SGGS pp 115-117, Majh M: 3, Astpadis 11-14.

ਮਾਝ ਮਹਲਾ ੩ ॥  ਆਪੁ ਵੰਞਾਏ ਤਾ ਸਭ ਕਿਛੁ ਪਾਏ ॥ ਗੁਰ ਸਬਦੀ ਸਚੀ ਲਿਵ ਲਾਏ ॥ ਸਚੁ ਵਣੰਜਹਿ ਸਚੁ ਸੰਘਰਹਿ

ਸਚੁ ਵਾਪਾਰੁ ਕਰਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Āp vañā▫e ṯā sabẖ kicẖẖ pā▫e   Gur sabḏī sacẖī liv lā▫e   Sacẖ vaṇaʼnjahi sacẖ sangẖrahi sacẖ vāpār karāvaṇi▫ā ||1||

Composition of the third Guru in Raga Maajh. When one (vanjnaaey = lose) gives up (aap-u = self) own ideas (ta) then s/he (paaey) achieves (sabh kichh-u) everything, i.e. becomes aware of what is right and achieves the objective. S/he (laaey) fixes (sachee = true) steadfast (liv) attention on Naam/Divine commands.

S/he (va’nanjah-i) buys/acquires and (sa’nghrah-i) gathers awareness of (sach-u = truth) Naam and (karaavniaa) does (vaapaar-u) business in, i.e. conducts the self by, (sach-u) Naam/Divine virtues and commands. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਗੁਣ ਅਨਦਿਨੁ ਗਾਵਣਿਆ ॥ ਹਉ ਤੇਰਾ ਤੂੰ ਠਾਕੁਰੁ ਮੇਰਾ ਸਬਦਿ ਵਡਿਆਈ ਦੇਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī har guṇ an▫ḏin gāvaṇi▫ā   Ha▫o ṯerā ṯūʼn ṯẖākur merā sabaḏ vadi▫ā▫ī ḏevaṇi▫ā ||1|| rahā▫o

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (andin-u = everyday) ever (gaavniaa = sing) praise and emulate (har-i) Divine (gun) virtues.

O Almighty, (hau) I am (teyra) Your servant and (too’n) you are (meyra) my (tthaakur-u) Master, I ask to please (deyvniaa) give me (vaddiaaee = greatness) the honour of living by Divine (sabad-i = by the word) Divine commands. 1.

(Rahaau) pause here and reflect.

 

ਵੇਲਾ ਵਖਤ ਸਭਿ ਸੁਹਾਇਆ ॥ ਜਿਤੁ ਸਚਾ ਮੇਰੇ ਮਨਿ ਭਾਇਆ ॥ ਸਚੇ ਸੇਵਿਐ ਸਚੁ ਵਡਿਆਈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਸਚੁ

ਪਾਵਣਿਆ ॥੨॥
velā vakẖaṯ sabẖ suhā▫i▫ā   Jiṯ sacẖā mere man bẖā▫i▫ā   Sacẖe sevi▫ai sacẖ vadi▫ā▫ī gur kirpā ṯe sacẖ pāvṇi▫ā ||2|| 

 

That (sabh-u) every (veyla vakhat/vaqt) time is (suhaaiaa = pleasant) well spent; (jit-u) when (sachaa) the Eternal (bhaaiaa) pleases (meyrey) my (man-i) mind, i.e. when I live by Naam. (Sach-u) true (vaddiaaee) honour of union with the Almighty is attained (seyviai = serving) with obedience to (sach-u) Naam; awareness of (sach-u) Naam (paavniaa) is obtained (tey) with (kirpa) kind guidance of (gur) the guru. 2.

 

ਭਾਉ ਭੋਜਨੁ ਸਤਿਗੁਰਿ ਤੁਠੈ ਪਾਏ ॥ ਅਨ ਰਸੁ ਚੂਕੈ ਹਰਿ ਰਸੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਚੁ ਸੰਤੋਖੁ ਸਹਜ ਸੁਖੁ ਬਾਣੀ ਪੂਰੇ ਗੁਰ ਤੇ

ਪਾਵਣਿਆ ॥੩॥
Bẖā▫o bẖojan saṯgur ṯuṯẖai pā▫e.   An ras cẖūkai har ras man vasā▫e.   Sacẖ sanṯokẖ sahj sukẖ baṇī pūre gur ṯe pāvṇi▫ā. ||3||
 
One (paaey) obtains (bhaau) likeable (bhojan-u) food for the soul, i.e. awareness of Naam, (tutthai = at pleasure) with guidance (satigur-i) of the true guru. Then craving for (an) other (ras-u) taste, i.e. other pursuits to find God, (chookai) ends and one (vasaaey = causes to abide) loves (ras-u) the elixir of (har-i) Divine Naam (ma’nn-i) in mind, i.e. focuses on Naam.

(Baani = construction) the state of (sach-u) truthful living, (santokh-u = contentment) happily obeying Naam, (sahj) poise and (sukh-u) peace is (paavniaa) obtained (tey) from (poorey) the true guru. 3.

ਸਤਿਗੁਰੁ ਨ ਸੇਵਹਿ ਮੂਰਖ ਅੰਧ ਗਵਾਰਾ ॥ ਫਿਰਿ ਓਇ ਕਿਥਹੁ ਪਾਇਨਿ ਮੋਖ ਦੁਆਰਾ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਫਿਰਿ ਫਿਰਿ

ਆਵਹਿ ਜਮ ਦਰਿ ਚੋਟਾ ਖਾਵਣਿਆ ॥੪॥
Saṯgur na sevėh mūrakẖ anḏẖ gavārā   Fir o▫e kithhu pā▫in mokẖ ḏu▫ārā   Mar mar jamėh fir fir āvahi jam ḏar cẖotā kẖāvaṇi▫ā ||4||

 

Those who do not (seyvah-i = serve) follow (satigur-u) the true guru are (moorakh) foolish; they are (andh = blind) ignorant and (gavaaraa) un-informed about Naam; (phir-i) then (kithah-u) how they can (paaian-i) obtain (mokh) freedom from vices and entry to (duaaraa) gate – of the Almighty.

They (mar-i mar-i = keep dying) keep falling prey to vices, and (ja’mmah-i = born) taking rebirth; they (aavah-i = come) are born and (khaavniaa = eat) receive (chotta = hits) punishment (dar-i) in court of (jam) Divine justice, i.e. are rejected for union with God, (phir-i pir-i) repeatedly. 4.

ਸਬਦੈ ਸਾਦੁ ਜਾਣਹਿ ਤਾ ਆਪੁ ਪਛਾਣਹਿ ॥ ਨਿਰਮਲ ਬਾਣੀ ਸਬਦਿ ਵਖਾਣਹਿ ॥ ਸਚੇ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਨਿ ਨਉ ਨਿਧਿ

ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੫॥
Sabḏai sāḏ jāṇėh ṯā āp pacẖẖāṇėh   Nirmal baṇī sabaḏ vakāṇėh   Sacẖe sev saḏā sukẖ pā▫in na▫o niḏẖ nām man vasāvaṇi▫ā ||5||

 

If they (jaanah-i) know (saad-u) the taste, i.e. understanding, (sabdai = of the word) of the guru’s teachings (ta) then they can (pachhaanah-i) understand (aap-u) the self, i.e. recognize God within. They (vakhaanah-i) utter (nirmal) pure (baanee) words, i.e. praise the Almighty (sabad-i = with the word) with the guru’s guidance.

And (vasaavniaa) keep (nau nidh-i = nine treasures) the valuable Naam/Divine commands (ma’nn-i) in mind, (seyv-i = serve) obey (sachey) the Eternal, and (sadaa) ever (paain-i) experience (sukh-u) peace. 5.

ਸੋ ਥਾਨੁ ਸੁਹਾਇਆ ਜੋ ਹਰਿ ਮਨਿ ਭਾਇਆ ॥ ਸਤਸੰਗਤਿ ਬਹਿ ਹਰਿ ਗੁਣ ਗਾਇਆ ॥ ਅਨਦਿਨੁ ਹਰਿ ਸਾਲਾਹਹਿ ਸਾਚਾ

ਨਿਰਮਲ ਨਾਦੁ ਵਜਾਵਣਿਆ ॥ ੬॥
So thān suhā▫i▫ā jo har man bẖā▫i▫ā   Saṯsangaṯ bahi har guṇ gā▫i▫ā   An▫ḏin har sālāhahi sācẖā nirmal nāḏ vajāvaṇi▫ā ||6||

(So) that (thaan-u) place is (suhaaiaa) is pleasant (jo) which is (bhaaiaa) is liked by (man-i) mind of (har-i) the Almighty; that place is (satsangat-i) the holy congregation where the seekers (bah-i) sit and (gaaiaa) sing (gun) virtues of (har-i) the Almighty.

They (andin-u) ever (saalaah-i) praise (saacha) the Eternal; (nirmal) the pristine celestial (naad-u) music (vajaavniaa) plays in their minds, i.e. they connect with the Almighty within. 6.

 

Page 116

 

ਮਨਮੁਖ ਖੋਟੀ ਰਾਸਿ ਖੋਟਾ ਪਾਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਨਿ ਦੁਖੁ ਲਾਗੈ ਭਾਰਾ ॥ ਭਰਮੇ ਭੂਲੇ ਫਿਰਨਿ ਦਿਨ ਰਾਤੀ ਮਰਿ ਜਨਮਹਿ

ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੭॥
Manmukẖ kẖotī rās kẖotā pāsārā   Kūṛ kamāvan ḏukẖ lāgai bẖārā   Bẖarme bẖūle firan

ḏin rāṯī mar janmėh janam gavāvṇi▫ā ||7||

(Manmukh) those who do not obey the Almighty have (khottee) counterfeit (raas-i) capital investment and (khotta) dishonest (paasaara = spread) dealings, i.e. they conduct themselves by deceit. They (kamaavan) earn (koorr-u = falsehood) dishonestly and (bhaara = heavy) great/continuous (dukh-u) pain of separation from God (laagai) is imposed on them by the Creator.

(Bhooley) misled (bharmey) by delusion, they (phiran-i) wander (din) day and (raatee) night – committing vices -; they (gavaavniaa) waste (janam-u) human birth – opportunity to live by Naam – (mar-i) die and (janmah-i) take birth repeatedly. 7.

