SGGS pp 585-587, Vaddhans Ki Vaar M: 4, Pauris 1-4.

 

ਵਡਹੰਸ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਲਲਾਂ ਬਹਲੀਮਾ ਕੀ ਧੁਨਿ ਗਾਵਣੀ  ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans kī vār mėhlā 4 lalāʼn bėhlīmā kī ḏẖun gāvṇī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Vaar) ballad in Raga Vaddhans (Mahla 4) by the fourth Guru. (Gaavnee) sing in (dhun-i) to the tune of the Ballad of Lalaa-n and Balheema (a folk song).   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: A Vaar or Ballad comprises of Paurris or stanzas. There are twenty two Vaars praising the Almighty in Sri Guru Granth Sahib. Out of these, twenty have each Paurri preceded by two or more Sloks/prologues. However, the author of the Paurris is named the author of the Vaar and every Slok has its author indicated at its beginning.

 

Note: In the first Paurri of Vaddhans Ki Vaar three Sloks preceding the first Paurri below mention ਹੰਸ (hans). It is a swan-like bird which is pure white in color, is known for its ability to separate water from milk, is discreet in what it eats, can both swim and fly. For these qualities it is used as metaphor in Gurbani to refer to virtuous persons like saints. In contrast, the Bagaa/crane is also white but preys for insects and fish standing still in water. This is metaphor for those who show they are pious but look to make money from gullible people.

 

ਸਲੋਕ ਮ: ੩ ॥ ਸਬਦਿ ਰਤੇ ਵਡ ਹੰਸ ਹੈ ਸਚੁ ਨਾਮੁ ਉਰਿ ਧਾਰਿ ॥ ਸਚੁ ਸੰਗ੍ਰਹਹਿ ਸਦ ਸਚਿ ਰਹਹਿ ਸਚੈ ਨਾਮਿ ਪਿਆਰਿ ॥

Salok mėhlā 3.  Sabaḏ raṯe vad hans hai sacẖ nām ur ḏẖār.  Sacẖ sangr▫hahi saḏ sacẖ rahėh sacẖai nām pi▫ār.

 

(Slok) prologue by the third Guru. Those (ratey) imbued (sabad-i) with the Divine Word, i.e. commands of the Almighty, are (vadd) great (hans) swans, i.e. highly virtuous; they (dhaar-i) keep (ur-i) in mind (sach-u) the eternal (naam-u) virtues and commands of the Almighty.

They (sangrahah-i = accumulate) ever perform (sach-u = truth) good deeds of (sad) ever (rahah-i) living (sach-i) truthfully, and (piaar-i) have love for, (naam-i) virtues and commands of (sachai) the Eternal.

 

ਸਦਾ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਗਈ ਨਦਰਿ ਕੀਤੀ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜੋ ਅਨਦਿਨੁ ਜਪਹਿ ਮੁਰਾਰਿ ॥੧॥

Saḏā nirmal mail na lag▫ī naḏar kīṯī karṯār.  Nānak ha▫o ṯin kai balihārṇai jo an▫ḏin jāpėh murār. ||1||

 

They are (sadaa) ever (nirmal-u) clean in conduct as (mail-u = dirt) vices do not (lagaee) touch them; this is due to (nadar-i) grace (keetee) bestowed (kartaar-i) by the Creator, on them.

Says third Nanak: (Hau) I (kai balihaarnai = am sacrifice for) adore (tin) those (jo) who (andin-u = daily) ever (japah-i) remember and practice – virtues and commands (muraar-i = killer of the demon Mur – metaphor for) of the Master. 1.

 

Note: As against the virtuous people referred to above, the next Slok mentions pretenders using Bag-u or the crane as example.

 

ਮ: ੩ ॥ ਮੈ ਜਾਨਿਆ ਵਡ ਹੰਸੁ ਹੈ ਤਾ ਮੈ ਕੀਆ ਸੰਗੁ ॥ ਜੇ ਜਾਣਾ ਬਗੁ ਬਪੁੜਾ ਤ ਜਨਮਿ ਨ ਦੇਦੀ ਅੰਗੁ॥੨॥

Mėhlā 3.  Mai jāni▫ā vad hans hai ṯā mai kī▫ā sang.  Je jāṇā bag bapuṛā ṯa janam na ḏeḏī ang. ||2||

 

Prologue by the third Guru. I (jaania) thought – this person – (hai) is (vaddhans-u) highly virtuous; (ta) that is why I (keeaa) kept (sang-u) company with him/her.

(Jey) if I (jaana) knew s/he was – a pretender like – (bapurra = poor) the virtue-less (bag-u) crane, (ta) then I (deydee) would not have given my (ang-u) limb, i.e. would not have kept company with him/her (janam-i = from birth) from the beginning.

Message: I thought that person was a saint, but s/h turned out to be a pretender who displays saintliness to cheat people – the way the crane stands still in water waiting for fish etc to grab its prey. 2.

 

ਮ: ੩ ॥ ਹੰਸਾ ਵੇਖਿ ਤਰੰਦਿਆ ਬਗਾਂ ਭਿ ਆਯਾ ਚਾਉ ॥ ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੩॥

Mėhlā 3.  Hansā vekẖ ṯaranḏi▫ā bagāʼn bẖė ā▫yā cẖā▫o.  Dub mu▫e bag bapuṛe sir ṯal upar pā▫o. ||3||

 

Prologue by the third Guru. (Veykh-i) seeing (hansa) the Hans (tarandiaa) swim, (bagaa’n) the cranes (bh-i) also (aaya chaau) became eager, to swim.

(Bapurrey) the poor (bag) cranes (ddub-i muey) drowned and died in water, with (sir-u) head (tal-i) down and (paau) feet (upar-i) above. 3.

Message: When virtue-less persons try to imitate virtuous ones to impress, they are exposed, and face ignominy.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਹੀ ਆਪਿ ਆਪਿ ਹੈ ਆਪਿ ਕਾਰਣੁ ਕੀਆ ॥ ਤੂ ਆਪੇ ਆਪਿ ਨਿਰੰਕਾਰੁ ਹੈ ਕੋ ਅਵਰੁ ਨ ਬੀਆ ॥

Pa▫oṛī.  Ŧū āpe hī āp āp hai āp kāraṇ kī▫ā.  Ŧū āpe āp nirankār hai ko avar na bī▫ā.

 

(Paurri) stanza. O Creator, initially (too) You were (aapey) Yourself (hi) alone, You created (aap-i) Yourself (aap-i) from Yourself; and then (keeaa) created (kaaran-u) the physical creation (aap-i) from Yourself.

You are (aapey) by Yourself in the physical creation, but (aap-i) Yourself are (nirankaar-u) formless; there is (ko na) none (avar-u beeaa) other like you.

 

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਤੂ ਕਰਹਿ ਸੁ ਥੀਆ ॥ ਤੂ ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਸਭਨਾਹਾ ਜੀਆ ॥ ਸਭਿ ਆਖਹੁ ਸਤਿਗੁਰੁ ਵਾਹੁ ਵਾਹੁ ਜਿਨਿ ਦਾਨੁ ਹਰਿ ਨਾਮੁ ਮੁਖਿ ਦੀਆ ॥੧॥

Ŧū karaṇ kāraṇ samrath hai ṯū karahi so thī▫ā.  Ŧū aṇmangi▫ā ḏān ḏevṇā sabẖnāhā jī▫ā.

Sabẖ ākẖahu saṯgur vāhu vāhu jin ḏān har nām mukẖ ḏī▫ā. ||1||

 

You are (samrath-u) capable of (karan) doing (kaaran) what is to be done; what You (karah-i) do (su) that (theeaa) happens.

You (deyvna) give (daan-u = alms) benedictions to (sabhnaaha) all (jeeaa) creatures (anmangiaa) without asking.

Let us (sabh-i) all (aakhahu) say (vaahu vaahu) glory to (satigur-u) the true guru, (jin-i) who (deeaa) gives (daan-u = alms) guidance of uttering (har-i naam-u) Divine virtues and commands (mukh-i) from the mouth and living by them – enabling to discover the Master within. 1.

 

Page 586

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਭੈ ਵਿਚਿ ਸਭੁ ਆਕਾਰੁ ਹੈ ਨਿਰਭਉ ਹਰਿ ਜੀਉ ਸੋਇ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਤਿਥੈ ਭਉ ਕਦੇ ਨ ਹੋਇ ॥

Salok mėhlā 3.  Bẖai vicẖ sabẖ ākār hai nirbẖa▫o har jī▫o so▫e.  Saṯgur sevi▫ai har man vasai ṯithai bẖa▫o kaḏe na ho▫e.

 

Prologue by the third Guru. (Sabh-u) every (aakaar-u) form of existence is (vich-i = in) subject to (bhai = fear/obedience) obey the Creator/laws of nature; (soey) only the One (jeeo) revered (har-i) Almighty is (nirbhau = without fear) not subject to obey any one, or any law.

(Seyveeai = serving) by obeying (satigur-i) the true guru’s teachings, (har-i) the Almighty (vasai = abides) is remembered (man-i) in the mind; (tithai = there) in that case one (kadey na) never (hoey) has any (bhau) fear.

 

ਦੁਸਮਨੁ ਦੁਖੁ ਤਿਸ ਨੋ ਨੇੜਿ ਨ ਆਵੈ ਪੋਹਿ ਨ ਸਕੈ ਕੋਇ ॥ ਗੁਰਮੁਖਿ ਮਨਿ ਵੀਚਾਰਿਆ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਇ ॥ ਨਾਨਕ ਆਪੇ ਹੀ ਪਤਿ ਰਖਸੀ ਕਾਰਜ ਸਵਾਰੇ ਸੋਇ ॥੧॥

Ḏusman ḏukẖ ṯis no neṛ na āvai pohi na sakai ko▫e.  Gurmukẖ man vīcẖāri▫ā jo ṯis bẖāvai so ho▫e.  Nānak āpe hī paṯ rakẖsī kāraj savāre so▫e. ||1||

 

(Dusman-u = enemy) vices and the resultant (dukh-u) suffering do not (aavai) come (n-err-i) near (tis-u) that person; (na koey = none) no suffering (sakai) can (poh) touch him/her.

When one (veechaaria) contemplates (man-i) in the mind (gurmukh-i) with the guru’s guidance, s/he understands that (jo) what (bhaavai) pleases (tis-u = that) the Master, (su) that (hoey) happens.

Those who remember the Master, IT (aapey hi) IT-self (rakhsi) preserves their (pat-i) honor; (soey) the One Master (savaarey = transforms) accomplishes their (kaaraj) tasks, i.e. imparts virtues to become acceptable for union with the Master. 1.

 

ਮਃ ੩ ॥ ਇਕਿ ਸਜਣ ਚਲੇ ਇਕਿ ਚਲਿ ਗਏ ਰਹਦੇ ਭੀ ਫੁਨਿ ਜਾਹਿ ॥ ਜਿਨੀ ਸਤਿਗੁਰੁ ਨ ਸੇਵਿਓ ਸੇ ਆਇ ਗਏ ਪਛੁਤਾਹਿ ॥ ਨਾਨਕ ਸਚਿ ਰਤੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਮਾਹਿ ॥੨॥

Mėhlā 3.  Ik sajaṇ cẖale ik cẖal ga▫e rahḏe bẖī fun jāhi.  Jinī saṯgur na sevi▫o se ā▫e ga▫e pacẖẖuṯāhi.  Nānak sacẖ raṯe se na vicẖẖuṛėh saṯgur sev samāhi. ||2||

 

Prologue by the third Guru. (Ik-i) some of our (sajan) companions (chaley) are ready to go, (ik-i) some (chal-i gaey) have left and (rahdey) the rest shall (phun-i) also (jaah-i) go, i.e. everyone who is born has to die.

