SGGS pp 652-654, Soratth Ki Vaar M: 4, Pauris 26-29 of 29.

 

Note: This twenty-sixth Paurri of Soratth Ki Vaar M: 4 has two Sloks, also of the fourth Guru, preceding it. Their subject is that those who do not follow the guru’s teachings, they go their own way and act viciously. They do not have peace of mind themselves and deprive others of it. Wisdom lies in acknowledging the Almighty and leading life in obedience to IT, with the guru’s guidance. The Paurri describes the state of those who follow the guru’s teachings to be in obedience to Divine commands

 

ਸਲੋਕੁ ਮ: ੪ ॥ ਅੰਤਰਿ ਅਗਿਆਨੁ ਭਈ ਮਤਿ ਮਧਿਮ ਸਤਿਗੁਰ ਕੀ ਪਰਤੀਤਿ ਨਾਹੀ ॥ ਅੰਦਰਿ ਕਪਟੁ ਸਭੁ ਕਪਟੋ ਕਰਿ ਜਾਣੈ ਕਪਟੇ ਖਪਹਿ ਖਪਾਹੀ ॥

Salok mėhlā 4.  Anṯar agi▫ān bẖa▫ī maṯ maḏẖim saṯgur kī parṯīṯ nāhī.  Anḏar kapat sabẖ kapto kar jāṇai kapte kẖapėh kẖapāhī.

 

(Slok-u M: 4) prologue by the fourth Guru: A person who does not (parteet-i) faith in (satigur) the true guru is (agiaan-u = ignorance) unaware (andar-i = within) in the mind of how to lead life; his/her (mat-i = intellect) mind (bhaee) becomes (madhim) weak, i.e. s/he does not have the strength to resist temptations, and easily falls prey to vices.

S/he has (kapatt-u) deceit (anadar-i) within and (kar-i jaanai = make believes) thinks (sabh-u) everyone is (kaptto) deceitful, i.e. as if everyone displays faith but conducts him/her-self for short term personal gains; this deceit keeps him/her (khapah-i) miserable and (khapaahee) makes others miserable.

 

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਨ ਆਵੈ ਆਪਣੈ ਸੁਆਇ ਫਿਰਾਹੀ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਨਾਨਕ ਸਬਦਿ ਸਮਾਹੀ ॥੧॥

Saṯgur kā bẖāṇā cẖiṯ na āvai āpṇai su▫ā▫e firā▫ī.  Kirpā kare je āpṇī ṯā Nānak sabaḏ samāhī. ||1||

 

(Bhaana = will) instructions of (satigur) the true guru do not (aavai) come to his/her (chit-u) consciousness; s/he (phiraahi = goes about) conducts the self by (aapnai = own) his/her own (suaaey = purpose) will.

Only when the Almighty (karey) bestows (aapni = own) IT’s (kirpa) kindness to motivate, a self-willed person also (samaahee = is absorbed) lives in obedience to the Almighty (sabad-i = through the word) by following the guru’s teachings, says fourth Nanak. 1.

 

ਮ: ੪ ॥ ਮਨਮੁਖ ਮਾਇਆ ਮੋਹਿ ਵਿਆਪੇ ਦੂਜੈ ਭਾਇ ਮਨੂਆ ਥਿਰੁ ਨਾਹਿ ॥ ਅਨਦਿਨੁ ਜਲਤ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਖਪਹਿ ਖਪਾਹਿ ॥

Mėhlā 4.  Manmukẖ mā▫i▫ā mohi vi▫āpe ḏūjai bẖā▫e manū▫ā thir nāhi.  An▫ḏin jalaṯ rahėh ḏin rāṯī ha▫umai kẖapėh kẖapāhi.

 

(M: 4) prologue by the fourth Guru: (Moh-i) attachment/obsession with (maaiaa) the world-play – of relatives, wealth, status, pleasures, rivalries and so on (viaapey) afflicts (manmukh) a self-willed person; because of (doojai) other (bhaaey) ideas his/her (manooaa) mind is not (thir-u) steady – because s/he loses focus with many ideas in mind.

S/he (andin-u = daily) ever (rahah-i) keeps (jalat) burning – with craving and jealousy – (din-u) day and (raatee) night; s/he (khapah-i) is miserable because of his/her (haumai) ego, and (khapaah-i) makes others miserable.

 

ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਤਿਨ ਕੈ ਨਿਕਟਿ ਨ ਕੋਈ ਜਾਹਿ ॥ ਓਇ ਆਪਿ ਦੁਖੀ ਸੁਖੁ ਕਬਹੂ ਨ ਪਾਵਹਿ ਜਨਮਿ ਮਰਹਿ ਮਰਿ ਜਾਹਿ ॥ ਨਾਨਕ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਸਾਚਾ ਜਿ ਗੁਰ ਚਰਨੀ ਚਿਤੁ ਲਾਹਿ ॥੨॥

Anṯar lobẖ mahā gubārā ṯin kai nikat na ko▫ī jāhi.  O▫e āp ḏukẖī sukẖ kabhū na pāvahi janam marėh mar jāhi.  Nānak bakẖas la▫e parabẖ sācẖā jė gur cẖarnī cẖiṯ lāhi. ||2||

 

(Antar-i) within him/her, there is (mahaa) great/utter (gubaara) darkness of, i.e. s/he is blinded by, (lobh-u = greed) obsession with transitory things/relations; (na koee) no one (jaah-i) goes (nikatt-i) near, i.e. no one likes to associate (tin kai) with him/her.

(Oey = that) s/he (aap-i) him/her-self remains (dukhee) distressed, (kabahoo na) never (paavah-i) getting (sukh-u) comfort/peace; s/he (mar-i jaah-i = dies) keeps succumbing to vices and consequently keeps (janam-i) taking births and (marah-i) dying.

But (j-i) those who (laah-i = attach) apply their (chit-u) minds to (charnee = at feet) obedience of the guru to live by Naam or Divine virtues and commands, (saacha) the Eternal (prabh-u) Master (bakhas-i laey) forgives – and accepts them. 2.

 

ਪਉੜੀ ॥ ਸੰਤ ਭਗਤ ਪਰਵਾਣੁ ਜੋ ਪ੍ਰਭਿ ਭਾਇਆ ॥ ਸੇਈ ਬਿਚਖਣ ਜੰਤ ਜਿਨੀ ਹਰਿ ਧਿਆਇਆ ॥

Pa▫oṛī.  Sanṯ bẖagaṯ parvāṇ jo parabẖ bẖā▫i▫ā.  Se▫ī bicẖkẖaṇ janṯ jinī har ḏẖi▫ā▫i▫ā.

 

(Paurri) stanza: Those are (sant = saints) seekers and (bhagat) devotees (jo) who (bhaaiaa) are liked, by (prabh-i) by the Almighty, i.e. obey Divine commands; they are (parvaan-u) accepted for union by God.

(Seyee) those (jant) persons are (bichkhan) wise (jinee) who (dhiaaiaa) pay attention to/obey commands of, (har-i) the Almighty – as guide for life.

 

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਭੋਜਨੁ ਖਾਇਆ ॥ ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਸਤਕਿ ਲਾਇਆ ॥

Amriṯ nām niḏẖān bẖojan kẖā▫i▫ā.  Sanṯ janā kī ḏẖūr masṯak lā▫i▫ā.

 

They (khaaiaa) eat (bhojan-u) the food of, i.e. subsist – lead life, by (amrit-u) the life-giving (naam-u) Divine virtues and commands, (nidhaan-u = treasure) the source of all comforts.

They (laaiaa) apply (dhoor-i) the dust of the feet of (sant janaa) the seekers on (mastak-i) on the forehead, i.e. show respect to the seekers and follow their example.

 

Page 653

 

ਨਾਨਕ ਭਏ ਪੁਨੀਤ ਹਰਿ ਤੀਰਥਿ ਨਾਇਆ ॥੨੬॥

Nānak bẖa▫e punīṯ har ṯirath nā▫i▫ā. ||26||

 

They (bhaey) are (puneet) purified by (naaiaa) bathing (teerath-i) at the pilgrimage of (har-i) the Almighty, i.e. by remembering and emulating Divine virtues – as against taking ritual baths. 26.

 

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Note: This twenty-seventh Paurri of Soratth Ki Vaar M; 4, has two Sloks or prologues, also of the fourth Guru, preceding it. The first Slok describes the state of those who follow the guru. They shun transgressions and are at peace. The second Slok describes those who, under influence of temptations, do not follow the guru, follow the path of vices and are humiliated here and in the hereafter. The Paurri emphasizes the need to follow the guru who guides everyone.

