SGGS pp 648-650, Soratth Ki Vaar M: 4, Paurris 16-20.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਬਿਨੁ ਕਰਮੈ ਨਾਉ ਨ ਪਾਈਐ ਪੂਰੈ ਕਰਮਿ ਪਾਇਆ ਜਾਇ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰਮਤਿ ਮੇਲਿ ਮਿਲਾਇ ॥੧॥

Salok mėhlā 3.  Bin karmai nā▫o na pā▫ī▫ai pūrai karam pā▫i▫ā jā▫e.  Nānak naḏar kare je āpṇī ṯā gurmaṯ mel milā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. Finding the Almighty, i.e. awareness of (naau/naam) Divine virtues and commands is not (paaeeai = found) obtained (bin-u) without (karmai) Divine grace; it is obtained (karam-i) with grace (poorai = perfect) of the Almighty.

(Jey) if the Almighty (karey) bestows (aapni = own) IT’s (nadar-i) grace, (ta) then one is (meyl-i) led to the guru, (gurmat-i) the guru’s guidance (milaaey) unites him/her with God, says the third Nanak.1.

 

Note: The Slok below says that people decide how to dispose of the mortal remains of the dead according to their faiths, but no one knows where the immortal soul goes.

 

ਮ: ੧ ॥ ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥

Mėhlā 1.  Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi.  Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi.  Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2||

 

(M: 1) prologue by the first Guru. (Ik = one type) some people (dajhah-i) burn – the bodies of their dead, some (dabeeah-i) are buried and (ikna) some (kutey) the dogs (khaah-i) eat.

(Ik-i) some are (ustteeah-i) thrown (vich-i) in (paani) water and (phir-i) again, some (bhi) also are (paaye) placed (hasan-i) in the tower of silence – like the Zoroastrians.

Says third Nanak. But (kithai) where does – the soul – (jaaey) go and (samaaey) merge? (Eyv) this is not (jaapaee) known. 2.

 

Note: Some people feel all wealth and comforts are attained by evil means and try to renounce them. The Paurri below says that those who follow the guru and remember the Almighty, they do not obtain wealth and means of comfort by unfair means, as they resist vices.

 

ਪਉੜੀ ॥ ਤਿਨ ਕਾ ਖਾਧਾ ਪੈਧਾ ਮਾਇਆ ਸਭੁ ਪਵਿਤੁ ਹੈ ਜੋ ਨਾਮਿ ਹਰਿ ਰਾਤੇ ॥ ਤਿਨ ਕੇ ਘਰ ਮੰਦਰ ਮਹਲ ਸਰਾਈ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸੇਵਕ ਸਿਖ ਅਭਿਆਗਤ ਜਾਇ ਵਰਸਾਤੇ ॥

Pa▫oṛī.  Ŧin kā kẖāḏẖā paiḏẖā mā▫i▫ā sabẖ paviṯ hai jo nām har rāṯe.  Ŧin ke gẖar manḏar mahal sarā▫ī sabẖ paviṯ hėh jinī gurmukẖ sevak sikẖ abẖi▫āgaṯ jā▫e varsāṯe.

 

(Paurri) stanza. (Jo) those who (raatey) are imbued (naam-i) with Divine virtues, i.e. who keep the Almighty in mind, (tin ka) their (khaadha) food, (paidha) clothes and (maaiaa) wealth are (pavit-u = unstained) obtained by fair means.

(Tin key) their (ghar) houses, (mandar) mansions, (mahal) palaces and (saraaee) inns for travelers, (jini) where (gurmukh-i) the guru’s followers, (seyvak = servants) devotees of the Almighty, Sikhs and (abhiaagat) needy travelers (jaaey) go and (varsaate) benefit, (hah-i) are (sabh-i) all (pavit-u) free of ill-gotten money.

 

ਤਿਨ ਕੇ ਤੁਰੇ ਜੀਨ ਖੁਰਗੀਰ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜਿਨੀ ਗੁਰਮੁਖਿ ਸਿਖ ਸਾਧ ਸੰਤ ਚੜਿ ਜਾਤੇ ॥ ਤਿਨ ਕੇ ਕਰਮ ਧਰਮ ਕਾਰਜ ਸਭਿ ਪਵਿਤੁ ਹਹਿ ਜੋ ਬੋਲਹਿ ਹਰਿ ਹਰਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਸਾਤੇ ॥ ਜਿਨ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਹੈ ਸੇ ਗੁਰਮੁਖਿ ਸਿਖ ਗੁਰੂ ਪਹਿ ਜਾਤੇ ॥੧੬॥

