SGGS pp 120-122, Maajh M: 3, Asttpadees 19-22

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਵਰਨ ਰੂਪ ਵਰਤਹਿ ਸਭ ਤੇਰੇ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਫੇਰ ਪਵਹਿ ਘਣੇਰੇ॥ ਤੂੰ ਏਕੋ ਨਿਹਚਲੁ ਅਗਮ ਅਪਾਰਾ ਗੁਰਮਤੀ

ਬੂਝ ਬੁਝਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. varan rūp varṯėh sabẖ ṯere.   Mar mar jamėh fer pavėh gẖaṇere.   Ŧūʼn eko nihcẖal agam apārā gurmaṯī būjẖ bujẖāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. O Creator, (sabh) all (roop) life forms of the creatures and their (varan = classes) roles (vartah = happen) are allotted (teyrey = your) by You; the creatures (mar-i mar-i = dying) keep falling prey to vices and are (pavah-i) put in (ghaneyrey) numerous (pheyr) cycles of (ja’mmah-i) taking births and deaths.

 (Too’n) You (eyko) alone are (nihchal-u = unshakable) eternal; You are (agam) beyond reach/comprehension, o (apaara) Infinite Master; this (boojh) understanding (bujhaavniaa) is obtained (gurmatee) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਰਾਮ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਵਰਨੁ ਨ ਕੋਈ ਗੁਰਮਤੀ ਆਪਿ ਬੁਝਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī rām nām man vasāvaṇi▫ā.   Ŧis rūp na rekẖ▫i▫ā varan na ko▫ī gurmaṯī āp bujẖāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = cause to abide) keep (raam) Divine (naam-u) Naam/commands (ma’nn-i) in mind. (Tis-u = that) the Creator has no (roop-u) form, (reykhiaa = lines on hands/feet) identification marks or (varan-u) colour – by which to recognise. The Almighty (aaap-i) IT-self leads to the seeker to (bujhaavniaa) understand/recognise within (gurmatee) with the guru’s counsel. 1.

 

(Rahaau) pause here and reflect.

 

ਸਭ ਏਕਾ ਜੋਤਿ ਜਾਣੈ ਜੇ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਪਰਗਟੁ ਹੋਈ ॥ ਗੁਪਤੁ ਪਰਗਟੁ ਵਰਤੈ ਸਭ ਥਾਈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥੨॥

Sabẖ ekā joṯ jāṇai je ko▫ī.   Saṯgur sevi▫ai pargat ho▫ī.   Gupaṯ pargat varṯai sabẖ thā▫ī joṯī joṯ milāvaṇi▫ā. ||2||

 

(Jey) if (koee) someone (jaanai = knows) wants to recognise (eyka) One (jot-i = light) Supreme Spirit present in (sabh) all existence. That Spirit (pargatt-u = manifest, hoee = happens) manifests/is seen (seyviai = serving) with guidance (satigur-u) the true guru.

God is (gupt-u) hidden within as also (pargatt-u) manifest (sabh = all, thaaee = places) everywhere; (jotee) the soul that recognises remains (milaavniaa = mixed) absorbed (jot-i) in the Supreme Spirit. 2.

 

ਤਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥ ਲੋਭੁ ਅਭਿਮਾਨੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥ ਮਰਿ ਮਰਿ ਜਨਮੈ ਪਤਿ ਗਵਾਏ ਅਪਣੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੩॥

Ŧisnā agan jalai sansārā.   Lobẖ abẖimān bahuṯ ahaʼnkārā.   Mar mar janmai paṯ gavā▫e apṇī birthā janam gavāvṇi▫ā. ||3||

 

(Sansaara) the world, i.e. the material seeker (jalai) burns (agani) in the fire of (tisna/trisna) desires; and is afflicted with (lobh -u) greed, (abhimaan-u) vanity and (bahut-u) lot of (ahankaara) pride/arrogance.

 S/he (mar-i mar-i = keeps dying) committing vices and (janmai) taking births; and (gavaaey) loses (apnee = own) his/her (pat-i) honour, i.e. is denied union with God and (gavaavnia = loses) wastes (janam-u) human birth – the opportunity of union with God, (birtha) in vain. 3.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ॥ ਆਪੁ ਮਾਰੇ ਤਾ ਤ੍ਰਿਭਵਣੁ ਸੂਝੈ ॥ ਫਿਰਿ ਓਹੁ ਮਰੈ ਨ ਮਰਣਾ ਹੋਵੈ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥

Gur kā sabaḏ ko virlā būjẖai.   Āp māre ṯā ṯaribẖavaṇ sūjẖai.   Fir oh marai na marṇā hovai sėhje sacẖ samāvaṇi▫ā. ||4||

 

(Ko) some (virla) rare person (boojhai = understands) follows (sabad-u = word) instructions (ka) of (gur) the guru; when s/he (maarey) kills (aap-u = self) ego, i.e. stops acting by self-will – and follows the guru – (ta) then s/he (soojhai) sees the Creator in (tribhavan-u) world of three regions – sky, land and oceans, i.e. obeys the Almighty.

(Oh-u = that) s/he does not (marai = die) commit vices (phir-i = again) any more, and does not (marna = death, hovai = occurs) face rejection for union with God but (sahjey) easily (samavniaa) merges (sach-i) with the Eternal. 4.

 

ਮਾਇਆ ਮਹਿ ਫਿਰਿ ਚਿਤੁ ਨ ਲਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦ ਰਹੈ ਸਮਾਏ ॥ ਸਚੁ ਸਲਾਹੇ ਸਭ ਘਟ ਅੰਤਰਿ ਸਚੋ ਸਚੁ ਸੁਹਾਵਣਿਆ ॥੫॥

Mā▫i▫ā mėh fir cẖiṯ na lā▫e.   Gur kai sabaḏ saḏ rahai samā▫e.   Sacẖ salāhe sabẖ gẖat anṯar sacẖo sacẖ suhāvaṇi▫ā. ||5||

 

S/he does not (laaey) engage (chit-u) consciousness (mah-i) in (maaiaa) acting in ego/self-will (phiri = again) anymore; and (sad) ever (rahai) remains (samaaey) absorbed in obeying (sabad-i = word of) the guru’s teachings.

S/he (salaahey = praises) acknowledges that (sach-u) the Eternal is present (antar-i) in (sabh) all (ghatt) bodies/beings; and (suhavniaa = feels good) is happy living by (sach-u = truth) Naam/commands of (sacho) the Almighty. 5.

 

ਸਚੁ ਸਾਲਾਹੀ ਸਦਾ ਹਜੂਰੇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਚੁ ਨਦਰੀ ਆਵੈ ਸਚੇ ਹੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Mā▫i▫ā mėh fir cẖiṯ na lā▫e.   Gur kai sabaḏ saḏ rahai samā▫e.   Sacẖ salāhe sabẖ gẖat anṯar sacẖo sacẖ suhāvaṇi▫ā. ||5||

 

I (saalaahee) praise/obey (sach-u) the Eternal as (sadaa) ever (hajoorey) present with me. Awareness that the Almighty (rahiaa bharpoorey) pervades everyone is obtained (sabad-i = with the word) from the guru’s teachings.

 Vision of (sach-u) the Eternal (nadree aavai) is seen (parsaadee) with grace/guidance of (gur) the guru; (sukh-u) peace (paavniaa) is experienced (hi) only when (sachey) the Almighty is present within. 6.

 

ਸਚੁ ਮਨ ਅੰਦਰਿ ਰਹਿਆ ਸਮਾਇ ॥ ਸਦਾ ਸਚੁ ਨਿਹਚਲੁ ਆਵੈ ਨ ਜਾਇ ॥ ਸਚੇ ਲਾਗੈ ਸੋ ਮਨੁ ਨਿਰਮਲੁ ਗੁਰਮਤੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੭॥

Sacẖ man anḏar rahi▫ā samā▫e.   Saḏā sacẖ nihcẖal āvai na jā▫e.   Sacẖe lāgai so man nirmal gurmaṯī sacẖ samāvaṇi▫ā. ||7||

 

(Sachu) the Eternal (rahiaa samaaey) is present (andar-i) in (man) the mind; (sach-u) the Almighty is (sadaa) ever (nihchal-u = unshakable) Eternal, who neither (aavai = comes) takes birth nor (jaaaey = goes) dies.

One who (laagai) is dedicated to (sachey) the Eternal, (so) that person’s (man-u) mind is (nirmal-u = clean) free of vices; s/he (samaavniaa) remains absorbed/obeys (sach-i) the Almighty (gurmatee) with the guru’s guidance. 7.

 

ਸਚੁ ਸਾਲਾਹੀ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਵੀਚਾਰੀ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੮॥੧੮॥੧੯॥

Sacẖ sālāhī avar na ko▫ī.   Jiṯ sevi▫ai saḏā sukẖ ho▫ī.   Nānak nām raṯe vīcẖārī sacẖo sacẖ kamāvaṇi▫ā. ||8||18||19||

 

I (saalaahee = praise) obey (na koee) none (avar-u) other than (sach-u) the One Almighty; (seyviai = serving) by obeying (jit-u) whom (sukh-u) comfort/peace is (sadaa) ever (hoee) experienced.

(Veechaaree) discerning persons (ratey) are imbued (naam-i) with obedience to Naam/Divine commands; they (kamaavniaa) comply with (sach-u = truth) Naam/commands (sacho) of the Almighty, says third Nanak. 8. 18. 19.

 

Page 121

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਨਿਰਮਲ ਸਬਦੁ ਨਿਰਮਲ ਹੈ ਬਾਣੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਸਭ ਮਾਹਿ ਸਮਾਣੀ ॥ ਨਿਰਮਲ ਬਾਣੀ ਹਰਿ ਸਾਲਾਹੀ ਜਪਿ ਹਰਿ

ਨਿਰਮਲੁ ਮੈਲੁ ਗਵਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Nirmal sabaḏ nirmal hai baṇī.   Nirmal joṯ sabẖ māhi samāṇī.   Nirmal baṇī har sālāhī jap har nirmal mail gavāvṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. Those who obey (sabad-u = word) Naam/Divine commands are (nirmal) purified of vices; (baanee = words) teachings of the guru to obey Naam are also purifying; (nirmal) the pristine (jot-i) light/Spirit of God (samaanee) is present in (sabh) all.

