SGGS pp 601-604, Soratth M: 3, Shabads 6-12.

 

Note: This Shabad defines a Sikh as one who lives by the will/teachings of the guru, which facilitate union with the Creator. Those who go their own way cannot succeed in achieving the objective of human birth to attain union with the Almighty and remain in cycles of births and deaths. People ignore the guru’s teachings because of their attachments to the family, but none of them can help at the end.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥ ਆਪਣੈ ਭਾਣੈ ਜੋ ਚਲੈ ਭਾਈ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਵੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੁਖੁ ਕਦੇ ਨ ਪਾਵੈ ਭਾਈ ਫਿਰਿ ਫਿਰਿ ਪਛੋਤਾਵੈ ॥੧॥

Soraṯẖ mėhlā 3.  So sikẖ sakẖā banḏẖap hai bẖā▫ī jė gur ke bẖāṇe vicẖ āvai.  Āpṇai bẖāṇai jo cẖalai bẖā▫ī vicẖẖuṛ cẖotā kẖāvai.  Bin saṯgur sukẖ kaḏe na pāvai bẖā▫ī fir fir pacẖẖoṯāvai. ||1||

 

Composition of the third Guru in Raga Soratth. O (bhaaee) brethren, the Almighty treats (so) that person as a genuine (sikh-u = learner) seeker, (sakhaa) friend and (bandhap) relative, i.e. allows him/her to come near IT, (j-i) who (vich-i aavai = comes in) acts according to (bhaanai = will) command of the guru.

But one who (chalai = walks) acts (aapanai) by self-(bhaanai) will – ignoring the guru’s teachings – (vichhurr-i) remains separated from the Almighty and (khaavai) receives (chotta) hits, i.e. is punished by way of more births and deaths.

One can (kadey na) never (paavai) attain (sukh-u) peace (bin-u) without following (satigur) the true guru, and (pachhotaavai) repents – when s/he takes births – (phir-i phiri) again and again. 1.

 

Page 602

 

ਹਰਿ ਕੇ ਦਾਸ ਸੁਹੇਲੇ ਭਾਈ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਦੁਖ ਕਾਟੇ ਆਪੇ ਮੇਲਿ ਮਿਲਾਈ ॥ ਰਹਾਉ ॥

Har ke ḏās suhele bẖā▫ī.  Janam janam ke kilbikẖ ḏukẖ kāte āpe mel milā▫ī. Rahā▫o.

 

(Key daas = servants of) those obedient to (har-i) the Almighty are (suheyley = comfortable) at peace, o (bhaaee) dear.

The Almighty (kaattey = cuts) forgives their (dukh-u/dokh) transgressions of (janam janam) numerous past births, (meyl-i) leads them to follow the guru and (milaaee) unites them (aapey) with IT-self.

(Rahaau) Dwell on this and contemplate.

 

ਇਹੁ ਕੁਟੰਬੁ ਸਭੁ ਜੀਅ ਕੇ ਬੰਧਨ ਭਾਈ ਭਰਮਿ ਭੁਲਾ ਸੈਂਸਾਰਾ ॥ ਬਿਨੁ ਗੁਰ ਬੰਧਨ ਟੂਟਹਿ ਨਾਹੀ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰਾ ॥ ਕਰਮ ਕਰਹਿ ਗੁਰ ਸਬਦੁ ਨ ਪਛਾਣਹਿ ਮਰਿ ਜਨਮਹਿ ਵਾਰੋ ਵਾਰਾ ॥੨॥

Ih kutamb sabẖ jī▫a ke banḏẖan bẖā▫ī bẖaram bẖulā saiʼnsārā.  Bin gur banḏẖan tūtėh nāhī gurmukẖ mokẖ ḏu▫ārā.  Karam karahi gur sabaḏ na pacẖẖāṇėh mar janmėh vāro vārā. ||2||

 

Attachment to (kuttamb-u) family members (ih-u = these) in life becomes (bandhan) bondage (key) for (jeea) the soul – such attachment holds the soul back from the Almighty; (sainsaara = world) the creatures (bhulaa) go astray (bharam-i) in this delusion – that relatives are permanent, and ignore the Almighty.

This (bandhan) bondage cannot (ttoottah-i) break (bin-u) without following the guru; (mokh = emancipation, duaara = gate) emancipation from this bondage is obtained (gurmukh-i) with the guru’s teachings. 

Those who do not (pachhaanah-i) recognize (gur) the great (sabad-u = Divine Word) Divine commands within, but (karah-i) perform (karam) rituals, (mar-i) die to (jamah-i) be born (vaaro vaara) repeatedly. 2.

 

ਹਉ ਮੇਰਾ ਜਗੁ ਪਲਚਿ ਰਹਿਆ ਭਾਈ ਕੋਇ  ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥ ਗੁਰਮੁਖਿ ਮਹਲੁ ਪਾਇਨਿ ਗੁਣ ਗਾਵਨਿ ਨਿਜ ਘਰਿ ਹੋਇ ਬਸੇਰਾ ॥ ਐਥੈ ਬੂਝੈ ਸੁ ਆਪੁ ਪਛਾਣੈ ਹਰਿ ਪ੍ਰਭੁ ਹੈ ਤਿਸੁ ਕੇਰਾ ॥੩॥

Ha▫o merā jag palacẖ rahi▫ā bẖā▫ī ko▫e na kis hī kerā.  Gurmukẖ mahal pā▫in guṇ gāvan nij gẖar ho▫e baserā.  Aithai būjẖai so āp pacẖẖāṇai har parabẖ hai ṯis kerā. ||3||

 

(Jag-u = world) the creatures (rahiaa) remain (palach-i) engrossed in (hau) I and (meyra) mine, i.e. are attached to relations/wealth, status etc; but (koi na) no one (keyra = is of) belongs to (kis hi) any one permanently – everything/one is with one in life only; the Almighty alone is the eternal companion.

