SGGS pp 1257-1260, Malaar M: 3, Shabads 1-6.

SGGS pp 1257-1260, Malaar M: 3, Shabads 1-6.

 

ਮਲਾਰ ਮਹਲਾ ੩ ਚਉਪਦੇ ਘਰੁ ੧             ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 3 cẖa▫upḏe gẖar 1         Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raag Malaar, (chaupadey) of four stanzas each, (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with (satigur) the true guru’s (prasaad-i) grace/guidance.

 

ਨਿਰੰਕਾਰੁ ਆਕਾਰੁ ਹੈ ਆਪੇ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ ॥ ਕਰਿ ਕਰਿ ਕਰਤਾ ਆਪੇ ਵੇਖੈ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਲਾਏ ॥ ਸੇਵਕ ਕਉ ਏਹਾ ਵਡਿਆਈ ਜਾ ਕਉ ਹੁਕਮੁ ਮਨਾਏ ॥੧॥

Nirankār ākār hai āpe āpe bẖaram bẖulā▫e.  Kar kar karṯā āpe vekẖai jiṯ bẖāvai ṯiṯ lā▫e.  Sevak ka▫o ehā vadi▫ā▫ī jā ka▫o hukam manā▫e. ||1||

 

(Nirankaar-u) the Formless (aapey = self) Almighty is present in (aakaar-u) the physical creation controlling it from within, but also IT-self (bhulaaey) causes the creatures to stray (bharam-i) in delusion – having created temptations in the world-play.  

(Karta) the Creator (kar-i kar-i) creates and (laaey) engages the creatures in (tit-u) that (jit-u) in which IT (bhaavai = pleases) decides and (aapey) IT-self (veykhai) watches them.

One (ja kau) whom the Almighty God (manaaey) enables to obey (hukam-u) Divine commands; (eyha) this is (vaddiaaee = greatness) glory (kau) for that (seyvak = servant) seeker/devotee.

 

ਆਪਣਾ ਭਾਣਾ ਆਪੇ ਜਾਣੈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਲਹੀਐ ॥ ਏਹਾ ਸਕਤਿ ਸਿਵੈ ਘਰਿ ਆਵੈ ਜੀਵਦਿਆ ਮਰਿ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Āpṇā bẖāṇā āpe jāṇai gur kirpā ṯe lahī▫ai.  Ėhā sakaṯ sivai gẖar āvai jīvḏi▫ā mar rahī▫ai. ||1|| rahā▫o.

 

The Creator (aapey = self) IT-self alone (jaanai) knows (aapa = own) IT’s (bhaana) will, which is (laheehai = found) known (tey) with (kirpa = kindness) guidance of the guru. 1.

Then one with (eyha) this (sakat-i) tendency to chase material gains (aaee) comes (ghar-i = in house, sivai = of God) to the sanctuary of God; s/he (raheeai) remains (mar-i) dead (jeevdiaa) while alive, i.e. stops acting by self-will. 1.

(Rahaau) Dwell on this and reflect.

 

ਵੇਦ ਪੜੈ ਪੜਿ ਵਾਦੁ ਵਖਾਣੈ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥ ਏਹ ਤ੍ਰਿਗੁਣ ਮਾਇਆ ਜਿਨਿ ਜਗਤੁ ਭੁਲਾਇਆ ਜਨਮ ਮਰਣ ਕਾ ਸਹਸਾ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ਚੂਕੈ ਮਨਹੁ ਅੰਦੇਸਾ ॥੨॥

veḏ paṛai paṛ vāḏ vakẖāṇai barahmā bisan mahesā.  Ėh ṯariguṇ mā▫i▫ā jin jagaṯ bẖulā▫i▫ā janam maraṇ kā sahsā.  Gur parsādī eko jāṇai cẖūkai manhu anḏesā. ||2||

 

The Pundit (parrai) reads (veyd) the Vedas, and (parr-i) having read (vakhaanai = speaks) gets into (vaad) arguments about Brahma, (bisan-i) Vishnu and (maheysa) Mahesh/Shankar/Mahadev and forgets God’s message.

It is (eyh) this (maaiaa) world-play of (trigun) three egoistic attributes, (jin-i) by which (jagat-u) the world/creatures (bhulaaia) are led astray resulting in (sahsa) the anxiety of being put in cycles of (janam) births and (maran) deaths.

One who (jaanai) recognizes (eyko) the One Almighty alone for worship/obedience, his/her (andeysa) anxiety (chookai) ends (manahu) from the mind. 2.

 

ਹਮ ਦੀਨ ਮੂਰਖ ਅਵੀਚਾਰੀ ਤੁਮ ਚਿੰਤਾ ਕਰਹੁ ਹਮਾਰੀ ॥ ਹੋਹੁ ਦਇਆਲ ਕਰਿ ਦਾਸੁ ਦਾਸਾ ਕਾ ਸੇਵਾ ਕਰੀ ਤੁਮਾਰੀ ॥ ਏਕੁ ਨਿਧਾਨੁ ਦੇਹਿ ਤੂ ਅਪਣਾ ਅਹਿਨਿਸਿ ਨਾਮੁ ਵਖਾਣੀ ॥੩॥

Ham ḏīn mūrakẖ avīcẖārī ṯum cẖinṯā karahu hamārī.  Hohu ḏa▫i▫āl kar ḏās ḏāsā kā sevā karī ṯumārī.  Ėk niḏẖān ḏėh ṯū apṇā ahinis nām vakẖāṇī. ||3||

 

(Ham) I am (deen = poor) needy, (moorakh = foolish) with no capability and (avichaari) thoughtless/without; please (tum) You (karhu = do, chinta = worry/concern) take care of me.

