SGGS pp 650-652, Soratth Ki Vaar M: 4, Paurris 21-25.

 

 

Note: This twenty first Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues, by the third Guru, preceding it. They all motivate human beings not to pretend being pious to impress others with scriptural knowledge or wearing holy-looking garbs; but practice what they display. For this, it is necessary to dissolve one’s ego. This comes by paying attention to Naam or Divine virtues and commands, and living by them, guided by the guru.

 

ਸਲੋਕੁ : ੩ ॥ ਪੜਣਾ ਗੁੜਣਾ ਸੰਸਾਰ ਕੀ ਕਾਰ ਹੈ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਵਿਕਾਰੁ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭਿ ਪੜਿ ਥਕੇ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥

Salok mėhlā 3. Paṛ▫ṇā guṛ▫ṇā sansār kī kār hai anḏar ṯarisnā vikār.  Ha▫umai vicẖ sabẖ paṛ thake ḏūjai bẖā▫e kẖu▫ār.

 

(Slok-u M: 3) Prologue by the third Guru. (Parrna) reading scriptures and (gurrna = reflecting) giving discourses on them is (kaar = job) the profession (ki) of (sansaar = world) some people – but they themselves do not learn to practice, but do it with (vikaar-u) the vice of (trisna = craving) greed (andar-i) within, i.e. earn money.

They (sabh-i) all (thakey = get tired) engage in continuous (parr-i) reading (vich-i) in their (haumai) ego – to show they are devoted -, but (khuaar-u = frustrated) achieve nothing because they have (doojai= other, bhaaey = ideas) material gains in mind.

 

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥

So paṛi▫ā so pandiṯ bīnā gur sabaḏ kare vīcẖār.  Anḏar kẖojai ṯaṯ lahai pā▫e mokẖ ḏu▫ār.

 

(So) that person is (parriaa) a learned (pundit) scholar and (beena = who watches) is well-informed who (karey = does, veechaar-u = reflection) contemplates (sabad-i = with word) guidance of (gur) the guru.

S/he (khojai) searches (andar-i) within, (lahai) finds (tat-u = reality) awareness of Naam/Divine virtues and commands, and (paaey) gets across (duaar-u) the gate of (mokh) emancipation – overcomes vices, finds the Master and escapes rebirth.

 

ਗੁਣ ਨਿਧਾਨੁ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧੰਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਸੁ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਧਾਰੁ ॥੧॥

Guṇ niḏẖān har pā▫i▫ā sahj kare vīcẖār.  Ḏẖan vāpārī nānkā jis gurmukẖ nām aḏẖār. ||1||

 

One who (karey veechaar-u) contemplates (sahj-i) steadfastly, (paiaa) finds (har-i) the Almighty who is (nidhaan-u) treasure of (gun) virtues, i.e. one finds the Almighty through awareness and emulation of Divine virtues.

All human beings are like traders expected to conduct the business of life with the capital/awareness of Divine virtues and commands, given by the Creator. (Vaapaari = dealer) a person who conducts the self by Divine virtues and commands is (dha’nn-u) blessed; s/he is one (jis-u) for whom (naam-u) Divine commands are (adhaar-u = support) the guide for life, (gurmukh-i) with guidance of the guru,  says third Nanak. 1.

 

ਮ: ੩ ॥ ਵਿਣੁ ਮਨੁ ਮਾਰੇ ਕੋਇ ਨ ਸਿਝਈ ਵੇਖਹੁ ਕੋ ਲਿਵ ਲਾਇ ॥ ਭੇਖਧਾਰੀ ਤੀਰਥੀ ਭਵਿ ਥਕੇ ਨਾ ਏਹੁ ਮਨੁ ਮਾਰਿਆ ਜਾਇ ॥

Mėhlā 3.  viṇ man māre ko▫e na sijẖ▫ī vekẖhu ko liv lā▫e.  Bẖekẖ▫ḏẖārī ṯīrthī bẖav thake nā ehu man māri▫ā jā▫e.

 

(M: 3) prologue by the third Guru. (Koey na) no one (sijhaee) succeeds – in finding the Almighty – (vin-u) without (maarey = killing) dissolving (man–u = mind) ego; (ko) anyone may (liv = attention, laaey = fixes) reflect within and (veykhahu = see) realize this.

(Bheykhdhaar-i = wearing holy-looking garbs) pretenders (thakey) get tired (bhav-i) wandering at (teerathi) pilgrimages – ostensibly to cleanse themselves – but (ih) this human (man-u) mind (na jaaey) cannot (maaria = killed) be freed of ego, this way.

 

ਗੁਰਮੁਖਿ ਏਹੁ ਮਨੁ ਜੀਵਤੁ ਮਰੈ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਇਸੁ ਮਨ ਕੀ ਮਲੁ ਇਉ ਉਤਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Gurmukẖ ehu man jīvaṯ marai sacẖ rahai liv lā▫e.  Nānak is man kī mal i▫o uṯrai ha▫umai sabaḏ jalā▫e. ||2||

 

(Ih-u) this (man-u = mind) ego (marai = killed) is dissolved (gurmukh-i) with the guru’s guidance (jeevat-u) when alive, i.e. while carrying out one’s duties in life, by (rahai) remaining (liv laaey) focused on obedience (sach-i) to the Eternal.

S/he (jalaaey = burns) gives up (haumai) ego (sabad-i = by word) by following the guru’s teachings; (io) this is how (mal-u) the dirt of vices (ki) of/on (man) the mind (utrai) is removed, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਸੰਤ ਮਿਲਹੁ ਮੇਰੇ ਭਾਈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵਹੁ ਇਕ ਕਿਨਕਾ ॥ ਹਰਿ ਹਰਿ ਸੀਗਾਰੁ ਬਨਾਵਹੁ ਹਰਿ ਜਨ ਹਰਿ ਕਾਪੜੁ ਪਹਿਰਹੁ ਖਿਮ ਕਾ ॥ ਐਸਾ ਸੀਗਾਰੁ ਮੇਰੇ ਪ੍ਰਭ ਭਾਵੈ ਹਰਿ ਲਾਗੈ ਪਿਆਰਾ ਪ੍ਰਿਮ ਕਾ ॥

Pa▫oṛī.  Har har sanṯ milhu mere bẖā▫ī har nām ḏariṛāvahu ik kinkā.  Har har sīgār banāvahu har jan har kāpaṛ pahirahu kẖim kā.  Aisā sīgār mere parabẖ bẖāvai har lāgai pi▫ārā parim kā.

 

(Paurri) stanza by the fourth Guru. O (meyrey) my (bhaaee) brethren, (milah-u) find the (sant-i) seekers of (har-i) the Almighty and (drirraavh-u) obtain firm understanding of (ik = one) a (kinka = particle) bit – however little – of (naam-u) Divine virtues and commands.

Taking the analogy of a wife wating to please her husband; O (jan = servants) devotees of the Almighty, (banaavh-u) make (har-i = removes vices) the purifying virtues of (har-i) the Almighty (seegaar-u) the adornment/makeup, and (pahirah-u) wear (kaaparr-u) the attire/acquire the attribute, (ka) of (khim/khimaa) forgiveness – tolerance, rather than just adopt holy-looking garb.

(Aisa) such (seegar-u) adornment (bhaavai) pleases (prabh) the Master (meyrey = my) of all; (har-i) the Almighty (laagai piaara) loves the adornment (ka) of (prim = love) loving devotion/obedience.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਬੋਲਹੁ ਦਿਨੁ ਰਾਤੀ ਸਭਿ ਕਿਲਬਿਖ ਕਾਟੈ ਇਕ ਪਲਕਾ ॥ ਹਰਿ ਹਰਿ ਦਇਆਲੁ ਹੋਵੈ ਜਿਸੁ ਉਪਰਿ ਸੋ ਗੁਰਮੁਖਿ ਹਰਿ ਜਪਿ ਜਿਣਕਾ ॥੨੧॥

Har har nām bolhu ḏin rāṯī sabẖ kilbikẖ kātai ik palkā.  Har har ḏa▫i▫āl hovai jis upar so gurmukẖ har jap jiṇkā. ||21||

 

(Bolhu) utter and keep in mind (naam-u) commands of (har-i har-i) the Almighty (din-u) day and (raati) night; this (kaattai = cuts) removes (kilbikh-u) vices from the mind (ik = one) in a (palka = time for blinking the eye) moment.

One on (jis-u) whom the Master (hovai) is (daiaal-u = compassionate) kind, (so) that person (gurmukh-i) follows the guru to (jap-i) remember the Almighty, and (jinka) conquers allurements of the world – to be at peace in life and unite with the Almighty at the end. 21.

