SGGS pp 599-601, Soratth M: 3, Shabads 1-5.

 

Note: In the Shabad below, the third Guru reminds the human that s/he has been created with the Creator’s commands and must conform to them. However, the human mind wanders all over and can be made steady with the guru’s guidance.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ਘਰੁ ੧       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Soraṯẖ mėhlā 3 gẖar 1   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Soratth, (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Almighty who may be known with the true guru’s grace.

 

ਸੇਵਕ ਸੇਵ ਕਰਹਿ ਸਭਿ ਤੇਰੀ ਜਿਨ ਸਬਦੈ ਸਾਦੁ ਆਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਨਿਰਮਲੁ ਹੋਆ ਜਿਨਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਅਨਦਿਨੁ ਗੁਣ ਗਾਵਹਿ ਨਿਤ ਸਾਚੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਹਾਇਆ ॥੧॥

Sevak sev karahi sabẖ ṯerī jin sabḏai sāḏ ā▫i▫ā.  Gur kirpā ṯe nirmal ho▫ā jin vicẖahu āp gavā▫i▫ā.  An▫ḏin guṇ gāvahi niṯ sācẖe gur kai sabaḏ suhā▫i▫ā. ||1||

 

(Sabh-i) all (seyvak = servants) devotees (seyv karah-i = serve) live in obedience to (teyri) Your commands, o Almighty; they are those (jin) who (saad-u aaia) relish (sabdai = with the word) praising and obeying the Almighty.

One (jin-i) who, (tey) with (gur kirpa) kindness of the guru to guide – (gavaaia) give up (aap-u = self) ego (vichah-u) from within to (hoaa) becomes (nirmal-u) purified of vices:

S/he (andin-u = daily) ever (gaavah-i = sings) praises and emulates (gun) virtues of (saachey) the Eternal by following (gur = guru, kai = of, sabd-i = words) the guru’s words/teachings and (suhaaiaa) looks good, i.e. is liked by people and approved by the Creator for union. 1.

 

ਮੇਰੇ ਠਾਕੁਰ ਹਮ ਬਾਰਿਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਏਕੋ ਸਚਾ ਸਚੁ ਤੂ ਕੇਵਲੁ ਆਪਿ ਮੁਰਾਰੀ ॥ ਰਹਾਉ ॥

Mere ṯẖākur ham bārik saraṇ ṯumārī.  Ėko sacẖā sacẖ ṯū keval āp murārī. Rahā▫o.

 

O (meyrey) my (tthaakur) Master, (ham) we are (baarik) children (tumaari) in Your (saran-i) care.

(Too) You (eyko, keyval) alone are (sachaa) the eternal (sach-u) truth, existing (aap-i) by Yourself – who never changes, o (muraari = killer of the demon Mur – metaphor for) Almighty.

(Rahaau) dwell on this and contemplate.

 

ਜਾਗਤ ਰਹੇ ਤਿਨੀ ਪ੍ਰਭੁ ਪਾਇਆ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀ ॥ ਗਿਰਹੀ ਮਹਿ ਸਦਾ ਹਰਿ ਜਨ ਉਦਾਸੀ ਗਿਆਨ ਤਤ ਬੀਚਾਰੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹਰਿ ਰਾਖਿਆ ਉਰ ਧਾਰੀ ॥੨॥

Jāgaṯ rahe ṯinī parabẖ pā▫i▫ā sabḏe ha▫umai mārī.  Girhī mėh saḏā har jan uḏāsī gi▫ān ṯaṯ bīcẖārī.  Saṯgur sev saḏā sukẖ pā▫i▫ā har rākẖi▫ā ur ḏẖārī. ||2||

 

(Tini) those who (rahey) remain (jaagat = awake) alert to temptations, they (maari) kill (haumai) their ego and (sabdey = with the word) with the guru’s guidance, and (paaia) find (prabh-u) the Master.

(Jan) servants/devotees of the Almighty (beechaari) reflect on (giaan tat = essence of knowledge) Divine virtues and commands, and remain (udaasi) unattached with the world-play, while being (mah-i) in (girahi) householders’ positions.

They (seyv-i = serve) obey (satigur) the true guru, (raakhiaa) keep the Almighty (dhaari) abiding in (ur) mind; and (sadaa) ever (paaia = obtain) experience (sukh-u) peace. 2.

 

ਇਹੁ ਮਨੂਆ ਦਹ ਦਿਸਿ ਧਾਵਦਾ ਦੂਜੈ ਭਾਇ ਖੁਆਇਆ ॥

Ih manū▫ā ḏah ḏis ḏẖāvḏā ḏūjai bẖā▫e kẖu▫ā▫i▫ā.

