SGGS pp 85-87, Sirirag Ki Vaar Pauris 8-11.

Note: This Slok is about the fundamental concept of Hukam which literally means an order or command and refers to Divine laws. The whole universe exists and acts in Hukam of the Creator. However the Creator is not a person, but the Spirit by which the cosmic laws came into being and govern everything.

ਸਲੋਕ ਮ: ੩ ॥ ਹੁਕਮੁ ਨ ਜਾਣੈ ਬਹੁਤਾ ਰੋਵੈ ॥ ਅੰਦਰਿ ਧੋਖਾ ਨੀਦ ਨ ਸੋਵੈ ॥

Salok mėhlā 3  Hukam na jāṇai bahuṯā rovai   Anḏar ḏẖokẖā nīḏ na sovai

Slok of the third Guru One who does not (jaanai) know/obey (Hukam-u) Divine commands/laws – commits transgressions, suffers and – (rovai) wails. S/he has (dhokha) deception (andar-i) in mind – believing what s/he is doing is right – and cannot (sovai) get (need) sleep, i.e. is never at peace.

ਜੇ ਧਨ ਖਸਮੈ ਚਲੈ ਰਜਾਈ ॥ ਦਰਿ ਘਰਿ ਸੋਭਾ ਮਹਲਿ ਬੁਲਾਈ ॥ ਨਾਨਕ ਕਰਮੀ ਇਹ ਮਤਿ ਪਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਚਿ ਸਮਾਈ ॥੧॥

Je ḏẖan kẖasmai cẖalai rajā▫ī   Ḏar gẖar sobẖā mahal bulā▫ī   Nānak karmī ih maṯ pā▫ī  Gur parsādī sacẖ samā▫ī ||1|| 

(Jey) if (dhan = woman) the soul-wife (chalai) acts by (rajaaee) will/commands (khasmai) the Almighty Master; she receives (sobha) praise (ghar-i) in house/life and is (bulaaee) invited (mahi-i = in palace) to Divine abode.

(Ih) this (mat-i) sense is (paaee) received (karmi) by Divine grace – by being led to the guru, says third Nanak. S/he (samaaee) remains absorbed – in obedience – (sach-i) the Eternal. 1.

Note: The next Slok mentions ਕਸੁੰਭਾ (Kasumbha) meaning the safflower which has a bright and attractive colour but it fades fast. This is used as a metaphor for temptations which bring transitory pleasure but cause suffering. There is frequent reference to this in Gurbani.

ਮ: ੩ ॥ ਮਨਮੁਖ ਨਾਮ ਵਿਹੂਣਿਆ ਰੰਗੁ ਕਸੁੰਭਾ ਦੇਖਿ ਨ ਭੁਲੁ ॥ ਇਸ ਕਾ ਰੰਗੁ ਦਿਨ ਥੋੜਿਆ ਛੋਛਾ ਇਸ ਦਾ ਮੁਲੁ ॥

Mėhlā 3   Manmukẖ nām vihūṇi▫ā rang kasumbẖā ḏekẖ na bẖul

Slok of the third Guru O (manmukh) self-willed person, you – do not follow the guru to live by Naam/Divine commands and fall prey to temptations – being (vihooniaa) devoid of awareness of (Naam) Divine commands, but be careful – do not (ghul-i) be misled by the bright (rang-u) colour of the safflower, i.e. by temptations.

(Is da) its price is (chhochhaa) cheap but (rang-u) its colour is (thorriaa = few, din = days) short-lived, i.e. temptations come easily but they create suffering, not peace.

ਦੂਜੈ ਲਗੇ ਪਚਿ ਮੁਏ ਮੂਰਖ ਅੰਧ ਗਵਾਰ ॥ ਬਿਸਟਾ ਅੰਦਰਿ ਕੀਟ ਸੇ ਪਇ ਪਚਹਿ ਵਾਰੋ ਵਾਰ ॥

Is kā rang ḏin thoṛi▫ā cẖẖocẖẖā is ḏā mul  Ḏūjai lage pacẖ mu▫e mūrakẖ anḏẖ gavār   Bistā anḏar kīt se pa▫i pacẖėh vāro vār

Those who forget Naam and (lagey) engage in (doojai) other purists; such persons are (moorakh) foolish and (gavaar) uninformed; they (pach-i = burn, muey = die) perish pursuing other ideas.

