SGGS pp 83-85, Sirirag Ki Vaar; Pauris 1-7.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

 

Invoking the One all-pervasive Creator who may be known with grace/guidance of the true guru

 

Note: The following composition is called ਵਾਰ (Vaar). A Vaar is like a ballad composed in praise of someone like a warrior. Gurbani uses such compositions to praise God. There are 22 Vaars in Sri Guru Granth Sahib. Basically they all comprise of Paurris (stanzas) numbered serially in a Vaar. Further, in all cases except two, the Paurris are preceded by two or Sloks (prologues). The authors of the Paurris are shown as those of the Vaar. The Sloks preceding a Paurri may or may not be of the same author. For example the Vaar below is of the fourth Guru but the Sloks are of the first, second, third and fifth gurus.

 

 

ਸਿਰੀਰਾਗ ਕੀ   ਮਹਲਾ ੪ ਸਲੋਕਾ ਨਾਲਿ ॥

Sirīrāg kī vār mėhlā 4 salokā nāl

 

The Vaar (ballad) in Raga Siriraag with Paurris of (mahla 4) the fourth Guru (naal-i) with (sloks) prologues

  

ਸਲੋਕ ਮ: ੩ ॥ ਰਾਗਾ ਵਿਚਿ ਸ੍ਰੀਰਾਗੁ ਹੈ ਜੇ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥ ਸਦਾ ਹਰਿ ਸਚੁ ਮਨਿ ਵਸੈ ਨਿਹਚਲ ਮਤਿ ਅਪਾਰੁ ॥ ਰਤਨੁ ਅਮੋਲਕੁ ਪਾਇਆ ਗੁਰ ਕਾ ਸਬਦੁ ਬੀਚਾਰੁ ॥

Salok mėhlā 3   Rāgā vicẖ sarīrāg hai je sacẖ ḏẖare pi▫ār   Saḏā har sacẖ man vasai nihcẖal maṯapār   Raṯan amolak pā▫i▫ā gur kā sabaḏ bīcẖār

 

(Slok) prologue by (m: 3) the third Guru. If one (dharey) bears (piaar-u) love (sach-i) for the Eternal and wishes to sing in praise, then (vich-i) amongst all ragas, the raga in which to sing is Sriraag.

Then (sach-u) the Eternal is (sadaa) ever (vasai = abides) experienced (man-i) in the mind and (mat-i) thinking remains (nihchal = unshakable) focused on (apaar-u) the Eternal.

This happens when (amolak) the priceless (ratan-u) jewel/Naam is (paaiaa) found by (beechaar-u reflection) understanding (sabad-u = word) teachings (ka) of (guru) the guru.

 

ਜਿਹਵਾ ਸਚੀ ਮਨੁ ਸਚਾ ਸਚਾ ਸਰੀਰ ਅਕਾਰੁ ॥ ਨਾਨਕ ਸਚੈ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸਦਾ ਸਚੁ ਵਾਪਾਰੁ ॥੧॥

Jihvā sacẖī man sacẖā sacẖā sarīr akār   Nānak sacẖai saṯgur sevi▫ai saḏā sacẖ vāpār ||1||

 

S/he (jihva = tongue) speaks (sachi) the truth, (man-u = mind) thinking is (sachaa) truthful and (akaar-u) the physical (sareer) body is true, i.e. s/he conducts the self by Naam/Divine commands in thought, word and deed.

One’s (vaapaar-u = dealings) conduct is (sadaa) ever (sachaa) truthful, (seviai = serving) obedience (sachai) of the Eternal as taught (sati guru) by the true guru, says third Nanak. 1.

 

ਮ: ੩ ॥ ਹੋਰੁ ਬਿਰਹਾ ਸਭ ਧਾਤੁ ਹੈ ਜਬ ਲਗੁ ਸਾਹਿਬ ਪ੍ਰੀਤਿ ਨ ਹੋਇ ॥ ਇਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਵੇਖਣੁ ਸੁਨਣੁ ਨ ਹੋਇ ॥

Mėhlā 3   Hor birhā sabẖ ḏẖāṯ hai jab lag sāhib parīṯ na ho▫e   Ih man mā▫i▫ā mohi▫ā vekẖaṇ sunaṇ na ho▫e

 

Prologue by the third Guru (Jab lag-u) as long as one does not (hoey) have (preet-i) love for (sahib) the Master, (hor-u) any other (birhaa = longing) pursuit is one (dhaat-u = running) wandering directionless.

(Ih-u) this human (man-u) mind is (mohiaa) is enchanted by (maaiaa) temptations in the world-play; it (Na hoey) cannot (veykhan-u) see or (sunan-u) listen, i.e. is not aware of Divine commands.

 

ਸਹ ਦੇਖੇ ਬਿਨੁ ਪ੍ਰੀਤਿ ਨ ਊਪਜੈ ਅੰਧਾ ਕਿਆ ਕਰੇਇ ॥ ਨਾਨਕ ਜਿਨਿ ਅਖੀ ਲੀਤੀਆ ਸੋਈ ਸਚਾ ਦੇਇ ॥੨॥

Sah ḏekẖe bin parīṯ na ūpjai anḏẖā ki▫ā kare▫i   Nānak jin akẖī līṯī▫ā so▫ī sacẖā ḏe▫e ||2||

 

(Preet-i) love does not (oopjai) develop (bin-u) without (deykhey) seeing (sah) the Master, i.e. one cannot obey Naam/Divine commands without being aware of them, and (andha) the ignorant person (karey) can do (kiaa = what?) nothing, i.e. remains directionless.