Ŧin ke ṯure jīn kẖurgīr sabẖ paviṯ hėh jinī gurmukẖ sikẖ sāḏẖ sanṯ cẖaṛ jāṯe.  Ŧin ke karam ḏẖaram kāraj sabẖ paviṯ hėh jo bolėh har har rām nām har sāṯe.  Jin kai poṯai punn hai se gurmukẖ sikẖ gurū pėh jāṯe. ||16||

 

(Tin k-ey) their (turey) horses, (jeen) saddles and (khurgeen) pads under the saddles (jini) on which (gurmukh-i) the guru’s followers, Sikhs, (saadh) seekers and (sant) saints (charr-i jaatey) ride to travel, (hah-i) are (sabh-i) all (pavit-u) free of ill-gotten money.

Their (karam dharam) religious practices and (kaaraj) work are all (pavit-u) virtuous (jo) who (bolah-i = utter) remember and emulate (har-i) the purifying and (har-i) rejuvenating (naam-u) virtues of (saatey/sat) the Eternal (har-i) Almighty.

Only those in (jin kai) whose (potai = possession) past record are (pu’nn-u) virtuous deeds, (s-e) those (sikh) Sikhs (jaatey) go (pah-i) to the guru (gurmukh-i) and follow his teachings. 16.

 

 

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Note: This seventeenth Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The Sloks describe the suffering caused to those who forget Naam, i.e. ignore living in compliance with instructions of the Creator on their role in life, as guide for life. The Paurri or stanza describes the state of those who keep Naam in mind.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਨਾਨਕ ਨਾਵਹੁ ਘੁਥਿਆ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਜਾਇ ॥ ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਸਭੁ ਹਿਰਿ ਲਇਆ ਮੁਠੀ ਦੂਜੈ ਭਾਇ ॥ ਜਮ ਦਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥੧॥

Salok mėhlā 3.  Nānak nāvhu gẖuthi▫ā halaṯ palaṯ sabẖ jā▫e.  Jap ṯap sanjam sabẖ hir la▫i▫ā muṯẖī ḏūjai bẖā▫e.  Jam ḏar baḏẖe mārī▫ah bahuṯī milai sajā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru: Says third Nanak: Those who (ghuthiaa = strayed) transgress from (naavhu/naam) emulating virtues and obeying commands of the Almighty, – they succumb to vices. (sabh-u) all comfort (halat-u = here) in this world and union with the Almighty (palat-u) in the hereafter (jaaey = go) are denied to them – they are restless in life, and put in cycles of births and deaths after death.

Such persons are (mutthee = deceived) lured into (doojai) other (bhaaey = love) interests; their (jap-u) remembrance/obedience of God, practicing (tapu) austerities, i.e. obeying Naam despite hardship, and (sanjam-u) discipline are (hir-i laiaa = taken away) lost.

They are (badhey) bound and (maareeah-i = beaten) put to hardship (dar-i = at the place of) by (jam) Divine justice; they (milai) receive (bahutee = much) the terrible (sajaaey) punishment – of being put in cycles of births and deaths. 1.

 

Page 649

 

ਮ: ੩ ॥ ਸੰਤਾ ਨਾਲਿ ਵੈਰੁ ਕਮਾਵਦੇ ਦੁਸਟਾ ਨਾਲਿ ਮੋਹੁ ਪਿਆਰੁ ॥ ਅਗੈ ਪਿਛੈ ਸੁਖੁ ਨਹੀ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥

Mėhlā 3.  Sanṯā nāl vair kamāvḏe ḏustā nāl moh pi▫ār.  Agai picẖẖai sukẖ nahī mar jamėh vāro vār.

 

(M: 3) prologue by the third Guru: Those who (kamaavdey = do) bear (vair-u = enmity) hostility (naal-i = with) towards (santaa = saints) the seekers of the Almighty and, have (moh-u) attraction to, and (piaar-u) love for, (dusttaa) evil persons – who turn away from God.

For them, there is no (sukh-u) peace (agai = ahead) in the hereafter and (pichhai = behind) in this world; they (mar-i) die to be (ja’mmah-i) born (vaaro vaar) repeatedly.

