SGGS pp 785-787, Vaar Soohi M: 3, Paurris 1-5.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਵਾਰ ਸੂਹੀ ਕੀ ਸਲੋਕਾ ਨਾਲਿ ਮਹਲਾ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  vār sūhī kī salokā nāl mėhlā 3.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. (Vaar) ballad or song in praise of the Almighty, (ki = of) in Raga Soohi, (naal-i) with (sloka) prologues, by the third Guru.

 

Note 1: In the Indian folklore, a Vaar is a song in praise of some hero. This has been adopted in Gurbani to praise the Almighty. A Vaar basically comprises of Pasurris or stanzas and bears the name of its author in the beginning. Out of the twenty two Vaars in Sri Guru Granth Sahib, twenty have two or more Sloks or prologues preceding the Paurris. The Sloks may or may not be of the same author as that the Paurris, i.e. the Vaar. This Vaar by the third Guru has Sloks of the first, second and the third Gurus.

 

Note 2: The Sloks or prologues in this Soohi Ki Vaar often mention the two colours ‘Sooha’ with its variations like Soohai, and ‘Laal’. Both these mean red. A woman wears red apparel to display love and accordingly such clothes are worn by the bride at her wedding. This colour is referred to as Laal. On the other hand, there are women who dress up or wear makeup to impress people; this colour is referred to as Sooha and is considered connected with not love but pretence to entice. This would be clear from the first Slok below.

 

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹੈ ਵੇਸਿ ਦੋਹਾਗਣੀ ਪਰ ਪਿਰੁ ਰਾਵਣ ਜਾਇ ॥ ਪਿਰੁ ਛੋਡਿਆ ਘਰਿ ਆਪਣੈ ਮੋਹੀ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Sūhai ves ḏuhāgaṇī par pir rāvaṇ jā▫e.  Pir cẖẖodi▫ā gẖar āpṇai mohī ḏūjai bẖā▫e.

 

(Slok-u) prologue by the third Guru. (Veys-i) in dress (soohai) of pretentious red, (dohaagni = unfortunate) abandoned woman, (jaaey) goes to (raavan) indulge with (pir-u) the husbands of (par) other woman – other men, i.e. a person who forgets the Almighty runs all over for solace.

S/he (chhoddiaa = leaves) forgets (pir-u = husband) the Almighty (ghar-i = in home, aapanai = own) within and (mohi) is fascinated (doojai) by other (bhaaey) ideas, i.e. follows other people to engage in rituals, superstitions or worship of gods/goddesses.

 

ਮਿਠਾ ਕਰਿ ਕੈ ਖਾਇਆ ਬਹੁ ਸਾਦਹੁ ਵਧਿਆ ਰੋਗੁ ॥ ਸੁਧੁ ਭਤਾਰੁ ਹਰਿ ਛੋਡਿਆ ਫਿਰਿ ਲਗਾ ਜਾਇ ਵਿਜੋਗੁ ॥

Miṯẖā kar kai kẖā▫i▫ā baho sāḏahu vaḏẖi▫ā rog.  Suḏẖ bẖaṯār har cẖẖodi▫ā fir lagā jā▫e vijog.

 

(Kar-i kai) considering it (mittha) sweet, i.e. because of pleasure, s/he (khaaiaa) eats, but from (bahu) excessive (saadah-u = taste) indulgence in pleasure (rog-u) the affliction further (vadhiaa) increases.

S/he (chhoddiaa) leaves/forgets (sudh-u) the pristine (har-i) Almighty (bhataar-u) husband – and looks to others – but (lagaa jaaey) suffers pangs of (vijog-u) separation from the Almighty-husband (phir-i) later – because there is no solace from elsewhere.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਪਲਟਿਆ ਹਰਿ ਰਾਤੀ ਸਾਜਿ ਸੀਗਾਰਿ ॥ ਸਹਜਿ ਸਚੁ ਪਿਰੁ ਰਾਵਿਆ ਹਰਿ ਨਾਮਾ ਉਰ ਧਾਰਿ ॥

Gurmukẖ hovai so palti▫ā har rāṯī sāj sīgār.  Sahj sacẖ pir rāvi▫ā har nāmā ur ḏẖār.

 

The soul-wife who (hovai = be, gurmukhi = guru’s follower) follows the guru’s teachings, (su = that) she, (raati) imbued with love, (paltiaa = returns) turns back, lives by Naam/Divine virtues and commands, and thus (saaj-i = decorated, seegaar-i = is embellished) makes herself likeable by (har-i) the Almighty,

She (sahj-i) makes it her nature (dhaar-i) to keep (naama) virtues and commands of (har-i) the Almighty (ur-i) in mind and (raaviaa = mates) finds (sach-u) the Eternal (pir-u) Almighty-husband within.

