ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Bani of the third Guru in Rag Gauri Ragini Guareri.
Note*: The first verse of this Shabad uses the term ਮਾਰਣੁ (Maaran) meaning a softening agent like some spice in food. It is used here as metaphor for something that would heart/mind dissolve the ego.
ਤੂੰ ਅਕਥੁ ਕਿਉ ਕਥਿਆ ਜਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਮਾਰਣੁ ਮਨ ਮਾਹਿ ਸਮਾਹਿ ॥ ਤੇਰੇ ਗੁਣ ਅਨੇਕ ਕੀਮਤਿ ਨਹ ਪਾਹਿ ॥੧॥
Ŧūʼn akath ki▫o kathi▫ā jāhi. Gur sabaḏ māraṇ man māhi samāhi. Ŧere guṇ anek kīmaṯ nah pāhi. ||1||
O God, You are (Akath) indescribable, no one can describe You. Your (Gun anek) virtues are innumerable and (Keemat nah paahi = cannot be appraised) no one can take measure of them. They can only be experienced in the mind but for that the mind should be cleared of ego; (Gur sabad maaran = Shabad acts as the softening agent) the guru’s Shabad kills ego, making place for Naam and enables the mind to be absorbed in it. 1.
ਜਿਸ ਕੀ ਬਾਣੀ ਤਿਸੁ ਮਾਹਿ ਸਮਾਣੀ ॥ ਤੇਰੀ ਅਕਥ ਕਥਾ ਗੁਰ ਸਬਦਿ ਵਖਾਣੀ ॥੧॥ ਰਹਾਉ ॥
Jis kī baṇī ṯis māhi samāṇī. Ŧerī akath kathā gur sabaḏ vakẖāṇī. ||1|| rahā▫o.
(Jis ki baani tis mai samaani = virtues are contained in One whom they belong) God and virtues are the same, God is virtues. O God no one can describe Your virtues but they can be known through the guru’s Shabad.1.
Pause and contemplate.
ਜਹ ਸਤਿਗੁਰੁ ਤਹ ਸਤਸੰਗਤਿ ਬਣਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਸਹਜੇ ਹਰਿ ਗੁਣ ਗਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਤਹਾ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥੨॥
Jah saṯgur ṯah saṯsangaṯ baṇā▫ī. Jah saṯgur sėhje har guṇ gā▫ī. Jah saṯgur ṯahā ha▫umai sabaḏ jalā▫ī. ||2||
(Jah satgur) where the true guru is present, (Satsangat banaai) the congregation forms wherein every one remaining in poise sings God’s virtues; the guru’s presence and Shabad help dissolve ego within to enable poise. 2.
ਗੁਰਮੁਖਿ ਸੇਵਾ ਮਹਲੀ ਥਾਉ ਪਾਏ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੩॥
Gurmukẖ sevā mahlī thā▫o pā▫e. Gurmukẖ anṯar har nām vasā▫e. Gurmukẖ bẖagaṯ har nām samā▫e. ||3||
One (Mahli thau paae = finds place in the mansion) receives acceptance for merger with God by (Gurmukhi seva = serving the guru’s word) following the guru’s teachings. This happens through keeping Divine virtues in mind and emulating them; that leads to devotion as taught by the guru and absorption in Divine virtues, and finally merger of the soul with God. 3.
ਆਪੇ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ ਪੂਰੇ ਸਤਿਗੁਰ ਸਿਉ ਲਗੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਕਉ ਜੈਕਾਰੁ ॥ ੪॥੮॥੨੮॥
Āpe ḏāṯ kare ḏāṯār. Pūre saṯgur si▫o lagai pi▫ār. Nānak nām raṯe ṯin ka▫o jaikār. ||4||8||28||
But one cannot obtain union with the Creator by the self; it is a (Daat karre daataar) benediction from the beneficent Master; this happens by Divine motivation to (Poore satgur sio lagai piaar) lovingly follow the perfect guru who teaches Divine virtues. Nanak (Jaikaar) salutes those who are (Naami ratte) imbued with Divine virtues. 4. 8. 28.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Bani of the third Guru in Rag Gauri Ragini Guareri.
