SGGS pp 644-646, Soratth Ki Vaar M: 4, Paurris 6-10.

 

Note: This sixth Paurri of Soratth Ki Vaar M: 4, has two Sloks or prologues by the third Guru, preceding it. The message of the Sloks is that one needs to submit to the guru’s teachings sincerely. The Paurri emphasizes that the things and persons we get attached to in life do not help when one faces consequences of deeds in the end. We should therefore remain unattached to them and lead life with Divine commands in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲੁ ਹੈ ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਵਣਾ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥
Salok mėhlā 3. Saṯgur kī sevā safal hai je ko kare cẖiṯ lā▫e.  Man cẖinḏi▫ā fal pāvṇā ha▫umai vicẖahu jā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Seyva = service) compliance with instructions (ki) of (satigur) the true guru (hai) is (saphal-u) fruitful (jey) if (one karey) does it (laaey = attach, chit = heart) sincerely – without reservations.

With obedience, (haumai) ego/acting with self-will (jaaey = goes) ends (vichah-u = from within) from the mind; and (phal-u = fruit) fulfilment of (man-i = in mind, chindia = wished) wishes (paavna) is attained, i.e. the Almighty is found within when ego leaves the mind.

 

ਬੰਧਨ ਤੋੜੈ ਮੁਕਤਿ ਹੋਇ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥ ਇਸੁ ਜਗ ਮਹਿ ਨਾਮੁ ਅਲਭੁ ਹੈ ਗੁਰਮੁਖਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਜੋ ਗੁਰੁ ਸੇਵਹਿ ਆਪਣਾ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥੧॥

Banḏẖan ṯoṛai mukaṯ ho▫e sacẖe rahai samā▫e.  Is jag mėh nām alabẖ hai gurmukẖ vasai man ā▫e.  Nānak jo gur sevėh āpṇā ha▫o ṯin balihārai jā▫o. ||1||

 

Such a person (torrai) breaks (bandhan = bondage) attachment to the world-play  – like relatives, wealth, status, objects of pleasure and so on – and (hoey) being (mukat-i) freed of it -, s/he (rahai) remains (samaaey) absorbed in  Naam or virtues and commands of (sachai) the Eternal.

But (naam-u) Naam – awareness of Divine virtues and commands – (alabh-u) is hard to get (mah-i) in (is-u) this (jag) world; Naam (aaey) comes (vasai) to abide (man-i) in the mind, – and one conforms to Naam comes – (gurmukh-i) with the guru’s guidance.

Says third Nanak: (Hau) I (balihaarai jaau = am sacrifice to) adore (tin) those (jo) who (seyvah-i = serve) obey (aapna = own) their (gur-u) guru – who teaches to conform to Naam. 1. 

 

ਮ: ੩ ॥ ਮਨਮੁਖ ਮੰਨੁ ਅਜਿਤੁ ਹੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਤਿਸ ਨੋ ਸੁਖੁ ਸੁਪਨੈ ਨਹੀ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਇ ॥

Mėhlā 3.  Manmukẖ man ajiṯ hai ḏūjai lagai jā▫e.  Ŧis no sukẖ supnai nahī ḏukẖe ḏukẖ vihā▫e.

 

(M: 3) prologue by the third Guru. (Mann-u) the mind of (manmukh) a self-willed person (hai) is (ajit-u = not conquerable) not receptive to the guru’s advice; it (lagai jaaey = goes) engages in pursuit of (doojai = second) other ideas.

(Tis no = to that) s/he does not have (sukh-u) peace even (supnai) in a dream, and (vihaaey) spends life (dukhey dukh-i) ever in distress – being restless.

 

ਘਰਿ ਘਰਿ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਥਕੇ ਸਿਧ ਸਮਾਧਿ ਲਗਾਇ ॥ ਇਹੁ ਮਨੁ ਵਸਿ ਨ ਆਵਈ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਭੇਖਧਾਰੀ ਭੇਖ ਕਰਿ ਥਕੇ ਅਠਿਸਠਿ ਤੀਰਥ ਨਾਇ ॥

Gẖar gẖar paṛ paṛ pandiṯ thake siḏẖ samāḏẖ lagā▫e.  Ih man vas na āvī thake karam kamā▫e.  Bẖekẖ▫ḏẖārī bẖekẖ kar thake aṯẖisaṯẖ ṯirath nā▫e.

 

(Panddit) the scholars (thakey) get tired (parr-i parr-i) reading (ghar-i ghar-i = many homes) philosophies of many types, as do (sidh) the Yogis sitting (samaadh-i lagaaey) in meditation, but

(ih-u) this human (man-u) mind still does not (aavaee) come (vas-i) under control/become steady; people (thakey = get tired) achieve nothing by (kamaaey) performing such (karam) actions – without understanding and practice of Naam with the guru’s guidance.

