SGGS pp 587-589, Vaddhans Ki Vaar M: 4, Pauris 5-9.

 

 

ਸਲੋਕ ਮਃ ੩ ॥ ਸਜਣ ਮਿਲੇ ਸਜਣਾ ਜਿਨ ਸਤਗੁਰ ਨਾਲਿ ਪਿਆਰੁ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਤਿਨੀ ਧਿਆਇਆ ਸਚੈ ਪ੍ਰੇਮਿ ਪਿਆਰੁ ॥

Salok mėhlā 3.  Sajaṇ mile sajṇā jin saṯgur nāl pi▫ār.  Mil parīṯam ṯinī ḏẖi▫ā▫i▫ā sacẖai parem pi▫ār.

 

Prologue by the third Guru. (Sajan = friends) participants in holy congregation (miley) find other such (sajna) friends (jin) who have (piaar-u) love (naal-i) for (satgur) the true guru.

(Mil-i) together, (tini) they (dhiaaia) remember (preetam) the Beloved Almighty, with (preym piaar-u) sincere love (sachai) for the Eternal Master, i.e. they live by Divine virtues and commands.

 

ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਿ ॥ ਏਹਿ ਸਜਣ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰਿ ॥

Man hī ṯe man māni▫ā gur kai sabaḏ apār.  Ėhi sajaṇ mile na vicẖẖuṛėh jė āp mele karṯār.

 

Learning (sabad-i) from the teachings (kai) of (gur) the guru about virtues (apaar-i) of the Infinite, (man-u) the mind (maania = agrees) learns from the virtues of the Master, present in (man) the mind itself.

Those (j-i) whom (kartaar-i) the Creator (aap-i) IT-self (meyley = causes to meet) motivates,  (eyh-i = these) such (sajan) friends (mil-e = meet) participate in holy congregation, and never (vichhurrey = separated) stop taking part.

 

ਇਕਨਾ ਦਰਸਨ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਕਰਹਿ ਵੀਚਾਰੁ ॥ ਵਿਛੁੜਿਆ ਕਾ ਕਿਆ ਵਿਛੁੜੈ ਜਿਨਾ ਦੂਜੈ ਭਾਇ
ਪਿਆਰੁ ॥

Iknā ḏarsan kī parṯīṯ na ā▫ī▫ā sabaḏ na karahi vīcẖār.  vicẖẖuṛi▫ā kā ki▫ā vicẖẖuṛai jinā ḏūjai bẖā▫e pi▫ār.

 

(Ikna) some people do not (aaeeai) have (parteet-i) faith (darsan = philosophy) in teachings and do not (karah-i veechaar-u) contemplate (sabad-i) the Divine Word.

(Kia) what more can (vichhurriaa) those, so separated, be (vichhurrai) be separated (jina) who have (piaar-u) love and (bhaa-e) attachment (doojai = other) elsewhere?

 

ਮਨਮੁਖ ਸੇਤੀ ਦੋਸਤੀ ਥੋੜੜਿਆ ਦਿਨ ਚਾਰਿ ॥ ਇਸੁ ਪਰੀਤੀ ਤੁਟਦੀ ਵਿਲਮੁ ਨ ਹੋਵਈ ਇਤੁ ਦੋਸਤੀ ਚਲਨਿ ਵਿਕਾਰ ॥

Manmukẖ seṯī ḏosṯī thoṛ▫ṛi▫ā ḏin cẖār.  Is parīṯī ṯutḏī vilam na hova▫ī iṯ ḏosṯī cẖalan vikār.

 

(Dosti) friendship (seyti) with (manmukh = self-oriented) self-willed person lasts (thorrarriaa) a short period of (chaar = four) a few (din) days.

(It-u) with this type of (dosti) friendship, (vikaar) vices (chalan = move) enter the mind; it takes no (vilam = delay) time, for (is-u = this) such (preeti) affection (tuttdi) to break up.

 

ਜਿਨਾ ਅੰਦਰਿ ਸਚੇ ਕਾ ਭਉ ਨਾਹੀ ਨਾਮਿ ਨ ਕਰਹਿ ਪਿਆਰੁ ॥ ਨਾਨਕ ਤਿਨ ਸਿਉ ਕਿਆ ਕੀਚੈ ਦੋਸਤੀ ਜਿ ਆਪਿ ਭੁਲਾਏ ਕਰਤਾਰਿ ॥੧॥

Jinā anḏar sacẖe kā bẖa▫o nāhī nām na karahi pi▫ār.  Nānak ṯin si▫o ki▫ā kīcẖai ḏosṯī jė āp bẖulā▫e karṯār. ||1||

 

(Jina) those who do not have (bhau =fear) respect for (sach-e) the Eternal (andar-i = within) in their minds, they do not (karah-i = do, piaar-u = love) practice (naam-i) Divine virtues and commands.

