SGGS pp 1262-1264, Malaar M: 4, Shabads 1-5.

 

ਰਾਗੁ ਮਲਾਰ ਮਹਲਾ ੪ ਘਰੁ ੧ ਚਉਪਦੇ        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg malār mėhlā 4 gẖar 1 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth Guru in Raga Malaar, (chaupadey) of four stanzas each, (ghar-u 1) to be sung to the first beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

 

ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਧਿਆਇਓ ਹਿਰਦੈ ਮਤਿ ਗੁਰਮਤਿ ਦੂਖ ਵਿਸਾਰੀ ॥ ਸਭ ਆਸਾ ਮਨਸਾ ਬੰਧਨ ਤੂਟੇ ਹਰਿ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥੧॥

An▫ḏin har har ḏẖi▫ā▫i▫o hirḏai maṯ gurmaṯ ḏūkẖ visārī. Sabẖ āsā mansā banḏẖan ṯūte har har parabẖ kirpā ḏẖārī. ||1||

 

One who (dhiaaio) pays attention to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam or Divine virtues and commands (hirdai) in mind (gurmat-i = guru’s counsel) guided by the guru, (dookh) faults/transgressions (visaari = forgotten) are given up from his/her (mat-i) mind/thinking.

(Har-i har-i) the Almighty (prabh-i) Master (dhaari) bestows (kirpa) kindness and (sabh) all (aasaa) expectations from others, (mansaa) wishes of the mind for material benefit and (bandhan = bonds) attachments to the world-play (toottey = break) end, i.e. s/he yearns for, and looks only to, God. 1.

 

ਨੈਨੀ ਹਰਿ ਹਰਿ ਲਾਗੀ ਤਾਰੀ ॥ ਸਤਿਗੁਰੁ ਦੇਖਿ ਮੇਰਾ ਮਨੁ ਬਿਗਸਿਓ ਜਨੁ ਹਰਿ ਭੇਟਿਓ ਬਨਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Nainī har har lāgī ṯārī.  Saṯgur ḏekẖ merā man bigsi▫o jan har bẖeti▫o banvārī. ||1|| rahā▫o.

 

(Taari) gaze of my (naini) eyes, (laagi) is focused looking for, i.e. steadfastly reflect on Naam of, to find, (har-i har-i) the Almighty within.

(Meyra) my (man-u) mind (bigsio) blossoms (deykh-i) seeing (satigur-u) the true guru – because it is with the guru’s guidance that – (har-i) the Almighty (banvaari = gardener of the vegetation) Sustainor is (bheyttio) found. 1

(Rahaau) Dwell on this and reflect.

 

Page 1263

 

ਜਿਨਿ ਐਸਾ ਨਾਮੁ ਵਿਸਾਰਿਆ ਮੇਰਾ ਹਰਿ ਹਰਿ ਤਿਸ ਕੈ ਕੁਲਿ ਲਾਗੀ ਗਾਰੀ ॥ ਹਰਿ ਤਿਸ ਕੈ ਕੁਲਿ ਪਰਸੂਤਿ ਨ ਕਰੀਅਹੁ ਤਿਸੁ ਬਿਧਵਾ ਕਰਿ ਮਹਤਾਰੀ ॥੨॥

Jin aisā nām visāri▫ā merā har har ṯis kai kul lāgī gārī.  Har ṯis kai kul parsūṯ na karī▫ahu ṯis biḏẖvā kar mėhṯārī. ||2||

 

One (jin-i) who (visaariaa) forgets (har-i har-i) the purifying and rejuvenating Naam of the Almighty Master (meyra = my) of all, (kai = of, tis = that) his/her (kul) lineage (laagi) gets (gaari/gaal) swear/curse, i.e. is not respected.

O (har-i) Almighty, please do not (kareeahu = make) let (kai = of, tis-u = that) his/her (kul-i) lineage/parents (parsoot-i) procreate; (kar-i) make (tis-u) his/her (mahtaari) mother (bidhva) a widow – so that s/he does not conceive. 2.