 

Page 651

 

Note: This twenty-second Paurri of Soratth Ki Vaar M: 4, has two Sloks or prologues by the third Guru preceding it. The first Slok says the mind acts viciously under influence of deeds of past births, but it can overcome them if it does not get attached to the world-play, under guidance of the guru. In other words we can change our destiny. There is a belief that out of the four ages of Indian belief the Kaliyug is one of evils. The third Guru says in the second Slok that this can be changed to an opportunity to unite with the Almighty by recalling and complying with instruction of the Almighty to the soul. The Paurri shows how this can be done.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹੁ  ਖੰਨਲੀ ਧੋਤੀ ਉਜਲੀ ਨ ਹੋਵਈ ਜੇ ਸਉ ਧੋਵਣਿ ਪਾਹੁ ॥

Salok mėhlā 3.  Janam janam kī is man ka▫o mal lāgī kālā ho▫ā si▫āhu.  Kẖanlī ḏẖoṯī ujlī na hova▫ī je sa▫o ḏẖovaṇ pāhu.

 

(Slok-u M: 3) prologue by the third Guru: (Is) this human (man) mind has so much (mal-u = dirt) influence of transgressions of (janam janam) numerous past births (laagi) sticking (kau) to it, that it (hoaa) has become (kaala siaah-u) pitch black, i.e. the influence of so many past vices on the mind has made it hard to cleanse.

It has become like (khanli) the cloth used to clean the oil-seed crusher, which (na hovaee) cannot become (ujli) clean (dhoti) by washing (jey) even if (paah-u) put for (sau) a hundred (dhovan-i) washes, i.e. the mind cannot be cleansed with rituals etc.

 

But there is a way to cleanse the mind.

 

ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਉਲਟੀ ਹੋਵੈ ਮਤਿ ਬਦਲਾਹੁ ॥ ਨਾਨਕ ਮੈਲੁ ਨ ਲਗਈ ਨਾ ਫਿਰਿ ਜੋਨੀ ਪਾਹੁ ॥੧॥

Gur parsādī jīvaṯ marai ultī hovai maṯ baḏlāhu.  Nānak mail na lag▫ī nā fir jonī pāhu. ||1||

 

When with the guru’s (parsaadi) grace/guidance, a person (marai = dies) overcomes attachment to the world-play like a dead person, (jeevat-u) when alive, then his/her (mat-i = thinking) mind (badlaah-u) changes, things (hovai) are (ultti) reversed – and vices leave.

Then (mail-u = dirt) vices do not (lagaee) touch and s/he is not (paah-u) put in (joni) in the mother’s womb, (phir-i) again, i.e. is not reborn, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਚਹੁ ਜੁਗੀ ਕਲਿ ਕਾਲੀ ਕਾਂਢੀ ਇਕ ਉਤਮ ਪਦਵੀ ਇਸੁ ਜੁਗ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਕੀਰਤਿ ਫਲੁ ਪਾਈਐ ਜਿਨ ਕਉ ਹਰਿ ਲਿਖਿ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਅਨਦਿਨੁ ਭਗਤਿ ਹਰਿ ਉਚਰਹਿ ਹਰਿ ਭਗਤੀ ਮਾਹਿ ਸਮਾਹਿ ॥੨॥

Mėhlā 3.  Cẖahu jugī kal kālī kāʼndẖī ik uṯam paḏvī is jug māhi.  Gurmukẖ har kīraṯ fal pā▫ī▫ai jin ka▫o har likẖ pāhi.  Nānak gur parsādī an▫ḏin bẖagaṯ har ucẖrahi har bẖagṯī māhi samāhi. ||2||

 

(M: 3) prologue by the third Guru: Amongst (chahu) the four (jugi) ages – Sat, Treyta, Dupaar and Kal-i; Kal-i age (kaanddhi = called) is considered (kaali = dark) evil, but there is (ik) one way by which (utam) a sublime (padvi = rank) spiritual state can be achieved (maah-i) in (is-u) this (jug) age.

(Jin kau) those in whose destiny (har-i) the Almighty has so (likh paah-i) written down, they (paaeeai) obtain (phal-u = fruit) the reward of (keerat-i) praising the virtues of (har-i) the Almighty, and emulating them – which makes one acceptable to the Almighty.

(Gurparsaadi) with the guru’s grace/guidance, they (andin = all days) ever (uchrah-i utter) remember commands of (har-i) the Almighty (bhagat-i) devotedly and (maah-i) with that devotion (samaah-i) are absorbed in, leading life by Divine virtues and commands, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਮੇਲਿ ਸਾਧ ਜਨ ਸੰਗਤਿ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਹਰਿ ਭਲੀ ਬਾਣਿ ॥ ਹਰਿ ਗੁਣ ਗਾਵਾ ਹਰਿ ਨਿਤ ਚਵਾ ਗੁਰਮਤੀ ਹਰਿ ਰੰਗੁ ਸਦਾ ਮਾਣਿ ॥

Pa▫oṛī.  Har har mel sāḏẖ jan sangaṯ mukẖ bolī har har bẖalī bāṇ.  Har guṇ gāvā har niṯ cẖavā gurmaṯī har rang saḏā māṇ.

 

(Paurri) stanza by the fourth Guru: O (har-i har-i) Almighty, please (meyl-i) enable me to meet (saadh jan) the saints in whose (sangat-i) company, I may (boli = utter) sing (mukh-i) with my mouth, (bhali) the good (baan-i) words – of Divine virtues and learn to emulate them.

I wish that I (gaava = sing) praise (gun) virtues of (har-i) the Almighty; I would (nit) ever (chavaa) talk of, and live by, Divine virtues, and (sadaa) ever (rang-u maan-i) enjoy (har-i) Divine (rang-u) love.

 

ਹਰਿ ਜਪਿ ਜਪਿ ਅਉਖਧ ਖਾਧਿਆ ਸਭਿ ਰੋਗ ਗਵਾਤੇ ਦੁਖਾ ਘਾਣਿ ॥ ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਸੇ ਹਰਿ ਜਨ ਪੂਰੇ ਸਹੀ ਜਾਣਿ ॥ ਜੋ ਗੁਰਮੁਖਿ ਹਰਿ ਆਰਾਧਦੇ ਤਿਨ ਚੂਕੀ ਜਮ ਕੀ ਜਗਤ ਕਾਣਿ ॥੨੨॥

Har jap jap a▫ukẖaḏẖ kẖāḏẖi▫ā sabẖ rog gavāṯe ḏukẖā gẖāṇ.  Jinā sās girās na visrai se har jan pūre sahī jāṇ.  Jo gurmukẖ har ārāḏẖaḏe ṯin cẖūkī jam kī jagaṯ kāṇ. ||22||

 

(Jap-i jap-i) ever keeping in mind (har-i) the Almighty is (aukhadh = medicine) the treatment (khaadhiaa = eating) by taking which – one keeps vices at bay and the resultant and – (ghaan-i) multitudes of resultant (dukhaa) distresses (gavaat-e = lost) leave.

(Jinaa) those by whom the Almighty is not (visrai) forgotten, i.e. is remembered, (saas-i) with every breath and (giraas-i) every morsel of food – every moment, those (jan) humble servants/devotees of the Almighty are (jaan-i) considered (poor-e) perfect and (sahi) genuine – they sincerely live by Divine virtues and commands.

(Jo) those who, (gurmukh-i) with the guru’s guidance (aaradhad-e) remember – instructions given to the soul by (har-i) the Almighty, (tin) their (kaan-i = dependence) being subject to (jam) the messenger of death causing them to take rebirth in (jagat) the world, (chooki = ends) is obviated. 22.

 

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Note: This twenty third Paurri of Soratth Ki Vaar M: 4, is preceded by two Sloks or prologues by the third Guru. The first Slok says the human beings acting in ego or self-will remain engrossed in getting material gains and physical pleasures, forget the Almighty and also neglect to learn from the guru. The second Slok uses the relationship between husband and wife as metaphor to describe that between the Creator and the soul. It emphasizes the need for sincere love. The Paurri cautions against those who disobey the guru and even disown him. It asks us to keep away from such people and ever pay attention to the guru’s teachings.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਰੇ ਜਨ ਉਥਾਰੈ ਦਬਿਓਹੁ ਸੁਤਿਆ ਗਈ ਵਿਹਾਇ ॥ ਸਤਿਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣਿ ਨ ਜਾਗਿਓ ਅੰਤਰਿ ਨ ਉਪਜਿਓ ਚਾਉ ॥

Salok mėhlā 3.  Re jan uthārai ḏabi▫ohu suṯi▫ā ga▫ī vihā▫e.  Saṯgur kā sabaḏ suṇ na jāgi▫o anṯar na upji▫o cẖā▫o.

 

(Rey) o (jan = person) human being, you are (dabioh-u = buried) possessed by (uthaarai = dream at night) transitory pleasures and relations; your life – (gaee) is passing (sutiaa = asleep) being indifferent to Naam/Divine virtues and commands, the guide for life.

You do not (sun-i) listen to (sabad-u = word) teachings of (satigur) the true guru, (jaagio) to be awakened – to overcome inebriation caused by temptations, and (chaau) liking for the guru’s teachings does not (upjio) come to your (antar-i = within) mind.