(Bheykhdhaari = wearing garb) impostors (thakey = get tired) try to (kar-i = do) display (bheykh = garb) holiness and go to (naaey) bathe at (atthsatth = sixty eight) all (teerath) pilgrim centres. 

 

Page 645

 

ਮਨ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਹਉਮੈ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਭਉ ਪਇਆ ਵਡਭਾਗਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Man kī sār na jāṇnī ha▫umai bẖaram bẖulā▫e.  Gur parsādī bẖa▫o pa▫i▫ā vadbẖāg vasi▫ā man ā▫e.

 

They all are (bhulaaey) misled (bharam-i) in delusion; they act by (haumai) self-will not (jaanani) knowing (saar) the state (man-i) of the mind, that the Almighty is within.

When (vaddbhaag-i = with good fortune) with Divine grace, (bhau = fear) obedience to the Almighty (paiaa) develops (parsaadi) with grace/guidance of (gur) the guru, then Naam (aaey) comes to (vasiaa) dwell, i.e. one becomes aware of God, (man-i) in the mind.

 

ਭੈ ਪਇਐ ਮਨੁ ਵਸਿ ਹੋਆ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥ ਸਚਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਪਾਇਆ ਨਾਨਕ ਸੁਖਿ ਸਮਾਇ ॥੨॥

Bẖai pa▫i▫ai man vas ho▫ā ha▫umai sabaḏ jalā▫e.  Sacẖ raṯe se nirmale joṯī joṯ milā▫e. Saṯgur mili▫ai nā▫o pā▫i▫ā Nānak sukẖ samā▫e. ||2||

 

One’s (man-u) mind (hoaa) is (vas-i) controlled (jalaaey = burning) by dissolving (haumai) ego and (paiaai) being in (bha-i = fear) obedience of Divine commands, (sabad-i = by the word) with the guru’s guidance.

(Sey)  those (ratey) imbued with love (sach-i) of the Eternal, are (nirmaley = cleansed) purified of ego and (milaaey) merge their (joti) souls (jot-i) in the Supreme soul.

Says third Nanak: Awareness of (naau) Naam or Divine virtues and commands (paaiaa) is obtained (miliai) by finding and following (satigur-i) the true guru; this is how one (samaaey) merges in the Almighty and remains (sukh-i) in comfort – of not being subjected to cycles of births and deaths. 2.

 

ਪਉੜੀ ॥ ਏਹ ਭੂਪਤਿ ਰਾਣੇ ਰੰਗ ਦਿਨ ਚਾਰਿ ਸੁਹਾਵਣਾ ॥ ਏਹੁ ਮਾਇਆ ਰੰਗੁ ਕਸੁੰਭ ਖਿਨ ਮਹਿ ਲਹਿ ਜਾਵਣਾ ॥

Pa▫oṛī.  Ėh bẖūpaṯ rāṇe rang ḏin cẖār suhāvaṇā.  Ėhu mā▫i▫ā rang kasumbẖ kẖin mėh lėh jāvṇā.

 

(Paurri) stanza. (Eyh = these) the worldly (bhoopat-i) kings and (raaney) nobles (ih = these) in this world; their (rang) plays – powers and pleasures – seem (suhaavna) pleasing but last (chaar-i = four, din = days) for a limited period.

(Ih-u) this (rang-u = color) pleasure of (maaiaa) the world-play is like the color of the (kasumbh) safflower; – of bright but short-lived color – which (lah-i jaavna = gets removed) fades in (khin) a moment – very soon.

 

ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲੈ ਸਿਰਿ ਪਾਪ ਲੈ ਜਾਵਣਾ ॥ ਜਾਂ ਪਕੜਿ ਚਲਾਇਆ ਕਾਲਿ ਤਾਂ ਖਰਾ ਡਰਾਵਣਾ ॥ ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵੈ ਫਿਰਿ ਪਛੁਤਾਵਣਾ ॥੬॥

Cẖalḏi▫ā nāl na cẖalai sir pāp lai jāvṇā.  Jāʼn pakaṛ cẖalā▫i▫ā kāl ṯāʼn kẖarā darāvaṇā.  Oh velā hath na āvai fir pacẖẖuṯāvṇā. ||6||

 

No possession of this world (chalai) goes (naal-i) with the soul (chaldiaa) when departing, but the influence of (paap-i) transgressions resulting from attachment to the world-play (lai jaavna) are taken by the soul (sir-i = on the head) with it.