 

ਹਰਿ ਹਰਿ ਆਨਿ ਮਿਲਾਵਹੁ ਗੁਰੁ ਸਾਧੂ ਜਿਸੁ ਅਹਿਨਿਸਿ ਹਰਿ ਉਰਿ ਧਾਰੀ ॥ ਗੁਰਿ ਡੀਠੈ ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਗਸੈ ਜਿਉ ਬਾਰਿਕੁ ਦੇਖਿ ਮਹਤਾਰੀ ॥੩॥

Har har ān milāvhu gur sāḏẖū jis ahinis har ur ḏẖārī.  Gur dīṯẖai gur kā sikẖ bigsai ji▫o bārik ḏekẖ mėhṯārī. ||3||

 

O (har-i har-i) Almighty, please (aan-i = bring, milaavhu = cause to meet) lead me to (gur-u) the great (saadhoo) guru (jis-u) who himself (dhaari) keeps (har-i) the Almighty (ur-i) in mind (ahinis-i) day and night – in all activities – so as to learn from him and follow his example.

(Sikh-u) the disciple of (gur) the guru (bigsai) blossoms (ddeetthai = seeing) on meeting (gur-i) the guru, (jio) like (baarik-u) the child is happy (deykh-i) on seeing (mahtaari) the mother. 3.

 

ਧਨ ਪਿਰ ਕਾ ਇਕ ਹੀ ਸੰਗਿ ਵਾਸਾ ਵਿਚਿ ਹਉਮੈ ਭੀਤਿ ਕਰਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਭੀਤਿ ਤੋਰੀ ਜਨ ਨਾਨਕ ਮਿਲੇ ਬਨਵਾਰੀ ॥੪॥੧॥

Ḏẖan pir kā ik hī sang vāsā vicẖ ha▫umai bẖīṯ karārī.  Gur pūrai ha▫umai bẖīṯ ṯorī jan Nānak mile banvārī. ||4||1||

 

(Dhan) the soul-wife and (pir) Almighty husband (vaasaa) dwell (ik hi = only one, sang-i = company) together – within the creature – but have (karaari) a strong (bheet-i) wall of (haumai = ego) self-importance of the soul (vich-i = in) separating them – and one does not identify God’s presence within.

When (bheet-i) the wall of (haumai) self-importance is (tori) is broken (poorai gur-i) by the perfect guru, i.e. when one develops humility with the guru’s guidance – then (jan) the humble seeker (miley) meets (banvaari = gardener of the vegetation) Almighty, says fourth Nanak. 4. 1.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਗੰਗਾ ਜਮੁਨਾ ਗੋਦਾਵਰੀ ਸਰਸੁਤੀ ਤੇ ਕਰਹਿ ਉਦਮੁ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਕਿਲਵਿਖ ਮੈਲੁ ਭਰੇ ਪਰੇ ਹਮਰੈ ਵਿਚਿ ਹਮਰੀ ਮੈਲੁ ਸਾਧੂ ਕੀ ਧੂਰਿ ਗਵਾਈ ॥੧॥

Malār mėhlā 4.  Gangā jamunā goḏāvrī sarsuṯī ṯe karahi uḏam ḏẖūr sāḏẖū kī ṯā▫ī. Kilvikẖ mail bẖare pare hamrai vicẖ hamrī mail sāḏẖū kī ḏẖūr gavā▫ī. ||1||

 

Composition of the fourth Guru in Raga Malaar. People go to bathe at the rivers Ganga, Jamuna/Yamuna, Godaavri, Sursati/Srasvati to purify themselves, but (tey = they) the pilgrim centers (karah-i = make, udam-u = effort) look forward (taaee) for (dhoor-i) dust (ki) of the feet of (saadhoo) devotees of God.

They say: We become dirty since numerous people (bharey) smeared with (mail-u) the dirt of (kilvikh) sins (parey) enter us; (hamri) our (mail-u) dirt (gavaaee = lost) is removed (dhoor-i) with dust of the feet of (sadhoo) devotees of God. 1.

 

ਤੀਰਥਿ ਅਠਸਠਿ ਮਜਨੁ ਨਾਈ ॥ ਸਤਸੰਗਤਿ ਕੀ ਧੂਰਿ ਪਰੀ ਉਡਿ ਨੇਤ੍ਰੀ ਸਭ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧirath aṯẖsaṯẖ majan nā▫ī.  Saṯsangaṯ kī ḏẖūr parī ud neṯrī sabẖ ḏurmaṯ mail gavā▫ī. ||1|| rahā▫o.

