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Note: The creatures remain in cycles of births and deaths due to lack of conformance to Naam or Divine virtues and commands – which the Creator gives to the souls as guide for life. This is the result of succumbing to lures of the world-play. One can overcome the lures with the guru’s guidance, says the third Guru in this Shabad.
ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਏ ਮਨ ਮੇਰਿਆ ਆਵਾ ਗਉਣੁ ਸੰਸਾਰੁ ਹੈ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਰਾਮ ॥ ਆਪੇ ਸਚਾ ਬਖਸਿ ਲਏ ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਰਾਮ ॥
vad▫hans mėhlā 3. Ė man meri▫ā āvā ga▫oṇ sansār hai anṯ sacẖ nibeṛā rām. Āpe sacẖā bakẖas la▫e fir ho▫e na ferā rām.
Composition of the third Guru in Raga Vaddhans. (Aey) o (meyria) my (man) mind, the phenomenon of cycles of (aava = coming) births and (gaun-u = going) deaths based on deeds is what (sansaar-u) the world is about; (ant-i) ultimately (nibeyrra = resolution) end of these cycles comes (sach-i = with truth) by obeying the Eternal.
This happens when (sachaa) the Eternal Master (bakhas-i laey) bestows grace; (phir-i) then (pheyra = coming back) rebirth of the soul (na hoey) does not occur.
ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਗੁਰਮੁਖਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਸਾਚੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥
Fir ho▫e na ferā anṯ sacẖ nibeṛā gurmukẖ milai vadi▫ā▫ī. Sācẖai rang rāṯe sėhje māṯe sėhje rahe samā▫ī.
(Phir-i) then there is no more (pheyra) being in cycles – of births and deaths -, (ant-i = at the end) ultimately (nibeyrra) resolution/end of the cycles of births and deaths comes by (sach-i) by obeying the Eternal; this (vaddiaaee) glory (milai) is obtained (gurmukh-i) by following the teachings of the guru.
And is obtained by those (raatey) imbued (rang-i) with love of (saachai) the Eternal; they (sahjey) are naturally (maatey = intoxicated) imbued with Divine love, and (rahey) remain (sahjey) steadfastly (samaaee) absorbed in the Master.
ਸਚਾ ਮਨਿ ਭਾਇਆ ਸਚੁ ਵਸਾਇਆ ਸਬਦਿ ਰਤੇ ਅੰਤਿ ਨਿਬੇਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚਿ ਸਮਾਣੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥
Sacẖā man bẖā▫i▫ā sacẖ vasā▫i▫ā sabaḏ raṯe anṯ niberā. Nānak nām raṯe se sacẖsamāṇe bahur na bẖavjal ferā. ||1||
When (sachaa) the Eternal (bhaaia) is loved (man-i) in the mind, one (vasaaiaa = causes to abide) remembers (sach-u = the Eternal) IT through (ratey = imbued) following the guru’s (sabad-i) teachings; reincarnations then (ant-i nibeyra) end.
Says third Nanak: Those who are (ratey) imbued (naam-i) with Divine virtues, (sey) they (samaaney) merge in the Creator and there is no (pheyra) coming back (bhavjal-i = in world ocean) in the world (bahur-i) again for them. 1.
ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਬਰਲੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਰਾਮ ॥ ਮਾਤਾ ਪਿਤਾ ਸਭੁ ਹੇਤੁ ਹੈ ਹੇਤੇ ਪਲਚਾਈ ਰਾਮ ॥
Mā▫i▫ā moh sabẖ baral hai ḏūjai bẖā▫e kẖu▫ā▫ī rām. Māṯā piṯā sabẖ heṯ hai heṯe palcẖā▫ī rām.
(Moh-u) attachment to (maaia) the world-play – relatives, wealth, status, pleasures and so on – (hai) is (sabh-u) all (baral-u) madness – because they are transitory; (doojai = other, bhaaey = ideas) thinking of others than the Almighty (khuaaee = loses way) leads one astray.
(Maata) the mother, (pitaa) father, (sabh-u) everyone, has (heyt-u = love) attachment and they are (palchaaee) entangled (heytey – in love) in attachments – forgetting the Master.
