SGGS pp 589-592, Vaddhans Ki Vaar M: 4, Pauris 10-15 of 21.

 

Note: This tenth Paurri of Vaddhans Ki Vaar M: 4, has two Sloks or prologues – the first by the third Guru and the second by the first Guru, preceding it. The third Guru emphasizes the need to follow the true guru’s instructions in order to avoid acting by self-will, which causes to commit vices, and is an impediment to union with the Almighty. The first Guru asks us to refrain from those practices, which do not let us attain that union. The Paurri motivates not to look to anyone except the Supreme Master.

 

ਸਲੋਕ ਮ: ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

Salok mėhlā 3.  Bin saṯgur seve jī▫a ke banḏẖnā vicẖ ha▫umai karam kamāhi.  Bin saṯgur seve ṯẖa▫ur na pāvhī mar jamėh āvahi jāhi.

 

Prologue by the third Guru. (Bin-u = without) by not (seyvey = serving) complying with instructions of (satigur) the true guru, one (kamaah-i) does (karam) deeds (vich-i) in (haumai) ego, i.e. acts by self-will, committing vices again and again. These become (bandhnaa) shackles for (jeea) the soul, i.e. become part of one’s nature and influence future conduct.

(Bin-u) by not following the true guru’s teachings one does not (paavah-i) obtain (tthaur) place, i.e. cannot get stability of mind and unite with the Almighty; s/he keeps (aavah-i) coming and (jaah-i) going (mar-i) dying and (jamah-i) taking births.

 

Page 590

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥

Bin saṯgur seve fikā bolṇā nām na vasai man māhi.  Nānak bin saṯgur seve jam pur baḏẖe mārī▫an muhi kālai uṯẖ jāhi. ||1||

 

One who (bin-u = without) does not follow (satigur) the true guru, (naaam-u) Divine commands do not (vasai) abide (maah-i) in his/her (man) mind, i.e. one does not become aware of them; such a person is proud of the self and his/her (bolna) speech is (phikaa = insipid) arrogant.

Those who (bin-u = without) do not (seyvey = serving) follow the true guru – commit vices and – (utth-i jaah-i) depart (kaalai = blackened, muh-i = faces) disgraced from the world; their souls are (badhey) bound and taken (pur-i) to the habitat of, i.e. come under control of, (jam) Divine justice and (maareean-i = hit) punished – sent for reincarnation. 1.

 

ਮਹਲਾ ੧ ॥ ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥ ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥

Mėhlā 1.  Jāla▫o aisī rīṯ jiṯ mai pi▫ārā vīsrai.  Nānak sā▫ī bẖalī parīṯ jiṯ sāhib seṯī paṯ rahai. ||2||

 

Prologue by the first Guru. I would (jaalau = burn) discontinue (aisee) such (reet-i) practices by (jit-u) which (mai) I (veesrai) forget (piaara) the Beloved Master.

Says Nanak: (Saaee) only that (preet-i = love) practice is (bhali) good (jit-u) by which (pat-i) honor (rahai) is preserved (seyti = with) at the court of (sahib) the Master, i.e. such a way of life is virtuous, by which one attains union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Pa▫oṛī.  Har iko ḏāṯā sevī▫ai har ik ḏẖi▫ā▫ī▫ai.  Har iko ḏāṯā mangī▫ai man cẖinḏi▫ā pā▫ī▫ai.

 

(Paurri) stanza by the fourth Guru. (Har-i) the Almighty is (iko) the only (daata = giver) benefactor whose commands we should (dhiaaeeai) invoke and (seyveeai = serve) obey.

(Har-i) the Almighty is (iko) the only benefactor – who gives but expects nothing in return, we (mangeeai) seek IT and ask; then whatever (man) the mind (chindiaa) wishes is (paaeeai) obtained.

 

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥ ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥

Je ḏūje pāshu mangī▫ai ṯā lāj marā▫ī▫ai.  Jin sevi▫ā ṯin fal pā▫i▫ā ṯis jan kī sabẖ bẖukẖ gavā▫ī▫ai.  Nānak ṯin vitahu vāri▫ā jin an▫ḏin hirḏai har nām ḏẖi▫ā▫ī▫ai. ||10||

 

(Jey) if we (mangeeai) ask (paasah-u) from (doojey = second) another person, (ta) then we (maraaeeai) die (laaj) in shame – because s/he makes us feel small.

(Jin-i) one who (seyviaa = serves) carries out what the Master commands, (tin-i) that person (paaiaa) obtains (phal-u = fruit) fulfilment of wishes; (sabh) all (bhukh = hunger) craving (ki) of (tis-u) that (jan) person (gavaaeeai) ends, i.e. there is nothing left to be desired if one relies on the One Almighty Master.

Fourth Nanak (vittah-u vaaria = is sacrifice to) adores (tin) those (jin) who (andin-u = daily) ever (dhiaaeeai) pay attention to, and live by, (naam-u) virtues and commands of (har-i) the Almighty. 10.

