SGGS pp 585-587, Vaddhans Ki Vaar M: 4, Pauris 1-4.

 

ਵਡਹੰਸ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਲਲਾਂ ਬਹਲੀਮਾ ਕੀ ਧੁਨਿ ਗਾਵਣੀ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans kī vār mėhlā 4 lalāʼn bėhlīmā kī ḏẖun gāvṇī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad in Raga Vaddhans (Mahla 4) by the fourth Guru. (Gaavnee) sing in (dhun-i) to the tune of the Ballad of Lalaa-n and Balheema (a folk song).   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: A Vaar or Ballad comprises of Paurris or stanzas. There are twenty two Vaars praising the Almighty in Sri Guru Granth Sahib. Out of these, twenty have each Paurri preceded by two or more Sloks/prologues. However, the author of the Paurris is named the author of the Vaar and every Slok has its author indicated at its beginning.

 

Note: In the first Paurri of Vaddhans Ki Vaar three Sloks preceding the first Paurri below mention ਹੰਸ (hans). It is a swan-like bird which is pure white in color, is known for its ability to separate water from milk, is discreet in what it eats, can both swim and fly. For these qualities it is used as metaphor in Gurbani to refer to virtuous persons like saints. In contrast, the Bagaa/crane is also white but preys for insects and fish standing still in water. This is metaphor for those who show they are pious but look to make money from gullible people.

 

ਸਲੋਕ ਮ: ੩ ॥ ਸਬਦਿ ਰਤੇ ਵਡ ਹੰਸ ਹੈ ਸਚੁ ਨਾਮੁ ਉਰਿ ਧਾਰਿ ॥ ਸਚੁ ਸੰਗ੍ਰਹਹਿ ਸਦ ਸਚਿ ਰਹਹਿ ਸਚੈ ਨਾਮਿ ਪਿਆਰਿ ॥

Salok mėhlā 3.  Sabaḏ raṯe vad hans hai sacẖ nām ur ḏẖār.  Sacẖ sangr▫hahi saḏ sacẖ rahėh sacẖai nām pi▫ār.

 

(Slok) prologue by the third Guru. Those (ratey) imbued (sabad-i) with the Divine Word, i.e. commands of the Almighty, are (vadd) great (hans) swans, i.e. highly virtuous; they (dhaar-i) keep (ur-i) in mind (sach-u) the eternal (naam-u) virtues and commands of the Almighty.

They (sangrahah-i = accumulate) ever perform (sach-u = truth) good deeds of (sad) ever (rahah-i) living (sach-i) truthfully, and (piaar-i) have love for, (naam-i) virtues and commands of (sachai) the Eternal.

 

ਸਦਾ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਗਈ ਨਦਰਿ ਕੀਤੀ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜੋ ਅਨਦਿਨੁ ਜਪਹਿ ਮੁਰਾਰਿ ॥੧॥

Saḏā nirmal mail na lag▫ī naḏar kīṯī karṯār.  Nānak ha▫o ṯin kai balihārṇai jo an▫ḏin jāpėh murār. ||1||

 

They are (sadaa) ever (nirmal-u) clean in conduct as (mail-u = dirt) vices do not (lagaee) touch them; this is due to (nadar-i) grace (keetee) bestowed (kartaar-i) by the Creator, on them.

Says third Nanak: (Hau) I (kai balihaarnai = am sacrifice for) adore (tin) those (jo) who (andin-u = daily) ever (japah-i) remember and practice – virtues and commands (muraar-i = killer of the demon Mur – metaphor for) of the Master. 1.

 

Note: As against the virtuous people referred to above, the next Slok mentions pretenders using Bag-u or the crane as example.

 

ਮ: ੩ ॥ ਮੈ ਜਾਨਿਆ ਵਡ ਹੰਸੁ ਹੈ ਤਾ ਮੈ ਕੀਆ ਸੰਗੁ ॥ ਜੇ ਜਾਣਾ ਬਗੁ ਬਪੁੜਾ ਤ ਜਨਮਿ ਨ ਦੇਦੀ ਅੰਗੁ॥੨॥

Mėhlā 3.  Mai jāni▫ā vad hans hai ṯā mai kī▫ā sang.  Je jāṇā bag bapuṛā ṯa janam na ḏeḏī ang. ||2||

 

Prologue by the third Guru. I (jaania) thought – this person – (hai) is (vaddhans-u) highly virtuous; (ta) that is why I (keeaa) kept (sang-u) company with him/her.

