SGGS pp 128-130, Maajh M; 3 and 4; Asttpadees 31-34
ਮਾਝ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖ ਪੜਹਿ ਪੰਡਿਤ ਕਹਾਵਹਿ ॥ ਦੂਜੈ ਭਾਇ ਮਹਾ ਦੁਖੁ ਪਾਵਹਿ ॥ ਬਿਖਿਆ ਮਾਤੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Manmukẖ paṛėh pandiṯ kahāvėh. Ḏūjai bẖā▫e mahā ḏukẖ pāvahi. Bikẖi▫ā māṯe kicẖẖ sūjẖai nāhī fir fir jūnī āvaṇi▫ā. ||1||
Composition of the third Guru in Raga Maajh. (Manmukh) a self-willed person who has turned away from God, reads a lot and claims to be a (Pandit) scholar; but because of (doojai) other (bhaaey) ideas/pursuits cannot unite with God, and (paavahi) experience (mahaa) great (dukhu) distress of being in cycles of births and deaths. (Maatey = intoxicated) chasing (bikhia = poison) transitory pleasures s/he does not (soojhai) realise – that one needs to obey God for union – and (aavniaa) comes/is born to (joojee) a life form (phiri phiri) understand the purpose of life and keeps reincarnating again and gain. 1.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਮਨਿ ਵਸਿਆ ਹਰਿ ਰਸੁ ਸਹਜਿ ਪੀਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī ha▫umai mār milāvaṇi▫ā. Gur sevā ṯe har man vasi▫ā har ras sahj pī▫āvṇi▫ā. ||1|| rahā▫o.
(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (maari) kill (haumai) ego and (milaavniaa = unite) experience the Divine.
(Har-i) the Almighty (vasiaa = abides (mani) in mind (tey) by (seyva = service) following (gur) the guru; one then (sahj-i) steadfastly (peeaavniaa) drinks (ha-ri) Divine (ras-u) elixir, i.e. has Divine experience. 1.
Pause and contemplate.
ਵੇਦੁ ਪੜਹਿ ਹਰਿ ਰਸੁ ਨਹੀ ਆਇਆ ॥ ਵਾਦੁ ਵਖਾਣਹਿ ਮੋਹੇ ਮਾਇਆ ॥ ਅਗਿਆਨਮਤੀ ਸਦਾ ਅੰਧਿਆਰਾ ਗੁਰਮੁਖਿ ਬੂਝਿ ਹਰਿ ਗਾਵਣਿਆ ॥੨॥
veḏ paṛėh har ras nahī ā▫i▫ā. vāḏ vakāṇėh mohe mā▫i▫ā. Agi▫ānmaṯī saḏā anḏẖi▫ārā gurmukẖ būjẖ har gāvaṇi▫ā. ||2||
People who do not have God in mind may (parrrah-i) read (veyd-u) scriptures bout (hari) Divine (ras-u = taste) experience does not (aaiaa) come this way. (Mohey = bewitched) caught in (maaiaa) ego, they (vakhaanai = talk) engage in (vaad-u) argument.
(Agiaanmatee = unaware mind) one unaware of the guru’s teachings (sadaa) ever acts in (anndhiaara = darkness) ignorance; one (gurmukh-i) follow the guru (boojh-i) understands/obeys and (gaavniaa = sings) praises (har-i) the Almighty. 2.
ਅਕਥੋ ਕਥੀਐ ਸਬਦਿ ਸੁਹਾਵੈ ॥ ਗੁਰਮਤੀ ਮਨਿ ਸਚੋ ਭਾਵੈ ॥ ਸਚੋ ਸਚੁ ਰਵਹਿ ਦਿਨੁ ਰਾਤੀ ਇਹੁ ਮਨੁ ਸਚਿ ਰੰਗਾਵਣਿਆ ॥੩॥
Aktho kathī▫ai sabaḏ suhāvai. Gurmaṯī man sacẖo bẖāvai. Sacẖo sacẖ ravėh ḏin rāṯī ih man sacẖ rangāviṇ▫ā. ||3|
One is able to (katheeai) describe (akatho) the ineffable Almighty when (sabad-i = word of) teachings of the guru (suhaavai = feels good) appeal/are understood. (Sacho) the Eternal (bhaavai) seems good (mani) to the mind (gurmatee) with the guru’s counsel.
Then one (ravahei) remembers (sacheu = truth) Naam/commands (sacho) of the Eternal (din-u) day and (raatee) night with (ih-u) this (man-u) mind (rangaavniaa = dyed) imbued with love (sach-i) of the Eternal. 3.
ਜੋ ਸਚਿ ਰਤੇ ਤਿਨ ਸਚੋ ਭਾਵੈ ॥ ਆਪੇ ਦੇਇ ਨ ਪਛੋਤਾਵੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਸਚੁ ਜਾਤਾ ਮਿਲਿ ਸਚੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੪॥
Jo sacẖ raṯe ṯin sacẖo bẖāvai. Āpe ḏe▫e na pacẖẖoṯāvai. Gur kai sabaḏ saḏā sacẖ jāṯā mil sacẖe sukẖ pāvṇi▫ā. ||4||
(Sacho = truth) Naam (bhaavai) appeals to (tin) those imbued with love (sach-i) of the Eternal; (aapey = self) the Almighty (dey-i = gives) fulfils their wishes and does not (pachhotaavai) repent – because one aware of Naam is ever devoted.