(Jaa’n) when (kaal-i) the messenger of Divine justice (pakarr-i) grabs the erring soul, and (chalaaiaa) takes it away, (taa’n) then it is (kharaa) extremely (draavna) terrified.

But (oh) that (veyla = time) opportunity when one could have acted righty does not (aavai) come (hath-i) in hand then, i.e. nothing can be done then, and (phir-i) the soul (pachhutaavna) repents. 6.

 

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Note: This seventh Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of M: 3 preceding it. The Sloks point out that those who turn away from the true guru and act by self-will, commit transgressions. These wrongdoings become part of their nature and that bond becomes hard to break. Such people lack peace in life. Their souls are detained by the Jam or Divine justice and denied union with the Creator and put in cycles of births and deaths. The Paurri says one who remembers the Almighty, guided by the guru, is delivered from all this.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫਿਰੇ ਸੇ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥ ਫਿਰਿ ਫਿਰਿ ਮਿਲਣੁ ਨ ਪਾਇਨੀ ਜੰਮਹਿ ਤੈ ਮਰਿ ਜਾਹਿ ॥

Salok mėhlā 3.  Saṯgur ṯe jo muh fire se baḏẖe ḏukẖ sahāhi.  Fir fir milaṇ na pā▫inī jamėh ṯai mar jāhi.

 

(Slok-u M: 3) prologue by the third Guru: Those (jo) who (phirey) turn their (muh) faces away (tey) from (satigur) the true guru, (sey) they – act by self-will, committing vices – (badhey) remain in bondage to vices in life, are taken by the agent of Divine justice on death and (sahaah-i) made to bear (dukh-u) pain thus. They do not (paaini) get to (milan-u = meet) unite with the Almighty, (jamah-i) take births (tai) and (mar-i jaah-i) die (phir-i phir-i) again and again.

 

ਸਹਸਾ ਰੋਗੁ ਨ ਛੋਡਈ ਦੁਖ ਹੀ ਮਹਿ ਦੁਖ ਪਾਹਿ ॥ ਨਾਨਕ ਨਦਰੀ ਬਖਸਿ ਲੇਹਿ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਹਿ ॥੧॥

Sahsā rog na cẖẖod▫ī ḏukẖ hī mėh ḏukẖ pāhi.  Nānak naḏrī bakẖas lehi sabḏe mel milāhi. ||1||

 

(Rog-u = ailment) the malady of (sahsa) anxiety does not (chhoddaee) leave them, and in that (dukh) discomfort, they (hi) only (paah-i) suffer more (dukh) distress.

When the Almighty (nadri) graciously (bakgas-i leyh-i) forgives, then IT (meyl-i) leads to the guru, who helps to (milaah-i) unite with God, (sabdey) by his teachings, says third Nanak. 1.

Note: The pronoun IT has been used for God for having no physical form and being gender-neutral.

 

ਮ: ੩ ॥ ਜੋ ਸਤਿਗੁਰ ਤੇ ਮੁਹ ਫਿਰੇ ਤਿਨਾ ਠਉਰ ਨ ਠਾਉ ॥ ਜਿਉ ਛੁਟੜਿ ਘਰਿ ਘਰਿ ਫਿਰੈ ਦੁਹਚਾਰਣਿ ਬਦਨਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬਖਸੀਅਹਿ ਸੇ ਸਤਿਗੁਰ ਮੇਲਿ ਮਿਲਾਉ ॥੨॥

Mėhlā 3.  Jo saṯgur ṯe muh fire ṯinā ṯẖa▫ur na ṯẖā▫o.  Ji▫o cẖẖutaṛ gẖar gẖar firai ḏuhcẖāraṇ baḏnā▫o.  Nānak gurmukẖ bakẖsī▫ah se saṯgur mel milā▫o. ||2||

 

(M: 3) prologue by the third Guru: Those who turn their (muh) faces away from (satigur) the true guru, (tina) they have no (tthaur) place here or (tthaau) place in the hereafter, i.e. they neither get support in life nor are accepted for union with the Creator.

They are (jio) like (chhuttarr-i) an abandoned wife (duhchaaran-i) of bad character and (badnaau) ill-repute, who (phirai = wanders) goes from (ghar-i ghar-i = house to house) one man to another – but receives no support – no one owns her up.

Says third Nanak: Those who (meyl-i) are led to find (satigur) the true guru and (gurmukh-i) follow the guru’s guidance, (sey) they (bakhseeah-i) are bestowed Divine grace and (milaau) enabled to unite with the Master. 2.

