SGGS pp 646-648, Soratth Ki Vaar M: 4, Paurris 11-15.

 

Note: This eleventh Paurri of Soratth Ki Vaar M: 4 is preceded by two Sloks or prologues of the third Guru. The message from the Sloks is that those who take decisions of public interest should not listen to others. They should educate themselves on the issues by following the guru. The Paurri motivates to remember the Almighty Sustainor and act with a discerning mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੇਖਾ ਚਉਚਕਿਆ ਚਉਵਾਇਆ ਏਹੁ ਮਨੁ ਇਕਤੁ ਘਰਿ ਆਣਿ ॥ ਏਹੜ ਤੇਹੜ ਛਡਿ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਣੁ ॥

Salok mėhlā 3.  Sekẖā cẖa▫ucẖaki▫ā cẖa▫uvā▫i▫ā ehu man ikaṯ gẖar āṇ.  Ėhaṛ ṯehaṛ cẖẖad ṯū gur kā sabaḏ pacẖẖāṇ.

 

(Slok-u M: 3) prologue by the third Guru. (Seykha) o Sheikh, – man of Muslim authority – you act (chauchakia) influenced by other people, or by (chauvaaia = spreading in four directions) rumours making the rounds; stop that and (aan-i) bring (eyh-u = this) your (man-u) mind (ikat-u = one, ghar-i = house) in one state, i.e. make it steady with focus on Hukam or commands of the Almighty, and laws of the land.

(Too) you should (chhadd-i = give up) not take notice of what you hear (eyharr = here) at one place or (teyharr = there) another; (pachhaan-u = recognize) understand (sabad-u = word) teachings of the guru – your preceptor.

 

ਸਤਿਗੁਰ ਅਗੈ ਢਹਿ ਪਉ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਜਾਣੁ ॥ ਆਸਾ ਮਨਸਾ ਜਲਾਇ ਤੂ ਹੋਇ ਰਹੁ ਮਿਹਮਾਣੁ ॥

Saṯgur agai dẖėh pa▫o sabẖ kicẖẖ jāṇai jāṇ.  Āsā mansā jalā▫e ṯū ho▫e rahu mihmāṇ.

 

(Ddhah-i pau = fall, agai = before) submit to teachings of (satigur) the true guru, who (jaanai jaan-u = knower) knows (sabh-u kichh) everything.

(Too) you should (jalaaey = burn) give up (aasa) expectations from others, and (mansa) desires; (hoey rah-u) remain, i.e. act like, (mihmaan–u) a guest who is here for a short while – do not get be obsessed with persons/things as they are left behind on death.

 

ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਭੀ ਚਲਹਿ ਤਾ ਦਰਗਹ ਪਾਵਹਿ ਮਾਣੁ ॥ ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥

Saṯgur kai bẖāṇai bẖī cẖalėh ṯā ḏargėh pāvahi māṇ.  Nānak jė nām na cẖeṯnī ṯin ḏẖig painaṇ ḏẖig kẖāṇ. ||1||

 

If you do the above and (bhi) also (challah-i = move) act (bhaanai) by the will/teachings of (satigur) the true guru, (ta) then you will (paavah-i) receive (maan-u) honour, i.e. no faults will be found in you, (dargah) in Divine court.

(Dhig-u/dhrig-u) it is disgraceful (tin) of those (j-i) who (painan-u) wear God-given good clothes and (khaan-u) eat good food but do not (cheytnee) remain conscious of God and not obey (naam-u) Divine virtues and commands, says third Nanak. 1.  

 

ਮ: ੩ ॥ ਹਰਿ ਗੁਣ ਤੋਟਿ ਨ ਆਵਈ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਰਵਹਿ ਗੁਣ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥੨॥

Mėhlā 3.  Har guṇ ṯot na āvī kīmaṯ kahaṇ na jā▫e.  Nānak gurmukẖ har guṇ ravėh guṇ mėh rahai samā▫e. ||2||

 

(M: 3) prologue by the third Guru. Count of (har-i) Divine (gun) virtues (toott-i aavaee = fall short) does not end, and their (keemat-i) price/ worth cannot (kahan-u) be stated, i.e. awareness of Naam/virtues commands of the Almighty is priceless – it is available here and accompanies to the hereafter.

One who (ravah-i) remembers – and emulates – (gun) virtues of (har-i) the Almighty (gurmukh-i) under the guru’s guidance, (rahai) remains (samaaey) absorbed (mah-i) in those (gun) virtues, i.e. ever remembers and leads life by them. 2.  