(Sachu = truth) Naam is (sadaa) always (jaata= known) understood (sabad-i = with the word) with guidance (kai) of (gur) the guru; one who obeys Naam (mil-i) unites with (sachey) the Eternal and (paavniaa) experiences (sukh-u) peace. 4.
ਕੂੜੁ ਕੁਸਤੁ ਤਿਨਾ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਅਨਦਿਨੁ ਜਾਗੈ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਘਟ ਭੀਤਰਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥ ੫॥
Kūṛ kusaṯ ṯinā mail na lāgai. Gur parsādī an▫ḏin jāgai. Nirmal nām vasai gẖat bẖīṯar joṯī joṯ milāvaṇi▫ā. ||5||
(Mail-u = dirt) the vice of (koorr-u) falsehood and (kusat-u = untruth) deceit does not (laagai )touch (tinaa) them; they are (andin-u) always (jaagai) alert/conscious od Naam (parsaadee) with grace/guidance of (gur) the guru.
(Nirmal) the pristine Naam/Divine commands (vasai) abide (bheetar-i) in their (ghatt) body/mind and their (jotee) mind/soul (milaavniaa) remains absorbed (jot-i) in the Divine Spirit. 5.
ਤ੍ਰੈ ਗੁਣ ਪੜਹਿ ਹਰਿ ਤਤੁ ਨ ਜਾਣਹਿ ॥ ਮੂਲਹੁ ਭੁਲੇ ਗੁਰ ਸਬਦੁ ਨ ਪਛਾਣਹਿ ॥ ਮੋਹ ਬਿਆਪੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਵਣਿਆ ॥੬॥
Ŧarai guṇ paṛėh har ṯaṯ na jāṇėh. Mūlhu bẖule gur sabaḏ na pacẖẖāṇėh. Moh bi▫āpe kicẖẖ sūjẖai nāhī gur sabḏī har pāvṇi▫ā. ||6||
People (parrah-i) read about (trai) the three (gun) attributes – Tamas, Rajas, Sattva connected with the Hindu Trinity of gods – and do not (jaanah-i = know) recognise (har-i) the Almighty, (tat-u) the reality; they do not (pachhaanah-i) understand (sabad-u = word) teachings of the guru and (bhuley) stray (moolh-u = from the root) the path to the almighty.
(Biaapey) afflicted by (moh) lure attachment to other things, they (soojai) have awareness of (kichh-u naahee) nothing, i.e. are direction-less; not realising that (har-i) the Almighty (paavniaa) is found (sabdee = by the word) by following teachings of the guru. 6.
ਵੇਦੁ ਪੁਕਾਰੈ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥ ਮਨਮੁਖ ਨ ਬੂਝਹਿ ਦੂਜੈ ਭਾਇਆ॥ ਤ੍ਰੈ ਗੁਣ ਪੜਹਿ ਹਰਿ ਏਕੁ ਨ ਜਾਣਹਿ ਬਿਨੁ ਬੂਝੇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥
veḏ pukārai ṯaribaḏẖ mā▫i▫ā. Manmukẖ na būjẖėh ḏūjai bẖā▫i▫ā. Ŧarai guṇ paṛėh har ek na jāṇėh bin būjẖe ḏukẖ pāvṇi▫ā. ||7||
(Veyd-u) the texts (pukaarai = proclaim) talk of (tribidh-i) three types of (maaiaa) ego actions; being caught in (doojai) other (bhaaiaa) ideas – than obeying Naam – (manmukh) a self-willed person does not (boojah-i) realise this.
S/he (parrah-i) reads about (trai) the three (gun) attributes connected with gods, do not (jaanah-i) know commands of (eyk-u) the One (har-i) Almighty; and (bin-u) by not (boojhah-i) understanding/obeying God, s/he (paavniaa) experiences (dukh-u) the grief of – cycles of births and deaths. 7.
ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਆਪਿ ਮਿਲਾਏ ॥ ਗੁਰ ਸਬਦੀ ਸਹਸਾ ਦੂਖੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਵੈ ਕੀ ਸਚੀ ਵਡਿਆਈ ਨਾਮੋ ਮੰਨਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੩੦॥ ੩੧॥
Jā ṯis bẖāvai ṯā āp milā▫e. Gur sabḏī sahsā ḏūkẖ cẖukā▫e. Nānak nāvai kī sacẖī vadi▫ā▫ī nāmo man sukẖ pāvṇi▫ā. ||8||30||31||
When it (bhaavai) pleases (tis-u = that) the Almighty, (ta) then (aap-i) IT-self, (milaaey) leads to the guru; and s/he (chukaaey = ends) is rid of (sahsa) anxiety and (dookh-u) grief.
This is (sachee) the true (vaddiaaee) virtue (ki) of (naavai) Naam/Divine commands; one who (mann-i) obeys (naamo) Naam (paavniaa) experiences (sukh-u) peace – with the Almighty within, says third Nanak. 8. 30. 31.
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Note: The first verse below mentions two expressions regarding the Creator. They are ਨਿਰਗੁਣੁ (Nirgun = without attributes) and ਸਰਗੁਣੁ (sargun = with attributes). Nirgun form is the subtle form in which God abides in the mind but we cannot see. It is also the Spirit that makes everything happen. The Sargun form of the Creator is the physical creation.
