SGGS pp 644-646, Soratth Ki Vaar M: 4, Paurris 6-10.

 

Note: This sixth Paurri of Soratth Ki Vaar M: 4, has two Sloks or prologues by the third Guru, preceding it. The message of the Sloks is that one needs to submit to the guru’s teachings sincerely. The Paurri emphasizes that the things and persons we get attached to in life do not help when one faces consequences of deeds in the end. We should therefore remain unattached to them and lead life with Divine commands in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲੁ ਹੈ ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਵਣਾ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥
Salok mėhlā 3. Saṯgur kī sevā safal hai je ko kare cẖiṯ lā▫e.  Man cẖinḏi▫ā fal pāvṇā ha▫umai vicẖahu jā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Seyva = service) compliance with instructions (ki) of (satigur) the true guru (hai) is (saphal-u) fruitful (jey) if (one karey) does it (laaey = attach, chit = heart) sincerely – without reservations.

With obedience, (haumai) ego/acting with self-will (jaaey = goes) ends (vichah-u = from within) from the mind; and (phal-u = fruit) fulfilment of (man-i = in mind, chindia = wished) wishes (paavna) is attained, i.e. the Almighty is found within when ego leaves the mind.

 

ਬੰਧਨ ਤੋੜੈ ਮੁਕਤਿ ਹੋਇ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥ ਇਸੁ ਜਗ ਮਹਿ ਨਾਮੁ ਅਲਭੁ ਹੈ ਗੁਰਮੁਖਿ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਜੋ ਗੁਰੁ ਸੇਵਹਿ ਆਪਣਾ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥੧॥

Banḏẖan ṯoṛai mukaṯ ho▫e sacẖe rahai samā▫e.  Is jag mėh nām alabẖ hai gurmukẖ vasai man ā▫e.  Nānak jo gur sevėh āpṇā ha▫o ṯin balihārai jā▫o. ||1||

 

Such a person (torrai) breaks (bandhan = bondage) attachment to the world-play  – like relatives, wealth, status, objects of pleasure and so on – and (hoey) being (mukat-i) freed of it -, s/he (rahai) remains (samaaey) absorbed in  Naam or virtues and commands of (sachai) the Eternal.

But (naam-u) Naam – awareness of Divine virtues and commands – (alabh-u) is hard to get (mah-i) in (is-u) this (jag) world; Naam (aaey) comes (vasai) to abide (man-i) in the mind, – and one conforms to Naam comes – (gurmukh-i) with the guru’s guidance.

Says third Nanak: (Hau) I (balihaarai jaau = am sacrifice to) adore (tin) those (jo) who (seyvah-i = serve) obey (aapna = own) their (gur-u) guru – who teaches to conform to Naam. 1. 

 

ਮ: ੩ ॥ ਮਨਮੁਖ ਮੰਨੁ ਅਜਿਤੁ ਹੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਤਿਸ ਨੋ ਸੁਖੁ ਸੁਪਨੈ ਨਹੀ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਇ ॥

Mėhlā 3.  Manmukẖ man ajiṯ hai ḏūjai lagai jā▫e.  Ŧis no sukẖ supnai nahī ḏukẖe ḏukẖ vihā▫e.

 

(M: 3) prologue by the third Guru. (Mann-u) the mind of (manmukh) a self-willed person (hai) is (ajit-u = not conquerable) not receptive to the guru’s advice; it (lagai jaaey = goes) engages in pursuit of (doojai = second) other ideas.

(Tis no = to that) s/he does not have (sukh-u) peace even (supnai) in a dream, and (vihaaey) spends life (dukhey dukh-i) ever in distress – being restless.

 

ਘਰਿ ਘਰਿ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਥਕੇ ਸਿਧ ਸਮਾਧਿ ਲਗਾਇ ॥ ਇਹੁ ਮਨੁ ਵਸਿ ਨ ਆਵਈ ਥਕੇ ਕਰਮ ਕਮਾਇ ॥ ਭੇਖਧਾਰੀ ਭੇਖ ਕਰਿ ਥਕੇ ਅਠਿਸਠਿ ਤੀਰਥ ਨਾਇ ॥

Gẖar gẖar paṛ paṛ pandiṯ thake siḏẖ samāḏẖ lagā▫e.  Ih man vas na āvī thake karam kamā▫e.  Bẖekẖ▫ḏẖārī bẖekẖ kar thake aṯẖisaṯẖ ṯirath nā▫e.

 

(Panddit) the scholars (thakey) get tired (parr-i parr-i) reading (ghar-i ghar-i = many homes) philosophies of many types, as do (sidh) the Yogis sitting (samaadh-i lagaaey) in meditation, but

(ih-u) this human (man-u) mind still does not (aavaee) come (vas-i) under control/become steady; people (thakey = get tired) achieve nothing by (kamaaey) performing such (karam) actions – without understanding and practice of Naam with the guru’s guidance.

(Bheykhdhaari = wearing garb) impostors (thakey = get tired) try to (kar-i = do) display (bheykh = garb) holiness and go to (naaey) bathe at (atthsatth = sixty eight) all (teerath) pilgrim centres. 

 

Page 645

 

ਮਨ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਹਉਮੈ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਭਉ ਪਇਆ ਵਡਭਾਗਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥

Man kī sār na jāṇnī ha▫umai bẖaram bẖulā▫e.  Gur parsādī bẖa▫o pa▫i▫ā vadbẖāg vasi▫ā man ā▫e.

 

They all are (bhulaaey) misled (bharam-i) in delusion; they act by (haumai) self-will not (jaanani) knowing (saar) the state (man-i) of the mind, that the Almighty is within.

When (vaddbhaag-i = with good fortune) with Divine grace, (bhau = fear) obedience to the Almighty (paiaa) develops (parsaadi) with grace/guidance of (gur) the guru, then Naam (aaey) comes to (vasiaa) dwell, i.e. one becomes aware of God, (man-i) in the mind.

 

ਭੈ ਪਇਐ ਮਨੁ ਵਸਿ ਹੋਆ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥ ਸਚਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਪਾਇਆ ਨਾਨਕ ਸੁਖਿ ਸਮਾਇ ॥੨॥

Bẖai pa▫i▫ai man vas ho▫ā ha▫umai sabaḏ jalā▫e.  Sacẖ raṯe se nirmale joṯī joṯ milā▫e. Saṯgur mili▫ai nā▫o pā▫i▫ā Nānak sukẖ samā▫e. ||2||

 

One’s (man-u) mind (hoaa) is (vas-i) controlled (jalaaey = burning) by dissolving (haumai) ego and (paiaai) being in (bha-i = fear) obedience of Divine commands, (sabad-i = by the word) with the guru’s guidance.

(Sey)  those (ratey) imbued with love (sach-i) of the Eternal, are (nirmaley = cleansed) purified of ego and (milaaey) merge their (joti) souls (jot-i) in the Supreme soul.

Says third Nanak: Awareness of (naau) Naam or Divine virtues and commands (paaiaa) is obtained (miliai) by finding and following (satigur-i) the true guru; this is how one (samaaey) merges in the Almighty and remains (sukh-i) in comfort – of not being subjected to cycles of births and deaths. 2.

 

ਪਉੜੀ ॥ ਏਹ ਭੂਪਤਿ ਰਾਣੇ ਰੰਗ ਦਿਨ ਚਾਰਿ ਸੁਹਾਵਣਾ ॥ ਏਹੁ ਮਾਇਆ ਰੰਗੁ ਕਸੁੰਭ ਖਿਨ ਮਹਿ ਲਹਿ ਜਾਵਣਾ ॥

Pa▫oṛī.  Ėh bẖūpaṯ rāṇe rang ḏin cẖār suhāvaṇā.  Ėhu mā▫i▫ā rang kasumbẖ kẖin mėh lėh jāvṇā.

 

(Paurri) stanza. (Eyh = these) the worldly (bhoopat-i) kings and (raaney) nobles (ih = these) in this world; their (rang) plays – powers and pleasures – seem (suhaavna) pleasing but last (chaar-i = four, din = days) for a limited period.

(Ih-u) this (rang-u = color) pleasure of (maaiaa) the world-play is like the color of the (kasumbh) safflower; – of bright but short-lived color – which (lah-i jaavna = gets removed) fades in (khin) a moment – very soon.

 

ਚਲਦਿਆ ਨਾਲਿ ਨ ਚਲੈ ਸਿਰਿ ਪਾਪ ਲੈ ਜਾਵਣਾ ॥ ਜਾਂ ਪਕੜਿ ਚਲਾਇਆ ਕਾਲਿ ਤਾਂ ਖਰਾ ਡਰਾਵਣਾ ॥ ਓਹ ਵੇਲਾ ਹਥਿ ਨ ਆਵੈ ਫਿਰਿ ਪਛੁਤਾਵਣਾ ॥੬॥

Cẖalḏi▫ā nāl na cẖalai sir pāp lai jāvṇā.  Jāʼn pakaṛ cẖalā▫i▫ā kāl ṯāʼn kẖarā darāvaṇā.  Oh velā hath na āvai fir pacẖẖuṯāvṇā. ||6||

 

No possession of this world (chalai) goes (naal-i) with the soul (chaldiaa) when departing, but the influence of (paap-i) transgressions resulting from attachment to the world-play (lai jaavna) are taken by the soul (sir-i = on the head) with it.

(Jaa’n) when (kaal-i) the messenger of Divine justice (pakarr-i) grabs the erring soul, and (chalaaiaa) takes it away, (taa’n) then it is (kharaa) extremely (draavna) terrified.

But (oh) that (veyla = time) opportunity when one could have acted righty does not (aavai) come (hath-i) in hand then, i.e. nothing can be done then, and (phir-i) the soul (pachhutaavna) repents. 6.