 

(Khuaaia) misled by (doojai) other (bhaaey = love) ideas, i.e. in duality, (ihu = this) the human (manuaa) mind (dhaavda = runs) wanders in (dah) ten (dis-i) directions, i.e. all over.

 

Page 600

 

ਮਨਮੁਖ ਮੁਗਧੁ ਹਰਿ ਨਾਮੁ ਨ ਚੇਤੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਨਾਉ ਪਾਏ ਹਉਮੈ ਮੋਹੁ ਚੁਕਾਇਆ ॥੩॥

Manmukẖ mugaḏẖ har nām na cẖeṯai birthā janam gavā▫i▫ā.  Saṯgur bẖete ṯā nā▫o pā▫e ha▫umai moh cẖukā▫i▫ā. ||3||

 

Such a (manmukh) self-willed (mugadh-u) foolish person, does not (cheytai) keep in mind (naam-u) Divine virtues and commands; s/he (gavaaia) wastes (janam-u) human birth (birtha = empty) in vain.

If s/he (bheyttey = meets) finds (satigur-u) the true guru, (ta) then s/he (paaey) gets awareness of (naau/naam) Divine virtues and commands; his/her (haumai) ego and (moh-u) attachment to the world-play (chukaaia) end. 3.

 

ਹਰਿ ਜਨ ਸਾਚੇ ਸਾਚੁ ਕਮਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥ ਆਪੇ ਮੇਲਿ ਲਏ ਪ੍ਰਭਿ ਸਾਚੈ ਸਾਚੁ ਰਖਿਆ ਉਰ ਧਾਰੀ ॥ ਨਾਨਕ ਨਾਵਹੁ ਗਤਿ ਮਤਿ ਪਾਈ ਏਹਾ ਰਾਸਿ ਹਮਾਰੀ ॥੪॥੧॥

Har jan sācẖe sācẖ kamāvėh gur kai sabaḏ vīcẖārī.  Āpe mel la▫e parabẖ sācẖai sācẖ rakẖi▫ā ur ḏẖārī.  Nānak nāvhu gaṯ maṯ pā▫ī ehā rās hamārī. ||4||1||

 

(Har-i jan) the humble seekers of the Almighty, (veechaari) contemplate (sabad-i) the guru’s teachings and become (saachey) true (jan) devotees; they (kamaavah-i) live by (saach-u) truth –by Naam sincerely.

They (rakhiaa) keep (saach-u) the Eternal (dhaari) abiding in (ur) mind and (meyl-i laey) are united by (saachai) the Eternal (prabh-i) Master (aapey) IT-self.

Says third Nanak: I (paaee) obtained (mat-i = counsel) motivation for (gat-i) emancipation from vices (naavh-u) from Naam; (eyha) this is (hamaari) my (raas-i) capital/wealth – to conduct the business of life, i.e. the guide for life. 4. 1.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਭਗਤਿ ਖਜਾਨਾ ਭਗਤਨ ਕਉ ਦੀਆ ਨਾਉ ਹਰਿ ਧਨੁ ਸਚੁ ਸੋਇ ॥ ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਕਦੇ ਨਿਖੁਟੈ ਨਾਹੀ ਕਿਨੈ ਨ ਕੀਮਤਿ ਹੋਇ ॥ ਨਾਮ ਧਨਿ ਮੁਖ ਉਜਲੇ ਹੋਏ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥

Soraṯẖ mėhlā 3.  Bẖagaṯ kẖajānā bẖagṯan ka▫o ḏī▫ā nā▫o har ḏẖan sacẖ so▫e.  Akẖut nām ḏẖan kaḏe nikẖutai nāhī kinai na kīmaṯ ho▫e.  Nām ḏẖan mukẖ ujle ho▫e har pā▫i▫ā sacẖ so▫e. ||1||

 

Composition of the third Guru in Raga Soratth. The Almighty (deeaa) gives (khajaana) the treasure of (bhagat-i) devotion, (kau) to (bhagtan) the devotees; (soey) that treasure is (dhan-u) the wealth of awareness of (naau/naam) virtues and commands of (sach-u) the eternal (har-i) the Almighty.  

(Dhan-u) the wealth of Naam is (akhutt-u) inexhaustible; it (kadey naahi) never (nikhuttai) exhausts and (kinai na) no one can (keemat-i hoey) put a price on it – Naam is invaluable.

Those who remain aware (dhan-i) of the wealth of Naam in their conduct, their (mukh) faces (hoey) are, (ujley) clean, i.e. they are found faultless, and (paaia) find (soey = that) the One (sach-u) Eternal Almighty – are approved for union with the Creator. 1.

