SGGS pp 787-789, Soohi Ki Vaar M: 3, Paurris 6-12.

 

Note: According to an old practice amongst the Hindus it was believed that a true wife dies with the husband and the wife therefore entered the funeral pyre of the dead husband. Such a woman was called Satee or a true wife. In many cases she was coerced by the relatives to do this so that they could lay their hands on her estate. This was considered a social evil and the third Guru raised his voice against this. In the first Slok or prologue below he says that a true Satee is one who dies being unable to bear separation from the husband, rather than one who immolates herself. The Guru also calls a person who loves the Almighty a Satee.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸਤੀਆ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜੋ ਮੜਿਆ ਲਗਿ ਜਲੰਨ੍ਹ੍ਹਿ ॥ ਨਾਨਕ ਸਤੀਆ ਜਾਣੀਅਨ੍ਹ੍ਹਿ ਜਿ ਬਿਰਹੇ ਚੋਟ ਮਰੰਨ੍ਹ੍ਹਿ ॥੧॥

Salok mėhlā 3.  Saṯī▫ā ehi na ākẖī▫an jo maṛi▫ā lag jalaʼnniĥ.  Nānak saṯī▫ā jāṇī▫aniĥ jė birhe cẖot maraʼnniĥ. ||1||

 

(Slok-u) prologue by the third Guru: Those women (jo) who (jalannih) burn themselves (lag-i = cling/with) on (marriaa) the funeral pyres of their husbands cannot (aakheean-i = called) be considered (sateeaa) Satees or truthful wives.

(J-i) those who (marannih) die with (chott) shock of (birahey) separation from their husbands are (jaaneeanih = known) considered Satees, says third Nanak. 1.

 

ਮਃ ੩ ॥ ਭੀ ਸੋ ਸਤੀਆ ਜਾਣੀਅਨਿ ਸੀਲ ਸੰਤੋਖਿ ਰਹੰਨ੍ਹ੍ਹਿ ॥ ਸੇਵਨਿ ਸਾਈ ਆਪਣਾ ਨਿਤ ਉਠਿ ਸੰਮ੍ਹ੍ਹਾਲੰਨ੍ਹ੍ਹਿ ॥੨॥

Mėhlā 3.  Bẖī so saṯī▫ā jāṇī▫an sīl sanṯokẖ rahaʼnniĥ.  Sevan sā▫ī āpṇā niṯ uṯẖ samĥālaʼnniĥ. ||2||

 

Prologue by the third Guru: (So) they are (bhi) also (jaaneean-i) considered (sateeaa) Satees (rahannih = remain) who are (seel) of good conduct and (santokh-i) with contented, i.e. who happily accept Divine will.

They (seyvan-i = serve) obey (saaee) the Master (aapna = own) of all, and are (nit) ever (utth-i = get up) ready (sammhaalinh = pay attention) to obey Divine commands. 2.

 

ਮਃ ੩ ॥ ਕੰਤਾ ਨਾਲਿ ਮਹੇਲੀਆ ਸੇਤੀ ਅਗਿ ਜਲਾਹਿ ॥ ਜੇ ਜਾਣਹਿ ਪਿਰੁ ਆਪਣਾ ਤਾ ਤਨਿ ਦੁਖ ਸਹਾਹਿ ॥

Mėhlā 3.  Kanṯā nāl mahelī▫ā seṯī ag jalāhi.  Je jāṇėh pir āpṇā ṯā ṯan ḏukẖ sahāhi.

 

Prologue by the third Guru: They say (maheyhleeaa = of the palace/home) true wives (jalaah-i) burn (seyti) with fire (naal-i) along-with their (kanta) husbands.

Only (jey) if a wife (jaanah-i = knows) cares for (aapna) her (pir-u) husband in life, (ta) then she would (sahaah-i) bear (dukh) the pain (tan-i) on her body – immolate herself.

 

ਨਾਨਕ ਕੰਤ ਨ ਜਾਣਨੀ ਸੇ ਕਿਉ ਅਗਿ ਜਲਾਹਿ ॥ ਭਾਵੈ ਜੀਵਉ ਕੈ ਮਰਉ ਦੂਰਹੁ ਹੀ ਭਜਿ ਜਾਹਿ ॥੩॥

Nānak kanṯ na jāṇnī se ki▫o ag jalāhi.  Bẖāvai jīva▫o kai mara▫o ḏẖūrahu hī bẖaj jāhi. ||3||

 

Says third Nanak: A wife who does not (jaanani = know) care for (kant) the husband in life, (kiau) why would she (jalaah-i) burn herself (ag-i) in fire, i.e. she should not get coerced by other people.

If she did not care for the husband in life, what difference does it make (bhaavai) whether he (jeevau) lives or (marai) dies; she would (bhaj-i jaah-i) run away (doorhu = from far) without coming near the husband’s body. 3.

 

ਪਉੜੀ ॥ ਤੁਧੁ ਦੁਖੁ ਸੁਖੁ ਨਾਲਿ ਉਪਾਇਆ ਲੇਖੁ ਕਰਤੈ ਲਿਖਿਆ ॥ ਨਾਵੈ ਜੇਵਡ ਹੋਰ ਦਾਤਿ ਨਾਹੀ ਤਿਸੁ ਰੂਪੁ ਨ ਰਿਖਿਆ ॥

Pa▫oṛī.  Ŧuḏẖ ḏukẖ sukẖ nāl upā▫i▫ā lekẖ karṯai likẖi▫ā.  Nāvai jevad hor ḏāṯ nāhī ṯis rūp na rikẖi▫ā.

 

(Paurri) stanza: O (kartai) Creator, (tudh-u) You (likhiaa) write (dukh-u) distress and (sukh-u) comfort in (leykh-u = writing) destiny (naaal-i = with) at the time of (upaaiaa) creation of the creatures– based on their past deeds.

The Master who has neither (roop) form nor (reykhiaa = lines on hands and feet) identification marks, i.e. who is formless, also imparts (naavai) Naam – awareness of what the soul is to do in life; there is no (hor) other (daat-i) benediction (jeyvadd) as great as this.

 

ਨਾਮੁ ਅਖੁਟੁ ਨਿਧਾਨੁ ਹੈ ਗੁਰਮੁਖਿ ਮਨਿ ਵਸਿਆ ॥ ਕਰਿ ਕਿਰਪਾ ਨਾਮੁ ਦੇਵਸੀ ਫਿਰਿ ਲੇਖੁ ਨ ਲਿਖਿਆ ॥ ਸੇਵਕ ਭਾਇ ਸੇ ਜਨ ਮਿਲੇ ਜਿਨ ਹਰਿ ਜਪੁ ਜਪਿਆ ॥੬॥

Nām akẖut niḏẖān hai gurmukẖ man vasi▫ā.  Kar kirpā nām ḏevsī fir lekẖ na likẖi▫ā.  Sevak bẖā▫e se jan mile jin har jap japi▫ā. ||6||

 

Naam, i.e. awareness of Divine virtues and commands is (akhutt-u) an inexhaustible (nidhaan-u) treasure; it is known and (vasiaa = abides) kept (man-i) in mind (gurmukh-i) with the guru’s guidance.

One to whom the Almighty (kar-i kirpa) kindly (deyvsi = gives) imparts awareness of Naam – s/he refrains from vices and (phir-i) then no (leykh-u = writing) fault is (likhiaa) written in his/her account.

(Sey) such (jan = servants) devotees/seekers (jin) who (japiaa) remember and practice (jap-u = what is to be remembered) Naam – virtues and commands – of (har-i) the Almighty, they (miley) are united with the Almighty (bhaaey = love) through loving (seyvak = of servant) obedience. 6.

 

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ਸਲੋਕੁ ਮਃ ੨ ॥ ਜਿਨੀ ਚਲਣੁ ਜਾਣਿਆ ਸੇ ਕਿਉ ਕਰਹਿ ਵਿਥਾਰ ॥ ਚਲਣ ਸਾਰ ਨ ਜਾਣਨੀ ਕਾਜ ਸਵਾਰਣਹਾਰ ॥੧॥

Salok mėhlā 2.  Jinī cẖalaṇ jāṇi▫ā se ki▫o karahi vithār.  Cẖalaṇ sār na jāṇnī kāj savāraṇhār. ||1||

 

Prologue by the second Guru: (Jin-i) those who (jaania = know) are mindful of (chalan) departure from the world someday, (kiau) why would (sey) they (karah-i) do (vithaar/visthaar) expansion, i.e. they would not get into more and more entanglements in the world.

Only those who do not (jaanani) know, i.e. ignore, (saar) the reality of (chalan = departure) impending death, (savaaranhaar) engage in pursuit of (kaaj = tasks) entanglements. 1.

 

ਮ: ੨ ॥ ਰਾਤਿ ਕਾਰਣਿ ਧਨੁ ਸੰਚੀਐ ਭਲਕੇ ਚਲਣੁ ਹੋਇ ॥ ਨਾਨਕ ਨਾਲਿ ਨ ਚਲਈ ਫਿਰਿ ਪਛੁਤਾਵਾ ਹੋਇ ॥੨॥

Mėhlā 2.  Rāṯ kāraṇ ḏẖan sancẖī▫ai bẖalke cẖalaṇ ho▫e.  Nānak nāl na cẖal▫ī fir pacẖẖuṯāvā ho▫e. ||2||

 

Prologue by the second Guru: We (sancheeai) gather (dhan-u) wealth (kaaran-i) for the sake of life – which is transitory like (raat-i = night) stay of a traveler overnight, who (chalan-u = departure, hoee = happens) leaves (bhalkey) the next morning.

But when at death s/he realizes that wealth is not (chalaee) going (naal-i) with the soul, (phir-i) then (hoey) there is (pachhutaava) repentance, says second Nanak. 2.

 

ਮਃ ੨ ॥ ਬਧਾ ਚਟੀ ਜੋ ਭਰੇ ਨਾ ਗੁਣੁ ਨਾ ਉਪਕਾਰੁ ॥ ਸੇਤੀ ਖੁਸੀ ਸਵਾਰੀਐ ਨਾਨਕ ਕਾਰਜੁ ਸਾਰੁ ॥੩॥

Mėhlā 2.  Baḏẖā cẖatī jo bẖare nā guṇ nā upkār.  Seṯī kẖusī savārī▫ai Nānak kāraj sār. ||3||

 

Prologue by the second Guru. One (jo) who (chatti bharey) does things unwillingly, i.e. has to be coerced to do his/her task – s/he does nothing (gun = virtue) good for the self or (upkaar) for others.

One who does (kaaraj-u) a task (seyti = with, khusi = happiness) happily, (savaareeai) accomplishes it (saar-u) well, says second Nanak. 3.