 

ਸਰੀਰੁ ਜਲਉ ਗੁਣ ਬਾਹਰਾ ਜੋ ਗੁਰ ਕਾਰ ਨ ਕਮਾਇ ॥ ਜਗਤੁ ਜਲੰਦਾ ਡਿਠੁ ਮੈ ਹਉਮੈ ਦੂਜੈ ਭਾਇ ॥ ਨਾਨਕ ਗੁਰ ਸਰਣਾਈ ਉਬਰੇ ਸਚੁ ਮਨਿ ਸਬਦਿ ਧਿਆਇ ॥੧॥

Sarīr jala▫o guṇ bāhrā jo gur kār na kamā▫e.  Jagaṯ jalanḏā diṯẖ mai ha▫umai ḏūjai bẖā▫e.  Nānak gur sarṇā▫ī ubre sacẖ man sabaḏ ḏẖi▫ā▫e. ||1||

 

(Sareer-u) the body/mind (jalau = burns) is restless, of one (jo) who is (baahra = bereft) unaware of – and thus does not live by – (gun) Divine virtues, and does not (kamaaey) carry out (kaar = task) instructions given by (gur) the guru.

(Mai) I (dditth-u) have seen (jagat-u = world) people (jalanda = burning) suffering/being restless because of (haumai) ego, i.e. by acting with their own will, caught in (doojai) other (bhaaey) ideas – than complying with Naam. 

Says third Nanak: Those who place themselves (sarnaaee = sanctuary) in care and obedience of the guru, and (dhiaaey) pay attention (sabad-i = word) to the guru’s teachings, they (ubrey = rise above) are saved from temptations and the resultant restless-ness. 1.

 

ਮ: ੩ ॥ ਸਬਦਿ ਰਤੇ ਹਉਮੈ ਗਈ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥ ਪਿਰ ਕੈ ਭਾਣੈ ਸਦਾ ਚਲੈ ਤਾ ਬਨਿਆ ਸੀਗਾਰੁ ॥

Mėhlā 3.  Sabaḏ raṯe ha▫umai ga▫ī sobẖāvanṯī nār.  Pir kai bẖāṇai saḏā cẖalai ṯā bani▫ā sīgār.

 

(M: 3) prologue by the third Guru. (Haumai) ego (gaee) leaves one who is (ratey) imbued with, i.e. who remembers and lives, (sabad-i = Divine Word) by Divine commands; such (naar-i = woman) a soul-wife (sobhaavanti) is praise-worthy and is liked by the Almighty-husband – it is experienced by being at peace with the self in life.

When a soul-wife (sadaa) forever (chalai = moves) acts (bhaanai) by will of (pir = husband) the Almighty-husband, (ta) then she (baniaa) wears (seegaar-u) adornment – attracts/is accepted for union by the Almighty.

 

ਸੇਜ ਸੁਹਾਵੀ ਸਦਾ ਪਿਰੁ ਰਾਵੈ ਹਰਿ ਵਰੁ ਪਾਇਆ ਨਾਰਿ ॥ ਨਾ ਹਰਿ ਮਰੈ ਨ ਕਦੇ ਦੁਖੁ ਲਾਗੈ ਸਦਾ ਸੁਹਾਗਣਿ ਨਾਰਿ ॥ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭ ਮੇਲਿ ਲਈ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੨॥

Sej suhāvī saḏā pir rāvai har var pā▫i▫ā nār.  Nā har marai na kaḏe ḏukẖ lāgai saḏā suhāgaṇ nār.  Nānak har parabẖ mel la▫ī gur kai heṯ pi▫ār. ||2||

 

(Pir-u) the Almighty-husband finds her (seyj = bed) devoted mind (suhaavi = pleasant) beautiful and (raavai = consummates love) abides in it; this is how (naar-i = woman) the soul-wife (paaia) obtains union with the Almighty (var-u) husband – experiences company of the Master within.

(Har-i) the Almighty-husband does not (marai) die, and so (dukh-u) grief (na kadey) never (laagai) touches her; she is (sadaa) ever (suhaagan-i) the fortunate (naar-i = woman) soul – to have the Almighty with it. (Message: God is ever within, one needs to be attentive to experience that).

Says third Nanak: (Har-i prabh) the Almighty Master (meyl-i laee) unites that soul with IT-self, (kai heyt-i) by motivating her (piaar-i = love) to follow the guru – and live by Naam or Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਗੁਰੁ ਗੋਪਿਆ ਆਪਣਾ ਤੇ ਨਰ ਬੁਰਿਆਰੀ ॥ ਹਰਿ ਜੀਉ ਤਿਨ ਕਾ ਦਰਸਨੁ ਨਾ ਕਰਹੁ ਪਾਪਿਸਟ ਹਤਿਆਰੀ ॥ ਓਹਿ ਘਰਿ ਘਰਿ ਫਿਰਹਿ ਕੁਸੁਧ ਮਨਿ ਜਿਉ ਧਰਕਟ ਨਾਰੀ ॥

Pa▫oṛī.  Jinā gur gopi▫ā āpṇā ṯe nar buri▫ārī.  Har jī▫o ṯin kā ḏarsan nā karahu pāpisat haṯi▫ārī.  Ohi gẖar gẖar firėh kusuḏẖ man ji▫o ḏẖarkat nārī.

 

(Paurri) stanza by the fourth Guru. (Tey) those (nar) persons (jinaa) who (gopiaa = conceal) do not own up/obey (aapna = own) their (gur-u) guru, they are (buriaari) evil.

O (jeeo) revered (har-i) Almighty, please do not (karahu) make me (darsan-u = have sight) meet/be in company of such (paapistt) wrongdoers and (hatiaari) murderers – of goodness.

(Oh-i = they) such persons are (kusudh) impure (man-i) of mind; they forget the Almighty and (phirah-i = wander) go (ghar-i ghar-i = house to house) to others, like (dharkatt) an immoral (naari) woman – who is unfaithful and goes to other men.

 

ਵਡਭਾਗੀ ਸੰਗਤਿ ਮਿਲੇ ਗੁਰਮੁਖਿ ਸਵਾਰੀ ॥ ਹਰਿ ਮੇਲਹੁ ਸਤਿਗੁਰ ਦਇਆ ਕਰਿ ਗੁਰ ਕਉ ਬਲਿਹਾਰੀ ॥੨੩॥

vadbẖāgī sangaṯ mile gurmukẖ savārī.  Har melhu saṯgur ḏa▫i▫ā kar gur ka▫o balihārī. ||23||

 

It is (vaddbhaagi) with good fortune that one (milai) finds (sangat-i) company – the holy congregation -, where s/he (savaari) is transformed (gurmukh-i) with the guru’s teachings.

O (har-i) Almighty, please (daiaa kar-i) be kind to (meylhu = cause to meet) lead me to (satigur) the true guru; I shall (kau baliaahari = be sacrifice to) do everything the guru tells me. 23.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਊਪਜੈ ਫਿਰਿ ਦੁਖੁ ਨ ਲਗੈ ਆਇ ॥ ਜੰਮਣੁ ਮਰਣਾ ਮਿਟਿ ਗਇਆ ਕਾਲੈ ਕਾ ਕਿਛੁ ਨ ਬਸਾਇ ॥

Salok mėhlā 3.  Gur sevā ṯe sukẖ ūpjai fir ḏukẖ na lagai ā▫e.  Jamaṇ marṇā mit ga▫i▫ā kālai kā kicẖẖ na basā▫e.

 

(Slok-u M: 3) prologue by the third Guru.  (Sukh-u) peace (oopjai = occurs) is obtained (tey) by (seyva = service) obedience to the guru – because one keeps away from vices and hence no retribution is faced; (dukh-u) grief does not (lagai aaey) afflict (phir-i) again.

(Jamman-u) births and (marna) deaths (mitt gaiaa = effaced) are obviated as (kaalai) the messenger of death (basaaey = in the hands of) can do (kichh-u na) nothing.

 

ਹਰਿ ਸੇਤੀ ਮਨੁ ਰਵਿ ਰਹਿਆ ਸਚੇ ਰਹਿਆ ਸਮਾਇ ॥ ਨਾਨਕ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ ਕਉ ਜੋ ਚਲਨਿ ਸਤਿਗੁਰ ਭਾਇ ॥੧॥

Har seṯī man rav rahi▫ā sacẖe rahi▫ā samā▫e.  Nānak ha▫o balihārī ṯinn ka▫o jo cẖalan saṯgur bẖā▫e. ||1||

 

(Man-u) the mind (rahiaa) remains (rav-i = engrossed) in remembrance (seyti) of the Almighty and (rahiaa) remains (samaaey) absorbed (sachey) in the Eternal – with the guru’s guidance.

Says the third Nanak: (Hau) I (balihaari kau = am sacrifice to) adore (tinn) those (jo) who (chalan-i = walk) act (bhaaey) as (bhaaey = will) instructed by (satigur) the true guru. 1.

 

ਮਃ ੩ ॥ ਬਿਨੁ ਸਬਦੈ ਸੁਧੁ ਨ ਹੋਵਈ ਜੇ ਅਨੇਕ ਕਰੈ ਸੀਗਾਰ ॥
Mėhlā 3.  Bin sabḏai suḏẖ na hova▫ī je anek karai sīgār.