 

ਮਨ ਮੇਰੇ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਇਆ ਜਾਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਭੁਲਦਾ ਫਿਰਦਾ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਰਹਾਉ ॥

Man mere gur sabḏī har pā▫i▫ā jā▫e.  Bin sabḏai jag bẖulḏā firḏā ḏargėh milai sajā▫e. Rahā▫o.

 

O (meyrey) my (man) mind, (har-i) the Almighty (paaia jaaey) is found (sabdi) by following the teachings of the guru.

(Bin-u) without following the guru’s teachings, (jag-u = world) the creature (bhulda phirda) goes astray, and (milai) receives (sajaaey) punishment (dargah) in Divine court – by way of denial of union with the Almighty, and being sent for reincarnation.

(Rahaau) dwell on this and contemplate.

 

ਇਸੁ ਦੇਹੀ ਅੰਦਰਿ ਪੰਚ ਚੋਰ ਵਸਹਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰਾ ॥ ਅੰਮ੍ਰਿਤੁ ਲੂਟਹਿ ਮਨਮੁਖ ਨਹੀ ਬੂਝਹਿ ਕੋਇ ਨ ਸੁਣੈ ਪੂਕਾਰਾ ॥ ਅੰਧਾ ਜਗਤੁ ਅੰਧੁ ਵਰਤਾਰਾ ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰਾ ॥੨॥

Is ḏehī anḏar pancẖ cẖor vasėh kām kroḏẖ lobẖ moh ahaʼnkārā.  Amriṯ lūtėh manmukẖ nahī būjẖėh ko▫e na suṇai pūkārā.  Anḏẖā jagaṯ anḏẖ varṯārā bājẖ gurū gubārā. ||2||

 

(Panch) five (chor) thieves (vasah-i) live (andar-i) in (is-u) this (deyhi) body; they are the vices (kaam-u) lust, (krodh-u) anger, (lobh-u) greed, (moh-u) attachment to the world-play and (ahankaara) vanity.

They (loottah-i = rob) take away (amrit-u) the nectar of Naam, but (manmuhk-i) self-willed persons – who are oblivious of Naam – do not (boojha-i) realize it; but when in consequence they suffer here and in the hereafter, there is no one (sunai) to listen to their (pukaara) calls for help.

(Jagat-u = world) the creatures (andha = blind) blinded by attachment to the world-play, (vartaara) act (andh-u) blindly; this (gubaara = darkness) ignorance is due to (baajh-u = without) not following the guru. 2.

 

ਹਉਮੈ ਮੇਰਾ ਕਰਿ ਕਰਿ ਵਿਗੁਤੇ ਕਿਹੁ ਚਲੈ ਨ ਚਲਦਿਆ ਨਾਲਿ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਨਾਮੁ ਧਿਆਵੈ ਸਦਾ ਹਰਿ ਨਾਮੁ ਸਮਾਲਿ ॥ ਸਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਵੈ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲਿ ॥੩॥

Ha▫umai merā kar kar viguṯe kihu cẖalai na cẖalḏi▫ā nāl.  Gurmukẖ hovai so nām ḏẖi▫āvai saḏā har nām samāl.  Sacẖī baṇī har guṇ gāvai naḏrī naḏar nihāl. ||3||

 

This is how they are blind. Because of (haumai) ego, they (vigutey) ruin themselves by (kar-i kar-i = saying) calling wealth and relatives (meyra = mine) theirs, i.e. attachment to relatives and accumulation of wealth becomes their objective, but (kih-u na) nothing (chalai) goes (naal-i) with the soul (chaldia = departing) on death.

One who (hovai) is (gurmukh-i) obedient to the guru’s teachings, (su) that person (dhiaavai) pays attention to (naam-u) Divine virtues and commands, (sadaa) ever (samaal-i) keeping in mind (naam-u) Divine virtues, for conduct of life.

With (sachi) the true/virtuous (baani = words) teachings of the guru, s/he (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty; (nadri) with sight of (nadar-i) grace of the Almighty, s/he (nihaal-i) obtains happiness. 3.

 

ਸਤਿਗੁਰ ਗਿਆਨੁ ਸਦਾ ਘਟਿ ਚਾਨਣੁ ਅਮਰੁ ਸਿਰਿ ਬਾਦਿਸਾਹਾ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਰਾਮ ਨਾਮੁ ਸਚੁ ਲਾਹਾ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਸਬਦਿ ਰਤੇ ਹਰਿ ਪਾਹਾ ॥੪॥੨॥

Saṯgur gi▫ān saḏā gẖat cẖānaṇ amar sir bāḏisāhā.  An▫ḏin bẖagaṯ karahi ḏin rāṯī rām nām sacẖ lāhā.  Nānak rām nām nisṯārā sabaḏ raṯe har pāhā. ||4||2||

 

(Giaan-u = knowledge) awareness of Divine virtues imparted by (satigur) the true guru, is (sadaa) ever (chaanan-u) enlightenment for (ghatt-i) the  mind; it teaches that the Almighty’s (amar-u) commands are (sir-i)  over the head of, i.e. apply, even to (baadsaaha) the kings.

