SGGS pp 642-644, Soratth Ki Vaar M: 4, Paurris 1-5.

 

ਰਾਗੁ ਸੋਰਠਿ ਵਾਰ ਮਹਲੇ ੪ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ vār mahle 4 kī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition called (vaar) ballad (ki) of (mahaley 4) the fourth Guru, in Raag Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: There are 22 Vaars in SGGS, 21 by the gurus and one by two bards Balwandd and Sataa. All Vaars basically comprise of Paurris or stanzas. In most cases there is one Vaar in every Raag in Gurbani but three Ragas, namely Gaurri, Goojri and Maaroo, have two Vaars while Raga Raamkali has three including that of the bards. In all the above four Vaars the second is that of the fifth Guru. All but two also have two or more Sloks or prologues preceding every Paurri. The two exceptions are those of M: 5 in Raga Basant and of the bards in Raga Raamkali. The author of the Paurris is also named the author of the Vaar. The Sloks may or may not be of the same author – mostly not.

 

Note: Compositions in SGGS are organized in 31 Ragas of the Indian Musical system. In this regard no distinction has been made between the Ragas , what are called, their wives called Raaginis, i.e. the latter have also been treated as Ragas. However wherever they are referred to in Gurbani text, that has been clarified. For example Soratth is a Raagini and has been treated as feminine in the Sloks below.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸੋਰਠਿ ਸਦਾ ਸੁਹਾਵਣੀ ਜੇ ਸਚਾ ਮਨਿ ਹੋਇ ॥ ਦੰਦੀ ਮੈਲੁ ਨ ਕਤੁ ਮਨਿ ਜੀਭੈ ਸਚਾ ਸੋਇ ॥
Salok mėhlā 1.  Soraṯẖ saḏā suhāvaṇī je sacẖā man ho▫e.  Ḏanḏī mail na kaṯ man jībẖai sacẖā so▫e.

 

(Slok-u) prologue by the first Guru. A soul-wife’s singing in (soratth-i) the Raagini Soratth is (suhaavni) pleasant if (sachaa) the Eternal (hoey) is (man-i) in her mind, i.e. singing praise of the Almighty in Soratth-i Raagini is pleasing.

For this she should not have (mail-u) dirt (dandi) on the teeth, i.e. not take what is not deserved, not (hoey) have (kat-u) jealousy/ill-will for anyone (man-i) in the mind and have (soey = that) the (sachaa) the Eternal Master’s virtues (jeebhai) on the tongue.

 

ਸਸੁਰੈ ਪੇਈਐ ਭੈ ਵਸੀ ਸਤਿਗੁਰੁ ਸੇਵਿ ਨਿਸੰਗ ॥ ਪਰਹਰਿ ਕਪੜੁ ਜੇ ਪਿਰ ਮਿਲੈ ਖੁਸੀ ਰਾਵੈ ਪਿਰੁ ਸੰਗਿ ॥

Sasurai pe▫ī▫ai bẖai vasī saṯgur sev nisang.  Parhar kapaṛ je pir milai kẖusī rāvai pir sang.

 

She should be (vasi = lives, bhai = fear) conscious of (sasurai = husband’s home) the hereafter (peyeeai = parents’ home) in this life, and (seyv-i = serve) obey (satigur-u) the true guru (nisang) without hesitation.

(Jey) if she (parhar-i) gives up (kaparr-u = cloth) the curtain – of ego – which acts as the barrier, then She (khusi) happily (raavai) enjoys (sang-i) the company of (pir) the Almighty-husband.

 

ਸਦਾ ਸੀਗਾਰੀ ਨਾਉ ਮਨਿ ਕਦੇ ਨ ਮੈਲੁ ਪਤੰਗੁ ॥ ਦੇਵਰ ਜੇਠ ਮੁਏ ਦੁਖਿ ਸਸੂ ਕਾ ਡਰੁ ਕਿਸੁ ॥ ਜੇ ਪਿਰ ਭਾਵੈ ਨਾਨਕਾ ਕਰਮ ਮਣੀ ਸਭੁ ਸਚੁ ॥੧॥

Saḏā sīgārī nā▫o man kaḏe na mail paṯang.  Ḏevar jeṯẖ mu▫e ḏukẖ sasū kā dar kis.  Je pir bẖāvai nānkā karam maṇī sabẖ sacẖ. ||1||

 

She is (sadaa) ever (seegaari) adorned, i.e. is attractive/acceptable to the Master, if she has (naau/naam) Divine virtues in mind, and (mail-u = dirt) vices do not touch her (patang-u) a bit.

(Deyvar = husband’s younger brothers, jeytth = husband’s elder brothers) sons of mother-in-law, i.e. the vices in the world-play, (muey) die (dukh-i) in grief – because they cannot afflict such a soul-wife; (kis-u) who then has (ddar-u) fear of (sasoo = mother-in-law) the temptations in the world-play?

(Jey) if a soul-wife (bhaavai) is pleasing to (pir) the Almighty-husband, that means she has this (mani = gem in the forehead) in her destiny; (sabh-u) everything of her is (sach-u) truthful, i.e. she is truthful in thoughts and deeds. 1.