 

ਆਗਿਆਕਾਰੀ ਸਦਾ ਸੁਹਾਗਣਿ ਆਪਿ ਮੇਲੀ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਪਿਰੁ ਪਾਇਆ ਹਰਿ ਸਾਚਾ ਸਦਾ ਸੁਹਾਗਣਿ ਨਾਰਿ ॥੧॥

Āgi▫ākārī saḏā sohagaṇ āp melī karṯār.  Nānak pir pā▫i▫ā har sācẖā saḏā sohagaṇ nār. ||1||

 

(Aagiaakaari = obedient) devoted soul-wife is (suhaagan-i) fortunate to (sadaa) ever have the Almighty-husband with her; she is (meyli) united (kartaar-i) by the Creator (aap-i) IT-self.

That (naar-i) woman/soul-wife (sadaa) ever has (har-i) the Almighty (pir-u) husband (paaiaa = obtained) with her; she is (suhaagan-i) fortunate.  

 

ਮ: ੩ ॥ ਸੂਹਵੀਏ ਨਿਮਾਣੀਏ ਸੋ ਸਹੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਨਾਨਕ ਜਨਮੁ ਸਵਾਰਹਿ ਆਪਣਾ ਕੁਲੁ ਭੀ ਛੁਟੀ ਨਾਲਿ ॥੨॥

Mėhlā 3.  Sūhvī▫e nimāṇī▫e so saho saḏā samĥāl.  Nānak janam savārėh āpṇā kul bẖī cẖẖutī nāl. ||2||

 

Prologue by the third Guru: O (soohveeay) pretentious soul-woman, you falsely try to display love, you (nimaaneeey) no honour/dignity; you should (samhaal-i = take care) pay attention to virtues and commands of (so = that) the One (sah-u) Master.

You will (savaarah-i) transform – and make a success of – (aapna = own) your (janam-u= birth) human birth to be acceptable to the Almighty, and (bhi) also your (kul-u) lineage/associates will (chhuttee) be emancipated – from vices in life and rebirth on death, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਤਖਤੁ ਰਚਾਇਓਨੁ ਆਕਾਸ ਪਤਾਲਾ ॥ ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥

Pa▫oṛī.  Āpe ṯakẖaṯ racẖā▫i▫on ākās paṯālā.  Hukme ḏẖarṯī sājī▫an sacẖī ḏẖaram sālā.

 

(Paurri) stanza: The Creator (rachaaion-u) created (aakaas) the sky, earth and (pataala) nether regions (takhat-u) throne, (aapey = self) IT-self, i.e. Divine writ or cosmic laws apply everywhere.

(Hukmey) by IT’s command (dharti) the earth was (saaheean-u) made as (saala = abode) the place for carrying out (dharam) duties by the creatures (sachi = of the eternal) as allotted by IT-self.

 

ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ਸਚੇ ਦੀਨ ਦਇਆਲਾ ॥ ਸਭਨਾ ਰਿਜਕੁ ਸੰਬਾਹਿਦਾ ਤੇਰਾ ਹੁਕਮੁ ਨਿਰਾਲਾ ॥ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥

Āp upā▫e kẖapā▫iḏā sacẖe ḏīn ḏa▫i▫ālā.  Sabẖnā rijak sambāhiḏā ṯerā hukam nirālā.  Āpe āp varaṯḏā āpe parṯipālā. ||1||

 

O (sache = true) Eternal Almighty, You are (daiaala) compassionate to (deen) the hapless; You (aap-i = self) alone (upaaey) create and (khapaaida) destroy – everything happens by Divine wil.

You (sambaahida) reach (rijak-u) the wherewithal to (sabhna) all; Your (hukam-u = rules) system is (niraala = unique) wondrous.

You (vartdaa = pervade) exist (aapey aap-i) by Yourself everywhere, know the needs of the creatures and (pratipaala = nurture) provide (aapey) on Your own, i.e. have made provisions in nature – the creatures need to make efforts to get them – through conducting themselves by Naam. 1.

                                                                                                                                          

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸੂਹਬ ਤਾ ਸੋਹਾਗਣੀ ਜਾ ਮੰਨਿ ਲੈਹਿ ਸਚੁ ਨਾਉ ॥ ਸਤਿਗੁਰੁ ਅਪਣਾ ਮਨਾਇ ਲੈ ਰੂਪੁ ਚੜੀ ਤਾ ਅਗਲਾ ਦੂਜਾ ਨਾਹੀ ਥਾਉ ॥

Salok mėhlā 3.  Sūhab ṯā sohāgaṇī jā man laihi sacẖ nā▫o.  Saṯgur apṇā manā▫e lai rūp cẖaṛī ṯā aglā ḏūjā nāhī thā▫o.

 

Prologue by the third Guru. (Soohab = woman with Sooha –red color) a pretender – is separated, but – can (sohaagni) be fortunate to live with Almighty-husband only (ta) then, (ja) when s/he (mann-i laih-i = accepts) practices (naau) virtues and commands of (sachaa) the Eternal– given to the soul before birth.

S/he should (manaaey laih-i = convince) satisfy (aapna = own) his/her (satigur-u) true guru – who teaches to live by Naam. Then the soul-wife (charri) gets (agla) good (roop) looks, i.e. emulates Divine virtues – and is liked by the Almighty; there is no (dooja) other (thaau) place, i.e. do not try to please the world or gods/goddesses, in preference to the Almighty.

