SGGS pp 652-654, Soratth Ki Vaar M: 4, Pauris 26-29 of 29.

 

Note: This twenty-sixth Paurri of Soratth Ki Vaar M: 4 has two Sloks, also of the fourth Guru, preceding it. Their subject is that those who do not follow the guru’s teachings, they go their own way and act viciously. They do not have peace of mind themselves and deprive others of it. Wisdom lies in acknowledging the Almighty and leading life in obedience to IT, with the guru’s guidance. The Paurri describes the state of those who follow the guru’s teachings to be in obedience to Divine commands

 

ਸਲੋਕੁ ਮ: ੪ ॥ ਅੰਤਰਿ ਅਗਿਆਨੁ ਭਈ ਮਤਿ ਮਧਿਮ ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨਾਹੀ ॥ ਅੰਦਰਿ ਕਪਟੁ ਸਭੁ ਕਪਟੋ ਕਰਿ ਜਾਣੈ ਕਪਟੇ ਖਪਹਿ ਖਪਾਹੀ ॥

Salok mėhlā 4.  Anṯar agi▫ān bẖa▫ī maṯ maḏẖim saṯgur kī parṯīṯ nāhī.  Anḏar kapat sabẖ kapto kar jāṇai kapte kẖapėh kẖapāhī.

 

(Slok-u M: 4) prologue by the fourth Guru: A person who does not (parteet-i) faith in (satigur) the true guru is (agiaan-u = ignorance) unaware (andar-i = within) in the mind of how to lead life; his/her (mat-i = intellect) mind (bhaee) becomes (madhim) weak, i.e. s/he does not have the strength to resist temptations, and easily falls prey to vices.

S/he has (kapatt-u) deceit (anadar-i) within and (kar-i jaanai = make believes) thinks (sabh-u) everyone is (kaptto) deceitful, i.e. as if everyone displays faith but conducts him/her-self for short term personal gains; this deceit keeps him/her (khapah-i) miserable and (khapaahee) makes others miserable.

 

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਨ ਆਵੈ ਆਪਣੈ ਸੁਆਇ ਫਿਰਾਹੀ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਨਾਨਕ ਸਬਦਿ ਸਮਾਹੀ ॥੧॥

Saṯgur kā bẖāṇā cẖiṯ na āvai āpṇai su▫ā▫e firā▫ī.  Kirpā kare je āpṇī ṯā Nānak sabaḏ samāhī. ||1||

 

(Bhaana = will) instructions of (satigur) the true guru do not (aavai) come to his/her (chit-u) consciousness; s/he (phiraahi = goes about) conducts the self by (aapnai = own) his/her own (suaaey = purpose) will.

Only when the Almighty (karey) bestows (aapni = own) IT’s (kirpa) kindness to motivate, a self-willed person also (samaahee = is absorbed) lives in obedience to the Almighty (sabad-i = through the word) by following the guru’s teachings, says fourth Nanak. 1.

 

ਮ: ੪ ॥ ਮਨਮੁਖ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਦੂਜੈ ਭਾਇ ਮਨੂਆ ਥਿਰੁ ਨਾਹਿ ॥ ਅਨਦਿਨੁ ਜਲਤ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਖਪਹਿ ਖਪਾਹਿ ॥

Mėhlā 4.  Manmukẖ mā▫i▫ā mohi vi▫āpe ḏūjai bẖā▫e manū▫ā thir nāhi.  An▫ḏin jalaṯ rahėh ḏin rāṯī ha▫umai kẖapėh kẖapāhi.

 

(M: 4) prologue by the fourth Guru: (Moh-i) attachment/obsession with (maaiaa) the world-play – of relatives, wealth, status, pleasures, rivalries and so on (viaapey) afflicts (manmukh) a self-willed person; because of (doojai) other (bhaaey) ideas his/her (manooaa) mind is not (thir-u) steady – because s/he loses focus with many ideas in mind.

S/he (andin-u = daily) ever (rahah-i) keeps (jalat) burning – with craving and jealousy – (din-u) day and (raatee) night; s/he (khapah-i) is miserable because of his/her (haumai) ego, and (khapaah-i) makes others miserable.