ਏਕਸੁ ਤੇ ਸਭਿ ਰੂਪ ਹਹਿ ਰੰਗਾ ॥ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਸਭਿ ਸਹਲੰਗਾ ॥ ਭਿੰਨ ਭਿੰਨ ਵੇਖੈ ਹਰਿ ਪ੍ਰਭੁ ਰੰਗਾ ॥੧॥
Ėkas ṯe sabẖ rūp hėh rangā. Pa▫uṇ pāṇī baisanṯar sabẖ sahlangā. Bẖinn bẖinn vekẖai har parabẖ rangā. ||1||
The creation has innumerable (Roop heh ranga) shapes and colors but they are (Ekas te) from the One Creator. They are all made of (Paun paani baisantar) air, water and fire (Sahlanga) put together but are (Bhin bhin) distinguishable from one another; the Creator watches them all. 1.
ਏਕੁ ਅਚਰਜੁ ਏਕੋ ਹੈ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵੀਚਾਰੇ ਵਿਰਲਾ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥
Ėk acẖraj eko hai so▫ī. Gurmukẖ vīcẖāre virlā ko▫ī. ||1|| rahā▫o.
The amazing thing is the the same Creator is present in all; a (Virla) rare (Gurmukh) follower of the guru (Veechaare) reflects on this and sees the Creator in all. 1.
Pause and contemplate.
ਸਹਜਿ ਭਵੈ ਪ੍ਰਭੁ ਸਭਨੀ ਥਾਈ ॥ ਕਹਾ ਗੁਪਤੁ ਪ੍ਰਗਟੁ ਪ੍ਰਭਿ ਬਣਤ ਬਣਾਈ ॥ ਆਪੇ ਸੁਤਿਆ ਦੇਇ ਜਗਾਈ ॥੨॥
Sahj bẖavai parabẖ sabẖnī thā▫ī. Kahā gupaṯ pargat parabẖ baṇaṯ baṇā▫ī. Āpe suṯi▫ā ḏe▫e jagā▫ī. ||2||
The Creator (Bhavai = moves about) is present every where (Sahj) as a matter of course, somewhere hidden and elsewhere manifest. This is its play. The Creator (Sutia de jagaae = gives to those asleep) bestows this understanding without effort on the part of the recipients. 2
ਤਿਸ ਕੀ ਕੀਮਤਿ ਕਿਨੈ ਨ ਹੋਈ ॥ ਕਹਿ ਕਹਿ ਕਥਨੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਵੈ ਬੂਝੈ ਹਰਿ ਸੋਈ ॥੩॥
Ŧis kī kīmaṯ kinai na ho▫ī. Kahi kahi kathan kahai sabẖ ko▫ī. Gur sabaḏ samāvai būjẖai har so▫ī. ||3||
(Tis ki keemati kinai na hoee) no one can appraise the Creator; but (Kathan kahai sabh koee) every one still talks. One who (Samaavai = absorbed) reflects on the guru’s Shabad can understand Divine virtues. 3.
ਸੁਣਿ ਸੁਣਿ ਵੇਖੈ ਸਬਦਿ ਮਿਲਾਏ ॥ ਵਡੀ ਵਡਿਆਈ ਗੁਰ ਸੇਵਾ ਤੇ ਪਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੪॥੯॥੨੯॥
Suṇ suṇ vekẖai sabaḏ milā▫e. vadī vadi▫ā▫ī gur sevā ṯe pā▫e. Nānak nām raṯe har nām samā▫e. ||4||9||29||
The Creator (Sun) listens to what every one says and (Vekhai) watches what they do. The (Vadi vaiaaee) ultimate honor of acceptance for merger with God is obtained by those who live by (Gur seva) the guru’s teachings. The guru teaches Divine virtues; those imbued with them remain absorbed in the virtues and finally merge in God. 4. 9. 29.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Bani of the third Guru in Rag Gauri Ragini Guareri.
ਮਨਮੁਖਿ ਸੂਤਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਜਾਗੇ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰਿ ॥ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨ ਨਾਮ ਪਿਆਰਿ ॥ ੧॥
Manmukẖ sūṯā mā▫i▫ā mohi pi▫ār. Gurmukẖ jāge guṇ gi▫ān bīcẖār. Se jan jāge jin nām pi▫ār. ||1||
The self-willed person remains (Soota = asleep) inebriated due to attachment to/ being engrossed in (Maaia) the world-play - the vices. On the other hand those who love Divine virtues (Jaage = awake) remain alert to avoid vices. The Gurmukh remains alert by (Beechaar) reflecting on (Giaan) the guru-given wisdom. 1.