 

ਐਸਾ ਸੀਗਾਰੁ ਬਣਾਇ ਤੂ ਮੈਲਾ ਕਦੇ ਨ ਹੋਵਈ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥ ਨਾਨਕ ਸੋਹਾਗਣਿ ਕਾ ਕਿਆ ਚਿਹਨੁ ਹੈ ਅੰਦਰਿ ਸਚੁ ਮੁਖੁ ਉਜਲਾ ਖਸਮੈ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Aisā sīgār baṇā▫e ṯū mailā kaḏe na hova▫ī ahinis lāgai bẖā▫o.  Nānak sohagaṇ kā ki▫ā cẖihan hai anḏar sacẖ mukẖ ujlā kẖasmai māhi samā▫e. ||1||

 

(Too) you should (banaaey = make) wear (aisa) such (seegaar-u = adornment) attire which (kadey na) never (hovaee) gets (maila) dirty, i.e. learn to live by Divine virtues and vices will not touch you; and you shall ever (laagai) be imbued with (bhaau) love of the Almighty (ahinis-i) day and night.

Third Nanak asks the question: (Kiaa) what is (chihan-u = feature) the attribute of (sohaagan-i) the fortunate person who has the company of the Almighty within? And answers: S/he has (sach-u) the Eternal (andar-i) within, (mukh-u = face, ujla = clean – free of blemish) is free from vices and (samaaey) remains absorbed (maah-i) in (khasmai) the Master, i.e. lives by virtues and commands of the Almighty. 1.

 

ਮ: ੩ ॥ ਲੋਕਾ ਵੇ ਹਉ ਸੂਹਵੀ ਸੂਹਾ ਵੇਸੁ ਕਰੀ ॥ ਵੇਸੀ ਸਹੁ ਨ ਪਾਈਐ ਕਰਿ ਕਰਿ ਵੇਸ ਰਹੀ ॥

Mėhlā 3.  Lokā ve ha▫o sūhvī sūhā ves karī.  vesī saho na pā▫ī▫ai kar kar ves rahī.

 

Prologue by the third Guru: (Vey) o (loka) people, – let me tell my experience – (hau) I am (soohavi = of sooha red colour) a pretender (kari = made, veys-u = garb) pretending to be virtuous.

I (rahi) have been (kar-i kar-i) wearing numerous (veys) garbs, but have found that (sah-u) the Almighty-husband is not (paaeeai) found (veysi = with garb) by pretence.

 

ਨਾਨਕ ਤਿਨੀ ਸਹੁ ਪਾਇਆ ਜਿਨੀ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਇਨ ਬਿਧਿ ਕੰਤ ਮਿਲੀ ॥੨॥

Nānak ṯinī saho pā▫i▫ā jinī gur kī sikẖ suṇī.  Jo ṯis bẖāvai so thī▫ai in biḏẖ kanṯ milī. ||2||

 

Says third Nanak: (Tini) only they (paaiaa) find (sah-u) the Master (jini) who (suni = listen) take (sikh) guidance of the guru, to happily accept that (jo) whatever (bhaavai = pleases) is the will (tis-u = that) the One Almighty, (so) that (theeai) happens; (in = this, bidh-i = method) this is how one (mili = meets) unites with (kant) the Almighty husband. 2.

 

Page 786

ਪਉੜੀ ॥ ਹੁਕਮੀ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਬਹੁ ਭਿਤਿ ਸੰਸਾਰਾ ॥ ਤੇਰਾ ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥

Pa▫oṛī.  Hukmī sarisat sājī▫an baho bẖiṯ sansārā.  Ŧerā hukam na jāpī keṯ▫ṛā sacẖe alakẖ apārā.

 

(Paurri) stanza: O Creator, You (hukmi) with Your command, created (sristt-i) the universes with (bah-u) numerous types of (sansaara = worlds) worlds with different types of creatures.

(Keytrraa = how much) how wide is application of (teyra) Your (hukam-u = command) is cannot (jaapi) perceived, i.e. no one knows the expanse of creation, o (sachey) Eternal Master, You are (alakh) unseen and (apaara) Infinite.

ਇਕਨਾ ਨੋ ਤੂ ਮੇਲਿ ਲੈਹਿ ਗੁਰ ਸਬਦਿ ਬੀਚਾਰਾ ॥ ਸਚਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰਾ ॥ ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਸੋ ਤੁਧੁ ਮਿਲੈ ਸੋਈ ਸਚਿਆਰਾ ॥੨॥

Iknā no ṯū mel laihi gur sabaḏ bīcẖārā.  Sacẖ raṯe se nirmale ha▫umai ṯaj vikārā.  Jis ṯū melėh so ṯuḏẖ milai so▫ī sacẖi▫ārā. ||2||

 

(No) to (ikna = one type) some creatures, (too) You (meyl-i laih-i) unite with You – by motivating them to (beechaara) contemplate (sabad-i) the teachings of the guru – to live by Your commands.