They (saalaahee) praise/obey (har-i) the Almighty (baanee = words) as taught by the guru; (jap-i) remember and obey (nirmal-u) the pristine (har-i) Almighty and (gavaaniaa = lose) are purified of (mail-u = dirt) vice of ego. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸੁਖਦਾਤਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਹਰਿ ਨਿਰਮਲੁ ਗੁਰ ਸਬਦਿ ਸਲਾਹੀ ਸਬਦੋ ਸੁਣਿ ਤਿਸਾ ਮਿਟਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sukẖ▫ḏāṯa man vasāvaṇi▫ā.   Har nirmal gur sabaḏ salāhī sabḏo suṇ ṯisā mitāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = cause to abide) keep in mind, Naam, the (sukhdaataa = giver of peace) the source of peace.

We should (salaahee) praise/obey (nirmal-u) the pristine (har-i) the Almighty (sabad-i = with words) as taught by (gur) the guru; (sun-i) listening to (sabdo = word) to Divine commands and obeying them (bujhaavniaa) quenches/fulfils (tikhaa = thirst) yearning for the Almighty. 1.

(Rahaau) pause here and reflect.

 

ਨਿਰਮਲ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਮਾਇਆ ਮੋਹੁ ਗਵਾਏ ॥ ਨਿਰਮਲਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਕੇ ਨਿਰਮਲ ਨਾਦੁ ਵਜਾਵਣਿਆ ॥੨॥

Nirmal nām vasi▫ā man ā▫e.   Man ṯan nirmal mā▫i▫ā moh gavā▫e.   Nirmal guṇ gāvai niṯ sācẖe ke nirmal nāḏ vajāvaṇi▫ā. ||2||

 

When the (nirmal) pristine Naam/Divine commands (aaey) come and (vasiaa) abide (man-i) in mind. Then one (gavaaey) loses/gives up (moh-u) fascination for (maaiaa) acting by self-will, and one’s (man-u) mind and (tan-u = body) actions become (nirmal-u = clean) free of vices.

 One then (nit) ever (gaavai = sings) praises and emulates (nirmal) the purifying (gun) virtues (key) of (saachey) the Eternal; with this, (nirmal = pristine) celestial (naadu) music (vajaavniaa) plays within, i.e. one connects with the Almighty. 2.

 

ਨਿਰਮਲ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥ ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥ ਨਿਰਮਲ ਗਿਆਨੁ ਧਿਆਨੁ ਅਤਿ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ

ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੩॥

Nirmal amriṯ gur ṯe pā▫i▫ā.   vicẖahu āp mu▫ā ṯithai moh na mā▫i▫ā.   Nirmal gi▫ān ḏẖi▫ān aṯ nirmal nirmal baṇī man vasāvaṇi▫ā. ||3||

 

Awareness of (nirmal) the purifying (amrit-u) life giving Naam is (paaia) obtained from the guru; (tithai) = there) this way, one’s (aap = self) ego (muaa) dies/dissolves and (moh-u) fascination for (maaiaa) acting under self-will ends.

Such a person obtains (giaan-u = knowledge) awareness of (nirmal) pristine Naam, and (dhiaan-u) focus is on (at-i) the very (nirmal-u) pristine Almighty; s/he (vasaavniaa) keeps (nirmal) the purifying (baanee = words) teachings of the guru (ma’nn-i) in mind. 3.

 

ਜੋ ਨਿਰਮਲੁ ਸੇਵੇ ਸੁ ਨਿਰਮਲੁ ਹੋਵੈ ॥ ਹਉਮੈ ਮੈਲੁ ਗੁਰ ਸਬਦੇ ਧੋਵੈ ॥ ਨਿਰਮਲ ਵਾਜੈ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥੪॥

Jo nirmal seve so nirmal hovai.   Ha▫umai mail gur sabḏe ḏẖovai.   Nirmal vājai anhaḏ ḏẖun baṇī ḏar sacẖai sobẖā pāvṇi▫ā. ||4||

 

One (jo) who (seyvey = serves) obeys (nirmal-u) the purifying Naam, (s-u) that person (hovai) becomes (nirmal-u) free of vices. s/he (dhovai) washes off (mal-u) the dirt of (haumai) ego from the mind (sabdai = with the word) with guidance of (gur) the guru.

(Nirmal = pure) the celestial (anhad) unstruck (dhun-i = tune, baanee = words/sound) music (vaajai) plays, i.e. one connects with the Almighty; such a person (paavniaa) receives (sobha) glory of acceptance for union (dar-i = at place) with the Creator. 4.

 

ਨਿਰਮਲ ਤੇ ਸਭ ਨਿਰਮਲ ਹੋਵੈ ॥ ਨਿਰਮਲੁ ਮਨੂਆ ਹਰਿ ਸਬਦਿ ਪਰੋਵੈ ॥ ਨਿਰਮਲ ਨਾਮਿ ਲਗੇ ਬਡਭਾਗੀ ਨਿਰਮਲੁ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੫॥

Nirmal ṯe sabẖ nirmal hovai.   Nirmal manū▫ā har sabaḏ parovai.   Nirmal nām lage badbẖāgī nirmal nām suhāvaṇi▫ā. ||5||

 

(Sabh) everyone (hovai) is (nirmal) purified (tey) by obeying (nirmal) the purifying Naam. (Nirmal) the purified (manooaa) the mind (provai) strings itself like a bead on string of the rosary,  i.e. conducts the self, (sabad-i = with the word) with commands of (har-i) the Almighty.

Those who (laagey) conform to (nirmal) the purifying (naam-i) Naam, are (baddbhaagee) fortunate; they (suhaavniaa = look good) are glorified by obeying (nirmal-u) Divine (naam-i) commands. 5.

 

ਸੋ ਨਿਰਮਲੁ ਜੋ ਸਬਦੇ ਸੋਹੈ ॥ ਨਿਰਮਲ ਨਾਮਿ ਮਨੁ ਤਨੁ ਮੋਹੈ ॥ ਸਚਿ ਨਾਮਿ ਮਲੁ ਕਦੇ ਨ ਲਾਗੈ ਮੁਖੁ ਊਜਲੁ ਸਚੁ ਕਰਾਵਣਿਆ ॥੬॥

So nirmal jo sabḏe sohai.   Nirmal nām man ṯan mohai.   Sacẖ nām mal kaḏe na lāgai mukẖ ūjal sacẖ karāvaṇi▫ā. ||6||

 

One (jo) who (sohai = looks good) is transformed (sabdey = with the word) by the guru’s teachings, (so) that person becomes (nirmal-u = pure) free of vices. (Nirmal) the purifying (naam-i) entices/guides his/her (man-u) mind/thoughts and (tan-u) actions.

(Mal-u) dirt of ego (kadey na) never (laagai) touches one who lives (naam-i) by Naam (sach-i) of the Eternal; compliance to (sach-u) Naam (kaaraavniaa) makes his/her (mukh-u) the face (oojal-u) clean, ie. s/he is glorified here and in the hereafter. 6.

 

ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥ ਮੈਲਾ ਚਉਕਾ ਮੈਲੈ ਥਾਇ ॥ ਮੈਲਾ ਖਾਇ ਫਿਰਿ ਮੈਲੁ ਵਧਾਏ ਮਨਮੁਖ ਮੈਲੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

Man mailā hai ḏūjai bẖā▫e.   Mailā cẖa▫ukā mailai thā▫e.   Mailā kẖā▫e fir mail vaḏẖā▫e manmukẖ mail ḏukẖ pāvṇi▫ā. ||7||

 

(Man-u) the mind (maila = dirty) is stained by vices, by pursuing (doojai = second) other (bhaaey) ideas – than Naam. The Brahmin keeps his (chauka) cooking area clean, but (chauka) the cooking area (mailaey) on a dirty (thaaey) place is (maila) dirty place.

 He (khaaey) eats (maila = dirty) polluted food and (phir-i) further (vadhaaey) increases (mail-u) excrement, i.e. the way unfit food is not good for body, (manmukh) a self-willed person falls to (mail-u = dirt) vices and (paavniaa) experiences (dukh-u) pain – of separation from the almighty. 7.

 

ਮੈਲੇ ਨਿਰਮਲ ਸਭਿ ਹੁਕਮਿ ਸਬਾਏ ॥ ਸੇ ਨਿਰਮਲ ਜੋ ਹਰਿ ਸਾਚੇ ਭਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੈਲੁ

ਚੁਕਾਵਣਿਆ ॥੮॥੧੯॥੨੦॥

Maile nirmal sabẖ hukam sabā▫e.   Se nirmal jo har sācẖe bẖā▫e.   Nānak nām vasai man anṯar gurmukẖ mail cẖukāvaṇi▫ā. ||8||19||20||

 

Whether (mailey) dirty or (nirmal) clean, (sabh-i sabaaey) is all are (hukam-i = by orders) by Divine will; those are (nirmal) clean/free of vices who (bhaaey) are liked by (saachey) the Eternal (har-i) Almighty, i.e. who conform to Naam.

 Says third Nanak: Naam (vasai) abides (antar-i) in their (man) mind; (mail-u = dirt) their acting by vices (chukaavniaa) ends (gurmukh-i) with the guru’s guidance. 8. 19. 20.

 

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Note: This Shabad uses the word ਹੰਸ (Hans); it is a bird like a swan which is found at the lake Mansarovar in the Himalayas. It is known for two types of qualities. Firstly, it can separate milk from water and second it is very selective about what it eats. The latter quality has been describing as consuming pearls. Both these show a sense of discrimination. ‘Hans’ has been used in Gurbani both for devotees of God and Sikhs of the guru. In this Shabad it is the former.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਗੋਵਿੰਦੁ ਊਜਲੁ ਊਜਲ ਹੰਸਾ ॥ ਮਨੁ ਬਾਣੀ ਨਿਰਮਲ ਮੇਰੀ ਮਨਸਾ ॥ ਮਨਿ ਊਜਲ ਸਦਾ ਮੁਖ ਸੋਹਹਿ ਅਤਿ

ਊਜਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥

Govinḏ ūjal ūjal hansā.   Man baṇī nirmal merī mansā.   Man ūjal saḏā mukẖ sohėh aṯ ūjal nām ḏẖi▫āvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Govind-u) the Master of the universe is (oojal-u = clean/unaffected by the world-play) pristine and the devotees (oojal) free of vices; Remembering God in company of the latter has made my (man-u = mind) thoughts, (baanee) speech and (mansa) aspirations (nirmal = clean) free of vices.