 

ਮਃ ੪ ॥ ਸੋਰਠਿ ਤਾਮਿ ਸੁਹਾਵਣੀ ਜਾ ਹਰਿ ਨਾਮੁ ਢੰਢੋਲੇ ॥ ਗੁਰ ਪੁਰਖੁ ਮਨਾਵੈ ਆਪਣਾ ਗੁਰਮਤੀ ਹਰਿ ਹਰਿ ਬੋਲੇ ॥

Mėhlā 4.  Soraṯẖ ṯām suhāvaṇī jā har nām dẖandẖole.  Gur purakẖ manāvai āpṇā gurmaṯī har har bole.

 

(M: 4) prologue by the fourth Guru. (Ja) if the soul-wife (ddhanddhol-e = searches) seeks awareness of (naam-u) virtues of (har-i) the Almighty, (taam-i) then her singing in (soratth-i) Sorath Raagini is (suhaavni) pleasing.

She (manaavai) pleases (aapna = own) her (gur) great (purakh-u) all-pervasive Master by (bolai = says) recounting and emulating (har-i = dispel vices) the purifying and (har-i = make green) rejuvenating virtues of the Almighty, (gurmati = guru’s counsel) guided by the guru.

 

ਹਰਿ ਪ੍ਰੇਮਿ ਕਸਾਈ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਰਤੀ ਹਰਿ ਰੰਗਿ ਚੋਲੇ ॥ ਹਰਿ ਜੈਸਾ ਪੁਰਖੁ ਨ ਲਭਈ ਸਭੁ ਦੇਖਿਆ ਜਗਤੁ ਮੈ ਟੋਲੇ ॥

Har parem kasā▫ī ḏinas rāṯ har raṯī har rang cẖole.  Har jaisā purakẖ na labẖ▫ī sabẖ ḏekẖi▫ā jagaṯ mai tole.

 

She is (kasaaee) attracted (preym-i) by the love of (har-i) the Almighty (dinas-u) day and (raat-i) night, (choley = garment) she is (rati) imbued (rang-i) with love of (har-i) the Almighty.

(Mai) I have (deykhiaa ttoley) tried to search (sabh-u) the whole (jagat-u) world, but (purakh-u = man) a husband like (har-i) the Almighty cannot (labhaee) be found.

 

ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਮਨੁ ਅਨਤ ਨ ਕਾਹੂ ਡੋਲੇ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਕੇ ਗੋਲ ਗੋਲੇ ॥੨॥

Gur saṯgur nām driṛ▫ā▫i▫ā man anaṯ na kāhū dole.  Jan Nānak har kā ḏās hai gur saṯgur ke gol gole. ||2||

 

When (gur-i) the guru (drirraaia) creates firm commitment to (naam-u) virtues and commands (satigur-i = of true guru) of the Almighty, (man-u) the mind does not (ddoley = waver) look (anat) anywhere else.

(Jan-u) the humble fourth Nanak is (daas-u) servant of (har-i) the Almighty, (gol) the servant of IT’s (goley) servants. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਸਿਸਟਿ ਕਰਤਾ ਸਿਰਜਣਹਾਰਿਆ ॥ ਤੁਧੁ ਆਪੇ ਖੇਲੁ ਰਚਾਇ ਤੁਧੁ ਆਪਿ ਸਵਾਰਿਆ ॥

Pa▫oṛī.  Ŧū āpe sisat karṯā sirjaṇhāri▫ā.  Ŧuḏẖ āpe kẖel racẖā▫e ṯuḏẖ āp savāri▫ā.

 

(Paurri) stanza. O (sirjanhaaria) Creator, (too) You (aapey) Yourself (karta = doer) do everything in (sist-i/sristti) the universe.

(Tudh-u) You (aapey) Yourself (rachaaey) make (kheyl-u = play) the creatures, and Yourself (savaaria = transform) enable them function as desired.

 

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਆਪਿ ਭੋਗਣਹਾਰਿਆ ॥ ਸਭੁ ਤੇਰਾ ਸਬਦੁ ਵਰਤੈ ਉਪਾਵਣਹਾਰਿਆ ॥ ਹਉ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀ ਗੁਰ ਕਉ ਵਾਰਿਆ ॥੧॥
Ḏāṯā karṯā āp āp bẖogaṇhāri▫ā.  Sabẖ ṯerā sabaḏ varṯai upāvaṇhāri▫ā.  Ha▫o gurmukẖ saḏā salāhī gur ka▫o vāri▫ā. ||1||

 

You are (aap-i) Yourself (karta) the Creator and (daata = giver) the provider, and Yourself (bhoganhaaria) the consumer – being in the creatures.

(Teyra) Your (sabad-u = word) writ (vartai = applies) runs (sabh-u) everywhere, o (upaavanhaaria) Creator.

(Hau) I (sadaa) ever (salaahi) praise your virtues (gurmukh-i) as taught by the guru; I (kau vaaria = am sacrifice to) adore (gur) the guru. 1.