ਮਾਝ ਮਹਲਾ ੩ ॥ ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥ ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Nirguṇ sarguṇ āpe so▫ī. Ŧaṯ pacẖẖāṇai so pandiṯ ho▫ī. Āp ṯarai sagle kul ṯārai har nām man vasāvaṇi▫ā. ||1||
Composition of the third Guru in Raga Maajh. (Soee = that one) the same Almighty is present (nirgun-u = without attributes) subtle form as cosmic laws (sargun = with attributes) manifest form in the creation. One who (pachhaanai) recognises this (tat-u) reality (hoee) is considered (pandit-u) learned.
S/he (vasaavniaa) keeps (har-i) Divine (naam-u) commands (ma’nn-i) in mind, (tarai = swims) overcomes vices in the world-play and (taarai = ferries (sagely) all (kul) lineages, i.e. brings good name to parents and ancestors. 1.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਰਸੁ ਚਖਿ ਸਾਦੁ ਪਾਵਣਿਆ ॥ ਹਰਿ ਰਸੁ ਚਾਖਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī har ras cẖakẖ sāḏ pāvṇi▫ā. Har ras cẖākẖahi se jan nirmal nirmal nām ḏẖi▫āvaṇi▫ā. ||1|| rahā▫o.
(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (chakh-i) drink (har-i) Divine (rasu) elixir and (paavniaa) get (saadu) taste, i.e. live by Naam and enjoy Divine experience.
(Sey) those (jan) persons who (dhiaavniaa) pay attention to/obey (nirmal) the pristine Naam, they (chaakhai) drink (har-i) Divine (ras-u) elixir are (nirmal) freed of vices, – and experience peace. 1.
(Rahaau) pause and reflect.
Note: The next two verses use the expression ਨਿਹਕਰਮੀ (Nihkarmi) literally meaning one who does not act. This has two interconnected connotations. One is that of the mortal who realizes that s/he does nothing and everything is done by God. The second is that one should not be engaging in spiritual practices with expectation of rewards.
ਸੋ ਨਿਹਕਰਮੀ ਜੋ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਅੰਤਰਿ ਤਤੁ ਗਿਆਨਿ ਹਉਮੈ ਮਾਰੇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਨਉ ਨਿਧਿ ਪਾਏ ਤ੍ਰੈ ਗੁਣ ਮੇਟਿ ਸਮਾਵਣਿਆ ॥੨॥
So nihkarmī jo sabaḏ bīcẖāre. Anṯar ṯaṯ gi▫ān ha▫umai māre. Nām paḏārath na▫o niḏẖ pā▫e ṯarai guṇ met samāvaṇi▫ā. ||2||
One (jo) who (beechaarey) reflects on/understands (sabad-u) Divine commands (so = that) s/he (nihkarmee) acts without seeking rewards. S/he (maarai) kills (haumai) ego and acts (giaan-i) with awareness of (tat-u) the reality (anatar-i) within, i.e. obeys Naam as duty.
S/he (paaey) gets (padaarath-u = substance) the gift of (naunidh-i = nine treasures) valuable awareness of Naam, by which s/he (meytt-i = erase) ends (trai = three, gun = attributes) acting by ego, and (samaavniaa) remains absorbed in obeying God. 2.
ਹਉਮੈ ਕਰੈ ਨਿਹਕਰਮੀ ਨ ਹੋਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਖੋਵੈ ॥ ਅੰਤਰਿ ਬਿਬੇਕੁ ਸਦਾ ਆਪੁ ਵੀਚਾਰੇ ਗੁਰ ਸਬਦੀ ਗੁਣ ਗਾਵਣਿਆ ॥੩॥
Ha▫umai karai nihkarmī na hovai. Gur parsādī ha▫umai kẖovai. Anṯar bibek saḏā āp vīcẖāre gur sabḏī guṇ gāvaṇi▫ā. ||3||
One who (karai) acts by (haumai) self-will (na hovai) is not one (nihkarmee) who acts without seeking reward;
S/he can (khovai = lose) give up (haumai) acting by self-will (parsaadee) with grace/guidance of (gur) the guru. S/he has (bibeyk-u) discernment (anatar-i) within, (sadaa) ever (veechaarey = reflects) looks at (aap-u) the self – finds Naam within – and (gaavniaa = sings) praises/emulates (gun) Divine virtues (sabdee = with words) guidance of the guru. 3.
Note: There is a fresh-water lake with the name Mansrovar in the Himalayas. It is believed to have pearls in it. It is also the abode of a white swan-like bird called Hans. It is believed that the Hans feeds only on pearls, and not on grass, insects or fish like the swan (murgaabi) or the crane (bagla). In Gurbani, Hans is used as metaphor to describe sincere seekers and Gursikhs or disciples of the guru who emulate Divine virtues rather than practise rituals or other forms of worship. In the same context the lake or pool where they live is called Sarovar which means a pool and is metaphor for remembrance of the Almighty or the guru.
ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਨਿਰਮਲੁ ਸੋਈ ॥ ਸੰਤ ਚੁਗਹਿ ਨਿਤ ਗੁਰਮੁਖਿ ਹੋਈ ॥ ਇਸਨਾਨੁ ਕਰਹਿ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੪॥
Har sar sāgar nirmal so▫ī. Sanṯ cẖugėh niṯ gurmukẖ ho▫ī. Isnān karahi saḏā ḏin rāṯī ha▫umai mail cẖukāvaṇi▫ā. ||4||
(Soee = that one) God is a (sar-u) the pool and (sa-gar-u) the sea of (nirmal = clean water) virtues; the Hans/saints (chugah-i = peck) pick up the (pearls) virtues from it through the guru’s teachings; they (chukaavniaa) end (mail-u) the dirt of (haumai) ego (karah-i = do/take, isnaan = bath) bathe/obey Naam (din-u) day and (raatee) night. 4.
ਨਿਰਮਲ ਹੰਸਾ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਹਰਿ ਸਰਿ ਵਸੈ ਹਉਮੈ ਮਾਰਿ ॥ ਅਹਿਨਿਸਿ ਪ੍ਰੀਤਿ ਸਬਦਿ ਸਾਚੈ ਹਰਿ ਸਰਿ ਵਾਸਾ ਪਾਵਣਿਆ ॥੫॥
Nirmal hansā parem pi▫ār. Har sar vasai ha▫umai mār. Ahinis parīṯ sabaḏ sācẖai har sar vāsā pāvṇi▫ā. ||5||
(Hansaa) The Hans/devotee (nirmal = clean) is sincere and bears (preym) love and (piaar-i) affection of the Almighty. S/he (maar-i) kills (haumai) ego and (vasai) lives in (har-i) Divine (sar-i) pool, i.e. live by Naam/Divine commands.
With (preet-i) love/obedience (sabad-i = of the word) of commands of (saachai) the Eternal (ahinis-i) day and night, s/he (paavniaa) gets to (vaasaa) live in (har-i) Divine (sari) pool, i.e. remains absorbed in the Almighty. 5.
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Note: The next verse compares the Hans/ swan with a Bagaa/crane. They both have white feathers. However, in contrast to the Hans, the Bagga is not discerning, it lives on insects or fish in ponds and gets stained with mud. Bagaa/Bag/Bagla or crane is taken as metaphor for those running after material gains, but pretending to be pious by showing off their garb. This is because the Bagla stands still in water as if meditating but is on the look-out for fish and insects.
ਮਨਮੁਖੁ ਸਦਾ ਬਗੁ ਮੈਲਾ ਹਉਮੈ ਮਲੁ ਲਾਈ ॥ ਇਸਨਾਨੁ ਕਰੈ ਪਰੁ ਮੈਲੁ ਨ ਜਾਈ ॥ ਜੀਵਤੁ ਮਰੈ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੈ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ॥੬॥
Manmukẖ saḏā bag mailā ha▫umai mal lā▫ī. Isnān karai par mail na jā▫ī. Jīvaṯ marai gur sabaḏ bīcẖārai ha▫umai mail cẖukāvaṇi▫ā. ||6||
(Manmukh-u) a self-willed person – does not obey God and guru – is (sadaa) ever (laaee) stained with (mal-u) dirt of (haumai) ego is like (bag-u) the crane (maila) is stained with mud; s/he (karey) takes (isnaan-u) bath but (mail-u) the dirt of ego is not (jaaee = go) washed off.
One who (beechaarai) reflects on/obeys (sabad-u = word) teachings of the guru; s/he (marai) dies (jeevat) alive, i.e. breaks attachment to/is unaffected by, the world-play like a dead person, and (chukaavniaa = ends) gets rid of (mail-u = dirt) the vice of (haumai) ego – conducts the self in humility. 6.
ਰਤਨੁ ਪਦਾਰਥੁ ਘਰ ਤੇ ਪਾਇਆ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਘਟਿ ਚਾਨਣੁ ਆਪੁ ਪਛਾਨਣਿਆ ॥੭॥
Raṯan paḏārath gẖar ṯe pā▫i▫ā. Pūrai saṯgur sabaḏ suṇā▫i▫ā. Gur parsāḏ miti▫ā anḏẖi▫ārā gẖat cẖānaṇ āp pacẖẖānṇi▫ā. ||7||
(Padaarath-u = substance) the valuable (ratanu) jewel – awareness of Naam – is (paaiaa) found (tey) from (ghar = home) the mind, by (sunaaiaa = cause to hear, sabadu = word) listening to guidance of (poorai) the perfect (satigur-i) true guru.
(Andhiaara = darkness) ignorance about Naam (mittiaa) is removed, (chaanan-u = light) enlightenment (ghatt-i) the mind and one (pachhaananiaa) recognises (aapu) the self/Naam within. 7.
ਆਪਿ ਉਪਾਏ ਤੈ ਆਪੇ ਵੇਖੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋ ਜਨੁ ਲੇਖੈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਵਣਿਆ ॥੮॥੩੧॥੩੨॥
Āp upā▫e ṯai āpe vekẖai. Saṯgur sevai so jan lekẖai. Nānak nām vasai gẖat anṯar gur kirpā ṯe pāvṇi▫ā. ||8||31||32|
(Aap-i = self) the Creator (upaaey) creates (tai) and (aapey) IT-self watches; one who (seyvai = serves) follows (satigur-u) the true guru is (keykhai = counted) approved.