 

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Note: This eleventh Paurri/stanza of Vaddhans Ki Vaar M; 4 has two Sloks/prologues preceding it. Essence of the Sloks is that devotion to the Almighty comes with divine grace. This is like receiving authority of a king, i.e. one obeys divine commands and subdues temptations in life. One who practices this with the guru’s guidance obtains an exalted state. Those who do not follow the guru, fall prey to temptations and face ignominy. The Paurri says that for the guru’s Sikhs, worship is of God is conforming to divine commands with the guru’s guidance.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਭਗਤ ਜਨਾ ਕੰਉ ਆਪਿ ਤੁਠਾ ਮੇਰਾ ਪਿਆਰਾ ਆਪੇ ਲਇਅਨੁ ਜਨ ਲਾਇ ॥ ਪਾਤਿਸਾਹੀ ਭਗਤ ਜਨਾ ਕਉ ਦਿਤੀਅਨੁ ਸਿਰਿ ਛਤੁ ਸਚਾ ਹਰਿ ਬਣਾਇ ॥

Salok mėhlā 3.  Bẖagaṯ janā kaʼn▫u āp ṯuṯẖā merā pi▫ārā āpe la▫i▫an jan lā▫e.  Pāṯisāhī bẖagaṯ janā ka▫o ḏiṯī▫an sir cẖẖaṯ sacẖā har baṇā▫e.

 

Prologue by the third Guru. (Piaara) the dear (aap-i = self) Master (meyra = my) of all (tutthaa) is pleased (k’nau) with (bhagat janaa = the devotees) those who live by Divine virtues and commands; (aapey) IT-self (laiaan-u laaey) engages (jan) IT’s servants in devotion, i.e. devotion comes with Divine grace.

(Sacha) the Eternal (har-i) Almighty (diteean-u = gives) bestows (paatsaahee) kingdom (kau) to (bhagat janaa) the devotees, and (banaaey = makes) provides (chhat-u) the royal canopy (sir-i) over their heads, i.e. they overcome temptations and get respect.

 

ਸਦਾ ਸੁਖੀਏ ਨਿਰਮਲੇ ਸਤਿਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਰਾਜੇ ਓਇ ਨ ਆਖੀਅਹਿ ਭਿੜਿ ਮਰਹਿ ਫਿਰਿ ਜੂਨੀ ਪਾਹਿ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਨਕਂ​‍ੀ ਵਢਂ​‍ੀ ਫਿਰਹਿ ਸੋਭਾ ਮੂਲਿ ਨਪਾਹਿ ॥੧॥

Saḏā sukẖī▫e nirmale saṯgur kī kār kamā▫e.  Rāje o▫e na ākẖī▫ahi bẖiṛ marėh fir jūnī pāhi.  Nānak viṇ nāvai nakīʼn vadẖīʼn firėh sobẖā mūl na pāhi. ||1||

 

Those who (kamaaey) perform (kaar) the work given by, i.e. obey the instructions of, (satigur) the true guru are (sadaa) ever (nirmaley = unstained) free of vices and (sukheeay) at peace – they are real kings.

Those who (marah-i) die (bhirr-i) fighting among themselves – craving to enlarge their kingdoms, (oey) they cannot (aakheeay) be called (raajey) real kings as they are not satisfied; they (paah-i) are put in (jooni = womb) births (phir-i) again and again.

Those who conduct themselves (vin-u) without being guided (naavai) by Divine virtues and commands, (phirah-i) wander with (nakee’n) noses (vaddhee’n) chopped off, i.e. they lose respect; they do not (paah-i) get (sobha) glory (mool-i) at all, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਸੁਣਿ ਸਿਖਿਐ ਸਾਦੁ ਨ ਆਇਓ ਜਿਚਰੁ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨ ਲਾਗੈ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਨਾਮੁ ਮਨਿ ਵਸੈ ਵਿਚਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥

Mėhlā 3.  Suṇ sikẖi▫ai sāḏ na ā▫i▫o jicẖar gurmukẖ sabaḏ na lāgai.  Saṯgur sevi▫ai nām man vasai vicẖahu bẖaram bẖa▫o bẖāgai.

 

Prologue by the third Guru. (Jichar-u) as long as one is not (laagai = attached) motivated to live in obedience (sabad-i) to Divine commands, i.e. the laws of nature, s/he does not find (sun-i) listening to (sikhiai) guidance of the guru (saad – aaiao = relished) agreeable.

They are not aware that (seyviai) by following (satigur-i) the true guru, (naam-u) the Almighty (vasai) abides in the mind, i.e. one obtains awareness of Naam; (bhram-u) delusion and (bhau) fear of retribution for wrong-doings are then (bhaagai = run away) obviated.