 

ਤ੍ਰਿਸਨਾ ਕਦੇ ਨ ਬੁਝਈ ਦੁਬਿਧਾ ਹੋਇ ਖੁਆਰੁ ॥ ਮੁਹ ਕਾਲੇ ਤਿਨਾ ਨਿੰਦਕਾ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣਿਆ ਨਾ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥੨॥

Ŧarisnā kaḏe na bujẖ▫ī ḏubiḏẖā ho▫e kẖu▫ār.   Muh kāle ṯinā ninḏkā ṯiṯ sacẖai ḏarbār.  Nānak nām vihūṇi▫ā nā urvār na pār. ||2||

 

Their fire of (trisna) desires is (kadey na) never (bujhaee) quenched; they (hoey) are (khuaar-u) frustrated in their attempt to find God as they engage in (dubidha = duality) pursuits other than of Naam – they achieve nothing and thus fail to attain peace.

(Muh) faces of (tina = those) such (nindka) slanderers – ill-wishers of the seekers – are (kaaley) blackened, i.e. they are marked as transgressors and face ignominy, (darbaar-i) in the court of (sachai) the Eternal (tit-u = that) Almighty.

Says third Nanak. There is no solace (urvaar-i = this side of the world-ocean) in this world or (paar-i = on far shore) in the hereafter, for those (vihoonia = bereft of) who do not conform to (naam) Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਸੇ ਹਰਿ ਹਰਿ ਨਾਮਿ ਰਤੇ ਮਨ ਮਾਹੀ ॥ ਜਿਨਾ ਮਨਿ ਚਿਤਿ ਇਕੁ ਅਰਾਧਿਆ ਤਿਨਾ ਇਕਸ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥
Pa▫oṛī.  Jo har nām ḏẖi▫ā▫iḏe se har har nām raṯe man māhī.  Jinā man cẖiṯ ik arāḏẖi▫ā ṯinā ikas bin ḏūjā ko nāhī.

 

(Paurri) stanza by the fourth Guru: (Jo) those who (dhiaaeydey) pay attention to (naam-u) Divine virtues and commands, (sey) they become (ratey) imbued with (har-i = take away vices) the purifying and (har-i = make green) rejuvenating (naam-i) Divine virtues and commands (maahi) in their (man) minds, i.e. yearn to find God.

(Jina) those who (araadhiaa) invoke (ik-u) the One Master (man-i = in mind, chit-i = in consciousness) sincerely within, (tinaa) for them there is (ko naahi) none (dooja) other (bin-u) except (ikas) the One, i.e. they look to the One Creator and none else – because of the experience that solace is not obtained elsewhere.

 

ਸੇਈ ਪੁਰਖ ਹਰਿ ਸੇਵਦੇ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਹੀ ॥ ਹਰਿ ਕੇ ਗੁਣ ਨਿਤ ਗਾਵਦੇ ਹਰਿ ਗੁਣ ਗਾਇ ਗੁਣੀ ਸਮਝਾਹੀ ॥ ਵਡਿਆਈ ਵਡੀ ਗੁਰਮੁਖਾ ਗੁਰ ਪੂਰੈ ਹਰਿ ਨਾਮਿ ਸਮਾਹੀ ॥੧੭॥

Se▫ī purakẖ har sevḏe jin ḏẖur masṯak lekẖ likẖāhī.  Har ke guṇ niṯ gāvḏe har guṇ gā▫e guṇī samjẖāhī.  vadi▫ā▫ī vadī gurmukẖā gur pūrai har nām samāhī. ||17||

 

But (seyee) only those (purakh) persons (seyvdey = serve) obey (har-i) the Almighty in whose (mastak-i = on forehead) destiny this (leykh = writing) is (likhaahee) written (dhur-i = from the source) by the Creator – it becomes their nature based on past deeds.

They (nit) ever (gaavdey = sing) praise (gun) virtues of (har-i) the Almighty, and having understood them, (samjhaahi) impart understanding (gunee) Divine virtues – to others.

The (vaddee) great (vaddiaaee) quality of (gurmukha) the guru’s followers is that, as taught by (poorai) the perfect guru, they remain (samaahi) absorbed in, i.e. lead life, (naam-i) by Divine virtues and commands. 17.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥ ਸਬਦਿ ਮਰਹਿ ਫਿਰਿ ਨਾ ਮਰਹਿ ਤਾ ਸੇਵਾ ਪਵੈ ਸਭ ਥਾਇ ॥
Salok mėhlā 3.  Saṯgur kī sevā gākẖ▫ṛī sir ḏījai āp gavā▫e.  Sabaḏ marėh fir nā marėh ṯā sevā pavai sabẖ thā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Seyva = service) obedience (ki) of (satigur) the true guru is (gaakhrri) hard; one needs to (gavaaey = lose) shed (aap-u = self) ego and (deejai = give, sir-u = head) make an offering of one-self, i.e. totally dedicate thoughts, speech and actions to the guru.