Naam/Divine commands which (vasai = abides) is present (antar-i) in (ghatt) the mind is (paavniaa) found (tey) with (kirpa = kindness) guidance of the guru, says third Nanak. 8. 31. 32.
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Note: The next verse uses two interconnected expressions – ਮਾਇਆ (Maya) or the world-play and ਤ੍ਰੈ ਗੁਣ (trai gun) or three types of attributes. Maya is considered Triguni i.e. with the three attributes. They are (Tamas (ignorance, inertia, laziness), Rajas (passion, effort, diligence) and Sattva (goodness like charities and rituals). The verse also mentions ਚਉਥੈ ਪਦਿ (Chauthe padd) the fourth stage which represents transcending the three gunas and achieving Sahj or poise. In this state no effort is required for being good; goodness comes naturally.
ਮਾਝ ਮਹਲਾ ੩ ॥ ਮਾਇਆ ਮੋਹੁ ਜਗਤੁ ਸਬਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਦੀਸਹਿ ਮੋਹੇ ਮਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ਚਉਥੈ ਪਦਿ ਲਿਵ ਲਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Mā▫i▫ā moh jagaṯ sabā▫i▫ā. Ŧarai guṇ ḏīsėh mohe mā▫i▫ā. Gur parsādī ko virlā būjẖai cẖa▫uthai paḏ liv lāvaṇi▫ā. ||1||
Composition of the third Guru in Raga Maajh. (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who I adore those who
All humans are (maaia moh) entangled with the world-play; everyone seems to be under the three Gunas or attributes. A (virla) rare person understands Maya, transcends it to get to the (Chauthai pad-i) fourth state and be absorbed in the Creator. 1.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਵਣਿਆ ॥ ਮਾਇਆ ਮੋਹੁ ਜਲਾਏ ਸੋ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ ਹਰਿ ਦਰਿ ਮਹਲੀ ਸੋਭਾ ਪਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī mā▫i▫ā moh sabaḏ jalāvaṇi▫ā. Mā▫i▫ā moh jalā▫e so har si▫o cẖiṯ lā▫e har ḏar mahlī sobẖā pāvṇi▫ā. ||1|| rahā▫o.
(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (jalaavniaa = burn) end (moh-u) temptation (maiaa) to act by self-will.
Those who (jalaaey = burn) end (moh-u) enticement by temptations, (so) they (laaey) fix (chit-u) consciousness (siau) with (har-i) the Almighty and (paaavniaa) receive (sobha) glory at (har-i) Divine (dar-i = in court, mahlee = in palace) court. 1.
(Rahaau) pause and reflect on this.
ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਸਰਿਆ ਸੰਸਾਰੇ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੨॥
Ḏevī ḏevā mūl hai mā▫i▫ā. Simriṯ sāsaṯ jinn upā▫i▫ā. Kām kroḏẖ pasri▫ā sansāre ā▫e jā▫e ḏukẖ pāvṇi▫ā. ||2||
The (mool-u) root of (deyvee) goddesses and (deyva) gods is Maaia/Maya, i.e. there are others than God to rely on, (ji’nn-i) which has also (upaaiaa) created (simmrit-i) the Smritis and (saast) Shastras – which talk of gods and goddesses.
Being possessed by (kaam-u) lust/desires and showing (krodh-u) wrath in case of failure to achieve are (pasriaa) prevalent (sansaarey) in the world; they cannot attain union with God and (paavniaa) experience (dukh-u) the pain of being put in cycles of (aaey = coming) births and (jaaey = going) births. 2.
ਤਿਸੁ ਵਿਚਿ ਗਿਆਨ ਰਤਨੁ ਇਕੁ ਪਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਇਆ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਕਮਾਵੈ ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੩॥
Ŧis vicẖ gi▫ān raṯan ik pā▫i▫ā. Gur parsādī man vasā▫i▫ā. Jaṯ saṯ sanjam sacẖ kamāvai gur pūrai nām ḏẖi▫āvaṇi▫ā. ||3||
The Creator has also (paaiaa) put (ik-u = one, ratan = jewel) the wealth of (giaan) awareness of Naam/Divine commands (vich-i) in (tis-u = that) the human mind. It is forgotten but can be (vasaaiaa = caused to abide) kept (ma’nn-i) in mind (parsaadee) with grace/guidance of (gur) the guru.
Guided by (poorai) the perfect (gur-i) guru s/he (dhiaavniaa) pays attention to (naam-u) Naam; and (kamaavai) practices (jat-u = celibacy) avoiding vices, (sat-u = charity) sharing awareness of Naam, (sanjam-u = control of organs) discipline by way of (sach-u = truth) truthful living. 3.
Note: Gurbani often uses relationship between husband and wife as that between God and the soul which yearns to meet God. In this context, it treats life in the world as the parental house of the soul and God’s abode as the house of the in-laws/spouse. It is necessary for the soul-woman to be conscious of what lies ahead after marriage and prepare accordingly. This means being aware of, and learn to obey Divine commands. This is the context of the next verse.