 

ਜੇਹਾ ਸਤਿਗੁਰ ਨੋ ਜਾਣੈ ਤੇਹੋ ਹੋਵੈ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਹਰਿ ਦਰਿ ਸੋਹਨਿ ਆਗੈ ॥੨॥

Jehā saṯgur no jāṇai ṯeho hovai ṯā sacẖ nām liv lāgai.  Nānak nām milai vadi▫ā▫ī har ḏar sohan āgai. ||2||

 

When one (hovai) becomes (teyho = that type) the same (jeyha) as s/he (jaanai) sees the true guru, i.e. follows the guru’s example, (ta) then s/he (liv laavai) focuses on (naam-i) virtues and commands (sach-i) of the Eternal – as guide for life.

Says the third Nanak: (Vaddiaaee) glory is (milai) received by emulating (naam-i) Divine virtues here in the world and such souls (sohan-i) look good (dar-i) in Divine court (aagai) ahead, i.e. are approved for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਗੁਰਸਿਖਾਂ ਮਨਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਗੁਰੁ ਪੂਜਣ ਆਵਹਿ ॥ ਹਰਿ ਨਾਮੁ ਵਣੰਜਹਿ ਰੰਗ ਸਿਉ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈ ਜਾਵਹਿ ॥

Pa▫oṛī.  Gursikẖāʼn man har parīṯ hai gur pūjaṇ āvahi.  Har nām vaṇaʼnjahi rang si▫o lāhā har nām lai jāvėh.

 

(Paurri) stanza. (Gursikhaa’n) the guru’s Sikhs/disciples have (preet-i) love for the (har-i) Almighty (man-i) in their minds; they (aavah-i) come (poojan = worship) to learn from the guru – how to find the Master.

They (vananjah-i = deal) conduct themselves according to (naam-u) virtues and commands of (har-i) the Almighty, (sio) with love, and (lai jaavah-i) take with them (laaha) the profit, i.e. the credit, of having lived by (har-i naam) Divine virtues and commands.

 

ਗੁਰਸਿਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਹਰਿ ਦਰਗਹ ਭਾਵਹਿ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਬੋਹਲੁ ਹਰਿ ਨਾਮ ਕਾ ਵਡਭਾਗੀ ਸਿਖ ਗੁਣ ਸਾਂਝ ਕਰਾਵਹਿ ॥ ਤਿਨਾ ਗੁਰਸਿਖਾ ਕੰਉ ਹਉ ਵਾਰਿਆ ਜੋ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ॥੧੧॥

Gursikẖā ke mukẖ ujle har ḏargėh bẖāvėh.  Gur saṯgur bohal har nām kā vadbẖāgī sikẖ guṇ sāʼnjẖ karāvėh.  Ŧinā gursikẖā kaʼn▫u ha▫o vāri▫ā jo bahḏi▫ā uṯẖ▫ḏi▫ā har nām ḏẖi▫āvahi. ||11||

 

(Mukh) faces of (gursikha = guru’s disciples) those who follow the guru are (ujley) clean, i.e. they commit no vices and (bhaavah-i) are liked (dargah) in Divine court, i.e. are accepted for union with the Master.

(Gur) the great (satigur) true guru is (bohal-u = heap) the treasure of (har-i naam) Divine virtues; (vaddbhaagee) fortunate are (sikh) the disciples with whom the guru (saanjh kraavah-i) shares (gun) the virtues.

(Hau) I (kau vaaria = am sacrifice to) adore (tina ka’nau) those guru’s disciples, (jo) who (dhiaavah-i) pay attention to – are conscious of – (har-i naam-u) Divine virtues and commands, while (bahdiaa) sitting and (utthdiaa) getting up, i.e. in all activities. 11.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਮਨਮੁਖ ਘਰਿ ਹੋਦੀ ਵਥੁ ਨ ਜਾਣਨੀ ਅੰਧੇ ਭਉਕਿ ਮੁਏ ਬਿਲਲਾਇ ॥੧॥

Salok mėhlā 3.  Nānak nām niḏẖān hai gurmukẖ pā▫i▫ā jā▫e.  Manmukẖ gẖar hoḏī vath na jāṇnī anḏẖe bẖa▫uk mu▫e billā▫e. ||1||

 

Prologue by the third Guru. Says the third Nanak: Awareness of (naam-u) Divine virtues and commands is (nidhaan-u) a treasure – present within – which (paaiaa jaaey) is found (gurmukh-i) with the guru’s guidance.

But (manmukh = self-willed) those who do not follow the guru, do not (jaanani) know that (vath-u = substance) the treasure (hodi) exists (ghar-i = in house) in the mind; they, (andhey = blind) blinded by attachment to the world-play, just (bhauk = bark) complain and (muey) perish, (bil-laaey) seething. 1.

 

ਮ: ੩ ॥ ਕੰਚਨ ਕਾਇਆ ਨਿਰਮਲੀ ਜੋ ਸਚਿ ਨਾਮਿ ਸਚਿ ਲਾਗੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਜਨੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਭ੍ਰਮੁ ਭਉ ਭਾਗੀ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਖੁ ਪਾਵਹਿ ਅਨਦਿਨੁ ਹਰਿ ਬੈਰਾਗੀ ॥੨॥

Mėhlā 3.  Kancẖan kā▫i▫ā nirmalī jo sacẖ nām sacẖ lāgī.  Nirmal joṯ niranjan pā▫i▫ā gurmukẖ bẖaram bẖa▫o bẖāgī.  Nānak gurmukẖ saḏā sukẖ pāvahi an▫ḏin har bairāgī. ||2||

 

Prologue by the third Guru. (Kaaia) the human body/mind is valuable like (kanchan) gold which can be (nirmalee) purified (jo = if) by (laagee = attached) living (naam-i) by virtues and commands (sach-i) of the Eternal.