 

People go (naaee/nhaaee) to bathe and take (majan) dip (attsatth-i) at the sixty eight (teerath-i) places of pilgrimage – but this only cleans the body. However when (dhoor-i) dust of the feet (ki) of (satsangat-i) holy congregation (udd-i) flies and (pari) falls in (neytri) the eyes, i.e. when in holy congregation one learns to live by Naam or commands of the Almighty, then (mail-u) the dirt of (durmat-i) evil thinking (gaavaai = lost) is removed. 1.

(Rahaau) Dwell on this and reflect.

 

ਜਾਹਰਨਵੀ ਤਪੈ ਭਾਗੀਰਥਿ ਆਣੀ ਕੇਦਾਰੁ ਥਾਪਿਓ ਮਹਸਾਈ ॥ ਕਾਂਸੀ ਕ੍ਰਿਸਨੁ ਚਰਾਵਤ ਗਾਊ ਮਿਲਿ ਹਰਿ ਜਨ ਸੋਭਾ ਪਾਈ ॥੨॥

Jāharnavī ṯapai bẖāgīrath āṇī keḏār thāpi▫o mėhsā▫ī.  Kāʼnsī krisan cẖarāvaṯ gā▫ū mil har jan sobẖā pā▫ī. ||2||

 

(Tapai = austere) the ascetic (bhaageerath-i) Bhageerath (aani) brought (jaaharnavi) the river Ganga, and (mahsaaee) Mahesh/Shankar (thaapio) established (Keydaar-u) Kedar Nath – as place of pilgrimage.

(Kaansi) Kashi/Banaras associated with Shiva, and Vrinda Van where Krishna (charaavat) grazed (gaaoo) the cows, became places of pilgrimage; they (paaee) have attained (sobha = glory) importance (mil-i = on meeting) due to visits of (jan = servants) devotees of (har-i) the Almighty. 2.

 

ਜਿਤਨੇ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਸਭਿ ਤਿਤਨੇ ਲੋਚਹਿ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤੁ ਮਿਲੈ ਗੁਰ ਸਾਧੂ ਲੈ ਤਿਸ ਕੀ ਧੂਰਿ ਮੁਖਿ ਲਾਈ ॥੩॥

Jiṯne ṯirath ḏevī thāpe sabẖ ṯiṯne locẖėh ḏẖūr sāḏẖū kī ṯā▫ī.  Har kā sanṯ milai gur sāḏẖū lai ṯis kī ḏẖūr mukẖ lā▫ī. ||3||

 

(Jitney = as many) all (teerath) places of pilgrimage (thaapey) established/connected with (deyvi) goddesses/gods; (titney = that many) all those (lochaey) long (taaee) for (dhoor-i) dust (ki) of the feet of (saadhoo) God’s devotees.

When (sant-u = saint) a seeker of (har-i) God (milai) meets (gur) a great (saadhoo) devotee of God, s/he (lai) takes (dhoor-i) the dust of the feet (ki = of, tis = that) of the devotee and (laaee) applies (mukh-i) on the face, i.e. learns from and follows the example of the devotee. 3.

 

ਜਿਤਨੀ ਸ੍ਰਿਸਟਿ ਤੁਮਰੀ ਮੇਰੇ ਸੁਆਮੀ ਸਭ ਤਿਤਨੀ ਲੋਚੈ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਨਾਨਕ ਲਿਲਾਟਿ ਹੋਵੈ ਜਿਸੁ ਲਿਖਿਆ ਤਿਸੁ ਸਾਧੂ ਧੂਰਿ ਦੇ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੪॥੨॥

Jiṯnī sarisat ṯumrī mere su▫āmī sabẖ ṯiṯnī locẖai ḏẖūr sāḏẖū kī ṯā▫ī.  Nānak lilāt hovai jis likẖi▫ā ṯis sāḏẖū ḏẖūr ḏe har pār langẖā▫ī. ||4||2||

 

(Jitni = as many) all (sristt-i) universes that (tumri = your) have been created by You, (meyrey) my (suaami) Master, (sabh) all (titni = that many) those (lochai) long (ki taaee) for (dhoor-i) dust of the feet of (saadhoo) the devotee of God.