The Almighty (jin-i) who (leeteeaa) take away (akhi) eyes, i.e. blinds by temptations, (soee) the same (sachaa) Eternal Creator (dey-i) gives – awareness of Naam by leading to the guru -, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਇਕੋ ਕਰਤਾ ਇਕੁ ਇਕੋ ਦੀਬਾਣੁ ਹਰਿ ॥ ਹਰਿ ਇਕਸੈ ਦਾ ਹੈ ਅਮਰੁ ਇਕੋ ਹਰਿ ਚਿਤਿ ਧਰਿ ॥

Pa▫uṛī   Har iko karṯā ik iko ḏībāṇ har   Har iksai ḏā hai amar iko har cẖiṯ ḏẖar

 

(Paurri) stanza by the fourth Guru There is (iko) only One (har-i) Almighty and (iko) only One (har-i) Divine (deebaan-u = court) authority.

(Amar-u) writ of (iksai) the one (har-i) Almighty applies (har-i) everywhere; one should (dhar-i) keep (chit-i) in mind to obey (iko) the one (har-i) Almighty.

 

ਹਰਿ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ਡਰੁ ਭ੍ਰਮੁ ਭਉ ਦੂਰਿ ਕਰਿ ॥ ਹਰਿ ਤਿਸੈ ਨੋ ਸਾਲਾਹਿ ਜਿ ਤੁਧੁ ਰਖੈ ਬਾਹਰਿ ਘਰਿ ॥ ਹਰਿ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ਸੋ ਹਰਿ ਜਪਿ ਭਉ ਬਿਖਮੁ ਤਰਿ ॥੧॥

Har ṯis bin ko▫ī nāhi dar bẖaram bẖa▫o ḏūr kar   Har ṯisai no sālāhi jė ṯuḏẖ rakẖai bāhar gẖar   Har jis no ho▫e ḏa▫i▫āl so har jap bẖa▫o bikẖam ṯar ||1||

 

There is (naah-i koey = not any) no master (bin-u) except (tis-u = that) the (har-i) Almighty; (kar-i) keep (door-i) away from all other (ddar-u) fear, (bhram-u) wandering/thinking of (bhau = fear) obedience.

(Saalaah-i = praise) acknowledge and obey (tisai no = that) only (har-i) the Almighty who (rakhai = protects, keeps) takes care (baahr-i) outside and (ghar-i) at home, i.e. everywhere.

One (jis no) to whom (har-i) the Almighty (hoey) is (daiaal-u) kind (so) that person – is led to the guru and with his guidance – (jap-i) obeys (har-i) Divine commands and (tar-i = swims) gets across/overcomes (bikham-u) the hard-to-cross (bhau/bhav) world ocean of vices. 1.

 

ਸਲੋਕ ਮ: ੧ ॥ ਦਾਤੀ ਸਾਹਿਬ ਸੰਦੀਆ ਕਿਆ ਚਲੈ ਤਿਸੁ ਨਾਲਿ ॥ ਇਕ ਜਾਗੰਦੇ ਨਾ ਲਹੰਨਿ ਇਕਨਾ ਸੁਤਿਆ ਦੇਇ ਉਠਾਲਿ ॥੧॥

Salok mėhlā 1   Ḏāṯī sāhib sanḏī▫ā ki▫ā cẖalai ṯis nāl   Ik jāganḏe nā lahann iknā suṯi▫ā ḏe▫e uṯẖāl ||1||

 

Slok of the first Guru (Daatee) benedictions are (sa’ndeeaa) of/with (sahib) the Master, and (kiaa = what?) no force (chalai) works (naal-i) with (tis-u = that) God, i.e. Divine benedictions cannot be demanded.

(Ik-i) some persons do not (lahannh-i) get (jaaga’ndey = awake) by asking, but some (sutiaa) asleep (utthaal-i) are woken up by God and (dey-i) given, i.e. they receive without asking. 1.

 

Message: All benedictions are with God and given without asking to those who obey God.

 

Note: This Slok is given as Slok 113 of Sheikh Farid on page 1384.

 

ਮ: ੧ ॥ ਸਿਦਕੁ ਸਬੂਰੀ ਸਾਦਿਕਾ ਸਬਰੁ ਤੋਸਾ ਮਲਾਇਕਾਂ ॥ ਦੀਦਾਰੁ ਪੂਰੇ ਪਾਇਸਾ ਥਾਉ ਨਾਹੀ ਖਾਇਕਾ ॥੨॥

Mėhlā 1   Siḏak sabūrī sāḏikā sabar ṯosā malā▫ikāʼn   Ḏīḏār pūre pā▫isā thā▫o nāhī kẖā▫ikā ||2||

 

Slok of the first Guru (Saadika) the seekers have (sidak-u) faith and (saboori) contentment; (sabar-u patience) willing obedience to Divine commands (tosaa = expense for journey) as resource/guide for life makes them (malaaikaa’n = angels) free from temptations.