 

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Note: This seventh Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of M: 3 preceding it. The Sloks point out that those who turn away from the true guru and act by self-will, commit transgressions. These wrongdoings become part of their nature and that bond becomes hard to break. Such people lack peace in life. Their souls are detained by the Jam or Divine justice and denied union with the Creator and put in cycles of births and deaths. The Paurri says one who remembers the Almighty, guided by the guru, is delivered from all this.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਤੇ ਜੋ ਮੁਹ ਫਿਰੇ ਸੇ ਬਧੇ ਦੁਖ ਸਹਾਹਿ ॥ ਫਿਰਿ ਫਿਰਿ ਮਿਲਣੁ ਨ ਪਾਇਨੀ ਜੰਮਹਿ ਤੈ ਮਰਿ ਜਾਹਿ ॥

Salok mėhlā 3.  Saṯgur ṯe jo muh fire se baḏẖe ḏukẖ sahāhi.  Fir fir milaṇ na pā▫inī jamėh ṯai mar jāhi.

 

(Slok-u M: 3) prologue by the third Guru: Those (jo) who (phirey) turn their (muh) faces away (tey) from (satigur) the true guru, (sey) they – act by self-will, committing vices – (badhey) remain in bondage to vices in life, are taken by the agent of Divine justice on death and (sahaah-i) made to bear (dukh-u) pain thus. They do not (paaini) get to (milan-u = meet) unite with the Almighty, (jamah-i) take births (tai) and (mar-i jaah-i) die (phir-i phir-i) again and again.

 

ਸਹਸਾ ਰੋਗੁ ਨ ਛੋਡਈ ਦੁਖ ਹੀ ਮਹਿ ਦੁਖ ਪਾਹਿ ॥ ਨਾਨਕ ਨਦਰੀ ਬਖਸਿ ਲੇਹਿ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਹਿ ॥੧॥

Sahsā rog na cẖẖod▫ī ḏukẖ hī mėh ḏukẖ pāhi.  Nānak naḏrī bakẖas lehi sabḏe mel milāhi. ||1||

 

(Rog-u = ailment) the malady of (sahsa) anxiety does not (chhoddaee) leave them, and in that (dukh) discomfort, they (hi) only (paah-i) suffer more (dukh) distress.

When the Almighty (nadri) graciously (bakgas-i leyh-i) forgives, then IT (meyl-i) leads to the guru, who helps to (milaah-i) unite with God, (sabdey) by his teachings, says third Nanak. 1.

Note: The pronoun IT has been used for God for having no physical form and being gender-neutral.

 

ਮ: ੩ ॥ ਜੋ ਸਤਿਗੁਰ ਤੇ ਮੁਹ ਫਿਰੇ ਤਿਨਾ ਠਉਰ ਨ ਠਾਉ ॥ ਜਿਉ ਛੁਟੜਿ ਘਰਿ ਘਰਿ ਫਿਰੈ ਦੁਹਚਾਰਣਿ ਬਦਨਾਉ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬਖਸੀਅਹਿ ਸੇ ਸਤਿਗੁਰ ਮੇਲਿ ਮਿਲਾਉ ॥੨॥

Mėhlā 3.  Jo saṯgur ṯe muh fire ṯinā ṯẖa▫ur na ṯẖā▫o.  Ji▫o cẖẖutaṛ gẖar gẖar firai ḏuhcẖāraṇ baḏnā▫o.  Nānak gurmukẖ bakẖsī▫ah se saṯgur mel milā▫o. ||2||

 

(M: 3) prologue by the third Guru: Those who turn their (muh) faces away from (satigur) the true guru, (tina) they have no (tthaur) place here or (tthaau) place in the hereafter, i.e. they neither get support in life nor are accepted for union with the Creator.

They are (jio) like (chhuttarr-i) an abandoned wife (duhchaaran-i) of bad character and (badnaau) ill-repute, who (phirai = wanders) goes from (ghar-i ghar-i = house to house) one man to another – but receives no support – no one owns her up.

Says third Nanak: Those who (meyl-i) are led to find (satigur) the true guru and (gurmukh-i) follow the guru’s guidance, (sey) they (bakhseeah-i) are bestowed Divine grace and (milaau) enabled to unite with the Master. 2.

 

ਪਉੜੀ ॥ ਜੋ ਸੇਵਹਿ ਸਤਿ ਮੁਰਾਰਿ ਸੇ ਭਵਜਲ ਤਰਿ ਗਇਆ ॥ ਜੋ ਬੋਲਹਿ ਹਰਿ ਹਰਿ ਨਾਉ ਤਿਨ ਜਮੁ ਛਡਿ ਗਇਆ ॥

Pa▫oṛī.  Jo sevėh saṯ murār se bẖavjal ṯar ga▫i▫ā.  Jo bolėh har har nā▫o ṯin jam cẖẖad ga▫i▫ā.

 

(Paurri) stanza. One (jo) who (seyvah-i = serves) obeys (sat-i) the eternal (muraar-i = killer of demon Mur – metaphor for) Almighty destroyer of evil, (sey) that person (tar-i gaiaa) swims across (bhavjal) the world-ocean, i.e. overcomes vices in the word-play, unites with the Almighty, and so is not reborn.

One who (bolah-i = utters) remembers and emulates (har-i = dispels vice) the purifying and (har-i = makes green) rejuvenating (naau/naam) virtues and commands of the Almighty, (jam-u) Divine justice (chhadd-i gaiaa) leaves him/her alone.

 

ਸੇ ਦਰਗਹ ਪੈਧੇ ਜਾਹਿ ਜਿਨਾ ਹਰਿ ਜਪਿ ਲਇਆ ॥ ਹਰਿ ਸੇਵਹਿ ਸੇਈ ਪੁਰਖ ਜਿਨਾ ਹਰਿ ਤੁਧੁ ਮਇਆ ॥ ਗੁਣ ਗਾਵਾ ਪਿਆਰੇ ਨਿਤ ਗੁਰਮੁਖਿ ਭ੍ਰਮ ਭਉ ਗਇਆ ॥੭॥

Se ḏargėh paiḏẖe jāhi jinā har jap la▫i▫ā.  Har sevėh se▫ī purakẖ jinā har ṯuḏẖ ma▫i▫ā.  Guṇ gāvā pi▫āre niṯ gurmukẖ bẖaram bẖa▫o ga▫i▫ā. ||7||

 

Those (jo) who (japi laiaa = have remembered) have lived life keeping in mind to practice (har-i) the Almighty’s virtues and commands, (sey) they (jaah-i) go (dargah) to the Divine court (paidhey) wearing the robe of honour, i.e. are received with honour.

But O (har-i) Almighty, (seyee) only those (purakh) persons (seyvah-i = serve) obey (tudh-u) You, to (jinaa) whom (tudh-u) You are (maiaa) gracious to motivate from within.

May I (nit) ever (gaava = sing) remember and emulate Your (gun) virtues (gurmukh-i) with guidance of the guru, so that (bhram = wandering) transgressions, and hence (bhau) fear of retribution (gaiaa) leave me. 7.

 

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Note: With all the temptations and distractions in the world-play, the human mind tends to waver. Like the body needs food to have the strength to fight disease, the mind/soul needs the strength to overcome temptations. It comes by the food, i.e. awareness and practice of Naam or Divine virtues and commands imparted by the guru. This is the subject of this eighth Paurri (stanza) by the fourth Guru and the two (Sloks) prologues by the third Guru, in Soratth Ki Vaar M: 4.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਥਾਲੈ ਵਿਚਿ ਤੈ ਵਸਤੂ ਪਈਓ ਹਰਿ ਭੋਜਨੁ ਅੰਮ੍ਰਿਤੁ ਸਾਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥

Salok mėhlā 3.  Thālai vicẖ ṯai vasṯū pa▫ī▫o har bẖojan amriṯ sār.  Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai pā▫ī▫ai mokẖ ḏu▫ār. 

 

Prologue by the third Guru. (Tai) three (vastu) things (paeeo) have been put (vich-i) in (thaalai) the plate, and also (sar-u) the sublime (amrit-u) life-giving Naam/virtues of the Almighty as (bhojan-u) food for the soul, i.e. guide for life.

(Khaadhai) by eating, i.e. practicing (jit-u) which, (man-u) the mind (tripteeai) is satisfied, i.e. asks for nothing else in life, and (paaeeai) obtains access to (duaar-u) the gate of (mokh) emancipation, i.e. the soul is admitted for union with the Creator, and escapes rebirth.

 

ਇਹੁ ਭੋਜਨੁ ਅਲਭੁ ਹੈ ਸੰਤਹੁ ਲਭੈ ਗੁਰ ਵੀਚਾਰਿ ॥ ਏਹ ਮੁਦਾਵਣੀ ਕਿਉ ਵਿਚਹੁ ਕਢੀਐ ਸਦਾ ਰਖੀਐ ਉਰਿ ਧਾਰਿ ॥

Ih bẖojan alabẖ hai sanṯahu labẖai gur vīcẖār.  Ėh muḏāvaṇī ki▫o vicẖahu kadẖī▫ai saḏā rakẖī▫ai ur ḏẖār.

 

(Ih-u) this (bhojan-u) food – for the soul is within but – (alabh-u) cannot be found by the self, o (santahu) seekers; it (labhai) is found (veechaar-i) by contemplating the teachings (gur) of the guru.

We (kiau = why?) should not (kaddheeai) take out (eyh) this sublime but (mudaavni) mysterious thing (please see note below) from (vachahu) within, i.e. the soul/mind needs this food, and hence we should (sadaa) ever (rakheeai dhaar-i) keep it (ur-i) in mind.

