SGGS pp 646-648, Soratth Ki Vaar M: 4, Paurris 11-15.

 

Note: This eleventh Paurri of Soratth Ki Vaar M: 4 is preceded by two Sloks or prologues of the third Guru. The message from the Sloks is that those who take decisions of public interest should not listen to others. They should educate themselves on the issues by following the guru. The Paurri motivates to remember the Almighty Sustainor and act with a discerning mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੇਖਾ ਚਉਚਕਿਆ ਚਉਵਾਇਆ ਏਹੁ ਮਨੁ ਇਕਤੁ ਘਰਿ ਆਣਿ ॥ ਏਹੜ ਤੇਹੜ ਛਡਿ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਣੁ ॥

Salok mėhlā 3.  Sekẖā cẖa▫ucẖaki▫ā cẖa▫uvā▫i▫ā ehu man ikaṯ gẖar āṇ.  Ėhaṛ ṯehaṛ cẖẖad ṯū gur kā sabaḏ pacẖẖāṇ.

 

(Slok-u M: 3) prologue by the third Guru. (Seykha) o Sheikh, – man of Muslim authority – you act (chauchakia) influenced by other people, or by (chauvaaia = spreading in four directions) rumours making the rounds; stop that and (aan-i) bring (eyh-u = this) your (man-u) mind (ikat-u = one, ghar-i = house) in one state, i.e. make it steady with focus on Hukam or commands of the Almighty, and laws of the land.

(Too) you should (chhadd-i = give up) not take notice of what you hear (eyharr = here) at one place or (teyharr = there) another; (pachhaan-u = recognize) understand (sabad-u = word) teachings of the guru – your preceptor.

 

ਸਤਿਗੁਰ ਅਗੈ ਢਹਿ ਪਉ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਜਾਣੁ ॥ ਆਸਾ ਮਨਸਾ ਜਲਾਇ ਤੂ ਹੋਇ ਰਹੁ ਮਿਹਮਾਣੁ ॥

Saṯgur agai dẖėh pa▫o sabẖ kicẖẖ jāṇai jāṇ.  Āsā mansā jalā▫e ṯū ho▫e rahu mihmāṇ.

 

(Ddhah-i pau = fall, agai = before) submit to teachings of (satigur) the true guru, who (jaanai jaan-u = knower) knows (sabh-u kichh) everything.

(Too) you should (jalaaey = burn) give up (aasa) expectations from others, and (mansa) desires; (hoey rah-u) remain, i.e. act like, (mihmaan–u) a guest who is here for a short while – do not get be obsessed with persons/things as they are left behind on death.

 

ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਭੀ ਚਲਹਿ ਤਾ ਦਰਗਹ ਪਾਵਹਿ ਮਾਣੁ ॥ ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥

Saṯgur kai bẖāṇai bẖī cẖalėh ṯā ḏargėh pāvahi māṇ.  Nānak jė nām na cẖeṯnī ṯin ḏẖig painaṇ ḏẖig kẖāṇ. ||1||

 

If you do the above and (bhi) also (challah-i = move) act (bhaanai) by the will/teachings of (satigur) the true guru, (ta) then you will (paavah-i) receive (maan-u) honour, i.e. no faults will be found in you, (dargah) in Divine court.

(Dhig-u/dhrig-u) it is disgraceful (tin) of those (j-i) who (painan-u) wear God-given good clothes and (khaan-u) eat good food but do not (cheytnee) remain conscious of God and not obey (naam-u) Divine virtues and commands, says third Nanak. 1.  

 

ਮ: ੩ ॥ ਹਰਿ ਗੁਣ ਤੋਟਿ ਨ ਆਵਈ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਰਵਹਿ ਗੁਣ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥੨॥

Mėhlā 3.  Har guṇ ṯot na āvī kīmaṯ kahaṇ na jā▫e.  Nānak gurmukẖ har guṇ ravėh guṇ mėh rahai samā▫e. ||2||

 

(M: 3) prologue by the third Guru. Count of (har-i) Divine (gun) virtues (toott-i aavaee = fall short) does not end, and their (keemat-i) price/ worth cannot (kahan-u) be stated, i.e. awareness of Naam/virtues commands of the Almighty is priceless – it is available here and accompanies to the hereafter.

One who (ravah-i) remembers – and emulates – (gun) virtues of (har-i) the Almighty (gurmukh-i) under the guru’s guidance, (rahai) remains (samaaey) absorbed (mah-i) in those (gun) virtues, i.e. ever remembers and leads life by them. 2.  