By practicing Naam (gurmukh-i) with the guru’s guidance, (bhram-u) delusion and (bhau) apprehensions for wrongdoing, i.e. all other thoughts, (bhaagee = run) are dispelled and one (paaia) finds (nirmal) the pristine (jot-i = light) presence, of (niranjan-u = unstained) impeccable Master within.

Says the third Nanak: (Gurmukh-i) those who follow the guru (andin-u = every day) ever (bairaagee = yearn remember (har-i) the Almighty – withdrawing from other attachments – they (sadaa) ever (paavah-i = obtain) experience (sukh-u) peace of mind. 2.

 

ਪਉੜੀ ॥ ਸੇ ਗੁਰਸਿਖ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨੀ ਗੁਰ ਉਪਦੇਸੁ ਸੁਣਿਆ ਹਰਿ ਕੰਨੀ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਤਿਨਿ ਹੰਉਮੈ ਦੁਬਿਧਾ ਭੰਨੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਵੈ ਕੋ ਮਿਤ੍ਰੁ ਨਾਹੀ ਵੀਚਾਰਿ ਡਿਠਾ ਹਰਿ ਜੰਨੀ ॥

Pa▫oṛī.  Se gursikẖ ḏẖan ḏẖan hai jinī gur upḏes suṇi▫ā har kannī.  Gur saṯgur nām driṛ▫ā▫i▫ā ṯin haʼn▫umai ḏubiḏẖā bẖannī.  Bin har nāvai ko miṯar nāhī vīcẖār diṯẖā har jannī.

 

(Paurri) stanza. (Dhan-u dhann-u) blessed (hai) is (sey) that (gursikh) guru’s disciple (jinee) who (suniaa) listens to (updeys-u) instructions of the guru (ka’nnee) with the ears, i.e. pays attention to them.

(Gur-i) the great (satigur-i) true guru (drirraaia) creates firm commitment to live by (naam-u) Divine virtues and commands; (tin-i) that (bha’nnee = breaks) kills (haunmai) ego and (dubidha = duality) thoughts of others than the Almighty.

(Ja’nnee = servants) seekers of (har-i) the Almighty have (ddittha = seen) realized after (veechar-i) contemplation that there is (ko naahee = not any) no (mitr-u) friend (bin-u) except (naavai) virtues of the Almighty – who can help get rid of vices.

 

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ਜਿਨਾ ਗੁਰਸਿਖਾ ਕਉ ਹਰਿ ਸੰਤੁਸਟੁ ਹੈ ਤਿਨੀ ਸਤਿਗੁਰ ਕੀ ਗਲ ਮੰਨੀ ॥ ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨੀ ਚੜੀ ਚਵਗਣਿ ਵੰਨੀ ॥੧੨॥

Jinā gursikẖā ka▫o har sanṯusat hai ṯinī saṯgur kī gal mannī.  Jo gurmukẖ nām ḏẖi▫ā▫iḏe ṯinī cẖaṛī cẖavgaṇ vannī. ||12||

 

But only (jinaa) those (gursikha) guru’s disciples, (kau) with whom (har-i) the Almighty is (santustt-u = satisfied) pleased, (tini) they (mannee) follow (gal) instruction of (satgur) the true guru.

(Jo) those who (dhiaaedey) pay attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru, are (chavagan-i = four-fold) profusely (charri va’nni) = dyed) imbued with Divine love. 12.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਮਨਮੁਖੁ ਕਾਇਰੁ ਕਰੂਪੁ ਹੈ ਬਿਨੁ ਨਾਵੈ ਨਕੁ ਨਾਹਿ ॥ ਅਨਦਿਨੁ ਧੰਧੈ ਵਿਆਪਿਆ ਸੁਪਨੈ ਭੀ ਸੁਖੁ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਉਬਰਹਿ ਨਾਹਿ ਤ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥੧॥

Salok mėhlā 3.  Manmukẖ kā▫ir karūp hai bin nāvai nak nāhi.  An▫ḏin ḏẖanḏẖai vi▫āpi▫ā supnai bẖī sukẖ nāhi.  Nānak gurmukẖ hovėh ṯā ubrahi nāhi ṯa baḏẖeḏukẖ sahāhi. ||1||

 

Prologue by the third Guru. (Manmukh-u) a self-willed person is (kaair-u) a coward – for s/he is easily falls prey to temptations – and (karoop-u) ugly like one who has no (nak-u) nose, i.e. people do not respect him/her, for (bin-u = without) not practicing (naavai/naam) Divine virtues and commands.

