SGGS pp 125-127, Asttpadees 27-29

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਏਕਾ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸਰੀਰਾ ॥ ਸਬਦਿ ਦਿਖਾਏ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥ ਆਪੇ ਫਰਕੁ ਕੀਤੋਨੁ ਘਟ ਅੰਤਰਿ ਆਪੇ ਬਣਤ ਬਣਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.  Ėkā joṯ joṯ hai sarīrā.   Sabaḏ ḏikẖā▫e saṯgur pūrā.  Āpe farak kīṯon gẖat anṯar āpe baṇaṯ baṇāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. There is (eyka) only One (jot-i = light) Spirit and this (jot-i) Spirit is present in all (sareera = bodies) creatures. (Poora) the perfect (satigur-u) true guru (dikhaaey) shows this (sabad-i = with the word) with his guidance.

The Creator (aapey) IT-self (banaavniaa) created (banat = construction) forms and (keeton-u) created (farak) differences (anatar-i) in mind, i.e. human beings have same form but differing intellects/thoughts. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਸਚੇ ਕੇ ਗੁਣ ਗਾਵਣਿਆ ॥ ਬਾਝੁ ਗੁਰੂ ਕੋ ਸਹਜੁ ਨ ਪਾਏ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī har sacẖe ke guṇ gāvaṇi▫ā.   Bājẖ gurū ko sahj na pā▫e gurmukẖ sahj samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (gaavniaa = sing) praise/emulate (gun) virtues of (sachey) the Eternal.  (Ko na = not any) no one (paaey) obtains (sahj-u) poise – mind focused on God – (baajh-u) without the guru; (gurmukh-i) one who follows the guru, remains (sahj-i) steadfastly (samaavniaa) absorbed in obedience to God. 1.

(Rahaau) pause and reflect.

 

ਤੂੰ ਆਪੇ ਸੋਹਹਿ ਆਪੇ ਜਗੁ ਮੋਹਹਿ ॥ ਤੂੰ ਆਪੇ ਨਦਰੀ ਜਗਤੁ ਪਰੋਵਹਿ ॥ ਤੂੰ ਆਪੇ ਦੁਖੁ ਸੁਖੁ ਦੇਵਹਿ ਕਰਤੇ ਗੁਰਮੁਖਿ ਹਰਿ ਦੇਖਾਵਣਿਆ ॥੨॥

Ŧūʼn āpe sohėh āpe jag mohėh.   Ŧūʼn āpe naḏrī jagaṯ parovėh.  Ŧūʼn āpe ḏukẖ sukẖ ḏevėh karṯe gurmukẖ har ḏekẖāvaṇi▫ā. ||2||

 

O Almighty, (too’n) You (aapey) Yourself (sohah-i = look good) show Your majesty in creation and (aapey) Yourself (mohah-i) fascinate everyone.

(Too’n) You (aapey) Yourself (provah-i) string (jagat-u) the world in Your, remain in remembrance, (nadree = sight of grace) with Divine grace.

Based on the deeds of the creatures (too’n) You (aapey) Yourself (deyvah-i) give them (dukh-u) pain of separation or (sukh-u) comfort of remembrance, o (kartey) Creator; those (gurmukh-i) who follow the guru (deykhaavniaa = shown) see (har-i) the Almighty – within and attain peace. 2.

 

ਆਪੇ ਕਰਤਾ ਕਰੇ ਕਰਾਏ ॥ ਆਪੇ ਸਬਦੁ ਗੁਰ ਮੰਨਿ ਵਸਾਏ ॥ ਸਬਦੇ ਉਪਜੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੩॥

Āpe karṯā kare karā▫e.   Āpe sabaḏ gur man vasā▫e.  Sabḏe upjai amriṯ baṇī gurmukẖ ākẖ suṇāvṇi▫ā. ||3||

 

(Karta) the Creator (aapey) IT-self (karey) creates the creatures and (karaaey) causes them to act as per their roles; and (aapey) IT-self leads to the guru and (gur) the guru (vasaaey) causes to keep (sabad-u = word) Divine commands (ma’nn-i) in mind/obey them.

(A’mmrit) the life giving (baanee = words) teachings of the guru (upjai) comes (sabdey) with Divine commands; one (gurmukh-i) who follows the guru (aakh-i) says/propagates (sunaavniaa) for others to listen. 3.

 

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ॥ ਬੰਧਨ ਤੋੜੇ ਸਦਾ ਹੈ ਮੁਕਤਾ ॥ ਸਦਾ ਮੁਕਤੁ ਆਪੇ ਹੈ ਸਚਾ ਆਪੇ ਅਲਖੁ ਲਖਾਵਣਿਆ ॥੪॥

Āpe karṯā āpe bẖugṯā.   Banḏẖan ṯoṛe saḏā hai mukṯā.  Saḏā mukaṯ āpe hai sacẖā āpe alakẖ lakẖāvaṇi▫ā. ||4||

 

The Almighty is (aapey) IT-self (karta) the Creator/provider and IT-self (bhugta = consumer) the beneficiary – being in the creatures; is (sadaa) ever (mukta) free from attachment to the world-play and (torrey) breaks (bandhan) bonds of attachment of the creatures.

(Sachaa) the Eternal is (aapey) IT-self (sadaa) ever (mukat-u) free from attachments; is (alakh-u = without signs) unseen and (aapey) IT-self – leads to the guru who – (lakhaavniaa) enables to see – within and outside. 4.

 

ਆਪੇ ਮਾਇਆ ਆਪੇ ਛਾਇਆ ॥ ਆਪੇ ਮੋਹੁ ਸਭੁ ਜਗਤੁ ਉਪਾਇਆ ॥ ਆਪੇ ਗੁਣਦਾਤਾ ਗੁਣ ਗਾਵੈ ਆਪੇ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੫॥

Āpe mā▫i▫ā āpe cẖẖā▫i▫ā.   Āpe moh sabẖ jagaṯ upā▫i▫ā.  Āpe guṇḏāṯā guṇ gāvai āpe ākẖ suṇāvṇi▫ā. ||5||

 

The Almighty has IT-self the Created (maaiaa) the world-play and (chhaaiaa = mirror image) is present in it. God has (aapey) IT-self (upaaiaa) created (moh-u) fascination for temptation by (sabh-u) all (jagat-u = world) creature.

The Almighty IT-self (gundaataa = giver of virtues) imparts awareness of Divine virtues and commands, and IT-self (gaavai = sings) praises/acknowledges the Divine and (aapey) IT-self (aakh-i) says/propagates (sunaavniaa) for others to listen. 5.

 

ਆਪੇ ਕਰੇ ਕਰਾਏ ਆਪੇ ॥ ਆਪੇ ਥਾਪਿ ਉਥਾਪੇ ਆਪੇ ॥ ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਛੂ ਨ ਹੋਵੈ ਤੂੰ ਆਪੇ ਕਾਰੈ ਲਾਵਣਿਆ ॥੬॥
Āpe kare karā▫e āpe.   Āpe thāp uthāpe āpe.  Ŧujẖ ṯe bāhar kacẖẖū na hovai ṯūʼn āpe kārai lāvaṇi▫ā. ||6||

 

The Creator (aapey) IT-self (karey) creates the creatures with allotted roles and (karaaey = cause to do) engages them in their roles. IT-self (thaapey) creates as well as (uthaapey) destroys, i.e. birth and death is in God’s hands.

(Kachhoo na) nothing (hovai) happens (tey baahar-i) outside (tudh-u) You; (too’n) You Yourself (laavniaa) engage the creatures (kaarai) in their tasks. 6.

 

ਆਪੇ ਮਾਰੇ ਆਪਿ ਜੀਵਾਏ ॥ ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੭॥

Āpe māre āp jīvā▫e.   Āpe mele mel milā▫e.  Sevā ṯe saḏā sukẖ pā▫i▫ā gurmukẖ sahj samāvaṇi▫ā. ||7||

 

The Almighty (aapey) IT-self (maarey = kills) causes creatures to succumb to vices and IT-self (jeevaaey = revives) enables to overcome vices; by (aapey) IT-self (meyley = causes to meet) leading to the guru who (milaaey) leads (meyl-i) unite with the Almighty.

One (sadaa) ever (paaiaa) experiences (sukh-u) peace (tey) by (seyva = service) obeying Divine commands; (gurmukh-i) one who follows the guru remains (sahj-i) steadfastly (samaavniaa) absorbed in obedience to God. 7.

 

Page 126

 

ਆਪੇ ਊਚਾ ਊਚੋ ਹੋਈ ॥ ਜਿਸੁ ਆਪਿ ਵਿਖਾਲੇ ਸੁ ਵੇਖੈ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਆਪੇ ਵੇਖਿ ਵਿਖਾਲਣਿਆ ॥੮॥੨੬॥੨੭॥

Āpe ūcẖā ūcẖo ho▫ī.   Jis āp vikẖāle so vekẖai ko▫ī.  Nānak nām vasai gẖat anṯar āpe vekẖ vikẖālaṇi▫ā. ||8||26||27||

 

The Almighty IT-self (hoee) becomes (oocha) high and more (oocho) the high, i.e. there is always more to know about the Almighty. (Koee) someone (jis-u) whom the Almighty (vikhaaley) shows/manifests (aap-i) the self (s-u) that person (veykhai = sees) obtains vision.

Says third Nanak: One (anatar-i) in whose (ghatt) mind (naam-u) Divine commands (vasai = abide) are kept, (aapey) him/her-self (veykhai = sees) has vision of God and (vikhaalniaa) shows to others, i.e. guides them to obey Naam and find God within. 8. 26. 27.

 

———————————————

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਭਰਪੂਰਿ ਰਹਿਆ ਸਭ ਥਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਘਰ ਹੀ ਮਹਿ ਪਾਈ ॥ ਸਦਾ ਸਰੇਵੀ ਇਕ ਮਨਿ ਧਿਆਈ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3.  Merā parabẖ bẖarpūr rahi▫ā sabẖ thā▫ī.   Gur parsādī gẖar hī mėh pā▫ī. Saḏā sarevī ik man ḏẖi▫ā▫ī gurmukẖ sacẖ samāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Prabh-u) the Almighty Master (meyra = my) of all (rahiaa bharpoor-i) pervades in (sabh) all (thaaee) places. IT is (paaee) found (mah-i) in (ghar-i = home) the mind (parsaadee) with grace/guidance of (gur) the guru.