 

ਪਉੜੀ ॥ ਜੋ ਸੇਵਹਿ ਸਤਿ ਮੁਰਾਰਿ ਸੇ ਭਵਜਲ ਤਰਿ ਗਇਆ ॥ ਜੋ ਬੋਲਹਿ ਹਰਿ ਹਰਿ ਨਾਉ ਤਿਨ ਜਮੁ ਛਡਿ ਗਇਆ ॥

Pa▫oṛī.  Jo sevėh saṯ murār se bẖavjal ṯar ga▫i▫ā.  Jo bolėh har har nā▫o ṯin jam cẖẖad ga▫i▫ā.

 

(Paurri) stanza. One (jo) who (seyvah-i = serves) obeys (sat-i) the eternal (muraar-i = killer of demon Mur – metaphor for) Almighty destroyer of evil, (sey) that person (tar-i gaiaa) swims across (bhavjal) the world-ocean, i.e. overcomes vices in the word-play, unites with the Almighty, and so is not reborn.

One who (bolah-i = utters) remembers and emulates (har-i = dispels vice) the purifying and (har-i = makes green) rejuvenating (naau/naam) virtues and commands of the Almighty, (jam-u) Divine justice (chhadd-i gaiaa) leaves him/her alone.

 

ਸੇ ਦਰਗਹ ਪੈਧੇ ਜਾਹਿ ਜਿਨਾ ਹਰਿ ਜਪਿ ਲਇਆ ॥ ਹਰਿ ਸੇਵਹਿ ਸੇਈ ਪੁਰਖ ਜਿਨਾ ਹਰਿ ਤੁਧੁ ਮਇਆ ॥ ਗੁਣ ਗਾਵਾ ਪਿਆਰੇ ਨਿਤ ਗੁਰਮੁਖਿ ਭ੍ਰਮ ਭਉ ਗਇਆ ॥੭॥

Se ḏargėh paiḏẖe jāhi jinā har jap la▫i▫ā.  Har sevėh se▫ī purakẖ jinā har ṯuḏẖ ma▫i▫ā.  Guṇ gāvā pi▫āre niṯ gurmukẖ bẖaram bẖa▫o ga▫i▫ā. ||7||

 

Those (jo) who (japi laiaa = have remembered) have lived life keeping in mind to practice (har-i) the Almighty’s virtues and commands, (sey) they (jaah-i) go (dargah) to the Divine court (paidhey) wearing the robe of honour, i.e. are received with honour.

But O (har-i) Almighty, (seyee) only those (purakh) persons (seyvah-i = serve) obey (tudh-u) You, to (jinaa) whom (tudh-u) You are (maiaa) gracious to motivate from within.

May I (nit) ever (gaava = sing) remember and emulate Your (gun) virtues (gurmukh-i) with guidance of the guru, so that (bhram = wandering) transgressions, and hence (bhau) fear of retribution (gaiaa) leave me. 7.

 

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Note: With all the temptations and distractions in the world-play, the human mind tends to waver. Like the body needs food to have the strength to fight disease, the mind/soul needs the strength to overcome temptations. It comes by the food, i.e. awareness and practice of Naam or Divine virtues and commands imparted by the guru. This is the subject of this eighth Paurri (stanza) by the fourth Guru and the two (Sloks) prologues by the third Guru, in Soratth Ki Vaar M: 4.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਥਾਲੈ ਵਿਚਿ ਤੈ ਵਸਤੂ ਪਈਓ ਹਰਿ ਭੋਜਨੁ ਅੰਮ੍ਰਿਤੁ ਸਾਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥

Salok mėhlā 3.  Thālai vicẖ ṯai vasṯū pa▫ī▫o har bẖojan amriṯ sār.  Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai pā▫ī▫ai mokẖ ḏu▫ār. 

 

Prologue by the third Guru. (Tai) three (vastu) things (paeeo) have been put (vich-i) in (thaalai) the plate, and also (sar-u) the sublime (amrit-u) life-giving Naam/virtues of the Almighty as (bhojan-u) food for the soul, i.e. guide for life.

(Khaadhai) by eating, i.e. practicing (jit-u) which, (man-u) the mind (tripteeai) is satisfied, i.e. asks for nothing else in life, and (paaeeai) obtains access to (duaar-u) the gate of (mokh) emancipation, i.e. the soul is admitted for union with the Creator, and escapes rebirth.

 

ਇਹੁ ਭੋਜਨੁ ਅਲਭੁ ਹੈ ਸੰਤਹੁ ਲਭੈ ਗੁਰ ਵੀਚਾਰਿ ॥ ਏਹ ਮੁਦਾਵਣੀ ਕਿਉ ਵਿਚਹੁ ਕਢੀਐ ਸਦਾ ਰਖੀਐ ਉਰਿ ਧਾਰਿ ॥

Ih bẖojan alabẖ hai sanṯahu labẖai gur vīcẖār.  Ėh muḏāvaṇī ki▫o vicẖahu kadẖī▫ai saḏā rakẖī▫ai ur ḏẖār.