 

ਸਚਾ ਸਾਹਿਬੁ ਮੈ ਅਤਿ ਪਿਆਰਾ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਅਧਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਦੁਖੁ ਸੁਖੁ ਸਮ

ਕਰਿ ਜਾਨਣਿਆ ॥੮॥੧੦॥੧੧॥
Sacẖā sāhib mai aṯ pi▫ārā   Pūre gur kai sabaḏ aḏẖārā   Nānak nām milai vadi▫ā▫ī ḏukẖ sukẖ sam kar jānṇi▫ā ||8||10||11||

(Sachaa) the Eternal (sahib-u) Master is (at-i) very (piaaraa) dear to (mai) me; I obey Divine commands with (sabad-i) with words/teachings (kai) of (poorey) the true guru as (adhaaraa = support) guide.

 One (milai) receives this (vaddiaaee) honor by conforming (naam-i) to Naam, and then one (jaananiaa) treats (dukh-u) pain and (sukh-u) comfort (sam) alike, i.e. is happy with Divine will, says third Nanak. 8. 10. 11.

 

—————————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥  ਤੇਰੀਆ ਖਾਣੀ ਤੇਰੀਆ ਬਾਣੀ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਆ

ਬਿਨੁ ਸਤਿਗੁਰ ਕੋਇ ਨਪਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3.  Ŧerī▫ā kẖāṇī ṯerī▫ā baṇī   Bin nāvai sabẖ bẖaram bẖulāṇī   Gur sevā ṯe har nām pā▫i▫ā bin saṯgur ko▫e na pāvṇi▫ā ||1||

Composition of the third Guru in Raga Maajh. All (khaanee) processes of birth – namely through egg, womb, perspiration and soil – and (baanee = constructions) forms are (teyreeaa = your) are made by you, o Creator. (Sabh) all those (bin-u = without) who do noy obey (naavai) Naam/natural laws, (bhulaani) stray and (bharam-i) wander aimlessly.

Awareness of (naam-u) Naam/commands/cosmic laws is (paaiaa) obtained (tey) by (seyva = service) following (guru) the guru; (koey na = not any) no one (paavniaa) obtains (bin-u) except from (sati guru) the true guru. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥ ਹਰਿ ਸਚਾ ਗੁਰ ਭਗਤੀ ਪਾਈਐ ਸਹਜੇ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī har seṯī cẖiṯ lāvaṇi▫ā   Har sacẖā gur bẖagṯī pā▫ī▫ai sėhje man vasāvaṇi▫ā ||1|| rahā▫o 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore one who (laavniaa) fixes (chit-u) consciousness on (har-i) the Almighty.

(Sachaa) the eternal (har-i) Almighty (paaeeai) is found with (bhagtee) dedication/obedience to (guru) the guru and then (sahjey) naturally (vasaavniaa) abides (ma’nn-i) in mind.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਸਭ ਕਿਛੁ ਪਾਏ ॥ ਜੇਹੀ ਮਨਸਾ ਕਰਿ ਲਾਗੈ ਤੇਹਾ ਫਲੁ ਪਾਏ ॥ ਸਤਿਗੁਰੁ ਦਾਤਾ ਸਭਨਾ ਵਥੂ ਕਾ ਪੂਰੈ ਭਾਗਿ

ਮਿਲਾਵਣਿਆ ॥੨॥
Saṯgur seve ṯā sabẖ kicẖẖ pā▫e  Jehī mansā kar lāgai ṯehā fal pā▫e   Saṯgur ḏāṯā sabẖnā vathū kā pūrai bẖāg milāvaṇi▫a ||2||

 

It is when one (seyvey = serves) obeys (sati guru) the true guru – to live by Naam/cosmic laws, (ta) then s/he (paaey) achieves (sabh- kichh-u) everything. With (jeyhee) whatever (mansa) aspiration one (laagai) applies the self, s/he (paaey) obtains (phal-u = fruit) fulfilment (teyha) accordingly.

(Satiguru) the true guru (daataa = giver) guides on (sabhna) all (vathoo) things; the guru himself (milaavniaa) is found with (poorai) good (bhaag-i) fortune/Divine grace. 2.

ਇਹੁ ਮਨੁ ਮੈਲਾ ਇਕੁ ਨ ਧਿਆਏ ॥ ਅੰਤਰਿ ਮੈਲੁ ਲਾਗੀ ਬਹੁ ਦੂਜੈ ਭਾਏ ॥ ਤਟਿ ਤੀਰਥਿ ਦਿਸੰਤਰਿ ਭਵੈ ਅਹੰਕਾਰੀ ਹੋਰੁ ਵਧੇਰੈ ਹਉਮੈ ਮਲੁ

ਲਾਵਣਿਆ ॥੩॥
Ih man mailā ik na ḏẖi▫ā▫e   Anṯar mail lāgī baho ḏūjai bẖā▫e   Ŧat ṯirath disanṯar bẖavai ahaʼnkārī hor vaḏẖerai ha▫umai mal lāvaṇi▫ā ||3||

(Ih-u) this human mind (maila = dirty) mind influenced by vices does not (dhiaey) pay attention to (ik-u) the One, i.e. Divine commands. The human being has (mail-u) the dirt of (doojai) other (bhaaey) ideas, (laagee) sticking (antar-i) within.

S/he (bhavai) wanders/bathes (teerath-i) at holy places (tatt-i) on river banks, (ahankaaree) becomes proud; and (laavniaa) puts (vadheyrai) more (mail-u) dirt of (haumai) ego, i.e. thinks rituals more important than obeying Naam. 3.

 

ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਮਲੁ ਜਾਏ ॥ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਚੁ ਮੈਲੁ ਨ ਲਾਗੈ ਸਚਿ ਲਾਗੈ ਮੈਲੁ ਗਵਾਵਣਿਆ ॥੪॥
Saṯgur seve ṯā mal jā▫e   Jīvaṯ marai har si▫o cẖiṯ lā▫e   Har nirmal sacẖ mail na lāgai sacẖ lāgai mail gavāvṇi▫ā ||4||

If one (seyvey = serves) obeys (satigur-u) the true guru, (ta) then (mal-u) the dirt of ego (jaaey = goes) is dispelled. S/he then (marai) dies (jeevat-u) alive, i.e. stops acting by self-will, and

(laaey) fixes (chit-u) consciouness (siau) on (har-i) the Almighty.

(Sach-u) the Eternal (har-i) Almighty is (nirmal-u = clean) pristine, to whom no (mail-u) dirt (laagai) stains, i.e. is unaffected by vices in the world; one who (laagai = attaches) obeys

(sach-i) the Eternal, (gavaavniaa = loses) sheds (mail-u) dirt, i.e. is purified of ego. 4.

ਬਾਝੁ ਗੁਰੂ ਹੈ ਅੰਧ ਗੁਬਾਰਾ ॥ ਅਗਿਆਨੀ ਅੰਧਾ ਅੰਧੁ ਅੰਧਾਰਾ ॥ ਬਿਸਟਾ ਕੇ ਕੀੜੇ ਬਿਸਟਾ ਕਮਾਵਹਿ ਫਿਰਿ ਬਿਸਟਾ ਮਾਹਿ ਪਚਾਵਣਿਆ ॥੫॥
Bājẖ gurū hai anḏẖ gubārā   Agi▫ānī anḏẖā anḏẖ anḏẖārā   Bistā ke kīṛe bistā kamāvėh fir bistā māhi pacẖāvaṇi▫ā ||5||

 

There is (andh-u) pitch (gubaara) darkness, i.e. total ignorance of Naam, (baajh-u) without the guru; (agiaanee) an ignorant person is directionless like (andhaa) a blind person groping in

(andh-u) pitch (andhaara) dark.

Like (keerrey) worms (key) of (bisttaa) excrement (kamaavah-i = act) remain (maah-i) in (bisttaa) excrement, and (phir-i) finally (pachaavniaa) perish (maah-i) in the excrement, – such people are reborn for committing vices, keep committing them and remain in cycles of births and deaths. 5.

 ਮੁਕਤੇ ਸੇਵੇ ਮੁਕਤਾ ਹੋਵੈ ॥ ਹਉਮੈ ਮਮਤਾ ਸਬਦੇ ਖੋਵੈ ॥ ਅਨਦਿਨੁ ਹਰਿ ਜੀਉ ਸਚਾ ਸੇਵੀ ਪੂਰੈ ਭਾਗਿ ਗੁਰੁ ਪਾਵਣਿਆ ॥ ੬॥
Mukṯe seve mukṯā hovai   Ha▫umai mamṯā sabḏe kẖovai   An▫ḏin har jī▫o sacẖā sevī pūrai bẖāg gur pāvṇi▫ā ||6||

One who (seyvey = serves) follows – the guru who is – (muktey) free of vices, (hovai) becomes (mukta) free of vices; s/he (khovai = loses) gives up (haumai) acting by self-will and (mamta) attachment to the world-play.

S/he (andin-u = everyday) ever (seyvee = serves) obeys (jeeo) the revered (har-i) Almighty – guided by the guru who is (paavniaa) found with (poorai) good (bhaag-i) fortune, i.e. with Divine grace. 6.

 

ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਮਿਲਾਏ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਨਿਧਿ ਪਾਏ ॥ ਸਚੈ ਨਾਮਿ ਸਦਾ ਮਨੁ ਸਚਾ ਸਚੁ ਸੇਵੇ ਦੁਖੁ ਗਵਾਵਣਿਆ ॥੭॥
Āpe bakẖse mel milā▫e   Pūre gur ṯe nām niḏẖ pā▫e   Sacẖai nām saḏā man sacẖā sacẖ seve ḏukẖ gavāvṇi▫ā ||7||

 

The Almighty (aapey) IT-self (bakhsey) bestows grace and (milaaey) leads to (meyl-i) meet the guru, and (paaey) obtain (nidh-i) treasure/wealth of awareness of (naam-u) Divine commands.

(Man-u) the mind is (sadaa) ever (sachaa = true) free of vices with awareness/practice (naam-i) of Naam (sachai) of the Eternal; (dukh-u) the pain of separation from God (gavaavniaa = lost) ends (seyvaey = serving) by obeying (sach-u = truth) Naam. 7.

ਸਦਾ ਹਜੂਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਅੰਤਰਿ ਪਛਾਣਹੁ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੧੧॥੧੨॥
Saḏā hajūr ḏūr na jāṇhu   Gur sabḏī har anṯar pacẖẖāṇhu   Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā ||8||11||12||
 
God is (sadaa) ever (hajoor-i = present) within us, do not (jaanah-u) think IT is (door-i) far; (pachhaanah-u) recognize/find (har-i) the Almighty (antar-i) within (sabdee = with the word) with guidance of (gur) the guru.