S/he is (andin-u = every day) ever (viaapiaa) busy (dhandhai) in material pursuits, with no (sukh-u) peace (bhi) even (supnai) in a dream.

Says the third Nanak: If s/he (hovah-i) be (gurmukh-i) the guru’s follower, (ta) then s/he can (ubrah-i) come out of this, (naah-i ta) otherwise s/he (badhey) remains bound in those pursuits and (sahaah-i = bears) suffers in distress – of reincarnations. 1.

 

ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਦਰਿ ਸੋਹਣੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਪਾਇਆ ਸਹਜੇ ਸਚਿ ਸਮਾਹਿ ॥੨॥
Mėhlā 3.  Gurmukẖ saḏā ḏar sohṇe gur kā sabaḏ kamāhi.  Anṯar sāʼnṯ saḏā sukẖ ḏar sacẖai sobẖā pāhi.  Nānak gurmukẖ har nām pā▫i▫ā sėhje sacẖ samāhi. ||2||

 

Prologue by the third Guru. (Gurmukh-i) those who follow the guru’s teachings, (kamaah-i) live in obedience to (sabad-u = Divine Word) Divine commands and (sadaa) ever (sohaney = look good) are accepted (dar-i) in Divine court – for union with the Creator.

Their (antar-i) inner-self is (sadaa) ever (saa’nt-i) quiet and at (sukh-u) peace; they (paah-i) obtain (sobha) glory (dar-i) in the court (sachai) of the Eternal – are received with honor.

Says the third Nanak: Awareness of (naam-u) Divine virtues and commands (paaia) is obtained (gurmukh-i) with the guru’s guidance – and by practicing them – one (sahjey) effortlessly (samaah-i) unites (sach-i) with the Eternal. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਜਨਕਿ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਗੁਰਮੁਖਿ ਬਸਿਸਟਿ ਹਰਿ ਉਪਦੇਸੁ ਸੁਣਾਈ ॥

Pa▫oṛī.  Gurmukẖ par▫hilāḏ jap har gaṯ pā▫ī.  Gurmukẖ janak har nām liv lā▫ī. Gurmukẖ basist har upḏes suṇā▫ī.

 

(Paurri) with the guru’s guidance, the devotee Prahilaad (jap-i) remembered (har-i) the Almighty and (paai) obtained the high (gat-i) state – he could face all hardships, inflicted by his demon father, and was liberated.

(Gurmukh-i) guided by the guru, the sage king Janak (liv laa-e = remained absorbed) conducted himself (naam-i) by Divine virtues and commands.

Guided by the guru, (basistt-i) Vashisht – the guru of Rama of the Ramayana – (sunaaee = caused to hear) told Rama of (updeys-u = instructions) commands of (har-i) the Almighty.

 

ਬਿਨੁ ਗੁਰ ਹਰਿ ਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਭਗਤਿ ਹਰਿ ਆਪਿ ਲਹਾਈ ॥੧੩॥

Bin gur har nām na kinai pā▫i▫ā mere bẖā▫ī.  Gurmukẖ har bẖagaṯ har āp lahā▫ī. ||13||

 

O (meyrey) my (bhaai) brethren, (kinai na) no one (paaia) finds the Almighty (bin-u) without awareness and practice (naam-u) of Divine virtues and commands.

To (gurmukh-i) those who follow the guru’s teachings, (har-i) the Almighty (aap-i) IT-self (lahaaee) blesses (bhagat-i) with devotion. 13.

 

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Note: This fourteenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The message from the Sloks is that the Almighty Akal Purakh, with whom the soul yearns to unite, is present within us, but we remain oblivious of IT because of other entanglements. One realizes this with the guru’s guidance. The first step therefore is to find, and have faith in, the guru who teaches to live by Divine commands. The Paurri emphasizes to have complete faith in the Almighty

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਓਸ ਨੋ ਸੁਖੁ ਨ ਉਪਜੈ ਭਾਵੈ ਸਉ ਗੇੜਾ ਆਵਉ ਜਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਹਜਿ ਮਿਲੈ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਉ ॥ ੧॥

Salok mėhlā 3.  Saṯgur kī parṯīṯ na ā▫ī▫ā sabaḏ na lāgo bẖā▫o.  Os no sukẖ na upjai bẖāvai sa▫o geṛā āva▫o jā▫o.  Nānak gurmukẖ sahj milai sacẖe si▫o liv lā▫o. ||1||

 

Prologue by the third Guru. One who does not (aaeeaa = get) have (parteet-i) faith in (satigur) the true guru does not (laago) develop (bhaau = love) respect (sabad-i = for Divine Word) for Divine commands.

(Sukh-u) peace – by union with the Creator – is not (upjai = manifests) experienced (os no = to that) by him/her, (bhaavai) even if s/he (aavau = comes, jaau = goes) is born and dies (sau) a hundred (geyrra = cycles) times.