 

ਪਉੜੀ ॥ ਹਰਿ ਚੋਲੀ ਦੇਹ ਸਵਾਰੀ ਕਢਿ ਪੈਧੀ ਭਗਤਿ ਕਰਿ ॥ ਹਰਿ ਪਾਟੁ ਲਗਾ ਅਧਿਕਾਈ ਬਹੁ ਬਹੁ ਬਿਧਿ ਭਾਤਿ ਕਰਿ ॥
Pa▫oṛī.  Har cẖolī ḏeh savārī kadẖ paiḏẖī bẖagaṯ kar.  Har pāt lagā aḏẖikā▫ī baho baho biḏẖ bẖāṯ kar.

 

(Paurri) stanza by the fourth Guru. (Deyh) the body, (cholee) garment for the soul, is (savaaree) adorned (har-i) by the Creator; it is to be (kaddh-i) embroidered with (bhagat-i) devotion and (paidhee) worn, i.e. the soul looks good/is approved by the Almighty if it is embellished with practice of Naam or Divine virtues and commands.

(Har-i) the Almighty (lagaa) used (adhikaaee) plenty of (paatt-u) silk of (bah-u) many (bhaat-i) types in (bah-u) many (bidh-i) ways, i.e. has placed in it Divine virtues and commands, which,-

 

ਕੋਈ ਬੂਝੈ ਬੂਝਣਹਾਰਾ ਅੰਤਰਿ ਬਿਬੇਕੁ ਕਰਿ ॥ ਸੋ ਬੂਝੈ ਏਹੁ ਬਿਬੇਕੁ ਜਿਸੁ ਬੁਝਾਏ ਆਪਿ ਹਰਿ ॥ ਜਨੁ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ਗੁਰਮੁਖਿ ਹਰਿ ਸਤਿ ਹਰਿ ॥੧੧॥

Ko▫ī būjẖai būjẖaṇhārā anṯar bibek kar.  So būjẖai ehu bibek jis bujẖā▫e āp har.  Jan Nānak kahai vicẖārā gurmukẖ har saṯ har. ||11||

 

(Koee) some rare (boojhanhaara = who understands) wise person (boojhai) understands this (kar-i = doing) with (bibeyk-u) discernment.

(So) that person (jis-u) whom (har-i) the Almighty (aap-i) IT-self (bhujhaaey) gives the understanding – by looking within, s/he (boojhai = understands) gets (eyh-u) this (bibeyku = discernment) understanding.

(Jan-u) humble fourth Nanak (vichaara) thoughtfully (kahai) says thus: One who follows (gurmukh-i) the guru’s guidance, s/he (sat-i har-i) respectfully accepts/obeys the Eternal (har-i) Almighty. 11.

Note: When one is asked to do something by a superior, s/he says “Sat Bachan” literally meaning your words are inviolable; I accept them with respect.

 

Page 647

 

Note: This twelfth Paurri of Soratth Ki Vaar M: 4 is preceded by two (Sloks) prologues by the third Guru who says in the first Slok that wise persons give their guidance in a given context. However, their teachings are universal and one should contemplate them for application to the self. The second Slok emphasizes the need to follow the guru in order to learn and emulate Divine virtues. The Paurri supplicates the Almighty to enable to find the guru who can lead to the Almighty.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਸੁ ਭਉ ਕਰੇ ਆਪਣਾ ਆਪੁ ਪਛਾਣੈ ॥

Salok mėhlā 3.  Parthā▫e sākẖī mahā purakẖ bolḏe sājẖī sagal jahānai.  Gurmukẖ ho▫e so bẖa▫o kare āpṇā āp pacẖẖāṇai.

 

(Slok-u M: 3) prologue by the third Guru: (Mahaa = great) wise (purakh) persons (boldey) say (saakhi = teaching) words of wisdom (parthaaey) in a context, but they are (saajhee) common to (sagal) the whole (jahanai) world, i.e. they have universal relevance.

One who (hoey) is (gurmukh-i) guru’s follower, (s-u) that person (bhau karey = has fear) respects that and (pachhaanai = recognizes) looks (aapna aap-u = self) within for its application to the self.