 

ਸਲੋਕੁ ਮ: ੪ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਾਂਤਿ ਹੈ ਮਨਿ ਤਨਿ ਨਾਮਿ ਸਮਾਇ ॥ ਨਾਮੋ ਚਿਤਵੈ ਨਾਮੁ ਪੜੈ ਨਾਮਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

Salok mėhlā 4.  Gurmukẖ anṯar sāʼnṯ hai man ṯan nām samā▫e.  Nāmo cẖiṯvai nām paṛai nām rahai liv lā▫e.

 

(Slok-u M: 4) Prologue by the fourth Guru. (Gurmukh-i) one who follows the guru has (saant-i) peace (antar-i = within) of mind; s/he (samaaey) remains absorbed in, i.e. is conscious, (naam-i) of Naam or Divine virtues and commands (man-i = in mind) in thoughts and (tan-i = in body) in deeds – and thus commits no transgressions.

S/he (parrai = reads) obtains awareness of Naam, (chitvai) remembers (naamo) Naam, and (rahai) remains (liv laaey) focused (naam-i) on Naam.

 

ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਚਿੰਤਾ ਗਈ ਬਿਲਾਇ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਮੁ ਊਪਜੈ ਤਿਸਨਾ ਭੁਖ ਸਭ ਜਾਇ ॥ ਨਾਨਕ ਨਾਮੇ ਰਤਿਆ ਨਾਮੋ ਪਲੈ ਪਾਇ ॥੧॥

Nām paḏārath pā▫i▫ā cẖinṯā ga▫ī bilā▫e.  Saṯgur mili▫ai nām ūpjai ṯisnā bẖukẖ sabẖ jā▫e.  Nānak nāme raṯi▫ā nāmo palai pā▫e. ||1||

 

Having (paaiaa) obtained (padaarat-u = substance) the gift awareness of Naam, his/her (chinta) anxiety – of being separated from the Master – (gaee bilaaey) goes away/ends.

Awareness of Naam (oopjai) is obtained by (miliaai) finding (satigur-i) the true guru and following his teachings; then (sabh) all (tisna/trisna) craving and (bhukh = hunger) greed (jaaey) leave.

Says fourth Nanak: Those (ratiaa) imbued (naamo) with Naam (palai paaey) receive (naamo) the Master 1.

 

ਮ: ੪ ॥ ਸਤਿਗੁਰ ਪੁਰਖਿ ਜਿ ਮਾਰਿਆ ਭ੍ਰਮਿ ਭ੍ਰਮਿਆ ਘਰੁ ਛੋਡਿ ਗਇਆ ॥ ਓਸੁ ਪਿਛੈ ਵਜੈ ਫਕੜੀ ਮੁਹੁ ਕਾਲਾ ਆਗੈ ਭਇਆ ॥

Mėhlā 4.  Saṯgur purakẖ jė māri▫ā bẖaram bẖarmi▫ā gẖar cẖẖod ga▫i▫ā.  Os picẖẖai vajai fakṛī muhu kālā āgai bẖa▫i▫ā.

 

(M: 4) prologue by the fourth Guru. One (j-i) who (maariaa = beaten) is denied grace/guidance (satigur purakh-i) by the Almighty, (chhodd-i gaiaa = leaves, ghar-u = home) forgets the Master and (bhramia) wanders (bhram-i) in delusion.

(Phakrri vajai = useless drum plays) people talk ill (os-u = that) his/her (pichhai) at his/her back and his/her (muh-u) face (bhaiaa) is (kaala bhaiaa) blackened, i.e. s/he is disgraced, (aagai = ahead) in the hereafter – when account of deeds is taken.

 

ਓਸੁ ਅਰਲੁ ਬਰਲੁ ਮੁਹਹੁ ਨਿਕਲੈ ਨਿਤ ਝਗੂ ਸੁਟਦਾ ਮੁਆ ॥ ਕਿਆ ਹੋਵੈ ਕਿਸੈ ਹੀ ਦੈ ਕੀਤੈ ਜਾਂ ਧੁਰਿ ਕਿਰਤੁ ਓਸ ਦਾ ਏਹੋ ਜੇਹਾ ਪਇਆ ॥

Os aral baral muhhu niklai niṯ jẖagū sutḏā mu▫ā.  Ki▫ā hovai kisai hī ḏai kīṯai jāʼn ḏẖur kiraṯ os ḏā eho jehā pa▫i▫ā.

 

Only (aral-u baral-u = making no sense) senseless words (niklai) come out (muhah-u) his/her mouth, and s/he (muaa) dies (nit) ever (suttda = throwing, jhagoo = froth) slandering others.

(Kiaa) what, i.e. nothing (hovai) can be (keeta) done (kisai da) by anyone (hi) at all (jaa’n) when (os da) his/her actions are directed (dhur-i) from the source – preordained based on (kirat-u paiaa) past deeds.

 

ਜਿਥੈ ਓਹੁ ਜਾਇ ਤਿਥੈ ਓਹੁ ਝੂਠਾ ਕੂੜੁ ਬੋਲੇ ਕਿਸੈ ਨ ਭਾਵੈ ॥ ਵੇਖਹੁ ਭਾਈ ਵਡਿਆਈ ਹਰਿ ਸੰਤਹੁ ਸੁਆਮੀ ਅਪੁਨੇ ਕੀ ਜੈਸਾ ਕੋਈ ਕਰੈ ਤੈਸਾ ਕੋਈ ਪਾਵੈ ॥ ਏਹੁ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ਹੋਵੈ ਦਰਿ ਸਾਚੈ ਅਗੋ ਦੇ ਜਨੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥੨॥

Jithai oh jā▫e ṯithai oh jẖūṯẖā kūṛ bole kisai na bẖāvai.  vekẖhu bẖā▫ī vadi▫ā▫ī har sanṯahu su▫āmī apune kī jaisā ko▫ī karai ṯaisā ko▫ī pāvai.  Ėhu barahm bīcẖār hovai ḏar sācẖai ago ḏe jan Nānak ākẖ suṇāvai. ||2||

 

(Jithai) wherever (oh-u = that) s/he (jaaey) goes, (oh-u) that (jhootthaa) liar (bolai) speaks (koorr-u) falsehood and is not (bhaavai) liked (kisai) by anyone.

O (bhaai) brethren, (santah-u) the devotees of (har-i) the Almighty, (veykhah-u) see (vaddiaaee = greatness) the justice of (apuney = own) our (suaami) Master; (jaisa) as (koee) someone (karai) does, s/he (paavai = obtains) gets (taisa) similar consequences.

(Eyh-u) this (brahm-u) Divine (beechaar-u) deliberation (haovai) happens (dar-i) in the court of (saachai) the Eternal Master; (jan-u) humble (nanak-u) fourth Nanak, (aakh-i = says, sunaavai = tells) tells it (ago dey) in advance – so that everyone is made aware. 2.

 

ਪਉੜੀ ॥ ਗੁਰਿ ਸਚੈ ਬਧਾ ਥੇਹੁ ਰਖਵਾਲੇ ਗੁਰਿ ਦਿਤੇ ॥ ਪੂਰਨ ਹੋਈ ਆਸ ਗੁਰ ਚਰਣੀ ਮਨ ਰਤੇ ॥ ਗੁਰਿ ਕ੍ਰਿਪਾਲਿ ਬੇਅੰਤਿ ਅਵਗੁਣ ਸਭਿ ਹਤੇ ॥

Pa▫oṛī.  Gur sacẖai baḏẖā thehu rakẖvāle gur ḏiṯe.  Pūran ho▫ī ās gur cẖarṇī man raṯe.  Gur kirpāl be▫anṯ avguṇ sabẖ haṯe.

 

(Paurri) stanza by the fourth Guru. (Gur-i sachai = eternal guru) the Almighty (badhaa) constructed (theyh-u) the place, i.e. gave human birth, and (gur-i) the guru makes aware of – Divine virtues and commands – as (rakhvaaley) guards – to protect from vices.

(Aas) the wishes – of finding the Almighty – (hoee) are (pooran) fulfilled when (man) the mind (ratey) is imbued with (charnee = feet) being at feet, i.e. obedience to teachings of the guru.

The guru is (beyant-i) infinitely (kripaal-i) kind to (hatey = kill) banish (sabh-i) all (avgun) vices – from the mind.