One who (sadaa) ever pays (ik) single (man-i) minded (dhiaaee) attention to and (sareyvi = serves) obeys Divine commands (gurmukh-i) with the guru’s guidance, remains (samaavniaa) absorbed (sach-i) with the Eternal. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਜਗਜੀਵਨੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਹਰਿ ਜਗਜੀਵਨੁ ਨਿਰਭਉ ਦਾਤਾ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī jagjīvan man vasāvaṇi▫ā.   Har jagjīvan nirbẖa▫o ḏāṯā gurmaṯ sahj samāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa) keep (jagjeevan-u = life of the world) the Creator (ma’nn-i) in mind.

(Hari) the Almighty (jagjeevan-u) Creator is (nirbhau = fearless) the highest authority and (daataa = giver) provider; one (sahj-i) effortlessly (samaavniaa) merges with IT (gurmatee) with the guru’s counsel/guidance. 1.

(Rahaau) pause and reflect.

 

ਘਰ ਮਹਿ ਧਰਤੀ ਧਉਲੁ ਪਾਤਾਲਾ ॥ ਘਰ ਹੀ ਮਹਿ ਪ੍ਰੀਤਮੁ ਸਦਾ ਹੈ ਬਾਲਾ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਸੁਖਦਾਤਾ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੨॥

Gẖar mėh ḏẖarṯī ḏẖa▫ul pāṯālā.   Gẖar hī mėh parīṯam saḏā hai bālā. Saḏā anand rahai sukẖ▫ḏāṯa gurmaṯ sahj samāvaṇi▫ā. ||2||

 

(Dhartee) the earth, (dhaul-u) the bull supporting the earth – metaphor for cosmic laws and (paataalaa) nether regions are present (mah-i) in (ghar = home) the mind, i.e. similarly laws applicable to human conduct are present in mind. One who obeys them finds (preetam-u) the Beloved (baalaa = young) fresh Almighty (sadaa) ever present in the mind (hi) it-self.

With (sukhdaataa = giver of peace) the Almighty present within one (rahai) remains (anand-i) in bliss (sahj-i) with poise, and (samaavniaa) remains absorbed in IT. 2.

 

ਕਾਇਆ ਅੰਦਰਿ ਹਉਮੈ ਮੇਰਾ ॥ ਜੰਮਣ ਮਰਣੁ ਨ ਚੂਕੈ ਫੇਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਹਉਮੈ ਮਾਰੇ ਸਚੋ ਸਚੁ ਧਿਆਵਣਿਆ ॥੩॥

Kā▫i▫ā anḏar ha▫umai merā.   Jamaṇ maraṇ na cẖūkai ferā.  Gurmukẖ hovai so ha▫umai māre sacẖo sacẖ ḏẖi▫āvaṇi▫ā. ||3||

 

(Kaaiaa) the body/mind also has (haumai) ego and (meyra = my) attachments to the world-play (anadari) within, and (pheyra) cycles of (jamman) births and (maran-u) death does not (chookai) end.

One who (hovai) becomes (gurmukh-i) guru’s follower, (s-u) that person (maarey) kills (haumai) ego and (dhiaavniaa) pays attention to/obeys (sach-u = truth) Naam/Commands (sacho) of the Eternal. 3.

 

ਕਾਇਆ ਅੰਦਰਿ ਪਾਪੁ ਪੁੰਨੁ ਦੁਇ ਭਾਈ ॥ ਦੁਹੀ ਮਿਲਿ ਕੈ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਦੋਵੈ ਮਾਰਿ ਜਾਇ ਇਕਤੁ ਘਰਿ ਆਵੈ ਗੁਰਮਤਿ ਸਹਜਿ
ਸਮਾਵਣਿਆ ॥੪॥

Kā▫i▫ā anḏar pāp punn ḏu▫e bẖā▫ī.   Ḏuhī mil kai sarisat upā▫ī.  Ḏovai mār jā▫e ikaṯ gẖar āvai gurmaṯ sahj samāvaṇi▫ā. ||4||

 

Forgetting Divine commands, but deciding what is (paap-u) sinful or (pu’nnu) pious are (duey) two (bhaaee) brothers, (andar-i) in (kaaiaa) the body/mind, i.e. and cause to act by own will; the (duhee) two (mil-i kai) together (upaaee) create (sristt-i universe) the world, i.e. ego/acting by self-will, is the cause for rebirth.

One who (maar-i = kills) gives up (dovai) both ideas and (aavai) comes to (ikat-u) one (ghar-i) state, i.e. focuses n Divine commands, (gurmat-i) with the guru’s counsel, (sahj-i) naturally (samaavniaa) merges in the Almighty – and not reborn. 4.

 

ਘਰ ਹੀ ਮਾਹਿ ਦੂਜੈ ਭਾਇ ਅਨੇਰਾ ॥ ਚਾਨਣੁ ਹੋਵੈ ਛੋਡੈ ਹਉਮੈ ਮੇਰਾ ॥ ਪਰਗਟੁ ਸਬਦੁ ਹੈ ਸੁਖਦਾਤਾ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੫॥

Gẖar hī māhi ḏūjai bẖā▫e anerā.   Cẖānaṇ hovai cẖẖodai ha▫umai merā.  Pargat sabaḏ hai sukẖ▫ḏāṯa an▫ḏin nām ḏẖi▫āvaṇi▫ā. ||5||

 

Because of (doojai = second) other (bhaaey) ideas, there is (aneyra) darkness (maah-i) in (ghar) the mind (hi) itself where Naam/God is present and cannot be seen. (Chaanan-u) enlightenment (hovai) comes when on (chhoddai) gives up (haumai) ego and (meyra = my) attachment to the world-play – this is how God is found.

Awareness of (sabad-u = word) Naam/Divine commands, (sukhdaata = giver of comfort) the source of comfort is then (pargatt-u hai = manifests) obtained, by (andin-u) always (dhiaavniaa) paying attention/obeying Naam. 5.

 

ਅੰਤਰਿ ਜੋਤਿ ਪਰਗਟੁ ਪਾਸਾਰਾ ॥ ਗੁਰ ਸਾਖੀ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ॥ ਕਮਲੁ ਬਿਗਾਸਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥੬॥

Anṯar joṯ pargat pāsārā.   Gur sākẖī miti▫ā anḏẖi▫ārā.  Kamal bigās saḏā sukẖ pā▫i▫ā joṯī joṯ milāvaṇi▫ā. ||6||

 

The Almighty is present as (jot-i = light) Spirit (anatar-i) within, and (pargatt-u) manifest as (paasaara) the expanse/nature outside. The Almighty is seen within and without when (andhiaara) ignorance is (mittiaa) removed with (saakhee) guidance of (gur) the guru.

The mind (kamal-u) lotus flower (bigaas-i) blossoms, i.e. one gets the strength to overcome temptations, and (sadaa) ever (paaiaa) experiences (sukh-u) peace; (jotee) the soul/consciousness gets (milaavniaa) absorbed (jot-i) in the Supreme Spirit/the Divine. 6.

 

ਅੰਦਰਿ ਮਹਲ ਰਤਨੀ ਭਰੇ ਭੰਡਾਰਾ ॥ ਗੁਰਮੁਖਿ ਪਾਏ ਨਾਮੁ ਅਪਾਰਾ ॥ ਗੁਰਮੁਖਿ ਵਣਜੇ ਸਦਾ ਵਾਪਾਰੀ ਲਾਹਾ ਨਾਮੁ ਸਦ ਪਾਵਣਿਆ
॥੭॥

Anḏar mahal raṯnī bẖare bẖandārā.   Gurmukẖ pā▫e nām apārā.  Gurmukẖ vaṇje saḏā vāpārī lāhā nām saḏ pāvṇi▫ā. ||7||

 

(Bhanddaara) stores (ratnee = of jewels) of the valuable Naam (anadar-i) in (mahal = palace) the body are (bharey) full; (gurmukh-i) one who follows the guru (paaey) finds (apaaraa) the Infinite.

(Gurmukh-i) one who follows the guru is (vaapaaree) merchant (vanjey) dealing with Naam, i.e. conducts the self by Naam; and (sad) ever (paavniaa) gets (laahaa) the profit of (sad) ever conforming to (naam-u) Divine commands. 7.

 

ਆਪੇ ਵਥੁ ਰਾਖੈ ਆਪੇ ਦੇਇ ॥ ਗੁਰਮੁਖਿ ਵਣਜਹਿ ਕੇਈ ਕੇਇ ॥ ਨਾਨਕ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ਕਰਿ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੮॥੨੭॥੨੮॥

Āpe vath rākẖai āpe ḏe▫e.   Gurmukẖ vaṇjahi ke▫ī ke▫e.  Nānak jis naḏar kare so pā▫e kar kirpā man vasāvaṇi▫ā. ||8||27||28||

 

The Almighty (aapey) IT-self (raakhai) puts (vath-u/vast = substance) Naam in the soul and (aapey) IT-self (dey-i) gives its awareness. However, (keyee key-i) some rare person (gurmukh-i) follows the guru and (vanjah-i = deal) conducts the self by Naam.

One on (jis-u) whom the Almighty (karey) bestows (nadar-i) grace, (so) that person (paaey) obtains awareness of Naam; the Almighty (kar-i kirpa) kindly enables him/her to – overcome temptations and, (vasaavniaa) keep Naam (mann-i) in mind, says third Nanak. 8. 27. 28.