Like (keett) the worms go into (bistta = excrement) dirt, they (paey-i) put themselves in vices and (pachah-i = burn) suffer (vaaro vaar) again and again – but do not give up.

ਨਾਨਕ ਨਾਮ ਰਤੇ ਸੇ ਰੰਗੁਲੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਭਗਤੀ ਰੰਗੁ ਨ ਉਤਰੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੨॥

Nānak nām raṯe se rangule gur kai sahj subẖā▫e   Bẖagṯī rang na uṯrai sėhje rahai samā▫e ||2||

Says third Nanak: (Sey) those who (ratey) imbued with obeying Naam follow (sahj-i subbhey = steadfast nature) example of (Guru) the guru and (ranguley) make merry, i.e. are at peace.

There (rang-u) love for (bhagti = devotion) obedience to Naam does not (utrai) lost and they (sahjey) remain steadfastly (samaaey) absorbed in obeying the Almighty. 2.

ਪਉੜੀ ॥ ਸਿਸਟਿ ਉਪਾਈ ਸਭ ਤੁਧੁ ਆਪੇ ਰਿਜਕੁ ਸੰਬਾਹਿਆ ॥  Pa▫oṛī   Sisat upā▫ī sabẖ ṯuḏẖ āpe rijak sambāhi▫ā

(Paurri) stanza by the fourth Guru O Creator, (tudh-u) you (upaaee) created (sabh) all (srisstt-i = universe) creatures and (aapey) yourself (sambaahiaa = reached) arranged (rijak-u) the wherewithal for them, but they have to work to get it.

ਇਕਿ ਵਲੁ ਛਲੁ ਕਰਿ ਕੈ ਖਾਵਦੇ ਮੁਹਹੁ ਕੂੜੁ ਕੁਸਤੁ ਤਿਨੀ ਢਾਹਿਆ ॥ ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋ ਕਰਹਿ ਤੁਧੁ ਓਤੈ ਕੰਮਿ ਓਇ ਲਾਇਆ ॥

Ik val cẖẖal kar kai kẖāvḏe muhhu kūṛ kusaṯ ṯinī dẖāhi▫ā Ŧuḏẖ āpe bẖāvai so karahi ṯuḏẖ oṯai kamm o▫e lā▫i▫ā

(Ik-i = one type) some persons (khaavdey = eat) obtain what belongs to others (kar-i kai) by committing (val-u = twist) machinations and (chhal-u) deceit; (tini) they (ddhaahiaa) speak (koorr-u) falsehood and (kusat-u) untruth (muhah-u) from the mouth.

They (karah-i) do (so = that) as you (bhaavai) please, (tudh-u) you (laaiaa) have put them to (otai) those (ka’mm-i) pursuits.

ਇਕਨਾ ਸਚੁ ਬੁਝਾਇਓਨੁ ਤਿਨਾ ਅਤੁਟ ਭੰਡਾਰ ਦੇਵਾਇਆ ॥ ਹਰਿ ਚੇਤਿ ਖਾਹਿ ਤਿਨਾ ਸਫਲੁ ਹੈ ਅਚੇਤਾ ਹਥ ਤਡਾਇਆ ॥੮॥

Iknā sacẖ bujẖā▫i▫on ṯinā aṯut bẖandār ḏevā▫i▫ā   Har cẖeṯ kẖāhi ṯinā safal hai acẖeṯā hath ṯadā▫i▫ā ||8||

There are (ikna) some who are led to the guru (bujhaaion-u) to understand (sach-u = truth) Naam/Divine virtues and commands; they (divaaiaa) are given (atutt) inexhaustible (bhanddar = store) provisions, i.e. the quality of contentment.

Those who (cheyt-i) remember/obey (har-i) the Almighty and eat, i.e. those who earn honestly to get what they need, (tina) their human birth is (saphal-u) successful in finding God; (acheyta) the unmindful (taddaaiaa) extend (hath) the hand, i.e. keep begging to unite with God but fail. 8.

Note: The next Slok uses the term ਜਮ ਕਾ ਫਾਹਾ (Jamm ka phaaha) meaning the noose of Divine justice. This refers to the erring souls being detained from reaching God and being put in cycles of births and deaths.