(Jey) if I (jaana) knew s/he was – a pretender like – (bapurra = poor) the virtue-less (bag-u) crane, (ta) then I (deydee) would not have given my (ang-u) limb, i.e. would not have kept company with him/her (janam-i = from birth) from the beginning.

Message: I thought that person was a saint, but s/h turned out to be a pretender who displays saintliness to cheat people – the way the crane stands still in water waiting for fish etc to grab its prey. 2.

 

ਮ: ੩ ॥ ਹੰਸਾ ਵੇਖਿ ਤਰੰਦਿਆ ਬਗਾਂ ਭਿ ਆਯਾ ਚਾਉ ॥ ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੩॥

Mėhlā 3.  Hansā vekẖ ṯaranḏi▫ā bagāʼn bẖė ā▫yā cẖā▫o.  Dub mu▫e bag bapuṛe sir ṯal upar pā▫o. ||3||

 

Prologue by the third Guru. (Veykh-i) seeing (hansa) the Hans (tarandiaa) swim, (bagaa’n) the cranes (bh-i) also (aaya chaau) became eager, to swim.

(Bapurrey) the poor (bag) cranes (ddub-i muey) drowned and died in water, with (sir-u) head (tal-i) down and (paau) feet (upar-i) above. 3.

Message: When virtue-less persons try to imitate virtuous ones to impress, they are exposed, and face ignominy.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਹੀ ਆਪਿ ਆਪਿ ਹੈ ਆਪਿ ਕਾਰਣੁ ਕੀਆ ॥ ਤੂ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਕੋ ਅਵਰੁ ਨ ਬੀਆ ॥

Pa▫oṛī.  Ŧū āpe hī āp āp hai āp kāraṇ kī▫ā.  Ŧū āpe āp nirankār hai ko avar na bī▫ā.

 

(Paurri) stanza. O Creator, initially (too) You were (aapey) Yourself (hi) alone, You created (aap-i) Yourself (aap-i) from Yourself; and then (keeaa) created (kaaran-u) the physical creation (aap-i) from Yourself.

You are (aapey) by Yourself in the physical creation, but (aap-i) Yourself are (nirankaar-u) formless; there is (ko na) none (avar-u beeaa) other like you.

 

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਤੂ ਕਰਹਿ ਸੁ ਥੀਆ ॥ ਤੂ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਸਭਨਾਹਾ ਜੀਆ ॥ ਸਭਿ ਆਖਹੁ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਦਾਨੁ ਹਰਿ ਨਾਮੁ ਮੁਖਿ ਦੀਆ ॥੧॥

Ŧū karaṇ kāraṇ samrath hai ṯū karahi so thī▫ā.  Ŧū aṇmangi▫ā ḏān ḏevṇā sabẖnāhā jī▫ā.

Sabẖ ākẖahu saṯgur vāhu vāhu jin ḏān har nām mukẖ ḏī▫ā. ||1||

 

You are (samrath-u) capable of (karan) doing (kaaran) what is to be done; what You (karah-i) do (su) that (theeaa) happens.

You (deyvna) give (daan-u = alms) benedictions to (sabhnaaha) all (jeeaa) creatures (anmangiaa) without asking.

Let us (sabh-i) all (aakhahu) say (vaahu vaahu) glory to (satigur-u) the true guru, (jin-i) who (deeaa) gives (daan-u = alms) guidance of uttering (har-i naam-u) Divine virtues and commands (mukh-i) from the mouth and living by them – enabling to discover the Master within. 1.

 

Page 586

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਭੈ ਵਿਚਿ ਸਭੁ ਆਕਾਰੁ ਹੈ ਨਿਰਭਉ ਹਰਿ ਜੀਉ ਸੋਇ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਤਿਥੈ ਭਉ ਕਦੇ ਨ ਹੋਇ ॥

Salok mėhlā 3.  Bẖai vicẖ sabẖ ākār hai nirbẖa▫o har jī▫o so▫e.  Saṯgur sevi▫ai har man vasai ṯithai bẖa▫o kaḏe na ho▫e.

 

Prologue by the third Guru. (Sabh-u) every (aakaar-u) form of existence is (vich-i = in) subject to (bhai = fear/obedience) obey the Creator/laws of nature; (soey) only the One (jeeo) revered (har-i) Almighty is (nirbhau = without fear) not subject to obey any one, or any law.