 

ਏਹ ਮੁਦਾਵਣੀ ਸਤਿਗੁਰੂ ਪਾਈ ਗੁਰਸਿਖਾ ਲਧੀ ਭਾਲਿ ॥ ਨਾਨਕ ਜਿਸੁ ਬੁਝਾਏ ਸੁ ਬੁਝਸੀ ਹਰਿ ਪਾਇਆ ਗੁਰਮੁਖਿ ਘਾਲਿ ॥੧॥

Ėh muḏāvaṇī saṯgurū pā▫ī gursikẖā laḏẖī bẖāl.  Nānak jis bujẖā▫e so bujẖsī har pā▫i▫ā gurmukẖ gẖāl. ||1||

 

(Eyh) this (mudaavni) mystery/riddle has been (paaee) put by (satiguru) the true guru and (gursikha) the guru’s disciples (ladhi) find it (bhaal-i) by searching within – with contemplation.

Says the third Nanak:

(Jis-u) one to whom the Almighty (bujhaaey) enables to understand, (su) that person (bujhsi = shall understand) understands; s/he (paaiaa) finds (har-i) the Almighty (ghaal-i = toiling) by making efforts (gurmukh-i) under the guru’s guidance. 1.

 

Note: It would be noticed that the guru has indicated three things having been put in a plate. This plate is the human mind. He has also said that they are sublime food and provide satisfaction. However he has not named them. This is a riddle which the guru has left unresolved but said the Sikhs would find it. The answer to this has been recorded in the composition Mundaavni M: 5, at the end of the gurus’ compositions on page 1429 of SGGS, where it is stated that the three things are (sat-i) truthfulness, (santokh = contentment) happily accepting Divine commands and (veechaaro) contemplation on the word, to know what is right and what is not.

 

ਮਃ ੩ ॥ ਜੋ ਧੁਰਿ ਮੇਲੇ ਸੇ ਮਿਲਿ ਰਹੇ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇ ॥ ਆਪਿ ਵਿਛੋੜੇਨੁ ਸੇ ਵਿਛੁੜੇ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਨਾਨਕ ਵਿਣੁ ਕਰਮਾ ਕਿਆ ਪਾਈਐ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਇ ॥੨॥

Mėhlā 3.  Jo ḏẖur mele se mil rahe saṯgur si▫o cẖiṯ lā▫e.  Āp vicẖẖoṛen se vicẖẖuṛe ḏūjai bẖā▫e kẖu▫ā▫e.  Nānak viṇ karmā ki▫ā pā▫ī▫ai pūrab likẖi▫ā kamā▫e. ||2||

 

(M: 3) prologue by the third Guru. Those who (meyley) are enabled (dhur-i) from the source, i.e. it is preordained that they would find the Almighty, they (mil-i rahey) are united with the Almighty by (laaey) fixing their (chit-u) minds on the teachings of (satigur) the true guru.

But those whom (aap-i) the Almighty (vichhorreyn-u) separates, (sey) they are (vichhurrey) are separated, (khuaaey) being misled by attachment to (doojai) other things – this happens because of past deeds which influence one’s actions, as is the law of nature.

Says third Nanak: (Kiaa) what, i.e. nothing, is (paaeeai) obtained (vin-u) without (karma = deeds) making an effort; however, one (kamaaey) does (likhiaa = written, poorab-i = from past) as preordained, based on past deeds. 2.

 

ਪਉੜੀ ॥ ਬਹਿ ਸਖੀਆ ਜਸੁ ਗਾਵਹਿ ਗਾਵਣਹਾਰੀਆ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹਿਹੁ ਨਿਤ ਹਰਿ ਕਉ ਬਲਿਹਾਰੀਆ ॥

Pa▫oṛī.  Bahi sakẖī▫ā jas gāvahi gavaṇhārī▫ā.  Har nām salāhihu niṯ har ka▫o balihārī▫ā.

 

(Paurri) stanza by the fourth Guru. (Gaavanhaareeaa = singers of praise) the seekers (bah-i) sit (sakheeaa = companions) together and (gaavah-i = sing) recount (jas-u = praise) virtues of the Master – in holy congregation.

They (nit) ever (salaahihu) praise – and emulate – (naam-u) virtues of (har-i) the Almighty; and (balihaareeaa = sacrifice to) are in full obedience (kau) to (har-i) the Almighty.

 

ਜਿਨੀ ਸੁਣਿ ਮੰਨਿਆ ਹਰਿ ਨਾਉ ਤਿਨਾ ਹਉ ਵਾਰੀਆ ॥ ਗੁਰਮੁਖੀਆ ਹਰਿ ਮੇਲੁ ਮਿਲਾਵਣਹਾਰੀਆ ॥ ਹਉ ਬਲਿ ਜਾਵਾ ਦਿਨੁ ਰਾਤਿ ਗੁਰ ਦੇਖਣਹਾਰੀਆ ॥੮॥

Jinī suṇ mani▫ā har nā▫o ṯinā ha▫o vārī▫ā.  Gurmukẖī▫ā har mel milāvaṇhārī▫ā.  Ha▫o bal jāvā ḏin rāṯ gur ḏaikẖaṇhārī▫ā. ||8||

 

(Hau) I (vaareeaa = am sacrifice) adore (tinaa) those (jinni) who (sun-i) listen to, (manniaa) accept, and practice, (naau/naam) virtues and commands of (har-i) the Almighty.

(Gurmukheeaa) those who follow the guru (m-el-u) find (har-i) the Almighty and also (milaavahaareeaa) unite their associates – to the Master.

(Hau) I (din = day, raat-i) ever (bal-i jaava = sacrifice myself) humbly follow the example of those (dekhanhaareeaa = who see) who find (gur) the guru – and follow his teachings. 8

 

Page 646

ਸਲੋਕੁ ਮਃ ੩ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭਿ ਭਰਮਦੇ ਨਿਤ ਜਗਿ ਤੋਟਾ ਸੈਸਾਰਿ ॥ ਮਨਮੁਖਿ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਅੰਧੁ ਗੁਬਾਰੁ ॥ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥

Salok mėhlā 3.  viṇ nāvai sabẖ bẖaramḏe niṯ jag ṯotā saisār.  Manmukẖ karam kamāvṇe ha▫umai anḏẖ gubār.   Gurmukẖ amriṯ pīvṇā Nānak sabaḏ vīcẖār. ||1||

 

(Slok-u M: 3) prologue by the third Guru. (Vin-u = without) by not practicing (navai/naam) Divine virtues and commands, (sabh-i = all) people – are direction-less; they (bharmadey) wander aimlessly and are (nit) ever (totta = short) devoid of success (saisaar-i) in the world, i.e. do not achieve the objective of human birth to attain union with the Creator.

Such (manmukh-i) self-willed people – who do not follow the guru – (karam kamaavney) act (haumai) in ego; being (gubaar-u = pitch dark) totally blinded by it, i.e. act blindly without awareness of Divine virtues and commands, which they could have learnt from the guru.

On the other hand (gurmukh-i) those who follow the guru, (peevna = drink) live by (amrit-u = Naam) Divine virtues, understanding them (sabad-u = word) through (veechaar-u) reflection on the guru’s teachings, says the third Nanak. 1.

 

ਮ: ੩ ॥ ਸਹਜੇ ਜਾਗੈ ਸਹਜੇ ਸੋਵੈ ॥ ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਉਸਤਤਿ ਹੋਵੈ ॥ ਮਨਮੁਖ ਭਰਮੈ ਸਹਸਾ ਹੋਵੈ ॥ ਅੰਤਰਿ ਚਿੰਤਾ ਨੀਦ ਨ ਸੋਵੈ ॥

Mėhlā 3.  Sėhje jāgai sėhje sovai.  Gurmukẖ an▫ḏin usṯaṯ hovai.  Manmukẖ bẖarmai sahsā hovai.  Anṯar cẖinṯā nīḏ na sovai.

 

(M: 3) prologue by the third Guru. One (jaagai) awakens (sahjey) in state of poise and (sovai) sleeps (sahjey) naturally, i.e. in peace.

 

One who (gurmukh-i) follows the guru (hovai = is done) does (ustat-i) praise – of the Almighty (all andin-u = days) all the time – and emulates Divine virtues.

On the contrary, (manmukh) a self-willed person – who does not follow the guru – (bharmai) is deluded and (hovai) has (sahsaa) anxiety because his/her actions lead to nowhere.

With (sahsa) anxiety (antar-i) within s/he does not (need) sleep (sovai = sleeps) peacefully.

 

Note: The verse below uses the term ਗਿਆਨੀ (giaani) meaning a knowledgeable person. This term occurs in Gurbani many times. Guru Nanak defines a Giaani thus: “Pranvat-i nanak gianni kaisa hoey; aap pachhaanai jaanai soey”. M: 1, p 25. “Nanak, what type of a person is a Giaani? Answer: He understands the self and recognizes the Almighty within”, so a Giaani is one who has discovered Divine virtues within and lives by them.

 

ਗਿਆਨੀ ਜਾਗਹਿ ਸਵਹਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤਿਆ ਬਲਿ ਜਾਉ ॥੨॥

Gi▫ānī jāgėh savėh subẖā▫e.  Nānak nām raṯi▫ā bal jā▫o. ||2||

 

(Giaani) one who is aware of Divine virtues and commands (jaagah-i) wakes and (sovah-i) sleeps (subhaaey) in love of the Almighty, i.e. is ever imbued with love of the Master.

I (bal-i jaau = am sacrifice to) adore those (ratiaa) imbued with, i.e. guided by, (naam-i) Divine virtues and commands, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਸੇ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਜੋ ਹਰਿ ਰਤਿਆ ॥ ਹਰਿ ਇਕੁ ਧਿਆਵਹਿ ਇਕੁ ਇਕੋ ਹਰਿ ਸਤਿਆ ॥

Pa▫oṛī.  Se har nām ḏẖi▫āvahi jo har raṯi▫ā.  Har ik ḏẖi▫āvahi ik iko har saṯi▫ā.

