SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

 

Note: This sixteenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it.

The message from the first prologues is that those who follow the guru’s guidance to lead life, acknowledge and obey Divine commands. This way they make of success of human birth. The second Slok says those who act by self will, transgress and remain restless. The Paurri says that worship of God is conforming to Naam or Divine commands.

 

ਸਲੋਕੁ : ੩ ॥ ਜਿਨ ਕੰਉ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸੇ ਹਰਿ ਕੀਰਤਿ ਸਦਾ ਕਮਾਹਿ ॥ ਅਚਿੰਤੁ ਹਰਿ ਨਾਮੁ ਤਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥

Salok mėhlā 3.  Jin kaʼn▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi.  Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

 

(Slok-u) prologue (M: 3) by the third Guru: (Jin k’nau) those who (bheyttia) meet (satigur-u) the true guru, (sey) they (sad) ever (kamaah-i = carry out, keerat-i = praise) acknowledge and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

 

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਮੋਖ ਪਦਵੀ ਆਪੇ ਪਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨ ਕੰਉ ਸੰਤੁਸਟੁ ਭਇਆ ਜੋ ਗੁਰ ਚਰਨੀ ਜਨ ਪਾਹਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ

ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਲਾਜ ਰਖਾਹਿ ॥੧॥

Kul uḏẖārėh āpṇā mokẖ paḏvī āpe pāhi.  Pārbarahm ṯin kaʼn▫u sanṯusat bẖa▫i▫ā jo gur cẖarnī jan pāhi.  Jan Nānak har kā ḏās hai kar kirpā har lāj rakẖāhi. ||1||

 

By practicing Naam, they (paah-i) attain (paadvi=status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aapey) themselves, and (udhaarah-i) raise, i.e. bring good name to, (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (k’nau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

 

ਮਃ ੩ ॥ ਹੰਉਮੈ ਅੰਦਰਿ ਖੜਕੁ ਹੈ ਖੜਕੇ ਖੜਕਿ ਵਿਹਾਇ ॥ ਹੰਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Mėhlā 3.  Haʼn▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e.  Haʼn▫umai vadā rog hai mar jammai āvai jā▫e.

 

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (andar-i = in) integral to (haunmai) ego; one (kharrkey) remains disturbed and thus oblivious to Naam within, and (vihaaey = passes) spends life (kharrk-i) having a disturbed mind.

(Hau’nmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaaey) departs, from the world, i.e. remains in cycles of births and deaths.

                                                       

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e.  Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

 

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, the (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aaey) comes and (miliaa) meets/guides them.

(Parsaadi) with grace of the guru, they (jalaaey = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubrey = rise above) overcome vices, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪ੍ਰਭੁ ਅਬਿਗਤੁ ਅਗੋਚਰੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮ ਸ੍ਰੇਵਹ ਹਰਿ ਨਾਮੁ ਹਮ ਪੂਜਹ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Pa▫oṛī.  Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā.  Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

 

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sreyvah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naamey) Divine virtues and commands.

 

ਹਰਿ ਨਾਮੈ ਜੇਵਡੁ ਕੋਈ ਅਵਰੁ ਨ ਸੂਝੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਦੀਆ ਗੁਰਿ ਪਰਉਪਕਾਰੀ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਕਾ ਪਿਤਾ ਮਾਤਾ ॥ ਹੰਉ ਸਤਿਗੁਰ

ਅਪੁਣੇ ਕੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਨਾਮੁ ਮੈ ਜਾਤਾ ॥੧੬॥

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā.  Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā.  Haʼn▫u saṯgur apuṇe kaʼn▫u saḏānamaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

 

(Avar-u na) noe else (soojhai) seems (jeyvadd-u = as great) as effective as living (har-i naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dha’nn-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(H’nau) I (sad) ever (namaskaari) pay obeisance (k’nau) to (apuney = own) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

 

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Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted their role for life. This is Naam/commands and we are to abide by them. Since there are numerous temptations in the world to distract, we need the true guru to help keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani – in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥

Salok mėhlā 3.  Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār.  Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

 

Prologue by the third Guru. One who does not (seyv = service, keeneea = do) serve/obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u) love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste/liking (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

 

ਮਨਮੁਖਿ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਤੁ ਆਇਆ ਸੈਸਾਰਿ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਸੇ ਗੁਰਮੁਖਿ ਲੰਘੇ ਪਾਰਿ ॥੧॥

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār.  Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

 

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect on (kit-u) what for s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

(Jin kau) those on whom the Almighty (karey) bestows (nadar-i) grace, (sey) they (langhey) go across (paar-i) to the far bank, i.e. they get across the world-ocean of temptations to merge with the Creator, and not be born again, (gurmukh-i) with the guru’s guidance, says third Nanak. 1.

 

ਮ: ੩ ॥ ਇਕੋ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੋਰੁ ਜਗੁ ਸੂਤਾ ਮੋਹਿ ਪਿਆਸਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਜਾਗੰਨਿ ਸੇ ਜੋ ਰਤੇ ਸਚਿ ਨਾਮਿ ਗੁਣਤਾਸਿ ॥

Mėhlā 3.  Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās.  Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

 

Prologue by the third Guru. (Satigur-u) true guru (iko) alone (jaagta = is awake) alert to Naam, (hor-u) rest of Creatures in (jag-u) the world are (soota = asleep) inebriated (moh-i) by attachment to (piaas-i = thirst) desires.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaaga’nn-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, (guntaas-i) the treasure-house of virtues.

 

Page 593

 

ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās.  Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur pūrab likẖi▫ās. ||2||

 

(Manmukh-i) a self-willed person – who does not follow the guru – (andh = blind) is blinded by attachment to the world-play, (na cheytni) does not think of Divine virtues and commands, and (hoh-i binaas-i = perishes) suffers (janam-i) being born and (mar-i) dying – not being accepted for union with the Creator, which could end the cycles of births and deaths.

Says third Nanak: (Tini) only they (dhiaaia) pay attention to (naam-u) Divine virtues and commands (jin k’nau) in whose nature it is (kilhiaas-i) so written (poorab-i) based on past deeds, (dhur-i) from the source, the Creator. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ

ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

Pa▫oṛī.  Har nām hamārā bẖojan cẖẖaṯīh parkār jiṯ kẖā▫i▫ai ham ka▫o ṯaripaṯ bẖa▫ī.  Har nām hamārā painaṇ jiṯ fir nange na hovah hor painaṇ kī hamārī saraḏẖga▫ī.

 

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food satisfies physical hunger and Naam fulfils spiritual needs.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (painan) wear other clothing, i.e. resort to rituals etc. (gaee) goes/ends – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

 

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ

ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

Har nām hamārā vaṇaj har nām vāpār har nāmai kī ham kaʼn▫u saṯgur kārkunī ḏī▫ī.  Har nāmai kā ham lekẖā likẖi▫ā sabẖ jam kī aglī kāṇ ga▫ī.  Har kā nām gurmukẖ kinai virlai ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur karam parāpaṯ likẖaṯ pa▫ī. ||17||

 

Hari Naam is (hamaara) our (vanaj-u = merchandise, vaapaar-u = business dealings) guide for conduct of life; (satigur-i) the Almighty has (dee-ee = given) allotted (karkuni) the job/task, of living by (har-i naamai) Divine virtues and commands, (knau) to (ham) us – the creatures.

If (ham) we (likhiaa) write in our (leykha) account – our conduct is based on Naam, then (sabh) all chances of the soul (kaan-i = being subject to) being detained by (jam) Divine justice (agli = ahead) in the hereafter, (gaee = go) are obviated.

(Kinai) some (virlai) rare person (gurmukh-i) guided by the guru (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; such persons (jin k’nau) are those who (paee) have (prapat-i) receipt (karam-i) of Divine grace (likhat-u = writing) written in their destiny. 17.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

Salok mėhlā 3.  Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e.  Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

 

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai = second) other (bhaaey) ideass and (kamaaey) performs (karam) rituals

(Jeytey) whatever (karam) rituals s/he (karey) performs due to (doojai bhaaey) other ideas – like worship of gods/goddesses etc; dukh-u) suffering (dhaaey) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ

ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e.  Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

 

(Ja) when s/he (kamaaey) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaaey) pays attention to (naam-u) Divine virtues and commands and (karam karey) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aapey = self) the Creator (laaey) puts, the creatures

(lag-e) engage in those, and (kichhoo na) nothing (kahnaa jaaey) can be said, i.e. no arguments can be made. 1

 

ਮਃ ੩ ॥ ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

Mėhlā 3.  Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā.  Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

 

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bharey) full of (bhagat-i) of devotion, i.e. Naam is present within.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (deyvanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

 

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥ ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā.  Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

 

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

 

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥ ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ

ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā.  Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā.  Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

 

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (karey = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = gets done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadar-i- karey) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

 

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaaey paiaa) places the self (satigur) at the true guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

 

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ

ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈਭਾ ਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Ḏẖan ḏẖan so gursikẖ kahī▫ai jis har nām suṇi▫ai man anaḏ bẖa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin saṯgur sevā kar har nām la▫i▫ā.  Ŧis gursikẖ kaʼn▫u haʼn▫u saḏā namaskārī jo gur kai bẖāṇai gursikẖ cẖali▫ā. ||18||

 

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh (kaheeai) is called (dha’nn-u dha’nn-u) blessed (jin-i) who, (seyva kar-i= serving) by following the guru’s teachings (laiaa) obtains awareness of (har-i naam-u) Divine virtues and commands.

(H’nau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) complies with (bhaanai = will) instructions of (satigur) the true guru. 18.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e.  Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

 

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people h (thakey = got tired) try but give up (kamaaey) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bheykh kar-i) adopt religious garbs without obeying the Almighty, and (bharmadey) wander; but by (doojai bhaaey = other ideas) other pursuits – like rituals and worships, they (dukh-u paaia) come to grief, i.e. remain separated from the Almighty.

 

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ

ਸਹਜਿ ਸਮਾਇ ॥੧॥

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e.  Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

 

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seyva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaaey) goes – the mind is enlightened.

This way, (ratan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaaey) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

 

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ਮਃ ੩ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਰਤਿ ਪਇਐ ਕਮਾਵਣਾ

ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 3.  Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār.  Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār.  Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

 

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) forever (hoey khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koey na) no one (meyttanhaar–u) can erase. 2. 

 

ਪਉੜੀ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਕਉ ਸਾਂਤਿ ਆਈ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ

ਹਰਿ ਭਗਤਿ ਪਾਈ ॥

Pa▫oṛī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham ka▫o sāʼnṯ ā▫ī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham har bẖagaṯ pā▫ī.

 

(Paurri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saa’nt-i) peace (aaee= comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paaee = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

 

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ  ਮਿਤ੍ਰੁ

ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī.  Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisatḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

 

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) the devotee of the Almighty, (tey) by (jis ki = whose, seyva service) following whom (ham) we (liv laaee) focus (har-i naam-i) on Divine virtues and commands.

 Blessed is our true guru, (giaani = knowledgeable) enlightened with (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (dristt-i) sight, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaaee = makes) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.

 

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Note: This twentieth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the first Guru preceding it. The first Slok says that the Almighty is within us but the a person being engrossed in other thoughts considers IT far somewhere, and searches elsewhere. Only when the extraneous thoughts are driven out that one can find the Master within. The Second Slok says that showing love for the sake of benefits is not true love; it should be unqualified. The Paurri says we should have faith that the Creator alone sustains all.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਘਰ ਹੀ ਮੁੰਧਿ ਵਿਦੇਸਿ ਪਿਰੁ ਨਿਤ ਝੂਰੇ ਸੰਮ੍ਹਾਲੇ ॥ ਮਿਲਦਿਆ ਢਿਲ ਨ ਹੋਵਈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇ ॥੧॥

Salok mėhlā 1.  Gẖar hī munḏẖ viḏes pir niṯ jẖūre sammĥāle.  Milḏi▫āʼn dẖil na hova▫ī je nī▫aṯ rās kare. ||1||

 

Prologue by the first Guru: (Pir-u = spouse) the Almighty-husband is in (ghar= house) the mind (hi) itself, but (mundh-i = woman) the soul-wife thinks IT is (videys-i = abroad) outside, and (jhoorey) feels sad as s/he (sammhaaley) thinks of IT.

But (na hovaee) there is (na) no (ddhil) delay, i.e. it takes no time, (mildia) in finding the Almighty within (jey) if s/he (raas-i karey = corrects) purifies her (neeaat-i) thinking, i.e. takes out other ideas from the mind. 1.

 

ਮ: ੧ ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥ ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥੨॥

Mėhlā 1.  Nānak gālī kūṛī▫ā bājẖ parīṯ kare▫i.  Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe▫e. ||2||

 

Prologue by the first Guru. Says Nanak: All (gaali) talk (karey) done by any one (baajh-u) without (preet-i = love) sincerity are (koorreea = false) pretentious.

S/he (jaanai) considers the relationship – with the Almighty – (kar-i) as (bhalaa = good) useful (ticahar-u = till then) only then (jichar-u) as long as the Master (dey-i) gives and s/he (leyvai) keeps receiving – this is not true love/devotion. 2.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਉਪਾਏ ਜੀਅ ਤਿਨਿ ਹਰਿ ਰਾਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਨਾਉ ਭੋਜਨੁ ਚਾਖਿਆ ॥ ਤਿਪਤਿ

ਰਹੇ ਆਘਾਇ ਮਿਟੀ ਭਭਾਖਿਆ ॥

Pa▫oṛī.  Jin upā▫e jī▫a ṯin har rākẖi▫ā.  Amriṯ sacẖā nā▫o bẖojan cẖākẖi▫ā.  Ŧipaṯ rahe āgẖā▫e mitī bẖabẖākẖi▫ā.

 

(Paurri) stanza by the fourth Guru: (Har-i) the Almighty, (jin-i) who (upaaey) creates (jeea) the creatures, (tin-i) that also (raakhiaa = keeps) sustains them.

One who (chaakhia = tastes) experiences living by (amrit-u) the life-giving (bhojan-u) food/guidance of (naau) virtues of (sacha) the Eternal Master, his/her (bhabhaakhia = hunger) craving (mitti = erased) ends, and s/he (rahey) remains (tripat-i, aghaaey) satiated, i.e. those who acknowledge and obey the Almighty – are ever at peace.

 

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਭਏ ਨਿਹਾਲੁ ਪ੍ਰਭ ਕੀ ਪਾਖਿਆ ॥੨੦॥

Sabẖ anḏar ik varṯai kinai virlai lākẖi▫ā.  Jan Nānak bẖa▫e nihāl parabẖ kī pākẖi▫ā. ||20||

 

(Ik-u) the same One Master (vartai) is present (andar-i) in (sabh) all, but (kinai) some (virlai) rare person (laakhiaa = knows) recognizes IT’s presence within.

Says (jan) humble fourth Nanak: Such persons receive (paakhiaa = side) support/approval (ki) of (prabh) the Master, and (bhaey) are (nihaal-u) happy – at peace as they find the Master. 20.

 

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Note: This twenty first Paurri M: 4, has two Sloks or prologues by the third Guru. The Sloks emphasize the need to follow the guru but also point out that it is just not by seeing the guru but following his teachings. The Paurri says the Creator is unique and there none like IT.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Salok mėhlā 3.  Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār.  Diṯẖai mukaṯ na hova▫ī jicẖar sabaḏ na kare vīcẖār.  Ha▫umai mail na cẖuk▫ī nām na lagai pi▫ār.

 

Prologue by the third Guru. (Sabh-u ko = every one) all human beings (jeyta = as much) that are in (jagat-u sansaar-u) the world, wish to (veykhda) see (satigur) the true guru – for guidance.

But (mukat-i) emancipation (na hovaee) is not attained by mere (dditthai) seeing, (jichar-u) as long as one (na karey) does not (veechaar-u) reflect (sabad-i) on the teachings of the guru.

Until then, (mail = dirt) the vice of (haumai) ego does not (chukaee = end) leave and, without that, one does not (lagai) develop (piaar-u = love) practice (naam-i) Divine virtues and commands.

 

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ ॥ ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ ॥੧॥

Ik āpe bakẖas milā▫i▫an ḏubiḏẖā ṯaj vikār.  Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ pi▫ār. ||1||

 

(Ik-i) some who (taj-i) give up (dubidha) duality and (vikaar) vices, are (bakhas-i) bestowed grace and (milaaeean-u) united by (aapey) the Almighty with IT-self.

There are (ik-i) some who (darsan-u deykh-i = have sight) meet and develop (piaar-i) love (heyt-i) for (satigur) the true guru, i.e. follow his teachings; they (mar-i = die) give up ego and (miley) find the Creator within, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਮੂਰਖ ਅੰਧ ਗਵਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਦੁਖੁ ਲਾਗਾ ਜਲਤਾ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 3.  Saṯgurū na sevi▫o mūrakẖ anḏẖ gavār.  Ḏūjai bẖā▫e bahuṯ ḏukẖ lāgā jalṯā kare pukār.

 

Prologue by the third Guru. A (moorakh) foolish and (gavaar) uninformed person, who is (andh = blind) blinded by attachments to the world-play, does not (seyvio = serve) obey (satiguru) true guru.

S/he acts (doojai bhaaey) by other ideas, (laaga) suffers (bahut-u) great (dukh-u) pain – at the hands of the messenger of death, and (jalta = burning) thus suffering, (karey pukaar) calls out for help.

 

ਜਿਨ ਕਾਰਣਿ ਗੁਰੂ ਵਿਸਾਰਿਆ ਸੇ ਨ ਉਪਕਰੇ ਅੰਤੀ ਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮਤੀ ਸੁਖੁ ਪਾਇਆ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੨॥

Jin kāraṇ gurū visāri▫ā se na upkare anṯī vār.  Nānak gurmaṯī sukẖ pā▫i▫ā bakẖse bakẖsaṇhār. ||2||

 

But (jin) those (kaaran-i) for whose sake s/he (visaaria = forgot) did not obey the guru, (sey) they do not (upkarey) come to help (anti vaar) at the end – when the soul has to face consequences of transgressions.

Says third Nanak: It is (gurmati) by following the guru’s guidance that (bakhsanhaar) the merciful Master (bakhsey) forgives transgressions and one (paaia) attains (sukh-u) peace – union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਆਪਿ ਆਪਿ ਸਭੁ ਕਰਤਾ ਕੋਈ ਦੂਜਾ ਹੋਇ ਸੁ ਅਵਰੋ ਕਹੀਐ ॥ ਹਰਿ ਆਪੇ ਬੋਲੈ ਆਪਿ ਬੁਲਾਵੈ ਹਰਿ ਆਪੇ ਜਲਿ ਥਲਿ ਰਵਿ ਰਹੀਐ ॥

Pa▫oṛī.  Ŧū āpe āp āp sabẖ karṯā ko▫ī ḏūjā ho▫e so avro kahī▫ai.  Har āpe bolai āp bulāvai har āpe jal thal rav rahī▫ai.

 

(Paurri) stanza. O Almighty, (too) You created (aap-i) Yourself (aapey) from Yourself, and are (aap-i) Yourself (karta) the Creator of (sabh-u) all; if there (hoey) be (koee dooja) another, we could (kaheeai) say that (avro) someone is like the Creator.

(Har-i) the Almighty (aapey) IT-self (bolai) speaks and (aapi) IT-self (bulaavai) causes the creatures to speak – being within them; (har-i) the Almighty (rav-i raheeai) pervades (jal-i) in water and (thal-i) in/on land – is everywhere.

 

ਹਰਿ ਆਪੇ ਮਾਰੈ ਹਰਿ ਆਪੇ ਛੋਡੈ ਮਨ ਹਰਿ ਸਰਣੀ ਪੜਿ ਰਹੀਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋਈ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਕੈ ਮਨ ਹੋਇ ਨਿਚਿੰਦ ਨਿਸਲੁ ਹੋਇ ਰਹੀਐ ॥

ਉਠਦਿਆ ਬਹਦਿਆ ਸੁਤਿਆ ਸਦਾ ਸਦਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਲਹੀਐ ॥੨੧॥੧॥

Har āpe mārai har āpe cẖẖodai man har sarṇī paṛ rahī▫ai.  Har bin ko▫ī mār jīvāl na sakai man ho▫e nicẖinḏ nisal ho▫e rahī▫ai. Uṯẖ▫ḏi▫ā bahḏi▫ā suṯi▫ā saḏā saḏāhar nām ḏẖi▫ā▫ī▫ai jan Nānak gurmukẖ har lahī▫ai. ||21||1||

 

(Har-i) The Almighty is (aapey) IT-self capable of (maarai = hits) punishes and (chhoddai = leaves) forgives; hence o (man = mind) human being, we should (parr-i raheeai) place ourselves

in (sarni = in sanctuary) care of the Almighty.

(Koee na) no one (bin-u) except the Almighty, (sakai) can (maar-i) destroy or (jeevaal-i = cause to live) protect; hence o my (man = mind) human beings, – let us be in IT’s care – to (raheeai) be (nichind) free of anxiety and (nisal-u) carefree.

We should (sadaa sadaa) for ever whether (utthdiaa) standing, (bahdiaa) sitting or (sutiaa = sleeping) lying down, i.e. in all activities, (dhiaaeeai = pay attention to) be conscious of (har-i naam-u) Divine virtues and commands, (gurmukh-i) as guided by the guru, and (laheeai) find (har-i) the Almighty – be at peace. 21. 1.

 

ਸੁਧੁ

suḏẖu

 

It is correct.

 

Note: An annotation occurs at the end of some Vaars whether the transcription is correct or not. The above annotation is to inform, Bhai Gurdas who transcribed the hymns, that it is correct.

 

 

 

SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

 

Note: The subject of this sixteenth Paurri of Vaddhans Ki Vaar M: 4 and two preceding (slok)

prologues of the third Guru is that ego does not let one remember the Almighty and be at peace. This is overcome by finding and following the true guru.

 

ਸਲੋਕੁ : ੩ ॥ ਜਿਨ ਕੰਉ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸੇ ਹਰਿ ਕੀਰਤਿ ਸਦਾ ਕਮਾਹਿ ॥ ਅਚਿੰਤੁ ਹਰਿ ਨਾਮੁ ਤਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥

Salok mėhlā 3.  Jin kaʼn▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi.  Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

 

(Slok-u) prologue (M: 3) by the third Guru: (Jin k’nau) those who (bheyttia) meet (satigur-u) the true guru, (sey) they (sad) ever (kamaah-i = carry out, keerat-i = praise) praise and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

 

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਮੋਖ ਪਦਵੀ ਆਪੇ ਪਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨ ਕੰਉ ਸੰਤੁਸਟੁ ਭਇਆ ਜੋ ਗੁਰ ਚਰਨੀ ਜਨ ਪਾਹਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ

ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਲਾਜ ਰਖਾਹਿ ॥੧॥

Kul uḏẖārėh āpṇā mokẖ paḏvī āpe pāhi.  Pārbarahm ṯin kaʼn▫u sanṯusat bẖa▫i▫ā jo gur cẖarnī jan pāhi.  Jan Nānak har kā ḏās hai kar kirpā har lāj rakẖāhi. ||1||

 

By practicing Naam, they (paah-i) attain (paadvi=status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aapey) themselves, and (udhaarah-i) raise, i.e. bring good name to, (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (k’nau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

 

ਮਃ ੩ ॥ ਹੰਉਮੈ ਅੰਦਰਿ ਖੜਕੁ ਹੈ ਖੜਕੇ ਖੜਕਿ ਵਿਹਾਇ ॥ ਹੰਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Mėhlā 3.  Haʼn▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e.  Haʼn▫umai vadā rog hai mar jammai āvai jā▫e.