Says third Nanak: Peace is (sahj-i) naturally (milai) attained by (liv laau = being absorbed) with conformance (sio) to (sachey) the Eternal – in thoughts and deeds, (gurmukh-i) guided by the guru. 1.

 

ਮ: ੩ ॥ ਏ ਮਨ ਐਸਾ ਸਤਿਗੁਰੁ ਖੋਜਿ ਲਹੁ ਜਿਤੁ ਸੇਵਿਐ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥

Mėhlā 3.  Ė man aisā saṯgur kẖoj lahu jiṯ sevi▫ai janam maraṇ ḏukẖ jā▫e.  Sahsā mūl na hova▫ī ha▫umai sabaḏ jalā▫e.

 

Prologue by the third Guru. (Aey) o my (man) mind, (khoj-i) search to (lah-u) find (aisa) such (satigur-u) true guru (seyviaai = serving) by following (jit-u = whom) whose teachings, (dukh-u) the pain of – being in cycles of – (janam) births and (maran) deaths (jaaey = goes) is obviated.

Then you will not (hovaee = happen) have (sahsa) anxiety (mool-i) at all, because (sabad-i) the guru’s teachings (jalaaey = burn) kill (haumai) ego – which is the cause of wrong doings, and consequent suffering.

 

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਸਚੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਮਨਿ ਸੁਖੁ ਹੋਇ ਸਚ ਸੰਜਮਿ ਕਾਰ ਕਮਾਇ ॥ ਨਾਨਕ ਪੂਰੈ ਕਰਮਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਜੀਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Kūrhai kī pāl vicẖahu niklai sacẖ vasai man ā▫e.  Anṯar sāʼnṯ man sukẖ ho▫e sacẖ sanjam kār kamā▫e.  Nānak pūrai karam saṯgur milai har jī▫o kirpā kare rajā▫e. ||2||

 

By following the guru, (paal-i) the wall (koorrai = falsehood) of ego (niklai) is removed (vichah-u) from within the mind, and (sach-u) the Eternal (aaey) comes to abide, i.e. only when other ideas leave the mind, then the Almighty is found, (man-i) in the mind.

(Antar-i) the inner-self gets (saant-i) steady and there (hoey) is (sukh-u) peace (man-i) in mind; one then (kamaaey) performs (kaar) deeds, i.e. leads life, (sanjam-i) in a disciplined way by obeying (sach = truth) Naam/Divine commands.

(Satigur) the true guru (milai) is found (karam-i) with Divine grace, when (jeeo) the revered (har-i) Almighty (kirpa karey) is kind, (rajaaey = at will) at IT’s pleasure. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਕੈ ਘਰਿ ਦੀਬਾਨੁ ਹਰਿ ਹੋਵੈ ਤਿਸ ਕੀ ਮੁਠੀ ਵਿਚਿ ਜਗਤੁ ਸਭੁ ਆਇਆ ॥ ਤਿਸ ਕਉ ਤਲਕੀ ਕਿਸੈ ਦੀ ਨਾਹੀ ਹਰਿ ਦੀਬਾਨਿ ਸਭਿ ਆਣਿ ਪੈਰੀ ਪਾਇਆ ॥

Pa▫oṛī.  Jis kai gẖar ḏībān har hovai ṯis kī muṯẖī vicẖ jagaṯ sabẖ ā▫i▫ā.  Ŧis ka▫o ṯalkī kisai ḏī nāhī har ḏībān sabẖ āṇ pairī pā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Jis) one in whose (ghar-i = house) mind, (hovai) is the highest (deebaan-u = court) authority, (har-i) the Almighty, (sabh-u) the whole (jagat-u) world (aaia) comes in his/her (mutthi = hand) control, i.e. one who submits to the commands of the One Supreme Master, the whole world listens to him/her.

(Tis kau = for that) s/he has (naahee) no (talkee) dependence on (kisai di) any one; rather (sabh-i) every one (aan-i = is brought) comes and (paaia) falls at his/her (pairee) feet, as s/he has the highest (deebaan-i) authority – the Almighty – within.

 

ਮਾਣਸਾ ਕਿਅਹੁ ਦੀਬਾਣਹੁ ਕੋਈ ਨਸਿ ਭਜਿ ਨਿਕਲੈ ਹਰਿ ਦੀਬਾਣਹੁ ਕੋਈ ਕਿਥੈ ਜਾਇਆ ॥ ਸੋ ਐਸਾ ਹਰਿ ਦੀਬਾਨੁ ਵਸਿਆ ਭਗਤਾ ਕੈ ਹਿਰਦੈ ਤਿਨਿ ਰਹਦੇ ਖੁਹਦੇ ਆਣਿ ਸਭਿ ਭਗਤਾ ਅਗੈ ਖਲਵਾਇਆ ॥ ਹਰਿ ਨਾਵੈ ਕੀ ਵਡਿਆਈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਧਿਆਇਆ ॥੧੪॥

Māṇsā ki▫ahu ḏībāṇahu ko▫ī nas bẖaj niklai har ḏībāṇahu ko▫ī kithai jā▫i▫ā.  So aisā har ḏībān vasi▫ā bẖagṯā kai hirḏai ṯin rahḏe kẖuhḏe āṇ sabẖ bẖagṯā agai kẖalvā▫i▫ā.  Har nāvai kī vadi▫ā▫ī karam parāpaṯ hovai gurmukẖ virlai kinai ḏẖi▫ā▫i▫ā. ||14||

 

(Koee) someone can (niklai) escape and (nas-i bhaj-i) run away (deebaanh-u) from the authority of (maansa) humans – because their powers are limited, but (kithai) where can (koee) anyone (jaaia) go (deebaanh-u) from the authority of (har-i) the Almighty – whose writ runs everywhere?