Please (hohu) be (daiaal) kind to (kar-i) make me (daas-u) the servant (ka) of Your (daasaa) servants/seekers, to learn and (kari = do, seyva = service) obey (tumaari) Your commands.

(Too) You please (deyh-i) give me (nidhaan-u = treasure) awareness of (apnaa = own) Your Naam/commands, to (vakhaani = utter) praise and practice. 3.

 

ਕਹਤ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਹੁ ਕੋਈ ਐਸਾ ਕਰੇ ਵੀਚਾਰਾ ॥ ਜਿਉ ਜਲ ਊਪਰਿ ਫੇਨੁ ਬੁਦਬੁਦਾ ਤੈਸਾ ਇਹੁ ਸੰਸਾਰਾ ॥

Kahaṯ Nānak gur parsādī būjẖhu ko▫ī aisā kare vīcẖārā.  Ji▫o jal ūpar fen buḏbuḏā ṯaisā ih sansārā.

 

(Kahat) says third Nanak: (Koi) someone who (boojhahu) understands (parsaadi = with grace) from (gur) the guru, (karey = does, veechaara = reflection) realizes; that (jio) like (pheyn) froth and (budbudaa/bulbulaa) bubbles (oopar-i) on (jal) water – form from water and fall back into it – (ih-u) this (sansaara) world is (taisa) like that, i.e. souls of the creatures come from and merge back into God.

 

Page 1258

 

ਜਿਸ ਤੇ ਹੋਆ ਤਿਸਹਿ ਸਮਾਣਾ ਚੂਕਿ ਗਇਆ ਪਾਸਾਰਾ ॥੪॥੧॥

Jis ṯe ho▫ā ṯisėh samāṇā cẖūk ga▫i▫ā pāsārā. ||4||1||

 

The Supreme Spirit (tey) from (jis) which it (hoaa) was created, the soul (samaanaa) merges (tisah-i) in that and (paasaara = expanse) the physical existence (chook-i gaiaa) ends. 1. 4.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਜਿਨੀ ਹੁਕਮੁ ਪਛਾਣਿਆ ਸੇ ਮੇਲੇ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥ ਸਚੀ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਸਚਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਸਦਾ ਸਚੁ ਹਰਿ ਵੇਖਦੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਭਾਇ ॥੧॥

Malār mėhlā 3.  Jinī hukam pacẖẖāṇi▫ā se mele ha▫umai sabaḏ jalā▫e.  Sacẖī bẖagaṯ karahi ḏin rāṯī sacẖ rahe liv lā▫e. Saḏā sacẖ har vekẖ▫ḏe gur kai sabaḏ subẖā▫e. ||1||

 

Composition of the third Guru in Raag Malaar. Those (jini) who (pachaaniaa = recognized) become aware of (hukam-u) Divine commands – present within; they (jalaaey = burn) kill (humai) ego and are (sabad-i = by the word) in obedience of Divine commands; (sey) they are (meyley) united with, i.e. ever keep, the Creator in mind.

They (karah-i) practice (sachi) true (bhagat-i) devotion, i.e. truly obey God, (din-u) day and (raati) night – in every activity – (rahey) remaining (laaey = fixed, liv = attention) focused on living by Divine commands.

They (sadaa) ever (veykhdey) see (har-i) the Almighty through (subhaaey) loving compliance (sabad-i = with the word) with teachings (kai) of (gur) the guru. 1.

 

ਮਨ ਰੇ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਹੋਇ ॥ ਪ੍ਰਭ ਭਾਣਾ ਅਪਣਾ ਭਾਵਦਾ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਬਿਘਨੁ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Man re hukam man sukẖ ho▫e.  Parabẖ bẖāṇā apṇā bẖāvḏā jis bakẖse ṯis bigẖan na ko▫e. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, one (hoey = happens) remains at (sukh-u) peace (mann-i) by obeying (hukam-u) Divine commands. One who lives by (aapna = own) God’s (bhaana) will/commands, (bhaavda = liked) is approved by (prabh) God; One to (jas-u) whom God (bakhsey) gives awareness Hukam, there is (na koey = not any) no (bighan-u) obstacle for (tis-u) that soul to experience God within – and be at peace. 1

(Note: It cannot mean God likes IT’s own commands, because there is no Sihaari at the end of Prabh).

(Rahaau) Dwell on this and reflect.

 

ਤ੍ਰੈ ਗੁਣ ਸਭਾ ਧਾਤੁ ਹੈ ਨਾ ਹਰਿ ਭਗਤਿ ਨ ਭਾਇ ॥ ਗਤਿ ਮੁਕਤਿ ਕਦੇ ਨ ਹੋਵਈ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਸਾਹਿਬ ਭਾਵੈ ਸੋ ਥੀਐ ਪਇਐ ਕਿਰਤਿ
ਫਿਰਾਹਿ ॥੨॥

Ŧarai guṇ sabẖā ḏẖāṯ hai nā har bẖagaṯ na bẖā▫e. Gaṯ mukaṯ kaḏe na hova▫ī ha▫umai karam kamāhi.  Sāhib bẖāvai so thī▫ai pa▫i▫ai kiraṯ firāhi. ||2||

 

Forgetting Hukam and acting (trai gun = three ways of acting by self-will) by self-will is (dhaat-u = running) wandering directionless; it is neither (bhagat-i) devotion nor (bhaaey) love for (har-i) the Almighty.