When one (marah-i = dies) kills ego and submits (sabad-i) the guru’s word, does not (marah-i = die) fall prey to temptations; (ta) then (sabh) all (seyva) service to the guru (pavai) falls (thaaey) in place, i.e. useful.

 

Note: The next line uses the term ਪਾਰਸ (paaras). It is believed that a base metal like copper or iron becomes gold on touching Paaras. However, the former cannot become Paaras. This is used as metaphor to describe the guru who with his guidance enlightens ignorant people and a sincere disciple becomes the guru. This was demonstrated in succession of Sikh gurus. This is the subject of the first line below.

 

ਪਾਰਸ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਵੈ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪ੍ਰਭੁ ਆਇ ॥ ਨਾਨਕ ਗਣਤੈ ਸੇਵਕੁ ਨਾ ਮਿਲੈ ਜਿਸੁ ਬਖਸੇ ਸੋ ਪਵੈ ਥਾਇ ॥੧॥

Pāras parsi▫ai pāras hovai sacẖ rahai liv lā▫e.  Jis pūrab hovai likẖi▫ā ṯis saṯgur milai parabẖ ā▫e.   Nānak gaṇṯai sevak nā milai jis bakẖse so pavai thā▫e. ||1||

 

A disciple on (parsiai = touching) coming in the company of (paaras) the guru, (hovai) becomes (paaras-u) the guru himself, (rahai) remaining (liv laaey = concentrates) focussed (sach-i) in the Eternal.

One (jis-u = who) for whom it (hovai) is (likhiaa = written, poorab-i = past) preordained, s/he (milai) finds (satigur-u) the true guru and, with his guidance, (milai) finds the (prabh-u) the Almighty Master.

However, (seyvak-u) the servant does not (milai) find the Master (gantai) by counting as to how much s/he has served; (jis-u) one whom the Almighty (bakhsey) bestows grace, (so = that) his/her service/obedience (pavai thaaey = falls in place) is accepted and s/he is approved for union with the Creator. 1.

 

ਮ: ੩ ॥ ਮਹਲੁ ਕੁਮਹਲੁ ਨ ਜਾਣਨੀ ਮੂਰਖ ਅਪਣੈ ਸੁਆਇ ॥ ਸਬਦੁ ਚੀਨਹਿ ਤਾ ਮਹਲੁ ਲਹਹਿ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥

Mėhlā 3.  Mahal kumhal na jāṇnī mūrakẖ apṇai su▫ā▫e.   Sabaḏ cẖīnėh ṯā mahal lahėh joṯī joṯ samā▫e.

 

(M: 3) prologue by the third Guru. Driven by (suaaey) his/her aim, (moorakh) the foolish person does not (jaananee = know) distinguish between (mahal = good place) God and (kumahal-u = bad place) lesser beings.

If s/he (cheenah-i) understands (sabad-u = Divine Word) Divine commands (ta) then s/he can (lahah-i) find (mahal-u) the Almighty within, and (samaaey) merge his/her (joti) soul (jot-i) in the Supreme Soul.

 

ਸਦਾ ਸਚੇ ਕਾ ਭਉ ਮਨਿ ਵਸੈ ਤਾ ਸਭਾ ਸੋਝੀ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਅਪਣੈ ਘਰਿ ਵਰਤਦਾ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਭ ਪੂਰੀ ਪਈ ਜਿਸ ਨੋ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੨॥

Saḏā sacẖe kā bẖa▫o man vasai ṯā sabẖā sojẖī pā▫e.  Saṯgur apṇai gẖar varaṯḏā āpe la▫e milā▫e.  Nānak saṯgur mili▫ai sabẖ pūrī pa▫ī jis no kirpā kare rajā▫e. ||2||

 

If (bhau = respect) obedience of (sachey) the Eternal (vasai) abides (man-i) in the mind, i.e. s/he is aware of Divine commands, then s/he (paaey) obtains (sabhaa) all (sojhi) awareness – on how to lead life.

(Satigur-u = true guru) the Almighty (vartdaa) is present (aapnai = own) in every one’s (ghar-i) mind, i.e. knows what is in everyone’s mind and (laey milaaey) unites the genuine seekers with IT-self.