 

(Paurri) stanza. (Jo) those (ratiaa) are imbued with love of (har-i) the Almighty, (sey) they (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands – lead life according to them.

There is (ik-u) One Almighty, they (dhiaavah-i) pay attention to Naam of (ik-u) the One and acknowledge (iko) only one (satiaa) power, (har-i) the Almighty.

 

ਹਰਿ ਇਕੋ ਵਰਤੈ ਇਕੁ ਇਕੋ ਉਤਪਤਿਆ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹਿ ਤਿਨ ਡਰੁ ਸਟਿ ਘਤਿਆ ॥ ਗੁਰਮਤੀ ਦੇਵੈ ਆਪਿ ਗੁਰਮੁਖਿ ਹਰਿ ਜਪਿਆ ॥੯॥

Har iko varṯai ik iko uṯpaṯi▫ā.  Jo har nām ḏẖi▫āvahi ṯin dar sat gẖaṯi▫ā.  Gurmaṯī ḏevai āp gurmukẖ har japi▫ā. ||9||

 

There is (iko) only One (har-i) Almighty, that (ik-u) One (vartai) pervades everywhere, and (iko) the One alone (utpatiaa) has created everything/everyone.

(Jo) those who (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands, (tin) they (satt ghatiaa = throw away) are free of (ddar-u) fear.

But only to those whom (aap-i = self) the Almighty (deyvai) gives this motivation (gurmati) through the guru’s counsel, that (gurmukh-i) guru-oriented person (japiaa) remembers and practices Naam. 9.

 

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ਸਲੋਕ ਮਃ ੩ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਜਿਤੁ ਕਿਛੁ ਸੋਝੀ ਪਾਇ ॥ ਵਿਣੁ ਡਿਠਾ ਕਿਆ ਸਾਲਾਹੀਐ ਅੰਧਾ ਅੰਧੁ ਕਮਾਇ ॥ ਨਾਨਕ ਸਬਦੁ ਪਛਾਣੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Salok mėhlā 3.  Anṯar gi▫ān na ā▫i▫o jiṯ kicẖẖ sojẖī pā▫e.  viṇ diṯẖā ki▫ā salāhī▫ai anḏẖā anḏẖ kamā▫e.  Nānak sabaḏ pacẖẖāṇī▫ai nām vasai man ā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. When (giaan-u) awareness of Divine virtues, (jit-u) by which (kichh-u) some (sojhi) understanding about the Master (paaey) may be obtained, is not (aaio = come) received (antar-i = within) in the mind,

Then (vin-u) without (dditthaa = seeing) recognizing IT (kiaa) how can we (saalaaheeai) praise and emulate the virtues? (Andhaa = blind) an ignorant person (kamaaey) acts (andh-u) blindly – is direction-less.

When we (pachhaaneeai) recognize (sabad-u = Divine Word) the instructions to the soul by the Creator – with the guru’s guidance, (naam-u) Divine virtues and commands (aa-e) come and (vasai) dwell (man-i) in the mind, i.e. one becomes aware and conducts the self, according to them.

 

ਮਃ ੩ ॥ ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਸਚਾ ਸਉਦਾ ਹਟੁ ਸਚੁ ਰਤਨੀ ਭਰੇ ਭੰਡਾਰ ॥

Mėhlā 3.  Ikā baṇī ik gur iko sabaḏ vīcẖār.  Sacẖā sa▫uḏā hat sacẖ raṯnī bẖare bẖandār.

 

(M: 3) prologue by the third Guru. There is (ika) only one (baani) word – Naam – that (ik-u = one) the true (gur-u) guru teaches, as also (veechaar-i) reflection on (sabad-u) word.

One who follows the guru has (sacha = true) virtuous (sauda = deal) conduct in life because (hatt-u = shop) the mind which is (bhanddaar) the storehouse is (bharey) full of these (ratni) jewels, i.e. Naam or Divine virtues and commands.

 

ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਈਅਨਿ ਜੇ ਦੇਵੈ ਦੇਵਣਹਾਰੁ ॥ ਸਚਾ ਸਉਦਾ ਲਾਭੁ ਸਦਾ ਖਟਿਆ ਨਾਮੁ ਅਪਾਰੁ ॥

Gur kirpā ṯe pā▫ī▫an je ḏevai ḏevaṇhār.  Sacẖā sa▫uḏā lābẖ saḏā kẖati▫ā nām apār.

 

Awareness of Naam is (paaeean-i) obtained (tey) with (kirpa = kindness) guidance of the guru (jey) if (deyvanhaar-u = giver) the benefactor (deyvai) gives, i.e. leads to the guru.

When (sauda = dealings) life-conduct is (sachaa) truthful, then one (sadaa) ever keeps (khattiaa) earning (laabh-u) the profit of (naam-u) virtues of (apar-u) the Infinite, i.e. these added as credit to the account of the soul which is examined in the Divine court.

 

ਵਿਖੁ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਗਟਿਆ ਕਰਮਿ ਪੀਆਵਣਹਾਰੁ ॥ ਨਾਨਕ ਸਚੁ ਸਲਾਹੀਐ ਧੰਨੁ ਸਵਾਰਣਹਾਰੁ ॥੨॥

vikẖ vicẖ amriṯ pargati▫ā karam pī▫āvaṇhār.  Nānak sacẖ salāhī▫ai ḏẖan savāraṇhār. ||2||

 

For one who practices Naam, for him/her (vich-i) in the midst of (bikh-u = poison) vices, (amrit-u) the life-giving elixir Naam (pragattiaa) manifests, i.e. in the vices of the world-play one remains free of them; this happens (karam-i) with the grace of the Almighty (peeaavanhaar-u) who gives to drink the elixir, i.e. who is the motivator.

Says the third Nanak: Our duty is to (salaaheeai) praise and emulate virtues of (sach-u) the Eternal (dhann-u = great) the praiseworthy Almighty (savaaranhaar) reformer. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਅੰਦਰਿ ਕੂੜੁ ਵਰਤੈ ਸਚੁ ਨ ਭਾਵਈ ॥ ਜੇ ਕੋ ਬੋਲੈ ਸਚੁ ਕੂੜਾ ਜਲਿ ਜਾਵਈ ॥

Pa▫oṛī.  Jinā anḏar kūṛ varṯai sacẖ na bẖāv▫ī.  Je ko bolai sacẖ kūṛā jal jāv▫ī.

 

(Paurri) stanza. (Jina) those in whose (andar-i = inside) mind (koorr-u) falsehood (vartai) pervades, (sach-u) truth is not (bhaavaee) agreeable to them.

(Jey) if (ko) someone (bolai) speaks of (sach-u = truth) virtues, (koorra = false) a vicious person

(jal-i jaavaee = is burnt) feels irritated.

 

ਕੂੜਿਆਰੀ ਰਜੈ ਕੂੜਿ ਜਿਉ ਵਿਸਟਾ ਕਾਗੁ ਖਾਵਈ ॥ ਜਿਸੁ ਹਰਿ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਸੋ ਨਾਮੁ ਧਿਆਵਈ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਰਾਧਿ ਕੂੜੁ ਪਾਪੁ ਲਹਿ ਜਾਵਈ ॥੧੦॥

Kẖūṛi▫ārī rajai kūṛ ji▫o vistā kāg kẖāv▫ī.  Jis har ho▫e kirpāl so nām ḏẖi▫āva▫ī.  Har gurmukẖ nām arāḏẖ kūṛ pāp lėh jāv▫ī. ||10||

 

(Koorriaari = false person) a vicious person (rajai = satiated) is happy (koorr-i = falsehood) with vices, (jio) the way (kaag-u) a crow is happy (khaavaee) eating (vista) excreta.

(Jis-u) one on whom the Almighty (hoey) is (kripaal-u) kind, (so) that person (dhiaavaee) pays attention to (naam-u) Divine virtues and commands – as guide for life.

One who (gurmukh-i) guided by the guru, (araadh-i) remembers Naam, s/he (lah-i jaavaee = are removed) sheds (koorr-u = falsehoods) vices and (paap-u) transgressions, i.e. no more ignores Divine virtues and commands. 10.

 

SGGS pp 642-644, Soratth Ki Vaar M: 4, Paurris 1-5.

 

ਰਾਗੁ ਸੋਰਠਿ ਵਾਰ ਮਹਲੇ ੪ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg soraṯẖ vār mahle 4 kī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition called (vaar) ballad (ki) of (mahaley 4) the fourth Guru, in Raag Soratth.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: There are 22 Vaars in SGGS, 21 by the gurus and one by two bards Balwandd and Sataa. All Vaars basically comprise of Paurris or stanzas. In most cases there is one Vaar in every Raag in Gurbani but three Ragas, namely Gaurri, Goojri and Maaroo, have two Vaars while Raga Raamkali has three including that of the bards. In all the above four Vaars the second is that of the fifth Guru. All but two also have two or more Sloks or prologues preceding every Paurri. The two exceptions are those of M: 5 in Raga Basant and of the bards in Raga Raamkali. The author of the Paurris is also named the author of the Vaar. The Sloks may or may not be of the same author – mostly not.

 

Note: Compositions in SGGS are organized in 31 Ragas of the Indian Musical system. In this regard no distinction has been made between the Ragas , what are called, their wives called Raaginis, i.e. the latter have also been treated as Ragas. However wherever they are referred to in Gurbani text, that has been clarified. For example Soratth is a Raagini and has been treated as feminine in the Sloks below.