They (paaisaa) shall obtain (deedaar-u) sight of, i.e. attain union with (poorey) the all-pervasive Almighty; but (khaaikaa) those who only talk have no (thaau) place to go to. 2.

 

ਪਉੜੀ ॥ ਸਭ ਆਪੇ ਤੁਧੁ ਉਪਾਇ ਕੈ ਆਪਿ ਕਾਰੈ ਲਾਈ ॥ ਤੂੰ ਆਪੇ ਵੇਖਿ ਵਿਗਸਦਾ ਆਪਣੀ ਵਡਿਆਈ ॥

Pa▫oṛī   Sabẖ āpe ṯuḏẖ upā▫e kai āp kārai lā▫ī   Ŧūʼn āpe vekẖ vigsaḏā āpṇī vadi▫ā▫ī

 

(Paurri) stanza by the fourth Guru O Creator, (tudh-u) you (aapey = self) alone (upaaey kai) created (sabh) all creation and (laaee) put to (kaarai) tasks/roles (aap-i) yourself.

(Too’n) You (aapey = self) yourself (vigsadaa) are happy (veykh-i) watching (aapni = own) your (vaddiaaee = greatness) creation – for their welfare and performance.

 

ਹਰਿ ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਾਹੀ ਤੂੰ ਸਚਾ ਸਾਈ ॥ ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਸਭਨੀ ਹੀ ਥਾਈ ॥ ਹਰਿ ਤਿਸੈ ਧਿਆਵਹੁ ਸੰਤ ਜਨਹੁ ਜੋ ਲਏ ਛਡਾਈ ॥੨॥

Har ṯuḏẖhu bāhar kicẖẖ nāhī ṯūʼn sacẖā sā▫ī   Ŧūʼn āpe āp varaṯḏā sabẖnī hī thā▫ī   Har ṯisai ḏẖi▫āvahu sanṯ janhu jo la▫e cẖẖadā▫ī ||2||

 

(Too’n) You are (sachaa = true) the universal (saaee/saa’nee) Master; (kichh-u nahi) nothing is (baahar-i) outside (tudhah-u = you) your domain, o (har-i) Almighty.

You (aapey aap-i) yourself alone (varatda) pervade, i.e. your will applies, in (sabhni hi) all (thaaee) places.

O (sant = sants, janh-u = people) seekers (dhiaavh-u = pay attention) obey (tisai = that only) the Almighty (Jo) who (laey chhaddaaee) delivers from temptations in life and from rebirth after death. 2.

 

ਸਲੋਕ ਮ: ੧ ॥ ਫਕੜ ਜਾਤੀ ਫਕੜੁ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥ ਆਪਹੁ ਜੇ ਕੋ ਭਲਾ ਕਹਾਏ ॥ ਨਾਨਕ ਤਾ ਪਰੁ ਜਾਪੈ ਜਾ ਪਤਿ ਲੇਖੈ ਪਾਏ ॥੧॥

Salok mėhlā 1   Fakaṛ jāṯī fakaṛ nā▫o   Sabẖnā jī▫ā ikā cẖẖā▫o   Āphu je ko bẖalā kahā▫e   Nānak ṯāpar jāpai jā paṯ lekẖai pā▫e ||1||

 

Slok of the first Guru (Jaati) caste or (naau = name) lineage (phakarr-u) is useless talk. There is only (ikaa) one (chhaau = shade) Creator (sabhna) of all (jeeaa) creatures.

(Jey) if (koey) anyone (kaahey) calls him/herself (bhalaa) better than others, s/he (par-u) truly (jaapai) realizes that (pat-i) no honour in Divine court (paaey) is received according to (leykhai) account of deeds, says Guru Nanak. 1.

 

ਮ: ੨ ॥ ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥੨॥

Mėhlā 2   Jis pi▫āre si▫o nehu ṯis āgai mar cẖalī▫ai   Ḏẖarig jīvaṇ sansār ṯā kai pācẖẖai jīvṇā ||2||

 

Slok of the second Guru (Piaarey) the Beloved (siau) with (jis-u) whom one bears (nih-u) love, one should (mar-i chaleeai) die (aagai = before) for (tis-u) that beloved cause.

It is (dhig-u/dhrig) disgraceful (jeevna) to live (sansaar-i) in the world (paachhai) behind (ta kai) that, i.e. if that cause is lost. 2. Jit khaadhai pati lathi jaaey

 

Message: One should be prepared to die for a cause; do everything to live by Divine commands to perform our role in life.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਆਪੇ ਧਰਤੀ ਸਾਜੀਐ ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਦੀਵੇ ॥ ਦਸ ਚਾਰਿ ਹਟ ਤੁਧੁ ਸਾਜਿਆ ਵਾਪਾਰੁ ਕਰੀਵੇ ॥

Pa▫oṛī   Ŧuḏẖ āpe ḏẖarṯī sājī▫ai cẖanḏ sūraj ḏu▫e ḏīve   Ḏas cẖār hat ṯuḏẖ sāji▫ā vāpār karīve

 

(Paurri) stanza by the fourth Guru O Creator, (tudh-u aapey) you (saajeeai) created (dharti) the earth, and (chad-u) the moon and (sooraj-u) sun as (duey) two (deevey = lamps) sources of light.