 

ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਤਿਨ ਕੈ ਨਿਕਟਿ ਨ ਕੋਈ ਜਾਹਿ ॥ ਓਇ ਆਪਿ ਦੁਖੀ ਸੁਖੁ ਕਬਹੂ ਨ ਪਾਵਹਿ ਜਨਮਿ ਮਰਹਿ ਮਰਿ ਜਾਹਿ ॥ ਨਾਨਕ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਸਾਚਾ ਜਿ ਗੁਰ ਚਰਨੀ ਚਿਤੁ ਲਾਹਿ ॥੨॥

Anṯar lobẖ mahā gubārā ṯin kai nikat na ko▫ī jāhi.  O▫e āp ḏukẖī sukẖ kabhū na pāvahi janam marėh mar jāhi.  Nānak bakẖas la▫e parabẖ sācẖā jė gur cẖarnī cẖiṯ lāhi. ||2||

 

(Antar-i) within him/her, there is (mahaa) great/utter (gubaara) darkness of, i.e. s/he is blinded by, (lobh-u = greed) obsession with transitory things/relations; (na koee) no one (jaah-i) goes (nikatt-i) near, i.e. no one likes to associate (tin kai) with him/her.

(Oey = that) s/he (aap-i) him/her-self remains (dukhee) distressed, (kabahoo na) never (paavah-i) getting (sukh-u) comfort/peace; s/he (mar-i jaah-i = dies) keeps succumbing to vices and consequently keeps (janam-i) taking births and (marah-i) dying.

But (j-i) those who (laah-i = attach) apply their (chit-u) minds to (charnee = at feet) obedience of the guru to live by Naam or Divine virtues and commands, (saacha) the Eternal (prabh-u) Master (bakhas-i laey) forgives – and accepts them. 2.

 

ਪਉੜੀ ॥ ਸੰਤ ਭਗਤ ਪਰਵਾਣੁ ਜੋ ਪ੍ਰਭਿ ਭਾਇਆ ॥ ਸੇਈ ਬਿਚਖਣ ਜੰਤ ਜਿਨੀ ਹਰਿ ਧਿਆਇਆ ॥

Pa▫oṛī.  Sanṯ bẖagaṯ parvāṇ jo parabẖ bẖā▫i▫ā.  Se▫ī bicẖkẖaṇ janṯ jinī har ḏẖi▫ā▫i▫ā.

 

(Paurri) stanza: Those are (sant = saints) seekers and (bhagat) devotees (jo) who (bhaaiaa) are liked, by (prabh-i) by the Almighty, i.e. obey Divine commands; they are (parvaan-u) accepted for union by God.

(Seyee) those (jant) persons are (bichkhan) wise (jinee) who (dhiaaiaa) pay attention to/obey commands of, (har-i) the Almighty – as guide for life.

 

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਭੋਜਨੁ ਖਾਇਆ ॥ ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਸਤਕਿ ਲਾਇਆ ॥

Amriṯ nām niḏẖān bẖojan kẖā▫i▫ā.  Sanṯ janā kī ḏẖūr masṯak lā▫i▫ā.

 

They (khaaiaa) eat (bhojan-u) the food of, i.e. subsist – lead life, by (amrit-u) the life-giving (naam-u) Divine virtues and commands, (nidhaan-u = treasure) the source of all comforts.

They (laaiaa) apply (dhoor-i) the dust of the feet of (sant janaa) the seekers on (mastak-i) on the forehead, i.e. show respect to the seekers and follow their example.

 

Page 653

 

ਨਾਨਕ ਭਏ ਪੁਨੀਤ ਹਰਿ ਤੀਰਥਿ ਨਾਇਆ ॥੨੬॥

Nānak bẖa▫e punīṯ har ṯirath nā▫i▫ā. ||26||

 

They (bhaey) are (puneet) purified by (naaiaa) bathing (teerath-i) at the pilgrimage of (har-i) the Almighty, i.e. by remembering and emulating Divine virtues – as against taking ritual baths. 26.