 

ਸਲੋਕੁ ਮਃ ੧ ॥ ਸੋਰਠਿ ਸਦਾ ਸੁਹਾਵਣੀ ਜੇ ਸਚਾ ਮਨਿ ਹੋਇ ॥ ਦੰਦੀ ਮੈਲੁ ਨ ਕਤੁ ਮਨਿ ਜੀਭੈ ਸਚਾ ਸੋਇ ॥
Salok mėhlā 1.  Soraṯẖ saḏā suhāvaṇī je sacẖā man ho▫e.  Ḏanḏī mail na kaṯ man jībẖai sacẖā so▫e.

 

(Slok-u) prologue by the first Guru. A soul-wife’s singing in (soratth-i) the Raagini Soratth is (suhaavni) pleasant if (sachaa) the Eternal (hoey) is (man-i) in her mind, i.e. singing praise of the Almighty in Soratth-i Raagini is pleasing.

For this she should not have (mail-u) dirt (dandi) on the teeth, i.e. not take what is not deserved, not (hoey) have (kat-u) jealousy/ill-will for anyone (man-i) in the mind and have (soey = that) the (sachaa) the Eternal Master’s virtues (jeebhai) on the tongue.

 

ਸਸੁਰੈ ਪੇਈਐ ਭੈ ਵਸੀ ਸਤਿਗੁਰੁ ਸੇਵਿ ਨਿਸੰਗ ॥ ਪਰਹਰਿ ਕਪੜੁ ਜੇ ਪਿਰ ਮਿਲੈ ਖੁਸੀ ਰਾਵੈ ਪਿਰੁ ਸੰਗਿ ॥

Sasurai pe▫ī▫ai bẖai vasī saṯgur sev nisang.  Parhar kapaṛ je pir milai kẖusī rāvai pir sang.

 

She should be (vasi = lives, bhai = fear) conscious of (sasurai = husband’s home) the hereafter (peyeeai = parents’ home) in this life, and (seyv-i = serve) obey (satigur-u) the true guru (nisang) without hesitation.

(Jey) if she (parhar-i) gives up (kaparr-u = cloth) the curtain – of ego – which acts as the barrier, then She (khusi) happily (raavai) enjoys (sang-i) the company of (pir) the Almighty-husband.

 

ਸਦਾ ਸੀਗਾਰੀ ਨਾਉ ਮਨਿ ਕਦੇ ਨ ਮੈਲੁ ਪਤੰਗੁ ॥ ਦੇਵਰ ਜੇਠ ਮੁਏ ਦੁਖਿ ਸਸੂ ਕਾ ਡਰੁ ਕਿਸੁ ॥ ਜੇ ਪਿਰ ਭਾਵੈ ਨਾਨਕਾ ਕਰਮ ਮਣੀ ਸਭੁ ਸਚੁ ॥੧॥

Saḏā sīgārī nā▫o man kaḏe na mail paṯang.  Ḏevar jeṯẖ mu▫e ḏukẖ sasū kā dar kis.  Je pir bẖāvai nānkā karam maṇī sabẖ sacẖ. ||1||

 

She is (sadaa) ever (seegaari) adorned, i.e. is attractive/acceptable to the Master, if she has (naau/naam) Divine virtues in mind, and (mail-u = dirt) vices do not touch her (patang-u) a bit.

(Deyvar = husband’s younger brothers, jeytth = husband’s elder brothers) sons of mother-in-law, i.e. the vices in the world-play, (muey) die (dukh-i) in grief – because they cannot afflict such a soul-wife; (kis-u) who then has (ddar-u) fear of (sasoo = mother-in-law) the temptations in the world-play?

(Jey) if a soul-wife (bhaavai) is pleasing to (pir) the Almighty-husband, that means she has this (mani = gem in the forehead) in her destiny; (sabh-u) everything of her is (sach-u) truthful, i.e. she is truthful in thoughts and deeds. 1.

 

ਮਃ ੪ ॥ ਸੋਰਠਿ ਤਾਮਿ ਸੁਹਾਵਣੀ ਜਾ ਹਰਿ ਨਾਮੁ ਢੰਢੋਲੇ ॥ ਗੁਰ ਪੁਰਖੁ ਮਨਾਵੈ ਆਪਣਾ ਗੁਰਮਤੀ ਹਰਿ ਹਰਿ ਬੋਲੇ ॥

Mėhlā 4.  Soraṯẖ ṯām suhāvaṇī jā har nām dẖandẖole.  Gur purakẖ manāvai āpṇā gurmaṯī har har bole.

 

(M: 4) prologue by the fourth Guru. (Ja) if the soul-wife (ddhanddhol-e = searches) seeks awareness of (naam-u) virtues of (har-i) the Almighty, (taam-i) then her singing in (soratth-i) Sorath Raagini is (suhaavni) pleasing.

She (manaavai) pleases (aapna = own) her (gur) great (purakh-u) all-pervasive Master by (bolai = says) recounting and emulating (har-i = dispel vices) the purifying and (har-i = make green) rejuvenating virtues of the Almighty, (gurmati = guru’s counsel) guided by the guru.

 

ਹਰਿ ਪ੍ਰੇਮਿ ਕਸਾਈ ਦਿਨਸੁ ਰਾਤਿ ਹਰਿ ਰਤੀ ਹਰਿ ਰੰਗਿ ਚੋਲੇ ॥ ਹਰਿ ਜੈਸਾ ਪੁਰਖੁ ਨ ਲਭਈ ਸਭੁ ਦੇਖਿਆ ਜਗਤੁ ਮੈ ਟੋਲੇ ॥

Har parem kasā▫ī ḏinas rāṯ har raṯī har rang cẖole.  Har jaisā purakẖ na labẖ▫ī sabẖ ḏekẖi▫ā jagaṯ mai tole.

 

She is (kasaaee) attracted (preym-i) by the love of (har-i) the Almighty (dinas-u) day and (raat-i) night, (choley = garment) she is (rati) imbued (rang-i) with love of (har-i) the Almighty.

(Mai) I have (deykhiaa ttoley) tried to search (sabh-u) the whole (jagat-u) world, but (purakh-u = man) a husband like (har-i) the Almighty cannot (labhaee) be found.

 

ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਮਨੁ ਅਨਤ ਨ ਕਾਹੂ ਡੋਲੇ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਕੇ ਗੋਲ ਗੋਲੇ ॥੨॥

Gur saṯgur nām driṛ▫ā▫i▫ā man anaṯ na kāhū dole.  Jan Nānak har kā ḏās hai gur saṯgur ke gol gole. ||2||

 

When (gur-i) the guru (drirraaia) creates firm commitment to (naam-u) virtues and commands (satigur-i = of true guru) of the Almighty, (man-u) the mind does not (ddoley = waver) look (anat) anywhere else.

(Jan-u) the humble fourth Nanak is (daas-u) servant of (har-i) the Almighty, (gol) the servant of IT’s (goley) servants. 2.

 

ਪਉੜੀ ॥ ਤੂ ਆਪੇ ਸਿਸਟਿ ਕਰਤਾ ਸਿਰਜਣਹਾਰਿਆ ॥ ਤੁਧੁ ਆਪੇ ਖੇਲੁ ਰਚਾਇ ਤੁਧੁ ਆਪਿ ਸਵਾਰਿਆ ॥

Pa▫oṛī.  Ŧū āpe sisat karṯā sirjaṇhāri▫ā.  Ŧuḏẖ āpe kẖel racẖā▫e ṯuḏẖ āp savāri▫ā.

 

(Paurri) stanza. O (sirjanhaaria) Creator, (too) You (aapey) Yourself (karta = doer) do everything in (sist-i/sristti) the universe.

(Tudh-u) You (aapey) Yourself (rachaaey) make (kheyl-u = play) the creatures, and Yourself (savaaria = transform) enable them function as desired.

 

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਆਪਿ ਭੋਗਣਹਾਰਿਆ ॥ ਸਭੁ ਤੇਰਾ ਸਬਦੁ ਵਰਤੈ ਉਪਾਵਣਹਾਰਿਆ ॥ ਹਉ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀ ਗੁਰ ਕਉ ਵਾਰਿਆ ॥੧॥
Ḏāṯā karṯā āp āp bẖogaṇhāri▫ā.  Sabẖ ṯerā sabaḏ varṯai upāvaṇhāri▫ā.  Ha▫o gurmukẖ saḏā salāhī gur ka▫o vāri▫ā. ||1||

 

You are (aap-i) Yourself (karta) the Creator and (daata = giver) the provider, and Yourself (bhoganhaaria) the consumer – being in the creatures.

(Teyra) Your (sabad-u = word) writ (vartai = applies) runs (sabh-u) everywhere, o (upaavanhaaria) Creator.

(Hau) I (sadaa) ever (salaahi) praise your virtues (gurmukh-i) as taught by the guru; I (kau vaaria = am sacrifice to) adore (gur) the guru. 1.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਹਉਮੈ ਜਲਤੇ ਜਲਿ ਮੁਏ ਭ੍ਰਮਿ ਆਏ ਦੂਜੈ ਭਾਇ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਰਾਖਿ ਲੀਏ ਆਪਣੈ ਪੰਨੈ ਪਾਇ ॥

Salok mėhlā 3.  Ha▫umai jalṯe jal mu▫e bẖaram ā▫e ḏūjai bẖā▫e.  Pūrai saṯgur rākẖ lī▫e āpṇai pannai pā▫e.

Pūrai saṯgur rākẖ lī▫e āpṇai pannai pā▫e.

 

(Slok-u M: 3) prologue by the third Guru. The mortals (jaltey) burn with (haumai) ego and so (jal-i) burning (muey) die, i.e. they act in ego and waste life; (doojai bhaaey) being attached to others things, they (bhram-i) wander in many life forms, and then (aaey = come) are born as humans.

If they seek (satigur-i) the true guru he (paaey) takes them into his (pa’nnai) fold and with his guidance (raakh-i leeay) saves them from ego, and further births.