 

ਮ: ੨ ॥ ਮਨਹਠਿ ਤਰਫ ਨ ਜਿਪਈ ਜੇ ਬਹੁਤਾ ਘਾਲੇ ॥ ਤਰਫ ਜਿਣੈ ਸਤ ਭਾਉ ਦੇ ਜਨ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰੇ ॥੪॥

Mėhlā 2.  Manhaṯẖ ṯaraf na jip▫ī je bahuṯā gẖāle.  Ŧaraf jiṇai saṯ bẖā▫o ḏe jan Nānak sabaḏ vīcẖāre. ||4||

 

Prologue by the second Guru: One cannot (jipaee) win over the Almighty to his/her (taraf) side (manhatth-i) by determination alone even (jey) if s/he (ghaaley) toils (bahutaa = much) a lot, i.e. by determinedly observing austerities, performing rituals and superstitions, or worshipping gods/goddesses.

But one who (veechaarey) contemplates (sabad-u = word) commands of the Creator given to the soul before birth, (dey = giving) with (sat = truth) sincerity and (bhaau) love, (jinai) wins over the Almighty to his/her (taraf) side, i.e. receives approval for union, says second Nanak. 4.

 

ਪਉੜੀ ॥ ਕਰਤੈ ਕਾਰਣੁ ਜਿਨਿ ਕੀਆ ਸੋ ਜਾਣੈ ਸੋਈ ॥ ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਆਪੇ ਫੁਨਿ ਗੋਈ ॥

Pa▫oṛī.  Karṯai kāraṇ jin kī▫ā so jāṇai so▫ī.  Āpe sarisat upā▫ī▫an āpe fun go▫ī.

 

(Paurri) stanza: (Kartai) the Creator (jin-i) who (keeaa) created (kaaran-u) the creation, (soi) IT (jaanai) knows (so) it, i.e. knows what everyone does and how to treat them.

IT (aap-e) IT-self (upaaeean-u) created (sristt-i) the universe and (phun-i) also (aapey) IT-self (goee = says/commands) directs its functioning.

 

Page 788

 

ਜੁਗ ਚਾਰੇ ਸਭ ਭਵਿ ਥਕੀ ਕਿਨਿ ਕੀਮਤਿ ਹੋਈ ॥ ਸਤਿਗੁਰਿ ਏਕੁ ਵਿਖਾਲਿਆ ਮਨਿ ਤਨਿ ਸੁਖੁ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀਐ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਈ ॥੭॥

Jug cẖāre sabẖ bẖav thakī kin kīmaṯ ho▫ī.  Saṯgur ek vikẖāli▫ā man ṯan sukẖ ho▫ī Gurmukẖ saḏā salāhī▫ai karṯā kare so ho▫ī. ||7||

 

I have (bhav = wandered, thaki = got tired) continuously enquired (jug = ages, chaarey = all four) all my life (kin-i = who) if anyone (hoee) knows (keemat-i) the worth – expanse and powers of the Almighty – but found that none knows.

(Satigur-i) the true guru (veykhaaliaa) has shown me (eyk-u) the One Almighty within, i.e. gave me awareness of Naam or Divine virtues and commands; I now live by them – and (hoee = happened) experience (sukh-u) happiness (man-i = in mind) contemplating, and (tan-i = in body) carrying out, commands of the Almighty.

We should (gurmukh-i) follow the guru’s instructions to (salaaheeai = praise) happily obey the Almighty, because what (karta) the Creator (karey = does) wills (s-u) that alone (hoee) happens. 7.

 

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ਸਲੋਕ ਮਹਲਾ ੨ ॥ ਜਿਨਾ ਭਉ ਤਿਨ੍ਹ੍ਹ ਨਾਹਿ ਭਉ ਮੁਚੁ ਭਉ ਨਿਭਵਿਆਹ ॥ ਨਾਨਕ ਏਹੁ ਪਟੰਤਰਾ ਤਿਤੁ ਦੀਬਾਣਿ ਗਇਆਹ ॥੧॥

Salok mėhlā 2.  Jinā bẖa▫o ṯinĥ nāhi bẖa▫o mucẖ bẖa▫o nibẖvi▫āh.  Nānak ehu patanṯarā ṯiṯ ḏībāṇ ga▫i▫āh. ||1||

 

(Slok) prologue (mahla 2) of the second Guru: Those (jinaa) who (bhau = fear) obey Divine commands (tinh) they (naah-i) have no (bhau) fear; but those (nibhviaah = without fear/respect) who do not obey Divine commands have (much-u) much (bhau) fear, i.e. those who defy Divine commands – or laws of nature – they are always apprehensive of consequences.

(Ehu) this decision (pat = plank of the door, antra = inside) behind the door or mystery, i.e. what actually happens to them – is known – (gaiaah-i) on going (deebaan-i) to the court (tit-u = that) of the Almighty, i.e. the Almighty alone knows how to treat the creatures for their deeds, says second Nanak. 1.

 

ਮ: ੨ ॥ ਤੁਰਦੇ ਕਉ ਤੁਰਦਾ ਮਿਲੈ ਉਡਤੇ ਕਉ ਉਡਤਾ ॥ ਜੀਵਤੇ ਕਉ ਜੀਵਤਾ ਮਿਲੈ ਮੂਏ ਕਉ ਮੂਆ ॥ ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ
ਕਾਰਣੁ ਕੀਆ ॥੨॥

Mėhlā 2.  Ŧurḏe ka▫o ṯurḏā milai udṯe ka▫o udṯā.  Jīvṯe ka▫o jīvṯā milai mū▫e ka▫o mū▫ā.  Nānak so salāhī▫ai jin kāraṇ kī▫ā. ||2||

 

Prologue by the second Guru: A creature (turda) walking on earth (milai) meets (kau) with one (turdai) walking and one (uddtaa) flying meets (kau) with another one (udtey) flying.

(Jeevta) a living creature (milai) meets (kau) with another (jeevtey) living creature, and (mooaa) a dead creature meets (kau) with another who is (mooey) dead, i.e. people look for compatible company.

We should (saalaaheeai = praise) acknowledge (so = that) the Creator (jin-i) who (keeaa = did) caused this (kaaran-u) to happen. 2.

Message: Creatures of similar type have affinity among themselves. A humble person likes a humble one; one (jeevta = living) who overcomes vices likes others of same nature; those who (mooaa = dead) succumb to vices have similar company. This is all the play of the Creator whom we should acknowledge and obey.

 

ਪਉੜੀ ॥ ਸਚੁ ਧਿਆਇਨਿ ਸੇ ਸਚੇ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ॥ ਹਉਮੈ ਮਾਰਿ ਮਨੁ ਨਿਰਮਲਾ ਹਰਿ ਨਾਮੁ ਉਰਿ ਧਾਰੀ ॥

Pa▫oṛī.  Sacẖ ḏẖi▫ā▫in se sacẖe gur sabaḏ vīcẖārī.  Ha▫umai mār man nirmalā har nām ur ḏẖārī.

 

(Paurri) stanza: Those who (veechaari) contemplate (sabad-i = word) instructions of (gur) the guru – and comply with them, they (dhiaain-i = pay attention) obey commands of (sach-u) the Eternal Master and are (sachey = truthful) approved by the Almighty.

They (maar-i) kill (haumai) ego, make their (man-u) mind (nirmalaa = clean) free of vices, and (dhaari) keep (naam-u) virtues and commands of (har-i) the Almighty (ur-i) in mind – as guide for life.

 

ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਲਗਿ ਪਏ ਗਾਵਾਰੀ ॥ ਜਿਨ੍ਹ੍ਹਿ ਕੀਏ ਤਿਸਹਿ ਨ ਜਾਣਨੀ ਮਨਮੁਖਿ ਗੁਬਾਰੀ ॥ ਜਿਸੁ ਬੁਝਾਇਹਿ ਸੋ ਬੁਝਸੀ ਸਚਿਆ ਕਿਆ ਜੰਤ ਵਿਚਾਰੀ ॥੮॥

Koṯẖe mandap māṛī▫ā lag pa▫e gāvārī.  Jiniĥ kī▫e ṯisėh na jāṇnī manmukẖ gubārī. Jis bujẖā▫ihi so bujẖsī sacẖi▫ā ki▫ā janṯ vicẖārī. ||8||

 

But (gaavaari) the foolish ones forget Naam and (lag-i paey) get attached to (kotthey, manddap, maarreea) house properties, i.e. wealth.

These (manmukh-i) self–oriented people, (gubaari = darkness) blinded by attachments to the world-play, do not (jaananee = know) acknowledge the Creator (jinih) who (kee-ey) created them – and gave the wealth.

But (kiaa) what can (vichaari) the helpless (jant) creatures do; (jis-u) one to whom the Creator (bujhaaih-i) gives the understanding of the reality, (so) that (bujhsi) understands. 8.

 

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Note: This ninth Paurri of Soohi Ki Vaar M; 3 has three Sloks preceding it, also of the third Guru. They convey the reality that lasting love between spouses results from good conduct of each other to be in harmony. The wife wearing adornments or makeup to be attractive to the husband makes only transitory impression. In the spiritual context it means that it is the deeds and not chanting, rituals or garbs that endear a person to the Almighty.

 

ਸਲੋਕ ਮ: ੩ ॥ ਕਾਮਣਿ ਤਉ ਸੀਗਾਰੁ ਕਰਿ ਜਾ ਪਹਿਲਾਂ ਕੰਤੁ ਮਨਾਇ ॥ ਮਤੁ ਸੇਜੈ ਕੰਤੁ ਨ ਆਵਈ ਏਵੈ ਬਿਰਥਾ ਜਾਇ ॥ ਕਾਮਣਿ ਪਿਰ ਮਨੁ ਮਾਨਿਆ ਤਉ ਬਣਿਆ ਸੀਗਾਰੁ ॥

Salok mėhlā 3.  Kāmaṇ ṯa▫o sīgār kar jā pahilāʼn kanṯ manā▫e.  Maṯ sejai kanṯ na āvī evai birthā jā▫e.  Kāmaṇ pir man māni▫ā ṯa▫o baṇi▫ā sīgār.

 

Prologue by the third Guru: O (kaaman-i) wife, (seegaar-i = adornment, kar-i = do) adorn yourself (ja) if you (pahalaa’n) first make yourself  (manaaey = cause to accept) agreeable to (kant-u) the husband.

(Mat-u) lest (kant-u) the husband does not (aavaee) come (seyjai) to the bed, i.e. you cannot experience the Almighty within, and your efforts (jaaey) go (birtha) in vain (eyvai) just like that.

Real (seegaar-u) adornment (baniaa = made) is done when (man) the mind of (pir) the husband (maania) is pleased (kaaman-i) with the wife.

 

Message: One should perform rituals and wear a pious garb only if s/he leads life by Naam or Divine virtues and commands and thus becomes acceptable to the Almighty.