(So, aisa) such (har-i) Almighty (deebaan-u = authority) Master (vasia) abides in (hirdai) the minds (kai) of (bhagtaa) the devotees; (tin-i = that) the Master (aan-i) brings (sabh-i) all (rahdey khuhdey = left out people) those who may hesitate – also (khalvaaia) to stand (agai) in front of (bhagtaa) the devotees, i.e. obey Divine commands, like the devotees.

Motivation to (vaddiaai) praise (naavai) virtues of (har-i) the Almighty – and emulate them – (prapat-i hovai) is obtained (karam-i) with Divine grace based on past deeds; (kinai) some (virlai) rare person (dhiaaia) pays attention and emulates them. 14.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਗਤੁ ਮੁਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ਦੂਜੈ ਭਾਇ ਅਤਿ ਦੁਖੁ ਲਗਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Salok mėhlā 3.  Bin saṯgur seve jagaṯ mu▫ā birthā janam gavā▫e.  Ḏūjai bẖā▫e aṯ ḏukẖ lagā mar jammai āvai jā▫e.

 

Prologue by the third Guru. (Bin-u without) by not (seyvey = serving) obeying (sat-igur) the true guru, (jagat-u = world) the creatures (muaa = dies) keep falling prey to temptations in the world-play; their human birth (gavaaey = lost) is wasted (janam-u) as they (birtha = empty) fail to achieve its objective of union with the Creator.

(Doojai bhaaey = other love) by pursuit of objects of transitory pleasures, one (lagaa) gets afflicted with (at-i)  great (dukh-u) pain of (aavai) coming to, and (jaaey) going from, the world, by way of (mar-i) dying and (ja’mmai) being born again and again into the world.

 

ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜਮੁ ਮਾਰਸੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੧॥

vistā anḏar vās hai fir fir jūnī pā▫e.  Nānak bin nāvai jam mārsī anṯ ga▫i▫ā pacẖẖuṯā▫e. ||1||

 

(Vaas-u) the abode of such people is (andar-i) in (vista) excreta, i.e. they live unclean life of vices, and are (paaey) put in (jonee = mother’s womb) rebirth (phir-i phir-i) repeatedly.

(Bin-u) without leading life by (naavai) Divine virtues and commands, the soul (gaiaa) departs (pachhutaaey) repenting (ant-i) in the end as (jam-u) the messenger of death gets hold and (maarsi = beat) tortures – by putting in rebirths. 1.

 

ਮ: ੩ ॥ ਇਸੁ ਜਗ ਮਹਿ ਪੁਰਖੁ ਏਕੁ ਹੈ ਹੋਰ ਸਗਲੀ ਨਾਰਿ ਸਬਾਈ ॥

Mėhlā 3.  Is jag mėh purakẖ ek hai hor saglī nār sabā▫ī.

 

Prologue by the third Guru. (Mah-i) in (is-u) this (jag) world, there is (eyk-u) One (purakh-u = man) Almighty-husband and (sagli, sabaaee) all (hor) others are (naar-i = women) soul-wives.

 

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ਸਭਿ ਘਟ ਭੋਗਵੈ ਅਲਿਪਤੁ ਰਹੈ ਅਲਖੁ ਨ ਲਖਣਾ ਜਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਵੇਖਾਲਿਆ ਸਬਦੇ ਸੋਝੀ ਪਾਈ ॥

Sabẖ gẖat bẖogvai alipaṯ rahai alakẖ na lakẖ▫ṇā jā▫ī.  Pūrai gur vekẖāli▫ā sabḏe sojẖī pā▫ī.

 

The Almighty-husband is present (sabh-i) in all (ghat) bodies/minds and (bhogvai = indulges them) directs their thoughts/deeds from within – but (alakh-u) being unseen (na jaai) cannot (lakhnaa) be known.

IT (veykhaalia) is shown by (poorai) the perfect guru by imparting (sojhee) awareness of IT’s virtues, which is (paaee) is obtained (sabdey = with the word) with his teachings.

 

ਪੁਰਖੈ ਸੇਵਹਿ ਸੇ ਪੁਰਖ ਹੋਵਹਿ ਜਿਨੀ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥ ਤਿਸ ਕਾ ਸਰੀਕੁ ਕੋ ਨਹੀ ਨਾ ਕੋ ਕੰਟਕੁ ਵੈਰਾਈ ॥

Purkẖai sevėh se purakẖ hovėh jinī ha▫umai sabaḏ jalā▫ī. Ŧis kā sarīk ko nahī nā ko kantak vairā▫ī.