One who (dhiaavniaa) pays attention to (at-i) the very (oojal) pristine (naam-u) Divine commands, with (oojal = clean) sincere (man-i) mind, his/her (mukh-i) face (sohah-i) looks good, i.e. s/he is glorified here and in the hereafter.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੋਬਿੰਦ ਗੁਣ ਗਾਵਣਿਆ ॥ ਗੋਬਿਦੁ ਗੋਬਿਦੁ ਕਹੈ ਦਿਨ ਰਾਤੀ ਗੋਬਿਦ ਗੁਣ ਸਬਦਿ ਸੁਣਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gobinḏ guṇ gāvaṇi▫ā.   Gobiḏ gobiḏ kahai ḏin rāṯī gobiḏ guṇ sabaḏ suṇāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore one who (gaavniaa = sing) praises and emulates (gun) virtues of (gobind) Master of the universe. S/he (kahai = says) praises/obey (gobid-u gobid-u) the Almighty in thought and deed (din-u) day and (raatee) night; s/he (sunaavniaa = causes to hear) propounds (gun) virtues of (gobid) the Almighty (sabad-i = with words) as taught by the guru. 1.

(Rahaau) pause here and reflect.

 

ਗੋਬਿਦੁ ਗਾਵਹਿ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰ ਕੈ ਭੈ ਊਜਲ ਹਉਮੈ ਮਲੁ ਜਾਏ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਸੁਣਿ ਗੋਬਿਦ ਗੁਣ ਗਾਵਣਿਆ ॥੨॥

Gobiḏ gāvahi sahj subẖā▫e.   Gur kai bẖai ūjal ha▫umai mal jā▫e.   Saḏā anand rahėh bẖagaṯ karahi ḏin rāṯī suṇ gobiḏ guṇ gāvaṇi▫ā. ||2||

 

Such persons (gaavah-i) sing/obey (gobid-u) the Almighty (sahj-i subhaaey) intuitively. They are (oojal) purified with (bhai = awe) respect and obedience to (gur) the guru; their (mal-u = dirt) vice of (haumai = ego) acting by self-will (jaaey = goes) leaves.

They (sadaa) ever (rahah-i) remain (anand-i) in bliss (karah-i = doing) with (bhagat-i) dedication to God (din-u) day and (raatee) night; they (sun-i) listen to and (gaavniaa = sing) praise (gun) virtues of (gobid) the Almighty. 2.

 

Note: The remaining verses of this Shabad talks of ਨਾਚ (Naach) meaning ‘dance’ or physical movements. This is in the context of some people exhibiting their devotion to the deity by dancing to the rhythm of music. They describe themselves as Bhagats or devotees. Here the guru gives the interpretation of real Bhagti or devotion as the mind dancing, i.e. responding to Naam/Divine commands. The two types of ‘dancing’ are discussed in alternate verses.

 

ਮਨੂਆ ਨਾਚੈ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੈ ਮਨੁ ਮਿਲਾਏ ॥ ਸਚਾ ਤਾਲੁ ਪੂਰੇ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਏ ਸਬਦੇ ਨਿਰਤਿ ਕਰਾਵਣਿਆ ॥੩॥

Manū▫ā nācẖai bẖagaṯ driṛ▫ā▫e.   Gur kai sabaḏ manai man milā▫e.   Sacẖā ṯāl pūre mā▫i▫ā moh cẖukā▫e sabḏe niraṯ karāvaṇi▫ā. ||3||

 

The devotee’s (manooaa) mind (naachai) dances (drirraaey) with firm commitment to (bhagat-i) dedication/obedience; s/he (manai) obeys the Almighty (sabad-i = with the word) with guidance of the guru; and (milaaey = joins) fixes (man-u) the mind on obeying God.

S/he (poorey) dances to (sachaa = true) the Divine (taal-u = beat) music, i.e. acts by Divine commands, (chukaaey) ends (moh-u) attachment to (maaiaa) the world-play; and (karaavniaa) causes others (nirat-i) to dance/obey God (sabdey) with the guru’s guidance. 3.

 

ਊਚਾ ਕੂਕੇ ਤਨਹਿ ਪਛਾੜੇ ॥ ਮਾਇਆ ਮੋਹਿ ਜੋਹਿਆ ਜਮਕਾਲੇ ॥ ਮਾਇਆ ਮੋਹੁ ਇਸੁ ਮਨਹਿ ਨਚਾਏ ਅੰਤਰਿ ਕਪਟੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Ūcẖā kūke ṯanėh pacẖẖāṛe.   Mā▫i▫ā mohi johi▫ā jamkāle.   Mā▫i▫ā moh is manėh nacẖā▫e anṯar kapat ḏukẖ pāvṇi▫ā. ||4||

 

On the other hand, one who dances for display, (kookey) shouts (oochaa) loudly, (pachhaarrey) violently shakes (tanah-i) the body, i.e. does all types of movements. Such persons are (mohiaa = bewitched) possessed by (moh-i) love of (maaiaa) money and (johiaa) eyed by (jamkaaley) the messenger of death/Divine justice.

(Moh-u) love for (maaiaa) money causes (is-u) this (manah-i) mind (nachaaey) to dance, i.e. pursue other ideas – not obey God – causes them (nachaaey) to dance; with (kapatt-u = deceit) pretention (anatar-i) within, they (paavniaa) experience (dukh-u) grief. 4.

 

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ਗੁਰਮੁਖਿ ਭਗਤਿ ਜਾ ਆਪਿ ਕਰਾਏ ॥ ਤਨੁ ਮਨੁ ਰਾਤਾ ਸਹਜਿ ਸੁਭਾਏ ॥ ਬਾਣੀ ਵਜੈ ਸਬਦਿ ਵਜਾਏ ਗੁਰਮੁਖਿ ਭਗਤਿ ਥਾਇ ਪਾਵਣਿਆ ॥੫॥

Gurmukẖ bẖagaṯ jā āp karā▫e.   Ŧan man rāṯā sahj subẖā▫e.   Baṇī vajai sabaḏ vajā▫e gurmukẖ bẖagaṯ thā▫e pāvṇi▫ā. ||5||

 

One engages in (bhagat-i) devotion/obedience to God (gurmukh-i) with the guru’s guidance, (jaa) when the Almighty (aapi) IT-self (karaaey) cause to do – by leading to the guru. His/her (tan-u = body) actions and (man-u = mind) thoughts are dedicated to God (sahaj-i subhaaeu=y) intuitively.

(Baanee = words/sounds) celestial music (vajai) plays within when (sabad-i = word of) the guru’s teachings (vajaaey) cause to play it, i.e. one finds the Almighty within with the guru’s guidance; the Almighty (paavniaa = puts, thaaey = in place) approves (bhagat-i = devotion) obedience performed (gurmukh-i) with the guru’s guidance. 5.

 

ਬਹੁ ਤਾਲ ਪੂਰੇ ਵਾਜੇ ਵਜਾਏ ॥ ਨਾ ਕੋ ਸੁਣੇ ਨ ਮੰਨਿ ਵਸਾਏ ॥ ਮਾਇਆ ਕਾਰਣਿ ਪਿੜ ਬੰਧਿ ਨਾਚੈ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Baho ṯāl pūre vāje vajā▫e.   Nā ko suṇe na man vasā▫e.   Mā▫i▫ā kāraṇ piṛ banḏẖ nācẖai ḏūjai bẖā▫e ḏukẖ pāvṇi▫ā. ||6||

 

The impostor (taal poorey) dances (bah-u) a lot to the beat provided (vajaaey) by playing (vaajey) musical instruments; s/he neither (suney) listens to (ko) anything nor (vasaaey) keeps (ma’nn-i) in mind what is sung.

S/he (bandh-i) builds (pirr = arena) the stage and (naachai) dances (kaaran-i) for the sake of (maaia) money; but (paavniaa) experiences (dukh-u = pain) restlessness for pursuing (doojai) other (bhaaey) ideas/money in the name of devotion to God. 6.

 

ਜਿਸੁ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਲਗੈ ਸੋ ਮੁਕਤਾ ॥ ਇੰਦ੍ਰੀ ਵਸਿ ਸਚ ਸੰਜਮਿ ਜੁਗਤਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਹਰਿ ਧਿਆਏ ਏਹਾ ਭਗਤਿ ਹਰਿ ਭਾਵਣਿਆ ॥੭॥

Jis anṯar parīṯ lagai so mukṯā.   Inḏrī vas sacẖ sanjam jugṯā.   Gur kai sabaḏ saḏā har ḏẖi▫ā▫e ehā bẖagaṯ har bẖāvṇi▫ā. ||7||

 

One (jis-u) who (lagai) develops (preet-i) affection for God (anatar-i) within, (so) that person (mukta = emancipated) does not fall prey to vices. This is (sach) true/right (jugta) method of remaining (sanjam-i) disciplined and (vas-i) controlling (indree) the senses.

S/he (sadaa) ever (dhiaaey) pays attention/obeys (har-i) the Almighty (sabad-i = with word) with guidance of (gur) the guru; (eyhaa) this (bhagat-i) devotion (bhaavniaa) pleases (har-i) the Almighty. 7.