And (saajiaa) created (das = ten + chaar-i = four) fourteen places – seven on earth and seven below – as (hatt) shops to (kareejai) do (vaapaar-u) business, i.e. the creatures are to conduct themselves to benefit from life, – the humans to attain union with God.

 

ਇਕਨਾ ਨੋ ਹਰਿ ਲਾਭੁ ਦੇਇ ਜੋ ਗੁਰਮੁਖਿ ਥੀਵੇ ॥ ਤਿਨ ਜਮਕਾਲੁ ਨ ਵਿਆਪਈ ਜਿਨ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵੇ ॥ ਓਇ ਆਪਿ ਛੁਟੇ ਪਰਵਾਰ ਸਿਉ ਤਿਨ ਪਿਛੈ ਸਭੁ ਜਗਤੁ ਛੁਟੀਵੇ ॥੩॥

Iknā no har lābẖ ḏe▫e jo gurmukẖ thīve   Ŧin jamkāl na vi▫āpa▫ī jin sacẖ amriṯ pīve   O▫e āp cẖẖute parvār si▫o ṯin picẖẖai sabẖ jagaṯ cẖẖutīve ||3||

 

(No) to (ikna = one type) some (har-i) the Almighty (dey-i) gives (laabh-u) profit, i.e. unites with IT-self; they are those (Jo) who (theevay) becomes followers of the guru – to obey Naam/Divine commands.

(Jamkaal-u) the messenger of death – who does not let the erring souls to unite with the Almighty = does not (viaapai = afflict) come near them; they are those (Jin) who (peevey) drink (sach-u) the true (a’mmrit-u) life-giving elixir, i.e. conduct themselves by Naam.

(Oey) they (aap-i) themselves (chhuttey) are free from the messenger of death (siau) along with their (parvaar) families; (sabh-u) all (jagat-u = world) those (pichhai = behind) who follow (tin) them are (chhutteevey) remain freed. 3.

 

ਸਲੋਕ ਮ: ੧ ॥ ਕੁਦਰਤਿ ਕਰਿ ਕੈ ਵਸਿਆ ਸੋਇ ॥ ਵਖਤੁ ਵੀਚਾਰੇ ਸੁ ਬੰਦਾ ਹੋਇ ॥ ਕੁਦਰਤਿ ਹੈ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਜਾ ਕੀਮਤਿ ਪਾਇ ਤ ਕਹੀ ਨ ਜਾਇ ॥

Salok mėhlā 1   Kuḏraṯ kar kai vasi▫ā so▫e. vakẖaṯ vīcẖāre so banḏā ho▫e   Kuḏraṯ hai kīmaṯ nahīpā▫e   Jā kīmaṯ pā▫e ṯa kahī na jā▫e

 

Slok of the first Guru (Soey = that one) the Creator (kar-i kai = having created) created (kudrat-i) the universe, (vasiaa) abides in it – watches deeds of the creatures. One who (veechaarey = reflects) understands that human birth is (vakhat-u = time) the opportunity to obey, and find, God, (su) that person (hoey = becomes) acts (bandaa = obedient servant) in obedience to Divine commands/laws.

Everything (hai = is) exists by (kudrat-i) God’s powers but it is (na paaey) not possible to (keemat-i = price) evaluate them, i.e. living by Divine commands is an experience which is not easy to obtain. (Ja) when someone (paaey) knows it’s (keemat-i) price/value, i.e. experiences living by Divine commands, (ta) then it (na jaaey) cannot (kahi) be told – it can only be experienced. === Maney ki gat-i kahi na jaaey

 

ਸਰੈ ਸਰੀਅਤਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥ ਬਿਨੁ ਬੂਝੇ ਕੈਸੇ ਪਾਵਹਿ ਪਾਰੁ ॥ ਸਿਦਕੁ ਕਰਿ ਸਿਜਦਾ ਮਨੁ ਕਰਿ ਮਖਸੂਦੁ ॥ ਜਿਹ ਧਿਰਿ ਦੇਖਾ ਤਿਹ ਧਿਰਿ ਮਉਜੂਦੁ ॥੧॥

Sarai sarī▫aṯ karahi bīcẖār   Bin būjẖe kaise pāvahi pār   Siḏak kar sijḏā man kar makẖsūḏ   Jih ḏẖirḏekẖā ṯih ḏẖir ma▫ujūḏ ||1||

 

People (karah-i = do, beechaar-u = thinking) understand (sarai sareeat-i) Shariat, the Muslim person law; but (kaisey = how?) cannot (paavah-i) find (paar-u) the far shore, i.e. cannot overcome temptations to find God.

The Muslims bow during Namaaz/prayer facing towards the Kaaba –believing that is God’s abode; it is (kar-i) by making (sidak-u) faith/obedience as (sijda) bowing and (kar-i) making (man-u) the mind as (makhsood/maqsood) objective, i.e. this is how God is found within. Then (jih) whichever (dhir-i) direction I (deykha) see, God is (maujood-u) present (tih) in that (dhir-i) direction, i.e. everywhere. 1.

Page 84

 

ਮ: ੩ ॥ ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾ ਮਨੁ ਰਹੈ ਹਦੂਰਿ ॥੨॥

Mėhlā 3   Gur sabẖā ev na pā▫ī▫ai nā neṛai nā ḏūr   Nānak saṯgur ṯāʼn milai jā man rahai haḏūr ||2||

 

Slok of the third Guru (Sabhaa = assembly) company/guidance of is not (paaeeai) obtained (eyv) this way, i.e. by physical presence, when (neyrrai) near; and it is not denied by (door-i) far.

