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.