One in (jis-u) whose (lilaatt-i = on forehead) fortune it (hovai) is (likhiaa) written to find God, (har-i) the Almighty (dey) gives (dhoor-i) dust of the feet of the devotees, to enable him/her to overcome vices and (langhaaee) ferries him/her (paar-i = far shore) across the world-ocean, says fourth Nanak. 4. 2.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਤਿਸੁ ਜਨ ਕਉ ਹਰਿ ਮੀਠ ਲਗਾਨਾ ਜਿਸੁ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੈ ॥ ਤਿਸ ਕੀ ਭੂਖ ਦੂਖ ਸਭਿ ਉਤਰੈ ਜੋ ਹਰਿ ਗੁਣ ਹਰਿ ਉਚਰੈ ॥੧॥

Malār mėhlā 4.  Ŧis jan ka▫o har mīṯẖ lagānā jis har har kirpā karai.  Ŧis kī bẖūkẖ ḏūkẖ sabẖ uṯrai jo har guṇ har ucẖrai. ||1||

 

Composition of the fourth Guru in Raga Malaar. One to (jis-u) whom (har-i har-i) the Almighty (kirpa karai) is kind – to motivate from within – (tis-u) that (jan-u) person (lagaana) finds (har-i) the Almighty (meetth = sweet) lovable, i.e. lovingly obeys Divine commands.

One (jo) who (uchrai = utters) remembers and emulates (gun) virtues of (har-i) the Almighty, (sabh-i) all (ki = of, tis = that) his/her (bhookh = hunger) craving and (dookh) faults/wrong-doings (utrai) are removed. 1.

 

ਜਪਿ ਮਨ ਹਰਿ ਹਰਿ ਹਰਿ ਨਿਸਤਰੈ ॥ ਗੁਰ ਕੇ ਬਚਨ ਕਰਨ ਸੁਨਿ ਧਿਆਵੈ ਭਵ ਸਾਗਰੁ ਪਾਰਿ ਪਰੈ ॥੧॥ ਰਹਾਉ ॥

Jap man har har har nisṯarai.  Gur ke bacẖan karan sun ḏẖi▫āvai bẖav sāgar pār parai. ||1|| rahā▫o.

 

O (man = mind) human being, (jap-i) remember (har-i har-i har-i – thrice) the Almighty in thought, word and deed (nistarai = swims) gets across the world-ocean with it. One who (sun-i) listens to (bachan = words) instructions (key) of (gur) the guru and (dhiaavai) pays attention to them, s/he (pavai) gets to (paar-i) the far shore of (bhav) the world (saagar-u) ocean, i.e. overcomes vices, unites with God and is not reborn. 1.

(Rahaau) Dwell on this and reflect.

 

ਤਿਸੁ ਜਨ ਕੇ ਹਮ ਹਾਟਿ ਬਿਹਾਝੇ ਜਿਸੁ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੈ ॥ ਹਰਿ ਜਨ ਕਉ ਮਿਲਿਆਂ ਸੁਖੁ ਪਾਈਐ ਸਭ ਦੁਰਮਤਿ ਮੈਲੁ ਹਰੈ ॥੨॥

Ŧis jan ke ham hāt bihājẖe jis har har kirpā karai.  Har jan ka▫o mili▫āʼn sukẖ pā▫ī▫ai sabẖ ḏurmaṯ mail harai. ||2||

 

One on (jis-u) whom (har-i har-i) the Almighty (kirpa karai) is kind  – to motivate from within to live by Divine commands – (ham) I am a slave (key) of (tis-u) that (jan) person (bihaajey) purchased (haatt-i) from the shop.

One (paaeeai) experiences (sukh-u) peace (miliaa-n) on meeting (kau) with (jan = servant) a devotee of (har-i) God, as his/her company (harai) removes (sabh) all (mail-u) dirt of (durmat-i) evil thinking. 2.

 

ਹਰਿ ਜਨ ਕਉ ਹਰਿ ਭੂਖ ਲਗਾਨੀ ਜਨੁ ਤ੍ਰਿਪਤੈ ਜਾ ਹਰਿ ਗੁਨ ਬਿਚਰੈ ॥ ਹਰਿ ਕਾ ਜਨੁ ਹਰਿ ਜਲ ਕਾ ਮੀਨਾ ਹਰਿ ਬਿਸਰਤ ਫੂਟਿ ਮਰੈ ॥੩॥

Har jan ka▫o har bẖūkẖ lagānī jan ṯaripṯai jā har gun bicẖrai.  Har kā jan har jal kā mīnā har bisraṯ fūt marai. ||3||

 

(Har-i) the Almighty’s (jan = servant) seeker (lagaani = develops) has (bhookh = hunger) yearning for (har-i) the Almighty; (jan-u) the seeker (triptai = satiated) is satisfied (ja) when s/he (bichrai = utters) recounts, thinks of and emulates (gun) virtues of the Almighty, i.e. that is the way to find the Almighty.