Those who (taj-i) give up (vikaara) vices caused by (haumai) ego, they (nirmaley = clean) overcome vices and are (ratey) imbued with love (sach-i) of the Eternal.

(Jis-u) one whom (too) You (m-elah-i) unite, (so = that) s/he (milai) unites with (tudh-u) You; (soi) that person (sachiaara = truthful) has truly lived by Your commands. 2.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸੂਹਵੀਏ ਸੂਹਾ ਸਭੁ ਸੰਸਾਰੁ ਹੈ ਜਿਨ ਦੁਰਮਤਿ ਦੂਜਾ ਭਾਉ ॥ ਖਿਨ ਮਹਿ ਝੂਠੁ ਸਭੁ ਬਿਨਸਿ ਜਾਇ ਜਿਉ ਟਿਕੈ ਨ ਬਿਰਖ ਕੀ ਛਾਉ ॥

Salok mėhlā 3.  Sūhvī▫e sūhā sabẖ sansār hai jin ḏurmaṯ ḏūjā bẖā▫o.  Kẖin mėh jẖūṯẖ sabẖ binas jā▫e ji▫o tikai na birakẖ kī cẖẖā▫o.

 

Prologue by the third Guru. (Soohvee-ey = made up with red colour) o hypocrite, (sabh-u) everyone (jin) who has (durmat-i) wrong thinking with (dooja) other (bhaau) ideas in mind than living by Naam, is (soohaa = red) a pretender.

(Jhootth-u) false-hood (binas jaaey = is destroyed) is exposed (mah-i) in (khin = moment) a short while, (jio) like (chhaau) the shade of (birakh) a tree does not (ttikai) stay at one place for long.

 

ਗੁਰਮੁਖਿ ਲਾਲੋ ਲਾਲੁ ਹੈ ਜਿਉ ਰੰਗਿ ਮਜੀਠ ਸਚੜਾਉ ॥ ਉਲਟੀ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਈ ਮਨਿ ਵਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥
ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥

Gurmukẖ lālo lāl hai ji▫o rang majīṯẖ sacẖṛā▫o.  Ultī sakaṯ sivai gẖar ā▫ī man vasi▫ā har amriṯ nā▫o.  Nānak balihārī gur āpṇe jiṯ mili▫ai har guṇ gā▫o. ||1||

 

One the other hand, (gurmukh-i) a follower of the guru (laalo laal-u = all red colour of love) has lasting love (jio) like (rang-i) the red colour obtained by dyeing with (majeetth) the root that gives fast colour.

Then one (ultti) turns back from (sakat-i = Shakti) material nature to (ghar-i = house, sivai = of the Almighty) look within, and finds (amrit) the life-giving (naau) Naam of (har-i) the Almighty (vasiaa = dwelling) within.

I (balihaari = am sacrifice, vittahu = to) adore (aapn-e = own) my (gur) guru, (miliai) by meeting (jit-u) whom, I learnt to (gaau = sing) praise and live by (gun) virtues of (har-i) the Almighty, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸੂਹਾ ਰੰਗੁ ਵਿਕਾਰੁ ਹੈ ਕੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਇਸੁ ਲਹਦੇ ਬਿਲਮ ਨ ਹੋਵਈ ਰੰਡ ਬੈਠੀ ਦੂਜੈ ਭਾਇ ॥

Mėhlā 3.  Sūhā rang vikār hai kanṯ na pā▫i▫ā jā▫e.  Is lahḏe bilam na hova▫ī rand baiṯẖī ḏūjai bẖā▫e.

 

Prologue of the third Guru: (Soohaa = transitory red, rang-u) pretence is (vikaar-u) a vice; union with (kant-u) the Almighty-husband is not (paaia) obtained this way.

IT (lagaee) takes no (bilam = delay) time (lahdey = being removed) to fade, i.e. the Almighty abandons such a soul-wife and she (baitthi = sits) is left (randd) a widow, i.e. such a soul never unites with the Almighty husband.

 

ਮੁੰਧ ਇਆਣੀ ਦੁੰਮਣੀ ਸੂਹੈ ਵੇਸਿ ਲੁਭਾਇ ॥ ਸਬਦਿ ਸਚੈ ਰੰਗੁ ਲਾਲੁ ਕਰਿ ਭੈ ਭਾਇ ਸੀਗਾਰੁ ਬਣਾਇ ॥ ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿ ਚਲਨਿ ਸਤਿਗੁਰ ਭਾਇ ॥੨॥

Munḏẖ i▫āṇī ḏummṇī sūhai ves lobẖā▫e.  Sabaḏ sacẖai rang lāl kar bẖai bẖā▫e sīgār baṇā▫e.  Nānak saḏā sohāgaṇī jė cẖalan saṯgur bẖā▫e. ||2||

 

(Mundh) a women who is (dummni) caught in duality remains (aiaani) ignorant of the Almighty to (lubhaaey) indulge in (soohai) pretentious (veys-i) garb.