 

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (anadar-i = in) integral to (haunmai) ego; one (kharrkey) remains disturbed and thus oblivious to Naam within, and (vihaaey = passes) spends life (kharrk-i) having a disturbed mind.

(Hau’nmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaaey) departs, from the world, i.e. remains in cycles of births and deaths.

                                                       

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e.  Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

 

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, the (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aaey) comes and (miliaa) meets/guides them.

(Parsaadi) with grace of the guru, they (jalaaey = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubrey = rise above) overcome vices, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪ੍ਰਭੁ ਅਬਿਗਤੁ ਅਗੋਚਰੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮ ਸ੍ਰੇਵਹ ਹਰਿ ਨਾਮੁ ਹਮ ਪੂਜਹ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Pa▫oṛī.  Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā.  Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

 

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sreyvah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naamey) Divine virtues and commands.

 

ਹਰਿ ਨਾਮੈ ਜੇਵਡੁ ਕੋਈ ਅਵਰੁ ਨ ਸੂਝੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਦੀਆ ਗੁਰਿ ਪਰਉਪਕਾਰੀ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਕਾ ਪਿਤਾ ਮਾਤਾ ॥ ਹੰਉ ਸਤਿਗੁਰ

ਅਪੁਣੇ ਕੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਨਾਮੁ ਮੈ ਜਾਤਾ ॥੧੬॥

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā.  Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā.  Haʼn▫u saṯgur apuṇe kaʼn▫u saḏānamaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

 

(Avar-u na) noe else (soojhai) seems (jeyvadd-u = as great) as effective as living (har-i naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dha’nn-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(H’nau) I (sad) ever (namaskaari) pay obeisance (k’nau) to (apuney = own) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

 

————————————-

 

Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted the job/role to conduct ourselves by Naam/commands and we are to abide by them. Since there are numerous temptations in the world to distract, we need the true guru to help keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani – in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥

Salok mėhlā 3.  Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār.  Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

 

Prologue by the third Guru. One who does not (seyv = service, keeneea = do) serve/obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u) love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

 

ਮਨਮੁਖਿ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਤੁ ਆਇਆ ਸੈਸਾਰਿ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਸੇ ਗੁਰਮੁਖਿ ਲੰਘੇ ਪਾਰਿ ॥੧॥

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār.  Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

 

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect on (kit-u) what for s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

(Jin kau) those on whom the Almighty (karey) bestows (nadar-i) grace, (sey) they (langhey) go across (paar-i) to the far bank, i.e. they get across the world-ocean and not be born again, (gurmukh-i) with the guru’s guidance, says third Nanak. 1.

 

ਮ: ੩ ॥ ਇਕੋ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੋਰੁ ਜਗੁ ਸੂਤਾ ਮੋਹਿ ਪਿਆਸਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਜਾਗੰਨਿ ਸੇ ਜੋ ਰਤੇ ਸਚਿ ਨਾਮਿ ਗੁਣਤਾਸਿ ॥

Mėhlā 3.  Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās.  Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

 

Prologue by the third Guru. (Satigur-u) true guru (iko) alone (jaagta = is awake) alert to Naam, (hor-u) rest of Creatures in (jag-u) the world are (soota = asleep) inebriated (moh-i) by attachment to (piaas-i = thirst) desires.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaaga’nn-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, (guntaas-i) the treasure-house of virtues.

 

Page 593

 

ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās.  Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur pūrab likẖi▫ās. ||2||

 

(Manmukh-i) a self-willed person – who does not follow the guru – (andh = blind) is blinded by attachment to the world-play, (na cheytni) does not think of Divine virtues and commands, and (hoh-i binaas-i = perishes) suffers (janam-i) being born and (mar-i) dying – not being accepted for union with the Creator, which could end the cycles of births and deaths.

Says third Nanak: (Tini) only they (dhiaaia) pay attention to (naam-u) Divine virtues and commands (jin k’nau) in whose nature it is (kilhiaas-i) so written (poorab-i) based on past deeds, (dhur-i) from the source, the Creator. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ

ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

Pa▫oṛī.  Har nām hamārā bẖojan cẖẖaṯīh parkār jiṯ kẖā▫i▫ai ham ka▫o ṯaripaṯ bẖa▫ī.  Har nām hamārā painaṇ jiṯ fir nange na hovah hor painaṇ kī hamārī saraḏẖga▫ī.

 

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food satisfies physical hunger and Naam fulfils spiritual needs.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (painan) wear other clothing, i.e. resort to rituals etc. (gaee) goes/ends – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

 

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ

ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

Har nām hamārā vaṇaj har nām vāpār har nāmai kī ham kaʼn▫u saṯgur kārkunī ḏī▫ī.  Har nāmai kā ham lekẖā likẖi▫ā sabẖ jam kī aglī kāṇ ga▫ī.  Har kā nām gurmukẖ kinai virlai ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur karam parāpaṯ likẖaṯ pa▫ī. ||17||

 

Hari Naam is (hamaara) our (vanaj-u = merchandise, vaapaar-u = business dealings) guide for conduct of life; (satigur-i) the Almighty has (dee-ee = given) allotted (karkuni) the job/task, of living by (har-i naamai) Divine virtues and commands, (knau) to (ham) us – the creatures.

If (ham) we (likhiaa) write in our (leykha) account – our conduct is based on Naam, then (sabh) all chances of the soul (kaan-i = being subject to) being detained by (jam) Divine justice (agli = ahead) in the hereafter, (gaee = go) are obviated.

(Kinai) some (virlai) rare person (gurmukh-i) guided by the guru (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; such persons (jin k’nau) are those who (paee) have (prapat-i) receipt (karam-i) of Divine grace (likhat-u = writing) written in their destiny. 17.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

Salok mėhlā 3.  Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e.  Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

 

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai = second) other (bhaaey) ideass and (kamaaey) performs (karam) rituals

(Jeytey) whatever (karam) rituals s/he (karey) performs due to (doojai bhaaey) other ideas – like worship of gods/goddesses etc; dukh-u) suffering (dhaaey) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ

ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e.  Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

 

(Ja) when s/he (kamaaey) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaaey) pays attention to (naam-u) Divine virtues and commands and (karam karey) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aapey = self) the Creator (laaey) puts, the creatures

(lag-e) engage in those, and (kichhoo na) nothing (kahnaa jaaey) can be said, i.e. no arguments can be made. 1

 

ਮਃ ੩ ॥ ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

Mėhlā 3.  Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā.  Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

 

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bharey) full of (bhagat-i) of devotion, i.e. Naam is present within.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (deyvanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

 

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥ ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā.  Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

 

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

 

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥ ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ

ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā.  Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā.  Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

 

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (karey = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = gets done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadar-i- karey) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

 

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaaey paiaa) places the self (satigur) at the true guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

 

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ

ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈਭਾ ਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Ḏẖan ḏẖan so gursikẖ kahī▫ai jis har nām suṇi▫ai man anaḏ bẖa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin saṯgur sevā kar har nām la▫i▫ā.  Ŧis gursikẖ kaʼn▫u haʼn▫u saḏā namaskārī jo gur kai bẖāṇai gursikẖ cẖali▫ā. ||18||

 

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh (kaheeai) is called (dha’nn-u dha’nn-u) blessed (jin-i) who, (seyva kar-i= serving) by following the guru’s teachings (laiaa) obtains awareness of (har-i naam-u) Divine virtues and commands.

(H’nau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) complies with (bhaanai = will) instructions of (satigur) the true guru. 18.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e.  Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

 

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people h (thakey = got tired) try but give up (kamaaey) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bheykh kar-i) adopt religious garbs without obeying the Almighty, and (bharmadey) wander; but by (doojai bhaaey = other ideas) other pursuits – like rituals and worships, they (dukh-u paaia) come to grief, i.e. remain separated from the Almighty.

 

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ

ਸਹਜਿ ਸਮਾਇ ॥੧॥

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e.  Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

 

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seyva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaaey) goes – the mind is enlightened.

This way, (ratan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaaey) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

 

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ਮਃ ੩ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਰਤਿ ਪਇਐ ਕਮਾਵਣਾ

ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 3.  Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār.  Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār.  Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

 

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) forever (hoey khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koey na) no one (meyttanhaar–u) can erase. 2. 

 

ਪਉੜੀ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਕਉ ਸਾਂਤਿ ਆਈ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ

ਹਰਿ ਭਗਤਿ ਪਾਈ ॥

Pa▫oṛī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham ka▫o sāʼnṯ ā▫ī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham har bẖagaṯ pā▫ī.

 

(Paurri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saa’nt-i) peace (aaee= comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paaee = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

 

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ  ਮਿਤ੍ਰੁ

ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī.  Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisatḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

 

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) the devotee of the Almighty, (tey) by (jis ki = whose, seyva service) following whom (ham) we (liv laaee) focus (har-i naam-i) on Divine virtues and commands.

 Blessed is our true guru, (giaani = knowledgeable) enlightened with (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (dristt-i) sight, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaaee = makes) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.

 

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Note: This twentieth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the first Guru preceding it. The first Slok says that the Almighty is within us but the soul being engrossed in other thoughts considers IT far somewhere, and searches elsewhere. Only when the extraneous thoughts are driven out that one can find the Master within. The Second Slok says that love for benefits is not true; it should be unqualified. The Paurri says we should have faith that the Creator alone sustains all.

 

ਸਲੋਕੁ ਮ: ੧ ॥ ਘਰ ਹੀ ਮੁੰਧਿ ਵਿਦੇਸਿ ਪਿਰੁ ਨਿਤ ਝੂਰੇ ਸੰਮ੍ਹਾਲੇ ॥ ਮਿਲਦਿਆ ਢਿਲ ਨ ਹੋਵਈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇ ॥੧॥

Salok mėhlā 1.  Gẖar hī munḏẖ viḏes pir niṯ jẖūre sammĥāle.  Milḏi▫āʼn dẖil na hova▫ī je nī▫aṯ rās kare. ||1||

 

Prologue by the first Guru: (Pir-u = spouse) the Almighty-husband is in (ghar= house) the mind (hi) itself, but (mundh-i = woman) the soul-wife thinks IT is (videys-i = abroad) outside, and (jhoorey) feels sad as s/he (sammhaaley) thinks of IT.

But (na hovaee) there is (na) no (ddhil) delay, i.e. it takes no time, (mildia) in finding the Almighty within (jey) if s/he (raas-i karey = corrects) purifies her (neeaat-i) thinking, i.e. takes out other ideas from the mind. 1.

 

ਮ: ੧ ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥ ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥੨॥

Mėhlā 1.  Nānak gālī kūṛī▫ā bājẖ parīṯ kare▫i.  Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe▫e. ||2||

 

Prologue by the first Guru. Says Nanak: All (gaali) talk (karey) done by any one (baajh-u) without (preet-i = love) sincerity are (koorreea = false) pretentious.

S/he (jaanai) considers the relationship – with the Almighty – (kar-i) as (bhalaa = good) useful (ticahar-u = till then) only then (jichar-u) as long as the Master (dey-i) gives and s/he (leyvai) keeps receiving – this is not true love/devotion. 2.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਉਪਾਏ ਜੀਅ ਤਿਨਿ ਹਰਿ ਰਾਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਨਾਉ ਭੋਜਨੁ ਚਾਖਿਆ ॥ ਤਿਪਤਿ

ਰਹੇ ਆਘਾਇ ਮਿਟੀ ਭਭਾਖਿਆ ॥

Pa▫oṛī.  Jin upā▫e jī▫a ṯin har rākẖi▫ā.  Amriṯ sacẖā nā▫o bẖojan cẖākẖi▫ā.  Ŧipaṯ rahe āgẖā▫e mitī bẖabẖākẖi▫ā.

 

(Paurri) stanza by the fourth Guru: (Har-i) the Almighty, (jin-i) who (upaaey) creates (jeea) the creatures, (tin-i) that also (raakhiaa = keeps) sustains them.

One who (chaakhia = tastes) experiences living by (amrit-u) the life-giving (bhojan-u) food/guidance of (naau) virtues of (sacha) the Eternal Master, his/her (bhabhaakhia = hunger) craving (mitti = erased) ends, and s/he (rahey) remains (tripat-i, aghaaey) satiated, i.e. those who acknowledge and obey the Almighty – are ever at peace.

 

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਭਏ ਨਿਹਾਲੁ ਪ੍ਰਭ ਕੀ ਪਾਖਿਆ ॥੨੦॥

Sabẖ anḏar ik varṯai kinai virlai lākẖi▫ā.  Jan Nānak bẖa▫e nihāl parabẖ kī pākẖi▫ā. ||20||

 

(Ik-u) the same One Master (vartai) is present (andar-i) in (sabh) all, but (kinai) some (virlai) rare person (laakhiaa = knows) recognizes IT’s presence within.

Says (jan) humble fourth Nanak: Such persons receive (paakhiaa = side) support/approval (ki) of (prabh) the Master, and (bhaey) are (nihaal-u) happy – at peace as they find the Master. 20.

 

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Note: This twenty first Paurri M: 4, has two Sloks or prologues by the third Guru. The Sloks emphasize the need to follow the guru but also point out that it is just not by seeing the guru but following his teachings. The Paurri says the Creator is unique and there none like IT.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Salok mėhlā 3.  Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār.  Diṯẖai mukaṯ na hova▫ī jicẖar sabaḏ na kare vīcẖār.  Ha▫umai mail na cẖuk▫ī nām na lagai pi▫ār.

 

Prologue by the third Guru. (Sabh-u ko = every one) all human beings (jeyta = as much) that are in (jagat-u sansaar-u) the world, wish to (veykhda) see (satigur) the true guru – for guidance.

But (mukat-i) emancipation (na hovaee) is not attained by mere (dditthai) seeing, (jichar-u) as long as one (na karey) does not (veechaar-u) reflect (sabad-i) on the teachings of the guru.

Until then, (mail = dirt) the vice of (haumai) ego does not (chukaee = end) leave and, without that, one does not (lagai) develop (piaar-u = love) practice (naam-i) Divine virtues and commands.

 

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ ॥ ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ ॥੧॥

Ik āpe bakẖas milā▫i▫an ḏubiḏẖā ṯaj vikār.  Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ pi▫ār. ||1||

 

(Ik-i) some who (taj-i) give up (dubidha) duality and (vikaar) vices, are (bakhas-i) bestowed grace and (milaaeean-u) united by (aapey) the Almighty with IT-self.

There are (ik-i) some who (darsan-u deykh-i = have sight) meet and develop (piaar-i) love (heyt-i) for (satigur) the true guru, i.e. follow his teachings; they (mar-i = die) give up ego and (miley) find the Creator within, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਮੂਰਖ ਅੰਧ ਗਵਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਦੁਖੁ ਲਾਗਾ ਜਲਤਾ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 3.  Saṯgurū na sevi▫o mūrakẖ anḏẖ gavār.  Ḏūjai bẖā▫e bahuṯ ḏukẖ lāgā jalṯā kare pukār.

 

Prologue by the third Guru. A (moorakh) foolish and (gavaar) uninformed person, who is (andh = blind) blinded by attachments to the world-play, does not (seyvio = serve) obey (satiguru) true guru.

S/he acts (doojai bhaaey) by other ideas, (laaga) suffers (bahut-u) great (dukh-u) pain – at the hands of the messenger of death, and (jalta = burning) thus suffering, (karey pukaar) calls out for help.

 

ਜਿਨ ਕਾਰਣਿ ਗੁਰੂ ਵਿਸਾਰਿਆ ਸੇ ਨ ਉਪਕਰੇ ਅੰਤੀ ਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮਤੀ ਸੁਖੁ ਪਾਇਆ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੨॥

Jin kāraṇ gurū visāri▫ā se na upkare anṯī vār.  Nānak gurmaṯī sukẖ pā▫i▫ā bakẖse bakẖsaṇhār. ||2||

 

But (jin) those (kaaran-i) for whose sake s/he (visaaria = forgot) did not obey the guru, (sey) they do not (upkarey) come to help (anti vaar) at the end – when the soul has to face consequences of transgressions.

Says third Nanak: It is (gurmati) by following the guru’s guidance that (bakhsanhaar) the merciful Master (bakhsey) forgives transgressions and one (paaia) attains (sukh-u) peace – union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਆਪਿ ਆਪਿ ਸਭੁ ਕਰਤਾ ਕੋਈ ਦੂਜਾ ਹੋਇ ਸੁ ਅਵਰੋ ਕਹੀਐ ॥ ਹਰਿ ਆਪੇ ਬੋਲੈ ਆਪਿ ਬੁਲਾਵੈ ਹਰਿ ਆਪੇ ਜਲਿ ਥਲਿ ਰਵਿ ਰਹੀਐ ॥

Pa▫oṛī.  Ŧū āpe āp āp sabẖ karṯā ko▫ī ḏūjā ho▫e so avro kahī▫ai.  Har āpe bolai āp bulāvai har āpe jal thal rav rahī▫ai.

 

(Paurri) stanza. O Almighty, (too) You created (aap-i) Yourself (aapey) from Yourself, and are (aap-i) Yourself (karta) the Creator of (sabh-u) all; if there (hoey) be (koee dooja) another, we could (kaheeai) say that (avro) someone is like the Creator.

(Har-i) the Almighty (aapey) IT-self (bolai) speaks and (aapi) IT-self (bulaavai) causes the creatures to speak – being within them; (har-i) the Almighty (rav-i raheeai) pervades (jal-i) in water and (thal-i) in/on land – is everywhere.

 

ਹਰਿ ਆਪੇ ਮਾਰੈ ਹਰਿ ਆਪੇ ਛੋਡੈ ਮਨ ਹਰਿ ਸਰਣੀ ਪੜਿ ਰਹੀਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋਈ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਕੈ ਮਨ ਹੋਇ ਨਿਚਿੰਦ ਨਿਸਲੁ ਹੋਇ ਰਹੀਐ ॥

ਉਠਦਿਆ ਬਹਦਿਆ ਸੁਤਿਆ ਸਦਾ ਸਦਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਲਹੀਐ ॥੨੧॥੧॥

Har āpe mārai har āpe cẖẖodai man har sarṇī paṛ rahī▫ai.  Har bin ko▫ī mār jīvāl na sakai man ho▫e nicẖinḏ nisal ho▫e rahī▫ai. Uṯẖ▫ḏi▫ā bahḏi▫ā suṯi▫ā saḏā saḏāhar nām ḏẖi▫ā▫ī▫ai jan Nānak gurmukẖ har lahī▫ai. ||21||1||

 

(Har-i) The Almighty is (aapey) IT-self capable of (maarai = hits) punishes and (chhoddai = leaves) forgives; hence o (man = mind) human being, we should (parr-i raheeai) place ourselves

in (sarni = in sanctuary) care of the Almighty.

(Koee na) no one (bin-u) except the Almighty, (sakai) can (maar-i) destroy or (jeevaal-i = cause to live) protect; hence o my (man = mind) human beings, – let us be in IT’s care – to (raheeai) be (nichind) free of anxiety and (nisal-u) carefree.

We should (sadaa sadaa) for ever whether (utthdiaa) standing, (bahdiaa) sitting or (sutiaa = sleeping) lying down, i.e. in all activities, (dhiaaeeai = pay attention to) be conscious of (har-i naam-u) Divine virtues and commands, (gurmukh-i) as guided by the guru, and (laheeai) find (har-i) the Almighty – be at peace. 21. 1.

 

ਸੁਧੁ

suḏẖu

 

It is correct.

 

Note: An annotation occurs at the end of some Vaars whether the transcription is correct or not. The above annotation is to inform, Bhai Gurdas who transcribed the hymns, that it is correct.

 

 

 

SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

 

 

Note: The subject of this sixteenth Paurri of Vaddhans Ki Vaar M: 4 and two preceding (slok) prologues of the third Guru is that ego does not let one remember the Almighty and be at peace. This is overcome by finding and following the true guru.

 

ਸਲੋਕੁ : ੩ ॥ ਜਿਨ ਕੰਉ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸੇ ਹਰਿ ਕੀਰਤਿ ਸਦਾ ਕਮਾਹਿ ॥ ਅਚਿੰਤੁ ਹਰਿ ਨਾਮੁ ਤਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥

Salok mėhlā 3.  Jin kaʼn▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi.  Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

 

(Slok-u) prologue (M: 3) by the third Guru: (Jin knau) those who (bh-ettia) find (satigur-u) the true guru, (s-e) they (sad) ever (kamaah-i = carry out, keerat-i = praise) praise and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

 

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਮੋਖ ਪਦਵੀ ਆਪੇ ਪਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨ ਕੰਉ ਸੰਤੁਸਟੁ ਭਇਆ ਜੋ ਗੁਰ ਚਰਨੀ ਜਨ ਪਾਹਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਲਾਜ ਰਖਾਹਿ ॥੧॥

Kul uḏẖārėh āpṇā mokẖ paḏvī āpe pāhi.  Pārbarahm ṯin kaʼn▫u sanṯusat bẖa▫i▫ā jo gur cẖarnī jan pāhi.  Jan Nānak har kā ḏās hai kar kirpā har lāj rakẖāhi. ||1||

 

By practicing Naam, they (paah-i) attain (paadvi=status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aap-e) themselves, and (udhaarah-i) save (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (knau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

 

ਮਃ ੩ ॥ ਹੰਉਮੈ ਅੰਦਰਿ ਖੜਕੁ ਹੈ ਖੜਕੇ ਖੜਕਿ ਵਿਹਾਇ ॥ ਹੰਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Mėhlā 3.  Haʼn▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e.  Haʼn▫umai vadā rog hai mar jammai āvai jā▫e.

 

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (anadar-i = in) integral to (haunmai) ego; one (kharrk-e) remains disturbed and thus oblivious to Naam within, and (vihaa-e = passes) spends life (kharrk-i) having a disturbed mind.

(Haunmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaa-e) departs, from the world, i.e. remains in cycles of births and deaths.

                                                       

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e.  Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

 

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, they (miliaa) find (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aa-e = coming) to guide.

(Parsaadi) with grace of the guru, they (jalaa-e = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubr-e = rise above) overcome vices, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪ੍ਰਭੁ ਅਬਿਗਤੁ ਅਗੋਚਰੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮ ਸ੍ਰੇਵਹ ਹਰਿ ਨਾਮੁ ਹਮ ਪੂਜਹ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Pa▫oṛī.  Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā.  Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

 

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sr-evah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naam-e) Divine virtues.