 Says third Nanak: (Sabh) everything is (poori paee) accomplished (miliai) by finding (satigur-u) the Almighty; this is subject to (kirpa karey) IT’s kindness and (rajaaey) will. 2.

 

ਪਉੜੀ ॥ ਧੰਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਭਗਤ ਜਨਾ ਜੋ ਹਰਿ ਨਾਮਾ ਹਰਿ ਮੁਖਿ ਕਹਤਿਆ ॥ ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਸੰਤ ਜਨਾ ਜੋ ਹਰਿ ਜਸੁ ਸ੍ਰਵਣੀ ਸੁਣਤਿਆ ॥ ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਸਾਧ ਜਨਾ ਹਰਿ ਕੀਰਤਨੁ ਗਾਇ ਗੁਣੀ ਜਨ ਬਣਤਿਆ ॥

Pa▫oṛī.  Ḏẖan ḏẖan bẖāg ṯinā bẖagaṯ janā jo har nāmā har mukẖ kėhṯi▫ā.  Ḏẖan ḏẖan bẖāg ṯinā sanṯ janā jo har jas sarvaṇī suṇṯi▫ā.  Ḏẖan ḏẖan bẖāg ṯinā sāḏẖ janā har kīrṯan gā▫e guṇī jan baṇṯi▫ā.

 

(Paurri) stanza.  (Dhann-u dhan-u) great is (bhaag) the fortune of (tina) those (bhagat janaa) devotees (jo) who (har-i) ever (kahtiaa = utter, mukh-i = with the mouth) remember and emulate (naama) virtues of (har-i) the Almighty.

(Dhan-u dhan-u) great is the fortune of (tinaa) those (sant janaa = saints) seekers of the Almighty, (jo) who (suntiaa) listen to (jas-u = praise) virtues of (har-i) the Almighty (sravni) with the ears.

Great is the fortune of (tinaa) those (saadh janaa) participants in holy congregation (jo) who (gaaey) sing (keertan-u = praise) virtues and commands of the Almighty and (bantiaa) become (guni) virtuous (jan) people – by emulating Naam.

 

ਧਨੁ ਧਨੁ ਭਾਗ ਤਿਨਾ ਗੁਰਮੁਖਾ ਜੋ ਗੁਰ ਸਿਖ ਲੈ ਮਨੁ ਜਿਣਤਿਆ ॥ ਸਭ ਦੂ ਵਡੇ ਭਾਗ ਗੁਰਸਿਖਾ ਕੇ ਜੋ ਗੁਰ ਚਰਣੀ ਸਿਖ ਪੜਤਿਆ ॥੧੮॥

Ḏẖan ḏẖan bẖāg ṯinā gurmukẖā jo gursikẖ lai man jiṇṯi▫ā.  Sabẖ ḏū vade bẖāg gursikẖā ke jo gur cẖarṇī sikẖ paṛ▫ṯi▫ā. ||18||

 

Great is the fortune of (tinaa) those (gurmukhaa) followers of the guru, who (lai) receive (sikh) instructions from the guru and (jintiaa) conquer their minds, i.e. kill ego and obey.

The fortune of (gursikhaa) the guru’s Sikhs, is (vaddey) greater (sabh doo) than all, (jo) which (gur sikh) disciples of the guru (parrtiaa) place themselves (charni) at the feet of, i.e. submit to the teachings of, the guru. 18.

 

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Note: This nineteenth Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues of the third Guru preceding it. The first Slok defines a Brahmin and conveys, by implication, that one who focuses on the role allotted by the Creator, carries out duties connected with it, attains everything. The second Slok says pursuit of material things does not leave one even in old age unless one follows the guru. The Paurri shows the Sikh submitting to teachings of the guru. It may be noticed that Naam and guru have been mentioned together in the Sloks as well the Paurri. As is mentioned in Gurbani numerous times, awareness of Naam comes from the guru/Gurbani.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੈ ਤਿਸ ਦਾ ਬ੍ਰਹਮਤੁ ਰਹੈ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥ ਨਵ ਨਿਧੀ ਅਠਾਰਹ ਸਿਧੀ ਪਿਛੈ ਲਗੀਆ ਫਿਰਹਿ ਜੋ ਹਰਿ ਹਿਰਦੈ ਸਦਾ ਵਸਾਇ ॥

Salok mėhlā 3.  Barahm binḏai ṯis ḏā barahmaṯ rahai ek sabaḏ liv lā▫e.  Nav niḏẖī aṯẖārah siḏẖī picẖẖai lagī▫ā firėh jo har hirḏai saḏā vasā▫e.

