing (karam) rituals and (rahey) given up.

 

ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹੁ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥

Sahsai jī▫o malīṇ hai kiṯ sanjam ḏẖoṯā jā▫e.  Man ḏẖovahu sabaḏ lāgahu har si▫o rahhu cẖiṯ lā▫e.  Kahai Nānak gur parsādī sahj upjai ih sahsā iv jā▫e. ||18||

 

Question: (Jeeo) the soul/mind (hai) is (maleen) defiled (sahsai) with doubts about receiving Divine grace; by (kit-u) which (sanjam-i) method (dhota jaaey = washed) should it be cleansed, i.e. how to get rid of this doubt?

Answer: (Dhovahu) wash (mann-u) the mind of the doubts, (laagahu) engage in living (sabad-i = by Word) by Divine commands, (rahahu = remain) keep (chit-u) the mind (laaey) focused (sio) on virtues and commands of (har-i) the Almighty.

Says third Nanak: (Sahj-u) steadiness of mind (upjai) comes (parsaadi) with grace/guidance of the guru; (iv) this is how (sahsa) doubts about receiving Divine grace (jaaey) leave. 18.

 

Note: Human birth is the opportunity to attain union with the Almighty. This is made possible through clean thinking and clean conduct – without deceit/pretense; those who are clean outwardly but evil within cannot achieve union with God, say Paurris 19 and 20.

 

ਜੀਅਹੁ ਮੈਲੇ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥ ਬਾਹਰਹੁ ਨਿਰਮਲ ਜੀਅਹੁ ਤ ਮੈਲੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥ ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥

Jī▫ahu maile bāhrahu nirmal.  Bāhrahu nirmal jī▫ahu ṯa maile ṯinī janam jū▫ai hāri▫ā.  Ėh ṯisnā vadā rog lagā maraṇ manhu visāri▫ā.

 

There are people who are (mailey) dirty (jeeahu) of the mind but look (nirmal = clean) pious (baahrahu) outwardly.

Those who are clean outwardly (ta) but are (mailey) filthy of the mind, (tinee) they (jooai = in gambling) put at stake the opportunity provided by (janam-u) human birth union with the Almighty and (haariaa) lose it for material gains/pleasures.

(Eh) this (vaddaa = great) terrible (rog-u) disease of (tisna/trisna) craving for material gains/pleasures (lagaa = sticks) afflicts them and they (visaariaa) forget the inevitably of (maran-u) death (manhu) from the mind, i.e. they do not realize that all wealth will be left behind on death and the soul which does not live by Divine commands will be denied union with the Almighty and sent for rebirth.

 

ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਸਚੁ ਤਜਿਆ ਕੂੜੇ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥੧੯॥

veḏā mėh nām uṯam so suṇėh nāhī firėh ji▫o beṯāli▫ā.  Kahai Nānak jin sacẖ ṯaji▫ā kūṛe lāge ṯinī janam jū▫ai hāri▫ā. ||19||

 

(Utam-u) awareness of the sublime (naam-u) virtues and commands of the Almighty is contained (mah-i) in (veyda = Vedas) the scriptures, but they do not (sunah-i) listen to (so) them and (phirah-i = wander) go about (beytaaliaa = out of tune/step) directionless in life. (Note: Beytaaliaa is figuratively interpreted as ghosts, i.e. souls which cannot attain union with the Almighty and wander in wilderness).

(Kahai) says third Nanak: (Jin) those who (tajiaa) give up (sach-u) the truth – living by Divine virtues and commands, and (laagey) engage (koorrey) in falsehood – living by pretense/outward piety, (tinee) they (jooai = in gambling) put at stake the opportunity provided by (janam-u) human birth for union with the Almighty, and (haariaa) lose it for material gains/pleasures. 19.