 

(M: 3) prologue by the third Guru. (Bin-u) without following (sabdai = word) the teachings of the guru, a soul-wife does not (hovaee) become (sudh-u) purified – and acceptable to the Almighty – even (jey) if s/he (karey) performs (aneyk) numerous (seegaar = adornments) ritual practices – like baths and burning incenses.

 

Page 652 

 

ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣਈ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥ ਸਾ ਕੁਸੁਧ ਸਾ ਕੁਲਖਣੀ ਨਾਨਕ ਨਾਰੀ ਵਿਚਿ ਕੁਨਾਰਿ ॥੨॥
Pir kī sār na jāṇ▫ī ḏūjai bẖā▫e pi▫ār.  Sā kusuḏẖ sā kulkẖaṇī Nānak nārī vicẖ kunār. ||2||

 

She does not (jaanaee) know (saar = news) what is liked by (pir- = husband) the Almighty-husband, but has (piaar-u) love for (doojai) other (bhaaey = affection) pursuits – to impress other people.

(Sa = that) such a soul is like (kusudh-u) an impure and (kulakhni) immoral woman; a (kunaar-i) bad woman (vich-i) amongst (naari) women, i.e. marked out as one. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਅਪਣੀ ਦਇਆ ਕਰਿ ਹਰਿ ਬੋਲੀ ਬੈਣੀ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ਹਰਿ ਉਚਰਾ ਹਰਿ ਲਾਹਾ ਲੈਣੀ ॥

Pa▫oṛī.  Har har apṇī ḏa▫i▫ā kar har bolī baiṇī.  Har nām ḏẖi▫ā▫ī har ucẖrā har lāhā laiṇī.

 

(Paurri) stanza. O (har-i har-i) Almighty, please (daiaa kar-i) be kind that I (boli) say (baini/baani) words – of virtues – of You, (har-i) the Almighty.

I should (dhiaaee) pay attention to (naam-u) virtues and commands of (har-i) the Almighty, (uchraa = utter) remember and praise them, to (laini) take as (laaha) profit, i.e. find, (har-i) the Almighty.

 

ਜੋ ਜਪਦੇ ਹਰਿ ਹਰਿ ਦਿਨਸੁ ਰਾਤਿ ਤਿਨ ਹਉ ਕੁਰਬੈਣੀ ॥ ਜਿਨਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪਿਆਰਾ ਅਰਾਧਿਆ ਤਿਨ ਜਨ ਦੇਖਾ ਨੈਣੀ ॥ ਹਉ ਵਾਰਿਆ ਅਪਣੇ ਗੁਰੂ ਕਉ ਜਿਨਿ ਮੇਰਾ ਹਰਿ ਸਜਣੁ ਮੇਲਿਆ ਸੈਣੀ ॥੨੪॥

Jo japḏe har har ḏinas rāṯ ṯin ha▫o kurbaiṇī.  Jinā saṯgur merā pi▫ārā arāḏẖi▫ā ṯin jan ḏekẖā naiṇī.  Ha▫o vāri▫ā apṇe gurū ka▫o jin merā har sajaṇ meli▫ā saiṇī. ||24||

 

(Jo) those who (japdey) keep in mind (har-i har-i) virtues and commands of the Almighty (dinas-u) day and (raat-i) night, (hau) I (kurbaini/kurbaani = am sacrifice) adore (tin) them.

(Jinaa) those who (araadhiaa) remember (piaara) the Beloved (satigur-u) Almighty (meyra = my) of all, I wish to (deykhaa) see (tin) those (jan-u) servants of the Master (naini) with my eyes, i.e. to be in their company and follow their example.

(Hau) I (vaariaa kau = am sacrifice to) adore (aapney) my guru who (meyliaa) helped me find (meyra) my (har-i) Almighty (sajan-u) friend and (saini) relative. 24.

 

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ਸਲੋਕੁ ਮਃ ੪ ॥ ਹਰਿ ਦਾਸਨ ਸਿਉ ਪ੍ਰੀਤਿ ਹੈ ਹਰਿ ਦਾਸਨ ਕੋ ਮਿਤੁ ॥ ਹਰਿ ਦਾਸਨ ਕੈ ਵਸਿ ਹੈ ਜਿਉ ਜੰਤੀ ਕੈ ਵਸਿ ਜੰਤੁ ॥

Salok mėhlā 4.  Har ḏāsan si▫o parīṯ hai har ḏāsan ko miṯ.  Har ḏāsan kai vas hai ji▫o janṯī kai vas janṯ.

 

(Slok-u M: 4) prologue by the fourth Guru. (Har-i) the Almighty has (preet-i) affection (sio) for IT’s (daasan = servants) devotees and is (mit-u) friendly (ko) to them.

The Almighty (hai) is (vas-i = under control) responsive to (daasan = servants) those who live in obedience to IT, (jio) the way (jant-u) a musical instrument (vas-i = under control) responds to (janti) the musician, i.e. the Master responds to supplications of the devotees.

 

ਹਰਿ ਕੇ ਦਾਸ ਹਰਿ ਧਿਆਇਦੇ ਕਰਿ ਪ੍ਰੀਤਮ ਸਿਉ ਨੇਹੁ ॥ ਕਿਰਪਾ ਕਰਿ ਕੈ ਸੁਨਹੁ ਪ੍ਰਭ ਸਭ ਜਗ ਮਹਿ ਵਰਸੈ ਮੇਹੁ ॥

Har ke ḏās har ḏẖi▫ā▫iḏe kar parīṯam si▫o nehu.  Kirpā kar kai sunhu parabẖ sabẖ jag mėh varsai mehu.

 

(Daas = servants) the devotees (key) of the Almighty (dhiaaeydey) pay attention to commands of the Almighty (kar-i) with (neyh-u) love (sio) for (preetam) the beloved Master.

O (prabh) Master, (sunh-u = listen) this is my supplication; please (kirpa = mercy, kar-i kai = do) be kind that (meyh-u) rain (varsai) falls (mah-i) in (jag) the world, i.e. the benediction of Your virtues is bestowed on all.

 

ਜੋ ਹਰਿ ਦਾਸਨ ਕੀ ਉਸਤਤਿ ਹੈ ਸਾ ਹਰਿ ਕੀ ਵਡਿਆਈ ॥ ਹਰਿ ਆਪਣੀ ਵਡਿਆਈ ਭਾਵਦੀ ਜਨ ਕਾ ਜੈਕਾਰੁ ਕਰਾਈ ॥

Jo har ḏāsan kī usṯaṯ hai sā har kī vadi▫ā▫ī.  Har āpṇī vadi▫ā▫ī bẖāvḏī jan kā jaikār karā▫ī.

 

(Jo) whatever (ustat-i) praise (hai) is done of (har-i daasa) the Almighty’s devotees, (sa) that is (vaddiaaee) glorification of the Master, because they emulate Divine virtues.

(Aapni = own) IT’s (vaddiaaee) glorification pleases (har-i) the Almighty and hence (karaaee) gets (jan) the servants (jaikaar) praised, i.e. IT loves when the devotees emulate IT’s virtues and be like IT-self.

 

ਸੋ ਹਰਿ ਜਨੁ ਨਾਮੁ ਧਿਆਇਦਾ ਹਰਿ ਹਰਿ ਜਨੁ ਇਕ ਸਮਾਨਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਹਰਿ ਪੈਜ ਰਖਹੁ ਭਗਵਾਨ ॥੧॥

So har jan nām ḏẖi▫ā▫iḏā har har jan ik samān.  Jan Nānak har kā ḏās hai har paij rakẖahu bẖagvān. ||1||

 

(So) that indeed is (har-i jan) the devotee of the Almighty who (dhiaaida) pays attention to (naam-u) Divine virtues and commands – as guide for life; (har-i) the Almighty and (har-i jan-u) that devotee are (ik samaan-i = like one) alike, i.e. devotion makes one like the Master.

Says the fourth Nanak: This (jan-u) humble fourth Nanak (hai) is (daas-u = servant) devotee of You, the Almighty; please (rakhah-u) preserve my (paij) honour, o (bhagvaan) Master, i.e. accept me to Your fold. 1.

 

ਮਃ ੪ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਾਈ ਤਿਨਿ ਸਾਚੈ ਤਿਸੁ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪੂਰਾ ਪਾਈਐ ਹਰਿ ਰਸਿ ਰਸਨ ਰਸਾਈ ॥੨॥

Mėhlā 4.  Nānak parīṯ lā▫ī ṯin sācẖai ṯis bin rahaṇ na jā▫ī.  Saṯgur milai ṯa pūrā pā▫ī▫ai har ras rasan rasā▫ī. ||2||

 

(M: 4) prologue by the fourth Guru. Says the fourth Nanak: (Tin-i = that) the One (saachai) Eternal Master has (laa-ee) created such (preet-i) affection for IT-self, that (na jaaee) I cannot (rahn-u) live (bin-u) without (tis-u) IT.

If (satigur-u) the true guru (milai) is found, (ta) then (poora) the Perfect Master (paaeeai) is found; then (rasna) the tongue (rasaaee) relishes praising (har-i ras-i = Divine elixir) Divine virtues. 2.