(Jinee) those who do not (seyvio = serve) obey (satiguru-u) the true guru, they just (aaey) come and (gaey) go– and being unable to unite with the Master – (pachhutaah-i) repent for not obeying the guru.

Those (ratey) imbued with love of (sach-i) the Eternal, i.e. Divine virtues and commands, (sey) they do not remain (vichhurrah-i) separated, because by (seyv-i = serving) obeying (satigur-u) the true guru, they (samaah-i) merge with the Master. 2.

 

ਪਉੜੀ ॥ ਤਿਸੁ ਮਿਲੀਐ ਸਤਿਗੁਰ ਸਜਣੈ ਜਿਸੁ ਅੰਤਰਿ ਹਰਿ ਗੁਣਕਾਰੀ ॥ ਤਿਸੁ ਮਿਲੀਐ ਸਤਿਗੁਰ ਪ੍ਰੀਤਮੈ ਜਿਨਿ ਹੰਉਮੈ ਵਿਚਹੁ ਮਾਰੀ ॥

Pa▫oṛī.  Ŧis milī▫ai saṯgur sajṇai jis anṯar har guṇkārī.  Ŧis milī▫ai saṯgur parīṯamai jin haʼn▫umai vicẖahu mārī.

 

(Pauri) stanza. We should (mileeai) meet (tis-u) that (sajnai) friend, (satiguru) the true guru (antar-i) in (jis-u) whose mind (har-i) the Almighty, (gunkaaree) the source of virtues, abides.

We should meet (preetmai) the beloved true guru (jin-i) who has (maaree = killed) banished (hnaumai) ego (vichah-u) from within.

Message: Let us emulate the above virtues of the guru.

 

ਸੋ ਸਤਿਗੁਰੁ ਪੂਰਾ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨਿ ਹਰਿ ਉਪਦੇਸੁ ਦੇ ਸਭ ਸ੍ਰਿਸ੍ਟਿ ਸਵਾਰੀ ॥ ਨਿਤ ਜਪਿਅਹੁ ਸੰਤਹੁ ਰਾਮ ਨਾਮੁ ਭਉਜਲ ਬਿਖੁ ਤਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਉਪਦੇਸਿਆ ਗੁਰ ਵਿਟੜਿਅਹੁ ਹੰਉ ਸਦ ਵਾਰੀ ॥੨॥

So saṯgur pūrā ḏẖan ḏẖan hai jin har upḏes ḏe sabẖ sarisat savārī.  Niṯ japi▫ahu sanṯahu rām nām bẖa▫ojal bikẖ ṯārī.  Gur pūrai har upḏesi▫ā gur vitṛi▫ahu haʼn▫u saḏ vārī. ||2||

 

(So) that (poora) perfect (satigur-u) true guru is (dhan-u dhann-u) blessed (jin-i) who (savaaree) transforms (sabh) all (sristt-i = universe) creatures, (dey) by imparting (updes-u) the teaching – of living by virtues and commands of – (har-i) the Almighty.

O (santah-u) seekers of the Almighty, (nit) ever (japiah-u) remember (raam naam-u) Divine virtues and commands, to (taaree = swim) get across (bhaujal) the world-ocean of (bikh-u) vices, i.e. not to be born again.

(Poorai) the perfect (gur-i) guru (updeysia) teaches about virtues and commands of (har-i) the Almighty; (haun) I am (sad) ever (vaaree) sacrifice (vittrriah-u) to, i.e. would do everything that the guru teaches. 2.

 

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Note: This third Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The Sloks provide a study in contrast between a life of virtues and one of vices, with consequences of comfort and suffering respectively. The Paurri motivates to follow the true guru who leads on the path to God.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਸੁਖੀ ਹੂੰ ਸੁਖ ਸਾਰੁ ॥ ਐਥੈ ਮਿਲਨਿ ਵਡਿਆਈਆ ਦਰਗਹ ਮੋਖ ਦੁਆਰੁ ॥

Salok mėhlā 3.  Saṯgur kī sevā cẖākrī sukẖī hūʼn sukẖ sār.  Aithai milan vaḏi▫ā▫ī▫ā ḏargėh mokẖ ḏu▫ār.

 

Prologue by the third Guru. (Seyva chaakree = service) obedience to (satigur) the true guru brings (saar-u) the most sublime (sukh) comfort (sukhi hoo-n) of all comforts – union with the Creator.

(Vaddiaaeeaa = praises) glory (milan-i) is received (aithai = here) in the world and entry to (duaar-u) the gate to (mokh) emancipation granted (dargah) in Divine court, i.e. the soul is accepted for union with the Creator and is not reborn.

 

ਸਚੀ ਕਾਰ ਕਮਾਵਣੀ ਸਚੁ ਪੈਨਣੁ ਸਚੁ ਨਾਮੁ ਅਧਾਰੁ ॥ ਸਚੀ ਸੰਗਤਿ ਸਚਿ ਮਿਲੈ ਸਚੈ ਨਾਇ ਪਿਆਰੁ ॥

Sacẖī kār kamāvṇī sacẖ painaṇ sacẖ nām aḏẖār.  Sacẖī sangaṯ sacẖ milai sacẖai nā▫e pi▫ār.

 

One who follows the guru (kamaavnee) does (sachi = true) good (kaar) deeds, wears (sach-u) good (painan-u) clothes and takes (naam-u) virtues of (sach-u) the Eternal as (adhaar-u = support) the guide for life, i.e. leads total life by Naam or virtues and commands of the Almighty.

His/her (sangat-i) company is (sachee) virtuous, by which (sach-i) the Eternal (milai) is found, with (piaar-u) love, i.e. through loving  oconformance to (naaey) Naam/virtues and commands of (sachai) the Eternal Master.

 

ਸਚੈ ਸਬਦਿ ਹਰਖੁ ਸਦਾ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ॥ ਨਾਨਕ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੈ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੈ ਕਰਤਾਰੁ ॥੧॥

Sacẖai sabaḏ harakẖ saḏā ḏar sacẖai sacẖiār.  Nānak saṯgur kī sevā so karai jis no naḏar karai karṯār. ||1||

 

One (sadaa) ever experiences (harkh-u) joy (sabad-i = by the word) by obeying commands (sachai) of the Eternal; and (dar-i) in the court of (sachai) the Eternal, the soul is (sachiaar-u) considered to be truthful– and accepted for union with the Creator.

(So) that person, (jis no) on whom (kartaar-u) the Creator (karai) bestows (nadar-i = sight of grace) grace, (karai = does) lives in (seyva = service) obedience to the true guru, says third Nanak. 1.

 

Note: The next Slok/prologue presents a contrast to the above.

 

ਮ: ੩ ॥ ਹੋਰ ਵਿਡਾਣੀ ਚਾਕਰੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵਾਸੁ ॥ ਅੰਮ੍ਰਿਤੁ ਛੋਡਿ ਬਿਖੁ ਲਗੇ ਬਿਖੁ ਖਟਣਾ ਬਿਖੁ ਰਾਸਿ ॥

Mėhlā 3.  Hor vidāṇī cẖākrī ḏẖarig jīvaṇ ḏẖarig vās.  Amriṯ cẖẖod bikẖ lage bikẖ kẖatṇā bikẖ rās.

 

Prologue by the third Guru. (Jeevan-u) life of one who does (chaakree) service/worship of (hor viddaanee) any other, is (dhrig-u) disgraceful, and (dhrig-u) disgraceful is (vaas-u) his/her stay in the world – for s/he does not acknowledge/obey the Creator and Sustainor, and looks elsewhere.

Such a person (chhodd-i) forsakes (amrit-u = nectar) the life-giving elixir of Divine virtues and commands to (lagey) engage in (bikh-u) vices; (khattnaa) earns poison/adds vices, and (raas-i = wealth) lives by poison, i.e. ever indulges in more and more vices.

 

ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਪੈਨਣਾ ਬਿਖੁ ਕੇ ਮੁਖਿ ਗਿਰਾਸ ॥ ਐਥੈ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਾ ਮੁਇਆ ਨਰਕਿ ਨਿਵਾਸੁ ॥

Bikẖ kẖāṇā bikẖ painṇā bikẖ ke mukẖ girās.  Aithai ḏukẖo ḏukẖ kamāvaṇā mu▫i▫ā narak nivās.

 

His/her (khaana) food is (bikh-u) vices, as is (painana) the apparel; s/he (giraas-i) puts morsels of vices (mukh-i) in the mouth – likes living by vices.

S/he (kamaava) does deeds which bring (dukho dukh-u) only suffering (aithai) here, and (muiaa) on death, s/he gets (nivaas-u) abode (narak-i) in hell, i.e. is put in cycles of reincarnation.

 

ਮਨਮੁਖ ਮੁਹਿ ਮੈਲੈ ਸਬਦੁ ਨ ਜਾਣਨੀ ਕਾਮ ਕਰੋਧਿ ਵਿਣਾਸੁ ॥ ਸਤਿਗੁਰ ਕਾ ਭਉ ਛੋਡਿਆ ਮਨਹਠਿ ਕੰਮੁ ਨ ਆਵੈ ਰਾਸਿ ॥

Manmukẖ muhi mailai sabaḏ na jāṇnī kām karoḏẖ viṇās.  Saṯgur kā bẖa▫o cẖẖodi▫ā manhaṯẖ kamm na āvai rās.

 

(Muh-i) the faces of (manmukh = self-willed) those who do not obey God/the guru, are (mailey) dirty, i.e. people know their wrong ways; they do not (jaananee = know) care (sabad-u = word) for commands of the Almighty and (vinaas-u) perish by leading a life of (kaam) lust and (krodh-i) wrath/intolerance.

They (chhoddiaa) give up (bhai = fear) respect/obedience of (satigur) the true guru; they should know that (kamm-u) the objective of finding God (aavai raas-i) is not achieved (manhatth-i = obstinacy) by self-will – one needs the guru’s guidance.

 

ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਕੋ ਨ ਸੁਣੇ ਅਰਦਾਸਿ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਗੁਰਮੁਖਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥੨॥

Jam pur baḏẖe mārī▫ah ko na suṇe arḏās.  Nānak pūrab likẖi▫ā kamāvaṇā gurmukẖ nām nivās. ||2||

 

The self-willed are (badhey) bound and taken (pur-i = town) the place of, i.e. confronted by, (jam) Divine justice and (maareeahah-i = beaten) punished; there is (ko na) none who (suney) listens to their (asdaas-i = supplication) entreaties, then.

They (kamaavna) do what (poorab-i likhia = written in the past) becomes their nature based on their past deeds; but (gurmukh-i) those who follow the guru attain (nivaas-u = abode) union (naam-i) with Naam/the Almighty. 2.

 

ਪਉੜੀ ॥ ਸੋ ਸਤਿਗੁਰੁ ਸੇਵਿਹੁ ਸਾਧ ਜਨੁ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਸੋ ਸਤਿਗੁਰੁ ਪੂਜਹੁ ਦਿਨਸੁ ਰਾਤਿ ਜਿਨਿ ਜਗੰਨਾਥੁ ਜਗਦੀਸੁ ਜਪਾਇਆ ॥

Pa▫oṛī.  So saṯgur sevihu sāḏẖ jan jin har har nām driṛ▫ā▫i▫ā.  So saṯgur pūjahu ḏinas rāṯ jin jagannāth jagḏīs japā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. Let us (seyvihah-u = serve) obey (so) that (saadh jan-u) accomplished saint, (satigur-u) the true guru, (jin-u) who (drirraaia) creates firm commitment to (naam-u) Divine virtues and commands.

Let us (poojah-u = worship) respectfully follow (so) that true guru (jin-i) who (japaaia) guides to remember/obey, (jaga’nnath-u jagdees-u) the Master of the universe.