(Gurmukh-i) those who follow the guru, (gaavan-i = sing) remember and (paain-i = find) reach (mahal-u) the Almighty, and (hoey baseyra) get to live in their (nij ghar-i) own house, i.e. they remain focused on God within giving up other ideas.

One who (boojhai = understands) is aware of Divine virtues (aithai = here) in life, (pachhaanai) recognizes (aap-u) the self, i.e. the Almighty within; (har-i prabh-u) the Almighty Master is (keyra) for (tis-u) that person, i.e. the Almighty patronises him/her and unites with IT-self. 3.

 

ਸਤਿਗੁਰੂ ਸਦਾ ਦਇਆਲੁ ਹੈ ਭਾਈ ਵਿਣੁ ਭਾਗਾ ਕਿਆ ਪਾਈਐ ॥  ਏਕ ਨਦਰਿ ਕਰਿ ਵੇਖੈ ਸਭ ਊਪਰਿ ਜੇਹਾ ਭਾਉ ਤੇਹਾ ਫਲੁ ਪਾਈਐ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈਐ ॥੪॥੬॥

Saṯgurū saḏā ḏa▫i▫āl hai bẖā▫ī viṇ bẖāgā ki▫ā pā▫ī▫ai.  Ėk naḏar kar vekẖai sabẖ ūpar jehā bẖā▫o ṯehā fal pā▫ī▫ai.  Nānak nām vasai man anṯar vicẖahu āp gavā▫ī▫ai. ||4||6||

 

(Satguru = true guru) the Almighty is (sadaa) ever (daiaal-u) kind, but (kia = what?) nothing is (paaeeai) attained (bin-u) without (bhaaga) destiny, i.e. deserving based on deeds.

IT (veykhai = sees) casts (eyk = one) the same (nadar-i) sight of grace (oopar-i) on (sabh) all, but one (paaeeai) obtains (teyha) that (jeyha) as is his/her (bhaau) love/sincerity.

(Naam-u) Divine virtues (vasai) abide (antar-i) in (man) the mind, only if we (gavaaeeai = lose) give up (aap-u = self) ego from within, says third Nanak. 4. 6.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ਚੌਤੁਕੇ ॥ ਸਚੀ ਭਗਤਿ ਸਤਿਗੁਰ ਤੇ ਹੋਵੈ ਸਚੀ ਹਿਰਦੈ ਬਾਣੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਦਾ ਸੁਖੁ ਪਾਏ ਹਉਮੈ ਸਬਦਿ ਸਮਾਣੀ ॥

Soraṯẖ mėhlā 3 cẖouṯuke.  Sacẖī bẖagaṯ saṯgur ṯe hovai sacẖī hirḏai baṇī.  Saṯgur seve saḏā sukẖ pā▫e ha▫umai sabaḏ samāṇī.

 

Composition of the third Guru in Raga Soratth, (chautuk-e) stanzas of four lines each. (Sachi = true) real (bhagti = devotion) obedience to the Almighty (hovai = happens) is learnt (tey) from (satigur) the true guru, by keeping (baanee = words) commands (sachi) of the Eternal Master (hirdai) in mind.

One who (seyvey = serves) follows the true guru, his/her (haumai) ego is (samaanee) dissolved (sabad-i) by the guru’s teachings; s/he (sadaa) ever (paa-e = obtains) experiences (sukh-u) peace.

 

ਬਿਨੁ ਗੁਰ ਸਾਚੇ ਭਗਤਿ ਨ ਹੋਵੀ ਹੋਰ ਭੂਲੀ ਫਿਰੈ ਇਆਣੀ ॥ ਮਨਮੁਖਿ ਫਿਰਹਿ ਸਦਾ ਦੁਖੁ ਪਾਵਹਿ ਡੂਬਿ ਮੁਏ ਵਿਣੁ ਪਾਣੀ ॥੧॥

Bin gur sācẖe bẖagaṯ na hovī hor bẖūlī firai i▫āṇī.  Manmukẖ firėh saḏā ḏukẖ pāvahi dūb mu▫e viṇ pāṇī. ||1||

 

(Bin-u) without following (saachey) the true guru, (bhagat-i) obedience to Divine commands (na hovee) does not happen; (hor) other (iaanee) ignorant people (bhoolee) are led astray, i.e. adopt other methods like rituals for finding the Almighty.

(Manmuhk-i) the self-willed persons do not follow the guru; they (sadaa) ever (dukh paavah-i) suffer (phirah-i) wandering in reincarnations; they (doob-i muey) drown without (paanee) water, i.e. are shamed – for not being accepted for union with the Creator. 1.

 

ਭਾਈ ਰੇ ਸਦਾ ਰਹਹੁ ਸਰਣਾਈ ॥ ਆਪਣੀ ਨਦਰਿ ਕਰੇ ਪਤਿ ਰਾਖੈ ਹਰਿ ਨਾਮੋ ਦੇ ਵਡਿਆਈ ॥ ਰਹਾਉ ॥

Bẖā▫ī re saḏā rahhu sarṇā▫ī.  Āpṇī naḏar kare paṯ rākẖai har nāmo ḏe vadi▫ā▫ī. Rahā▫o.

 

(Rey) O brethren, (rahahu = remain) place yourself (sarnaai) in care of the Master.

IT (nadar-i karey) is gracious to (dey) impart awareness of (vaddiaaee) IT’s virtues  and (raakhai) preserves honour of one who emulates them – by accepting him/her for union with IT-self.

(Rahaau) dwell on this and contemplate.