Guidance of (sati guru) the true guru (milai) is received only (taa’n) then, (ja) when (man-u) the mind (rahai) remains (hadoor-i) present, i.e. by being attentive to his teachings, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਸਪਤ ਦੀਪ ਸਪਤ ਸਾਗਰਾ ਨਵ ਖੰਡ ਚਾਰਿ ਵੇਦ ਦਸ ਅਸਟ ਪੁਰਾਣਾ ॥ ਹਰਿ ਸਭਨਾ ਵਿਚਿ ਤੂੰ ਵਰਤਦਾ ਹਰਿ ਸਭਨਾ ਭਾਣਾ ॥

Pa▫oṛī   Sapaṯ ḏīp sapaṯ sāgrā nav kẖand cẖār veḏ ḏas asat purāṇā   Har sabẖnā vicẖ ṯūʼn varaṯḏā har sabẖnā bẖāṇā

 

(Paurri) stanza by the fourth Guru There are (sapt) seven (deep = islands) continents, (sapt) seven (saagra) oceans, (nav) nine (khandd) planets, (chaar) four (veyd) Vedas and (das = ten + astt = eight) eighteen Puraanas.

O (har-i) Almighty (too’n) you (varatda) pervade (vich-i) in (sabhna) all these; O (har-i) Almighty, they (sabhna) all find (too’n) you – Your commands – (bhaanaa) agreeable.

 

ਸਭਿ ਤੁਝੈ ਧਿਆਵਹਿ ਜੀਅ ਜੰਤ ਹਰਿ ਸਾਰਗ ਪਾਣਾ ॥ ਜੋ ਗੁਰਮੁਖਿ ਹਰਿ ਆਰਾਧਦੇ ਤਿਨ ਹਉ ਕੁਰਬਾਣਾ ॥ ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਕਰਿ ਚੋਜ ਵਿਡਾਣਾ ॥ ੪॥

Sabẖ ṯujẖai ḏẖi▫āvahi jī▫a janṯ har sārag pāṇā   Jo gurmukẖ har ārāḏẖaḏe ṯin ha▫o kurbāṇā   Ŧūʼn āpeāp varaṯḏā kar cẖoj vidāṇā ||4||

 

O (har-i) Almighty, You (paana) are provider of rain drop to (saarag) the rain bird, i.e. full fill wishes; (sabh-i) all (jeea jant) creatures (dhiaavah-i = pay attention) are to obey Your commands, i.e. perform roles allotted to them.

(Jo) those (gurmukh-i) who follow the guru (araadhadey) invoke/obey (har-i) the Almighty, (hau) I (kurbaana = amsacrifice) adore and follow their example.

(Too’n) You (aapey aap-i) yourself (varatda) do everything (kar-i) creating (viddaana) wondrous (choj) plays in the creation. 4.

 

ਸਲੋਕ ਮ: ੩ ॥ ਕਲਉ ਮਸਾਜਨੀ ਕਿਆ ਸਦਾਈਐ ਹਿਰਦੈ ਹੀ ਲਿਖਿ ਲੇਹੁ ॥ ਸਦਾ ਸਾਹਿਬ ਕੈ ਰੰਗਿ ਰਹੈ ਕਬਹੂੰ ਨ ਤੂਟਸਿ ਨੇਹੁ ॥

Salok mėhlā 3   Kala▫o masājnī ki▫ā saḏā▫ī▫ai hirḏai hī likẖ leho   Saḏā sāhib kai rang rahai kabahūʼnna ṯūtas nehu

 

Slok of the third Guru (Kiaa = why?) One should not (sadaaeeai) call for (kalua/kalam) the pen and (masaajni) the inkpot – to write Naam/Divine virtues and commands to read them later -; (likh-i leyh-u) write down (hirdai) on the consciousness (hi) itself, because one needs to conscious of them all the time.

When one (sadaa) ever (rahai) remains immersed (rang-i) in love (kai) of (sahib) the Master, (neyh-u) love (kabahoo’n) never (toottas-i) breaks, i.e. Naam is then never forgotten.

 

ਕਲਉ ਮਸਾਜਨੀ ਜਾਇਸੀ ਲਿਖਿਆ ਭੀ ਨਾਲੇ ਜਾਇ ॥ ਨਾਨਕ ਸਹ ਪ੍ਰੀਤਿ ਨ ਜਾਇਸੀ ਜੋ ਧੁਰਿ ਛੋਡੀ ਸਚੈ ਪਾਇ ॥੧॥

Kala▫o masājnī jā▫isī likẖi▫ā bẖī nāle jā▫e   Nānak sah parīṯ na jā▫isī jo ḏẖur cẖẖodī sacẖai pā▫e ||1||

 

(Kalau) the pen and (masaajni) the inkpot may (jaaisi = go) be broken/lost and (likihiaa) the writing may (bhi) also (jaaey = go) lost/destroyed (naaley) with them – and not be available for reference.