 

—————————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਹਰਿ ਆਪੇ ਮੇਲੇ ਸੇਵ ਕਰਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭਾਉ ਦੂਜਾ ਜਾਏ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਦਾ ਗੁਣਦਾਤਾ ਹਰਿ ਗੁਣ ਮਹਿ ਆਪਿ ਸਮਾਵਣਿਆ ॥੧॥
Mājẖ mėhlā 3.   Har āpe mele sev karā▫e.   Gur kai sabaḏ bẖā▫o ḏūjā jā▫e.  Har nirmal saḏā guṇḏāṯā har guṇ mėh āp samāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Har-i) the Almighty (aapey) IT-self (meyley) causes to find the guru, and with his guidance (kaaraaey = causes to do, seyv = service) one obeys Divine commands. Any (dooja) other (bhaau) idea (jaaey) leaves the mind (sabad-i = with word) by following instructions (kai) of (gur) the guru.

(Nirmal-u = clean) the pristine Almighty (sadaa) ever (gundaataa = giver of virtues) imparts awareness of Naam and (aap-i) IT-self (samaavniaa) remains (mah-i) in those who emulate (gun) Divine virtues. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਚੁ ਸਚਾ ਹਿਰਦੈ ਵਸਾਵਣਿਆ ॥ ਸਚਾ ਨਾਮੁ ਸਦਾ ਹੈ ਨਿਰਮਲੁ ਗੁਰ ਸਬਦੀ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sacẖ sacẖā hirḏai vasāvaṇi▫ā.   Sacẖā nām saḏā hai nirmal gur sabḏī man vasāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa) keep (sachaa = true) the inevitable (sach-u = truth) Naam (hirdai) in mind.

Naam of (sachaa) the Eternal (sadaa) ever (nirmal-u) purifies; we should (vasaavniaa) keep it (man-i) in mind/obey (sabdee = by the word) with guidance of the guru. 1.

(Rahaau) pause and reflect.

 

ਆਪੇ ਗੁਰੁ ਦਾਤਾ ਕਰਮਿ ਬਿਧਾਤਾ ॥ ਸੇਵਕ ਸੇਵਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਜਾਤਾ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮਿ ਸਦਾ ਜਨ ਸੋਹਹਿ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਪਾਵਣਿਆ ॥੨॥

Āpe gur ḏāṯā karam biḏẖāṯā.   Sevak sevėh gurmukẖ har jāṯā.  Amriṯ nām saḏā jan sohėh gurmaṯ har ras pāvṇi▫ā. ||2||

 

The Almighty is (aapey) IT-self (bidhaataa = maker of vidhaan) lawmaker (karam-i) for deeds of the creatures and IT-self (daataa =giver) imparts awareness of Naam/cosmic laws for their conduct. (Seyvak = servant) the seeker (gurmukh-i) who follows the guru (jaataa) knows commands of (har-i) the Almighty and (seyvah-i = serves) obeys them.

(Jan = servants) the seekers are (sadaa) ever (sohah-i = look good) are glorified for living by (a’mmrit) the life-giving Naam; they (paavniaa) obtain (har-i) Divine (ras-u = taste) experience (gurmat-i) by following the guru’s counsel. 2.

 

ਇਸੁ ਗੁਫਾ ਮਹਿ ਇਕੁ ਥਾਨੁ ਸੁਹਾਇਆ ॥ ਪੂਰੈ ਗੁਰਿ ਹਉਮੈ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਸਲਾਹਨਿ ਰੰਗਿ ਰਾਤੇ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਵਣਿਆ ॥੩॥
Is gufā mėh ik thān suhā▫i▫ā.   Pūrai gur ha▫umai bẖaram cẖukā▫i▫ā.  An▫ḏin nām salāhan rang rāṯe gur kirpā ṯe pāvṇi▫ā. ||3||

 

There is (ik-u = one) a (suhaaiaa) beautiful (thaan-u) place/God’s abode in (is-u) this (gufaa = cave) human body/mind; one is enabled to see God in it when (bharam-u = wandering) straying of the mind to other ideas (chukaaiaa) stopped by (poorai) the perfect (gur-i) guru.

(Raatey) imbued (rang-i) with love of God, the seekers (andin-u) ever (salaahan-i = sing) praise/emulate Divine virtues and (paavniaa) find God (tey) with (kirpa) kind guidance of (gur) the guru. 3.

 

Page 127

ਗੁਰ ਕੈ ਸਬਦਿ ਇਹੁ ਗੁਫਾ ਵੀਚਾਰੇ ॥ ਨਾਮੁ ਨਿਰੰਜਨੁ ਅੰਤਰਿ ਵਸੈ ਮੁਰਾਰੇ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਬਦਿ ਸੁਹਾਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Gur kai sabaḏ ih gufā vīcẖāre.   Nām niranjan anṯar vasai murāre.  Har guṇ gāvai sabaḏ suhā▫e mil parīṯam sukẖ pāvṇi▫ā. ||4||

 

When (ih-u) this human (gufaa) mind (veechaarey) reflects (sabad-i) on teachings (kai) of (gur) the guru; s/he finds that (niranjan-u = unstained) the pristine Naam of (muraarey – metaphor for) the Almighty (vasai = abides) is present (antar-i) within.

S/he (gaavai = sings) praises/emulates (har-i) Divine (gun) virtues and (suhaaey = looks good) is glorified by union with God; s/he (paavniaa) experiences (sukh-u) peace (mil-i) on finding (preetam) the Beloved Almighty. 4.

 

Note: The verse below points out that Divine justice takes account of every little deed of the creature and decides consequences. In this regard, the verse uses the taxman charging tax as metaphor for consequences.

 

ਜਮੁ ਜਾਗਾਤੀ ਦੂਜੈ ਭਾਇ ਕਰੁ ਲਾਏ ॥ ਨਾਵਹੁ ਭੂਲੇ ਦੇਇ ਸਜਾਏ ॥ ਘੜੀ ਮੁਹਤ ਕਾ ਲੇਖਾ ਲੇਵੈ ਰਤੀਅਹੁ ਮਾਸਾ ਤੋਲ ਕਢਾਵਣਿਆ ॥੫॥

Jam jāgāṯī ḏūjai bẖā▫e kar lā▫e.   Nāvhu bẖūle ḏe▫e sajā▫e. Gẖaṛī muhaṯ kā lekẖā levai raṯī▫ahu māsā ṯol kadẖāvaṇi▫ā. ||5||

 

(Jam-u) Divine justice, (jaagaatee) the taxman, (laaey) imposes (kar-u) tax on deeds done with (doojai) other ideas; it (dey-i) gives (sajaaey) punishment of those (bhooley) straying from obeying (naavh-u) Naam.

It (leyvai) takes (leykha) account of (gharree muht) every moment of life and (kaddhaavniaa) taking out/considering (maasaa tol = small weight measures) minute details. 5. 

 

ਪੇਈਅੜੈ ਪਿਰੁ ਚੇਤੇ ਨਾਹੀ ॥ ਦੂਜੈ ਮੁਠੀ ਰੋਵੈ ਧਾਹੀ ॥ ਖਰੀ ਕੁਆਲਿਓ ਕੁਰੂਪਿ ਕੁਲਖਣੀ ਸੁਪਨੈ ਪਿਰੁ ਨਹੀ ਪਾਵਣਿਆ ॥੬॥

Pe▫ī▫aṛai pir cẖeṯe nāhī.   Ḏūjai muṯẖī rovai ḏẖāhī.  Kẖarī ku▫āli▫o kurūp kulkẖaṇī supnai pir nahī pāvṇi▫ā. ||6||

 

The soul-woman who is not (cheytey) conscious, (peyeearrai = in parental house) in life, of what (pir-u) the Almighty spouse expects (mutthee = cheated) enticed by (doojai) other ideas (rovai) weeps (dhaahee) bitterly – for not receiving love of the spouse.

S/he is considered to be from (kharee) very (kuaalio = bad house) bad family, (kuroop-i) ugly and (kulakhnee = bad signs) ill mannered; s/he cannot (paavniaa) receive love of God within even in (supnai) dream. 6.

 

ਪੇਈਅੜੈ ਪਿਰੁ ਮੰਨਿ ਵਸਾਇਆ ॥ ਪੂਰੈ ਗੁਰਿ ਹਦੂਰਿ ਦਿਖਾਇਆ ॥ ਕਾਮਣਿ ਪਿਰੁ ਰਾਖਿਆ ਕੰਠਿ ਲਾਇ ਸਬਦੇ ਪਿਰੁ ਰਾਵੈ ਸੇਜ ਸੁਹਾਵਣਿਆ ॥੭॥

Pe▫ī▫aṛai pir man vasā▫i▫ā.   Pūrai gur haḏūr ḏikẖā▫i▫ā.  Kāmaṇ pir rākẖi▫ā kanṯẖ lā▫e sabḏe pir rāvai sej suhāvaṇi▫ā. ||7||

 

On the other hand, the soul-woman who (vasaaiaa = causes to abide) remains conscious of commands of (pir-u) the Almighty-spouse (peyeearrai = in parental house) in life; s/he finds (poorai) the perfect guru who (dikhaaiaa) shows the Almighty (hadoor-i) present within her.

Such a (kaaman-i) woman (raakhiaa) is kept (kantth-i laaey = touching throats) in embrace/close by (pir-u) the Almighty-husband; this happens (sabdey) by following the guru’s guidance, her (seyj = bed) mind (suhaavniaa) is found pleasant to abide in and (pir-u) the Almighty-husband (raavai) enjoys being. 7.

 

ਆਪੇ ਦੇਵੈ ਸਦਿ ਬੁਲਾਏ ॥ ਆਪਣਾ ਨਾਉ ਮੰਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਅਨਦਿਨੁ ਸਦਾ ਗੁਣ ਗਾਵਣਿਆ ॥੮॥੨੮॥੨੯॥

Āpe ḏevai saḏ bulā▫e.   Āpṇā nā▫o man vasā▫e.  Nānak nām milai vadi▫ā▫ī an▫ḏin saḏā guṇ gāvaṇi▫ā. ||8||28||29||

 

The Almighty (sad-i bulaaey) calls over/motivates and (aapey) IT-self (deyvai) gives faith; (aapey) IT-self (vasaaey = causes to abide) keeps (aapna = own) Divine (naau) Naam/virtues and commands (ma’nn-i) in mind – as guide for life.