ਸਲੋਕ ਮ: ੩ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਬੇਦ ਵਖਾਣਹਿ ਮਾਇਆ ਮੋਹ ਸੁਆਇ ॥ ਦੂਜੈ ਭਾਇ ਹਰਿ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮਨ ਮੂਰਖ ਮਿਲੈ ਸਜਾਇ ॥ ਜਿਨਿ ਜੀਉ ਪਿੰਡੁ ਦਿਤਾ ਤਿਸੁ ਕਬਹੂੰ ਨ ਚੇਤੈ ਜੋ ਦੇਂਦਾ ਰਿਜਕੁ ਸੰਬਾਹਿ ॥

Salok mėhlā 3   Paṛ paṛ pandiṯ beḏ vakāṇėh mā▫i▫ā moh su▫ā▫e   Ḏūjai bẖā▫e har nām visāri▫ā man mūrakẖ milai sajā▫e   Jin jī▫o pind ḏiṯā ṯis kabahūʼn na cẖeṯai jo ḏeʼnḏā rijak sambāhi

(Slok) prologue by the third Guru (Pandit = learned person) the preacher (parr-i parr-i) reads (beyd) the Vedas and (vakhaanah-i) gives discourse; but with (moh = attachment) to money, his (suaaey) purpose is to of collect (maaiaa) money.

He (visaariaa) forgets (naam-u) commands of (har-i) the Almighty for (doojai = second) other (bhaaey) ideas (moorakh) foolish (man = mind) human being (milai) receives (sajaaey) punishment – by denial of union with God and being put in cycles of births and deaths.

He (kabahoo’n na) never (cheytai) brings to mind commands of the Creator (jin-i) who (deeaa) gave (jeeo) the soul and (pindd-u) body and (sambaah-i) reaches and (dey’nda) gives (rijak-u) the wherewithal.

ਜਮ ਕਾ ਫਾਹਾ ਗਲਹੁ ਨ ਕਟੀਐ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ ਮਨਮੁਖਿ ਕਿਛੂ ਨ ਸੂਝੈ ਅੰਧੁਲੇ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥

Jam kā fāhā galhu na katī▫ai fir fir āvai jā▫e   Manmukẖ kicẖẖū na sūjẖai anḏẖule pūrab likẖi▫ā kamā▫e

(Phaahaa) the noose of (jam) Divine justice (galah-u) round the neck is (na katteeai) not cut, i.e. s/he is not allowed to get to the Almighty and (aaavai = comes) is born and (jaaey = goes) dies (phir-i phir-i) again and again.

This happens (manmukh-i = self-willed) those who do not follow the guru, hence have (kichhoo na) no (soojhai) awareness of Naam; (andhuley = blind) ignorant of Naam, they (kamaaey) act under (poorab-i) according to prior (likhiaa) writing, i.e. influence of past deeds.

ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਖਦਾਤਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਸੁਖੁ ਮਾਣਹਿ ਸੁਖੁ ਪੈਨਣਾ ਸੁਖੇ ਸੁਖਿ ਵਿਹਾਇ ॥ ਨਾਨਕ ਸੋ ਨਾਉ ਮਨਹੁ ਨ ਵਿਸਾਰੀਐ ਜਿਤੁ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇ ॥੧॥

Pūrai bẖāg saṯgur milai sukẖ▫ḏāṯa nām vasai man ā▫e   Sukẖ māṇėh sukẖ painṇā sukẖe sukẖ vihā▫e   Nānak so nā▫o manhu na visārī▫ai jiṯ ḏar sacẖai sobẖā pā▫e ||1||

One (milai) meets (sati guru) the true guru (poorai) with good (bhaag-i) fortune, then Naam, (sukhdaataa = giver of peace) the source of peace (aaey) comes and (vasai = abides) is kept (man-i) in mind

One (maanah-i) enjoys (sukh-u) peace (sukh-u) peace (pinanaa = wearing) shows on them, and while their life (vihaaey) passes (sukhey sukh-i) in perfect peace, – and brings honour in Divine court.

Says third Nanak: We should (visaareeai) forget (so) that (naau) Naam (jit-u) by which one (paaey) receives (sobha) glorification/honour (dar-i) in Divine court, – by way of union with God. 1.

ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ਸਚੁ ਨਾਮੁ ਗੁਣਤਾਸੁ ॥ ਗੁਰਮਤੀ ਆਪੁ ਪਛਾਣਿਆ ਰਾਮ ਨਾਮ ਪਰਗਾਸੁ ॥ ਸਚੋ ਸਚੁ ਕਮਾਵਣਾ ਵਡਿਆਈ ਵਡੇ ਪਾਸਿ ॥

Mėhlā 3   Saṯgur sev sukẖ pā▫i▫ā sacẖ nām guṇṯās   Gurmaṯī āp pacẖẖāṇi▫ā rām nām pargās   Sacẖo sacẖ kamāvaṇā vadi▫ā▫ī vade pās

Slok of the third Guru (Sach-u) true (sukh-u) peace (paaiaa) is attained with awareness/practice of Naam, (guntaas-i) the treasure of virtues.