ਪੇਈਅੜੈ ਧਨ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਦੂਜੈ ਲਾਗੀ ਫਿਰਿ ਪਛੋਤਾਣੀ ॥ ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਵਾਏ ਸੁਪਨੈ ਸੁਖੁ ਨ ਪਾਵਣਿਆ ॥੪॥
Pe▫ī▫aṛai ḏẖan bẖaram bẖulāṇī. Ḏūjai lāgī fir pacẖẖoṯāṇī. Halaṯ palaṯ ḏovai gavā▫e supnai sukẖ na pāvṇi▫ā. ||4||
If in (peyeearrai = parental home) this life (dhan = woman) the soul-woman (bhulaanee) strays from obeying Naam/Divine commands (bharam-i) in delusion/ignorance; she (laagee = attached) follows (doojai) other ideas and (phir-i = then) later (pachhotaanee) repents.
She (gavaaey) loses face (dovai) both in (halat-u = here) life and (palat-u = there) in the hereafter,; s/he cannot (paavniaa) experience (sukh-u) peace even (supnai) in dream of enjoying. 4.
Note: The next verse uses two interconnected expressions – ਮਾਇਆ (Maya) or the world-play and ਤ੍ਰੈ ਗੁਣ (trai gun) or three types of attributes. Maya is considered Triguni i.e. with the three attributes. They are (Tamas (ignorance, inertia, laziness), Rajas (passion, effort, diligence) and Sattva (goodness like charities and rituals). The verse also mentions ਚਉਥੈ ਪਦਿ (Chauthe padd) the fourth stage which represents transcending the three gunas and achieving Sahj or poise. In this state no effort is required for being good; goodness comes naturally.
ਪੇਈਅੜੈ ਧਨ ਕੰਤੁ ਸਮਾਲੇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਵੇਖੈ ਨਾਲੇ ॥ ਪਿਰ ਕੈ ਸਹਜਿ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਸਬਦਿ ਸਿੰਗਾਰੁ ਬਣਾਵਣਿਆ ॥੫॥
Pe▫ī▫aṛai ḏẖan kanṯ samāle. Gur parsādī vekẖai nāle. Pir kai sahj rahai rang rāṯī sabaḏ singār baṇāvaṇi▫ā. ||5||
If (dhan) the soul-woman (samaaley) pays attention to – commands of (kant-u) the Almighty-spouse, (parsaadee) with grace/guidance of (gur) the guru, she (veykhai) sees/experiences the Almighty (naaley) with her.
She (rahai) remains (sahj-i) steadfast (rang-i) in love/obedience (kai) of (pir = husband) the Almighty-husband; she (banaavniaa) makes obedience (sabad-i = to the word) to Divine commands her (singaar-u) adornment – to please the Almighty-spouse. 5.
ਸਫਲੁ ਜਨਮੁ ਜਿਨਾ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਦੂਜਾ ਭਾਉ ਗੁਰ ਸਬਦਿ ਜਲਾਇਆ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮਿਲਿ ਸਤਸੰਗਤਿ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੬॥
Safal janam jinā saṯgur pā▫i▫ā. Ḏūjā bẖā▫o gur sabaḏ jalā▫i▫ā. Ėko rav rahi▫ā gẖat anṯar mil saṯsangaṯ har guṇ gāvaṇi▫ā. ||6||
Those (jinaa) who (paaiaa) find/meet and obey (satigur-u) the true guru, their (janam-u) human birth is (sphal-u) fruitful, i.e. they experience God here and merge in IT after death.
They (jalaaiaa = burn) discard (dooja) other (bhaau) ideas (sabad-i = with the word) with the guru’s guidance.
They (mil-i) join (satsangat-i) the holy congregation, (gaavniaa) praise (gun) virtues of (har-i) the Almighty and see (eyko) the One Almighty (rav-i rahiaa) pervading (antar-i) in (ghatt) mind/body. 6.
ਸਤਿਗੁਰੁ ਨ ਸੇਵੇ ਸੋ ਕਾਹੇ ਆਇਆ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਨਮੁਖਿ ਨਾਮੁ ਚਿਤਿ ਨ ਆਵੈ ਬਿਨੁ ਨਾਵੈ ਬਹੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥
Saṯgur na seve so kāhe ā▫i▫ā. Ḏẖarig jīvaṇ birthā janam gavā▫i▫ā. Manmukẖ nām cẖiṯ na āvai bin nāvai baho ḏukẖ pāvṇi▫ā. ||7||
(Kaahey) what for has (so) a person (aaiaa = come) taken human birth if s/he does not (seyvey) obey (satigur-u) the true guru; it is (dhrig-u) disgraceful to (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.
(Naam-u) Naam/Divine commands do not (aavai) come (chit-i) to consciousness (manmukh-i = self-willed) of the egoist; s/he (paavniaa) experiences (bah-u) terrible (dukh-u) grief – of denial of union with God (bin-u = without) by not obeying (naavai) Naam. 7.