 

ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥ ਹੋਰਤੁ ਭਗਤਿ ਨ ਪਾਏ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਗੁਰ ਭਗਤੀ ਪਾਈਐ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੮॥੨੦॥੨੧॥

Gurmukẖ bẖagaṯ jug cẖāre ho▫ī.   Horaṯ bẖagaṯ na pā▫e ko▫ī.   Nānak nām gur bẖagṯī pā▫ī▫ai gur cẖarṇī cẖiṯ lāvaṇi▫ā. ||8||20||21||

 

(Bhagat-i) devotion (gurmukh-i) under the guru’s guidance to obey God has been (hoee) done in (chaarey) all four (jug) ages, i.e. through the ages. (Na koee) no one (paaey) finds God by any (horat-u) other form of (bhagt-i) devotion.

Says third Nanak: Awareness of (naam-u) Naam/Divine commands (paaeeai) is obtained by (bhagtee = devotion) following (gur) the guru; so we should (laavniaa) apply (chit-u) the mind to (charnee) feet, i.e. submit to teachings of (gur) the guru. 8. 20. 21.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਸਚਾ ਸੇਵੀ ਸਚੁ ਸਾਲਾਹੀ ॥ ਸਚੈ ਨਾਇ ਦੁਖੁ ਕਬ ਹੀ ਨਾਹੀ ॥ ਸੁਖਦਾਤਾ ਸੇਵਨਿ ਸੁਖੁ ਪਾਇਨਿ ਗੁਰਮਤਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Sacẖā sevī sacẖ sālāhī.   Sacẖai nā▫e ḏukẖ kab hī nāhī.   Sukẖ▫ḏāṯa sevan sukẖ pā▫in gurmaṯ man vasāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. One should (saalaahee) praise/acknowledge (sachaa) the Eternal and (seyvee = serve) obey (sach-u = truth) Naam/Divine commands. Those who lead life by (naaey) Naam/commands (sachai) of the Eternal, (kadey naahee) never experience (dukh-u) distress.

They (vasaavniaa) keep Naam (mann-i) in mind, (seyvan-i = serve) obey Naam (sukhdaataa) the giver of peace (gurmat-i) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸੁਖ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥ ਜੋ ਹਰਿ ਸੇਵਹਿ ਸੇ ਸਦਾ ਸੋਹਹਿ ਸੋਭਾ ਸੁਰਤਿ ਸੁਹਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sukẖ sahj samāḏẖ lagāvaṇi▫ā.   Jo har sevėh se saḏā sohėh sobẖā suraṯ suhāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who find (sukh) comfort (lagaavniaa) to fix (sahj-i) steadfast (samaadh-i) devotional focus. Those who (seyvah-i = serve) obey (har-i) God (sohah-i) are glorified; they (suhaavniaa) enjoy fixing (surat-i) consciousness on(sobha) glory/virtues of God. 1.

(Rahaau) pause here and reflect.

 

ਸਭੁ ਕੋ ਤੇਰਾ ਭਗਤੁ ਕਹਾਏ ॥ ਸੇਈ ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਏ ॥ ਸਚੁ ਬਾਣੀ ਤੁਧੈ ਸਾਲਾਹਨਿ ਰੰਗਿ ਰਾਤੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੨॥

Sabẖ ko ṯerā bẖagaṯ kahā▫e.   Se▫ī bẖagaṯ ṯerai man bẖā▫e.   Sacẖ baṇī ṯuḏẖai sālāhan rang rāṯe bẖagaṯ karāvaṇi▫ā. ||2||

 

(Sabh-u ko) every one (kahaaey) claims to be (teyra) Your (bhagt-u) devotee, o God; but the real (bhagat) devotee is (seyee = that) one whose conduct (bhaaey) is pleasing to (teyrai) Your (man-i) mind, i.e. conforms to Naam.

The latter follow (baanee = words) guidance of the guru to obey (sach-u = truth) Naam and (saalaahan-i) praise (tudhai) You; these devotees are (raatey) imbued with Your (rang-i) love, (karaavniaa = cause to do) guide others in (bhagat-i) devotion/living by Naam. 2.

 

Note:  The next verse uses the term ਚੂਕੈ ਫੇਰਾ (Chookai pheyra) meaning the cycles of reincarnation end. This happens when the soul living by the guru’s teachings is accepted for merger with the Creator. Those not accepted for merger keep reincarnating until accepted. The evaluation takes place continuously in life and on every death.

 

ਸਭੁ ਕੋ ਸਚੇ ਹਰਿ ਜੀਉ ਤੇਰਾ ॥ ਗੁਰਮੁਖਿ ਮਿਲੈ ਤਾ ਚੂਕੈ ਫੇਰਾ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਨਾਇ ਰਚਾਵਹਿ ਤੂੰ ਆਪੇ ਨਾਉ ਜਪਾਵਣਿਆ ॥੩॥

Sabẖ ko sacẖe har jī▫o ṯerā.   Gurmukẖ milai ṯā cẖūkai ferā.   Jā ṯuḏẖ bẖāvai ṯā nā▫e racẖāvėh ṯūʼn āpe nā▫o japāvaṇi▫ā. ||3||

 

O (jeeo) revered (sachey) Eternal God, (sabh-u ko) everyone is (teyra = your) created by You – all yearn to get back to You but some forget Your commands and remain in cycles of births and deaths. However, (pheyra) cycles of births and deaths (chookai) end of those (milai) receive (gurmukh-i) the guru’s guidance.

(Ja) when it (bhaavai) pleases (tudhu) You, (ta) then You (rachaavah-i) cause them get used to obedience (naaey) of Naam/Divine commands; (too’n) You (aapey) Yourself (japaavniaa) motivate them to remember and obey (naau) Divine commands. 3.

 

ਗੁਰਮਤੀ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਹਰਖੁ ਸੋਗੁ ਸਭੁ ਮੋਹੁ ਗਵਾਇਆ ॥ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਗੀ ਸਦ ਹੀ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੪॥

Gurmaṯī har man vasā▫i▫ā.   Harakẖ sog sabẖ moh gavā▫i▫ā.   Ikas si▫o liv lāgī saḏ hī har nām man vasāvaṇi▫ā. ||4|

 

One who (vasaaiaa) keeps (mann-i) in mind to live by commands of (har-i) the Almighty (gurmatee) with the guru’s guidance. S/he (gavaaiaa = loses) becomes free from (sabh-u) all (harakh-u) joy, (sog-u) sorrow and (moh-u) attachment to the world-play, i.e. is ever happy with Divine will.

His/her (liv) mind is (sad hi) forever (laagee) fixed (siau) with (ikas-u) the One Almighty; s/he (vasaavniaa) keeps Naam of (har-i) the Almighty (ma’nn-i) in mind. 4.

 

ਭਗਤ ਰੰਗਿ ਰਾਤੇ ਸਦਾ ਤੇਰੈ ਚਾਏ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਪਾਇਆ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੫॥

Bẖagaṯ rang rāṯe saḏā ṯerai cẖā▫e.   Na▫o niḏẖ nām vasi▫ā man ā▫e.   Pūrai bẖāg saṯgur pā▫i▫ā sabḏe mel milāvaṇi▫ā. ||5||

 

(Bhagat) the devotees are (sadaa) ever (raatey) imbued (rang-i) with love and (chaaey) zeal to find You. This way awareness of the (nau nidh-i = the nine treasures) valuable (naam-u) Divine virtues come to abide (man-i) in the mind.

(Satigur-u) the true guru (paaiaa) is found with (poorai) good (bhaag-i) fortune; (meyl-i) union with God (milaavniaa = cause to meet) is facilitated (sabdey = by words) by following the guru’s guidance. 5.

 

ਤੂੰ ਦਇਆਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ॥ ਤੂੰ ਆਪੇ ਮੇਲਿਹਿ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਤੂੰ ਆਪੇ ਦੇਵਹਿ ਨਾਮੁ ਵਡਾਈ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Ŧūʼn ḏa▫i▫āl saḏā sukẖ▫ḏāṯa.   Ŧūʼn āpe melėh gurmukẖ jāṯā.   Ŧūʼn āpe ḏevėh nām vadā▫ī nām raṯe sukẖ pāvṇi▫ā. ||6||

 

(Too’n) You are (daiaal-u) compassionate and (sadaa) ever (sukhdaata) source of peace O God. (Too’n) You (aapey) Yourself (meylah-i) lead to the guru and (jaata) known (gurmukh-i) with the guru’s guidance.

(Too’n) You (aapey) Yourself (deyvah-i) give (vaddaaee) the virtue of living by Naam; those (ratey) imbued (naam-i) with Naam (paavniaa) obtain (sukh-u) peace. 6.

 

ਸਦਾ ਸਦਾ ਸਾਚੇ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਗੁਰਮੁਖਿ ਜਾਤਾ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥ ਏਕਸੁ ਸਿਉ ਮਨ ਰਹਿਆ ਸਮਾਏ ਮਨਿ ਮੰਨਿਐ ਮਨਹਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Saḏā saḏā sācẖe ṯuḏẖ sālāhī.   Gurmukẖ jāṯā ḏūjā ko nāhī.   Ėkas si▫o man rahi▫ā samā▫e man mani▫ai manėh milāvaṇi▫ā. ||7||

 

I (sadaa sadaa) forever (saalaahee) praise/obey (tudh-u) You, o (saachey) Eternal Master. (gurmukh-i) one who follows the guru (jaata) knows that there is (ko naahee = not any) no (dooja) other Master.

My (man) mind (rahiaa) remains (samaaey) absorbed in obedience (siau) of (eykas-u) the One Almighty; when (man-i) the mind (manniai) obeys Naam, God (milaavnia) is found (manah-i) in the mind itself. 7.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਸਾਲਾਹੇ ॥ ਸਾਚੇ ਠਾਕੁਰ ਵੇਪਰਵਾਹੇ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰ ਸਬਦੀ ਹਰਿ ਮੇਲਾਵਣਿਆ ॥੮॥੨੧॥੨੨॥

Gurmukẖ hovai so sālāhe.   Sācẖe ṯẖākur veparvāhe.   Nānak nām vasai man anṯar gur sabḏī har melāvaṇi▫ā. ||8||21||22||

 

(Gurmukh-i hovai) one who follows the guru, (so) that person (saalaahey) praises/obeys (veyparvaahey = carefree) the highest (tthaakur) the carefree Master.

Naam (vasai) abides (antar-i) in (man) the mind (sabdee = with word) with guidance of (gur) the guru; which (meylaavniaa) unites with (har-i) the Almighty, says third Nanak. 8. 21. 22.