One (pachhaaniaa) recognises (aap-u = self) and obtains (pargaas-u) enlightenment/awareness of Naam of (raam) the Almighty.

Then tone (kamaavna) complies with (sach-u = truth) Naam (sacho) of the Eternal, and receives (vaddiaaee) glory (paas-i = with) from (vaddey = great) the Supreme Being.

ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਸਿਫਤਿ ਕਰੇ ਅਰਦਾਸਿ ॥ ਸਚੈ ਸਬਦਿ ਸਾਲਾਹਣਾ ਸੁਖੇ ਸੁਖਿ ਨਿਵਾਸੁ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਮਨੈ ਮਾਹਿ ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਜੀਵਾਸੁ ॥

Jī▫o pind sabẖ ṯis kā sifaṯ kare arḏās   Sacẖa sabaḏ salāhṇā sukẖe sukẖ nivās  Jap ṯap sanjam manai māhi bin nāvai ḏẖarig jīvās

(Jeeo) the soul, (pindd-u) body and (sabh-u) everything is (ka = of, tis-u = that one) given by the Creator, the creatures (siphat-i) praise and (karey) make (ardaas-i) supplication to the Creator to grant peace.

(Sabad-i) (saalaahna) praising the (sachai) Eternal and emulating Divine virtues (sabad-i = with words) guidance of the guru (nivaas-u = stay) keeps one (sukhey sukh-i) in perfect peace.

People do (jap-u) muttering of mantras, perform (tap-u) austerities and try (sanjam-u) control of senses but if Naam is (maah-i) in (mania) mind these are not needed; (jeevaas-u) life (bin-u) without (naavai) Naam is (dhrig) disgraceful – one keeps committing vices.

ਗੁਰਮਤੀ ਨਾਉ ਪਾਈਐ ਮਨਮੁਖ ਮੋਹਿ ਵਿਣਾਸੁ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂੰ ਨਾਨਕੁ ਤੇਰਾ ਦਾਸੁ  ॥ ੨॥

Gurmaṯī nā▫o pā▫ī▫ai manmukẖ mohi viṇās   Ji▫o bẖāvai ṯi▫o rākẖ ṯūʼn Nānak ṯerā ḏās ||2||

Awareness of (naau) Naam is (paaeeai) obtained (gurmati) with the guru’s guidance; (manmukh = self-willed) those who go their own way (vinaas-u) perish in vices.

(Too’n) You please take me as (teyra) your (daas-u) servant, o Almighty, (raakh-u) keep me (tiau) that way (jiau) as you would (bhaavai) like to be, says third Nanak. 2.

Page 86

ਪਉੜੀ ॥ ਸਭੁ ਕੋ ਤੇਰਾ ਤੂੰ ਸਭਸੁ ਦਾ ਤੂੰ ਸਭਨਾ ਰਾਸਿ ॥ ਸਭਿ ਤੁਧੈ ਪਾਸਹੁ ਮੰਗਦੇ ਨਿਤ ਕਰਿ ਅਰਦਾਸਿ ॥ ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਮਿਲੈ ਇਕਨਾ ਦੂਰਿ ਹੈ ਪਾਸਿ ॥

Pa▫oṛī   Sabẖ ko ṯerā ṯūʼn sabẖas ḏā ṯūʼn sabẖnā rās   Sabẖ ṯuḏẖai pāshu mangḏe niṯ kar arḏās   Jisṯūʼn ḏėh ṯis sabẖ kicẖẖ milai iknā ḏūr hai pās

(Paurri) stanza by the fourth Guru O Almighty (sabh-u ko) everyone (teyra = your) belongs to You and (too’n) You; (too’n) You are (raas-i = wealth) the provider of (sabhna) all.

(Sabh-i) all creatures (nit) ever (kar-i) make (ardaas-i) supplication and (mangdey) ask (paasahu) from (tudhai) you.

One (jis-u) whom you (deyh-i) give, (tis-u = that) s/he (milai) receives (sabh-u kichh-u) everything; you are (paas-i) with everyone but (ikna) some perceive you (door-i) far.

