SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

Note: The subject of this sixteenth Paurri of Vaddhans Ki Vaar M: 4 and two preceding (slok) prologues of the third Guru is that ego does not let one remember the Almighty and be at peace. This is overcome by finding and following the true guru.

ਸਲੋਕੁ : ੩ ॥ ਜਿਨ ਕੰਉ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸੇ ਹਰਿ ਕੀਰਤਿ ਸਦਾ ਕਮਾਹਿ ॥ ਅਚਿੰਤੁ ਹਰਿ ਨਾਮੁ ਤਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥

Salok mėhlā 3. Jin kaŉ▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi. Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

(Slok-u) prologue (M: 3) by the third Guru: (Jin knau) those who (bh-ettia) find (satigur-u) the true guru, (s-e) they (sad) ever (kamaah-i = carry out, keerat-i = praise) praise and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਮੋਖ ਪਦਵੀ ਆਪੇ ਪਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨ ਕੰਉ ਸੰਤੁਸਟੁ ਭਇਆ ਜੋ ਗੁਰ ਚਰਨੀ ਜਨ ਪਾਹਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਲਾਜ ਰਖਾਹਿ ॥੧॥

Kul uḏẖārėh āpṇā mokẖ paḏvī āpe pāhi. Pārbarahm ṯin kaŉ▫u sanṯusat bẖa▫i▫ā jo gur cẖarnī jan pāhi. Jan Nānak har kā ḏās hai kar kirpā har lāj rakẖāhi. ||1||

By practicing Naam, they (paah-i) attain (paadvi=status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aap-e) themselves, and (udhaarah-i) save (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (knau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

ਮਃ ੩ ॥ ਹੰਉਮੈ ਅੰਦਰਿ ਖੜਕੁ ਹੈ ਖੜਕੇ ਖੜਕਿ ਵਿਹਾਇ ॥ ਹੰਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Mėhlā 3. Haŉ▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e. Haŉ▫umai vadā rog hai mar jammai āvai jā▫e.

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (anadar-i = in) integral to (haunmai) ego; one (kharrk-e) remains disturbed and thus oblivious to Naam within, and (vihaa-e = passes) spends life (kharrk-i) having a disturbed mind.

(Haunmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaa-e) departs, from the world, i.e. remains in cycles of births and deaths.

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e. Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, they (miliaa) find (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aa-e = coming) to guide.

(Parsaadi) with grace of the guru, they (jalaa-e = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubr-e = rise above) overcome vices, says third Nanak. 2.

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪ੍ਰਭੁ ਅਬਿਗਤੁ ਅਗੋਚਰੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮ ਸ੍ਰੇਵਹ ਹਰਿ ਨਾਮੁ ਹਮ ਪੂਜਹ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Pa▫oṛī. Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā. Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sr-evah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naam-e) Divine virtues.

ਹਰਿ ਨਾਮੈ ਜੇਵਡੁ ਕੋਈ ਅਵਰੁ ਨ ਸੂਝੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਦੀਆ ਗੁਰਿ ਪਰਉਪਕਾਰੀ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਕਾ ਪਿਤਾ ਮਾਤਾ ॥ ਹੰਉ ਸਤਿਗੁਰ ਅਪੁਣੇ ਕੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਨਾਮੁ ਮੈਜਾਤਾ ॥੧੬॥

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā. Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā. Haŉ▫u saṯgur apuṇe kaŉ▫u saḏānamaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

(Avar-u na) nothing else (soojhai) is seen (j-evadd-u = as great) as effective as living (hari naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dhann-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(Hnau) I (sad) ever (namaskaari) pay obeisance (knau) to (apun-e) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

————————————-

Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted the job/role to conduct ourselves by Naam, i.e. the ruoes to live by which is to emulate Divine virtues and obey Divine commands – the two aspects of Naam. Since there are numerous temptations in the world to distract, we need the true guru to help keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani – in mind.

ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥

Salok mėhlā 3. Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār. Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

Prologue by the third Guru. One who does not (seyv = service, keeneea = done) serve/obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u) love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

ਮਨਮੁਖਿ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਤੁ ਆਇਆ ਸੈਸਾਰਿ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਸੇ ਗੁਰਮੁਖਿ ਲੰਘੇ ਪਾਰਿ ॥੧॥

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār. Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect (kit-u) what for s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

(Jin kau) those on whom the Almighty (karey) bestows (nadar-i) grace, (sey) they (langhey) go across (paar-i) to the far bank, i.e. they get across the world-ocean and not be born again, (gurmukh-i) with the guru’s guidance, says the third Nanak. 1.