 

ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਤਾ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨੈ ॥ ਜਿਨ ਕਉ ਮਨ ਕੀ ਪਰਤੀਤਿ ਨਾਹੀ ਨਾਨਕ ਸੇ ਕਿਆ ਕਥਹਿ ਗਿਆਨੈ ॥੧॥

Gur parsādī jīvaṯ marai ṯā man hī ṯe man mānai.  Jin ka▫o man kī parṯīṯ nāhī Nānak se ki▫ā kathėh gi▫ānai. ||1||

 

(Gur parsaadee) with guru’s grace/guidance, s/he (marai) dies (jeevat-u) alive, i.e. remains unattached to the world-play like a dead person – causes the mind to be clear of attachments, jealousy, pleasures etc.; then (man-u) the mind (maanai = accepts) learns (tey) from (man) the mind (hi) it-self.

Message: The mind/conscience always tells the truth when detached, and one should act accordingly.

Says third Nanak: (Jin) those who do not have (parteet-i) awareness (ki) of (man) the mind, i.e. those who are not conscious of Divine virtues and commands within, (kiaa) what (giaanai = knowledge) words of wisdom can they (kathah-i) say, i.e. one should follow those who practice what they teach. 1. 

 

ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਚਿਤੁ ਨ ਲਾਇਓ ਅੰਤਿ ਦੁਖੁ ਪਹੁਤਾ ਆਇ ॥ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਅੰਧਿਆਂ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Mėhlā 3.  Gurmukẖ cẖiṯ na lā▫i▫o anṯ ḏukẖ pahuṯā ā▫e.  Anḏrahu bāhrahu anḏẖi▫āʼn suḏẖ na kā▫ī pā▫e.

 

(M: 3) prologue by the third Guru: Those who do not (laaio = apply, chit-u = mind) pay attention to (gurmukh-i) teachings of the guru, – they commit transgressions in life and – (dukh-u) grief (pahuta aaey = reaches) afflicts them (ant-i) in the end – on being subjected to Divine justice, and put in cycles of births and deaths.

Being (andhiaa) blind (andrah-u) within and (baahrah-u) outside, i.e. ignorant of the Naam and also not learning from seeing what happens to people, they do not (paaey) have (kaaee) any (sudh-i) understanding of how to lead life.

 

ਪੰਡਿਤ ਤਿਨ ਕੀ ਬਰਕਤੀ ਸਭੁ ਜਗਤੁ ਖਾਇ ਜੋ ਰਤੇ ਹਰਿ ਨਾਇ ॥ ਜਿਨ ਗੁਰ ਕੈ ਸਬਦਿ ਸਲਾਹਿਆ ਹਰਿ ਸਿਉ ਰਹੇ ਸਮਾਇ ॥
Pandiṯ ṯin kī barkaṯī sabẖ jagaṯ kẖā▫e jo raṯe har nā▫e.  Jin gur kai sabaḏ sahāli▫ā har si▫o rahe samā▫e.

 

O (pundit) learned man, (sabh-u) the whole (jagat-u = world) humankind (khaaey = eats) benefits (barkatee = grace) from contribution (tin kee) of those (jo) who (ratey) are imbued with, i.e. lead life by, (naaey) Naam/virtues and commands of (har-i) the Almighty.

(Jin) those who (salaahiaa) praise the Almighty (sabad-i) with the words (kai) of, i.e. as taught by, (gur) the guru, they – understand Divine virtues and commands and – (rahey) remain (samaaey) absorbed (sio) in (har-i) the Almighty, i.e. they remember and conform to virtues and obeying commands of the Master.

 

ਪੰਡਿਤ ਦੂਜੈ ਭਾਇ ਬਰਕਤਿ ਨ ਹੋਵਈ ਨਾ ਧਨੁ ਪਲੈ ਪਾਇ ॥ ਪੜਿ ਥਕੇ ਸੰਤੋਖੁ ਨ ਆਇਓ ਅਨਦਿਨੁ ਜਲਤ ਵਿਹਾਇ ॥

Pandiṯ ḏūjai bẖā▫e barkaṯ na hova▫ī nā ḏẖan palai pā▫e.  Paṛ thake sanṯokẖ na ā▫i▫o an▫ḏin jalaṯ vihā▫e.

 

O Pundit, there (barkat-i) Divine grace (na hovaee) is not obtained by following (doojai) other (bhaaey = other love) ideas, because (dhan-u = wealth) awareness of Divine virtues is not (palai paaey = be put in lap) obtained that way – and one remains direction-less.

Pundits (parr-i) read scriptures (thakey = get tired) for long but do not (aaio = come) get (santokh-u) satisfaction/solace and (andin-u = everyday) ever (vihaaey) spend life (jalat = burning) craving – they remain in material pursuits.