(Jan-u) a seeker of (har-i) the Almighty is like (meena) a fish (ka) of (har-i = God, jal = water) the God-water – lover of God’s virtues, s/he (phoott-i = breaks, marai = dies) is restless if s/he (bisrat) forgets God from the mind, like the fish out of water. (the fifth Guru says: Too dareeaau daanaa beena mai machhuli kaisey ant lahaa; jah jah deykha tah tah toohai tujh tey niksi phoot maraa. O God You are like a river and I a fish in it; I die if I come out of (forget) You. You know and see every thing. Wherever I look I find You. You are so vast I cannot know your limits; SGGS p 25. 3.

 

ਜਿਨਿ ਏਹ ਪ੍ਰੀਤਿ ਲਾਈ ਸੋ ਜਾਨੈ ਕੈ ਜਾਨੈ ਜਿਸੁ ਮਨਿ ਧਰੈ ॥ ਜਨੁ ਨਾਨਕੁ ਹਰਿ ਦੇਖਿ ਸੁਖੁ ਪਾਵੈ ਸਭ ਤਨ ਕੀ ਭੂਖ ਟਰੈ ॥੪॥੩॥

Jin eh parīṯ lā▫ī so jānai kai jānai jis man ḏẖarai. Jan Nānak har ḏekẖ sukẖ pāvai sabẖ ṯan kī bẖūkẖ tarai. ||4||3||

 

The Almighty (jin-i) who (laai) creates (eyh) this (preet-i = love) yearning (so = that) the Almighty (jaanai) knows – as to who loves God, (kai) or that person knows in (jis-u) whose (man-i) mind God (dharai = places) creates it.

Says fourth Nanak: (Jan-u = servant) the seeker (paavai) gets (sukh-u) peace/satisfaction (deykh-i = seeing) obtaining vision of (har-i) the Almighty within; (sabh) all (bhookh = hunger) craving (ki) of his/her (tan) body – for transitory pleasures – (ttarai = goes away) ends. 4. 3.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਜਿਤਨੇ ਜੀਅ ਜੰਤ ਪ੍ਰਭਿ ਕੀਨੇ ਤਿਤਨੇ ਸਿਰਿ ਕਾਰ ਲਿਖਾਵੈ ॥ ਹਰਿ ਜਨ ਕਉ ਹਰਿ ਦੀਨ੍ਹ੍ਹ ਵਡਾਈ ਹਰਿ ਜਨੁ ਹਰਿ ਕਾਰੈ ਲਾਵੈ ॥੧॥

Malār mėhlā 4.  Jiṯne jī▫a janṯ parabẖ kīne ṯiṯne sir kār likẖāvai.  Har jan ka▫o har ḏīnĥ vadā▫ī har jan har kārai lāvai. ||1||

 

Composition of the fourth Guru in Raga Malaar. (Jitney = as many) all (jeea jant) creatures (prabh-i) the Almighty (keeney) creates, (titney = that many) all of them have (kaar) their tasks/duties (likhaavai = written) allotted (sir-i = on the head) for each of them.

(Har-i) the Almighty (deenh) gives (vaddaaee = greatness) ability (kau) to (jan-u = servant) the devotee of (har-i) God to carry out the task on which (har-i) the Almighty puts him/her, i.e. gives awareness of Naam or Divine commands. 1.;

 

ਸਤਿਗੁਰੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ॥ ਹਰਿ ਬੋਲਹੁ ਗੁਰ ਕੇ ਸਿਖ ਮੇਰੇ ਭਾਈ ਹਰਿ ਭਉਜਲੁ ਜਗਤੁ ਤਰਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Saṯgur har har nām ḏariṛ▫āvai.  Har bolhu gur ke sikẖ mere bẖā▫ī har bẖa▫ojal jagaṯ ṯarāvai. ||1|| rahā▫o.

 

(Satigur-u) the true guru (drirraavai) gives firm understanding of Naam/commands of (har-i har-i) the Almighty.