(Kia) why, i.e. we should not, (keechai = make) keep (dosti = friendship) company (sio) with (tin) those (j-i) whom (kartaar-i) the Creator (aap-i) IT-self (bhulaaey) has led astray, i.e. those who have forgotten the Master, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਇਕਿ ਸਦਾ ਇਕਤੈ ਰੰਗਿ ਰਹਹਿ ਤਿਨ ਕੈ ਹਉ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਤਨੁ ਮਨੁ ਧਨੁ ਅਰਪੀ ਤਿਨ ਕਉ ਨਿਵਿ ਨਿਵਿ ਲਾਗਉ ਪਾਇ ॥

Mėhlā 3.  Ik saḏā ikṯai rang rahėh ṯin kai ha▫o saḏ balihārai jā▫o.  Ŧan man ḏẖan arpī ṯin ka▫o niv niv lāga▫o pā▫e.

 

Prologue by the third Guru. There are (Ik-i) some who (sadaa) ever (rahai) remain (rang-i) imbued with love (iktai) of the One Master; (hau) I (sad) ever (balihaarai jaau = am sacrifice) adore them.

I shall (arpi = hand over) make offering of, i.e. serve them/follow them with, my (tan-u, man-u, dhan-u) body, mind and money – do as they ask, and (niv-i niv-i) bend down to (laagau) touch their (paau) feet – pay obeisance – (kau) to (tin) them.

 

ਤਿਨ ਮਿਲਿਆ ਮਨੁ ਸੰਤੋਖੀਐ ਤ੍ਰਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੀਏ ਸਦਾ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਇ ॥੨॥

Ŧin mili▫ā man sanṯokẖī▫ai ṯarisnā bẖukẖ sabẖ jā▫e.  Nānak nām raṯe sukẖī▫e saḏā sacẖe si▫o liv lā▫e. ||2||

 

(Man-u) the mind (santokheeai) feels happy (milia) meeting (tin) them, i.e. to be in their company; by following their example, (sabh) all (trisna) craving and (bhukh) hunger (jaaey) leaves, i.e. one no longer runs to satisfy desires.

Those (ratey) imbued with Naam (sadaa) ever (liv laaey) focus (siau) on (sachey) the Eternal Master – live as would please the Master – and are (sukhee-ey) at peace, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਵਾਰਿਆ ਜਿਨਿ ਹਰਿ ਕੀ ਹਰਿ ਕਥਾ ਸੁਣਾਈ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਬਲਿਹਾਰਣੈ ਜਿਨਿ ਹਰਿ ਸੇਵਾ ਬਣਤ ਬਣਾਈ ॥

Pa▫oṛī.  Ŧis gur ka▫o ha▫o vāri▫ā jin har kī har kathā suṇā▫ī.  Ŧis gur ka▫o saḏ balihārṇai jin har sevā baṇaṯ baṇā▫ī.

 

(Pauri) stanza. (Hau) I (kau vaaria = am sacrifice for) adore (tis-u = that) the guru (jin-i) who (sunaaee) tells of (har-i) the purifying (kathaa = description) virtues of (har-i) the Almighty.

I (sad) ever (kau balihaarnai = am sacrifice for) adore the guru who (banat banaaee = arranges) fashions the mind to engage in (seyva = service) obedience of the Almighty, i.e. to live by Divine commands.

 

Page 588

 

ਸੋ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੇਰੈ ਨਾਲਿ ਹੈ ਜਿਥੈ ਕਿਥੈ ਮੈਨੋ ਲਏ ਛਡਾਈ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਰਿ ਸੋਝੀ ਪਾਈ ॥ ਨਾਨਕੁ ਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨਿ ਹਰਿ ਨਾਮੁ ਦੀਆ ਮੇਰੇ ਮਨ ਕੀ ਆਸ ਪੁਰਾਈ ॥੫॥

So saṯgur pi▫ārā merai nāl hai jithai kithai maino la▫e cẖẖadā▫ī.  Ŧis gur ka▫o sābās hai jin har sojẖī pā▫ī.  Nānak gur vitahu vāri▫ā jin har nām ḏī▫ā mere man kī ās purā▫ī. ||5||

 

(So = that) teachings of (piaara) dear (satigur-u) true guru are (naal-i) with (meyrai) me; (jithai kithai) wherever I am, they (laey chhaddaaee) delivers (maino) me from wrongdoings.

(Saabaas-i) praise be to the guru (jin-i) who (paaee) imparts (sojhi) awareness of (har-i) the Almighty, i.e. Divine virtues and commands.

The third Nanak (vittahu vaaria = sacrifice for) adores the guru who (deeaa) imparted (har-i naam-u) Divine virtues and commands, and (puraai) fulfilled (aas) the wish of (meyrey) my (man) mind – to find the Master within. 5.

 

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Note: This sixth Paurri of Vaddhans ki Vaar M: 4, has two Sloks (prologues) of the third Guru preceding it. The Sloks say that humanity burns in the fire of craving, i.e. does not obtain satisfaction in life. This happens because people act by own will and do not follow the guru who guides on conduct in life. Some people pretend to be pious but remain restless. The Paurri says that those who follow the guru and comply with Divine commands, remain satisfied in life.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਤ੍ਰਿਸਨਾ ਦਾਧੀ ਜਲਿ ਮੁਈ ਜਲਿ ਜਲਿ ਕਰੇ ਪੁਕਾਰ ॥ ਸਤਿਗੁਰ ਸੀਤਲ ਜੇ ਮਿਲੈ ਫਿਰਿ ਜਲੈ ਨ ਦੂਜੀ ਵਾਰ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਨਿਰਭਉ ਕੋ ਨਹੀ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥੧॥

Salok mėhlā 3.  Ŧarisnā ḏāḏẖī jal mu▫ī jal jal kare pukār.  Saṯgur sīṯal je milai fir jalai na ḏūjī vār.