 

ਪੂਰੇ ਗੁਰ ਤੇ ਆਪੁ ਪਛਾਤਾ ਸਬਦਿ ਸਚੈ ਵੀਚਾਰਾ ॥ ਹਿਰਦੈ ਜਗਜੀਵਨੁ ਸਦ ਵਸਿਆ ਤਜਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥

Pūre gur ṯe āp pacẖẖāṯā sabaḏ sacẖai vīcẖārā.  Hirḏai jagjīvan saḏ vasi▫ā ṯaj kām kroḏẖ ahaʼnkārā.

 

(Aap-u) the self, i.e. the Almighty present within, (pachhaata) is recognized (tey = from) with guidance of (poorey) the perfect guru.

Once recognized, (jagjeevan-u = life of the creatures) the Master is (sad) ever (vasiaa = dwells) remembered (hirdai) in the mind, when (kaam-u) lust, (krodh-u) wrath and (ahankaara) vanity (taj-i) are dispelled.

 

ਸਦਾ ਹਜੂਰਿ ਰਵਿਆ ਸਭ ਠਾਈ ਹਿਰਦੈ ਨਾਮੁ ਅਪਾਰਾ ॥ ਜੁਗਿ ਜੁਗਿ ਬਾਣੀ ਸਬਦਿ ਪਛਾਣੀ ਨਾਉ ਮੀਠਾ ਮਨਹਿ ਪਿਆਰਾ ॥੨॥

Saḏā hajūr ravi▫ā sabẖ ṯẖā▫ī hirḏai nām apārā.  Jug jug baṇī sabaḏ pacẖẖāṇī nā▫o mīṯẖā manėh pi▫ārā. ||2||

 

S/he (sadaa) ever sees (naam-u) virtues of (apaara) the Infinite Master, who (raviaa) pervades in (sabh) all (tthaai) places, (hajoor-i) present (hirdai) in the mind.

(Baani = speech) commands of the Almighty are (jug jug = age after age) ever (pachhaani) recognized (sabad-i) with the words of the guru; one then finds (naau) Divine virtues and commands (meettha = sweet) lovable and (piaara) agreeable (manah-i) to the mind. 2.

 

ਸਤਿਗੁਰੁ ਸੇਵਿ ਜਿਨਿ ਨਾਮੁ ਪਛਾਤਾ ਸਫਲ ਜਨਮੁ ਜਗਿ ਆਇਆ ॥ ਹਰਿ ਰਸੁ ਚਾਖਿ ਸਦਾ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਗੁਣ ਗਾਵੈ ਗੁਣੀ ਅਘਾਇਆ ॥

Saṯgur sev jin nām pacẖẖāṯā safal janam jag ā▫i▫ā.  Har ras cẖākẖ saḏā man ṯaripṯi▫ā guṇ gāvai guṇī agẖā▫i▫ā.

 

(Jin-i) one who (pachhaata) recognizes (naam-u) the Almighty within (seyv-i = serving) with guidance of the guru, his/her (janam-u) human birth (jag-i) in the world is (saphal) successful – as s/he attains union with the Almighty.

His/her (man-u) mind is (sadaa) ever (triptiaa) satiated by (chaakh-i = tasting) drinking (har-i ras-u) Divine elixir, i.e. living by Divine virtues and commands; s/he (gaavai = sings) praises (gun) virtues of (guni) the virtuous Almighty and (aghaaia) is satisfied – asks for nothing else.

 

ਕਮਲੁ ਪ੍ਰਗਾਸਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਇਆ ॥ ਤਨੁ ਮਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ ਸਚੇ ਸਚਿ ਸਮਾਇਆ ॥੩॥

Kamal pargās saḏā rang rāṯā anhaḏ sabaḏ vajā▫i▫ā.  Ŧan man nirmal nirmal baṇī sacẖe sacẖ samā▫i▫ā. ||3||

 

His/her (kamal-u = lotus) mind (pragaas-i) blossoms, (sadaa) ever (raata) imbued (rang-i) with love of the Master; (anhad) continuous (sabad-u = Divine word) celestial messages (vajaaiaa) manifest – are heard in the mind.

His/her (tan-u = body, man-u = mind) actions and thoughts are (nirmal = unstained) free of vices, his/her (baanee) speech is pure; such (sachey) truthful persons (samaaia) merge (sach-i) with the Eternal. 3.

 

ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਕੋਇ ਨ ਬੂਝੈ ਗੁਰਮਤਿ ਰਿਦੈ ਸਮਾਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ  ਸੁ ਮਗੁ ਪਛਾਣੈ ਹਰਿ ਰਸਿ ਰਸਨ ਰਸਾਈ ॥

Rām nām kī gaṯ ko▫e na būjẖai gurmaṯ riḏai samā▫ī.  Gurmukẖ hovai so mag pacẖẖāṇai har ras rasan rasā▫ī.

 

(Koey na) no one (boojhai) understands (gat-i) the state of (raam naam-u = Divine virtues) the Almighty on his/her own; only with (gurmat-i) the guru’s counselguidance one finds IT (samaaee) dwelling in (ridai) the mind.

One who (hovai) is (gurmukh-i) a follower of the guru, (s-u = that) s/he (pachaanai) recognizes Naam (mag-u) the path to union with the Master; his/her (rasan = tongue) speech (rasaai) becomes sweet, praising (har-i ras-i) Divine virtues.

 

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਵੈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਹਿ ਸੇ ਜਨ ਸੋਹਨਿ ਦਰਿ ਸਾਚੈ ਪਤਿ ਪਾਈ ॥੪॥੭॥

Jap ṯap sanjam sabẖ gur ṯe hovai hirḏai nām vasā▫ī.  Nānak nām samālėh se jan sohan ḏar sācẖai paṯ pā▫ī. ||4||7||

 

(Sabh-u) every (jap-u) recitation, (tap u) austerity and (sanjam-u) discipline is (hovai = happens) is deemed done (vasaaee) by keeping (naam-u) Divine commands (hirdai) in the mind (tey) with guidance of the guru.