 

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Note: This twenty-seventh Paurri of Soratth Ki Vaar M; 4, has two Sloks or prologues, also of the fourth Guru, preceding it. The first Slok describes the state of those who follow the guru. They shun transgressions and are at peace. The second Slok describes those who, under influence of temptations, do not follow the guru, follow the path of vices and are humiliated here and in the hereafter. The Paurri emphasizes the need to follow the guru who guides everyone.

 

ਸਲੋਕੁ ਮ: ੪ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਾਂਤਿ ਹੈ ਮਨਿ ਤਨਿ ਨਾਮਿ ਸਮਾਇ ॥ ਨਾਮੋ ਚਿਤਵੈ ਨਾਮੁ ਪੜੈ ਨਾਮਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

Salok mėhlā 4.  Gurmukẖ anṯar sāʼnṯ hai man ṯan nām samā▫e.  Nāmo cẖiṯvai nām paṛai nām rahai liv lā▫e.

 

(Slok-u M: 4) Prologue by the fourth Guru. (Gurmukh-i) one who follows the guru has (saant-i) peace (antar-i = within) of mind; s/he (samaaey) remains absorbed in, i.e. is conscious, (naam-i) of Naam or Divine virtues and commands (man-i = in mind) in thoughts and (tan-i = in body) in deeds – and thus commits no transgressions.

S/he (parrai = reads) obtains awareness of Naam, (chitvai) remembers (naamo) Naam, and (rahai) remains (liv laaey) focused (naam-i) on Naam.

 

ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਚਿੰਤਾ ਗਈ ਬਿਲਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਮੁ ਊਪਜੈ ਤਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮੇ ਰਤਿਆ ਨਾਮੋ ਪਲੈ ਪਾਇ ॥੧॥

Nām paḏārath pā▫i▫ā cẖinṯā ga▫ī bilā▫e.  Saṯgur mili▫ai nām ūpjai ṯisnā bẖukẖ sabẖ jā▫e.  Nānak nāme raṯi▫ā nāmo palai pā▫e. ||1||

 

Having (paaiaa) obtained (padaarat-u = substance) the gift awareness of Naam, his/her (chinta) anxiety – of being separated from the Master – (gaee bilaaey) goes away/ends.

Awareness of Naam (oopjai) is obtained by (miliaai) finding (satigur-i) the true guru and following his teachings; then (sabh) all (tisna/trisna) craving and (bhukh = hunger) greed (jaaey) leave.

Says fourth Nanak: Those (ratiaa) imbued (naamo) with Naam (palai paaey) receive (naamo) the Master 1.

 

ਮ: ੪ ॥ ਸਤਿਗੁਰ ਪੁਰਖਿ ਜਿ ਮਾਰਿਆ ਭ੍ਰਮਿ ਭ੍ਰਮਿਆ ਘਰੁ ਛੋਡਿ ਗਇਆ ॥ ਓਸੁ ਪਿਛੈ ਵਜੈ ਫਕੜੀ ਮੁਹੁ ਕਾਲਾ ਆਗੈ ਭਇਆ ॥

Mėhlā 4.  Saṯgur purakẖ jė māri▫ā bẖaram bẖarmi▫ā gẖar cẖẖod ga▫i▫ā.  Os picẖẖai vajai fakṛī muhu kālā āgai bẖa▫i▫ā.

 

(M: 4) prologue by the fourth Guru. One (j-i) who (maariaa = beaten) is denied grace/guidance (satigur purakh-i) by the Almighty, (chhodd-i gaiaa = leaves, ghar-u = home) forgets the Master and (bhramia) wanders (bhram-i) in delusion.

(Phakrri vajai = useless drum plays) people talk ill (os-u = that) his/her (pichhai) at his/her back and his/her (muh-u) face (bhaiaa) is (kaala bhaiaa) blackened, i.e. s/he is disgraced, (aagai = ahead) in the hereafter – when account of deeds is taken.