O (meyrey) my (bhaaee) brothers, (sikh) disciples of (gur) the guru, (bolhu = utter) remember and obey Naam of (har-i) the Almighty; (har-i) the Almighty (taraavai) ferries – those who obey Naam – across (jagat-u) the world (bhaujal-u = world ocean) ocean of vices – and unites with IT-self. 1.

(Rahaau) Dwell on this and reflect.

 

Page 1264

 

ਜੋ ਗੁਰ ਕਉ ਜਨੁ ਪੂਜੇ ਸੇਵੇ ਸੋ ਜਨੁ ਮੇਰੇ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਸਤਿਗੁਰੁ ਪੂਜਹੁ ਕਰਿ ਕਿਰਪਾ ਆਪਿ ਤਰਾਵੈ ॥੨॥

Jo gur ka▫o jan pūje seve so jan mere har parabẖ bẖāvai.  Har kī sevā saṯgur pūjahu kar kirpā āp ṯarāvai. ||2||

 

(Jan-u) the person (jo) who (poojey = worships) respects and (seyvey = serves) obeys (gur kau) the guru, (so) that (jan-u) seeker (bhaavai) is approved by (har-i) the Almighty Master (meyrey = my) of all.

(Poojahu = worship) respectfully obey (satigur-u) the true guru’s teaching of (seyva = service) compliance with commands (ki) of (har-i) the Almighty; (aap-i = self) the Almighty (kar-i kirpa) kindly (taraavai) ferries – those who obey – across the world-ocean. 2.

 

ਭਰਮਿ ਭੂਲੇ ਅਗਿਆਨੀ ਅੰਧੁਲੇ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਫੂਲ ਤੋਰਾਵੈ ॥ ਨਿਰਜੀਉ ਪੂਜਹਿ ਮੜਾ ਸਰੇਵਹਿ ਸਭ ਬਿਰਥੀ ਘਾਲ ਗਵਾਵੈ ॥੩॥

Bẖaram bẖūle agi▫ānī anḏẖule bẖaram bẖaram fūl ṯorāvai.  Nirjī▫o pūjėh maṛā sarevėh sabẖ birthī gẖāl gavāvai. ||3||

 

Those (agiaani) unaware of Naam, (andhuley = blind) blindly follow (bharam-i) erroneous beliefs; they (bhram-i bhram-i = keep wandering) go about (toraavai) plucking (phool) flowers – to offer to idols.

They (poojah-i) worship (nirjeeo) the life-less idols, or (sareyvah-i) worship at (marra) tombs, and (gavaavai = lose) waste (sabh) all (ghaal) efforts (birthi) in vain. 3.

 

ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਸਤਿਗੁਰੁ ਕਹੀਐ ਹਰਿ ਹਰਿ ਕਥਾ ਸੁਣਾਵੈ ॥ ਤਿਸੁ ਗੁਰ ਕਉ ਛਾਦਨ ਭੋਜਨ ਪਾਟ ਪਟੰਬਰ ਬਹੁ ਬਿਧਿ ਸਤਿ ਕਰਿ ਮੁਖਿ ਸੰਚਹੁ ਤਿਸੁ ਪੁੰਨ ਕੀ ਫਿਰਿ ਤੋਟਿ ਨ ਆਵੈ ॥੪॥

Barahm binḏe so saṯgur kahī▫ai har har kathā suṇāvai.  Ŧis gur ka▫o cẖẖāḏan bẖojan pāt patambar baho biḏẖ saṯ kar mukẖ sancẖahu ṯis punn kī fir ṯot na āvai. ||4||

 

(Satigur-u) the true guru (kaheeai = is called) is (so) that person who (bindey) knows (brahm-u) Almighty; he (sunaavai = causes to hear) gives awareness of virtues and commands of (har-i har-i) the Almighty to all.

(Sat-i = true, kar-i = consider) have faith in, obey and serve with (chhaadan) clothes, (sanchahu) serve (bhojan) food (mukh-i = in mouth) to eat, (paatt pattambar) silk/expensive clothes of (bahu) many (bidh-i) types to wear (kau) to (tis-u) that guru; then (tott-i) shortfall in (tis-u) that (punn) good deed does not (aavai) occur, i.e. obeying and serving the guru is the sublime deed. 4.