Those who (samaalah-i) pay attention to (naam-u) Divine commands, (sey) those (jan) devotees (sohan-i = good look) are glorified (dar-i) in the court of (saachai) the Eternal, and (paaee) get (pat-i) honour – of being accepted for union with the Creator, says third Nanak. 4. 7. 

 

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Note: In this Shabad, the third Guru emphasizes the need to stop acting by self-will and follow the guru.

 

ਸੋਰਠਿ ਮ: ੩ ਦੁਤੁਕੇ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਉਲਟੀ ਭਈ ਭਾਈ ਜੀਵਤ ਮਰੈ ਤਾ ਬੂਝ ਪਾਇ ॥ ਸੋ ਗੁਰੂ ਸੋ ਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥੧॥
Soraṯẖ mėhlā 3 ḏuṯuke.  Saṯgur mili▫ai ultī bẖa▫ī bẖā▫ī jīvaṯ marai ṯā būjẖ pā▫e. So gurū so sikẖ hai bẖā▫ī jis joṯī joṯ milā▫e. ||1||

 

Composition of the third Guru in Raga Soratth, (dutukey) stanzas of two lines. If one (jeevat marai = dies alive) gives up ego and submits to the guru’s directions, o (bhaaee) brethren, (ta) then s/he (boojh paaey) recognises the Almighty within; s/he (ultti bhaee) reverses his/her mind from attachment to the world-play on (miliai) finding, and following, (satigur) the true guru.

(So) that is a true guru who teaches, and true Sikh is that (jis-u) who learns from the guru, to (milaaey) merge his/her (jotee) soul (jot-i) in the Supreme Soul. 1.

 

ਮਨ ਰੇ ਹਰਿ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਇ ॥ ਮਨ ਹਰਿ ਜਪਿ ਮੀਠਾ ਲਾਗੈ ਭਾਈ ਗੁਰਮੁਖਿ ਪਾਏ ਹਰਿ ਥਾਇ ॥ ਰਹਾਉ ॥

Man re har har seṯī liv lā▫e.  Man har jap mīṯẖā lāgai bẖā▫ī gurmukẖ pā▫e har thā▫e. Rahā▫o.

 

(Rey) o (man = mind) human being, (liv = attention, laaey = fix) focus (seytee) on – Naam/virtues and commands of – (har-i har-i) the Almighty.

(Jap-i) with remembrance and practice of Naam, (laagai = felt) one finds (har-i) the Almighty (meettha = sweet) lovable; this comes (gurmukh-i) with the guru’s guidance and one (paaey) finds (thaaey) place with the Almighty, i.e. is accepted for union.

(Rahaau) dwell on this and contemplate.

 

 

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Note: The second line in the verse below mentions ਤੁਹ ਕੁਟਹਿ (tuh kuttah-i), (kuttah-i) means threshing (tuh) husk/chaff of the agricultural produce, which does not have the grains in it. This is metaphor for wasted efforts and refers to rituals etc., which lead to nowhere.

 

ਬਿਨੁ ਗੁਰ ਪ੍ਰੀਤਿ ਨ ਊਪਜੈ ਭਾਈ ਮਨਮੁਖਿ ਦੂਜੈ ਭਾਇ ॥ ਤੁਹ ਕੁਟਹਿ ਮਨਮੁਖ ਕਰਮ ਕਰਹਿ ਭਾਈ ਪਲੈ ਕਿਛੂ ਨ ਪਾਇ ॥੨॥

Bin gur parīṯ na ūpjai bẖā▫ī manmukẖ ḏūjai bẖā▫e.  Ŧuh kutėh manmukẖ karam karahi bẖā▫ī palai kicẖẖū na pā▫e. ||2||

 

(Manmukh-i) self-willed persons pursue (doojai) other (bhaaey)  than practice Naam/virtues and commands of the Almighty; (preet-i) love for the Almighty does not (oopjai) develop (bin-u) without following the guru.

A (manmukh) self-willed person (karah-i) performs (karam) rituals but (palai paaey) gets (kichhoo na) nothing; it is like (kuttah-i) threshing (tuh) husk, and expecting grain from it. 2.

 

ਗੁਰ ਮਿਲਿਐ ਨਾਮੁ ਮਨਿ ਰਵਿਆ ਭਾਈ ਸਾਚੀ ਪ੍ਰੀਤਿ ਪਿਆਰਿ ॥ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਰਵੈ ਭਾਈ ਗੁਰ ਕੈ ਹੇਤਿ ਅਪਾਰਿ ॥੩॥

Gur mili▫ai nām man ravi▫ā bẖā▫ī sācẖī parīṯ pi▫ār.  Saḏā har ke guṇ ravai bẖā▫ī gur kai heṯ apār. ||3||

 

By (miliai) finding the guru and following him, one develops (saach-i = true) sincere (preet-i piaar-i) love for (naam-u) Naam/virtues and commands of the Almighty who is (ravia) present (man-i) in the mind, (bhaaee) o brethren.

S/he (sadaa) ever (ravai) remembers (gun) virtues of (har-i) the Almighty, with (heyt-i) love (apaar-i) for the Infinite Master created by the guru. 3.

 

ਆਇਆ ਸੋ ਪਰਵਾਣੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਸੇਵਾ ਚਿਤੁ ਲਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਹਰਿ ਪਾਈਐ ਭਾਈ ਗੁਰ ਸਬਦੀ ਮੇਲਾਇ ॥੪॥੮॥

Ā▫i▫ā so parvāṇ hai bẖā▫ī jė gur sevā cẖiṯ lā▫e.  Nānak nām har pā▫ī▫ai bẖā▫ī gur sabḏī melā▫e. ||4||8||

 

O brethren, One (j-i) who (laaey = engages) focuses (chit-u) consciousness on (seyva = service) obedience to the guru, (so) that person/soul is (parvaan-u) accepted for union on (aaia) arrival at Divine court. 