 

ਓਸੁ ਅਰਲੁ ਬਰਲੁ ਮੁਹਹੁ ਨਿਕਲੈ ਨਿਤ ਝਗੂ ਸੁਟਦਾ ਮੁਆ ॥ ਕਿਆ ਹੋਵੈ ਕਿਸੈ ਹੀ ਦੈ ਕੀਤੈ ਜਾਂ ਧੁਰਿ ਕਿਰਤੁ ਓਸ ਦਾ ਏਹੋ ਜੇਹਾ ਪਇਆ ॥

Os aral baral muhhu niklai niṯ jẖagū sutḏā mu▫ā.  Ki▫ā hovai kisai hī ḏai kīṯai jāʼn ḏẖur kiraṯ os ḏā eho jehā pa▫i▫ā.

 

Only (aral-u baral-u = making no sense) senseless words (niklai) come out (muhah-u) his/her mouth, and s/he (muaa) dies (nit) ever (suttda = throwing, jhagoo = froth) slandering others.

(Kiaa) what, i.e. nothing (hovai) can be (keeta) done (kisai da) by anyone (hi) at all (jaa’n) when (os da) his/her actions are directed (dhur-i) from the source – preordained based on (kirat-u paiaa) past deeds.

 

ਜਿਥੈ ਓਹੁ ਜਾਇ ਤਿਥੈ ਓਹੁ ਝੂਠਾ ਕੂੜੁ ਬੋਲੇ ਕਿਸੈ ਨ ਭਾਵੈ ॥ ਵੇਖਹੁ ਭਾਈ ਵਡਿਆਈ ਹਰਿ ਸੰਤਹੁ ਸੁਆਮੀ ਅਪੁਨੇ ਕੀ ਜੈਸਾ ਕੋਈ ਕਰੈ ਤੈਸਾ ਕੋਈ ਪਾਵੈ ॥ ਏਹੁ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ਹੋਵੈ ਦਰਿ ਸਾਚੈ ਅਗੋ ਦੇ ਜਨੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥੨॥

Jithai oh jā▫e ṯithai oh jẖūṯẖā kūṛ bole kisai na bẖāvai.  vekẖhu bẖā▫ī vadi▫ā▫ī har sanṯahu su▫āmī apune kī jaisā ko▫ī karai ṯaisā ko▫ī pāvai.  Ėhu barahm bīcẖār hovai ḏar sācẖai ago ḏe jan Nānak ākẖ suṇāvai. ||2||

 

(Jithai) wherever (oh-u = that) s/he (jaaey) goes, (oh-u) that (jhootthaa) liar (bolai) speaks (koorr-u) falsehood and is not (bhaavai) liked (kisai) by anyone.

O (bhaai) brethren, (santah-u) the devotees of (har-i) the Almighty, (veykhah-u) see (vaddiaaee = greatness) the justice of (apuney = own) our (suaami) Master; (jaisa) as (koee) someone (karai) does, s/he (paavai = obtains) gets (taisa) similar consequences.

(Eyh-u) this (brahm-u) Divine (beechaar-u) deliberation (haovai) happens (dar-i) in the court of (saachai) the Eternal Master; (jan-u) humble (nanak-u) fourth Nanak, (aakh-i = says, sunaavai = tells) tells it (ago dey) in advance – so that everyone is made aware. 2.

 

ਪਉੜੀ ॥ ਗੁਰਿ ਸਚੈ ਬਧਾ ਥੇਹੁ ਰਖਵਾਲੇ ਗੁਰਿ ਦਿਤੇ ॥ ਪੂਰਨ ਹੋਈ ਆਸ ਗੁਰ ਚਰਣੀ ਮਨ ਰਤੇ ॥ ਗੁਰਿ ਕ੍ਰਿਪਾਲਿ ਬੇਅੰਤਿ ਅਵਗੁਣ ਸਭਿ ਹਤੇ ॥

Pa▫oṛī.  Gur sacẖai baḏẖā thehu rakẖvāle gur ḏiṯe.  Pūran ho▫ī ās gur cẖarṇī man raṯe.  Gur kirpāl be▫anṯ avguṇ sabẖ haṯe.