She should (sabad-i = by word) follow the guru’s teachings to (banaaey = make) wear (seegaar-u) adornment of (bhai = fear) respect and (bhaaey = love) devotion, to (kar-i) make (rang-u) the colour (laal-u = permanent red) of sincere love (sachai) for the Eternal.

Those (j-i) who (chalan = walk) conduct themselves by (bhaaey = will) teachings of (satiguru) the true guru, get the good fortune to (sadaa) ever (sohaagni) be with the Almighty-husband, i.e. unite with the Almighty, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਆਪਿ ਉਪਾਇਅਨੁ ਆਪਿ ਕੀਮਤਿ ਪਾਈ ॥ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਪਈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥

Pa▫oṛī.  Āpe āp upā▫i▫an āp kīmaṯ pā▫ī.  Ŧis ḏā anṯ na jāp▫ī gur sabaḏ bujẖā▫ī.

 

(Paurri) stanza: The Creator (aapey) IT-self (upaaian-u) created (aap-i) the self and (aap-i) IT-self (keemat-i paaee = evaluates) knows IT’s attributes and powers.

(Tis = that, da = of) IT’s (ant-u = limit) expanse – being unlimited – cannot (jaapaee) be known by ordinary beings and can be (bujhaaee) understood (sabad-i = with word) with guidance of the guru.

 

ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ਹੈ ਦੂਜੈ ਭਰਮਾਈ ॥ ਮਨਮੁਖ ਠਉਰ ਨ ਪਾਇਨ੍ਹ੍ਹੀ ਫਿਰਿ ਆਵੈ ਜਾਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਸਭ ਚਲੈ ਰਜਾਈ ॥੩॥

Mā▫i▫ā moh gubār hai ḏūjai bẖarmā▫ī.  Manmukẖ ṯẖa▫ur na pā▫inĥī fir āvai jā▫ī.  Jo ṯis bẖāvai so thī▫ai sabẖ cẖalai rajā▫ī. ||3||

 

(Moh-u) attachment to (maaiaa) the world-play (gubaar-u = darkness) makes one oblivious of the Almighty, being (bharmaai) deluded by (doojai) other ideas, i.e. being tempted by transitory pleasures.

(Manmukh) a self-willed person – who does not follow the guru – cannot (paainhi) obtain (tthaur) place, i.e. be accepted in the world or by the Almighty, and keeps (avaai = comes) taking births and (jaai = goes) dying (phir-i) again and again.

(Jo) whatever (bhaavai = pleases) is the will of (tis-u = that) the Almighty (so) that (theeai) happens; (sabh) everyone (chalai = moves) acts (rajaai) according to Divine will. 3.

 

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Note: This fourth Paurri of Soohi Ki Vaar M: 3 has two Sloks or prologues also preceding it. The first Slok is by third Guru and the second by the first Guru. The Sloks and Paurri use the allegory of love between the spouses in physical life with that of the soul with the Almighty. The message is that it is the sincerity in a relationship which makes it to succeed. Pretentions of love leads to a failing relationship. However all one’s conduct is based on past deeds.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹੈ ਵੇਸਿ ਕਾਮਣਿ ਕੁਲਖਣੀ ਜੋ ਪ੍ਰਭ ਛੋਡਿ ਪਰ ਪੁਰਖ ਧਰੇ ਪਿਆਰੁ ॥ ਓਸੁ ਸੀਲੁ ਨ ਸੰਜਮੁ ਸਦਾ ਝੂਠੁ ਬੋਲੈ ਮਨਮੁਖਿ ਕਰਮ ਖੁਆਰੁ ॥

Salok mėhlā 3.  Sūhai ves kāmaṇ kulkẖaṇī jo parabẖ cẖẖod par purakẖ ḏẖare pi▫ār.  Os sīl na sanjam saḏā jẖūṯẖ bolai manmukẖ karam kẖu▫ār.

 

Prologue by the third Guru: (Kaaman-i) a soul-woman who wears (soohai) a provocative red (veys-i) garb to entice men, (kulakhni = of bad signs) is vicious; she is one (jo) who (chhodd-i) leaves (prabh) the Almighty-husband and (dharey) bears (piaar-u) love for (par) other (purakh) men, i.e. i.e. the human who pretends to be a devotee of God to impress others, but engages in vices secretly, is evil. (Os-u = that) she has neither (seel) good conduct nor (sanjam-u) discipline – to distinguish between right and wrong – she (sadaa) ever (bolai) speaks (jhootth-u) falsehood – pretends to be what she is not. (Karam) deeds of such a (manmukh-i) self-willed woman cause her to (khuaar-u) be frustrated, i.e. she fails to make use of the opportunity provided by human birth – to attain union with the Almighty.