 

ਸਤਿਗੁਰੁ ਦੇਉ ਪਰਤਖਿ ਹਰਿ ਮੂਰਤਿ ਜੋ ਅੰਮ੍ਰਿਤ ਬਚਨ ਸੁਣਾਵੈ ॥ ਨਾਨਕ ਭਾਗ ਭਲੇ ਤਿਸੁ ਜਨ ਕੇ ਜੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਵੈ ॥੫॥੪॥

Saṯgur ḏe▫o parṯakẖ har mūraṯ jo amriṯ bacẖan suṇāvai. Nānak bẖāg bẖale ṯis jan ke jo har cẖarṇī cẖiṯ lāvai. ||5||4||

 

 (Satigur-u) true guru (jo) who (sunaavai = causes to hear) gives awareness of (amrit) life giving (bachan) words, i.e. Naam, is (partakh) the direct manifestation of (moorat-i = picture) embodiment of (har-i) the Almighty and (deyau = god) worthy of worship/obedience.

(Bhaag) the fortune of (tis) that (jan) person is (bhaley) good (jo) who (laavai) focuses (chit-u) mind on (charni = serving at feet) on obedience of (har-i) the Almighty, says fourth Nanak. 5. 4.

 

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ਮਲਾਰ ਮਹਲਾ ੪ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹੀਅਰੈ ਬਸਿਓ ਮੇਰਾ ਸਤਿਗੁਰੁ ਤੇ ਸੰਤ ਭਲੇ ਭਲ ਭਾਂਤਿ ॥ ਤਿਨ੍ਹ੍ਹ ਦੇਖੇ ਮੇਰਾ ਮਨੁ ਬਿਗਸੈ ਹਉ ਤਿਨ ਕੈ ਸਦ ਬਲਿ ਜਾਂਤ ॥੧॥

Malār mėhlā 4.  Jinĥ kai hī▫arai basi▫o merā saṯgur ṯe sanṯ bẖale bẖal bẖāʼnṯ. Ŧinĥ ḏekẖe merā man bigsai ha▫o ṯin kai saḏ bal jāʼnṯ. ||1||

 

Composition of the fourth Guru in Raga Malaar. Those (kai = of, jinh = who) in whose (heerai) mind teachings of (meyra) my (satigur-u) true guru (basio = abide) are remembered and obeyed, (tey) they are (bhaley) good (sant) saints of (bhal = good) a practical (bhaant-i) type.

(Meyra) my (man-u) mind (bigsai) blossoms (deykhey) on seeing/meeting (tinh) them; I (sad) ever (jaa’nt = am, bal-i= sacrifice, kai = for) adore (tin) them. 1.

 

ਗਿਆਨੀ ਹਰਿ ਬੋਲਹੁ ਦਿਨੁ ਰਾਤਿ ॥ ਤਿਨ੍ਹ੍ਹ ਕੀ ਤ੍ਰਿਸਨਾ ਭੂਖ ਸਭ ਉਤਰੀ ਜੋ ਗੁਰਮਤਿ ਰਾਮ ਰਸੁ ਖਾਂਤਿ ॥੧॥ ਰਹਾਉ ॥

Gi▫ānī har bolhu ḏin rāṯ.  Ŧinĥ kī ṯarisnā bẖūkẖ sabẖ uṯrī jo gurmaṯ rām ras kẖāʼnṯ. ||1|| rahā▫o.

 

O brethren, (giaani = learned) learn the guru’s teachings to (bolhu = utter) remember and obey commands of (har-i) the Almighty (din-u) day and (raat-i) night – in all activities. Those (jo) who (khaant-i = eat) drink (raam = God) the Divine (ras-u) elixir, i.e. live according to Divine virtues and commands, (gurmat-i) guided by the guru, (sabh) all (ki = of, tinh = them) their (trisna) craving for transitory pleasures/gains (utri) removed – ends. 1.

(Rahaau) Dwell on this and reflect.