S/he finds (har-i) the Almighty through awareness of (naam-u) Divine virtues within; the guru (meylaaey) helps to find the Master (sabdee = with the word) with his guidance, says the third Nanak. 4. 8.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਤਿਹੀ ਗੁਣੀ ਤ੍ਰਿਭਵਣੁ ਵਿਆਪਿਆ ਭਾਈ ਗੁਰਮੁਖਿ ਬੂਝ ਬੁਝਾਇ ॥ ਰਾਮ ਨਾਮਿ ਲਗਿ ਛੂਟੀਐ ਭਾਈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ ॥੧॥

Soraṯẖ mėhlā 3 gẖar 1.  Ŧihī guṇī ṯaribẖavaṇ vi▫āpi▫ā bẖā▫ī gurmukẖ būjẖ bujẖā▫e.  Rām nām lag cẖẖūtī▫ai bẖā▫ī pūcẖẖahu gi▫ānī▫ā jā▫e. ||1||

 

Composition of the third Guru in Raga Soratth. Creatures of (tribhavan-u = of three habitats) the world (viaapia) remain engrossed in (tihee) the three modes of ego action – namely Tamas – inertia/ignorance, Rajas = effort, passion and Sattva = goodness, rituals, charities – (gurmukh-i) the guru’s teachings (bujhaaye) impart this (boojh) understanding awareness, i.e. alerts against this.

We can (chhootteeai = released) be rid of these (lag-i = engaging) by practicing (raam naam-i) Divine virtues and commands, o (bhaaee) brethren; (jaaey) go and (poochhah-u) ask (giaaneeaa) those who have this awareness. 1.

 

ਮਨ ਰੇ ਤ੍ਰੈ ਗੁਣ ਛੋਡਿ ਚਉਥੈ ਚਿਤੁ ਲਾਇ ॥ ਹਰਿ ਜੀਉ ਤੇਰੈ ਮਨਿ ਵਸੈ ਭਾਈ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇ ॥ ਰਹਾਉ ॥

Man re ṯarai guṇ cẖẖod cẖa▫uthai cẖiṯ lā▫e.  Har jī▫o ṯerai man vasai bẖā▫ī saḏā har ke guṇ gā▫e. Rahā▫o.

 

(Rey) o my (man) mind, (chhodd-i) leave (trai gun) the three modes of egoistic nature and (laaey) put your (chit-u) heart on (chauthey) the fourth, i.e. transcend the three and remember the Almighty.

(Jeeo) the revered (har-i) Almighty (vasai) dwells in (teyrai) your (man-i) mind; (sadaa) ever (gaaey = sing) praise and emulate (gun) virtues of the Almighty – to find IT within, o (bhaaee) brethren.

(Rahaau) dwell on this and contemplate.

ਨਾਮੈ ਤੇ ਸਭਿ ਊਪਜੇ ਭਾਈ ਨਾਇ ਵਿਸਰਿਐ ਮਰਿ ਜਾਇ ॥ ਅਗਿਆਨੀ ਜਗਤੁ ਅੰਧੁ ਹੈ ਭਾਈ ਸੂਤੇ ਗਏ ਮੁਹਾਇ ॥੨॥

Nāmai ṯe sabẖ ūpje bẖā▫ī nā▫e visri▫ai mar jā▫e.  Agi▫ānī jagaṯ anḏẖ hai bẖā▫ī sūṯe ga▫e muhā▫e. ||2||

 

(Sabh-i) all have (upjey) been created (tey) from (naamai) the Almighty; they (mar-i jaaey) die (visriai) by forgetting, i.e. succumb to distractions when they forget the Creator.

The creatures of (jagat-u) the world who are (agiaanee) unaware of the Almighty within, (andh-u = blind) act blindly not knowing the purpose of life; (sootey = sleeping) inebriated by attachment to the world-play, they are (muhaaey) robbed of the virtues – and succumb to vices. 2.

 

ਗੁਰਮੁਖਿ ਜਾਗੇ ਸੇ ਉਬਰੇ ਭਾਈ ਭਵਜਲੁ ਪਾਰਿ ਉਤਾਰਿ ॥ ਜਗ ਮਹਿ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਹੈ ਭਾਈ ਹਿਰਦੈ ਰਖਿਆ ਉਰ ਧਾਰਿ ॥੩॥

Gurmukẖ jāge se ubre bẖā▫ī bẖavjal pār uṯār.  Jag mėh lāhā har nām hai bẖā▫ī hirḏai rakẖi▫ā ur ḏẖār. ||3||

 

(Gurmukh-i) those who follow the guru’s teachings become (jaagey = awake) alert to Naam, (sey) they (ubrey = rise above) are saved and (utaar-i) landed (paar-i) on the far bank of (bhavjal-u) the world-ocean – are not reborn.

They (rakhiaa) keep (har-i naam-i) Divine virtues and commands (ur dhaar-i) in mind, by which they unite with the Master, thus taking (laaha = profit) advantage available (jag) in the world, i.e. human birth – which is an opportunity for this. 3.