 

(Slok-u M: 3) prologue by the third Guru. The Brahmin who (bindai = knows) understands the virtues and commands of (brahm-u) the Creator (liv laaey) by focusing (sabad-i = on Divine Word) on commands/Hukam/Naam of (eyk) the One Almighty, (tis da) his/her (brahmat-u) being a Brahmin/priest (rahai = remains) is genuine.

(Nav) nine (nidhi) treasures – all powers that people are impressed with – and (atthaarah) eighteen (sidhi) occult powers (lageeaa) keep (pichhai phirai) following one who (sadaa) ever (vasaaey = causes to dwell) keeps (har-i) the Almighty (hirdai) in mind, i.e. such a life achieves everything by obeying commands/laws of the Almighty.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਬੁਝਹੁ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸੁਖੁ ਪਾਏ ਜੁਗ ਚਾਰਿ ॥੧॥

Bin saṯgur nā▫o na pā▫ī▫ai bujẖahu kar vīcẖār.  Nānak pūrai bẖāg saṯgur milai sukẖ pā▫e jug cẖār. ||1||

 

Awareness of (naau/naam) Divine virtues and commands is not (paaeai) obtained (bin-u) except from (satigur) the true guru; one can (bujhahu) understand this by trying and (kar-i veecheer-u) understanding.

Says third Nanak: (Satigur-u) the true guru (milai) is found with (poorai) good (bhaag-i) fortune – and by following his guidance, one (chaar-i = in four, jug = ages) ever (paaey) experiences (sukh-u) peace. 1.

 

Note: It is believed that as one advances in age beyond youth, attachment to material things reduces. This is not so for those who are self-willed, i.e. do not follow the guru even in old age, says the next Slok.

 

ਮ: ੩ ॥ ਕਿਆ ਗਭਰੂ ਕਿਆ ਬਿਰਧਿ ਹੈ ਮਨਮੁਖ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਇ ॥ ਗੁਰਮੁਖਿ ਸਬਦੇ ਰਤਿਆ ਸੀਤਲੁ ਹੋਏ ਆਪੁ ਗਵਾਇ ॥ ਅੰਦਰੁ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖਿਆ ਫਿਰਿ ਭੁਖ ਨ ਲਗੈ ਆਇ ॥

Mėhlā 3.  Ki▫ā gabẖrū ki▫ā biraḏẖ hai manmukẖ ṯarisnā bẖukẖ na jā▫e.  Gurmukẖ sabḏe raṯi▫ā sīṯal ho▫e āp gavā▫e.  Anḏar ṯaripaṯ sanṯokẖi▫ā fir bẖukẖ na lagai ā▫e.

 

(M: 3) prologue by the third Guru. (Kiaa) whether (gabhroo) young or (birdh-i) old, (trisna) thirst and (bhukh) hunger, i.e. desires, of (manmukh-i) a self-willed person, – who does not obey the guru -, never (jaaey = go) leave him/her.

On the other hand, (gurmukh-i) a guru’s follower is (ratiaa) imbued (sabdey = with the word) with teachings of the guru to obey Naam; s/he (gavaaey = loses) sheds (aap-u = self) ego – obeys Naam – and (hoey) remains at (seetal-u = cool) peace.

His/her (andar-u = inner-self) mind is (tripat-i) satiated, and she is (santokhiaa = contented) happy with Divine will; (bhukh = hunger) craving does not (lagai aaey = touch) afflict him/her (phir-i) again.

 

Page 650

 

ਨਾਨਕ ਜਿ ਗੁਰਮੁਖਿ ਕਰਹਿ ਸੋ ਪਰਵਾਣੁ ਹੈ ਜੋ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥੨॥

Nānak jė gurmukẖ karahi so parvāṇ hai jo nām rahe liv lā▫e. ||2||

 

Says third Nanak: (J-i) whatever one (karey) does (gurmukh-i) by following of the guru’s teachings, (hai) is (parvaan-u) approved by everyone and the Almighty; s/he is one (jo) who (rahey) remains (liv = attention, laaey = fixed) focused (naam-i) on Naam/Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ ਕੰਉ ਜੋ ਗੁਰਮੁਖਿ ਸਿਖਾ ॥ ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਦਰਸਨੁ ਪਿਖਾ ॥

Pa▫oṛī.  Ha▫o balihārī ṯinn kaʼn▫u jo gurmukẖ sikẖā.  Jo har nām ḏẖi▫ā▫iḏe ṯin ḏarsan pikẖā.