(Gat-i) the state of (mukat-i) freedom from temptations can (kadey na) never (hovaee) be attained by one who (kamaah-i = does, karam = actions) acts (haumai = ego) by self-will.

One should remember that only (so) that (theeai) happens what (bhaavai) pleases (sahib-u) the Master, i.e. by the Divine law that one (kirat-i) acts based on past deeds/experiences and (phiraahi = goes round) wanders/goes through life forms in cycles of births and deaths. 2.

 

ਸਤਿਗੁਰ ਭੇਟਿਐ ਮਨੁ ਮਰਿ ਰਹੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਤਿਸ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਚਉਥੈ ਪਦਿ ਵਾਸਾ ਹੋਇਆ ਸਚੈ ਰਹੈ ਸਮਾਇ ॥੩॥

Saṯgur bẖeti▫ai man mar rahai har nām vasai man ā▫e.  Ŧis kī kīmaṯ nā pavai kahṇā kicẖẖū na jā▫e. Cẖa▫uthai paḏ vāsā ho▫i▫ā sacẖai rahai samā▫e. ||3||

 

When (satigur) the true guru is (bheyttiai) found and followed, (naam-u) virtues and commands of (har-i) the Almighty, (aaey) come/are recalled and (vasai = abide) kept (man-i) in mind; (man-u) the mind (rahai = remains, mar-i = dead) does not act by self-will.

(Keemat-i = price) worth/the high spiritual state (ki) of (tis) that person cannot (pavai = put) be estimated; (kichhoo na) nothing (jaaey) can be (kahna) said, i.e. that state cannot be described.

His/her (vaasa) dwelling (hoiaa = happens) is in (chauthey) the fourth (pad-i) attains freedom from them, i.e. s/he transcends the three attributes – mentioned above – and (rahai) remains (samaaey) absorbed (sachai) in the eternal, i.e. is in obedience to God. 3.

 

ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਅਗਮੁ ਅਗੋਚਰੁ ਹੈ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੁਝੀਐ ਸਬਦੇ ਕਾਰ ਕਮਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂ ਹਰਿ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਇ ॥੪॥੨॥

Merā har parabẖ agam agocẖar hai kīmaṯ kahaṇ na jā▫e.  Gur parsādī bujẖī▫ai sabḏe kār kamā▫e. Nānak nām salāhi ṯū har har ḏar sobẖā pā▫e. ||4||2||

 

(Har-i) the Almighty (prabh-u) Master is (agam-u) beyond reach/comprehension and (agochar-u) not perceived by the senses; IT’s (keemat-i) price/worth (na jaaey) cannot (kahan-u) stated.

One who (bujheeai = understands) knows virtues and powers of God (parsaadi) with grace/guidance of (gur) the guru (kamaaey = carries out, kaar = task) acts (sabdey = by the word) by Divine commands.

O human being, if (too) you (salaah-i = praise) acknowledge and practice (naam-u) Divine virtues and commands you will (paaey) receive (sobha) glory (dar-i) in court of/from (har-i) the Almighty, says third Nanak. 4. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਕੋਈ ਵਿਰਲਾ ਬੂਝੈ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇਇ ॥ ਗੁਰ ਬਿਨੁ ਦਾਤਾ ਕੋਈ ਨਾਹੀ ਬਖਸੇ ਨਦਰਿ ਕਰੇਇ ॥ ਗੁਰ ਮਿਲਿਐ ਸਾਂਤਿ ਊਪਜੈ ਅਨਦਿਨੁ ਨਾਮੁ ਲਏਇ ॥੧॥

Malār mėhlā 3.  Gurmukẖ ko▫ī virlā būjẖai jis no naḏar kare▫i.  Gur bin ḏāṯā ko▫ī nāhī bakẖse naḏar kare▫i.  Gur mili▫ai sāʼnṯ ūpjai an▫ḏin nām la▫e▫e. ||1||

 

Composition of the third Guru in Raag Malaar. (Koi) some (virla) rare person (jis no) on whom the Almighty (karey-i) bestows (nadar-i) grace, (boojhai) understands and obeys (gurmukh-i) the guru’s guidance – to live by Naam.

There is (naahi) no (koee) one (bin-u) except (gur) the guru to guide; the guru (bakhsey = gifts) gives awareness of Naam to one on whom the Almighty (nadar-i karey-i) bestows grace to find the guru.

(Miliai) by finding the guru, one (andin-u = everyday) ever (laeyey) takes/remembers Naam. 1.

 

ਮੇਰੇ ਮਨ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਧਿਆਇ ॥ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲੈ ਨਾਉ ਪਾਈਐ ਹਰਿ ਨਾਮੇ ਸਦਾ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man har amriṯ nām ḏẖi▫ā▫e.  Saṯgur purakẖ milai nā▫o pā▫ī▫ai har nāme saḏā samā▫e. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (dhiaaey) pay attention to (amrit) the life-giving (naam-u) Naam or virtues and commands of (har-i) the Almighty. Awareness of Naam (paaeeai) is received when (purakh-u = great person) the great (satigur-u) true guru is found and followed; then one (sadaa) ever (samaaey) remains absorbed in, i.e. conducts the self, (naamey) by Naam of (har-i) the Almighty. 1.

(Rahaau) Dwell on this and reflect.