ਸਹਜੇ ਜਾਗੈ ਸਵੈ ਨ ਕੋਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਬੂਝੈ ਜਨੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Sėhje jāgai savai na ko▫e. Pūre gur ṯe būjẖai jan ko▫e. ||1|| rahā▫o.
This awakening comes from the perfect guru, (Boojhai jan koe) but a rare person gets it; such a person remains alert (Sahje) effortlessly (Savai na) never losing vigilance. 1
Pause and contemplate.
ਅਸੰਤੁ ਅਨਾੜੀ ਕਦੇ ਨ ਬੂਝੈ ॥ ਕਥਨੀ ਕਰੇ ਤੈ ਮਾਇਆ ਨਾਲਿ ਲੂਝੈ ॥ ਅੰਧੁ ਅਗਿਆਨੀ ਕਦੇ ਨ ਸੀਝੈ ॥੨॥
Asanṯ anāṛī kaḏe na būjẖai. Kathnī kare ṯai mā▫i▫ā nāl lūjẖai. Anḏẖ agi▫ānī kaḏe na sījẖai. ||2||
But one who is (Anaari) ignorant and (Asant = opposite of a saint) does not want to learn, will never learn; s/he (Kathni karai) says words of wisdom but him/her-self remains entangled with the world-play; such an utterly ignorant person can never (Seejhai) succeed in overcoming vices and getting to God. 2.
ਇਸੁ ਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥ ਵਿਰਲਾ ਕੋ ਪਾਏ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਉਧਾਰਾ ॥੩॥
Is jug mėh rām nām nisṯārā. virlā ko pā▫e gur sabaḏ vīcẖārā. Āp ṯarai sagle kul uḏẖārā. ||3||
In the present age rituals are of no use, only (Raam naam) remembrance and emulation of Divine virtues (Nistaara) can take one across the world ocean. But a rare person does it by receiving contemplating on the Guru’s Shabad; s/he gets across the world ocean and also saves his/her lineage.
3.
Page 161
Note*: The next verse mentions ਕਲਿਜੁਗ (Kali Jug) meaning the Dark Age, the last of the four ages according to Hindu mythology, the first three being Sat Jug, Treta Jug and Duaapar Jug. According to Hindu thought characteristics of the people change with these ages. Kali Jug is about lack of truthfulness and lawlessness. Gurmat does not endorse this and says it represents personal characteristics and not those of time. This is brought out in this Verse by saying that Kali Jug is born in the family of an outcast.
ਇਸੁ ਕਲਿਜੁਗ ਮਹਿ ਕਰਮ ਧਰਮੁ ਨ ਕੋਈ ॥ ਕਲੀ ਕਾ ਜਨਮੁ ਚੰਡਾਲ ਕੈ ਘਰਿ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਮੁਕਤਿ ਨ ਹੋਈ ॥੪॥੧੦॥੩੦॥
Is kalijug mėh karam ḏẖaram na ko▫ī. Kalī kā janam cẖandāl kai gẖar ho▫ī. Nānak nām binā ko mukaṯ na ho▫ī. ||4||10||30||
The dark age (Janam chandaal kai ghar hoee = born in the family of lawless people) is brought about by people not adhering to laws.(Karam dharam) rituals are not for this age/ such people. Says Nanak: no one can get (Mukti) freedom from vices (Naam bina = without Naam) but through imbibing virtues. 4. 10. 30.
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ਗਉੜੀ ਮਹਲਾ ੩ ਗੁਆਰੇਰੀ ॥
Ga▫oṛī mėhlā 3 gu▫ārerī.
Bani of the third Guru in Rag Gauri Ragini Guareri.
ਸਚਾ ਅਮਰੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥ ਮਨਿ ਸਾਚੈ ਰਾਤੇ ਹਰਿ ਵੇਪਰਵਾਹੁ ॥ ਸਚੈ ਮਹਲਿ ਸਚਿ ਨਾਮਿ ਸਮਾਹੁ ॥੧॥
Sacẖā amar sacẖā pāṯisāhu. Man sācẖai rāṯe har veparvāhu. Sacẖai mahal sacẖ nām samāhu. ||1||
God, the (Sacha paatisaah) Emperor is eternal so is IT’s (Amar = command) writ. If one’s mind is imbued with the virtues of the Eternal, it remains (Hari veparvaahu = carefree like the Eternal) untouched by vices. One then can reach, and be admitted to, the (Sachai mahl) Eternal mansion through imbibing Divine virtues. 1.