ਹੇਤੇ ਪਲਚਾਈ ਪੁਰਬਿ ਕਮਾਈ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥ ਜਿਨਿ ਸ੍ਰਿਸਟਿ ਸਾਜੀ ਸੋ ਕਰਿ ਵੇਖੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥
Heṯe palcẖā▫ī purab kamā▫ī met na sakai ko▫ī. Jin sarisat sājī so kar vekẖai ṯis jevad avar na ko▫ī.
(Palchaaee) being entangled (heytey) in attachment is because of (purab-i) past (kamaaee) deeds; (na koee) none (sakai) can (meytt-i) erase – the influence of the past by the self.
The Creator (jin-i) who (saaji) created (sristt-i) the universe, (kar-i) having created it (so = that) IT also (veykhai) watches/looks after it; (na koee) none (avar-u) else is (jeyvadd-u) as great as (tisu = that) the Master – who makes things happen as IT pleases.
ਮਨਮੁਖਿ ਅੰਧਾ ਤਪਿ ਤਪਿ ਖਪੈ ਬਿਨੁ ਸਬਦੈ ਸਾਂਤਿ ਨ ਆਈ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਭੁਲਾ ਮਾਇਆ ਮੋਹਿ ਖੁਆਈ ॥੨॥
Manmukẖ anḏẖā ṯap ṯap kẖapai bin sabḏai sāʼnṯ na ā▫ī. Nānak bin nāvai sabẖ ko▫ī bẖulā mā▫i▫ā mohi kẖu▫ā▫ī. ||2||
(Manmukh-i) a self-willed person is (andhaa = blind) blinded by attachment to the world-play – relations, wealth, pleasures and so on; s/he (tap-i tap-i) burns and (khapai = consumed) is miserable – like boiling water; s/he cannot (aaee = come) get (saant-i) peace of mind (bin-u) without following (sabdai = word) the teachings of the guru.
Says third Nanak: (Sabh-u koee) everyone (bhulaa) goes astray (bin-u) without awareness of (naavai/naam) Divine virtues and commands; this happens by (moh-i) attachment to (maaia) the world-play which (khuaaee) causes one to go astray. 2
ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਹਰਿ ਸਰਣਾਈ ਰਾਮ ॥ ਅਰਦਾਸਿ ਕਰੀਂ ਗੁਰ ਪੂਰੇ ਆਗੈ ਰਖਿ ਲੇਵਹੁ ਦੇਹੁ ਵਡਾਈ ਰਾਮ ॥
Ėhu jag jalṯā ḏekẖ kai bẖaj pa▫e har sarṇā▫ī rām. Arḏās karīʼn gur pūre āgai rakẖ levhuḏeh vadā▫ī rām.
(Deykh-i kai) seeing (eyh-u) this (jag-u) world – the humans – (jalta = ablaze) restless, I (bhaj-i) ran and (paey = put) placed myself (sarnaaee = sanctuary) in care/obedience of the Almighty – resolved to live by Divine virtues and commands.
I (karee’n) make (ardaas-i) supplication (aagai) before the Almighty (poorey) perfect guru, to (rakh-i leyvah-u) protect me from the vices and (deyh-u) impart (vaddaaee) virtues.
ਰਖਿ ਲੇਵਹੁ ਸਰਣਾਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਦਾਤਾ ॥ ਸੇਵਾ ਲਾਗੇ ਸੇ ਵਡਭਾਗੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥
Rakẖ levhu sarṇā▫ī har nām vadā▫ī ṯuḏẖ jevad avar na ḏāṯā. Sevā lāge se vadbẖāge jug jug eko jāṯā.
O Almighty, please (rakh-i leyvah-u) keep me in Your (sarnaee) care and grant awareness of (vaddaaee = greatness) importance of (har-i naam-u) Divine virtues and commands; there is no (avar-u) other (daata = giver) benefactor (jeyvadd-u) as great as (tudh-u) You.
Those who (laagey) engage in (seyva = service) obedience to You, (sey) they are (vaddbhaagey) fortunate, and they (jaata) recognize only You (eyko) the One Master (jug-i jug-i = age after age) of all time.
ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਰਮ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਗਤਿ ਨਹੀ ਪਾਈ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਸਬਦੁ ਬੁਝਾਏ ਜੋ ਜਾਇ ਪਵੈ ਹਰਿ ਸਰਣਾਈ ॥੩॥
Jaṯ saṯ sanjam karam kamāvai bin gur gaṯ nahī pā▫ī. Nānak ṯis no sabaḏ bujẖā▫e jo jā▫e pavai har sarṇā▫ī. ||3||
The human being (kamaavai) practices (karam) rituals like (jat-u) celibacy, (sat) giving charities and (sanjam) control of senses, but cannot (paaee) attain (gat-i) emancipation this way – from vices in life, and rebirth after death – (bin-u) without following teachings of (gur) the guru.
(Jo) one who (jaaey) goes and (pavai) places the self in (sarnaaee) care of the Almighty, the Master (bujhaaey) gives understanding of (sabad-u = Word) Divine commands – as guide for life – (tis no) to him/her, says third Nanak. 3.
ਜੋ ਹਰਿ ਮਤਿ ਦੇਇ ਸਾ ਊਪਜੈ ਹੋਰ ਮਤਿ ਨ ਕਾਈ ਰਾਮ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਤੂ ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਰਾਮ ॥
Jo har maṯ ḏe▫e sā ūpjai hor maṯ na kā▫ī rām. Anṯar bāhar ek ṯū āpe ḏėh bujẖā▫ī rām.
(Jo) whatever (mat-i) understanding (har-i) the Almighty (dey-i) gives, (sa) that (upjai = shows) one becomes; there is (na kaaee = not any) no (hor) other source of (mat-i) understanding, i.e. it is Divine-given.
O Almighty, (too) You (eyk-u) alone dwell (antar-i) within everyone and (bahar-i) outside; and (aapey) Yourself (deyh-i bujhaaee) give this understanding.
ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਅਵਰ ਨ ਭਾਈ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ ਦਰਿ ਸਾਚੈ ਸਦਾ ਹੈ ਸਾਚਾ ਸਾਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥
Āpe ḏėh bujẖā▫ī avar na bẖā▫ī gurmukẖ har ras cẖākẖi▫ā. Ḏar sācẖai saḏā hai sācẖā sācẖai sabaḏ subẖākẖi▫ā.
O (bhaaee) brethren, the Almighty (deyhi bujhaaee) gives the understanding (aapey) IT-self; but it is (gurmukh-i) with the guru’s guidance that one (chaakhiaa = tastes) experiences (har-i ras-u = Divine elixir) Divine virtues – and lives by them.
That person is (sadaa) ever (saachaa = truthful) accepted (dar-i) in the court of (sachai) the Eternal; s/he is one who (subhaakhiaa = good words) talks of Divine virtues – utters and emulates Divine virtues – (sabad-i = by word) as taught by the guru.
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ਘਰ ਮਹਿ ਨਿਜ ਘਰੁ ਪਾਇਆ ਸਤਿਗੁਰੁ ਦੇਇ ਵਡਾਈ ॥ ਨਾਨਕ ਜੋ ਨਾਮਿ ਰਤੇ ਸੇਈ ਮਹਲੁ ਪਾਇਨਿ ਮਤਿ ਪਰਵਾਣੁ ਸਚੁ ਸਾਈ ॥੪॥੬॥
Gẖar mėh nij gẖar pā▫i▫ā saṯgur ḏe▫e vadā▫ī. Nānak jo nām raṯe se▫ī mahal pā▫in maṯparvāṇ sacẖ sā▫ī. ||4||6||
When (satigur-u) the true guru (dey-i) imparts awareness of (vaddaaee) virtues of the Almighty – and one keeps them in mind, one – (paaiaa) finds (nij ghar-u = own home/abode of creator) the Almighty (mah-i) within (ghar = house) the mind.
Says third Nanak: (Jo) those who (ratey) are imbued (naam-i) with Divine virtues, (seyee) they (paaian-u) find (mahal-u = palace) abode of the Almighty; one with (saaee) that (mat-i) understanding – based on Divine virtues – is (parvaan-u) accepted by (sach-u) the Eternal. 4. 6.
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