 

ਪਉੜੀ ॥ ਰੈਣਿ ਦਿਨਸੁ ਪਰਭਾਤਿ ਤੂਹੈ ਹੀ ਗਾਵਣਾ ॥ ਜੀਅ ਜੰਤ ਸਰਬਤ ਨਾਉ ਤੇਰਾ ਧਿਆਵਣਾ ॥

Pa▫oṛī.  Raiṇ ḏinas parbẖāṯ ṯūhai hī gāvṇā.  Jī▫a janṯ sarbaṯ nā▫o ṯerā ḏẖi▫āvaṇā.

 

(Paurri) stanza. O Almighty, (toohai) You alone are (gaavna = sung) to be praised, i.e. Your virtues emulated, (rain-i) night, (dinas-u) day and (parbhaat-i) morning – all the time.

(Sarbat) all (jeea jant) creatures are expected to (dhiaavna) pay attention to (teyra) Your (naau/naam) virtues and commands. 

 

ਤੂ ਦਾਤਾ ਦਾਤਾਰੁ ਤੇਰਾ ਦਿਤਾ ਖਾਵਣਾ ॥ ਭਗਤ ਜਨਾ ਕੈ ਸੰਗਿ ਪਾਪ ਗਵਾਵਣਾ ॥ ਜਨ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੈ ਬਲਿ ਬਲਿ ਜਾਵਣਾ ॥੨੫॥

Ŧū ḏāṯā ḏāṯār ṯerā ḏiṯā kẖāvṇā.  Bẖagaṯ janā kai sang pāp gavāvṇā.  Jan Nānak saḏ balihārai bal bal jāvṇā. ||25||

 

(Too) You are (daata = giver) the beneficent (daataar-u) provider, and the creatures (khaavna = eat) subsist on (teyra) Your (ditaa = given) provisions.

They are expected to be (gavaavna = lose) give up (paap) transgressions by being (sang-i) in company (kai) of (bhgagat jana = devotees) those who live in obedience to You, – and follow their example.

(Jan) the humble fourth Nanak, (sad) ever (balihaarai = is sacrifice) adores you and (bal-i bal-i jaavna = is sacrifice) shall do everything as per Your commands. 25.

 

 

SGGS pp 648-650, Soratth Ki Vaar M: 4, Paurris 16-20.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਬਿਨੁ ਕਰਮੈ ਨਾਉ ਨ ਪਾਈਐ ਪੂਰੈ ਕਰਮਿ ਪਾਇਆ ਜਾਇ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰਮਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੧॥

Salok mėhlā 3.  Bin karmai nā▫o na pā▫ī▫ai pūrai karam pā▫i▫ā jā▫e.  Nānak naḏar kare je āpṇī ṯā gurmaṯ mel milā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. Finding the Almighty, i.e. awareness of (naau/naam) Divine virtues and commands is not (paaeeai = found) obtained (bin-u) without (karmai) Divine grace; it is obtained (karam-i) with grace (poorai = perfect) of the Almighty.

(Jey) if the Almighty (karey) bestows (aapni = own) IT’s (nadar-i) grace, (ta) then one is (meyl-i) led to the guru, (gurmat-i) the guru’s guidance (milaaey) unites him/her with God, says the third Nanak.1.

 

Note: The Slok below says that people decide how to dispose of the mortal remains of the dead according to their faiths, but no one knows where the immortal soul goes.

 

ਮ: ੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥

Mėhlā 1.  Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi.  Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi.  Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2||

 

(M: 1) prologue by the first Guru. (Ik = one type) some people (dajhah-i) burn – the bodies of their dead, some (dabeeah-i) are buried and (ikna) some (kutey) the dogs (khaah-i) eat.

(Ik-i) some are (ustteeah-i) thrown (vich-i) in (paani) water and (phir-i) again, some (bhi) also are (paaye) placed (hasan-i) in the tower of silence – like the Zoroastrians.

Says third Nanak. But (kithai) where does – the soul – (jaaey) go and (samaaey) merge? (Eyv) this is not (jaapaee) known. 2.

 

Note: Some people feel all wealth and comforts are attained by evil means and try to renounce them. The Paurri below says that those who follow the guru and remember the Almighty, they do not obtain wealth and means of comfort by unfair means, as they resist vices.

 

ਪਉੜੀ ॥ ਤਿਨ ਕਾ ਖਾਧਾ ਪੈਧਾ ਮਾਇਆ ਸਭੁ ਪਵਿਤੁ ਹੈ ਜੋ ਨਾਮਿ ਹਰਿ ਰਾਤੇ ॥ ਤਿਨ ਕੇ ਘਰ ਮੰਦਰ ਮਹਲ ਸਰਾਈ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸੇਵਕ ਸਿਖ ਅਭਿਆਗਤ ਜਾਇ ਵਰਸਾਤੇ ॥

Pa▫oṛī.  Ŧin kā kẖāḏẖā paiḏẖā mā▫i▫ā sabẖ paviṯ hai jo nām har rāṯe.  Ŧin ke gẖar manḏar mahal sarā▫ī sabẖ paviṯ hėh jinī gurmukẖ sevak sikẖ abẖi▫āgaṯ jā▫e varsāṯe.

 

(Paurri) stanza. (Jo) those who (raatey) are imbued (naam-i) with Divine virtues, i.e. who keep the Almighty in mind, (tin ka) their (khaadha) food, (paidha) clothes and (maaiaa) wealth are (pavit-u = unstained) obtained by fair means.

(Tin key) their (ghar) houses, (mandar) mansions, (mahal) palaces and (saraaee) inns for travelers, (jini) where (gurmukh-i) the guru’s followers, (seyvak = servants) devotees of the Almighty, Sikhs and (abhiaagat) needy travelers (jaaey) go and (varsaate) benefit, (hah-i) are (sabh-i) all (pavit-u) free of ill-gotten money.

 

ਤਿਨ ਕੇ ਤੁਰੇ ਜੀਨ ਖੁਰਗੀਰ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸਿਖ ਸਾਧ ਸੰਤ ਚੜਿ ਜਾਤੇ ॥ ਤਿਨ ਕੇ ਕਰਮ ਧਰਮ ਕਾਰਜ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜੋ ਬੋਲਹਿ ਹਰਿ ਹਰਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਸਾਤੇ ॥ ਜਿਨ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਸੇ ਗੁਰਮੁਖਿ ਸਿਖ ਗੁਰੂ ਪਹਿ ਜਾਤੇ ॥੧੬॥

Ŧin ke ṯure jīn kẖurgīr sabẖ paviṯ hėh jinī gurmukẖ sikẖ sāḏẖ sanṯ cẖaṛ jāṯe.  Ŧin ke karam ḏẖaram kāraj sabẖ paviṯ hėh jo bolėh har har rām nām har sāṯe.  Jin kai poṯai punn hai se gurmukẖ sikẖ gurū pėh jāṯe. ||16||

 

(Tin k-ey) their (turey) horses, (jeen) saddles and (khurgeen) pads under the saddles (jini) on which (gurmukh-i) the guru’s followers, Sikhs, (saadh) seekers and (sant) saints (charr-i jaatey) ride to travel, (hah-i) are (sabh-i) all (pavit-u) free of ill-gotten money.

Their (karam dharam) religious practices and (kaaraj) work are all (pavit-u) virtuous (jo) who (bolah-i = utter) remember and emulate (har-i) the purifying and (har-i) rejuvenating (naam-u) virtues of (saatey/sat) the Eternal (har-i) Almighty.

Only those in (jin kai) whose (potai = possession) past record are (pu’nn-u) virtuous deeds, (s-e) those (sikh) Sikhs (jaatey) go (pah-i) to the guru (gurmukh-i) and follow his teachings. 16.

 

 

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Note: This seventeenth Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The Sloks describe the suffering caused to those who forget Naam, i.e. ignore living in compliance with instructions of the Creator on their role in life, as guide for life. The Paurri or stanza describes the state of those who keep Naam in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਨਾਨਕ ਨਾਵਹੁ ਘੁਥਿਆ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਜਾਇ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਸਭੁ ਹਿਰਿ ਲਇਆ ਮੁਠੀ ਦੂਜੈ ਭਾਇ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥੧॥

Salok mėhlā 3.  Nānak nāvhu gẖuthi▫ā halaṯ palaṯ sabẖ jā▫e.  Jap ṯap sanjam sabẖ hir la▫i▫ā muṯẖī ḏūjai bẖā▫e.  Jam ḏar baḏẖe mārī▫ah bahuṯī milai sajā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru: Says third Nanak: Those who (ghuthiaa = strayed) transgress from (naavhu/naam) emulating virtues and obeying commands of the Almighty, – they succumb to vices. (sabh-u) all comfort (halat-u = here) in this world and union with the Almighty (palat-u) in the hereafter (jaaey = go) are denied to them – they are restless in life, and put in cycles of births and deaths after death.