(Vaddiaaee) honor in Divine court (milai) is received (naam-i) by obeying Naam; awareness of Naam is (paavniaa) received (tey) from (poorey) the perfect (guru) guru, says third Nanak. 8. 11. 12.

————————————– 

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਐਥੈ ਸਾਚੇ ਸੁ ਆਗੈ ਸਾਚੇ ॥ ਮਨੁ ਸਚਾ ਸਚੈ ਸਬਦਿ ਰਾਚੇ ॥ ਸਚਾ ਸੇਵਹਿ ਸਚੁ ਕਮਾਵਹਿ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3. Aithai sācẖe so āgai sācẖeMan sacẖā sacẖai sabaḏ rācẖe  Sacẖā sevėh sacẖ kamāvėh sacẖo sacẖ kamāvaṇi▫ ||1|

Composition of the third Guru in Raga Maajh. Those who (saachey = truthful) truthfully act by Naam (eythai = here) in life, (s-u) they are accepted as (saachey = true) genuine (aagai = ahead) by the Almighty. Their (man-u) mind is (sachaa) truthful, i.e. free of deceit, they (raachey = absorbed) lead life (sabad-i = by the word) in obedience to commands of (sachai) the Eternal.

They (seyvah-i = serve) obey (sachaa) the Eternal, (kamaavah-i) comply with (sach-u = truth) Naam and (kamaavniaa) earn credit of being (sacho) truthful and only (sach-u) truthful. 1.

 
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਚਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਸਚੇ ਸੇਵਹਿ ਸਚਿ ਸਮਾਵਹਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī sacẖā nām man vasāvaṇi▫ā   Sacẖe sevėh sacẖ samāvėh sacẖe ke guṇ gāvaṇi▫ā ||1|| rahā▫o
(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = cause to abide) keep (sachaa) the inescapable Naam/Divine commands (ma’nn-i) in mind.

They (gaavniaa = sing) praise/emulate (gun) virtues of (sachey) the Eternal, (seyvah-i) obey (sachey) the Eternal and (samaavah-i) remain absorbed (sach-i) in the Eternal. 1.

(Rahaau) pause here and reflect.

 

ਪੰਡਿਤ ਪੜਹਿ ਸਾਦੁ ਨ ਪਾਵਹਿ ॥ ਦੂਜੈ ਭਾਇ ਮਾਇਆ ਮਨੁ ਭਰਮਾਵਹਿ ॥ ਮਾਇਆ ਮੋਹਿ ਸਭ ਸੁਧਿ ਗਵਾਈ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥੨॥
Pandiṯ paṛėh sāḏ na pāvahi   Ḏūjai bẖā▫e mā▫i▫ā man bẖarmāvėh   Mā▫i▫ā mohi sabẖ suḏẖ gavā▫ī kar avgaṇ pacẖẖoṯāvaṇi▫ā ||2|| 

 

(Pandit) the scholars (parrah-i) read scriptures but do not (paavah-i) get (saad-u) taste/experience, i.e. do not practice what they read. Their (man-u) mind, (bharmaavah-i) wander in (doojai) other (bhaaey) ideas – collecting money.

(Moh-i) enticement by (maaiaa) temptations in the world-play causes them to (gavaaee) lose (sudh-u) awareness of Naam, they (kar-i) commit (avgan) transgressions and (pachhotaavniaa) repent, because they cannot find God within and get peace. 2.

 

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤਾ ਤਤੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੈ ਅਪੁਨਾ ਮੁਕਤੀ ਕਾ ਦਰੁ ਪਾਵਣਿਆ ॥੩॥
Saṯgur milai ṯā ṯaṯ pā▫e   Har kā nām man vasā▫e   Sabaḏ marai man mārai apunā mukṯī kā ḏar pāvṇi▫ā ||3||

When (satigur-u) true guru (milai) is found (ta) then one (paaey) understands (tat-u) the essence/Naam. And (vasaaey) keeps Naam/commands/laws of (har-i) the Almighty (ma’nn-i) in mind.

She (marai = dies) submits (sabad-i = to the word) teachings of the guru, (maarai) kills (apuna = own) his/her (man-u) mind/gives up ego, and obtains entry to (dar-u) gate of, i.e. attains the state of (muktee) freedom from rebirth – by union with the Creator. 3.

 

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ਕਿਲਵਿਖ ਕਾਟੈ ਕ੍ਰੋਧੁ ਨਿਵਾਰੇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਰਖੈ ਉਰ ਧਾਰੇ ॥ ਸਚਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥੪॥
Kilvikẖ kātai kroḏẖ nivāre   Gur kā sabaḏ rakẖai ur ḏẖāre   Sacẖ raṯe saḏā bairāgī ha▫umai mār milāvaṇi▫ā ||4||  

 

 S/he (kaattai = cuts) gives up (kilvikh = faults) transgressions; and (nivaarai) gets rid of (krodh-u) anger/intolerance. S/he (rakhai) keeps (sabad-u = word) teachings of (gur) the guru (dhaarey) enshrined in (ur) mind.

Those (ratey) imbued with love of the Almighty (sadaa) ever (bairaagee) yearn for God, and (milaavniaa) find God with (maar-i) by killing (haumai) ego, i.e. not acting by self-will. 4.

Note: The next verse mentions two sets of three. Firstly ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ (Tribidh mansa) meaning three types of aspirations, and secondly ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ (Tribidh maaia/Maya) meaning three types of attributes. The three aspirations are Dharam (to be able to do what is right), Arth (economic well-being) and Kaam (fulfillment of desires). The fourth stage in the aspirations is Mokh or Mukti meaning freedom from attachment to the world-play.

 

The three types of attributes are Tamas (inertia, ignorance), Rajas (effort, passion) and Sattva (goodness, translating into rituals and charities etc). The verse also mentions ਚਉਥੇ ਪਦ (Chauthey pad) the fourth stage. The fourth stage in the attributes is Turiya meaning the fourth which entails transcending the three attributes mentioned above and constitutes pure consciousness. It translates into a life where goodness comes naturally without any deliberate effort.

ਅੰਤਰਿ ਰਤਨੁ ਮਿਲੈ ਮਿਲਾਇਆ ॥ ਤ੍ਰਿਬਿਧਿ ਮਨਸਾ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਮੋਨੀ ਥਕੇ ਚਉਥੇ ਪਦ ਕੀ ਸਾਰ ਨ ਪਾਵਣਿਆ ॥੫॥
Anṯar raṯan milai milā▫i▫ā   Ŧaribaḏẖ mansā ṯaribaḏẖ mā▫i▫ā   Paṛ paṛ pandiṯ monī thake cẖa▫uthe paḏ kī sār na pāvṇi▫ā ||5||

(Ratan-u) the jewel of Naam (antar-i) within is (milai) found when (milaaiaa) led to it; otherwise they are masked by (tribidh-i) the three types of (mansa) aspirations – Dharam, Arth, Kaam, and (tribidh-i) three types of attributes  of (maaiaa) egoistic attributes – Tamas, Rajas, Sattva.
(Pandit) the scholars (thaakey) get tired (parr-i parr-i) reading books but do not (paavniaa) get (saar) awareness of (chauthey) the fourth (pad-u) state, i.e. are not able to transcend the three modes of ego and conduct themselves by Naam/Divine virtues and commands. 5.

ਆਪੇ ਰੰਗੇ ਰੰਗੁ ਚੜਾਏ ॥ ਸੇ ਜਨ ਰਾਤੇ ਗੁਰ ਸਬਦਿ ਰੰਗਾਏ ॥ ਹਰਿ ਰੰਗੁ ਚੜਿਆ ਅਤਿ ਅਪਾਰਾ ਹਰਿ ਰਸਿ ਰਸਿ ਗੁਣ ਗਾਵਣਿਆ ॥੬॥
Āpe range rang cẖaṛā▫e   Se jan rāṯe gur sabaḏ rangā▫e   Har rang cẖaṛi▫ā aṯ apārā har ras ras guṇ gāvaṇi▫ā ||6|| 

 

The Almighty (aapey) IT-self (rangey = dyes) gives awareness of Naam and (rang charraaey = dyes) imbues with love God. (Sey) those persons (rangaaey = dyed) who get awareness of Naam (sabad-i) with teachings of (gur) the guru (raatey) are imbued with love for God.

 (Charriaa) imbued with (at-i) very (apaaraa = unlimited) strong – beyond description – (rang-u) love of (har-i) the Almighty; they (ras-i ras-i) relish (gaavniaa) praising (har-i) Divine (gun) virtues. 6.
ਗੁਰਮੁਖਿ ਰਿਧਿ ਸਿਧਿ ਸਚੁ ਸੰਜਮੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਨਾਮਿ ਮੁਕਤਿ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਕਾਰ ਸਚੁ ਕਮਾਵਹਿ ਸਚੇ ਸਚਿ

ਸਮਾਵਣਿਆ ॥੭॥

Gurmukẖ riḏẖ siḏẖ sacẖ sanjam so▫ī.   Gurmukẖ gi▫ān nām mukaṯ ho▫ī. Gurmukẖ kār sacẖ kamāvėh sacẖe sacẖ samāvaṇi▫ā. ||7||

 

Obeying (soee = that) the Almighty (gurmukh-i) with the guru’s guidance achieves everything for which people try to have (ridh-i sidh-i) miraculous powers; this is (sach-u) true (sanjam-u) discipline. One (hoee) is (mukat-i) freed of vices with (giaan) awareness of Naam imparted (gurmukh-i) by the guru’s teachings.

(Gurmukh-i) one who follows the guru, his/her (kaar = action) practice is to (kamaavah-i) comply with (sach-u = truth) Naam; such (sachey) true seekers (samaavniaa) remain absorbed in obedience (sach-i) of the Eternal. 7.