 

(Ih-u) this (bhojan-u) food – for the soul is within but – (alabh-u) cannot be found by the self, o (santahu) seekers; it (labhai) is found (veechaar-i) by contemplating the teachings (gur) of the guru.

We (kiau = why?) should not (kaddheeai) take out (eyh) this sublime but (mudaavni) mysterious thing (please see note below) from (vachahu) within, i.e. the soul/mind needs this food, and hence we should (sadaa) ever (rakheeai dhaar-i) keep it (ur-i) in mind.

 

ਏਹ ਮੁਦਾਵਣੀ ਸਤਿਗੁਰੂ ਪਾਈ ਗੁਰਸਿਖਾ ਲਧੀ ਭਾਲਿ ॥ ਨਾਨਕ ਜਿਸੁ ਬੁਝਾਏ ਸੁ ਬੁਝਸੀ ਹਰਿ ਪਾਇਆ ਗੁਰਮੁਖਿ ਘਾਲਿ ॥੧॥

Ėh muḏāvaṇī saṯgurū pā▫ī gursikẖā laḏẖī bẖāl.  Nānak jis bujẖā▫e so bujẖsī har pā▫i▫ā gurmukẖ gẖāl. ||1||

 

(Eyh) this (mudaavni) mystery/riddle has been (paaee) put by (satiguru) the true guru and (gursikha) the guru’s disciples (ladhi) find it (bhaal-i) by searching within – with contemplation.

Says the third Nanak:

(Jis-u) one to whom the Almighty (bujhaaey) enables to understand, (su) that person (bujhsi = shall understand) understands; s/he (paaiaa) finds (har-i) the Almighty (ghaal-i = toiling) by making efforts (gurmukh-i) under the guru’s guidance. 1.

 

Note: It would be noticed that the guru has indicated three things having been put in a plate. This plate is the human mind. He has also said that they are sublime food and provide satisfaction. However he has not named them. This is a riddle which the guru has left unresolved but said the Sikhs would find it. The answer to this has been recorded in the composition Mundaavni M: 5, at the end of the gurus’ compositions on page 1429 of SGGS, where it is stated that the three things are (sat-i) truthfulness, (santokh = contentment) happily accepting Divine commands and (veechaaro) contemplation on the word, to know what is right and what is not.

 

ਮਃ ੩ ॥ ਜੋ ਧੁਰਿ ਮੇਲੇ ਸੇ ਮਿਲਿ ਰਹੇ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ ਆਪਿ ਵਿਛੋੜੇਨੁ ਸੇ ਵਿਛੁੜੇ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਨਾਨਕ ਵਿਣੁ ਕਰਮਾ ਕਿਆ ਪਾਈਐ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥੨॥

Mėhlā 3.  Jo ḏẖur mele se mil rahe saṯgur si▫o cẖiṯ lā▫e.  Āp vicẖẖoṛen se vicẖẖuṛe ḏūjai bẖā▫e kẖu▫ā▫e.  Nānak viṇ karmā ki▫ā pā▫ī▫ai pūrab likẖi▫ā kamā▫e. ||2||

 

(M: 3) prologue by the third Guru. Those who (meyley) are enabled (dhur-i) from the source, i.e. it is preordained that they would find the Almighty, they (mil-i rahey) are united with the Almighty by (laaey) fixing their (chit-u) minds on the teachings of (satigur) the true guru.

But those whom (aap-i) the Almighty (vichhorreyn-u) separates, (sey) they are (vichhurrey) are separated, (khuaaey) being misled by attachment to (doojai) other things – this happens because of past deeds which influence one’s actions, as is the law of nature.

Says third Nanak: (Kiaa) what, i.e. nothing, is (paaeeai) obtained (vin-u) without (karma = deeds) making an effort; however, one (kamaaey) does (likhiaa = written, poorab-i = from past) as preordained, based on past deeds. 2.

 

ਪਉੜੀ ॥ ਬਹਿ ਸਖੀਆ ਜਸੁ ਗਾਵਹਿ ਗਾਵਣਹਾਰੀਆ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹਿਹੁ ਨਿਤ ਹਰਿ ਕਉ ਬਲਿਹਾਰੀਆ ॥

Pa▫oṛī.  Bahi sakẖī▫ā jas gāvahi gavaṇhārī▫ā.  Har nām salāhihu niṯ har ka▫o balihārī▫ā.

 

(Paurri) stanza by the fourth Guru. (Gaavanhaareeaa = singers of praise) the seekers (bah-i) sit (sakheeaa = companions) together and (gaavah-i = sing) recount (jas-u = praise) virtues of the Master – in holy congregation.