 

ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਭਤਾਰੁ ॥ ਸੂਹਾ ਵੇਸੁ ਸਭੁ ਉਤਾਰਿ ਧਰੇ ਗਲਿ ਪਹਿਰੈ ਖਿਮਾ ਸੀਗਾਰੁ ॥
Jis pūrab hovai likẖi▫ā ṯis saṯgur milai bẖaṯār.  Sūhā ves sabẖ uṯār ḏẖare gal pahirai kẖimā sīgār.

 

One in (jis-u) whose destiny it (haovai = be) is (likhiaa) written (poorab-i = from before) by the Almighty, (milai) finds (satigur-u) the true guru (bhataar-u) master – to take care and guide.

S/he (utaar-i dharey) takes off (sabh-u) all (sooha veys-u) pretentious garb and (pahrai) wears (seegaar-u) the adornment of (khimaa) forgiveness (gal-i) round the neck, i.e. becomes tolerant – is happy with Divine will.

 

ਪੇਈਐ ਸਾਹੁਰੈ ਬਹੁ ਸੋਭਾ ਪਾਏ ਤਿਸੁ ਪੂਜ ਕਰੇ ਸਭੁ ਸੈਸਾਰੁ ॥ ਓਹ ਰਲਾਈ ਕਿਸੈ ਦੀ ਨਾ ਰਲੈ ਜਿਸੁ ਰਾਵੇ ਸਿਰਜਨਹਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਹਾਗਣੀ ਜਿਸੁ ਅਵਿਨਾਸੀ ਪੁਰਖੁ ਭਰਤਾਰੁ ॥੧॥

Pe▫ī▫ai sāhurai baho sobẖā pā▫e ṯis pūj kare sabẖ saisār.  Oh ralā▫ī kisai ḏī nā ralai jis rāve sirjanhār.  Nānak gurmukẖ saḏā suhāgaṇī jis avināsī purakẖ bẖarṯār. ||1||

 

(Tis-u = that) she (paaey) receives (bahu) high (sobha) praise (peyeeai) in the parental home as well as (saahurai) in in-law’s home and (sabh-u) the whole (saisaar-u) world, i.e. everyone, (karey = does, pooj/pooja = worship) respects him/her, i.e. she receives recognition here and in the hereafter.

One (jis-u) whom (sirjanhaar-u) the Creator (raavey = mates) reveals within, is not (ralai = mixes) found to be like others, if she (ralaai = mixed) is compared (kisai di) by someone with others.

(Gurmukh-i) one who follows the guru’s guidance to live by Divine virtues and commands, is (suhaagni) fortunate; she is one (jis-u) who (sadaa) ever has (purakh-u) the all-pervasive, (avinaasi = imperishable) Eternal Almighty (bhartaar-u) husband with her. 1.

 

ਮ: ੧ ॥ ਸੂਹਾ ਰੰਗੁ ਸੁਪਨੈ ਨਿਸੀ ਬਿਨੁ ਤਾਗੇ ਗਲਿ ਹਾਰੁ ॥ ਸਚਾ ਰੰਗੁ ਮਜੀਠ ਕਾ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਪ੍ਰੇਮ ਮਹਾ ਰਸੀ ਸਭਿ ਬੁਰਿਆਈਆ ਛਾਰੁ ॥੨॥

Mėhlā 1.  Sūhā rang supnai nisī bin ṯāge gal hār.  Sacẖā rang majīṯẖ kā gurmukẖ barahm bīcẖār.  Nānak parem mahā rasī sabẖ buri▫ā▫ī▫ā cẖẖār. ||2||

 

Prologue by the first Guru: (Sooha = pretentious red, rang-u = colour) pretence is like (supnai) a dream (nisi) at night; it is like (haar-u) a garland (gal-i) round the neck (bin-u) without (taagey = thread) the string – an imaginary garland, i.e. pretence does not last and is exposed.

On the other hand, (rang-u) color obtained by dyeing with (majeetth) the root that gives fast color, i.e. true love and devotion that comes from within, is (sachaa = true) lasting; this comes (gurmukh-i) with the guru’s guidance to (beechaar-u) contemplate (brahm) the Creator, i.e. to recall commands given to the soul by the Creator.

(Preym) love is (mahaa) the great elixir to (rasi = rinsed) be imbued with; it burns (sabh-i) all (buriaaeeaa) evils to (chhaar-u) dust, i.e. one who has sincere love as against pretense, is protected from vices, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਇਹੁ ਜਗੁ ਆਪਿ ਉਪਾਇਓਨੁ ਕਰਿ ਚੋਜ ਵਿਡਾਨੁ ॥ ਪੰਚ ਧਾਤੁ ਵਿਚਿ ਪਾਈਅਨੁ ਮੋਹੁ ਝੂਠੁ ਗੁਮਾਨੁ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ॥

Pa▫oṛī.  Ih jag āp upā▫i▫on kar cẖoj vidān.  Pancẖ ḏẖāṯ vicẖ pā▫ī▫an moh jẖūṯẖ gumān.  Āvai jā▫e bẖavā▫ī▫ai manmukẖ agi▫ān.

 

(Paurri) stanza by the third Guru: The Creator (upaaion-u) created (ihu) this (jag-u = world) creation (aap-i) from IT-self (kar-i) making (viddaan-u = different) a wondrous (choj) play.