(Seyveeai = serving) by obeying (satigur-i) the true guru’s teachings, (har-i) the Almighty (vasai = abides) is remembered (man-i) in the mind; (tithai = there) in that case one (kadey na) never (hoey) has any (bhau) fear.

 

ਦੁਸਮਨੁ ਦੁਖੁ ਤਿਸ ਨੋ ਨੇੜਿ ਨ ਆਵੈ ਪੋਹਿ ਨ ਸਕੈ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਮਨਿ ਵੀਚਾਰਿਆ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਇ ॥ ਨਾਨਕ ਆਪੇ ਹੀ ਪਤਿ ਰਖਸੀ ਕਾਰਜ ਸਵਾਰੇ ਸੋਇ ॥੧॥

Ḏusman ḏukẖ ṯis no neṛ na āvai pohi na sakai ko▫e.  Gurmukẖ man vīcẖāri▫ā jo ṯis bẖāvai so ho▫e.  Nānak āpe hī paṯ rakẖsī kāraj savāre so▫e. ||1||

 

(Dusman-u = enemy) vices and the resultant (dukh-u) suffering do not (aavai) come (n-err-i) near (tis-u) that person; (na koey = none) no suffering (sakai) can (poh) touch him/her.

When one (veechaaria) contemplates (man-i) in the mind (gurmukh-i) with the guru’s guidance, s/he understands that (jo) what (bhaavai) pleases (tis-u = that) the Master, (su) that (hoey) happens.

Those who remember the Master, IT (aapey hi) IT-self (rakhsi) preserves their (pat-i) honor; (soey) the One Master (savaarey = transforms) accomplishes their (kaaraj) tasks, i.e. imparts virtues to become acceptable for union with the Master. 1.

 

ਮਃ ੩ ॥ ਇਕਿ ਸਜਣ ਚਲੇ ਇਕਿ ਚਲਿ ਗਏ ਰਹਦੇ ਭੀ ਫੁਨਿ ਜਾਹਿ ॥ ਜਿਨੀ ਸਤਿਗੁਰੁ ਨ ਸੇਵਿਓ ਸੇ ਆਇ ਗਏ ਪਛੁਤਾਹਿ ॥ ਨਾਨਕ ਸਚਿ ਰਤੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਮਾਹਿ ॥੨॥

Mėhlā 3.  Ik sajaṇ cẖale ik cẖal ga▫e rahḏe bẖī fun jāhi.  Jinī saṯgur na sevi▫o se ā▫e ga▫e pacẖẖuṯāhi.  Nānak sacẖ raṯe se na vicẖẖuṛėh saṯgur sev samāhi. ||2||

 

Prologue by the third Guru. (Ik-i) some of our (sajan) companions (chaley) are ready to go, (ik-i) some (chal-i gaey) have left and (rahdey) the rest shall (phun-i) also (jaah-i) go, i.e. everyone who is born has to die.

(Jinee) those who do not (seyvio = serve) obey (satiguru-u) the true guru, they just (aaey) come and (gaey) go– and being unable to unite with the Master – (pachhutaah-i) repent for not obeying the guru.

Those (ratey) imbued with love of (sach-i) the Eternal, i.e. Divine virtues and commands, (sey) they do not remain (vichhurrah-i) separated, because by (seyv-i = serving) obeying (satigur-u) the true guru, they (samaah-i) merge with the Master. 2.

 

ਪਉੜੀ ॥ ਤਿਸੁ ਮਿਲੀਐ ਸਤਿਗੁਰ ਸਜਣੈ ਜਿਸੁ ਅੰਤਰਿ ਹਰਿ ਗੁਣਕਾਰੀ ॥ ਤਿਸੁ ਮਿਲੀਐ ਸਤਿਗੁਰ ਪ੍ਰੀਤਮੈ ਜਿਨਿ ਹੰਉਮੈ ਵਿਚਹੁ ਮਾਰੀ ॥

Pa▫oṛī.  Ŧis milī▫ai saṯgur sajṇai jis anṯar har guṇkārī.  Ŧis milī▫ai saṯgur parīṯamai jin haʼn▫umai vicẖahu mārī.

 

(Pauri) stanza. We should (mileeai) meet (tis-u) that (sajnai) friend, (satiguru) the true guru (antar-i) in (jis-u) whose mind (har-i) the Almighty, (gunkaaree) the source of virtues, abides.