They (nit) ever (salaahihu) praise – and emulate – (naam-u) virtues of (har-i) the Almighty; and (balihaareeaa = sacrifice to) are in full obedience (kau) to (har-i) the Almighty.

 

ਜਿਨੀ ਸੁਣਿ ਮੰਨਿਆ ਹਰਿ ਨਾਉ ਤਿਨਾ ਹਉ ਵਾਰੀਆ ॥ ਗੁਰਮੁਖੀਆ ਹਰਿ ਮੇਲੁ ਮਿਲਾਵਣਹਾਰੀਆ ॥ ਹਉ ਬਲਿ ਜਾਵਾ ਦਿਨੁ ਰਾਤਿ ਗੁਰ ਦੇਖਣਹਾਰੀਆ ॥੮॥

Jinī suṇ mani▫ā har nā▫o ṯinā ha▫o vārī▫ā.  Gurmukẖī▫ā har mel milāvaṇhārī▫ā.  Ha▫o bal jāvā ḏin rāṯ gur ḏaikẖaṇhārī▫ā. ||8||

 

(Hau) I (vaareeaa = am sacrifice) adore (tinaa) those (jinni) who (sun-i) listen to, (manniaa) accept, and practice, (naau/naam) virtues and commands of (har-i) the Almighty.

(Gurmukheeaa) those who follow the guru (m-el-u) find (har-i) the Almighty and also (milaavahaareeaa) unite their associates – to the Master.

(Hau) I (din = day, raat-i) ever (bal-i jaava = sacrifice myself) humbly follow the example of those (dekhanhaareeaa = who see) who find (gur) the guru – and follow his teachings. 8

 

Page 646

ਸਲੋਕੁ ਮਃ ੩ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭਿ ਭਰਮਦੇ ਨਿਤ ਜਗਿ ਤੋਟਾ ਸੈਸਾਰਿ ॥ ਮਨਮੁਖਿ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਅੰਧੁ ਗੁਬਾਰੁ ॥ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥

Salok mėhlā 3.  viṇ nāvai sabẖ bẖaramḏe niṯ jag ṯotā saisār.  Manmukẖ karam kamāvṇe ha▫umai anḏẖ gubār.   Gurmukẖ amriṯ pīvṇā Nānak sabaḏ vīcẖār. ||1||

 

(Slok-u M: 3) prologue by the third Guru. (Vin-u = without) by not practicing (navai/naam) Divine virtues and commands, (sabh-i = all) people – are direction-less; they (bharmadey) wander aimlessly and are (nit) ever (totta = short) devoid of success (saisaar-i) in the world, i.e. do not achieve the objective of human birth to attain union with the Creator.

Such (manmukh-i) self-willed people – who do not follow the guru – (karam kamaavney) act (haumai) in ego; being (gubaar-u = pitch dark) totally blinded by it, i.e. act blindly without awareness of Divine virtues and commands, which they could have learnt from the guru.

On the other hand (gurmukh-i) those who follow the guru, (peevna = drink) live by (amrit-u = Naam) Divine virtues, understanding them (sabad-u = word) through (veechaar-u) reflection on the guru’s teachings, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਸਹਜੇ ਜਾਗੈ ਸਹਜੇ ਸੋਵੈ ॥ ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਉਸਤਤਿ ਹੋਵੈ ॥ ਮਨਮੁਖ ਭਰਮੈ ਸਹਸਾ ਹੋਵੈ ॥ ਅੰਤਰਿ ਚਿੰਤਾ ਨੀਦ ਨ ਸੋਵੈ ॥

Mėhlā 3.  Sėhje jāgai sėhje sovai.  Gurmukẖ an▫ḏin usṯaṯ hovai.  Manmukẖ bẖarmai sahsā hovai.  Anṯar cẖinṯā nīḏ na sovai.

 

(M: 3) prologue by the third Guru. One (jaagai) awakens (sahjey) in state of poise and (sovai) sleeps (sahjey) naturally, i.e. in peace.

 

One who (gurmukh-i) follows the guru (hovai = is done) does (ustat-i) praise – of the Almighty (all andin-u = days) all the time – and emulates Divine virtues.

On the contrary, (manmukh) a self-willed person – who does not follow the guru – (bharmai) is deluded and (hovai) has (sahsaa) anxiety because his/her actions lead to nowhere.

With (sahsa) anxiety (antar-i) within s/he does not (need) sleep (sovai = sleeps) peacefully.