 

ਗੁਰਮੁਖਿ ਥਾਪੇ ਥਾਪਿ ਉਥਾਪੇ ॥ ਗੁਰਮੁਖਿ ਜਾਤਿ ਪਤਿ ਸਭੁ ਆਪੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਏ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੮॥੧੨॥੧੩॥

Gurmukẖ thāpe thāp uthāpe.   Gurmukẖ jāṯ paṯ sabẖ āpe. Nānak gurmukẖ nām ḏẖi▫ā▫e nāme nām samāvaṇi▫ā. ||8||12||13||

 

(Gurmukh-i) one who follows the guru is aware that the Creator (thaapey = installs) gives status, and (thaap-i) having installed, (uthaapey) removes, i.e. worldly status is transitory. S/he believes the Almighty (aapey) IT-self is (sabh-u) all (jaat-i) caste and (paat-i) lineage, i.e. one gets honour based on obedience to Naam/Divine commands.

(Gurmukh-i) the guru’s follower (dhiaaey = pays attention) obeys (naam-u) Divine commands, and (samaavniaa) is absorbed (naam-i) in the Almighty, (naamey) through compliance (naam-i) with Naam, says third Nanak. 8. 12. 13.

 

———————————-

ਮਾਝ ਮਹਲਾ ੩ ॥ ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ ਗੁਰਮੁਖਿ ਵਰਤੈ ਸਭੁ ਆਪੇ ਸਚਾ ਗੁਰਮੁਖਿ ਉਪਾਇ ਸਮਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.   Uṯpaṯ parla▫o sabḏe hovai.   Sabḏe hī fir opaṯ hovai. Gurmukẖ varṯai sabẖ āpe sacẖā gurmukẖ upā▫e samāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Opat-i = creation) birth and (parlau) death (hovai) happens (sabdey = with the word) by Divine command/will; and (opat-i) birth (phir-i) again (hovai) occurs (sabdey) by Divine commands – based on deeds.

(Gurmukh-i = guru’s follower) the faithful believes that (sachaa) the Eternal (vartai = acts) does (sabh-u) everything; s/he believes the Creator (upaaey) creates and (samaavniaa = contained) pervades in the creation. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰੁ ਪੂਰਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਗੁਰ ਤੇ ਸਾਤਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gur pūrā man vasāvaṇi▫ā.   Gur ṯe sāṯ bẖagaṯ kare ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore one who (vasaavniaa) keeps teachings of (poora) the perfect (gur-u) guru (ma’nn-i) in mind. S/he gets (saat-i) peace (tey) with obedience to (gur) the guru’s teaching; s/he (karey = does) practices (bhagat-i) devotion/obedience to Naam (din-u) day and (raatee) night; s/he (kah-i = says) praises/emulates (gun) Divine virtues and remains (samaavniaa) absorbed (gunee) in the virtuous Almighty. 1.

(Rahaau) pause here and reflect.

 

ਗੁਰਮੁਖਿ ਧਰਤੀ ਗੁਰਮੁਖਿ ਪਾਣੀ ॥ ਗੁਰਮੁਖਿ ਪਵਣੁ ਬੈਸੰਤਰੁ ਖੇਲੈ ਵਿਡਾਣੀ ॥ ਸੋ ਨਿਗੁਰਾ ਜੋ ਮਰਿ ਮਰਿ ਜੰਮੈ ਨਿਗੁਰੇ ਆਵਣ ਜਾਵਣਿਆ
॥੨॥

Gurmukẖ ḏẖarṯī gurmukẖ pāṇī.   Gurmukẖ pavaṇ baisanṯar kẖelai vidāṇī.  So nigurā jo mar mar jammai nigure āvaṇ jāvaṇi▫ā. ||2||

 

(Dhartee) land (paanee) water (gurmukh-i) obey the guru, i.e. conform to natural laws. (Pavan) air as well as (baisantar-u) fire (kheylai) plays (viddaanee) differently (gurmukh-i) obeying Divine laws.

A human (jo) who (mar-i mar-i = keeps dying) keeps falling prey to vices and (ja’mmai = is born) rising above vices, (so) that person is (niguraa) guru-less; (nigurey) the guru-less (aavan = coming, jaavniaa = going) remain in cycles of births and deaths. 2.

 

ਤਿਨਿ ਕਰਤੈ ਇਕੁ ਖੇਲੁ ਰਚਾਇਆ ॥ ਕਾਇਆ ਸਰੀਰੈ ਵਿਚਿ ਸਭੁ ਕਿਛੁ ਪਾਇਆ ॥ ਸਬਦਿ ਭੇਦਿ ਕੋਈ ਮਹਲੁ ਪਾਏ ਮਹਲੇ ਮਹਲਿ ਬੁਲਾਵਣਿਆ ॥੩॥

Ŧin karṯai ik kẖel racẖā▫i▫ā.   Kā▫i▫ā sarīrai vicẖ sabẖ kicẖẖ pā▫i▫ā.  Sabaḏ bẖeḏ ko▫ī mahal pā▫e mahle mahal bulāvaṇi▫ā. ||3||

 

(Tin-i = that) the One (kartai) Creator (rachaaia) has created (ik-u) a (kheyl-u) play/system. IT (paaiaa) has put (sabh-u kichh-u) everything (vich-i) in (kaaiaa) the body and (sareerai = subtle body) consciousness, i.e. God and Naam are present within.

(Koee) some rare person is (bheyd-i = pierced) imbued (sabad-i = with the word) with Naam, and (paaey) gets to (mahal-u = palace) the Divine abode; s/he (bulaavniaa) is called/invited (mahal-i) to the palace by the Almighty, (mahley) the Master of the palace. 3.

 

ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ॥ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਹੇਤਿ ਅਪਾਰੇ ॥ ਸਚੁ ਵਿਹਾਝਹਿ ਸਚੁ ਕਮਾਵਹਿ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੪॥

Sacẖā sāhu sacẖe vaṇjāre.   Sacẖ vaṇaʼnjahi gur heṯ apāre. Sacẖ vihājẖėh sacẖ kamāvėh sacẖo sacẖ kamāvaṇi▫ā. ||4||

 

The Almighty is (sachaa) an honest (saah-u) business owner and sends out (sachey) honest (vanjaarey) merchants, i.e. the Almighty is the treasure of Naam and imparts this to the creatures to live by it. They comply (heyt-i) with teachings of (gur) the guru to obey (apaarey) the Infinite, and (va’nnanjah-i = do business) conduct themselves by (sach-u = truth) Naam/Divine commands.

They (vihaajhah-i = buy) do business with (sach-u = truth) Naam/Divine commands, (kamaavah-i) earn the profit of (sach-u) Naam (kamaavniaa) by complying with (sacho sach-u) Naam all the time. 4.

 

ਬਿਨੁ ਰਾਸੀ ਕੋ ਵਥੁ ਕਿਉ ਪਾਏ ॥ ਮਨਮੁਖ ਭੂਲੇ ਲੋਕ ਸਬਾਏ ॥ ਬਿਨੁ ਰਾਸੀ ਸਭ ਖਾਲੀ ਚਲੇ ਖਾਲੀ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੫॥

Bin rāsī ko vath ki▫o pā▫e.   Manmukẖ bẖūle lok sabā▫e.  Bin rāsī sabẖ kẖālī cẖale kẖālī jā▫e ḏukẖ pāvṇi▫ā. ||5||

 

(Ko) one (kiau = how?) cannot (paaey) buy (vath-u = substance) anything (bin-u) without (raasee) money, i.e. one unaware of Naam cannot lead life purposefully. (Sabaaey) all (manmukh = self-willed) guru-less (lok) people (bhooley) go astray.

(Sabh) all those (bin-u = without) unaware of Naam (chaley) depart (khaalee) empty-handed, i.e. with no virtues, and on (jaaey) getting to Divine court (khaalee = empty) without virtues (paavnia) suffer (dukh-u) the pain of denial of union with, and continued separation from, God. 5.

 

ਇਕਿ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਸਬਦਿ ਪਿਆਰੇ ॥ ਆਪਿ ਤਰਹਿ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ॥ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੋਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥
੬॥

Ik sacẖ vaṇaʼnjahi gur sabaḏ pi▫āre.   Āp ṯarėh sagle kul ṯāre.  Ā▫e se parvāṇ ho▫e mil parīṯam sukẖ pāvṇi▫ā. ||6||

 

(Ik-i = one type) those who (vananjah-i = do business) conduct themselves (sabad-i = with the word) by teachings of (piaarey) the beloved (gur) guru; they (tarah-i = swim) overcome vices (aap-i = self) themselves and (taarey = ferry/raise) bring good name to (sagely) all their (kul) lineages.

(Sey) such persons (hoey) are (parvaan-u = acceptable) successful (aaey = having come) in human birth; they (paavniaa) attain (sukh-u) peace by settling down (mil-i) with (preetam) the Beloved Almighty. 6.

 

ਅੰਤਰਿ ਵਸਤੁ ਮੂੜਾ ਬਾਹਰੁ ਭਾਲੇ ॥ ਮਨਮੁਖ ਅੰਧੇ ਫਿਰਹਿ ਬੇਤਾਲੇ ॥ ਜਿਥੈ ਵਥੁ ਹੋਵੈ ਤਿਥਹੁ ਕੋਇ ਨ ਪਾਵੈ ਮਨਮੁਖ

ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੭॥

Anṯar vasaṯ mūṛā bāhar bẖāle   Manmukẖ anḏẖe firėh beṯāle  Jithai vath hovai ṯithhu

ko▫e na pāvai manmukẖ bẖaram bẖulāvaṇi▫ā ||7||

 

(Vast-u = substance) Naam and God are (antar-i) within but (moorraa) a foolish/ignorant person (bhaaley) searches (baahar-u) outside; (andhey = blind) ignorant (manmukh = self-willed) the guru-less (phirah-i) wander (beytaaley = out of step) directionless.

If (koey) one does not (paavai) take (vath-u) the substance from (tithah-u) there (jithai) where it (hovai) is available, i.e. if one does not seek awareness of Naam for the guru, and (manmukh) acts by self-will, s/he (bhulaaniaa) strays and (bharam-i) wanders aimlessly. 7.

ਆਪੇ ਦੇਵੈ ਸਬਦਿ ਬੁਲਾਏ ॥ ਮਹਲੀ ਮਹਲਿ ਸਹਜ ਸੁਖੁ ਪਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਸੁਣਿ ਸੁਣਿ

ਧਿਆਵਣਿਆ ॥੮॥੧੩॥੧੪॥
Āpe ḏevai sabaḏ bulā▫e   Mahlī mahal sahj sukẖ pā▫e   Nānak nām milai vadi▫ā▫ī āpe suṇ suṇ ḏẖi▫āvaṇi▫ā ||8||13||14||

 

(Aapey = self) the Almighty (deyvai) gives awareness to lead life (sabad-i) with the guru’s teachings, and (bulaaey) calls/invites for union. s/he obtains (sahj) poise/steadfast conformance to Naam and (paaey) experiences (sukh-u) comfort (mahal-i) in the palace with the Almighty (mahlee) of the Master of the palace, i.e. comfort of finding God within in life and union on death.