ਮ: ੩ ॥ ਇਕੋ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੋਰੁ ਜਗੁ ਸੂਤਾ ਮੋਹਿ ਪਿਆਸਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਜਾਗੰਨਿ ਸੇ ਜੋ ਰਤੇ ਸਚਿ ਨਾਮਿ ਗੁਣਤਾਸਿ ॥

Mėhlā 3. Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās. Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

Prologue by the third Guru. (Satigur-u) true guru (iko) alone (jaagta = is awake) alert, (hor-u) others, i.e. Creatures in (jag-u) the world are (soota = asleep) inebriated (moh-i) by attachment to (piaas-i = thirst) desires.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaagann-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, who is (guntaas-i) the treasure-house of virtues.

Page 593

ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās. Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaŉ▫u ḏẖur pūrab likẖi▫ās. ||2||

(Manmukh-i) a self-willed person – who does not follow the guru – (andh = blind) is blinded by attachment to the world-play, (na cheytni) does not think of living by Divine virtues and commands, and (hoh-i binaas-i = perishes) suffers (janam-i) being born and (mar-i) dying – not being accepted for union with the Creator, which could end the cycles of births and deaths.

Says the third Nanak: (Tini) only they (dhiaaia) pay attention to (naam-u) Divine virtues and commands (jin knau) in whose nature it is (kilhiaas-i) so written (poorab-i) based on past deeds, (dhur-i) from the source, the Creator. 2.

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

Pa▫oṛī. Har nām hamārā bẖojan cẖẖaṯīh parkār jiṯ kẖā▫i▫ai ham ka▫o ṯaripaṯ bẖa▫ī. Har nām hamārā painaṇ jiṯ fir nange na hovah hor painaṇ kī hamārī saraḏẖga▫ī.

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food sustains physically hunger and Naam spiritually.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (painan) wear other clothing, i.e. resort to rituals etc. (gaee) goes/ends – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ

ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

Har nām hamārā vaṇaj har nām vāpār har nāmai kī ham kaŉ▫u saṯgur kārkunī ḏī▫ī. Har nāmai kā ham lekẖā likẖi▫ā sabẖ jam kī aglī kāṇ ga▫ī. Har kā nām gurmukẖ kinai virlai ḏẖi▫ā▫i▫ā jin kaŉ▫u ḏẖur karam parāpaṯ likẖaṯ pa▫ī. ||17||

Hari Naam is (hamaara) our (vanaj, vaapaar-u = business dealings) guide for conduct of life; (satigur-i) the Almighty has (dee-ee = given) allotted (karkuni) the job/task, of living by (har-i naamai) Divine virtues and commands, (knau) to (ham) us – the creatures.

If (ham) we (likhiaa) write in our (leykha) account – our conduct is based on Naam, then (sabh) all chances of the soul (kaan-i = being subject to) being detained by (jam) Divine justice (agli = ahead) in the hereafter, (gaee = go) are obviated.

(Kinai) some (virlai) rare person (gurmukh-i) guided by the guru (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; such persons (jin knau) are those who (prapat-i paee = received) have it (likhat-u = writing) written in their destiny, i.e. are bestowed, (karam-i) Divine grace. 17.

————————————-

ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

Salok mėhlā 3. Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e. Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai bhaa-e = other love) other thoughts and (kamaa-e) performs (karam) rituals

(J-et-e) whatever (karam) rituals s/he (kar-e) performs due to (doojai bhaa-e) other thoughts – like worship of gods/goddesses etc; dukh-u) suffering (dhaa-e) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e. Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

(Ja) when s/he (kamaa-e) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaa-e) pays attention to (naam-u) Divine virtues and commands and (karam kar-e) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aap-e = self) the Creator (laa-e) engages, the creatures (lag-e) engage, and (kichhoo na) nothing (kahnaa jaa-e) can be said, i.e. no excuses can be made. 1

ਮਃ ੩ ॥ ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

Mėhlā 3. Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā. Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bhar-e) full of (bhagat-i) of devotion, i.e. they motivate to emulate Divine virtues.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (d-evanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥ ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā. Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥ ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā. Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā. Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (kar-e = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = get done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadir-i- kar-e) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

Pa▫oṛī. Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā. Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaa-e paiaa) places the self (charni) at the guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Ḏẖan ḏẖan so gursikẖ kahī▫ai jis har nām suṇi▫ai man anaḏ bẖa▫i▫ā. Ḏẖan ḏẖan so gursikẖ kahī▫ai jin saṯgur sevā kar har nām la▫i▫ā. Ŧis gursikẖ kaŉ▫u haŉ▫u saḏā namaskārī jo gur kai bẖāṇai gursikẖ cẖali▫ā. ||18||

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh is blessed (jin-i) who, (s-eva kar-i= serving) by following the guru’s teachings (laiaa) finds/discovers (har-i naam-u) the Almighty within.