 

ਕੂਕ ਪੂਕਾਰ ਨ ਚੁਕਈ ਨਾ ਸੰਸਾ ਵਿਚਹੁ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥੨॥

Kūk pūkār na cẖuk▫ī nā sansā vicẖahu jā▫e.  Nānak nām vihūṇi▫ā muhi kālai uṯẖ jā▫e. ||2||

 

Their (kook) cries and (pookaar) calls for help do not (chukaee) end, and (sansaa) anxiety does not (jaaey = goes) leave (vichah-u = from within) their minds, i.e. none can help them in the end, while in life they are always worried about what would happen.

Those (vihooniaa) bereft of (naam) Divine virtues and commands (utth-i jaaey) depart (kaalai) with blackened (muh-i) face – disgraced, i.e. are not respected here, and are rejected for union with the Creator, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਸਜਣ ਮੇਲਿ ਪਿਆਰੇ ਮਿਲਿ ਪੰਥੁ ਦਸਾਈ ॥ ਜੋ ਹਰਿ ਦਸੇ ਮਿਤੁ ਤਿਸੁ ਹਉ ਬਲਿ ਜਾਈ ॥
Pa▫oṛī.  Har sajaṇ mel pi▫āre mil panth ḏasā▫ī.  Jo har ḏase miṯ ṯis ha▫o bal jā▫ī.

 

(Paurri) stanza by the fourth Guru:  O (har-i) Almighty, please (meyl-i) lead me to such (sajan) friends, (mil-i) on meeting whom, I can (dasaaee) ask and know (panth-u) the path You told the soul.

One (jo) who (dasey) tells me – how to attain union with – (har-i) the Almighty (mit-u) the friend, (hau) I shall (bal-i  jaaee = be sacrifice to) do anything at the bidding of (tis-u) that person.

 

ਗੁਣ ਸਾਝੀ ਤਿਨ ਸਿਉ ਕਰੀ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ॥ ਹਰਿ ਸੇਵੀ ਪਿਆਰਾ ਨਿਤ ਸੇਵਿ ਹਰਿ ਸੁਖੁ ਪਾਈ ॥ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਤਿਸੁ ਜਿਨਿ ਸੋਝੀ ਪਾਈ ॥੧੨॥

Guṇ sājẖī ṯin si▫o karī har nām ḏẖi▫ā▫ī.  Har sevī pi▫ārā niṯ sev har sukẖ pā▫ī.  Balihārī saṯgur ṯis jin sojẖī pā▫ī. ||12||

 

I shall (saajhee karee) share awareness of (gun) Divine virtues and (dhiaaee) pay attention to (naam-u) Naam, i.e. obey Divine commands, (siau) with (tin) them.

I shall (nit) ever (seyvi = serve) be in obedience to (piaara) the Beloved (har-i) Almighty and with that, (sukh-u paaee = obtain peace) unite with (har-i) the Almighty – obviating being put in cycles of births and deaths.

I (balihaari) adore (tis-u) that (satigur) true guru (jin-i) who (paaee = puts) gives (sojhee) understanding of Naam. 12.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਪੰਡਿਤ ਮੈਲੁ ਨ ਚੁਕਈ ਜੇ ਵੇਦ ਪੜੈ ਜੁਗ ਚਾਰਿ ॥ ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੂਲੁ ਹੈ ਵਿਚਿ ਹਉਮੈ ਨਾਮੁ ਵਿਸਾਰਿ ॥

Salok mėhlā 3.  Pandiṯ mail na cẖuk▫ī je veḏ paṛai jug cẖār.  Ŧarai guṇ mā▫i▫ā mūl hai vicẖ ha▫umai nām visār.

 

(Slok-u M: 3) prologue by the third Guru. O (pundit) scholar of scriptures, (mail-u) dirt – of vices on the mind – does not (chukaee = end) go away even if one (parrai) reads (veyd) the Vedas (chaar-i = all four ages) forever.

(Trai) the three (gun = attributes) modes of material nature are at (mool-u) the root of (maaiaa) attachment to the world-play; (visaar-i) forgetting (naam-u) Divine virtues and commands, one acts by them (vich-i) in (haumai) ego. (Note: the three Gun or attributes are Tamas – inertia, ignorance; Rajas – passion, effort; Sattva = rituals, charities).

 

ਪੰਡਿਤ ਭੂਲੇ ਦੂਜੈ ਲਾਗੇ ਮਾਇਆ ਕੈ ਵਾਪਾਰਿ ॥ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਹੈ ਮੂਰਖ ਭੁਖਿਆ ਮੁਏ ਗਵਾਰ ॥

Pandiṯ bẖūle ḏūjai lāge mā▫i▫ā kai vāpār.  Anṯar ṯarisnā bẖukẖ hai mūrakẖ bẖukẖi▫ā mu▫e gavār.