 

ਗੁਰਿ ਅਪਣੀ ਕਿਰਪਾ ਧਾਰਿ ਅਪਣੇ ਕਰਿ ਲਿਤੇ ॥ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰ ਜਿਸੁ ਗੁਰ ਕੇ ਗੁਣ ਇਤੇ ॥੨੭॥

Gur apṇī kirpā ḏẖār apṇe kar liṯe.  Nānak saḏ balihār jis gur ke guṇ iṯe. ||27||

 

(Gur-i) the guru (dhaar-i) bestows (apnee) his (kirpa) kindness, and (kar-i litey) makes the seekers (apney) his (apney) own, i.e. accepts as disciples, and guides.

Says fourth Nanak: I (sad) ever (balihaar = am sacrifice) adore the guru (jis-u key) whose (gun) virtues are (itey) so many – who is so gracious. 27.

 

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ਸਲੋਕ ਮ: ੧ ॥ ਤਾ ਕੀ ਰਜਾਇ ਲੇਖਿਆ ਪਾਇ ਅਬ ਕਿਆ ਕੀਜੈ ਪਾਂਡੇ ॥ ਹੁਕਮੁ ਹੋਆ ਹਾਸਲੁ ਤਦੇ ਹੋਇ ਨਿਬੜਿਆ ਹੰਢਹਿ ਜੀਅ ਕਮਾਂਦੇ ॥੧॥

Salok mėhlā 1.  Ŧā kī rajā▫e lekẖi▫ā pā▫e ab ki▫ā kījai pāʼnde.  Hukam ho▫ā hāsal ṯaḏe ho▫e nibṛi▫ā handẖėh jī▫a kamāʼnḏe. ||1||

 

(Slok-u M: 1) prologue by the first Guru. O (paanddey) Pundit, we (paaey) receive what is (leykhiaa) written in our destiny by (rajaaey = will) Command (ta ki = of that) the Creator; (kiaa) what can we (keejai) do (ab) now? – We have to accept it.

 It was (nibrriaa) decided when (hukam-u) Divine command was (hoaa haasal-u) was received; (jeea) the creatures (handdhey) live (kama’ndey) complying with that. 1.

 

ਮ: ੨ ॥ ਨਕਿ ਨਥ ਖਸਮ ਹਥ ਕਿਰਤੁ ਧਕੇ ਦੇ ॥ ਜਹਾ ਦਾਣੇ ਤਹਾਂ ਖਾਣੇ ਨਾਨਕਾ ਸਚੁ ਹੇ ॥੨॥

Mėhlā 2.  Nak nath kẖasam hath kiraṯ ḏẖake ḏe.  Jahā ḏāṇe ṯahāʼn kẖāṇe nānkā sacẖ he. ||2||

 

(M: 2) prologue by the second Guru. (Nath = nose string used to control an animal, nak-i = in the nose) control of the creatures is in (hath) the hands of (khasam) the Master, and that is; (kirat-u) influence of past deeds (dhakey dey = pushes) causes one’s actions.

(Jahaa) of whatever place one is destined to eat (daaney the grain, s/he goes and (khaaney eats (tahaa-n) there; this (heyhai) is (sach-u) the truth, says the second Nanak. 2.

 

ਪਉੜੀ ॥ ਸਭੇ ਗਲਾ ਆਪਿ ਥਾਟਿ ਬਹਾਲੀਓਨੁ ॥ ਆਪੇ ਰਚਨੁ ਰਚਾਇ ਆਪੇ ਹੀ ਘਾਲਿਓਨੁ ॥ ਆਪੇ ਜੰਤ ਉਪਾਇ ਆਪਿ ਪ੍ਰਤਿਪਾਲਿਓਨੁ ॥

Pa▫oṛī.  Sabẖe galā āp thāt bahālī▫on.  Āpe racẖan racẖā▫e āpe hī gẖāli▫on.  Āpe janṯ upā▫e āp parṯipāli▫on.

 

(Paurri) stanza. (Aap-i = self) the Creator (thaatt-i) created (sabhey galaa) all entities and (bahaaeeon-u = caused to sit) positioned them.

IT-self (rachaaey created (rachan-u) creation and (aapey IT-self (ghaalion-u) works – through the creatures.

(Aapey IT-self (upaaey creates (jant) the creatures and IT-self (pripaalion-u = nurtures) looks after them.

 

ਦਾਸ ਰਖੇ ਕੰਠਿ ਲਾਇ ਨਦਰਿ ਨਿਹਾਲਿਓਨੁ ॥ ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਅਨੰਦੁ ਭਾਉ ਦੂਜਾ ਜਾਲਿਓਨੁ ॥੨੮॥

Ḏās rakẖe kanṯẖ lā▫e naḏar nihāli▫on.  Nānak bẖagṯā saḏā anand bẖā▫o ḏūjā jāli▫on. ||28||

 

IT (rakhey keeps (daas = servants) those who live in obedience (kantth-i laaey= in embrace) in remembrance, and (nihaalion-u) bestows (nadar-i) grace on them.

For (bhagta) the devotees, there is (sadaa) ever (anand-u) bliss – of Divine presence with them; (bhaau dooja = other love) duality (jaalion-u = burnt) is destroyed from their minds. 28.

 

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ਸਲੋਕੁ ਮ:੩ ॥ ਏ ਮਨ ਹਰਿ ਜੀ ਧਿਆਇ ਤੂ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਭਾਇ ॥ ਹਰਿ ਕੀਆ ਸਦਾ ਸਦਾ ਵਡਿਆਈਆ ਦੇਇ ਨ ਪਛੋਤਾਇ ॥

Salok mėhlā 3.  Ė man har jī ḏẖi▫ā▫e ṯū ik man ik cẖiṯ bẖā▫e.  Har kī▫ā saḏā saḏā vaḏi▫ā▫ī▫ā ḏe▫e na pacẖẖoṯā▫e.

 

(Slok-u M: 3) prologue by the third Guru. (Eey) o (man = mind) people, (too) you should (dhiaaey pay attention to virtues and commands of (jeethe revered (har-i) Almighty (ik = one, man = mind) single-mindedly with (bhaaey love (chit-i) from the heart.

(Vaddiaaeeaa) the great virtue (keeaa) of (har-i) the Almighty is to (sadaa sadaa) forever (dey-i) keep giving, and not (pachhotaaey repent – because God expects nothing in return for benedictions.

 

ਹਉ ਹਰਿ ਕੈ ਸਦ ਬਲਿਹਾਰਣੈ ਜਿਤੁ ਸੇਵਿਐ ਸੁਖੁ ਪਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਿਲਿ ਰਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੧॥

Ha▫o har kai saḏ balihārṇai jiṯ sevi▫ai sukẖ pā▫e.  Nānak gurmukẖ mil rahai ha▫umai sabaḏ jalā▫e. ||1||

 

(Hau) I (sad) ever (kai baliharnai = am sacrifice to) adore (har-i) the Almighty, (seyveeai = serving) by conforming virtues and commands of (jit-u) whom, (sukh-u) comfort – of union with IT – (paaey is obtained.

(Gurmukh-i) those who follow the guru, (jalaaey= burn) destroy their (haumai) ego (sabad-i) by following the guru’s teachings and (rahai) remain (mil-i = united) in IT’s remembrance.

 

ਮ:੩ ॥ ਆਪੇ ਸੇਵਾ ਲਾਇਅਨੁ ਆਪੇ ਬਖਸ ਕਰੇਇ ॥ ਸਭਨਾ ਕਾ ਮਾ ਪਿਉ ਆਪਿ ਹੈ ਆਪੇ ਸਾਰ ਕਰੇਇ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਨਿ ਤਿਨ ਨਿਜ ਘਰਿ ਵਾਸੁ ਹੈ ਜੁਗੁ ਜੁਗੁ ਸੋਭਾ ਹੋਇ ॥੨॥

Mėhlā 3.  Āpe sevā lā▫i▫an āpe bakẖas kare▫i.  Sabẖnā kā mā pi▫o āp hai āpe sār kare▫i.  Nānak nām ḏẖi▫ā▫in ṯin nij gẖar vās hai jug jug sobẖā ho▫e. ||2||

 

(M: 3) prologue by the third Guru. The Almighty (aapey IT-self (laaian-u) engages the creatures in (seyva = service) practice of Divine virtues and commands, and IT-self (karey-i) bestows (bakhas) grace – to unite with IT-self.

Is (aap-i) IT-self (maa = mother, pio = father) the parent of (sabhna) all and (saar-i karey-) looks after them (aapey on IT’s own – like the parents.

Says the third Nanak: Those who (dhiaaian-i) pay attention to (naam-u) Divine virtues and commands, they get to (vaas-u) live in (nij = own, ghar-i = in the house) own home – where they came from –, the Almighty; (sobhaa = praise, hoey = happens) they are praised (jug-u jug-u = age after age) in this world as well as in the hereafter. 2.