 

ਗੁਰ ਸਰਣਾਈ ਉਬਰੇ ਭਾਈ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਨਾਉ ਬੇੜਾ ਨਾਉ ਤੁਲਹੜਾ ਭਾਈ ਜਿਤੁ ਲਗਿ ਪਾਰਿ ਜਨ ਪਾਇ ॥੪॥੯॥

Gur sarṇā▫ī ubre bẖā▫ī rām nām liv lā▫e. Nānak nā▫o beṛā nā▫o ṯulhaṛā bẖā▫ī jiṯ lag pār jan pā▫e. ||4||9||

 

Those, who (sarnaa-i) sek to be in care of the guru, (ubrey) are saved, by (liv laaey) paying attention (raam naam-i) to Divine virtues and commands. Naau/Naam is (beyrra) the boat and (tulharra) the raft by (lag-i = attaching) boarding (jit-u) which (jan) a humble person (paaey) reaches (paar-i) the far end – of the world-ocean not to be reborn – says the third Nanak. 4. 9.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਸਤਿਗੁਰੁ ਸੁਖ ਸਾਗਰੁ ਜਗ ਅੰਤਰਿ ਹੋਰ ਥੈ ਸੁਖੁ ਨਾਹੀ ॥ ਹਉਮੈ ਜਗਤੁ ਦੁਖਿ ਰੋਗਿ ਵਿਆਪਿਆ ਮਰਿ ਜਨਮੈ ਰੋਵੈ ਧਾਹੀ ॥੧॥

Soraṯẖ mėhlā 3 gẖar 1.  Saṯgur sukẖ sāgar jag anṯar hor thai sukẖ nāhī.  Ha▫umai jagaṯ ḏukẖ rog vi▫āpi▫ā mar janmai rovai ḏẖāhī. ||1||

 

Composition of the third Guru in Raga Soratth, (ghar-u 1) to be sung to the first beat. (Satiguru-u) the true guru is (saagar-u = ocean) the source of (sukh) peace – it is attained by those who follow the guru’s teachings; peace is (naahee) not found from (hor thai) anywhere else, i.e. in any other way. (Rog) the malady of (haumai) ego (viaapia) afflicts (jagat-u = world) the humans for which they (dukh-i) suffer by (mar-i) dying and (jamnai) being born, and (rovai dhaahee) cry aloud – but there is none to help.

1.

 

ਪ੍ਰਾਣੀ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਾ ਸੁਖੁ ਪਾਵਹਿ ਨਾਹਿ ਤ ਜਾਹਿਗਾ ਜਨਮੁ ਗਵਾਇ ॥ ਰਹਾਉ ॥

Parāṇī saṯgur sev sukẖ pā▫e.  Saṯgur sevėh ṯā sukẖ pāvahi nāhi ṯa jāhigā janam gavā▫e. Rahā▫o.

 

O (praanee) mortal, (seyv-i = serve) obey the true guru and you will (paaey) attain (sukh-u) peace.

If you obey the true guru, (ta) then you will (pavah-i) find (sukh-u) peace (naah-i ta) otherwise you (jaaheygaa) will depart (gavaaey) wasting (janam-u) human birth – which is an opportunity to attain union with the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਤ੍ਰੈ ਗੁਣ ਧਾਤੁ ਬਹੁ ਕਰਮ ਕਮਾਵਹਿ ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਆਇਆ ॥ ਸੰਧਿਆ ਤਰਪਣੁ ਕਰਹਿ ਗਾਇਤ੍ਰੀ ਬਿਨੁ ਬੂਝੇ ਦੁਖੁ ਪਾਇਆ ॥੨॥

Ŧarai guṇ ḏẖāṯ baho karam kamāvėh har ras sāḏ na ā▫i▫ā.  Sanḏẖi▫ā ṯarpaṇ karahi gā▫iṯarī bin būjẖe ḏukẖ pā▫i▫ā. ||2||

 

People engrossed in (trai gun) the three modes of material nature (dhaat-u) run after (kamaavah-i) performing (bah-u) numerous (karam) rituals but they do not (saad aaiaa) enjoy the taste of (har-i ras-i) Divine elixir, do not experience the pleasure of living by Divine virtues.

They (karah-i) perform; (sandhiaa) worship thrice a day, (tarpan-u) water offering to the sun for benefit of ancestors, and recitation of the (gaaitree) Gayatri Mantra; but (bin-u) without (boojhey) understanding – how to attain union with the Creator, (paaia) suffer (dukh-u) the pangs of separation from the Almighty. 2.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋ ਵਡਭਾਗੀ ਜਿਸ ਨੋ ਆਪਿ ਮਿਲਾਏ ॥ ਹਰਿ ਰਸੁ ਪੀ ਜਨ ਸਦਾ ਤ੍ਰਿਪਤਾਸੇ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥੩॥

Saṯgur seve so vadbẖāgī jis no āp milā▫e.  Har ras pī jan saḏā ṯaripṯāse vicẖahu āp gavā▫e. ||3||

 

Those who (seyvey = serve) follow (satigur) the true guru, (sey) they are (vaddbhagee) fortunate; but only those follow the guru whom the Almighty (aap-i) IT-self (milaaey) helps to find the guru.

(Jan = servants) the devotees (gavaaey = lose) shed (aap-u = self) ego (vichahu) from within and are (sadaa) ever (triptaasey) satiated by (pee) drinking (har-i ras-i) Divine elixir, i.e. they are happy living by Divine virtues and commands. 3.

 

ਇਹੁ ਜਗੁ ਅੰਧਾ ਸਭੁ ਅੰਧੁ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਮਗੁ ਨ ਪਾਏ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਅਖੀ ਵੇਖੈ ਘਰੈ ਅੰਦਰਿ ਸਚੁ ਪਾਏ ॥੪॥੧੦॥

Ih jag anḏẖā sabẖ anḏẖ kamāvai bin gur mag na pā▫e.  Nānak saṯgur milai ṯa akẖī vekẖai gẖarai anḏar sacẖ pā▫e. ||4||10||

 

(Bin-u = without) by not following the guru’s teachings, (sabh-u) whole of (ih) this (jag-u) world, i.e. the creatures, do not (paaey = find) know (mag-u = path) how to find the Almighty; they remain (andha = blind) ignorant and (kamaavai) act (andh-u) blindly – worshipping gods/goddesses or performing rituals.