 

Note: The verse below uses the term ਗਿਆਨੀ (giaani) meaning a knowledgeable person. This term occurs in Gurbani many times. Guru Nanak defines a Giaani thus: “Pranvat-i nanak gianni kaisa hoey; aap pachhaanai jaanai soey”. M: 1, p 25. “Nanak, what type of a person is a Giaani? Answer: He understands the self and recognizes the Almighty within”, so a Giaani is one who has discovered Divine virtues within and lives by them.

 

ਗਿਆਨੀ ਜਾਗਹਿ ਸਵਹਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤਿਆ ਬਲਿ ਜਾਉ ॥੨॥

Gi▫ānī jāgėh savėh subẖā▫e.  Nānak nām raṯi▫ā bal jā▫o. ||2||

 

(Giaani) one who is aware of Divine virtues and commands (jaagah-i) wakes and (sovah-i) sleeps (subhaaey) in love of the Almighty, i.e. is ever imbued with love of the Master.

I (bal-i jaau = am sacrifice to) adore those (ratiaa) imbued with, i.e. guided by, (naam-i) Divine virtues and commands, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਸੇ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਜੋ ਹਰਿ ਰਤਿਆ ॥ ਹਰਿ ਇਕੁ ਧਿਆਵਹਿ ਇਕੁ ਇਕੋ ਹਰਿ ਸਤਿਆ ॥

Pa▫oṛī.  Se har nām ḏẖi▫āvahi jo har raṯi▫ā.  Har ik ḏẖi▫āvahi ik iko har saṯi▫ā.

 

(Paurri) stanza. (Jo) those (ratiaa) are imbued with love of (har-i) the Almighty, (sey) they (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands – lead life according to them.

There is (ik-u) One Almighty, they (dhiaavah-i) pay attention to Naam of (ik-u) the One and acknowledge (iko) only one (satiaa) power, (har-i) the Almighty.

 

ਹਰਿ ਇਕੋ ਵਰਤੈ ਇਕੁ ਇਕੋ ਉਤਪਤਿਆ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਤਿਨ ਡਰੁ ਸਟਿ ਘਤਿਆ ॥ ਗੁਰਮਤੀ ਦੇਵੈ ਆਪਿ ਗੁਰਮੁਖਿ ਹਰਿ ਜਪਿਆ ॥੯॥

Har iko varṯai ik iko uṯpaṯi▫ā.  Jo har nām ḏẖi▫āvahi ṯin dar sat gẖaṯi▫ā.  Gurmaṯī ḏevai āp gurmukẖ har japi▫ā. ||9||

 

There is (iko) only One (har-i) Almighty, that (ik-u) One (vartai) pervades everywhere, and (iko) the One alone (utpatiaa) has created everything/everyone.

(Jo) those who (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands, (tin) they (satt ghatiaa = throw away) are free of (ddar-u) fear.

But only to those whom (aap-i = self) the Almighty (deyvai) gives this motivation (gurmati) through the guru’s counsel, that (gurmukh-i) guru-oriented person (japiaa) remembers and practices Naam. 9.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਜਿਤੁ ਕਿਛੁ ਸੋਝੀ ਪਾਇ ॥ ਵਿਣੁ ਡਿਠਾ ਕਿਆ ਸਾਲਾਹੀਐ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Salok mėhlā 3.  Anṯar gi▫ān na ā▫i▫o jiṯ kicẖẖ sojẖī pā▫e.  viṇ diṯẖā ki▫ā salāhī▫ai anḏẖā anḏẖ kamā▫e.  Nānak sabaḏ pacẖẖāṇī▫ai nām vasai man ā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. When (giaan-u) awareness of Divine virtues, (jit-u) by which (kichh-u) some (sojhi) understanding about the Master (paaey) may be obtained, is not (aaio = come) received (antar-i = within) in the mind,

Then (vin-u) without (dditthaa = seeing) recognizing IT (kiaa) how can we (saalaaheeai) praise and emulate the virtues? (Andhaa = blind) an ignorant person (kamaaey) acts (andh-u) blindly – is direction-less.

When we (pachhaaneeai) recognize (sabad-u = Divine Word) the instructions to the soul by the Creator – with the guru’s guidance, (naam-u) Divine virtues and commands (aa-e) come and (vasai) dwell (man-i) in the mind, i.e. one becomes aware and conducts the self, according to them.

 

ਮਃ ੩ ॥ ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਸਚਾ ਸਉਦਾ ਹਟੁ ਸਚੁ ਰਤਨੀ ਭਰੇ ਭੰਡਾਰ ॥

Mėhlā 3.  Ikā baṇī ik gur iko sabaḏ vīcẖār.  Sacẖā sa▫uḏā hat sacẖ raṯnī bẖare bẖandār.