The devotee (aapey = self) intuitively (sun-i sun-i) listens to, and (dhiaavniaa) pays attention/obeys Naam/Divine commands; s/he (milai) receives (vaddiaaee) honour in Divine court by conformance (naam-i) to Naam, says Third Nanak. 8. 13. 14.

 

SGGS pp 113-115, Maajh M: 3, Asttpadees 6-9.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਸਭ ਘਟ ਆਪੇ ਭੋਗਣਹਾਰਾ ॥ ਅਲਖੁ ਵਰਤੈ ਅਗਮ ਅਪਾਰਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਧਿਆਈਐ ਸਹਜੇ  ਸਚਿ ਸਮਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Sabẖ gẖat āpe bẖogaṇhārā.   Alakẖ varṯai agam apārā.   Gur kai sabaḏ merā har parabẖ ḏẖi▫ā▫ī▫ai sėhje sacẖ samāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. Composition of the third Guru in Raga Maajh. (Aapey = self) the Almighty (bhoganhaara = indulges) directs (sabh) all (ghatt) bodies/minds. IT is (agam) beyond reach/comprehension (vartai = happens) causes things to happen (apaaraa) in IT’s infinite domain (alakh-u = without signs) unseen, in subtle form.

We should (dhiaaeeai = pay attention) obey (har-i) the Almighty (prabh-u) Master (meyra = my) of the universe (sabad-i = with the word) with guidance (kai) of (gur) the guru; this is how one (samaavniaa) is absorbed (sach-i) in the Eternal. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰ ਸਬਦੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਸਬਦੁ ਸੂਝੈ ਤਾ ਮਨ ਸਿਉ ਲੂਝੈ ਮਨਸਾ ਮਾਰਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gur sabaḏ man vasāvaṇi▫ā.   Sabaḏ sūjẖai ṯā man si▫o lūjẖai mansā mār samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = abide) keep (gur) the guru’s (sabad-u = word) teachings (ma’nn-i) in mind; one who (soojhai) is aware of (sabad-u) guru’s teachings to obey Naam,  (loojhai) fights (siau) with (man) the mind, (maar-i) kills/drives out (mansa) ideas of the mind and (samaavniaa) remains absorbed in God. 1.

Pause here and reflect.

 

ਪੰਚ ਦੂਤ ਮੁਹਹਿ ਸੰਸਾਰਾ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸੁਧਿ ਨ ਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਅਪਣਾ ਘਰੁ ਰਾਖੈ ਪੰਚ ਦੂਤ ਸਬਦਿ ਪਚਾਵਣਿਆ ॥੨॥

Pancẖ ḏūṯ muhėh sansārā.   Manmukẖ anḏẖe suḏẖ na sārā.   Gurmukẖ hovai so apṇā gẖar rākẖai pancẖ ḏūṯ sabaḏ pacẖāvaṇi▫ā. ||2|| 

 

(Panch) the five (doot = messengers of evil) vices – lust, wrath, greed, attachment and vanity – (muhah-i) entice the creatures; (manmukh) the self-willed persons – do not obey God or the guru – are (andhey = blind) ignorant of Naam; they have no (saara) awareness of, or have (sudh-i) consciousness of falling prey to temptations.

One who (hovai gurmukh-i) follows the guru, (s-u) that person (raakhai) protects (apna = own) his/her (ghar-u = house) self; s/he (pachhaavniaa = burns) kills (panch) the five (doot) vices (sabad-i = with the word) with guidance of the guru. 2.

 

ਇਕਿ ਗੁਰਮੁਖਿ ਸਦਾ ਸਚੈ ਰੰਗਿ ਰਾਤੇ ॥ ਸਹਜੇ ਪ੍ਰਭੁ ਸੇਵਹਿ ਅਨਦਿਨੁ ਮਾਤੇ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਚੇ ਗੁਣ ਗਾਵਹਿ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਵਣਿਆ ॥੩॥

Ik gurmukẖ saḏā sacẖai rang rāṯe.   Sėhje parabẖ sevėh an▫ḏin māṯe.   Mil parīṯam sacẖe guṇ gāvahi har ḏar sobẖā pāvṇi▫ā. ||3||

 

There are (ik-i = one type) some (gurmukhi) who follow the guru and (sadaa) ever remain (raatey) imbued (rang-i) with love of (sachai) the Eternal. They (sahjey) steadfastly (seyvah-i = serve) obey (prabh-u) the Almighty (andin-u = everyday) ever remaining (maatey = intoxicated) absorbed in it.

They (mil-i) join the holy congregation to (gaavah-i = sing) praise/emulate (gun) virtues of (preetam) the Beloved Almighty; they (paavniaa) receive (sobha) glory (dar-i) in court of (har-i) the Almighty – are approved for union with God. 3.

 

Note: The next verse gives the spiritual linkage to numerals 1 to 4.

 

ਏਕਮ ਏਕੈ ਆਪੁ ਉਪਾਇਆ ॥ ਦੁਬਿਧਾ ਦੂਜਾ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥ ਚਉਥੀ ਪਉੜੀ ਗੁਰਮੁਖਿ ਊਚੀ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੪॥

Ėka m ekai āp upā▫i▫ā.   Ḏubiḏẖā ḏūjā ṯaribaḏẖ mā▫i▫ā.   Cẖa▫uthī pa▫oṛī gurmukẖ ūcẖī sacẖo sacẖ kamāvaṇi▫ā. ||4||

 

The Creator (eykam) first (upaaiaa) created (aap-u) Self (eykai) alone; (dooja = second) next God created (dubidha = duality) creation different from IT; then created (maaiaa) ego actions (tribidh-i) of three types – of Tamas – ignorance, inertia; Rajas – passion, action; Sattva – rituals, superstitions.

(Gurmukh-i) those who follow the guru are (oochee) on the higher (chauthee) fourth (paurri) step, i.e. they transcend the three-pronged ego and (kamaavniaa) comply (sacho sach-u = truth) with Naam. 4.

 

ਸਭੁ ਹੈ ਸਚਾ ਜੇ ਸਚੇ ਭਾਵੈ ॥ ਜਿਨਿ ਸਚੁ ਜਾਤਾ ਸੋ ਸਹਜਿ ਸਮਾਵੈ ॥ ਗੁਰਮੁਖਿ ਕਰਣੀ ਸਚੇ ਸੇਵਹਿ ਸਾਚੇ ਜਾਇ ਸਮਾਵਣਿਆ ॥੫॥

Sabẖ hai sacẖā je sacẖe bẖāvai.   Jin sacẖ jāṯā so sahj samāvai.   Gurmukẖ karṇī sacẖe sevėh sācẖe jā▫e samāvaṇi▫ā. ||5||

 

(Sabh-u) every action of the creature is (sachaa = true) right, (jey) if it (bhaavai) pleases (sachey) the Eternal. One who (jaata = knows) is aware of (sach-u = truth) Naam/Divine commands, (so) that person (samaavai) remains absorbed in God (sahj-i) naturally.

(Karnee = doing) the practice (gurmukh-i) of one who follows the guru is (seyvah-i = serve) to obey (sachey) the Eternal; and (jaaey) departs from the world to (samaavniaa) merge (saachey) the Eternal. 5.

 

ਸਚੇ ਬਾਝਹੁ ਕੋ ਅਵਰੁ ਨ ਦੂਆ ॥ ਦੂਜੈ ਲਾਗਿ ਜਗੁ ਖਪਿ ਖਪਿ ਮੂਆ ।। ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਏਕੋ ਜਾਣੈ ਏਕੋ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Sacẖe bājẖahu ko avar na ḏū▫ā.   Ḏūjai lāg jag kẖap kẖap mū▫ā.   Gurmukẖ hovai so eko jāṇai eko sev sukẖ pāvṇi▫ā. ||6||

 

There is (na = no, dooaa = second) none (avar-u) else (baajhah-u) except (sachey) the Eternal – fit to be obeyed/worshipped; (jag-u = world) the creature who (lag-i) follows (doojai) other ideas (khap-i khap-i) is consumed and (mooaa) dies, i.e. keeps committing vices and perishes.

One who (gurmukh-i hovai) follows the guru, (s-u) that person (jaanai) knows (eyko) only One Master; and (seyv-i = serving) obeying (eyko) the One, (paavniaa) attains (sukh-u) peace – by union with the Creator. 6.

 

Note: The next verse uses the example of Chaupar, a game of dice. It is played on a board of two cloth strips crossing each other at right angles making four segments. This is used as metaphor thus: The creatures act as per Divine commands, just like the pieces called ‘saaree’ move according to the throw of dice called ‘paasa ddhaalia’. Only those mortals who obey commands can unite with the Creator the way only the pieces, which mature on the board and become ‘pakkee’, meaning mature, can get home. Those creatures who succumb to temptations have to be reborn like the pieces captured by the enemy have to start all over again. The pieces that do not mature are called ‘kachee’ meaning raw/not mature.

 

ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮਾਰੀ ॥ ਆਪੇ ਧਰਿ ਦੇਖਹਿ ਕਚੀ ਪਕੀ ਸਾਰੀ ॥ ਅਨਦਿਨੁ ਆਪੇ ਕਾਰ ਕਰਾਏ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Jī▫a janṯ sabẖ saraṇ ṯumārī.   Āpe ḏẖar ḏekẖėh kacẖī pakī sārī.   An▫ḏin āpe kār karā▫e āpe mel milāvaṇi▫ā. ||7||

 

(Sabh-i) all (jeea jant) creatures are in (tumaaree) Your (saran-i) sanctuary/control –like the pieces on the board move according to throw of dice in the game of Chauparr, O God. (Aapey = self) You (dhar-i) place them in their roles and (deykhah-i) watch whether (saaree = pieces on the board) the creatures (kachee) are not matured, i.e. do not act according to commands, or (pakkee) matured, or obey commands.

You (aapey) Yourself (andin-u = everyday) ever (karaaey) cause them to act and Yourself decide whom to (meyl-i milaavniaa) unite with Yourself, i.e. keep in Your remembrance. 7.