ਜਿਨਿ ਸਿਸਟਿ ਸਾਜੀ ਸੋਈ ਜਾਣੈ ॥ ਆਪੇ ਮੇਲੈ ਸਬਦਿ ਪਛਾਣੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲਿਆ ਤਿਨ ਜਨ ਕਉ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਵਣਿਆ ॥੮॥੧॥੩੨॥੩੩॥
Jin sisat sājī so▫ī jāṇai. Āpe melai sabaḏ pacẖẖāṇai. Nānak nām mili▫ā ṯin jan ka▫o jin ḏẖur masṯak lekẖ likẖāvaṇi▫ā. ||8||1||32||33|
The Creator (jin-i) who (saajee) created (sistt-i/sristt-i) the universe (soee = that one) IT watches and (jaanai) knows everything; and (aapey) IT-self (meylai) unites those with IT who (pachhaanai = understands) obey (sabad-i = word) Naam/Divine commands.
Awareness of Naam (miliaa) is received (kau) by (tin) those (jan) persons on (jin) whose (mastak-i = forehead) destiny (leykh-u = writing) good fortune it is (likaavniaa) written, i.e. by those who find and follow the guru with Divine grace and follow him, says third Nanak. 8. 1. 32. 33.
Note: The significance of the number 8. 1. 32. 33 is as follows:
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ਮਾਝ ਮਹਲਾ ੪ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਆਪੇ ॥ ਆਪੇ ਥਾਪੇ ਥਾਪਿ ਉਥਾਪੇ ॥ ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੋ ਸੋਈ ਗੁਰਮੁਖਿ ਸੋਭਾ ਪਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 4. Āḏ purakẖ aprampar āpe. Āpe thāpe thāp uthāpe. Sabẖ mėh varṯai eko so▫ī gurmukẖ sobẖā pāvṇi▫ā. ||1||
Composition of the fourth Guru in Raga Maajh. (Aprampar) the infinite (aad-i purakh-u) the primal Being is and self-existent; who (aapey = self) alone can (thaap-i) create and (uthaapai) destroys.
(Soee) that One alone (vartai) is present (mah-i) in (sabh) all; (gurmukh-i) one who follows the guru – is conscious of and obeys the Almighty; s/he (paavniaa) receives glory – of approval by the Creator.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਿਰੰਕਾਰੀ ਨਾਮੁ ਧਿਆਵਣਿਆ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਘਟਿ ਘਟਿ ਦੇਖਿਆ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī nirankārī nām ḏẖi▫āvaṇi▫ā. Ŧis rūp na rekẖ▫i▫ā gẖat gẖat ḏekẖi▫ā gurmukẖ alakẖ lakẖāvaṇi▫ā. ||1|| rahā▫o.
(Hau) I (vaari jeeo vaari = am ever sacrifice) adore those who I adore those who
(dhiaavnia) pay attention to/obey Naam (nirankari) of the Formless Creator.
(Tis-u = that) the Creator has no (roop) shape or (reykhia = lines on hands and feet) identification marks; God is (deykhiaa) seen in (ghatt-i ghatt-i) mind; (alakh-u = without signs) the formless Creator (lakhaavniaa) is seen (gurmukh-i) with the guru’s guidance. 1.
(Rahaau) pause and contemplate.
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ਤੂ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਪ੍ਰਭੁ ਸੋਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਗੁਰੁ ਪਰਸਾਦੁ ਕਰੇ ਨਾਮੁ ਦੇਵੈ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੨॥
Ŧū ḏa▫i▫āl kirpāl parabẖ so▫ī. Ŧuḏẖ bin ḏūjā avar na ko▫ī. Gur parsāḏ kare nām ḏevai nāme nām samāvaṇi▫ā. ||2||
O God, (too’n) You (soee = that alone) alone are (prabh-u) the Master; You are (daiaal-u) compassionate and (kirpal) merciful; there is (na koee = not any) no (dooja = second) one (avar-u) else (bin-u) except (tudh-u) You.
One on whom You (karey = do) bestow (parsaad-u) grace to find (gur-u) the guru, and the guru (deyvai = gives) imparts awareness of Naam, s/he (samaavniaa) remains absorbed (naam-i = in naam) in the Divine (naamey) through compliance with Naam. 2.
ਤੂੰ ਆਪੇ ਸਚਾ ਸਿਰਜਣਹਾਰਾ ॥ ਭਗਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਭੀਜੈ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥੩॥
Ŧūʼn āpe sacẖā sirjaṇhārā. Bẖagṯī bẖare ṯere bẖandārā. Gurmukẖ nām milai man bẖījai sahj samāḏẖ lagāvaṇi▫ā. ||3||
(Too’n) You (aapey = self) alone are (sachaa) the Eternal (sirjanhaara) Creator; the minds of creatures are (bharey) full with (bhanddaara) stores (bhagtee) devotion, i.e. Naam is present in all.
When awareness of Naam (milai) is obtained (gurmukh-i) from the guru, one’s (man-u) mind is (bheejai = soaked) imbued with Divine love and (lagaavniaa) remains (sahj-i) in naturallyn steady (samaadh-i = in meditation) focus on obeying Naam. 3.
ਅਨਦਿਨੁ ਗੁਣ ਗਾਵਾ ਪ੍ਰਭ ਤੇਰੇ ॥ ਤੁਧੁ ਸਾਲਾਹੀ ਪ੍ਰੀਤਮ ਮੇਰੇ ॥ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਜਾਚਾ ਗੁਰ ਪਰਸਾਦੀ ਤੂੰ ਪਾਵਣਿਆ ॥੪॥
An▫ḏin guṇ gāvā parabẖ ṯere. Ŧuḏẖ sālāhī parīṯam mere. Ŧuḏẖ bin avar na ko▫ī jācẖā gur parsādī ṯūʼn pāvṇi▫ā. ||4||
Please enable that I (andin-u = everyday) ever (gaavaa = sing) praise/emulate (teyrey) Your (gun) virtues; and (saalaahee = praise) acknowledge/obey (tudh-u) You (meyrey) my (preetam) Beloved Master.