Nānak viṇ nāvai nirbẖa▫o ko nahī jicẖar sabaḏ na kare vīcẖār. ||1||

 

Prologue by the third Guru. Humankind (daadhi) burning in the fire of (trisna) craving (jal-i muee – burns to death) destroys peace of mind, and (jal-i jal-i = while burning) in the state of restless-ness (karey pukaar = calls out) seeks solace.

(Jey) if it (miley) finds (seetal = cool) the soothing – guidance of – (satigur) true guru (phir-i) then it would not (jaley) burn (dooji vaar) a second time, i.e. if it finds the guru who teaches how to be contented, then it would be at peace.

(Ko nahi) no one can become (nirbhau = fearless) free of anxiety (jichar-u) as long as s/he (na kar-e) does not (veecchaar-u) contemplate (sabad-i) the guru’s teachings, to live by them. 1.

 

ਮਃ ੩ ॥ ਭੇਖੀ ਅਗਨਿ ਨ ਬੁਝਈ ਚਿੰਤਾ ਹੈ ਮਨ ਮਾਹਿ ॥ ਵਰਮੀ ਮਾਰੀ ਸਾਪੁ ਨਾ ਮਰੈ ਤਿਉ ਨਿਗੁਰੇ ਕਰਮ ਕਮਾਹਿ ॥

Mėhlā 3.  Bẖekẖī agan na bujẖ▫ī cẖinṯā hai man māhi.  varmī mārī sāp na marai ṯi▫o nigure karam kamāhi.

 

Prologue by the third Guru. (Agan-i = fire) mental turmoil of (bheykhi) a pretender is not (bujhaee) extinguished, because s/he has (chinta = anxiety) worries about fulfilling desires.

Like (saap) the snake does not die (maari = killing) with destruction of (varmi) the snake-hole, (tiau) similar is the case of (karam) rituals performed by (nigurey = guru-less person) one who does not follow the guru, i.e. rituals do not bring solace.

 

ਸਤਿਗੁਰੁ ਦਾਤਾ ਸੇਵੀਐ ਸਬਦੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਾਂਤਿ ਹੋਇ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਇ ॥

Saṯgur ḏāṯā sevī▫ai sabaḏ vasai man ā▫e.  Man ṯan sīṯal sāʼnṯ ho▫e ṯarisnā agan bujẖā▫e.

 

(Seyveeai = serving) by following the teachings of (daata = giver) the beneficent (satigur-u) true guru, (sabad-u = Divine Word) Divine commands (vasai) abide (man-i) in the mind, i.e. one becomes aware of Divine commands which are the guide for life.

The guru (bujhaaey) quenches (agan-i) the fire of (trisna) craving and (man-u) the mind and (tan-u) the body (hoey) become (seetal-u) comforted and (saant-i) at peace.

 

ਸੁਖਾ ਸਿਰਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ਜਾ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਗੁਰਮੁਖਿ ਉਦਾਸੀ ਸੋ ਕਰੇ ਜਿ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

Sukẖā sir saḏā sukẖ ho▫e jā vicẖahu āp gavā▫e.  Gurmukẖ uḏāsī so kare jė sacẖ rahai liv lā▫e.

 

(Ja) if one (gavaaey = loses) gives up (aap-u = self) ego (vichahu) from within, s/he (hoey) obtains (sukha sir-i) the most sublime comfort of all (sukh) comforts – union with the Creator by which the soul permanently settles down.

Only (so) that person (karey udaasi = withdraws, i.e. gives up ego, who, (gurmukh-i) with the guru’s teachings, (rahai) remains (liv laaey) focused (sach-i) on the Eternal, i.e. lives by Divine virtues and commands.

 

ਚਿੰਤਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਰਿ ਨਾਮਿ ਰਜਾ ਆਘਾਇ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਨਹ ਛੂਟੀਐ ਹਉਮੈ ਪਚਹਿ ਪਚਾਇ ॥੨॥

Cẖinṯā mūl na hova▫ī har nām rajā āgẖā▫e.  Nānak nām binā nah cẖẖūtī▫ai ha▫umai pacẖėh pacẖā▫e. ||2||

 

Such a person does not (hovaee) have any (chinta) worries (mool-i) at all, because living by (naam-i) virtues and commands of (har-i) the Almighty, s/he is (rajaa aghaaey) satiated – becomes free of temptations/desires.