 

ਇਹੁ ਜਗੁ ਜਲਤਾ ਨਦਰੀ ਆਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਸਬਦਿ ਰਤੇ ਸੇ ਸੀਤਲ ਭਏ ਨਾਨਕ ਸਚੁ ਕਮਾਇ ॥੧॥

Ih jag jalṯā naḏrī ā▫i▫ā gur kai sabaḏ subẖā▫e.  Sabaḏ raṯe se sīṯal bẖa▫e Nānak sacẖ kamā▫e. ||1||

 

Those who (nadir aaiaa) see (jag-u = world) the creatures of (ihu) this world (jalta) burning – restless, they (subhaaey) intuitively follow (sabad-i = word) the teachings (kai) of (gur) the guru.

Those who (ratey) are imbued (sabad-i) with the teachings, (sey) they (bhaey) become (seetal = cool) at peace, (kamaaey) carry out – virtues and commands of – (sach-u) the Eternal Master, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਸਫਲਿਓ ਸਤਿਗੁਰੁ ਸੇਵਿਆ ਧੰਨੁ ਜਨਮੁ ਪਰਵਾਣੁ ॥ ਜਿਨਾ ਸਤਿਗੁਰੁ ਜੀਵਦਿਆ ਮੁਇਆ ਨ ਵਿਸਰੈ ਸੇਈ ਪੁਰਖ ਸੁਜਾਣ ॥

ਕੁਲੁ ਉਧਾਰੇ ਆਪਣਾ ਸੋ ਜਨੁ ਹੋਵੈ ਪਰਵਾਣੁ ॥

Mėhlā 3.  Safli▫o saṯgur sevi▫ā ḏẖan janam parvāṇ.  Jinā saṯgur jīvḏi▫ā mu▫i▫ā na visrai se▫ī purakẖ sujāṇ.  Kul uḏẖāre āpṇā so jan hovai parvāṇ.

 

Prologue by the third Guru. (Janam-u = birth) the human birth of a person who (seyvia = serves) obeys (satigur-u) the true guru – to live by Divine virtues and commands – is (dhann-u) blessed and his/her life is (saphlio) fruitful because s/he is (parvaan-u) accepted in Divine court.

(Jinaa) those who do not (visrai) forget – the teachings (satiguru-u) the true guru, (seyee) those (purakh) persons are (sujaan) wise; they (jeevdiaa) live as (muiaa) dead live breaking attachments to the world-play – like a dead person.

(So) such (jan-u) a person (hovai) is him/her-self (parvaan-u) accepted for union with the Creator, and (udhaarey) saves (kul-u = lineage) those in his/her company.

 

ਗੁਰਮੁਖਿ ਮੁਏ ਜੀਵਦੇ ਪਰਵਾਣੁ ਹਹਿ ਮਨਮੁਖ ਜਨਮਿ ਮਰਾਹਿ ॥ ਨਾਨਕ ਮੁਏ ਨ ਆਖੀਅਹਿ ਜਿ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੨॥

Gurmukẖ mu▫e jīvḏe parvāṇ hėh manmukẖ janam marāhi.  Nānak mu▫e na ākẖī▫ahi jė gur kai sabaḏ samāhi. ||2||

 

(Gurmukh-i) those who follow the guru (muey = dead) break with the world-play while (jeevdey) alive and (hah-i) are (parvaan-u) approved by the Master; while (manmukh) the self-willed – who do not follow the guru – (maraah-i = die) succumb to temptations in the world-play and (janam-i) keep being reborn.

(J-i) those who (samaah-i = absorbed) lead life (sabad-i) by the teachings of the guru – break with world-play and – are not (aakheeah-i) called (muey) dead – they do not die repeatedly. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥ ਸਤਸੰਗਤਿ ਸਾਧੂ ਲਗਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥

Pa▫oṛī.  Har purakẖ niranjan sev har nām ḏẖi▫ā▫ī▫ai.  Saṯsangaṯ sāḏẖū lag har nām samā▫ī▫ai.

 

(Paurri) stanza. We should (seyv-i = serve) obey commands of (niranjan-u = un-stained) impeccable (har-i) the Almighty and (dhiaaeeai) pay attention to (naam-u) virtues of the Almighty – and emulate them.

(Lag-i = attaching) by joining (satsangat-i) the holy congregation of (saadhoo) the guru, we should remain (samaaeeai) absorbed (naam-i) in Divine virtues, i.e. lead life according to them.

 

ਹਰਿ ਤੇਰੀ ਵਡੀ ਕਾਰ ਮੈ ਮੂਰਖ ਲਾਈਐ ॥ ਹਉ ਗੋਲਾ ਲਾਲਾ ਤੁਧੁ ਮੈ ਹੁਕਮੁ ਫੁਰਮਾਈਐ ॥ ਹਉ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਵਾ ਜਿ ਗੁਰਿ ਸਮਝਾਈਐ ॥੨॥

Har ṯerī vadī kār mai mūrakẖ lā▫ī▫ai.  Ha▫o golā lālā ṯuḏẖ mai hukam furmā▫ī▫ai.  Ha▫o gurmukẖ kār kamāvā jė gur samjā▫ī▫ai. ||2||

 

O (har-i) Almighty, please (laaeeai) engage (mai) me (moorakh = foolish) an ignorant person in carrying out (teyri) Your (vaddi = great) sublime (kaar) work, i.e. enable me to obey Your commands.

Please make (hau) me (gola) a servant of (laala) your servants; (phurmaaeeai) give (hukam-u) command – and I shall obey. 

(Hau) I shall (kamaava = carry out, kaar = work) lead life (gurmukh-i) as taught by the guru (j-i) the way (gur-i) the guru (samjhaaeeai) makes me understand. 2.

 

———————————————-

 

Note: This third Paurri of Sorath ki Vaar M: 4 and the two Sloks or prologues of the third Guru preceding it. The Sloks state that we act based on the accumulated influence of past deeds and experiences. This is another way of saying that everything happens by one’s nature formed by life experiences. However, this influence can be modified by following the guru’s teachings.  The Paurri says that one on whom the Almighty bestows grace, finds the guru and by following his teachings walks on the path told by the Almighty to the soul before birth.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਜਿ ਕਰਤੈ ਆਪਿ ਲਿਖਿਆਸੁ ॥ ਮੋਹ ਠਗਉਲੀ ਪਾਈਅਨੁ ਵਿਸਰਿਆ ਗੁਣਤਾਸੁ ॥

Salok mėhlā 3.  Pūrab likẖi▫ā kamāvaṇā jė karṯai āp likẖi▫ās.  Moh ṯẖag▫ulī pā▫ī▫an visri▫ā guṇṯās.

 

(Slok-u M: 3) prologue by the third Guru. The creatures (kamaavna) act (poorab-i = from past – based on deeds, likhiaa = written) inscribed on their psyche based on past deeds (j-i) which (kartai) the Creator (aap-i) IT-self (likhiaas-u) writes, i.e. this is the Divine law and happens naturally.

God also (paaeean-u = puts) administers (tthagauli = the intoxicating pill used by cheats to inebriate the victims) the intoxicant of (moh) enticement by temptations; those who fall prey to temptations forget commands of (guntaas-u = treasure of virtues) the Creator.

 

ਮਤੁ ਜਾਣਹੁ ਜਗੁ ਜੀਵਦਾ ਦੂਜੈ ਭਾਇ ਮੁਇਆਸੁ ॥ ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨ ਚੇਤਿਓ ਸੇ ਬਹਣਿ ਨ ਮਿਲਨੀ ਪਾਸਿ ॥

Maṯ jāṇhu jag jīvḏā ḏūjai bẖā▫e mu▫i▫ās.  Jinī gurmukẖ nām na cẖeṯi▫o se bahaṇ na milnī pās.

 

(Mat-u) do not (janh-u = deem) think such a (jag-u) creature (jeevdaa) lives; s/he (muiaas-u = dies) falls prey to (doojai bhaaey = other love) other ideas in mind, i.e. forgets commands of the Creator and falls prey to temptations.

(Jini) those who do not (cheytio) keep in mind (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, (sey) they do not (milni) get to (bahan-i = sit, paas-i = with) unite with the Almighty – which is the opportunity for human birth, and instead –

 

ਦੁਖੁ ਲਾਗਾ ਬਹੁ ਅਤਿ ਘਣਾ ਪੁਤੁ ਕਲਤੁ ਨ ਸਾਥਿ ਕੋਈ ਜਾਸਿ ॥ ਲੋਕਾ ਵਿਚਿ ਮੁਹੁ ਕਾਲਾ ਹੋਆ ਅੰਦਰਿ ਉਭੇ ਸਾਸ ॥

Ḏukẖ lāgā baho aṯ gẖaṇā puṯ kalaṯ na sāth ko▫ī jās.  Lokā vicẖ muhu kālā ho▫ā anḏar ubẖe sās.

 

When (at-i ghanaa = very large) the most (bah-u = great) terrible (dukh-u) distress (laaga) is faced by the soul that forgets the Master – by having to face Divine scrutiny and face consequences of transgressions; (na koee) none, including (put-u = son) the children or (kalat-u) the spouse – for whom one commits transgressions -, (jaas-i) goes there. – to help when confronted with consequences of deeds.

His/her (muh-u) face (hoaa) is (kaala) blackened, i.e. s/he is disgraced, (vich-i) amongst (loka) the people and (ubhey = rise, saas = breaths) sighs deeply (andar-i) within – repents.