 

Page 643

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਹਉਮੈ ਜਲਤੇ ਜਲਿ ਮੁਏ ਭ੍ਰਮਿ ਆਏ ਦੂਜੈ ਭਾਇ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਰਾਖਿ ਲੀਏ ਆਪਣੈ ਪੰਨੈ ਪਾਇ ॥

Salok mėhlā 3.  Ha▫umai jalṯe jal mu▫e bẖaram ā▫e ḏūjai bẖā▫e.  Pūrai saṯgur rākẖ lī▫e āpṇai pannai pā▫e.

Pūrai saṯgur rākẖ lī▫e āpṇai pannai pā▫e.

 

(Slok-u M: 3) prologue by the third Guru. The mortals (jaltey) burn with (haumai) ego and so (jal-i) burning (muey) die, i.e. they act in ego and waste life; (doojai bhaaey) being attached to others things, they (bhram-i) wander in many life forms, and then (aaey = come) are born as humans.

If they seek (satigur-i) the true guru he (paaey) takes them into his (pa’nnai) fold and with his guidance (raakh-i leeay) saves them from ego, and further births.

 

ਇਹੁ ਜਗੁ ਜਲਤਾ ਨਦਰੀ ਆਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਸਬਦਿ ਰਤੇ ਸੇ ਸੀਤਲ ਭਏ ਨਾਨਕ ਸਚੁ ਕਮਾਇ ॥੧॥

Ih jag jalṯā naḏrī ā▫i▫ā gur kai sabaḏ subẖā▫e.  Sabaḏ raṯe se sīṯal bẖa▫e Nānak sacẖ kamā▫e. ||1||

 

Those who (nadir aaiaa) see (jag-u = world) the creatures of (ihu) this world (jalta) burning – restless, they (subhaaey) intuitively follow (sabad-i = word) the teachings (kai) of (gur) the guru.

Those who (ratey) are imbued (sabad-i) with the teachings, (sey) they (bhaey) become (seetal = cool) at peace, (kamaaey) carry out – virtues and commands of – (sach-u) the Eternal Master, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਫਲਿਓ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਧੰਨੁ ਜਨਮੁ ਪਰਵਾਣੁ ॥ ਜਿਨਾ ਸਤਿਗੁਰੁ ਜੀਵਦਿਆ ਮੁਇਆ ਨ ਵਿਸਰੈ ਸੇਈ ਪੁਰਖ ਸੁਜਾਣ ॥

ਕੁਲੁ ਉਧਾਰੇ ਆਪਣਾ ਸੋ ਜਨੁ ਹੋਵੈ ਪਰਵਾਣੁ ॥

Mėhlā 3.  Safli▫o saṯgur sevi▫ā ḏẖan janam parvāṇ.  Jinā saṯgur jīvḏi▫ā mu▫i▫ā na visrai se▫ī purakẖ sujāṇ.  Kul uḏẖāre āpṇā so jan hovai parvāṇ.

 

Prologue by the third Guru. (Janam-u = birth) the human birth of a person who (seyvia = serves) obeys (satigur-u) the true guru – to live by Divine virtues and commands – is (dhann-u) blessed and his/her life is (saphlio) fruitful because s/he is (parvaan-u) accepted in Divine court.

(Jinaa) those who do not (visrai) forget – the teachings (satiguru-u) the true guru, (seyee) those (purakh) persons are (sujaan) wise; they (jeevdiaa) live as (muiaa) dead live breaking attachments to the world-play – like a dead person.

(So) such (jan-u) a person (hovai) is him/her-self (parvaan-u) accepted for union with the Creator, and (udhaarey) saves (kul-u = lineage) those in his/her company.

 

ਗੁਰਮੁਖਿ ਮੁਏ ਜੀਵਦੇ ਪਰਵਾਣੁ ਹਹਿ ਮਨਮੁਖ ਜਨਮਿ ਮਰਾਹਿ ॥ ਨਾਨਕ ਮੁਏ ਨ ਆਖੀਅਹਿ ਜਿ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੨॥

Gurmukẖ mu▫e jīvḏe parvāṇ hėh manmukẖ janam marāhi.  Nānak mu▫e na ākẖī▫ahi jė gur kai sabaḏ samāhi. ||2||

 

(Gurmukh-i) those who follow the guru (muey = dead) break with the world-play while (jeevdey) alive and (hah-i) are (parvaan-u) approved by the Master; while (manmukh) the self-willed – who do not follow the guru – (maraah-i = die) succumb to temptations in the world-play and (janam-i) keep being reborn.

(J-i) those who (samaah-i = absorbed) lead life (sabad-i) by the teachings of the guru – break with world-play and – are not (aakheeah-i) called (muey) dead – they do not die repeatedly. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥ ਸਤਸੰਗਤਿ ਸਾਧੂ ਲਗਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥

Pa▫oṛī.  Har purakẖ niranjan sev har nām ḏẖi▫ā▫ī▫ai.  Saṯsangaṯ sāḏẖū lag har nām samā▫ī▫ai.