One does not (chhootteeai) obtain freedom from temptations/desires (bina) without awareness of (naam) Divine virtues and commands, and (pachah-i pachaae = burns) perishes in the fire of craving, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਜਿਨੀ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਤਿਨੀ ਪਾਇਅੜੇ ਸਰਬ ਸੁਖਾ ॥ ਸਭੁ ਜਨਮੁ ਤਿਨਾ ਕਾ ਸਫਲੁ ਹੈ ਜਿਨ
ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਮਨਿ ਲਾਗੀ ਭੁਖਾ ॥

Pa▫oṛī.  Jinī har har nām ḏẖi▫ā▫i▫ā ṯinī pā▫i▫aṛe sarab sukẖā.  Sabẖ janam ṯinā kā safal hai jin har ke nām kī man lāgī bẖukẖā.

 

(Pauri) stanza. (Jini) those who (dhiaaia) pay attention to (har-i = taking away vices) purifying and (har-i = making green) the rejuvenating (naam-u) virtues of the Almighty, (tini) they – forsake vices and – (paaiarr-e = obtain) experience (sarab) all (sukha) comforts – live in total peace.

(Jin) those who (laagi) feel (bhukhaa = hunger) longing for remembrance of (har-i naam) Divine virtues and commands (man-i) in their minds, (tina ka) their (janma-u) human birth is (sabh-u) totally (saphal-u) successful, i.e. they achieve the objective of human birth – of union with the Creator.

 

ਜਿਨੀ ਗੁਰ ਕੈ ਬਚਨਿ ਆਰਾਧਿਆ ਤਿਨ ਵਿਸਰਿ ਗਏ ਸਭਿ ਦੁਖਾ ॥ ਤੇ ਸੰਤ ਭਲੇ ਗੁਰਸਿਖ ਹੈ ਜਿਨ ਨਾਹੀ ਚਿੰਤ ਪਰਾਈ ਚੁਖਾ ॥ ਧਨੁ ਧੰਨੁ ਤਿਨਾ ਕਾ ਗੁਰੂ ਹੈ ਜਿਸੁ ਅੰਮ੍ਰਿਤ ਫਲ ਹਰਿ ਲਾਗੇ ਮੁਖਾ ॥੬॥

Jinī gur kai bacẖan ārāḏẖi▫ā ṯin visar ga▫e sabẖ ḏukẖā.  Ŧe sanṯ bẖale gursikẖ hai jin nāhī cẖinṯ parā▫ī cẖukẖā. Ḏẖan ḏẖan ṯinā kā gurū hai jis amriṯ fal har lāge mukẖā. ||6||

 

(Jini) those who (araadhia) remember – virtues of – the Almighty (bachan-i = through the word) as taught by (gur) the guru, they (visar-i gaey) forget (sabh-i) all (dukha) distress, i.e. they do not even know what distress is.

(Tey) those (sant) seekers, (gursikh) the guru’s disciples, (jin) who do not have (chukha) the slightest (chint = thought) expectation (praai) from others than the Master; they are (bhaley = good) virtuous.

(Dhan-u dhann-u) blessed is (tina ka) their guru (jis-u) whose (mukha) mouth (lagey) bears (phal) fruit of, i.e. who teaches, (amrit = ambrosia) Divine virtues and commands. 6.

 

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Note: This seventh Paurri of Vaddhans Ki Vaar M: 4 and the two Sloks or prologues of the third Guru preceding it emphasize the need for following guidance of the true guru. Without that a self-willed person is misled to practice duality which causes conflicts, and hence restless, in mind.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਕਲਿ ਮਹਿ ਜਮੁ ਜੰਦਾਰੁ ਹੈ ਹੁਕਮੇ ਕਾਰ ਕਮਾਇ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਮਨਮੁਖਾ ਦੇਇ ਸਜਾਇ ॥

Salok mėhlā 3.  Kal mėh jam janḏār hai hukme kār kamā▫e.  Gur rākẖe se ubre manmukẖā ḏe▫e sajā▫e.

 

Prologue by the third Guru. (Mah-i) in (kal-i) conflict, i.e. to those who practice duality, (jam-u) Divine justice is (jandaar-u) brutal; but it (kaar kamaaey) acts (hukmey) by Hukam/as commanded by the Almighty.

Those who are (raakhey) protected by following (gur-i = by the guru) the guru’s teachings, (sey) they are (ubrey) saved; but (manmukha) the self-willed – who defy the guru, Divine justice (dey sajaaey = punishes) sends for reincarnation.

 

ਜਮਕਾਲੈ ਵਸਿ ਜਗੁ ਬਾਂਧਿਆ ਤਿਸ ਦਾ ਫਰੂ ਨ ਕੋਇ ॥ ਜਿਨਿ ਜਮੁ ਕੀਤਾ ਸੋ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਦੁਖੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥

Jamkālai vas jag bāʼnḏẖi▫ā ṯis ḏā farū na ko▫e.  Jin jam kīṯā so sevī▫ai gurmukẖ ḏukẖ na ho▫e.  Nānak gurmukẖ jam sevā kare jin man sacẖā ho▫e. ||1||

 

(Jag-u = world) the creatures who – fall prey – to temptations in the world-play – (baandhia = bound) are detained by, and (vas-i) under control, (jamkaalai) of the messenger of death; there is (na koey) no one who (pharoo = catcher) can stop Divine justice.

If we, (gurmukh-i) guided by the guru, (seyveeai = serve) obey the Almighty (jin-i) who (keeta) created (jam-u) Divine justice, then (na hoey = does not happen) there is no (dukh-u) grief/punishment.