ਸੁਣਿ ਮਨ ਮੇਰੇ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਰਾਮ ਜਪਹੁ ਭਵਜਲੁ ਉਤਰਹੁ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥
Suṇ man mere sabaḏ vīcẖār. Rām japahu bẖavjal uṯarahu pār. ||1|| rahā▫o.
O my mind, (Raam japahu) remember and emulate Divine virtues, and thus (Bhavjal utrahu paari) get across the world ocean. For this listen to the guru’s (Sabad veechaar) Shabad and reflect on it. 1.
Pause and contemplate.
Note*: The next verse explains two important aspects which result from forgetting the purpose of life and going astray. According to Gurmat the purpose of life is (Dharam) to carry out one’s duties such as to contribute to (Arth) economic development, (Kaam) satisfy personal and family aspirations but also remember that the soul came from God for the above purpose and (Mokh, Mukti) needs to get back. But when the soul gets attached to (Dujai bhaae = love for others) mundane aims it forgets God. This is (Bharam) delusion. Unless corrected by seeking and following the guru delusion goes from one birth to the next and the cycles continue.
ਭਰਮੇ ਆਵੈ ਭਰਮੇ ਜਾਇ ॥ ਇਹੁ ਜਗੁ ਜਨਮਿਆ ਦੂਜੈ ਭਾਇ ॥ ਮਨਮੁਖਿ ਨ ਚੇਤੈ ਆਵੈ ਜਾਇ ॥੨॥
Bẖarme āvai bẖarme jā▫e. Ih jag janmi▫ā ḏūjai bẖā▫e. Manmukẖ na cẖeṯai āvai jā▫e. ||2||
Caused by past deeds (Ih jagg = this world) some creatures (Janmiaa doojai bhaae) are born with love other than for God; (Manmukh) those who do not follow the guru, (Na chetai) do not remember God and (Aavai jaae) keep taking rebirths, and dying. They are born (Bharme) deluded and leave deluded, to be born again. 1.
Note*: The next verse continuing from the last says that a creature is made to go astray by the Creator. This is a result of past deeds not that the Creator wants people to go astray; it is a result of the creature not obeying Divine commands.
ਆਪਿ ਭੁਲਾ ਕਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ॥ ਇਹੁ ਜੀਉ ਵਿਡਾਣੀ ਚਾਕਰੀ ਲਾਇਆ ॥ ਮਹਾ ਦੁਖੁ ਖਟੇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥
Āp bẖulā kė parabẖ āp bẖulā▫i▫ā. Ih jī▫o vidāṇī cẖākrī lā▫i▫ā. Mahā ḏukẖ kẖate birthā janam gavā▫i▫ā. ||3||
(Aap bhula) does a mortal go astray by the self or (Prabh aap bhulaaia) or is misled by the Creator? The fact is that a living being (Vadaani chaakri laaia = is put in service of others) looks up to others and does not obey God. As a result s/he wastes human birth and earns/deserves great suffering of remaining in cycles of reincarnation. 3.
ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਏਕੋ ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥
Kirpā kar saṯgurū milā▫e. Ėko nām cẖeṯe vicẖahu bẖaram cẖukā▫e. Nānak nām jape nā▫o na▫o niḏẖ pā▫e. ||4||11||31||
When the Creator (Kirpa karre) is kind the mortal (Satgutu milaae) finds the true guru; the guru banishes delusion from his/her mind and s/he sets the mind only on the One Master. Says Nanak: the soul now (Naam jappe) recounts and emulates Divine virtues and receives Naam the source of all treasures. 4. 11. 31.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Bani of the third Guru in Rag Gauri Ragini Guareri.