 

ਕੀਆ ਤਉ ਪਰਵਾਣੁ ਹੈ ਜਾ ਸਹੁ ਧਰੇ ਪਿਆਰੁ ॥ ਭਉ ਸੀਗਾਰੁ ਤਬੋਲ ਰਸੁ ਭੋਜਨੁ ਭਾਉ ਕਰੇਇ ॥ ਤਨੁ ਮਨੁ ਸਉਪੇ ਕੰਤ ਕਉ ਤਉ ਨਾਨਕ ਭੋਗੁ ਕਰੇਇ ॥੧॥

Kī▫ā ṯa▫o parvāṇ hai jā saho ḏẖare pi▫ār.  Bẖa▫o sīgār ṯabol ras bẖojan bẖā▫o kare▫i.  Ŧan man sa▫upe kanṯ ka▫o ṯa▫o Nānak bẖog kare▫i. ||1||

 

(Keeaa) actions of the creature are (parvaan-u) approved (tau) only then (ja) when (sah-u) the Master (dharey piaar-u) loves him/her – finds him/her genuine.

When the soul-wife (karey-i) makes/wears (seegaar-u) adornment of (bhau = fear/respect) obedience to the Almighty-husband with the colouring of lips with (ras-u) juice of (tabol/tambol) the betel leaves, i.e. shows signs of love/Divine love, making (bhaau) love for the Master his/her (bhojan-u) food, i.e. makes Divine virtues and commands as the support/guide for life in practice:

And (saupey = surrender) dedicates (tan-u = body) actions and (man-u = mind) thoughts (kau) to (kant) the Master; (tau) then the Master (bhog karey) consummates love i.e. when the mind engages in remembrance and the body in service, then the Master abides in the mind of – and unites with – that seeker, says third Nanak. 1.

 

ਮ: ੩ ॥ ਕਾਜਲ ਫੂਲ ਤੰਬੋਲ ਰਸੁ ਲੇ ਧਨ ਕੀਆ ਸੀਗਾਰੁ ॥ ਸੇਜੈ ਕੰਤੁ ਨ ਆਇਓ ਏਵੈ ਭਇਆ ਵਿਕਾਰੁ ॥੨॥

Mėhlā 3.  Kājal fūl ṯambol ras le ḏẖan kī▫ā sīgār.  Sejai kanṯ na ā▫i▫o evai bẖa▫i▫ā vikār. ||2||

 

Prologue by the third Guru: The wife may (ley) take/use (kaajal = collyrium) eye-lining, (phool) flowers, (ras-u) juice of (tambol) betel leaves to (keeaa seegaar-u) adorn herself.

But if (kant-u) the husband does not (aaio) come (seyjai) to the bed, then adornment (bhaiaa) is (vikaar-u/beykaar) wasted, i.e. performing rituals or wearing religious garbs are of no use if they are done without the Almighty in mind. 2.

                     

ਮਃ ੩ ॥ ਧਨ ਪਿਰੁ ਏਹਿ ਨ ਆਖੀਅਨਿ ਬਹਨਿ ਇਕਠੇ ਹੋਇ ॥ ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਧਨ ਪਿਰੁ ਕਹੀਐ ਸੋਇ ॥੩॥

Mėhlā 3.  Ḏẖan pir ehi na ākẖī▫an bahan ikṯẖe ho▫e.  Ėk joṯ ḏu▫e mūrṯī ḏẖan pir kahī▫ai so▫e. ||3||

 

Prologue by the third Guru: (Ih-i = these) a couple cannot be (aakheeai) called (dhan) wife and (pir-u) husband if they just (bahan-i = sit) live (ikatthey hoey) together.

 (Soey) only those (kaheeai) can be called (dhan) wife and (pir-u) husband who having (duey-i) two (moorti = forms) bodies have (eyk) one (jot-i) spirit. 3.

                         

ਪਉੜੀ ॥ ਭੈ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਭਉ ਊਪਜੈ ਭੈ ਭਾਇ ਰੰਗੁ ਸਵਾਰਿ ॥

Pa▫oṛī.  Bẖai bin bẖagaṯ na hova▫ī nām na lagai pi▫ār.  Saṯgur mili▫ai bẖa▫o ūpjai bẖai bẖā▫e rang savār.

 

(Paurri) stanza by the third Guru: (Bhagat-i) devotion (na hovaee) is not practiced (bin-u) without (bhai = fear/respect) obedience to the Almighty, and (piaar-u) love does not (lagai) develop for practice (naam-i) of Divine virtues and commands.

(Bhau) obedience/respect (oopjai) comes (miliai) with finding and obeying (satigur-i) the true guru – who imparts awareness about the Almighty; then one develops (bhai) respect and (bhaaey = love) longing for, and is (savaar-i = transformed) imbued with (rang-u) love of the Almighty.

                   

ਤਨੁ ਮਨੁ ਰਤਾ ਰੰਗ ਸਿਉ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਅਤਿ ਸੋਹਣਾ ਭੇਟਿਆ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ॥ ਭਉ ਭਾਉ ਸਭੁ ਤਿਸ ਦਾ ਸੋ ਸਚੁ ਵਰਤੈ ਸੰਸਾਰਿ ॥੯॥

Ŧan man raṯā rang si▫o ha▫umai ṯarisnā mār.  Man ṯan nirmal aṯ sohṇā bẖeti▫ā krisan murār.  Bẖa▫o bẖā▫o sabẖ ṯis ḏā so sacẖ varṯai sansār. ||9||

 

(Man) mind and (tan-u) body (rataa) are imbued (sio) with (rang-u) love, i.e. one’s total being is dedicated to the Almighty when one (maar-i) kills (haumai) ego – acting by self-will – and stops (trisna) craving – running after desires.

Then (man-u = mind, tan-u = body) one’s thoughts and deeds are (nirmal = clean) free of vices and (at-i = very, sohna = handsome) are truly praise-worthy; s/he (bheyttiaa) finds (krisan muraar-i = Krishna, the killer of the demon Mur – metaphor for) the Almighty within.

The devotee has (bhau) respect/obedience and (bhaau) longing (tis da) of that, (so = that) the One (sach-u) Eternal Almighty alone who (vartai) is present (sansaar-i) in the world, i.e. in all creatures and outside. 9.

 

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Note: This tenth Paurri of Soohi Ki Vaar M: 3, has two Sloks or prologues of the first Guru preceding it. In the first Slok, Guru Nanak asks the humans to acknowledge and obey our Creator – the highest authority. Like the Almighty is unattached to the world-play while being in it, we should not get attached to it. The second Slok reminds that life-span is limited and one should not be attached to the world-play. In the Paurri the third Guru motivates us to be guided by the guru to fully dedicate our thoughts and actions to the Almighty.

 

ਸਲੋਕ ਮਃ ੧ ॥ ਵਾਹੁ ਖਸਮ ਤੂ ਵਾਹੁ ਜਿਨਿ ਰਚਿ ਰਚਨਾ ਹਮ ਕੀਏ ॥ ਸਾਗਰ ਲਹਰਿ ਸਮੁੰਦ ਸਰ ਵੇਲਿ ਵਰਸ ਵਰਾਹੁ ॥

Salok mėhlā 1.  vāhu kẖasam ṯū vāhu jin racẖ racẖnā ham kī▫e.  Sāgar lahar samunḏ sar vel varas varāhu.

 

Prologue by the first Guru: (Vaahu) glory to (too) You o (khasam) Master; You are (vaah-u = glorious) great – I acknowledge You as the Creator (jin-i) who (rach-i) made (rachna) the creation and (keeay) created (ham) us – as part of it.

You made (saagar) the oceans (lahar-i) with waves, and (samund) seas, (sar = pools) lakes, (veyl-i = creepers) vegetation and (varaah-u = rain-carrying) clouds which (varas) drop rain.

 

ਆਪਿ ਖੜੋਵਹਿ ਆਪਿ ਕਰਿ ਆਪੀਣੈ ਆਪਾਹੁ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਥਾਇ ਪਵੈ ਉਨਮਨਿ ਤਤੁ ਕਮਾਹੁ ॥

Āp kẖaṛovėh āp kar āpīṇai āpāhu.  Gurmukẖ sevā thā▫e pavai unman ṯaṯ kamāhu.

 

You (kar-i) created (aapeenai) Yourself and (aap-i) You (kharrovah-i) stand (aap-i = by yourself) alone, i.e. are not touched by the world-play while being in it.

(Gurmukh-i) one who receives the guru’s guidance (unman-i) in devoted mind and (kamaahu) carries out (tat-u = essence) Divine commands; his/her (seyva = service) living in obedience to Divine commands (pavai = is put, thhaaey = in place) gets him/her approval of the Almighty.

 

ਮਸਕਤਿ ਲਹਹੁ ਮਜੂਰੀਆ ਮੰਗਿ ਮੰਗਿ ਖਸਮ ਦਰਾਹੁ ॥ ਨਾਨਕ ਪੁਰ ਦਰ ਵੇਪਰਵਾਹ ਤਉ ਦਰਿ ਊਣਾ ਨਾਹਿ ਕੋ ਸਚਾ ਵੇਪਰਵਾਹੁ ॥੧॥
Maskaṯ lahhu majūrī▫ā mang mang kẖasam ḏarāhu.  Nānak pur ḏar veparvāh ṯa▫o ḏar ūṇā nāhi ko sacẖā veparvāhu. ||1||

 

S/he (mang-i mang-i = keep asking/begging) ever prays to be able to put in (masakat-i = toil) effort; and (lahah-u) receives (majooreeaa = labour) ability to serve (daraahu) from the court of (khasam) the Master.

O Almighty, (tau) Your (dar-i) house/treasure (pur) is full and You are (veyparvaah = carefree) not dependent on anyone; (naah-i ko) no one goes (oona) empty-handed from Your (dar-i) door; You are (sachaa) the Eternal (veyparvaah-u = carefree/answerable to none) highest Master, says Guru Nanak. 1

 

ਮਹਲਾ ੧ ॥ ਉਜਲ ਮੋਤੀ ਸੋਹਣੇ ਰਤਨਾ ਨਾਲਿ ਜੁੜੰਨਿ ॥ ਤਿਨ ਜਰੁ ਵੈਰੀ ਨਾਨਕਾ ਜਿ ਬੁਢੇ ਥੀਇ ਮਰੰਨਿ ॥ ੨॥

Mėhlā 1.  Ujal moṯī sohṇe raṯnā nāl juṛann.  Ŧin jar vairī nānkā jė budẖe thī▫e marann. ||2||

 

Prologue by the first Guru: The jewelry with (ujal) shining (moti) pearls and (jurrann-i) inlaid (naal-i) with (ratna) jewels (sohney) looks beautiful, – similarly shining teeth in the mouth look beautiful.

But (jar-u) old age becomes (vairi) the enemy of (tin = them) the teeth of those (ji) who (marann-i) die (thee-i) on becoming (buddhey) weak – the teeth are lost in old age. 2.