 

(Paurri) stanza. We should (seyv-i = serve) obey commands of (niranjan-u = un-stained) impeccable (har-i) the Almighty and (dhiaaeeai) pay attention to (naam-u) virtues of the Almighty – and emulate them.

(Lag-i = attaching) by joining (satsangat-i) the holy congregation of (saadhoo) the guru, we should remain (samaaeeai) absorbed (naam-i) in Divine virtues, i.e. lead life according to them.

 

ਹਰਿ ਤੇਰੀ ਵਡੀ ਕਾਰ ਮੈ ਮੂਰਖ ਲਾਈਐ ॥ ਹਉ ਗੋਲਾ ਲਾਲਾ ਤੁਧੁ ਮੈ ਹੁਕਮੁ ਫੁਰਮਾਈਐ ॥ ਹਉ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਵਾ ਜਿ ਗੁਰਿ ਸਮਝਾਈਐ ॥੨॥

Har ṯerī vadī kār mai mūrakẖ lā▫ī▫ai.  Ha▫o golā lālā ṯuḏẖ mai hukam furmā▫ī▫ai.  Ha▫o gurmukẖ kār kamāvā jė gur samjā▫ī▫ai. ||2||

 

O (har-i) Almighty, please (laaeeai) engage (mai) me (moorakh = foolish) an ignorant person in carrying out (teyri) Your (vaddi = great) sublime (kaar) work, i.e. enable me to obey Your commands.

Please make (hau) me (gola) a servant of (laala) your servants; (phurmaaeeai) give (hukam-u) command – and I shall obey. 

(Hau) I shall (kamaava = carry out, kaar = work) lead life (gurmukh-i) as taught by the guru (j-i) the way (gur-i) the guru (samjhaaeeai) makes me understand. 2.

 

———————————————-

 

Note: This third Paurri of Sorath ki Vaar M: 4 and the two Sloks or prologues of the third Guru preceding it. The Sloks state that we act based on the accumulated influence of past deeds and experiences. This is another way of saying that everything happens by one’s nature formed by life experiences. However, this influence can be modified by following the guru’s teachings.  The Paurri says that one on whom the Almighty bestows grace, finds the guru and by following his teachings walks on the path told by the Almighty to the soul before birth.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਜਿ ਕਰਤੈ ਆਪਿ ਲਿਖਿਆਸੁ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਈਅਨੁ ਵਿਸਰਿਆ ਗੁਣਤਾਸੁ ॥

Salok mėhlā 3.  Pūrab likẖi▫ā kamāvaṇā jė karṯai āp likẖi▫ās.  Moh ṯẖag▫ulī pā▫ī▫an visri▫ā guṇṯās.

 

(Slok-u M: 3) prologue by the third Guru. The creatures (kamaavna) act (poorab-i = from past – based on deeds, likhiaa = written) inscribed on their psyche based on past deeds (j-i) which (kartai) the Creator (aap-i) IT-self (likhiaas-u) writes, i.e. this is the Divine law and happens naturally.

God also (paaeean-u = puts) administers (tthagauli = the intoxicating pill used by cheats to inebriate the victims) the intoxicant of (moh) enticement by temptations; those who fall prey to temptations forget commands of (guntaas-u = treasure of virtues) the Creator.

 

ਮਤੁ ਜਾਣਹੁ ਜਗੁ ਜੀਵਦਾ ਦੂਜੈ ਭਾਇ ਮੁਇਆਸੁ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨ ਚੇਤਿਓ ਸੇ ਬਹਣਿ ਨ ਮਿਲਨੀ ਪਾਸਿ ॥

Maṯ jāṇhu jag jīvḏā ḏūjai bẖā▫e mu▫i▫ās.  Jinī gurmukẖ nām na cẖeṯi▫o se bahaṇ na milnī pās.

 

(Mat-u) do not (janh-u = deem) think such a (jag-u) creature (jeevdaa) lives; s/he (muiaas-u = dies) falls prey to (doojai bhaaey = other love) other ideas in mind, i.e. forgets commands of the Creator and falls prey to temptations.

(Jini) those who do not (cheytio) keep in mind (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, (sey) they do not (milni) get to (bahan-i = sit, paas-i = with) unite with the Almighty – which is the opportunity for human birth, and instead –

 

ਦੁਖੁ ਲਾਗਾ ਬਹੁ ਅਤਿ ਘਣਾ ਪੁਤੁ ਕਲਤੁ ਨ ਸਾਥਿ ਕੋਈ ਜਾਸਿ ॥ ਲੋਕਾ ਵਿਚਿ ਮੁਹੁ ਕਾਲਾ ਹੋਆ ਅੰਦਰਿ ਉਭੇ ਸਾਸ ॥

Ḏukẖ lāgā baho aṯ gẖaṇā puṯ kalaṯ na sāth ko▫ī jās.  Lokā vicẖ muhu kālā ho▫ā anḏar ubẖe sās.