 

ਸੋ ਸਤਿਗੁਰੁ ਦੇਖਹੁ ਇਕ ਨਿਮਖ ਨਿਮਖ ਜਿਨਿ ਹਰਿ ਕਾ ਹਰਿ ਪੰਥੁ ਬਤਾਇਆ ॥ ਤਿਸੁ ਸਤਿਗੁਰ ਕੀ ਸਭ ਪਗੀ ਪਵਹੁ ਜਿਨਿ ਮੋਹ ਅੰਧੇਰੁ ਚੁਕਾਇਆ ॥ ਸੋ ਸਤਗੁਰੁ ਕਹਹੁ ਸਭਿ ਧੰਨੁ ਧੰਨੁ ਜਿਨਿ ਹਰਿ ਭਗਤਿ ਭੰਡਾਰ ਲਹਾਇਆ ॥੩॥

So saṯgur ḏekẖhu ik nimakẖ nimakẖ jin har kā har panth baṯā▫i▫ā.  Ŧis saṯgur kī sabẖ pagī pavahu jin moh anḏẖer cẖukā▫i▫ā.  So saṯgur kahhu sabẖ ḏẖan ḏẖan jin har bẖagaṯ bẖandār lahā▫i▫ā. ||3||

 

Let us (deykhah-u = see) look at the life of (so) that (satigr-u) true guru (nimakh nimakh) every moment, (jin-i) who (bataaia = tells) guides on to (har-i) the purifying (panth-u) path – remembrance of Naam told by the Creator.

Let us (sabh) all (pavah-u = put) be at (pagee) the feet of, i.e. learn from and obey, that true guru, who (chukaaia) ends (andheyr = darkness) the blinding attachment – to the world-play.

Let us (sabh-i) all (kahau) say (dhann-u dhann-u) great, i.e. glorify, the true guru who (lahaaia) enables to find (bhanddaar) the storehouse of (bhagat-i) devotion to (har-i) the Almighty, i.e. follow the guru in humility, who makes one aware of Divine virtues and commands, to act as guide for life. 3.

 

————————

 

Note: This fourth Paurri of Vaddhans Ki Vaar M: 4 motivates to join holy congregation and learn of Divine virtues. The two Sloks or prologues preceding it are of the third Guru. They ask to shun pretense and sincerely engage in living by Naam or Divine virtues and commands.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਭੁਖ ਗਈ ਭੇਖੀ ਭੁਖ ਨ ਜਾਇ ॥ ਦੁਖਿ ਲਗੈ ਘਰਿ ਘਰਿ ਫਿਰੈ ਅਗੈ ਦੂਣੀ ਮਿਲੈ ਸਜਾਇ ॥

Salok mėhlā 3.  Saṯgur mili▫ai bẖukẖ ga▫ī bẖekẖī bẖukẖ na jā▫e.  Ḏukẖ lagai gẖar gẖar firai agai ḏūṇī milai sajā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Miliai) by finding (satigur-i) the true guru and following his teachings – we find the Almighty within and thus – (bhukh = hunger) yearning for the Almighty (gaee = goes) ends; but (bhukh) craving of (bheykhee) an impostor does not (jaaey = go) end, because s/he aims at material gains and is never satisfied.

S/he (milai) receives (doonee) twice (sajaaey) the punishment because firstly s/he (lagai) suffers the pain of (phirai) going (ghar-i ghar-i) from house to house and is then taken by Jam, the metaphoric agent of Divine justice.

 

Page 587

 

ਅੰਦਰਿ ਸਹਜੁ ਨ ਆਇਓ ਸਹਜੇ ਹੀ ਲੈ ਖਾਇ ॥ ਮਨਹਠਿ ਜਿਸ ਤੇ ਮੰਗਣਾ ਲੈਣਾ ਦੁਖੁ ਮਨਾਇ ॥

Anḏar sahj na ā▫i▫o sėhje hī lai kẖā▫e.  Manhaṯẖ jis ṯe mangṇā laiṇā ḏukẖ manā▫e.

 

S/he does not (aaio = come) experience (sahj-u) poise; but it is (sahjey) with that steady state of mind that one (lai khaaey = takes and eats) is enabled to emulate Divine virtues and find the Master within – thus satisfying the yearning.

The person who (manhatth-i) stubbornly defies the guru but asks others, s/he may (laina) get (tey) from (jis) whom s/he (mangna) asks, but the giver (manaaey) feels (dukh-u = pain) unhappy – because the one asking does not deserve.

 

ਇਸੁ ਭੇਖੈ ਥਾਵਹੁ ਗਿਰਹੋ ਭਲਾ ਜਿਥਹੁ ਕੋ ਵਰਸਾਇ ॥ ਸਬਦਿ ਰਤੇ ਤਿਨਾ ਸੋਝੀ ਪਈ ਦੂਜੈ ਭਰਮਿ ਭੁਲਾਇ ॥

Is bẖekẖai thāvhu girho bẖalā jithahu ko varsā▫e.  Sabaḏ raṯe ṯinā sojẖī pa▫ī ḏūjai bẖaram bẖulā▫e.

 

 (Bhalaa) better (thaavhu) than (is) this (bheykhai = garb) pretension is to be (girho) a householder (jithah-u = from where) from whom (ko) someone can (varsaaey) benefit – by receiving food etc.

Those who are (ratey) imbued with love (sabad-i = Divine word) for commands of the Almighty, (tina) they (sojhee paee) understand this and find the Master, but (doojai) others (bhulaaey) stray on the wrong path and (bharam-i) in delusion.

 

ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਜਿਨ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੧॥

Pa▫i▫ai kiraṯ kamāvaṇā kahṇā kacẖẖū na jā▫e.  Nānak jo ṯis bẖāvėh se bẖale jin kī paṯ pāvahi thā▫e. ||1||

 

But what can they do? They (kamaavna) act under influence (paeai kirat-i) of past deeds about which no one (kahna) say (kachhoo) anything – because no one has any control.

(Jo) those who are (bhaava-i) liked by (tis-u = That) the Almighty, (sey) they are (bhaley) virtuous; they are those (jin ki) whose (pat-i) honor the Master (paavah-i thaaey) protects by accepting them for union, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਚਿੰਤਾ ਮੂਲਿ ਨ ਹੋਵਈ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥

Mėhlā 3.  Saṯgur sevi▫ai saḏā sukẖ janam maraṇ ḏukẖ jā▫e.  Cẖinṯā mūl na hova▫ī acẖinṯ vasai man ā▫e.

 

Prologue by the third Guru: One is (sadaa) ever (sukh-u) at peace (seyviai = serving) following (satigur-i) the true guru’s teachings; his/her (dukh-u) pain of (janam) births and (maran) deaths (jaaey = goes) is obviated.

(Achint-u) the carefree Almighty (aaey) comes and (vasai) abides (man-i) in their minds, i.e. is remembered; with the Master present within, (chinta) anxiety does not (hovaee = happen) afflict (mool-i) at all.

 

ਅੰਤਰਿ ਤੀਰਥੁ ਗਿਆਨੁ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ॥ ਮੈਲੁ ਗਈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਅੰਮ੍ਰਿਤ ਸਰਿ ਤੀਰਥਿ ਨਾਇ ॥

Anṯar ṯirath gi▫ān hai saṯgur ḏī▫ā bujẖā▫e.  Mail ga▫ī man nirmal ho▫ā amriṯ sar ṯirath nā▫e.

 

(Satigur-i) the true guru (deeaa bujhaaey) enables to understand that (teerath-u) pilgrimage and (giaan-u = divine knowledge) awareness of Divine virtues are obtained (antar-i) within the mind – one need not wander for these.

(Naaey/nhaaey) by bathing (teerath-i) at the pilgrimage within (sar-i) in the pool of (amrit) the life giving elixir – of awareness of Divine virtues –  (mail-u) the dirt of vices (gaee = goes) is removed and (man-u) the mind (nirmal-u hoaa = cleansed) purified.

 

ਸਜਣ ਮਿਲੇ ਸਜਣਾ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥

Sajaṇ mile sajṇā sacẖai sabaḏ subẖā▫e.  Gẖar hī parcẖā pā▫i▫ā joṯī joṯ milā▫e.

 

(Subhaaey) with sincere love and (sabad-i) obedience to Divine commands (sajan = friends) the seekers (miley) find (sajna) the Almighty friend.

The Almighty is (parchaa paaia = recognized) found (ghar = house) in the mind (hi) itself, and (jotee) the soul (milaaey) merges (jot-i) in the supreme Soul.

 

ਪਾਖੰਡਿ ਜਮਕਾਲੁ ਨ ਛੋਡਈ ਲੈ ਜਾਸੀ ਪਤਿ ਗਵਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਉਬਰੇ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੨॥

Pakẖand jamkāl na cẖẖod▫ī lai jāsī paṯ gavā▫e.  Nānak nām raṯe se ubre sacẖe si▫o liv lā▫e. ||2||

 

On the other hand, one who lives (paakhandd-i) with pretense (gavaaey) loses (pat-i) honor – is not accepted for union, (jamkaal-u) the agent of Divine justice does not (chhoddaee = leave) spare that soul, and it is sent for rebirth.

Those who are (ratey) imbued (naam-i) with Divine virtues, (sey) they (liv laaey) focus (sio = with) on virtues and commands of (sachai) the Eternal, and (ubrey) are saved says third Nanak. 2.  

 

ਪਉੜੀ ॥ ਤਿਤੁ ਜਾਇ ਬਹਹੁ ਸਤਸੰਗਤੀ ਜਿਥੈ ਹਰਿ ਕਾ ਹਰਿ ਨਾਮੁ ਬਿਲੋਈਐ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮੁ ਲੇਹੁ ਹਰਿ ਤਤੁ ਨ ਖੋਈਐ ॥

Pa▫oṛī.  Ŧiṯ jā▫e bahhu saṯsangṯī jithai har kā har nām bilo▫ī▫ai.  Sėhje hī har nām leho har ṯaṯ na kẖo▫ī▫ai.

 

(Paurri) stanza: (Jaaey) go and (bahah-u = sit) join (tit-u) that (satsangtee) holy congregation (jithai) where (har-i = banishing vices) the purifying (har-i naam) Divine virtues and commands are (biloeeai = churned) contemplated.

You will (sahjey hi) effortlessly (leyhu) obtain awareness of (har-i naam-u) Divine virtues and commands, and not (khoeeai) lose (tat-u) the essence – union with – (har-i) the Almighty.

 

ਨਿਤ ਜਪਿਅਹੁ ਹਰਿ ਹਰਿ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਦਰਗਹ ਢੋਈਐ ॥ ਸੋ ਪਾਏ ਪੂਰਾ ਸਤਗੁਰੂ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਲਿਲਾਟਿ ਲਿਖੋਈਐ ॥ ਤਿਸੁ ਗੁਰ ਕੰਉ ਸਭਿ ਨਮਸਕਾਰੁ ਕਰਹੁ ਜਿਨਿ ਹਰਿ ਕੀ ਹਰਿ ਗਾਲ ਗਲੋਈਐ ॥੪॥

Niṯ japi▫ahu har har ḏinas rāṯ har ḏargėh dẖū▫ī▫ai.  So pā▫e pūrā saṯgurū jis ḏẖur masṯak lilāt likẖo▫ī▫ai.  Ŧis gur kaʼn▫u sabẖ namaskār karahu jin har kī har gāl galo▫ī▫ai. ||4||

 

(Japiah-u) remember virtues and commands of (har-i har-i) the Almighty (dinas-u) day and (raat-i) night, and you will receive (ddhoeeai = support) acceptance in (dargah) court of the Almighty.

This happens with the guru’s guidance; but (so) only that person, (jis-u) in whose (mastak-i lilaatt-i = on the forehead) destiny it is so (likhooeeai) written (dhur-i) from the source, i.e. the Creator, (paaey) finds (poora) the perfect (satiguru) true guru 

Let us all (namskaar-u karah-u) pay obeisance to (tisu) that guru (jin-i) who (gaal galoeeai = says) tells us of (har-i) the purifying virtues of (har-i) the Almighty. 4.