 

SGGS pp 117-120, Maajh M: 3, Asttpadees 15-18

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰ ਸਾਚੀ ਸਿਖ ਸੁਣਾਈ ॥ ਹਰਿ ਚੇਤਹੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥ ਹਰਿ ਅਗਮੁ ਅਗੋਚਰੁ ਅਨਾਥੁ ਅਜੋਨੀ ਸਤਿਗੁਰ ਕੈ ਭਾਇ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.Saṯgur sācẖī sikẖ suṇā▫ī.   Har cẖeṯahu anṯ ho▫e sakẖā▫ī.   Har agam agocẖar anāth ajonī saṯgur kai bẖā▫e pāvṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Satgur) the true guru (sunaaee = told) gave me (saachee = true) the right (sikh) advice; (cheytah-u) remember God who alone (hoey) can (hoey) be (sakhaaee) of help (ant-i) in the end.

However, we cannot remember someone we have no seen. God who is (agam-u) beyond reach/comprehension, (agochar) not perceived by the senses, (ajonee) without physical form, and (anaath = without a master) self-existent; IT is (paavniaa) found (bhaaey = with idea) with guidance (kai) of (satigur) the guru. 1.

 

Page 118

 

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਆਪੁ ਨਿਵਾਰਣਿਆ ॥ ਆਪੁ ਗਵਾਏ ਤਾ ਹਰਿ ਪਾਏ ਹਰਿ ਸਿਉ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī āp nivārṇi▫ā.   Āp gavā▫e ṯā har pā▫e har si▫o sahj samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaare jeeo vaaree = am ever sacrifice) adore one who (nivaarniaa) sheds his/her (aap-u = self) ego; because only when one (gavaaey = loses) gives up (aap-u) ego that one (paaey) finds God within and remains (sahj-i) naturally (smaavaaniaa) absorbed (siau) with God. 1.

Pause here and reflect.

 

ਪੂਰਬਿ ਲਿਖਿਆ ਸੁ ਕਰਮੁ ਕਮਾਇਆ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥ ਬਿਨੁ ਭਾਗਾ ਗੁਰੁ ਪਾਈਐ ਨਾਹੀ ਸਬਦੈ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੨॥

Pūrab likẖi▫ā so karam kamā▫i▫ā.   Saṯgur sev saḏā sukẖ pā▫i▫ā.   Bin bẖāgā gur pā▫ī▫ai nāhī sabḏai mel milāvaṇi▫ā. ||2||

 

One (kamaaiaa) does (s-u = that) such (karam) deeds as is (likhiaa) written in one’s nature (poorab-i = from past) based on past deeds and experiences.

One (sadaa) ever (paaiaa) experiences (sukh-u) peace, i.e. finds God, (seyv-i = serving) by following the guru.

One is (milaavniaa) led to the Almighty (meyl-i) for union (sabdai = with the word) with the guru’s guidance; but (gur-u) the guru is not (paaeeai) found (bin-u) without (bhaagaa) good fortune/Divine grace. 2.

 

ਗੁਰਮੁਖਿ ਅਲਿਪਤੁ ਰਹੈ ਸੰਸਾਰੇ ॥ ਗੁਰ ਕੈ ਤਕੀਐ ਨਾਮਿ ਅਧਾਰੇ ॥ ਗੁਰਮੁਖਿ ਜੋਰੁ ਕਰੇ ਕਿਆ ਤਿਸ ਨੋ ਆਪੇ ਖਪਿ ਦੁਖੁ ਪਾਵਣਿਆ ॥੩॥

Gurmukẖ alipaṯ rahai sansāre.   Gur kai ṯakī▫ai nām aḏẖāre.   Gurmukẖ jor kare ki▫ā ṯis no āpe kẖap ḏukẖ pāvṇi▫ā. ||3||

 

(Gurmukh-i) one who follows the guru remains (alipt) untouched by the vices (sansaarai) of the world, with (takeeai) support/teachings (kai) of (gur) the guru to take (naam-i) of Divine commands (adhaarey) as guide.

(Kiaa) what (jor-u) pressure/harm can anyone (karey) do (no) to (tis) that person (gurmukh-i) who follows the guru; instead s/he (khap-i) harms (aapey) him/herself and (paavniaa) comes to (dukhu) grief. 3.

 

ਮਨਮੁਖਿ ਅੰਧੇ ਸੁਧਿ ਨ ਕਾਈ ॥ ਆਤਮ ਘਾਤੀ ਹੈ ਜਗਤ ਕਸਾਈ ॥ ਨਿੰਦਾ ਕਰਿ ਕਰਿ ਬਹੁ ਭਾਰੁ ਉਠਾਵੈ ਬਿਨੁ ਮਜੂਰੀ ਭਾਰੁ

ਪਹੁਚਾਵਣਿਆ ॥੪॥

Manmukẖ anḏẖe suḏẖ na kā▫ī.   Āṯam gẖāṯī hai jagaṯ kasā▫ī.   Ninḏā kar kar baho bẖār uṯẖāvai bin majūrī bẖār pahucẖāvaṇi▫ā. ||4||

 

(Manmukh-i) a self-willed person has (na kaaee = not any) no (sudh-i) awareness; s/he is (aatam = self, ghaatee = killer) suicidal and (kasaaee = butcher) harms (jagat = world) others. S/he (kar-i kar-i) commits (ninda) slander others and thus (utthaavaai) takes (bah-u = great) (bhaar-u) load, i.e. s/he becomes liable of faults those s/he slanders; it is like (pahuchaavnia = reaching) carrying (bhaar-u) load of others (bin-u) without (majooreei) payment for labour. 4.

 

ਇਹੁ ਜਗੁ ਵਾੜੀ ਮੇਰਾ ਪ੍ਰਭੁ ਮਾਲੀ ॥ ਸਦਾ ਸਮਾਲੇ ਕੋ ਨਾਹੀ ਖਾਲੀ ॥ ਜੇਹੀ ਵਾਸਨਾ ਪਾਏ ਤੇਹੀ ਵਰਤੈ ਵਾਸੂ ਵਾਸੁ ਜਣਾਵਣਿਆ ॥੫॥

Ih jag vāṛī merā parabẖ mālī.   Saḏā samāle ko nāhī kẖālī.   Jehī vāsnā pā▫e ṯehī varṯai vāsū vās jaṇāvaṇi▫ā. ||5||

 

(Ihu) this world is (vaarree) a garden and (prabh-u) the Master (meyra = my) of all is (maalee) the gardener; IT (sadaa) ever (samaalee) looks after every one; (naahee ko = not any) none (khaalee) is left out.

Like (jeyhee) whichever (vaasna) fragrance God (paaey) puts in a flower in the garden, it (vartai) spreads that; (vaas-u) a flower is (janaanvniaa) recognised (vaasoo) from the fragrance, similarly human beings act based on past deeds and experience and are known by their nature. 5.

 

ਮਨਮੁਖੁ ਰੋਗੀ ਹੈ ਸੰਸਾਰਾ ॥ ਸੁਖਦਾਤਾ ਵਿਸਰਿਆ ਅਗਮ ਅਪਾਰਾ॥ ਦੁਖੀਏ ਨਿਤਿ ਫਿਰਹਿ ਬਿਲਲਾਦੇ ਬਿਨੁ ਗੁਰ ਸਾਂਤਿ ਨ ਪਾਵਣਿਆ ॥੬॥

Manmukẖ rogī hai sansārā.   Sukẖ▫ḏāṯa visri▫ā agam apārā.   Ḏukẖī▫e niṯ firėh billāḏe bin gur sāʼnṯ na pāvṇi▫ā. ||6||

 

(Manmukh-u) the self-willed (sansaara) world/people are (rogee) diseased – with ego; they (visriaa) forget/do not acknowledge/obey (sukhdaata) giver of comfort who is (agam = beyond reach/comprehension) unseen and (apaaraa) Infinite.

Such (dukheeay) afflicted people (nit) ever (phirah-i = go about) remain (bil-laadey) seething with pain; theycannot (paavniaa) have (saant-i) peace/comfort (bin-u) without following (gur) the guru’s teachings. 6.

 

ਜਿਨਿ ਕੀਤੇ ਸੋਈ ਬਿਧਿ ਜਾਣੈ ॥ ਆਪਿ ਕਰੇ ਤਾ ਹੁਕਮਿ ਪਛਾਣੈ ॥ ਜੇਹਾ ਅੰਦਰਿ ਪਾਏ ਤੇਹਾ ਵਰਤੈ ਆਪੇ ਬਾਹਰਿ ਪਾਵਣਿਆ ॥੭॥

Jin kīṯe so▫ī biḏẖ jāṇai.   Āp kare ṯā hukam pacẖẖāṇai.   Jehā anḏar pā▫e ṯehā varṯai āpe bāhar pāvṇi▫ā. ||7||

 

The Creator (jin-i) who (keetey) created the afflictions (soee) only that (jaanai) knows what to do about them; when the Creator so (karey) causes to happen, then the creature (pachhaanai) recognises/becomes conscious and obeys (hukam-i) through Divine commands/grace.

(Jeyha) whatever the Creator (paaey) puts (andar-i) in the creature, s/he (vartai) acts accordingly; IT (aapey) IT-self (paavniaa) puts (baahar-i) outside, i.e. whatever is in mind always shows by actions of the creature. 7.

 

ਤਿਸੁ ਬਾਝਹੁ ਸਚੇ ਮੈ ਹੋਰੁ ਨ ਕੋਈ ॥ ਜਿਸੁ ਲਾਇ ਲਏ ਸੋ ਨਿਰਮਲੁ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਜਿਸੁ ਦੇਵੈ ਸੋ

ਪਾਵਣਿਆ ॥੮॥੧੪॥੧੫॥

Ŧis bājẖahu sacẖe mai hor na ko▫ī.   Jis lā▫e la▫e so nirmal ho▫ī.   Nānak nām vasai gẖat anṯar jis ḏevai so pāvṇi▫ā. ||8||14||15||

 

(Mai) for me, there is (na koee) no other Master (baajhah-u) except (tisu = that) the One (sachey) Eternal Master; one (jis-u) whom God (laaey laey) attaches, i.e. causes to obey Divine commands, (s-u) that person (hoee) is (nirmal-u) purified of vices.