IT (paaeean-u) put (panch) five (dhaat-u) elements – clay, water, air, fire and space – (vich-i) in the creature and also provided temptations which cause (moh-u) attachment, (jhootth-u) falsehood and (gumaan-u) pride.

(Manmukh-u) a self-willed person – who does not follow the guru has the above negative attributes – due to (agiaan-u) ignorance and is (bhavaaeeai = made to go round) put in cycles of (aavai = comes) births and (jaaey = goes) births.

 

ਇਕਨਾ ਆਪਿ ਬੁਝਾਇਓਨੁ ਗੁਰਮੁਖਿ ਹਰਿ ਗਿਆਨੁ ॥ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਓਨੁ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥੪॥

Iknā āp bujẖā▫i▫on gurmukẖ har gi▫ān.  Bẖagaṯ kẖajānā bakẖsi▫on har nām niḏẖān. ||4||

 

But to (ikna = one type) some (har-i) the Almighty (aap-i) IT-self (bujhaaion-u) gives understanding of IT’s (giaan-u = knowledge) virtues and commands – as guide.

IT (bakhsion) graciously gives (khaajaana = treasure) the wealth (bhagat-i) of devotion and (nidhaan-u = treasure) wealth of awareness of (har-i) Divine (naam-u) virtues and commands – to live by. 4.

 

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Note: This fifth Paurri of Soohi Ki Vaar M: 3 has two Sloks or prologues, also of the third Guru, preceding it. The Sloks emphasize the need for sincere love, rather than pretentious acts like rituals and worship of many types to find God. There is mention of two shades of red color- one Sooha and the other Laal. Sooha is the red make up on the face and Laal is the natural redness or pink that shows on a healthy and happy face. The Guru asks to shed Sooha/pretentions and adopt Laal/sincere love. The Paurri asks not to get engrossed in transitory attachments like those of the family but focus on obedience to God.

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹਵੀਏ ਸੂਹਾ ਵੇਸੁ ਛਡਿ ਤੂ ਤਾ ਪਿਰ ਲਗੀ ਪਿਆਰੁ ॥ ਸੂਹੈ ਵੇਸਿ ਪਿਰੁ ਕਿਨੈ ਨ ਪਾਇਓ ਮਨਮੁਖਿ ਦਝਿ ਮੁਈ ਗਾਵਾਰਿ ॥
Salok mėhlā 3.  Sūhvī▫e sūhā ves cẖẖad ṯū ṯā pir lagī pi▫ār.  Sūhai ves pir kinai na pā▫i▫o manmukẖ ḏajẖ mu▫ī gāvār.

(Slok-u) Prologue (mahla 3) by the third Guru: (Soohveeay) o pretentious soul-woman, if (too) you (chhadd-i = leave) shed (sooha) the pretentious (veys-u) garb/makeup of pretence (ta) then you will (lagi) develop (piaar-u) real love/obedience for (pir-u) the Almighty-husband.

(Kinai na = not any) no soul (paaio) obtains acceptance of the Almighty-(pir-u) husband with (soohai) pretentious (veys-i) garb, i.e. by displaying piety but lacking practice; (manmukh-i) a self-willed soul-woman who does not follow the guru and (dajh-i = is burnt, muee = dead) perishes (gavaar-i) in foolish-ness.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸੂਹਾ ਵੇਸੁ ਗਇਆ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥ ਮਨੁ ਤਨੁ ਰਤਾ ਲਾਲੁ ਹੋਆ ਰਸਨਾ ਰਤੀ ਗੁਣ ਸਾਰਿ ॥

Saṯgur mili▫ai sūhā ves ga▫i▫ā ha▫umai vicẖahu mār.  Man ṯan raṯā lāl ho▫ā rasnā raṯī guṇ sār.

 

It is (miliai) by meeting and following (satigur-i) the true guru that one (maar-i) kills (haumai) ego (vichah-u) from within; then (sooha veys-u) pretentious garb (gaiaa) leaves, i.e. one shows what practices what one really is.

(Man-u) the mind and (tan-u) body (rataa) imbued with Divine love (hoaa) become (laal-u = fast red colour) truly devoted to the Almighty Master; (rasna) the tongue (ratee = dyed) is imbued with, i.e. happily sings (saar-i) the sublime (gun) virtues of the Almighty, – one lives by Divine love in thought, word and deed.

 

ਸਦਾ ਸੋਹਾਗਣਿ ਸਬਦੁ ਮਨਿ ਭੈ ਭਾਇ ਕਰੇ ਸੀਗਾਰੁ ॥ ਨਾਨਕ ਕਰਮੀ ਮਹਲੁ ਪਾਇਆ ਪਿਰੁ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥੧॥

Saḏā sohagaṇ sabaḏ man bẖai bẖā▫e kare sīgār.  Nānak karmī mahal pā▫i▫ā pir rākẖi▫ā ur ḏẖār. ||1||

 

One who (karey = does, seegaar-u = adornment to please the Master) wears adornment of (bhai = awe) respect and (bhaaey) love, and (man-i) keeps in mind (sabad-u = Divine word) Divine commands, (sohaagan = fortunate) has the good fortune (sadaa) to ever have the Almighty-husband with her.