 

(M: 3) prologue by the third Guru. There is (ika) only one (baani) word – Naam – that (ik-u = one) the true (gur-u) guru teaches, as also (veechaar-i) reflection on (sabad-u) word.

One who follows the guru has (sacha = true) virtuous (sauda = deal) conduct in life because (hatt-u = shop) the mind which is (bhanddaar) the storehouse is (bharey) full of these (ratni) jewels, i.e. Naam or Divine virtues and commands.

 

ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਈਅਨਿ ਜੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥ ਸਚਾ ਸਉਦਾ ਲਾਭੁ ਸਦਾ ਖਟਿਆ ਨਾਮੁ ਅਪਾਰੁ ॥

Gur kirpā ṯe pā▫ī▫an je ḏevai ḏevaṇhār.  Sacẖā sa▫uḏā lābẖ saḏā kẖati▫ā nām apār.

 

Awareness of Naam is (paaeean-i) obtained (tey) with (kirpa = kindness) guidance of the guru (jey) if (deyvanhaar-u = giver) the benefactor (deyvai) gives, i.e. leads to the guru.

When (sauda = dealings) life-conduct is (sachaa) truthful, then one (sadaa) ever keeps (khattiaa) earning (laabh-u) the profit of (naam-u) virtues of (apar-u) the Infinite, i.e. these added as credit to the account of the soul which is examined in the Divine court.

 

ਵਿਖੁ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਗਟਿਆ ਕਰਮਿ ਪੀਆਵਣਹਾਰੁ ॥ ਨਾਨਕ ਸਚੁ ਸਲਾਹੀਐ ਧੰਨੁ ਸਵਾਰਣਹਾਰੁ ॥੨॥

vikẖ vicẖ amriṯ pargati▫ā karam pī▫āvaṇhār.  Nānak sacẖ salāhī▫ai ḏẖan savāraṇhār. ||2||

 

For one who practices Naam, for him/her (vich-i) in the midst of (bikh-u = poison) vices, (amrit-u) the life-giving elixir Naam (pragattiaa) manifests, i.e. in the vices of the world-play one remains free of them; this happens (karam-i) with the grace of the Almighty (peeaavanhaar-u) who gives to drink the elixir, i.e. who is the motivator.

Says the third Nanak: Our duty is to (salaaheeai) praise and emulate virtues of (sach-u) the Eternal (dhann-u = great) the praiseworthy Almighty (savaaranhaar) reformer. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਅੰਦਰਿ ਕੂੜੁ ਵਰਤੈ ਸਚੁ ਨ ਭਾਵਈ ॥ ਜੇ ਕੋ ਬੋਲੈ ਸਚੁ ਕੂੜਾ ਜਲਿ ਜਾਵਈ ॥

Pa▫oṛī.  Jinā anḏar kūṛ varṯai sacẖ na bẖāv▫ī.  Je ko bolai sacẖ kūṛā jal jāv▫ī.

 

(Paurri) stanza. (Jina) those in whose (andar-i = inside) mind (koorr-u) falsehood (vartai) pervades, (sach-u) truth is not (bhaavaee) agreeable to them.

(Jey) if (ko) someone (bolai) speaks of (sach-u = truth) virtues, (koorra = false) a vicious person

(jal-i jaavaee = is burnt) feels irritated.

 

ਕੂੜਿਆਰੀ ਰਜੈ ਕੂੜਿ ਜਿਉ ਵਿਸਟਾ ਕਾਗੁ ਖਾਵਈ ॥ ਜਿਸੁ ਹਰਿ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਸੋ ਨਾਮੁ ਧਿਆਵਈ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਰਾਧਿ ਕੂੜੁ ਪਾਪੁ ਲਹਿ ਜਾਵਈ ॥੧੦॥

Kẖūṛi▫ārī rajai kūṛ ji▫o vistā kāg kẖāv▫ī.  Jis har ho▫e kirpāl so nām ḏẖi▫āva▫ī.  Har gurmukẖ nām arāḏẖ kūṛ pāp lėh jāv▫ī. ||10||

 

(Koorriaari = false person) a vicious person (rajai = satiated) is happy (koorr-i = falsehood) with vices, (jio) the way (kaag-u) a crow is happy (khaavaee) eating (vista) excreta.

(Jis-u) one on whom the Almighty (hoey) is (kripaal-u) kind, (so) that person (dhiaavaee) pays attention to (naam-u) Divine virtues and commands – as guide for life.

One who (gurmukh-i) guided by the guru, (araadh-i) remembers Naam, s/he (lah-i jaavaee = are removed) sheds (koorr-u = falsehoods) vices and (paap-u) transgressions, i.e. no more ignores Divine virtues and commands. 10.