 

ਤੂੰ ਆਪੇ ਮੇਲਹਿ ਵੇਖਹਿ ਹਦੂਰਿ ॥ ਸਭ ਮਹਿ ਆਪਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਨਾਨਕ ਆਪੇ ਆਪਿ ਵਰਤੈ ਗੁਰਮੁਖਿ ਸੋਝੀ ਪਾਵਣਿਆ ॥ ੮॥੬॥੭॥

Ŧūʼn āpe melėh vekẖėh haḏūr.   Sabẖ mėh āp rahi▫ā bẖarpūr.   Nānak āpe āp varṯai gurmukẖ sojẖī pāvṇi▫ā. ||8||6||7||

 

Those whom (aapey = self) You (meylah-i = unite) keep in remembrance, they (veykhah-i) see You (hadoor-i) present everywhere; You are (aap-i) Yourself (rahiaa bharpoor-i = filling) present in (sabh) all.

Says third Nanak: The Almighty (aapey aap-i) IT-self (vartai) pervades everywhere; (gurmukh-i) one who follows the guru, (paavniaa) gets (sojhee) awareness of Your presence. 8. 6. 7.

——————————

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗੁਰ ਕੀ ਮੀਠੀ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕਿਨੈ ਚਖਿ ਡੀਠੀ ॥ ਅੰਤਰਿ ਪਰਗਾਸੁ ਮਹਾ ਰਸੁ ਪੀਵੈ ਦਰਿ ਸਚੈ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Amriṯ baṇī gur kī mīṯẖī.   Gurmukẖ virlai kinai cẖakẖ dīṯẖī.   Anṯar pargās mahā ras pīvai ḏar sacẖai sabaḏ vajāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Baanee = words) teachings of (gur) the guru (a’mmrit = life giving) saves from temptations; it is (meetthee = sweet) comfort giving. But, (kinai) some (virlai) rare person (chakh-i = tastes, and ddeetthee = sees) obeys and enjoys the experience – of freedom from temptations.

The guru’s teachings provide (pargaas-u) enlightenment (anatar-i) within to one who (peevai) drinks (mahaa) the great (ras-u) elixir, i.e. follows the guru’s teachings; and (sabad-u = sound) music (vajaavniaa) plays (dar-i) in court (sachai) of the Eternal, i.e. s/he is honourably received by the Almighty. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥ ਸਤਿਗੁਰੁ ਹੈ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਨਾਵੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gur cẖarṇī cẖiṯ lāvaṇi▫ā.   Saṯgur hai amriṯ sar sācẖā man nāvai mail cẖukāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (laavnia) fix (chit-u) consciousness on (charnee = feet) obeying (gur) the guru.

(Satigur-u) the true guru’s teachings are (saacha = true) the purifying (sar-u) pool (amrit) of nectar; (man-u) the mind which (naavai) bathes, i.e. follows the guru’s teachings, (chukaavniaa = removes, mail-u = dirt) is purified of vices.

(Rahaau) pause here and contemplate.

 

ਤੇਰਾ ਸਚੇ ਕਿਨੈ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਕਿਨੈ ਵਿਰਲੈ ਚਿਤੁ ਲਾਇਆ ॥ ਤੁਧੁ ਸਾਲਾਹਿ ਨ ਰਜਾ ਕਬਹੂੰ ਸਚੇ ਨਾਵੈ ਕੀ ਭੁਖ ਲਾਵਣਿਆ ॥੨॥

Ŧerā sacẖe kinai anṯ na pā▫i▫ā.   Gur parsāḏ kinai virlai cẖiṯ lā▫i▫ā.   Ŧuḏẖ sālāhi na rajā kabahūʼn sacẖe nāvai kī bẖukẖ lāvaṇi▫ā. ||2||

 

O (sachey = eternal) Almighty, (kinai na = not any) no one can (paaiaa) find (teyra) Your (ant-u) limits, i.e. Your domain is infinite. (Kinai) some (virlai) rare person obtains awareness of, and (laaiaa) fixes (chit-u) consciousness, Your commands.

I (laavniaa) have (bhukh = hunger) wish to keep praising (naavai) Naam/virtues and commands (sachey) of the Eternal; and I am (na kabahoo’n) never (rajaa = satiated) satisfied (saalaah-i) praising (tudh-u) You. 2.

 

ਏਕੋ ਵੇਖਾ ਅਵਰੁ ਨ ਬੀਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਤਿਖਾ ਨਿਵਾਰੀ ਸਹਜੇ ਸੂਖਿ ਸਮਾਵਣਿਆ ॥੩॥

Ėko vekẖā avar na bī▫ā.   Gur parsādī amriṯ pī▫ā.   Gur kai sabaḏ ṯikẖā nivārī sėhje sūkẖ samāvaṇi▫ā. ||3||

 

I (veykha) see (eyko) only One Master, there is not (avar-u = other, beeaa = second) another; I (peeaa) drink this (amrit-u) life-giving elixir, i.e. obey only One Creator (parsaadee = with grace) with guidance of (gur) the guru.

(Sabad-i = word of) teachings (kai) of the guru (nivaaree) have removed my (tikhaa = thirst) craving to look elsewhere; I (sahjey) steadfastly (samaavniaa) remain (sookh-i) at peace – with focus on God. 3.

 

ਰਤਨੁ ਪਦਾਰਥੁ ਪਲਰਿ ਤਿਆਗੈ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਦੂਜੈ ਭਾਇ ਲਾਗੈ ॥ ਜੋ ਬੀਜੈ ਸੋਈ ਫਲੁ ਪਾਏ ਸੁਪਨੈ ਸੁਖੁ ਨ ਪਾਵਣਿਆ ॥੪॥

Raṯan paḏārath palar ṯi▫āgai.   Manmukẖ anḏẖā ḏūjai bẖā▫e lāgai.   Jo bījai so▫ī fal pā▫e supnai sukẖ na pāvṇi▫ā. ||4||

 

(Manmukh-u) a self-willed person – who is not guided by the guru – is (andhaa) blind, s/he (laagai) follows (doojai) other (bhaaey) ideas and (tiaagai) forsakes (rattan-u = the jewel, padaarath = substance) the valuable Naam considering it (palar = straw) of no value.

Being ignorant of Naam, s/he commits vices; (jo) whatever s/he (beejai) sows/plants, she (paaey) obtains (soee) the same (phal-u = fruit) product, i.e. faces consequences of deeds; s/he does not (paavniaa) get (sukh-u) peace (supnai) even in dream. 4.

 

ਅਪਨੀ ਕਿਰਪਾ ਕਰੇ ਸੋਈ ਜਨੁ ਪਾਏ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ ਅਨਦਿਨੁ ਸਦਾ ਰਹੈ ਭੈ ਅੰਦਰਿ ਭੈ ਮਾਰਿ ਭਰਮੁ ਚੁਕਾਵਣਿਆ ॥੫॥

Apnī kirpā kare so▫ī jan pā▫e.   Gur kā sabaḏ man vasā▫e.   An▫ḏin saḏā rahai bẖai anḏar bẖai mār bẖaram cẖukāvaṇi▫ā. ||5||

 

(Soee) only that (jan-u) person, on whom God (karey) bestows (kirpa) grace, (paaey) finds the guru; and (vasaaey = abides) keeps (sabad-u = word) teachings of the guru – to obey Naam/Divine command – (man-i) in mind.

S/he (rahai) remains (andar-i) in (bhai) awe/respect/obedience of God; and with that (bhai) obedience, s/he (maar-i = kills) obviates (bharam-u = wandering) cycles of births and deaths. 5.

 

Page 114

 

ਭਰਮੁ ਚੁਕਾਇਆ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ ਅੰਤਰੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ ਹਰਿ ਗੁਣ ਸਹਜੇ ਗਾਵਣਿਆ ॥੬॥

Bẖaram cẖukā▫i▫ā saḏā sukẖ pā▫i▫ā.   Gur parsāḏ param paḏ pā▫i▫ā.   Anṯar nirmal nirmal baṇī har guṇ sėhje gāvaṇi▫ā. ||6||

 

When (bharam-u) being in cycles of births and deaths (chukaaiaa) ends, then (sadaa = ever) lasting (sukh-u) peace is (paaiaa) experienced; this (param) supreme/exalted (pad-u) state – of freedom from vices – is (paaiaa) obtained (parsaad-i) with grace/guidance of the guru.

His/her (antar-u = inner-self) thoughts are (nirmal) pure, (baanee) speech is (nirmal) pure/free of vices and s/he (sahjey) intuitively (gaavniaa = sings) praises and emulates (gun) virtues of (har-i) the Almighty. 6.

 

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਵਖਾਣੈ ॥ ਭਰਮੇ ਭੂਲਾ ਤਤੁ ਨ ਜਾਣੈ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨ ਪਾਏ ਦੁਖੋ ਦੁਖੁ ਕਮਾਵਣਿਆ ॥੭॥

Simriṯ sāsaṯ beḏ vakẖāṇai.   Bẖarme bẖūlā ṯaṯ na jāṇai.   Bin saṯgur seve sukẖ na pā▫e ḏukẖo ḏukẖ kamāvaṇi▫ā. ||7||

 

The Pundit (vakhaanai = says) quotes Smritis, (saast) Shastras and (beyd) the Vedas. But (bhoola) misled (bharmey) by other ideas – like rituals -, does not (jaanai = know) understand (tat-u) essence of the scriptures – to obey Naam.

He does not (paaey) get (sukh-u) peace (bin-u = without) by not (seyvey = serving) following (satigur) the true guru; (kamaavniaa) suffers (dukho) pain in life and (dukh-u) the pain of separation from God. 7.

 

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੈ ਕੋਈ ॥ ਆਖਣਿ ਜਾਈਐ ਜੇ ਭੂਲਾ ਹੋਈ ॥ ਨਾਨਕ ਆਪੇ ਕਰੇ ਕਰਾਏ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੮॥੭॥੮॥

Āp kare kis ākẖai ko▫ī.   Ākẖaṇ jā▫ī▫ai je bẖūlā ho▫ī.   Nānak āpe kare karā▫e nāme nām samāvaṇi▫ā. ||8||7||8||

 

God (karey) does everything (aapi) IT-self, so (kis-u) whom does one (koee) anyone (aakhai) tell, i.e. everything happens by Hukam/Divine commands/natural laws and no one can change this. We can (jaaeeai) go to (aakhan-i = tell) remind (jey) if one (hoee) has (bhoola) strayed, i.e. if the Divine system fails – which is not the case.