 

(Paurri) stanza. (Hau) I (balihaari kau-n = am sacrifice to) adore (tinn kau) those (sikhaa) Sikhs (jo) who (gurmukh-i) follow the guru.

I wish to (pikhaa = see, darsan = sight) meet, i.e. be in company and follow example of, (tin) those (jo) who (dhiaaeydey) pay attention to/obey (naam-u) Divine virtues and commands.

 

ਸੁਣਿ ਕੀਰਤਨੁ ਹਰਿ ਗੁਣ ਰਵਾ ਹਰਿ ਜਸੁ ਮਨਿ ਲਿਖਾ ॥ ਹਰਿ ਨਾਮੁ ਸਲਾਹੀ ਰੰਗ ਸਿਉ ਸਭਿ ਕਿਲਵਿਖ ਕ੍ਰਿਖਾ ॥ ਧਨੁ ਧੰਨੁ ਸੁਹਾਵਾ ਸੋ ਸਰੀਰੁ ਥਾਨੁ ਹੈ ਜਿਥੈ ਮੇਰਾ ਗੁਰੁ ਧਰੇ ਵਿਖਾ ॥੧੯॥

Suṇ kīrṯan har guṇ ravā har jas man likẖā.  Har nām salāhī rang si▫o sabẖ kilvikẖ krikẖā.  Ḏẖan ḏẖan suhāvā so sarīr thān hai jithai merā gur ḏẖare vikẖā. ||19||

 

In their company, one (sun-i) listens to (keertan-u) praises of (har-i) the Almighty, (ravaa = remember) recounts (gun) Divine virtues, (likhaa = write) keeps (man-i) in mind, and learns to emulate, (jas-u = praise) virtues of the Almighty.

I (salaahi) praise/acknowledge and practice, (naam-u) Divine commands, (siau = with, rang = love) lovingly emulate them, and (krikha = pull) drive out (sabh-i) all (kilvikh) evil from within me.

(Dhan-u dha’nn-u) greatly blessed and (suhaava) pleasant is that (sareer-u = body, thaan-u = place) mind, (jithai = where) in which (meyra) my (gur-u) guru (dharey) places his (vikhaa) foot, i.e. one who follows the guru’s teachings. 19.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਵਈ ਨਾ ਸੁਖੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਨਾਮ ਵਿਹੂਣੇ ਮਨਮੁਖੀ ਜਾਸਨਿ ਜਨਮੁ ਗਵਾਇ ॥੧॥

Salok mėhlā 3.  Gur bin gi▫ān na hova▫ī nā sukẖ vasai man ā▫e.  Nānak nām vihūṇe manmukẖī jāsan janam gavā▫e. ||1||

 

(Slok-u M: 3) prologue by the third Guru. (Giaan-u = knowledge) awareness of Naam or Divine virtues and commands – which dispels vices – does not (hovaee = happen) come (bin-u) without the guru and thus (sukh-u = peace) presence of the Almighty is not (aaey = come, vasai = abides) experienced (man-i) in the mind.

Says third Nanak: (Vihooney) being bereft of (naam) Divine virtues and commands, (manmukhi) self-willed persons (jaasan-i) shall depart from the world (gavaaey) having wasted (janam-u) human birth – which is an opportunity to find the Almighty and unite with IT. 1.

 

ਮ: ੩ ॥ ਸਿਧ ਸਾਧਿਕ ਨਾਵੈ ਨੋ ਸਭਿ ਖੋਜਦੇ ਥਕਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਗੁਰਮੁਖਿ ਮਿਲੈ ਮਿਲਾਇ ॥

Mėhlā 3.  Siḏẖ sāḏẖik nāvai no sabẖ kẖojḏe thak rahe liv lā▫e.  Bin saṯgur kinai na pā▫i▫o gurmukẖ milai milā▫e.

 

(M: 3) prologue by the third Guru. (Sabh-i) all (sidh) saints and (saadhik) seekers, (lochdey) yearning (no) for (naavai/naam) the Almighty (thak-i rahey) get tired (liv laaey = focussing) doing meditation (khojdey) to search for IT.

But, (kinai na) no one (paaio) finds the Master (bin-u) without (satigur) the true guru; when the guru (milai) is found he, (gurmukh-i) with his teachings, (milaaey) unites the seeker with the Almighty.