 

ਪਉੜੀ ॥ ਤੂ ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹਹਿ ਕਰਤੇ ਮੈ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥

Pa▫oṛī.  Ŧū karaṇ kāraṇ samrath hėh karṯe mai ṯujẖ bin avar na ko▫ī.

 

(Paurri) stanza. O (kartey Creator, (too) You (hah-i) are (samrath-u) potent (kaaran = cause) to get (karan) things done; for (mai) me there is (na koee) ne (avar-u) other (bin-u) except (tujh) You who has these powers.

 

Page 654

 

ਤੁਧੁ ਆਪੇ ਸਿਸਟਿ ਸਿਰਜੀਆ ਆਪੇ ਫੁਨਿ ਗੋਈ ॥ ਸਭੁ ਇਕੋ ਸਬਦੁ ਵਰਤਦਾ ਜੋ ਕਰੇ ਸੁ ਹੋਈ ॥

Ŧuḏẖ āpe sisat sirjī▫ā āpe fun go▫ī.  Sabẖ iko sabaḏ varaṯḏā jo kare so ho▫ī.

 

(Tudh-u) You (aapey= self) Yourself (sirjeeaa) created (sistt-i/sristti) the universe and (phun-i) then (goee) direct its functioning.

(Iko) only one – Your – (sabad-u) command (varatda) applies (sabh-u) everywhere; (jo) whatever You (karey do (su) that (hoee) happens.

 

ਵਡਿਆਈ ਗੁਰਮੁਖਿ ਦੇਇ ਪ੍ਰਭੁ ਹਰਿ ਪਾਵੈ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਆਰਾਧਿਆ ਸਭਿ ਆਖਹੁ ਧੰਨੁ ਧੰਨੁ ਧੰਨੁ ਗੁਰੁ ਸੋਈ ॥੨੯॥੧॥

vadi▫ā▫ī gurmukẖ ḏe▫e parabẖ har pāvai so▫ī.  Gurmukẖ Nānak ārāḏẖi▫ā sabẖ ākẖahu ḏẖan ḏẖan ḏẖan gur so▫ī. ||29||1|| suḏẖu.

 

(Prbh-u) the Master (dey-i) imparts awareness of (vaddiaaee) Divine virtues to (gurmukh-i) one who follows the guru’s teachings, and (soee) that person (paavai) finds (har-i) the Almighty.  

O Nanak the fourth, it is (gurmukh-i) with the guru’s guidance that one (araadhiaa) remembers the Almighty; let us (sabh-i) all (aakhah-u) say that (soee = that, gur-u = guru) the guru is (dha’nn-u dha’nn-u) blessed, i.e. we should praise and follow the guru. 29. 1.

 

ਸੁਧੁ

Sudh

 

(Sudh-u) correct. (This is an annotation by the fifth Guru when checking the compiled Pothi Sahib – the earlier name of Sri Guru Granth Sahib – that the Vaar has been correctly transcribed).

 

 

SGGS pp 650-652, Soratth Ki Vaar M: 4, Paurris 21-25.

 

 

Note: This twenty first Paurri of Soratth Ki Vaar M: 4 has two Sloks or prologues, by the third Guru, preceding it. They all motivate human beings not to pretend being pious to impress others with scriptural knowledge or wearing holy-looking garbs; but practice what they display. For this, it is necessary to dissolve one’s ego. This comes by paying attention to Naam or Divine virtues and commands, and living by them, guided by the guru.

 

ਸਲੋਕੁ : ੩ ॥ ਪੜਣਾ ਗੁੜਣਾ ਸੰਸਾਰ ਕੀ ਕਾਰ ਹੈ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਵਿਕਾਰੁ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭਿ ਪੜਿ ਥਕੇ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥

Salok mėhlā 3. Paṛ▫ṇā guṛ▫ṇā sansār kī kār hai anḏar ṯarisnā vikār.  Ha▫umai vicẖ sabẖ paṛ thake ḏūjai bẖā▫e kẖu▫ār.

 

(Slok-u M: 3) Prologue by the third Guru. (Parrna) reading scriptures and (gurrna = reflecting) giving discourses on them is (kaar = job) the profession (ki) of (sansaar = world) some people – but they themselves do not learn to practice, but do it with (vikaar-u) the vice of (trisna = craving) greed (andar-i) within, i.e. earn money.

They (sabh-i) all (thakey = get tired) engage in continuous (parr-i) reading (vich-i) in their (haumai) ego – to show they are devoted -, but (khuaar-u = frustrated) achieve nothing because they have (doojai= other, bhaaey = ideas) material gains in mind.

 

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥

So paṛi▫ā so pandiṯ bīnā gur sabaḏ kare vīcẖār.  Anḏar kẖojai ṯaṯ lahai pā▫e mokẖ ḏu▫ār.

 

(So) that person is (parriaa) a learned (pundit) scholar and (beena = who watches) is well-informed who (karey = does, veechaar-u = reflection) contemplates (sabad-i = with word) guidance of (gur) the guru.

S/he (khojai) searches (andar-i) within, (lahai) finds (tat-u = reality) awareness of Naam/Divine virtues and commands, and (paaey) gets across (duaar-u) the gate of (mokh) emancipation – overcomes vices, finds the Master and escapes rebirth.

 

ਗੁਣ ਨਿਧਾਨੁ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧੰਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਸੁ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਧਾਰੁ ॥੧॥

Guṇ niḏẖān har pā▫i▫ā sahj kare vīcẖār.  Ḏẖan vāpārī nānkā jis gurmukẖ nām aḏẖār. ||1||

 

One who (karey veechaar-u) contemplates (sahj-i) steadfastly, (paiaa) finds (har-i) the Almighty who is (nidhaan-u) treasure of (gun) virtues, i.e. one finds the Almighty through awareness and emulation of Divine virtues.

All human beings are like traders expected to conduct the business of life with the capital/awareness of Divine virtues and commands, given by the Creator. (Vaapaari = dealer) a person who conducts the self by Divine virtues and commands is (dha’nn-u) blessed; s/he is one (jis-u) for whom (naam-u) Divine commands are (adhaar-u = support) the guide for life, (gurmukh-i) with guidance of the guru,  says third Nanak. 1.

 

ਮ: ੩ ॥ ਵਿਣੁ ਮਨੁ ਮਾਰੇ ਕੋਇ ਨ ਸਿਝਈ ਵੇਖਹੁ ਕੋ ਲਿਵ ਲਾਇ ॥ ਭੇਖਧਾਰੀ ਤੀਰਥੀ ਭਵਿ ਥਕੇ ਨਾ ਏਹੁ ਮਨੁ ਮਾਰਿਆ ਜਾਇ ॥

Mėhlā 3.  viṇ man māre ko▫e na sijẖ▫ī vekẖhu ko liv lā▫e.  Bẖekẖ▫ḏẖārī ṯīrthī bẖav thake nā ehu man māri▫ā jā▫e.

 

(M: 3) prologue by the third Guru. (Koey na) no one (sijhaee) succeeds – in finding the Almighty – (vin-u) without (maarey = killing) dissolving (man–u = mind) ego; (ko) anyone may (liv = attention, laaey = fixes) reflect within and (veykhahu = see) realize this.

(Bheykhdhaar-i = wearing holy-looking garbs) pretenders (thakey) get tired (bhav-i) wandering at (teerathi) pilgrimages – ostensibly to cleanse themselves – but (ih) this human (man-u) mind (na jaaey) cannot (maaria = killed) be freed of ego, this way.

 

ਗੁਰਮੁਖਿ ਏਹੁ ਮਨੁ ਜੀਵਤੁ ਮਰੈ ਸਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਇਸੁ ਮਨ ਕੀ ਮਲੁ ਇਉ ਉਤਰੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੨॥

Gurmukẖ ehu man jīvaṯ marai sacẖ rahai liv lā▫e.  Nānak is man kī mal i▫o uṯrai ha▫umai sabaḏ jalā▫e. ||2||

 

(Ih-u) this (man-u = mind) ego (marai = killed) is dissolved (gurmukh-i) with the guru’s guidance (jeevat-u) when alive, i.e. while carrying out one’s duties in life, by (rahai) remaining (liv laaey) focused on obedience (sach-i) to the Eternal.