We should meet (preetmai) the beloved true guru (jin-i) who has (maaree = killed) banished (hnaumai) ego (vichah-u) from within.

Message: Let us emulate the above virtues of the guru.

 

ਸੋ ਸਤਿਗੁਰੁ ਪੂਰਾ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨਿ ਹਰਿ ਉਪਦੇਸੁ ਦੇ ਸਭ ਸ੍ਰਿਸ੍ਟਿ ਸਵਾਰੀ ॥ ਨਿਤ ਜਪਿਅਹੁ ਸੰਤਹੁ ਰਾਮ ਨਾਮੁ ਭਉਜਲ ਬਿਖੁ ਤਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਉਪਦੇਸਿਆ ਗੁਰ ਵਿਟੜਿਅਹੁ ਹੰਉ ਸਦ ਵਾਰੀ ॥੨॥

So saṯgur pūrā ḏẖan ḏẖan hai jin har upḏes ḏe sabẖ sarisat savārī.  Niṯ japi▫ahu sanṯahu rām nām bẖa▫ojal bikẖ ṯārī.  Gur pūrai har upḏesi▫ā gur vitṛi▫ahu haʼn▫u saḏ vārī. ||2||

 

(So) that (poora) perfect (satigur-u) true guru is (dhan-u dhann-u) blessed (jin-i) who (savaaree) transforms (sabh) all (sristt-i = universe) creatures, (dey) by imparting (updes-u) the teaching – of living by virtues and commands of – (har-i) the Almighty.

O (santah-u) seekers of the Almighty, (nit) ever (japiah-u) remember (raam naam-u) Divine virtues and commands, to (taaree = swim) get across (bhaujal) the world-ocean of (bikh-u) vices, i.e. not to be born again.

(Poorai) the perfect (gur-i) guru (updeysia) teaches about virtues and commands of (har-i) the Almighty; (haun) I am (sad) ever (vaaree) sacrifice (vittrriah-u) to, i.e. would do everything that the guru teaches. 2.

 

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Note: This third Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The Sloks provide a study in contrast between a life of virtues and one of vices, with consequences of comfort and suffering respectively. The Paurri motivates to follow the true guru who leads on the path to God.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਸੁਖੀ ਹੂੰ ਸੁਖ ਸਾਰੁ ॥ ਐਥੈ ਮਿਲਨਿ ਵਡਿਆਈਆ ਦਰਗਹ ਮੋਖ ਦੁਆਰੁ ॥

Salok mėhlā 3.  Saṯgur kī sevā cẖākrī sukẖī hūʼn sukẖ sār.  Aithai milan vaḏi▫ā▫ī▫ā ḏargėh mokẖ ḏu▫ār.

 

Prologue by the third Guru. (Seyva chaakree = service) obedience to (satigur) the true guru brings (saar-u) the most sublime (sukh) comfort (sukhi hoo-n) of all comforts – union with the Creator.

(Vaddiaaeeaa = praises) glory (milan-i) is received (aithai = here) in the world and entry to (duaar-u) the gate to (mokh) emancipation granted (dargah) in Divine court, i.e. the soul is accepted for union with the Creator and is not reborn.

 

ਸਚੀ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਪੈਨਣੁ ਸਚੁ ਨਾਮੁ ਅਧਾਰੁ ॥ ਸਚੀ ਸੰਗਤਿ ਸਚਿ ਮਿਲੈ ਸਚੈ ਨਾਇ ਪਿਆਰੁ ॥

Sacẖī kār kamāvṇī sacẖ painaṇ sacẖ nām aḏẖār.  Sacẖī sangaṯ sacẖ milai sacẖai nā▫e pi▫ār.

 

One who follows the guru (kamaavnee) does (sachi = true) good (kaar) deeds, wears (sach-u) good (painan-u) clothes and takes (naam-u) virtues of (sach-u) the Eternal as (adhaar-u = support) the guide for life, i.e. leads total life by Naam or virtues and commands of the Almighty.

His/her (sangat-i) company is (sachee) virtuous, by which (sach-i) the Eternal (milai) is found, with (piaar-u) love, i.e. through loving  oconformance to (naaey) Naam/virtues and commands of (sachai) the Eternal Master.