 

The Pundits (bhooley) are misled to (lagey) get attached to (doojai) other interests (kai) of (vaapaar-i) the business of, i.e. tempted by, (maaiaa) the world-play.

(Antar-i = within) in their minds is (bhukh) hunger to (trisna = craving) fulfill desires; (gavaar) the ignorant (moorakh) fools (mu-e) die (bhukhiaa) hungry, i.e. material desires are never fulfilled.

 

ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਸੁਖੁ ਪਾਇਆ ਸਚੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਅੰਦਰਹੁ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਈ ਸਚੈ ਨਾਇ ਪਿਆਰਿ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਹਜੇ ਰਜੇ ਜਿਨਾ ਹਰਿ ਰਖਿਆ ਉਰਿ ਧਾਰਿ ॥੧॥

Saṯgur sevi▫ai sukẖ pā▫i▫ā sacẖai sabaḏ vīcẖār.  Anḏrahu ṯarisnā bẖukẖ ga▫ī sacẖai nā▫e pi▫ār.  Nānak nām raṯe sėhje raje jinā har rakẖi▫ā ur ḏẖār. ||1||

 

(Seyviai = serving) by obedience (satigur-i) to the true guru, (sukh-u) peace (paaia) is obtained (veechaar-i) by contemplating (sabad-i) commands of the (sachai) the Eternal.

Because with the guru’s guidance, (bhukh = hunger, trisna = craving) running after desires (gaee = goes) ends (andrah-u) and (paiaar-i) love for (naaey/naam) virtues of (sachai) the Eternal develops.

Says the third Nanak: Those (ratey) imbued (naam-i) with Divine virtues are (sahjey) naturally (rajey) satiated; they are (jina) those who (rakhiaa) keep (har-i) the Almighty (dhaar-i) enshrined (ur-i) in their minds. 1.

ਮਃ ੩ ॥ ਮਨਮੁਖ ਹਰਿ ਨਾਮੁ ਨ ਸੇਵਿਆ ਦੁਖੁ ਲਗਾ ਬਹੁਤਾ ਆਇ ॥ ਅੰਤਰਿ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਹੈ ਸੁਧਿ ਨ ਕਾਈ ਪਾਇ ॥

Mėhlā 3.  Manmukẖ har nām na sevi▫ā ḏukẖ lagā bahuṯā ā▫e.  Anṯar agi▫ān anḏẖer hai suḏẖ na kā▫ī pā▫e.

 

(M: 3) prologue by the third Guru. (Manmukh) self-willed persons do not (seyviaa = serve) practice (naam-u) Divine virtues and commands, and hence (bahutaa) great (dukh-u) grief (lagaa aaey) afflicts them – they remain separated from the Creator.

Because of (agiaan-u) ignorance – of Divine virtues and guru’s teachings – (antar-i = within) in their minds, (andheyr-u = darkness) they act blindly and do not (paaey) obtain (kaaee) any (sudh-i) awareness of how to lead human life in order to attain union with the Creator.

 

ਮਨਹਠਿ ਸਹਜਿ ਨ ਬੀਜਿਓ ਭੁਖਾ ਕਿ ਅਗੈ ਖਾਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਵਿਸਾਰਿਆ ਦੂਜੈ ਲਗਾ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਹਿ ਵਡਿਆਈਆ ਜੇ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇ ॥੨॥

Manhaṯẖ sahj na bīji▫o bẖukẖā kė agai kẖā▫e.  Nām niḏẖān visāri▫ā ḏūjai lagā jā▫e.  Nānak gurmukẖ milėh vaḏi▫ā▫ī▫ā je āpe mel milā▫e. ||2||

 

(Manhatth-i) in his/her obstinacy to go one own way, one does not (beejiaa) sow the seed (sahj-i) steadfast obedience to Naam/Almighty; then (k-i) what will the soul (khaaey = eat) receive (agai = ahead) in the hereafter?

S/he (visaariaa = forgets) ignores (nidhaan-u = treasure) the valuable (naam-u) Divine virtues and commands and (lagaa jaa-e) engages in (doojai = other) material pursuits.