 

ਮਨਮੁਖ ਸਦਾ ਵਿਛੁੜੇ ਫਿਰਹਿ ਕੋਇ ਨ ਕਿਸ ਹੀ ਨਾਲਿ ॥ ਹਉਮੈ ਵਡਾ ਰੋਗੁ ਹੈ ਸਿਰਿ ਮਾਰੇ ਜਮਕਾਲਿ ॥ ਗੁਰਮਤਿ ਸਤਸੰਗਤਿ ਨ ਵਿਛੁੜਹਿ ਅਨਦਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥੨॥

Manmukẖ saḏā vicẖẖuṛe firėh ko▫e na kis hī nāl.  Ha▫umai vadā rog hai sir māre jamkāl.  Gurmaṯ saṯsangaṯ na vicẖẖuṛėh an▫ḏin nām samĥāl. ||2||

 

(Manmukh) self-willed persons do not follow the guru, ever (phirah-i = go about) remain – attached to the world-play and – (vichhurrey) separated from God/oblivious of God’s commands; they do not realize that (koey na = not any) no-one/thing remains (naal-i) with (kis hi) anyone for ever and does not accompany to the hereafter.

Forgetting Naam and (haumai = ego) acting by self-will is (vaddaa = great) a terrible (rog-u) malady; a self-willed person is (maarey = hit, sir-i = on the head) punished by (jamkaal-i) by the agent of death/Divine justice – with denial to unite with God, and being sent for rebirth.

Those who receive (gurmat-i) the guru’s counsel (satsangat-i) in holy congregation, are not (vichhrrah-i) separated from God/oblivious of God’s commands; they are (andin-u = everyday) ever (samhaal-i = keep in mind) remain conscious of Naam of the Almighty. 2.

 

ਸਭਨਾ ਕਰਤਾ ਏਕੁ ਤੂ ਨਿਤ ਕਰਿ ਦੇਖਹਿ ਵੀਚਾਰੁ ॥ ਇਕਿ ਗੁਰਮੁਖਿ ਆਪਿ ਮਿਲਾਇਆ ਬਖਸੇ ਭਗਤਿ ਭੰਡਾਰ ॥ ਤੂ ਆਪੇ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੂਕਾਰ ॥੩॥

Sabẖnā karṯā ek ṯū niṯ kar ḏekẖėh vīcẖār. Ik gurmukẖ āp milā▫i▫ā bakẖse bẖagaṯ bẖandār.  Ŧū āpe sabẖ kicẖẖ jāṇḏā kis āgai karī pūkār. ||3||

 

O Almighty, (too) You are (eyk-u) the lone (karta) Creator of (sabhna) all; You (deykhah-i) watch and (kar-i = do, veechaar = consideration) justly decide destiny of the creatures.

(Ik-i = one type) some (milaaia = united, aap-i = with the self) are kept in Your remembrance (gurmukh-i) by following the guru; they are (bakhsey) gifted (bhanddaar) stores of/abundant (bhagat-i) devotion.

(Too) You (aapey) Yourself (jaanda) know (sabh-u kichh-u) everything; (aagai = before, kis-u = whom?) there is no one else whom to (kari = make, pookaar= call for help) supplicate. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਨਦਰੀ ਪਾਇਆ ਜਾਇ ॥ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਉਚਰੈ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੇ ਹੀ ਚਿਤੁ ਲਾਇ ॥੪॥੩॥

Har har nām amriṯ hai naḏrī pā▫i▫ā jā▫e.  An▫ḏin har har ucẖrai gur kai sahj subẖā▫e.  Nānak nām niḏẖān hai nāme hī cẖiṯ lā▫e. ||4||3||

 

(Har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Naam or Divine virtues and commands are (amrit-u) life-giving – help to overcome evil; awareness of Naam (paaiaa jaaey) is obtained (nadri) with Divine grace – by being led to the guru.

One then (andin-u = everyday) ever (uchrai = utters) remembers and practices (har-i har-i) the purifying and rejuvenating Naam of the Almighty (sahj-i subhaaey) as is the nature (kai) of (gur) the guru.

Awareness of Naam is (nidhaan-u) a treasure – of peace; if one (laaey) engages (chit-u) the mind (naamey) Naam (hi) alone – avoiding distractions, says third Nanak. 4. 3.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਗੁਰੁ ਸਾਲਾਹੀ ਸਦਾ ਸੁਖਦਾਤਾ ਪ੍ਰਭੁ ਨਾਰਾਇਣੁ ਸੋਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਵਡੀ ਵਡਿਆਈ ਹੋਈ ॥
ਅਨਦਿਨੁ ਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਸਚਿ ਸਮਾਵੈ ਸੋਈ ॥੧॥

Malār mėhlā 3.  Gur sālāhī saḏā sukẖ▫ḏāṯa parabẖ nārā▫iṇ so▫ī.  Gur parsāḏ param paḏ pā▫i▫ā vadī vadi▫ā▫ī ho▫ī.  An▫ḏin guṇ gāvai niṯ sācẖe sacẖ samāvai so▫ī. ||1||

 

Composition of the third Guru in Raag Malaar. I (sadaa) ever (saalaahi) praise and obey (gur-u) the true guru, (sukhdaata) giver/source of solace; (soi = that) the guru is the embodiment of (naaraain-u) the Almighty (prabh-u) Master.

(Parsaad-i) with grace/guidance of (gur) the guru, (param) the supreme (pad-u) state – of freedom from temptations – (paaiaa) is attained and (vaddi) great (vaddiaai) glory (hoi = happens) received by finding the Almighty.

One who (nit) ever (andin-u = everyday) continuously (gaavai = sings) praises and emulates (gun) virtues (saachey) of the Eternal, (soi) that soul (samaavai) merges (sach-i) in the Eternal Supreme Spirit – God. 1.