 

(Paurri) stanza by the fourth Guru. (Gur-i sachai = eternal guru) the Almighty (badhaa) constructed (theyh-u) the place, i.e. gave human birth, and (gur-i) the guru makes aware of – Divine virtues and commands – as (rakhvaaley) guards – to protect from vices.

(Aas) the wishes – of finding the Almighty – (hoee) are (pooran) fulfilled when (man) the mind (ratey) is imbued with (charnee = feet) being at feet, i.e. obedience to teachings of the guru.

The guru is (beyant-i) infinitely (kripaal-i) kind to (hatey = kill) banish (sabh-i) all (avgun) vices – from the mind.

 

ਗੁਰਿ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ਅਪਣੇ ਕਰਿ ਲਿਤੇ ॥ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰ ਜਿਸੁ ਗੁਰ ਕੇ ਗੁਣ ਇਤੇ ॥੨੭॥

Gur apṇī kirpā ḏẖār apṇe kar liṯe.  Nānak saḏ balihār jis gur ke guṇ iṯe. ||27||

 

(Gur-i) the guru (dhaar-i) bestows (apnee) his (kirpa) kindness, and (kar-i litey) makes the seekers (apney) his (apney) own, i.e. accepts as disciples, and guides.

Says fourth Nanak: I (sad) ever (balihaar = am sacrifice) adore the guru (jis-u key) whose (gun) virtues are (itey) so many – who is so gracious. 27.

 

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ਸਲੋਕ ਮ: ੧ ॥ ਤਾ ਕੀ ਰਜਾਇ ਲੇਖਿਆ ਪਾਇ ਅਬ ਕਿਆ ਕੀਜੈ ਪਾਂਡੇ ॥ ਹੁਕਮੁ ਹੋਆ ਹਾਸਲੁ ਤਦੇ ਹੋਇ ਨਿਬੜਿਆ ਹੰਢਹਿ ਜੀਅ ਕਮਾਂਦੇ ॥੧॥

Salok mėhlā 1.  Ŧā kī rajā▫e lekẖi▫ā pā▫e ab ki▫ā kījai pāʼnde.  Hukam ho▫ā hāsal ṯaḏe ho▫e nibṛi▫ā handẖėh jī▫a kamāʼnḏe. ||1||

 

(Slok-u M: 1) prologue by the first Guru. O (paanddey) Pundit, we (paaey) receive what is (leykhiaa) written in our destiny by (rajaaey = will) Command (ta ki = of that) the Creator; (kiaa) what can we (keejai) do (ab) now? – We have to accept it.

 It was (nibrriaa) decided when (hukam-u) Divine command was (hoaa haasal-u) was received; (jeea) the creatures (handdhey) live (kama’ndey) complying with that. 1.

 

ਮ: ੨ ॥ ਨਕਿ ਨਥ ਖਸਮ ਹਥ ਕਿਰਤੁ ਧਕੇ ਦੇ ॥ ਜਹਾ ਦਾਣੇ ਤਹਾਂ ਖਾਣੇ ਨਾਨਕਾ ਸਚੁ ਹੇ ॥੨॥

Mėhlā 2.  Nak nath kẖasam hath kiraṯ ḏẖake ḏe.  Jahā ḏāṇe ṯahāʼn kẖāṇe nānkā sacẖ he. ||2||

 

(M: 2) prologue by the second Guru. (Nath = nose string used to control an animal, nak-i = in the nose) control of the creatures is in (hath) the hands of (khasam) the Master, and that is; (kirat-u) influence of past deeds (dhakey dey = pushes) causes one’s actions.

(Jahaa) of whatever place one is destined to eat (daaney the grain, s/he goes and (khaaney eats (tahaa-n) there; this (heyhai) is (sach-u) the truth, says the second Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੇ ਗਲਾ ਆਪਿ ਥਾਟਿ ਬਹਾਲੀਓਨੁ ॥ ਆਪੇ ਰਚਨੁ ਰਚਾਇ ਆਪੇ ਹੀ ਘਾਲਿਓਨੁ ॥ ਆਪੇ ਜੰਤ ਉਪਾਇ ਆਪਿ ਪ੍ਰਤਿਪਾਲਿਓਨੁ ॥

Pa▫oṛī.  Sabẖe galā āp thāt bahālī▫on.  Āpe racẖan racẖā▫e āpe hī gẖāli▫on.  Āpe janṯ upā▫e āp parṯipāli▫on.