(Gurmukh-i) those who follow the guru (milah-i) get (vaddiaaeeaa) glory (jey) if (aapey = self) the Almighty (meyl-i) enables to find the guru, who with his guidance (milaaey) unites with the Master, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਰਸਨਾ ਹਰਿ ਜਸੁ ਗਾਵੈ ਖਰੀ ਸੁਹਾਵਣੀ ॥ ਜੋ ਮਨਿ ਤਨਿ ਮੁਖਿ ਹਰਿ ਬੋਲੈ ਸਾ ਹਰਿ ਭਾਵਣੀ ॥

Pa▫oṛī.  Har rasnā har jas gāvai kẖarī suhāvaṇī.  Jo man ṯan mukẖ har bolai sā har bẖāvṇī.

 

(Paurri) stanza. (Rasna) the tongue which (gaavai) sings (jas-u) virtues of (har-i) the Almighty (har-i = sheds evil) is purified and is (khari) very (suhaavnee) pleasant to listen to.

One (jo) who (bolai = speaks) practices Naam, i.e. Divine virtues and commands, (man-i = in mind) in thoughts, (tan-i = body) actions and (mukh-i = mouth) speech, (bhaavnee) is pleasing to (har-i) the Almighty.

 

ਜੋ ਗੁਰਮੁਖਿ ਚਖੈ ਸਾਦੁ ਸਾ ਤ੍ਰਿਪਤਾਵਣੀ ॥ ਗੁਣ ਗਾਵੈ ਪਿਆਰੇ ਨਿਤ ਗੁਣ ਗਾਇ ਗੁਣੀ ਸਮਝਾਵਣੀ ॥ ਜਿਸੁ ਹੋਵੈ ਆਪਿ ਦਇਆਲੁ ਸਾ ਸਤਿਗੁਰੂ ਗੁਰੂ ਬੁਲਾਵਣੀ ॥੧੩॥

Jo gurmukẖ cẖakẖai sāḏ sā ṯaripṯāvṇī.  Guṇ gāvai pi▫āre niṯ guṇ gā▫e guṇī samjẖāvaṇī.  Jis hovai āp ḏa▫i▫āl sā saṯgurū gurū bulāvaṇī. ||13||

 

One (jo) who (chakhai = tastes) experiences (saad-u) the taste – of living by Naam – (sa) that person is (triptaavnee) satisfied.

S/he (nit) ever (gaavai) sings (gun) virtues of (piaarey) the Beloved Almighty, and as s/he (gaaey) sings (gun) the virtues, it (samjhaavnee) causes understanding of (gunee = virtuous) the Master, to the self and others.

One (jis-u) to whom (aap-i = self) the Almighty (hovai) is (daiaal-u = compassionate) kind, (sa) that person (bulaavnee = utters) remembers virtues of (satiguru = true guru) the Almighty with the teachings of the guru. 13.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਹਸਤੀ ਸਿਰਿ ਜਿਉ ਅੰਕਸੁ ਹੈ ਅਹਰਣਿ ਜਿਉ ਸਿਰੁ ਦੇਇ ॥ ਮਨੁ ਤਨੁ ਆਗੈ ਰਾਖਿ ਕੈ ਊਭੀ ਸੇਵ ਕਰੇਇ ॥

Salok mėhlā 3.  Hasṯī sir ji▫o ankas hai ahraṇ ji▫o sir ḏe▫e.  Man ṯan āgai rākẖ kai ūbẖī sev kare▫i.

 

(Slok-u M: 3) prologue by the third Guru. (Jio) the way (hastee) the elephant responds to (ankas-u) the goad applied (sir-i) on its head, or the way (aharan-i) the anvil (dey- = gives/offers, sir-u = head) takes the hit of the hammer – to enable the metal, placed on it, being shaped.

Similarly one should (raakh-i kai = place, aagai = in front of) make offering of (man-u) mind and (tan-u) body, i.e. thoughts and deeds and (oobhee = standing) being available on call (seyv karey-i = serve) to comply with commands of the guru and the Almighty.

 

Page 648

 

ਇਉ ਗੁਰਮੁਖਿ ਆਪੁ ਨਿਵਾਰੀਐ ਸਭੁ ਰਾਜੁ ਸ੍ਰਿਸਟਿ ਕਾ ਲੇਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬੁਝੀਐ ਜਾ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੧॥

I▫o gurmukẖ āp nivārī▫ai sabẖ rāj sarisat kā le▫e.  Nānak gurmukẖ bujẖī▫ai jā āpe naḏar kare▫i. ||1||

 

(Io) this is how (gurmukh-i) with the guru’s guidance we should (nivaareeai = efface) give up (aap-u = self) ego even if we (ley-i = taken) have obtained (raah-u) rule over (sabh-u) the whole (srist-i) universe.