Says third Nanak: (Jam-u) Divine justice (seva karey = serves) shows respect to (gurmukh-i) a follower of the guru, (jin) who (hoey) has (sachaa) the Eternal (man-i) in mind. 1.

 

ਮਃ ੩ ॥ ਏਹਾ ਕਾਇਆ ਰੋਗਿ ਭਰੀ ਬਿਨੁ ਸਬਦੈ, ਦੁਖੁ ਹਉਮੈ ਰੋਗੁ ਨ ਜਾਇ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤਾ ਨਿਰਮਲ ਹੋਵੈ ਹਰਿ ਨਾਮੋ ਮੰਨਿ ਵਸਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਸੁਖਦਾਤਾ ਦੁਖੁ ਵਿਸਰਿਆ ਸਹਜਿ ਸੁਭਾਇ ॥੨॥

Mėhlā 3.  Ėhā kā▫i▫ā rog bẖarī bin sabḏai ḏukẖ ha▫umai rog na jā▫e.  Saṯgur milai ṯā nirmal hovai har nāmo man vasā▫e.  Nānak nām ḏẖi▫ā▫i▫ā sukẖ▫ḏāṯa ḏukẖvisri▫ā sahj subẖā▫e. ||2||

 

Prologue by the third Guru. (Bin-u = without) by not obeying (sabdai = Divine Word) commands of the Almighty, (eyha = this) the human body/mind remains (bhar-i) filled with (rog-i = afflictions) vices; the biggest (rog-u) affliction of (haumai) ego (na jaaey) does not leave the mind.

If one (milai) finds (satigur-u) the true guru, (ta) then – by following his teachings – (hovai = be, nirmal = free of dirt) s/he is cleansed of vices by (vasaaey = causing to abide) keeping (har-i naamo) Divine virtues and commands (man-i) in the mind.

Says third Nanak: When commands of the Almighty, (sukhdaata) the giver of solace, (dhiaaia) are paid attention to, one is (sahj-i subhaaey) naturally (visriaa = forgotten) remains free of (dukh-u) distress. 2.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਜਗਜੀਵਨੁ ਉਪਦੇਸਿਆ ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਸਦਾ ਘੁਮਾਇਆ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਖੰਨੀਐ ਜਿਨਿ ਮਧੁਸੂਦਨੁ ਹਰਿ ਨਾਮੁ ਸੁਣਾਇਆ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਹਉ ਵਾਰਣੈ ਜਿਨਿ ਹਉਮੈ ਬਿਖੁ ਸਭੁ ਰੋਗੁ ਗਵਾਇਆ ॥

Pa▫oṛī.  Jin jagjīvan upḏesi▫ā ṯis gur ka▫o ha▫o saḏā gẖumā▫i▫ā.  Ŧis gur ka▫o ha▫o kẖannī▫ai jin maḏẖusūḏan har nām suṇā▫i▫ā.  Ŧis gur ka▫o ha▫o vārṇai jin ha▫umai bikẖ sabẖ rog gavā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. The guru, (jin-i) who (updeysia = teaches) imparts – awareness of virtues and commands of the Almighty–, (jagjeevan-u) the source of life of creatures, (hau) I (sadaa) ever (ghumaaia = circumambulate) adore (tis-u) him – ever obey him.

(Hau) I (khaneeai = be cut to pieces) shall do anything (kau) for (tis-u) that guru who (sunaaia = tells) imparts awareness of (naam-u) commands of (har-i) the Almighty (madhusoodan = killer of the demon Madhu – metaphor for God) destroyer of evil.

I (kau vaarnai = am sacrifice for) adore the guru (jin-i) who (gavaaia = loses) enables to give up (rog-u) the affliction of (haumai) ego, and thus (sabh-u) all (bikh-u) vices.

 

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ਤਿਸੁ ਸਤਿਗੁਰ ਕਉ ਵਡ ਪੁੰਨੁ ਹੈ ਜਿਨਿ ਅਵਗਣ ਕਟਿ ਗੁਣੀ ਸਮਝਾਇਆ ॥ ਸੋ ਸਤਿਗੁਰੁ ਤਿਨ ਕਉ ਭੇਟਿਆ ਜਿਨ ਕੈ ਮੁਖਿ ਮਸਤਕਿ ਭਾਗੁ ਲਿਖਿ ਪਾਇਆ ॥੭॥

Ŧis saṯgur ka▫o vad punn hai jin avgaṇ kat guṇī samjẖā▫i▫ā.  So saṯgur ṯin ka▫o bẖeti▫ā jin kai mukẖ masṯak bẖāg likẖ pā▫i▫ā. ||7||

 

It is (vadd) great (punn-u) pious act of (tis-u = that) the true guru (jin-i) who (katt-i = cuts) banishes (avgan) faults and (samjhaaia) enables to understand – and live by – Divine (guni) virtues.