Those with awareness, derive (sach-u) lasting (laaha) benefit (raam naam-i) from Divine virtues and commands and (andin-u) forever (bhagat-i karah-i) practice devotion, i.e. live by Divine virtues and commands, (din-u) day and (raati) night.

Practice (raam naam-i) of Naam provides (nistaara = emancipation from the night; metaphor for life) freedom from being born again, and comes by (ratey = dyed) being imbued (sabad-i) with the teachings of the guru; one (paaha) finds (har-i) the Almighty, i.e. remembers IT in life and merges on death. 4. 2.

 

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Note: In this Shabad, the third Guru inspires us to develop understanding and commitment to Sabad, the Divine Word/Naam. It is with the Almighty’s grace that one follows this path, says the Guru.

 

ਸੋਰਠਿ ਮ: ੩ ॥ ਦਾਸਨਿ ਦਾਸੁ ਹੋਵੈ ਤਾ ਹਰਿ ਪਾਏ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈ ॥ ਭਗਤਾ ਕਾ ਕਾਰਜੁ ਹਰਿ ਅਨੰਦੁ ਹੈ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਇਕ ਰੰਗੀ ਹਰਿ ਸਿਉ ਰਹੇ ਸਮਾਈ ॥੧॥

Soraṯẖ mėhlā 3.  Ḏāsan ḏās hovai ṯā har pā▫e vicẖahu āp gavā▫ī. Bẖagṯā kā kāraj har anand hai an▫ḏin har guṇ gā▫ī.  Sabaḏ raṯe saḏā ik rangī har si▫o rahe samā▫ī. ||1||

 

Composition of the third Guru in Raga Soratth. If one (hovai) becomes (daas-u) a servant (daasan-i) of servants of the Almighty, i.e. humbly follows the devotees, by (gavaai = losing) giving up (aap-u = self) ego, (ta) then s/he (paaey) finds (har-i) the Almighty, i.e. the Almighty is found within when ego is given up.

(Kaaraj-u) the objective of (bhagta) the devotees is to obtain (anand-u) bliss by finding (har-i) the Almighty, which they achieve by (gaaee = singing) praising and emulating (gun) Divine virtues.

(Sabad-i) by following the guru’s word, they are (sadaa) ever (ratey) imbued (ik rangi = in one colour) in the same state of (rahet samaaee) remaining absorbed (sio) in the Almighty. 1

 

ਹਰਿ ਜੀਉ ਸਾਚੀ ਨਦਰਿ ਤੁਮਾਰੀ ॥ ਆਪਣਿਆ ਦਾਸਾ ਨੋ ਕ੍ਰਿਪਾ ਕਰਿ ਪਿਆਰੇ ਰਾਖਹੁ ਪੈਜ ਹਮਾਰੀ ॥ ਰਹਾਉ ॥

Har jī▫o sācẖī naḏar ṯumārī.  Āpṇi▫ā ḏāsā no kirpā kar pi▫āre rākẖo paij hamārī. Rahā▫o.

 

O (jeeo) revered (har-i) Almighty, (tumaar-i) Your grace is (saach-i = true) for ever.

O (piaarey) dear Master, please (kripa kar-i) be kind, (no) to (aapnia = own) Your (daasa = servants) devotees; (raakhah-u) protect (hamaari) my (paij) honour, i.e. accept me for union with You.

(Rahaau) dwell on this and contemplate.

 

ਸਬਦਿ ਸਲਾਹੀ ਸਦਾ ਹਉ ਜੀਵਾ ਗੁਰਮਤੀ ਭਉ ਭਾਗਾ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਅਤਿ ਸੁਆਲਿਉ ਗੁਰੁ ਸੇਵਿਆ ਚਿਤੁ ਲਾਗਾ ॥ ਸਾਚਾ ਸਬਦੁ ਸਚੀ ਸਚੁ ਬਾਣੀ ਸੋ ਜਨੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੨॥

Sabaḏ salāhī saḏā ha▫o jīvā gurmaṯī bẖa▫o bẖāgā.  Merā parabẖ sācẖā aṯ su▫āli▫o gur sevi▫ā cẖiṯ lāgā.  Sācẖā sabaḏ sacẖī sacẖ baṇī so jan an▫ḏin jāgā. ||2||

 

By (salaahi) praising the Almighty (sabad-i) with the guru’s teachings, (hau) I am (sadaa) ever (jeeva = live) revitalized as (bhau) fear (bhaaga = runs away) disappears by following (gurmati) the guru’s teachings.