One (milai) receives (vaddiaaee) the glory of finding (naam-u) the Almighty by (andin-u) always (sadaa) ever (gaavniaa = singing) praising/emulating (gun) Divine virtues, says third Guru. 8. 28. 29.

 

————————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਊਤਮ ਜਨਮੁ ਸੁਥਾਨਿ ਹੈ ਵਾਸਾ ॥ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਘਰ ਮਾਹਿ ਉਦਾਸਾ ॥ ਹਰਿ ਰੰਗਿ ਰਹਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਹਰਿ ਰਸਿ ਮਨੁ ਤ੍ਰਿਪਤਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3.   Ūṯam janam suthān hai vāsā.   Saṯgur sevėh gẖar māhi uḏāsā.  Har rang rahėh saḏā rang rāṯe har ras man ṯaripṯāvṇi▫ā. ||1||  contemporary

 

Composition of the third Guru in Raga Maajh. (Janam-u) human birth is (ootam) sublime as one can (vaasaa = residence) join (suthaan-i = at good place) holy congregation – where God is praised. One (udaasaa) is detached (maah-i) in (ghar) home, i.e. one sheds ego, and (seyvah-i = serve) obeys (satigur-u) the true guru – to live by Naam/Divine commands:

S/he (rahah-i) lives (rang-i) pleasure/will of (har-i) the Almighty; (sdaa) ever (raatey) imbued (rang-i) with love; and are (triptaavniaa = satisfied) happy with (har-i) Divine (ras-i = relish) experience. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਪੜਿ ਬੁਝਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਗੁਰਮੁਖਿ ਪੜਹਿ ਹਰਿ ਨਾਮੁ ਸਲਾਹਹਿ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī paṛ bujẖ man vasāvaṇi▫ā.   Gurmukẖ paṛėh har nām salāhėh ḏar sacẖai sobẖā pāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those (bujh-i) understand what they/listen, (parr-i) read and (vasaavniaa) keep (ma’nn-i) in mind.

(Gurmukh-i) those who follow the guru (parrah-i) read and (salaahah-i = praise) acknowledge/obey (har-i) Divine (naam-u) Naam/commands; they (paavniaa) receive (sobha) glory (dar-i = in court) from (sachai) the Eternal. 1.

(Rahaau) pause and reflect.

 

ਅਲਖ ਅਭੇਉ ਹਰਿ ਰਹਿਆ ਸਮਾਏ ॥ ਉਪਾਇ ਨ ਕਿਤੀ ਪਾਇਆ ਜਾਏ ॥ ਕਿਰਪਾ ਕਰੇ ਤਾ ਸਤਿਗੁਰੁ ਭੇਟੈ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੨॥

Alakẖ abẖe▫o har rahi▫ā samā▫e.   Upā▫e na kiṯī pā▫i▫ā jā▫e.  Kirpā kare ṯā saṯgur bẖetai naḏrī mel milāvaṇi▫ā. ||2||

 

(Har-i) the Almighty (rahiaa samaaey) pervades everywhere and within but (alakh = without signs) unseen and (abheyau) unknown. IT (na jaaey) cannot be (paaiaa) found (kitee) any (upaaey) effort.

When IT (karey) bestows (kirpa) kindness (ta) then one (bheyttai) meets (satigur-u) the true guru who (nadree) with his grace/guidance (milaavniaa) leads to (meyl-i) unite with God. 2.

 

ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਬੰਧਨ ਤੂਟਹਿ ਗੁਰ ਸਬਦੀ ਗੁਰ ਸਬਦੀ ਮੁਕਤਿ ਕਰਾਵਣਿਆ ॥੩॥

Ḏūjai bẖā▫e paṛai nahī būjẖai.   Ŧaribaḏẖ mā▫i▫ā kāraṇ lūjẖai.  Ŧaribaḏẖ banḏẖan ṯūtėh gur sabḏī gur sabḏī mukaṯ karāvaṇi▫ā. ||3||

 

One who (parrai) reads with (doojai) other (bhaaey) ideas in mind (nahee) does not (boojhai) understand; S/he (loojhai) struggles – to find God – (kaaran-i) for the sake of (tribidh-i) three types of (maaiaa) ego actions – Dharam = worldly duties, Arth = economic well-being and Kaam = fulfilment of desires. ===============

(Bandhan) bondage of (tribidh-i) the three pursuits (toottah-i) break (sabdee = with words) with guidance of (gur) the guru; (gur) the guru’s (sabdee) guidance (karaavniaa) gets one (mukat-i) free from bondage to worldly attachments. 3.

 

ਇਹੁ ਮਨੁ ਚੰਚਲੁ ਵਸਿ ਨ ਆਵੈ ॥ ਦੁਬਿਧਾ ਲਾਗੈ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਬਿਖੁ ਕਾ ਕੀੜਾ ਬਿਖੁ ਮਹਿ ਰਾਤਾ ਬਿਖੁ ਹੀ ਮਾਹਿ ਪਚਾਵਣਿਆ
॥੪॥

Ih man cẖancẖal vas na āvai.   Ḏubiḏẖā lāgai ḏah ḏis ḏẖāvai.  Bikẖ kā kīṛā bikẖ mėh rāṯā bikẖ hī māhi pacẖāvaṇi▫ā. ||4||

 

(Ih-u) this human mind is (chanchal-u) fickle and does not (aavai) come (vas-i) under control; it – forgets Naam and – (laagai) pursues (dubidhaa = duality) other ideas (dhaavai) running in (dah) ten (dis-i) directions, i.e. is directionless.

(Keerra) the worm (ka) of (bikh-u = poison) money remains (raataa) engrossed (mah-i) in making (bikh-u) money and (pachaavniaa) perishes (maah-i) in pursuit of (bikh) money (hi) only. 4.

 

ਹਉ ਹਉ ਕਰੇ ਤੈ ਆਪੁ ਜਣਾਏ ॥ ਬਹੁ ਕਰਮ ਕਰੈ ਕਿਛੁ ਥਾਇ ਨ ਪਾਏ ॥ ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਿਛੂ ਨ ਹੋਵੈ ਬਖਸੇ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥੫॥

Ha▫o ha▫o kare ṯai āp jaṇā▫e.   Baho karam karai kicẖẖ thā▫e na pā▫e.  Ŧujẖ ṯe bāhar kicẖẖū na hovai bakẖse sabaḏ suhāvaṇi▫ā. ||5||

 

The human being (karey = does, hau hau = I and I) praises the self (tai) and wants (aap-u) the self (janaaey) be known. (Karai) performs (bah-u) numerous rituals, but (paaey) finds (kichh-u na = not any) no (thaaey) place with God.

O Almighty, (kichhoo na) nothing (hovai) happens (baahari) outside (tujh tey) Your will; one whom You (bakhsey) bestow grace, lives (sabad-i = by the word) in obedience to Divine commands and (suaavniaa = looks good) is accepted by You. 5.

 

ਉਪਜੈ ਪਚੈ ਹਰਿ ਬੂਝੈ ਨਾਹੀ ॥ ਅਨਦਿਨੁ ਦੂਜੈ ਭਾਇ ਫਿਰਾਹੀ ॥ ਮਨਮੁਖ ਜਨਮੁ ਗਇਆ ਹੈ ਬਿਰਥਾ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਵਣਿਆ ॥੬॥

Upjai pacẖai har būjẖai nāhī.   An▫ḏin ḏūjai bẖā▫e firā▫ī. Manmukẖ janam ga▫i▫ā hai birthā anṯ ga▫i▫ā pacẖẖuṯāvaṇi▫ā. ||6||

 

One (upjai) is born by Divine command but does not (boojhai) understand Hukam, i.e. his/her role in life. S/he (andin-u = everyday) always (phiraahee) wanders chasing (doojai = second) other (bhaaey) ideas.

(Janam-u) human birth of (manmukh) a self-willed person (gaiaa hai = goes) passes (birtha) in vain, i.e. s/he loses the opportunity to obey Naam and find God – and s/he (pachhutaavniaa) repents (anti) at the end when she (gaiaa) goes before Divine court where s/he is told of shortcomings. 6. 

 

ਪਿਰੁ ਪਰਦੇਸਿ ਸਿਗਾਰੁ ਬਣਾਏ ॥ ਮਨਮੁਖ ਅੰਧੁ ਐਸੇ ਕਰਮ ਕਮਾਏ ॥ ਹਲਤਿ ਨ ਸੋਭਾ ਪਲਤਿ ਨ ਢੋਈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੭॥

Pir parḏes sigār baṇā▫e.   Manmukẖ anḏẖ aise karam kamā▫e.  Halaṯ na sobẖā palaṯ na dẖo▫ī birthā janam gavāvṇi▫ā. ||7||

 

Like a woman whose (pir-u) husband (pardeys-i = in other country) is away and s/he (banaaey) wears (sigaar-u) adornment/makeup; (aisey) (manmukh) a self-willed person does not obey Divine commands but (kamaaey) performs (karam) rituals (andh-u) blindly.

S/he does not get (sobhaa = glory) good reputation (halat-i) here in the world or (dhhoee = support) approval (palat-i = there) of the Almighty for union; s/he (gavaavniaa) loses the opportunity of (janam-u) human birth – to attain union with the Almighty. 7.

 

ਹਰਿ ਕਾ ਨਾਮੁ ਕਿਨੈ ਵਿਰਲੈ ਜਾਤਾ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਸਹਜੇ ਹੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥

Har kā nām kinai virlai jāṯā.   Pūre gur kai sabaḏ pacẖẖāṯā.  An▫ḏin bẖagaṯ kare ḏin rāṯī sėhje hī sukẖ pāvṇi▫ā. ||8||

 

(Kinai) some (virlai) rare person (jaata = known) understands Naam/commands of (har-i) the Almighty. It is (pachhaataa = recognized) understood (sabad-i = with the word) with guidance (kai) of (gur) the guru.