S/he (jalaaey = burns) gives up (haumai) ego (sabad-i = by word) by following the guru’s teachings; (io) this is how (mal-u) the dirt of vices (ki) of/on (man) the mind (utrai) is removed, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਸੰਤ ਮਿਲਹੁ ਮੇਰੇ ਭਾਈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵਹੁ ਇਕ ਕਿਨਕਾ ॥ ਹਰਿ ਹਰਿ ਸੀਗਾਰੁ ਬਨਾਵਹੁ ਹਰਿ ਜਨ ਹਰਿ ਕਾਪੜੁ ਪਹਿਰਹੁ ਖਿਮ ਕਾ ॥ ਐਸਾ ਸੀਗਾਰੁ ਮੇਰੇ ਪ੍ਰਭ ਭਾਵੈ ਹਰਿ ਲਾਗੈ ਪਿਆਰਾ ਪ੍ਰਿਮ ਕਾ ॥

Pa▫oṛī.  Har har sanṯ milhu mere bẖā▫ī har nām ḏariṛāvahu ik kinkā.  Har har sīgār banāvahu har jan har kāpaṛ pahirahu kẖim kā.  Aisā sīgār mere parabẖ bẖāvai har lāgai pi▫ārā parim kā.

 

(Paurri) stanza by the fourth Guru. O (meyrey) my (bhaaee) brethren, (milah-u) find the (sant-i) seekers of (har-i) the Almighty and (drirraavh-u) obtain firm understanding of (ik = one) a (kinka = particle) bit – however little – of (naam-u) Divine virtues and commands.

Taking the analogy of a wife wating to please her husband; O (jan = servants) devotees of the Almighty, (banaavh-u) make (har-i = removes vices) the purifying virtues of (har-i) the Almighty (seegaar-u) the adornment/makeup, and (pahirah-u) wear (kaaparr-u) the attire/acquire the attribute, (ka) of (khim/khimaa) forgiveness – tolerance, rather than just adopt holy-looking garb.

(Aisa) such (seegar-u) adornment (bhaavai) pleases (prabh) the Master (meyrey = my) of all; (har-i) the Almighty (laagai piaara) loves the adornment (ka) of (prim = love) loving devotion/obedience.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਬੋਲਹੁ ਦਿਨੁ ਰਾਤੀ ਸਭਿ ਕਿਲਬਿਖ ਕਾਟੈ ਇਕ ਪਲਕਾ ॥ ਹਰਿ ਹਰਿ ਦਇਆਲੁ ਹੋਵੈ ਜਿਸੁ ਉਪਰਿ ਸੋ ਗੁਰਮੁਖਿ ਹਰਿ ਜਪਿ ਜਿਣਕਾ ॥੨੧॥

Har har nām bolhu ḏin rāṯī sabẖ kilbikẖ kātai ik palkā.  Har har ḏa▫i▫āl hovai jis upar so gurmukẖ har jap jiṇkā. ||21||

 

(Bolhu) utter and keep in mind (naam-u) commands of (har-i har-i) the Almighty (din-u) day and (raati) night; this (kaattai = cuts) removes (kilbikh-u) vices from the mind (ik = one) in a (palka = time for blinking the eye) moment.

One on (jis-u) whom the Master (hovai) is (daiaal-u = compassionate) kind, (so) that person (gurmukh-i) follows the guru to (jap-i) remember the Almighty, and (jinka) conquers allurements of the world – to be at peace in life and unite with the Almighty at the end. 21.

 

Page 651

 

Note: This twenty-second Paurri of Soratth Ki Vaar M: 4, has two Sloks or prologues by the third Guru preceding it. The first Slok says the mind acts viciously under influence of deeds of past births, but it can overcome them if it does not get attached to the world-play, under guidance of the guru. In other words we can change our destiny. There is a belief that out of the four ages of Indian belief the Kaliyug is one of evils. The third Guru says in the second Slok that this can be changed to an opportunity to unite with the Almighty by recalling and complying with instruction of the Almighty to the soul. The Paurri shows how this can be done.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹੁ  ਖੰਨਲੀ ਧੋਤੀ ਉਜਲੀ ਨ ਹੋਵਈ ਜੇ ਸਉ ਧੋਵਣਿ ਪਾਹੁ ॥

Salok mėhlā 3.  Janam janam kī is man ka▫o mal lāgī kālā ho▫ā si▫āhu.  Kẖanlī ḏẖoṯī ujlī na hova▫ī je sa▫o ḏẖovaṇ pāhu.

 

(Slok-u M: 3) prologue by the third Guru: (Is) this human (man) mind has so much (mal-u = dirt) influence of transgressions of (janam janam) numerous past births (laagi) sticking (kau) to it, that it (hoaa) has become (kaala siaah-u) pitch black, i.e. the influence of so many past vices on the mind has made it hard to cleanse.

It has become like (khanli) the cloth used to clean the oil-seed crusher, which (na hovaee) cannot become (ujli) clean (dhoti) by washing (jey) even if (paah-u) put for (sau) a hundred (dhovan-i) washes, i.e. the mind cannot be cleansed with rituals etc.

 

But there is a way to cleanse the mind.

 

ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਉਲਟੀ ਹੋਵੈ ਮਤਿ ਬਦਲਾਹੁ ॥ ਨਾਨਕ ਮੈਲੁ ਨ ਲਗਈ ਨਾ ਫਿਰਿ ਜੋਨੀ ਪਾਹੁ ॥੧॥

Gur parsādī jīvaṯ marai ultī hovai maṯ baḏlāhu.  Nānak mail na lag▫ī nā fir jonī pāhu. ||1||

 

When with the guru’s (parsaadi) grace/guidance, a person (marai = dies) overcomes attachment to the world-play like a dead person, (jeevat-u) when alive, then his/her (mat-i = thinking) mind (badlaah-u) changes, things (hovai) are (ultti) reversed – and vices leave.

Then (mail-u = dirt) vices do not (lagaee) touch and s/he is not (paah-u) put in (joni) in the mother’s womb, (phir-i) again, i.e. is not reborn, says the third Nanak. 1.

 

ਮਃ ੩ ॥ ਚਹੁ ਜੁਗੀ ਕਲਿ ਕਾਲੀ ਕਾਂਢੀ ਇਕ ਉਤਮ ਪਦਵੀ ਇਸੁ ਜੁਗ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਕੀਰਤਿ ਫਲੁ ਪਾਈਐ ਜਿਨ ਕਉ ਹਰਿ ਲਿਖਿ ਪਾਹਿ ॥ ਨਾਨਕ ਗੁਰ ਪਰਸਾਦੀ ਅਨਦਿਨੁ ਭਗਤਿ ਹਰਿ ਉਚਰਹਿ ਹਰਿ ਭਗਤੀ ਮਾਹਿ ਸਮਾਹਿ ॥੨॥

Mėhlā 3.  Cẖahu jugī kal kālī kāʼndẖī ik uṯam paḏvī is jug māhi.  Gurmukẖ har kīraṯ fal pā▫ī▫ai jin ka▫o har likẖ pāhi.  Nānak gur parsādī an▫ḏin bẖagaṯ har ucẖrahi har bẖagṯī māhi samāhi. ||2||

 

(M: 3) prologue by the third Guru: Amongst (chahu) the four (jugi) ages – Sat, Treyta, Dupaar and Kal-i; Kal-i age (kaanddhi = called) is considered (kaali = dark) evil, but there is (ik) one way by which (utam) a sublime (padvi = rank) spiritual state can be achieved (maah-i) in (is-u) this (jug) age.

(Jin kau) those in whose destiny (har-i) the Almighty has so (likh paah-i) written down, they (paaeeai) obtain (phal-u = fruit) the reward of (keerat-i) praising the virtues of (har-i) the Almighty, and emulating them – which makes one acceptable to the Almighty.

(Gurparsaadi) with the guru’s grace/guidance, they (andin = all days) ever (uchrah-i utter) remember commands of (har-i) the Almighty (bhagat-i) devotedly and (maah-i) with that devotion (samaah-i) are absorbed in, leading life by Divine virtues and commands, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਮੇਲਿ ਸਾਧ ਜਨ ਸੰਗਤਿ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਹਰਿ ਭਲੀ ਬਾਣਿ ॥ ਹਰਿ ਗੁਣ ਗਾਵਾ ਹਰਿ ਨਿਤ ਚਵਾ ਗੁਰਮਤੀ ਹਰਿ ਰੰਗੁ ਸਦਾ ਮਾਣਿ ॥

Pa▫oṛī.  Har har mel sāḏẖ jan sangaṯ mukẖ bolī har har bẖalī bāṇ.  Har guṇ gāvā har niṯ cẖavā gurmaṯī har rang saḏā māṇ.