 

(Paurri) stanza. (Aap-i = self) the Creator (thaatt-i) created (sabhey galaa) all entities and (bahaaeeon-u = caused to sit) positioned them.

IT-self (rachaaey created (rachan-u) creation and (aapey IT-self (ghaalion-u) works – through the creatures.

(Aapey IT-self (upaaey creates (jant) the creatures and IT-self (pripaalion-u = nurtures) looks after them.

 

ਦਾਸ ਰਖੇ ਕੰਠਿ ਲਾਇ ਨਦਰਿ ਨਿਹਾਲਿਓਨੁ ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਅਨੰਦੁ ਭਾਉ ਦੂਜਾ ਜਾਲਿਓਨੁ ॥੨੮॥

Ḏās rakẖe kanṯẖ lā▫e naḏar nihāli▫on.  Nānak bẖagṯā saḏā anand bẖā▫o ḏūjā jāli▫on. ||28||

 

IT (rakhey keeps (daas = servants) those who live in obedience (kantth-i laaey= in embrace) in remembrance, and (nihaalion-u) bestows (nadar-i) grace on them.

For (bhagta) the devotees, there is (sadaa) ever (anand-u) bliss – of Divine presence with them; (bhaau dooja = other love) duality (jaalion-u = burnt) is destroyed from their minds. 28.

 

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ਸਲੋਕੁ ਮ:੩ ॥ ਏ ਮਨ ਹਰਿ ਜੀ ਧਿਆਇ ਤੂ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਭਾਇ ॥ ਹਰਿ ਕੀਆ ਸਦਾ ਸਦਾ ਵਡਿਆਈਆ ਦੇਇ ਨ ਪਛੋਤਾਇ ॥

Salok mėhlā 3.  Ė man har jī ḏẖi▫ā▫e ṯū ik man ik cẖiṯ bẖā▫e.  Har kī▫ā saḏā saḏā vaḏi▫ā▫ī▫ā ḏe▫e na pacẖẖoṯā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Eey) o (man = mind) people, (too) you should (dhiaaey pay attention to virtues and commands of (jeethe revered (har-i) Almighty (ik = one, man = mind) single-mindedly with (bhaaey love (chit-i) from the heart.

(Vaddiaaeeaa) the great virtue (keeaa) of (har-i) the Almighty is to (sadaa sadaa) forever (dey-i) keep giving, and not (pachhotaaey repent – because God expects nothing in return for benedictions.

 

ਹਉ ਹਰਿ ਕੈ ਸਦ ਬਲਿਹਾਰਣੈ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੧॥

Ha▫o har kai saḏ balihārṇai jiṯ sevi▫ai sukẖ pā▫e.  Nānak gurmukẖ mil rahai ha▫umai sabaḏ jalā▫e. ||1||

 

(Hau) I (sad) ever (kai baliharnai = am sacrifice to) adore (har-i) the Almighty, (seyveeai = serving) by conforming virtues and commands of (jit-u) whom, (sukh-u) comfort – of union with IT – (paaey is obtained.

(Gurmukh-i) those who follow the guru, (jalaaey= burn) destroy their (haumai) ego (sabad-i) by following the guru’s teachings and (rahai) remain (mil-i = united) in IT’s remembrance.