The latter (andin-u = everyday) always (karey = performs, bhagat-i = devotion) obeys God (din-u) day and (raatee) nigh, i.e. in all activities, and (sahjey hi) effortlessly (paavniaa) obtains (sukh-u) peace – by union with God. 8.

 

ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੋ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਜਨ ਸੋਹਹਿ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਮਿਲਾਵਣਿਆ ॥੯॥੨੯॥੩੦॥

Sabẖ mėh varṯai eko so▫ī.   Gurmukẖ virlā būjẖai ko▫ī.  Nānak nām raṯe jan sohėh kar kirpā āp milāvaṇi▫ā. ||9||29||30||

 

(Soee) the same (eyko) One God (vartai = pervades) is present (mah-i) all (sabh) all. (Koee) some (virla) rare person (boojahi) recognizes God with (gurmukh-i) with the guru’s guidance.

The (jan) persons (ratey) imbued obedience (naam-i) of Naam (sohah-i = look good) are approved; the almighty (kar-i kirpa) kindly (milaavniaa) unites them (aap-i) with IT-self, says third Nanak. 9. 29. 30.

 

SGGS pp 122-125, Majh M: 3, Astpadis 23-26

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਤੇਰੇ ਭਗਤ ਸੋਹਹਿ ਸਾਚੈ ਦਰਬਾਰੇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਸਵਾਰੇ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Ŧere bẖagaṯ sohėh sācẖai ḏarbāre   Gur kai sabaḏ nām savāre   Saḏā anand rahėh ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. O God, (teyrey) Your (bhagat) devotees (sohah-i = look good) are glorified in (saachai = true) Divine (darbaarey) court; they (savaarey) are transformed (naam-i) by Naam, i.e. by emulating Divine virtues and obeying Divine commands with the guru’s guidance.

They (rahah-i) remain (anand-i) in bliss (din-u) day and (raatee) night, (samaavniaa) being absorbed (gunee = virtuous) in the One being praised (kah-i = saying) by praising/emulating (gun) Divine virtues. 1.

 

Page 123

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਾਮੁ ਸੁਣਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਊਚੋ ਊਚਾ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī nām suṇ man vasāvaṇi▫ā   Har jī▫o sacẖā ūcẖo ūcẖā ha▫umai mār milāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) I adore those who (sun-i) listen to (naam-u) Divine commands, and (vasaavniaa = cause to abide) keep them (ma’nn-i) in mind.  

(Jeeo) the revered (har-i) Almighty is (oocho oocha = very high) beyond physical reach and can only (milaavniaa) be found within (maar-i = killing) by dissolving (haumai) ego – and obeying Divine commands. 1.

Pause here and contemplate.

 

ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਿਸੈ ਮਿਲਾਈ ॥ ਗੁਰ ਸਬਦਿ ਮਿਲਹਿ ਸੇ ਵਿਛੁੜਹਿ ਨਾਹੀ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥

Har jī▫o sācẖā sācẖī nā▫ī   Gur parsādī kisai milā▫ī   Gur sabaḏ milėh se vicẖẖuṛėh nāhī sėhje sacẖ samāvaṇi▫ā ||2||

 

(Jeeo) the revered (har-i) Almighty is (saachaa) eternal whose (naaee) writ (saachee = true) is inviolable. (Kisai) some rare person (milaaee) unites with the Almighty (parsaadee) with grace/guidance of (guru) the guru – to obey Naam.

Those who (milah-i = meet) experience God (sabad-i) through teachings of the guru to obey Naam, (sey) they (naahee) do not (vichhurrah-i) separate, i.e. never forget God, and remain (sahjey) steadfastly (samaavniaa) absorbed in obedience to (sach-i) the Eternal. 2.

 

ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਛੂ ਨ ਹੋਇ ॥ ਤੂੰ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਗੁਰਮਤਿ ਆਪਿ ਮਿਲਾਵਣਿਆ ॥੩॥

Ŧujẖ ṯe bāhar kacẖẖū na ho▫e   Ŧūʼn kar kar vekẖėh jāṇėh so▫e Āpe kare karā▫e karṯā gurmaṯ āp milāvaṇi▫ā ||3||

 

O Almighty (kachhoo na) nothing is (baahar-i = outside, tey = from) beyond (tujh You; (too’n) You (kar-i kar-i) create the creatures and (veykhah-i) watch/look after (soey) them.

(Karta) the Creator (aapey) IT-self (karey) creates and (karaaey = causes to act) allots roles; and (milaavniaa) unites (aap-i) with IT-self those who (gurmat-i) follow the guru’s guidance. 3.

 

Note: The next verse uses the relationship between husband and wife as metaphor for that between God and the soul. It says like the wife wears makeup to be pleasing to her husband, the seeker obeys the Almighty.

 

ਕਾਮਣਿ ਗੁਣਵੰਤੀ ਹਰਿ ਪਾਏ ॥ ਭੈ ਭਾਇ ਸੀਗਾਰੁ ਬਣਾਏ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੋਹਾਗਣਿ ਸਚ ਉਪਦੇਸਿ ਸਮਾਵਣਿਆ ॥੪॥

Kāmaṇ guṇvanṯī har pā▫e Bẖai bẖā▫e sīgār baṇā▫e   Saṯgur sev saḏā sohagaṇ sacẖ upḏes samāvaṇi▫ā ||4||

 

(Gunvantee) a virtuous/obedient (kaaman-i = wife) soul-wife (paaey) receives love of (har-i) the Almighty-husband; she (banaaey) makes (bhai = awe) respect and obedience of the Divine her (seegaar-u) adornment.

(Seyv-i = serving) by obeying (sach = true) the ever applicable (updeys-i) instructions of (satigur-u) true guru, she (samaavniaa) remains absorbed in God; s/he is (sadaa) ever (sohaagan-i) fortunate to experience the Almighty within. 4. 

 

ਸਬਦੁ ਵਿਸਾਰਨਿ ਤਿਨਾ ਠਉਰੁ ਨ ਠਾਉ ॥ ਭ੍ਰਮਿ ਭੂਲੇ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥ ਹਲਤੁ ਪਲਤੁ ਤਿਨੀ ਦੋਵੈ ਗਵਾਏ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਵਣਿਆ ॥੫॥

Sabaḏ visāran ṯinā ṯẖa▫ur na ṯẖā▫o   Bẖaram bẖūle ji▫o suñai gẖar kā▫o   Halaṯ palaṯ ṯinī ḏovai gavā▫e ḏukẖe ḏukẖ vihāvaṇi▫ā||5||

 

Those who (visaaran-i) forget the (sabad-u = word) Divine commands have no (tthaaur) place here and do not get (tthaau) place with God. Such persons (bhooley) go stray (bhram-i) in delusion – and attain nothing, (jiau) like (kaau) a crow fails to get food from (su’nnjnai) an empty house – a maxim.

(Tinee) they lose comfort (dovai) both (halat-u) here and (palat-u) in the hereafter, which (vihaavniaa) pass (dukey dukh-i) in distress – restless in life and cycles of births and deaths after death. 5.

 

ਲਿਖਦਿਆ ਲਿਖਦਿਆ ਕਾਗਦ ਮਸੁ ਖੋਈ ॥ ਦੂਜੈ ਭਾਇ ਸੁਖੁ ਪਾਏ  ਨ ਕੋਈ ॥ ਕੂੜੁ ਲਿਖਹਿ ਤੈ ਕੂੜੁ ਕਮਾਵਹਿ ਜਲਿ ਜਾਵਹਿ ਕੂੜਿ ਚਿਤੁ ਲਾਵਣਿਆ ॥੬॥

Likẖ▫ḏi▫ā likẖ▫ḏi▫ā kāgaḏ mas kẖo▫ī   Ḏūjai bẖā▫e sukẖ pā▫e na ko▫ī   Kūṛ likẖėh ṯai kūṛ kamāvėh jal jāvėh kūṛ cẖiṯ lāvaṇi▫ā||6||

 

(Kaagad/kaagaz) paper and (mas-u) ink (khoee = lost) finish (likhdiaa likhdiaa) writing about how to attain peace; but (na koee = not any) no one (paaey) finds (sukh-u) peace by focussing on (doojai = second) other (bhaaey) ideas, i.e. peace is attained only by performing the allotted role in life.

People (likhah-i) write (koorr-u) falsehood (tai) and (kamaavah-i) practice (koorr-u) falsehood, i.e. think and act only for short term gains/pleasures; they (jal-i jaavah-i = get burnt) perish- fall to vices by (laavniaa) fixing (chit-u) consciousness (koorr-i = on falsehood) on transitory things. 6.

 

ਗੁਰਮੁਖਿ ਸਚੋ ਸਚੁ ਲਿਖਹਿ ਵੀਚਾਰੁ ॥ ਸੇ ਜਨ ਸਚੇ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਸਚੁ ਕਾਗਦੁ ਕਲਮ ਮਸਵਾਣੀ ਸਚੁ ਲਿਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੭॥

Gurmukẖ sacẖo sacẖ likẖėh vīcẖār   Se jan sacẖe pāvahi mokẖ ḏu▫ār   Sacẖ kāgaḏ kalam masvāṇī sacẖ likẖ sacẖ samāvaṇi▫ā ||7||

 

On the other hand (gurmukh-i) those who follow the guru, (likhah-i) write (veechaar-u) thoughts on obedience of (sacho sach-u) the Eternal. (Sey) such (jan) persons (sachey = truthful) live truthfully and (paavah-i) obtain (mokh) freedom from temptations and entry to (duaar-u) the gate to, i.e. are approved for union by God.

(Sach-u = truth) Naam is their (kaagad-u) paper, (kalam) pen and (masvaanee) inkpot; they (likh-i) write (sach-u = truth) Naam on their mind and (samaavniaa) remain absorbed (sach-i) in the Eternal. 7.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਅੰਤਰਿ ਬੈਠਾ ਵੇਖੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਿਲੈ ਸੋਈ ਜਨੁ ਲੇਖੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੨੨॥੨੩॥

Merā parabẖ anṯar baiṯẖā vekẖai  Gur parsādī milai so▫ī jan lekẖai   Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā ||8||22||23||

 

(Prabh-u) the Almighty Master (meyra = my) of all (baittha) sits (antar-i) within and (veykhai = sees) knows one’s conduct. One who (milai) finds God (parsaadee) with grace/guidance of the guru, (soee) that (jan) person comes (leykhai) in account, i.e. is accepted by the Almighty.

