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.

 

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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.