 

 

SGGS pp 582-585, Vaddhans M: 3, Chhants 1-4 of 4.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ਮਹਲਾ ਤੀਜਾ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 3 mėhlā ṯījā    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Vaddhans.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: It would may be noted above that Mahla 3 is followed by Mahla ‘teeja’ meaning ‘third’, i.e. composition of the third Guru. This is an aid to pronunciation in that the number 3 is to be pronounced as ‘teeja’, not ‘three’. This applies to all Shabads in Gurbani.

 

Note: This Chhant, meaning song of love for God, takes the love between spouses as that between worldly spouses as metaphor. A woman whose husband passes away is widowed. However God is Eternal and hence the soul-wife who takes the Almighty as husband is never widowed. Let us savour the flow of this idea.

 

ਪ੍ਰਭੁ ਸਚੜਾ ਹਰਿ ਸਾਲਾਹੀਐ ਕਾਰਜੁ ਸਭੁ ਕਿਛੁ ਕਰਣੈ ਜੋਗੁ ॥ ਸਾਧਨ ਰੰਡ ਨ ਕਬਹੂ ਬੈਸਈ ਨਾ ਕਦੇ ਹੋਵੈ ਸੋਗੁ ॥

Parabẖ sacẖṛā har salāhī▫ai kāraj sabẖ kicẖẖ karṇai jog.  Sā ḏẖan rand na kabhū bais▫ī nā kaḏe hovai sog.

 

We should (saalaaheeai) praise – and emulate – virtues of (sachrra) the Eternal (har-i) Almighty (prabh-u) Master who is (jog) capable of (karnai) doing (kaaraj-u) tasks (sabh-u kichh-u = everything) of all types, i.e. is Omnipotent.

(Saadhan = woman) the soul-wife who takes the Almighty as the spouse (kab-hoo na) never (baisaee = sits) becomes (randd) a widow – because the Master never dies; (sog-u) sorrow (na kadey) never (hovai = happens) visits her.

 

ਨਾ ਕਦੇ ਹੋਵੈ ਸੋਗੁ ਅਨਦਿਨੁ ਰਸ ਭੋਗ ਸਾਧਨ ਮਹਲਿ ਸਮਾਣੀ ॥ ਜਿਨਿ ਪ੍ਰਿਉ ਜਾਤਾ ਕਰਮ ਬਿਧਾਤਾ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥

Nā kaḏe hovai sog an▫ḏin ras bẖog sā ḏẖan mahal samāṇī.  Jin pari▫o jāṯā karam biḏẖāṯā bole amriṯ baṇī.

 

(Saadhan) that soul-wife (andin-u = all days) ever (samaani) remains absorbed (mahal-i) in/conscious of, the Almighty and (bhog) enjoys (ras) pleasure of the Master’s presence; (sog-u) sorrow (na kadey) never (hovai) visits her.

One who (jaata) knows – understands the virtues of (priau) Beloved, knows that (bidhaata) the Creator decides destiny based on (karam) deeds; she (bolai) speaks (amrit) the life-giving (baani) words, i.e. virtues of the Almighty.

 

ਗੁਣਵੰਤੀਆ ਗੁਣ ਸਾਰਹਿ ਅਪਣੇ ਕੰਤ ਸਮਾਲਹਿ ਨਾ ਕਦੇ ਲਗੈ ਵਿਜੋਗੋ ॥ ਸਚੜਾ ਪਿਰੁ ਸਾਲਾਹੀਐ ਸਭੁ ਕਿਛੁ ਕਰਣੈ ਜੋਗੋ ॥੧॥

Guṇvanṯī▫ā guṇ sārėh apṇe kanṯ samālėh nā kaḏe lagai vijogo.  Sacẖṛā pir salāhī▫ai sabẖ kicẖẖ karṇai jogo. ||1||

 

(Gunvanteeaa) virtuous soul-wives (samaalah-i) remember Divine virtues and commands of (apney) their (kant) Almighty-husband, (saarah-i) recounting IT’s (gun) virtues; (vijogo) separation from the Master is (na kadey) never (lagai = touches) suffered by them, i.e. they never forget God.

We should (saalaaheeai) praise/obey (sachrraa) the Eternal (pir-u) Spouse of all who is (jogo) capable of (karnai) doing (sabh-u kichh-u) everything – is Omnipotent. 1.

 

ਸਚੜਾ ਸਾਹਿਬੁ ਸਬਦਿ ਪਛਾਣੀਐ ਆਪੇ ਲਏ ਮਿਲਾਏ ॥ ਸਾਧਨ ਪ੍ਰਿਅ ਕੈ ਰੰਗਿ ਰਤੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥

Sacẖṛā sāhib sabaḏ pacẖẖāṇī▫ai āpe la▫e milā▫e.  Sāḏẖan pari▫a kai rang raṯī vicẖahu āp gavā▫e.

 

When one (pachaaneeai) recognizes – and emulates virtues of – (sachrra) the Eternal (sahib-u) Master within, (sabad-i = with the word) with the guru’s teachings, IT (laey milaaey) unites that soul with IT-self.

This happens when (saadhan = woman) the soul-wife (gavaaey = loses) gives up (aap-u = self) ego (vichahu) from within and remains (rat-i) imbued (rang-i) with love (kai) of (pir-u) the Almighty-Spouse.

 

ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ਫਿਰਿ ਕਾਲੁ ਨ ਖਾਏ ਗੁਰਮੁਖਿ ਏਕੋ ਜਾਤਾ ॥ ਕਾਮਣਿ ਇਛ ਪੁੰਨੀ ਅੰਤਰਿ ਭਿੰਨੀ ਮਿਲਿਆ ਜਗਜੀਵਨੁ ਦਾਤਾ ॥

vicẖahu āp gavā▫e fir kāl na kẖā▫e gurmukẖ eko jāṯā.  Kāmaṇ icẖẖ punnī anṯar bẖinnī mili▫ā jagjīvan ḏāṯā.

 

If the soul (gavaaey) gives up (aap-u = self) ego (vichahu) from within, she (jaata) recognizes (eyko) the One Master (gurmukh-i) with the guru’s teachings, then (kaal-u = death) vices do not (khaaey = eat) overcome it.

(Kaaman-i) the soul-wife who is (bhinni = rinsed) imbued (anatar-i) within – with love of the Almighty -, her (ichh-u) wish for union with the Master (punni) is fulfilled; she (miliaa = meets) finds the Creator, (daata = giver) the Master of (jag-jeevan-u) life of the creatures.

 

ਸਬਦ ਰੰਗਿ ਰਾਤੀ ਜੋਬਨਿ ਮਾਤੀ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਏ ॥ ਸਚੜਾ ਸਾਹਿਬੁ ਸਬਦਿ ਪਛਾਣੀਐ ਆਪੇ ਲਏ ਮਿਲਾਏ ॥੨॥

Sabaḏ rang rāṯī joban māṯī pir kai ank samā▫e.  Sacẖṛā sāhib sabaḏ pacẖẖāṇī▫ai āpe la▫e milā▫e. ||2||

 

(Raati) imbued (rang-i) with love of the Almighty through (sabad) the guru’s teachings, she (maat-i) intoxicated with (joban-i) with youth, i.e. in human birth, she (samaaey = enters) is taken (ank-i) into the embrace/union of (pirr-u) the Almighty Spouse.

When one (pachaaneeai) recognizes (sachrra) the Eternal (sahib-u) Master within (sabad-i) with the guru’s teachings; IT (laey milaaey) unites that soul with IT-self. 2.

 

ਜਿਨੀ ਆਪਣਾ ਕੰਤੁ ਪਛਾਣਿਆ ਹਉ ਤਿਨ ਪੂਛਉ ਸੰਤਾ ਜਾਏ ॥ ਆਪੁ ਛੋਡਿ ਸੇਵਾ ਕਰੀ ਪਿਰੁ ਸਚੜਾ ਮਿਲੈ ਸਹਜਿ ਸੁਭਾਏ ॥

Jinī āpṇā kanṯ pacẖẖāṇi▫ā ha▫o ṯin pūcẖẖa▫o sanṯā jā▫e.  Āp cẖẖod sevā karī pir sacẖṛā milai sahj subẖā▫e.

 

(Hau) I (jaaey) go and (poochhau) ask (tin) those (santa = saints) seeker-wives (jinee) who have (pachhaania = recognized) found (aapna) their (kant-u) Almighty-spouse within – how they achieved that, their reply is,

If one (chhodd-i) gives up (aap-u = self) ego and (seyva kari = serves) obeys, (sachrra) the Eternal Master (milai) is found (sahj subhaaey) naturally – without effort.

 

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ਪਿਰੁ ਸਚਾ ਮਿਲੈ ਆਏ ਸਾਚੁ ਕਮਾਏ ਸਾਚਿ ਸਬਦਿ ਧਨ ਰਾਤੀ ॥ ਕਦੇ ਨ ਰਾਂਡ ਸਦਾ ਸੋਹਾਗਣਿ ਅੰਤਰਿ ਸਹਜ ਸਮਾਧੀ ॥

Pir sacẖā milai ā▫e sācẖ kamā▫e sācẖ sabaḏ ḏẖan rāṯī.  Kaḏe na rāʼnd saḏā sohagaṇ anṯar sahj samāḏẖī.

 

(Sacha) the Eternal (pir-u) Master (aaey) comes and (milai) meets, when (dhan) the soul-wife (kamaaey) practices (saach-u) truthful living; that soul (raati) is imbued (sabad-i) with words/commands (saach-i) of the Eternal.

She is (kadey na) never (raandd) widowed, i.e. is not forsaken by the Almighty, is (sadaa) ever (suhaagan-i) fortunate to have the Almighty with her; and remains in a state of (sahaj) effortless (samaadhi) meditation/focus (antar-i) within.

 

ਪਿਰੁ ਭਰਪੂਰੇ ਵੇਖੁ ਹਦੂਰੇ ਰੰਗੁ ਮਾਣੇ ਸਹਜਿ ਸੁਭਾਏ ॥ ਜਿਨੀ ਆਪਣਾ ਕੰਤੁ ਪਛਾਣਿਆ ਹਉ ਤਿਨ ਪੂਛਉ ਸੰਤਾ ਜਾਏ ॥੩॥

Pir rahi▫ā bẖarpūre vekẖ haḏūre rang māṇe sahj subẖā▫e.  Jinī āpṇā kanṯ pacẖẖāṇi▫ā ha▫o ṯin pūcẖẖa▫o sanṯā jā▫e. ||3||

 

(Piru-u) the Almighty (bharpoorey) pervades everywhere; we can (veykh-u) see IT (hadoorey/hajoor) present with us and (maaney) enjoy IT’s presence with (sahj-i subhaaey) naturally.

(Hau) I (jaaey) go and (poochhau) ask (tin) those (santa = saints) seeker-wives (jini) who have (pachhaania = recognized) found (aapna) their (kant-u) Almighty-spouse, within – how they achieved that. 3.

 

ਪਿਰਹੁ ਵਿਛੁੰਨੀਆ ਭੀ ਮਿਲਹ ਜੇ ਸਤਿਗੁਰ ਲਾਗਹ ਸਾਚੇ ਪਾਏ ॥ ਸਤਿਗੁਰੁ ਸਦਾ ਦਇਆਲੁ ਹੈ ਅਵਗੁਣ ਸਬਦਿ ਜਲਾਏ ॥

Pirahu vicẖẖunnī▫ā bẖī milah je saṯgur lāgah sācẖe pā▫e.  Saṯgur saḏā ḏa▫i▫āl hai avguṇ sabaḏ jalā▫e.