 

ਹਰਿ ਨਾਮੈ ਜੇਵਡੁ ਕੋਈ ਅਵਰੁ ਨ ਸੂਝੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਦੀਆ ਗੁਰਿ ਪਰਉਪਕਾਰੀ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਕਾ ਪਿਤਾ ਮਾਤਾ ॥ ਹੰਉ ਸਤਿਗੁਰ ਅਪੁਣੇ ਕੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਨਾਮੁ ਮੈਜਾਤਾ ॥੧੬॥

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā.  Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā.  Haʼn▫u saṯgur apuṇe kaʼn▫u saḏānamaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

 

(Avar-u na) nothing else (soojhai) is seen (j-evadd-u = as great) as effective as living (hari naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dhann-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(Hnau) I (sad) ever (namaskaari) pay obeisance (knau) to (apun-e) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

 

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Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted the job/role to conduct ourselves by Naam, i.e. the ruoes to live by which is to emulate Divine virtues and obey Divine commands – the two aspects of Naam. Since there are numerous temptations in the world to distract, we need the true guru to help keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani – in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥

Salok mėhlā 3.  Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār.  Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

 

Prologue by the third Guru. One who does not (seyv = service, keeneea = done) serve/obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u) love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

 

ਮਨਮੁਖਿ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਤੁ ਆਇਆ ਸੈਸਾਰਿ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਸੇ ਗੁਰਮੁਖਿ ਲੰਘੇ ਪਾਰਿ ॥੧॥

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār.  Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

 

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect (kit-u) what for s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

(Jin kau) those on whom the Almighty (karey) bestows (nadar-i) grace, (sey) they (langhey) go across (paar-i) to the far bank, i.e. they get across the world-ocean and not be born again, (gurmukh-i) with the guru’s guidance, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਇਕੋ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੋਰੁ ਜਗੁ ਸੂਤਾ ਮੋਹਿ ਪਿਆਸਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਜਾਗੰਨਿ ਸੇ ਜੋ ਰਤੇ ਸਚਿ ਨਾਮਿ ਗੁਣਤਾਸਿ ॥

Mėhlā 3.  Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās.  Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

 

Prologue by the third Guru. (Satigur-u) true guru (iko) alone (jaagta = is awake) alert, (hor-u) others, i.e. Creatures in (jag-u) the world are (soota = asleep) inebriated (moh-i) by attachment to (piaas-i = thirst) desires.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaagann-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, who is (guntaas-i) the treasure-house of virtues.

 

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ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās.  Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur pūrab likẖi▫ās. ||2||

 

(Manmukh-i) a self-willed person – who does not follow the guru – (andh = blind) is blinded by attachment to the world-play, (na cheytni) does not think of living by Divine virtues and commands, and (hoh-i binaas-i = perishes) suffers (janam-i) being born and (mar-i) dying – not being accepted for union with the Creator, which could end the cycles of births and deaths.

Says the third Nanak: (Tini) only they (dhiaaia) pay attention to (naam-u) Divine virtues and commands (jin knau) in whose nature it is (kilhiaas-i) so written (poorab-i) based on past deeds, (dhur-i) from the source, the Creator. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

Pa▫oṛī.  Har nām hamārā bẖojan cẖẖaṯīh parkār jiṯ kẖā▫i▫ai ham ka▫o ṯaripaṯ bẖa▫ī.  Har nām hamārā painaṇ jiṯ fir nange na hovah hor painaṇ kī hamārī saraḏẖga▫ī.

 

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food sustains physically hunger and Naam spiritually.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (painan) wear other clothing, i.e. resort to rituals etc. (gaee) goes/ends – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

 

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ

ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

Har nām hamārā vaṇaj har nām vāpār har nāmai kī ham kaʼn▫u saṯgur kārkunī ḏī▫ī.  Har nāmai kā ham lekẖā likẖi▫ā sabẖ jam kī aglī kāṇ ga▫ī.  Har kā nām gurmukẖ kinai virlai ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur karam parāpaṯ likẖaṯ pa▫ī. ||17||

 

Hari Naam is (hamaara) our (vanaj, vaapaar-u = business dealings) guide for conduct of life; (satigur-i) the Almighty has (dee-ee = given) allotted (karkuni) the job/task, of living by (har-i naamai) Divine virtues and commands, (knau) to (ham) us – the creatures.

If (ham) we (likhiaa) write in our (leykha) account – our conduct is based on Naam, then (sabh) all chances of the soul (kaan-i = being subject to) being detained by (jam) Divine justice (agli = ahead) in the hereafter, (gaee = go) are obviated.

(Kinai) some (virlai) rare person (gurmukh-i) guided by the guru (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; such persons (jin knau) are those who (prapat-i paee = received) have it (likhat-u = writing) written in their destiny, i.e. are bestowed, (karam-i) Divine grace. 17.

 

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

Salok mėhlā 3.  Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e.  Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

 

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai bhaa-e = other love) other thoughts and (kamaa-e) performs (karam) rituals

(J-et-e) whatever (karam) rituals s/he (kar-e) performs due to (doojai bhaa-e) other thoughts – like worship of gods/goddesses etc; dukh-u) suffering (dhaa-e) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e.  Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

 

(Ja) when s/he (kamaa-e) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaa-e) pays attention to (naam-u) Divine virtues and commands and (karam kar-e) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aap-e = self) the Creator (laa-e) engages, the creatures (lag-e) engage, and (kichhoo na) nothing (kahnaa jaa-e) can be said, i.e. no excuses can be made. 1

 

ਮਃ ੩ ॥ ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

Mėhlā 3.  Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā.  Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

 

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bhar-e) full of (bhagat-i) of devotion, i.e. they motivate to emulate Divine virtues.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (d-evanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

 

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥ ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā.  Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

 

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

 

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥ ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā.  Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā.  Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

 

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (kar-e = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = get done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadir-i- kar-e) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

 

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaa-e paiaa) places the self (charni) at the guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

 

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Ḏẖan ḏẖan so gursikẖ kahī▫ai jis har nām suṇi▫ai man anaḏ bẖa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin saṯgur sevā kar har nām la▫i▫ā.  Ŧis gursikẖ kaʼn▫u haʼn▫u saḏā namaskārī jo gur kai bẖāṇai gursikẖ cẖali▫ā. ||18||

 

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh is blessed (jin-i) who, (s-eva kar-i= serving) by following the guru’s teachings (laiaa) finds/discovers (har-i naam-u) the Almighty within.

(Hnau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) carries out (bhaanai = will) instructions of (satigur) the true guru. 18.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e.  Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

 

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people have (thak-e = got tired) tried hard (kamaa-e) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bh-ekh kar-i) adopt religious garbs and (bharmad-e) wander; but by (doojai bhaa-e = other love) other pursuits – like for money, they (dukh-u paaia) suffer pain, i.e. remain separated from the Almighty.

 

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e.  Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

 

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaa-e) goes – the mind is enlightened.

This way (rattan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaa-e) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

 

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ਮਃ ੩ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਰਤਿ ਪਇਐ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 3.  Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār.  Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār.  Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

 

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) for ever (ho-e khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koe na) no one (m-ettanhaar–u) can erase. 2. 

 

ਪਉੜੀ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਕਉ ਸਾਂਤਿ ਆਈ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਹਰਿ ਭਗਤਿ ਪਾਈ ॥

Pa▫oṛī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham ka▫o sāʼnṯ ā▫ī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham har bẖagaṯ pā▫ī.

 

(Pauri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saant-i) peace (aai = comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paai = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

 

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ  ਮਿਤ੍ਰੁ ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī.  Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisatḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

 

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) devotee of the Almighty, (t-e) by (jis ki s-eva = whose service) following whom (ham) we (liv laai = be absorbed) live (har-i naam-i) by Divine virtues and commands.

 Blessed is our true guru, (giaani = knowledgeable) enlightened on (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (drist-i) eye, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaai = made) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.

 

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Note: This twentieth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the first Guru preceding it. The first Slok says that the Almighty is within us but the soul being immersed in other thoughts considers IT far somewhere and looks elsewhere. Only when the extraneous thoughts are driven out that one can find the Master within. The Second Slok says that love and faith should not depend on material benefits but be unqualified. The Paurri says we should have faith that the Creator alone sustains all.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਘਰ ਹੀ ਮੁੰਧਿ ਵਿਦੇਸਿ ਪਿਰੁ ਨਿਤ ਝੂਰੇ ਸੰਮ੍ਹਾਲੇ ॥ ਮਿਲਦਿਆ ਢਿਲ ਨ ਹੋਵਈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇ ॥੧॥

Salok mėhlā 1.  Gẖar hī munḏẖ viḏes pir niṯ jẖūre sammĥāle.  Milḏi▫āʼn dẖil na hova▫ī je nī▫aṯ rās kare. ||1||

 

Prologue by the first Guru: (Pir-u = spouse) the Almighty-husband is in (ghar= house) the mind (hi) itself, but (mundh-i = woman) the soul-wife thinks IT is (videys-i = abroad) outside, and (jhoorey) groans as s/he (sammhaale) thinks of IT.

But (na hovaee) there is (na) no (ddhil) delay, i.e. it takes no time, (mildia) in finding the Almighty within (jey) if s/he (raas-i karey = corrects) purifies her (neeaat-i) thinking, i.e. takes out other thoughts from the mind. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥ ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥੨॥

Mėhlā 1.  Nānak gālī kūṛī▫ā bājẖ parīṯ kare▫i.  Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe▫e. ||2||

 

Prologue by the first Guru. Says Nanak: All (gaali) talk (karey) done by any one (baajh-u) without (preet-i = love) sincerity are (koorreea = false) pretentious.

S/he (jaanai) considers the relationship – with the Almighty – (kar-i) as (bhalaa = good) useful (ticahar-u = till then) only then (jichar-u) as long as the Master (dey-i) gives and s/he (leyvai) keeps receiving – this is not true love/devotion. 2.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਉਪਾਏ ਜੀਅ ਤਿਨਿ ਹਰਿ ਰਾਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਨਾਉ ਭੋਜਨੁ ਚਾਖਿਆ ॥ ਤਿਪਤਿ ਰਹੇ ਆਘਾਇ ਮਿਟੀ ਭਭਾਖਿਆ ॥

Pa▫oṛī.  Jin upā▫e jī▫a ṯin har rākẖi▫ā.  Amriṯ sacẖā nā▫o bẖojan cẖākẖi▫ā.  Ŧipaṯ rahe āgẖā▫e mitī bẖabẖākẖi▫ā.

 

(Paurri) stanza by the fourth Guru: (Har-i) the Almighty, (jin-i) who (upaaey) creates (jeea) the creatures, (tin-i) that also (raakhiaa = keeps) sustains them.

One who (chaakhia = tastes) lives by (amrit-u) the life-giving (bhojan-u) food of (naau) virtues of (sacha) the Eternal Master, his/her (bhabhaakhia = hunger) craving (mitti = erased) ends, and s/he (rahey) remains (tripat-i, aghaaey) satiated, i.e. those who acknowledge that will – make effort but – be happy what they get – are ever at peace.

 

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਭਏ ਨਿਹਾਲੁ ਪ੍ਰਭ ਕੀ ਪਾਖਿਆ ॥੨੦॥

Sabẖ anḏar ik varṯai kinai virlai lākẖi▫ā.  Jan Nānak bẖa▫e nihāl parabẖ kī pākẖi▫ā. ||20||

 

(Ik-u) the One Master (vartai) pervades (andar-i) in (sabh) all, but (kinai) some (virlai) rare person (laakhiaa = knows) recognizes IT’s presence within.

Says (jan) humble fourth Nanak: They receive (paakhiaa = side) support/approval (ki) of (prabh) the Master, and (bhaey) are (nihaal-u) happy – at peace as they find the Master. 20.

 

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Note: This twenty first Paurri M: 4, has two Sloks or prologues by the third Guru. The Sloks emphasize the need to follow the guru but also point out that it is just not by seeing the guru but following his teachings. The Paurri says the Creator is unique and there none like IT.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Salok mėhlā 3.  Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār.  Diṯẖai mukaṯ na hova▫ī jicẖar sabaḏ na kare vīcẖār.  Ha▫umai mail na cẖuk▫ī nām na lagai pi▫ār.

 

Prologue by the third Guru. (Sabh-u ko = every one) all human beings (jeyta = as much) that are in (jagat-u sansaar-u) the world, wish to (veykhda) see (satigur) the true guru – for guidance.

But (mukat-i) emancipation (na hovaee) is not attained by mere (dditthai) seeing, (jichar-u) as long as one (na karey) does not (veechaar-u) reflect (sabad-i) on the teachings of the guru.

Until then, (mail = dirt) the vice of (haumai) ego does not (chukaee = end) leave and, without that, one does not (lagai) develop (piaar-u = love) practice (naam-i) Divine virtues and commands.

 

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ ॥ ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ ॥੧॥

Ik āpe bakẖas milā▫i▫an ḏubiḏẖā ṯaj vikār.  Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ pi▫ār. ||1||

 

(Ik-i) some who (taj-i) give up (dubidha) duality and (vikaar) vices, are (bakhas-i) bestowed grace and (milaaeean-u) united by (aapey) the Almighty with IT-self.

There are (ik-i) some who (darsan-u deykh-i = have sight) meet and develop (piaar-i) love (heyt-i) for (satigur) the true guru, i.e. follow his teachings; they (mar-i = die) give up ego and (miley) find the Creator within, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਮੂਰਖ ਅੰਧ ਗਵਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਦੁਖੁ ਲਾਗਾ ਜਲਤਾ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 3.  Saṯgurū na sevi▫o mūrakẖ anḏẖ gavār.  Ḏūjai bẖā▫e bahuṯ ḏukẖ lāgā jalṯā kare pukār.

 

Prologue by the third Guru. A (moorakh) foolish and (gavaar) uninformed person, who is (andh = blind) blinded by attachments to the world-play, does not (seyvio = serve) obey (satiguru) true guru.

S/he acts (doojai bhaaey) by other ideas, (laaga) suffers (bahut-u) great (dukh-u) pain – at the hands of the messenger of death, and (jalta = burning) thus suffering, (karey pukaar) calls out for help.

 

ਜਿਨ ਕਾਰਣਿ ਗੁਰੂ ਵਿਸਾਰਿਆ ਸੇ ਨ ਉਪਕਰੇ ਅੰਤੀ ਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮਤੀ ਸੁਖੁ ਪਾਇਆ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੨॥

Jin kāraṇ gurū visāri▫ā se na upkare anṯī vār.  Nānak gurmaṯī sukẖ pā▫i▫ā bakẖse bakẖsaṇhār. ||2||

 

But (jin) those (kaaran-i) for whose sake s/he (visaaria = forgot) did not obey the guru, (sey) they do not (upkarey) come to help (anti vaar) at the end – when the soul has to face consequences of transgressions.

Says third Nanak: It is (gurmati) by following the guru’s guidance that (bakhsanhaar) the merciful Master (bakhsey) forgives transgressions and one (paaia) attains (sukh-u) peace – union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਆਪਿ ਆਪਿ ਸਭੁ ਕਰਤਾ ਕੋਈ ਦੂਜਾ ਹੋਇ ਸੁ ਅਵਰੋ ਕਹੀਐ ॥ ਹਰਿ ਆਪੇ ਬੋਲੈ ਆਪਿ ਬੁਲਾਵੈ ਹਰਿ ਆਪੇ ਜਲਿ ਥਲਿ ਰਵਿ ਰਹੀਐ ॥

Pa▫oṛī.  Ŧū āpe āp āp sabẖ karṯā ko▫ī ḏūjā ho▫e so avro kahī▫ai.  Har āpe bolai āp bulāvai har āpe jal thal rav rahī▫ai.

 

(Paurri) stanza. O Almighty, (too) You created (aap-i) Yourself (aapey) from Yourself, and are (aap-i) Yourself (karta) the Creator of (sabh-u) all; if there (hoey) be (koee dooja) another, we could (kaheeai) say that (avro) someone is like the Creator.

(Har-i) the Almighty (aapey) IT-self (bolai) speaks and (aapi) IT-self (bulaavai) causes the creatures to speak – being within them; (har-i) the Almighty (rav-i raheeai) pervades (jal-i) in water and (thal-i) in/on land – is everywhere.

 

ਹਰਿ ਆਪੇ ਮਾਰੈ ਹਰਿ ਆਪੇ ਛੋਡੈ ਮਨ ਹਰਿ ਸਰਣੀ ਪੜਿ ਰਹੀਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋਈ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਕੈ ਮਨ ਹੋਇ ਨਿਚਿੰਦ ਨਿਸਲੁ ਹੋਇ ਰਹੀਐ ॥ ਉਠਦਿਆ ਬਹਦਿਆ ਸੁਤਿਆ ਸਦਾ ਸਦਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਲਹੀਐ ॥੨੧॥੧॥

Har āpe mārai har āpe cẖẖodai man har sarṇī paṛ rahī▫ai.  Har bin ko▫ī mār jīvāl na sakai man ho▫e nicẖinḏ nisal ho▫e rahī▫ai. Uṯẖ▫ḏi▫ā bahḏi▫ā suṯi▫ā saḏā saḏāhar nām ḏẖi▫ā▫ī▫ai jan Nānak gurmukẖ har lahī▫ai. ||21||1||

 

(Har-i) The Almighty is (aapey) IT-self capable of (maarai = hits) punishes and (chhoddai = leaves) forgives; hence o (man = mind) human being, we should (parr-i raheeai) place ourselves in (sarni = in sanctuary) care of the Almighty.

(Koee na) no one (bin-u) except the Almighty, (sakai) can (maar-i) destroy or (jeevaal-i = cause to live) protect; hence o my (man = mind) human beings, – let us be in IT’s care – to (raheeai) be (nichind) free of anxiety and (nisal-u) relaxed.

We should (sadaa sadaa) for ever whether (utthdiaa) standing, (bahdiaa) sitting or (sutiaa = sleeping) lying down, i.e. in all activities, (dhiaaeeai = pay attention to) be conscious of (har-i naam-u) Divine virtues and commands, (gurmukh-i) as guided by the guru, and (laheeai) find (har-i) the Almighty – be at peace. 21. 1.

 

ਸੁਧੁ

suḏẖu

 

It is correct.

 

Note: An annotation occurs at the end of some Vaars whether the transcription is correct or not. The above annotation is to inform, Bhai Gurdas who transcribed the hymns, that it is correct.

 

Note: This completes Raag Vaddhans. Next is Raag Soratth commencing on page 495.

 

 

 

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SGGS pp 592-594, Vaddhans Ki Vaar, M: 4, Pauris 16-21 of 21.

 

 

Note: The subject of this sixteenth Paurri of Vaddhans Ki Vaar M: 4 and two preceding (slok) prologues of the third Guru is that ego does not let one remember the Almighty and be at peace. This is overcome by finding and following the true guru.

 

ਸਲੋਕੁ : ੩ ॥ ਜਿਨ ਕੰਉ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਸੇ ਹਰਿ ਕੀਰਤਿ ਸਦਾ ਕਮਾਹਿ ॥ ਅਚਿੰਤੁ ਹਰਿ ਨਾਮੁ ਤਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥

Salok mėhlā 3.  Jin kaʼn▫u saṯgur bẖeti▫ā se har kīraṯ saḏā kamāhi.  Acẖinṯ har nām ṯin kai man vasi▫ā sacẖai sabaḏ samāhi.

 

(Slok-u) prologue (M: 3) by the third Guru: (Jin knau) those who (bh-ettia) find (satigur-u) the true guru, (s-e) they (sad) ever (kamaah-i = carry out, keerat-i = praise) praise and emulate virtues of (har-i) the Almighty.

Naam-u of (har-i) the Almighty (vasia) abides (man-i) in their minds, i.e. they remain conscious of Divine virtues and commands; they are (achint-u) free of anxieties and (samaah-i) remain absorbed (sachai) in the Eternal (sabad-i = by guru’s word) by following the guru’s teachings.

 

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਮੋਖ ਪਦਵੀ ਆਪੇ ਪਾਹਿ ॥ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨ ਕੰਉ ਸੰਤੁਸਟੁ ਭਇਆ ਜੋ ਗੁਰ ਚਰਨੀ ਜਨ ਪਾਹਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਲਾਜ ਰਖਾਹਿ ॥੧॥

Kul uḏẖārėh āpṇā mokẖ paḏvī āpe pāhi.  Pārbarahm ṯin kaʼn▫u sanṯusat bẖa▫i▫ā jo gur cẖarnī jan pāhi.  Jan Nānak har kā ḏās hai kar kirpā har lāj rakẖāhi. ||1||

 

By practicing Naam, they (paah-i) attain (padvi = status) the state of (mokh) emancipation – from vices in life, and from rebirth on death (aap-e) themselves, and (udhaarah-i) save (aapna) their (kul-u) lineage – by their example.

(Paarbrahm-u) the Supreme Being (bhaiaa) is (santustt-u) pleased (knau) with (tin) those (jo) who (paah-i = place) submit themselves at (charni) the feet of (gur) the guru, i.e. carry out the guru’s directions.

(Jan-u) humble third Nanak is (daas-u) the servant of (har-i) the Almighty, and the Almighty (rakhaah-i) preserves his (laaj) honor. 1.

 

ਮਃ ੩ ॥ ਹੰਉਮੈ ਅੰਦਰਿ ਖੜਕੁ ਹੈ ਖੜਕੇ ਖੜਕਿ ਵਿਹਾਇ ॥ ਹੰਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Mėhlā 3.  Haʼn▫umai anḏar kẖaṛak hai kẖaṛke kẖaṛak vihā▫e.  Haʼn▫umai vadā rog hai mar jammai āvai jā▫e.

 

Prologue by the third Guru: (Kharrak-u = noise/disturbance) not paying attention to Divine commands is (anadar-i = in) integral to (haunmai) ego; one (kharrk-e) remains disturbed and thus oblivious to Naam within, and (vihaa-e = passes) spends life (kharrk-i) having a disturbed mind.

(Haunmai) ego is (vaddaa = great) a terrible (rog-u) affliction due to which – one goes one’s own way (mar-i = dying) succumbing to vices and sometimes (jammai = is born) coming out of them; as a consequence, one repeatedly (aavai) comes to, and (jaa-e) departs, from the world, i.e. remains in cycles of births and deaths.

 

ਜਿਨ ਕਉ ਪੂਰਬਿ ਲਿਖਿਆ ਤਿਨਾ ਸਤਗੁਰੁ ਮਿਲਿਆ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਉਬਰੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Jin ka▫o pūrab likẖi▫ā ṯinā saṯgur mili▫ā parabẖ ā▫e.  Nānak gur parsādī ubre ha▫umai sabaḏ jalā▫e. ||2||

 

But (jin kau) those in whose destiny it is so (likhiaa) written (poorab-i) based on past deeds, i.e. preordained, by (prabh-u) the Master, they (miliaa) find (satgur-u) true guru, the embodiment of (prabh-u) the Almighty, (aa-e = coming) to guide.

(Parsaadi) with grace of the guru, they (jalaa-e = burn) kill (haumai) ego (sabad-i = with guru’s word) with the guru’s teachings, and (ubr-e = rise above) overcome vices, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪ੍ਰਭੁ ਅਬਿਗਤੁ ਅਗੋਚਰੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮ ਸ੍ਰੇਵਹ ਹਰਿ ਨਾਮੁ ਹਮ ਪੂਜਹ ਹਰਿ ਨਾਮੇ ਹੀ ਮਨੁ ਰਾਤਾ ॥

Pa▫oṛī.  Har nām hamārā parabẖ abigaṯ agocẖar abẖināsī purakẖ biḏẖāṯā.  Har nām ham sarevėh har nām ham pūjah har nāme hī man rāṯā.