(So) such (satiguru) a true guru (bh-ettiaa) is found (tin kau) by those (jin kai) in whose (mukh-i = face, mastak-i = forehead) destiny, the Almighty has (likhi-i paaia) written (bhaag-u) good fortune. 7.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਭਗਤਿ ਕਰਹਿ ਮਰਜੀਵੜੇ ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਦਾ ਹੋਇ ॥ ਓਨਾ ਕਉ ਧੁਰਿ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਆ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥

Salok mėhlā 3.  Bẖagaṯ karahi marjīvṛe gurmukẖ bẖagaṯ saḏā ho▫e.  Onā ka▫o ḏẖur bẖagaṯ kẖajānā bakẖsi▫ā met na sakai ko▫e.

 

Prologue by the third Guru. (Marjeevrr-e = living dead) those who are detached from the world-play like a dead person, they (karah-i) engage (bhagat-i) in devotion, i.e. live by Divine virtues and commands; (bhagat-i) devotion is (sadaa) ever (hoey) performed (gurmukh-i) with the guru’s guidance.

(Khajaana) the treasure of devotion has been (bakhsiaa) bestowed (ona kau) on them (dhur-i) from the source – the Creator; (na koey) no one (sakai) can (meytti = erase) deprive them of this.

 

ਗੁਣ ਨਿਧਾਨੁ ਮਨਿ ਪਾਇਆ ਏਕੋ ਸਚਾ ਸੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੇ ਫਿਰਿ ਵਿਛੋੜਾ ਕਦੇ ਨ ਹੋਇ ॥੧॥

Guṇ niḏẖān man pā▫i▫ā eko sacẖā so▫e.  Nānak gurmukẖ mil rahe fir vicẖẖoṛā kaḏe na ho▫e. ||1||

 

In their (man-i) minds the devotees (paaia = find) see (eyko soey) only the One (sachaa) Eternal Master, (nidhaan-u = treasure) the source of (gun) virtues.

They (rahey) remain (mil-i) united, i.e. absorbed in the Master, (gurmukh-i) by following the guru’s teachings and are (kadey na) never (vichhorra hoey) separated, i.e. never forget the Master, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀਆ ਕਿਆ ਓਹੁ ਕਰੇ ਵੀਚਾਰੁ ॥ ਸਬਦੈ ਸਾਰ ਨ ਜਾਣਈ ਬਿਖੁ ਭੂਲਾ ਗਾਵਾਰੁ ॥

Mėhlā 3.  Saṯgur kī sev na kīnī▫ā ki▫ā oh kare vīcẖār.  Sabḏai sār na jāṇ▫ī bikẖ bẖūlā gāvār.

 

Prologue by the third Guru. One who does not (seyv keeneeaa = serve) obey (satigur) the true guru, (kiaa) what (veechaar-u) contemplation/meditation will (oh) s/he (karaey) do?

S/he does not (jaanaee = know) have (saar) awareness (sabdai) of the Divine Word, i.e. Divine commands, and as such (gaavaar-u) the un-informed person (bhoola) goes astray – is easily tempted by vices.

 

ਅਗਿਆਨੀ ਅੰਧੁ ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ਜਮੁ ਮਾਰਿ ਕਰੇ ਤਿਨ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੨॥

Agi▫ānī anḏẖ baho karam kamāvai ḏūjai bẖā▫e pi▫ār.  Aṇhoḏā āp gaṇā▫iḏe jam mār kare ṯin kẖu▫ār.  Nānak kis no ākẖī▫ai jā āpe bakẖsaṇhār. ||2||

 

One who is (agiaani) unaware of Divine virtues and commands, is (andh-u = blind) blinded by attachments; his/her) piaar-u = love) mind has (doojai bhaa-e = other love) other inclinations, and (kamaavai) engages in (bah-u) numerous (karam) rituals.

Such people (ganaaeydey) want to be counted virtuous (anhodaa = without being) which they are not; (jam-u) the messenger of death (maar-i) brutalizes and (kar-e khuaar) disgraces them – by not letting them reach the Creator, and putting them in cycles of reincarnation.

Says the third Nanak: (Kis no) whom, i.e. we should not look and (aakheeai) ask anyone else for solace (ja) when – the Almighty who is within us – (bakhsanhaar) can bestow grace and save from the messenger of death. 2.

 

ਪਉੜੀ ॥ ਤੂ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ॥ ਜਿਸੁ ਤੂ ਭਾਵੈ ਤਿਸੁ ਤੂ ਮੇਲਿ ਲੈਹਿ ਕਿਆ ਜੰਤ ਵਿਚਾਰੇ ॥

Pa▫oṛī.  Ŧū karṯā sabẖ kicẖẖ jāṇḏā sabẖ jī▫a ṯumāre.  Jis ṯū bẖāvai ṯis ṯū mel laihi ki▫ā janṯ vicẖāre.

 

(Pauri) stanza. O (karta) Creator, (too) You (jaanda) know (sabh-u kichh) everything – that the creatures do – because (sabh-i) all (jeea) creatures are (tummaar-e = yours) created by You – You know their minds.

(Jis-u) one whom (too) You (bhaavai) approve, You (meyl-i laih-i) unite with Yourself; (kiaa = what?) nothing is in the hands of (vichaar-e = helpless) the hapless (jant) creatures.