 

ਸਚੈ ਸਬਦਿ ਹਰਖੁ ਸਦਾ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੈ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੈ ਕਰਤਾਰੁ ॥੧॥

Sacẖai sabaḏ harakẖ saḏā ḏar sacẖai sacẖiār.  Nānak saṯgur kī sevā so karai jis no naḏar karai karṯār. ||1||

 

One (sadaa) ever experiences (harkh-u) joy (sabad-i = by the word) by obeying commands (sachai) of the Eternal; and (dar-i) in the court of (sachai) the Eternal, the soul is (sachiaar-u) considered to be truthful– and accepted for union with the Creator.

(So) that person, (jis no) on whom (kartaar-u) the Creator (karai) bestows (nadar-i = sight of grace) grace, (karai = does) lives in (seyva = service) obedience to the true guru, says third Nanak. 1.

 

Note: The next Slok/prologue presents a contrast to the above.

 

ਮ: ੩ ॥ ਹੋਰ ਵਿਡਾਣੀ ਚਾਕਰੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵਾਸੁ ॥ ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਬਿਖੁ ਲਗੇ ਬਿਖੁ ਖਟਣਾ ਬਿਖੁ ਰਾਸਿ ॥

Mėhlā 3.  Hor vidāṇī cẖākrī ḏẖarig jīvaṇ ḏẖarig vās.  Amriṯ cẖẖod bikẖ lage bikẖ kẖatṇā bikẖ rās.

 

Prologue by the third Guru. (Jeevan-u) life of one who does (chaakree) service/worship of (hor viddaanee) any other, is (dhrig-u) disgraceful, and (dhrig-u) disgraceful is (vaas-u) his/her stay in the world – for s/he does not acknowledge/obey the Creator and Sustainor, and looks elsewhere.

Such a person (chhodd-i) forsakes (amrit-u = nectar) the life-giving elixir of Divine virtues and commands to (lagey) engage in (bikh-u) vices; (khattnaa) earns poison/adds vices, and (raas-i = wealth) lives by poison, i.e. ever indulges in more and more vices.

 

ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਪੈਨਣਾ ਬਿਖੁ ਕੇ ਮੁਖਿ ਗਿਰਾਸ ॥ ਐਥੈ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਾ ਮੁਇਆ ਨਰਕਿ ਨਿਵਾਸੁ ॥

Bikẖ kẖāṇā bikẖ painṇā bikẖ ke mukẖ girās.  Aithai ḏukẖo ḏukẖ kamāvaṇā mu▫i▫ā narak nivās.

 

His/her (khaana) food is (bikh-u) vices, as is (painana) the apparel; s/he (giraas-i) puts morsels of vices (mukh-i) in the mouth – likes living by vices.

S/he (kamaava) does deeds which bring (dukho dukh-u) only suffering (aithai) here, and (muiaa) on death, s/he gets (nivaas-u) abode (narak-i) in hell, i.e. is put in cycles of reincarnation.

 

ਮਨਮੁਖ ਮੁਹਿ ਮੈਲੈ ਸਬਦੁ ਨ ਜਾਣਨੀ ਕਾਮ ਕਰੋਧਿ ਵਿਣਾਸੁ ॥ ਸਤਿਗੁਰ ਕਾ ਭਉ ਛੋਡਿਆ ਮਨਹਠਿ ਕੰਮੁ ਨ ਆਵੈ ਰਾਸਿ ॥

Manmukẖ muhi mailai sabaḏ na jāṇnī kām karoḏẖ viṇās.  Saṯgur kā bẖa▫o cẖẖodi▫ā manhaṯẖ kamm na āvai rās.

 

(Muh-i) the faces of (manmukh = self-willed) those who do not obey God/the guru, are (mailey) dirty, i.e. people know their wrong ways; they do not (jaananee = know) care (sabad-u = word) for commands of the Almighty and (vinaas-u) perish by leading a life of (kaam) lust and (krodh-i) wrath/intolerance.

They (chhoddiaa) give up (bhai = fear) respect/obedience of (satigur) the true guru; they should know that (kamm-u) the objective of finding God (aavai raas-i) is not achieved (manhatth-i = obstinacy) by self-will – one needs the guru’s guidance.

 

ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਕੋ ਨ ਸੁਣੇ ਅਰਦਾਸਿ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਗੁਰਮੁਖਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥੨॥

Jam pur baḏẖe mārī▫ah ko na suṇe arḏās.  Nānak pūrab likẖi▫ā kamāvaṇā gurmukẖ nām nivās. ||2||

 

The self-willed are (badhey) bound and taken (pur-i = town) the place of, i.e. confronted by, (jam) Divine justice and (maareeahah-i = beaten) punished; there is (ko na) none who (suney) listens to their (asdaas-i = supplication) entreaties, then.