But (preet-i) love for (sah = master) Naam which (sachai) the Eternal (chhoddi paaey) put in the mind (sachai) the Eternal (dhur-i = at the source) before birth, i.e. one who loves God never ceases to be conscious of Naam, says third Nanak. 1.

 

ਮ: ੩ ॥ ਨਦਰੀ ਆਵਦਾ ਨਾਲਿ ਨ ਚਲਈ ਵੇਖਹੁ ਕੋ ਵਿਉਪਾਇ ॥ ਸਤਿਗੁਰਿ ਸਚੁ ਦ੍ਰਿੜਾਇਆ ਸਚਿ ਰਹਹੁ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਸਬਦੀ ਸਚੁ ਹੈ ਕਰਮੀ ਪਲੈ ਪਾਇ ॥੨॥

Mėhlā 3   Naḏrī āvḏā nāl na cẖal▫ī vekẖhu ko vi▫upā▫e   Saṯgur sacẖ driṛ▫ā▫i▫ā sacẖ rahhu liv lā▫e Nānak sabḏī sacẖ hai karmī palai pā▫e ||2||

 

Slok of the third Guru Whatever (nadri aavda) visible, i.e. everything visible like objects of pleasure wealth – does not (chalaee) go (naal-i) with the soul on death; (ko) anyone may (viaupaaey) reflect to (veykhah-u = see) understand.

(Sati guru) the true guru (drirraaiaa) creates firm understanding of this (sach-u) truth and teaches to (rahah-u) remain (live = mind, laaey = fixed) focused on, i.e. ever be conscious living (sach-i = by truth) of Naam.

(Sach-u) Naam is known (sabdi = through the word) from the guru’s teachings, which the seeker (paaey = puts, palai = in bag) obtains (karmi) with Divine grace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਅੰਦਰਿ ਬਾਹਰਿ ਇਕੁ ਤੂੰ ਤੂੰ ਜਾਣਹਿ ਭੇਤੁ ॥ ਜੋ ਕੀਚੈ ਸੋ ਹਰਿ ਜਾਣਦਾ ਮੇਰੇ ਮਨ ਹਰਿ ਚੇਤੁ ॥

Pa▫oṛī   Har anḏar bāhar ik ṯūʼn ṯūʼn jāṇėh bẖeṯ   Jo kīcẖai so har jāṇḏā mere man har cẖeṯ

 

(Paurri) stanza by the fourth guru O (har-i) Almighty (too’n) you (ik-u) alone are present (andar-i) inside every creature and (baahar-i) outside; (too’n) you (jaanah-i) know (bheyt-u) secrets, i.e. are aware of thoughts and actions of everyone.

(Jo) whatever anyone (keechai) does; o (meyrey) mind be in (cheyt-u) remembrance/be conscious of (har-i) the Almighty watching.

 

ਸੋ ਡਰੈ ਜਿ ਪਾਪ ਕਮਾਵਦਾ ਧਰਮੀ ਵਿਗਸੇਤੁ ॥ ਤੂੰ ਸਚਾ ਆਪਿ ਨਿਆਉ ਸਚੁ ਤਾ ਡਰੀਐ ਕੇਤੁ ॥ ਜਿਨਾ ਨਾਨਕ ਸਚੁ ਪਛਾਣਿਆ ਸੇ ਸਚਿ ਰਲੇਤੁ ॥੫॥

So darai jė pāp kamāvḏā ḏẖarmī vigseṯ   Ŧūʼn sacẖā āp ni▫ā▫o sacẖ ṯā darī▫ai keṯ   Jinā Nānak sacẖpacẖẖāṇi▫ā se sacẖ raleṯ ||5||

 

(So = that) one who (kamaavda) commits (paap) transgressions/disobeys Divine commands (ddarai) is afraid/apprehensive of retribution; while (dharmi = dutiful) one who complies with Divine commands (vigseyt-u) blossoms, i.e. is ever happy.

O Almighty, (too’n) you are (aap-i) yourself (sachaa = truthful) just and your (niaau) justice is (sach-u = true) just; those who obey God (keyt-u = why?) are not (ddareeai) afraid.

Those who (pachhaaniaa = understood) obey (sach-u = truth) Naam/Divine commands, (sey) they (raleyt-u) merge (sach-i) with the Eternal – and be at peace, says fourth Nanak. 5.

 

ਸਲੋਕ ਮ: ੩ ॥ ਕਲਮ ਜਲਉ ਸਣੁ ਮਸਵਾਣੀਐ ਕਾਗਦੁ ਭੀ ਜਲਿ ਜਾਉ ॥ ਲਿਖਣ ਵਾਲਾ ਜਲਿ ਬਲਉ ਜਿਨਿ ਲਿਖਿਆ ਦੂਜਾ ਭਾਉ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੧॥

Salok mėhlā 3   Kalam jala▫o saṇ masvāṇī▫ai kāgaḏ bẖī jal jā▫o   Likẖaṇ vālā jal bala▫o jin likẖi▫ā ḏūjābẖā▫o Nānak pūrab likẖi▫ā kamāvaṇā avar na karṇā jā▫e ||1||

 

Slok of the third Guru May (kalam) the pen (san-u) together with (masvaaneeai) the inkpot and (bhi) also (kaagad-u) paper (jal-i jaau) be burnt.