ਤੁਧੁ ਬਾਝਹੁ ਥਾਉ ਕੋ ਨਾਹੀ ਜਿਸੁ ਪਾਸਹੁ ਮੰਗੀਐ ਮਨਿ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥ ਸਭਿ ਤੁਧੈ ਨੋ ਸਾਲਾਹਦੇ ਦਰਿ ਗੁਰਮੁਖਾ ਨੋ ਪਰਗਾਸਿ ॥੯॥

Ŧuḏẖ bājẖahu thā▫o ko nāhī jis pāshu mangī▫ai man vekẖhu ko nirjās   Sabẖ ṯuḏẖai no salāhḏe ḏar gurmukẖā no pargās ||9||

There is no (thaau = place) source (baajhah-u) except (tudh-u) you (paasah-u) from (jis-u) whom we (mangeeai) may ask; (ko) anyone may (veykhah-ut = see) reflect and s/he will come to the same (nirjaas-i) conclusion (man-i) in mind.

(Sabh-i) all (saalaahadey) praise/invoke (tudhai no) you; but (pargaas-i) enlightenment – to find the Almighty within – is received (no) by (gurmukha) those who follow the guru. 9.

ਸਲੋਕ ਮ: ੩ ॥ ਪੰਡਿਤੁ ਪੜਿ ਪੜਿ ਉਚਾ ਕੂਕਦਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੁ ॥ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਨ ਚੀਨਈ ਮਨਿ ਮੂਰਖੁ ਗਾਵਾਰੁ ॥ ਦੂਜੈ ਭਾਇ ਜਗਤੁ ਪਰਬੋਧਦਾ ਨਾ ਬੂਝੈ ਬੀਚਾਰੁ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥੧॥

Salok mėhlā 3   Pandiṯ paṛ paṛ ucẖā kūkḏā mā▫i▫ā mohi pi▫ār   Anṯar barahm na cẖīn▫ī man mūrakẖgāvār Ḏūjai bẖā▫e jagaṯ parboḏẖaḏā nā būjẖai bīcẖār.   Birthā janam gavā▫i▫ā mar jammai vāro vār ||1|

Slok of the third Guru

(Pandit-u) the preacher (parr-i parr-i) reads the scriptures and gives (uchaa = loud, kookda = shout) speaks loudly, (moh-i) with attachment and (piaar-u) love for (maaiaa) money, i.e. with the purpose of collecting money.

(Moorakh-u) the foolish (gaavaar-u) uninformed man does not (cheenaee) recognise God (antar-i) within him.

He has (doojai = second) other ideas but (paboddadaa) preaches to (jagat-u) the world but does not (bojhaai) understand (beechaar-u) the idea he puts across.

He (gavaaiaa) waste (janam-u) human birth – is not united with the Almighty – and (mar-i) dies (ja’mmai) to be born (vaaro vaar) again and again. 1.

ਮ: ੩ ॥ ਜਿਨੀ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਤਿਨੀ ਨਾਉ ਪਾਇਆ ਬੂਝਹੁ ਕਰਿ ਬੀਚਾਰੁ ॥ ਸਦਾ ਸਾਂਤਿ ਸੁਖੁ ਮਨਿ ਵਸੈ ਚੂਕੈ ਕੂਕ ਪੁਕਾਰ ॥

Mėhlā 3   Jinī saṯgur sevi▫ā ṯinī nā▫o pā▫i▫ā būjẖhu kar bīcẖār   Saḏā sāʼnṯ sukẖ man vasai cẖūkai kūk pukār

Slok of the third Guru (Jin-i) those who (seyviaa = serve) follow the guru, (tini) they (paiaa) obtain awareness of (naau) Naam/Divine virtues and commands; so follow the guru (kar-i beechaar-u) reflect to (boojhah-u) understand.

Then (saan’t-i) peace and (sukh-u) happiness (vasai = abide) come (man-i) in mind, and (kook pukaar = crying out for help to get peace) (chookai) ends.

ਆਪੈ ਨੋ ਆਪੁ ਖਾਇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਸਬਦਿ ਰਤੇ ਸੇ ਮੁਕਤੁ ਹੈ ਹਰਿ ਜੀਉ ਹੇਤਿ ਪਿਆਰੁ ॥੨॥

Āpai no āp kẖā▫e man nirmal hovai gur sabḏī vīcẖār   Nānak sabaḏ raṯe se mukaṯ hai har jī▫o heṯ pi▫ār ||2||

When one (veechaar-u) reflects (sabdi = on the word) on teachings of (guru) the guru (aap-u) the self (khaaey) eats (aapai no) the self, i.e. ego is dissolved within, (man-u) the mind (hovai) becomes (nirmal-u = clean and God is recognized within).