 

ਪਉੜੀ ॥ ਹਰਿ ਚੋਲੀ ਦੇਹ ਸਵਾਰੀ ਕਢਿ ਪੈਧੀ ਭਗਤਿ ਕਰਿ ॥ ਹਰਿ ਪਾਟੁ ਲਗਾ ਅਧਿਕਾਈ ਬਹੁ ਬਹੁ ਬਿਧਿ ਭਾਤਿ ਕਰਿ ॥
Pa▫oṛī.  Har cẖolī ḏeh savārī kadẖ paiḏẖī bẖagaṯ kar.  Har pāt lagā aḏẖikā▫ī baho baho biḏẖ bẖāṯ kar.

 

(Paurri) stanza by the fourth Guru. (Deyh) the body, (cholee) garment for the soul, is (savaaree) adorned (har-i) by the Creator; it is to be (kaddh-i) embroidered with (bhagat-i) devotion and (paidhee) worn, i.e. the soul looks good/is approved by the Almighty if it is embellished with practice of Naam or Divine virtues and commands.

(Har-i) the Almighty (lagaa) used (adhikaaee) plenty of (paatt-u) silk of (bah-u) many (bhaat-i) types in (bah-u) many (bidh-i) ways, i.e. has placed in it Divine virtues and commands, which,-

 

ਕੋਈ ਬੂਝੈ ਬੂਝਣਹਾਰਾ ਅੰਤਰਿ ਬਿਬੇਕੁ ਕਰਿ ॥ ਸੋ ਬੂਝੈ ਏਹੁ ਬਿਬੇਕੁ ਜਿਸੁ ਬੁਝਾਏ ਆਪਿ ਹਰਿ ॥ ਜਨੁ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ਗੁਰਮੁਖਿ ਹਰਿ ਸਤਿ ਹਰਿ ॥੧੧॥

Ko▫ī būjẖai būjẖaṇhārā anṯar bibek kar.  So būjẖai ehu bibek jis bujẖā▫e āp har.  Jan Nānak kahai vicẖārā gurmukẖ har saṯ har. ||11||

 

(Koee) some rare (boojhanhaara = who understands) wise person (boojhai) understands this (kar-i = doing) with (bibeyk-u) discernment.

(So) that person (jis-u) whom (har-i) the Almighty (aap-i) IT-self (bhujhaaey) gives the understanding – by looking within, s/he (boojhai = understands) gets (eyh-u) this (bibeyku = discernment) understanding.

(Jan-u) humble fourth Nanak (vichaara) thoughtfully (kahai) says thus: One who follows (gurmukh-i) the guru’s guidance, s/he (sat-i har-i) respectfully accepts/obeys the Eternal (har-i) Almighty. 11.

Note: When one is asked to do something by a superior, s/he says “Sat Bachan” literally meaning your words are inviolable; I accept them with respect.

 

Page 647

 

Note: This twelfth Paurri of Soratth Ki Vaar M: 4 is preceded by two (Sloks) prologues by the third Guru who says in the first Slok that wise persons give their guidance in a given context. However, their teachings are universal and one should contemplate them for application to the self. The second Slok emphasizes the need to follow the guru in order to learn and emulate Divine virtues. The Paurri supplicates the Almighty to enable to find the guru who can lead to the Almighty.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਭਉ ਕਰੇ ਆਪਣਾ ਆਪੁ ਪਛਾਣੈ ॥

Salok mėhlā 3.  Parthā▫e sākẖī mahā purakẖ bolḏe sājẖī sagal jahānai.  Gurmukẖ ho▫e so bẖa▫o kare āpṇā āp pacẖẖāṇai.

 

(Slok-u M: 3) prologue by the third Guru: (Mahaa = great) wise (purakh) persons (boldey) say (saakhi = teaching) words of wisdom (parthaaey) in a context, but they are (saajhee) common to (sagal) the whole (jahanai) world, i.e. they have universal relevance.

One who (hoey) is (gurmukh-i) guru’s follower, (s-u) that person (bhau karey = has fear) respects that and (pachhaanai = recognizes) looks (aapna aap-u = self) within for its application to the self.