 

ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਰਿਦੈ ਵੀਚਾਰਿ ॥ ਤਜਿ ਕੂੜੁ ਕੁਟੰਬੁ ਹਉਮੈ ਬਿਖੁ ਤ੍ਰਿਸਨਾ ਚਲਣੁ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Man re gurmukẖ riḏai vīcẖār.  Ŧaj kūṛ kutamb ha▫umai bikẖ ṯarisnā cẖalaṇ riḏai samĥāl. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, (veechaar-i) reflect (gurmukh-i) on teachings of the guru (ridai) in mind. (Taj-i) give up (koorr-u) falsehood, attachment to (kuttamb-u) family, (haumai = ego) acting by self-will, (bikh-u = poison) vices and (trisna) craving; and (samhaal-i = keep) remain conscious that (chalan-u) departure from the world is inevitable. 1.

(Rahaau) Dwell on this and reflect.

 

 

ਸਤਿਗੁਰੁ ਦਾਤਾ ਰਾਮ ਨਾਮ ਕਾ ਹੋਰੁ ਦਾਤਾ ਕੋਈ ਨਾਹੀ ॥

Saṯgur ḏāṯā rām nām kā hor ḏāṯā ko▫ī nāhī. ||

 

(Satigur-u) the true guru – who has known God – alone (daataa = giver) can impart awareness of Naam of  (raam) the Almighty; there is (koi naahi = not any) none (hor-u = other) else (daataa = giver) who can impart awareness of Naam.

 

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ਜੀਅ ਦਾਨੁ ਦੇਇ ਤ੍ਰਿਪਤਾਸੇ ਸਚੈ ਨਾਮਿ ਸਮਾਹੀ ॥ ਅਨਦਿਨੁ ਹਰਿ ਰਵਿਆ ਰਿਦ ਅੰਤਰਿ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਹੀ ॥੨॥

Jī▫a ḏān ḏe▫e ṯaripṯāse sacẖai nām samāhī.  An▫ḏin har ravi▫ā riḏ anṯar sahj samāḏẖ lagāhī. ||2||

 

Those to whom the true guru (dey-i) gives (daan-u = alms) the gift of (jeea = life) not succumbing to temptations; they do not crave and are (triptaasey) satiated/contented; they (samaahi) remain engrossed in leading life life (naam-i) by Naam (sachai) of the Eternal.

(Har-i) the Almighty is (andin-u = everyday) ever (raviaa = pervades) present in their (rid) mind; they (lagaahi) engage in (sahj-i) steadfast (samaadh-i) meditation, i.e. remain effortlessly engrossed in living by Naam. 2.

 

ਸਤਿਗੁਰ ਸਬਦੀ ਇਹੁ ਮਨੁ ਭੇਦਿਆ ਹਿਰਦੈ ਸਾਚੀ ਬਾਣੀ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਣੀ ॥ ਆਪੇ ਦਇਆ ਕਰੇ ਸੁਖਦਾਤਾ ਜਪੀਐ ਸਾਰਿੰਗਪਾਣੀ ॥੩॥

Saṯgur sabḏī ih man bẖeḏi▫ā hirḏai sācẖī baṇī. Merā parabẖ alakẖ na jā▫ī lakẖi▫ā gurmukẖ akath kahāṇī.  Āpe ḏa▫i▫ā kare sukẖ▫ḏāṯa japī▫ai sāringpāṇī. ||3||

 

(Ih-u = this) my (man-u) mind (bheydiaa = pierced) is imbued (sabdi = with the word) with teachings of (satigur) the true guru to live by Naam, and (baani words) commands of (saachi = true) the Almighty are ever present (hirdai) in my mind.

(Prabh-u) the Almighty Master (meyra = my) of all (alakh-u = without signs) is not seen and (na jaaee) cannot (lakhiaa) be described; however God’s (akath) indescribable (kahaani = story) virtues and powers are understood (gurmukh-i) with the guru’s guidance.

When the Almighty (sukhdaataa = giver of comfort/peace) the source of solace, (karey = bestows, daiaa = kindness) is kind to impart awareness, then one (japeeai) remembers and obeys Almighty (saaringpaani = provider of water to the rain-bird) fulfiller of wishes, i.e. by which all wishes are fulfilled. 3.

 

ਆਵਣ ਜਾਣਾ ਬਹੁੜਿ ਨ ਹੋਵੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਧਿਆਇਆ ॥ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥ ਸਾਚੇ ਹੀ ਸਚੁ ਸਾਚਿ ਪਤੀਜੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥੪॥

Āvaṇ jāṇā bahuṛ na hovai gurmukẖ sahj ḏẖi▫ā▫i▫ā. Man hī ṯe man mili▫ā su▫āmī man hī man samā▫i▫ā. Sācẖe hī sacẖ sācẖ paṯījai vicẖahu āp gavā▫i▫ā. ||4||

 

One who (dhiaaiaa = pays attention = keeps in mind) remains conscious of (gurmukh-i) of the guru’s teachings (sahaj-i) steadfastly – in thought, word, and deed always, s/he commits no vices and – his/her (aavan) coming and (jaanaa) going, i.e. cycles of births and deaths, (na hovai = do not remain, bahurr-i = again) end. 

(Man-u) the mind (miliaa) finds (suaami) the Master (tey) from (man) the mind, i.e. within, (hi) itself and (mann-u) the mind (samaaiaa) remains absorbed in the Alighty in (man) the mind (hi) itself, i.e. does not look elsewhere.