 

ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਸਚੁ ਸਿਰਜਣਹਾਰੇ ॥ ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਪਿਆਰਿਆ ਸੋ ਤੁਧੁ ਮਿਲੈ ਗੁਰਮੁਖਿ ਵੀਚਾਰੇ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਆਪਣੇ ਜਿਨਿ ਮੇਰਾ ਹਰਿ ਅਲਖੁ ਲਖਾਰੇ ॥੮॥

Ŧū karaṇ kāraṇ samrath hai sacẖ sirjaṇhāre.  Jis ṯū melėh pi▫āri▫ā so ṯuḏẖ milai gurmukẖ vīcẖāre.

Ha▫o balihārī saṯgur āpṇe jin merā har alakẖ lakẖāre. ||8||

 

O (sach-u) Eternal (sirjanhaarey) Creator, You are (samrath-u) capable of (karan) doing and (kaaran) getting anything You desire, done.

(Jis-u) one who (veechaarey) contemplates (gurmukh-i) the guru’s teachings, and (too) You (meylah-i) unite him/her with Yourself, o (piaara) Beloved Master, (so = that) s/he (milai) finds You within.

(Hau) I (balihaari = am sacrifice) adore (aapney) my (satigur) true guru (jin-i) who (lakhaarey) makes me aware of (alakh-u) the unseen (har-i) Almighty Master (meyra = my) of all, within. 8.

 

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Note: This ninth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The first Slok chides those who lack awareness of Naam; they are themselves directionless and mislead others. The Guru says Naam – praising and emulating Divine virtues – is the teachings of the true guru. The second Slok emphasizes that those who do not follow the guru remain possessed by temptations in the world-play and come to grief. The Paurri says one whose mind, and hence conduct, is clean is respected by everyone.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਰਤਨਾ ਪਾਰਖੁ ਜੋ ਹੋਵੈ ਸੁ ਰਤਨਾ ਕਰੇ ਵੀਚਾਰੁ ॥ ਰਤਨਾ ਸਾਰ ਨ ਜਾਣਈ ਅਗਿਆਨੀ ਅੰਧੁ ਅੰਧਾਰੁ ॥

Salok mėhlā 3.  Raṯnā pārakẖ jo hovai so raṯnā kare vīcẖār.  Raṯnā sār na jāṇ▫ī agi▫ānī anḏẖ anḏẖār.

 

Prologue by the third Guru. (Jo) one who (hovai) is (paarakh-u = valuer) knowledgeable about (ratna) jewels, i.e. Naam or Divine virtues, (s-u = that) s/he (karey veechaar) reflects on the jewels/Naam.

(Agiaani) an ignorant person (na jaanaee) does not know (saar) the worth of (ratna) jewels/Naam and only gropes in (andhaar-u) the dark like a (andh-u) blind person – is directionless in life and misleads others.

Message: A person engrossed in attachment to the world-play does not care about the guru’s teachings, which make one aware of the Naam as guide for life and how to make success of it – unite with the Creator.

 

ਰਤਨੁ ਗੁਰੂ ਕਾ ਸਬਦੁ ਹੈ ਬੂਝੈ ਬੂਝਣਹਾਰੁ ॥ ਮੂਰਖ ਆਪੁ ਗਣਾਇਦੇ ਮਰਿ ਜੰਮਹਿ ਹੋਇ ਖੁਆਰੁ ॥
Raṯan gurū kā sabaḏ hai būjẖai būjẖaṇhār.  Mūrakẖ āp gaṇā▫iḏe mar jamėh ho▫e kẖu▫ār.

 

(Sabad-u = word) teachings of the guru are (ratan-u) the jewel/Naam – for they impart awareness of the purpose of life; one who (boojhanhaar) wishes to understand Naam, (boojhai = understands) reflects on the guru’s teachings.

(Moorakh) foolish people – do not follow the guru but – (aap-u  ganaaiadey) want themselves to be counted, i.e. want to be recognized as spiritual and expect people to follow them; they (hoey khuaar-u) are disgraced – by not being accepted for union with the Creator – and keep (mar-i) dying and (jammah-i) taking births.

 

ਨਾਨਕ ਰਤਨਾ ਸੋ ਲਹੈ ਜਿਸੁ ਗੁਰਮੁਖਿ ਲਗੈ ਪਿਆਰੁ ॥ ਸਦਾ ਸਦਾ ਨਾਮੁ ਉਚਰੈ ਹਰਿ ਨਾਮੋ ਨਿਤ ਬਿਉਹਾਰੁ ॥ ਕ੍ਰਿਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਹਰਿ ਰਖਾ ਉਰ ਧਾਰਿ ॥੧॥

Nānak raṯnā so lahai jis gurmukẖ lagai pi▫ār.  Saḏā saḏā nām ucẖrai har nāmo niṯ bi▫uhār.

Kirpā kare je āpṇī ṯā har rakẖā ur ḏẖār. ||1||

 

(So) that person (jis-u) who (lagai piaar-u = loves) lovingly follows (gurmukh-i) the guru’s teachings, s/he (lahai) finds (ratna) Divine virtues and commands, i.e. the Almighty, within, says third Nanak.