 

ਜੀਅਹੁ ਨਿਰਮਲ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥ ਬਾਹਰਹੁ ਤ ਨਿਰਮਲ ਜੀਅਹੁ ਨਿਰਮਲ ਸਤਿਗੁਰ ਤੇ ਕਰਣੀ ਕਮਾਣੀ ॥

Jī▫ahu nirmal bāhrahu nirmal.  Bāhrahu ṯa nirmal jī▫ahu nirmal saṯgur ṯe karṇī kamāṇī.

 

There are people (nirmal) clean (jeeahu) of the mind and also clean (baahrahu) outwardly.

(Ta) only those (nirmal) clean outwardly and also clean of the mind, (kamaani) act on (karni) tasks/guidance received (tey) from (satigur) the true guru.

 

ਕੂੜ ਕੀ ਸੋਇ ਪਹੁਚੈ ਨਾਹੀ ਮਨਸਾ ਸਚਿ ਸਮਾਣੀ ॥ ਜਨਮੁ ਰਤਨੁ ਜਿਨੀ ਖਟਿਆ ਭਲੇ ਸੇ ਵਣਜਾਰੇ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਮੰਨੁ ਨਿਰਮਲੁ ਸਦਾ ਰਹਹਿ ਗੁਰ ਨਾਲੇ ॥੨੦॥

Kūṛ kī so▫e pahucẖai nāhī mansā sacẖ samāṇī.  Janam raṯan jinī kẖati▫ā bẖale se vaṇjāre.  Kahai Nānak jin man nirmal saḏā rahėh gur nāle. ||20||

 

(Soey) liking/thought (ki) for (koorr = falsehood) deceit/pretense does not (pahuchai) reach/touch them as their (mansaa = wishes of mind) minds (samaani) remain absorbed (sach-i = in truth) in practice of Divine virtues and commands.

Those who (khattiaa) earn (ratan-u = jewel) the wealth of finding the Almighty (janam-u) in human birth, they are (bhaley = good) successful (vanjaarey) merchants, they lead human life profitably. (Note: The creatures are merchants who carry out the business if life using awareness of Naam or Divine virtues and commands as capital).

Says third Nanak: (Jin) those whose (mann-u) mind is (nirmal-u) clean, they (sadaa) ever (rahahey) remain (naaley = with) in obedience of the guru. 20.

 

ਜੇ ਕੋ ਸਿਖੁ ਗੁਰੂ ਸੇਤੀ ਸਨਮੁਖੁ ਹੋਵੈ ॥ ਹੋਵੈ ਤ ਸਨਮੁਖੁ ਸਿਖੁ ਕੋਈ ਜੀਅਹੁ ਰਹੈ ਗੁਰ ਨਾਲੇ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਧਿਆਏ ਅੰਤਰ ਆਤਮੈ ਸਮਾਲੇ ॥

Je ko sikẖ gurū seṯī sanmukẖ hovai.  Hovai ṯa sanmukẖ sikẖ ko▫ī jī▫ahu rahai gur nāle.  Gur ke cẖaran hirḏai ḏẖi▫ā▫e anṯar āṯmai samāle.

 

(Ko) some (sikh-u) disciple (jey = if) may (hovai) be (sanmukh-u = face to face) plistens (seyti) to the guru.

But when (koee = some) a disciple (rahai) is (naaley) with the guru (jeeahu) from the mind ready to obey, only (ta) then s/he (sanmukh) listens/obeys.

S/he (dhiaaey) focuses attention on being at (charan) the feet of the guru, i.e. submits to instructions of the guru, (samaaley = taking care of) keeping them (antar) in (aatmai) mind – and acting on them.

 

ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥

Āp cẖẖad saḏā rahai parṇai gur bin avar na jāṇai ko▫e.

 

(Chhadd-i) leaving (aap-u = self) acting by self-will, s/he (sadaa) ever (rahai) remains (parnai = with support of) in care/obedience to, and does not (jaanai) consider (koey) anyone else (bin-u) except, the guru – as the guide.