 

ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਤਾ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨੈ ॥ ਜਿਨ ਕਉ ਮਨ ਕੀ ਪਰਤੀਤਿ ਨਾਹੀ ਨਾਨਕ ਸੇ ਕਿਆ ਕਥਹਿ ਗਿਆਨੈ ॥੧॥

Gur parsādī jīvaṯ marai ṯā man hī ṯe man mānai.  Jin ka▫o man kī parṯīṯ nāhī Nānak se ki▫ā kathėh gi▫ānai. ||1||

 

(Gur parsaadee) with guru’s grace/guidance, s/he (marai) dies (jeevat-u) alive, i.e. remains unattached to the world-play like a dead person – causes the mind to be clear of attachments, jealousy, pleasures etc.; then (man-u) the mind (maanai = accepts) learns (tey) from (man) the mind (hi) it-self.

Message: The mind/conscience always tells the truth when detached, and one should act accordingly.

Says third Nanak: (Jin) those who do not have (parteet-i) awareness (ki) of (man) the mind, i.e. those who are not conscious of Divine virtues and commands within, (kiaa) what (giaanai = knowledge) words of wisdom can they (kathah-i) say, i.e. one should follow those who practice what they teach. 1. 

 

ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਚਿਤੁ ਨ ਲਾਇਓ ਅੰਤਿ ਦੁਖੁ ਪਹੁਤਾ ਆਇ ॥ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਅੰਧਿਆਂ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Mėhlā 3.  Gurmukẖ cẖiṯ na lā▫i▫o anṯ ḏukẖ pahuṯā ā▫e.  Anḏrahu bāhrahu anḏẖi▫āʼn suḏẖ na kā▫ī pā▫e.

 

(M: 3) prologue by the third Guru: Those who do not (laaio = apply, chit-u = mind) pay attention to (gurmukh-i) teachings of the guru, – they commit transgressions in life and – (dukh-u) grief (pahuta aaey = reaches) afflicts them (ant-i) in the end – on being subjected to Divine justice, and put in cycles of births and deaths.

Being (andhiaa) blind (andrah-u) within and (baahrah-u) outside, i.e. ignorant of the Naam and also not learning from seeing what happens to people, they do not (paaey) have (kaaee) any (sudh-i) understanding of how to lead life.

 

ਪੰਡਿਤ ਤਿਨ ਕੀ ਬਰਕਤੀ ਸਭੁ ਜਗਤੁ ਖਾਇ ਜੋ ਰਤੇ ਹਰਿ ਨਾਇ ॥ ਜਿਨ ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹਿਆ ਹਰਿ ਸਿਉ ਰਹੇ ਸਮਾਇ ॥
Pandiṯ ṯin kī barkaṯī sabẖ jagaṯ kẖā▫e jo raṯe har nā▫e.  Jin gur kai sabaḏ sahāli▫ā har si▫o rahe samā▫e.

 

O (pundit) learned man, (sabh-u) the whole (jagat-u = world) humankind (khaaey = eats) benefits (barkatee = grace) from contribution (tin kee) of those (jo) who (ratey) are imbued with, i.e. lead life by, (naaey) Naam/virtues and commands of (har-i) the Almighty.

(Jin) those who (salaahiaa) praise the Almighty (sabad-i) with the words (kai) of, i.e. as taught by, (gur) the guru, they – understand Divine virtues and commands and – (rahey) remain (samaaey) absorbed (sio) in (har-i) the Almighty, i.e. they remember and conform to virtues and obeying commands of the Master.

 

ਪੰਡਿਤ ਦੂਜੈ ਭਾਇ ਬਰਕਤਿ ਨ ਹੋਵਈ ਨਾ ਧਨੁ ਪਲੈ ਪਾਇ ॥ ਪੜਿ ਥਕੇ ਸੰਤੋਖੁ ਨ ਆਇਓ ਅਨਦਿਨੁ ਜਲਤ ਵਿਹਾਇ ॥

Pandiṯ ḏūjai bẖā▫e barkaṯ na hova▫ī nā ḏẖan palai pā▫e.  Paṛ thake sanṯokẖ na ā▫i▫o an▫ḏin jalaṯ vihā▫e.

 

O Pundit, there (barkat-i) Divine grace (na hovaee) is not obtained by following (doojai) other (bhaaey = other love) ideas, because (dhan-u = wealth) awareness of Divine virtues is not (palai paaey = be put in lap) obtained that way – and one remains direction-less.

Pundits (parr-i) read scriptures (thakey = get tired) for long but do not (aaio = come) get (santokh-u) satisfaction/solace and (andin-u = everyday) ever (vihaaey) spend life (jalat = burning) craving – they remain in material pursuits.