 

(Paurri) stanza: (Har-i) the Almighty, (hamaara) our (prabh-u) Master, is identified by (naam-u) IT’s virtues/attributes; IT is otherwise (abigat-u = without physical form) the unseen, (agochar-u) not perceived by the senses, (abinaasi) Eternal, (purakh-u) all-pervasive (bidhaata) Master of destiny.

We should (sr-evah = serve) obey and (poojah) worship (har-i naam-u) the Almighty, (raata) being imbued with (har-i naam-e) Divine virtues.

 

ਹਰਿ ਨਾਮੈ ਜੇਵਡੁ ਕੋਈ ਅਵਰੁ ਨ ਸੂਝੈ ਹਰਿ ਨਾਮੋ ਅੰਤਿ ਛਡਾਤਾ ॥ ਹਰਿ ਨਾਮੁ ਦੀਆ ਗੁਰਿ ਪਰਉਪਕਾਰੀ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਕਾ ਪਿਤਾ ਮਾਤਾ ॥ ਹੰਉ ਸਤਿਗੁਰ ਅਪੁਣੇ ਕੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਨਾਮੁ ਮੈ ਜਾਤਾ ॥੧੬॥

Har nāmai jevad ko▫ī avar na sūjẖai har nāmo anṯ cẖẖadāṯā.  Har nām ḏī▫ā gur par▫upkārī ḏẖan ḏẖan gurū kā piṯā māṯā.  Haʼn▫u saṯgur apuṇe kaʼn▫u saḏā namaskārī jiṯ mili▫ai har nām mai jāṯā. ||16||

 

(Avar-u na) nothing else (soojhai) is seen (j-evadd-u = as great) as effective as living (hari naamai) by virtues and commands of the Almighty; Har-i Naam (chaddaata) delivers from reincarnation – (ant-i) in the end.

Awareness of (har-i naam-u) Divine virtues and commands – as guide for life – is (deeaa = given) imparted (parupkaari) by the beneficent (gur-i) guru; (dhan-u dhann-u) blessed are (pita = father, maata = mother) the parents of the guru – who give birth to the guru to guide.

(Hnau) I (sad) ever (namaskaari) pay obeisance (knau) to (apun-e) my (satigur) true guru, (miliai) by finding, and following (jit-u) whom, (mai) I (jaata) became aware of (har-i naam-u) Divine virtues and commands. 16.

 

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Note: This seventeenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru. The message from these is that we human beings are allotted the job/role to conduct ourselves by Naam, i.e. emulate Divine virtues and obey Divine commands – the two aspects of Naam. Since there are numerous temptations in the world to distract, the true guru helps to keep us on track. We should therefore ever pay attention to the guru’s teachings – Gurbani teachings – in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸੇਵ ਨ ਕੀਨੀਆ ਹਰਿ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਮਰਿ ਜਨਮੈ ਵਾਰੋ ਵਾਰ ॥

Salok mėhlā 3.  Gurmukẖ sev na kīnī▫ā har nām na lago pi▫ār.  Sabḏai sāḏ na ā▫i▫o mar janmai vāro vār.

 

Prologue by the third Guru. One who does not (seyv keeneea = serve) obey (gurmukh-i) the guru’s instructions, does not (lago) develop (piaar-u = love, i.e. is not motivated to live by, (har-i naam-i) Divine virtues and commands.

S/he does not (aaiao) have (saad-u) taste (sabdai = for the word) for Divine commands, i.e. ignores them; such a person (mar-i) dies and (janmai) is born (vaaro vaar) again and again.

 

ਮਨਮੁਖਿ ਅੰਧੁ ਨ ਚੇਤਈ ਕਿਤੁ ਆਇਆ ਸੈਸਾਰਿ ॥ ਨਾਨਕ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰੇ ਸੇ ਗੁਰਮੁਖਿ ਲੰਘੇ ਪਾਰਿ ॥੧॥

Manmukẖ anḏẖ na cẖeṯ▫ī kiṯ ā▫i▫ā saisār.  Nānak jin ka▫o naḏar kare se gurmukẖ langẖe pār. ||1||

 

Such (manmukh-i) a self-willed person is (andh-u = blind) blinded by attachments to the world-play; s/he does not (cheytaee) reflect (kit-u) why s/he (aaia = came) was born (saisaar-i) in the world, i.e. is not aware that the objective of human birth is to attain union with the Creator and end cycles of reincarnation.

(Jin kau) those on whom the Almighty (karey) bestows (nadar-i) grace, (sey) they (langhey) go across (paar-i) to the far bank, i.e. they get across the world-ocean and not be born again, (gurmukh-i) with the guru’s guidance, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਇਕੋ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੋਰੁ ਜਗੁ ਸੂਤਾ ਮੋਹਿ ਪਿਆਸਿ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਜਾਗੰਨਿ ਸੇ ਜੋ ਰਤੇ ਸਚਿ ਨਾਮਿ ਗੁਣਤਾਸਿ ॥

Mėhlā 3.  Iko saṯgur jāgṯā hor jag sūṯā mohi pi▫ās.  Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās.

 

Prologue by the third Guru. (Satigur-u) true guru (iko) alone (jaagta = is awake) alert, (hor-u) others, i.e. Creatures in (jag-u) the world are (soota = asleep) inebriated (moh-i) by attachment to (piaas-i = thirst) desires.

Those who (seyvan-i = serve) live in obedience to (satigur-u) the true guru, (sey) they (jaagann-i = awaken) remain alert; they are (jo) those who are (ratey) imbued (naam-i) with virtues and commands of (sach-i) the Eternal, who is (guntaas-i) the treasure-house of virtues.

 

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ਮਨਮੁਖਿ ਅੰਧ ਨ ਚੇਤਨੀ ਜਨਮਿ ਮਰਿ ਹੋਹਿ ਬਿਨਾਸਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਤਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਪੂਰਬਿ ਲਿਖਿਆਸਿ ॥੨॥

Manmukẖ anḏẖ na cẖeṯnī janam mar hohi binās.  Nānak gurmukẖ ṯinī nām ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur pūrab likẖi▫ās. ||2||

 

(Manmukh-i) a self-willed person – who does not follow the guru – (andh = blind) is blinded by attachment to the world-play, (na cheytni) does not think of living by Divine virtues and commands, and (hoh-i binaas-i = perishes) suffers (janam-i) being born and (mar-i) dying – not being accepted for union with the Creator, which could end the cycles of births and deaths.

Says the third Nanak: (Tini) only they (dhiaaia) pay attention to (naam-u) Divine virtues and commands (jin knau) in whose nature it is (kilhiaas-i) so written (poorab-i) based on past deeds, (dhur-i) from the source, the Creator. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਭੋਜਨੁ ਛਤੀਹ ਪਰਕਾਰ ਜਿਤੁ ਖਾਇਐ ਹਮ ਕਉ ਤ੍ਰਿਪਤਿ ਭਈ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਪੈਨਣੁ ਜਿਤੁ ਫਿਰਿ ਨੰਗੇ ਨ ਹੋਵਹ ਹੋਰ ਪੈਨਣ ਕੀ ਹਮਾਰੀ ਸਰਧ ਗਈ ॥

Pa▫oṛī.  Har nām hamārā bẖojan cẖẖaṯīh parkār jiṯ kẖā▫i▫ai ham ka▫o ṯaripaṯ bẖa▫ī.  Har nām hamārā painaṇ jiṯ fir nange na hovah hor painaṇ kī hamārī saraḏẖ ga▫ī.

 

(Paurri) stanza by the fourth Guru: (Har-i naam-u) Divine virtues and commands are the sustenance for (hamaara) our soul, as is (bhojan-u) food of (chhateeh = thirty six, parkaar = types) all varieties, (khaaeeai) by eating (jit-u) which (bhaee) gives (tripat-i) satisfaction (ham kau) to us, i.e. food satisfies physical hunger and Naam satisfies the soul.

(Har-i naam-u) Naam of the Almighty is (hamaara) our (painan-u) clothing by wearing by (jit-u) which we are not (nangey hovah) exposed naked; our (saradh) desire to (t) wear other clothing, i.e. resort to rituals etc. (gaee) has gone – like the clothes protect the body and make one look good, Naam protects the soul from effects of the environment and brings glory in Divine court, which rituals cannot.

 

ਹਰਿ ਨਾਮੁ ਹਮਾਰਾ ਵਣਜੁ ਹਰਿ ਨਾਮੁ ਵਾਪਾਰੁ ਹਰਿ ਨਾਮੈ ਕੀ ਹਮ ਕੰਉ ਸਤਿਗੁਰਿ ਕਾਰਕੁਨੀ ਦੀਈ ॥ ਹਰਿ ਨਾਮੈ ਕਾ ਹਮ ਲੇਖਾ ਲਿਖਿਆ ਸਭ ਜਮ ਕੀ ਅਗਲੀ ਕਾਣਿ ਗਈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਗੁਰਮੁਖਿ ਕਿਨੈ ਵਿਰਲੈ ਧਿਆਇਆ ਜਿਨ ਕੰਉ ਧੁਰਿ ਕਰਮਿ ਪਰਾਪਤਿ ਲਿਖਤੁ ਪਈ ॥੧੭॥

Har nām hamārā vaṇaj har nām vāpār har nāmai kī ham kaʼn▫u saṯgur kārkunī ḏī▫ī.  Har nāmai kā ham lekẖā likẖi▫ā sabẖ jam kī aglī kāṇ ga▫ī.  Har kā nām gurmukẖ kinai virlai ḏẖi▫ā▫i▫ā jin kaʼn▫u ḏẖur karam parāpaṯ likẖaṯ pa▫ī. ||17||

 

Hari Naam is (hamaara) our (vanaj, vaapaar-u = business dealings) guide for conduct of life; (satigur-i) the Almighty has (dee-ee = given) allotted (karkuni) the job/task, of living by (har-i naamai) Divine virtues and commands, (knau) to (ham) us – the creatures.

If (ham) we (likhiaa) write in our (leykha) account – our conduct is based on Naam, then (sabh) all chances of the soul (kaan-i = being subject to) being detained by (jam) Divine justice (agli = ahead) in the hereafter, (gaee = go) are obviated.

(Kinai) some (virlai) rare person (dhiaaia) pays attention to (naam-u) virtues and commands (ka) of (har-i) the Almighty; (jin knau) they are those who (prapat-i paee) receive (likhat-u = writing) the command, i.e. are bestowed, (karam-i) Divine grace. 17.

 

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਜਗਤੁ ਅਗਿਆਨੀ ਅੰਧੁ ਹੈ ਦੂਜੈ ਭਾਇ ਕਰਮ ਕਮਾਇ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤੇ ਕਰਮ ਕਰੇ ਦੁਖੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥

Salok mėhlā 3.  Jagaṯ agi▫ānī anḏẖ hai ḏūjai bẖā▫e karam kamā▫e.  Ḏūjai bẖā▫e jeṯe karam kare ḏukẖ lagai ṯan ḏẖā▫e.

 

Prologue by the third Guru. (Jagat-u) world, i.e. a person, who is (agiaani) unaware of Divine virtues and commands, (andh-u = blind) is blinded by being attached to the world-play, engages in (doojai bhaa-e = other love) other thoughts and (kamaa-e) performs (karam) rituals

(J-et-e) whatever (karam) rituals s/he (kar-e) performs due to (doojai bhaa-e) other thoughts – like worship of gods/goddesses etc; dukh-u) suffering (dhaa-e) comes running to (lagai) afflict his/her (tan-i) body, i.e. s/he ever suffers by way of remaining separated from the Almighty.

 

ਗੁਰ ਪਰਸਾਦੀ ਸੁਖੁ ਊਪਜੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਸਚੀ ਬਾਣੀ ਕਰਮ ਕਰੇ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇ ॥ ਨਾਨਕ ਜਿਤੁ ਆਪੇ ਲਾਏ ਤਿਤੁ ਲਗੇ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੧॥

Gur parsādī sukẖ ūpjai jā gur kā sabaḏ kamā▫e.  Sacẖī baṇī karam kare an▫ḏin nām ḏẖi▫ā▫e. Nānak jiṯ āpe lā▫e ṯiṯ lage kahṇā kicẖẖū na jā▫e. ||1||

 

(Ja) when s/he (kamaa-e) carries out (sabad-u = word) instructions of the guru, then (gur parsaadi) with the guru’s grace, s/he (oopjai = manifests) experiences (sukh-u) peace.

S/he then (andin-u) ever (dhiaa-e) pays attention to (naam-u) Divine virtues and commands and (karam kar-e) does tasks as per (baani = words) commands (sachi) of the Eternal.

Says the third Nanak: (Jit-u) in whatever (aap-e = self) the Creator (laa-e) engages, the creatures (lag-e) engage, and (kichhoo na) nothing (kahnaa jaa-e) can be said, i.e. no excuses can be made. 1

 

ਮਃ ੩ ॥ ਹਮ ਘਰਿ ਨਾਮੁ ਖਜਾਨਾ ਸਦਾ ਹੈ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਸਤਗੁਰੁ ਦਾਤਾ ਜੀਅ ਕਾ ਸਦ ਜੀਵੈ ਦੇਵਣਹਾਰਾ ॥

Mėhlā 3.  Ham gẖar nām kẖajānā saḏā hai bẖagaṯ bẖare bẖandārā.  Saṯgur ḏāṯā jī▫a kā saḏ jīvai ḏevaṇhārā.

 

Prologue by the third Guru. (Khajaana) the treasure of (naam-u) Divine virtues is (sadaa) ever present in (ham) our (ghar-i = home) innerself/mind; it is (bhanddaara) a storehouse (bhar-e) full of (bhagat-i) of devotion, i.e. they motivate to emulate Divine virtues.

(Satgur) the Almighty is (daata = giver) the source of (jeea) life; (d-evanhaara) the beneficent Master (sad) ever (jeevai) lives – is eternal.

 

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਸਦਾ ਕਰਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਪਾਰਾ ॥ ਸਬਦੁ ਗੁਰੂ ਕਾ ਸਦ ਉਚਰਹਿ ਜੁਗੁ ਜੁਗੁ ਵਰਤਾਵਣਹਾਰਾ ॥

An▫ḏin kīrṯan saḏā karahi gur kai sabaḏ apārā.  Sabaḏ gurū kā saḏ ucẖrahi jug jug varṯāvaṇhārā.

 

(Sabad-i) with the words/teachings (kai) of the guru, s/he (sadaa) ever (keertanu karah-i) sings praises/virtues of (apaara) the Infinite Master (andin-u) on daily basis.

S/he (sad) ever (uchrah-i) utters (sabad-u) the word of the guru, to remember the Almighty (vartaavanhaara = makes things happen) whose will prevails (jug-u jug-u = age to age) for all time.

 

ਇਹੁ ਮਨੂਆ ਸਦਾ ਸੁਖਿ ਵਸੈ ਸਹਜੇ ਕਰੇ ਵਾਪਾਰਾ ॥ ਅੰਤਰਿ ਗੁਰ ਗਿਆਨੁ ਹਰਿ ਰਤਨੁ ਹੈ ਮੁਕਤਿ ਕਰਾਵਣਹਾਰਾ ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਸੋ ਹੋਵੈ ਦਰਿ ਸਚਿਆਰਾ ॥੨॥

Ih manū▫ā saḏā sukẖ vasai sėhje kare vāpārā.  Anṯar gur gi▫ān har raṯan hai mukaṯ karāvaṇhārā.  Nānak jis no naḏar kare so pā▫e so hovai ḏar sacẖi▫ārā. ||2||

 

By remembering the Almighty, (ih-u = this) the human (manuaa) mind (sadaa) ever (vasai = abides) remains (suukh-i) at peace and (kar-e = does, vaapaara = deals) conducts itself (sahj-e) with poise.

S/he keeps is (gur) the guru-given (rattan-u = jewel) valuable (giaan-u) awareness of – virtues and commands of – (har-i) the Almighty (antar-i) in the mind, which (karaavanhaara = get done) help to get (mukat-i) freedom from vices in life, and from rebirth on death.

Says the third Nanak: (Jis) one on whom the Almighty (nadir-i- kar-e) bestows grace, (so) s/he (paa-e) gets awareness of Divine virtues; (so) such a person lives by them and (hovai) is considered (sachiaara = truthful) a genuine seeker (dar-i) in the Divine court – and accepted for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jo saṯgur cẖarṇī jā▫e pa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin har nāmā mukẖ rām kahi▫ā.

 

(Pauri) stanza). (So) that (gursikh-u) disciple of the guru (kaheeai = is called) is (dhann-u dhann-u) blessed, (jo) who (jaa-e paiaa) places the self (charni) at the guru’s (charni) feet, i.e. follows the guru’s directions.

That Gursikh is blessed (jin-i) who (kahiaa = utters) recounts (har-i) the purifying naama) virtues of (raam-u) the all-pervasive Master, (mukh-i) with the mouth – and emulates them.

 

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥ ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥ ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

Ḏẖan ḏẖan so gursikẖ kahī▫ai jis har nām suṇi▫ai man anaḏ bẖa▫i▫ā.  Ḏẖan ḏẖan so gursikẖ kahī▫ai jin saṯgur sevā kar har nām la▫i▫ā.  Ŧis gursikẖ kaʼn▫u haʼn▫u saḏā namaskārī jo gur kai bẖāṇai gursikẖ cẖali▫ā. ||18||

 

That Gursikh is blessed (jis-u) whose (man-i) mind (anad-u bhaiaa) feels happy (suniai) listening (har-i naam-i) to Divine virtues.

That Gursikh is blessed (jin-i) who, (s-eva kar-i= serving) by following the guru’s teachings (laiaa) finds/discovers (har-i naam-u) the Almighty within.

(Hnau) I (sad) ever (namaskaari = pay obeisance) respect to (tis-u) that Gursikh (jo) who (chalia = walks) carries out (bhaanai = will) instructions of (satigur) the true guru. 18.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਨਹਠਿ ਕਿਨੈ ਨ ਪਾਇਓ ਸਭ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਮਨਹਠਿ ਭੇਖ ਕਰਿ ਭਰਮਦੇ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Manhaṯẖ kinai na pā▫i▫o sabẖ thake karam kamā▫e.  Manhaṯẖ bẖekẖ kar bẖaramḏe ḏukẖ pā▫i▫ā ḏūjai bẖā▫e.

 

Prologue by the third Guru. (Kinai na) no one can (paaio) find the Almighty (manihatth-i) by self-will, i.e. without the guru’s guidance; people have (thak-e = got tired) tried hard (kamaa-e) performing (sabh = all types of (karam) rituals – but failed.

(Manhatth-i) acting by self-will, people (bh-ekh kar-i) adopt religious garbs and (bharmad-e) wander; but by (doojai bhaa-e = other love) other pursuits – like for money, they (dukh-u paaia) suffer pain, i.e. remain separated from the Almighty.

 

ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਮੁ ਰਤਨੁ ਘਰਿ ਪਰਗਟੁ ਹੋਆ ਨਾਨਕ ਸਹਜਿ ਸਮਾਇ ॥੧॥

Riḏẖ siḏẖ sabẖ moh hai nām na vasai man ā▫e. Gur sevā ṯe man nirmal hovai agi▫ān anḏẖerā jā▫e.  Nām raṯan gẖar pargat ho▫ā Nānak sahj samā▫e. ||1||

 

Miraculous powers (ridh-i) to gather wealth and (sidh-i = success) ability to do anything, are (sabh-u) all (moh-u) attachment – to other things like collecting money or impressing people; (naam-u) the Almighty is not (vasai = abide) found (man-i) in the mind, this way.

(Seva = service) by following the teachings of the guru – other thoughts leave – (man-u) the mind (nirmal-u hovai) is purified, and (andhera) darkness within caused by (agiaan-u) ignorance of Divine virtues, (jaa-e) goes – the mind is enlightened.

This way (rattan-u) the jewel of (naam-u) Divine virtues (pargatt-u hoaa = manifests) is found (ghar-i = in house) in the mind, and one (samaa-e) remains absorbed in the Master (sahj-i) effortlessly with poise – without wavering, says the third Nanak. 1.

 

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ਮਃ ੩ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਨਾਮਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਰਸਨਾ ਫਿਕਾ ਬੋਲਣਾ ਨਿਤ ਨਿਤ ਹੋਇ ਖੁਆਰੁ ॥ ਨਾਨਕ ਕਿਰਤਿ ਪਇਐ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Mėhlā 3.  Sabḏai sāḏ na ā▫i▫o nām na lago pi▫ār.  Rasnā fikā bolṇā niṯ niṯ ho▫e kẖu▫ār.  Nānak kiraṯ pa▫i▫ai kamāvaṇā ko▫e na metaṇhār. ||2||

 

Prologue by the third Guru. One who does not (saad-u aaio) relish, i.e. is not receptive (sabdai = word) to the teachings of the guru, does not (lago) develop (piaar-u) love for, i.e. is not motivated to live, (naam-i) by Divine virtues and commands.

S/he (bolna) speaks (phikaa = insipid) arrogantly with (rasna) the tongue but is (nit nit) for ever (ho-e khuaar-u = frustrated, i.e. never achieves union with the Creator.

Says the third Nanak: But it is not in his/her hands; s/he (kamaavna) acts (kirat-i peiai) based on past deeds, which (koe na) no one (m-ettanhaar-u) can erase. 2.

 

ਪਉੜੀ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਕਉ ਸਾਂਤਿ ਆਈ ॥ ਧਨੁ ਧਨੁ ਸਤ ਪੁਰਖੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਤੁ ਮਿਲਿਐ ਹਮ ਹਰਿ ਭਗਤਿ ਪਾਈ ॥

Pa▫oṛī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham ka▫o sāʼnṯ ā▫ī.  Ḏẖan ḏẖan saṯ purakẖ saṯgurū hamārā jiṯ mili▫ai ham har bẖagaṯ pā▫ī.

 

(Pauri) stanza. (Dhan-u dhan-u) blessed is (hamaara) our (sat = truthful, purakh-u = person) virtuous (satiguru) true guru by (miliai) finding – and receiving guidance from, (jit-u) whom, (saant-i) peace (aai = comes) is experienced (ham kau) by us.

Blessed is our virtuous true guru, by finding and following whom, we (paai = receive) are motivated to engage in (bhagat-i) devotion to (har-i) the Almighty, i.e. live by Divine virtues and commands.