 

ਮ:੩ ॥ ਆਪੇ ਸੇਵਾ ਲਾਇਅਨੁ ਆਪੇ ਬਖਸ ਕਰੇਇ ॥ ਸਭਨਾ ਕਾ ਮਾ ਪਿਉ ਆਪਿ ਹੈ ਆਪੇ ਸਾਰ ਕਰੇਇ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸੁ ਹੈ ਜੁਗੁ ਜੁਗੁ ਸੋਭਾ ਹੋਇ ॥੨॥

Mėhlā 3.  Āpe sevā lā▫i▫an āpe bakẖas kare▫i.  Sabẖnā kā mā pi▫o āp hai āpe sār kare▫i.  Nānak nām ḏẖi▫ā▫in ṯin nij gẖar vās hai jug jug sobẖā ho▫e. ||2||

 

(M: 3) prologue by the third Guru. The Almighty (aapey IT-self (laaian-u) engages the creatures in (seyva = service) practice of Divine virtues and commands, and IT-self (karey-i) bestows (bakhas) grace – to unite with IT-self.

Is (aap-i) IT-self (maa = mother, pio = father) the parent of (sabhna) all and (saar-i karey-) looks after them (aapey on IT’s own – like the parents.

Says the third Nanak: Those who (dhiaaian-i) pay attention to (naam-u) Divine virtues and commands, they get to (vaas-u) live in (nij = own, ghar-i = in the house) own home – where they came from –, the Almighty; (sobhaa = praise, hoey = happens) they are praised (jug-u jug-u = age after age) in this world as well as in the hereafter. 2.

 

ਪਉੜੀ ॥ ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹਹਿ ਕਰਤੇ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥

Pa▫oṛī.  Ŧū karaṇ kāraṇ samrath hėh karṯe mai ṯujẖ bin avar na ko▫ī.

 

(Paurri) stanza. O (kartey Creator, (too) You (hah-i) are (samrath-u) potent (kaaran = cause) to get (karan) things done; for (mai) me there is (na koee) ne (avar-u) other (bin-u) except (tujh) You who has these powers.

 

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ਤੁਧੁ ਆਪੇ ਸਿਸਟਿ ਸਿਰਜੀਆ ਆਪੇ ਫੁਨਿ ਗੋਈ ॥ ਸਭੁ ਇਕੋ ਸਬਦੁ ਵਰਤਦਾ ਜੋ ਕਰੇ ਸੁ ਹੋਈ ॥

Ŧuḏẖ āpe sisat sirjī▫ā āpe fun go▫ī.  Sabẖ iko sabaḏ varaṯḏā jo kare so ho▫ī.

 

(Tudh-u) You (aapey= self) Yourself (sirjeeaa) created (sistt-i/sristti) the universe and (phun-i) then (goee) direct its functioning.

(Iko) only one – Your – (sabad-u) command (varatda) applies (sabh-u) everywhere; (jo) whatever You (karey do (su) that (hoee) happens.

 

ਵਡਿਆਈ ਗੁਰਮੁਖਿ ਦੇਇ ਪ੍ਰਭੁ ਹਰਿ ਪਾਵੈ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਆਰਾਧਿਆ ਸਭਿ ਆਖਹੁ ਧੰਨੁ ਧੰਨੁ ਧੰਨੁ ਗੁਰੁ ਸੋਈ ॥੨੯॥੧॥

vadi▫ā▫ī gurmukẖ ḏe▫e parabẖ har pāvai so▫ī.  Gurmukẖ Nānak ārāḏẖi▫ā sabẖ ākẖahu ḏẖan ḏẖan ḏẖan gur so▫ī. ||29||1|| suḏẖu.

 

(Prbh-u) the Master (dey-i) imparts awareness of (vaddiaaee) Divine virtues to (gurmukh-i) one who follows the guru’s teachings, and (soee) that person (paavai) finds (har-i) the Almighty.  

O Nanak the fourth, it is (gurmukh-i) with the guru’s guidance that one (araadhiaa) remembers the Almighty; let us (sabh-i) all (aakhah-u) say that (soee = that, gur-u = guru) the guru is (dha’nn-u dha’nn-u) blessed, i.e. we should praise and follow the guru. 29. 1.

 

ਸੁਧੁ

Sudh

 

(Sudh-u) correct. (This is an annotation by the fifth Guru when checking the compiled Pothi Sahib – the earlier name of Sri Guru Granth Sahib – that the Vaar has been correctly transcribed).