 

ਕੂਕ ਪੂਕਾਰ ਨ ਚੁਕਈ ਨਾ ਸੰਸਾ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥੨॥

Kūk pūkār na cẖuk▫ī nā sansā vicẖahu jā▫e.  Nānak nām vihūṇi▫ā muhi kālai uṯẖ jā▫e. ||2||

 

Their (kook) cries and (pookaar) calls for help do not (chukaee) end, and (sansaa) anxiety does not (jaaey = goes) leave (vichah-u = from within) their minds, i.e. none can help them in the end, while in life they are always worried about what would happen.

Those (vihooniaa) bereft of (naam) Divine virtues and commands (utth-i jaaey) depart (kaalai) with blackened (muh-i) face – disgraced, i.e. are not respected here, and are rejected for union with the Creator, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਸਜਣ ਮੇਲਿ ਪਿਆਰੇ ਮਿਲਿ ਪੰਥੁ ਦਸਾਈ ॥ ਜੋ ਹਰਿ ਦਸੇ ਮਿਤੁ ਤਿਸੁ ਹਉ ਬਲਿ ਜਾਈ ॥
Pa▫oṛī.  Har sajaṇ mel pi▫āre mil panth ḏasā▫ī.  Jo har ḏase miṯ ṯis ha▫o bal jā▫ī.

 

(Paurri) stanza by the fourth Guru:  O (har-i) Almighty, please (meyl-i) lead me to such (sajan) friends, (mil-i) on meeting whom, I can (dasaaee) ask and know (panth-u) the path You told the soul.

One (jo) who (dasey) tells me – how to attain union with – (har-i) the Almighty (mit-u) the friend, (hau) I shall (bal-i  jaaee = be sacrifice to) do anything at the bidding of (tis-u) that person.

 

ਗੁਣ ਸਾਝੀ ਤਿਨ ਸਿਉ ਕਰੀ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਹਰਿ ਸੇਵੀ ਪਿਆਰਾ ਨਿਤ ਸੇਵਿ ਹਰਿ ਸੁਖੁ ਪਾਈ ॥ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਤਿਸੁ ਜਿਨਿ ਸੋਝੀ ਪਾਈ ॥੧੨॥

Guṇ sājẖī ṯin si▫o karī har nām ḏẖi▫ā▫ī.  Har sevī pi▫ārā niṯ sev har sukẖ pā▫ī.  Balihārī saṯgur ṯis jin sojẖī pā▫ī. ||12||

 

I shall (saajhee karee) share awareness of (gun) Divine virtues and (dhiaaee) pay attention to (naam-u) Naam, i.e. obey Divine commands, (siau) with (tin) them.

I shall (nit) ever (seyvi = serve) be in obedience to (piaara) the Beloved (har-i) Almighty and with that, (sukh-u paaee = obtain peace) unite with (har-i) the Almighty – obviating being put in cycles of births and deaths.

I (balihaari) adore (tis-u) that (satigur) true guru (jin-i) who (paaee = puts) gives (sojhee) understanding of Naam. 12.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਪੰਡਿਤ ਮੈਲੁ ਨ ਚੁਕਈ ਜੇ ਵੇਦ ਪੜੈ ਜੁਗ ਚਾਰਿ ॥ ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੂਲੁ ਹੈ ਵਿਚਿ ਹਉਮੈ ਨਾਮੁ ਵਿਸਾਰਿ ॥

Salok mėhlā 3.  Pandiṯ mail na cẖuk▫ī je veḏ paṛai jug cẖār.  Ŧarai guṇ mā▫i▫ā mūl hai vicẖ ha▫umai nām visār.

 

(Slok-u M: 3) prologue by the third Guru. O (pundit) scholar of scriptures, (mail-u) dirt – of vices on the mind – does not (chukaee = end) go away even if one (parrai) reads (veyd) the Vedas (chaar-i = all four ages) forever.

(Trai) the three (gun = attributes) modes of material nature are at (mool-u) the root of (maaiaa) attachment to the world-play; (visaar-i) forgetting (naam-u) Divine virtues and commands, one acts by them (vich-i) in (haumai) ego. (Note: the three Gun or attributes are Tamas – inertia, ignorance; Rajas – passion, effort; Sattva = rituals, charities).