When (satigur-u) the true guru (milai) is found, (ta) then one (veykhai) sees (akhee) with – the inner eyes – and (paaey) finds (sach-u) the Eternal (anadar-i) within, says the third Nanak. 4. 10.

 

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Note: In the Shabad below, the third Guru emphasizes that it is by following the guru’s guidance that one understands and obeys Divine commands. This is the purpose of life and compliance with it is necessary to achieve union with the Creator. Those who do not follow the guru transgress, and keep going through cycles of births and deaths in numerous life forms. One, who shows aptitude, is led to the guru with Divine grace.

 

ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਬਹੁਤਾ ਦੁਖੁ ਲਾਗਾ ਜੁਗ ਚਾਰੇ ਭਰਮਾਈ ॥ ਹਮ ਦੀਨ ਤੁਮ ਜੁਗੁ ਜੁਗੁ ਦਾਤੇ ਸਬਦੇ ਦੇਹਿ ਬੁਝਾਈ ॥੧॥

Soraṯẖ mėhlā 3.  Bin saṯgur seve bahuṯā ḏukẖ lāgā jug cẖāre bẖarmā▫ī.  Ham ḏīn ṯum jug jug ḏāṯe sabḏe ḏėh bujẖā▫ī. ||1||

 

Composition of the third Guru in Raga Soratth: (Bin-u) without (seyvey = serving) being able to follow the guru in other life forms, I (laaga = afflicted) experienced (bahutaa) great (dukh-u) suffering – of being rejected for union with the Almighty, and (bharmaee) wandering in cycles of births and deaths, (jug chaarey = all four ages) for long – in numerous life forms.

O Almighty, (ham) we are (deen = poor) hapless, but (tum) You are (jug-u jug-u = age after age) ever (daatey = giver) beneficent; please help us find the guru in this human birth and (deyh-i bujhaaee) enable to understand the way of uniting with You (sabdey = through the word) through the guru’s teachings. 1.

 

ਹਰਿ ਜੀਉ ਕ੍ਰਿਪਾ ਕਰਹੁ ਤੁਮ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰੁ ਦਾਤਾ ਮੇਲਿ ਮਿਲਾਵਹੁ ਹਰਿ ਨਾਮੁ ਦੇਵਹੁ ਆਧਾਰੇ ॥ ਰਹਾਉ ॥

Har jī▫o kirpā karahu ṯum pi▫āre.  Saṯgur ḏāṯā mel milāvhu har nām ḏevhu āḏẖāre. Rahā▫o.

 

O (jeeo) revered (har-i) Almighty, (tum) You are my (piaarey) Beloved Master; please (kripa karh-u) be kind.

And (milaavh-u) lead me to (daata = giver) the beneficent (satiguru-u) true guru who can (meyl-i) unite me with You; please (deyvh-u = give) impart awareness of (har-i naam-u) Divine virtues and commands, as (adhaarey = support) guide for my life.

(Rahaau) dwell on this and contemplate.

 

ਮਨਸਾ ਮਾਰਿ ਦੁਬਿਧਾ ਸਹਜਿ ਸਮਾਣੀ ਪਾਇਆ ਨਾਮੁ ਅਪਾਰਾ ॥ ਹਰਿ ਰਸੁ ਚਾਖਿ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਕਿਲਬਿਖ ਕਾਟਣਹਾਰਾ ॥੨॥

Mansā mār ḏubiḏẖā sahj samāṇī pā▫i▫ā nām apārā.  Har ras cẖākẖ man nirmal ho▫ā kilbikẖ kātaṇhārā. ||2||

 

O human beings, when awareness of (naam-u) Divine virtues and commands (paaiaa) is obtained, one (maar-i) kills (mansa) desires, and (dubidha) duality is (sahj-i) instintively (samaani) dissolved, i.e. one does not look to anyone but the Almighty.

(Man-u) the mind (hoaa) gets (nirmal-u) purified by (chaakh-i) tasting (har-i ras-u) Divine elixir, i.e. with awareness of Naam, (kaattanhaara = cutter) the destroyer of (kilbikh) transgressions, – and thus obviates wrongdoings. 2.

 

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ਸਬਦਿ ਮਰਹੁ ਫਿਰਿ ਜੀਵਹੁ ਸਦ ਹੀ ਤਾ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਈ ॥ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਸਦਾ ਮਨਿ ਮੀਠਾ ਸਬਦੇ ਪਾਵੈ ਕੋਈ ॥੩॥

Sabaḏ marahu fir jīvhu saḏ hī ṯā fir maraṇ na ho▫ī.  Amriṯ nām saḏā man mīṯẖā sabḏe pāvai ko▫ī. ||3||

 

If you (marah-u = die) kill ego and submit (sabad-i) to the guru’s teachings -, (phir-i) then you will (sad hee) forever (jeevh-u = live) be free from wrongdoings; (maran-u = dying) succumbing to temptations will (na hoee) not occur (phir-i) again.

(Amrit-u) the life-giving (naam-u) Divine virtues are (sadaa) ever (meettha = sweet) agreeable (man-i) to the mind but (koee) some rare person (paavai) obtains their awareness (sabdey) through the guru’s teachings – and lives by them. 3. 

 

ਦਾਤੈ ਦਾਤਿ ਰਖੀ ਹਥਿ ਅਪਣੈ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਪਾਇਆ ਦਰਗਹ ਜਾਪਹਿ ਸੇਈ ॥੪॥੧੧॥

Ḏāṯai ḏāṯ rakẖī hath apṇai jis bẖāvai ṯis ḏe▫ī.  Nānak nām raṯe sukẖ pā▫i▫ā ḏargėh jāpėh se▫ī. ||4||11||

 

(Daatai) the beneficent Master (rakhee) keeps (daat-i) the benediction – of awareness of Naam/Divine virtues and commands – in IT’s (apnai) own (hath-i) hands and (deyee) gives to (tis-u) that person with (jis-u) whom IT (bhaavai) is pleased, i.e. it is attained by Divine grace.