(Hnau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) carries out (bhaanai = will) instructions of (satigur) the true guru. 18.

——————————-

ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3. Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e. Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people have (thak-e = got tired) tried hard (kamaa-e) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bh-ekh kar-i) adopt religious garbs and (bharmad-e) wander; but by (doojai bhaa-e = other love) other pursuits – like for money, they (dukh-u paaia) suffer pain, i.e. remain separated from the Almighty.

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e. Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaa-e) goes – the mind is enlightened.

This way (rattan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaa-e) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

Page 594

ਮਃ ੩ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਰਤਿ ਪਇਐ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 3. Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār. Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār. Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) for ever (ho-e khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koe na) no one (m-ettanhaar–u) can erase. 2.

ਪਉੜੀ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਕਉ ਸਾਂਤਿ ਆਈ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਹਰਿ ਭਗਤਿ ਪਾਈ ॥

Pa▫oṛī. Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham ka▫o sāŉṯ ā▫ī. Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham har bẖagaṯ pā▫ī.

(Pauri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saant-i) peace (aai = comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paai = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ ਮਿਤ੍ਰੁ ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī. Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisatḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) devotee of the Almighty, (t-e) by (jis ki s-eva = whose service) following whom (ham) we (liv laai = be absorbed) live (har-i naam-i) by Divine virtues and commands.

Blessed is our true guru, (giaani = knowledgeable) enlightened on (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (drist-i) eye, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaai = made) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.

———————————

Note: This twentieth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the first Guru preceding it. The first Slok says that the Almighty is within us but the soul being immersed in other thoughts considers IT far somewhere and looks elsewhere. Only when the extraneous thoughts are driven out that one can find the Master within. The Second Slok says that love and faith should not depend on material benefits but be unqualified. The Paurri says we should have faith that the Creator alone sustains all.

ਸਲੋਕੁ ਮਃ ੧ ॥ ਘਰ ਹੀ ਮੁੰਧਿ ਵਿਦੇਸਿ ਪਿਰੁ ਨਿਤ ਝੂਰੇ ਸੰਮ੍ਹਾਲੇ ॥ ਮਿਲਦਿਆ ਢਿਲ ਨ ਹੋਵਈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇ ॥੧॥

Salok mėhlā 1. Gẖar hī munḏẖ viḏes pir niṯ jẖūre sammĥāle. Milḏi▫āŉ dẖil na hova▫ī je nī▫aṯ rās kare. ||1||

Prologue by the first Guru: (Pir-u = spouse) the Almighty-husband is in (ghar= house) the mind (hi) itself, but (mundh-i = woman) the soul-wife thinks IT is (videys-i = abroad) outside, and (jhoorey) groans as s/he (sammhaale) thinks of IT.

But (na hovaee) there is (na) no (ddhil) delay, i.e. it takes no time, (mildia) in finding the Almighty within (jey) if s/he (raas-i karey = corrects) purifies her (neeaat-i) thinking, i.e. takes out other thoughts from the mind. 1.

ਮਃ ੧ ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥ ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥੨॥

Mėhlā 1. Nānak gālī kūṛī▫ā bājẖ parīṯ kare▫i. Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe▫e. ||2||

Prologue by the first Guru. Says Nanak: All (gaali) talk (karey) done by any one (baajh-u) without (preet-i = love) sincerity are (koorreea = false) pretentious.

S/he (jaanai) considers the relationship – with the Almighty – (kar-i) as (bhalaa = good) useful (ticahar-u = till then) only then (jichar-u) as long as the Master (dey-i) gives and s/he (leyvai) keeps receiving – this is not true love/devotion. 2.