 

ਧਨੁ ਧਨੁ ਹਰਿ ਭਗਤੁ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਸ ਕੀ ਸੇਵਾ ਤੇ ਹਮ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਧਨੁ ਧਨੁ ਹਰਿ ਗਿਆਨੀ ਸਤਿਗੁਰੂ ਹਮਾਰਾ ਜਿਨਿ ਵੈਰੀ  ਮਿਤ੍ਰੁ ਹਮ ਕਉ ਸਭ ਸਮ ਦ੍ਰਿਸਟਿ ਦਿਖਾਈ ॥ ਧਨੁ ਧਨੁ ਸਤਿਗੁਰੂ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ਜਿਨਿ ਹਰਿ ਨਾਮ ਸਿਉ ਹਮਾਰੀ ਪ੍ਰੀਤਿ ਬਣਾਈ ॥੧੯॥

Ḏẖan ḏẖan har bẖagaṯ saṯgurū hamārā jis kī sevā ṯe ham har nām liv lā▫ī.  Ḏẖan ḏẖan har gi▫ānī saṯgurū hamārā jin vairī miṯar ham ka▫o sabẖ sam ḏarisat ḏikẖā▫ī. Ḏẖan ḏẖan saṯgurū miṯar hamārā jin har nām si▫o hamārī parīṯ baṇā▫ī. ||19||

 

(Dhan –u dhan-u) blessed is our (satiguru) true guru, (bhagat-u) devotee of the Almighty, (t-e) by (jis ki s-eva = whose service) following whom (ham) we (liv laai = be absorbed) live (har-i naam-i) by Divine virtues and commands.

Blessed is our true guru, (giaani = knowledgeable) enlightened on (har-i = almighty) Divine virtues, (jin-i) who teaches (ham kau) us (dikhaaee) to look at (sabh) all/every (vairi = enemy) adversary and (mitr-u) friend (sam) with one (drist-i) eye, i.e. treat friend and foe alike.

Blessed is our (mitr-u) friend (satiguru) true guru, who (banaai = made) creates (hamaar-i) our (preet-i) love (sio) for, i.e. motivates us to live by, (har-i naam) Divine virtues and commands. 19.

 

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Note: This twentieth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues of the first Guru preceding it. The first Slok says that the Almighty is within us but the soul being immersed in other thoughts considers IT far somewhere and looks elsewhere. Only when the extraneous thoughts are driven out that one can find the Master within. The Second Slok says that love and faith should not depend on material benefits but be unqualified. The Paurri says we should have faith that the Creator alone sustains all.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਘਰ ਹੀ ਮੁੰਧਿ ਵਿਦੇਸਿ ਪਿਰੁ ਨਿਤ ਝੂਰੇ ਸੰਮ੍ਹਾਲੇ ॥ ਮਿਲਦਿਆ ਢਿਲ ਨ ਹੋਵਈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇ ॥੧॥

Salok mėhlā 1.  Gẖar hī munḏẖ viḏes pir niṯ jẖūre sammĥāle.  Milḏi▫āʼn dẖil na hova▫ī je nī▫aṯ rās kare. ||1||

 

Prologue by the first Guru: (Pir-u = spouse) the Almighty-husband is in (ghar= house) the mind (hi) itself, but (mundh-i = woman) the soul-wife thinks IT is (videys-i = abroad) outside, and (jhoorey) groans as s/he (sammhaale) thinks of IT.

But (na hovaee) there is (na) no (ddhil) delay, i.e. it takes no time, (mildia) in finding the Almighty within (jey) if s/he (raas-i karey = corrects) purifies her (neeaat-i) thinking, i.e. takes out other thoughts from the mind. 1.

 

ਮਃ ੧ ॥ ਨਾਨਕ ਗਾਲੀ ਕੂੜੀਆ ਬਾਝੁ ਪਰੀਤਿ ਕਰੇਇ ॥ ਤਿਚਰੁ ਜਾਣੈ ਭਲਾ ਕਰਿ ਜਿਚਰੁ ਲੇਵੈ ਦੇਇ ॥੨॥

Mėhlā 1.  Nānak gālī kūṛī▫ā bājẖ parīṯ kare▫i.  Ŧicẖar jāṇai bẖalā kar jicẖar levai ḏe▫e. ||2||

 

Prologue by the first Guru. Says Nanak: All (gaali) talk (karey) done by any one (baajh-u) without (preet-i = love) sincerity are (koorreea = false) pretentious.

S/he (jaanai) considers the relationship – with the Almighty – (kar-i) as (bhalaa = good) useful (ticahar-u = till then) only then (jichar-u) as long as the Master (dey-i) gives and s/he (leyvai) keeps receiving – this is not true love/devotion. 2.

 

ਪਉੜੀ ॥ ਜਿਨਿ ਉਪਾਏ ਜੀਅ ਤਿਨਿ ਹਰਿ ਰਾਖਿਆ ॥ ਅੰਮ੍ਰਿਤੁ ਸਚਾ ਨਾਉ ਭੋਜਨੁ ਚਾਖਿਆ ॥ ਤਿਪਤਿ ਰਹੇ ਆਘਾਇ ਮਿਟੀ ਭਭਾਖਿਆ ॥

Pa▫oṛī.  Jin upā▫e jī▫a ṯin har rākẖi▫ā.  Amriṯ sacẖā nā▫o bẖojan cẖākẖi▫ā.  Ŧipaṯ rahe āgẖā▫e mitī bẖabẖākẖi▫ā.

 

(Paurri) stanza by the fourth Guru: (Har-i) the Almighty, (jin-i) who (upaaey) creates (jeea) the creatures, (tin-i) that also (raakhiaa = keeps) sustains them.

One who (chaakhia = tastes) lives by (amrit-u) the life-giving (bhojan-u) food of (naau) virtues of (sacha) the Eternal Master, his/her (bhabhaakhia = hunger) craving (mitti = erased) ends, and s/he (rahey) remains (tripat-i, aghaaey) satiated, i.e. those who acknowledge that will – make effort but – be happy what they get – are ever at peace.

 

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ ਜਨ ਨਾਨਕ ਭਏ ਨਿਹਾਲੁ ਪ੍ਰਭ ਕੀ ਪਾਖਿਆ ॥੨੦॥

Sabẖ anḏar ik varṯai kinai virlai lākẖi▫ā.  Jan Nānak bẖa▫e nihāl parabẖ kī pākẖi▫ā. ||20||

 

(Ik-u) the One Master (vartai) pervades (andar-i) in (sabh) all, but (kinai) some (virlai) rare person (laakhiaa = knows) recognizes IT’s presence within.

Says (jan) humble fourth Nanak: They receive (paakhiaa = side) support/approval (ki) of (prabh) the Master, and (bhaey) are (nihaal-u) happy – at peace as they find the Master. 20.

 

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Note: This twenty first Paurri M: 4, has two Sloks or prologues by the third Guru. The Sloks emphasize the need to follow the guru but also point out that it is just not by seeing the guru but following his teachings. The Paurri says the Creator is unique and there none like IT.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
Salok mėhlā 3.  Saṯgur no sabẖ ko vekẖ▫ḏā jeṯā jagaṯ sansār.  Diṯẖai mukaṯ na hova▫ī jicẖar sabaḏ na kare vīcẖār.  Ha▫umai mail na cẖuk▫ī nām na lagai pi▫ār.

 

Prologue by the third Guru. (Sabh-u ko = every one) all human beings (jeyta = as much) that are in (jagat-u sansaar-u) the world, wish to (veykhda) see (satigur) the true guru – for guidance.

But (mukat-i) emancipation (na hovaee) is not attained by mere (dditthai) seeing, (jichar-u) as long as one (na karey) does not (veechaar-u) reflect (sabad-i) on the teachings of the guru.

Until then, (mail = dirt) the vice of (haumai) ego does not (chukaee = end) leave and, without that, one does not (lagai) develop (piaar-u = love) practice (naam-i) Divine virtues and commands.

 

ਇਕਿ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਦੁਬਿਧਾ ਤਜਿ ਵਿਕਾਰ ॥ ਨਾਨਕ ਇਕਿ ਦਰਸਨੁ ਦੇਖਿ ਮਰਿ ਮਿਲੇ ਸਤਿਗੁਰ ਹੇਤਿ ਪਿਆਰਿ ॥੧॥

Ik āpe bakẖas milā▫i▫an ḏubiḏẖā ṯaj vikār.  Nānak ik ḏarsan ḏekẖ mar mile saṯgur heṯ pi▫ār. ||1||

 

(Ik-i) some who (taj-i) give up (dubidha) duality and (vikaar) vices, are (bakhas-i) bestowed grace and (milaaeean-u) united by (aapey) the Almighty with IT-self.

There are (ik-i) some who (darsan-u deykh-i = have sight) meet and develop (piaar-i) love (heyt-i) for (satigur) the true guru, i.e. follow his teachings; they (mar-i = die) give up ego and (miley) find the Creator within, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਮੂਰਖ ਅੰਧ ਗਵਾਰਿ ॥ ਦੂਜੈ ਭਾਇ ਬਹੁਤੁ ਦੁਖੁ ਲਾਗਾ ਜਲਤਾ ਕਰੇ ਪੁਕਾਰ ॥

Mėhlā 3.  Saṯgurū na sevi▫o mūrakẖ anḏẖ gavār.  Ḏūjai bẖā▫e bahuṯ ḏukẖ lāgā jalṯā kare pukār.

 

Prologue by the third Guru. A (moorakh) foolish and (gavaar) uninformed person, who is (andh = blind) blinded by attachments to the world-play, does not (seyvio = serve) obey (satiguru) true guru.

S/he acts (doojai bhaaey) by other ideas, (laaga) suffers (bahut-u) great (dukh-u) pain – at the hands of the messenger of death, and (jalta = burning) thus suffering, (karey pukaar) calls out for help.

 

ਜਿਨ ਕਾਰਣਿ ਗੁਰੂ ਵਿਸਾਰਿਆ ਸੇ ਨ ਉਪਕਰੇ ਅੰਤੀ ਵਾਰ ॥ ਨਾਨਕ ਗੁਰਮਤੀ ਸੁਖੁ ਪਾਇਆ ਬਖਸੇ ਬਖਸਣਹਾਰ ॥੨॥

Jin kāraṇ gurū visāri▫ā se na upkare anṯī vār.  Nānak gurmaṯī sukẖ pā▫i▫ā bakẖse bakẖsaṇhār. ||2||

 

But (jin) those (kaaran-i) for whose sake s/he (visaaria = forgot) did not obey the guru, (sey) they do not (upkarey) come to help (anti vaar) at the end – when the soul has to face consequences of transgressions.

Says third Nanak: It is (gurmati) by following the guru’s guidance that (bakhsanhaar) the merciful Master (bakhsey) forgives transgressions and one (paaia) attains (sukh-u) peace – union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਆਪਿ ਆਪਿ ਸਭੁ ਕਰਤਾ ਕੋਈ ਦੂਜਾ ਹੋਇ ਸੁ ਅਵਰੋ ਕਹੀਐ ॥ ਹਰਿ ਆਪੇ ਬੋਲੈ ਆਪਿ ਬੁਲਾਵੈ ਹਰਿ ਆਪੇ ਜਲਿ ਥਲਿ ਰਵਿ ਰਹੀਐ ॥

Pa▫oṛī.  Ŧū āpe āp āp sabẖ karṯā ko▫ī ḏūjā ho▫e so avro kahī▫ai.  Har āpe bolai āp bulāvai har āpe jal thal rav rahī▫ai.

 

(Paurri) stanza. O Almighty, (too) You created (aap-i) Yourself (aapey) from Yourself, and are (aap-i) Yourself (karta) the Creator of (sabh-u) all; if there (hoey) be (koee dooja) another, we could (kaheeai) say that (avro) someone is like the Creator.

(Har-i) the Almighty (aapey) IT-self (bolai) speaks and (aapi) IT-self (bulaavai) causes the creatures to speak – being within them; (har-i) the Almighty (rav-i raheeai) pervades (jal-i) in water and (thal-i) in/on land – is everywhere.

 

ਹਰਿ ਆਪੇ ਮਾਰੈ ਹਰਿ ਆਪੇ ਛੋਡੈ ਮਨ ਹਰਿ ਸਰਣੀ ਪੜਿ ਰਹੀਐ ॥ ਹਰਿ ਬਿਨੁ ਕੋਈ ਮਾਰਿ ਜੀਵਾਲਿ ਨ ਸਕੈ ਮਨ ਹੋਇ ਨਿਚਿੰਦ ਨਿਸਲੁ ਹੋਇ ਰਹੀਐ ॥ ਉਠਦਿਆ ਬਹਦਿਆ ਸੁਤਿਆ ਸਦਾ ਸਦਾ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਲਹੀਐ ॥੨੧॥੧॥

Har āpe mārai har āpe cẖẖodai man har sarṇī paṛ rahī▫ai.  Har bin ko▫ī mār jīvāl na sakai man ho▫e nicẖinḏ nisal ho▫e rahī▫ai. Uṯẖ▫ḏi▫ā bahḏi▫ā suṯi▫ā saḏā saḏā har nām ḏẖi▫ā▫ī▫ai jan Nānak gurmukẖ har lahī▫ai. ||21||1||

 

(Har-i) The Almighty is (aapey) IT-self capable of (maarai = hits) punishes and (chhoddai = leaves) forgives; hence o (man = mind) human being, we should (parr-i raheeai) place ourselves in (sarni = in sanctuary) care of the Almighty.

(Koee na) no one (bin-u) except the Almighty, (sakai) can (maar-i) destroy or (jeevaal-i = cause to live) protect; hence o my (man = mind) human beings, – let us be in IT’s care – to (raheeai) be (nichind) free of anxiety and (nisal-u) relaxed.

We should (sadaa sadaa) for ever whether (utthdiaa) standing, (bahdiaa) sitting or (sutiaa = sleeping) lying down, i.e. in all activities, (dhiaaeeai = pay attention to) be conscious of (har-i naam-u) Divine virtues and commands, (gurmukh-i) as guided by the guru, and (laheeai) find (har-i) the Almighty – be at peace. 21. 1.

 

ਸੁਧੁ

suḏẖu

 

It is correct.

 

Note: An annotation occurs at the end of some Vaars whether the transcription is correct or not. The above annotation is to inform, Bhai Gurdas who transcribed the hymns, that it is correct.

 

Note: This completes Raag Vaddhans. Next is Raag Soratth commencing on page 495.

 

 

 

SGGS pp 589-592, Vaddhans Ki Vaar M: 4, Pauris 10-15 of 21.

 

Note: This tenth Paurri of Vaddhans Ki Vaar M: 4, has two Sloks or prologues – the first by the third Guru and the second by the first Guru, preceding it. The third Guru emphasizes the need to follow the true guru’s instructions in order to avoid acting by self-will, which causes to commit vices, and is an impediment to union with the Almighty. The first Guru asks us to refrain from those practices, which do not let us attain that union. The Paurri motivates not to look to anyone except the Supreme Master.

 

ਸਲੋਕ ਮ: ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

Salok mėhlā 3.  Bin saṯgur seve jī▫a ke banḏẖnā vicẖ ha▫umai karam kamāhi.  Bin saṯgur seve ṯẖa▫ur na pāvhī mar jamėh āvahi jāhi.

 

Prologue by the third Guru. (Bin-u = without) by not (seyvey = serving) complying with instructions of (satigur) the true guru, one (kamaah-i) does (karam) deeds (vich-i) in (haumai) ego, i.e. acts by self-will, committing vices again and again. These become (bandhnaa) shackles for (jeea) the soul, i.e. become part of one’s nature and influence future conduct.

(Bin-u) by not following the true guru’s teachings one does not (paavah-i) obtain (tthaur) place, i.e. cannot get stability of mind and unite with the Almighty; s/he keeps (aavah-i) coming and (jaah-i) going (mar-i) dying and (jamah-i) taking births.

 

Page 590

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥

Bin saṯgur seve fikā bolṇā nām na vasai man māhi.  Nānak bin saṯgur seve jam pur baḏẖe mārī▫an muhi kālai uṯẖ jāhi. ||1||

 

One who (bin-u = without) does not follow (satigur) the true guru, (naaam-u) Divine commands do not (vasai) abide (maah-i) in his/her (man) mind, i.e. one does not become aware of them; such a person is proud of the self and his/her (bolna) speech is (phikaa = insipid) arrogant.

Those who (bin-u = without) do not (seyvey = serving) follow the true guru – commit vices and – (utth-i jaah-i) depart (kaalai = blackened, muh-i = faces) disgraced from the world; their souls are (badhey) bound and taken (pur-i) to the habitat of, i.e. come under control of, (jam) Divine justice and (maareean-i = hit) punished – sent for reincarnation. 1.

 

ਮਹਲਾ ੧ ॥ ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥ ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥

Mėhlā 1.  Jāla▫o aisī rīṯ jiṯ mai pi▫ārā vīsrai.  Nānak sā▫ī bẖalī parīṯ jiṯ sāhib seṯī paṯ rahai. ||2||

 

Prologue by the first Guru. I would (jaalau = burn) discontinue (aisee) such (reet-i) practices by (jit-u) which (mai) I (veesrai) forget (piaara) the Beloved Master.

Says Nanak: (Saaee) only that (preet-i = love) practice is (bhali) good (jit-u) by which (pat-i) honor (rahai) is preserved (seyti = with) at the court of (sahib) the Master, i.e. such a way of life is virtuous, by which one attains union with the Almighty. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Pa▫oṛī.  Har iko ḏāṯā sevī▫ai har ik ḏẖi▫ā▫ī▫ai.  Har iko ḏāṯā mangī▫ai man cẖinḏi▫ā pā▫ī▫ai.

 

(Paurri) stanza by the fourth Guru. (Har-i) the Almighty is (iko) the only (daata = giver) benefactor whose commands we should (dhiaaeeai) invoke and (seyveeai = serve) obey.

(Har-i) the Almighty is (iko) the only benefactor – who gives but expects nothing in return, we (mangeeai) seek IT and ask; then whatever (man) the mind (chindiaa) wishes is (paaeeai) obtained.

 

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥ ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥

Je ḏūje pāshu mangī▫ai ṯā lāj marā▫ī▫ai.  Jin sevi▫ā ṯin fal pā▫i▫ā ṯis jan kī sabẖ bẖukẖ gavā▫ī▫ai.  Nānak ṯin vitahu vāri▫ā jin an▫ḏin hirḏai har nām ḏẖi▫ā▫ī▫ai. ||10||

 

(Jey) if we (mangeeai) ask (paasah-u) from (doojey = second) another person, (ta) then we (maraaeeai) die (laaj) in shame – because s/he makes us feel small.

(Jin-i) one who (seyviaa = serves) carries out what the Master commands, (tin-i) that person (paaiaa) obtains (phal-u = fruit) fulfilment of wishes; (sabh) all (bhukh = hunger) craving (ki) of (tis-u) that (jan) person (gavaaeeai) ends, i.e. there is nothing left to be desired if one relies on the One Almighty Master.

Fourth Nanak (vittah-u vaaria = is sacrifice to) adores (tin) those (jin) who (andin-u = daily) ever (dhiaaeeai) pay attention to, and live by, (naam-u) virtues and commands of (har-i) the Almighty. 10.

 

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Note: This eleventh Paurri/stanza of Vaddhans Ki Vaar M; 4 has two Sloks/prologues preceding it. Essence of the Sloks is that devotion to the Almighty comes with divine grace. This is like receiving authority of a king, i.e. one obeys divine commands and subdues temptations in life. One who practices this with the guru’s guidance obtains an exalted state. Those who do not follow the guru, fall prey to temptations and face ignominy. The Paurri says that for the guru’s Sikhs, worship is of God is conforming to divine commands with the guru’s guidance.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਭਗਤ ਜਨਾ ਕੰਉ ਆਪਿ ਤੁਠਾ ਮੇਰਾ ਪਿਆਰਾ ਆਪੇ ਲਇਅਨੁ ਜਨ ਲਾਇ ॥ ਪਾਤਿਸਾਹੀ ਭਗਤ ਜਨਾ ਕਉ ਦਿਤੀਅਨੁ ਸਿਰਿ ਛਤੁ ਸਚਾ ਹਰਿ ਬਣਾਇ ॥

Salok mėhlā 3.  Bẖagaṯ janā kaʼn▫u āp ṯuṯẖā merā pi▫ārā āpe la▫i▫an jan lā▫e.  Pāṯisāhī bẖagaṯ janā ka▫o ḏiṯī▫an sir cẖẖaṯ sacẖā har baṇā▫e.

 

Prologue by the third Guru. (Piaara) the dear (aap-i = self) Master (meyra = my) of all (tutthaa) is pleased (k’nau) with (bhagat janaa = the devotees) those who live by Divine virtues and commands; (aapey) IT-self (laiaan-u laaey) engages (jan) IT’s servants in devotion, i.e. devotion comes with Divine grace.

(Sacha) the Eternal (har-i) Almighty (diteean-u = gives) bestows (paatsaahee) kingdom (kau) to (bhagat janaa) the devotees, and (banaaey = makes) provides (chhat-u) the royal canopy (sir-i) over their heads, i.e. they overcome temptations and get respect.

 

ਸਦਾ ਸੁਖੀਏ ਨਿਰਮਲੇ ਸਤਿਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਰਾਜੇ ਓਇ ਨ ਆਖੀਅਹਿ ਭਿੜਿ ਮਰਹਿ ਫਿਰਿ ਜੂਨੀ ਪਾਹਿ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਨਕਂ​‍ੀ ਵਢਂ​‍ੀ ਫਿਰਹਿ ਸੋਭਾ ਮੂਲਿ ਨਪਾਹਿ ॥੧॥

Saḏā sukẖī▫e nirmale saṯgur kī kār kamā▫e.  Rāje o▫e na ākẖī▫ahi bẖiṛ marėh fir jūnī pāhi.  Nānak viṇ nāvai nakīʼn vadẖīʼn firėh sobẖā mūl na pāhi. ||1||

 

Those who (kamaaey) perform (kaar) the work given by, i.e. obey the instructions of, (satigur) the true guru are (sadaa) ever (nirmaley = unstained) free of vices and (sukheeay) at peace – they are real kings.

Those who (marah-i) die (bhirr-i) fighting among themselves – craving to enlarge their kingdoms, (oey) they cannot (aakheeay) be called (raajey) real kings as they are not satisfied; they (paah-i) are put in (jooni = womb) births (phir-i) again and again.

Those who conduct themselves (vin-u) without being guided (naavai) by Divine virtues and commands, (phirah-i) wander with (nakee’n) noses (vaddhee’n) chopped off, i.e. they lose respect; they do not (paah-i) get (sobha) glory (mool-i) at all, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਸੁਣਿ ਸਿਖਿਐ ਸਾਦੁ ਨ ਆਇਓ ਜਿਚਰੁ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨ ਲਾਗੈ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਨਾਮੁ ਮਨਿ ਵਸੈ ਵਿਚਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥

Mėhlā 3.  Suṇ sikẖi▫ai sāḏ na ā▫i▫o jicẖar gurmukẖ sabaḏ na lāgai.  Saṯgur sevi▫ai nām man vasai vicẖahu bẖaram bẖa▫o bẖāgai.

 

Prologue by the third Guru. (Jichar-u) as long as one is not (laagai = attached) motivated to live in obedience (sabad-i) to Divine commands, i.e. the laws of nature, s/he does not find (sun-i) listening to (sikhiai) guidance of the guru (saad – aaiao = relished) agreeable.

They are not aware that (seyviai) by following (satigur-i) the true guru, (naam-u) the Almighty (vasai) abides in the mind, i.e. one obtains awareness of Naam; (bhram-u) delusion and (bhau) fear of retribution for wrong-doings are then (bhaagai = run away) obviated.