Says third Nanak: Those (ratey) imbued (sabad-i = with the word) teachings of the guru, they are (mukat-i) freed from vices in life and from rebirth after death, with (piaar-u = love) longing (heyt-i) for (jeeo) the revered (har-i) Almighty. 2.

ਪਉੜੀ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਸਫਲ ਹੈ ਗੁਰਮੁਖਿ ਪਾਵੈ ਥਾਇ ॥ ਜਿਸੁ ਹਰਿ ਭਾਵੈ ਤਿਸੁ ਗੁਰੁ ਮਿਲੈ ਸੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਈਐ ਹਰਿ ਪਾਰਿ ਲਘਾਇ ॥

Pa▫oṛī   Har kī sevā safal hai gurmukẖ pāvai thā▫e   Jis har bẖāvai ṯis gur milai so har nām ḏẖi▫ā▫e   Gur sabḏī har pā▫ī▫ai har pār lagẖā▫e

(Paurri) stanza by the fourth Guru (Seyva = service) obedience (ki) odd (har-i) the Almighty (hai) is (saphal) fruitful; the Almighty (paavai = puts, thaaey = in place) approves obedience done (gurmukh-i) with the guru’s guidance.

That person (milai) meets (guru) the guru (jis-u) whom (har-i) the Almighty (bhaavai) is pleased to enable to find; (so) that person (dhiaaey) pays attention to (har-i) Divine Naam/commands.

(Har-i) God (paaeeai) is recognised within (sabdi = with words) with guidance of (guru) the guru; (har-i) the Almighty (laghaaey) ferries (paar-i) across the world-ocean of temptations, i.e. enables to overcome temptations – not commit vices – and unite with the Almighty.

ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਪੁਛਹੁ ਵੇਦਾ ਜਾਇ ॥ ਨਾਨਕ ਹਰਿ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸੁ ਲਏ ਹਰਿ ਲਾਇ ॥੧੦॥

Manhaṯẖ kinai na pā▫i▫o pucẖẖahu veḏā jā▫e   Nānak har kī sevā so kare jis la▫e har lā▫e ||10||

(Paurri) stanza by the fourth Guru (Kinai na = not any) no one can (paaio) find God (manhatth-i) by self-will; (jaaey) go and (puchhah-u) ask (veydaa) the Vedas, i.e. study the scriptures to convince yourself.

Says fourth Nanak: Only (so) that person (karey = does) applies the self to (seyva = service) obedience of (har-i) the Almighty (jis-u) who the Almighty (laey laaey) engages/motivates. 10.

Service of the Creator is fruitful when done under the guru’s guidance.

But only those whom God likes find the guru; they recount and emulate Divine virtues.

With the guru’s Shabad we find God within and get across the world ocean having shed vices.

No one has ever achieved this by stubbornly performing rituals; search any scripture.

In the final analysis only those whom God motivates to service, serve the Master. 10.

Note: This Slok/prologue has two parts. The first part of the describes Gurmukh, one who follows the guru and the second part talks of Manmukh who acts by self-will

ਸਲੋਕ ਮ: ੩ ॥ ਨਾਨਕ ਸੋ ਸੂਰਾ ਵਰੀਆਮੁ ਜਿਨਿ ਵਿਚਹੁ ਦੁਸਟੁ ਅਹੰਕਰਣੁ ਮਾਰਿਆ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਾਲਾਹਿ ਜਨਮੁ ਸਵਾਰਿਆ ॥ ਆਪਿ ਹੋਆ ਸਦਾ ਮੁਕਤੁ ਸਭੁ ਕੁਲੁ ਨਿਸਤਾਰਿਆ ॥ ਸੋਹਨਿ ਸਚਿ ਦੁਆਰਿ ਨਾਮੁ ਪਿਆਰਿਆ ॥

Salok mėhlā 3   Nānak so sūrā varī▫ām jin vicẖahu ḏusat ahankaraṇ māri▫ā   Gurmukẖ nām sālāhi janam savāri▫ā   Āp ho▫ā saḏā mukaṯ sabẖ kul nisṯāri▫ā   Sohan sacẖ ḏu▫ār nām pi▫āri▫ā

Slok of the third Guru Says third Nanak: (So) that person is (vareeaam-u) a strong (sooraa) fighter (jin-i) who (maaria = killed) drives out (dustt-u) the evil (aha’nkaran) ego (vichah-u) from within

S/he (gurmukh-i) follows the gurus to (saalaah-i) praise/acknowledge and obey (naam-u) Divine commands, and make (janam-u) human birth (savaariaa) successful.