S/he (sadaa sadaa) for ever (uchrai = utters) remembers (naam-u) Divine virtues and commands and (nit) ever (biaohaar = deals) conducts the self (naamo) by Naam of (har-i) the Almighty.

(Jey = if) may the Almighty (karey) bestow (aapni) IT’s (kripa = kindness) grace, (ta) so that I (rakhaa) keep Naam  of (har-i0 the Almighty (dhaar-i) enshrined in (ur) mind. 1.

 

ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਮਤ ਤੁਮ ਜਾਣਹੁ ਓਇ ਜੀਵਦੇ ਓਇ ਆਪਿ ਮਾਰੇ ਕਰਤਾਰਿ ॥

Mėhlā 3.  Saṯgur kī sev na kīnī▫ā har nām na lago pi▫ār.  Maṯ ṯum jāṇhu o▫e jīvḏe o▫e āp māre karṯār.

 

Prologue by the third Guru. Those who do not (keeneeaa = do, seyv = service) obey/follow (satigur) the true guru, i.e. go their own way, they do not (lago) develop (piaar-u) love (naam-i) for Naam – living by Divine virtues and commands.

(Tum) you (mat) should not (jaanahu = know) think (oey) they (jeevdey) are alive; (oey) they (maarey) have been killed (kartaar-i) by the Creator (aap-i) IT-self, i.e. the Almighty has caused them to be possessed by temptations in the world-play.

Message: Those who do not follow the guru’s teachings, they keep (dying) falling prey to vices in life and cannot unite with the Creator; this is preordained based their past deeds.

 

ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਭਾਇ ਦੂਜੈ ਕਰਮ ਕਮਾਇ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਜੀਵਦਿਆ ਮੁਏ ਹਰਿ ਵਿਸਰਿਆ ਦੁਖੁ ਪਾਇ ॥੨॥

Ha▫umai vadā rog hai bẖā▫e ḏūjai karam kamā▫e.  Nānak manmukẖ jīvḏi▫ā mu▫e har visri▫ā ḏukẖ pā▫e. ||2||

 

(Haumai) ego is (vadaa = big) a terrible (rog-u) affliction; one with ego develops (doojai) other (bhaaey = love) ideas – forgets the Almighty and – (kamaaey) engages in (karam) rituals.

Says third Nanak: (Manmukh-i) self-willed persons – do not follow the guru and – (visriaa) forget (har-i) the Almighty; they (muey = die) keep falling prey to vices (jeevdiaa) in life and (dukh-u paa-e) come to grief in consequence. 2.

 

ਪਉੜੀ ॥ ਜਿਸੁ ਅੰਤਰੁ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਤਿਸੁ ਜਨ ਕਉ ਸਭਿ ਨਮਸਕਾਰੀ ॥ ਜਿਸੁ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਤਿਸੁ ਜਨ ਕਉ ਹਉ ਬਲਿਹਾਰੀ ॥

Pa▫oṛī.  Jis anṯar hirḏā suḏẖ hai ṯis jan ka▫o sabẖ namaskārī.  Jis anḏar nām niḏẖān hai ṯis jan ka▫o ha▫o balihārī.

 

(Paurri) stanza by the fourth Guru. (Jis-u) one whose (hirda) mind (andar-i) within is (sudh-u = pure) free of other thoughts/deceit, (sabh-i) every one (namaskaari = pays obeisance, kau = to) respects (tis-u) that (jan) person.

(Hau) I (kau balihaar-i = am sacrifice, kau = to) adore (tis-u jan) that person (jis-u) who has (nidhaan-u = treasure) awareness of (naam-u) Divine virtues and commands (andar-i) within – and practices them.

 

ਜਿਸੁ ਅੰਦਰਿ ਬੁਧਿ ਬਿਬੇਕੁ ਹੈ ਹਰਿ ਨਾਮੁ ਮੁਰਾਰੀ ॥ ਸੋ ਸਤਿਗੁਰੁ ਸਭਨਾ ਕਾ ਮਿਤੁ ਹੈ ਸਭ ਤਿਸਹਿ ਪਿਆਰੀ ॥ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਗੁਰ ਬੁਧਿ ਬੀਚਾਰੀ ॥੯॥

Jis anḏar buḏẖ bibek hai har nām murārī.  So saṯgur sabẖnā kā miṯ hai sabẖ ṯisėh pi▫ārī.

Sabẖ āṯam rām pasāri▫ā gur buḏẖ bīcẖārī. ||9||

 

The guru is one (jis-u) who has (bibeyk = discernment) a discerning (budh-i) intellect (andar-i) within – dispels other thoughts and finds – (naam-u) virtues of (har-i) the Almighty, (muraari = killer of the demon Mur) the destroyer of evil.

(So) such (satigur-u) a true guru is (mit-u) the friend (ka) of (sabhna) all; (sabh) all are (piaari) dear (tisah-i) to him.

(Raam-u) the all-pervasive (aatam) Master within (pasaaria) pervades (sabh-u) everywhere; this is understood by (beechaari) contemplating (budh-i) the understanding given by the guru. 9.

 

 

 

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.

 

———————————-

 

 

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.

 

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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.

 

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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.