 

Those who (seyvah-i = serve) obey (purkhai = man) the Almighty, (sey) they (hovah-i) become like (purakh) the Almighty; they are those (jinee) who (jalaaee = burnt) kill (haumai) ego and obey (sabad-i = Divine Word) Divine commands – the laws of nature.

There is (ko nahee) none (sareek-u) equal to, or (vairaaee) adversary of, (tis) the Almighty.

 

ਨਿਹਚਲ ਰਾਜੁ ਹੈ ਸਦਾ ਤਿਸੁ ਕੇਰਾ ਨਾ ਆਵੈ ਨਾ ਜਾਈ ॥ ਅਨਦਿਨੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਈ ॥ ਨਾਨਕੁ ਵੇਖਿ ਵਿਗਸਿਆ ਹਰਿ ਸਚੇ ਕੀ ਵਡਿਆਈ ॥੨॥

Nihcẖal rāj hai saḏā ṯis kerā nā āvai nā jā▫ī.   An▫ḏin sevak sevā kare har sacẖe ke guṇ gā▫ī.  Nānak vekẖ vigsi▫ā har sacẖe kī vadi▫ā▫ī. ||2||

 

(Raaj-u = kingdom) the authority (keyra) of (tis-u = that) the Master is (nihchal = unshakeable) eternal; IT neither (aavai = comes) takes birth nor (jaaee) goes) dies – is eternal.

(Seyvak-u = servant) the seeker (andin-u = daily) ever (seyva karey = serves) lives in obedience, (gaa-i = singing) remembering (gun) virtues of (sachey) the Eternal Master.

Nanak the third (vigsiaa) feels ecstatic (veykh-i) seeing (vaddiaaee) the glory of (sachey) the Eternal Master. 2.

 

ਪਉੜੀ ॥ ਜਿਨ ਕੈ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਸਦ ਹਿਰਦੈ ਹਰਿ ਨਾਮੋ ਤਿਨ ਕੰਉ ਰਖਣਹਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਪਿਤਾ ਹਰਿ ਨਾਮੋ ਮਾਤਾ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ॥

Pa▫oṛī.  Jin kai har nām vasi▫ā saḏ hirḏai har nāmo ṯin kaʼn▫u rakẖaṇhārā.  Har nām piṯā har nāmo māṯā har nām sakẖā▫ī miṯar hamārā.

 

(Paurri) stanza. Those (jin kai) in whose (hirdai) minds (naam-u) virtues and commands of (har-i) the Almighty are (sad) ever (vasiaa = abide) remembered, the latter (rakhanhaara) protect (tin k’nau) them – from falling prey to vices.

(Naam) virtues of the Almighty are (hamaara) our (pita) father, (maata) mother, and (sakhaaee) helpful (mitr-u) friend, i.e. the pleasure or help we expect from relatives and friends, is ours by emulating Divine virtues.

 

ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਗਲਾ ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਮਸਲਤਿ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਕਰਦਾ ਨਿਤ ਸਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਸੰਗਤਿ ਅਤਿ ਪਿਆਰੀ ਹਰਿ ਨਾਮੁ ਕੁਲੁ ਹਰਿ ਨਾਮੁ ਪਰਵਾਰਾ ॥ ਜਨ ਨਾਨਕ ਕੰਉ ਹਰਿ ਨਾਮੁ ਹਰਿ ਗੁਰਿ ਦੀਆ ਹਰਿ ਹਲਤਿ ਪਲਤਿ ਸਦਾ ਕਰੇ ਨਿਸਤਾਰਾ ॥੧੫॥

Har nāvai nāl galā har nāvai nāl maslaṯ har nām hamārī karḏā niṯ sārā.  Har nām hamārī sangaṯ aṯ pi▫ārī har nām kul har nām parvārā.  Jan Nānak kaʼn▫u har nām har gur ḏī▫ā har halaṯ palaṯ saḏā kare nisṯārā. ||15||

 

Such a person (galaa) speaks (naal-i) with, and (maslat) consults, (har-i naavai) the Divine present within; IT (nit) ever (karda saara) takes care of him/her, i.e. Naam, the conscience within, always tells us how to conduct ourselves.

(Har-i naam-u) Divine virtues are (hamaaree) our (at-i) very (piaaree) dear (sangat-i) company; it is our (kul-u) lineage and (parvaara) family, i.e. all status comes naturally to one who lives by Naam.

(Har-i) the Almighty – through IT’s grace – and (gur-i) the guru – through his teachings – have (deeaa) imparted awareness of (har-i) the purifying (har-i naam-u) Divine virtues and commands, (k’nau) to (jan) the humble fourth Nanak; practice of these (karey nistaara = ferries across) protects (halat-i) here in life from vices, and (palat-i) in the hereafter from rebirth. 15.