 

ਪੰਡਿਤ ਭੂਲੇ ਦੂਜੈ ਲਾਗੇ ਮਾਇਆ ਕੈ ਵਾਪਾਰਿ ॥ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਹੈ ਮੂਰਖ ਭੁਖਿਆ ਮੁਏ ਗਵਾਰ ॥

Pandiṯ bẖūle ḏūjai lāge mā▫i▫ā kai vāpār.  Anṯar ṯarisnā bẖukẖ hai mūrakẖ bẖukẖi▫ā mu▫e gavār.

 

The Pundits (bhooley) are misled to (lagey) get attached to (doojai) other interests (kai) of (vaapaar-i) the business of, i.e. tempted by, (maaiaa) the world-play.

(Antar-i = within) in their minds is (bhukh) hunger to (trisna = craving) fulfill desires; (gavaar) the ignorant (moorakh) fools (mu-e) die (bhukhiaa) hungry, i.e. material desires are never fulfilled.

 

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸੁਖੁ ਪਾਇਆ ਸਚੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਅੰਦਰਹੁ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਈ ਸਚੈ ਨਾਇ ਪਿਆਰਿ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਹਜੇ ਰਜੇ ਜਿਨਾ ਹਰਿ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥੧॥

Saṯgur sevi▫ai sukẖ pā▫i▫ā sacẖai sabaḏ vīcẖār.  Anḏrahu ṯarisnā bẖukẖ ga▫ī sacẖai nā▫e pi▫ār.  Nānak nām raṯe sėhje raje jinā har rakẖi▫ā ur ḏẖār. ||1||

 

(Seyviai = serving) by obedience (satigur-i) to the true guru, (sukh-u) peace (paaia) is obtained (veechaar-i) by contemplating (sabad-i) commands of the (sachai) the Eternal.

Because with the guru’s guidance, (bhukh = hunger, trisna = craving) running after desires (gaee = goes) ends (andrah-u) and (paiaar-i) love for (naaey/naam) virtues of (sachai) the Eternal develops.

Says the third Nanak: Those (ratey) imbued (naam-i) with Divine virtues are (sahjey) naturally (rajey) satiated; they are (jina) those who (rakhiaa) keep (har-i) the Almighty (dhaar-i) enshrined (ur-i) in their minds. 1.

ਮਃ ੩ ॥ ਮਨਮੁਖ ਹਰਿ ਨਾਮੁ ਨ ਸੇਵਿਆ ਦੁਖੁ ਲਗਾ ਬਹੁਤਾ ਆਇ ॥ ਅੰਤਰਿ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਹੈ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Mėhlā 3.  Manmukẖ har nām na sevi▫ā ḏukẖ lagā bahuṯā ā▫e.  Anṯar agi▫ān anḏẖer hai suḏẖ na kā▫ī pā▫e.

 

(M: 3) prologue by the third Guru. (Manmukh) self-willed persons do not (seyviaa = serve) practice (naam-u) Divine virtues and commands, and hence (bahutaa) great (dukh-u) grief (lagaa aaey) afflicts them – they remain separated from the Creator.

Because of (agiaan-u) ignorance – of Divine virtues and guru’s teachings – (antar-i = within) in their minds, (andheyr-u = darkness) they act blindly and do not (paaey) obtain (kaaee) any (sudh-i) awareness of how to lead human life in order to attain union with the Creator.

 

ਮਨਹਠਿ ਸਹਜਿ ਨ ਬੀਜਿਓ ਭੁਖਾ ਕਿ ਅਗੈ ਖਾਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਵਿਸਾਰਿਆ ਦੂਜੈ ਲਗਾ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਹਿ ਵਡਿਆਈਆ ਜੇ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Manhaṯẖ sahj na bīji▫o bẖukẖā kė agai kẖā▫e.  Nām niḏẖān visāri▫ā ḏūjai lagā jā▫e.  Nānak gurmukẖ milėh vaḏi▫ā▫ī▫ā je āpe mel milā▫e. ||2||

 

(Manhatth-i) in his/her obstinacy to go one own way, one does not (beejiaa) sow the seed (sahj-i) steadfast obedience to Naam/Almighty; then (k-i) what will the soul (khaaey = eat) receive (agai = ahead) in the hereafter?

S/he (visaariaa = forgets) ignores (nidhaan-u = treasure) the valuable (naam-u) Divine virtues and commands and (lagaa jaa-e) engages in (doojai = other) material pursuits.