But, we (gurmukh-i) follow the guru and (bujheeai) understand this (ja) when (aapey = self) the Almighty (nadar-i karey-i) bestows grace, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਜਿਨ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਆਏ ਤੇ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਕੁਲ ਉਧਾਰਹਿ ਆਪਣਾ ਦਰਗਹ ਪਾਵਹਿ ਮਾਣੁ ॥੨॥

Mėhlā 3.  Jin gurmukẖ nām ḏẖi▫ā▫i▫ā ā▫e ṯe parvāṇ.  Nānak kul uḏẖārėh āpṇā ḏargėh pāvahi māṇ. ||2||

 

(M: 3) prologue by the third Guru. (Jin) those who (dhiaaiaa) pay attention to (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance, (sey) they are (parvaan-u) approved for union with the Almighty (aaey = coming) on arrival at Divine court.

They themselves (paavah-i) receive (maan-u) honour (dargah) in Divine court, i.e. are honourably accepted for union; and (udhaarah-i) raise (aapna = own) their (kul) lineage, i.e. bring good name to their lineage, says the third Nanak. 2.

 

ਪਉੜੀ ॥ ਗੁਰਮੁਖਿ ਸਖੀਆ ਸਿਖ ਗੁਰੂ ਮੇਲਾਈਆ ॥ ਇਕਿ ਸੇਵਕ ਗੁਰ ਪਾਸਿ ਇਕਿ ਗੁਰਿ ਕਾਰੈ ਲਾਈਆ ॥

Pa▫oṛī.  Gurmukẖ sakẖī▫ā sikẖ gurū melā▫ī▫ā.  Ik sevak gur pās ik gur kārai lā▫ī▫ā.

 

(Paurri) stanza.  (Gurmukh-i) the guru’s teachings motivate disciples and their (sakheeaa) friends (meylaaeeaa) to meet the guru.

But all are not alike. (Ik-i = one type) some (seyvak = servants) devoted Sikhs remain (paas-i) with (gur) the guru – follow the guru fully – while (ik-i) some others are (laaeeaa) engaged in other (kaarai) tasks (gur-i) by the guru. This is how:

 

ਜਿਨਾ ਗੁਰੁ ਪਿਆਰਾ ਮਨਿ ਚਿਤਿ ਤਿਨਾ ਭਾਉ ਗੁਰੂ ਦੇਵਾਈਆ ॥ ਗੁਰਸਿਖਾ ਇਕੋ ਪਿਆਰੁ ਗੁਰ ਮਿਤਾ ਪੁਤਾ ਭਾਈਆ ॥ ਗੁਰੁ ਸਤਿਗੁਰੁ ਬੋਲਹੁ ਸਭਿ ਗੁਰੁ ਆਖਿ ਗੁਰੂ ਜੀਵਾਈਆ ॥੧੪॥

Jinā gur pi▫ārā man cẖiṯ ṯinā bẖā▫o gurū ḏevā▫ī▫ā.  Gur sikẖā iko pi▫ār gur miṯā puṯā bẖā▫ī▫ā.  Gur saṯgur bolhu sabẖ gur ākẖ gurū jīvā▫ī▫ā. ||14||

 

(Jinaa) those who hold (gur-u) guru (piaara) the dear (man-i chit-i) in mind the guru (deyvaaeeaa) generates (bhaau) love in (tinaa) them for God.

(Gur) the guru has (iko = only one) the same (piaar-u) love for (gursikhaa) his disciples like that for (mitaa) friends, (putaa = sons) children and (bhaaeeaa = brothers) siblings, i.e. considers them close to himself.

(Sabh-i) all should (bolh-u = utter) remember the virtues of (satigur-u) the Almighty; by teaching to (aakh-i) say/remember the Almighty (gur-u) the guru shows the way of (jeevaaeeaa) life. 14.

 

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Note: This fifteenth Paurri of Soratth Ki Vaar M: 4 is preceded by two Sloks/prologues by the third Guru. The first Slok is about those who neglect to obey Divine commands and suffer. The second Slok gives the opposite case of those who obey Divine commands and attain peace. The Paurri is a reminder that life is transitory and one should not get attached to relatives, wealth and so on.