 

(Paurri) stanza by the fourth Guru: O (har-i har-i) Almighty, please (meyl-i) enable me to meet (saadh jan) the saints in whose (sangat-i) company, I may (boli = utter) sing (mukh-i) with my mouth, (bhali) the good (baan-i) words – of Divine virtues and learn to emulate them.

I wish that I (gaava = sing) praise (gun) virtues of (har-i) the Almighty; I would (nit) ever (chavaa) talk of, and live by, Divine virtues, and (sadaa) ever (rang-u maan-i) enjoy (har-i) Divine (rang-u) love.

 

ਹਰਿ ਜਪਿ ਜਪਿ ਅਉਖਧ ਖਾਧਿਆ ਸਭਿ ਰੋਗ ਗਵਾਤੇ ਦੁਖਾ ਘਾਣਿ ॥ ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਸੇ ਹਰਿ ਜਨ ਪੂਰੇ ਸਹੀ ਜਾਣਿ ॥ ਜੋ ਗੁਰਮੁਖਿ ਹਰਿ ਆਰਾਧਦੇ ਤਿਨ ਚੂਕੀ ਜਮ ਕੀ ਜਗਤ ਕਾਣਿ ॥੨੨॥

Har jap jap a▫ukẖaḏẖ kẖāḏẖi▫ā sabẖ rog gavāṯe ḏukẖā gẖāṇ.  Jinā sās girās na visrai se har jan pūre sahī jāṇ.  Jo gurmukẖ har ārāḏẖaḏe ṯin cẖūkī jam kī jagaṯ kāṇ. ||22||

 

(Jap-i jap-i) ever keeping in mind (har-i) the Almighty is (aukhadh = medicine) the treatment (khaadhiaa = eating) by taking which – one keeps vices at bay and the resultant and – (ghaan-i) multitudes of resultant (dukhaa) distresses (gavaat-e = lost) leave.

(Jinaa) those by whom the Almighty is not (visrai) forgotten, i.e. is remembered, (saas-i) with every breath and (giraas-i) every morsel of food – every moment, those (jan) humble servants/devotees of the Almighty are (jaan-i) considered (poor-e) perfect and (sahi) genuine – they sincerely live by Divine virtues and commands.

(Jo) those who, (gurmukh-i) with the guru’s guidance (aaradhad-e) remember – instructions given to the soul by (har-i) the Almighty, (tin) their (kaan-i = dependence) being subject to (jam) the messenger of death causing them to take rebirth in (jagat) the world, (chooki = ends) is obviated. 22.

 

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Note: This twenty third Paurri of Soratth Ki Vaar M: 4, is preceded by two Sloks or prologues by the third Guru. The first Slok says the human beings acting in ego or self-will remain engrossed in getting material gains and physical pleasures, forget the Almighty and also neglect to learn from the guru. The second Slok uses the relationship between husband and wife as metaphor to describe that between the Creator and the soul. It emphasizes the need for sincere love. The Paurri cautions against those who disobey the guru and even disown him. It asks us to keep away from such people and ever pay attention to the guru’s teachings.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਰੇ ਜਨ ਉਥਾਰੈ ਦਬਿਓਹੁ ਸੁਤਿਆ ਗਈ ਵਿਹਾਇ ॥ ਸਤਿਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣਿ ਨ ਜਾਗਿਓ ਅੰਤਰਿ ਨ ਉਪਜਿਓ ਚਾਉ ॥

Salok mėhlā 3.  Re jan uthārai ḏabi▫ohu suṯi▫ā ga▫ī vihā▫e.  Saṯgur kā sabaḏ suṇ na jāgi▫o anṯar na upji▫o cẖā▫o.

 

(Rey) o (jan = person) human being, you are (dabioh-u = buried) possessed by (uthaarai = dream at night) transitory pleasures and relations; your life – (gaee) is passing (sutiaa = asleep) being indifferent to Naam/Divine virtues and commands, the guide for life.

You do not (sun-i) listen to (sabad-u = word) teachings of (satigur) the true guru, (jaagio) to be awakened – to overcome inebriation caused by temptations, and (chaau) liking for the guru’s teachings does not (upjio) come to your (antar-i = within) mind.

 

ਸਰੀਰੁ ਜਲਉ ਗੁਣ ਬਾਹਰਾ ਜੋ ਗੁਰ ਕਾਰ ਨ ਕਮਾਇ ॥ ਜਗਤੁ ਜਲੰਦਾ ਡਿਠੁ ਮੈ ਹਉਮੈ ਦੂਜੈ ਭਾਇ ॥ ਨਾਨਕ ਗੁਰ ਸਰਣਾਈ ਉਬਰੇ ਸਚੁ ਮਨਿ ਸਬਦਿ ਧਿਆਇ ॥੧॥

Sarīr jala▫o guṇ bāhrā jo gur kār na kamā▫e.  Jagaṯ jalanḏā diṯẖ mai ha▫umai ḏūjai bẖā▫e.  Nānak gur sarṇā▫ī ubre sacẖ man sabaḏ ḏẖi▫ā▫e. ||1||

 

(Sareer-u) the body/mind (jalau = burns) is restless, of one (jo) who is (baahra = bereft) unaware of – and thus does not live by – (gun) Divine virtues, and does not (kamaaey) carry out (kaar = task) instructions given by (gur) the guru.

(Mai) I (dditth-u) have seen (jagat-u = world) people (jalanda = burning) suffering/being restless because of (haumai) ego, i.e. by acting with their own will, caught in (doojai) other (bhaaey) ideas – than complying with Naam. 

Says third Nanak: Those who place themselves (sarnaaee = sanctuary) in care and obedience of the guru, and (dhiaaey) pay attention (sabad-i = word) to the guru’s teachings, they (ubrey = rise above) are saved from temptations and the resultant restless-ness. 1.

 

ਮ: ੩ ॥ ਸਬਦਿ ਰਤੇ ਹਉਮੈ ਗਈ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥ ਪਿਰ ਕੈ ਭਾਣੈ ਸਦਾ ਚਲੈ ਤਾ ਬਨਿਆ ਸੀਗਾਰੁ ॥

Mėhlā 3.  Sabaḏ raṯe ha▫umai ga▫ī sobẖāvanṯī nār.  Pir kai bẖāṇai saḏā cẖalai ṯā bani▫ā sīgār.

 

(M: 3) prologue by the third Guru. (Haumai) ego (gaee) leaves one who is (ratey) imbued with, i.e. who remembers and lives, (sabad-i = Divine Word) by Divine commands; such (naar-i = woman) a soul-wife (sobhaavanti) is praise-worthy and is liked by the Almighty-husband – it is experienced by being at peace with the self in life.

When a soul-wife (sadaa) forever (chalai = moves) acts (bhaanai) by will of (pir = husband) the Almighty-husband, (ta) then she (baniaa) wears (seegaar-u) adornment – attracts/is accepted for union by the Almighty.

 

ਸੇਜ ਸੁਹਾਵੀ ਸਦਾ ਪਿਰੁ ਰਾਵੈ ਹਰਿ ਵਰੁ ਪਾਇਆ ਨਾਰਿ ॥ ਨਾ ਹਰਿ ਮਰੈ ਨ ਕਦੇ ਦੁਖੁ ਲਾਗੈ ਸਦਾ ਸੁਹਾਗਣਿ ਨਾਰਿ ॥ ਨਾਨਕ ਹਰਿ ਪ੍ਰਭ ਮੇਲਿ ਲਈ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੨॥

Sej suhāvī saḏā pir rāvai har var pā▫i▫ā nār.  Nā har marai na kaḏe ḏukẖ lāgai saḏā suhāgaṇ nār.  Nānak har parabẖ mel la▫ī gur kai heṯ pi▫ār. ||2||

 

(Pir-u) the Almighty-husband finds her (seyj = bed) devoted mind (suhaavi = pleasant) beautiful and (raavai = consummates love) abides in it; this is how (naar-i = woman) the soul-wife (paaia) obtains union with the Almighty (var-u) husband – experiences company of the Master within.

(Har-i) the Almighty-husband does not (marai) die, and so (dukh-u) grief (na kadey) never (laagai) touches her; she is (sadaa) ever (suhaagan-i) the fortunate (naar-i = woman) soul – to have the Almighty with it. (Message: God is ever within, one needs to be attentive to experience that).

Says third Nanak: (Har-i prabh) the Almighty Master (meyl-i laee) unites that soul with IT-self, (kai heyt-i) by motivating her (piaar-i = love) to follow the guru – and live by Naam or Divine virtues and commands. 2.