The Divine system (aapey) itself (karey) does or (karaaey) causes things to happen naturally. Those who comply (naamey) with Naam/Divine commands (samaavniaa) merge (naam-i) in Naam/the Almighty, says third Nanak. 8. 7. 8.

 

——————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਆਪੇ ਰੰਗੇ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਰੰਗੁ ਚੜਾਏ ॥ ਮਨੁ ਤਨੁ ਰਤਾ ਰਸਨਾ ਰੰਗਿ ਚਲੂਲੀ ਭੈ ਭਾਇ ਰੰਗੁ ਚੜਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Āpe range sahj subẖā▫e.   Gur kai sabaḏ har rang cẖaṛā▫e.   Man ṯan raṯā rasnā rang cẖalūlī bẖai bẖā▫e rang cẖaṛāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. The Almighty keeps some (sahj-i subhaaey) naturally (rangey) imbued with Divine commands. IT (rang-u = colour, charraaey = dyes) imbues with love for Naam by following (sabd-i) teachings (kai) of the guru.

Such a person’s (man-u = mind) thoughts, (tan-u = body) actions and (rasna = tongue) speech are (rataa) imbued (chaloolee = fast red colour) with deep (rang-i) love; this (rang-u) colour/transformation (charraavnia = dyed) comes with (bhai) awe/obedience and (bhaey) love. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਿਰਭਉ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਨਿਰਭਉ ਧਿਆਇਆ ਬਿਖੁ ਭਉਜਲੁ ਸਬਦਿ ਤਰਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī nirbẖa▫o man vasāvaṇi▫ā.   Gur kirpā ṯe har nirbẖa▫o ḏẖi▫ā▫i▫ā bikẖ bẖa▫ojal sabaḏ ṯarāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavnia) keep (ma’nn-i) in mind to obey (nirbhau = fearless) the highest Master. 

They (dhiaaiaa = pay attention) obey (nirbha-u) the highest (har-i) Almighty Master (tey) with (kirpa = kindness) guidance of the guru, which (taraavniaa = ferries) enables to overcome (bhaujal-u) the world-ocean of (bikh-u) vices – and find God. 1.

(Rahaau) pause here and reflect. 

 

ਮਨਮੁਖ ਮੁਗਧ ਕਰਹਿ ਚਤੁਰਾਈ ॥ ਨਾਤਾ ਧੋਤਾ ਥਾਇ ਨ ਪਾਈ ॥ ਜੇਹਾ ਆਇਆ ਤੇਹਾ ਜਾਸੀ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥੨॥

Manmukẖ mugaḏẖ karahi cẖaṯurā▫ī.   Nāṯā ḏẖoṯā thā▫e na pā▫ī.   Jehā ā▫i▫ā ṯehā jāsī kar avgaṇ pacẖẖoṯāvaṇi▫ā. ||2||

 

(Manmukh) self-willed persons – do not follow the guru are – (mugadh) foolish; they (karah-i = show, chaturaaee = cleverness) try to impress people – with rituals etc. but (naata) bathed and (dhotaa) washed, i.e. outward piety is not (paaee) put (thaaey) in place, i.e. does not impress God.

Human birth is an opportunity to earn virtues; but a Manmukh (jaasee) goes (teyha) that state (jeyha) in which s/he (aaiaa) came, i.e. s/he does not obey Naam to benefit from human birth, and remains in cycles of births and deaths; s/he (pachhotaavnia) repents (kari) for committing (avgan) faults, i.e. not obeying Naam. 2.  

 

ਮਨਮੁਖ ਅੰਧੇ ਕਿਛੂ ਨ ਸੂਝੈ ॥ ਮਰਣੁ ਲਿਖਾਇ ਆਏ ਨਹੀ ਬੂਝੈ ॥ ਮਨਮੁਖ ਕਰਮ ਕਰੇ ਨਹੀ ਪਾਏ ਬਿਨੁ ਨਾਵੈ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੩॥

Manmukẖ anḏẖe kicẖẖū na sūjẖai.   Maraṇ likẖā▫e ā▫e nahī būjẖai.   Manmukẖ karam kare nahī pā▫e bin nāvai janam gavāvṇi▫ā. ||3||

 

The (andhey = blind) ignorant Manmukhs (soojhai) understands (kichhoo na) nothing – people transgressing but suffering for their deeds. They do not (boojhai) understand that everyone (aaey) comes with (maran-u) death (likhaaey = written) preordained, i.e. one who is born dies – but can find God and obviate rebirth, by obeying Naam.

They (karey) perform (karam) rituals but do not (paaey) find God; they (gavaavniaa = lose) waste (janam-u) human birth (bin-u = without) by not obeying (naavai) Naam/Divine commands. 3.

 

ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਪੂਰੈ ਗੁਰਿ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥ ਅਨਦਿਨੁ ਬਾਣੀ ਸਬਦਿ ਸੁਣਾਏ ਸਚਿ ਰਾਤੇ ਰੰਗਿ ਰੰਗਾਵਣਿਆ ॥੪॥

Sacẖ karṇī sabaḏ hai sār.   Pūrai gur pā▫ī▫ai mokẖ ḏu▫ār.   An▫ḏin baṇī sabaḏ suṇā▫e sacẖ rāṯe rang rangāviṇ▫ā. ||4||

 

(Sabad-u = word) teaching of the guru (karnee) to comply with (sachu = truth) Naam is (saar-u) sublime. Entry to (duaar-u) the gate to Divine abode and (mokh) freedom from vices in life, and rebirth on death, (paaeeai) is obtained by obeying teachings of (poorai) the perfect (gur-i) guru.

The guru’s (baanee = words) teachings (andin-u = everyday) ever (sunaaey = tell) impart awareness (sabad-i = of divine word) Divine commands; being himself (raatey) imbued with love (sach-i) for the Almighty, the guru (rangaavniaa) imbues the seeker (rang-i) with love of God. 4.

 

ਰਸਨਾ ਹਰਿ ਰਸਿ ਰਾਤੀ ਰੰਗੁ ਲਾਏ ॥ ਮਨੁ ਤਨੁ ਮੋਹਿਆ ਸਹਜਿ ਸੁਭਾਏ ॥ ਸਹਜੇ ਪ੍ਰੀਤਮੁ ਪਿਆਰਾ ਪਾਇਆ ਸਹਜੇ ਸਹਜਿ ਮਿਲਾਵਣਿਆ ॥੫॥

Rasnā har ras rāṯī rang lā▫e.   Man ṯan mohi▫ā sahj subẖā▫e.   Sėhje parīṯam pi▫ārā pā▫i▫ā sėhje sahj milāvaṇi▫ā. ||5||

 

One who follows the guru, his/her (rasna) tongue (rang-i laaey) lovingly (raati = is imbued) enjoys (har-i) Divine (rasu) taste/experience. (man-u) the mind and (tan-u) body, are (sahj-i subhaaey) intuitively (mohiaa) enticed, i.e. his/her thoughts and actions naturally conform to Naam.

S/he (sahjey) effortlessly (paaiaa = finds) remains in remembrance of (piaara) the lovable (preetam-u) Beloved Master; this enables (sahjey) to remain steadfastly (sahaj-i) and intuitively (milaavnia) connected with God. 5.

 

ਜਿਸੁ ਅੰਦਰਿ ਰੰਗੁ ਸੋਈ ਗੁਣ ਗਾਵੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਹਜੇ ਸੁਖਿ ਸਮਾਵੈ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਦਾ ਤਿਨ ਵਿਟਹੁ ਗੁਰ ਸੇਵਾ ਚਿਤੁ ਲਾਵਣਿਆ ॥੬॥

Jis anḏar rang so▫ī guṇ gāvai.   Gur kai sabaḏ sėhje sukẖ samāvai.   Ha▫o balihārī saḏā ṯin vitahu gur sevā cẖiṯ lāvaṇi▫ā. ||6||

 

(Soee) only that person (gaavai = sings) praises (gun) Divine virtues (jis-u) who has (rang-u) love for God (anadar-i) within; by praising the Almighty with awareness of virtues imparted (sabadi = by the word) by teachings of the gurus/he  (sahjey) continuously (samaavai) remains (sukh-i) at peace.

(Hau) I (sadaa) ever (balihaaree = sacrifice, vittah-u = to) adore (tin) those who (laavniaa) fix their (chit-u) consciousness on (seyva = service) following teachings of the guru. 6.

 

ਸਚਾ ਸਚੋ ਸਚਿ ਪਤੀਜੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਅੰਦਰੁ ਭੀਜੈ ॥ ਬੈਸਿ ਸੁਥਾਨਿ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ਆਪੇ ਕਰਿ ਸਤਿ ਮਨਾਵਣਿਆ ॥੭॥

Sacẖā sacẖo sacẖ paṯījai.   Gur parsādī anḏar bẖījai.   Bais suthān har guṇ gāvahi āpe kar saṯ manāvṇi▫ā. ||7||

 

(Sacha) a true seeker (pateejai) is satisfied only (sacho sach-i = only by truth) by practice of Naam; s/he (bheejai = rinsed) is imbued with love of God (parsaadee) with grace/guidance of the guru.

S/he (bais-i) sits (suthaan-i) at a good place – joins holy congregation, and (gaavah-i = sings) praises (har-i) Divine (gun) virtues; s/he makes (aapey) the self (sat-i = true/inevitable, kar-i = make) to believe in, and (manaavniaa) obey Naam. 7.

 

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਜਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥੮॥੮॥੯॥

Jis no naḏar kare so pā▫e.   Gur parsādī ha▫umai jā▫e.   Nānak nām vasai man anṯar ḏar sacẖai sobẖā pāvṇi▫ā. ||8||8||9||

 

One (no) on (jis) whom the Almighty (karey) bestows (nadir-i) grace, (so) that person (paaey) finds the guru. (Haumai) ego, i.e. acting by self-will (jaaey = goes) is dispelled (parsaadee) with grace/guidance of the guru.

Then Naam (vasai) abides (antar-i) within – and obeyed; and one (paavniaa) receives (sobha) glory (dar-i) in court (sachey) of the Eternal – by way of acceptance for union. 8. 8. 9.