(Prabh-u) the Master (meyra = my) of all is (saacha) eternal and (at-i) very (suaalio = good looking) lovable; one who

(Seyvia = serves) follows the guru’s teachings, (laaga) puts his/her (chit-u) mind, i.e. remembers the Master.

(Sabab-u) the guru’s word is (saacha) eternal and (sachi) eternal/inviolable are (baani = words) the commands of (sach-u) the Eternal Almighty; one who obeys them, (so jan) that person is (andin-u = day after day) ever (jaaga = awake) alert – to resist temptations. 2.                                                      

 

ਮਹਾ ਗੰਭੀਰੁ ਸਦਾ ਸੁਖਦਾਤਾ ਤਿਸ ਕਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵਾ ਕੀਨੀ ਅਚਿੰਤੁ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਸਦਾ ਸੁਖੁ ਅੰਤਰਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥੩॥

Mahā gambẖīr saḏā sukẖ▫ḏāṯa ṯis kā anṯ na pā▫i▫ā.  Pūre gur kī sevā kīnī acẖinṯ har man vasā▫i▫ā.  Man ṯan nirmal saḏā sukẖ anṯar vicẖahu bẖaram cẖukā▫i▫ā. ||3||

 

The Almighty is (mahaa) highly (gambheer-u) profound, (sadaa) ever (sukhdaata = giver of comforts) the source of comforts; (ta ka) IT’s (ant-u = limits) powers are not (paaia = found) known to anyone.

One who (seyva keeni = serves) follows (poorey) the perfect guru, (achint-u = free of anxiety) the all-powerful (har-i) Almighty (vasaaia = caused to abide) abides in his (man-i) mind.

His/her (man-u) mind and (tan-u) body, i.e. thoughts and deeds, are (nirmal-u) purified, (bharam-u) delusion (chukaaia) ends and s/he (sadaa) ever experiences (sukh-u) peace (anatar-i) within. 3. 

 

ਹਰਿ ਕਾ ਮਾਰਗੁ ਸਦਾ ਪੰਥੁ ਵਿਖੜਾ ਕੋ ਪਾਏ ਗੁਰ ਵੀਚਾਰਾ ॥ ਹਰਿ ਕੈ ਰੰਗਿ ਰਾਤਾ ਸਬਦੇ ਮਾਤਾ ਹਉਮੈ ਤਜੇ ਵਿਕਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤਾ ਇਕ ਰੰਗੀ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥੪॥੩॥

Har kā mārag saḏā panth vikẖ▫ṛā ko pā▫e gur vīcẖārā.  Har kai rang rāṯā sabḏe māṯā ha▫umai ṯaje vikārā.  Nānak nām raṯā ik rangī sabaḏ savāraṇhārā. ||4||3||

 

(Maarag-u, panth-u) the path to reach (har-i) the Almighty is (vikhrra) difficult; (ko) some rare person (paaey) finds IT (veechaara) by reflecting on the teachings of (gur) the guru.

Such a person (raata) is imbued (rang-i) with love (kai) of (har-i) the Almighty, (maata = intoxicated) loves (sabdey = with the word) by following the guru’s teachings and (tajey) gives up (vikaara) the vice of (haumai) ego.

S/he (savaaranhara) transforms him/her-self (sabad-i) with the guru’s teachings, and remains (rataa = dyed) conditioned (naam-i) by Divine virtues and commands (ik rangi) continuously, says the third Nanak. 4. 3.

 

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Note: In this Shabad, the third Guru emphasizes the need to follow the guru’s teachings. This is because without this, one goes astray under influence of all that goes on around us – the world-play.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਹਰਿ ਜੀਉ ਤੁਧੁ ਨੋ ਸਦਾ ਸਾਲਾਹੀ ਪਿਆਰੇ ਜਿਚਰੁ ਘਟ ਅੰਤਰਿ ਹੈ ਸਾਸਾ ॥ ਇਕੁ ਪਲੁ ਖਿਨੁ ਵਿਸਰਹਿ ਤੂ ਸੁਆਮੀ ਜਾਣਉ ਬਰਸ ਪਚਾਸਾ ॥ ਹਮ ਮੂੜ ਮੁਗਧ ਸਦਾ ਸੇ ਭਾਈ ਗੁਰ ਕੈ ਸਬਦਿ ਪ੍ਰਗਾਸਾ ॥੧॥

Soraṯẖ mėhlā 3.  Har jī▫o ṯuḏẖ no saḏā sālāhī pi▫āre jicẖar gẖat anṯar hai sāsā.  Ik pal kẖin visrahi ṯū su▫āmī jāṇa▫o baras pacẖāsā. Ham mūṛ mugaḏẖ saḏā se bẖā▫ī gur kai sabaḏ pargāsā. ||1||

 

Composition of the third Guru in Raga Soratth. O (piaarey) beloved (jeeo) revered (har-i) Almighty, please enable that I (saalaahi) praise (tudh no) You (jichar-u) as long as there is (saasa = breaths) life (antar-i) in my (ghatt) body.