 

ਪਉੜੀ ॥ ਜਿਨਾ ਗੁਰੁ ਗੋਪਿਆ ਆਪਣਾ ਤੇ ਨਰ ਬੁਰਿਆਰੀ ॥ ਹਰਿ ਜੀਉ ਤਿਨ ਕਾ ਦਰਸਨੁ ਨਾ ਕਰਹੁ ਪਾਪਿਸਟ ਹਤਿਆਰੀ ॥ ਓਹਿ ਘਰਿ ਘਰਿ ਫਿਰਹਿ ਕੁਸੁਧ ਮਨਿ ਜਿਉ ਧਰਕਟ ਨਾਰੀ ॥

Pa▫oṛī.  Jinā gur gopi▫ā āpṇā ṯe nar buri▫ārī.  Har jī▫o ṯin kā ḏarsan nā karahu pāpisat haṯi▫ārī.  Ohi gẖar gẖar firėh kusuḏẖ man ji▫o ḏẖarkat nārī.

 

(Paurri) stanza by the fourth Guru. (Tey) those (nar) persons (jinaa) who (gopiaa = conceal) do not own up/obey (aapna = own) their (gur-u) guru, they are (buriaari) evil.

O (jeeo) revered (har-i) Almighty, please do not (karahu) make me (darsan-u = have sight) meet/be in company of such (paapistt) wrongdoers and (hatiaari) murderers – of goodness.

(Oh-i = they) such persons are (kusudh) impure (man-i) of mind; they forget the Almighty and (phirah-i = wander) go (ghar-i ghar-i = house to house) to others, like (dharkatt) an immoral (naari) woman – who is unfaithful and goes to other men.

 

ਵਡਭਾਗੀ ਸੰਗਤਿ ਮਿਲੇ ਗੁਰਮੁਖਿ ਸਵਾਰੀ ॥ ਹਰਿ ਮੇਲਹੁ ਸਤਿਗੁਰ ਦਇਆ ਕਰਿ ਗੁਰ ਕਉ ਬਲਿਹਾਰੀ ॥੨੩॥

vadbẖāgī sangaṯ mile gurmukẖ savārī.  Har melhu saṯgur ḏa▫i▫ā kar gur ka▫o balihārī. ||23||

 

It is (vaddbhaagi) with good fortune that one (milai) finds (sangat-i) company – the holy congregation -, where s/he (savaari) is transformed (gurmukh-i) with the guru’s teachings.

O (har-i) Almighty, please (daiaa kar-i) be kind to (meylhu = cause to meet) lead me to (satigur) the true guru; I shall (kau baliaahari = be sacrifice to) do everything the guru tells me. 23.

 

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ਸਲੋਕੁ ਮ: ੩ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਊਪਜੈ ਫਿਰਿ ਦੁਖੁ ਨ ਲਗੈ ਆਇ ॥ ਜੰਮਣੁ ਮਰਣਾ ਮਿਟਿ ਗਇਆ ਕਾਲੈ ਕਾ ਕਿਛੁ ਨ ਬਸਾਇ ॥

Salok mėhlā 3.  Gur sevā ṯe sukẖ ūpjai fir ḏukẖ na lagai ā▫e.  Jamaṇ marṇā mit ga▫i▫ā kālai kā kicẖẖ na basā▫e.

 

(Slok-u M: 3) prologue by the third Guru.  (Sukh-u) peace (oopjai = occurs) is obtained (tey) by (seyva = service) obedience to the guru – because one keeps away from vices and hence no retribution is faced; (dukh-u) grief does not (lagai aaey) afflict (phir-i) again.

(Jamman-u) births and (marna) deaths (mitt gaiaa = effaced) are obviated as (kaalai) the messenger of death (basaaey = in the hands of) can do (kichh-u na) nothing.

 

ਹਰਿ ਸੇਤੀ ਮਨੁ ਰਵਿ ਰਹਿਆ ਸਚੇ ਰਹਿਆ ਸਮਾਇ ॥ ਨਾਨਕ ਹਉ ਬਲਿਹਾਰੀ ਤਿੰਨ ਕਉ ਜੋ ਚਲਨਿ ਸਤਿਗੁਰ ਭਾਇ ॥੧॥

Har seṯī man rav rahi▫ā sacẖe rahi▫ā samā▫e.  Nānak ha▫o balihārī ṯinn ka▫o jo cẖalan saṯgur bẖā▫e. ||1||

 

(Man-u) the mind (rahiaa) remains (rav-i = engrossed) in remembrance (seyti) of the Almighty and (rahiaa) remains (samaaey) absorbed (sachey) in the Eternal – with the guru’s guidance.

Says the third Nanak: (Hau) I (balihaari kau = am sacrifice to) adore (tinn) those (jo) who (chalan-i = walk) act (bhaaey) as (bhaaey = will) instructed by (satigur) the true guru. 1.

 

ਮਃ ੩ ॥ ਬਿਨੁ ਸਬਦੈ ਸੁਧੁ ਨ ਹੋਵਈ ਜੇ ਅਨੇਕ ਕਰੈ ਸੀਗਾਰ ॥
Mėhlā 3.  Bin sabḏai suḏẖ na hova▫ī je anek karai sīgār.

 

(M: 3) prologue by the third Guru. (Bin-u) without following (sabdai = word) the teachings of the guru, a soul-wife does not (hovaee) become (sudh-u) purified – and acceptable to the Almighty – even (jey) if s/he (karey) performs (aneyk) numerous (seegaar = adornments) ritual practices – like baths and burning incenses.

 

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ਪਿਰ ਕੀ ਸਾਰ ਨ ਜਾਣਈ ਦੂਜੈ ਭਾਇ ਪਿਆਰੁ ॥ ਸਾ ਕੁਸੁਧ ਸਾ ਕੁਲਖਣੀ ਨਾਨਕ ਨਾਰੀ ਵਿਚਿ ਕੁਨਾਰਿ ॥੨॥
Pir kī sār na jāṇ▫ī ḏūjai bẖā▫e pi▫ār.  Sā kusuḏẖ sā kulkẖaṇī Nānak nārī vicẖ kunār. ||2||

 

She does not (jaanaee) know (saar = news) what is liked by (pir- = husband) the Almighty-husband, but has (piaar-u) love for (doojai) other (bhaaey = affection) pursuits – to impress other people.

(Sa = that) such a soul is like (kusudh-u) an impure and (kulakhni) immoral woman; a (kunaar-i) bad woman (vich-i) amongst (naari) women, i.e. marked out as one. 2.

 

ਪਉੜੀ ॥ ਹਰਿ ਹਰਿ ਅਪਣੀ ਦਇਆ ਕਰਿ ਹਰਿ ਬੋਲੀ ਬੈਣੀ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਈ ਹਰਿ ਉਚਰਾ ਹਰਿ ਲਾਹਾ ਲੈਣੀ ॥

Pa▫oṛī.  Har har apṇī ḏa▫i▫ā kar har bolī baiṇī.  Har nām ḏẖi▫ā▫ī har ucẖrā har lāhā laiṇī.

 

(Paurri) stanza. O (har-i har-i) Almighty, please (daiaa kar-i) be kind that I (boli) say (baini/baani) words – of virtues – of You, (har-i) the Almighty.

I should (dhiaaee) pay attention to (naam-u) virtues and commands of (har-i) the Almighty, (uchraa = utter) remember and praise them, to (laini) take as (laaha) profit, i.e. find, (har-i) the Almighty.

 

ਜੋ ਜਪਦੇ ਹਰਿ ਹਰਿ ਦਿਨਸੁ ਰਾਤਿ ਤਿਨ ਹਉ ਕੁਰਬੈਣੀ ॥ ਜਿਨਾ ਸਤਿਗੁਰੁ ਮੇਰਾ ਪਿਆਰਾ ਅਰਾਧਿਆ ਤਿਨ ਜਨ ਦੇਖਾ ਨੈਣੀ ॥ ਹਉ ਵਾਰਿਆ ਅਪਣੇ ਗੁਰੂ ਕਉ ਜਿਨਿ ਮੇਰਾ ਹਰਿ ਸਜਣੁ ਮੇਲਿਆ ਸੈਣੀ ॥੨੪॥

Jo japḏe har har ḏinas rāṯ ṯin ha▫o kurbaiṇī.  Jinā saṯgur merā pi▫ārā arāḏẖi▫ā ṯin jan ḏekẖā naiṇī.  Ha▫o vāri▫ā apṇe gurū ka▫o jin merā har sajaṇ meli▫ā saiṇī. ||24||

 

(Jo) those who (japdey) keep in mind (har-i har-i) virtues and commands of the Almighty (dinas-u) day and (raat-i) night, (hau) I (kurbaini/kurbaani = am sacrifice) adore (tin) them.