 

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ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥

Kahai Nānak suṇhu sanṯahu so sikẖ sanmukẖ ho▫e. ||21||

 

Says third Nanak: (Sunhau) listen, o (santahu) seekers, (so) that (sikh-u) disciple (hoe) is (sanmukh-u) is really present with the guru – who is ready to obey. 21. 

 

ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥

Je ko gur ṯe vaimukẖ hovai bin saṯgur mukaṯ na pāvai.  Pāvai mukaṯ na hor thai ko▫ī pucẖẖahu bibekī▫ā jā▫e.

 

(Jey) if (ko) someone (hovai) be (veymukh-u) one not facing, i.e. who turns away (tey) from following the guru – s/he keeps committing transgressions and – cannot (paavai) obtain (mukat-i) emancipation from transgressions (bin-u) unless s/he follows (satigur) the true guru.

S/he cannot (paavai) obtain (mukat-i) emancipation (horthai) anywhere else; (jaaey) go and (puchhahu) ask (bibekeeaa = discerning persons) those who have thought about this – and they will say the same thing.

 

ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥
ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥

Anek jūnī bẖaram āvai viṇ saṯgur mukaṯ na pā▫e.  Fir mukaṯ pā▫e lāg cẖarṇī saṯgurū sabaḏ suṇā▫e.  Kahai Nānak vīcẖār ḏekẖhu viṇ saṯgur mukaṯ na pā▫e. ||22||

 

One who turns away from the guru (bharam-i aavai) wander in (aneyk) numerous (jooni) life forms but does not (paaey) obtain (mukat-i) emancipation (vin-u) until s/he finds (satigur) the true guru.

(Phir-i = then) ultimately s/he (paaey) gets (mukat-i) emancipation by (laag-i = attaching) being at (charni) at feet, i.e. submitting to (satiguru) the true guru who (sunaaey = tells) makes him/her aware of (sabad-u = Word) Divine commands to live by.

Says third Nanak: (Veechaar-i) reflect and (deykhahu) see, i.e. you will realize that no one (paaey) can get (mukat-i) freedom from transgressions – and hence from cycles of births and deaths – (vin-u) without following (satiguru) the true guru. 22.

 

ਆਵਹੁ ਸਿਖ ਸਤਿਗੁਰੂ ਕੇ ਪਿਆਰਿਹੋ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਗਾਵਹੁ ਗੁਰੂ ਕੇਰੀ ਬਾਣੀਆ ਸਿਰਿ ਬਾਣੀ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਹੋਵੈ
ਹਿਰਦੈ ਤਿਨਾ ਸਮਾਣੀ ॥

Āvhu sikẖ saṯgurū ke pi▫āriho gāvhu sacẖī baṇī.  Baṇī ṯa gāvhu gurū kerī bāṇī▫ā sir baṇī.  Jin ka▫o naḏar karam hovai hirḏai ṯinā samāṇī.

 

(Aavhu) come, (piaariho) dear Sikhs of (satiguru) the true guru, let us (gaavhu) sing – study and reflect on – (baani) words (sachi = true) which teach to praise and emulation of Naam or virtues and commands of the Almighty.

(Ta) just sing the Baani of the guru, – try to understand it – and you will find this Baani (sir-i = over the head/above) is sublime of all (baaneeaa = words) other sayings.

The guru’s teachings (samaani) are kept (hirdai) in (tinaa) those (jin kau) on whom (nadar-i = sight of, karam-u = grace) Divine grace (hovai = be) is bestowed.

 

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥

Pīvhu amriṯ saḏā rahhu har rang japihu sārigpāṇī.  Kahai Nānak saḏā gāvhu eh sacẖī baṇī. ||23||

 

(Peevahu) drink (amrit-u) the life-giving elixir, i.e. remember and emulate Divine virtues – which protect from succumbing to vices; (sadaa) ever (rahaahu) remain (rang-i = dyed in color) imbued with virtues of (har-i) the Almighty; (japihu) remember and live by virtues and commands of (saarigpaani = provider of water/raindrop to the yearning rain bird) the fulfiller of wishes, the Almighty Sustainer.