(Visrah-i) forgetting (too) You for (ik-u) one (pal-u, khin-u) moment, my (suaami) Master, (jaanau) seems like (pachaasa) fifty (baras) years, i.e. a very long time.

(Ham) we (sey) were (moorr mugadh) foolish not to see You within; but (sabad-i) teachings of the guru (pragaasa) enlightened the mind – and we ever see You with us. 1.

 

ਹਰਿ ਜੀਉ ਤੁਮ ਆਪੇ ਦੇਹੁ ਬੁਝਾਈ ॥ ਹਰਿ ਜੀਉ ਤੁਧੁ ਵਿਟਹੁ ਵਾਰਿਆ ਸਦ ਹੀ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਬਲਿ ਜਾਈ ॥ ਰਹਾਉ ॥

Har jī▫o ṯum āpe ḏeh bujẖā▫ī.  Har jī▫o ṯuḏẖ vitahu vāri▫ā saḏ hī ṯere nām vitahu bal jā▫ī. Rahā▫o.

 

O (jeeo) revered (har-i) Almighty, please (deyh-u bujhaaee) enable me to recognize (tum) You within.

O revered Almighty, I (sad hi) forever (vaaria = am sacrifice, vittah-u = to) adore (tudh-u) You; I (bal-i jaaee = sacrifice, vittah-u = to) totally submit to (teyrey) Your (naam) virtues and commands.

(Rahaau) dwell on this and contemplate. 

 

ਹਮ ਸਬਦਿ ਮੁਏ ਸਬਦਿ ਮਾਰਿ ਜੀਵਾਲੇ ਭਾਈ ਸਬਦੇ ਹੀ ਮੁਕਤਿ ਪਾਈ ॥ ਸਬਦੇ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਆ ਹਰਿ ਵਸਿਆ ਮਨਿ ਆਈ ॥ ਸਬਦੁ ਗੁਰ ਦਾਤਾ ਜਿਤੁ ਮਨੁ ਰਾਤਾ ਹਰਿ ਸਿਉ ਰਹਿਆ ਸਮਾਈ ॥੨॥

Ham sabaḏ mu▫e sabaḏ mār jīvāle bẖā▫ī sabḏe hī mukaṯ pā▫ī.  Sabḏe man ṯan nirmal ho▫ā har vasi▫ā man ā▫ī.  Sabaḏ gur ḏāṯā jiṯ man rāṯā har si▫o rahi▫ā samā▫ī. ||2||

 

(Sabad-i = with the word) with awareness of Divine virtues and commands, (ham) we, (muey = die) break attachment to the world-play like a dead person, and having been so (maar-i = killed) purified (sabad-i) with the Sabad, we are (jeevaaley = revived) revitalized – to resist vices, o (bhaai) brethren; it is (hi) only (sabdey) with obedience to Sabad that (mukat-i) emancipation from vices is (paaee) obtained.

(Man-u) mind and (tan-u) body, i.e. thoughts and actions, (nirmal-u hoaa) are purified (sabdey) with the Sabad i.e. vices are driven out of the mind and – (har-i) the Almighty (aaee) comes (vasiaa) to dwell in it.

(Sabad-u) Naam of the Almighty is (gur) the great (daata = giver) benefactor, (jit-u) by which (man-u) the mind (raata) is imbued with the love of (har-i) the Almighty, and (rahiaa) remains (samaaee) absorbed (siau) in IT. 2.

 

ਸਬਦੁ ਨ ਜਾਣਹਿ ਸੇ ਅੰਨੇ ਬੋਲੇ ਸੇ ਕਿਤੁ ਆਏ ਸੰਸਾਰਾ ॥ ਹਰਿ ਰਸੁ ਨ ਪਾਇਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰਾ ॥ ਬਿਸਟਾ ਕੇ ਕੀੜੇ ਬਿਸਟਾ ਮਾਹਿ ਸਮਾਣੇ ਮਨਮੁਖ ਮੁਗਧ ਗੁਬਾਰਾ ॥੩॥

Sabaḏ na jāṇėh se anne bole se kiṯ ā▫e sansārā.  Har ras na pā▫i▫ā birthā janam gavā▫i▫ā jamėh vāro vārā.  Bistā ke kīṛe bistā māhi samāṇe manmukẖ mugaḏẖ gubārā. ||3||

 

Those who are not (jaanah-i = know) aware of (sabad-u) Divine virtues and commands, (sey) they are (anney) blind and (boley) deaf – they do not learn from within or from nature; (kit-u) what for (sey) they (aaey) came to (sansaara) the world, i.e. they do not realize the purpose of human birth and waste it.