(Jinaa) those who (araadhiaa) remember (piaara) the Beloved (satigur-u) Almighty (meyra = my) of all, I wish to (deykhaa) see (tin) those (jan-u) servants of the Master (naini) with my eyes, i.e. to be in their company and follow their example.

(Hau) I (vaariaa kau = am sacrifice to) adore (aapney) my guru who (meyliaa) helped me find (meyra) my (har-i) Almighty (sajan-u) friend and (saini) relative. 24.

 

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ਸਲੋਕੁ ਮਃ ੪ ॥ ਹਰਿ ਦਾਸਨ ਸਿਉ ਪ੍ਰੀਤਿ ਹੈ ਹਰਿ ਦਾਸਨ ਕੋ ਮਿਤੁ ॥ ਹਰਿ ਦਾਸਨ ਕੈ ਵਸਿ ਹੈ ਜਿਉ ਜੰਤੀ ਕੈ ਵਸਿ ਜੰਤੁ ॥

Salok mėhlā 4.  Har ḏāsan si▫o parīṯ hai har ḏāsan ko miṯ.  Har ḏāsan kai vas hai ji▫o janṯī kai vas janṯ.

 

(Slok-u M: 4) prologue by the fourth Guru. (Har-i) the Almighty has (preet-i) affection (sio) for IT’s (daasan = servants) devotees and is (mit-u) friendly (ko) to them.

The Almighty (hai) is (vas-i = under control) responsive to (daasan = servants) those who live in obedience to IT, (jio) the way (jant-u) a musical instrument (vas-i = under control) responds to (janti) the musician, i.e. the Master responds to supplications of the devotees.

 

ਹਰਿ ਕੇ ਦਾਸ ਹਰਿ ਧਿਆਇਦੇ ਕਰਿ ਪ੍ਰੀਤਮ ਸਿਉ ਨੇਹੁ ॥ ਕਿਰਪਾ ਕਰਿ ਕੈ ਸੁਨਹੁ ਪ੍ਰਭ ਸਭ ਜਗ ਮਹਿ ਵਰਸੈ ਮੇਹੁ ॥

Har ke ḏās har ḏẖi▫ā▫iḏe kar parīṯam si▫o nehu.  Kirpā kar kai sunhu parabẖ sabẖ jag mėh varsai mehu.

 

(Daas = servants) the devotees (key) of the Almighty (dhiaaeydey) pay attention to commands of the Almighty (kar-i) with (neyh-u) love (sio) for (preetam) the beloved Master.

O (prabh) Master, (sunh-u = listen) this is my supplication; please (kirpa = mercy, kar-i kai = do) be kind that (meyh-u) rain (varsai) falls (mah-i) in (jag) the world, i.e. the benediction of Your virtues is bestowed on all.

 

ਜੋ ਹਰਿ ਦਾਸਨ ਕੀ ਉਸਤਤਿ ਹੈ ਸਾ ਹਰਿ ਕੀ ਵਡਿਆਈ ॥ ਹਰਿ ਆਪਣੀ ਵਡਿਆਈ ਭਾਵਦੀ ਜਨ ਕਾ ਜੈਕਾਰੁ ਕਰਾਈ ॥

Jo har ḏāsan kī usṯaṯ hai sā har kī vadi▫ā▫ī.  Har āpṇī vadi▫ā▫ī bẖāvḏī jan kā jaikār karā▫ī.

 

(Jo) whatever (ustat-i) praise (hai) is done of (har-i daasa) the Almighty’s devotees, (sa) that is (vaddiaaee) glorification of the Master, because they emulate Divine virtues.

(Aapni = own) IT’s (vaddiaaee) glorification pleases (har-i) the Almighty and hence (karaaee) gets (jan) the servants (jaikaar) praised, i.e. IT loves when the devotees emulate IT’s virtues and be like IT-self.

 

ਸੋ ਹਰਿ ਜਨੁ ਨਾਮੁ ਧਿਆਇਦਾ ਹਰਿ ਹਰਿ ਜਨੁ ਇਕ ਸਮਾਨਿ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਕਾ ਦਾਸੁ ਹੈ ਹਰਿ ਪੈਜ ਰਖਹੁ ਭਗਵਾਨ ॥੧॥

So har jan nām ḏẖi▫ā▫iḏā har har jan ik samān.  Jan Nānak har kā ḏās hai har paij rakẖahu bẖagvān. ||1||

 

(So) that indeed is (har-i jan) the devotee of the Almighty who (dhiaaida) pays attention to (naam-u) Divine virtues and commands – as guide for life; (har-i) the Almighty and (har-i jan-u) that devotee are (ik samaan-i = like one) alike, i.e. devotion makes one like the Master.

Says the fourth Nanak: This (jan-u) humble fourth Nanak (hai) is (daas-u = servant) devotee of You, the Almighty; please (rakhah-u) preserve my (paij) honour, o (bhagvaan) Master, i.e. accept me to Your fold. 1.

 

ਮਃ ੪ ॥ ਨਾਨਕ ਪ੍ਰੀਤਿ ਲਾਈ ਤਿਨਿ ਸਾਚੈ ਤਿਸੁ ਬਿਨੁ ਰਹਣੁ ਨ ਜਾਈ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਪੂਰਾ ਪਾਈਐ ਹਰਿ ਰਸਿ ਰਸਨ ਰਸਾਈ ॥੨॥

Mėhlā 4.  Nānak parīṯ lā▫ī ṯin sācẖai ṯis bin rahaṇ na jā▫ī.  Saṯgur milai ṯa pūrā pā▫ī▫ai har ras rasan rasā▫ī. ||2||

 

(M: 4) prologue by the fourth Guru. Says the fourth Nanak: (Tin-i = that) the One (saachai) Eternal Master has (laa-ee) created such (preet-i) affection for IT-self, that (na jaaee) I cannot (rahn-u) live (bin-u) without (tis-u) IT.

If (satigur-u) the true guru (milai) is found, (ta) then (poora) the Perfect Master (paaeeai) is found; then (rasna) the tongue (rasaaee) relishes praising (har-i ras-i = Divine elixir) Divine virtues. 2.

 

ਪਉੜੀ ॥ ਰੈਣਿ ਦਿਨਸੁ ਪਰਭਾਤਿ ਤੂਹੈ ਹੀ ਗਾਵਣਾ ॥ ਜੀਅ ਜੰਤ ਸਰਬਤ ਨਾਉ ਤੇਰਾ ਧਿਆਵਣਾ ॥

Pa▫oṛī.  Raiṇ ḏinas parbẖāṯ ṯūhai hī gāvṇā.  Jī▫a janṯ sarbaṯ nā▫o ṯerā ḏẖi▫āvaṇā.

 

(Paurri) stanza. O Almighty, (toohai) You alone are (gaavna = sung) to be praised, i.e. Your virtues emulated, (rain-i) night, (dinas-u) day and (parbhaat-i) morning – all the time.

(Sarbat) all (jeea jant) creatures are expected to (dhiaavna) pay attention to (teyra) Your (naau/naam) virtues and commands. 

 

ਤੂ ਦਾਤਾ ਦਾਤਾਰੁ ਤੇਰਾ ਦਿਤਾ ਖਾਵਣਾ ॥ ਭਗਤ ਜਨਾ ਕੈ ਸੰਗਿ ਪਾਪ ਗਵਾਵਣਾ ॥ ਜਨ ਨਾਨਕ ਸਦ ਬਲਿਹਾਰੈ ਬਲਿ ਬਲਿ ਜਾਵਣਾ ॥੨੫॥

Ŧū ḏāṯā ḏāṯār ṯerā ḏiṯā kẖāvṇā.  Bẖagaṯ janā kai sang pāp gavāvṇā.  Jan Nānak saḏ balihārai bal bal jāvṇā. ||25||

 

(Too) You are (daata = giver) the beneficent (daataar-u) provider, and the creatures (khaavna = eat) subsist on (teyra) Your (ditaa = given) provisions.

They are expected to be (gavaavna = lose) give up (paap) transgressions by being (sang-i) in company (kai) of (bhgagat jana = devotees) those who live in obedience to You, – and follow their example.

(Jan) the humble fourth Nanak, (sad) ever (balihaarai = is sacrifice) adores you and (bal-i bal-i jaavna = is sacrifice) shall do everything as per Your commands. 25.