One who (raakhiaa) keeps – virtues and commands of (pir-u) the Almighty husband (dhaar-i) enshrined (ur-i) in mind, (paaiaa) finds (mahal-u = palace) the Almighty (karmi) by Divine grace, says third Nanak. 1.

 

ਮ: ੩ ॥ ਮੁੰਧੇ ਸੂਹਾ ਪਰਹਰਹੁ ਲਾਲੁ ਕਰਹੁ ਸੀਗਾਰੁ ॥ ਆਵਣ ਜਾਣਾ ਵੀਸਰੈ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥

Mėhlā 3.  Munḏẖe sūhā parahrahu lāl karahu sīgār.  Āvaṇ jāṇā vīsrai gur sabḏī vīcẖār.

 

Prologue of the third Guru: O (mundhey) soul-woman, (parharhu) shed (sooha) pretensions and (karhu seegaar-u) adorn yourself with (laal-u = red colour) love/obedience of the Almighty-husband.

It is by (veechaar-u) contemplating (sabdi) teachings (gur) of the guru – and complying with them – that (aavan = coming) births and (jaana = going) deaths are (beesrai = forgotten – given up) become thing of the past.

 

ਮੁੰਧ ਸੁਹਾਵੀ ਸੋਹਣੀ ਜਿਸੁ ਘਰਿ ਸਹਜਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਸਾ ਧਨ ਰਾਵੀਐ ਰਾਵੇ ਰਾਵਣਹਾਰੁ ॥੨॥

Munḏẖ suhāvī sohṇī jis gẖar sahj bẖaṯār.  Nānak sā ḏẖan rāvī▫ai rāve ravaṇhār. ||2||

 

That (mundh = woman) soul-wife is (suhaavi) pleasant/likeable and (sohni = beautiful) sought for, in (jis-u) whose (ghar-i = house) mind (bhataar-u) the Almighty-husband (sahj-i = in poise) ever abides – is remembered without distraction.

(Raavanhaar-u = the mate) the Almighty (raavai = mates) is ever present in mind of (sa) that (dhan) soul-woman, says third Nanak. 2.

ਪਉੜੀ ॥ ਮੋਹੁ ਕੂੜੁ ਕੁਟੰਬੁ ਹੈ ਮਨਮੁਖੁ ਮੁਗਧੁ ਰਤਾ ॥ ਹਉਮੈ ਮੇਰਾ ਕਰਿ ਮੁਏ ਕਿਛੁ ਸਾਥਿ ਨ ਲਿਤਾ ॥

Pa▫oṛī.  Moh kūṛ kutamb hai manmukẖ mugaḏẖ raṯā.  Ha▫umai merā kar mu▫e kicẖẖ sāth na liṯā.

 

(Paurri) stanza by the third Guru: (Moh-u) attachment to (kuttamb) the family (hai) is (koorr-u = false) transitory; (manmukh-u) a self-willed person who does not follow the guru is (mugadh-u) foolish to be (rataa = imbued) engrossed in that attachment.

In (haumai) ego, people (muey) perish (kar-i = saying, meyra = my) being attached to the world-play – of relatives, wealth etc., but (litaa) take (kichh-u na) nothing (saath-i) with them on death.

 

ਸਿਰ ਉਪਰਿ ਜਮਕਾਲੁ ਨ ਸੁਝਈ ਦੂਜੈ ਭਰਮਿਤਾ ॥ ਫਿਰਿ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਜਮਕਾਲਿ ਵਸਿ ਕਿਤਾ ॥ ਜੇਹਾ ਧੁਰਿ ਲਿਖਿ ਪਾਇਓਨੁ ਸੇ ਕਰਮ ਕਮਿਤਾ ॥੫॥

Sir upar jamkāl na sujẖ▫ī ḏūjai bẖarmiṯā.  Fir velā hath na āvī jamkāl vas kiṯā.  Jehā ḏẖur likẖ pā▫i▫on se karam kamiṯā. ||5||

 

(Bharmita) deluded by (doojai) other ideas (jamkaal-u) the agent of Divine justice is not (sujhai) seen by him/her standing (oopr-i) over (sir) the head, i.e. one is unmindful of consequences of transgressions.

(Phir-i = then) at the end time, (veyla = time) opportunity to transform is not (aavaee = come, hath-i = in hand) available, the soul (vas-i = under control, kitaa = made) is taken away by (jamkaal-i) the agent of Divine justice – and sent for rebirth.

But there is nothing in hands of the creature: (Jeyha) as (dhur-i = from source) the Creator (likh-i = written, paaion-u = put in) wrote in destiny – based on past deeds, S/he (kamita) carries out (sey) those (karam) deeds – so one should act in life to obviate grief here and in the hereafter. 5.