 

The soul-wives (vichhunneeaa) separated (pirahu) from the Almighty-spouse can (bhi) also (milah) be united (jey) if they (saachey) truly/sincerely (laagah) touch (paaey) the feet, i.e. obey the commands, of (satigur) Almighty true Guru.

(Satigur-u) the Almighty true guru (hai) is (sadaa) ever (daiaal-u) compassionate; God (jalaaey = burns) frees from (avgun) faults those who live (sabad-i = by the world) by Divine commands.

 

ਅਉਗੁਣ ਸਬਦਿ ਜਲਾਏ ਦੂਜਾ ਭਾਉ ਗਵਾਏ ਸਚੇ ਹੀ ਸਚਿ ਰਾਤੀ ॥ ਸਚੈ ਸਬਦਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹਉਮੈ ਗਈ ਭਰਾਤੀ ॥

A▫oguṇ sabaḏ jalā▫e ḏūjā bẖā▫o gavā▫e sacẖe hī sacẖ rāṯī.  Sacẖai sabaḏ saḏā sukẖ pā▫i▫ā ha▫umai ga▫ī bẖarāṯī.

 

One (jalaaey = burns) is freed from (augun) faults through living (sabad-i) by commands of the Almighty, and (gavaaey) giving up (dooja) other (bhaau) love/ideas, and remaining (sach-i) truly (raati) imbued with love of (sachey) the Eternal (hi) alone.

Living (sabad-i) by commands of (sachai) the Eternal, one (sadaa) ever (paaia = obtains) experiences (sukh-u) peace as (bhraati) delusion caused by (haumai) ego/self-will (gaee) goes.

 

ਪਿਰੁ ਨਿਰਮਾਇਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ਨਾਨਕ ਸਬਦਿ ਮਿਲਾਏ ॥ ਪਿਰਹੁ ਵਿਛੁੰਨੀਆ ਭੀ ਮਿਲਹ ਜੇ ਸਤਿਗੁਰ ਲਾਗਹ ਸਾਚੇ ਪਾਏ ॥੪॥੧॥

Pir nirmā▫il saḏā sukẖ▫ḏāṯa Nānak sabaḏ milā▫e.  Pirahu vicẖẖunnī▫ā bẖī milah je saṯgur lāgah sācẖe pā▫e. ||4||1||

 

(Nirmaail) the pristine (pir-u = spouse) Almighty, (sukhdaata) the giver of comforts, (milaaey) unites with IT-self those who obey (sabad-i) IT’s commands.

The soul-wives (vichhunneeaa) separated (pirahu) from the Almighty-spouse can (bhi) also (milah) be united (jey) if they (saachey) truly/sincerely (laagah) touch (paaey) the feet, i.e. obey the commands, of (satigur) Almighty true Guru. 4. 1.

 

———————————–

 

Note: In this Shabad the third guru draws a parallel between the worldly couple of husband and wife with the spiritual couple of the Almighty-husband and the soul-wife. When the husband dies the wife is widowed and deprived of his support. But a mortal sometimes says where God has gone that I am suffering. The third Guru reminds that God does not die or go anywhere. We forget IT, commit transgressions, and suffer.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਸੁਣਿਅਹੁ ਕੰਤ ਮਹੇਲੀਹੋ ਪਿਰੁ ਸੇਵਿਹੁ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਅਵਗਣਵੰਤੀ ਪਿਰੁ ਨ ਜਾਣਈ ਮੁਠੀ ਰੋਵੈ ਕੰਤ ਵਿਸਾਰਿ ॥

vad▫hans mėhlā 3.  Suṇi▫ahu kanṯ mahelīho pir sevihu sabaḏ vīcẖār.  Avgaṇvanṯī pir na jāṇ▫ī muṯẖī rovai kanṯ visār.

 

Composition of the third Guru in Raga Vaddhans. (Suniahu) listen (maheyleeo = women) o soul-wives of (kant) the Almighty-spouse, (veechaar-i) reflect on, and (seyviah-u = serve) obey, (sabad-i = word of) commands of the Almighty (pir-u = spouse) husband.

(Avganvanti) a virtue-less/ignorant soul-wife does not (jaanaee) know (pir-u) the Master i.e. is oblivious of Divine virtues and commands, and is therefore (mutthi = cheated/robbed) led astray by temptations, does not receive love of the Almighty-husband, and then (rovai) cries; all this happens (visaar-i) by forgetting/ignoring commands of (kant = spouse) the Almighty – and committing transgressions.

 

ਰੋਵੈ ਕੰਤ ਸੰਮਾਲਿ ਸਦਾ ਗੁਣ ਸਾਰਿ ਨਾ ਪਿਰੁ ਮਰੈ ਨ ਜਾਏ ॥ ਗੁਰਮੁਖਿ ਜਾਤਾ ਸਬਦਿ ਪਛਾਤਾ ਸਾਚੈ ਪ੍ਰੇਮਿ ਸਮਾਏ ॥

Rovai kanṯ sammāl saḏā guṇ sār nā pir marai na jā▫e.  Gurmukẖ jāṯā sabaḏ pacẖẖāṯā sācẖai parem samā▫e.

 

On the other hand the devoted soul-wife (rovai) cries (samaal-i) thinking of/yearning for (kant) the Almighty-spouse; she (saar-i) remembers/recalls (gun) virtues of (pir-u) the Almighty-spouse who neither (marai) dies nor (jaaey) leaves, i.e. is ever present within.

S/he (jaata = knows) experiences God within (gurmukh-i) with the guru’s guidance (pachhaata) recognizing IT within (sabad-i = by the word) through awareness of Divine commands; s/he remains (preym-i) lovingly (samaaey) absorbed in – in obedience to – (saachai) the Eternal.

 

ਜਿਨਿ ਅਪਣਾ ਪਿਰੁ ਨਹੀ ਜਾਤਾ ਕਰਮ ਬਿਧਾਤਾ ਕੂੜਿ ਮੁਠੀ ਕੂੜਿਆਰੇ ॥ ਸੁਣਿਅਹੁ ਕੰਤ ਮਹੇਲੀਹੋ ਪਿਰੁ ਸੇਵਿਹੁ ਸਬਦਿ ਵੀਚਾਰੇ ॥੧॥

Jin apṇā pir nahī jāṯā karam biḏẖāṯā kūṛ muṯẖī kūṛi▫āre.  Suṇi▫ahu kanṯ mahelīho pir sevihu sabaḏ vīcẖāre. ||1||

 

A soul (jin-i) who does not (jaata) recognise/understand commands of (pir-u = spouse) the Almighty within, (bidhaata = creator) maker of laws for (karam) deeds/role in life, that (koorriaarey = false) insincere soul (mutthi = cheated) is led astray with attraction (koorr-i = by falsehood) by impermanent things, i.e. transitory pleasures offered by temptations.

(Suniahu) listen (maheyleeo = women) o soul-wives of (kant) the Almighty-spouse, (veechaar-i) reflect on, and (seyviah-u = serve) obey, (sabad-i = word of) commands of the Almighty (pir-u = spouse) husband. 1

 

ਸਭੁ ਜਗੁ ਆਪਿ ਉਪਾਇਓਨੁ ਆਵਣੁ ਜਾਣੁ ਸੰਸਾਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਖੁਆਇਅਨੁ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰਾ ॥

Sabẖ jag āp upā▫i▫on āvaṇ jāṇ sansārā.  Mā▫i▫ā moh kẖu▫ā▫i▫an mar jammai vāro vārā.

 

The Almighty (upaaion-u) created (sabh-u) the whole (jag-u) world (aap-i) from IT-self, as also the phenomenon of (aavan-u = coming) births and (jaan-u = going) deaths (sansaara) in the world.

God (khuaaian-u) causes to stray by (moh-u) attraction for (maaia) temptations of the world-play; one who is so tempted (mar-i) dies and (jammai) is reborn (vaaro vaara) again and again.

 

ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰਾ ਵਧਹਿ ਬਿਕਾਰਾ ਗਿਆਨ ਵਿਹੂਣੀ ਮੂਠੀ ॥ ਬਿਨੁ ਸਬਦੈ ਪਿਰੁ ਨ ਪਾਇਓ ਜਨਮੁ ਗਵਾਇਓ ਰੋਵੈ ਅਵਗੁਣਿਆਰੀ ਝੂਠੀ ॥

Mar jammai vāro vārā vaḏẖėh bikārā gi▫ān vihūṇī mūṯẖī.  Bin sabḏai pir na pā▫i▫o janam gavā▫i▫o rovai avguṇi▫ārī jẖūṯẖī.

 

S/he (mar-i) dies and (ja’mmai) is reborn (vaaro vaara) again and again, and in every birth (bikaara) vices (vadhah-i) keep increasing, as the soul, (vihooni) devoid of (giaan = knowledge) awareness of Divine virtues, (mootthi) gets cheated, i.e. is led astray by temptations.

(Bin-u = without) by not obeying (sabdai = of the word) commands of the Almighty, she cannot (paaio) get to (pir-u) the Almighty-spouse and (gavaaio = loses) wastes – the opportunity provided by – (janam-u) human birth; (avguniaari) the virtue-less/ignorant (jhootthi = false) insincere soul (rovai) cries because of suffering caused by not obeying Divine commands.

 

ਪਿਰੁ ਜਗਜੀਵਨੁ ਕਿਸ ਨੋ ਰੋਈਐ ਰੋਵੈ ਕੰਤੁ ਵਿਸਾਰੇ ॥ ਸਭੁ ਜਗੁ ਆਪਿ ਉਪਾਇਓਨੁ ਆਵਣੁ ਜਾਣੁ ਸੰਸਾਰੇ ॥੨॥

Pir jagjīvan kis no ro▫ī▫ai rovai kanṯ visāre.  Sabẖ jag āp upā▫i▫on āvaṇ jāṇ sansāre. ||2||

 

(Pir-u) the Almighty is (jagjeevan) life of the world – and Eternal – (kis no) for whom should we (roeeai) cry – the Master does not die or leave; the soul that forgets (kant-u) the Almighty-spouse/Divine commands, commits transgressions, suffers and (rovai) cries.

The Almighty (upaaion-u) created (sabh-u) the whole (jag-u) world (aap-i) from IT-self, as also the phenomenon of (aavan-u = coming) births and (jaan-u = going) deaths (sansaarey) in the world. 2.

 

ਸੋ ਪਿਰੁ ਸਚਾ ਸਦ ਹੀ ਸਾਚਾ ਹੈ ਨਾ ਓਹੁ ਮਰੈ ਨ ਜਾਏ ॥ ਭੂਲੀ ਫਿਰੈ ਧਨ ਇਆਣੀਆ ਰੰਡ ਬੈਠੀ ਦੂਜੈ ਭਾਏ ॥

So pir sacẖā saḏ hī sācẖā hai nā oh marai na jā▫e.  Bẖūlī firai ḏẖan i▫āṇī▫ā rand baiṯẖī ḏūjai bẖā▫e.

 

(So = that) the Almighty (pir-u) spouse is (saacha) eternal, (sad hi) forever (saacha) unchanging; (oh-u = that) IT neither (marai) dies nor (jaaey) leaves, i.e. is ever present within.

But (iaaneeaa = uninformed like a child) the ignorant soul (phirai) goes about (bhooli) misled that IT has died or left; the soul-wife (doojai = other, bhaaey = ideas) tempted by the world-play thinks s/he (baitthi = sits as) has become (randd) a widow – the Master has not died, but she is unable to experience the Master’s presence.