 

ਸਲੋਕੁ ਮਃ ੩ ॥ ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਅਵਰੇ ਕਰਮ ਕਮਾਹਿ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਫਿਰਿ ਵਿਸਟਾ ਮਾਹਿ ਪਚਾਹਿ ॥੧॥

Salok mėhlā 3.  Nānak nām na cẖeṯnī agi▫ānī anḏẖule avre karam kamāhi.  Jam ḏar baḏẖe mārī▫ah fir vistā māhi pacẖāhi. ||1||

 

(Slok-u M: 3) prologue by third Guru. Says third Nanak: Those who do not (cheytni) remain conscious of (naam-u) commands of the Almighty, such (andhuley = blind) ignorant people being (agiaani) unware of Naam, (kamaah-i) do (avrey) other (karam) deeds, i.e. stray off the path to the Almighty and fall prey to vices.

They (badhey) are bound and (maareeah-i = beaten) punished (dar-i) in court of (jam) Divine justice; they (phir-i) again (pachaah-i = burn) suffer for being (maah-i) in (vistta = excrement/dirt) in vices. 1.

 

ਮਃ ੩ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਆਪਣਾ ਸੇ ਜਨ ਸਚੇ ਪਰਵਾਣੁ ॥ ਹਰਿ ਕੈ ਨਾਇ ਸਮਾਇ ਰਹੇ ਚੂਕਾ ਆਵਣੁ ਜਾਣੁ ॥੨॥

Mėhlā 3.  Nānak saṯgur sevėh āpṇā se jan sacẖe parvāṇ.  Har kai nā▫e samā▫e rahe cẖūkā āvaṇ jāṇ. ||2||

 

(M: 3) prologue by the third Guru. Says third Nanak: Those who (seyvah-i = serve) are in obedience of (aapna = own) the (satigur-u) true guru, (sey) such (jan) persons are (sachey = truthful) genuine devotees and (parvaan-u) accepted for union with the Creator – they escape being reborn.

They (rahey) remain (samaaey) absorbed in, i.e. lead life by, (naaey/naam) virtues and commands (kai) of (har-i) the Almighty; their (aavan-u) coming to Divine court and (jaan-u = going) being sent back, (chooka) ends, i.e. they unite with the Almighty. 2.

 

ਪਉੜੀ ॥ ਧਨੁ ਸੰਪੈ ਮਾਇਆ ਸੰਚੀਐ ਅੰਤੇ ਦੁਖਦਾਈ ॥ ਘਰ ਮੰਦਰ ਮਹਲ ਸਵਾਰੀਅਹਿ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥

Pa▫oṛī.  Ḏẖan sampai mā▫i▫ā sancẖī▫ai anṯe ḏukẖ▫ḏā▫ī.  Gẖar manḏar mahal savārī▫ah kicẖẖ sāth na jā▫ī.

 

(Paurri) stanza. We (sancheeaai) amass (dhan-u) wealth, (sampai) belongings and attachment to (maaiaa) the world-play; this (dukhdaai) becomes a source of grief (antey) in the end – because one leaves them behind on death.

We (savaareeah-i) build (ghar) homes, (mandar) mansions and (mahal) palaces, but (kichh-u na) nothing (jaaee) goes (saath-i) with the soul.

 

ਹਰ ਰੰਗੀ ਤੁਰੇ ਨਿਤ ਪਾਲੀਅਹਿ ਕਿਤੈ ਕਾਮਿ ਨ ਆਈ ॥ ਜਨ ਲਾਵਹੁ ਚਿਤੁ ਹਰਿ ਨਾਮ ਸਿਉ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਈ ॥੧੫॥

Har rangī ṯure niṯ pālī▫ah kiṯai kām na ā▫ī.  Jan lāvhu cẖiṯ har nām si▫o anṯ ho▫e sakẖā▫ī.  Jan Nānak nām ḏẖi▫ā▫i▫ā gurmukẖ sukẖ pā▫ī. ||15||

 

We may (nit) ever (paaleeah-i) breed (turey) horses of (har) all (rangey = colours) types, i.e. have a royal life-style, but this is not of (kitai) any (kaam aaee) use in the hereafter.

O (jan) people, (laavh-u) apply (chit-u) the mind (siau) to (naam) virtues and commands of (har-i) the Almighty – living by which – (hoey) is (sakhaa-i) helpful (ant-i) in the end, i.e. taken as credit when account of deeds is taken.

(Gurmukh-i) those who follow the guru, (dhiaaiaa) pay attention to (naam-u) Divine commands and (paaee) obtain (sukh-u) comfort in life and of union with the Creator – and not being reborn. 15.

 

 

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.

 

———————————

 

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.