Awareness of Naam (vasai) abides (antar-i) in (ghatt) body/mind; one (jis-u) whom God (deyvai) gives awareness (so) that person (paavniaa) finds Naam within, says third Nanak. 8. 14. 15.

 

——————————————

 

Note: This Asttpadee uses the word ਅੰਮ੍ਰਿਤ (Amrit) meaning a life-giving elixir in different applications.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਹਉਮੈ ਮੇਰਾ ਸਭੁ ਦੁਖੁ ਗਵਾਏ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਦਾ ਸਲਾਹੇ ਅੰਮ੍ਰਿਤਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.  Amriṯ nām man vasā▫e. Ha▫umai merā sabẖ ḏukẖ gavā▫e.   Amriṯ baṇī saḏā salāhe amriṯ amriṯ pāvṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. One who (vasaaey = causes to abide) keeps (amrit) the rejuvenating Naam/Divine commands (ma’nn-i) in mind, s/he (gavaaey = loses) gives up ego/acting by self-will, and (meyra = my) attachment to things transitory; she obviates transgressions and (sabh-u) the resultant (dukh-u) grief.

S/he (sadaa) ever (salaahey) praises/acknowledges and obeys (amrit) the rejuvenating (baanee = words) guidance of the guru and (paavniaa) finds (amrit-u) the Eternal by obeying (ammrit-i)the life-giving guidance of the guru. 1.

 

Note: (Amrit) rejuvenating means giving strength to overcome temptations and vices on the one hand and do what is right and ethical.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਮੰਨਿ ਵਸਾਏ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī amriṯ baṇī man vasāvaṇi▫ā.   Amriṯ baṇī man vasā▫e amriṯ nām ḏẖi▫āvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa) keep I adore those who keep (ammrit) rejuvenating (baanee) teachings of the guru (ma’nn-i) in mind; those who (vasaaey) keep (amrit) the rejuvenating (baanee) words/instructions of the guru, (dhiaavniaa) pay attention to/obey (amrit) rejuvenating (naam-u) Naam/Divine commands. 1.

Pause and contemplate.

 

ਅੰਮ੍ਰਿਤੁ ਬੋਲੈ ਸਦਾ ਮੁਖਿ ਵੈਣੀ ॥ ਅੰਮ੍ਰਿਤੁ ਵੇਖੈ ਪਰਖੈ ਸਦਾ ਨੈਣੀ ॥ ਅੰਮ੍ਰਿਤ ਕਥਾ ਕਹੈ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਅਵਰਾ ਆਖਿ

ਸੁਨਾਵਣਿਆ ॥੨॥

Amriṯ bolai saḏā mukẖ vaiṇī.   Amriṯ vekẖai parkẖai saḏā naiṇī.   Amriṯ kathā kahai saḏā ḏin rāṯī avrā ākẖ sunāvṇi▫ā. ||2||

 

Such a person (sadaa) ever (bolai) speaks (amrit) the life-giving (vainee) words (mukh-i) from the mouth, i.e. praises the Almighty. S/he (sadaa) ever (veykhai) sees everything conforming to (amrit-u) the inevitable natural laws (nainee) with eyes and (parkhai) tests the self for conformance.

S/he (sadaa) ever (kahai = says, kathaa = description) praises (ammrit) Naam/virtues and commands of the Almighty (din-u) day and (raatee) night, and (aakh-i) speaks to (avraa) others (sunaavniaa) to hear. 2.

 

ਅੰਮ੍ਰਿਤ ਰੰਗਿ ਰਤਾ ਲਿਵ ਲਾਏ ॥ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਰਸਾਦੀ ਪਾਏ ॥ ਅੰਮ੍ਰਿਤੁ ਰਸਨਾ ਬੋਲੈ ਦਿਨੁ ਰਾਤੀ ਮਨਿ ਤਨਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥੩॥

Amriṯ rang raṯā liv lā▫e.   Amriṯ gur parsādī pā▫e.   Amriṯ rasnā bolai ḏin rāṯī man ṯan amriṯ pī▫āvṇi▫ā. ||3||

 

One (rataa) imbued (rang-i) with love of the Almighty (laaey) fixes (liv) attention on/obeys (amrit-u) God. S/he (paaey) finds (amrit-u) God (parsaadee) with grace/guidance of (gur) the guru.

His/her (rasna) tongue (bolai) speaks of (amrit-u) Naam (din-u) day and (raatee) night; and his/her (man-i) mind and (tan-i) body (peeaavniaa) drink Amrit i.e. his/her thoughts and actions conform to Naam. 3.

 

ਸੋ ਕਿਛੁ ਕਰੈ ਜੁ ਚਿਤਿ ਨ ਹੋਈ ॥ ਤਿਸ ਦਾ ਹੁਕਮੁ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥ ਹੁਕਮੇ ਵਰਤੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਹੁਕਮੇ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥੪॥

So kicẖẖ karai jo cẖiṯ na ho▫ī.   Ŧis ḏā hukam met na sakai ko▫ī.   Hukme varṯai amriṯ baṇī hukme amriṯ pī▫āvṇi▫ā. ||4||

 

The Almighty (karai) does (so kichh-u = that something) things which the mortal does not (hoee) have (chit-i) in mind, i.e. has not thought of. And, (na koee) no one (sakai) can (meytt-i = erase) countermand (hukam-u) commands of the Almighty, i.e. natural laws do not change.

It is (hukmey) by Divine will that one (vartai) acts by (ammrit) life-giving (baanee = words) Divine commands; one (peeaacvniaa) drinks, i.e. understands and acts by, (amrit-u) the rejuvenating Naam (hukmey) by Divine will. 4.

 

ਅਜਬ ਕੰਮ ਕਰਤੇ ਹਰਿ ਕੇਰੇ ॥ ਇਹੁ ਮਨੁ ਭੂਲਾ ਜਾਂਦਾ ਫੇਰੇ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਸਿਉ ਚਿਤੁ ਲਾਏ ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਵਜਾਵਣਿਆ ॥੫॥

Ajab kamm karṯe har kere.   Ih man bẖūlā jāʼnḏā fere.   Amriṯ baṇī si▫o cẖiṯ lā▫e amriṯ sabaḏ vajāvaṇi▫ā. ||5||

 

(Ka’mm = actions) ways (keyrey) of (har-i) the Almighty are (ajab) wondrous. IT (pherey) turns around (ih-u) this human (man-u) mind (jaa’nda) going (bhoola) astray.

If one (laaey) puts (chit-u) consciousness (siau) on (amrit-u) the eternal (baani = words) Divine commands; (amrit) celestial (sabad-i = sound) music (vajaavniaa) plays, i.e. one connects with God within. 5.

 

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ਖੋਟੇ ਖਰੇ ਤੁਧੁ ਆਪਿ ਉਪਾਏ ॥ ਤੁਧੁ ਆਪੇ ਪਰਖੇ ਲੋਕ ਸਬਾਏ ॥ ਖਰੇ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਹਿ ਖੋਟੇ ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੬॥

Kẖote kẖare ṯuḏẖ āp upā▫e.   Ŧuḏẖ āpe parkẖe lok sabā▫e.   Kẖare parakẖ kẖajānai pā▫ihi kẖote bẖaram bẖulāvaṇi▫ā. ||6||

 

O Creator, (tudh-u) You (aap-i) Yourself (upaaey) created (khottey = counterfeit) those who pretend to obey You and (kharey= genuine) those who sincerely obey You. (Tudh-u) You (aapey) Yourself (parkhey) test (sabaaey) all (lok) persons.

Like the treasury (parakh-i) examines and genuine currency and (paaih-i = puts) accepts (kharey) genuine currency (khajaanai) into the treasury, You accept genuine seekers for union with You, while (khottey = counterfeit) pretenders (bharam-i) keep wandering (bhulaavniaa) on the wrong path. 6.

 

ਕਿਉ ਕਰਿ ਵੇਖਾ ਕਿਉ ਸਾਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਬਦਿ ਸਲਾਹੀ ॥ ਤੇਰੇ ਭਾਣੇ ਵਿਚਿ ਅੰਮ੍ਰਿਤੁ ਵਸੈ ਤੂੰ ਭਾਣੈ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥੭॥

Ki▫o kar vekẖā ki▫o sālāhī.   Gur parsādī sabaḏ salāhī.   Ŧere bẖāṇe vicẖ amriṯ vasai ṯūʼn bẖāṇai amriṯ pī▫āvṇi▫ā. ||7||

 

Question: O God, (kiau kar-i) how can I (veykha) have vision of God, i.e. exoerience within, and (kiau) how to (saalaahee) praise/obey You?

Answer: (Salaahee) praise/obey God (sabad-i = by word) by obeying Divine commands (parsaadee) with grace/guidance of (gur) the guru.

(Amrit) the rejuvenating Naam (vasai = abodes) lies in acceptance (teyrey) of Your (bhaanai) will, i.e. with motivation from within; (too’n) You give (amrit-u) the rejuvenating elixir (peeaavniaa) to drink, i.e. make aware of Naam, (bhaanai) at will – to those who show propensity. 7.

 

ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥ ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਰਿਦੈ ਸਮਾਣੀ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਪੀ ਅੰਮ੍ਰਿਤੁ ਸਭ ਭੁਖ ਲਹਿ ਜਾਵਣਿਆ ॥੮॥ ੧੫॥੧੬॥

Amriṯ sabaḏ amriṯ har baṇī.   Saṯgur sevi▫ai riḏai samāṇī.   Nānak amriṯ nām saḏā sukẖ▫ḏāṯa pī amriṯ sabẖ bẖukẖ lėh jāvaṇi▫ā. ||8||15||16||

 

(Sabad-u = word) Divine commands are (ammrit) are rejuvenating; (baanee) word of praise of virtues of (har-i) the Almighty (ammrit = life giving) save from vices. Divine commands and virtues (samaanee) abide (ridai) in mind (seyviai = serving) by following the guru.