 

ਰੰਡ ਬੈਠੀ ਦੂਜੈ ਭਾਏ ਮਾਇਆ ਮੋਹਿ ਦੁਖੁ ਪਾਏ ਆਵ ਘਟੈ ਤਨੁ ਛੀਜੈ ॥ ਜੋ ਕਿਛੁ ਆਇਆ ਸਭੁ ਕਿਛੁ ਜਾਸੀ ਦੁਖੁ ਲਾਗਾ ਭਾਇ ਦੂਜੈ ॥

Rand baiṯẖī ḏūjai bẖā▫e mā▫i▫ā mohi ḏukẖ pā▫e āv gẖatai ṯan cẖẖījai. Jo kicẖẖ ā▫i▫ā sabẖ kicẖẖ jāsī ḏukẖ lāgā bẖā▫e ḏūjai.

 

Because of (doojai bhaaey =  in other love) ideas other than obeying the Almighty , she (baitthi = sits) becomes (randd) a widow/master-less, i.e. forgets the Master as if IT has died; (moh-i) enticed by temptations in (maaia) the world-play she (paaey) suffers in (dukh-u) grief; her (aav) life keeps (ghattai) reducing/passing and finally her (tan) body (chheejai) dies – without she finding the Almighty.

It is the law of nature that (jo kichh-u) whatever (aaia = came) has been created, that (sabh-u kichh-u) everything (jaasi = shall go) shall perish; those (doojai bhaaey = in other love) who succumb to temptations in the world-play (laaga) experience (dukh-u) grief.

 

ਜਮਕਾਲੁ ਨ ਸੂਝੈ ਮਾਇਆ ਜਗੁ ਲੂਝੈ ਲਬਿ ਲੋਭਿ ਚਿਤੁ ਲਾਏ ॥ ਸੋ ਪਿਰੁ ਸਾਚਾ ਸਦ ਹੀ ਸਾਚਾ ਨਾ ਓਹੁ ਮਰੈ ਨ ਜਾਏ ॥੩॥

Jamkāl na sūjẖai mā▫i▫ā jag lūjẖai lab lobẖ cẖiṯ lā▫e. So pir sācẖā saḏ hī sācẖā nā oh marai na jā▫e. ||3||

 

The mortal is not (soojhai) conscious of (jamkaal) the agent of death/Divine justice – that s/he will have to account for deeds -, (loojhai) gets entangled with (maaia) temptations of (jag-u) the world, (chit laaey) keeping the mind on (lab-i lobh-i) greed – amassing wealth.

(So = that) the Almighty (pir-u) spouse is (saacha) eternal, (sad hi) forever (saacha) unchanging; (oh-u = that) IT neither (marai) dies nor (jaaey) leaves, i.e. is ever present within. 3.

 

ਇਕਿ ਰੋਵਹਿ ਪਿਰਹਿ ਵਿਛੁੰਨੀਆ ਅੰਧੀ ਨਾ ਜਾਣੈ ਪਿਰੁ ਨਾਲੇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਾਚਾ ਪਿਰੁ ਮਿਲੈ ਅੰਤਰਿ ਸਦਾ ਸਮਾਲੇ ॥

Ik rovėh pirėh vicẖẖunnī▫ā anḏẖī nā jāṇai pir nāle. Gur parsādī sācẖā pir milai anṯar saḏā samāle.

 

(Ik-i = one type) some soul-wives (rovah-i) cry for (vichhuneea) being separated (pirah-i) from the Almighty-spouse; (andhi = blind) blinded by worldly attachments, they do not (jaanai = know) realise that (pir-u) the Spouse is (naaley) within them. 

(Saacha) the Eternal (pir-u) Spouse (milai) is found (gur parsaadi) with the guru’s grace/guidance; one who follows the guru, (sadaa) forever (samaaley) remembers/keeps God (antar-i) in mind.

 

ਪਿਰੁ ਅੰਤਰਿ ਸਮਾਲੇ ਸਦਾ ਹੈ ਨਾਲੇ ਮਨਮੁਖਿ ਜਾਤਾ ਦੂਰੇ ॥ ਇਹੁ ਤਨੁ ਰੁਲੈ ਰੁਲਾਇਆ ਕਾਮਿ ਨ ਆਇਆ ਜਿਨਿ ਖਸਮੁ ਨ ਜਾਤਾ ਹਦੂਰੇ ॥

Pir anṯar samāle saḏā hai nāle manmukẖ jāṯā ḏūre. Ih ṯan rulai rulā▫i▫ā kām na ā▫i▫ā jin kẖasam na jāṯā haḏūre.

 

The devoted-soul-wife (samaaley) remembers/keeps the spouse (antar-i) in mind, considering IT (sadaa) ever (naaley) with her; but (manmukh-i) a self-willed person – who does not follow the guru – (jaata) perceives IT is (doorey = far) outside somewhere. 

(Jin-i) one who does not (jaata) perceive that (khasam) the Master is (hadoorey/hajoor) present with him/her, – and thus does not obey God; (ihu = this) his/her (tan-u) human body (na aavai) serves no (kaam-i) purpose, i.e. she fails to attain union with the Almighty-spouse and (rulai) rolls in dust (rulaaia) being caused to roll, i.e. is rejected for union by God and wanders in numerous life forms.

 

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ਨਾਨਕ ਸਾ ਧਨ ਮਿਲੈ ਮਿਲਾਈ ਪਿਰੁ ਅੰਤਰਿ ਸਦਾ ਸਮਾਲੇ ॥ ਇਕਿ ਰੋਵਹਿ ਪਿਰਹਿ ਵਿਛੁੰਨੀਆ ਅੰਧੀ ਨ ਜਾਣੈ ਪਿਰੁ ਹੈ ਨਾਲੇ ॥੪॥੨॥

Nānak sā ḏẖan milai milā▫ī pir anṯar saḏā samāle. Ik rovėh pirėh vicẖẖunnī▫ā anḏẖī na jāṇai pir hai nāle. ||4||2||

 

Says third Nanak: (Sa) that (dhan) soul-woman who follows the guru (milai) finds IT (milaaee) being led by the guru to find; s/he (sadaa) ever (samaaley) remembers virtues and commands of (pir-u) the Almighty-Spouse (antar-i) within.

(Ik-i = one type) some (rovah-i) cry for (vichhuneea) being separated (pirah-i) from the Almighty-spouse; (andhi = blind) blinded by worldly attachments, they do not (jaanai = know) realise that (pir-u) the Spouse is (naaley) within them – this means the Almighty must be obeyed. 4. 2. 

 

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Note: This Shabad takes the example of husband and wife in life, as metaphor for relationship between the Almighty and the soul. Like ego can spoil husband-wife relationship, an egoist person forgets God and remains restless. The solution lies in giving up ego and humbly obeying Hukam/Divine commands.

 

ਵਡਹੰਸੁ ਮ: ੩ ॥ ਰੋਵਹਿ ਪਿਰਹਿ ਵਿਛੁੰਨੀਆ ਮੈ ਪਿਰੁ ਸਚੜਾ ਹੈ ਸਦਾ ਨਾਲੇ ॥ ਜਿਨੀ ਚਲਣੁ ਸਹੀ ਜਾਣਿਆ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਨਾਮੁ ਸਮਾਲੇ ॥

vad▫hans mėhlā 3.  Rovėh pirėh vicẖẖunnī▫ā mai pir sacẖṛā hai saḏā nāle.  Jinī cẖalaṇ sahī jāṇi▫ā saṯgur sevėh nām samāle.

 

Composition of the third Guru in Raga Vaddhans. Those (vichhuneeaa) separated, i.e. those who forget (pirah-i = spouse) the Almighty, suffer and (rovah-i) cry; I (sadaa) ever have (sachrra) the Eternal (pir-u = spouse) Master (naaley) with me – I ever remember IT and enjoy peace.

(Jini) those who (jaania) understand that (chalan-u = going) death is (sahi = correct) inevitable, they (seyvah-i = serve) follow (satigur-u) the true guru’s teaching to (samaaley) remember – and obey (naam-u) Divine commands. 

 

ਸਦਾ ਨਾਮੁ ਸਮਾਲੇ ਸਤਿਗੁਰੁ ਹੈ ਨਾਲੇ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸੁਖੁ ਪਾਇਆ ॥ ਸਬਦੇ ਕਾਲੁ ਮਾਰਿ ਸਚੁ ਉਰਿ ਧਾਰਿ ਫਿਰਿ ਆਵਣ ਜਾਣੁ ਨ ਹੋਇਆ ॥

Saḏā nām samāle saṯgur hai nāle saṯgur sev sukẖ pā▫i▫ā.  Sabḏe kāl mār sacẖ ur ḏẖār fir āvaṇ jāṇ na ho▫i▫ā.

 

Such a soul (sadaa) ever (samaaley) remembers/obeys (naam-u) Divine commands, knowing that (satigur-u) the Almighty true guru (hai) is (naaley) with her, and (seyv-i = serving) obeying the Almighty true guru, she (paaia) obtains (sukh-u) peace of mind in life and union with the Master on death.

With awareness (sabdey) of Divine commands, and (dhaar-i) keeping (sach-u) the Eternal (ur-i) in mind, it (maar-i) kills (kaal-u) the messenger of death, i.e. overcomes vices; with this, (aavan = coming) births and (jaan-u = going) deaths do not (hoiaa) happen for that soul (phir-i) again.

 

ਸਚਾ ਸਾਹਿਬੁ ਸਚੀ ਨਾਈ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲੇ ॥ ਰੋਵਹਿ ਪਿਰਹੁ ਵਿਛੁੰਨੀਆ ਮੈ ਪਿਰੁ ਸਚੜਾ ਹੈ ਸਦਾ ਨਾਲੇ ॥੧॥

Sacẖā sāhib sacẖī nā▫ī vekẖai naḏar nihāle.  Rovėh pirahu vicẖẖunnī▫ā mai pir sacẖṛā hai saḏā nāle. ||1||

 

(Sachaa) the Eternal (sahib-u) Master has (sachi) eternal (naai/naam) commands/cosmic laws; IT (veykhai) watches and looks after all with (nadar-i) gracious (nihaaley) sight.

Those (vichhuneeaa) separated, i.e. those who forget (pirah-i = spouse) the Almighty, suffer and (rovah-i) cry; I (sadaa) ever have (sachrra) the Eternal (pir-u = spouse) Master (naaley) with me – I ever remember IT and enjoy peace.

 

ਪ੍ਰਭੁ ਮੇਰਾ ਸਾਹਿਬੁ ਸਭ ਦੂ ਊਚਾ ਹੈ ਕਿਵ ਮਿਲਾਂ ਪ੍ਰੀਤਮ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਮੇਲੀ ਤਾਂ ਸਹਜਿ ਮਿਲੀ ਪਿਰੁ ਰਾਖਿਆ ਉਰ ਧਾਰੇ ॥

Parabẖ merā sāhib sabẖ ḏū ūcẖā hai kiv milāʼn parīṯam pi▫āre.  Saṯgur melī ṯāʼn sahj milī pir rākẖi▫ā ur ḏẖāre.

 

Question: (Prabh-u) the Master (meyra = my) of all is (oochaa) higher (doo) than (sabh-u) all, i.e. is unreachable; (kiv) how do I then (milaa-n) find (piaarey) the dear (preetam) Beloved Master?

Answer: When one (meyli = caused to meet) is led (satigur-i) to the true guru, (taa-n) then with his guidance, one (sahj-i) ever (mili = meets) remains with the Master within, and (raakhia) keeps (ur dhaarey) in mind – lives by Divine virtues and commands.

 

ਸਦਾ ਉਰ ਧਾਰੇ ਨੇਹੁ ਨਾਲਿ ਪਿਆਰੇ ਸਤਿਗੁਰ ਤੇ ਪਿਰੁ ਦਿਸੈ ॥ ਮਾਇਆ ਮੋਹ ਕਾ ਕਚਾ ਚੋਲਾ ਤਿਤੁ ਪੈਧੈ ਪਗੁ ਖਿਸੈ ॥

Saḏā ur ḏẖāre nehu nāl pi▫āre saṯgur ṯe pir ḏisai.  Mā▫i▫ā moh kā kacẖā cẖolā ṯiṯ paiḏẖai pag kẖisai.