Such a person (paavniaa) receives awareness of Naam/Divine commands (tey) from (poorey) the perfect guru – and obeys – (milai) receives (vaddiaaee) glory of union with God, says third Nanak. 8. 22. 23.

 

———————————————

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਆਤਮ ਰਾਮ ਪਰਗਾਸੁ ਗੁਰ ਤੇ ਹੋਵੈ ॥ ਹਉਮੈ ਮੈਲੁ ਲਾਗੀ ਗੁਰ ਸਬਦੀ ਖੋਵੈ ॥ ਮਨੁ ਨਿਰਮਲੁ ਅਨਦਿਨੁ ਭਗਤੀ ਰਾਤਾ ਭਗਤਿ ਕਰੇ ਹਰਿ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Āṯam rām pargās gur ṯe hovai   Ha▫umai mail lāgī gur sabḏī kẖovai   Man nirmal an▫ḏin bẖagṯī rāṯā bẖagaṯ kare har pāvṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. (Pargaas-u = light) enlightenment (raam = within) of the mind (hovai) happens (tey) with guidance of the guru; (mail-u) dirt of (haumai) ego (laagee) sticking to the mind (khovai) is removed (sabdee = with the word) with guidance of the guru, i.e. God is found in a clean mind like the image is seen when the mirror is clean.

When (man-u) the mind is (nirmal-u = pure) free of other ideas, it is (raata) imbued (bhagtee) with devotion/obedience; then one (karey) practices (bhagat-i) obedience and (paavniaa) finds (har-i) the Almighty. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਆਪਿ ਭਗਤਿ ਕਰਨਿ ਅਵਰਾ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥ ਤਿਨਾ ਭਗਤ ਜਨਾ ਕਉ ਸਦ ਨਮਸਕਾਰੁ ਕੀਜੈ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī āp bẖagaṯ karan avrā bẖagaṯ karāvaṇi▫ā   Ŧinā bẖagaṯ janā ka▫o saḏ namaskār kījai jo an▫ḏin har guṇ gāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (karan-i = do, bhagat-i = devotion) obey God (aap-i) themselves, and (karaavniaa = cause to do, bhagat-i = devotion) motivate (avra) others to do so.

One should (sad) ever (keejai = do) pay (namskaar-u) obeisance (kau) to (tinaa) those (bhagat janaa) devotees (jo) who (andin-u = everyday) ever (gaavniaa = sing) praise and emulate (gun) virtues of (har) the Almighty. 1.

Pause and contemplate.

 

ਆਪੇ ਕਰਤਾ ਕਾਰਣੁ ਕਰਾਏ ॥ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਕਾਰੈ ਲਾਏ ॥ ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸੇਵਾ ਹੋਵੈ ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੨॥

Āpe karṯā kāraṇ karā▫e Jiṯ bẖāvai ṯiṯ kārai lā▫e   Pūrai bẖāg gur sevā hovai gur sevā ṯe sukẖ pāvṇi▫ā ||2||

 

(Karta) the Creator (apey) IT-self (karaaey) causes to do (kaaran) what needs to be done; IT (laaey) engages the creature in (tit-u) that (kaarai) task (jit-u) as IT (bhaavai = likes) considers fit – with guidance by  the guru.

It is by (poorai) good (bhaag-i) fortune, that one finds the guru and (seyva = service, hovai = is done) follows his guidance; one (paavniaa) attains (sukh-u = comfort) fulfilment of objective (tey) by (seyva = serving) following (gur) the guru. 2.

 

ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਸਦਾ ਮੁਕਤੁ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੩॥

Mar mar jīvai ṯā kicẖẖ pā▫e   Gur parsādī har man vasā▫e Saḏā mukaṯ har man vasā▫e sėhje sahj samāvaṇi▫ā||3||

 

Like a seed sprouts to a plant by mixing in the soil, the creature (paaey) attains (kichh-u) something when s/he (mar-i mar-i = dies) gives up ego, obeys the guru and (jeevai = lives) overcomes temptations.

(Parsaadi) with grace/guidance of (gur) the guru, s/he (vasaaey) keeps (har-i) the Almighty (ma’nn-i) in mind, i.e. conforms to Divine commands.

One (mukat-u) free of temptations (sadaa) ever (vasaaey = causes to abide) keeps (har-i) the Almighty (ma’nn-i) in mind; s/he remains (sahjey) steadfastly (samaavniaa) absorbed (sahj-i) in the steadfast Almighty. 3.

 

ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਮੁਕਤਿ ਨ ਪਾਏ ॥ ਦੇਸੰਤਰੁ ਭਵੈ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਕਪਟੀ ਬਿਨੁ ਸਬਦੈ ਦੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Baho karam kamāvai mukaṯ na pā▫e   Ḏesanṯar bẖavai ḏūjai bẖā▫e kẖu▫ā▫e   Birthā janam gavā▫i▫ā kaptī bin sabḏai ḏukẖ pāvṇi▫ā ||4||

 

One who (kamaavai) performs (bah-u) many (karam) rituals, does not (paaey) attain (mukat-i) freedom from temptations; s/he only (bhavai) wanders (deysantar-u = in land) everywhere (khuaaey) misled by (doojai = second) other (bhaaey) ideas.

Such (kapttee) an impostor (gavaaiaa = loses) wastes (janam-u) human birth – the opportunity to live by Naam/Divine commands and find God – (birtha) in vain; (bin-u = without) by not obeying (sabdai = word) Divine commands, s/he (paavniaa) experiences (dukh-u) grief – with continued separation from God, and being put in cycles of births and deaths. 4.

 

ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਰਮ ਪਦੁ ਪਾਏ ॥ ਸਤਿਗੁਰੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥

Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e   Gur parsādī param paḏ pā▫e Saṯgur āpe mel milā▫e mil parīṯam sukẖ pāvṇi▫ā ||5||

 

One who conforms to Divine commands, (raakhai) keeps (dhaavat) the wandering mind (tthaak-i rahaaey) restrained from wandering; one (paaey) attains (param) the supreme (pad-u) state – of freedom from temptations (parsaadee) with grace/guidance of the guru.

The Almighty (aapey) IT-self (milaaey = causes to meet) leads the seekers to (satigur-u) the true guru who (meyl-i) unites with the Almighty; one (paavniaa) experiences (sukh-u) peace (mil-i) on union with (preetam) the Beloved Almighty. 5.

 

Page 124

 

ਇਕਿ ਕੂੜਿ ਲਾਗੇ ਕੂੜੇ ਫਲ ਪਾਏ ॥ ਦੂਜੈ ਭਾਇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਏ ॥ ਆਪਿ ਡੁਬੇ ਸਗਲੇ ਕੁਲ ਡੋਬੇ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣਿਆ ॥੬॥

Ik kūṛ lāge kūṛe fal pā▫e   Ḏūjai bẖā▫e birthā janam gavā▫e   Āp dube sagle kul dobe kūṛ bol bikẖ kẖāvaṇi▫ā ||6||

 

(Ik-i = one type) some people (laagey) pursue (koorr-i = false) transitory gains and pleasures; they (paaey) get (koorrey) transitory (phal) fruits/pleasures. They (gavaaey) waste the opportunity to unite with God in (janam-u) human birth by pursuing (doojai) other (bhaaey) ideas/influences.

They (aap-i) themselves (ddubey = drown) fall prey to vices and (ddobey) drown/destroy (sagely) all (kul) lineages, i.e. bring bad name to their parents and ancestors; (bol-i) speaking (koorr-u) lies for gains is like (khaavniaa) eating (bikh-u) poison, pretentions or spiritual suicide. 6.

 

ਇਸੁ ਤਨ ਮਹਿ ਮਨੁ ਕੋ ਗੁਰਮੁਖਿ ਦੇਖੈ ॥ ਭਾਇ ਭਗਤਿ ਜਾ ਹਉਮੈ ਸੋਖੈ ॥ ਸਿਧ ਸਾਧਿਕ ਮੋਨਿਧਾਰੀ ਰਹੇ ਲਿਵ ਲਾਇ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨ ਦਿਖਾਵਣਿਆ ॥੭॥

Is ṯan mėh man ko gurmukẖ ḏekẖai Bẖā▫e bẖagaṯ jā ha▫umai sokẖai   Siḏẖ sāḏẖik moniḏẖārī rahe liv lā▫e ṯin bẖī ṯan mėh man na ḏikẖāvaṇi▫ā||7||

 

(Ko) some rare person (gurmukh-i) who follows the guru, (deykhai) sees (man-u) the mind – God within – (mah-i) in (is-u) this mind; one engages in (bhaaey) loving (bhagat-i) devotion develops (ja) when one (sokhai = dries) dissolves (haumai) ego – stops acting by self-will.

(Sidh) saints, (saadhik) seekers and (mondhaaree) silent sages (rahey) keep (liv) attention (laaey) fixed in meditation, but (tin) they (bhee) also do not (dikhaavniaa) see God (mah-i) in the mind in (tan) the body – because they follow other methods than obey God with the guru’s guidance. 7.

 

ਆਪਿ ਕਰਾਏ ਕਰਤਾ ਸੋਈ ॥ ਹੋਰੁ ਕਿ ਕਰੇ ਕੀਤੈ ਕਿਆ ਹੋਈ ॥ ਨਾਨਕ ਜਿਸੁ ਨਾਮੁ ਦੇਵੈ ਸੋ ਲੇਵੈ ਨਾਮੋ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੮॥੨੩॥੨੪॥

Āp karā▫e karṯā so▫ī   Hor kė kare kīṯai ki▫ā ho▫ī   Nānak jis nām ḏevai so levai nāmo man vasāvaṇi▫ā ||8||23||24||

 

(Soee = that one) the One (karta) Almighty (aap-i) IT-self (karaaey = causes to act) engages the creatures in allotted roles; anyone (hor-u) else (karey) can do (k-i = what?) nothing; (kiaa = what) nothing (hoee) can be (keetai) done by (keetey) the created, i.e. the creature can perform the allotted role and not any other.