ਪਉੜੀ ॥ ਜਿਨਿ ਉਪਾਏ ਜੀਅ ਤਿਨਿ ਹਰਿ ਰਾਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਨਾਉ ਭੋਜਨੁ ਚਾਖਿਆ ॥ ਤਿਪਤਿ ਰਹੇ ਆਘਾਇ ਮਿਟੀ ਭਭਾਖਿਆ ॥

Pa▫oṛī. Jin upā▫e jī▫a ṯin har rākẖi▫ā. Amriṯ sacẖā nā▫o bẖojan cẖākẖi▫ā. Ŧipaṯ rahe āgẖā▫e mitī bẖabẖākẖi▫ā.

(Paurri) stanza by the fourth Guru: (Har-i) the Almighty, (jin-i) who (upaaey) creates (jeea) the creatures, (tin-i) that also (raakhiaa = keeps) sustains them.

One who (chaakhia = tastes) lives by (amrit-u) the life-giving (bhojan-u) food of (naau) virtues of (sacha) the Eternal Master, his/her (bhabhaakhia = hunger) craving (mitti = erased) ends, and s/he (rahey) remains (tripat-i, aghaaey) satiated, i.e. those who acknowledge that will – make effort but – be happy what they get – are ever at peace.

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਭਏ ਨਿਹਾਲੁ ਪ੍ਰਭ ਕੀ ਪਾਖਿਆ ॥੨੦॥

Sabẖ anḏar ik varṯai kinai virlai lākẖi▫ā. Jan Nānak bẖa▫e nihāl parabẖ kī pākẖi▫ā. ||20||

(Ik-u) the One Master (vartai) pervades (andar-i) in (sabh) all, but (kinai) some (virlai) rare person (laakhiaa = knows) recognizes IT’s presence within.

Says (jan) humble fourth Nanak: They receive (paakhiaa = side) support/approval (ki) of (prabh) the Master, and (bhaey) are (nihaal-u) happy – at peace as they find the Master. 20.

————————————

Note: This twenty first Paurri M: 4, has two Sloks or prologues by the third Guru. The Sloks emphasize the need to follow the guru but also point out that it is just not by seeing the guru but following his teachings. The Paurri says the Creator is unique and there none like IT.

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Salok mėhlā 3. Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār. Diṯẖai mukaṯ na hova▫ī jicẖar sabaḏ na kare vīcẖār. Ha▫umai mail na cẖuk▫ī nām na lagai pi▫ār.

Prologue by the third Guru. (Sabh-u ko = every one) all human beings (jeyta = as much) that are in (jagat-u sansaar-u) the world, wish to (veykhda) see (satigur) the true guru – for guidance.

But (mukat-i) emancipation (na hovaee) is not attained by mere (dditthai) seeing, (jichar-u) as long as one (na karey) does not (veechaar-u) reflect (sabad-i) on the teachings of the guru.

Until then, (mail = dirt) the vice of (haumai) ego does not (chukaee = end) leave and, without that, one does not (lagai) develop (piaar-u = love) practice (naam-i) Divine virtues and commands.

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ ॥ ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ ॥੧॥

Ik āpe bakẖas milā▫i▫an ḏubiḏẖā ṯaj vikār. Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ pi▫ār. ||1||

(Ik-i) some who (taj-i) give up (dubidha) duality and (vikaar) vices, are (bakhas-i) bestowed grace and (milaaeean-u) united by (aapey) the Almighty with IT-self.

There are (ik-i) some who (darsan-u deykh-i = have sight) meet and develop (piaar-i) love (heyt-i) for (satigur) the true guru, i.e. follow his teachings; they (mar-i = die) give up ego and (miley) find the Creator within, says third Nanak. 1.

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਮੂਰਖ ਅੰਧ ਗਵਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਦੁਖੁ ਲਾਗਾ ਜਲਤਾ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 3. Saṯgurū na sevi▫o mūrakẖ anḏẖ gavār. Ḏūjai bẖā▫e bahuṯ ḏukẖ lāgā jalṯā kare pukār.

Prologue by the third Guru. A (moorakh) foolish and (gavaar) uninformed person, who is (andh = blind) blinded by attachments to the world-play, does not (seyvio = serve) obey (satiguru) true guru.

S/he acts (doojai bhaaey) by other ideas, (laaga) suffers (bahut-u) great (dukh-u) pain – at the hands of the messenger of death, and (jalta = burning) thus suffering, (karey pukaar) calls out for help.