 

ਬਿਨੁ ਨਾਵੈ ਪੈਨਣੁ ਖਾਣੁ ਸਭੁ ਬਾਦਿ ਹੈ ਧਿਗੁ ਸਿਧੀ ਧਿਗੁ ਕਰਮਾਤਿ ॥ ਸਾ ਸਿਧਿ ਸਾ ਕਰਮਾਤਿ ਹੈ ਅਚਿੰਤੁ ਕਰੇ ਜਿਸੁ ਦਾਤਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥

Bin nāvai painaṇ kẖāṇ sabẖ bāḏ hai ḏẖig siḏẖī ḏẖig karmāṯ.  Sā siḏẖ sā karmāṯ hai acẖinṯ kare jis ḏāṯ.  Nānak gurmukẖ har nām man vasai ehā siḏẖ ehā karmāṯ. ||2||

 

(Bin-u = without) in the absence of living by (naavai) of Naam, (sabh-u) all saintly (painan-u) attire, and (khaan-u) food – which the Brahmin practices, (hai) is (baad-i) useless; and (dhig-u/dhrig) accursed are (sidhi) supernatural powers and (karmast-i) miracles – because these are against Divine will.

The real (sdidh-i) supernatural power or (karmaat-i) miracle is (sa) that is by which the Almighty (karey) grants (daat-i) the benediction without one even (achint-u) thinking about it.

Says the third Nanak: (Vasai = abiding) keeping (naam-u) virtues and commands of (har-i) the Almighty (man-i) in the mind (gurmukh-i) with the guru’s guidance – achieves everything; (eyha) this is the real (sidh-i) supernatural power and (karmaat-i) miracle. 2.

 

ਪਉੜੀ ॥ ਹਮ ਢਾਢੀ ਹਰਿ ਪ੍ਰਭ ਖਸਮ ਕੇ ਨਿਤ ਗਾਵਹ ਹਰਿ ਗੁਣ ਛੰਤਾ ॥ ਹਰਿ ਕੀਰਤਨੁ ਕਰਹ ਹਰਿ ਜਸੁ ਸੁਣਹ ਤਿਸੁ ਕਵਲਾ ਕੰਤਾ ॥

Pa▫oṛī.  Ham dẖādẖī har parabẖ kẖasam ke niṯ gāvah har guṇ cẖẖanṯā.   Har kīrṯan karah har jas suṇah ṯis kavlā kanṯā.

 

(Paurri) stanza. (Ham) we, (ddhaaddhi) the bards of (har-i prabh) the Almighty (khasam) Master, (nit) ever (gaavah) sing (chhanta) songs of (gun) glory of (har-i) the Almighty.

We (karah-i = perform, keertan-u = sing praises) sing virtues of (har-i) the Almighty and (sunah) listen to (jas-u) praises of the Master, (kanta = husband) the Master of (kavlaa = maaia) the world-play.

 

ਹਰਿ ਦਾਤਾ ਸਭੁ ਜਗਤੁ ਭਿਖਾਰੀਆ ਮੰਗਤ ਜਨ ਜੰਤਾ ॥ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਦਇਆਲ ਹੋਇ ਵਿਚਿ ਪਾਥਰ ਕ੍ਰਿਮ ਜੰਤਾ ॥ ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮੁਖਿ ਧਨਵੰਤਾ ॥੨੦॥

Har ḏāṯā sabẖ jagaṯ bẖikẖārī▫ā mangaṯ jan janṯā.  Har ḏevhu ḏān ḏa▫i▫āl ho▫e vicẖ pāthar kiram janṯā.  Jan Nānak nām ḏẖi▫ā▫i▫ā gurmukẖ ḏẖanvanṯā. ||20||

 

(Har-i) the Almighty is the sole (daata = giver) provider and (sabh-u) the whole (jagat-u) world the (bhikhaareeaa = beggars) dependents; (jan janta) the creatures (mangat) keep asking – and IT gives.

O Almighty, You (hoey) are (daiaal) kind to (deyvhu) give (daan-u = alms) the wherewithal even to (krim janta) the worms (vich-i) in (paathar) rocks.

O (jan) humble the third Nanak say: One who (dhiaa) pays attention to Naam (gurmukh-i) with the guru’s guidance is (dhanvanta) wealthy – has lasting wealth which accompanies to the hereafter. 20.

 

 

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.

 

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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.

 

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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.