(Gurmukh-i) those who follow the guru (milah-i) get (vaddiaaeeaa) glory (jey) if (aapey = self) the Almighty (meyl-i) enables to find the guru, who with his guidance (milaaey) unites with the Master, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਰਸਨਾ ਹਰਿ ਜਸੁ ਗਾਵੈ ਖਰੀ ਸੁਹਾਵਣੀ ॥ ਜੋ ਮਨਿ ਤਨਿ ਮੁਖਿ ਹਰਿ ਬੋਲੈ ਸਾ ਹਰਿ ਭਾਵਣੀ ॥

Pa▫oṛī.  Har rasnā har jas gāvai kẖarī suhāvaṇī.  Jo man ṯan mukẖ har bolai sā har bẖāvṇī.

 

(Paurri) stanza. (Rasna) the tongue which (gaavai) sings (jas-u) virtues of (har-i) the Almighty (har-i = sheds evil) is purified and is (khari) very (suhaavnee) pleasant to listen to.

One (jo) who (bolai = speaks) practices Naam, i.e. Divine virtues and commands, (man-i = in mind) in thoughts, (tan-i = body) actions and (mukh-i = mouth) speech, (bhaavnee) is pleasing to (har-i) the Almighty.

 

ਜੋ ਗੁਰਮੁਖਿ ਚਖੈ ਸਾਦੁ ਸਾ ਤ੍ਰਿਪਤਾਵਣੀ ॥ ਗੁਣ ਗਾਵੈ ਪਿਆਰੇ ਨਿਤ ਗੁਣ ਗਾਇ ਗੁਣੀ ਸਮਝਾਵਣੀ ॥ ਜਿਸੁ ਹੋਵੈ ਆਪਿ ਦਇਆਲੁ ਸਾ ਸਤਿਗੁਰੂ ਗੁਰੂ ਬੁਲਾਵਣੀ ॥੧੩॥

Jo gurmukẖ cẖakẖai sāḏ sā ṯaripṯāvṇī.  Guṇ gāvai pi▫āre niṯ guṇ gā▫e guṇī samjẖāvaṇī.  Jis hovai āp ḏa▫i▫āl sā saṯgurū gurū bulāvaṇī. ||13||

 

One (jo) who (chakhai = tastes) experiences (saad-u) the taste – of living by Naam – (sa) that person is (triptaavnee) satisfied.

S/he (nit) ever (gaavai) sings (gun) virtues of (piaarey) the Beloved Almighty, and as s/he (gaaey) sings (gun) the virtues, it (samjhaavnee) causes understanding of (gunee = virtuous) the Master, to the self and others.

One (jis-u) to whom (aap-i = self) the Almighty (hovai) is (daiaal-u = compassionate) kind, (sa) that person (bulaavnee = utters) remembers virtues of (satiguru = true guru) the Almighty with the teachings of the guru. 13.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਹਸਤੀ ਸਿਰਿ ਜਿਉ ਅੰਕਸੁ ਹੈ ਅਹਰਣਿ ਜਿਉ ਸਿਰੁ ਦੇਇ ॥ ਮਨੁ ਤਨੁ ਆਗੈ ਰਾਖਿ ਕੈ ਊਭੀ ਸੇਵ ਕਰੇਇ ॥

Salok mėhlā 3.  Hasṯī sir ji▫o ankas hai ahraṇ ji▫o sir ḏe▫e.  Man ṯan āgai rākẖ kai ūbẖī sev kare▫i.

 

(Slok-u M: 3) prologue by the third Guru. (Jio) the way (hastee) the elephant responds to (ankas-u) the goad applied (sir-i) on its head, or the way (aharan-i) the anvil (dey- = gives/offers, sir-u = head) takes the hit of the hammer – to enable the metal, placed on it, being shaped.

Similarly one should (raakh-i kai = place, aagai = in front of) make offering of (man-u) mind and (tan-u) body, i.e. thoughts and deeds and (oobhee = standing) being available on call (seyv karey-i = serve) to comply with commands of the guru and the Almighty.

 

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ਇਉ ਗੁਰਮੁਖਿ ਆਪੁ ਨਿਵਾਰੀਐ ਸਭੁ ਰਾਜੁ ਸ੍ਰਿਸਟਿ ਕਾ ਲੇਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੧॥

I▫o gurmukẖ āp nivārī▫ai sabẖ rāj sarisat kā le▫e.  Nānak gurmukẖ bujẖī▫ai jā āpe naḏar kare▫i. ||1||

 

(Io) this is how (gurmukh-i) with the guru’s guidance we should (nivaareeai = efface) give up (aap-u = self) ego even if we (ley-i = taken) have obtained (raah-u) rule over (sabh-u) the whole (srist-i) universe.