It is by (saachey) truthful conduct (hi) alone that one is seen as (sach-u) a true devotee, and (saach-i) the Eternal (pateejai) is pleased; this happens when (aapu = self) ego (gavaaiaa = lost) is dispelled (vichahu) from within. 4. 

 

ਏਕੋ ਏਕੁ ਵਸੈ ਮਨਿ ਸੁਆਮੀ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਏਕੋੁ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਮੀਠਾ  ਜਗਿ ਨਿਰਮਲ ਸਚੁ ਸੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਪ੍ਰਭੂ ਤੇ ਪਾਈਐ
ਜਿਨ ਕਉ ਧੁਰਿ ਲਿਖਿਆ ਹੋਈ ॥੫॥੪॥

Ėko ek vasai man su▫āmī ḏūjā avar na ko▫ī.  Ėko nām amriṯ hai mīṯẖā jag nirmal sacẖ so▫ī. Nānak nām parabẖū ṯe pā▫ī▫ai jin ka▫o ḏẖur likẖi▫ā ho▫ī. ||5||4||

 

Then (eyko) the One (suaami) Master (eyk-u = one) alone (vasai) abides/is kept (man-i) in mind and one looks to (na koi = not any) none (avar-u = else, dooja = second) else.

S/he finds (naam-u) Naam or virtues and commands (eyko) alone (meetthaa = sweet) agreeable; (soi) such a (sach-u) truthful person remains (nirmal = clean) free of vices (jag-i) in the world.

Awareness of Naam is (paaeeai) obtained (tey) from (prabhoo) the Almighty by those (jin = whom, kau = to) in whose destiny it (hoi) is so (likhiaa) written, says third Nanak. 5. 4.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਗਣ ਗੰਧਰਬ ਨਾਮੇ ਸਭਿ ਉਧਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਹਉਮੈ ਮਾਰਿ ਸਦ ਮੰਨਿ ਵਸਾਇਆ ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰਿ ॥

Malār mėhlā 3.  Gaṇ ganḏẖarab nāme sabẖ uḏẖre gur kā sabaḏ vīcẖār. Ha▫umai mār saḏ man vasā▫i▫ā har rākẖi▫ā ur ḏẖār.

 

Composition of the third Guru in Raag Malaar. (Gan = servants of the gods, metaphor for) the seekers and (gandharab = singers of the gods, metaphor for) those who praise and practice Naam are (udhrey) saved (naamey) with practice of Naam (veechaar-i = reflecting) by following (sabad-u = word) teachings/guidance of (gur) the guru.

They (maar-i) kill (haumai) ego and (sad) ever (vasaaiaa = cause to dwell) keep Naam (man-i) in mind; (raakhiaa dhaar-i) keeping (har-i) the Almighty (ur-i) in mind.

 

ਜਿਸਹਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ਜਿਸ ਨੋ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਅਨਦਿਨੁ ਬਾਣੀ ਸਬਦੇ ਗਾਂਵੈ ਸਾਚਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥੧॥

Jisahi bujẖā▫e so▫ī būjẖai jis no āpe la▫e milā▫e.  An▫ḏin baṇī sabḏe gāʼnvai sācẖ rahai liv lā▫e. ||1||

 

(Soi) only that person (boojhai) understands Naam (jisah-i) whom the Almighty (bujhaaey = causes to understand) gives awareness; s/he is one (jis no) whom the Almighty (laey milaaey = unites) keeps in IT’s remembrance.

S/he (andin-u = everyday) ever (gaanvai) sings and obeys (baani = words) God’s commands (sabdey = by the word) guided by the guru; and (rahai) keeps (liv) attention (laaey) fixed on obedience of commands (saach-i) of the Eternal. 1.

 

ਮਨ ਮੇਰੇ ਖਿਨੁ ਖਿਨੁ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਗੁਰ ਕੀ ਦਾਤਿ ਸਬਦ ਸੁਖੁ ਅੰਤਰਿ ਸਦਾ ਨਿਬਹੈ ਤੇਰੈ ਨਾਲਿ ॥੧॥ ਰਹਾਉ ॥

Man mere kẖin kẖin nām samĥāl.  Gur kī ḏāṯ sabaḏ sukẖ anṯar saḏā nibhai ṯerai nāl. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (samhaal-i = take care of) remain conscious of Naam (khin-u khin-u) every moment.  Compliance with (daat-i) the gift of teachings (ki) of (gur) the guru brings (sukh-u) peace (antar-i) within; it shall (sadaa) ever (nibahai) last (naal-i) with (teyrai) you, i.e. is helpful here and in the hereafter. 1.

(Rahaau) Dwell on this and reflect.

 

ਮਨਮੁਖ ਪਾਖੰਡੁ ਕਦੇ ਨ ਚੂਕੈ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਪਾਏ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਬਿਖਿਆ ਮਨਿ ਰਾਤੇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਏ ॥

Manmukẖ pakẖand kaḏe na cẖūkai ḏūjai bẖā▫e ḏukẖ pā▫e.  Nām visār bikẖi▫ā man rāṯe birthā janam gavā▫e.

 

(Manmukh) a self-willed person – does not follow the guru and – his/her (paakhandd-u) hypocrisy/pretentious living (kadey na) never (chookai) ends; s/he (paaey = gets, dukh-u = discomfort/pain) suffers by forgetting God and following (doojai) other (bhaaey) ideas.

S/he (visaar-i) forgets Naam, i.e. Divine virtues and commands and has (man-i) the mind (raatey) imbued with (bikhiaa = poison) vices; s/he (gavaaey = loses) wastes (janam-u) human birth (birtha) in vain, i.e. cannot unite with the Almighty.