Such persons are (mutthee = deceived) lured into (doojai) other (bhaaey = love) interests; their (jap-u) remembrance/obedience of God, practicing (tapu) austerities, i.e. obeying Naam despite hardship, and (sanjam-u) discipline are (hir-i laiaa = taken away) lost.

They are (badhey) bound and (maareeah-i = beaten) put to hardship (dar-i = at the place of) by (jam) Divine justice; they (milai) receive (bahutee = much) the terrible (sajaaey) punishment – of being put in cycles of births and deaths. 1.

 

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ਮ: ੩ ॥ ਸੰਤਾ ਨਾਲਿ ਵੈਰੁ ਕਮਾਵਦੇ ਦੁਸਟਾ ਨਾਲਿ ਮੋਹੁ ਪਿਆਰੁ ॥ ਅਗੈ ਪਿਛੈ ਸੁਖੁ ਨਹੀ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥

Mėhlā 3.  Sanṯā nāl vair kamāvḏe ḏustā nāl moh pi▫ār.  Agai picẖẖai sukẖ nahī mar jamėh vāro vār.

 

(M: 3) prologue by the third Guru: Those who (kamaavdey = do) bear (vair-u = enmity) hostility (naal-i = with) towards (santaa = saints) the seekers of the Almighty and, have (moh-u) attraction to, and (piaar-u) love for, (dusttaa) evil persons – who turn away from God.

For them, there is no (sukh-u) peace (agai = ahead) in the hereafter and (pichhai = behind) in this world; they (mar-i) die to be (ja’mmah-i) born (vaaro vaar) repeatedly.

 

ਤ੍ਰਿਸਨਾ ਕਦੇ ਨ ਬੁਝਈ ਦੁਬਿਧਾ ਹੋਇ ਖੁਆਰੁ ॥ ਮੁਹ ਕਾਲੇ ਤਿਨਾ ਨਿੰਦਕਾ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥੨॥

Ŧarisnā kaḏe na bujẖ▫ī ḏubiḏẖā ho▫e kẖu▫ār.   Muh kāle ṯinā ninḏkā ṯiṯ sacẖai ḏarbār.  Nānak nām vihūṇi▫ā nā urvār na pār. ||2||

 

Their fire of (trisna) desires is (kadey na) never (bujhaee) quenched; they (hoey) are (khuaar-u) frustrated in their attempt to find God as they engage in (dubidha = duality) pursuits other than of Naam – they achieve nothing and thus fail to attain peace.

(Muh) faces of (tina = those) such (nindka) slanderers – ill-wishers of the seekers – are (kaaley) blackened, i.e. they are marked as transgressors and face ignominy, (darbaar-i) in the court of (sachai) the Eternal (tit-u = that) Almighty.

Says third Nanak. There is no solace (urvaar-i = this side of the world-ocean) in this world or (paar-i = on far shore) in the hereafter, for those (vihoonia = bereft of) who do not conform to (naam) Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਸੇ ਹਰਿ ਹਰਿ ਨਾਮਿ ਰਤੇ ਮਨ ਮਾਹੀ ॥ ਜਿਨਾ ਮਨਿ ਚਿਤਿ ਇਕੁ ਅਰਾਧਿਆ ਤਿਨਾ ਇਕਸ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥
Pa▫oṛī.  Jo har nām ḏẖi▫ā▫iḏe se har har nām raṯe man māhī.  Jinā man cẖiṯ ik arāḏẖi▫ā ṯinā ikas bin ḏūjā ko nāhī.

 

(Paurri) stanza by the fourth Guru: (Jo) those who (dhiaaeydey) pay attention to (naam-u) Divine virtues and commands, (sey) they become (ratey) imbued with (har-i = take away vices) the purifying and (har-i = make green) rejuvenating (naam-i) Divine virtues and commands (maahi) in their (man) minds, i.e. yearn to find God.

(Jina) those who (araadhiaa) invoke (ik-u) the One Master (man-i = in mind, chit-i = in consciousness) sincerely within, (tinaa) for them there is (ko naahi) none (dooja) other (bin-u) except (ikas) the One, i.e. they look to the One Creator and none else – because of the experience that solace is not obtained elsewhere.

 

ਸੇਈ ਪੁਰਖ ਹਰਿ ਸੇਵਦੇ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਹੀ ॥ ਹਰਿ ਕੇ ਗੁਣ ਨਿਤ ਗਾਵਦੇ ਹਰਿ ਗੁਣ ਗਾਇ ਗੁਣੀ ਸਮਝਾਹੀ ॥ ਵਡਿਆਈ ਵਡੀ ਗੁਰਮੁਖਾ ਗੁਰ ਪੂਰੈ ਹਰਿ ਨਾਮਿ ਸਮਾਹੀ ॥੧੭॥

Se▫ī purakẖ har sevḏe jin ḏẖur masṯak lekẖ likẖāhī.  Har ke guṇ niṯ gāvḏe har guṇ gā▫e guṇī samjẖāhī.  vadi▫ā▫ī vadī gurmukẖā gur pūrai har nām samāhī. ||17||

 

But (seyee) only those (purakh) persons (seyvdey = serve) obey (har-i) the Almighty in whose (mastak-i = on forehead) destiny this (leykh = writing) is (likhaahee) written (dhur-i = from the source) by the Creator – it becomes their nature based on past deeds.

They (nit) ever (gaavdey = sing) praise (gun) virtues of (har-i) the Almighty, and having understood them, (samjhaahi) impart understanding (gunee) Divine virtues – to others.

The (vaddee) great (vaddiaaee) quality of (gurmukha) the guru’s followers is that, as taught by (poorai) the perfect guru, they remain (samaahi) absorbed in, i.e. lead life, (naam-i) by Divine virtues and commands. 17.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ ਸਬਦਿ ਮਰਹਿ ਫਿਰਿ ਨਾ ਮਰਹਿ ਤਾ ਸੇਵਾ ਪਵੈ ਸਭ ਥਾਇ ॥
Salok mėhlā 3.  Saṯgur kī sevā gākẖ▫ṛī sir ḏījai āp gavā▫e.  Sabaḏ marėh fir nā marėh ṯā sevā pavai sabẖ thā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Seyva = service) obedience (ki) of (satigur) the true guru is (gaakhrri) hard; one needs to (gavaaey = lose) shed (aap-u = self) ego and (deejai = give, sir-u = head) make an offering of one-self, i.e. totally dedicate thoughts, speech and actions to the guru.

When one (marah-i = dies) kills ego and submits (sabad-i) the guru’s word, does not (marah-i = die) fall prey to temptations; (ta) then (sabh) all (seyva) service to the guru (pavai) falls (thaaey) in place, i.e. useful.

 

Note: The next line uses the term ਪਾਰਸ (paaras). It is believed that a base metal like copper or iron becomes gold on touching Paaras. However, the former cannot become Paaras. This is used as metaphor to describe the guru who with his guidance enlightens ignorant people and a sincere disciple becomes the guru. This was demonstrated in succession of Sikh gurus. This is the subject of the first line below.

 

ਪਾਰਸ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਵੈ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗਣਤੈ ਸੇਵਕੁ ਨਾ ਮਿਲੈ ਜਿਸੁ ਬਖਸੇ ਸੋ ਪਵੈ ਥਾਇ ॥੧॥

Pāras parsi▫ai pāras hovai sacẖ rahai liv lā▫e.  Jis pūrab hovai likẖi▫ā ṯis saṯgur milai parabẖ ā▫e.   Nānak gaṇṯai sevak nā milai jis bakẖse so pavai thā▫e. ||1||

 

A disciple on (parsiai = touching) coming in the company of (paaras) the guru, (hovai) becomes (paaras-u) the guru himself, (rahai) remaining (liv laaey = concentrates) focussed (sach-i) in the Eternal.

One (jis-u = who) for whom it (hovai) is (likhiaa = written, poorab-i = past) preordained, s/he (milai) finds (satigur-u) the true guru and, with his guidance, (milai) finds the (prabh-u) the Almighty Master.

However, (seyvak-u) the servant does not (milai) find the Master (gantai) by counting as to how much s/he has served; (jis-u) one whom the Almighty (bakhsey) bestows grace, (so = that) his/her service/obedience (pavai thaaey = falls in place) is accepted and s/he is approved for union with the Creator. 1.

 

ਮ: ੩ ॥ ਮਹਲੁ ਕੁਮਹਲੁ ਨ ਜਾਣਨੀ ਮੂਰਖ ਅਪਣੈ ਸੁਆਇ ॥ ਸਬਦੁ ਚੀਨਹਿ ਤਾ ਮਹਲੁ ਲਹਹਿ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥

Mėhlā 3.  Mahal kumhal na jāṇnī mūrakẖ apṇai su▫ā▫e.   Sabaḏ cẖīnėh ṯā mahal lahėh joṯī joṯ samā▫e.

 

(M: 3) prologue by the third Guru. Driven by (suaaey) his/her aim, (moorakh) the foolish person does not (jaananee = know) distinguish between (mahal = good place) God and (kumahal-u = bad place) lesser beings.

If s/he (cheenah-i) understands (sabad-u = Divine Word) Divine commands (ta) then s/he can (lahah-i) find (mahal-u) the Almighty within, and (samaaey) merge his/her (joti) soul (jot-i) in the Supreme Soul.