Obedience to (ammrit) the life-giving Naam (sadaa) ever (sukhdaata) brings peace and comfort; (sabh-u) all (bhukh = hunger) craving (lah-i  jaavniaa) is removed (pee) by drinking (ammrit-u) the life-giving elixir, i.e. one who obeys Naam does not look elsewhere, says third Nanak. 8. 15. 16.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤੁ ਵਰਸੈ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਕੋਈ ਜਨੁ ਪਾਏ ॥ ਅੰਮ੍ਰਿਤ ਪੀ ਸਦਾ ਤ੍ਰਿਪਤਾਸੇ ਕਰਿ ਕਿਰਪਾ ਤ੍ਰਿਸਨਾ ਬੁਝਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Amriṯ varsai sahj subẖā▫e.   Gurmukẖ virlā ko▫ī jan pā▫e.   Amriṯ pī saḏā

ṯaripṯāse kar kirpā ṯarisnā bujẖāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (A’mmrit-u) the life-giving elixir (varsai) is raining (sahj-i subhaaey) naturally, i.e. Naam is present within all the time; (koee) some (virla) rare person (gurmukh-i) who follows the guru (paaey) gets/understands this.

One who (pee) drinks/obeys Naam is (sadaa) ever (triptaasey) satiated; the Almighty (kar-i) bestows (kirpa) grace to understand this and (bujhaavniaa) quenches (tikhaa) thirst, i.e. looks nowhere else. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥ ਰਸਨਾ ਰਸੁ ਚਾਖਿ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜੇ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gurmukẖ amriṯ pī▫āvṇi▫ā.   Rasnā ras cẖākẖ saḏā rahai rang rāṯī sėhje har guṇ gāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (peeaavniaa) drink/live by (ammrit) Naam (gurmukh-i) with the guru’s guidance.

Once (rasna) the tongue (chaakh-i) tastes (ras-u) the elixir/experiences Naam, it (sadaa) ever (rahai) remains (raati) imbued (rang-i) imbued with love of God; and (sahjey) intuitively (gaavniaa) praise (gun) virtues of (har-i) the Almighty. 1.

(Rahaau) pause here and reflect.

 

ਗੁਰਪਰਸਾਦੀ ਸਹਜੁ ਕੋ ਪਾਏ ॥ ਦੁਬਿਧਾ ਮਾਰੇ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਨਦਰਿ ਕਰੇ ਤਾ ਹਰਿ ਗੁਣ ਗਾਵੈ ਨਦਰੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥

Gur parsādī sahj ko pā▫e.   Ḏubiḏẖā māre ikas si▫o liv lā▫e.   Naḏar kare ṯā har guṇ gāvai naḏrī sacẖ samāvaṇi▫ā. ||2||

 

(Ko) some rare person (paaey) attains (sahj-u) poise, i.e. steadfastly lives by Naam, (gurparsaadee) with grace/guidance of the guru. S/he (maarey) kills/gives up (dubidhaaa) other ideas and (laaey) fixes (liv) the mind (siau) on (ikas-u) the One Almighty.

When the Almighty (karey) bestows (nadar-i) grace (ta) then one (gaavai) sings/emulates (har-i) Divine (gun) virtues; s/he (samaavniaa) remains absorbed in, i.e. conforms (sach-i = truth) to Naam. 2.

 

ਸਭਨਾ ਉਪਰਿ ਨਦਰਿ ਪ੍ਰਭ ਤੇਰੀ ॥ ਕਿਸੈ ਥੋੜੀ ਕਿਸੈ ਹੈ ਘਣੇਰੀ ॥ ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਿਛੁ ਨ ਹੋਵੈ ਗੁਰਮੁਖਿ ਸੋਝੀ ਪਾਵਣਿਆ ॥੩॥

Sabẖnā upar naḏar parabẖ ṯerī.   Kisai thoṛī kisai hai gẖaṇerī.   Ŧujẖ ṯe bāhar kicẖẖ na hovai gurmukẖ sojẖī pāvṇi▫ā. ||3||

 

O (prabh) Almighty, (teyree) Your (nadar-i) grace is bestowed (upar-i) on (sabhna) all. But (kisai) someone gets (thorree) less and (kisai hai) someone has (ghaneyree) plenty – depending on propensity.

(Kichh-u na) nothing (hovai) happens (baahar-i) outside (tey) from (tujh) You, i.e. one lives by Naam with Divine grace; (sojhi) awareness of this (paavniaa) is obtained (gurmukh-i) with the guru’s guidance. 3.

 

ਗੁਰਮੁਖਿ ਤਤੁ ਹੈ ਬੀਚਾਰਾ ॥ ਅੰਮ੍ਰਿਤਿ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਕੋਈ ਨ ਪਾਵੈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਵਣਿਆ ॥੪॥

Gurmukẖ ṯaṯ hai bīcẖārā.   Amriṯ bẖare ṯere bẖandārā.   Bin saṯgur seve ko▫ī na pāvai gur kirpā ṯe pāvṇi▫ā. ||4||

 

(Tat-u) the essence of (gurmukh-i) the guru’s teachings is (beechaara) to reflect on Naam; (teyrey) Your (bhaddaara) storehouses are (bharey) full (ammrit-i) with Naam, i.e. You are source of Naam, o God.

 (Koee na) no one (paavai) obtains awareness of Naam (bin-u) without (seyvey = serving) following (satigur) the true guru; it is (paavniaa) obtained (tey) with (kirpa = kindness) guidance the guru. 4.

 

ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋ ਜਨੁ ਸੋਹੈ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਅੰਤਰੁ ਮਨੁ ਮੋਹੈ ॥ ਅੰਮ੍ਰਿਤਿ ਮਨੁ ਤਨੁ ਬਾਣੀ ਰਤਾ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਸੁਣਾਵਣਿਆ ॥੫॥

Saṯgur sevai so jan sohai.   Amriṯ nām anṯar man mohai.   Amriṯ man ṯan baṇī raṯā amriṯ sahj suṇāvṇi▫ā. ||5||

 

One who (seyvai) follows (satgur-u) the true guru, (so) that (jan-u) person (sohai = looks good) is liked by people and the Divine. (Naam-i) with Naam (antar-i) within (mohai) fascinates (man-u) the mind.

His/her (man-u) mind/thoughts, (tan-u) body/actions and (baanee) speech are imbued (ammrit-i) with Naam; s/he (sahj-i) steadfastly (sunaavniaa = causes to hear) expounds – the importance of leading life by – (ammrit-u) Naam. 5.

 

ਮਨਮੁਖੁ ਭੂਲਾ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥ ਨਾਮੁ ਨ ਲੇਵੈ ਮਰੈ ਬਿਖੁ ਖਾਏ ॥ ਅਨਦਿਨੁ ਸਦਾ ਵਿਸਟਾ ਮਹਿ ਵਾਸਾ ਬਿਨੁ ਸੇਵਾ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੬॥

Manmukẖ bẖūlā ḏūjai bẖā▫e kẖu▫ā▫e.   Nām na levai marai bikẖ kẖā▫e.   An▫ḏin saḏā vistā mėh vāsā bin sevā janam gavāvṇi▫ā. ||6||

 

On the other hand, a (manmukh) self-willed person (bhoola) misled by (doojai) other (bhaaey) ideas (khuaaey) strays from the path ordained by the Creator; s/he does not (leyvai) take/assimilate/obey Naam/Divine commands and (marai) dies (khaaey) consuming (bikh-u) poison, i.e. is influenced by evil and commits vices.

S/he (andin-u) always (vaasaa = stay) remains (maah-i) in (vistta) excrement (sadaa) forever, i.e. keeps committing vices; s/he (gavaavniaa = loses) wastes (janam-u) human birth – the opportunity to live by Naam -, (bin-u = without) by not (seyva = service) following the guru. 6. 

 

ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਜਿਸ ਨੋ ਆਪਿ ਪੀਆਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜਿ ਲਿਵ ਲਾਏ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਆ ਸਭ ਆਪੇ ਗੁਰਮਤਿ ਨਦਰੀ ਆਵਣਿਆ ॥੭॥

Amriṯ pīvai jis no āp pī▫ā▫e.   Gur parsādī sahj liv lā▫e.   Pūran pūr rahi▫ā sabẖ āpe gurmaṯ naḏrī āvaṇi▫ā. ||7||

 

That person (peevai) drinks (ammrit-u) the life-giving elixir (jis no) whom the Almighty (aap-i) IT-self (peeaaey) gives to drink, i.e. one lives by Naam by Divine motivation. S/he (sahj-i) steadfastly (laaey) focuses (liv) the mind on obeying Naam (parsaadee) with grace/guidance of (gur) the guru.

(Pooran) the all-pervasive (aapey = self) Almighty (poor-i rahiaa) pervades (sabh) everywhere; but (aavniaa) comes (nadree) in sight, i.e. seen/experienced (gurmat-i) with the guru’s guidance. 7.

 

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਈ ॥ ਜਿਨਿ ਸਿਰਜੀ ਤਿਨਿ ਆਪੇ ਗੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਸਦਾ ਤੂੰ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੮॥੧੬॥੧੭॥

Āpe āp niranjan so▫ī.   Jin sirjī ṯin āpe go▫ī.   Nānak nām samāl saḏā ṯūʼn sėhje sacẖ samāvaṇi▫ā. ||8||16||17||

 

(Soee = that one) the One (niranjan-u = unstained) pristine Almighty (aapey) IT-self alone is like (aap-i) IT-self; who (sirjee) created the world and (goee) directs it.