 

ਜੇਹਾ ਸਤਿਗੁਰ ਨੋ ਜਾਣੈ ਤੇਹੋ ਹੋਵੈ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਹਰਿ ਦਰਿ ਸੋਹਨਿ ਆਗੈ ॥੨॥

Jehā saṯgur no jāṇai ṯeho hovai ṯā sacẖ nām liv lāgai.  Nānak nām milai vadi▫ā▫ī har ḏar sohan āgai. ||2||

 

When one (hovai) becomes (teyho = that type) the same (jeyha) as s/he (jaanai) sees the true guru, i.e. follows the guru’s example, (ta) then s/he (liv laavai) focuses on (naam-i) virtues and commands (sach-i) of the Eternal – as guide for life.

Says the third Nanak: (Vaddiaaee) glory is (milai) received by emulating (naam-i) Divine virtues here in the world and such souls (sohan-i) look good (dar-i) in Divine court (aagai) ahead, i.e. are approved for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਗੁਰਸਿਖਾਂ ਮਨਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਗੁਰੁ ਪੂਜਣ ਆਵਹਿ ॥ ਹਰਿ ਨਾਮੁ ਵਣੰਜਹਿ ਰੰਗ ਸਿਉ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈ ਜਾਵਹਿ ॥

Pa▫oṛī.  Gursikẖāʼn man har parīṯ hai gur pūjaṇ āvahi.  Har nām vaṇaʼnjahi rang si▫o lāhā har nām lai jāvėh.

 

(Paurri) stanza. (Gursikhaa’n) the guru’s Sikhs/disciples have (preet-i) love for the (har-i) Almighty (man-i) in their minds; they (aavah-i) come (poojan = worship) to learn from the guru – how to find the Master.

They (vananjah-i = deal) conduct themselves according to (naam-u) virtues and commands of (har-i) the Almighty, (sio) with love, and (lai jaavah-i) take with them (laaha) the profit, i.e. the credit, of having lived by (har-i naam) Divine virtues and commands.

 

ਗੁਰਸਿਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਹਰਿ ਦਰਗਹ ਭਾਵਹਿ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਬੋਹਲੁ ਹਰਿ ਨਾਮ ਕਾ ਵਡਭਾਗੀ ਸਿਖ ਗੁਣ ਸਾਂਝ ਕਰਾਵਹਿ ॥ ਤਿਨਾ ਗੁਰਸਿਖਾ ਕੰਉ ਹਉ ਵਾਰਿਆ ਜੋ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ॥੧੧॥

Gursikẖā ke mukẖ ujle har ḏargėh bẖāvėh.  Gur saṯgur bohal har nām kā vadbẖāgī sikẖ guṇ sāʼnjẖ karāvėh.  Ŧinā gursikẖā kaʼn▫u ha▫o vāri▫ā jo bahḏi▫ā uṯẖ▫ḏi▫ā har nām ḏẖi▫āvahi. ||11||

 

(Mukh) faces of (gursikha = guru’s disciples) those who follow the guru are (ujley) clean, i.e. they commit no vices and (bhaavah-i) are liked (dargah) in Divine court, i.e. are accepted for union with the Master.

(Gur) the great (satigur) true guru is (bohal-u = heap) the treasure of (har-i naam) Divine virtues; (vaddbhaagee) fortunate are (sikh) the disciples with whom the guru (saanjh kraavah-i) shares (gun) the virtues.

(Hau) I (kau vaaria = am sacrifice to) adore (tina ka’nau) those guru’s disciples, (jo) who (dhiaavah-i) pay attention to – are conscious of – (har-i naam-u) Divine virtues and commands, while (bahdiaa) sitting and (utthdiaa) getting up, i.e. in all activities. 11.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਮਨਮੁਖ ਘਰਿ ਹੋਦੀ ਵਥੁ ਨ ਜਾਣਨੀ ਅੰਧੇ ਭਉਕਿ ਮੁਏ ਬਿਲਲਾਇ ॥੧॥

Salok mėhlā 3.  Nānak nām niḏẖān hai gurmukẖ pā▫i▫ā jā▫e.  Manmukẖ gẖar hoḏī vath na jāṇnī anḏẖe bẖa▫uk mu▫e billā▫e. ||1||

 

Prologue by the third Guru. Says the third Nanak: Awareness of (naam-u) Divine virtues and commands is (nidhaan-u) a treasure – present within – which (paaiaa jaaey) is found (gurmukh-i) with the guru’s guidance.

But (manmukh = self-willed) those who do not follow the guru, do not (jaanani) know that (vath-u = substance) the treasure (hodi) exists (ghar-i = in house) in the mind; they, (andhey = blind) blinded by attachment to the world-play, just (bhauk = bark) complain and (muey) perish, (bil-laaey) seething. 1.

 

ਮ: ੩ ॥ ਕੰਚਨ ਕਾਇਆ ਨਿਰਮਲੀ ਜੋ ਸਚਿ ਨਾਮਿ ਸਚਿ ਲਾਗੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਜਨੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਭ੍ਰਮੁ ਭਉ ਭਾਗੀ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਖੁ ਪਾਵਹਿ ਅਨਦਿਨੁ ਹਰਿ ਬੈਰਾਗੀ ॥੨॥

Mėhlā 3.  Kancẖan kā▫i▫ā nirmalī jo sacẖ nām sacẖ lāgī.  Nirmal joṯ niranjan pā▫i▫ā gurmukẖ bẖaram bẖa▫o bẖāgī.  Nānak gurmukẖ saḏā sukẖ pāvahi an▫ḏin har bairāgī. ||2||

 

Prologue by the third Guru. (Kaaia) the human body/mind is valuable like (kanchan) gold which can be (nirmalee) purified (jo = if) by (laagee = attached) living (naam-i) by virtues and commands (sach-i) of the Eternal.

By practicing Naam (gurmukh-i) with the guru’s guidance, (bhram-u) delusion and (bhau) apprehensions for wrongdoing, i.e. all other thoughts, (bhaagee = run) are dispelled and one (paaia) finds (nirmal) the pristine (jot-i = light) presence, of (niranjan-u = unstained) impeccable Master within.

Says the third Nanak: (Gurmukh-i) those who follow the guru (andin-u = every day) ever (bairaagee = yearn remember (har-i) the Almighty – withdrawing from other attachments – they (sadaa) ever (paavah-i = obtain) experience (sukh-u) peace of mind. 2.

 

ਪਉੜੀ ॥ ਸੇ ਗੁਰਸਿਖ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨੀ ਗੁਰ ਉਪਦੇਸੁ ਸੁਣਿਆ ਹਰਿ ਕੰਨੀ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਤਿਨਿ ਹੰਉਮੈ ਦੁਬਿਧਾ ਭੰਨੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਵੈ ਕੋ ਮਿਤ੍ਰੁ ਨਾਹੀ ਵੀਚਾਰਿ ਡਿਠਾ ਹਰਿ ਜੰਨੀ ॥

Pa▫oṛī.  Se gursikẖ ḏẖan ḏẖan hai jinī gur upḏes suṇi▫ā har kannī.  Gur saṯgur nām driṛ▫ā▫i▫ā ṯin haʼn▫umai ḏubiḏẖā bẖannī.  Bin har nāvai ko miṯar nāhī vīcẖār diṯẖā har jannī.

 

(Paurri) stanza. (Dhan-u dhann-u) blessed (hai) is (sey) that (gursikh) guru’s disciple (jinee) who (suniaa) listens to (updeys-u) instructions of the guru (ka’nnee) with the ears, i.e. pays attention to them.

(Gur-i) the great (satigur-i) true guru (drirraaia) creates firm commitment to live by (naam-u) Divine virtues and commands; (tin-i) that (bha’nnee = breaks) kills (haunmai) ego and (dubidha = duality) thoughts of others than the Almighty.

(Ja’nnee = servants) seekers of (har-i) the Almighty have (ddittha = seen) realized after (veechar-i) contemplation that there is (ko naahee = not any) no (mitr-u) friend (bin-u) except (naavai) virtues of the Almighty – who can help get rid of vices.

 

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ਜਿਨਾ ਗੁਰਸਿਖਾ ਕਉ ਹਰਿ ਸੰਤੁਸਟੁ ਹੈ ਤਿਨੀ ਸਤਿਗੁਰ ਕੀ ਗਲ ਮੰਨੀ ॥ ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨੀ ਚੜੀ ਚਵਗਣਿ ਵੰਨੀ ॥੧੨॥

Jinā gursikẖā ka▫o har sanṯusat hai ṯinī saṯgur kī gal mannī.  Jo gurmukẖ nām ḏẖi▫ā▫iḏe ṯinī cẖaṛī cẖavgaṇ vannī. ||12||

 

But only (jinaa) those (gursikha) guru’s disciples, (kau) with whom (har-i) the Almighty is (santustt-u = satisfied) pleased, (tini) they (mannee) follow (gal) instruction of (satgur) the true guru.

(Jo) those who (dhiaaedey) pay attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru, are (chavagan-i = four-fold) profusely (charri va’nni) = dyed) imbued with Divine love. 12.

 

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ਸਲੋਕ ਮ: ੩ ॥ ਮਨਮੁਖੁ ਕਾਇਰੁ ਕਰੂਪੁ ਹੈ ਬਿਨੁ ਨਾਵੈ ਨਕੁ ਨਾਹਿ ॥ ਅਨਦਿਨੁ ਧੰਧੈ ਵਿਆਪਿਆ ਸੁਪਨੈ ਭੀ ਸੁਖੁ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਉਬਰਹਿ ਨਾਹਿ ਤ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥੧॥

Salok mėhlā 3.  Manmukẖ kā▫ir karūp hai bin nāvai nak nāhi.  An▫ḏin ḏẖanḏẖai vi▫āpi▫ā supnai bẖī sukẖ nāhi.  Nānak gurmukẖ hovėh ṯā ubrahi nāhi ṯa baḏẖeḏukẖ sahāhi. ||1||

 

Prologue by the third Guru. (Manmukh-u) a self-willed person is (kaair-u) a coward – for s/he is easily falls prey to temptations – and (karoop-u) ugly like one who has no (nak-u) nose, i.e. people do not respect him/her, for (bin-u = without) not practicing (naavai/naam) Divine virtues and commands.

S/he is (andin-u = every day) ever (viaapiaa) busy (dhandhai) in material pursuits, with no (sukh-u) peace (bhi) even (supnai) in a dream.

Says the third Nanak: If s/he (hovah-i) be (gurmukh-i) the guru’s follower, (ta) then s/he can (ubrah-i) come out of this, (naah-i ta) otherwise s/he (badhey) remains bound in those pursuits and (sahaah-i = bears) suffers in distress – of reincarnations. 1.

 

ਮ: ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਦਰਿ ਸੋਹਣੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਪਾਇਆ ਸਹਜੇ ਸਚਿ ਸਮਾਹਿ ॥੨॥
Mėhlā 3.  Gurmukẖ saḏā ḏar sohṇe gur kā sabaḏ kamāhi.  Anṯar sāʼnṯ saḏā sukẖ ḏar sacẖai sobẖā pāhi.  Nānak gurmukẖ har nām pā▫i▫ā sėhje sacẖ samāhi. ||2||

 

Prologue by the third Guru. (Gurmukh-i) those who follow the guru’s teachings, (kamaah-i) live in obedience to (sabad-u = Divine Word) Divine commands and (sadaa) ever (sohaney = look good) are accepted (dar-i) in Divine court – for union with the Creator.

Their (antar-i) inner-self is (sadaa) ever (saa’nt-i) quiet and at (sukh-u) peace; they (paah-i) obtain (sobha) glory (dar-i) in the court (sachai) of the Eternal – are received with honor.

Says the third Nanak: Awareness of (naam-u) Divine virtues and commands (paaia) is obtained (gurmukh-i) with the guru’s guidance – and by practicing them – one (sahjey) effortlessly (samaah-i) unites (sach-i) with the Eternal. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਜਨਕਿ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਗੁਰਮੁਖਿ ਬਸਿਸਟਿ ਹਰਿ ਉਪਦੇਸੁ ਸੁਣਾਈ ॥

Pa▫oṛī.  Gurmukẖ par▫hilāḏ jap har gaṯ pā▫ī.  Gurmukẖ janak har nām liv lā▫ī. Gurmukẖ basist har upḏes suṇā▫ī.

 

(Paurri) with the guru’s guidance, the devotee Prahilaad (jap-i) remembered (har-i) the Almighty and (paai) obtained the high (gat-i) state – he could face all hardships, inflicted by his demon father, and was liberated.

(Gurmukh-i) guided by the guru, the sage king Janak (liv laa-e = remained absorbed) conducted himself (naam-i) by Divine virtues and commands.

Guided by the guru, (basistt-i) Vashisht – the guru of Rama of the Ramayana – (sunaaee = caused to hear) told Rama of (updeys-u = instructions) commands of (har-i) the Almighty.

 

ਬਿਨੁ ਗੁਰ ਹਰਿ ਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਭਗਤਿ ਹਰਿ ਆਪਿ ਲਹਾਈ ॥੧੩॥

Bin gur har nām na kinai pā▫i▫ā mere bẖā▫ī.  Gurmukẖ har bẖagaṯ har āp lahā▫ī. ||13||

 

O (meyrey) my (bhaai) brethren, (kinai na) no one (paaia) finds the Almighty (bin-u) without awareness and practice (naam-u) of Divine virtues and commands.

To (gurmukh-i) those who follow the guru’s teachings, (har-i) the Almighty (aap-i) IT-self (lahaaee) blesses (bhagat-i) with devotion. 13.

 

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Note: This fourteenth Paurri of Vaddhans Ki Vaar M: 4 has two Sloks or prologues by the third Guru preceding it. The message from the Sloks is that the Almighty Akal Purakh, with whom the soul yearns to unite, is present within us, but we remain oblivious of IT because of other entanglements. One realizes this with the guru’s guidance. The first step therefore is to find, and have faith in, the guru who teaches to live by Divine commands. The Paurri emphasizes to have complete faith in the Almighty

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਓਸ ਨੋ ਸੁਖੁ ਨ ਉਪਜੈ ਭਾਵੈ ਸਉ ਗੇੜਾ ਆਵਉ ਜਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਹਜਿ ਮਿਲੈ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਉ ॥ ੧॥

Salok mėhlā 3.  Saṯgur kī parṯīṯ na ā▫ī▫ā sabaḏ na lāgo bẖā▫o.  Os no sukẖ na upjai bẖāvai sa▫o geṛā āva▫o jā▫o.  Nānak gurmukẖ sahj milai sacẖe si▫o liv lā▫o. ||1||

 

Prologue by the third Guru. One who does not (aaeeaa = get) have (parteet-i) faith in (satigur) the true guru does not (laago) develop (bhaau = love) respect (sabad-i = for Divine Word) for Divine commands.

(Sukh-u) peace – by union with the Creator – is not (upjai = manifests) experienced (os no = to that) by him/her, (bhaavai) even if s/he (aavau = comes, jaau = goes) is born and dies (sau) a hundred (geyrra = cycles) times.

Says third Nanak: Peace is (sahj-i) naturally (milai) attained by (liv laau = being absorbed) with conformance (sio) to (sachey) the Eternal – in thoughts and deeds, (gurmukh-i) guided by the guru. 1.

 

ਮ: ੩ ॥ ਏ ਮਨ ਐਸਾ ਸਤਿਗੁਰੁ ਖੋਜਿ ਲਹੁ ਜਿਤੁ ਸੇਵਿਐ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥

Mėhlā 3.  Ė man aisā saṯgur kẖoj lahu jiṯ sevi▫ai janam maraṇ ḏukẖ jā▫e.  Sahsā mūl na hova▫ī ha▫umai sabaḏ jalā▫e.

 

Prologue by the third Guru. (Aey) o my (man) mind, (khoj-i) search to (lah-u) find (aisa) such (satigur-u) true guru (seyviaai = serving) by following (jit-u = whom) whose teachings, (dukh-u) the pain of – being in cycles of – (janam) births and (maran) deaths (jaaey = goes) is obviated.

Then you will not (hovaee = happen) have (sahsa) anxiety (mool-i) at all, because (sabad-i) the guru’s teachings (jalaaey = burn) kill (haumai) ego – which is the cause of wrong doings, and consequent suffering.

 

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਸਚੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਮਨਿ ਸੁਖੁ ਹੋਇ ਸਚ ਸੰਜਮਿ ਕਾਰ ਕਮਾਇ ॥ ਨਾਨਕ ਪੂਰੈ ਕਰਮਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਜੀਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Kūrhai kī pāl vicẖahu niklai sacẖ vasai man ā▫e.  Anṯar sāʼnṯ man sukẖ ho▫e sacẖ sanjam kār kamā▫e.  Nānak pūrai karam saṯgur milai har jī▫o kirpā kare rajā▫e. ||2||

 

By following the guru, (paal-i) the wall (koorrai = falsehood) of ego (niklai) is removed (vichah-u) from within the mind, and (sach-u) the Eternal (aaey) comes to abide, i.e. only when other ideas leave the mind, then the Almighty is found, (man-i) in the mind.

(Antar-i) the inner-self gets (saant-i) steady and there (hoey) is (sukh-u) peace (man-i) in mind; one then (kamaaey) performs (kaar) deeds, i.e. leads life, (sanjam-i) in a disciplined way by obeying (sach = truth) Naam/Divine commands.

(Satigur) the true guru (milai) is found (karam-i) with Divine grace, when (jeeo) the revered (har-i) Almighty (kirpa karey) is kind, (rajaaey = at will) at IT’s pleasure. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਕੈ ਘਰਿ ਦੀਬਾਨੁ ਹਰਿ ਹੋਵੈ ਤਿਸ ਕੀ ਮੁਠੀ ਵਿਚਿ ਜਗਤੁ ਸਭੁ ਆਇਆ ॥ ਤਿਸ ਕਉ ਤਲਕੀ ਕਿਸੈ ਦੀ ਨਾਹੀ ਹਰਿ ਦੀਬਾਨਿ ਸਭਿ ਆਣਿ ਪੈਰੀ ਪਾਇਆ ॥

Pa▫oṛī.  Jis kai gẖar ḏībān har hovai ṯis kī muṯẖī vicẖ jagaṯ sabẖ ā▫i▫ā.  Ŧis ka▫o ṯalkī kisai ḏī nāhī har ḏībān sabẖ āṇ pairī pā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. (Jis) one in whose (ghar-i = house) mind, (hovai) is the highest (deebaan-u = court) authority, (har-i) the Almighty, (sabh-u) the whole (jagat-u) world (aaia) comes in his/her (mutthi = hand) control, i.e. one who submits to the commands of the One Supreme Master, the whole world listens to him/her.

(Tis kau = for that) s/he has (naahee) no (talkee) dependence on (kisai di) any one; rather (sabh-i) every one (aan-i = is brought) comes and (paaia) falls at his/her (pairee) feet, as s/he has the highest (deebaan-i) authority – the Almighty – within.

 

ਮਾਣਸਾ ਕਿਅਹੁ ਦੀਬਾਣਹੁ ਕੋਈ ਨਸਿ ਭਜਿ ਨਿਕਲੈ ਹਰਿ ਦੀਬਾਣਹੁ ਕੋਈ ਕਿਥੈ ਜਾਇਆ ॥ ਸੋ ਐਸਾ ਹਰਿ ਦੀਬਾਨੁ ਵਸਿਆ ਭਗਤਾ ਕੈ ਹਿਰਦੈ ਤਿਨਿ ਰਹਦੇ ਖੁਹਦੇ ਆਣਿ ਸਭਿ ਭਗਤਾ ਅਗੈ ਖਲਵਾਇਆ ॥ ਹਰਿ ਨਾਵੈ ਕੀ ਵਡਿਆਈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਧਿਆਇਆ ॥੧੪॥

Māṇsā ki▫ahu ḏībāṇahu ko▫ī nas bẖaj niklai har ḏībāṇahu ko▫ī kithai jā▫i▫ā.  So aisā har ḏībān vasi▫ā bẖagṯā kai hirḏai ṯin rahḏe kẖuhḏe āṇ sabẖ bẖagṯā agai kẖalvā▫i▫ā.  Har nāvai kī vadi▫ā▫ī karam parāpaṯ hovai gurmukẖ virlai kinai ḏẖi▫ā▫i▫ā. ||14||

 

(Koee) someone can (niklai) escape and (nas-i bhaj-i) run away (deebaanh-u) from the authority of (maansa) humans – because their powers are limited, but (kithai) where can (koee) anyone (jaaia) go (deebaanh-u) from the authority of (har-i) the Almighty – whose writ runs everywhere?

(So, aisa) such (har-i) Almighty (deebaan-u = authority) Master (vasia) abides in (hirdai) the minds (kai) of (bhagtaa) the devotees; (tin-i = that) the Master (aan-i) brings (sabh-i) all (rahdey khuhdey = left out people) those who may hesitate – also (khalvaaia) to stand (agai) in front of (bhagtaa) the devotees, i.e. obey Divine commands, like the devotees.

Motivation to (vaddiaai) praise (naavai) virtues of (har-i) the Almighty – and emulate them – (prapat-i hovai) is obtained (karam-i) with Divine grace based on past deeds; (kinai) some (virlai) rare person (dhiaaia) pays attention and emulates them. 14.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਗਤੁ ਮੁਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ਦੂਜੈ ਭਾਇ ਅਤਿ ਦੁਖੁ ਲਗਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Salok mėhlā 3.  Bin saṯgur seve jagaṯ mu▫ā birthā janam gavā▫e.  Ḏūjai bẖā▫e aṯ ḏukẖ lagā mar jammai āvai jā▫e.

 

Prologue by the third Guru. (Bin-u without) by not (seyvey = serving) obeying (sat-igur) the true guru, (jagat-u = world) the creatures (muaa = dies) keep falling prey to temptations in the world-play; their human birth (gavaaey = lost) is wasted (janam-u) as they (birtha = empty) fail to achieve its objective of union with the Creator.

(Doojai bhaaey = other love) by pursuit of objects of transitory pleasures, one (lagaa) gets afflicted with (at-i)  great (dukh-u) pain of (aavai) coming to, and (jaaey) going from, the world, by way of (mar-i) dying and (ja’mmai) being born again and again into the world.

 

ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜਮੁ ਮਾਰਸੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੧॥

vistā anḏar vās hai fir fir jūnī pā▫e.  Nānak bin nāvai jam mārsī anṯ ga▫i▫ā pacẖẖuṯā▫e. ||1||

 

(Vaas-u) the abode of such people is (andar-i) in (vista) excreta, i.e. they live unclean life of vices, and are (paaey) put in (jonee = mother’s womb) rebirth (phir-i phir-i) repeatedly.

(Bin-u) without leading life by (naavai) Divine virtues and commands, the soul (gaiaa) departs (pachhutaaey) repenting (ant-i) in the end as (jam-u) the messenger of death gets hold and (maarsi = beat) tortures – by putting in rebirths. 1.

 

ਮ: ੩ ॥ ਇਸੁ ਜਗ ਮਹਿ ਪੁਰਖੁ ਏਕੁ ਹੈ ਹੋਰ ਸਗਲੀ ਨਾਰਿ ਸਬਾਈ ॥

Mėhlā 3.  Is jag mėh purakẖ ek hai hor saglī nār sabā▫ī.