 

(Naal-i) with (neyhu) love for (piaarey) the Beloved, she (sadaa) ever (dhaarey) keeps Divine commands in (ur) mind; (pir-u) the Almighty-spouse (disai = seen) is found (tey) with guidance of (satigur) the true guru.

(Chola) garment/the body (ka) of (moh) attachment to (maaia) the world-play is (kachaa) false – does not protect the body; (paidhai) wearing (tit-u) that, i.e. one who is attached to the world-play, his/her (pag-u) foot (khisai) slips i.e. s/he is unsteady and succumbs to temptations.

 

ਪਿਰ ਰੰਗਿ ਰਾਤਾ ਸੋ ਸਚਾ ਚੋਲਾ ਤਿਤੁ ਪੈਧੈ ਤਿਖਾ ਨਿਵਾਰੇ ॥ ਪ੍ਰਭੁ ਮੇਰਾ ਸਾਹਿਬੁ ਸਭ ਦੂ ਊਚਾ ਹੈ ਕਿਉ ਮਿਲਾ ਪ੍ਰੀਤਮ ਪਿਆਰੇ ॥੨॥

Pir rang rāṯā so sacẖā cẖolā ṯiṯ paiḏẖai ṯikẖā nivāre.  Parabẖ merā sāhib sabẖ ḏū ūcẖā hai ki▫o milā parīṯam pi▫āre. ||2||

 

(Chola = garment) a body/life which is (raata) imbued (rang-i) with love of (pir = spouse) the Almighty-spouse is (sachaa = true) is good, (paidhey) by wearing (tit-u) that, i.e. one imbued with love of the Almighty, (nivaarey) dispels (tikhaa = thirst) craving – running after other ideas.

(Prabh-u) the Master (meyra = my) of all is (oochaa) higher (doo) than (sabh-u) all, i.e. is unreachable; (kiv) how do I then (milaa-n) find (piaarey) the dear (preetam) Beloved Master? 2.

 

ਮੈ ਪ੍ਰਭੁ ਸਚੁ ਪਛਾਣਿਆ ਹੋਰ ਭੂਲੀ ਅਵਗਣਿਆਰੇ ॥ ਮੈ ਸਦਾ ਰਾਵੇ ਪਿਰੁ ਆਪਣਾ ਸਚੜੈ ਸਬਦਿ ਵੀਚਾਰੇ ॥

Mai parabẖ sacẖ pacẖẖāṇi▫ā hor bẖūlī avgaṇi▫āre.  Mai saḏā rāve pir āpṇā sacẖṛai sabaḏ vīcẖāre.

 

(Mai) I have (pachhaaniaa = recognized) found (sach-u) the Eternal (prabh-u) Master within – with the guru’s guidance – but (hor) others – who do not follow the guru – (bhooli) go astray and are (avganiaarey) devoid of virtues – which could enable to see the Master.

(Mai) I (sadaa) ever (raavey) experience company of (aapna) my (pir-u) Almighty-spouse (veechaarey) by contemplating (sabad-i) the commands of (sachrrai) the Eternal Master.

 

ਸਚੈ ਸਬਦਿ ਵੀਚਾਰੇ ਰੰਗਿ ਰਾਤੀ ਨਾਰੇ ਮਿਲਿ ਸਤਿਗੁਰ ਪ੍ਰੀਤਮੁ ਪਾਇਆ ॥ ਅੰਤਰਿ ਰੰਗਿ ਰਾਤੀ ਸਹਜੇ ਮਾਤੀ ਗਇਆ ਦੁਸਮਨੁ ਦੂਖੁ ਸਬਾਇਆ ॥

Sacẖai sabaḏ vīcẖāre rang rāṯī nāre mil saṯgur parīṯam pā▫i▫ā.  Anṯar rang rāṯī sėhje māṯī ga▫i▫ā ḏusman ḏūkẖ sabā▫i▫ā.

 

(Naarey = woman) a soul-wife (raati) imbued (rang-i) with love (sachai) of the Eternal (veechaarey) reflects on (sabad-i = on word) Divine commands; (mil-i = meets) finds and follows (satigur) the true guru and (paaia) finds (preetam-u) the Beloved Almighty-spouse. 

She is (raati) imbued (rang-i) with love of the Master (antar-i) within and remains (sahjey) steadfastly (maati = intoxicated) conscious of the Master, (sabaaiaa) all (dusman-u = enemy) vices and resultant (dookh) pain (gaiaa) leaves.

 

ਅਪਨੇ ਗੁਰ ਕੰਉ ਤਨੁ ਮਨੁ ਦੀਜੈ ਤਾਂ ਮਨੁ ਭੀਜੈ ਤ੍ਰਿਸਨਾ ਦੂਖ ਨਿਵਾਰੇ ॥ ਮੈ ਪਿਰੁ ਸਚੁ ਪਛਾਣਿਆ ਹੋਰ ਭੂਲੀ ਅਵਗਣਿਆਰੇ ॥੩॥
Apne gur kaʼn▫u ṯan man ḏījai ṯāʼn man bẖījai ṯarisnā ḏūkẖ nivāre.  Mai pir sacẖ pacẖẖāṇi▫ā hor bẖūlī avgaṇi▫āre. ||3||

 

When we (deejai = give) dedicate our (tan-u man-u = body and mind) actions and thoughts (k’nau) to (apney) our guru – who imparts awareness of Naam/Divine virtues and commands, (taa’n) then (man-u) the mind is (bheejai = rinsed) imbued with love of the Almighty; this (nivaarey) eliminates (dookh) the fault/vice of (trisna) craving.

(Mai) I have (pachhaaniaa = recognized) found (sach-u) the Eternal (prabh-u) Master within – with the guru’s guidance – but (hor) others – who do not follow the guru – (bhooli) go astray and are (avganiaarey) devoid of virtues – which could enable to see the Master. 3.

 

ਸਚੜੈ ਆਪਿ ਜਗਤੁ ਉਪਾਇਆ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰੋ ॥ ਆਪਿ ਮਿਲਾਏ ਆਪਿ ਮਿਲੈ ਆਪੇ ਦੇਇ ਪਿਆਰੋ ॥

Sacẖṛai āp jagaṯ upā▫i▫ā gur bin gẖor anḏẖāro.  Āp milā▫e āp milai āpe ḏe▫e pi▫āro.

 

(Sachrrai) the Eternal Master (upaaia) created (jagat-u) the universe (aap-i) from IT-self – but also created distractions and hence the guru’s guidance is needed – (bin-u) without following (gur) the guru, there is (ghor) utter (andhaaro) darkness, i.e. people are blinded by attachments to the world-play of relatives, wealth, rivalry etc.

One who follows the guru, the Almighty (milaaey) unites him/her (aap-i) with IT-self; (aap-i) IT-self (milai) meets and (aapey) IT-self (dey-i = gives) blesses with (piaaro) love.

 

ਆਪੇ ਦੇਇ ਪਿਆਰੋ ਸਹਜਿ ਵਾਪਾਰੋ ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰੇ ॥ ਧਨੁ ਜਗ ਮਹਿ ਆਇਆ ਆਪੁ ਗਵਾਇਆ ਦਰਿ ਸਾਚੈ ਸਚਿਆਰੋ ॥

Āpe ḏe▫e pi▫āro sahj vāpāro gurmukẖ janam savāre.  Ḏẖan jag mėh ā▫i▫ā āp gavā▫i▫ā ḏar sācẖai sacẖi▫āro.

 

The Almighty (aapey) IT-self (dey-i = gives) blesses with (piaaro) IT’s love, i.e. imparts awareness of IT’s virtues; one then (vaapaaro = does business) remains (sahj-i) in poise; s/he (savaarey) makes success of his/her (janam-u) human birth/life (gurmukh-i) with the guru’s guidance, i.e. experiences the Almighty in life and the soul merges with God on death..

(Dhan-u) blessed is (aaiaa = coming) the human birth (mah-i) in (jag) the world, when one (gavaaia = loses) gives up (aap-u = self) ego and submits the self to Divine commands; s/he is accepted as (sachiaaro) truthful – and acceptable for union – (dar-i) in the court of (sachai) the Eternal Master.

 

ਗਿਆਨਿ ਰਤਨਿ ਘਟਿ ਚਾਨਣੁ ਹੋਆ ਨਾਨਕ ਨਾਮ ਪਿਆਰੋ ॥ ਸਚੜੈ ਆਪਿ ਜਗਤੁ ਉਪਾਇਆ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰੋ ॥੪॥੩॥

Gi▫ān raṯan gẖat cẖānaṇ ho▫ā Nānak nām pi▫āro.  Sacẖṛai āp jagaṯ upā▫i▫ā gur bin gẖor anḏẖāro. ||4||3||

 

(Chaanan-u = light) enlightenment (ghatt-i) in the mind (hoa) comes (giaan-i) with awareness (ratan-i = jewel) of sublime (naam) Divine virtues, – finds Divine virtues within – and one develops (piaaro) love for the Master, says third Nanak.

(Sachrrai) the Eternal Master (upaaia) created (jagat-u) the universe (aap-i) from IT-self – but also created distractions and hence the guru’s guidance is needed – (bin-u) without following (gur) the guru, there is (ghor) utter (andhaaro) darkness, i.e. people are blinded by attachments to the world-play of relatives, wealth, rivalry etc. 4. 3.

 

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Note. In this Shabad the third Guru says one should not postpone obtaining awareness of Naam to live by it. The human being is ever subject to temptations and succumbs to them if s/he forgets Naam. And succumbing to temptations is what keeps the soul away from God. Those who pay attention to the guru’s teachings are enabled to overcome temptations, lead life in peace and have comfort in the hereafter.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਇਹੁ ਸਰੀਰੁ ਜਜਰੀ ਹੈ ਇਸ ਨੋ ਜਰੁ ਪਹੁਚੈ ਆਏ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰੁ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਏ ॥

vad▫hans mėhlā 3.  Ih sarīr jajrī hai is no jar pahucẖai ā▫e.  Gur rākẖe se ubre hor mar jammai āvai jā▫e.

 

Composition of the third Guru in Raga Vaddhans: (Ih-u) this (sareer-u) human body (hai) is (jajri = keeps getting old) witherable as (jar-u/jvar = fever/ailment) vices (pahuchai = reach, aaey = come) catch up to (is no) it, i.e. is always subject to temptations which cause it to commit vices.

Those who are (raakhey = protected) guided (gur-i) by the guru, i.e. those who follow the guru’s teachings, (sey) they (ubrey = rise above) are saved; (hor-u) others (mar-i) keep dying and (jammai) being born, i.e. they keep falling prey to vices in life; and after death they (aavai = come) are born and (jaaey = go) die, again and again.

 

ਹੋਰਿ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਵਹਿ ਅੰਤਿ ਗਏ ਪਛੁਤਾਵਹਿ ਬਿਨੁ ਨਾਵੈ ਸੁਖੁ ਨ ਹੋਈ ॥ ਐਥੈ ਕਮਾਵੈ ਸੋ ਫਲੁ ਪਾਵੈ ਮਨਮੁਖਿ ਹੈ ਪਤਿ ਖੋਈ ॥

Hor mar jamėh āvahi jāvėh anṯ ga▫e pacẖẖuṯāvahi bin nāvai sukẖ na ho▫ī.  Aithai kamāvai so fal pāvai manmukẖ hai paṯ kẖo▫ī.

 

(Hor-i) others – who do not follow the guru – (mar-i  = die, jamah-i = born) keep falling prey to vices and coming out; they are not united with the Creator and (aavah-i  jaavah-i = come and go) remain in cycles of reincarnation; they (pachhutaavah-i) repent (ant-i) at the end because (sukh-u = peace) union with the Creator does not (hoee) come about (bin-u = without) for not remembering and living by (naavai/naam) Divine virtues and commands.