ਜਿਨ ਕਾਰਣਿ ਗੁਰੂ ਵਿਸਾਰਿਆ ਸੇ ਨ ਉਪਕਰੇ ਅੰਤੀ ਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮਤੀ ਸੁਖੁ ਪਾਇਆ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੨॥

Jin kāraṇ gurū visāri▫ā se na upkare anṯī vār. Nānak gurmaṯī sukẖ pā▫i▫ā bakẖse bakẖsaṇhār. ||2||

But (jin) those (kaaran-i) for whose sake s/he (visaaria = forgot) did not obey the guru, (sey) they do not (upkarey) come to help (anti vaar) at the end – when the soul has to face consequences of transgressions.

Says third Nanak: It is (gurmati) by following the guru’s guidance that (bakhsanhaar) the merciful Master (bakhsey) forgives transgressions and one (paaia) attains (sukh-u) peace – union with the Almighty. 2.

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਆਪਿ ਆਪਿ ਸਭੁ ਕਰਤਾ ਕੋਈ ਦੂਜਾ ਹੋਇ ਸੁ ਅਵਰੋ ਕਹੀਐ ॥ ਹਰਿ ਆਪੇ ਬੋਲੈ ਆਪਿ ਬੁਲਾਵੈ ਹਰਿ ਆਪੇ ਜਲਿ ਥਲਿ ਰਵਿ ਰਹੀਐ ॥

Pa▫oṛī. Ŧū āpe āp āp sabẖ karṯā ko▫ī ḏūjā ho▫e so avro kahī▫ai. Har āpe bolai āp bulāvai har āpe jal thal rav rahī▫ai.

(Paurri) stanza. O Almighty, (too) You created (aap-i) Yourself (aapey) from Yourself, and are (aap-i) Yourself (karta) the Creator of (sabh-u) all; if there (hoey) be (koee dooja) another, we could (kaheeai) say that (avro) someone is like the Creator.

(Har-i) the Almighty (aapey) IT-self (bolai) speaks and (aapi) IT-self (bulaavai) causes the creatures to speak – being within them; (har-i) the Almighty (rav-i raheeai) pervades (jal-i) in water and (thal-i) in/on land – is everywhere.

ਹਰਿ ਆਪੇ ਮਾਰੈ ਹਰਿ ਆਪੇ ਛੋਡੈ ਮਨ ਹਰਿ ਸਰਣੀ ਪੜਿ ਰਹੀਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋਈ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਕੈ ਮਨ ਹੋਇ ਨਿਚਿੰਦ ਨਿਸਲੁ ਹੋਇ ਰਹੀਐ ॥ ਉਠਦਿਆ ਬਹਦਿਆ ਸੁਤਿਆ ਸਦਾ ਸਦਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਲਹੀਐ ॥੨੧॥੧॥

Har āpe mārai har āpe cẖẖodai man har sarṇī paṛ rahī▫ai. Har bin ko▫ī mār jīvāl na sakai man ho▫e nicẖinḏ nisal ho▫e rahī▫ai. Uṯẖ▫ḏi▫ā bahḏi▫ā suṯi▫ā saḏā saḏāhar nām ḏẖi▫ā▫ī▫ai jan Nānak gurmukẖ har lahī▫ai. ||21||1||

(Har-i) The Almighty is (aapey) IT-self capable of (maarai = hits) punishes and (chhoddai = leaves) forgives; hence o (man = mind) human being, we should (parr-i raheeai) place ourselves in (sarni = in sanctuary) care of the Almighty.

(Koee na) no one (bin-u) except the Almighty, (sakai) can (maar-i) destroy or (jeevaal-i = cause to live) protect; hence o my (man = mind) human beings, – let us be in IT’s care – to (raheeai) be (nichind) free of anxiety and (nisal-u) relaxed.

We should (sadaa sadaa) for ever whether (utthdiaa) standing, (bahdiaa) sitting or (sutiaa = sleeping) lying down, i.e. in all activities, (dhiaaeeai = pay attention to) be conscious of (har-i naam-u) Divine virtues and commands, (gurmukh-i) as guided by the guru, and (laheeai) find (har-i) the Almighty – be at peace. 21. 1.

ਸੁਧੁ

suḏẖu

It is correct.

Note: An annotation occurs at the end of some Vaars whether the transcription is correct or not. The above annotation is to inform, Bhai Gurdas who transcribed the hymns, that it is correct.

Note: This completes Raag Vaddhans. Next is Raag Soratth commencing on page 495.