 

Prologue by the third Guru. (Mah-i) in (is-u) this (jag) world, there is (eyk-u) One (purakh-u = man) Almighty-husband and (sagli, sabaaee) all (hor) others are (naar-i = women) soul-wives.

 

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ਸਭਿ ਘਟ ਭੋਗਵੈ ਅਲਿਪਤੁ ਰਹੈ ਅਲਖੁ ਨ ਲਖਣਾ ਜਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਵੇਖਾਲਿਆ ਸਬਦੇ ਸੋਝੀ ਪਾਈ ॥

Sabẖ gẖat bẖogvai alipaṯ rahai alakẖ na lakẖ▫ṇā jā▫ī.  Pūrai gur vekẖāli▫ā sabḏe sojẖī pā▫ī.

 

The Almighty-husband is present (sabh-i) in all (ghat) bodies/minds and (bhogvai = indulges them) directs their thoughts/deeds from within – but (alakh-u) being unseen (na jaai) cannot (lakhnaa) be known.

IT (veykhaalia) is shown by (poorai) the perfect guru by imparting (sojhee) awareness of IT’s virtues, which is (paaee) is obtained (sabdey = with the word) with his teachings.

 

ਪੁਰਖੈ ਸੇਵਹਿ ਸੇ ਪੁਰਖ ਹੋਵਹਿ ਜਿਨੀ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥ ਤਿਸ ਕਾ ਸਰੀਕੁ ਕੋ ਨਹੀ ਨਾ ਕੋ ਕੰਟਕੁ ਵੈਰਾਈ ॥

Purkẖai sevėh se purakẖ hovėh jinī ha▫umai sabaḏ jalā▫ī. Ŧis kā sarīk ko nahī nā ko kantak vairā▫ī.

 

Those who (seyvah-i = serve) obey (purkhai = man) the Almighty, (sey) they (hovah-i) become like (purakh) the Almighty; they are those (jinee) who (jalaaee = burnt) kill (haumai) ego and obey (sabad-i = Divine Word) Divine commands – the laws of nature.

There is (ko nahee) none (sareek-u) equal to, or (vairaaee) adversary of, (tis) the Almighty.

 

ਨਿਹਚਲ ਰਾਜੁ ਹੈ ਸਦਾ ਤਿਸੁ ਕੇਰਾ ਨਾ ਆਵੈ ਨਾ ਜਾਈ ॥ ਅਨਦਿਨੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਈ ॥ ਨਾਨਕੁ ਵੇਖਿ ਵਿਗਸਿਆ ਹਰਿ ਸਚੇ ਕੀ ਵਡਿਆਈ ॥੨॥

Nihcẖal rāj hai saḏā ṯis kerā nā āvai nā jā▫ī.   An▫ḏin sevak sevā kare har sacẖe ke guṇ gā▫ī.  Nānak vekẖ vigsi▫ā har sacẖe kī vadi▫ā▫ī. ||2||

 

(Raaj-u = kingdom) the authority (keyra) of (tis-u = that) the Master is (nihchal = unshakeable) eternal; IT neither (aavai = comes) takes birth nor (jaaee) goes) dies – is eternal.

(Seyvak-u = servant) the seeker (andin-u = daily) ever (seyva karey = serves) lives in obedience, (gaa-i = singing) remembering (gun) virtues of (sachey) the Eternal Master.

Nanak the third (vigsiaa) feels ecstatic (veykh-i) seeing (vaddiaaee) the glory of (sachey) the Eternal Master. 2.

 

ਪਉੜੀ ॥ ਜਿਨ ਕੈ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਸਦ ਹਿਰਦੈ ਹਰਿ ਨਾਮੋ ਤਿਨ ਕੰਉ ਰਖਣਹਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਪਿਤਾ ਹਰਿ ਨਾਮੋ ਮਾਤਾ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ॥

Pa▫oṛī.  Jin kai har nām vasi▫ā saḏ hirḏai har nāmo ṯin kaʼn▫u rakẖaṇhārā.  Har nām piṯā har nāmo māṯā har nām sakẖā▫ī miṯar hamārā.

 

(Paurri) stanza. Those (jin kai) in whose (hirdai) minds (naam-u) virtues and commands of (har-i) the Almighty are (sad) ever (vasiaa = abide) remembered, the latter (rakhanhaara) protect (tin k’nau) them – from falling prey to vices.

(Naam) virtues of the Almighty are (hamaara) our (pita) father, (maata) mother, and (sakhaaee) helpful (mitr-u) friend, i.e. the pleasure or help we expect from relatives and friends, is ours by emulating Divine virtues.

 

ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਗਲਾ ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਮਸਲਤਿ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਕਰਦਾ ਨਿਤ ਸਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਸੰਗਤਿ ਅਤਿ ਪਿਆਰੀ ਹਰਿ ਨਾਮੁ ਕੁਲੁ ਹਰਿ ਨਾਮੁ ਪਰਵਾਰਾ ॥ ਜਨ ਨਾਨਕ ਕੰਉ ਹਰਿ ਨਾਮੁ ਹਰਿ ਗੁਰਿ ਦੀਆ ਹਰਿ ਹਲਤਿ ਪਲਤਿ ਸਦਾ ਕਰੇ ਨਿਸਤਾਰਾ ॥੧੫॥

Har nāvai nāl galā har nāvai nāl maslaṯ har nām hamārī karḏā niṯ sārā.  Har nām hamārī sangaṯ aṯ pi▫ārī har nām kul har nām parvārā.  Jan Nānak kaʼn▫u har nām har gur ḏī▫ā har halaṯ palaṯ saḏā kare nisṯārā. ||15||

 

Such a person (galaa) speaks (naal-i) with, and (maslat) consults, (har-i naavai) the Divine present within; IT (nit) ever (karda saara) takes care of him/her, i.e. Naam, the conscience within, always tells us how to conduct ourselves.

(Har-i naam-u) Divine virtues are (hamaaree) our (at-i) very (piaaree) dear (sangat-i) company; it is our (kul-u) lineage and (parvaara) family, i.e. all status comes naturally to one who lives by Naam.

(Har-i) the Almighty – through IT’s grace – and (gur-i) the guru – through his teachings – have (deeaa) imparted awareness of (har-i) the purifying (har-i naam-u) Divine virtues and commands, (k’nau) to (jan) the humble fourth Nanak; practice of these (karey nistaara = ferries across) protects (halat-i) here in life from vices, and (palat-i) in the hereafter from rebirth. 15.

 

 

SGGS pp 589-592, Vaddhans Ki Vaar M: 4, Pauris 10-15 of 21.

 

ਸਲੋਕ ਮਃ ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜੀਅ ਕੇ ਬੰਧਨਾ ਵਿਚਿ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਠਉਰ ਨ ਪਾਵਹੀ ਮਰਿ ਜੰਮਹਿ ਆਵਹਿ ਜਾਹਿ ॥

Salok mėhlā 3.  Bin saṯgur seve jī▫a ke banḏẖnā vicẖ ha▫umai karam kamāhi.  Bin saṯgur seve ṯẖa▫ur na pāvhī mar jamėh āvahi jāhi.

 

Prologue by the third Guru. (Bin-u = without) by not (s-ev-e = serving) following (satigur) the true guru, one (kamaah-i) does (karam) deeds (vich-i) in (haumai) ego, i.e. acts by self will committing vices again and again; these become (bandhnaa) shackles for (jee-a) for the soul – are ever present with the soul in this and later births.

(Bin-u) by not following the true guru’s teachings one – commits vices and – does not (paavahi) obtain (tthaur) a resting place – cannot unite with the Almighty; s/he keeps (aavah-i) coming and (jaah-i) going by (mar-i) dying and (jamah-i) taking births.

 

Page 590

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਫਿਕਾ ਬੋਲਣਾ ਨਾਮੁ ਨ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਹਿ ॥੧॥

Bin saṯgur seve fikā bolṇā nām na vasai man māhi.  Nānak bin saṯgur seve jam pur baḏẖe mārī▫an muhi kālai uṯẖ jāhi. ||1||

 

One who (bin-u = without) does not follow – the teachings of – (satigur) the true guru, (naaam-u) Divine virtues and commands do not (vasai) abide (maah-i) in (man) the mind, i.e. one is not conscious of them; such a person is proud of the self and (bolna) speaks (phikaa = insipid) arrogantly.

Those who (bin-u = without) do not (s-ev-e = serving) follow the true guru – commit vices and – (utth-i jaah-i) depart (kaalai = blackened, muh-i = faces) disgraced from the world; their souls are (badh-e) bound and taken (pur-i) to the habitat of, i.e. come under control of, (jam) the messenger of death and (maareean-i = hit) punished – sent for reincarnation. 1.

 

ਮਹਲਾ ੧ ॥ ਜਾਲਉ ਐਸੀ ਰੀਤਿ ਜਿਤੁ ਮੈ ਪਿਆਰਾ ਵੀਸਰੈ ॥ ਨਾਨਕ ਸਾਈ ਭਲੀ ਪਰੀਤਿ ਜਿਤੁ ਸਾਹਿਬ ਸੇਤੀ ਪਤਿ ਰਹੈ ॥੨॥

Mėhlā 1.  Jāla▫o aisī rīṯ jiṯ mai pi▫ārā vīsrai.  Nānak sā▫ī bẖalī parīṯ jiṯ sāhib seṯī paṯ rahai. ||2||

 

Prologue by the first Guru. I would (jaalau = burn) discontinue (aisi) such (reet-i) practices by (jit-u) which (mai) I (veesrai) forget (piaara) the Beloved Master.

Says Nanak: (Saai) only that (preet-i = love) practice is (bhali) good by which (pat-i) honor (rahai) is preserved (s-eti = with) at the court of (sahib) the Master, i.e. such a way of life is virtuous, by which union with the Master is attained. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਸੇਵੀਐ ਹਰਿ ਇਕੁ ਧਿਆਈਐ ॥ ਹਰਿ ਇਕੋ ਦਾਤਾ ਮੰਗੀਐ ਮਨ ਚਿੰਦਿਆ ਪਾਈਐ ॥

Pa▫oṛī.  Har iko ḏāṯā sevī▫ai har ik ḏẖi▫ā▫ī▫ai.  Har iko ḏāṯā mangī▫ai man cẖinḏi▫ā pā▫ī▫ai.

 

(Pauri) stanza. (Har-i) the Almighty is (iko) the only (daata = giver) benefactor whose commands we should (s-eveeai = serve) obey and (dhiaaeeai) pay attention to.

(Har-i) the Almighty is (iko) the only benefactor – who gives but expects nothing in return: we should (mangeeai) seek IT in order to (paaeeai) obtain what (man) the mind (chindiaa) wishes.

 

ਜੇ ਦੂਜੇ ਪਾਸਹੁ ਮੰਗੀਐ ਤਾ ਲਾਜ ਮਰਾਈਐ ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਤਿਸੁ ਜਨ ਕੀ ਸਭ ਭੁਖ ਗਵਾਈਐ ॥ ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਨ ਅਨਦਿਨੁ ਹਿਰਦੈ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥੧੦॥

Je ḏūje pāshu mangī▫ai ṯā lāj marā▫ī▫ai.  Jin sevi▫ā ṯin fal pā▫i▫ā ṯis jan kī sabẖ bẖukẖ gavā▫ī▫ai.  Nānak ṯin vitahu vāri▫ā jin an▫ḏin hirḏai har nām ḏẖi▫ā▫ī▫ai. ||10||  

 

(J-e) if we (mangeeai) ask (paasahu) from (dooj-e) another person (ta) then we (maraaeeai) die (laaj) in shame because that makes us feel small.

(Jin-i) one who (s-eviaa = serves) carries out what the Master commands, (tin-i) that person (paaiaa) obtains (phal-u = fruit) what s/he wishes for; (sabh) all (bhukh = hunger) craving (ki) of (tis-u) that (jan) person is (gavaaeeai) lost, i.e. there is nothing left to be desired if one lives by Divine virtues and commands.

The fourth Nanak (vittahu vaaria = is sacrifice to) adores (tin) those (jin) who (andin = daily) ever (dhiaaeeai) pay attention to, i.e. live by, (naam-u) virtues and commands of (har-i) the Almighty. 10.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਭਗਤ ਜਨਾ ਕੰਉ ਆਪਿ ਤੁਠਾ ਮੇਰਾ ਪਿਆਰਾ ਆਪੇ ਲਇਅਨੁ ਜਨ ਲਾਇ ॥ ਪਾਤਿਸਾਹੀ ਭਗਤ ਜਨਾ ਕਉ ਦਿਤੀਅਨੁ ਸਿਰਿ ਛਤੁ ਸਚਾ ਹਰਿ ਬਣਾਇ ॥

Salok mėhlā 3.  Bẖagaṯ janā kaʼn▫u āp ṯuṯẖā merā pi▫ārā āpe la▫i▫an jan lā▫e.  Pāṯisāhī bẖagaṯ janā ka▫o ḏiṯī▫an sir cẖẖaṯ sacẖā har baṇā▫e.

 

Prologue by the third Guru. (Piaara) the dear (aap-i = self) Master (m-era = my) of all (tutthaa) is pleased (knau) with (bhagat janaa = the devotees) those who live by Divine virtues and commands; (aap-e) IT-self (laiaan-u laa-e) engages (jan) IT’s servants in devotion, i.e. devotion comes with Divine grace.

(Sacha) the Eternal (har-i) Almighty (diteean-u = gives) bestows (paatsaahi) kingdom (kau) to (bhagat janaa) the devotees, and (banaa-e = makes) provides (chhat-u) the royal canopy (sir-i) over their heads, i.e. they are acknowledged with respect.

 

ਸਦਾ ਸੁਖੀਏ ਨਿਰਮਲੇ ਸਤਿਗੁਰ ਕੀ ਕਾਰ ਕਮਾਇ ॥ ਰਾਜੇ ਓਇ ਨ ਆਖੀਅਹਿ ਭਿੜਿ ਮਰਹਿ ਫਿਰਿ ਜੂਨੀ ਪਾਹਿ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਨਕਂ‍ੀ ਵਢਂ‍ੀ ਫਿਰਹਿ ਸੋਭਾ ਮੂਲਿ ਨ ਪਾਹਿ ॥੧॥

Saḏā sukẖī▫e nirmale saṯgur kī kār kamā▫e.  Rāje o▫e na ākẖī▫ahi bẖiṛ marėh fir jūnī pāhi.  Nānak viṇ nāvai nakīʼn vadẖīʼn firėh sobẖā mūl na pāhi. ||1||

 

Those who (kamaa-e) perform (kaar) the work given by, i.e. obey the instructions of, (satigur) the true guru are (sadaa) ever (nirmal-e = unstained) free of vices and (sukhee-e) at peace – they are real kings.

Those who (marah-i) die (bhirr-i) fighting among themselves – craving to enlarge their kingdoms, (o-e) they cannot (aakhee-e) be called (raaj-e) real kings as they are not satisfied; they (paah-i) are put in (jooni = womb) births (phir-i) again and again.

Those who conduct themselves (vin-u) without being guided (naavai) by Divine virtues and commands, (phirah-i) wander with (nakee-n) noses (vaddhhee-n) chopped off, i.e. they lose respect; they do not (paah-i) get (sobha) glory (mool-i) at all, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਸੁਣਿ ਸਿਖਿਐ ਸਾਦੁ ਨ ਆਇਓ ਜਿਚਰੁ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨ ਲਾਗੈ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਨਾਮੁ ਮਨਿ ਵਸੈ ਵਿਚਹੁ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥

Mėhlā 3.  Suṇ sikẖi▫ai sāḏ na ā▫i▫o jicẖar gurmukẖ sabaḏ na lāgai.  Saṯgur sevi▫ai nām man vasai vicẖahu bẖaram bẖa▫o bẖāgai.

 

Prologue by the third Guru. (Jichar-u) as long as one is not (laagai = attached) motivated to live in obedience (sabad-i) to Divine commands, i.e. the laws of nature, s/he does not find (sun-i) listening to (sikhiai) guidance of the guru (saad – aaiao = relished) agreeable.

They are not aware that (s-eviai) by following (satigur-i) the true guru, (naam-u) the Almighty (vasai) abides in the mind, i.e. one obtains awareness of Naam; (bhram-u) delusion and (bhau) fear of retribution for wrong-doings are then (bhaagai = run away) obviated.

 

ਜੇਹਾ ਸਤਿਗੁਰ ਨੋ ਜਾਣੈ ਤੇਹੋ ਹੋਵੈ ਤਾ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੈ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਹਰਿ ਦਰਿ ਸੋਹਨਿ ਆਗੈ ॥੨॥

Jehā saṯgur no jāṇai ṯeho hovai ṯā sacẖ nām liv lāgai.  Nānak nām milai vadi▫ā▫ī har ḏar sohan āgai. ||2||

 

When one (hovai) becomes (t-eho = that type) the same (j-eha) as s/he (jaanai) sees the true guru, i.e. follows the guru’s example, (ta) then s/he (liv laavai) focuses on (naam-i) virtues and commands (sach-i) of the Eternal – as guide for life.

Says the third Nanak: (Vaddiaai) glory is (milai) received by emulating (naam-i) Divine virtues here in the world and such souls (sohan-i) look good (dar-i) in Divine court (aagai) ahead, i.e. are approved for union with the Creator. 2.

 

ਪਉੜੀ ॥ ਗੁਰਸਿਖਾਂ ਮਨਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਗੁਰੁ ਪੂਜਣ ਆਵਹਿ ॥ ਹਰਿ ਨਾਮੁ ਵਣੰਜਹਿ ਰੰਗ ਸਿਉ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈ ਜਾਵਹਿ ॥

Pa▫oṛī.  Gursikẖāʼn man har parīṯ hai gur pūjaṇ āvahi.  Har nām vaṇaʼnjahi rang si▫o lāhā har nām lai jāvėh.

 

(Pauri) stanza. (Gursikhaa-n) the guru’s Sikhs/disciples have (preet-i) love for the (har-i) Almighty (man-i) in their minds; they (aavah-i) come (poojan = worship) to learn from the guru – how to find the Master.

They (vananjah-i = deal) conduct themselves according to (naam-u) virtues and commands of (har-i) the Almighty, (sio) with love, and (lai jaavah-i) take with them (laaha) the profit, i.e. the credit, of having lived by (har-i naam) Divine virtues and commands.

 

ਗੁਰਸਿਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਹਰਿ ਦਰਗਹ ਭਾਵਹਿ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਬੋਹਲੁ ਹਰਿ ਨਾਮ ਕਾ ਵਡਭਾਗੀ ਸਿਖ ਗੁਣ ਸਾਂਝ ਕਰਾਵਹਿ ॥ ਤਿਨਾ ਗੁਰਸਿਖਾ ਕੰਉ ਹਉ ਵਾਰਿਆ ਜੋ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ॥੧੧॥

Gursikẖā ke mukẖ ujle har ḏargėh bẖāvėh.  Gur saṯgur bohal har nām kā vadbẖāgī sikẖ guṇ sāʼnjẖ karāvėh.  Ŧinā gursikẖā kaʼn▫u ha▫o vāri▫ā jo bahḏi▫ā uṯẖ▫ḏi▫ā har nām ḏẖi▫āvahi. ||11||

 

(Mukh) faces of (gursikha = guru’s disciples) those who follow the guru are (ujl-e) clean, i.e. they commit no vices and (bhaavah-i) are liked (dargah) in Divine court, i.e. are accepted for union with the Master.

(Gur) the great (satigur) true guru is (bohal-u = heap) the treasure of (har-i naam) Divine virtues; (vaddbhaagi) fortunate are (sikh) the disciples with whom the guru (saanjh kraavah-i) shares (gun) the virtues.

(Hau) I (kau vaaria = am sacrifice to) adore (tina kanau) those guru’s disciples, (jo) who (dhiaavah-i) pay attention to – are conscious of – (har-i naam-u) Divine virtues and commands, while (bahdiaa) sitting and (utthdiaa) getting up, i.e. in all activities. 11.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਮਨਮੁਖ ਘਰਿ ਹੋਦੀ ਵਥੁ ਨ ਜਾਣਨੀ ਅੰਧੇ ਭਉਕਿ ਮੁਏ ਬਿਲਲਾਇ ॥੧॥

Salok mėhlā 3.  Nānak nām niḏẖān hai gurmukẖ pā▫i▫ā jā▫e.  Manmukẖ gẖar hoḏī vath na jāṇnī anḏẖe bẖa▫uk mu▫e billā▫e. ||1||

 

Prologue by the third Guru. Says the third Nanak: Awareness of (naam-u) Divine virtues and commands is (nidhaan-u) a treasure – present within – which (paaiaa jaa-e) is found (gurmukh-i) with the guru’s guidance.

But (manmukh = self-willed) those who do not follow the guru, do not (jaanani) know that (vath-u = substance) the treasure (hodi) exists (ghar-i = in house) in the mind; (andh-e = blind) they, blinded by attachment to the world-play, just (bhauk = bark) complain and (mu-e) perish, (bil-laa-e) seething. 1.

 

ਮਃ ੩ ॥ ਕੰਚਨ ਕਾਇਆ ਨਿਰਮਲੀ ਜੋ ਸਚਿ ਨਾਮਿ ਸਚਿ ਲਾਗੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਨਿਰੰਜਨੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਭ੍ਰਮੁ ਭਉ ਭਾਗੀ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਖੁ ਪਾਵਹਿ ਅਨਦਿਨੁ ਹਰਿ ਬੈਰਾਗੀ ॥੨॥

Mėhlā 3.  Kancẖan kā▫i▫ā nirmalī jo sacẖ nām sacẖ lāgī.  Nirmal joṯ niranjan pā▫i▫ā gurmukẖ bẖaram bẖa▫o bẖāgī.  Nānak gurmukẖ saḏā sukẖ pāvahi an▫ḏin har bairāgī. ||2||

 

Prologue by the third Guru. (Kaaia) the human body/mind is valuable like (kanchan) gold which can be (nirmali) purified (jo = if) by (laagi = attached) living (naam-i) by virtues and commands (sach-i) of the Eternal.

By practicing Naam (gurmukh-i) with the guru’s guidance, (bhram-u) delusion and (bhau) apprehensions for wrong-doing, i.e. all other thoughts, (bhaagi = run) are dispelled and one (paaia) finds (nirmal) the pristine (jot-i = light) presence, of (niranjan-u = unstained) impeccable Master within.

Says the third Nanak: (Gurmukh-i) those who follow the guru (andin-u = every day) ever (bairaagi = yearn remember (har-i) the Almighty – withdrawing from other attachments – they (sadaa) ever (paavah-i = obtain) experience (sukh-u) peace of mind. 2.

 

ਪਉੜੀ ॥ ਸੇ ਗੁਰਸਿਖ ਧਨੁ ਧੰਨੁ ਹੈ ਜਿਨੀ ਗੁਰ ਉਪਦੇਸੁ ਸੁਣਿਆ ਹਰਿ ਕੰਨੀ ॥ ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਤਿਨਿ ਹੰਉਮੈ ਦੁਬਿਧਾ ਭੰਨੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਵੈ ਕੋ ਮਿਤ੍ਰੁ ਨਾਹੀ ਵੀਚਾਰਿ ਡਿਠਾ ਹਰਿ ਜੰਨੀ ॥

Pa▫oṛī.  Se gursikẖ ḏẖan ḏẖan hai jinī gur upḏes suṇi▫ā har kannī.  Gur saṯgur nām driṛ▫ā▫i▫ā ṯin haʼn▫umai ḏubiḏẖā bẖannī.  Bin har nāvai ko miṯar nāhī vīcẖār diṯẖā har jannī.