 

When (at-i ghanaa = very large) the most (bah-u = great) terrible (dukh-u) distress (laaga) is faced by the soul that forgets the Master – by having to face Divine scrutiny and face consequences of transgressions; (na koee) none, including (put-u = son) the children or (kalat-u) the spouse – for whom one commits transgressions -, (jaas-i) goes there. – to help when confronted with consequences of deeds.

His/her (muh-u) face (hoaa) is (kaala) blackened, i.e. s/he is disgraced, (vich-i) amongst (loka) the people and (ubhey = rise, saas = breaths) sighs deeply (andar-i) within – repents.

 

ਮਨਮੁਖਾ ਨੋ ਕੋ ਨ ਵਿਸਹੀ ਚੁਕਿ ਗਇਆ ਵੇਸਾਸੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਾ ਨੋ ਸੁਖੁ ਅਗਲਾ ਜਿਨਾ ਅੰਤਰਿ ਨਾਮ ਨਿਵਾਸੁ ॥੧॥

Manmukẖā no ko na vishī cẖuk ga▫i▫ā vesās.  Nānak gurmukẖā no sukẖ aglā jinā anṯar nām nivās. ||1||

 

(Ko na) no one (visahi) trusts – likes to keep company – (manmukha no) with the self-willed – as they are self-serving; (veysaas-u/vishvaash) trust in them (chuk-i gaiaa) ends.

On the other hand, there is (agla) great/lasting (sukh-u) comfort/peace (no = to) for (gurmukha) those who follow the guru – they enjoy peace in life, and are approved by the Creator; they are (jina) those who have (naam) Divine virtues and commands (nivaas-u) abiding (antar-i) within them – which they emulate and obey, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸੇ ਸੈਣ ਸੇ ਸਜਣਾ ਜਿ ਗੁਰਮੁਖਿ ਮਿਲਹਿ ਸੁਭਾਇ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਅਨਦਿਨੁ ਕਰਹਿ ਸੇ ਸਚਿ ਰਹੇ ਸਮਾਇ ॥

Mėhlā 3.  Se saiṇ se sajṇā jė gurmukẖ milėh subẖā▫e.  Saṯgur kā bẖāṇā an▫ḏin karahi se sacẖ rahe samā▫e.

                                                                        

(M: 3) prologue by the third Guru. (Sey) they are real (sain) relatives and (sajna) friends who live by (gurmukh-i) by the guru’s teachings and (milah-i) keep company (subhaaey) with good intentions – they live by Divine commands, and can be relied upon to lead to the Almighty by inspiring to shun vices and live by Divine commands.

They (andin-u = everyday) ever (karah-i) carry out (bhaana = will) directions of (satigur) the true guru and (rahey) remain (samaaey) absorbed in, i.e. they contemplate and carry out, commands (sach-i) of the Eternal.

 

ਦੂਜੈ ਭਾਇ ਲਗੇ ਸਜਣ ਨ ਆਖੀਅਹਿ ਜਿ ਅਭਿਮਾਨੁ ਕਰਹਿ ਵੇਕਾਰ ॥ ਮਨਮੁਖ ਆਪ ਸੁਆਰਥੀ ਕਾਰਜੁ ਨ ਸਕਹਿ ਸਵਾਰਿ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Ḏūjai bẖā▫e lage sajaṇ na ākẖī▫ahi jė abẖimān karahi vekār.  Manmukẖ āp su▫ārthī kāraj na sakahi savār.

Nānak pūrab likẖi▫ā kamāvaṇā ko▫e na metaṇhār. ||2||

 

Those who display love but (lagey = attached) have (doojai) other (bhaaey = love) ideas, cannot (aakheeah-i) be called (sajan) friends, they are (j-i) those who (karah-i = do) have (abhimaan-u) vanity/arrogance and indulge in (veykaar) vices – for personal gains; following their example leads to suffering.

Such (manmukh) self-oriented persons are (aap) self-(suaarthi) serving; they (na sakah-i) cannot (savaar-i = transform) help in achieving (kaaraj-u) the purpose of anyone.

They (kamaavna) do what is (poorab-i likhia) written in their psyche – based on past deeds/experiences; (koey na) no one can (meyttanhaar-i = efface) stop that by the self. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਆਪਿ ਖੇਲੁ ਰਚਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਆਪਿ ਸਿਰਜਿਆ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਆ ॥

Pa▫oṛī.  Ŧuḏẖ āpe jagaṯ upā▫e kai āp kẖel racẖā▫i▫ā.  Ŧarai guṇ āp sirji▫ā mā▫i▫ā moh vaḏẖā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. O Almighty, (tudh) You (aapey) Yourself (upaaey kai) created (jagat-u = world) the creatures and (aap-i) Your-self (rachaaia) made (kheyl-u) the play – of Naam and Maaiaa, i.e. how they act in the world-play.

(Aap-i = self) You also (sirjiaa) created (trai gun) the three modes of ego-actions – Tamas, Rajas and Sattva – with (vadhaaiaa) increasing (moh) attachment to (maaia) acting by ego.