 

ਸਦਾ ਸਚੇ ਕਾ ਭਉ ਮਨਿ ਵਸੈ ਤਾ ਸਭਾ ਸੋਝੀ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਅਪਣੈ ਘਰਿ ਵਰਤਦਾ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਭ ਪੂਰੀ ਪਈ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Saḏā sacẖe kā bẖa▫o man vasai ṯā sabẖā sojẖī pā▫e.  Saṯgur apṇai gẖar varaṯḏā āpe la▫e milā▫e.  Nānak saṯgur mili▫ai sabẖ pūrī pa▫ī jis no kirpā kare rajā▫e. ||2||

 

If (bhau = respect) obedience of (sachey) the Eternal (vasai) abides (man-i) in the mind, i.e. s/he is aware of Divine commands, then s/he (paaey) obtains (sabhaa) all (sojhi) awareness – on how to lead life.

(Satigur-u = true guru) the Almighty (vartdaa) is present (aapnai = own) in every one’s (ghar-i) mind, i.e. knows what is in everyone’s mind and (laey milaaey) unites the genuine seekers with IT-self.

 Says third Nanak: (Sabh) everything is (poori paee) accomplished (miliai) by finding (satigur-u) the Almighty; this is subject to (kirpa karey) IT’s kindness and (rajaaey) will. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਭਗਤ ਜਨਾ ਜੋ ਹਰਿ ਨਾਮਾ ਹਰਿ ਮੁਖਿ ਕਹਤਿਆ ॥ ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਸੰਤ ਜਨਾ ਜੋ ਹਰਿ ਜਸੁ ਸ੍ਰਵਣੀ ਸੁਣਤਿਆ ॥ ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਸਾਧ ਜਨਾ ਹਰਿ ਕੀਰਤਨੁ ਗਾਇ ਗੁਣੀ ਜਨ ਬਣਤਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan bẖāg ṯinā bẖagaṯ janā jo har nāmā har mukẖ kėhṯi▫ā.  Ḏẖan ḏẖan bẖāg ṯinā sanṯ janā jo har jas sarvaṇī suṇṯi▫ā.  Ḏẖan ḏẖan bẖāg ṯinā sāḏẖ janā har kīrṯan gā▫e guṇī jan baṇṯi▫ā.

 

(Paurri) stanza.  (Dhann-u dhan-u) great is (bhaag) the fortune of (tina) those (bhagat janaa) devotees (jo) who (har-i) ever (kahtiaa = utter, mukh-i = with the mouth) remember and emulate (naama) virtues of (har-i) the Almighty.

(Dhan-u dhan-u) great is the fortune of (tinaa) those (sant janaa = saints) seekers of the Almighty, (jo) who (suntiaa) listen to (jas-u = praise) virtues of (har-i) the Almighty (sravni) with the ears.

Great is the fortune of (tinaa) those (saadh janaa) participants in holy congregation (jo) who (gaaey) sing (keertan-u = praise) virtues and commands of the Almighty and (bantiaa) become (guni) virtuous (jan) people – by emulating Naam.

 

ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਗੁਰਮੁਖਾ ਜੋ ਗੁਰ ਸਿਖ ਲੈ ਮਨੁ ਜਿਣਤਿਆ ॥ ਸਭ ਦੂ ਵਡੇ ਭਾਗ ਗੁਰਸਿਖਾ ਕੇ ਜੋ ਗੁਰ ਚਰਣੀ ਸਿਖ ਪੜਤਿਆ ॥੧੮॥

Ḏẖan ḏẖan bẖāg ṯinā gurmukẖā jo gursikẖ lai man jiṇṯi▫ā.  Sabẖ ḏū vade bẖāg gursikẖā ke jo gur cẖarṇī sikẖ paṛ▫ṯi▫ā. ||18||

 

Great is the fortune of (tinaa) those (gurmukhaa) followers of the guru, who (lai) receive (sikh) instructions from the guru and (jintiaa) conquer their minds, i.e. kill ego and obey.

The fortune of (gursikhaa) the guru’s Sikhs, is (vaddey) greater (sabh doo) than all, (jo) which (gur sikh) disciples of the guru (parrtiaa) place themselves (charni) at the feet of, i.e. submit to the teachings of, the guru. 18.

 

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Note: This nineteenth Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The first Slok defines a Brahmin and conveys, by implication, that one who focuses on the role allotted by the Creator, carries out duties connected with it, attains everything. The second Slok says pursuit of material things does not leave one even in old age unless one follows the guru. The Paurri shows the Sikh submitting to teachings of the guru. It may be noticed that Naam and guru have been mentioned together in the Sloks as well the Paurri. As is mentioned in Gurbani numerous times, awareness of Naam comes from the guru/Gurbani.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੈ ਤਿਸ ਦਾ ਬ੍ਰਹਮਤੁ ਰਹੈ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥ ਨਵ ਨਿਧੀ ਅਠਾਰਹ ਸਿਧੀ ਪਿਛੈ ਲਗੀਆ ਫਿਰਹਿ ਜੋ ਹਰਿ ਹਿਰਦੈ ਸਦਾ ਵਸਾਇ ॥

Salok mėhlā 3.  Barahm binḏai ṯis ḏā barahmaṯ rahai ek sabaḏ liv lā▫e.  Nav niḏẖī aṯẖārah siḏẖī picẖẖai lagī▫ā firėh jo har hirḏai saḏā vasā▫e.

 

(Slok-u M: 3) prologue by the third Guru. The Brahmin who (bindai = knows) understands the virtues and commands of (brahm-u) the Creator (liv laaey) by focusing (sabad-i = on Divine Word) on commands/Hukam/Naam of (eyk) the One Almighty, (tis da) his/her (brahmat-u) being a Brahmin/priest (rahai = remains) is genuine.

(Nav) nine (nidhi) treasures – all powers that people are impressed with – and (atthaarah) eighteen (sidhi) occult powers (lageeaa) keep (pichhai phirai) following one who (sadaa) ever (vasaaey = causes to dwell) keeps (har-i) the Almighty (hirdai) in mind, i.e. such a life achieves everything by obeying commands/laws of the Almighty.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਬੁਝਹੁ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਖੁ ਪਾਏ ਜੁਗ ਚਾਰਿ ॥੧॥

Bin saṯgur nā▫o na pā▫ī▫ai bujẖahu kar vīcẖār.  Nānak pūrai bẖāg saṯgur milai sukẖ pā▫e jug cẖār. ||1||

 

Awareness of (naau/naam) Divine virtues and commands is not (paaeai) obtained (bin-u) except from (satigur) the true guru; one can (bujhahu) understand this by trying and (kar-i veecheer-u) understanding.

Says third Nanak: (Satigur-u) the true guru (milai) is found with (poorai) good (bhaag-i) fortune – and by following his guidance, one (chaar-i = in four, jug = ages) ever (paaey) experiences (sukh-u) peace. 1.

 

Note: It is believed that as one advances in age beyond youth, attachment to material things reduces. This is not so for those who are self-willed, i.e. do not follow the guru even in old age, says the next Slok.

 

ਮ: ੩ ॥ ਕਿਆ ਗਭਰੂ ਕਿਆ ਬਿਰਧਿ ਹੈ ਮਨਮੁਖ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਇ ॥ ਗੁਰਮੁਖਿ ਸਬਦੇ ਰਤਿਆ ਸੀਤਲੁ ਹੋਏ ਆਪੁ ਗਵਾਇ ॥ ਅੰਦਰੁ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖਿਆ ਫਿਰਿ ਭੁਖ ਨ ਲਗੈ ਆਇ ॥

Mėhlā 3.  Ki▫ā gabẖrū ki▫ā biraḏẖ hai manmukẖ ṯarisnā bẖukẖ na jā▫e.  Gurmukẖ sabḏe raṯi▫ā sīṯal ho▫e āp gavā▫e.  Anḏar ṯaripaṯ sanṯokẖi▫ā fir bẖukẖ na lagai ā▫e.

 

(M: 3) prologue by the third Guru. (Kiaa) whether (gabhroo) young or (birdh-i) old, (trisna) thirst and (bhukh) hunger, i.e. desires, of (manmukh-i) a self-willed person, – who does not obey the guru -, never (jaaey = go) leave him/her.

On the other hand, (gurmukh-i) a guru’s follower is (ratiaa) imbued (sabdey = with the word) with teachings of the guru to obey Naam; s/he (gavaaey = loses) sheds (aap-u = self) ego – obeys Naam – and (hoey) remains at (seetal-u = cool) peace.

His/her (andar-u = inner-self) mind is (tripat-i) satiated, and she is (santokhiaa = contented) happy with Divine will; (bhukh = hunger) craving does not (lagai aaey = touch) afflict him/her (phir-i) again.