——————-

SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

Salok mėhlā 3. Jin kaŉ▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi. Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

(Slok-u) prologue (M: 3) by the third Guru: (Jin knau) those who (bh-ettia) find (satigur-u) the true guru, (s-e) they (sad) ever (kamaah-i = carry out, keerat-i = praise) praise and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

By practicing Naam, they (paah-i) attain (padvi = status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aap-e) themselves, and (udhaarah-i) save (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (knau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

Mėhlā 3. Haŉ▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e. Haŉ▫umai vadā rog hai mar jammai āvai jā▫e.

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (anadar-i = in) integral to (haunmai) ego; one (kharrk-e) remains disturbed and thus oblivious to Naam within, and (vihaa-e = passes) spends life (kharrk-i) having a disturbed mind.

(Haunmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaa-e) departs, from the world, i.e. remains in cycles of births and deaths.

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e. Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, they (miliaa) find (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aa-e = coming) to guide.

(Parsaadi) with grace of the guru, they (jalaa-e = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubr-e = rise above) overcome vices, says third Nanak. 2.

Pa▫oṛī. Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā. Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sr-evah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naam-e) Divine virtues.

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā. Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā. Haŉ▫u saṯgur apuṇe kaŉ▫u saḏā namaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

(Avar-u na) nothing else (soojhai) is seen (j-evadd-u = as great) as effective as living (hari naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dhann-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(Hnau) I (sad) ever (namaskaari) pay obeisance (knau) to (apun-e) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

————————————-

Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted the job/role to conduct ourselves by Naam, i.e. emulate Divine virtues and obey Divine commands – the two aspects of Naam. Since there are numerous temptations in the world to distract, the true guru helps to keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani teachings – in mind.

Salok mėhlā 3. Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār. Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

Prologue by the third Guru. One who does not (seyv keeneea = serve) obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u = love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār. Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect (kit-u) why s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

Mėhlā 3. Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās. Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaagann-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, who is (guntaas-i) the treasure-house of virtues.

Page 593

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās. Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaŉ▫u ḏẖur pūrab likẖi▫ās. ||2||

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) by eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food satisfies physical hunger and Naam satisfies the soul.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (t) wear other clothing, i.e. resort to rituals etc. (gaee) has gone – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

(Kinai) some (virlai) rare person (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; (jin knau) they are those who (prapat-i paee) receive (likhat-u = writing) the command, i.e. are bestowed, (karam-i) Divine grace. 17.

————————————-

Salok mėhlā 3. Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e. Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai bhaa-e = other love) other thoughts and (kamaa-e) performs (karam) rituals

(J-et-e) whatever (karam) rituals s/he (kar-e) performs due to (doojai bhaa-e) other thoughts – like worship of gods/goddesses etc; dukh-u) suffering (dhaa-e) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e. Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

(Ja) when s/he (kamaa-e) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaa-e) pays attention to (naam-u) Divine virtues and commands and (karam kar-e) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aap-e = self) the Creator (laa-e) engages, the creatures (lag-e) engage, and (kichhoo na) nothing (kahnaa jaa-e) can be said, i.e. no excuses can be made. 1

Mėhlā 3. Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā. Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bhar-e) full of (bhagat-i) of devotion, i.e. they motivate to emulate Divine virtues.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (d-evanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā. Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā. Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā. Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (kar-e = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = get done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadir-i- kar-e) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

Pa▫oṛī. Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā. Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaa-e paiaa) places the self (charni) at the guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh is blessed (jin-i) who, (s-eva kar-i= serving) by following the guru’s teachings (laiaa) finds/discovers (har-i naam-u) the Almighty within.

(Hnau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) carries out (bhaanai = will) instructions of (satigur) the true guru. 18.

——————————-

Salok mėhlā 3. Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e. Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people have (thak-e = got tired) tried hard (kamaa-e) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bh-ekh kar-i) adopt religious garbs and (bharmad-e) wander; but by (doojai bhaa-e = other love) other pursuits – like for money, they (dukh-u paaia) suffer pain, i.e. remain separated from the Almighty.

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e. Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaa-e) goes – the mind is enlightened.

This way (rattan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaa-e) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

Page 594

Mėhlā 3. Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār. Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār. Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) for ever (ho-e khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koe na) no one (m-ettanhaar-u) can erase. 2.

(Pauri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saant-i) peace (aai = comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paai = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ ਮਿਤ੍ਰੁ ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī. Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisat ḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) devotee of the Almighty, (t-e) by (jis ki s-eva = whose service) following whom (ham) we (liv laai = be absorbed) live (har-i naam-i) by Divine virtues and commands.

Blessed is our true guru, (giaani = knowledgeable) enlightened on (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (drist-i) eye, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaai = made) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.