They (kamaavna) do what (poorab-i likhia = written in the past) becomes their nature based on their past deeds; but (gurmukh-i) those who follow the guru attain (nivaas-u = abode) union (naam-i) with Naam/the Almighty. 2.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਸਾਧ ਜਨੁ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਸੋ ਸਤਿਗੁਰੁ ਪੂਜਹੁ ਦਿਨਸੁ ਰਾਤਿ ਜਿਨਿ ਜਗੰਨਾਥੁ ਜਗਦੀਸੁ ਜਪਾਇਆ ॥

Pa▫oṛī.  So saṯgur sevihu sāḏẖ jan jin har har nām driṛ▫ā▫i▫ā.  So saṯgur pūjahu ḏinas rāṯ jin jagannāth jagḏīs japā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. Let us (seyvihah-u = serve) obey (so) that (saadh jan-u) accomplished saint, (satigur-u) the true guru, (jin-u) who (drirraaia) creates firm commitment to (naam-u) Divine virtues and commands.

Let us (poojah-u = worship) respectfully follow (so) that true guru (jin-i) who (japaaia) guides to remember/obey, (jaga’nnath-u jagdees-u) the Master of the universe.

 

ਸੋ ਸਤਿਗੁਰੁ ਦੇਖਹੁ ਇਕ ਨਿਮਖ ਨਿਮਖ ਜਿਨਿ ਹਰਿ ਕਾ ਹਰਿ ਪੰਥੁ ਬਤਾਇਆ ॥ ਤਿਸੁ ਸਤਿਗੁਰ ਕੀ ਸਭ ਪਗੀ ਪਵਹੁ ਜਿਨਿ ਮੋਹ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥ ਸੋ ਸਤਗੁਰੁ ਕਹਹੁ ਸਭਿ ਧੰਨੁ ਧੰਨੁ ਜਿਨਿ ਹਰਿ ਭਗਤਿ ਭੰਡਾਰ ਲਹਾਇਆ ॥੩॥

So saṯgur ḏekẖhu ik nimakẖ nimakẖ jin har kā har panth baṯā▫i▫ā.  Ŧis saṯgur kī sabẖ pagī pavahu jin moh anḏẖer cẖukā▫i▫ā.  So saṯgur kahhu sabẖ ḏẖan ḏẖan jin har bẖagaṯ bẖandār lahā▫i▫ā. ||3||

 

Let us (deykhah-u = see) look at the life of (so) that (satigr-u) true guru (nimakh nimakh) every moment, (jin-i) who (bataaia = tells) guides on to (har-i) the purifying (panth-u) path – remembrance of Naam told by the Creator.

Let us (sabh) all (pavah-u = put) be at (pagee) the feet of, i.e. learn from and obey, that true guru, who (chukaaia) ends (andheyr = darkness) the blinding attachment – to the world-play.

Let us (sabh-i) all (kahau) say (dhann-u dhann-u) great, i.e. glorify, the true guru who (lahaaia) enables to find (bhanddaar) the storehouse of (bhagat-i) devotion to (har-i) the Almighty, i.e. follow the guru in humility, who makes one aware of Divine virtues and commands, to act as guide for life. 3.

 

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Note: This fourth Paurri of Vaddhans Ki Vaar M: 4 motivates to join holy congregation and learn of Divine virtues. The two Sloks or prologues preceding it are of the third Guru. They ask to shun pretense and sincerely engage in living by Naam or Divine virtues and commands.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਭੁਖ ਗਈ ਭੇਖੀ ਭੁਖ ਨ ਜਾਇ ॥ ਦੁਖਿ ਲਗੈ ਘਰਿ ਘਰਿ ਫਿਰੈ ਅਗੈ ਦੂਣੀ ਮਿਲੈ ਸਜਾਇ ॥

Salok mėhlā 3.  Saṯgur mili▫ai bẖukẖ ga▫ī bẖekẖī bẖukẖ na jā▫e.  Ḏukẖ lagai gẖar gẖar firai agai ḏūṇī milai sajā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Miliai) by finding (satigur-i) the true guru and following his teachings – we find the Almighty within and thus – (bhukh = hunger) yearning for the Almighty (gaee = goes) ends; but (bhukh) craving of (bheykhee) an impostor does not (jaaey = go) end, because s/he aims at material gains and is never satisfied.