Those (ratey = dyed) imbued (naam-i) with Divine virtues (paaia) obtain (sukh-u) peace in life and (seyee) they are (jaapah-i) recognized (dargah) in Divine court – as deserving for union with the Creator, says third Nanak. 4. 11.

 

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ਸੋਰਠਿ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰ ਸੇਵੇ ਤਾ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਗਤਿ ਮਤਿ ਤਦ ਹੀ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਸਚਾ ਮਨਿ ਵਸਿਆ ਨਾਮੇ ਨਾਮਿ ਸਮਾਏ ॥੧॥

Soraṯẖ mėhlā 3.  Saṯgur seve ṯā sahj ḏẖun upjai gaṯ maṯ ṯaḏ hī pā▫e.  Har kā nām sacẖā man vasi▫ā nāme nām samā▫e. ||1||

 

Composition of the third Guru in Raga Soratth. When one (seyvey = serves) follows the guru (ta) then (sahj) automatic (dhun-i = attachment) love for the Almighty (upjai) develops; (tad hee) only then one (paaey) obtains (mat-i) awareness of (gat-i = state of the Almighty) Divine virtues.

(Sachaa) eternal (naam-u) virtues of (har-i) the Almighty then (vasiaa) abide (man-i) in the mind; and (naamey) by awareness of virtues, one (samaaey) is absorbed (naam-i) in the virtuous Almighty. 1.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ॥ ਮਨਮੁਖਿ ਅੰਧਾ ਸਬਦੁ ਨ ਜਾਣੈ ਝੂਠੈ ਭਰਮਿ ਭੁਲਾਨਾ ॥ ਰਹਾਉ ॥

Bin saṯgur sabẖ jag ba▫urānā.  Manmukẖ anḏẖā sabaḏ na jāṇai jẖūṯẖai bẖaram bẖulānā. Rahā▫o.

 

(Bin-u) without following (satigur) the true guru (sabh-u) the whole (jag-u) world, i.e. the mortals, (bauraana = mad) go off track.

Such (manmukh-i) self-willed persons do not (jaanai) have awareness of (sabad-u) Divine commands; (bharam-i) deluded (jhootthai = false/transitory) by temptations in the world-play they (bhulaana) go astray.

(Rahaau) dwell on this and contemplate.

 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਭਰਮਿ ਭੁਲਾਇਆ ਹਉਮੈ ਬੰਧਨ ਕਮਾਏ ॥ ਜੰਮਣੁ ਮਰਣੁ ਸਿਰ ਊਪਰਿ ਊਭਉ ਗਰਭ ਜੋਨਿ ਦੁਖੁ ਪਾਏ ॥੨॥

Ŧarai guṇ mā▫i▫ā bẖaram bẖulā▫i▫ā ha▫umai banḏẖan kamā▫e.  Jamaṇ maraṇ sir ūpar ūbẖa▫o garabẖ jon ḏukẖ pā▫e. ||2||

 

(Bharam bhulaaia) deluded to go astray by (trai gun) the three modes of material nature in (maaia) world-play, one (kamaaey) acts (haumai) in ego and this becomes (bandhan) bondage – his/her nature.

This results in one (sir oopar-i = on the head) being subjected to (jamman-u) being born, and (maran-u) dying, (dukh-u paaey) suffering the pain of being in (garabh jon-i) the womb – repeatedly. 2.

 

ਤ੍ਰੈ ਗੁਣ ਵਰਤਹਿ ਸਗਲ ਸੰਸਾਰਾ ਹਉਮੈ ਵਿਚਿ ਪਤਿ ਖੋਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਚਉਥਾ ਪਦੁ ਚੀਨੈ ਰਾਮ ਨਾਮਿ ਸੁਖੁ ਹੋਈ ॥੩॥

Ŧarai guṇ varṯėh sagal sansārā ha▫umai vicẖ paṯ kẖo▫ī.  Gurmukẖ hovai cẖa▫uthā paḏ cẖīnai rām nām sukẖ ho▫ī. ||3||

 

(Trai gun) the three modes of material nature (vartah-i = are present) influence (sagal) the whole (sansaara) world, i.e. all creatures; they act (vich-i) in (haumai) ego and (khoee) lose (pat-i) honor – by not being accepted for union with the Creator.

If one (hovai) be (gurmukh-i) follower of the guru, then s/he (cheenai) understands (chautha) the fourth (pad) state, i.e. transcends the three; s/he lives (naam-i) by Naam and (hoee) experiences (sukh-u) peace. 3. 

 

ਤ੍ਰੈ ਗੁਣ ਸਭਿ ਤੇਰੇ ਤੂ ਆਪੇ ਕਰਤਾ ਜੋ ਤੂ ਕਰਹਿ ਸੁ ਹੋਈ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ਸਬਦੇ ਹਉਮੈ ਖੋਈ ॥੪॥੧੨॥

Ŧarai guṇ sabẖ ṯere ṯū āpe karṯā jo ṯū karahi so ho▫ī.  Nānak rām nām nisṯārā sabḏe ha▫umai kẖo▫ī. ||4||12||

 

O Almighty, (trai gun) the three modes of ego action (sabh-i) all (teyrey = your) created by You; (too) You (aapey) Yourself (karta = doer) do everything; (jo) what You (karah-i) do, (s-u) that (hoee) happens.

Please give us this understanding (sabdey) with the guru’s teachings to (khoee = lose) shed (haumai) ego, and obtain (nistaara) emancipation from life – being reborn – by emulating (naam-i) virtues of You, (raam) the all-pervasive Master, says the third Nanak. 4. 12.