But, we (gurmukh-i) follow the guru and (bujheeai) understand this (ja) when (aapey = self) the Almighty (nadar-i karey-i) bestows grace, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਜਿਨ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਆਏ ਤੇ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਕੁਲ ਉਧਾਰਹਿ ਆਪਣਾ ਦਰਗਹ ਪਾਵਹਿ ਮਾਣੁ ॥੨॥

Mėhlā 3.  Jin gurmukẖ nām ḏẖi▫ā▫i▫ā ā▫e ṯe parvāṇ.  Nānak kul uḏẖārėh āpṇā ḏargėh pāvahi māṇ. ||2||

 

(M: 3) prologue by the third Guru. (Jin) those who (dhiaaiaa) pay attention to (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, (sey) they are (parvaan-u) approved for union with the Almighty (aaey = coming) on arrival at Divine court.

They themselves (paavah-i) receive (maan-u) honour (dargah) in Divine court, i.e. are honourably accepted for union; and (udhaarah-i) raise (aapna = own) their (kul) lineage, i.e. bring good name to their lineage, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਸਖੀਆ ਸਿਖ ਗੁਰੂ ਮੇਲਾਈਆ ॥ ਇਕਿ ਸੇਵਕ ਗੁਰ ਪਾਸਿ ਇਕਿ ਗੁਰਿ ਕਾਰੈ ਲਾਈਆ ॥

Pa▫oṛī.  Gurmukẖ sakẖī▫ā sikẖ gurū melā▫ī▫ā.  Ik sevak gur pās ik gur kārai lā▫ī▫ā.

 

(Paurri) stanza.  (Gurmukh-i) the guru’s teachings motivate disciples and their (sakheeaa) friends (meylaaeeaa) to meet the guru.

But all are not alike. (Ik-i = one type) some (seyvak = servants) devoted Sikhs remain (paas-i) with (gur) the guru – follow the guru fully – while (ik-i) some others are (laaeeaa) engaged in other (kaarai) tasks (gur-i) by the guru. This is how:

 

ਜਿਨਾ ਗੁਰੁ ਪਿਆਰਾ ਮਨਿ ਚਿਤਿ ਤਿਨਾ ਭਾਉ ਗੁਰੂ ਦੇਵਾਈਆ ॥ ਗੁਰਸਿਖਾ ਇਕੋ ਪਿਆਰੁ ਗੁਰ ਮਿਤਾ ਪੁਤਾ ਭਾਈਆ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਬੋਲਹੁ ਸਭਿ ਗੁਰੁ ਆਖਿ ਗੁਰੂ ਜੀਵਾਈਆ ॥੧੪॥

Jinā gur pi▫ārā man cẖiṯ ṯinā bẖā▫o gurū ḏevā▫ī▫ā.  Gur sikẖā iko pi▫ār gur miṯā puṯā bẖā▫ī▫ā.  Gur saṯgur bolhu sabẖ gur ākẖ gurū jīvā▫ī▫ā. ||14||

 

(Jinaa) those who hold (gur-u) guru (piaara) the dear (man-i chit-i) in mind the guru (deyvaaeeaa) generates (bhaau) love in (tinaa) them for God.

(Gur) the guru has (iko = only one) the same (piaar-u) love for (gursikhaa) his disciples like that for (mitaa) friends, (putaa = sons) children and (bhaaeeaa = brothers) siblings, i.e. considers them close to himself.

(Sabh-i) all should (bolh-u = utter) remember the virtues of (satigur-u) the Almighty; by teaching to (aakh-i) say/remember the Almighty (gur-u) the guru shows the way of (jeevaaeeaa) life. 14.