S/he (milai) receives (doonee) twice (sajaaey) the punishment because firstly s/he (lagai) suffers the pain of (phirai) going (ghar-i ghar-i) from house to house and is then taken by Jam, the metaphoric agent of Divine justice.

 

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ਅੰਦਰਿ ਸਹਜੁ ਨ ਆਇਓ ਸਹਜੇ ਹੀ ਲੈ ਖਾਇ ॥ ਮਨਹਠਿ ਜਿਸ ਤੇ ਮੰਗਣਾ ਲੈਣਾ ਦੁਖੁ ਮਨਾਇ ॥

Anḏar sahj na ā▫i▫o sėhje hī lai kẖā▫e.  Manhaṯẖ jis ṯe mangṇā laiṇā ḏukẖ manā▫e.

 

S/he does not (aaio = come) experience (sahj-u) poise; but it is (sahjey) with that steady state of mind that one (lai khaaey = takes and eats) is enabled to emulate Divine virtues and find the Master within – thus satisfying the yearning.

The person who (manhatth-i) stubbornly defies the guru but asks others, s/he may (laina) get (tey) from (jis) whom s/he (mangna) asks, but the giver (manaaey) feels (dukh-u = pain) unhappy – because the one asking does not deserve.

 

ਇਸੁ ਭੇਖੈ ਥਾਵਹੁ ਗਿਰਹੋ ਭਲਾ ਜਿਥਹੁ ਕੋ ਵਰਸਾਇ ॥ ਸਬਦਿ ਰਤੇ ਤਿਨਾ ਸੋਝੀ ਪਈ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥

Is bẖekẖai thāvhu girho bẖalā jithahu ko varsā▫e.  Sabaḏ raṯe ṯinā sojẖī pa▫ī ḏūjai bẖaram bẖulā▫e.

 

 (Bhalaa) better (thaavhu) than (is) this (bheykhai = garb) pretension is to be (girho) a householder (jithah-u = from where) from whom (ko) someone can (varsaaey) benefit – by receiving food etc.

Those who are (ratey) imbued with love (sabad-i = Divine word) for commands of the Almighty, (tina) they (sojhee paee) understand this and find the Master, but (doojai) others (bhulaaey) stray on the wrong path and (bharam-i) in delusion.

 

ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਜਿਨ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੧॥

Pa▫i▫ai kiraṯ kamāvaṇā kahṇā kacẖẖū na jā▫e.  Nānak jo ṯis bẖāvėh se bẖale jin kī paṯ pāvahi thā▫e. ||1||

 

But what can they do? They (kamaavna) act under influence (paeai kirat-i) of past deeds about which no one (kahna) say (kachhoo) anything – because no one has any control.

(Jo) those who are (bhaava-i) liked by (tis-u = That) the Almighty, (sey) they are (bhaley) virtuous; they are those (jin ki) whose (pat-i) honor the Master (paavah-i thaaey) protects by accepting them for union, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਚਿੰਤਾ ਮੂਲਿ ਨ ਹੋਵਈ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Mėhlā 3.  Saṯgur sevi▫ai saḏā sukẖ janam maraṇ ḏukẖ jā▫e.  Cẖinṯā mūl na hova▫ī acẖinṯ vasai man ā▫e.

 

Prologue by the third Guru: One is (sadaa) ever (sukh-u) at peace (seyviai = serving) following (satigur-i) the true guru’s teachings; his/her (dukh-u) pain of (janam) births and (maran) deaths (jaaey = goes) is obviated.

(Achint-u) the carefree Almighty (aaey) comes and (vasai) abides (man-i) in their minds, i.e. is remembered; with the Master present within, (chinta) anxiety does not (hovaee = happen) afflict (mool-i) at all.

 

ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥

Anṯar ṯirath gi▫ān hai saṯgur ḏī▫ā bujẖā▫e.  Mail ga▫ī man nirmal ho▫ā amriṯ sar ṯirath nā▫e.

 

(Satigur-i) the true guru (deeaa bujhaaey) enables to understand that (teerath-u) pilgrimage and (giaan-u = divine knowledge) awareness of Divine virtues are obtained (antar-i) within the mind – one need not wander for these.

(Naaey/nhaaey) by bathing (teerath-i) at the pilgrimage within (sar-i) in the pool of (amrit) the life giving elixir – of awareness of Divine virtues –  (mail-u) the dirt of vices (gaee = goes) is removed and (man-u) the mind (nirmal-u hoaa = cleansed) purified.