May (likhan vaala) the writer (jal-i balau) be burnt (jin-i) who (likhiaa) writes (dooja = second) other (bhaau) ideas, i.e. takes away from obedience to God.

One (kamaavna) performs the role in life which is allotted based on (likhiaa = writing) record of (poorab-i) past deeds; One (naa jaeey) cannot do (avar-u) otherwise, i.e. it is not under one’s control, says third Nanak. 1.

 

ਮ: ੩ ॥ ਹੋਰੁ ਕੂੜੁ ਪੜਣਾ ਕੂੜੁ ਬੋਲਣਾ ਮਾਇਆ ਨਾਲਿ ਪਿਆਰੁ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਕੋ ਥਿਰੁ ਨਹੀ ਪੜਿ ਪੜਿ ਹੋਇ ਖੁਆਰੁ ॥੨॥

Mėhlā 3   Hor kūṛ paṛ▫ṇā kūṛ bolṇā mā▫i▫ā nāl pi▫ār   Nānak viṇ nāvai ko thir nahī paṛ paṛ ho▫e kẖu▫ār ||2||

 

Slok of the third Guru O learned people learn and expound Naam. (Hor-u) other (parrna) reading and (bolna) discourse is (koorr-u = false) unproductive, it is because of (piaar-u = love) attachment (naal-i) for (maaiaa) transitory world-play – with perishable persons and possessions.

(Ko nahi) nothing (vin-u) except (naavai) living by Naam is (thir-u) permanently with one; people (parr-i parr-i) keep reading but (hoey) are frustrated, i.e. are unable to get peace, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਹਰਿ ਕੀਰਤਨੁ ਹਰਿ ਕਾ ॥ ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਜਾ ਨਿਆਉ ਹੈ ਧਰਮ ਕਾ ॥ ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਜਾ ਫਲੁ ਹੈ ਜੀਅ ਕਾ ॥

Pa▫oṛī   Har kī vadi▫ā▫ī vadī hai har kīrṯan har kā   Har kī vadi▫ā▫ī vadī hai jā ni▫ā▫o hai ḏẖaram kā Har kī vadi▫ā▫ī vadī hai jā fal hai jī▫a kā

 

 (Paurri) stanza by the fourth Guru (Vaddiaaee = greatness) virtues and powers (ki) of (har-i) the Almighty (hai) are (vaddi) great; (keertan-u) praise of (har-i) the Almighty (har-i) dispels vices from the mind – and brings peace.

One finds that (vaddiaaee) virtues of the Almighty are (vaddi) great (Ja) when s/he realizes that (niaau) Divine justice is (ka) of, i.e. based on (dharam) righteousness.

(Jeea) the creature gets (phal-u) fruit/consequences of his/her own deeds.

 

ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਜਾ ਨ ਸੁਣਈ ਕਹਿਆ ਚੁਗਲ ਕਾ ॥ ਹਰਿ ਕੀ ਵਡਿਆਈ ਵਡੀ ਹੈ ਅਪੁਛਿਆ ਦਾਨੁ ਦੇਵਕਾ ॥੬॥

Har kī vadi▫ā▫ī vadī hai jā na suṇ▫ī kahi▫ā cẖugal kā   Har kī vadi▫ā▫ī vadī hai apucẖẖi▫ā ḏān ḏevkā ||6||

 

One finds that (vaddiaaee) virtues of the Almighty are (vaddi) great (ja) when s/he realizes that the Almighty does not (sunaee) listen to (kahiaa) words (ka) of (chugal) backbiter.

One finds that (vaddiaaee) virtues of the Almighty are (vaddi) great, i.e. the Almighty is the Supreme Master and (deyvka) gives (daan-u = alms) benedictions (apuchhiaa) without asking – as IT knows who deserves what. 6.

 

 

ਸਲੋਕ ਮ: ੩ ॥ ਹਉ ਹਉ ਕਰਤੀ ਸਭ ਮੁਈ ਸੰਪਉ ਕਿਸੈ ਨ ਨਾਲਿ ॥ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਪਾਇਆ ਸਭ ਜੋਹੀ ਜਮਕਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਸਾਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੧॥

Salok mėhlā 3   Ha▫o ha▫o karṯī sabẖ mu▫ī sampa▫o kisai na nāl   Ḏūjai bẖā▫e ḏukẖ pā▫i▫ā sabẖ johījamkāl Nānak gurmukẖ ubre sācẖā nām samāl ||1||

 

Slok of the third Guru (Sabh) all humans, – forget Naaam and- (karti = does) acts (hau hau = I and me) by self-will and (muee = dies) succumbs to vices to amass wealth, but (sampai) wealth does not go (naal-i) with (kisai) anyone – everything is left behind on death.

One who forgets Naam and pursues (doojai = second) other ideas, – s/he commits transgressions -, is (johiaa) eyed (jamkaal-i) by the agent to death/Divine justice and – (paaiaa) suffers (dukh-u) the pain of separation from God and going through births and deaths.