Message: Like the teeth have limited life, so is human life-span limited and all ostentation of jewelry and other adornments are left behind on death

 

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ਪਉੜੀ ॥ ਹਰਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਤਨੁ ਮਨੁ ਸਉਪਿ ਸਰੀਰੁ ॥ ਗੁਰ ਸਬਦੀ ਸਚੁ ਪਾਇਆ ਸਚਾ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਮਨਿ ਤਨਿ ਹਿਰਦੈ ਰਵਿ ਰਹਿਆ ਹਰਿ ਹੀਰਾ ਹੀਰੁ ॥

Pa▫oṛī.  Har sālāhī saḏā saḏā ṯan man sa▫up sarīr.  Gur sabḏī sacẖ pā▫i▫ā sacẖā gahir gambẖīr.  Man ṯan hirḏai rav rahi▫ā har hīrā hīr.

 

(Paurri) stanza: We should (sadaa sadaa) for ever (saalaahi = praise) acknowledge and obey (har-i) the Almighty (saup-i) making an offering of, i.e. dedicating, (tan-u = body) actions and (man-u = mind) thoughts and (sareer-u) body, i.e. fully dedicating the self.

By doing this (sabdi = by word) as guided by the guru, (gambheer-u) the profound Almighty who is (gahr-i) deep in virtues, is (paaiaa) found within.

Then (har-i) the Almighty, (heer-u, heera) jewel (rav-i rahiaa = pervades) is always present, i.e. one remains conscious of the virtues and commands of Almighty (man-i = in mind) in thoughts, (tan-i = in body) in actions and (hirdai = heart) in emotions.

 

ਜਨਮ ਮਰਣ ਕਾ ਦੁਖੁ ਗਇਆ ਫਿਰਿ ਪਵੈ ਨ ਫੀਰੁ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਹਰਿ ਗੁਣੀ ਗਹੀਰੁ ॥੧੦॥

Janam maraṇ kā ḏukẖ ga▫i▫ā fir pavai na fīr.  Nānak nām salāhi ṯū har guṇī gahīr. ||10||

 

Then one does not transgress and any consequential (dukh-u) pain (ka) of (janam) births and (maran) deaths (gaiaa = goes) is obviated; such a person is not (pavai) put in (pheer-u) in cycles of births and deaths.

Therefore, o seekers, (saalaah-i = praise) acknowledge and practice (naam-u) virtues and commands of (har-i) the Almighty who is (gaheer-u) deep (guni) in virtues – and become like IT, says third Nanak. 10.

 

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ਸਲੋਕ ਮ: ੧ ॥ ਨਾਨਕ ਇਹੁ ਤਨੁ ਜਾਲਿ ਜਿਨਿ ਜਲਿਐ ਨਾਮੁ ਵਿਸਾਰਿਆ ॥ ਪਉਦੀ ਜਾਇ ਪਰਾਲਿ ਪਿਛੈ ਹਥੁ ਨ ਅੰਬੜੈ ਤਿਤੁ ਨਿਵੰਧੈ ਤਾਲਿ ॥੧॥

Salok mėhlā 1.  Nānak ih ṯan jāl jin jali▫ai nām visāri▫ā.  Pa▫uḏī jā▫e parāl picẖẖai hath na ambṛai ṯiṯ nivanḏẖai ṯāl. ||1||

 

Prologue by the first Guru: Says Guru Nanak: (Jaal-i) burn (ih-u) this (jaliai = worth burning) useless (tan-u) body (jin-i) which has (visaaria) forgotten (naam-u) virtues and commands given to the soul by the Creator.

In the absence of Naam, (praal-i = straw/useless things) vices are being (paudi jaaey = is put) accumulated in the mind; (pichhai) later, it will become so much where (hath-u) hand cannot (ambrrai) reach in (tit-u) that (nivandhai) low and deep (taal-i) pool, i.e. it will not be possible to cleanse the mind of vices. 1.

 

ਮ: ੧ ॥ ਨਾਨਕ ਮਨ ਕੇ ਕੰਮ ਫਿਟਿਆ ਗਣਤ ਨ ਆਵਹੀ ॥ ਕਿਤੀ ਲਹਾ ਸਹੰਮ ਜਾ ਬਖਸੇ ਤਾ ਧਕਾ ਨਹੀ ॥੨॥

Mėhlā 1.  Nānak man ke kamm fiti▫ā gaṇaṯ na āvhī.  Kiṯī lahā sahamm jā bakẖse ṯā ḏẖakā nahī. ||2||

 

Prologue by the first Guru: Says Guru Nanak: There are so many (phittiaa = cursed) unbecoming (kamm) deeds/thoughts of (man) the mind that they (na aavhi) cannot be (ganat) counted.

Hence (kiti) so many (sahamm) worries (lahaa = take) afflict me; only (ja) if the Almighty (bakhsey) forgives my faults (ta) then I will not be (dhakaa = pushing away) turned away from IT. 2.

 

ਪਉੜੀ ॥ ਸਚਾ ਅਮਰੁ ਚਲਾਇਓਨੁ ਕਰਿ ਸਚੁ ਫੁਰਮਾਣੁ ॥ ਸਦਾ ਨਿਹਚਲੁ ਰਵਿ ਰਹਿਆ ਸੋ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥ ਗੁਰ ਪਰਸਾਦੀ
ਸੇਵੀਐ ਸਚੁ ਸਬਦਿ ਨੀਸਾਣੁ ॥

Pa▫oṛī.  Sacẖā amar cẖalā▫i▫on kar sacẖ furmāṇ.  Saḏā nihcẖal rav rahi▫ā so purakẖ sujāṇ.  Gur parsādī sevī▫ai sacẖ sabaḏ nīsāṇ.

 

(Paurri) stanza: The Creator (kar-i = made) passed (sach-u = true) the inviolable (furmaan) command – creating the universes and applied (sachaa) inviolable (amar-u = order) laws of nature (chalaaion) applicable – for its functioning.

(So = that) the One (purakh-u = all-pervasive) Omnipresent and (sujaan-u) Omniscient Master is (rav-i rahiaa) present (nihchal-u) in unshakeable state, i.e. whereas the creation is perishable, the Creator is Eternal.

We should (seyveeai = serve) comply with commands – the laws of nature – of (sach-u) the Eternal Almighty (parsaadi = with grace) under guidance of (gur) the guru; living (sabad-i = by word) by teachings of the guru is (neesaan-u = sign) the qualification for acceptance – for union with the Almighty.

 

ਪੂਰਾ ਥਾਟੁ ਬਣਾਇਆ ਰੰਗੁ ਗੁਰਮਤਿ ਮਾਣੁ ॥ ਅਗਮ ਅਗੋਚਰੁ ਅਲਖੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਜਾਣੁ ॥੧੧॥

Pūrā thāt baṇā▫i▫ā rang gurmaṯ māṇ.  Agam agocẖar alakẖ hai gurmukẖ har jāṇ. ||11||

 

The Creator has (banaaiaa) made (thaatt-u) the creation (poora) perfect; one should (maan-u) enjoy (rang-u) the pleasures – provided by it – (gurmat-i) by guru’s counsel, i.e. be comfortable here and in the hereafter through living by Naam as taught by the guru.

The Almighty is (agam) beyond reach and comprehension, (agochar-u) is not perceived by the senses, and (alakh-u = without signs) is invisible – so one cannot receive instructions directly but can (jaan-u) know (gurmaukh-i) with the guru’s guidance. 11.

 

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ਸਲੋਕ ਮ: ੧ ॥ ਨਾਨਕ ਬਦਰਾ ਮਾਲ ਕਾ ਭੀਤਰਿ ਧਰਿਆ ਆਣਿ ॥ ਖੋਟੇ ਖਰੇ ਪਰਖੀਅਨਿ ਸਾਹਿਬ ਕੈ ਦੀਬਾਣਿ ॥੧॥

Salok mėhlā 1.  Nānak baḏrā māl kā bẖīṯar ḏẖari▫ā āṇ.  Kẖote kẖare parkẖī▫an sāhib kai ḏībāṇ. ||1||

 

(Slok) prologue by the first Guru: Says Guru Nanak: When (badra) a bag of (maal) cash currency (aan-i) is brought (bheetar-i) inside and (dhariaa = placed) submitted to the treasury for acceptance. The contents are parkheean-i) examined to separate (kharey) genuine and (khottey) counterfeit – only the genuine ones, who obey Divine commands, are accepted, i.e. deeds of creatures are examined (deebaan-i) in court (kai) of (sahib) the Master – genuine ones, i.e. those who obeyed Divine commands are united with the Creator and the counterfeit thrown out. 1.

 

ਮ: ੧ ॥ ਨਾਵਣ ਚਲੇ ਤੀਰਥੀ ਮਨਿ ਖੋਟੈ ਤਨਿ ਚੋਰ ॥ ਇਕੁ ਭਾਉ ਲਥੀ ਨਾਤਿਆ ਦੁਇ ਭਾ ਚੜੀਅਸੁ ਹੋਰ ॥

Mėhlā 1.  Nāvaṇ cẖale ṯīrthī man kẖotai ṯan cẖor.  Ik bẖā▫o lathī nāṯi▫ā ḏu▫e bẖā cẖaṛī▫as hor.

 

Prologue by the first Guru: Some people (khottey = counterfeit) deceit (man-i) in mind and (chor = thieves) are evil (tan-i = body) by deeds but (chaley) go to (naavan) bathe (teerthi) at holy places – to show piety i.e. they pretend to be what they are not.

While (ik-u) one (bhaau = idea) thing – dirt of the body (lathi) is removed, (duey-i) twice (hor) more of (bhaa = ideas) the dirt of false pride of piety (charreeas-u = put on) is added, i.e. the result is negative.

 

ਬਾਹਰਿ ਧੋਤੀ ਤੂਮੜੀ ਅੰਦਰਿ ਵਿਸੁ ਨਿਕੋਰ ॥ ਸਾਧ ਭਲੇ ਅਣਨਾਤਿਆ ਚੋਰ ਸਿ ਚੋਰਾ ਚੋਰ ॥੨॥

Bāhar ḏẖoṯī ṯūmṛī anḏar vis nikor.  Sāḏẖ bẖale aṇnāṯi▫ā cẖor sė cẖorā cẖor. ||2||

 

It is like (toomrri) a bitter vegetable may be (dhoti) washed (baahar-i) from outside but (vis-u = poison) the bitterness (andar-i) within is (nikor = pure) unaffected.