 

ਸਜਣ ਮਿਲੇ ਸਜਣਾ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥

Sajaṇ mile sajṇā sacẖai sabaḏ subẖā▫e.  Gẖar hī parcẖā pā▫i▫ā joṯī joṯ milā▫e.

 

(Subhaaey) with sincere love and (sabad-i) obedience to Divine commands (sajan = friends) the seekers (miley) find (sajna) the Almighty friend.

The Almighty is (parchaa paaia = recognized) found (ghar = house) in the mind (hi) itself, and (jotee) the soul (milaaey) merges (jot-i) in the supreme Soul.

 

ਪਾਖੰਡਿ ਜਮਕਾਲੁ ਨ ਛੋਡਈ ਲੈ ਜਾਸੀ ਪਤਿ ਗਵਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਉਬਰੇ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੨॥

Pakẖand jamkāl na cẖẖod▫ī lai jāsī paṯ gavā▫e.  Nānak nām raṯe se ubre sacẖe si▫o liv lā▫e. ||2||

 

On the other hand, one who lives (paakhandd-i) with pretense (gavaaey) loses (pat-i) honor – is not accepted for union, (jamkaal-u) the agent of Divine justice does not (chhoddaee = leave) spare that soul, and it is sent for rebirth.

Those who are (ratey) imbued (naam-i) with Divine virtues, (sey) they (liv laaey) focus (sio = with) on virtues and commands of (sachai) the Eternal, and (ubrey) are saved says third Nanak. 2.  

 

ਪਉੜੀ ॥ ਤਿਤੁ ਜਾਇ ਬਹਹੁ ਸਤਸੰਗਤੀ ਜਿਥੈ ਹਰਿ ਕਾ ਹਰਿ ਨਾਮੁ ਬਿਲੋਈਐ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮੁ ਲੇਹੁ ਹਰਿ ਤਤੁ ਨ ਖੋਈਐ ॥

Pa▫oṛī.  Ŧiṯ jā▫e bahhu saṯsangṯī jithai har kā har nām bilo▫ī▫ai.  Sėhje hī har nām leho har ṯaṯ na kẖo▫ī▫ai.

 

(Paurri) stanza: (Jaaey) go and (bahah-u = sit) join (tit-u) that (satsangtee) holy congregation (jithai) where (har-i = banishing vices) the purifying (har-i naam) Divine virtues and commands are (biloeeai = churned) contemplated.

You will (sahjey hi) effortlessly (leyhu) obtain awareness of (har-i naam-u) Divine virtues and commands, and not (khoeeai) lose (tat-u) the essence – union with – (har-i) the Almighty.

 

ਨਿਤ ਜਪਿਅਹੁ ਹਰਿ ਹਰਿ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਦਰਗਹ ਢੋਈਐ ॥ ਸੋ ਪਾਏ ਪੂਰਾ ਸਤਗੁਰੂ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲਿਲਾਟਿ ਲਿਖੋਈਐ ॥ ਤਿਸੁ ਗੁਰ ਕੰਉ ਸਭਿ ਨਮਸਕਾਰੁ ਕਰਹੁ ਜਿਨਿ ਹਰਿ ਕੀ ਹਰਿ ਗਾਲ ਗਲੋਈਐ ॥੪॥

Niṯ japi▫ahu har har ḏinas rāṯ har ḏargėh dẖū▫ī▫ai.  So pā▫e pūrā saṯgurū jis ḏẖur masṯak lilāt likẖo▫ī▫ai.  Ŧis gur kaʼn▫u sabẖ namaskār karahu jin har kī har gāl galo▫ī▫ai. ||4||

 

(Japiah-u) remember virtues and commands of (har-i har-i) the Almighty (dinas-u) day and (raat-i) night, and you will receive (ddhoeeai = support) acceptance in (dargah) court of the Almighty.

This happens with the guru’s guidance; but (so) only that person, (jis-u) in whose (mastak-i lilaatt-i = on the forehead) destiny it is so (likhooeeai) written (dhur-i) from the source, i.e. the Creator, (paaey) finds (poora) the perfect (satiguru) true guru 

Let us all (namskaar-u karah-u) pay obeisance to (tisu) that guru (jin-i) who (gaal galoeeai = says) tells us of (har-i) the purifying virtues of (har-i) the Almighty. 4.