 

ਇਹ ਵੇਲਾ ਫਿਰਿ ਹਥਿ ਨ ਆਵੈ ਅਨਦਿਨੁ ਸਦਾ ਪਛੁਤਾਏ ॥ ਮਰਿ ਮਰਿ ਜਨਮੈ ਕਦੇ ਨ ਬੂਝੈ ਵਿਸਟਾ ਮਾਹਿ ਸਮਾਏ ॥੨॥

Ih velā fir hath na āvai an▫ḏin saḏā pacẖẖuṯā▫e.  Mar mar janmai kaḏe na būjẖai vistā māhi samā▫e. ||2||

 

(Ih) this (veyla = moment) opportunity of human birth does not (aavai) come (hath-i) in hand, i.e. does not come, (phir-i) again and s/her (pachhutaaey) repents (sadaa) ever (andin-u = everyday) all the time.

S/he (mar-i mar-i) dies again and again and (janmai) is born every time, because s/he never (boojhai) obtqains awareness of Naam; s/he (samaaey) remains (maah-i) in (visttaa = excrement) the dirt of vices resulting in repeated births and deaths. 2.

 

ਗੁਰਮੁਖਿ ਨਾਮਿ ਰਤੇ ਸੇ ਉਧਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਹਰਿ ਰਾਖਿਆ ਉਰਿ ਧਾਰਿ ॥

Gurmukẖ nām raṯe se uḏẖre gur kā sabaḏ vīcẖār.  Jīvan mukaṯ har nām ḏẖi▫ā▫i▫ā har rākẖi▫ā ur ḏẖār.

 

On the other hand, (gurmukh-i) those who follow the guru are (ratey) imbued (naam-i) with Naam; (sey) they (veechaar-i) refelect on (sabad-u = word) guidance (ka) of (gur) the guru and (udhrey) rise above vices.

They (dhiaaiaa = pay attention) practice Naam – virtues and commands – of (har-i) the Almighty, (raaakhiaa) keep (har-i) the Almighty (ur-i dhaar-i) in mind and are (mukat-i) freed of (jeevan = life) being reborn.

 

ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਮਤਿ ਊਤਮ ਊਤਮ ਬਾਣੀ ਹੋਈ ॥ ਏਕੋ ਪੁਰਖੁ ਏਕੁ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥੩॥

Man ṯan nirmal nirmal maṯ ūṯam ūṯam baṇī ho▫ī. Ėko purakẖ ek parabẖ jāṯā ḏūjā avar na ko▫ī. ||3||

 

Their (man-u = mind) thoughts and (tan-u = body) deeds are (nirmal clean) free of vices, their (mat-i) understanding and (baani) speech (hoi) become (ootam) sublime.

There is (eyko) only one (purakh-u) all-pervasive Almighty and they (jaata = know) recognize (eyk-u) the One (prabh-u) Master, and (na koi = not any) none (avar-u = else, dooja = second) else. 3.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਪ੍ਰਭੁ ਆਪੇ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥ ਮਨੁ ਤਨੁ ਰਾਤਾ ਗੁਰ ਕੀ ਬਾਣੀ ਸੇਵਾ ਸੁਰਤਿ ਸਮੇਇ ॥

Āpe kare karā▫e parabẖ āpe āpe naḏar kare▫i. Man ṯan rāṯā gur kī baṇī sevā suraṯ same▫e.

 

(Prabh) the Almighty (aapey) IT-self (karey) creates and (aapey) IT-self (karaaey = causes to do) engages the creature in the allotted tasks, and IT-self (karey-i) bestows (nadar-i) grace – on one who complies with Divine commands.

Such a person’s (man-u) mind and (tan-u) body are (raata) imbued with (baani = words) teachings of (gur) the guru; his/her (surat-i) consciousness/mind remains (samey-i) engrossed in (seyva = service) obedience of the guru’s teachings.

 

ਅੰਤਰਿ ਵਸਿਆ ਅਲਖ ਅਭੇਵਾ ਗੁਰਮੁਖਿ ਹੋਇ ਲਖਾਇ ॥ ਨਾਨਕ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਆਪੇ ਦੇਵੈ ਭਾਵੈ ਤਿਵੈ ਚਲਾਇ ॥੪॥੫॥

Anṯar vasi▫ā alakẖ abẖevā gurmukẖ ho▫e lakẖā▫e. Nānak jis bẖāvai ṯis āpe ḏevai bẖāvai ṯivai cẖalā▫e. ||4||5||

 

The Almighty is (alakh = without signs) unseen and (abheyva = of unknown mysteries) beyond comprehension; IT (vasiaa = abides) is present within everyone but (lakhaaey = causes to be seen) reveals the Self to one who (hoey) becomes (gurmukh-i) a follower of the guru.

(Aapey = self) God (deyvai) gives awareness of Naam to (tis-u) that person with (jis-u) whom IT (bhaavai) is pleased; God (chalaaey) causes to act (tivai) the way it (bhaavai) IT is pleased with, i.e. by motivating from within, says third Nanak. 4. 5.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ਦੁਤੁਕੇ ॥ ਸਤਿਗੁਰ ਤੇ ਪਾਵੈ ਘਰੁ ਦਰੁ ਮਹਲੁ ਸੁ ਥਾਨੁ ॥ ਗੁਰ ਸਬਦੀ ਚੂਕੈ ਅਭਿਮਾਨੁ ॥੧॥

Malār mėhlā 3 ḏuṯuke.  Saṯgur ṯe pāvai gẖar ḏar mahal so thān. Gur sabḏī cẖūkai abẖimān. ||1||

 

Composition of the third Guru in Raag Malaar, (dutukey) of two lines each. One (paavai) finds (ghar-u) the home/abode, (dar-u) gate, (mahal-u) palace, (su) the good (thaan-u) place, i.e. one sees presence of the Almighty within the self, (tey) with guidance of (satigur) the true guru.