 

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ਨਾਨਕ ਜਿ ਗੁਰਮੁਖਿ ਕਰਹਿ ਸੋ ਪਰਵਾਣੁ ਹੈ ਜੋ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੨॥

Nānak jė gurmukẖ karahi so parvāṇ hai jo nām rahe liv lā▫e. ||2||

 

Says third Nanak: (J-i) whatever one (karey) does (gurmukh-i) by following of the guru’s teachings, (hai) is (parvaan-u) approved by everyone and the Almighty; s/he is one (jo) who (rahey) remains (liv = attention, laaey = fixed) focused (naam-i) on Naam/Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ ਕੰਉ ਜੋ ਗੁਰਮੁਖਿ ਸਿਖਾ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਦਰਸਨੁ ਪਿਖਾ ॥

Pa▫oṛī.  Ha▫o balihārī ṯinn kaʼn▫u jo gurmukẖ sikẖā.  Jo har nām ḏẖi▫ā▫iḏe ṯin ḏarsan pikẖā.

 

(Paurri) stanza. (Hau) I (balihaari kau-n = am sacrifice to) adore (tinn kau) those (sikhaa) Sikhs (jo) who (gurmukh-i) follow the guru.

I wish to (pikhaa = see, darsan = sight) meet, i.e. be in company and follow example of, (tin) those (jo) who (dhiaaeydey) pay attention to/obey (naam-u) Divine virtues and commands.

 

ਸੁਣਿ ਕੀਰਤਨੁ ਹਰਿ ਗੁਣ ਰਵਾ ਹਰਿ ਜਸੁ ਮਨਿ ਲਿਖਾ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹੀ ਰੰਗ ਸਿਉ ਸਭਿ ਕਿਲਵਿਖ ਕ੍ਰਿਖਾ ॥ ਧਨੁ ਧੰਨੁ ਸੁਹਾਵਾ ਸੋ ਸਰੀਰੁ ਥਾਨੁ ਹੈ ਜਿਥੈ ਮੇਰਾ ਗੁਰੁ ਧਰੇ ਵਿਖਾ ॥੧੯॥

Suṇ kīrṯan har guṇ ravā har jas man likẖā.  Har nām salāhī rang si▫o sabẖ kilvikẖ krikẖā.  Ḏẖan ḏẖan suhāvā so sarīr thān hai jithai merā gur ḏẖare vikẖā. ||19||

 

In their company, one (sun-i) listens to (keertan-u) praises of (har-i) the Almighty, (ravaa = remember) recounts (gun) Divine virtues, (likhaa = write) keeps (man-i) in mind, and learns to emulate, (jas-u = praise) virtues of the Almighty.

I (salaahi) praise/acknowledge and practice, (naam-u) Divine commands, (siau = with, rang = love) lovingly emulate them, and (krikha = pull) drive out (sabh-i) all (kilvikh) evil from within me.

(Dhan-u dha’nn-u) greatly blessed and (suhaava) pleasant is that (sareer-u = body, thaan-u = place) mind, (jithai = where) in which (meyra) my (gur-u) guru (dharey) places his (vikhaa) foot, i.e. one who follows the guru’s teachings. 19.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਵਈ ਨਾ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣੇ ਮਨਮੁਖੀ ਜਾਸਨਿ ਜਨਮੁ ਗਵਾਇ ॥੧॥

Salok mėhlā 3.  Gur bin gi▫ān na hova▫ī nā sukẖ vasai man ā▫e.  Nānak nām vihūṇe manmukẖī jāsan janam gavā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. (Giaan-u = knowledge) awareness of Naam or Divine virtues and commands – which dispels vices – does not (hovaee = happen) come (bin-u) without the guru and thus (sukh-u = peace) presence of the Almighty is not (aaey = come, vasai = abides) experienced (man-i) in the mind.

Says third Nanak: (Vihooney) being bereft of (naam) Divine virtues and commands, (manmukhi) self-willed persons (jaasan-i) shall depart from the world (gavaaey) having wasted (janam-u) human birth – which is an opportunity to find the Almighty and unite with IT. 1.

 

ਮ: ੩ ॥ ਸਿਧ ਸਾਧਿਕ ਨਾਵੈ ਨੋ ਸਭਿ ਖੋਜਦੇ ਥਕਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਗੁਰਮੁਖਿ ਮਿਲੈ ਮਿਲਾਇ ॥

Mėhlā 3.  Siḏẖ sāḏẖik nāvai no sabẖ kẖojḏe thak rahe liv lā▫e.  Bin saṯgur kinai na pā▫i▫o gurmukẖ milai milā▫e.

 

(M: 3) prologue by the third Guru. (Sabh-i) all (sidh) saints and (saadhik) seekers, (lochdey) yearning (no) for (naavai/naam) the Almighty (thak-i rahey) get tired (liv laaey = focussing) doing meditation (khojdey) to search for IT.

But, (kinai na) no one (paaio) finds the Master (bin-u) without (satigur) the true guru; when the guru (milai) is found he, (gurmukh-i) with his teachings, (milaaey) unites the seeker with the Almighty.

 

ਬਿਨੁ ਨਾਵੈ ਪੈਨਣੁ ਖਾਣੁ ਸਭੁ ਬਾਦਿ ਹੈ ਧਿਗੁ ਸਿਧੀ ਧਿਗੁ ਕਰਮਾਤਿ ॥ ਸਾ ਸਿਧਿ ਸਾ ਕਰਮਾਤਿ ਹੈ ਅਚਿੰਤੁ ਕਰੇ ਜਿਸੁ ਦਾਤਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥

Bin nāvai painaṇ kẖāṇ sabẖ bāḏ hai ḏẖig siḏẖī ḏẖig karmāṯ.  Sā siḏẖ sā karmāṯ hai acẖinṯ kare jis ḏāṯ.  Nānak gurmukẖ har nām man vasai ehā siḏẖ ehā karmāṯ. ||2||

 

(Bin-u = without) in the absence of living by (naavai) of Naam, (sabh-u) all saintly (painan-u) attire, and (khaan-u) food – which the Brahmin practices, (hai) is (baad-i) useless; and (dhig-u/dhrig) accursed are (sidhi) supernatural powers and (karmast-i) miracles – because these are against Divine will.

The real (sdidh-i) supernatural power or (karmaat-i) miracle is (sa) that is by which the Almighty (karey) grants (daat-i) the benediction without one even (achint-u) thinking about it.

Says the third Nanak: (Vasai = abiding) keeping (naam-u) virtues and commands of (har-i) the Almighty (man-i) in the mind (gurmukh-i) with the guru’s guidance – achieves everything; (eyha) this is the real (sidh-i) supernatural power and (karmaat-i) miracle. 2.

 

ਪਉੜੀ ॥ ਹਮ ਢਾਢੀ ਹਰਿ ਪ੍ਰਭ ਖਸਮ ਕੇ ਨਿਤ ਗਾਵਹ ਹਰਿ ਗੁਣ ਛੰਤਾ ॥ ਹਰਿ ਕੀਰਤਨੁ ਕਰਹ ਹਰਿ ਜਸੁ ਸੁਣਹ ਤਿਸੁ ਕਵਲਾ ਕੰਤਾ ॥

Pa▫oṛī.  Ham dẖādẖī har parabẖ kẖasam ke niṯ gāvah har guṇ cẖẖanṯā.   Har kīrṯan karah har jas suṇah ṯis kavlā kanṯā.

 

(Paurri) stanza. (Ham) we, (ddhaaddhi) the bards of (har-i prabh) the Almighty (khasam) Master, (nit) ever (gaavah) sing (chhanta) songs of (gun) glory of (har-i) the Almighty.

We (karah-i = perform, keertan-u = sing praises) sing virtues of (har-i) the Almighty and (sunah) listen to (jas-u) praises of the Master, (kanta = husband) the Master of (kavlaa = maaia) the world-play.

 

ਹਰਿ ਦਾਤਾ ਸਭੁ ਜਗਤੁ ਭਿਖਾਰੀਆ ਮੰਗਤ ਜਨ ਜੰਤਾ ॥ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਦਇਆਲ ਹੋਇ ਵਿਚਿ ਪਾਥਰ ਕ੍ਰਿਮ ਜੰਤਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮੁਖਿ ਧਨਵੰਤਾ ॥੨੦॥

Har ḏāṯā sabẖ jagaṯ bẖikẖārī▫ā mangaṯ jan janṯā.  Har ḏevhu ḏān ḏa▫i▫āl ho▫e vicẖ pāthar kiram janṯā.  Jan Nānak nām ḏẖi▫ā▫i▫ā gurmukẖ ḏẖanvanṯā. ||20||

 

(Har-i) the Almighty is the sole (daata = giver) provider and (sabh-u) the whole (jagat-u) world the (bhikhaareeaa = beggars) dependents; (jan janta) the creatures (mangat) keep asking – and IT gives.

O Almighty, You (hoey) are (daiaal) kind to (deyvhu) give (daan-u = alms) the wherewithal even to (krim janta) the worms (vich-i) in (paathar) rocks.

O (jan) humble the third Nanak say: One who (dhiaa) pays attention to Naam (gurmukh-i) with the guru’s guidance is (dhanvanta) wealthy – has lasting wealth which accompanies to the hereafter. 20.