(Saadh) those who transform their lives are (bhaley = good) purified of evil (an-naatiaa) without bathing at holy places, but those who are (chor) thieves, (s-i) they (chora chor) ever remain thieves, i.e. those having evil in mind are not purified by going on pilgrimages. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਹੁਕਮੁ ਚਲਾਇਦਾ ਜਗੁ ਧੰਧੈ ਲਾਇਆ ॥ ਇਕਿ ਆਪੇ ਹੀ ਆਪਿ ਲਾਇਅਨੁ ਗੁਰ ਤੇ ਸੁਖੁ ਪਾਇਆ ॥ ਦਹ ਦਿਸ ਇਹੁ ਮਨੁ ਧਾਵਦਾ ਗੁਰਿ ਠਾਕਿ ਰਹਾਇਆ ॥

Pa▫oṛī.  Āpe hukam cẖalā▫iḏā jag ḏẖanḏẖai lā▫i▫ā.  Ik āpe hī āp lā▫i▫an gur ṯe sukẖ pā▫i▫ā.  Ḏah ḏis ih man ḏẖāvḏā gur ṯẖāk rahā▫i▫ā.

 

(Paurri) stanza: The Creator (aapey) IT-self (chalaaida) enforces (hukam-u) command of (laaiaa) engaging (jag-u = world) the creatures to their allotted (dhandhai) tasks.

(Ik-i = one type) to some the Almighty (aapey hi) IT-self (laaian-u) puts on path (aap-i) to IT-self; they (paaiaa) obtain (sukh-u) peace (tey) from, i.e. by following the guru. (Ih-u = this) this human (man-u) mind (dhaavdaa) runs (dah = ten, dis = directions) all over – under influence of temptations – but (rahaaiaa = is kept, tthaak-i = restrained) is made steadfast (gur-i) by the guru – on the path to the Almighty.

 

ਨਾਵੈ ਨੋ ਸਭ ਲੋਚਦੀ ਗੁਰਮਤੀ ਪਾਇਆ ॥ ਧੁਰਿ ਲਿਖਿਆ ਮੇਟਿ ਨ ਸਕੀਐ ਜੋ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥੧੨॥

Nāvai no sabẖ locẖḏī gurmaṯī pā▫i▫ā.  Ḏẖur likẖi▫ā met na sakī▫ai jo har likẖ pā▫i▫ā. ||12||

 

(Sabh) all humanity (lochdi) longs (no) for awareness of (naavai/naam) Divine virtues and commands but it is (paaiaa) obtained (gurmati) from the guru’s counsel.

Whether one finds the guru or not depends on past deeds; (likhiaa) writing in destiny (dhur-i) from the source (jo) which (har-i) the Creator has (likh-i) written and (paaiaa) put in destiny (na sakeeai) cannot (meytt-i = erased) be countermanded. 12.

 

 

SGGS pp 785-787, Vaar Soohi M: 3, Paurris 1-5.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਵਾਰ ਸੂਹੀ ਕੀ ਸਲੋਕਾ ਨਾਲਿ ਮਹਲਾ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  vār sūhī kī salokā nāl mėhlā 3.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance. (Vaar) ballad or song in praise of the Almighty, (ki = of) in Raga Soohi, (naal-i) with (sloka) prologues, by the third Guru.

 

Note 1: In the Indian folklore, a Vaar is a song in praise of some hero. This has been adopted in Gurbani to praise the Almighty. A Vaar basically comprises of Pasurris or stanzas and bears the name of its author in the beginning. Out of the twenty two Vaars in Sri Guru Granth Sahib, twenty have two or more Sloks or prologues preceding the Paurris. The Sloks may or may not be of the same author as that the Paurris, i.e. the Vaar. This Vaar by the third Guru has Sloks of the first, second and the third Gurus.

 

Note 2: The Sloks or prologues in this Soohi Ki Vaar often mention the two colours ‘Sooha’ with its variations like Soohai, and ‘Laal’. Both these mean red. A woman wears red apparel to display love and accordingly such clothes are worn by the bride at her wedding. This colour is referred to as Laal. On the other hand, there are women who dress up or wear makeup to impress people; this colour is referred to as Sooha and is considered connected with not love but pretence to entice. This would be clear from the first Slok below.

 

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹੈ ਵੇਸਿ ਦੋਹਾਗਣੀ ਪਰ ਪਿਰੁ ਰਾਵਣ ਜਾਇ ॥ ਪਿਰੁ ਛੋਡਿਆ ਘਰਿ ਆਪਣੈ ਮੋਹੀ ਦੂਜੈ ਭਾਇ ॥

Salok mėhlā 3.  Sūhai ves ḏuhāgaṇī par pir rāvaṇ jā▫e.  Pir cẖẖodi▫ā gẖar āpṇai mohī ḏūjai bẖā▫e.

 

(Slok-u) prologue by the third Guru. (Veys-i) in dress (soohai) of pretentious red, (dohaagni = unfortunate) abandoned woman, (jaaey) goes to (raavan) indulge with (pir-u) the husbands of (par) other woman – other men, i.e. a person who forgets the Almighty runs all over for solace.

S/he (chhoddiaa = leaves) forgets (pir-u = husband) the Almighty (ghar-i = in home, aapanai = own) within and (mohi) is fascinated (doojai) by other (bhaaey) ideas, i.e. follows other people to engage in rituals, superstitions or worship of gods/goddesses.

 

ਮਿਠਾ ਕਰਿ ਕੈ ਖਾਇਆ ਬਹੁ ਸਾਦਹੁ ਵਧਿਆ ਰੋਗੁ ॥ ਸੁਧੁ ਭਤਾਰੁ ਹਰਿ ਛੋਡਿਆ ਫਿਰਿ ਲਗਾ ਜਾਇ ਵਿਜੋਗੁ ॥

Miṯẖā kar kai kẖā▫i▫ā baho sāḏahu vaḏẖi▫ā rog.  Suḏẖ bẖaṯār har cẖẖodi▫ā fir lagā jā▫e vijog.

 

(Kar-i kai) considering it (mittha) sweet, i.e. because of pleasure, s/he (khaaiaa) eats, but from (bahu) excessive (saadah-u = taste) indulgence in pleasure (rog-u) the affliction further (vadhiaa) increases.

S/he (chhoddiaa) leaves/forgets (sudh-u) the pristine (har-i) Almighty (bhataar-u) husband – and looks to others – but (lagaa jaaey) suffers pangs of (vijog-u) separation from the Almighty-husband (phir-i) later – because there is no solace from elsewhere.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਪਲਟਿਆ ਹਰਿ ਰਾਤੀ ਸਾਜਿ ਸੀਗਾਰਿ ॥ ਸਹਜਿ ਸਚੁ ਪਿਰੁ ਰਾਵਿਆ ਹਰਿ ਨਾਮਾ ਉਰ ਧਾਰਿ ॥

Gurmukẖ hovai so palti▫ā har rāṯī sāj sīgār.  Sahj sacẖ pir rāvi▫ā har nāmā ur ḏẖār.

 

The soul-wife who (hovai = be, gurmukhi = guru’s follower) follows the guru’s teachings, (su = that) she, (raati) imbued with love, (paltiaa = returns) turns back, lives by Naam/Divine virtues and commands, and thus (saaj-i = decorated, seegaar-i = is embellished) makes herself likeable by (har-i) the Almighty,

She (sahj-i) makes it her nature (dhaar-i) to keep (naama) virtues and commands of (har-i) the Almighty (ur-i) in mind and (raaviaa = mates) finds (sach-u) the Eternal (pir-u) Almighty-husband within.

 

ਆਗਿਆਕਾਰੀ ਸਦਾ ਸੁਹਾਗਣਿ ਆਪਿ ਮੇਲੀ ਕਰਤਾਰਿ ॥ ਨਾਨਕ ਪਿਰੁ ਪਾਇਆ ਹਰਿ ਸਾਚਾ ਸਦਾ ਸੁਹਾਗਣਿ ਨਾਰਿ ॥੧॥

Āgi▫ākārī saḏā sohagaṇ āp melī karṯār.  Nānak pir pā▫i▫ā har sācẖā saḏā sohagaṇ nār. ||1||

 

(Aagiaakaari = obedient) devoted soul-wife is (suhaagan-i) fortunate to (sadaa) ever have the Almighty-husband with her; she is (meyli) united (kartaar-i) by the Creator (aap-i) IT-self.

That (naar-i) woman/soul-wife (sadaa) ever has (har-i) the Almighty (pir-u) husband (paaiaa = obtained) with her; she is (suhaagan-i) fortunate.  

 

ਮ: ੩ ॥ ਸੂਹਵੀਏ ਨਿਮਾਣੀਏ ਸੋ ਸਹੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਨਾਨਕ ਜਨਮੁ ਸਵਾਰਹਿ ਆਪਣਾ ਕੁਲੁ ਭੀ ਛੁਟੀ ਨਾਲਿ ॥੨॥

Mėhlā 3.  Sūhvī▫e nimāṇī▫e so saho saḏā samĥāl.  Nānak janam savārėh āpṇā kul bẖī cẖẖutī nāl. ||2||

 

Prologue by the third Guru: O (soohveeay) pretentious soul-woman, you falsely try to display love, you (nimaaneeey) no honour/dignity; you should (samhaal-i = take care) pay attention to virtues and commands of (so = that) the One (sah-u) Master.

You will (savaarah-i) transform – and make a success of – (aapna = own) your (janam-u= birth) human birth to be acceptable to the Almighty, and (bhi) also your (kul-u) lineage/associates will (chhuttee) be emancipated – from vices in life and rebirth on death, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਤਖਤੁ ਰਚਾਇਓਨੁ ਆਕਾਸ ਪਤਾਲਾ ॥ ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥

Pa▫oṛī.  Āpe ṯakẖaṯ racẖā▫i▫on ākās paṯālā.  Hukme ḏẖarṯī sājī▫an sacẖī ḏẖaram sālā.

 

(Paurri) stanza: The Creator (rachaaion-u) created (aakaas) the sky, earth and (pataala) nether regions (takhat-u) throne, (aapey = self) IT-self, i.e. Divine writ or cosmic laws apply everywhere.

(Hukmey) by IT’s command (dharti) the earth was (saaheean-u) made as (saala = abode) the place for carrying out (dharam) duties by the creatures (sachi = of the eternal) as allotted by IT-self.

 

ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ਸਚੇ ਦੀਨ ਦਇਆਲਾ ॥ ਸਭਨਾ ਰਿਜਕੁ ਸੰਬਾਹਿਦਾ ਤੇਰਾ ਹੁਕਮੁ ਨਿਰਾਲਾ ॥ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥

Āp upā▫e kẖapā▫iḏā sacẖe ḏīn ḏa▫i▫ālā.  Sabẖnā rijak sambāhiḏā ṯerā hukam nirālā.  Āpe āp varaṯḏā āpe parṯipālā. ||1||

 

O (sache = true) Eternal Almighty, You are (daiaala) compassionate to (deen) the hapless; You (aap-i = self) alone (upaaey) create and (khapaaida) destroy – everything happens by Divine wil.