 

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Note: This fifteenth Paurri of Soratth Ki Vaar M: 4 is preceded by two Sloks/prologues by the third Guru. The first Slok is about those who neglect to obey Divine commands and suffer. The second Slok gives the opposite case of those who obey Divine commands and attain peace. The Paurri is a reminder that life is transitory and one should not get attached to relatives, wealth and so on.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਅਵਰੇ ਕਰਮ ਕਮਾਹਿ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਫਿਰਿ ਵਿਸਟਾ ਮਾਹਿ ਪਚਾਹਿ ॥੧॥

Salok mėhlā 3.  Nānak nām na cẖeṯnī agi▫ānī anḏẖule avre karam kamāhi.  Jam ḏar baḏẖe mārī▫ah fir vistā māhi pacẖāhi. ||1||

 

(Slok-u M: 3) prologue by third Guru. Says third Nanak: Those who do not (cheytni) remain conscious of (naam-u) commands of the Almighty, such (andhuley = blind) ignorant people being (agiaani) unware of Naam, (kamaah-i) do (avrey) other (karam) deeds, i.e. stray off the path to the Almighty and fall prey to vices.

They (badhey) are bound and (maareeah-i = beaten) punished (dar-i) in court of (jam) Divine justice; they (phir-i) again (pachaah-i = burn) suffer for being (maah-i) in (vistta = excrement/dirt) in vices. 1.

 

ਮਃ ੩ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਆਪਣਾ ਸੇ ਜਨ ਸਚੇ ਪਰਵਾਣੁ ॥ ਹਰਿ ਕੈ ਨਾਇ ਸਮਾਇ ਰਹੇ ਚੂਕਾ ਆਵਣੁ ਜਾਣੁ ॥੨॥

Mėhlā 3.  Nānak saṯgur sevėh āpṇā se jan sacẖe parvāṇ.  Har kai nā▫e samā▫e rahe cẖūkā āvaṇ jāṇ. ||2||

 

(M: 3) prologue by the third Guru. Says third Nanak: Those who (seyvah-i = serve) are in obedience of (aapna = own) the (satigur-u) true guru, (sey) such (jan) persons are (sachey = truthful) genuine devotees and (parvaan-u) accepted for union with the Creator – they escape being reborn.

They (rahey) remain (samaaey) absorbed in, i.e. lead life by, (naaey/naam) virtues and commands (kai) of (har-i) the Almighty; their (aavan-u) coming to Divine court and (jaan-u = going) being sent back, (chooka) ends, i.e. they unite with the Almighty. 2.

 

ਪਉੜੀ ॥ ਧਨੁ ਸੰਪੈ ਮਾਇਆ ਸੰਚੀਐ ਅੰਤੇ ਦੁਖਦਾਈ ॥ ਘਰ ਮੰਦਰ ਮਹਲ ਸਵਾਰੀਅਹਿ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥

Pa▫oṛī.  Ḏẖan sampai mā▫i▫ā sancẖī▫ai anṯe ḏukẖ▫ḏā▫ī.  Gẖar manḏar mahal savārī▫ah kicẖẖ sāth na jā▫ī.

 

(Paurri) stanza. We (sancheeaai) amass (dhan-u) wealth, (sampai) belongings and attachment to (maaiaa) the world-play; this (dukhdaai) becomes a source of grief (antey) in the end – because one leaves them behind on death.

We (savaareeah-i) build (ghar) homes, (mandar) mansions and (mahal) palaces, but (kichh-u na) nothing (jaaee) goes (saath-i) with the soul.

 

ਹਰ ਰੰਗੀ ਤੁਰੇ ਨਿਤ ਪਾਲੀਅਹਿ ਕਿਤੈ ਕਾਮਿ ਨ ਆਈ ॥ ਜਨ ਲਾਵਹੁ ਚਿਤੁ ਹਰਿ ਨਾਮ ਸਿਉ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਈ ॥੧੫॥

Har rangī ṯure niṯ pālī▫ah kiṯai kām na ā▫ī.  Jan lāvhu cẖiṯ har nām si▫o anṯ ho▫e sakẖā▫ī.  Jan Nānak nām ḏẖi▫ā▫i▫ā gurmukẖ sukẖ pā▫ī. ||15||

 

We may (nit) ever (paaleeah-i) breed (turey) horses of (har) all (rangey = colours) types, i.e. have a royal life-style, but this is not of (kitai) any (kaam aaee) use in the hereafter.

O (jan) people, (laavh-u) apply (chit-u) the mind (siau) to (naam) virtues and commands of (har-i) the Almighty – living by which – (hoey) is (sakhaa-i) helpful (ant-i) in the end, i.e. taken as credit when account of deeds is taken.

(Gurmukh-i) those who follow the guru, (dhiaaiaa) pay attention to (naam-u) Divine commands and (paaee) obtain (sukh-u) comfort in life and of union with the Creator – and not being reborn. 15.