O human being, (toon) you should (sadaa) ever keep (samaal-i = take care) keep in mind (naam-u) Naam/Divine commands and you will (sahjey) easily (samaavniaa) merge (sach-i) in the Eternal, says third Nanak. 8. 16. 17.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਸੇ ਸਚਿ ਲਾਗੇ ਜੋ ਤੁਧੁ ਭਾਏ ॥ ਸਦਾ ਸਚੁ ਸੇਵਹਿ ਸਹਜ ਸੁਭਾਏ ॥ਸਚੈ ਸਬਦਿ ਸਚਾ ਸਾਲਾਹੀ ਸਚੈ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.  Se sacẖ lāge jo ṯuḏẖ bẖā▫e.   Saḏā sacẖ sevėh sahj subẖā▫e.   Sacẖai sabaḏ sacẖā sālāhī sacẖai mel milāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. O Almighty, (sey) they (laagey = attached) live (sach-i = by truth) by Naam/Divine commands (jo) who are (bhaaey) liked/approved by (tudh-u) You, i.e. are motivated from within. They (sadaa) ever (sahj-i subhaaey) intuitively (seyvah-i = serve) obey (sach-u) Naam.

They (saalaahee) praise (sachaa) the Eternal (sachai = with true, sabad-i = words) as taught by the guru who (milaavniaa = causes to meet) leads to (meyl-i) union (sachai) with the Almighty. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਚੁ ਸਾਲਾਹਣਿਆ ॥ ਸਚੁ ਧਿਆਇਨਿ ਸੇ ਸਚਿ ਰਾਤੇ ਸਚੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sacẖ salāhṇi▫ā.   Sacẖ ḏẖi▫ā▫in se sacẖ rāṯe sacẖe sacẖ samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (saalaahniaa) praise/emulate virtues of (sach-u) the Almighty. Those who (dhiaain-i) contemplate (sach-u = truth) Naam/Divine virtues and commands, they (raatey) are imbued with love (sach-i) of the Eternal; such (sachey) truthful seekers (samaavniaa) remain absorbed (sach-i = in truth) in the Eternal. 1.

(Rahaau) pause here and reflect.

 

ਜਹ ਦੇਖਾ ਸਚੁ ਸਭਨੀ ਥਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਈ ॥ ਤਨੁ ਸਚਾ ਰਸਨਾ ਸਚਿ ਰਾਤੀ ਸਚੁ ਸੁਣਿ ਆਖਿ ਵਖਾਨਣਿਆ ॥੨॥

Jah ḏekẖā sacẖ sabẖnī thā▫ī.   Gur parsādī man vasā▫ī.   Ŧan sacẖā rasnā sacẖ rāṯī sacẖ suṇ ākẖ vakẖānṇi▫ā. ||2||

 

(Jah) wherever I (deykhaa) look, I find (sach-u) the Almighty’s Naam/Divine writ manifest. I (vasaaee) keep Naam (ma’nn-i) in mind (parsaadee) with grace/guidance of (gur) the guru.

One who obeys Naam, his/her (tan-u) body/actions (sachaa = true) conform to Naam, (rasna) the tongue (raati) is imbued with praising (sach-i) the Almighty; s/he (sun-i) listens to Naam and (vakhaananiaa = speaks) propagates. 2.

 

Page  120

 

ਮਨਸਾ ਮਾਰਿ ਸਚਿ ਸਮਾਣੀ ॥ ਇਨਿ ਮਨਿ ਡੀਠੀ ਸਭ ਆਵਣ ਜਾਣੀ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਸਦਾ ਮਨੁ ਨਿਹਚਲੁ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਵਣਿਆ ॥੩॥

Mansā mār sacẖ samāṇī.   In man dīṯẖī sabẖ āvaṇ jāṇī.   Saṯgur seve saḏā man nihcẖal nij gẖar vāsā pāvṇi▫ā. ||3||

 

One (maar-i) kills/dissolves (mansa) desires of the mind and (samaan-i) is absorbed in/devotes (sach-i) to the Eternal, when (in-i) this (man-i) mind (ddeetthee) sees/realises that (sabh) everything (aavan = coming, jaanee = going) impermanent.

S/he (seyvey = serves) follows (satigur-u) the true guru – to conform to Naam/Divine commands – (man-u) the mind becomes (nihchal-u) unshakable and (paavniaa) gets (vaasaa) to live in (nij) own (ghar-i) house, i.e. remains un-wavering with focus on obeying God. 1.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਰਿਦੈ ਦਿਖਾਇਆ ॥ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਇਆ ॥ ਸਚੋ ਸਚਾ ਵੇਖਿ ਸਾਲਾਹੀ ਗੁਰ ਸਬਦੀ ਸਚੁ ਪਾਵਣਿਆ ॥੪॥

Gur kai sabaḏ riḏai ḏikẖā▫i▫ā.   Mā▫i▫ā moh sabaḏ jalā▫i▫ā.   Sacẖo sacẖā vekẖ sālāhī gur sabḏī sacẖ pāvṇi▫ā. ||4||

 

The guru’s (sabad-i = by the word) teachings of the guru (dikhaaiaa) show Naam present (ridai) in mind; awareness of (sabad-i = word) Naam/Divine commands (jalaaiaa = burns) ends (moh-u) fascination for (maaiaa) the world-play – of transitory pleasures. 

Then one (veykh-i) sees (sacho sachaa) the Eternal Almighty alone everywhere and (saalaahi) praises Divine virtues; (sach-u) the Eternal (paavniaa) is found (sabdee = with the word) with guidance of the guru. 4.

 

ਜੋ ਸਚਿ ਰਾਤੇ ਤਿਨ ਸਚੀ ਲਿਵ ਲਾਗੀ ॥ ਹਰਿ ਨਾਮੁ ਸਮਾਲਹਿ ਸੇ ਵਡਭਾਗੀ ॥ ਸਚੈ ਸਬਦਿ ਆਪਿ ਮਿਲਾਏ ਸਤਸੰਗਤਿ ਸਚੁ ਗੁਣ ਗਾਵਣਿਆ ॥੫॥

Jo sacẖ rāṯe ṯin sacẖī liv lāgī.   Har nām samālėh se vadbẖāgī.   Sacẖai sabaḏ āp milā▫e saṯsangaṯ sacẖ guṇ gāvaṇi▫ā. ||5||

 

Those (jo) who (raatey) are imbued with love (sach-i) of the Almighty, their (liv = attention) dedication is (sachi = true) sincere; (sey) such (vaddbhaagee) fortunate persons (samaalah-i = take care) keep (har-i) Divine (naam-u) Naam/commands in mind.

Those who follow (sabad-i) teachings of the guru, (gaavniaa = sing) praise (har-i) Divine (gun) virtues (satsangat-i) in holy congregation; they are (milaaey) united by (Sachai) the Eternal (aap-i) with IT-self. 5.

 

ਲੇਖਾ ਪੜੀਐ ਜੇ ਲੇਖੇ ਵਿਚਿ ਹੋਵੈ ॥ ਓਹੁ ਅਗਮੁ ਅਗੋਚਰੁ ਸਬਦਿ ਸੁਧਿ ਹੋਵੈ ॥ ਅਨਦਿਨੁ ਸਚ ਸਬਦਿ ਸਾਲਾਹੀ ਹੋਰੁ ਕੋਇ ਨ ਕੀਮਤਿ ਪਾਵਣਿਆ ॥੬॥

Lekẖā paṛī▫ai je lekẖe vicẖ hovai.   Oh agam agocẖar sabaḏ suḏẖ hovai.   An▫ḏin sacẖ sabaḏ sālāhī hor ko▫e na kīmaṯpāvṇi▫ā. ||6||

 

We can (parreeai) read (leykha = writing) description of the Almighty (jey) if IT (hovai) can (leykhey) be written/be described. (Oh-u = that) the Almighty is (agam-u) beyond comprehension by the mind and (agochar-u) beyond reach of the senses; Divine (sudh-i) awareness (hovai) comes (sabad-i = with the word) with guidance of the guru.

We should (andin-u = everyday) ever (saalaahi) praise the Almighty with (sach = true) right (sabad-i) teachings of the guru; (koey) anyone (hor-u) else cannot (paavniaa) estimate Divine (keeemat-i = price) worth, i.e. no one has awareness of Divine virtues and powers. 6.

 

ਪੜਿ ਪੜਿ ਥਾਕੇ ਸਾਂਤਿ ਨ ਆਈ ॥ ਤ੍ਰਿਸਨਾ ਜਾਲੇ ਸੁਧਿ ਨ ਕਾਈ ॥ ਬਿਖੁ ਬਿਹਾਝਹਿ ਬਿਖੁ ਮੋਹ ਪਿਆਸੇ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣਿਆ ॥੭॥

Paṛ paṛ thāke sāʼnṯ na ā▫ī.   Ŧarisnā jāle suḏẖ na kā▫ī.   Bikẖ bihājẖėh bikẖ moh pi▫āse kūṛ bol bikẖ kẖāvaṇi▫ā. ||7||

 

People (thaakey) get tired (parr-i parr-i) reading texts but do not (aaee = come) get (saant-i) satisfaction/peace. (Jaaley) burning with the fire of (trisna) desires, they get (na kaaee = not any) no (sudh-i) awareness of the essence of what they read.

They have (moh) fascination and (piaasey = thirsty) craving to (bihaajhah-i) acquire (bikh-u) transitory wealth/money and; for that they (bol-i) speak (koorr-u) falsehood and (khaavniaa = eat) commit (bikh-u) vices. 7.

 

ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣਾ ॥ ਦੂਜਾ ਮਾਰਿ ਮਨੁ ਸਚਿ ਸਮਾਣਾ ॥ ਨਾਨਕ ਏਕੋ ਨਾਮੁ ਵਰਤੈ ਮਨ ਅੰਤਰਿ ਗੁਰ ਪਰਸਾਦੀ ਪਾਵਣਿਆ ॥੮॥੧੭॥੧੮॥

Gur parsādī eko jāṇā.   Ḏūjā mār man sacẖ samāṇā.   Nānak eko nām varṯai man anṯar gur parsādī pāvṇi▫ā. ||8||17||18||

 

(Eyko) the One Almighty is (jaana = known) recognised (parsaadi) with grace/guidance of the guru; one who follows the guru (maar-i) kills (dooja) other ideas and this/her mind (samaana) remains absorbed in/conforms (sach-i = on truth) to Naam/Divine commands.

Naam of (eyko) the One Almighty (vartai) is present (antar-i) in mind and (paavniaa) is found (parsaadee) with grace/guidance of (gur) the guru, says third Nanak. 8. 17. 18.