Says third Nanak: Ever (gaavhu = sing) remember and live by (eyh) this Baani (sachi = true) which teaches to live by Divine virtues and commands. 23.

 

ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ ਬਾਣੀ ਤ ਕਚੀ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥ ਕਹਦੇ ਕਚੇ ਸੁਣਦੇ ਕਚੇ ਕਚਂ​‍ੀ ਆਖਿ ਵਖਾਣੀ ॥ ਹਰਿ ਹਰਿ ਨਿਤ ਕਰਹਿ ਰਸਨਾ ਕਹਿਆ ਕਛੂ ਨ ਜਾਣੀ ॥

Saṯgurū binā hor kacẖī hai baṇī.  Baṇī ṯa kacẖī saṯgurū bājẖahu hor kacẖī baṇī.  Kahḏe kacẖe suṇḏe kacẖe kacẖīʼn ākẖ vakẖāṇī.  Har har niṯ karahi rasnā kahi▫ā kacẖẖū na jāṇī.

 

(Hor) other (baani) sayings (binaa) except that of (satiguru) the true guru are (kachi – opposite of true) false – and not worth relying upon.

If (baani) a saying is (baajhahu) other than that of the true guru (ta) then it is (kachi) about transitory things; remember other sayings are about transitory things.

Those who (kahdey = say) author such sayings are (kachey) spiritually false and can only think of transitory things; those who (sundey) listen remain (kach-e) interested in transitory things/pleasures; those who (aakh-i vakhaani = say) read to others – propagate those sayings – also (kachee-n = raw) have immature understanding.

Such people (nit) ever (karah-i) utter words/mantras like Har-i Har-i – name of God – with their (rasna) tongues, but (jaani= know) understand (kachhoo na) nothing of what (kahiaa = said) they recite.

 

ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰੂ ਬਾਝਹੁ ਹੋਰ ਕਚੀ ਬਾਣੀ ॥੨੪॥

Cẖiṯ jin kā hir la▫i▫ā mā▫i▫ā bolan pa▫e ravāṇī.  Kahai Nānak saṯgurū bājẖahu hor kacẖī baṇī. ||24||

 

Those (jin ka) whose (chit-u) mind (hir-i laiaa = abducted) is led astray by (maaiaa) temptations in the world-play, they (pa-e = are put in) engage in (bolan-i) speaking (ravaani = fast moving) mechanically – without understanding the content.

Says third Nanak: (Hor) other sayings (baajhahu) except of the true guru is (kachi = fragile) not reliable. 24.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਹੀਰੇ ਜਿਤੁ ਜੜਾਉ ॥ ਸਬਦੁ ਰਤਨੁ ਜਿਤੁ ਮੰਨੁ ਲਾਗਾ ਏਹੁ ਹੋਆ ਸਮਾਉ ॥ ਸਬਦ ਸੇਤੀ ਮਨੁ ਮਿਲਿਆ ਸਚੈ ਲਾਇਆ ਭਾਉ ॥

Gur kā sabaḏ raṯann hai hīre jiṯ jaṛā▫o.  Sabaḏ raṯan jiṯ man lāgā ehu ho▫ā samā▫o.  Sabaḏ seṯī man mili▫ā sacẖai lā▫i▫ā bẖā▫o.

 

(Sabad-u = word) teachings (ka) of (gur) the guru are (ratann-u) a jewel (jit-u) which has (heerey) diamonds (jarraau) imbedded in it, i.e. the guru’s teachings teach about Naam or Divine virtues and commands, and are valuable.

(Jit-u) When (ratan-u = jewel) the valuable (sabad-u = word) teachings of the guru laaga = touch) appeal to (mann-u) the mind, (eyhu) this (hoaa) becomes (samaau) absorption, i.e. one is absorbed in – obedience to teachings of the guru – to live by Naam.