 

ਵਿਚਿ ਹਉਮੈ ਲੇਖਾ ਮੰਗੀਐ ਫਿਰਿ ਆਵੈ ਜਾਇਆ ॥ ਜਿਨਾ ਹਰਿ ਆਪਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸੇ ਗੁਰਿ ਸਮਝਾਇਆ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਸਦਾ ਸਦਾ ਘੁਮਾਇਆ ॥੩॥

vicẖ ha▫umai lekẖā mangī▫ai fir āvai jā▫i▫ā.  Jinā har āp kirpā kare se gur samjẖā▫i▫ā.  Balihārī gur āpṇe saḏā saḏā gẖumā▫i▫ā. ||3||

                                                                                                                                             

 When the soul, who acts (vich-i) in (haumai) ego (mangeeai) is asked (leykha) the account of his/her deeds in Divine court – and it cannot explain – it (aavai = comes) takes birth and (jaaia = goes) dies (phir-i) again.

(Jinaa) those to whom (har-i) the Almighty (aap-i) IT-self (kripa karey) is kind – IT leads them to the guru; (sey) they are (samjhaaiaa = caused to understand) guided (gur-i) by the guru – on the path told by the Almighty.

I am (balihaari = sacrifice to) ready to do anything that (aapney = own) my guru instructs; I (sadaa sadaa) for ever (ghumaaiaa = circumambulate) pay respect to the guru. 3.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਾਇਆ ਮਮਤਾ ਮੋਹਣੀ ਜਿਨਿ ਵਿਣੁ ਦੰਤਾ ਜਗੁ ਖਾਇਆ ॥ ਮਨਮੁਖ ਖਾਧੇ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਿਨੀ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਬਿਨੁ ਨਾਵੈ ਜਗੁ ਕਮਲਾ ਫਿਰੈ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ॥

Salok mėhlā 3.  Mā▫i▫ā mamṯā mohṇī jin viṇ ḏanṯā jag kẖā▫i▫ā.  Manmukẖ kẖāḏẖe gurmukẖ ubre jinī sacẖ nām cẖiṯ lā▫i▫ā.  Bin nāvai jag kamlā firai gurmukẖ naḏrī ā▫i▫ā.

 

(Slok-u M: 3) prologue by the third Guru. (Maaia) the world-play is (mohni) is tempting; (mamta) attachment to – wealth, relatives, status etc. (khaaiaa) eats (jag-u) the world (vin-u) without teeth, i.e. the creatures are possessed by the world-play without our realizing it.

(Manmukh) self-oriented persons (khaadhey = consumed) fall prey to temptations of the world-play, but (gurmukh-i) those who follow the guru (ubrey = come out) escape; they are those (jini) who (laaia) attach their (chit) mind to, and live by, (naam-i) virtues (sach-i) of the Eternal.

(Bin-u) without practicing (naavai) Naam (jag-u) a person (phirai) wanders like (kamla) a mad person – is direction-less; the Almighty (nadir aaiaa = is seen) found (gurmukh-i) by those who follow the guru.

 

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ਧੰਧਾ ਕਰਤਿਆ ਨਿਹਫਲੁ ਜਨਮੁ ਗਵਾਇਆ ਸੁਖਦਾਤਾ ਮਨਿ ਨ ਵਸਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਤਿਨਾ ਕਉ ਮਿਲਿਆ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥੧॥

Ḏẖanḏẖā karṯi▫ā nihfal janam gavā▫i▫ā sukẖ▫ḏāṯa man na vasā▫i▫ā.  Nānak nām ṯinā ka▫o mili▫ā jin ka▫o ḏẖur likẖ pā▫i▫ā. ||1||

 

(Kartiaa) doing (dhandhaa) work for material gains, one (gavaaia = loses) wastes (janam-u) human birth (nihphal-u = fruitless) not making use of the opportunity to attain union with the Almighty, as s/he does not (vasaaia – cause to dwell) keep in mind the Almighty, (sukhdaata) bestower of comfort -with whose grace Union is attained.

Says the third Nanak: Awareness of Naam-u (milia) is obtained (kau) by (tinaa) those (jin kau) for whom (dhur-i = source) the Almighty has (likh paaiaa = made the entry) so ordained – based on past deeds 1.

 

ਮਃ ੩ ॥ ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥

Mėhlā 3.  Gẖar hī mėh amriṯ bẖarpūr hai manmukẖā sāḏ na pā▫i▫ā.  Ji▫o kasṯūrī mirag na jāṇai bẖarmaḏā bẖaram bẖulā▫i▫ā.

 

(M: 3) prologue by the third Guru. (Amrit-u = life-giving elixir) Divine virtues are (bharpoor-u = filling) present (mah-i) in (ghar = home) the mind (hi) it-self, but (manmukhaa = self-oriented) materially inclined persons (naa aaiaa) do not enjoy its (saad-u = taste) presence within.

It is (jio) like (mirag-u) the deer, who has (kastoori) musk – in its navel – but does not (jaanai) know and (bhramda) wanders (bhulaaia) misled (bharam-i) in the delusion – that this fragrance is outside, and searches it in bushes.