They do not (paaia) obtain awareness of (har-i ras-u = Divine elixir) Divine experience; they (gavaaia = lose) waste (janam-u) human birth (birtha) in vain and – keep (jammah-i) taking births (vaaro vaara) repeatedly.

Such (manmukh) self-willed people are (mugadh) foolish; they do not follow the guru and remain (gubaara = darkness) ignorant of Naam; they are like (keerrey) worms (key) of (bistta) excrement, i.e. they seem to enjoy vices and (sammaney) remain engrossed in them. 3.

 

ਆਪੇ ਕਰਿ ਵੇਖੈ ਮਾਰਗਿ ਲਾਏ ਭਾਈ ਤਿਸੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕੋਇ ਨ ਮੇਟੈ ਭਾਈ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸਿਆ ਮਨ ਅੰਤਰਿ ਭਾਈ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ॥੪॥੪॥

Āpe kar vekẖai mārag lā▫e bẖā▫ī ṯis bin avar na ko▫ī.  Jo ḏẖur likẖi▫ā so ko▫e na metai bẖā▫ī karṯā kare so ho▫ī.  Nānak nām vasi▫ā man anṯar bẖā▫ī avar na ḏūjā ko▫ī. ||4||4||

 

But, there is nothing in the hands of the mortals. (Aapey = itself) the Creator IT-self (kar-i) creates, (laaey) puts them (maarag-i) on the path/role allotted and (veykhai) watches them; there is (na koee) none (bin-u) except (tis-u = that) the Almighty who can do this, (bhaaee) o brethren.

(Na koee) no one can (meyttai = erase) countermand (su) that (jo) what is (likhiaa = written) ordained (dhur-i) from the source, i.e. the Creator, o brethren; what (karta) the Creator (karey) does (s-u) that (hoee) happens.

When Naam (vasia = abides) is remembered (antar-i) in (man) the mind, o brethren, then (avar na dooja) none other, i.e. no other ideas, enter there, i.e. one who remembers the Almighty keeps other thoughts at bay. 4. 4.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਕਰਹਿ ਪ੍ਰਭ ਭਾਵਹਿ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੇ ॥ ਭਗਤਾ ਕੀ ਸਾਰ ਕਰਹਿ ਆਪਿ ਰਾਖਹਿ ਜੋ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥ ਤੂ ਗੁਣਦਾਤਾ ਸਬਦਿ ਪਛਾਤਾ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਣੇ ॥੧॥

Soraṯẖ mėhlā 3.  Gurmukẖ bẖagaṯ karahi parabẖ bẖāvėh an▫ḏin nām vakẖāṇe.  Bẖagṯā kī sār karahi āp rākẖahi jo ṯerai man bẖāṇe.  Ŧū guṇḏāṯā sabaḏ pacẖẖāṯā guṇ kahi guṇī samāṇe. ||1||

 

Composition of the third Guru in Raga Soratth. (Gurmukh-i) those who follow the guru, (bhagat karah-i = engage in devotion) live by Divine virtues and commands; they (andin-u = daily) ever (vakhaaney = utter) remember Naam and (bhaava-i) are liked by (prabh) the Master.

O Almighty, you (saar karah-i) look after (bhagta) the devotees; You (aap-i) Yourself (raakhah-i) protect those (jo) who – live by Naam and – (bhaaney) are liked (teyrai) by Your (man-i) mind, i.e. whose conduct You approve.

You are (gun-daata = giver of virtues) the source of virtues and are (pachaata) recognised within (sabad-i) with the guru’s word/guidance; one (samaaney) merges with You, (guni = virtuous) the One being praised, (gun kah-i = uttering virtues) by praising and emulating the virtues. 1.

 

ਮਨ ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਦਾ ਸਮਾਲਿ ॥ ਅੰਤ ਕਾਲਿ ਤੇਰਾ ਬੇਲੀ ਹੋਵੈ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥

Man mere har jī▫o saḏā samāl.  Anṯ kāl ṯerā belī hovai saḏā nibhai ṯerai nāl. Rahā▫o.

 

 O (meyrey) my (man) mind, (sadaa) ever (samaal-i) pay attention to – virtues and commands of – (jeeo) the revered (har-i) Almighty – to live by them.

IT (sadaa) forever (nibahai = lasts) remains (naal-i) with (teyrai) you, and (hovai) is (teyra) Your (beyli) friend/companion to help (ant kaal-i) at the end-time – account of deeds is taken and consequences imposed.

(Rahaau) dwell on this and contemplate.