When (man-u) the mind (miliaa = meets) lives by (sabad) teachings of the Guru, it (laaiaa) develops (bhaau) love (sachai) for the Eternal Almighty, i.e. yearns and endeavors to find IT.

 

ਆਪੇ ਹੀਰਾ ਰਤਨੁ ਆਪੇ ਜਿਸ ਨੋ ਦੇਇ ਬੁਝਾਇ ॥ ਕਹੈ ਨਾਨਕੁ ਸਬਦੁ ਰਤਨੁ ਹੈ ਹੀਰਾ ਜਿਤੁ ਜੜਾਉ ॥੨੫॥

Āpe hīrā raṯan āpe jis no ḏe▫e bujẖā▫e.  Kahai Nānak sabaḏ raṯan hai hīrā jiṯ jaṛā▫o. ||25||

 

The Almighty is (aapey) IT-self  (heera) the diamond and (ratan-u) jewel – as above -, i.e. the guru’s Word is all about the Almighty, one (jis no) whom the Almighty (dey-i bujhaaey) gives the understanding, understands the guru’s teachings – and remains absorbed in the Almighty.

(Kahai) Says third Nanak: (Sabad-u = word) the guru’s teachings are (ratan-u) valuable like (ratan-u) a jewel imbedded with awareness of (heeraa= diamonds) virtues and commands of the Almighty – and guide how to live by them. 25.

 

ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥

Siv sakaṯ āp upā▫e kai karṯā āpe hukam varṯā▫e.  Hukam varṯā▫e āp vekẖai gurmukẖ kisai bujẖā▫e.

 

(Karta) the Creator (aap-i) IT-self (upaaey kai) creates (siv) consciousness about IT’s subtle form – the eternal virtues and commands and of (sakt-i/Shakti) the world-play with its temptations, but (vartaaey) keeps everything subject to IT’s (hukam-u) commands, and thus controls everything.

IT (vartaaey) causes things to happen by IT’s (hukam-u) commands, (aap-i) IT-self (veykhai) watches, but (bujhaaey) gives understanding of this to (kisai) some rare person – by leading him/her to the guru and – to act (gurmukh-i) with the guru’s guidance.

 

ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥

Ŧoṛe banḏẖan hovai mukaṯ sabaḏ man vasā▫e.  Gurmukẖ jis no āp kare so hovai ekas si▫o liv lā▫e.  Kahai Nānak āp karṯā āpe hukam bujẖā▫e. ||26||

 

That person (vasaaey = causes to abide) keeps (sabad-u) Divine commands – as taught by the guru – (mann-i) in mind, (torrey) breaks (bandhan = bondage) attachments to the world-play and (hovai) becomes (mukat-u) free of them.

One (jis no) whom the Creator (aap-i) IT-self so (karey) makes, (su) that person (hovai) becomes (gurmukh-i) a follower of the guru, and (laaey) fixes (liv) attention (siau) on commands of (eykas) sole Master.

Says third Nanak: (Karta) the Creator (aap-i) IT-self creates Siv – consciousness of the Supreme and Sakti – makes subject to temptations in the world-play; IT-self (bujhaaey) gives understanding of IT’s (hukam-u) Commands –to keep Shakti away and merge in Siv. 26.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥ ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥
Simriṯ sāsṯar punn pāp bīcẖārḏe ṯaṯai sār na jāṇī.  Ŧaṯai sār na jāṇī gurū bājẖahu ṯaṯai sār na jāṇī.  Ŧihī guṇī sansār bẖaram suṯā suṯi▫ā raiṇ vihāṇī.

 

Those who read Smritis and Shastras – the Hindu scriptures – (beechaardey) think in terms of (punn) virtuous acts and (paap) transgressions – based on superstitions; they do not (jaani) obtain (saar = news) awareness (tatai) the reality, i.e. of virtues and commands of the Almighty by which to lead life.

(Saar) awareness of the reality – Divine virtues and commands told by the Creator to the soul – is not (jaani = known) obtained (baajhau) except from the guru.