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਵਡੀ ਵਡਿਆਈ ॥ ਹਰਿ ਜੀ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਈ ॥ ਹਰਿ ਜੀਉ ਸਫਲਿਓ ਬਿਰਖੁ ਹੈ ਅੰਮ੍ਰਿਤੁ ਜਿਨਿ ਪੀਤਾ ਤਿਸੁ ਤਿਖਾ ਲਹਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Saṯgur sevi▫ai vadī vadi▫ā▫ī.   Har jī acẖinṯ vasai man ā▫ī.   Har jī▫o safli▫o birakẖ hai amriṯ jin pīṯā ṯis ṯikẖā lahāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Seyviai = serving) by following (satiguru) the true guru – to obey Naam/Divine commands – one receives (vaddee) great (vaddiaaee) glory, i.e. the state of freedom from other ideas; (jee) the revered (har-i) Almighty (aaee) comes and (vasai) abides in (achint-u = free of ideas) in a pure (mani) mind.

(Jeeo) the revered (har-i) Almighty is (birakh-u) a tree (saphlio) with fruits which give (ammrit-u) life giving juice; one (jin-i) who (peeta) drinks, (tis-u = that) his/her (tikhaa) thirst is (lahaavniaa) quenched, i.e. the Almighty is the source of solace; one who obeys God his/her yearning to find the Almighty is fulfilled. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਚੁ ਸੰਗਤਿ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥ ਹਰਿ ਸਤਸੰਗਤਿ ਆਪੇ ਮੇਲੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sacẖ sangaṯ mel milāvaṇi▫ā.   Har saṯsangaṯ āpe melai gur sabḏī har guṇ gāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore (sach-u = true) the holy (sangat-i) congregation of the guru who (meyl-i) leads to (milaavniaa) unite with God.

(Aapey = self) the Almighty IT-self (meylai) leads to (satsangat-i) the holy congregation where (har-i) Divine (gun) virtues (gaavniaa = are sung) are praised – and learnt to emulate – (sabdee = with words) as taught by (gur) the guru. 1.

(Rahaau) pause here and reflect.

Page 115

 

ਸਤਿਗੁਰੁ ਸੇਵੀ ਸਬਦਿ ਸੁਹਾਇਆ ॥ ਜਿਨਿ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਇਆ ॥ ਹਰਿ ਨਿਰਮਲੁ ਹਉਮੈ ਮੈਲੁ ਗਵਾਏ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥੨॥

Saṯgur sevī sabaḏ suhā▫i▫ā.   Jin har kā nām man vasā▫i▫ā.   Har nirmal ha▫umai mail gavā▫e ḏar sacẖai sobẖā pāvṇi▫ā. ||2||

 

(Seyvee = serving) obeying (sabad-i = word of) teachings of (satigur-u) the true guru (suhaaiaa) pleasant for those (jin-i) which (vasaaiaa) cause to (vasaaiaa = abide) impart awareness of (naam-u) Naam/commands (ka) of (har-i) the Almighty (ma’nn-i) in mind.

Presence of (nirmal) the pristine (har-i) Almighty in mind (gavaaey) gets rid of (mail-u) the dirt/vice of (haumai) ego, i.e. one stops acting by self-will and obeys Naam, and (paavniaa) receives (sobha) glory (dar-i) in court of, i.e. is approved for union with (sachai = true) the Eternal. 2.

 

ਬਿਨੁ ਗੁਰ ਨਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਸਿਧ ਸਾਧਿਕ ਰਹੇ ਬਿਲਲਾਇ ॥ ਬਿਨੁ ਗੁਰ ਸੇਵੇ ਸੁਖੁ ਨ ਹੋਵੀ ਪੂਰੈ ਭਾਗਿ ਗੁਰੁ ਪਾਵਣਿਆ ॥੩॥

Bin gur nām na pā▫i▫ā jā▫e.   Siḏẖ sāḏẖik rahe billā▫e.   Bin gur seve sukẖ na hovī pūrai bẖāg gur pāvṇi▫ā. ||3||

 

Awareness of Naam/Divine virtues and commands (na jaaey) cannot be (paaiaa) obtained (bin-u) except from the guru; (sidh) the accomplished saints and (saadhik) seekers (rahey) remain (billaaey = groaning with pain) yearning for God – but do not get fulfilment without following the guru.

(Sukh-u) peace is not (hovee = happen) obtained without following the guru; and the guru (paavniaa) is found with (poorai) good (bhaag-i) fortune, i.e. by Divine grace. 3.

 

ਇਹੁ ਮਨੁ ਆਰਸੀ ਕੋਈ ਗੁਰਮੁਖਿ ਵੇਖੈ ॥ ਮੋਰਚਾ ਨ ਲਾਗੈ ਜਾ ਹਉਮੈ ਸੋਖੈ ॥ ਅਨਹਤ ਬਾਣੀ ਨਿਰਮਲ ਸਬਦੁ ਵਜਾਏ ਗੁਰ ਸਬਦੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥

Ih man ārsī ko▫ī gurmukẖ vekẖai.   Morcẖā na lāgai jā ha▫umai sokẖai.   Anhaṯ baṇī nirmal sabaḏ vajā▫e gur sabḏī sacẖ samāvaṇi▫ā. ||4||

 

(Ih-u) this (man-u) mind is like (aarsee) is a mirror; – like one’s image is seen by going in front of the mirror -; (koee) some rare person (gurmukh-i) who follows the guru looks, and recognises, God within. Image is seen in a clean mirror, similarly one cannot look within when the mind is masked by vices; (morcha = rust) dirt of vices does not (laagai) stain the mind if one (sokhai = dries up) kills (haumai) ego/acting by self-will.

When the mind is clean, then (nirmal) pristine (anhat) unstruck (baanee, sabad-u = word/sound) celestial music plays, i.e. one connects with and (samaavniaa) remains absorbed (sach-i) in the Eternal. 4.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਹੁ ਨ ਦੇਖਿਆ ਜਾਇ ॥ ਗੁਰਿ ਕਿਰਪਾ ਕਰਿ ਆਪੁ ਦਿਤਾ ਦਿਖਾਇ ॥ ਆਪੇ ਆਪਿ ਆਪਿ ਮਿਲਿ ਰਹਿਆ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੫॥

Bin saṯgur kihu na ḏekẖi▫ā jā▫e.   Gur kirpā kar āp ḏiṯā ḏikẖā▫e.   Āpe āp āp mil rahi▫ā sėhje sahj samāvaṇi▫ā. ||5||

 

(Kih-u na) nothing (jaaey) can be (deykhiaa) seen, i.e. one is ignorant, (bin-u) without following (satigur) the true guru. (Gur-i) the guru (kar-i) bestows (kirpa) kindness and (ditaa dikhaaey) causes to see (aap-u) self – God within.

Then one (mil-i rahiaa) remains connected (aapi) with the self (aapey aap-i = on one’s own) intuitively and remains (sahjey) naturally (smaavniaa) absorbed (sahj-i) in the Eternal Almighty. 5.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਦੂਜਾ ਭਰਮੁ ਗੁਰ ਸਬਦਿ ਜਲਾਏ ॥ ਕਾਇਆ ਅੰਦਰਿ ਵਣਜੁ ਕਰੇ ਵਾਪਾਰਾ ਨਾਮੁ ਨਿਧਾਨੁ ਸਚੁ ਪਾਵਣਿਆ ॥੬॥

Gurmukẖ hovai so ikas si▫o liv lā▫e.   Ḏūjā bẖaram gur sabaḏ jalā▫e.   Kā▫i▫ā anḏar vaṇaj kare vāpārā nām niḏẖān sacẖ pāvṇi▫ā. ||6|

 

One who (hovai gurmukh-i) follows the guru, (laaey) fixes (liv) attention (siau) on obeying (ikas-u) the One Master; s/he (jalaaey = burns) ends (bharam-u) wandering in (dooja) other ideas by following (sabad-i = word) teachings of the guru.

And (karey) does (vaapaara) business of (vanaj-u) the merchandise (andar-i) in (kaaiaa) the body, i.e. conducts the self by reflecting on Naam/Divine virtues and commands; and (paavniaa) obtains/earns (nidhaan-u) treasure/credit of conforming to Naam. 6.

 

ਗੁਰਮੁਖਿ ਕਰਣੀ ਹਰਿ ਕੀਰਤਿ ਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥ ਅਨਦਿਨੁ ਰੰਗਿ ਰਤਾ ਗੁਣ ਗਾਵੈ ਅੰਦਰਿ ਮਹਲਿ ਬੁਲਾਵਣਿਆ ॥੭॥

Gurmukẖ karṇī har kīraṯ sār.   Gurmukẖ pā▫e mokẖ ḏu▫ār.   An▫ḏin rang raṯā guṇ gāvai anḏar mahal bulāvaṇi▫ā. ||7||

 

(Karnee = doing) practice of (gurmukh-i) who follow the guru to (keearati) praise (har-i) the Almighty is (saar-u) sublime; the guru’s follower (paaey) obtains freedom from vices in life and entry to (duaar-u) the gate – union with the Almighty.

(Andin-u) ever (raata) imbued (rang-i) with love of God, s/he (gaavai) praises/emulates (gun) Divine virtue; s/he is (bulaavniaa) called (anadar-i) into (mahal-i) the palace – is united with the Almighty. 7.

 

ਸਤਿਗੁਰੁ ਦਾਤਾ ਮਿਲੈ ਮਿਲਾਇਆ ॥ ਪੂਰੈ ਭਾਗਿ ਮਨਿ ਸਬਦੁ ਵਸਾਇਆ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਣਿਆ ॥੮॥੯॥੧੦॥

Saṯgur ḏāṯā milai milā▫i▫ā.   Pūrai bẖāg man sabaḏ vasā▫i▫ā.   Nānak nām milai vadi▫ā▫ī har sacẖe ke guṇ gāvaṇi▫ā. ||8||9||10||

 

(Daataa = giver) the benevolent (satigur-u) true guru (milai) is found when one is (milaaiaa = caused to meet) led by the Almighty; it is with (poorai) good (bhaag-i) fortune that one (vasaaiaa) keeps (sabad-u = word) teachings of the guru (man-i) in mind – and complies with them.

One then lives by Naam and One (milai) receives (vaddiaaee) glory/credit of compliance with (naam-u) Divine commands (gaavniaa) by praising/emulating (gun) virtues (key) of (sachey) the Eternal, says third Nanak. 8. 9. 10.