On the other hand (gurmukh-i) those who follow the guru, (samaal-i = take care) keep in mind Naam/commands of (saachaa) the Eternal, (ubrey = rise above) overcome vices – and unite with the Almighty, says third Nanak. 1

 

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ਮ: ੧ ॥  ਗਲੀਂ‍ ਅਸੀ ਚੰਗੀਆ ਆਚਾਰੀ ਬੁਰੀਆਹ ॥ ਮਨਹੁ ਕੁਸੁਧਾ ਕਾਲੀਆ ਬਾਹਰਿ ਚਿਟਵੀਆਹ ॥ ਰੀਸਾ ਕਰਿਹ ਤਿਨਾੜੀਆ ਜੋ ਸੇਵਹਿ ਦਰੁ ਖੜੀਆਹ ॥

Mėhlā 1   Galīʼn asī cẖangī▫ā ācẖārī burī▫āh   Manhu kusuḏẖā kālī▫ā bāhar cẖitvī▫āh   Rīsā karihṯināṛī▫ā jo sevėh ḏar kẖaṛī▫āh

 

Slok of the first Guru The human soul realizes and says: We are (changeeaa) good in talk but (bureeah) bad (achaari) in conduct.

Our minds are (kusudhaa = not clean) defiled and (kaaliaa = black) full of evil but we present ourselves (chittveeaah = white) clean (baahar-i) outwardly.

We (reesa karey) try to imitate (tinaarreea) those (Jo) who (kharreeah) stand (dar-u) in the house (seyvah-i) to serve, i.e. are ever in obedience to God.

 

ਨਾਲਿ ਖਸਮੈ ਰਤੀਆ ਮਾਣਹਿ ਸੁਖਿ ਰਲੀਆਹ ॥ ਹੋਦੈ ਤਾਣਿ ਨਿਤਾਣੀਆ ਰਹਹਿ ਨਿਮਾਨਣੀਆਹ ॥ ਨਾਨਕ ਜਨਮੁ ਸਕਾਰਥਾ ਜੇ ਤਿਨ ਕੈ ਸੰਗਿ ਮਿਲਾਹ ॥੨॥

Nāl kẖasmai raṯī▫ā māṇėh sukẖ ralī▫āh   Hoḏai ṯāṇ niṯāṇī▫ā rahėh nimānṇī▫āh   Nānak janam sakārthāje ṯin kai sang milāh ||2||

 

The latter are (rateeaa) imbued (naal-i) with love (khasmai) of the Master and (maanah-i) enjoy (raleeaa) merry-making (sukh-i) in peace/poise.

Such devotees (rahah-i) remain (nitaaneeaa = without strength) humble (hodai) while being (taan-i) powerful, i.e. do not show off their devotion.

We can make (janam-u) human life (skaartha) successful (jey) if we (milaah) keep company (sang-i) with (tin kai) them, says Guru Nanak. 2.

 

 

ਪਉੜੀ ॥ ਤੂੰ ਆਪੇ ਜਲੁ ਮੀਨਾ ਹੈ ਆਪੇ ਆਪੇ ਹੀ ਆਪਿ ਜਾਲੁ ॥ ਤੂੰ ਆਪੇ ਜਾਲੁ ਵਤਾਇਦਾ ਆਪੇ ਵਿਚਿ ਸੇਬਾਲੁ ॥

Pa▫oṛī   Ŧūʼn āpe jal mīnā hai āpe āpe hī āp jāl Ŧūʼn āpe jāl vaṯā▫iḏā āpe vicẖ sebāl

 

(Paurri) stanza by the fourth Guru O Almighty, (too’n) you are (aapey) yourself (jal-u) the water as well as (meena) the fish, and (aapey hi aap-i) yourself alone (jaal-u) the fishing net.

(Too’n) You (aapey) Yourself (vataaidaa) throw (jaal-u) (the net and) (aapey) Yourself (seybaal-u) the bait to attract the fish.

 

ਤੂੰ ਆਪੇ ਕਮਲੁ ਅਲਿਪਤੁ ਹੈ ਸੈ ਹਥਾ ਵਿਚਿ ਗੁਲਾਲੁ ॥ ਤੂੰ ਆਪੇ ਮੁਕਤਿ ਕਰਾਇਦਾ ਇਕ ਨਿਮਖ ਘੜੀ ਕਰਿ ਖਿਆਲੁ ॥ ਹਰਿ ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਹੀ ਗੁਰ ਸਬਦੀ ਵੇਖਿ ਨਿਹਾਲੁ ॥੭॥

Ŧūʼn āpe kamal alipaṯ hai sai hathā vicẖ gulāl   Ŧūʼn āpe mukaṯ karā▫iḏā ik nimakẖ gẖaṛī kar kẖi▫āl   Harṯuḏẖhu bāhar kicẖẖ nahī gur sabḏī vekẖ nihāl ||7||

 

You are (aapey) yourself (kamal-u) the lotus flower which remains (alipt) untouched by the mud below; you are also (gulaal-u/guley laala) the red flower which does not lose its colour while going (vich-i) in (sai) a hundred hands, i.e. the Creator is present in, but untouched by, temptations in the world-play.

Those who (kar-i khiaal-u = thought) think of/obeys you even for (gharri) a short while, you (karaaida = gets done, mukat-i = freedom) deliver them from temptations in (ik) one (nimakh) blink of the eye.

O (har-i) Almighty, there is (kichh-u nahi) beyond (tudhah-u) your domain, i.e. you are present everywhere; people are (nihaal-u) happy to (veykh-i = see) have vision of you (sabdi = with words) by following the guru’s guidance. 7.