 

ਅੰਮ੍ਰਿਤੁ ਤਜਿ ਬਿਖੁ ਸੰਗ੍ਰਹੈ ਕਰਤੈ ਆਪਿ ਖੁਆਇਆ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਸੋਝੀ ਪਈ ਤਿਨਾ ਅੰਦਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥

Amriṯ ṯaj bikẖ sangrahai karṯai āp kẖu▫ā▫i▫ā.  Gurmukẖ virle sojẖī pa▫ī ṯinā anḏar barahm ḏikẖā▫i▫ā.

 

Similarly the human being (taj-i = gives up) remains oblivious of (amrit-u = Divine elixir) Divine virtues within and (sangrahai) gathers, i.e. runs after more and more, (bikh-u = poison) transitory pleasures; (kartai) the Creator (aap-i) IT-self (khuaaiaa) misleads him/her.

(Virley) some rare (gurmukh-i) person who follows the guru (paee) gets (sojhi) awareness of Divine virtues; (tina) s/he (dikhaaiaa) is shown, i.e. discovers, (brahm-u) the Creator (andar-i) within.

 

ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇਆ ਰਸਨਾ ਹਰਿ ਸਾਦੁ ਆਇਆ ॥ ਸਬਦੇ ਹੀ ਨਾਉ ਊਪਜੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ॥

Ŧan man sīṯal ho▫i▫ā rasnā har sāḏ ā▫i▫ā.  Sabḏe hī nā▫o ūpjai sabḏe mel milā▫i▫ā.

 

His/her (tan-u) body and (man-u) mind (hoiaa) become (seetal-u = cool) at peace and (rasna) the tongue (saad-u aaiaa = enjoys taste) relishes praising them.

(Naau/naam) virtues (oopjai = manifest) are recognized – and emulated (sabdey = with the word) through the teachings of the guru and (hi) also it is with Sabad that (meyl-i) union with the Almighty (milaiaa) is facilitated.

 

ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਏਕੋ ਸਬਦੁ ਹੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥੨॥

Bin sabḏai sabẖ jag ba▫urānā birthā janam gavā▫i▫ā.  Amriṯ eko sabaḏ hai Nānak gurmukẖ pā▫i▫ā. ||2||

 

(Sabh-u) the whole (jag-u) world – all creatures are (bauraana = mad) direction-less without (sabdai) the guru’s teachings and (gavaaia) lose – the opportunity offered by – (janam-u) human birth (birtha) in vain, i.e. do not attain union with the Creator.

(Sabad-u = Divine Word) Divine commands are (eyko) the sole (amrit-u) life-giving elixir and (paaia) obtained (gurmukh-i) by those who follow the guru’s teachings. 2.

 

ਪਉੜੀ ॥ ਸੋ ਹਰਿ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਦ੍ਰਿਸਟੁ ਕਹੁ ਜਨ ਕਿਉ ਧਿਆਈਐ ॥

Pa▫oṛī.  So har purakẖ agamm hai kaho kiṯ biḏẖ pā▫ī▫ai.  Ŧis rūp na rekẖ aḏrist kaho jan ki▫o ḏẖi▫ā▫ī▫ai.

 

(Paurri) stanza. (So = that) the One (purakh-u) all-pervasive (har-i) Almighty (hai) is (agamm-u) beyond physical reach; (kah-u = say) tell me, by (kit-u) what (bidh-i) method (paaeeai) to find IT.

(Tis-u = that) IT does not have (roop-u) a form, (reykh = lines on hands and feet) identification marks and is (adristt-u) unseen; tell me (kio) how do (jan) the devotees (dhiaaeeai = pay attention) remember IT.

 

ਨਿਰੰਕਾਰੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮੁ ਕਿਆ ਕਹਿ ਗੁਣ ਗਾਈਐ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਆਪਿ ਸੁ ਹਰਿ ਮਾਰਗਿ ਪਾਈਐ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਗੁਰ ਸੇਵਾ ਪਾਈਐ ॥੪॥

Nirankār niranjan har agam ki▫ā kahi guṇ gā▫ī▫ai.  Jis āp bujẖā▫e āp so har mārag pā▫ī▫ai.   Gur pūrai vekẖāli▫ā gur sevā pā▫ī▫ai. ||4||

 

Question: (Nirankaar-u) the formless (niranjan-u) immaculate (har-i) Almighty is (agam-u) beyond reach, (kiaa) by (kah-i = saying) recounting which of IT’s (gun) virtues should we (gaaeeai = sing) praise IT?

Answer: (Jis-u) one whom the Almighty (aap-i) IT-self (bujhaaey) imparts awareness about (aap-i) IT-self, (s-u) that person is (paaeeai) put on (maarag-i) on the path to (har-i) the Almighty.