This happens when the mask of (abimaan-u) vanity on the mind (chookai = ends) is shed and one is enabled to see within (sabdi = with the word) with teachings of (gur) the guru. 1.

 

ਜਿਨ ਕਉ ਲਿਲਾਟਿ ਲਿਖਿਆ ਧੁਰਿ ਨਾਮੁ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਦਾ ਸਦਾ ਧਿਆਵਹਿ ਸਾਚੀ ਦਰਗਹ ਪਾਵਹਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Jin ka▫o lilāt likẖi▫ā ḏẖur nām.  An▫ḏin nām saḏā saḏā ḏẖi▫āvahi sācẖī ḏargėh pāvahi mān. ||1|| rahā▫o.

 

Those (kau = to, jin = who) on/in whose (lilaatt-i = forehead) destiny awareness of Naam is (likhiaa) written (dhur-i) from the source/God; they (sadaa sadaa) forever (dhiaavah-i = pay attention) act in compliance with Naam or commands of the Almighty, and (paavah-i) receive (maan-u) honor in (dargah) court of (saachi = eternal) God, i.e. are honorable accepted for union with the Almighty. 1.

(Rahaau) Dwell on this and reflect.

 

ਮਨ ਕੀ ਬਿਧਿ ਸਤਿਗੁਰ ਤੇ ਜਾਣੈ ਅਨਦਿਨੁ ਲਾਗੈ ਸਦ ਹਰਿ ਸਿਉ ਧਿਆਨੁ ॥

Man kī biḏẖ saṯgur ṯe jāṇai an▫ḏin lāgai saḏ har si▫o ḏẖi▫ān.

 

S/he (jaanai = knows) receives awareness of (bidh-i) state of (man) the mind – presence of God within – (tey) from (satigur) the trur guru; his/her (dhiaan-u) attention is (sad) ever (laagai) fixed (sio) on – living by Naam of – (har-i) the Almighty (andin-u = everyday) all the time.

 

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ਗੁਰ ਸਬਦਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ਹਰਿ ਦਰਗਹ ਸਾਚੀ ਪਾਵਹਿ ਮਾਨੁ ॥੨॥

Gur sabaḏ raṯe saḏā bairāgī har ḏargėh sācẖī pāvahi mān. ||2||

 

Those (ratey) imbued (sabad-i = with the word) with Divine commands, are (sadaa) ever (baairaagi) yearning for God and (paavah-i) receive (maan-u) honor in (saachi) the eternal (dargah) court, i.e. are honourably accepted for union with God. 2.

 

ਇਹੁ ਮਨੁ ਖੇਲੈ ਹੁਕਮ ਕਾ ਬਾਧਾ ਇਕ ਖਿਨ ਮਹਿ ਦਹ ਦਿਸ ਫਿਰਿ ਆਵੈ ॥ ਜਾਂ ਆਪੇ ਨਦਰਿ ਕਰੇ ਹਰਿ ਪ੍ਰਭੁ ਸਾਚਾ ਤਾਂ ਇਹੁ ਮਨੁ ਗੁਰਮੁਖਿ ਤਤਕਾਲ ਵਸਿ ਆਵੈ ॥੩॥

Ih man kẖelai hukam kā bāḏẖā ik kẖin mėh ḏah ḏis fir āvai.  Jāʼn āpe naḏar kare har parabẖ sācẖā ṯāʼn ih man gurmukẖ ṯaṯkāl vas āvai. ||3||

 

(Ih-u) this (man-u) mind/the creature is meant to (kheylai) play – the role in the world-play – (baadhaa) bound by (hukam) Divine commands; but (phir-i = goes round, aavai = comes) keeps wandering (mah-i) in (dah) ten (dis) directions, ie. thinks of numerous other things.

(Jaa-n) when (har-i) the Almighty (prabh-u) Master (aapey) IT-self (karey) bestows (nadar-i) grace – to lead to the guru -, (taa-n) then (ih-u) this (man-u) mind (tatkaal) instantly (aavai) comes (vas-i) under control – becomes steady – (gurmukh-i) with the guru’s guidance. 3.

 

ਇਸੁ ਮਨ ਕੀ ਬਿਧਿ ਮਨ ਹੂ ਜਾਣੈ ਬੂਝੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਸਦਾ ਤੂ ਭਵ ਸਾਗਰੁ ਜਿਤੁ ਪਾਵਹਿ ਪਾਰਿ ॥੪॥੬॥

Is man kī biḏẖ man hū jāṇai būjẖai sabaḏ vīcẖār.  Nānak nām ḏẖi▫ā▫e saḏā ṯū bẖav sāgar jiṯ pāvahi pār. ||4||6||

 

(Man) the mind (hoo) alone (jaanai) knows (bidh-i) the state (ki) of (is-u) this (man) mind; but (boojhai) understands (veechaar-i) when it reflects (sabad-i = on the word) on the guru’s guidance.

O human being, (too) you should (sadaa) ever (dhiaaey) pay attention to Naam or Divine virtues and commands, to (paavah-i = find, paar-i = far shore) get across (bhav) the world (saagar-u) ocean of vices, i.e. vices are impediments to finding God, says third Nanak. 4. 6.

 

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