You (sambaahida) reach (rijak-u) the wherewithal to (sabhna) all; Your (hukam-u = rules) system is (niraala = unique) wondrous.

You (vartdaa = pervade) exist (aapey aap-i) by Yourself everywhere, know the needs of the creatures and (pratipaala = nurture) provide (aapey) on Your own, i.e. have made provisions in nature – the creatures need to make efforts to get them – through conducting themselves by Naam. 1.

                                                                                                                                          

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸੂਹਬ ਤਾ ਸੋਹਾਗਣੀ ਜਾ ਮੰਨਿ ਲੈਹਿ ਸਚੁ ਨਾਉ ॥ ਸਤਿਗੁਰੁ ਅਪਣਾ ਮਨਾਇ ਲੈ ਰੂਪੁ ਚੜੀ ਤਾ ਅਗਲਾ ਦੂਜਾ ਨਾਹੀ ਥਾਉ ॥

Salok mėhlā 3.  Sūhab ṯā sohāgaṇī jā man laihi sacẖ nā▫o.  Saṯgur apṇā manā▫e lai rūp cẖaṛī ṯā aglā ḏūjā nāhī thā▫o.

 

Prologue by the third Guru. (Soohab = woman with Sooha –red color) a pretender – is separated, but – can (sohaagni) be fortunate to live with Almighty-husband only (ta) then, (ja) when s/he (mann-i laih-i = accepts) practices (naau) virtues and commands of (sachaa) the Eternal– given to the soul before birth.

S/he should (manaaey laih-i = convince) satisfy (aapna = own) his/her (satigur-u) true guru – who teaches to live by Naam. Then the soul-wife (charri) gets (agla) good (roop) looks, i.e. emulates Divine virtues – and is liked by the Almighty; there is no (dooja) other (thaau) place, i.e. do not try to please the world or gods/goddesses, in preference to the Almighty.

 

ਐਸਾ ਸੀਗਾਰੁ ਬਣਾਇ ਤੂ ਮੈਲਾ ਕਦੇ ਨ ਹੋਵਈ ਅਹਿਨਿਸਿ ਲਾਗੈ ਭਾਉ ॥ ਨਾਨਕ ਸੋਹਾਗਣਿ ਕਾ ਕਿਆ ਚਿਹਨੁ ਹੈ ਅੰਦਰਿ ਸਚੁ ਮੁਖੁ ਉਜਲਾ ਖਸਮੈ ਮਾਹਿ ਸਮਾਇ ॥੧॥

Aisā sīgār baṇā▫e ṯū mailā kaḏe na hova▫ī ahinis lāgai bẖā▫o.  Nānak sohagaṇ kā ki▫ā cẖihan hai anḏar sacẖ mukẖ ujlā kẖasmai māhi samā▫e. ||1||

 

(Too) you should (banaaey = make) wear (aisa) such (seegaar-u = adornment) attire which (kadey na) never (hovaee) gets (maila) dirty, i.e. learn to live by Divine virtues and vices will not touch you; and you shall ever (laagai) be imbued with (bhaau) love of the Almighty (ahinis-i) day and night.

Third Nanak asks the question: (Kiaa) what is (chihan-u = feature) the attribute of (sohaagan-i) the fortunate person who has the company of the Almighty within? And answers: S/he has (sach-u) the Eternal (andar-i) within, (mukh-u = face, ujla = clean – free of blemish) is free from vices and (samaaey) remains absorbed (maah-i) in (khasmai) the Master, i.e. lives by virtues and commands of the Almighty. 1.

 

ਮ: ੩ ॥ ਲੋਕਾ ਵੇ ਹਉ ਸੂਹਵੀ ਸੂਹਾ ਵੇਸੁ ਕਰੀ ॥ ਵੇਸੀ ਸਹੁ ਨ ਪਾਈਐ ਕਰਿ ਕਰਿ ਵੇਸ ਰਹੀ ॥

Mėhlā 3.  Lokā ve ha▫o sūhvī sūhā ves karī.  vesī saho na pā▫ī▫ai kar kar ves rahī.

 

Prologue by the third Guru: (Vey) o (loka) people, – let me tell my experience – (hau) I am (soohavi = of sooha red colour) a pretender (kari = made, veys-u = garb) pretending to be virtuous.

I (rahi) have been (kar-i kar-i) wearing numerous (veys) garbs, but have found that (sah-u) the Almighty-husband is not (paaeeai) found (veysi = with garb) by pretence.

 

ਨਾਨਕ ਤਿਨੀ ਸਹੁ ਪਾਇਆ ਜਿਨੀ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਇਨ ਬਿਧਿ ਕੰਤ ਮਿਲੀ ॥੨॥

Nānak ṯinī saho pā▫i▫ā jinī gur kī sikẖ suṇī.  Jo ṯis bẖāvai so thī▫ai in biḏẖ kanṯ milī. ||2||

 

Says third Nanak: (Tini) only they (paaiaa) find (sah-u) the Master (jini) who (suni = listen) take (sikh) guidance of the guru, to happily accept that (jo) whatever (bhaavai = pleases) is the will (tis-u = that) the One Almighty, (so) that (theeai) happens; (in = this, bidh-i = method) this is how one (mili = meets) unites with (kant) the Almighty husband. 2.

 

Page 786

ਪਉੜੀ ॥ ਹੁਕਮੀ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਬਹੁ ਭਿਤਿ ਸੰਸਾਰਾ ॥ ਤੇਰਾ ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥

Pa▫oṛī.  Hukmī sarisat sājī▫an baho bẖiṯ sansārā.  Ŧerā hukam na jāpī keṯ▫ṛā sacẖe alakẖ apārā.

 

(Paurri) stanza: O Creator, You (hukmi) with Your command, created (sristt-i) the universes with (bah-u) numerous types of (sansaara = worlds) worlds with different types of creatures.

(Keytrraa = how much) how wide is application of (teyra) Your (hukam-u = command) is cannot (jaapi) perceived, i.e. no one knows the expanse of creation, o (sachey) Eternal Master, You are (alakh) unseen and (apaara) Infinite.

ਇਕਨਾ ਨੋ ਤੂ ਮੇਲਿ ਲੈਹਿ ਗੁਰ ਸਬਦਿ ਬੀਚਾਰਾ ॥ ਸਚਿ ਰਤੇ ਸੇ ਨਿਰਮਲੇ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰਾ ॥ ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਸੋ ਤੁਧੁ ਮਿਲੈ ਸੋਈ ਸਚਿਆਰਾ ॥੨॥

Iknā no ṯū mel laihi gur sabaḏ bīcẖārā.  Sacẖ raṯe se nirmale ha▫umai ṯaj vikārā.  Jis ṯū melėh so ṯuḏẖ milai so▫ī sacẖi▫ārā. ||2||

 

(No) to (ikna = one type) some creatures, (too) You (meyl-i laih-i) unite with You – by motivating them to (beechaara) contemplate (sabad-i) the teachings of the guru – to live by Your commands.

Those who (taj-i) give up (vikaara) vices caused by (haumai) ego, they (nirmaley = clean) overcome vices and are (ratey) imbued with love (sach-i) of the Eternal.

(Jis-u) one whom (too) You (m-elah-i) unite, (so = that) s/he (milai) unites with (tudh-u) You; (soi) that person (sachiaara = truthful) has truly lived by Your commands. 2.

 

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ਸਲੋਕੁ ਮਃ ੩ ॥ ਸੂਹਵੀਏ ਸੂਹਾ ਸਭੁ ਸੰਸਾਰੁ ਹੈ ਜਿਨ ਦੁਰਮਤਿ ਦੂਜਾ ਭਾਉ ॥ ਖਿਨ ਮਹਿ ਝੂਠੁ ਸਭੁ ਬਿਨਸਿ ਜਾਇ ਜਿਉ ਟਿਕੈ ਨ ਬਿਰਖ ਕੀ ਛਾਉ ॥

Salok mėhlā 3.  Sūhvī▫e sūhā sabẖ sansār hai jin ḏurmaṯ ḏūjā bẖā▫o.  Kẖin mėh jẖūṯẖ sabẖ binas jā▫e ji▫o tikai na birakẖ kī cẖẖā▫o.

 

Prologue by the third Guru. (Soohvee-ey = made up with red colour) o hypocrite, (sabh-u) everyone (jin) who has (durmat-i) wrong thinking with (dooja) other (bhaau) ideas in mind than living by Naam, is (soohaa = red) a pretender.

(Jhootth-u) false-hood (binas jaaey = is destroyed) is exposed (mah-i) in (khin = moment) a short while, (jio) like (chhaau) the shade of (birakh) a tree does not (ttikai) stay at one place for long.

 

ਗੁਰਮੁਖਿ ਲਾਲੋ ਲਾਲੁ ਹੈ ਜਿਉ ਰੰਗਿ ਮਜੀਠ ਸਚੜਾਉ ॥ ਉਲਟੀ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਈ ਮਨਿ ਵਸਿਆ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥
ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਜਿਤੁ ਮਿਲਿਐ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥

Gurmukẖ lālo lāl hai ji▫o rang majīṯẖ sacẖṛā▫o.  Ultī sakaṯ sivai gẖar ā▫ī man vasi▫ā har amriṯ nā▫o.  Nānak balihārī gur āpṇe jiṯ mili▫ai har guṇ gā▫o. ||1||

 

One the other hand, (gurmukh-i) a follower of the guru (laalo laal-u = all red colour of love) has lasting love (jio) like (rang-i) the red colour obtained by dyeing with (majeetth) the root that gives fast colour.

Then one (ultti) turns back from (sakat-i = Shakti) material nature to (ghar-i = house, sivai = of the Almighty) look within, and finds (amrit) the life-giving (naau) Naam of (har-i) the Almighty (vasiaa = dwelling) within.

I (balihaari = am sacrifice, vittahu = to) adore (aapn-e = own) my (gur) guru, (miliai) by meeting (jit-u) whom, I learnt to (gaau = sing) praise and live by (gun) virtues of (har-i) the Almighty, says third Nanak. 1.

 

ਮ: ੩ ॥ ਸੂਹਾ ਰੰਗੁ ਵਿਕਾਰੁ ਹੈ ਕੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਇਸੁ ਲਹਦੇ ਬਿਲਮ ਨ ਹੋਵਈ ਰੰਡ ਬੈਠੀ ਦੂਜੈ ਭਾਇ ॥

Mėhlā 3.  Sūhā rang vikār hai kanṯ na pā▫i▫ā jā▫e.  Is lahḏe bilam na hova▫ī rand baiṯẖī ḏūjai bẖā▫e.

 

Prologue of the third Guru: (Soohaa = transitory red, rang-u) pretence is (vikaar-u) a vice; union with (kant-u) the Almighty-husband is not (paaia) obtained this way.