Whatever one (kamaavai) does (aithai = here) in life, s/he (paavai) receives (so = that) its (phal-u = fruit) consequences here and in the hereafter; (manmukh-i) a self-willed person – does not follow the guru and – (hai khoee) loses (pat-i) honour – amongst the people  life, and is not accepted for union with the Creator.

 

ਜਮ ਪੁਰਿ ਘੋਰ ਅੰਧਾਰੁ ਮਹਾ ਗੁਬਾਰੁ ਨਾ ਤਿਥੈ ਭੈਣ ਨ ਭਾਈ ॥ ਇਹੁ ਸਰੀਰੁ ਜਜਰੀ ਹੈ ਇਸ ਨੋ ਜਰੁ ਪਹੁਚੈ ਆਈ ॥੧॥

Jam pur gẖor anḏẖār mahā gubār nā ṯithai bẖaiṇ na bẖā▫ī.  Ih sarīr jajrī hai is no jar pahucẖai ā▫ī. ||1||

 

(Pur-i = town/habitat) in the domain of, i.e. when taken by, (jam) Divine justice, one finds (ghor) utter (andhaar-u) darkness, (maha) great (gubaar) darkness, (tithai) there, i.e. one can then do nothing; there are neither (bhain) sisters nor (bhaai) brothers, i.e. there is none to help.

(Ih-u) this (sareer-u) human body (hai) is (jajri) liable to wither as (jar-u/jvar = fever/ailment) vices (pahuchai aaey) catch up (is no) with it, i.e. is always subject to temptations which cause it to commit vices. 1.

 

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ਕਾਇਆ ਕੰਚਨੁ ਤਾਂ ਥੀਐ ਜਾਂ ਸਤਿਗੁਰੁ ਲਏ ਮਿਲਾਏ ॥ ਭ੍ਰਮੁ ਮਾਇਆ ਵਿਚਹੁ ਕਟੀਐ ਸਚੜੈ ਨਾਮਿ ਸਮਾਏ ॥

Kā▫i▫ā kancẖan ṯāʼn thī▫ai jāʼn saṯgur la▫e milā▫e.   Bẖaram mā▫i▫ā vicẖahu katī▫ai sacẖṛai nām samā▫e.

 

(Kaaia) the human body/mind (theeai) becomes (kanchan-u = gold – epitome of purity) free of vices (taa’n) only then (jaa’n) when the Almighty (laey milaaey) leads one to (satigur-u) the true guru to follow his guidance.

(Bhram-u) straying by forgetting the Almighty, and attachment to (maaia) the world-play are then (katteeai = cut) removed (vichahu = from within) from the mind, one (samaaey = is absorbed) remains conscious of, and acts (naam-i) by Naam/virtues and commands of (sachrrai) the Beloved Eternal Master.

 

ਸਚੈ ਨਾਮਿ ਸਮਾਏ ਹਰਿ ਗੁਣ ਗਾਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਏ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਵਿਚਹੁ ਹੰਉਮੈ ਜਾਏ ॥

Sacẖai nām samā▫e har guṇ gā▫e mil parīṯam sukẖ pā▫e.  Saḏā anand rahai ḏin rāṯī vicẖahu haʼn▫umai jā▫e.

 

The human being who (gaaey = sings) praises (gun) virtues of (har-i) the Almighty, (samaaey = is absorbed) conducts the self by emulating (naam-i) virtues of (sachai) the Eternal, and  (paaey) attains (sukh-u) peace (mil-i) by finding (preetam) the Beloved Master within.

S/he (sadaa) ever (rahai) remains (anand-i) in a state of bliss (din-u) day and (raati) night; (hnaumai) ego (jaaey = goes) is dispelled (vichahau) from his/her mind – s/he is ever happy living by Divine commands.

 

ਜਿਨੀ ਪੁਰਖੀ ਹਰਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ਤਿਨ ਕੈ ਹੰਉ ਲਾਗਉ ਪਾਏ ॥ ਕਾਂਇਆ ਕੰਚਨੁ ਤਾਂ ਥੀਐ ਜਾ ਸਤਿਗੁਰੁ ਲਏ ਮਿਲਾਏ ॥੨॥

Jinī purkẖī har nām cẖiṯ lā▫i▫ā ṯin kai haʼn▫u lāga▫o pā▫e.  Kāʼn▫i▫ā kancẖan ṯāʼn thī▫ai jā saṯgur la▫e milā▫e. ||2||

 

(Hau) I (laagau = touch, paaey = feet) pay obeisance (tin kai) to – and follow the example of – those (purkhi) persons (jini) who (laaia) apply their (chit-u) mind (naam-i) to Naam or emulating virtues and obeying commands of (har-i) the Almighty.

(Kaaia) the human body/mind (theeai) becomes (kanchan-u = gold) free of vices (taa’n) only then (jaa’n) when the Almighty (laey milaaey) leads one to (satigur-u) the true guru to follow his guidance. 2.

 

ਸੋ ਸਚਾ ਸਚੁ ਸਲਾਹੀਐ ਜੇ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਭਰਮਿ ਭੁਲਾਣੀਆ ਕਿਆ ਮੁਹੁ ਦੇਸਨਿ ਆਗੈ ਜਾਏ ॥

So sacẖā sacẖ salāhī▫ai je saṯgur ḏe▫e bujẖā▫e.  Bin saṯgur bẖaram bẖulāṇī▫ā ki▫ā muhu ḏesan āgai jā▫e.

 

(So = that) the One (sachaa = true) perfect (sach-u) Eternal Master (salaaheeai = praise) is acknowledged and obeyed (jey) when (satigur-u) the true guru (dey-i bujhaaey) gives the understanding of IT’s virtues and commands.

(Bin-u) without following (satigur) the true guru, people are (bhulaaneea) misled (bharam-i) in delusion – they do not live by Naam; (kia) what (muh-u) face (desan-i = give) will they show, i.e. they will not be able to justify their deeds, (jaaey) on going (aagai = ahead) to the hereafter – when subjected to Divine scrutiny.  

 

ਕਿਆ ਦੇਨਿ ਮੁਹੁ ਜਾਏ ਅਵਗੁਣਿ ਪਛੁਤਾਏ ਦੁਖੋ ਦੁਖੁ ਕਮਾਏ ॥ ਨਾਮਿ ਰਤੀਆ ਸੇ ਰੰਗਿ ਚਲੂਲਾ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਏ ॥

Ki▫ā ḏen muhu jā▫e avguṇ pacẖẖuṯā▫e ḏukẖo ḏukẖ kamā▫e.  Nām raṯī▫ā se rang cẖalūlā pir kai ank samā▫e.

 

(Kia) what face will such people (deyn-i) show when they (jaaey) go to the Divine court; they will (pachhutaaey) repent (avgun-i) because of their wrong-doings, and (kamaaey = practice) experience (dukho dukh-u) only pain – for not being accepted for union by the Creator and being sent for rebirth.

On the other hand, those souls-brides who are (rateeaa) imbued (naam-i) with Divine virtues and commands, they are (rang-i) dyed with (chaloola) deep red colour, – the epitome of love; they (samaaey) are taken (ank-i = body) in embrace, i.e. are accepted by, (pir) the Almighty-spouse.

 

ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਸੂਝਈ ਕਿਸੁ ਆਗੈ ਕਹੀਐ ਜਾਏ ॥ ਸੋ ਸਚਾ ਸਚੁ ਸਲਾਹੀਐ ਜੇ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥੩॥

Ŧis jevad avar na sūjẖ▫ī kis āgai kahī▫ai jā▫e.  So sacẖā sacẖ salāhī▫ai je saṯgur ḏe▫e bujẖā▫e. ||3||

 

Whatever we need is given by the Almighty. (Avar-u na) none other (sujhaee = seems) is (jeyvadd-u = great) as potent as (tis-u = that) the Almighty; so (aagai) before (kis-u) whom can we (jaaey) go and (kaheeai = say) make supplication –; the Almighty does everything.

We (salaaheeai) acknowledge and obey (so = that) the One (sachaa = true) perfect (sach-u) Eternal Master, (jey) when (satigur-u) the true guru (dey-i bujhaaey) enables to understand IT’s virtues and commands. 3.

 

ਜਿਨੀ ਸਚੜਾ ਸਚੁ ਸਲਾਹਿਆ ਹੰਉ ਤਿਨ ਲਾਗਉ ਪਾਏ ॥ ਸੇ ਜਨ ਸਚੇ ਨਿਰਮਲੇ ਤਿਨ ਮਿਲਿਆ ਮਲੁ ਸਭ ਜਾਏ ॥

Jinī sacẖṛā sacẖ sahāli▫ā haʼn▫u ṯin lāga▫o pā▫e.  Se jan sacẖe nirmale ṯin mili▫ā mal sabẖ jā▫e.

 

(Jini) those who (salaahia) praise, i.e. recount and emulate the virtues of, (sachrra) the Beloved perfect (sach-u) Eternal Master, (hnau) I shall (laagau) touch (tin kai) their (paaye) feet, i.e. pay obeisance to them and follow their example.

(Sey jan) those persons are (sachey) truthful and (nirmaley = without dirt) unstained by vices; (sabh) all (mal-u = dirt) vices (jaaey = go) are dispelled (tin miliaa = meeting them) in their company – by following their example.

 

ਤਿਨ ਮਿਲਿਆ ਮਲੁ ਸਭ ਜਾਏ ਸਚੈ ਸਰਿ ਨਾਏ ਸਚੈ ਸਹਜਿ ਸੁਭਾਏ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਅਗਮੁ ਅਗੋਚਰੁ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਏ ॥

Ŧin mili▫ā mal sabẖ jā▫e sacẖai sar nā▫e sacẖai sahj subẖā▫e.  Nām niranjan agam agocẖar saṯgur ḏī▫ā bujẖā▫e.

 

(Miliaa = meeting, tin = them) in their company all (mal-u = dirt) vices (jaaey) leave, as one (naaey/nhaaey) bathes (sar-i) in the pool of (sachai) the Eternal, i.e. conducts the self by Naam or Divine virtues and commands, (sahj-i subhaaey) intuitively – that becomes his/her nature.

(Naam-u) the Almighty is (niranjan-u) unstained by vices, being (agam-u) beyond physical reach, i.e. is unaffected by the world-play, and (agochar-u) not found by the senses; (satigur-i) the true guru (deeaa bujhaaey) gives the understanding of God’s presence by imparting awareness of Divine virtues and motivates to emulate them.

 

ਅਨਦਿਨੁ ਭਗਤਿ ਕਰਹਿ ਰੰਗਿ ਰਾਤੇ ਨਾਨਕ ਸਚਿ ਸਮਾਏ ॥ ਜਿਨੀ ਸਚੜਾ ਸਚੁ ਧਿਆਇਆ ਹੰਉ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਏ ॥੪॥੪॥

An▫ḏin bẖagaṯ karahi rang rāṯe Nānak sacẖ samā▫e. Jinī sacẖṛā sacẖ ḏẖi▫ā▫i▫ā haʼn▫u ṯin kai lāga▫o pā▫e. ||4||4||

 

The seekers are (andin-u = all days) ever (raatey) imbued (rang-i) with love of the Almighty, and (bhagat-i karah-i = engage in devotion) live by Divine virtues and commands, when (samaaey) absorbed (sach-i) in the Eternal Master, says third Nanak.

(Jini) those who (salaahia) praise, i.e. recount and emulate virtues of, (sachrra = true) the perfect (sach-u) Eternal Master, (h’nau) I shall (laagau) touch (tin = those, kai = of) their (paaey) feet, i.e. pay obeisance to them and follow their example. 4. 4.