 

ਮਨਮੁਖਾ ਨੋ ਕੋ ਨ ਵਿਸਹੀ ਚੁਕਿ ਗਇਆ ਵੇਸਾਸੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਾ ਨੋ ਸੁਖੁ ਅਗਲਾ ਜਿਨਾ ਅੰਤਰਿ ਨਾਮ ਨਿਵਾਸੁ ॥੧॥

Manmukẖā no ko na vishī cẖuk ga▫i▫ā vesās.  Nānak gurmukẖā no sukẖ aglā jinā anṯar nām nivās. ||1||

 

(Ko na) no one (visahi) trusts – likes to keep company – (manmukha no) with the self-willed – as they are self-serving; (veysaas-u/vishvaash) trust in them (chuk-i gaiaa) ends.

On the other hand, there is (agla) great/lasting (sukh-u) comfort/peace (no = to) for (gurmukha) those who follow the guru – they enjoy peace in life, and are approved by the Creator; they are (jina) those who have (naam) Divine virtues and commands (nivaas-u) abiding (antar-i) within them – which they emulate and obey, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਸੇ ਸੈਣ ਸੇ ਸਜਣਾ ਜਿ ਗੁਰਮੁਖਿ ਮਿਲਹਿ ਸੁਭਾਇ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਅਨਦਿਨੁ ਕਰਹਿ ਸੇ ਸਚਿ ਰਹੇ ਸਮਾਇ ॥

Mėhlā 3.  Se saiṇ se sajṇā jė gurmukẖ milėh subẖā▫e.  Saṯgur kā bẖāṇā an▫ḏin karahi se sacẖ rahe samā▫e.

                                                                        

(M: 3) prologue by the third Guru. (Sey) they are real (sain) relatives and (sajna) friends who live by (gurmukh-i) by the guru’s teachings and (milah-i) keep company (subhaaey) with good intentions – they live by Divine commands, and can be relied upon to lead to the Almighty by inspiring to shun vices and live by Divine commands.

They (andin-u = everyday) ever (karah-i) carry out (bhaana = will) directions of (satigur) the true guru and (rahey) remain (samaaey) absorbed in, i.e. they contemplate and carry out, commands (sach-i) of the Eternal.

 

ਦੂਜੈ ਭਾਇ ਲਗੇ ਸਜਣ ਨ ਆਖੀਅਹਿ ਜਿ ਅਭਿਮਾਨੁ ਕਰਹਿ ਵੇਕਾਰ ॥ ਮਨਮੁਖ ਆਪ ਸੁਆਰਥੀ ਕਾਰਜੁ ਨ ਸਕਹਿ ਸਵਾਰਿ ॥ ਨਾਨਕ ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੨॥

Ḏūjai bẖā▫e lage sajaṇ na ākẖī▫ahi jė abẖimān karahi vekār.  Manmukẖ āp su▫ārthī kāraj na sakahi savār.

Nānak pūrab likẖi▫ā kamāvaṇā ko▫e na metaṇhār. ||2||

 

Those who display love but (lagey = attached) have (doojai) other (bhaaey = love) ideas, cannot (aakheeah-i) be called (sajan) friends, they are (j-i) those who (karah-i = do) have (abhimaan-u) vanity/arrogance and indulge in (veykaar) vices – for personal gains; following their example leads to suffering.

Such (manmukh) self-oriented persons are (aap) self-(suaarthi) serving; they (na sakah-i) cannot (savaar-i = transform) help in achieving (kaaraj-u) the purpose of anyone.

They (kamaavna) do what is (poorab-i likhia) written in their psyche – based on past deeds/experiences; (koey na) no one can (meyttanhaar-i = efface) stop that by the self. 2.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਆਪੇ ਜਗਤੁ ਉਪਾਇ ਕੈ ਆਪਿ ਖੇਲੁ ਰਚਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਆਪਿ ਸਿਰਜਿਆ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਆ ॥

Pa▫oṛī.  Ŧuḏẖ āpe jagaṯ upā▫e kai āp kẖel racẖā▫i▫ā.  Ŧarai guṇ āp sirji▫ā mā▫i▫ā moh vaḏẖā▫i▫ā.

 

(Paurri) stanza by the fourth Guru. O Almighty, (tudh) You (aapey) Yourself (upaaey kai) created (jagat-u = world) the creatures and (aap-i) Your-self (rachaaia) made (kheyl-u) the play – of Naam and Maaiaa, i.e. how they act in the world-play.

(Aap-i = self) You also (sirjiaa) created (trai gun) the three modes of ego-actions – Tamas, Rajas and Sattva – with (vadhaaiaa) increasing (moh) attachment to (maaia) acting by ego.

 

ਵਿਚਿ ਹਉਮੈ ਲੇਖਾ ਮੰਗੀਐ ਫਿਰਿ ਆਵੈ ਜਾਇਆ ॥ ਜਿਨਾ ਹਰਿ ਆਪਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸੇ ਗੁਰਿ ਸਮਝਾਇਆ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਸਦਾ ਸਦਾ ਘੁਮਾਇਆ ॥੩॥

vicẖ ha▫umai lekẖā mangī▫ai fir āvai jā▫i▫ā.  Jinā har āp kirpā kare se gur samjẖā▫i▫ā.  Balihārī gur āpṇe saḏā saḏā gẖumā▫i▫ā. ||3||

                                                                                                                                             

 When the soul, who acts (vich-i) in (haumai) ego (mangeeai) is asked (leykha) the account of his/her deeds in Divine court – and it cannot explain – it (aavai = comes) takes birth and (jaaia = goes) dies (phir-i) again.

(Jinaa) those to whom (har-i) the Almighty (aap-i) IT-self (kripa karey) is kind – IT leads them to the guru; (sey) they are (samjhaaiaa = caused to understand) guided (gur-i) by the guru – on the path told by the Almighty.

I am (balihaari = sacrifice to) ready to do anything that (aapney = own) my guru instructs; I (sadaa sadaa) for ever (ghumaaiaa = circumambulate) pay respect to the guru. 3.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਮਾਇਆ ਮਮਤਾ ਮੋਹਣੀ ਜਿਨਿ ਵਿਣੁ ਦੰਤਾ ਜਗੁ ਖਾਇਆ ॥ ਮਨਮੁਖ ਖਾਧੇ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਿਨੀ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਬਿਨੁ ਨਾਵੈ ਜਗੁ ਕਮਲਾ ਫਿਰੈ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ॥

Salok mėhlā 3.  Mā▫i▫ā mamṯā mohṇī jin viṇ ḏanṯā jag kẖā▫i▫ā.  Manmukẖ kẖāḏẖe gurmukẖ ubre jinī sacẖ nām cẖiṯ lā▫i▫ā.  Bin nāvai jag kamlā firai gurmukẖ naḏrī ā▫i▫ā.

 

(Slok-u M: 3) prologue by the third Guru. (Maaia) the world-play is (mohni) is tempting; (mamta) attachment to – wealth, relatives, status etc. (khaaiaa) eats (jag-u) the world (vin-u) without teeth, i.e. the creatures are possessed by the world-play without our realizing it.

(Manmukh) self-oriented persons (khaadhey = consumed) fall prey to temptations of the world-play, but (gurmukh-i) those who follow the guru (ubrey = come out) escape; they are those (jini) who (laaia) attach their (chit) mind to, and live by, (naam-i) virtues (sach-i) of the Eternal.

(Bin-u) without practicing (naavai) Naam (jag-u) a person (phirai) wanders like (kamla) a mad person – is direction-less; the Almighty (nadir aaiaa = is seen) found (gurmukh-i) by those who follow the guru.

 

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ਧੰਧਾ ਕਰਤਿਆ ਨਿਹਫਲੁ ਜਨਮੁ ਗਵਾਇਆ ਸੁਖਦਾਤਾ ਮਨਿ ਨ ਵਸਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਤਿਨਾ ਕਉ ਮਿਲਿਆ ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥੧॥

Ḏẖanḏẖā karṯi▫ā nihfal janam gavā▫i▫ā sukẖ▫ḏāṯa man na vasā▫i▫ā.  Nānak nām ṯinā ka▫o mili▫ā jin ka▫o ḏẖur likẖ pā▫i▫ā. ||1||

 

(Kartiaa) doing (dhandhaa) work for material gains, one (gavaaia = loses) wastes (janam-u) human birth (nihphal-u = fruitless) not making use of the opportunity to attain union with the Almighty, as s/he does not (vasaaia – cause to dwell) keep in mind the Almighty, (sukhdaata) bestower of comfort -with whose grace Union is attained.

Says the third Nanak: Awareness of Naam-u (milia) is obtained (kau) by (tinaa) those (jin kau) for whom (dhur-i = source) the Almighty has (likh paaiaa = made the entry) so ordained – based on past deeds 1.

 

ਮਃ ੩ ॥ ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥

Mėhlā 3.  Gẖar hī mėh amriṯ bẖarpūr hai manmukẖā sāḏ na pā▫i▫ā.  Ji▫o kasṯūrī mirag na jāṇai bẖarmaḏā bẖaram bẖulā▫i▫ā.

 

(M: 3) prologue by the third Guru. (Amrit-u = life-giving elixir) Divine virtues are (bharpoor-u = filling) present (mah-i) in (ghar = home) the mind (hi) it-self, but (manmukhaa = self-oriented) materially inclined persons (naa aaiaa) do not enjoy its (saad-u = taste) presence within.

It is (jio) like (mirag-u) the deer, who has (kastoori) musk – in its navel – but does not (jaanai) know and (bhramda) wanders (bhulaaia) misled (bharam-i) in the delusion – that this fragrance is outside, and searches it in bushes.

 

ਅੰਮ੍ਰਿਤੁ ਤਜਿ ਬਿਖੁ ਸੰਗ੍ਰਹੈ ਕਰਤੈ ਆਪਿ ਖੁਆਇਆ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਸੋਝੀ ਪਈ ਤਿਨਾ ਅੰਦਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥

Amriṯ ṯaj bikẖ sangrahai karṯai āp kẖu▫ā▫i▫ā.  Gurmukẖ virle sojẖī pa▫ī ṯinā anḏar barahm ḏikẖā▫i▫ā.