S/he (hoaa) is (aap-i) him/her-self (mukat-u) free of vices and also (nistaariaa = ferries) saves/brings good name to (sabh-u) whole (kul-u) lineage. Such persons (piaariaa) love/obey Naam/Divine commands and (sohan-i = look good) are glorified (duaar-i) in court (sach-i) of/by the Eternal.

ਮਨਮੁਖ ਮਰਹਿ ਅਹੰਕਾਰਿ ਮਰਣੁ ਵਿਗਾੜਿਆ ॥ ਸਭੋ ਵਰਤੈ ਹੁਕਮੁ ਕਿਆ ਕਰਹਿ ਵਿਚਾਰਿਆ ॥ ਆਪਹੁ ਦੂਜੈ ਲਗਿ ਖਸਮੁ ਵਿਸਾਰਿਆ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਦੁਖੁ ਸੁਖੁ ਵਿਸਾਰਿਆ ॥੧॥

Manmukẖ marėh ahaʼnkār maraṇ vigāṛi▫ā  Sabẖo varṯai hukam ki▫ā karahi vicẖāri▫ā   Āphu ḏūjai lag kẖasam visāri▫ā   Nānak bin nāvai sabẖ ḏukẖ sukẖ visāri▫ā ||1||

Conversely (manukh) self-willed (marah-i = die) fall prey to vices and (vigaarriaa) spoil (maran) dying, i.e. cannot succeed in merging with God on death.

(Sabho) everything (vartai) happens according to (Hukam-u) Divine decision – based on deeds; (vichaariaa) the creatures can (karah-i) do (kiaa) anything themselves. This caused by their (visaariaa) forgetting Naam/commands of (khasam-u) the Master and (lag-i) engaging in (doojai = second) other ideas.

(Sabh-u) every action done (vin-u) without awareness of (naavai) Naam leads to (dukh-u) suffering and they (visaariaa) forget what (sukh-u) what peace is, says third Nanak. 1.

ਮ: ੩ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਤਿਨਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਰਾਮ ਨਾਮੁ ਹਰਿ ਕੀਰਤਿ ਗਾਈ ਕਰਿ ਚਾਨਣੁ ਮਗੁ ਦਿਖਾਇਆ ॥  Mėhlā 3   Gur pūrai har nām ḏiṛā▫i▫ā ṯin vicẖahu bẖaram cẖukā▫i▫ā   Rām nām har kīraṯ gā▫ī kar cẖānaṇ magḏikẖā▫i▫ā

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਜਿਨਿ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਰਾਮ ਨਾਮੁ ਹਰਿਕੀਰਤਿ ਗਾਇ ਕਰਿ ਚਾਨਣੁ ਮਗੁ ਦੇਖਾਇਆ ॥

Gur pūrai har nām ḏiṛā▫i▫ā jin vicẖahu bẖaram cẖukā▫i▫ā.  Rām nām har kīraṯ gā▫e kar cẖānaṇ magḏekẖā▫i▫ā.

(Poorai) the perfect (gur-i) guru (drirraaiaa) creates firm commitment to (naam-u) Naam/Divine virtues and commands (jin-i) which (chukaaiaa) ends (bharam-u = delusion) other ideas (vichahu) from within.

One then (gaaee = sings, keerat-i = praises) acknowledges/understands Naam/virtues and commands of (har-i) the Almighty, which (kar-i = makes, chaanan-u = light) enlightens the mind and (dikhaaiaa) shows (mag-u) the path of living by Naam.

ਹਉਮੈ ਮਾਰਿ ਏਕ ਲਿਵ ਲਾਗੀ ਅੰਤਰਿ ਨਾਮੁ ਵਸਾਇਆ ॥ ਗੁਰਮਤੀ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੈ ਨਾਮਿ ਸਮਾਇਆ ॥

Ha▫umai mār ek liv lāgī anṯar nām vasā▫i▫ā   Gurmaṯī jam johi na sākai sācẖai nām samā▫i▫ā

Then (haumai) ego (maar-i) is killed and (live) attention (laagi) fixed on obedience of (eyk-u) the One Almighty with Naam (vasaaiaa = caused to abide) kept (antar-i) within.