(Poorai) the perfect guru (veykhaalia) can show it and we can (paaeeai = obtain) know it (seyva = service) by following the guru. 4.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜਿਉ ਤਨੁ ਕੋਲੂ ਪੀੜੀਐ ਰਤੁ ਨ ਭੋਰੀ ਡੇਹਿ ॥ ਜੀਉ ਵੰਞੈ ਚਉ ਖੰਨੀਐ ਸਚੇ ਸੰਦੜੈ ਨੇਹਿ ॥ ਨਾਨਕ ਮੇਲੁ ਨ ਚੁਕਈ ਰਾਤੀ ਅਤੈ ਡੇਹ ॥੧॥
Salok mėhlā 3.  Ji▫o ṯan kolū pīṛī▫ai raṯ na bẖorī ḏehi.  Jī▫o vañai cẖa▫o kẖannī▫ai sacẖe sanḏ▫ṛai nehi.  Nānak mel na cẖuk▫ī rāṯī aṯai deh. ||1||

 

(Slok-u M: 3) prologue by the third Guru. I shall have my (tan-u) body (peerreeai) crushed (jio) like oil-seeds in (koloo) the oil extracting machine, and it will not (ddeyh-i) give out (bhori) a drop of (rat-u) blood, i.e. I will not feel being subjected to hardship.

And if (jeeo = life) the body (vanjnai = become) is cut into (chau) four (khaneeai) parts, i.e. into pieces, (sandrrai) for the sake receiving (neyh-i) love of (sachey) the Eternal Master – I will not feel pain.

If by this, my (meyl-u) being together with the Master is not (chukaee = end) interrupted, (raati) day (atai) and (ddeyh) day. 1.

 

ਮਃ ੩ ॥ ਸਜਣੁ ਮੈਡਾ ਰੰਗੁਲਾ ਰੰਗੁ ਲਾਏ ਮਨੁ ਲੇਇ ॥ ਜਿਉ ਮਾਜੀਠੈ ਕਪੜੇ ਰੰਗੇ ਭੀ ਪਾਹੇਹਿ ॥ ਨਾਨਕ ਰੰਗੁ ਨ ਉਤਰੈ ਬਿਆ ਨ ਲਗੈ ਕੇਹ ॥੨॥

Mėhlā 3.  Sajaṇ maidā rangulā rang lā▫e man le▫e.  Ji▫o mājīṯẖai kapṛe range bẖī pāhehi.   Nānak rang na uṯrai bi▫ā na lagai keh. ||2||

 

(M: 3) prologue by the third Guru. (Maidda) my (sajan-u = companion) the Almighty within is (rangula) playful; (rang-u laaey) with IT’s playfulness – the natural phenomena – IT (ley-i = takes) fascinates (man-u) the mind.

(Jio) like dyeing of (kaprrey) fabrics after bleaching, IT (rangey) dyes and (bhi) also (phaaheyh-i) bleaches, i.e. motivates and imbues with IT’S love.

One who is so imbued with (rang-u) love for the Master his/her love does not (utrai = removed) end nor (keyh) any (biaa) other color (lagai) is given, i.e. neither one stops living by Naam, nor lets the mind think of other things. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਆਪਿ ਵਰਤੈ ਆਪਿ ਹਰਿ ਆਪਿ ਬੁਲਾਇਦਾ ॥ ਹਰਿ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਵਾਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਇਦਾ ॥

Pa▫oṛī.  Har āp varṯai āp har āp bulā▫iḏā.  Har āpe sarisat savār sir ḏẖanḏẖai lā▫iḏā.

 

(Paurri) stanza. (Har-i) the Almighty (aap-i) IT-self (vartai) is present (aap-i = self) as virtues in the mind and (aap-i) IT-self (bulaaidaa = causes to talk) talks through the creatures.

The Almighty (aap-e) IT-self (savaar-i) fashions (sristti) the universe and (laaidaa) engages in (dhandhai) tasks (sir-i = on the head) for everyone.

 

ਇਕਨਾ ਭਗਤੀ ਲਾਇ ਇਕਿ ਆਪਿ ਖੁਆਇਦਾ ॥ ਇਕਨਾ ਮਾਰਗਿ ਪਾਇ ਇਕਿ ਉਝੜਿ ਪਾਇਦਾ ॥ ਜਨੁ ਨਾਨਕੁ ਨਾਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਇਦਾ ॥੫॥

Iknā bẖagṯī lā▫e ik āp kẖu▫ā▫iḏā.  Iknā mārag pā▫e ik ujẖaṛ pā▫iḏā.  Jan Nānak nām ḏẖi▫ā▫e gurmukẖ guṇ gā▫iḏā. ||5||

 

The Creator (laaey) engages (ikna = one type) some (bhagti = devotion) in living by Divine virtues and commands and (aap-i) IT-self leads (ik-i) some (khuaaida) astray, i.e. this is a natural phenomenon.

IT (paaey) puts (ikna) some (maarag-i) on the path to IT-self and (paaida) puts (ik-i) some (ujharr-i) on the wrong track.  

(Jan-u) the humble third Nanak (dhiaaey) pays attention to (naam-u) Divine virtues and commands and (gaaida = sings) remembers and praises (gun) virtues of the Almighty (gurmukh-i) as taught by the guru. 5.