 

Similarly the human being (taj-i = gives up) remains oblivious of (amrit-u = Divine elixir) Divine virtues within and (sangrahai) gathers, i.e. runs after more and more, (bikh-u = poison) transitory pleasures; (kartai) the Creator (aap-i) IT-self (khuaaiaa) misleads him/her.

(Virley) some rare (gurmukh-i) person who follows the guru (paee) gets (sojhi) awareness of Divine virtues; (tina) s/he (dikhaaiaa) is shown, i.e. discovers, (brahm-u) the Creator (andar-i) within.

 

ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇਆ ਰਸਨਾ ਹਰਿ ਸਾਦੁ ਆਇਆ ॥ ਸਬਦੇ ਹੀ ਨਾਉ ਊਪਜੈ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਇਆ ॥

Ŧan man sīṯal ho▫i▫ā rasnā har sāḏ ā▫i▫ā.  Sabḏe hī nā▫o ūpjai sabḏe mel milā▫i▫ā.

 

His/her (tan-u) body and (man-u) mind (hoiaa) become (seetal-u = cool) at peace and (rasna) the tongue (saad-u aaiaa = enjoys taste) relishes praising them.

(Naau/naam) virtues (oopjai = manifest) are recognized – and emulated (sabdey = with the word) through the teachings of the guru and (hi) also it is with Sabad that (meyl-i) union with the Almighty (milaiaa) is facilitated.

 

ਬਿਨੁ ਸਬਦੈ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਏਕੋ ਸਬਦੁ ਹੈ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥੨॥

Bin sabḏai sabẖ jag ba▫urānā birthā janam gavā▫i▫ā.  Amriṯ eko sabaḏ hai Nānak gurmukẖ pā▫i▫ā. ||2||

 

(Sabh-u) the whole (jag-u) world – all creatures are (bauraana = mad) direction-less without (sabdai) the guru’s teachings and (gavaaia) lose – the opportunity offered by – (janam-u) human birth (birtha) in vain, i.e. do not attain union with the Creator.

(Sabad-u = Divine Word) Divine commands are (eyko) the sole (amrit-u) life-giving elixir and (paaia) obtained (gurmukh-i) by those who follow the guru’s teachings. 2.

 

ਪਉੜੀ ॥ ਸੋ ਹਰਿ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਦ੍ਰਿਸਟੁ ਕਹੁ ਜਨ ਕਿਉ ਧਿਆਈਐ ॥

Pa▫oṛī.  So har purakẖ agamm hai kaho kiṯ biḏẖ pā▫ī▫ai.  Ŧis rūp na rekẖ aḏrist kaho jan ki▫o ḏẖi▫ā▫ī▫ai.

 

(Paurri) stanza. (So = that) the One (purakh-u) all-pervasive (har-i) Almighty (hai) is (agamm-u) beyond physical reach; (kah-u = say) tell me, by (kit-u) what (bidh-i) method (paaeeai) to find IT.

(Tis-u = that) IT does not have (roop-u) a form, (reykh = lines on hands and feet) identification marks and is (adristt-u) unseen; tell me (kio) how do (jan) the devotees (dhiaaeeai = pay attention) remember IT.

 

ਨਿਰੰਕਾਰੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮੁ ਕਿਆ ਕਹਿ ਗੁਣ ਗਾਈਐ ॥ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਆਪਿ ਸੁ ਹਰਿ ਮਾਰਗਿ ਪਾਈਐ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਗੁਰ ਸੇਵਾ ਪਾਈਐ ॥੪॥

Nirankār niranjan har agam ki▫ā kahi guṇ gā▫ī▫ai.  Jis āp bujẖā▫e āp so har mārag pā▫ī▫ai.   Gur pūrai vekẖāli▫ā gur sevā pā▫ī▫ai. ||4||

 

Question: (Nirankaar-u) the formless (niranjan-u) immaculate (har-i) Almighty is (agam-u) beyond reach, (kiaa) by (kah-i = saying) recounting which of IT’s (gun) virtues should we (gaaeeai = sing) praise IT?

Answer: (Jis-u) one whom the Almighty (aap-i) IT-self (bujhaaey) imparts awareness about (aap-i) IT-self, (s-u) that person is (paaeeai) put on (maarag-i) on the path to (har-i) the Almighty.

(Poorai) the perfect guru (veykhaalia) can show it and we can (paaeeai = obtain) know it (seyva = service) by following the guru. 4.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਜਿਉ ਤਨੁ ਕੋਲੂ ਪੀੜੀਐ ਰਤੁ ਨ ਭੋਰੀ ਡੇਹਿ ॥ ਜੀਉ ਵੰਞੈ ਚਉ ਖੰਨੀਐ ਸਚੇ ਸੰਦੜੈ ਨੇਹਿ ॥ ਨਾਨਕ ਮੇਲੁ ਨ ਚੁਕਈ ਰਾਤੀ ਅਤੈ ਡੇਹ ॥੧॥
Salok mėhlā 3.  Ji▫o ṯan kolū pīṛī▫ai raṯ na bẖorī ḏehi.  Jī▫o vañai cẖa▫o kẖannī▫ai sacẖe sanḏ▫ṛai nehi.  Nānak mel na cẖuk▫ī rāṯī aṯai deh. ||1||

 

(Slok-u M: 3) prologue by the third Guru. I shall have my (tan-u) body (peerreeai) crushed (jio) like oil-seeds in (koloo) the oil extracting machine, and it will not (ddeyh-i) give out (bhori) a drop of (rat-u) blood, i.e. I will not feel being subjected to hardship.

And if (jeeo = life) the body (vanjnai = become) is cut into (chau) four (khaneeai) parts, i.e. into pieces, (sandrrai) for the sake receiving (neyh-i) love of (sachey) the Eternal Master – I will not feel pain.

If by this, my (meyl-u) being together with the Master is not (chukaee = end) interrupted, (raati) day (atai) and (ddeyh) day. 1.

 

ਮਃ ੩ ॥ ਸਜਣੁ ਮੈਡਾ ਰੰਗੁਲਾ ਰੰਗੁ ਲਾਏ ਮਨੁ ਲੇਇ ॥ ਜਿਉ ਮਾਜੀਠੈ ਕਪੜੇ ਰੰਗੇ ਭੀ ਪਾਹੇਹਿ ॥ ਨਾਨਕ ਰੰਗੁ ਨ ਉਤਰੈ ਬਿਆ ਨ ਲਗੈ ਕੇਹ ॥੨॥

Mėhlā 3.  Sajaṇ maidā rangulā rang lā▫e man le▫e.  Ji▫o mājīṯẖai kapṛe range bẖī pāhehi.   Nānak rang na uṯrai bi▫ā na lagai keh. ||2||

 

(M: 3) prologue by the third Guru. (Maidda) my (sajan-u = companion) the Almighty within is (rangula) playful; (rang-u laaey) with IT’s playfulness – the natural phenomena – IT (ley-i = takes) fascinates (man-u) the mind.

(Jio) like dyeing of (kaprrey) fabrics after bleaching, IT (rangey) dyes and (bhi) also (phaaheyh-i) bleaches, i.e. motivates and imbues with IT’S love.

One who is so imbued with (rang-u) love for the Master his/her love does not (utrai = removed) end nor (keyh) any (biaa) other color (lagai) is given, i.e. neither one stops living by Naam, nor lets the mind think of other things. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਆਪਿ ਵਰਤੈ ਆਪਿ ਹਰਿ ਆਪਿ ਬੁਲਾਇਦਾ ॥ ਹਰਿ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਵਾਰਿ ਸਿਰਿ ਧੰਧੈ ਲਾਇਦਾ ॥

Pa▫oṛī.  Har āp varṯai āp har āp bulā▫iḏā.  Har āpe sarisat savār sir ḏẖanḏẖai lā▫iḏā.

 

(Paurri) stanza. (Har-i) the Almighty (aap-i) IT-self (vartai) is present (aap-i = self) as virtues in the mind and (aap-i) IT-self (bulaaidaa = causes to talk) talks through the creatures.

The Almighty (aap-e) IT-self (savaar-i) fashions (sristti) the universe and (laaidaa) engages in (dhandhai) tasks (sir-i = on the head) for everyone.

 

ਇਕਨਾ ਭਗਤੀ ਲਾਇ ਇਕਿ ਆਪਿ ਖੁਆਇਦਾ ॥ ਇਕਨਾ ਮਾਰਗਿ ਪਾਇ ਇਕਿ ਉਝੜਿ ਪਾਇਦਾ ॥ ਜਨੁ ਨਾਨਕੁ ਨਾਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਇਦਾ ॥੫॥

Iknā bẖagṯī lā▫e ik āp kẖu▫ā▫iḏā.  Iknā mārag pā▫e ik ujẖaṛ pā▫iḏā.  Jan Nānak nām ḏẖi▫ā▫e gurmukẖ guṇ gā▫iḏā. ||5||

 

The Creator (laaey) engages (ikna = one type) some (bhagti = devotion) in living by Divine virtues and commands and (aap-i) IT-self leads (ik-i) some (khuaaida) astray, i.e. this is a natural phenomenon.

IT (paaey) puts (ikna) some (maarag-i) on the path to IT-self and (paaida) puts (ik-i) some (ujharr-i) on the wrong track.  

(Jan-u) the humble third Nanak (dhiaaey) pays attention to (naam-u) Divine virtues and commands and (gaaida = sings) remembers and praises (gun) virtues of the Almighty (gurmukh-i) as taught by the guru. 5.