ਜਿਨਾ ਗੁਰਮੁਖਿ ਧਿਆਇਆ ਤਿਨ ਪੂਛਉ ਜਾਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਪਤੀਆਇ ॥ ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮੁ ਕਮਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥੧॥
Jinā gurmukẖ ḏẖi▫ā▫i▫ā ṯin pūcẖẖa▫o jā▫e. Gur sevā ṯe man paṯī▫ā▫e. Se ḏẖanvanṯ har nām kamā▫e. Pūre gur ṯe sojẖī pā▫e. ||1||
How to meditate on God? Let us (Poochhau jaae) go and ask those(Gurmukh) who remember God with the guru’s guidance; They say that the (Mann patiaae) the mind feels satisfied by following the guru’s teachings; The wealth of money and property is left behind on death; those who (Kamaae = earn) live by (Naam) Divine virtues therefore (Dhanwant) have the real wealth. (Sojhi) understanding of Divine virtues and how to act on them comes from the guru. 1.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹਰਿ ਘਾਲ ਥਾਇ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
Har har nām japahu mere bẖā▫ī. Gurmukẖ sevā har gẖāl thā▫e pā▫ī. ||1|| rahā▫o.
Ever(Japahu) remember and emulate Divine virtues, my brother. The (Ghaal) efforts put in for remembering and obeying Akal Purakh as taught by the guru, (Thaae paaee) are accepted by Akal Purakh. 1.
Pause and contemplate.
ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਮਤਿ
ਊਤਮ ਹੋਇ ॥ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੨॥
Āp pacẖẖāṇai man nirmal ho▫e. Jīvan mukaṯ har pāvai so▫e. Har guṇ gāvai maṯ ūṯam ho▫e. Sėhje sahj samāvai so▫e. ||2||
The mind of one who (Aap pachhaanai) understands the self is (Nirmal hoe) purified by identifying and shedding evil from the mind. S/he praises (Hari Gun) Divine virtues, emulates them and his/her (Mat ootam hoe) thinking becomes exalted; S/he remains (Sahje) effortlessly (Samaavai) absorbed in God (Sahj) in a state of poise. Such a person becomes (Jeevan mukt) attains salvation in life by overcoming vices and (Hari paavai) reaches God. 2.
ਦੂਜੈ ਭਾਇ ਨ ਸੇਵਿਆ ਜਾਇ ॥ ਹਉਮੈ ਮਾਇਆ ਮਹਾ ਬਿਖੁ ਖਾਇ ॥ ਪੁਤਿ ਕੁਟੰਬਿ ਗ੍ਰਿਹਿ ਮੋਹਿਆ ਮਾਇ ॥ ਮਨਮੁਖਿ ਅੰਧਾ ਆਵੈ ਜਾਇ ॥੩॥
Ḏūjai bẖā▫e na sevi▫ā jā▫e. Ha▫umai mā▫i▫ā mahā bikẖ kẖā▫e. Puṯ kutamb garihi mohi▫ā mā▫e. Manmukẖ anḏẖā āvai jā▫e. ||3||
Divine commands (Na sevia jaae) are not obeyed by (Doojai bhaae = love for others) one who looks to others; such a person remains attached to (Put) children, (Kutambh) family and (Grihi) house/property. (Haumai maaiaa) in this world-play s/he acts in ego and (Maha bikh khaae = eats the strong poison) does things that are harmful for the soul. 3
.
ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਜਨੁ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਗੁਰ ਸਬਦੀ ਹੋਇ ॥ ਗੁਰਮਤਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਸਮਾਵੈ ਸੋਇ ॥੪॥੧੨॥ ੩੨॥
Har har nām ḏevai jan so▫e. An▫ḏin bẖagaṯ gur sabḏī ho▫e. Gurmaṯ virlā būjẖai ko▫e. Nānak nām samāvai so▫e. ||4||12||32||
The Creator IT-self gives (Har naam) understanding of Divine virtues (Devai jann soe) to the seeker and s/he engages in (Bhagti) devotion (Gur sabdi) guided by the guru’s Shabad. However (Virla boojhai koe) a rare person understands the guru’s teachings; such a person then (Naam samaavai) remains absorbed in Naam, the virtues. 4. 12. 32.
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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Bani of the third Guru in Rag Gauri Ragini Guareri.
ਗੁਰ ਸੇਵਾ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥ ਪੂਰਾ ਜਨੁ ਕਾਰ ਕਮਾਵੈ ਕੋਈ ॥ ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਹਰਿ ਤੋਟਿ ਨ ਹੋਈ ॥ ਐਥੈ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸੋਭਾ ਹੋਈ ॥੧॥
Gur sevā jug cẖāre ho▫ī. Pūrā jan kār kamāvai ko▫ī. Akẖut nām ḏẖan har ṯot na ho▫ī. Aithai saḏā sukẖ ḏar sobẖā ho▫ī. ||1||
(Gur seva) the guru’s teachings have been sought and followed (Jug chaare = in the four Jugs) through the ages; but only a rare (Poora jan) perfect devotee does that. Such a person receives (Akhut Naam) the inexhaustible wealth of Divine virtues; but with this (Tot na hoee) the virtues do not get depleted; One who recounts Divine virtues (Aithai sadaa sukh) ever leads a comfortable life and (Dari sobha hoee) is glorified before God. 1.