I (jaachaa) seek (na koee = not any) none (avar-u) else (bin-u) except (tudh-u) You; (too’n) You (paavniaa) are found (parsaadee) with grace/guidance of (gur) the guru. 4.
ਅਗਮੁ ਅਗੋਚਰੁ ਮਿਤਿ ਨਹੀ ਪਾਈ ॥ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤੂੰ ਲੈਹਿ ਮਿਲਾਈ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਧਿਆਈਐ ਸਬਦੁ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥
Agam agocẖar miṯ nahī pā▫ī. Apṇī kirpā karahi ṯūʼn laihi milā▫ī. Pūre gur kai sabaḏ ḏẖi▫ā▫ī▫ai sabaḏ sev sukẖ pāvṇi▫ā. ||5|
You are (agam) beyond comprehension (agochar-u) beyond reach of the senses, and hence no one (paaee) can know Your Being; You (laih-i milaaee) unite, i.e. enable to find You within, when You (karah-i) bestow (apnee = own) Your (kripaa) grace.
We should (dhiaaeeai) pay attention to /obey (sabad-i = with the word) with guidance (kai) of (poorai) the perfect guru; (sukh-u) peace by union with You, (paavniaa) is attained (seyv-i = serving) obeying (sabad-u = word) Naam/Divine commands – guided by the guru. 5.
ਰਸਨਾ ਗੁਣਵੰਤੀ ਗੁਣ ਗਾਵੈ ॥ ਨਾਮੁ ਸਲਾਹੇ ਸਚੇ ਭਾਵੈ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਮਿਲਿ ਸਚੇ ਸੋਭਾ ਪਾਵਣਿਆ॥੬॥
Rasnā guṇvanṯī guṇ gāvai. Nām salāhe sacẖe bẖāvai. Gurmukẖ saḏā rahai rang rāṯī mil sacẖe sobẖā pāvṇi▫ā. ||6||
O God, one whose (rasna) the tongue that (gaavai = sings) praises Your (gun) virtues is (gunvantee = virtuous) blessed; s/he (salaahey = praises) acknowledges/obeys Naam and (bhaavai) is approved (sachai) the Eternal.
The tongue one (gurmukh-i) who follows the guru, (sadaa) ever (rahai) remains (raatee) imbued (rang-i) with Divine love; and that person (paavniaa) receives (sobha) the glory of (mil-i) union with (sachey) with the Eternal. 6.
ਮਨਮੁਖੁ ਕਰਮ ਕਰੇ ਅਹੰਕਾਰੀ ॥ ਜੂਐ ਜਨਮੁ ਸਭ ਬਾਜੀ ਹਾਰੀ ॥ ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਫਿਰਿ ਫਿਰਿ ਆਵਣ ਜਾਵਣਿਆ ॥੭॥
Manmukẖ karam kare ahaʼnkārī. Jū▫ai janam sabẖ bājī hārī. Anṯar lobẖ mahā gubārā fir fir āvaṇ jāvaṇi▫ā. ||7||
On the other hand, (manmukh-u = self-willed) an egoist (karey = does, karam = deeds) acts (ahankaaree) by pride/ego; she (haaree) loses (sabh) the whole (baajee) game of (janam-u) human birth – opportunity to find God – (jooai) in gambling, i.e. remaining directionless.
S/he has (lobh) greed (antar-i) within, i.e. chases material satisfaction, has (mahaa = great) pitch (gubaara) darkness, i.e. is totally oblivious of Naam, – cannot unite with the Almighty and remains (aavan = coming) births and (jaavniaa = going) deaths (phir-i phir-i) again and again. 7.
ਆਪੇ ਕਰਤਾ ਦੇ ਵਡਿਆਈ ॥ ਜਿਨ ਕਉ ਆਪਿ ਲਿਖਤੁ ਧੁਰਿ ਪਾਈ ॥ ਨਾਨਕ ਨਾਮ ਮਿਲੈ ਭਉ ਭੰਜਨੁ ਗੁਰ ਸਬਦੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੧॥੩੪॥
Āpe karṯā ḏe vadi▫ā▫ī. Jin ka▫o āp likẖaṯ ḏẖur pā▫ī. Nānak nām milai bẖa▫o bẖanjan gur sabḏī sukẖ pāvṇi▫ā. ||8||1||34||
(Karta) the Creator (aapey) IT-self (dey-i) gives awareness of (vaddiaaee = greatness) Divine virtues and commands; (kau) to those (jin kau) in whose fortune IT (paaee) puts (likhat-u) this writing (dhur-i) at the source, i.e. those who show propensity.
Says fourth Nanak: One who (milai) receives awareness of Naam which (bhanjan-u = destroyer) ends (bhau/bhav) rebirth in the world, and (paavniaa) attains (sukh-u) peace – by union with God – (sabdee = with the word) with guidance of the guru. 8. 1. 34.
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