One does not commit transgressions (gurmati) by following the guru’s counsel, and hence (jam-u) agent of Divine justice (na sakai) cannot – as it has orders not to – (joh-i = eye) target those (samaaiaa = absorbed) conducting themselves (naaey) Naam/commands (saachai) of the Eternal.

Page 87

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤੈ ਕਰਤਾ ਜੋ ਭਾਵੈ ਸੋ ਨਾਇ ਲਾਇਆ ॥ ਜਨ ਨਾਨਕੁ ਨਾਉ ਲਏ ਤਾਂਜੀਵੈ ਬਿਨੁ ਨਾਵੈ ਖਿਨੁ ਮਰਿ ਜਾਇਆ ॥੨॥

Sabẖ āpe āp varṯai karṯā jo bẖāvai so nā▫e lā▫i▫ā  Jan Nānak nā▫o la▫e ṯāʼn jīvai bin nāvai kẖin mar jā▫i▫ā ||2||

(Karta) the Creator (aapey) IT-self (vartai) does (sabh-u) everything; and (laaiaa) engages in obedience (naaey) of Naam one with (Jo) whom IT (bhaavai) is pleased.

When one (laey = takes) remembers (naau) Naam, (taa’n) then s/he (jeevai = lives) overcomes vices; but (mar-i jaaiaa = dies) falls prey to vices (khin) every moment (bin-u) without remembrance (naavai) of Naam, says (jan) humble fourth Nanak. 2.

ਪਉੜੀ ॥ ਜੋ ਮਿਲਿਆ ਹਰਿ ਦੀਬਾਣ ਸਿਉ ਸੋ ਸਭਨੀ ਦੀਬਾਣੀ ਮਿਲਿਆ ॥ ਜਿਥੈ ਓਹੁ ਜਾਇ ਤਿਥੈ ਓਹੁ ਸੁਰਖਰੂ ਉਸ ਕੈ ਮੁਹਿ ਡਿਠੈ ਸਭ ਪਾਪੀ ਤਰਿਆ ॥ ਓਸੁ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੋ ਪਰਵਰਿਆ ॥

Pa▫oṛī   Jo mili▫ā har ḏībāṇ si▫o so sabẖnī ḏībāṇī mili▫ā   Jithai oh jā▫e ṯithai oh surkẖarū us kai muhi diṯẖai sabẖ pāpī ṯari▫ā   Os anṯar nām niḏẖān hai nāmo parvāri▫ā

(Paurri) stanza by the fourth Guru One (Jo) who (miliaa = joins) is at home (siau) with (har-i) Divine (deebaan = court) will (so) that person (miliaa = mixes) is at home at (sabhni) all (deebaani) courts, i.e. at all places, because God is present everywhere and s/he has faith in God.

(Jithai) wherever (oh-u = that) she (jaaey) goes, s/he is (surakhroo = radiant face) respected (tithai) there; (sabh) all (paapi) sinners (tariaa = swim) overcome vices (dditthai) seeing (muh-i) the face/example (kai) of (us) that person.

(Os-u = that) s/he (hai) has (nidhaan-u) the treasure of awareness of (naam-u) Naam/Divine commands (antar-i) within and (parvariaa) leads family life (naamo) by Naam/Divine commands.

ਨਾਉ ਪੂਜੀਐ ਨਾਉ ਮੰਨੀਐ ਨਾਇ ਕਿਲਵਿਖ ਸਭ ਹਿਰਿਆ ॥ ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਸੇ ਅਸਥਿਰੁ ਜਗਿ ਰਹਿਆ ॥੧੧॥

Nā▫o pūjī▫ai nā▫o mannī▫ai nā▫e kilvikẖ sabẖ hiri▫ā   Jinī nām ḏẖi▫ā▫i▫ā ik man ik cẖiṯ se asthir jag rahi▫ā ||11||

When one (poojeeai = worships) shows respect and (ma’nneeai) obey (naaey) Naam, then (sabh) all (kilvikh) vices are (hiriaa) taken away/given up.

(Jini) those (ik) single (man-i) minded (dhiaaa = pay attention) obey Naam and (ik) single (chit-u = heart) love, (sey) they (rahiaa) remain (asthir-u) steadfast (jag-i = in the world) despite temptations of the world. 11.