 

ਦੁਸਟ ਚਉਕੜੀ ਸਦਾ ਕੂੜੁ ਕਮਾਵਹਿ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੇ ॥ ਨਿੰਦਾ ਦੁਸਟੀ ਤੇ ਕਿਨਿ ਫਲੁ ਪਾਇਆ ਹਰਣਾਖਸ ਨਖਹਿ ਬਿਦਾਰੇ ॥ ਪ੍ਰਹਿਲਾਦੁ ਜਨੁ ਸਦ ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਜੀਉ ਲਏ ਉਬਾਰੇ ॥੨॥

Ḏusat cẖa▫ukaṛī saḏā kūṛ kamāvėh nā būjẖėh vīcẖāre.  Ninḏā ḏustī ṯe kin fal pā▫i▫ā harṇākẖas nakẖėh biḏāre. Par▫hilāḏ jan saḏ har guṇ gāvai har jī▫o la▫e ubāre. ||2||

 

Those who keep (dustt) evil (chaukrri = gathering) company, (kamaavah-i) act by (koorr-u) falsehood; they do not (boojha-i) understand or (veechaarey) reflect on Naam.

(Kin-i = who?) no one has ever (phal-u paaia = obtained fruit) benefitted (tey) from (ninda) slander and (dustti) evil acts. The Almighty (bidaarey) destroyed Harnaakhas – the demon king and father of the devotee Prahlaad – (nakhah-i) tearing into him with nails – after taking the form of lion-man.

(Jan-u) the servant/devotee Prahlaad (sad) ever (gaavai = sang) remembered (gun) virtues of (har-i) the Almighty and (jeeo) the revered (har-i) Almighty (laey ubaare) saved him – from the wrath of his father. 2.

 

ਆਪਸ ਕਉ ਬਹੁ ਭਲਾ ਕਰਿ ਜਾਣਹਿ ਮਨਮੁਖਿ ਮਤਿ ਨ ਕਾਈ ॥ ਸਾਧੂ ਜਨ ਕੀ ਨਿੰਦਾ ਵਿਆਪੇ ਜਾਸਨਿ ਜਨਮੁ ਗਵਾਈ ॥ ਰਾਮ ਨਾਮੁ ਕਦੇ ਚੇਤਹਿ ਨਾਹੀ ਅੰਤਿ ਗਏ ਪਛੁਤਾਈ ॥੩॥

Āpas ka▫o baho bẖalā kar jāṇėh manmukẖ maṯ na kā▫ī.  Sāḏẖū jan kī ninḏā vi▫āpe jāsan janam gavā▫ī. Rām nām kaḏe cẖīṯėh nāhī anṯ ga▫e pacẖẖuṯā▫ī. ||3||

 

(Manmukh-i) a self-willed person has (na kaaee) no (mat-i) understanding; s/he (kar-i jaanah-i) make-believes that (aapas kau = the self) s/he (bah-u) highly (bhalaa = good) virtuous.

S/he (viaapey) indulges in (ninda) slander of (sadhu jan) seekers of the Almighty; s/he would (jaasan-i) depart from the world (gavaaee) wasting (janam-u) human birth – the opportunity to attain union with the Almighty.

Such people (kadey naahi) never (cheytah-i) think of (raam naam-u) Divine virtues and commands – which could help attain union with the Master, and (gaey) leave (pachhutaaee) repenting (ant-i) at the end. 3.

 

ਸਫਲੁ ਜਨਮੁ ਭਗਤਾ ਕਾ ਕੀਤਾ ਗੁਰ ਸੇਵਾ ਆਪਿ ਲਾਏ ॥ ਸਬਦੇ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਏ ॥ ਨਾਨਕ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਹਉ ਲਾਗਾ ਤਿਨ ਕੈ ਪਾਏ ॥੪॥੫॥

Safal janam bẖagṯā kā kīṯā gur sevā āp lā▫e.  Sabḏe rāṯe sėhje māṯe an▫ḏin har guṇ gā▫e.  Nānak ḏās kahai benanṯī ha▫o lāgā ṯin kai pā▫e. ||4||5||

 

(Bhagta = devotees) those who practice Naam, the Almighty (aap-i) IT-self (laaey) engaging them in (seyva = service) obedience of the guru (keeta) makes their (janam-u) human birth (saphal-u) successful, by accepting them for union.

They are (raatey = dyed) conditioned (sabdey) with Divine virtues and commands and (andin-u = daily) ever (gaaey = sing) praise and emulate (har-i gun) Divine virtues in which they remain (sahjey) naturally (maatey = intoxicated) immersed.

(Daas = servant) the humble third Nanak (kahai = says, beynanti = request) submits: (Hau) I (laaga) fall at (tin kai) their (paaey) feet, i.e. pay obeisance to them. 4. 5.