IT (lagaee) takes no (bilam = delay) time (lahdey = being removed) to fade, i.e. the Almighty abandons such a soul-wife and she (baitthi = sits) is left (randd) a widow, i.e. such a soul never unites with the Almighty husband.

 

ਮੁੰਧ ਇਆਣੀ ਦੁੰਮਣੀ ਸੂਹੈ ਵੇਸਿ ਲੁਭਾਇ ॥ ਸਬਦਿ ਸਚੈ ਰੰਗੁ ਲਾਲੁ ਕਰਿ ਭੈ ਭਾਇ ਸੀਗਾਰੁ ਬਣਾਇ ॥ ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿ ਚਲਨਿ ਸਤਿਗੁਰ ਭਾਇ ॥੨॥

Munḏẖ i▫āṇī ḏummṇī sūhai ves lobẖā▫e.  Sabaḏ sacẖai rang lāl kar bẖai bẖā▫e sīgār baṇā▫e.  Nānak saḏā sohāgaṇī jė cẖalan saṯgur bẖā▫e. ||2||

 

(Mundh) a women who is (dummni) caught in duality remains (aiaani) ignorant of the Almighty to (lubhaaey) indulge in (soohai) pretentious (veys-i) garb.

She should (sabad-i = by word) follow the guru’s teachings to (banaaey = make) wear (seegaar-u) adornment of (bhai = fear) respect and (bhaaey = love) devotion, to (kar-i) make (rang-u) the colour (laal-u = permanent red) of sincere love (sachai) for the Eternal.

Those (j-i) who (chalan = walk) conduct themselves by (bhaaey = will) teachings of (satiguru) the true guru, get the good fortune to (sadaa) ever (sohaagni) be with the Almighty-husband, i.e. unite with the Almighty, says third Nanak. 2.

 

ਪਉੜੀ ॥ ਆਪੇ ਆਪਿ ਉਪਾਇਅਨੁ ਆਪਿ ਕੀਮਤਿ ਪਾਈ ॥ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਪਈ ਗੁਰ ਸਬਦਿ ਬੁਝਾਈ ॥

Pa▫oṛī.  Āpe āp upā▫i▫an āp kīmaṯ pā▫ī.  Ŧis ḏā anṯ na jāp▫ī gur sabaḏ bujẖā▫ī.

 

(Paurri) stanza: The Creator (aapey) IT-self (upaaian-u) created (aap-i) the self and (aap-i) IT-self (keemat-i paaee = evaluates) knows IT’s attributes and powers.

(Tis = that, da = of) IT’s (ant-u = limit) expanse – being unlimited – cannot (jaapaee) be known by ordinary beings and can be (bujhaaee) understood (sabad-i = with word) with guidance of the guru.

 

ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ਹੈ ਦੂਜੈ ਭਰਮਾਈ ॥ ਮਨਮੁਖ ਠਉਰ ਨ ਪਾਇਨ੍ਹ੍ਹੀ ਫਿਰਿ ਆਵੈ ਜਾਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਥੀਐ ਸਭ ਚਲੈ ਰਜਾਈ ॥੩॥

Mā▫i▫ā moh gubār hai ḏūjai bẖarmā▫ī.  Manmukẖ ṯẖa▫ur na pā▫inĥī fir āvai jā▫ī.  Jo ṯis bẖāvai so thī▫ai sabẖ cẖalai rajā▫ī. ||3||

 

(Moh-u) attachment to (maaiaa) the world-play (gubaar-u = darkness) makes one oblivious of the Almighty, being (bharmaai) deluded by (doojai) other ideas, i.e. being tempted by transitory pleasures.

(Manmukh) a self-willed person – who does not follow the guru – cannot (paainhi) obtain (tthaur) place, i.e. be accepted in the world or by the Almighty, and keeps (avaai = comes) taking births and (jaai = goes) dying (phir-i) again and again.

(Jo) whatever (bhaavai = pleases) is the will of (tis-u = that) the Almighty (so) that (theeai) happens; (sabh) everyone (chalai = moves) acts (rajaai) according to Divine will. 3.

 

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Note: This fourth Paurri of Soohi Ki Vaar M: 3 has two Sloks or prologues also preceding it. The first Slok is by third Guru and the second by the first Guru. The Sloks and Paurri use the allegory of love between the spouses in physical life with that of the soul with the Almighty. The message is that it is the sincerity in a relationship which makes it to succeed. Pretentions of love leads to a failing relationship. However all one’s conduct is based on past deeds.

 

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹੈ ਵੇਸਿ ਕਾਮਣਿ ਕੁਲਖਣੀ ਜੋ ਪ੍ਰਭ ਛੋਡਿ ਪਰ ਪੁਰਖ ਧਰੇ ਪਿਆਰੁ ॥ ਓਸੁ ਸੀਲੁ ਨ ਸੰਜਮੁ ਸਦਾ ਝੂਠੁ ਬੋਲੈ ਮਨਮੁਖਿ ਕਰਮ ਖੁਆਰੁ ॥

Salok mėhlā 3.  Sūhai ves kāmaṇ kulkẖaṇī jo parabẖ cẖẖod par purakẖ ḏẖare pi▫ār.  Os sīl na sanjam saḏā jẖūṯẖ bolai manmukẖ karam kẖu▫ār.

 

Prologue by the third Guru: (Kaaman-i) a soul-woman who wears (soohai) a provocative red (veys-i) garb to entice men, (kulakhni = of bad signs) is vicious; she is one (jo) who (chhodd-i) leaves (prabh) the Almighty-husband and (dharey) bears (piaar-u) love for (par) other (purakh) men, i.e. i.e. the human who pretends to be a devotee of God to impress others, but engages in vices secretly, is evil. (Os-u = that) she has neither (seel) good conduct nor (sanjam-u) discipline – to distinguish between right and wrong – she (sadaa) ever (bolai) speaks (jhootth-u) falsehood – pretends to be what she is not. (Karam) deeds of such a (manmukh-i) self-willed woman cause her to (khuaar-u) be frustrated, i.e. she fails to make use of the opportunity provided by human birth – to attain union with the Almighty.

 

ਜਿਸੁ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਤਿਸੁ ਸਤਿਗੁਰੁ ਮਿਲੈ ਭਤਾਰੁ ॥ ਸੂਹਾ ਵੇਸੁ ਸਭੁ ਉਤਾਰਿ ਧਰੇ ਗਲਿ ਪਹਿਰੈ ਖਿਮਾ ਸੀਗਾਰੁ ॥
Jis pūrab hovai likẖi▫ā ṯis saṯgur milai bẖaṯār.  Sūhā ves sabẖ uṯār ḏẖare gal pahirai kẖimā sīgār.

 

One in (jis-u) whose destiny it (haovai = be) is (likhiaa) written (poorab-i = from before) by the Almighty, (milai) finds (satigur-u) the true guru (bhataar-u) master – to take care and guide.

S/he (utaar-i dharey) takes off (sabh-u) all (sooha veys-u) pretentious garb and (pahrai) wears (seegaar-u) the adornment of (khimaa) forgiveness (gal-i) round the neck, i.e. becomes tolerant – is happy with Divine will.

 

ਪੇਈਐ ਸਾਹੁਰੈ ਬਹੁ ਸੋਭਾ ਪਾਏ ਤਿਸੁ ਪੂਜ ਕਰੇ ਸਭੁ ਸੈਸਾਰੁ ॥ ਓਹ ਰਲਾਈ ਕਿਸੈ ਦੀ ਨਾ ਰਲੈ ਜਿਸੁ ਰਾਵੇ ਸਿਰਜਨਹਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਹਾਗਣੀ ਜਿਸੁ ਅਵਿਨਾਸੀ ਪੁਰਖੁ ਭਰਤਾਰੁ ॥੧॥

Pe▫ī▫ai sāhurai baho sobẖā pā▫e ṯis pūj kare sabẖ saisār.  Oh ralā▫ī kisai ḏī nā ralai jis rāve sirjanhār.  Nānak gurmukẖ saḏā suhāgaṇī jis avināsī purakẖ bẖarṯār. ||1||

 

(Tis-u = that) she (paaey) receives (bahu) high (sobha) praise (peyeeai) in the parental home as well as (saahurai) in in-law’s home and (sabh-u) the whole (saisaar-u) world, i.e. everyone, (karey = does, pooj/pooja = worship) respects him/her, i.e. she receives recognition here and in the hereafter.

One (jis-u) whom (sirjanhaar-u) the Creator (raavey = mates) reveals within, is not (ralai = mixes) found to be like others, if she (ralaai = mixed) is compared (kisai di) by someone with others.

(Gurmukh-i) one who follows the guru’s guidance to live by Divine virtues and commands, is (suhaagni) fortunate; she is one (jis-u) who (sadaa) ever has (purakh-u) the all-pervasive, (avinaasi = imperishable) Eternal Almighty (bhartaar-u) husband with her. 1.

 

ਮ: ੧ ॥ ਸੂਹਾ ਰੰਗੁ ਸੁਪਨੈ ਨਿਸੀ ਬਿਨੁ ਤਾਗੇ ਗਲਿ ਹਾਰੁ ॥ ਸਚਾ ਰੰਗੁ ਮਜੀਠ ਕਾ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਨਾਨਕ ਪ੍ਰੇਮ ਮਹਾ ਰਸੀ ਸਭਿ ਬੁਰਿਆਈਆ ਛਾਰੁ ॥੨॥

Mėhlā 1.  Sūhā rang supnai nisī bin ṯāge gal hār.  Sacẖā rang majīṯẖ kā gurmukẖ barahm bīcẖār.  Nānak parem mahā rasī sabẖ buri▫ā▫ī▫ā cẖẖār. ||2||

 

Prologue by the first Guru: (Sooha = pretentious red, rang-u = colour) pretence is like (supnai) a dream (nisi) at night; it is like (haar-u) a garland (gal-i) round the neck (bin-u) without (taagey = thread) the string – an imaginary garland, i.e. pretence does not last and is exposed.

On the other hand, (rang-u) color obtained by dyeing with (majeetth) the root that gives fast color, i.e. true love and devotion that comes from within, is (sachaa = true) lasting; this comes (gurmukh-i) with the guru’s guidance to (beechaar-u) contemplate (brahm) the Creator, i.e. to recall commands given to the soul by the Creator.

(Preym) love is (mahaa) the great elixir to (rasi = rinsed) be imbued with; it burns (sabh-i) all (buriaaeeaa) evils to (chhaar-u) dust, i.e. one who has sincere love as against pretense, is protected from vices, says Guru Nanak. 2.