 

(Pauri) stanza. (Dhan-u dhann-u) blessed (hai) is (s-e) that (gursikh) guru’s disciple (jinni) who (suniaa) listens to (upd-es-u) instructions of the guru (kanni) with the ears, i.e. pays attention to them.

(Gur-i) the great (satigur-i) true guru (drirraaia) creates firm commitment to live by (naam-u) Divine virtues and commands; (tin-i) that (bhanni = breaks) kills (haunmai) ego and (dubidha = duality) thoughts of others than the Almighty.

(Jann-i = servants) seekers of (har-i) the Almighty have (ddittha = seen) realized after (veechar-i) contemplation that there is (ko nahi = not any) no (mitr-u) friend (bin-u) except (naavai) virtues of the Almighty – who can help get rid of vices.

 

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ਜਿਨਾ ਗੁਰਸਿਖਾ ਕਉ ਹਰਿ ਸੰਤੁਸਟੁ ਹੈ ਤਿਨੀ ਸਤਿਗੁਰ ਕੀ ਗਲ ਮੰਨੀ ॥ ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨੀ ਚੜੀ ਚਵਗਣਿ ਵੰਨੀ ॥੧੨॥

Jinā gursikẖā ka▫o har sanṯusat hai ṯinī saṯgur kī gal mannī.  Jo gurmukẖ nām ḏẖi▫ā▫iḏe ṯinī cẖaṛī cẖavgaṇ vannī. ||12||  

 

But only (jinaa) those (gursikha) guru’s disciples, (kau) with whom (har-i) the Almighty is (santust-u = satisfied) pleased, (tini) they (manni) follow (gal) instruction of (satgur) the true guru.

(Jo) those who (dhiaaed-e) pay attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru, are (chavagan-i = four-fold) profusely (charri vanni) = dyed) imbued with Divine love. 12.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਮਨਮੁਖੁ ਕਾਇਰੁ ਕਰੂਪੁ ਹੈ ਬਿਨੁ ਨਾਵੈ ਨਕੁ ਨਾਹਿ ॥ ਅਨਦਿਨੁ ਧੰਧੈ ਵਿਆਪਿਆ ਸੁਪਨੈ ਭੀ ਸੁਖੁ ਨਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹੋਵਹਿ ਤਾ ਉਬਰਹਿ ਨਾਹਿ ਤ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥੧॥

Salok mėhlā 3.  Manmukẖ kā▫ir karūp hai bin nāvai nak nāhi.  An▫ḏin ḏẖanḏẖai vi▫āpi▫ā supnai bẖī sukẖ nāhi.  Nānak gurmukẖ hovėh ṯā ubrahi nāhi ṯa baḏẖe ḏukẖ sahāhi. ||1||

 

Prologue by the third Guru. (Manmukh-u) a self-willed person is (kaair-u) a coward – for s/he is easily falls prey to temptations – and (karoop-u) ugly like one who has no (nak-u) nose, i.e. people do not respect him/her, for (bin-u = without) not practicing (naavai/naam) Divine virtues and commands.

S/he is (andin-u = every day) ever (viaapiaa) busy (dhandhai) in material pursuits, with no (sukh-u) peace (bhi) even (supnai) in a dream.

Says the third Nanak: If s/he (hovah-i) be (gurmukh-i) the guru’s follower, (ta) then s/he can (ubrah-i) come out of this, (naah-i ta) otherwise s/he (badh-e) remains bound in those pursuits and (sahaah-i = bears) suffers in distress – of reincarnations. 1.

 

ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਦਰਿ ਸੋਹਣੇ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਪਾਇਆ ਸਹਜੇ ਸਚਿ ਸਮਾਹਿ ॥੨॥
Mėhlā 3.  Gurmukẖ saḏā ḏar sohṇe gur kā sabaḏ kamāhi.  Anṯar sāʼnṯ saḏā sukẖ ḏar sacẖai sobẖā pāhi.  Nānak gurmukẖ har nām pā▫i▫ā sėhje sacẖ samāhi. ||2||

 

Prologue by the third Guru. (Gurmukh-i) those who follow the guru’s teachings, (kamaah-i) live in obedience to (sabad-u = Divine Word) Divine commands and (sadaa) ever (sohan-e = look good) are accepted (dar-i) in Divine court – for union with the Creator.

Their (antar-i) inner-self is (sadaa) ever (saa-nt-i) quiet and at (sukh-u) peace; they (paah-i) obtain (sobha) glory (dar-i) in the court (sachai) of the Eternal – are received with honor.

Says the third Nanak: Awareness of (naam-u) Divine virtues and commands (paaia) is obtained (gurmukh-i) with the guru’s guidance – and by practicing them – one (sahj-e) effortlessly (samaah-i) unites (sach-i) with the Eternal. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਪ੍ਰਹਿਲਾਦਿ ਜਪਿ ਹਰਿ ਗਤਿ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਜਨਕਿ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਗੁਰਮੁਖਿ ਬਸਿਸਟਿ ਹਰਿ ਉਪਦੇਸੁ ਸੁਣਾਈ ॥

Pa▫oṛī.  Gurmukẖ par▫hilāḏ jap har gaṯ pā▫ī.  Gurmukẖ janak har nām liv lā▫ī. Gurmukẖ basist har upḏes suṇā▫ī.

 

(Pauri) with the guru’s guidance, the devotee Prahilaad (jap-i) remembered (har-i) the Almighty and (paai) obtained the high (gat-i) state – he could face all hardships, inflicted by his demon father, and was liberated.

(Gurmukh-i) guided by the guru, the sage king Janak (liv laa-e = remained absorbed) conducted himself (naam-i) by Divine virtues and commands.

Guided by the guru, (basistt-i) Vashisht – the guru of Rama of the Ramayana – (sunaa-ee = caused to hear) told Rama of (upd-es-u = instructions) commands of (har-i) the Almighty.

 

ਬਿਨੁ ਗੁਰ ਹਰਿ ਨਾਮੁ ਨ ਕਿਨੈ ਪਾਇਆ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਭਗਤਿ ਹਰਿ ਆਪਿ ਲਹਾਈ ॥੧੩॥

Bin gur har nām na kinai pā▫i▫ā mere bẖā▫ī.  Gurmukẖ har bẖagaṯ har āp lahā▫ī. ||13||

 

O (m-er-e) my (bhaai) brethren, (kinai na) no one (paaia) finds the Almighty (bin-u) without awareness and practice (naam-u) of Divine virtues and commands.

To (gurmukh-i) those who follow the guru’s teachings, (har-i) the Almighty (aap-i) IT-self (lahaai) blesses (bhagat-i) with devotion. 13.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨ ਆਈਆ ਸਬਦਿ ਨ ਲਾਗੋ ਭਾਉ ॥ ਓਸ ਨੋ ਸੁਖੁ ਨ ਉਪਜੈ ਭਾਵੈ ਸਉ ਗੇੜਾ ਆਵਉ ਜਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਹਜਿ ਮਿਲੈ ਸਚੇ ਸਿਉ ਲਿਵ ਲਾਉ ॥ ੧॥

Salok mėhlā 3.  Saṯgur kī parṯīṯ na ā▫ī▫ā sabaḏ na lāgo bẖā▫o.  Os no sukẖ na upjai bẖāvai sa▫o geṛā āva▫o jā▫o.  Nānak gurmukẖ sahj milai sacẖe si▫o liv lā▫o. ||1||  

 

Prologue by the third Guru. One who does not (aaeeaa = get) have (parteet) faith in (satigur) the true guru and has not (laago) developed (bhaau = love) respect for (sabad-i = Divine Word) Divine commands;

(Sukh-u) peace is not (upjai = manifest) experienced (os no = to that) by him/her, (bhaavai) even if s/he (aavau = comes, jaau = goes) is born and dies (sau) a hundred (gerra = cycles) times.

Says the third Nanak: Peace is (sahj-i) naturally (milai) obtained by (liv laau = being absorbed) keeping the mind focused (sio) on (sach-e) the Eternal – in thoughts and deeds, (gurmukh-i) guided by the guru. 1.

 

ਮਃ ੩ ॥ ਏ ਮਨ ਐਸਾ ਸਤਿਗੁਰੁ ਖੋਜਿ ਲਹੁ ਜਿਤੁ ਸੇਵਿਐ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਹੋਵਈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥

Mėhlā 3.  Ė man aisā saṯgur kẖoj lahu jiṯ sevi▫ai janam maraṇ ḏukẖ jā▫e.  Sahsā mūl na hova▫ī ha▫umai sabaḏ jalā▫e.

 

Prologue by the third Guru. (A-e) o my (man) mind, (khoj-i) search to (lah-u) find (aisa) such a (satigur-u) true guru (s-eviaai = serving) by following (jit-u = whom) whose teachings, (dukh-u) the pain of – being in cycles of – (janam) births and (maran) deaths (jaa-e = goes) is obviated.

Then you will not (hovaee = happen) have (sahsa) anxiety (mool-i) at all, because (sabad-i) the guru’s teachings (jalaa-e = burn) kill (haumai) ego – which is the cause of wrong-doings, and consequent suffering.

 

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਸਚੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਮਨਿ ਸੁਖੁ ਹੋਇ ਸਚ ਸੰਜਮਿ ਕਾਰ ਕਮਾਇ ॥ ਨਾਨਕ ਪੂਰੈ ਕਰਮਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਜੀਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Kūrhai kī pāl vicẖahu niklai sacẖ vasai man ā▫e.  Anṯar sāʼnṯ man sukẖ ho▫e sacẖ sanjam kār kamā▫e.  Nānak pūrai karam saṯgur milai har jī▫o kirpā kare rajā▫e. ||2||

 

By following the guru, (paal-i) the wall (koorrai = falsehood) pretense (niklai) is removed (vichahu) from within the mind, and (sach-u) the Eternal (aa-e) comes to abide, i.e. when falsehood leaves the mind, then the Almighty is found, (man-i) in the mind.

(Antar-i) the inner-self becomes (saant-i) quiet and there (ho-e) is (sukh-u) peace (man-i) in mind; one then (kamaae) performs (kaar) deeds, i.e. leads life, (sanjam-i) in a disciplined way.

But (Satigur) the true guru (milai) is found (karam-i) with Divine grace, when (jeeo) the revered (har-i) Almighty (kirpa kar-e) is kind, (rajaa-e) at IT’s pleasure. 2.

 

ਪਉੜੀ ॥ ਜਿਸ ਕੈ ਘਰਿ ਦੀਬਾਨੁ ਹਰਿ ਹੋਵੈ ਤਿਸ ਕੀ ਮੁਠੀ ਵਿਚਿ ਜਗਤੁ ਸਭੁ ਆਇਆ ॥ ਤਿਸ ਕਉ ਤਲਕੀ ਕਿਸੈ ਦੀ ਨਾਹੀ ਹਰਿ ਦੀਬਾਨਿ ਸਭਿ ਆਣਿ ਪੈਰੀ ਪਾਇਆ ॥

Pa▫oṛī.  Jis kai gẖar ḏībān har hovai ṯis kī muṯẖī vicẖ jagaṯ sabẖ ā▫i▫ā.  Ŧis ka▫o ṯalkī kisai ḏī nāhī har ḏībān sabẖ āṇ pairī pā▫i▫ā.

 

(Pauri) stanza. (Jis) one in whose (ghar-i = house) mind, (hovai) is the highest (deebaan-u = court) authority, (har-i) the Almighty, (sabh-u) the whole (jagat-u) world (aaia) comes in his/her (mutthi = hand) control, i.e. one who submits to the commands of the One Supreme Master, the whole world listens to him/her.

(Tis kau = for that) s/he has (naahi) no (talki) dependence on (kisai di) any one; rather (sabh-i) every one (aan-i = is brought) comes and (paaia) falls at his/her (pairi) feet, as s/he has the highest (deebaan-i) authority of the Almighty within.

 

ਮਾਣਸਾ ਕਿਅਹੁ ਦੀਬਾਣਹੁ ਕੋਈ ਨਸਿ ਭਜਿ ਨਿਕਲੈ ਹਰਿ ਦੀਬਾਣਹੁ ਕੋਈ ਕਿਥੈ ਜਾਇਆ ॥ ਸੋ ਐਸਾ ਹਰਿ ਦੀਬਾਨੁ ਵਸਿਆ ਭਗਤਾ ਕੈ ਹਿਰਦੈ ਤਿਨਿ ਰਹਦੇ ਖੁਹਦੇ ਆਣਿ ਸਭਿ ਭਗਤਾ ਅਗੈ ਖਲਵਾਇਆ ॥ ਹਰਿ ਨਾਵੈ ਕੀ ਵਡਿਆਈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਧਿਆਇਆ ॥੧੪॥

Māṇsā ki▫ahu ḏībāṇahu ko▫ī nas bẖaj niklai har ḏībāṇahu ko▫ī kithai jā▫i▫ā.  So aisā har ḏībān vasi▫ā bẖagṯā kai hirḏai ṯin rahḏe kẖuhḏe āṇ sabẖ bẖagṯā agai kẖalvā▫i▫ā.  Har nāvai kī vadi▫ā▫ī karam parāpaṯ hovai gurmukẖ virlai kinai ḏẖi▫ā▫i▫ā. ||14||  

 

(Koi) some one can (niklai) escape and (nas-i bhaj-i) run away (deebaanhu) from the authority of (maansa) humans – because their reach is limited, but (kithai) where can (koi) some one (jaaia) go (deebaanhu) from the authority of (har-i) the Almighty – whose writ runs every where?

(So, aisa) such (har-i) Almighty (deebaan-u = authority) Master (vasia) abides in (hirdai) the minds (kai) of (bhagtaa) the devotees; (tini-i = that) the Master (aan-i) brings (sabh-i) all (rahd-e khuhd-e = left out people – those who may hesitate – also (khalvaaia) to stand (agai) in front of (bhagtaa) the devotees, i.e. follow Divine commands, like the devotees.

Motivation to (vaddiaai) praise (naavai) virtues of (har-i) the Almighty – and emulate them – (prapat-i hovai) is obtained (karam-i) with Divine grace; (kinai) some (virlai) rare person (dhiaaia) pays attention) emulates them. 14.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਜਗਤੁ ਮੁਆ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥ ਦੂਜੈ ਭਾਇ ਅਤਿ ਦੁਖੁ ਲਗਾ ਮਰਿ ਜੰਮੈ ਆਵੈ ਜਾਇ ॥

Salok mėhlā 3.  Bin saṯgur seve jagaṯ mu▫ā birthā janam gavā▫e.  Ḏūjai bẖā▫e aṯ ḏukẖ lagā mar jammai āvai jā▫e.

 

Prologue by the third Guru. (Bin-u without) by not (s-ev-e = serving) obeying (sat-igur) the true guru, (jagat-u = world) the creatures (muaa = dies) keep falling prey to temptations in the world-play; their human birth (gavaa-e = lost) is wasted (janam-u) as they (birtha = empty) fail to achieve its objective of union with the Creator.

(Doojai bhaa-e = other love) by pursuit of objects of transitory pleasures, one (lagaa) gets afflicted with (at-i)  great (dukhu) pain of (aavai) coming to, and (jaa-e) going from, the world, by way of (mar-i) dying and (jammai) being born again and again into the world.

 

ਵਿਸਟਾ ਅੰਦਰਿ ਵਾਸੁ ਹੈ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਇ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਜਮੁ ਮਾਰਸੀ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੧॥

vistā anḏar vās hai fir fir jūnī pā▫e.  Nānak bin nāvai jam mārsī anṯ ga▫i▫ā pacẖẖuṯā▫e. ||1||

 

(Vaas-u) the abode of such people is (andar-i) in (vista) excreta, i.e. they live unclean life of vices, and are (paa-e) put in (joni = mother’s womb) rebirth (phir-i phir-i) again and again.

(Bin-u) without leading life by (naavai) Divine virtues and commands, the soul (gaiaa) departs (pachhutaa-e) repenting (ant-i) in the end as (jam-u) the messenger of death gets hold and (maarsi = beat) tortures – by putting in rebirths. 1.

 

ਮਃ ੩ ॥ ਇਸੁ ਜਗ ਮਹਿ ਪੁਰਖੁ ਏਕੁ ਹੈ ਹੋਰ ਸਗਲੀ ਨਾਰਿ ਸਬਾਈ ॥

Mėhlā 3.  Is jag mėh purakẖ ek hai hor saglī nār sabā▫ī. 

 

Prologue by the third Guru. (Mah-i) in (is-u) this (jag) world, there is (ek-u) One (purakh-u = man) Almighty-husband and (sagli, sabaai) all (hor) others are (naar-i = women) soul-wives.

 

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ਸਭਿ ਘਟ ਭੋਗਵੈ ਅਲਿਪਤੁ ਰਹੈ ਅਲਖੁ ਨ ਲਖਣਾ ਜਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਵੇਖਾਲਿਆ ਸਬਦੇ ਸੋਝੀ ਪਾਈ ॥

Sabẖ gẖat bẖogvai alipaṯ rahai alakẖ na lakẖ▫ṇā jā▫ī.  Pūrai gur vekẖāli▫ā sabḏe sojẖī pā▫ī.

 

The Almighty-husband is present (sabh-i) in all (ghat) bodies/minds and (bhogvai = indulges them) directs their thoughts/deeds from within – but (alakh-u) being unseen (na jaai) cannot (lakhnaa) be known.

IT (v-ekhaalia) is shown by (poorai) the perfect guru by imparting (sojhi) understanding of IT’s virtues, which is (paai) is obtained (sabd-e = with the word) with his teachings.

 

ਪੁਰਖੈ ਸੇਵਹਿ ਸੇ ਪੁਰਖ ਹੋਵਹਿ ਜਿਨੀ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥ ਤਿਸ ਕਾ ਸਰੀਕੁ ਕੋ ਨਹੀ ਨਾ ਕੋ ਕੰਟਕੁ ਵੈਰਾਈ ॥

Purkẖai sevėh se purakẖ hovėh jinī ha▫umai sabaḏ jalā▫ī. Ŧis kā sarīk ko nahī nā ko kantak vairā▫ī.

 

Those who (s-evh-i = serve) obey (purkhai = man) the Almighty, (s-e) they (hovah-i) become like (purakh) the Almighty; they are those (jni) who (jalaa- = burn) kill (haumai) ego and obey (sabad-i = Divine Word) Divine commands – the laws of nature.

There is (ko nahi) none (sareek-u) equal to, or (vairaai) adversary of, (tis) the Almighty.

 

ਨਿਹਚਲ ਰਾਜੁ ਹੈ ਸਦਾ ਤਿਸੁ ਕੇਰਾ ਨਾ ਆਵੈ ਨਾ ਜਾਈ ॥ ਅਨਦਿਨੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਈ ॥ ਨਾਨਕੁ ਵੇਖਿ ਵਿਗਸਿਆ ਹਰਿ ਸਚੇ ਕੀ ਵਡਿਆਈ ॥੨॥

Nihcẖal rāj hai saḏā ṯis kerā nā āvai nā jā▫ī.   An▫ḏin sevak sevā kare har sacẖe ke guṇ gā▫ī.  Nānak vekẖ vigsi▫ā har sacẖe kī vadi▫ā▫ī. ||2||

 

(Raaj-u = kingdom) the authority (k-era) of (tis-u = that) the Master is (nihchal = unshakeable) eternal; IT neither (aavai = comes) takes birth nor (jaa-i) goes) dies – is eternal.

(S-evak-u = servant) the seeker (andin = daily) ever (s-eva kar-e = serves) lives in obedience, (gaa-i = singing) remembering (gun) virtues of (sach-e) the Eternal Master.

Nanak the third (vigsiaa) feels ecstatic (v-ekh-i) seeing (vaddiaai) the glory of (sach-e) the Eternal Master. 2.

 

ਪਉੜੀ ॥ ਜਿਨ ਕੈ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਸਦ ਹਿਰਦੈ ਹਰਿ ਨਾਮੋ ਤਿਨ ਕੰਉ ਰਖਣਹਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਪਿਤਾ ਹਰਿ ਨਾਮੋ ਮਾਤਾ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ਮਿਤ੍ਰੁ ਹਮਾਰਾ ॥

Pa▫oṛī.  Jin kai har nām vasi▫ā saḏ hirḏai har nāmo ṯin kaʼn▫u rakẖaṇhārā.  Har nām piṯā har nāmo māṯā har nām sakẖā▫ī miṯar hamārā.

 

(Pauri) stanza. Those (jin kai) in whose (hirdai) minds (naam-u) virtues and commands of (har-i) the Almighty are (sad) ever (vasiaa = abide) remembered, the latter (rakhanhaara) protect (tin knau) them – from falling prey to vices.

(Naam) virtues of the Almighty are (hamaara) our (pita) father, (maata) mother, and (sakhaai) helpful (mitr-u) friend, i.e. the pleasure or help we expect from relatives and friends, is ours by emulating Divine virtues.

 

ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਗਲਾ ਹਰਿ ਨਾਵੈ ਨਾਲਿ ਮਸਲਤਿ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਕਰਦਾ ਨਿਤ ਸਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਹਮਾਰੀ ਸੰਗਤਿ ਅਤਿ ਪਿਆਰੀ ਹਰਿ ਨਾਮੁ ਕੁਲੁ ਹਰਿ ਨਾਮੁ ਪਰਵਾਰਾ ॥ ਜਨ ਨਾਨਕ ਕੰਉ ਹਰਿ ਨਾਮੁ ਹਰਿ ਗੁਰਿ ਦੀਆ ਹਰਿ ਹਲਤਿ ਪਲਤਿ ਸਦਾ ਕਰੇ ਨਿਸਤਾਰਾ ॥੧੫॥

Har nāvai nāl galā har nāvai nāl maslaṯ har nām hamārī karḏā niṯ sārā.  Har nām hamārī sangaṯ aṯ pi▫ārī har nām kul har nām parvārā.  Jan Nānak kaʼn▫u har nām har gur ḏī▫ā har halaṯ palaṯ saḏā kare nisṯārā. ||15||

 

Such a person (galaa) speaks (naal-i) with, and (maslat) consults, (har-i naavai) the Divine present within; IT (nit) ever (karda saara) takes care of him/her, i.e. Naam, the conscience within, always tells us how to conduct ourselves.

(Har-i naam-u) Divine virtues are (hamaari) our (at-i) very (piaari) dear (sangat-i) company; it is our (kul-u) lineage and (parvaara) family, i.e. all status comes naturally to one who lives by Naam.

(Har-i) the Almighty – through IT’s grace – and (gur-i) the guru – through his teachings – have (deeaa) imparted awareness of (har-i) the purifying (har-i naam-u) Divine virtues and commands, (knau) to (jan) the humble fourth Nanak; practice of these (kare nistaara = ferries across) protects (halat-i) here in life, from vices, and (palat-i) in the hereafter, from rebirth. 15.