ਏ ਮਨ ਮੇਰੇ ਭਰਮੁ ਨ ਕੀਜੈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥
Ė man mere bẖaram na kījai. Gurmukẖ sevā amriṯ ras pījai. ||1|| rahā▫o.
O my mind (Bharam na keejai) harbor no doubt about this and (Amrit ras peejai = drink the eternal elixir) relish the experience of Divine virtues within(Gurmukhi) by acting on the guru’s teachings. 1.
Pause and contemplate.
ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਮਹਾਪੁਰਖ ਸੰਸਾਰੇ ॥ ਆਪਿ ਉਧਰੇ ਕੁਲ ਸਗਲ ਨਿਸਤਾਰੇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖਹਿ ਉਰ ਧਾਰੇ ॥ ਨਾਮਿ ਰਤੇ ਭਉਜਲ ਉਤਰਹਿ ਪਾਰੇ ॥੨॥
Saṯgur sevėh se mahā purakẖ sansāre. Āp uḏẖre kul sagal nisṯāre. Har kā nām rakẖėh ur ḏẖāre. Nām raṯe bẖa▫ojal uṯrėh pāre. ||2||
Those who follow the guru’s teachings(Mahapurakh sansaare) attain exalted positions in the world. They ever (Rakhe urdhaare) remember and emulate Divine virtues, are (Aap udhre) saved themselves and (Kul sagal nistaare) save their entire lineage. (Naam ratte) remaining imbued with Divine virtues, they shun vices and thus (Bhaujal utre paare) get across the world ocean to God. 2.
ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸਦਾ ਮਨਿ ਦਾਸਾ ॥ ਹਉਮੈ ਮਾਰਿ ਕਮਲੁ ਪਰਗਾਸਾ ॥ ਅਨਹਦੁ ਵਾਜੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥ ਨਾਮਿ ਰਤੇ ਘਰ ਮਾਹਿ ਉਦਾਸਾ ॥੩॥
Saṯgur sevėh saḏā man ḏāsā. Ha▫umai mār kamal pargāsā. Anhaḏ vājai nij gẖar vāsā. Nām raṯe gẖar māhi uḏāsā. ||3||
(Satgur seveh) those who follow the guru’s teachings become humble and (Sadaa manni dasaa) consider themselves as servants of/ lower than others. With (Haumai maari) ego dissolved, they (Kamal pargaasa = their mind lotus blossoms) they feel happy with experience of Divine virtues within. (Naam ratte) imbued with Naam they are (Ghar maahi udaasa) at once both recluses and householders. They reach the exalted the spiritual state wherein (Anhad vaajai = the continuous celestial music ever plays in their minds) the are in constant communication with the Divine; their souls (Nij ghar vaasa) reach and abide in their own home, God. 3.
ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਿਨ ਕੀ ਸਚੀ ਬਾਣੀ ॥ ਜੁਗੁ ਜੁਗੁ ਭਗਤੀ ਆਖਿ ਵਖਾਣੀ ॥ ਅਨਦਿਨੁ ਜਪਹਿ ਹਰਿ ਸਾਰੰਗਪਾਣੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਹਕੇਵਲ ਨਿਰਬਾਣੀ ॥੪॥੧੩॥੩੩॥
Saṯgur sevėh ṯin kī sacẖī baṇī. Jug jug bẖagṯī ākẖ vakẖāṇī. An▫ḏin jāpėh har sārangpāṇī. Nānak nām raṯe nihkeval nirbāṇī. ||4||13||33||
Those who follow the guru’s teachings (Tin ki sachi baani = they say eternal words) praise the Eternal virtues of God; the devotees have done that (Jug jug) through the ages. They (Andin japeh = day after day) ever remember and emulate the virtues of the (Sarang-paani = one who provides water to the rain bird) Creator who provides for all. Imbued with Naam, they remain (Nihkeval) untouched by vice and are (nirbani) emancipated. 4. 13. 33.