One (jis-u) whom the Creator (deyvai) imparts awareness of (naam-u) the law/rules applicable to the role, (sey) that creature (leyvai) receives, i.e. remains conscious; s/he (vasaavniaa) keeps (naamo) Naam/rules of the Almighty (ma’nn-i) in mind, says third Nanak. 8. 23. 24.

 

———————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਇਸੁ ਗੁਫਾ ਮਹਿ ਅਖੁਟ ਭੰਡਾਰਾ ॥ ਤਿਸੁ ਵਿਚਿ ਵਸੈ ਹਰਿ ਅਲਖ ਅਪਾਰਾ ॥ ਆਪੇ ਗੁਪਤੁ ਪਰਗਟੁ ਹੈ ਆਪੇ ਗੁਰ ਸਬਦੀ ਆਪੁ ਵੰਞਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 is gufā mėh akẖut bẖandārā   Ŧis vicẖ vasai har alakẖ apārā   Āpe gupaṯ pargat hai āpe gur sabḏī āp vañāvaṇ▫i▫ā ||1||

 

Composition of the third Guru in Raga Maajh. There are (akhutt) inexhaustible (bhandaara) stores – of Naam – (mah-i) in (is) this (gufaa = cave) mind. (Alakh) the Unseen (apaaraa) Infinite (har-i) Almighty (vasai) dwells (vich-i) in (tis-u = that) it.

The Almighty is (aapey) IT-self (gupat-u) hidden/ in subtle form; (aapey = self) God (hai) becomes (pargatt-u) manifest when (aap-u = self) ego – which masks the inner-self – is (va’nnjnaavniaa = lose) removed (sabdee = with the word) with guidance of the guru.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਗੁਰਮਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥ ੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī amriṯ nām man vasāvaṇi▫ā   Amriṯ nām mahā ras mīṯẖā gurmaṯī amriṯ pī▫āvṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa) keep (a’mmrit) the life-giving Naam (ma’nn-i) in mind. (Amrit) the life-giving Naam is (maha) a very (meetthaa) sweet (ras-u) elixir, it is (peeaavniaa) drunk (gurmatee) with the guru’s guidance, i.e. one practices Naam with the guru’s guidance; this experience is enjoyable. 1.

(Rahaau) pause and contemplate.

 

ਹਉਮੈ ਮਾਰਿ ਬਜਰ ਕਪਾਟ ਖੁਲਾਇਆ ॥ ਨਾਮੁ ਅਮੋਲਕੁ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥ ਬਿਨੁ ਸਬਦੈ ਨਾਮੁ ਨ ਪਾਏ ਕੋਈ ਗੁਰ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੨॥

Ha▫umai mār bajar kapāt kẖulā▫i▫ā   Nām amolak gur parsādī pā▫i▫ā   Bin sabḏai nām na pā▫e ko▫ī gur kirpā man vasāvaṇi▫ā ||2||

 

Naam/God within is behind (bajar) very strong (kapaatt) door shutters of (haumai) ego; when ego (mar-i) is killed, the gate (khulaaiaa) opens; (amolak-u) the priceless Naam (paaiaa) found within (parsaadee) with grace/guidance of (guru) the guru.

(Na koee = not any) no one (paaey) obtains awareness of Naam (bin-u) without (sabdai = word) the guru’s guidance; it is (vasaavniaa) is kept (ma’nn-i) in mind with (kirpa = kindness) kind guidance of the guru. 2.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਚੁ ਨੇਤ੍ਰੀ ਪਾਇਆ ॥ ਅੰਤਰਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਗਵਾਇਆ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਵਣਿਆ॥੩॥

Gur gi▫ān anjan sacẖ neṯrī pā▫i▫ā Anṯar cẖānaṇ agi▫ān anḏẖer gavā▫i▫ā   Joṯī joṯ milī man māni▫ā har ḏar sobẖā pāvṇi▫ā ||3||

 

A diseased eye needs (anjan) eye medicine; similarly when (anjan-u) the eye medicine of (giaan) awareness of (sach-u = truth) Naam is put (neytree = in the eye) in the inner-eye; then (anatar-i) the inner-self gets (chaanan-u) light/awareness and (andheyr-u) darkness of (agiaan-u) ignorance (gavaaiaaa = lost) ends – and one becomes aware of Naam/God within.

Then (jotee) the soul (mil-i) merges (jot-i) in the Supreme Spirit, i.e. one conforms to Naam and (paavniaa) receives (sobha) glory of – union with – (dar-i) in court (har-i) the Almighty 3.

 

ਸਰੀਰਹੁ ਭਾਲਣਿ ਕੋ ਬਾਹਰਿ ਜਾਏ ॥ ਨਾਮੁ ਨ ਲਹੈ ਬਹੁਤੁ ਵੇਗਾਰਿ ਦੁਖੁ ਪਾਏ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸੂਝੈ ਨਾਹੀ ਫਿਰਿ ਘਿਰਿ ਆਇ ਗੁਰਮੁਖਿ ਵਥੁ ਪਾਵਣਿਆ ॥੪॥

Sarīrahu bẖālaṇ ko bāhar jā▫e   Nām na lahai bahuṯ vegār ḏukẖ pā▫e   Manmukẖ anḏẖe sūjẖai nāhī fir gẖir ā▫e gurmukẖ vath pāvṇi▫ā ||4||

 

(Ko) someone who (jaaey) goes (bhaalan-i) to search God (baahar-i) outside the body, does not (lahai) find God, s/he (dukh-u paaey) suffers (bahut-u) a lot of pain for (veygaar-i) fruitless effort.

(Manmukh) self-willed persons who do not follow the guru; they remain (andhey = blind) ignorant, (soojhai naahee) do not get awareness of Naam; if they (phir-i) finally come back and (gurmukh-i) follow the guru’s guidance, they (paavniaa) find (vath-u = substance) Naam/God (ghar-i = in house) within. 4.

 

ਗੁਰ ਪਰਸਾਦੀ ਸਚਾ ਹਰਿ ਪਾਏ ॥ ਮਨਿ ਤਨਿ ਵੇਖੈ ਹਉਮੈ ਮੈਲੁ ਜਾਏ ॥ ਬੈਸਿ ਸੁਥਾਨਿ ਸਦ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਚੈ ਸਬਦਿ ਸਮਾਵਣਿਆ ॥੫॥

Gur parsādī sacẖā har pā▫e   Man ṯan vekẖai ha▫umai mail jā▫e   Bais suthān saḏ har guṇ gāvai sacẖai sabaḏ samāvaṇi▫ā ||5||

 

One (paaey) finds (sachaa) the Eternal (har-i) Almighty (parsaadee) with grace/guidance of (guru) the guru; s/he (veykhai) watches his/her (man-i = in mind) thoughts and (tan-i = body) actions to see that his/her (mail-u) dirt/vice of (haumai) ego (jaaey) leaves.

S/he (bais-i) sits in/joins (suthaan-i = in good place) holy congregation, (gaavai) praises (har-i) Divine (gun) virtues; s/he thus remains (samaavniaa) absorbed in obedience (sabad-i = of word) of commands of (sachai) the Eternal. 5.

 

ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ ॥ ਦਸਵੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਏ ॥ ਓਥੈ ਅਨਹਦ ਸਬਦ ਵਜਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮਤੀ ਸਬਦੁ ਸੁਣਾਵਣਿਆ ॥ ੬॥

Na▫o ḏar ṯẖāke ḏẖāvaṯ rahā▫e   Ḏasvai nij gẖar vāsā pā▫e   Othai anhaḏ sabaḏ vajėh ḏin rāṯī gurmaṯī sabaḏ suṇāvṇi▫ā ||6||

 

S/he (tthaakey) closes (nau) the nine openings of the body – from temptations -, and (rahaaey) restrains (dhaavat-u) the wandering mind. S/he (paaey) gets (vaasaa = stay) to be in (nij) own (ghar-i) house, i.e. attains focus within.

(Othai = there) in that state, (anhad) un-struck (sabad = words) celestial music (vajah-i) plays (din-u) day and (raati) night, i.e. s/he remains continuously connected with God within; this (sabad-u = word) celestial music (sunaavniaa) is heard (gurmatee) with the guru’s guidance. 6.

 

ਬਿਨੁ ਸਬਦੈ ਅੰਤਰਿ ਆਨੇਰਾ ॥ ਨ ਵਸਤੁ ਲਹੈ ਨ ਚੂਕੈ ਫੇਰਾ ॥ ਸਤਿਗੁਰ ਹਥਿ ਕੁੰਜੀ ਹੋਰਤੁ ਦਰੁ ਖੁਲੈ ਨਾਹੀ ਗੁਰੁ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Bin sabḏai anṯar ānerā   Na vasaṯ lahai na cẖūkai ferā   Saṯgur hath kunjī horaṯ ḏar kẖulai nāhī gur pūrai bẖāg milāvaṇi▫ā ||7||

 

There is (aaneyra = darkness) ignorance (antar-i) in the mind (bin-u) without (sabdai = of the word) the guru’s guidance; one does not (lahai) find Naam/God and (pheyraa = cycles of births and deaths) do not (chookai) end.

(Kunjee) the key to (dar-u) gate/mind, i.e. ability to look within, is (hath-i) in hand of (satigur) the true guru; it (naahee) cannot (khulai) be opened by (horat-u) anyone else; (guru) the guru (milaavniaa) is met with (poorai) good (bhaag-i) fortune, i.e. with Divine grace. 7.