Otherwise, (sansaar-u = the world) human beings remain (sutaa = asleep) lost (bhram-i) in delusion caused by (tihee) the three (guni) attributes – of Tamas, Rajas, Sattva i.e. acting by their ego; their (rain-i) night – of life – (vihaanee) passes (sutiaa) sleeping. (Note: Life is transitory like a passenger halting for the night and has been used as metaphor).

 

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸ ਨੋ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥

Gur kirpā ṯe se jan jāge jinā har man vasi▫ā bolėh amriṯ baṇī.  Kahai Nānak so ṯaṯ pā▫e jis no an▫ḏin har liv lāgai jāgaṯ raiṇ vihāṇī. ||27||

 

Those (jan) persons (jinaa) in whose (man-i) mind (har-i) the Almighty (vasiaa = abides) is remembered, (Sey) they (bolah-i) utter and live by (amrit) the life-giving (baani) commands of the Almighty (tey) with (kirpa = kindness) guidance of (gur) the guru; they (jaagey = awake) remain alert to temptations.

Says third Nanak: (So) that person (paaey) obtains awareness of (tat-u = reality) Divine virtues and commands, (jis no) whose (liv) attention (laagai) is focused on (har-i) the Almighty (andin-u = every day) forever; his her (rain-i = night) life (vihaani) is spent (jaagat = awake) being alert to temptations. 27.

 

ਮਾਤਾ ਕੇ ਉਦਰ ਮਹਿ ਪ੍ਰਤਿਪਾਲ ਕਰੇ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਮਨਹੁ ਕਿਉ ਵਿਸਾਰੀਐ ਏਵਡੁ ਦਾਤਾ ਜਿ ਅਗਨਿ ਮਹਿ ਆਹਾਰੁ ਪਹੁਚਾਵਏ ॥ ਓਸ ਨੋ ਕਿਹੁ ਪੋਹਿ ਨ ਸਕੀ ਜਿਸ ਨਉ ਆਪਣੀ ਲਿਵ ਲਾਵਏ ॥

Māṯā ke uḏar mėh parṯipāl kare so ki▫o manhu visārī▫ai.  Manhu ki▫o visārī▫ai evad ḏāṯā jė agan mėh āhār pahucẖāva▫e.  Os no kihu pohi na sakī jis na▫o āpṇī liv lāv▫e.

 

The Creator who (karey = does, pratipaal = nurturing) nurtures (mah-i) in (udar) the womb (key) of (maataa) the mother, (kiau) how can we – be so thankless as to – (visaareeai) forget (so) that Master (manahu) from the mind, i.e. we should not be unmindful of IT’s virtues and commands, – what IT expects us to do.

How can we (visaareeai) forget (eyvadd-u) such a great (daataa = giver) benefactor (j-i) who (pahuchaavaey) reaches (aahaar-u) food (mah-i) in (agan-i = fire) heat – of the womb.

(Na kih-u = not any) no temptations can (poh-i) touch (no) to (os) that person (jis nau) to whom IT (laavaey = attaches) motivates to fix (liv) attention on (aapni) IT’s virtues and commands.

 

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ਆਪਣੀ ਲਿਵ ਆਪੇ ਲਾਏ ਗੁਰਮੁਖਿ ਸਦਾ ਸਮਾਲੀਐ ॥ ਕਹੈ ਨਾਨਕੁ ਏਵਡੁ ਦਾਤਾ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥੨੮॥

Āpṇī liv āpe lā▫e gurmukẖ saḏā samālī▫ai. Kahai Nānak evad ḏāṯā so ki▫o manhu visārī▫ai. ||28||

 

The Almighty (aapey) IT-self (laaey) motivates to fix attention on (aapni = own) IT’s virtues and commands; and to (samaaleeai = take care) keep in mind and live by them, (gurmukh-i) with the guru’s guidance.

Says third Nanak: Our Master is (eyvadd-u) such a great (daataa = giver) benefactor, (kiau) how can we (visaareeai) forget (so) that Master. 28.