 

ਪਉੜੀ ॥ ਇਹੁ ਜਗੁ ਆਪਿ ਉਪਾਇਓਨੁ ਕਰਿ ਚੋਜ ਵਿਡਾਨੁ ॥ ਪੰਚ ਧਾਤੁ ਵਿਚਿ ਪਾਈਅਨੁ ਮੋਹੁ ਝੂਠੁ ਗੁਮਾਨੁ ॥ ਆਵੈ ਜਾਇ ਭਵਾਈਐ ਮਨਮੁਖੁ ਅਗਿਆਨੁ ॥

Pa▫oṛī.  Ih jag āp upā▫i▫on kar cẖoj vidān.  Pancẖ ḏẖāṯ vicẖ pā▫ī▫an moh jẖūṯẖ gumān.  Āvai jā▫e bẖavā▫ī▫ai manmukẖ agi▫ān.

 

(Paurri) stanza by the third Guru: The Creator (upaaion-u) created (ihu) this (jag-u = world) creation (aap-i) from IT-self (kar-i) making (viddaan-u = different) a wondrous (choj) play.

IT (paaeean-u) put (panch) five (dhaat-u) elements – clay, water, air, fire and space – (vich-i) in the creature and also provided temptations which cause (moh-u) attachment, (jhootth-u) falsehood and (gumaan-u) pride.

(Manmukh-u) a self-willed person – who does not follow the guru has the above negative attributes – due to (agiaan-u) ignorance and is (bhavaaeeai = made to go round) put in cycles of (aavai = comes) births and (jaaey = goes) births.

 

ਇਕਨਾ ਆਪਿ ਬੁਝਾਇਓਨੁ ਗੁਰਮੁਖਿ ਹਰਿ ਗਿਆਨੁ ॥ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਓਨੁ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥੪॥

Iknā āp bujẖā▫i▫on gurmukẖ har gi▫ān.  Bẖagaṯ kẖajānā bakẖsi▫on har nām niḏẖān. ||4||

 

But to (ikna = one type) some (har-i) the Almighty (aap-i) IT-self (bujhaaion-u) gives understanding of IT’s (giaan-u = knowledge) virtues and commands – as guide.

IT (bakhsion) graciously gives (khaajaana = treasure) the wealth (bhagat-i) of devotion and (nidhaan-u = treasure) wealth of awareness of (har-i) Divine (naam-u) virtues and commands – to live by. 4.

 

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Note: This fifth Paurri of Soohi Ki Vaar M: 3 has two Sloks or prologues, also of the third Guru, preceding it. The Sloks emphasize the need for sincere love, rather than pretentious acts like rituals and worship of many types to find God. There is mention of two shades of red color- one Sooha and the other Laal. Sooha is the red make up on the face and Laal is the natural redness or pink that shows on a healthy and happy face. The Guru asks to shed Sooha/pretentions and adopt Laal/sincere love. The Paurri asks not to get engrossed in transitory attachments like those of the family but focus on obedience to God.

ਸਲੋਕੁ ਮ: ੩ ॥ ਸੂਹਵੀਏ ਸੂਹਾ ਵੇਸੁ ਛਡਿ ਤੂ ਤਾ ਪਿਰ ਲਗੀ ਪਿਆਰੁ ॥ ਸੂਹੈ ਵੇਸਿ ਪਿਰੁ ਕਿਨੈ ਨ ਪਾਇਓ ਮਨਮੁਖਿ ਦਝਿ ਮੁਈ ਗਾਵਾਰਿ ॥
Salok mėhlā 3.  Sūhvī▫e sūhā ves cẖẖad ṯū ṯā pir lagī pi▫ār.  Sūhai ves pir kinai na pā▫i▫o manmukẖ ḏajẖ mu▫ī gāvār.

(Slok-u) Prologue (mahla 3) by the third Guru: (Soohveeay) o pretentious soul-woman, if (too) you (chhadd-i = leave) shed (sooha) the pretentious (veys-u) garb/makeup of pretence (ta) then you will (lagi) develop (piaar-u) real love/obedience for (pir-u) the Almighty-husband.

(Kinai na = not any) no soul (paaio) obtains acceptance of the Almighty-(pir-u) husband with (soohai) pretentious (veys-i) garb, i.e. by displaying piety but lacking practice; (manmukh-i) a self-willed soul-woman who does not follow the guru and (dajh-i = is burnt, muee = dead) perishes (gavaar-i) in foolish-ness.

 

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸੂਹਾ ਵੇਸੁ ਗਇਆ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥ ਮਨੁ ਤਨੁ ਰਤਾ ਲਾਲੁ ਹੋਆ ਰਸਨਾ ਰਤੀ ਗੁਣ ਸਾਰਿ ॥

Saṯgur mili▫ai sūhā ves ga▫i▫ā ha▫umai vicẖahu mār.  Man ṯan raṯā lāl ho▫ā rasnā raṯī guṇ sār.

 

It is (miliai) by meeting and following (satigur-i) the true guru that one (maar-i) kills (haumai) ego (vichah-u) from within; then (sooha veys-u) pretentious garb (gaiaa) leaves, i.e. one shows what practices what one really is.

(Man-u) the mind and (tan-u) body (rataa) imbued with Divine love (hoaa) become (laal-u = fast red colour) truly devoted to the Almighty Master; (rasna) the tongue (ratee = dyed) is imbued with, i.e. happily sings (saar-i) the sublime (gun) virtues of the Almighty, – one lives by Divine love in thought, word and deed.

 

ਸਦਾ ਸੋਹਾਗਣਿ ਸਬਦੁ ਮਨਿ ਭੈ ਭਾਇ ਕਰੇ ਸੀਗਾਰੁ ॥ ਨਾਨਕ ਕਰਮੀ ਮਹਲੁ ਪਾਇਆ ਪਿਰੁ ਰਾਖਿਆ ਉਰ ਧਾਰਿ ॥੧॥

Saḏā sohagaṇ sabaḏ man bẖai bẖā▫e kare sīgār.  Nānak karmī mahal pā▫i▫ā pir rākẖi▫ā ur ḏẖār. ||1||

 

One who (karey = does, seegaar-u = adornment to please the Master) wears adornment of (bhai = awe) respect and (bhaaey) love, and (man-i) keeps in mind (sabad-u = Divine word) Divine commands, (sohaagan = fortunate) has the good fortune (sadaa) to ever have the Almighty-husband with her.

One who (raakhiaa) keeps – virtues and commands of (pir-u) the Almighty husband (dhaar-i) enshrined (ur-i) in mind, (paaiaa) finds (mahal-u = palace) the Almighty (karmi) by Divine grace, says third Nanak. 1.

 

ਮ: ੩ ॥ ਮੁੰਧੇ ਸੂਹਾ ਪਰਹਰਹੁ ਲਾਲੁ ਕਰਹੁ ਸੀਗਾਰੁ ॥ ਆਵਣ ਜਾਣਾ ਵੀਸਰੈ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥

Mėhlā 3.  Munḏẖe sūhā parahrahu lāl karahu sīgār.  Āvaṇ jāṇā vīsrai gur sabḏī vīcẖār.

 

Prologue of the third Guru: O (mundhey) soul-woman, (parharhu) shed (sooha) pretensions and (karhu seegaar-u) adorn yourself with (laal-u = red colour) love/obedience of the Almighty-husband.

It is by (veechaar-u) contemplating (sabdi) teachings (gur) of the guru – and complying with them – that (aavan = coming) births and (jaana = going) deaths are (beesrai = forgotten – given up) become thing of the past.

 

ਮੁੰਧ ਸੁਹਾਵੀ ਸੋਹਣੀ ਜਿਸੁ ਘਰਿ ਸਹਜਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਸਾ ਧਨ ਰਾਵੀਐ ਰਾਵੇ ਰਾਵਣਹਾਰੁ ॥੨॥

Munḏẖ suhāvī sohṇī jis gẖar sahj bẖaṯār.  Nānak sā ḏẖan rāvī▫ai rāve ravaṇhār. ||2||

 

That (mundh = woman) soul-wife is (suhaavi) pleasant/likeable and (sohni = beautiful) sought for, in (jis-u) whose (ghar-i = house) mind (bhataar-u) the Almighty-husband (sahj-i = in poise) ever abides – is remembered without distraction.

(Raavanhaar-u = the mate) the Almighty (raavai = mates) is ever present in mind of (sa) that (dhan) soul-woman, says third Nanak. 2.

ਪਉੜੀ ॥ ਮੋਹੁ ਕੂੜੁ ਕੁਟੰਬੁ ਹੈ ਮਨਮੁਖੁ ਮੁਗਧੁ ਰਤਾ ॥ ਹਉਮੈ ਮੇਰਾ ਕਰਿ ਮੁਏ ਕਿਛੁ ਸਾਥਿ ਨ ਲਿਤਾ ॥

Pa▫oṛī.  Moh kūṛ kutamb hai manmukẖ mugaḏẖ raṯā.  Ha▫umai merā kar mu▫e kicẖẖ sāth na liṯā.

 

(Paurri) stanza by the third Guru: (Moh-u) attachment to (kuttamb) the family (hai) is (koorr-u = false) transitory; (manmukh-u) a self-willed person who does not follow the guru is (mugadh-u) foolish to be (rataa = imbued) engrossed in that attachment.

In (haumai) ego, people (muey) perish (kar-i = saying, meyra = my) being attached to the world-play – of relatives, wealth etc., but (litaa) take (kichh-u na) nothing (saath-i) with them on death.

 

ਸਿਰ ਉਪਰਿ ਜਮਕਾਲੁ ਨ ਸੁਝਈ ਦੂਜੈ ਭਰਮਿਤਾ ॥ ਫਿਰਿ ਵੇਲਾ ਹਥਿ ਨ ਆਵਈ ਜਮਕਾਲਿ ਵਸਿ ਕਿਤਾ ॥ ਜੇਹਾ ਧੁਰਿ ਲਿਖਿ ਪਾਇਓਨੁ ਸੇ ਕਰਮ ਕਮਿਤਾ ॥੫॥

Sir upar jamkāl na sujẖ▫ī ḏūjai bẖarmiṯā.  Fir velā hath na āvī jamkāl vas kiṯā.  Jehā ḏẖur likẖ pā▫i▫on se karam kamiṯā. ||5||

 

(Bharmita) deluded by (doojai) other ideas (jamkaal-u) the agent of Divine justice is not (sujhai) seen by him/her standing (oopr-i) over (sir) the head, i.e. one is unmindful of consequences of transgressions.

(Phir-i = then) at the end time, (veyla = time) opportunity to transform is not (aavaee = come, hath-i = in hand) available, the soul (vas-i = under control, kitaa = made) is taken away by (jamkaal-i) the agent of Divine justice – and sent for rebirth.

But there is nothing in hands of the creature: (Jeyha) as (dhur-i = from source) the Creator (likh-i = written, paaion-u = put in) wrote in destiny – based on past deeds, S/he (kamita) carries out (sey) those (karam) deeds – so one should act in life to obviate grief here and in the hereafter. 5.