 

ਗੁਪਤੁ ਪਰਗਟੁ ਤੂੰ ਸਭਨੀ ਥਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਿਲਿ ਸੋਝੀ ਪਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਸਦਾ ਤੂੰ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੮॥੨੪॥੨੫॥

Gupaṯ pargat ṯūʼn sabẖnī thā▫ī   Gur parsādī mil sojẖī pā▫ī   Nānak nām salāhi saḏā ṯūʼn gurmukẖ man vasāvaṇi▫ā ||8||24||25||

 

O Creator, (too’n) you are (gupt-u) hidden as well as (pargatt-u) manifest at (sabhnee) all (jaaee) places; this (sojhee) awareness (paaee) is obtained (parsaadee) with the guru’s guidance on (mil-i) finding the guru.

Says third Nanak to the devotee: You should (sadaa) ever (salaah-i) praise/acknowledge (naam-u) Divine commands, but remember, Naam (vasaavniaa) is kept (ma’nn-i) in mind and obeyed (gurmukh-i) with the guru’s guidance. 8. 24. 25.

 

—————————————–

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਮਿਲੈ ਮਿਲਾਏ ਆਪੇ ॥ ਕਾਲੁ ਨ ਜੋਹੈ ਦੁਖੁ ਨ ਸੰਤਾਪੇ ॥ ਹਉਮੈ ਮਾਰਿ ਬੰਧਨ ਸਭ ਤੋੜੈ ਗੁਰਮੁਖਿ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Gurmukẖ milai milā▫e āpe   Kāl na johai ḏukẖ na sanṯāpe   Ha▫umai mār banḏẖan sabẖ ṯoṛai gurmukẖ sabaḏ suhāvaṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. The Almighty (milai) is found (gurmukh-i) with the guru’s guidance when the Divine (aapey) IT-self (milaaey) leads to the guru. (Kaal = death) Divine justice does not (johai) eye and (dukh-u) grief does not (santaapey) afflict, him/her.

S/he (maar-i) kills (haumai) ego/acting by self-will, (torrai) breaks (sabh) all (bandhan) bondages to vices; s/he (suaavniaa = looks good) transformed by obeying (sabad-i) Divine commands (gurmukh-i) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥ ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī har har nām suhāvaṇi▫ā   Gurmukẖ gāvai gurmukẖ nācẖai har seṯī cẖiṯ lāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaari jeeo vaari = am ever sacrifice) adore one who (suhaavniaa = look good) is transformed by obeying (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-i) Naam of the Almighty.

S/he (gaavai = sings) praises/emulates Divine virtues (gurmukh-i) with the guru’s guidance, (naachai = dances to the tune) acts (gurmukh-i) with the guru’s guidance; (laavniaa) dedicating (chit-u) the mind (seytee) to (har-i) God. 1.

Pause and contemplate.

 

Page 125

 

ਗੁਰਮੁਖਿ ਜੀਵੈ ਮਰੈ ਪਰਵਾਣੁ ॥ ਆਰਜਾ ਨ ਛੀਜੈ ਸਬਦੁ ਪਛਾਣੁ ॥ ਗੁਰਮੁਖਿ ਮਰੈ ਨ ਕਾਲੁ ਨ ਖਾਏ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥

Gurmukẖ jīvai marai parvāṇ   Ārjā na cẖẖījai sabaḏ pacẖẖāṇ   Gurmukẖ marai na kāl na kẖā▫e gurmukẖ sacẖ samāvaṇi▫ā ||2||

 

One who (jeevai) lives (gurmukh-i) with the guru’s guidance is (parvaan-u) approved for union with God when s/he (marai) dies. His/her (aarja) life is not (chheejai = weakened) afflicted by vices as s/he (pachhaan-u) understands/obeys (sabad-u) Divine commands.

(Gurmukh-i) by following the guru one does not (marai = die) succumb to vices, and (kaal-u = time) bad time does not (khaaey) consume him/her; (gurmukh-i) one who follows the guru (samaavniaa) remains absorbed (sach-i) in the Eternal in life and merges on death. 2.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਏ ॥  ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਆਪਿ ਤਰੈ ਕੁਲ ਸਗਲੇ ਤਾਰੇ ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰਣਿਆ ॥੩॥

Gurmukẖ har ḏar sobẖā pā▫e Gurmukẖ vicẖahu āp gavā▫e  Āp ṯarai kul sagle ṯāre gurmukẖ janam savārṇi▫ā||3||

 

(Gurmukh-i) one who follows the guru (paaey) receives (sobha) glory – of union – (dar-i = at place of) with (har-i) the Almighty. S/he (gavaaey = loses) drives out (aap-u = self) ego (vichah-u) from within (gurmukh-i) with the guru’s guidance.

S/he (aap-i) him/her-self (tarai = swims) overcomes temptations/vices and (taarey = ferries/lifts) brings good name to (sagely) all his/her (kul) lineages, i.e. parents and ancestors; s/he (savaarniaa) makes a success of (janam-u) human birth (gurmukh-i) by following the guru. 3.

 

ਗੁਰਮੁਖਿ ਦੁਖੁ ਕਦੇ ਨ ਲਗੈ ਸਰੀਰਿ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਚੂਕੈ ਪੀਰ ॥ ਗੁਰਮੁਖਿ ਮਨੁ ਨਿਰਮਲੁ ਫਿਰਿ ਮੈਲੁ ਨ ਲਾਗੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੪॥

Gurmukẖ ḏukẖ kaḏe na lagai sarīr   Gurmukẖ ha▫umai cẖūkai pīr   Gurmukẖ man nirmal fir mail na lāgai gurmukẖ sahj samāvaṇi▫ā ||4||

 

(Gurmukh-i) one who follows the guru is (kadey na) never (lagai) afflicted (sareer-i = of the body) physical (dukh-u) pain. (Gurmukh-i) one who follows the guru, his/her (Peer-i = pain) affliction of (haumai) ego (chookai) ends (gurmukh-i) by following the guru.

(Man-u) the mind of (gurmukh-i) one who follows the guru becomes (nirmal-u = clean) free of ego and this (mail-u = dirt) vices does not (laagai) touch it;

(Gurmukh-i) one who follows the guru remains (sahj-i) naturally (samaavniaa) absorbed in obeying God. 4.

 

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ॥ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਵੈ ਸੋਭਾ ਪਾਈ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਸਬਦੁ ਕਰਾਵਣਿਆ ॥੫॥

Gurmukẖ nām milai vadi▫ā▫ī   Gurmukẖ guṇ gāvai sobẖā pā▫ī   Saḏā anand rahai ḏin rāṯī gurmukẖ sabaḏ karāvaṇi▫ā ||5||

 

(Gurmukh-i) one who follows the guru (milai) receives (vaddiaaee = greatness) honour here and in the hereafter. (Gurmukh-i) one who follows the guru (gaavai = sings) praises/emulates (gun) Divine virtues and (paaee) receives (sobha) glory.

S/he (sadaa) ever (rahai) remains (ana’nd-i) in bless (din-u) day and (raatee) night; (gurmukh-i) the guru’s guidance to live by (sabad-u) Divine commands (karaavniaa = causes to do) brings this bliss. 5.

 

ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਸਬਦੇ ਰਾਤਾ ॥ ਗੁਰਮੁਖਿ ਜੁਗ ਚਾਰੇ ਹੈ ਜਾਤਾ ॥ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਵੈ ਸਦਾ ਨਿਰਮਲੁ ਸਬਦੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੬॥

Gurmukẖ an▫ḏin sabḏe rāṯā   Gurmukẖ jug cẖāre hai jāṯā   Gurmukẖ guṇ gāvai saḏā nirmal sabḏe bẖagaṯ karāvaṇi▫ā ||6||

 

(Gurmukh-i) one who follows the guru is (andin-u = everyday) always (raata) imbued (sabdey = with the word) with Divine commands; (Gurmukh-i) those who follow the guru have been (jaataa) known (chaarey = an all four) all (jug) ages.

(Gurmukh-i) one who follows the guru (sadaa) ever (gaavai = sings) praises/emulates (nirmal-u) the pristine (gun) Divine virtues; and (karaavniaa = cause to do) engages (bhagat-i) in devotion/obedience (sabdey = of the word) of Naam/Divine commands. 6.

 

ਬਾਝੁ ਗੁਰੂ ਹੈ ਅੰਧ ਅੰਧਾਰਾ ॥ ਜਮਕਾਲਿ ਗਰਠੇ ਕਰਹਿ ਪੁਕਾਰਾ ॥ ਅਨਦਿਨੁ ਰੋਗੀ ਬਿਸਟਾ ਕੇ ਕੀੜੇ ਬਿਸਟਾ ਮਹਿ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

Bājẖ gurū hai anḏẖ anḏẖārā   Jamkāl garṯẖe karahi pukārā   An▫ḏin rogī bistā ke kīṛe bistā mėh ḏukẖ pāvṇi▫ā ||7||

 

There is (andh = blind) total (andhaaraa = dark) ignorance of Naam (baajh-u) without the guru – and people fall to vices. They are (gartthey) caught (jamkaal-i) by messenger of death – to be put in cycles of births and deaths – and (karah-i) make (pukaara) entreaties – but there is no one help.

They are (andin-u) always (rogi) afflicted by vices, like (keerrey) worms of (bisttaa) excrement remain in (bisttaa) excrement, and (paavniaa) experience (dukh-u) distress. 7.

 

ਗੁਰਮੁਖਿ ਆਪੇ ਕਰੇ ਕਰਾਏ ॥ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਵੁਠਾ ਆਪਿ ਆਏ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੨੫॥੨੬॥

Gurmukẖ āpe kare karā▫e Gurmukẖ hirḏai vuṯẖā āp ā▫e   Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā ||8||25||26||

 

(Gurmukh-i) one who follows the guru (aapey) him/her-self (karey = does) obeys Naam and (karaaey) motivates others to do so. The Almighty (aap-i) IT-self (aaey) comes and (vutthaa) abides (hirdai) in mind of (gurmukh-i) one who follows the guru.

Says third Nanak: One (milai) receives (vaddiaaee) glory (naam-i) through practice of Naam; awareness of Naam (paavniaa) is received (tey) from (poorey) the perfect guru. 8. 25. 26.