 

ਹਰਿ ਕੇ ਦਾਸ ਸਾਧ ਸਖਾ ਜਨ ਜਿਨ ਮਿਲਿਆ ਲਹਿ ਜਾਇ ਭਰਾਂਤਿ ॥ ਜਿਉ ਜਲ ਦੁਧ ਭਿੰਨ ਭਿੰਨ ਕਾਢੈ ਚੁਣਿ ਹੰਸੁਲਾ ਤਿਉ ਦੇਹੀ ਤੇ ਚੁਣਿ ਕਾਢੈ ਸਾਧੂ ਹਉਮੈ ਤਾਤਿ ॥੨॥

Har ke ḏās sāḏẖ sakẖā jan jin mili▫ā lėh jā▫e bẖarāʼnṯ.  Ji▫o jal ḏuḏẖ bẖinn bẖinn kādẖai cẖuṇ hansulā ṯi▫o ḏehī ṯe cẖuṇ kādẖai sāḏẖū ha▫umai ṯāṯ. ||2||

 

(Daas = servants) devotees (key) of (har-i) the Almighty are such (saadh) accomplished saints and (sakhaa jan) companions (jin = whom, milia = meeting) in whose company (bhraant-i = in delusion) wandering in mistaken beliefs (lah-i jaaey) is removed.

(Jio) like (hansula – a swan-like bird) the Hans (bhinn bhinn) separates (jal) water from milk, (chun-i) picks/selects milk and (kaaddhai = takes out) rejects water, (tio) similarly (saadhoo) a seeker of the Almighty (chun-i) picks and (kaaddhai) removes (taat-i = heat) the fire/evil of (haumai) self-importance – forgetting God and acting by self-will – and to live by Naam. 2.

 

ਜਿਨ ਕੈ ਪ੍ਰੀਤਿ ਨਾਹੀ ਹਰਿ ਹਿਰਦੈ ਤੇ ਕਪਟੀ ਨਰ ਨਿਤ ਕਪਟੁ ਕਮਾਂਤਿ ॥ ਤਿਨ ਕਉ ਕਿਆ ਕੋਈ ਦੇਇ ਖਵਾਲੈ ਓਇ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਂਤਿ ॥੩॥

Jin kai parīṯ nāhī har hirḏai ṯe kaptī nar niṯ kapat kamāʼnṯ. Ŧin ka▫o ki▫ā ko▫ī ḏe▫e kẖavālai o▫e āp bīj āpe hī kẖāʼnṯ. ||3||

 

Those in (kai = of, jin = whom) whose (hirdai) mind there is no (preet-i) love for (har-i) the Almighty, i.e. who do not obey Divine commands, (tey = those) such (nar) persons (nit) ever (kamaa’nt-i) practice (kapatt-u) deceit – indulge in vices but claim to be pious.

(Kiaa) what can (koi) anyone (dey-i) give them (khavaalai = cause to eat) to eat, i.e. no one can help them; (oey) they act by (aap hi) themselves, and (khaa’nt-i = eat) reap what they (aap-i = self) themselves (beej-i) sow, i.e. they do not take guidance and others’ prayers for them do not work. 3.

 

ਹਰਿ ਕਾ ਚਿਹਨੁ ਸੋਈ ਹਰਿ ਜਨ ਕਾ ਹਰਿ ਆਪੇ ਜਨ ਮਹਿ ਆਪੁ ਰਖਾਂਤਿ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਨਾਨਕੁ ਸਮਦਰਸੀ ਜਿਨਿ ਨਿੰਦਾ ਉਸਤਤਿ ਤਰੀ ਤਰਾਂਤਿ ॥੪॥੫॥

Har kā cẖihan so▫ī har jan kā har āpe jan mėh āp rakẖāʼnṯ. Ḏẖan ḏẖan gurū Nānak samaḏrasī jin ninḏā usṯaṯ ṯarī ṯarāʼnṯ. ||4||5||

 

Whatever (chihan-u = sign) are attributes (ka) of (har-i) the Almighty (soee) the same are also of (jan = servant) devotee of (har-i) the Almighty; because the Almighty (rakhaa’nt-i) places (aapey) the Self (mah-i) in (jan) the devotee.

(Dhann-u dhann-u) the blessed Guru (samdarsi = with one sight) treats everyone equally; and (jin-i) who (tari = swim across) rises above (ninda) slander and (ustat-i = praise) sycophancy and (taraa’n-i = ferries across) guides others to do so, says fourth Nanak. 4. 5.

 

SGGS pp 1260-1262, Malaar M: 3, Shabads 7-13.

 

ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਜੀਉ ਪਿੰਡੁ ਪ੍ਰਾਣ ਸਭਿ ਤਿਸ ਕੇ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਈ ॥ ਏਕਸੁ ਬਿਨੁ ਮੈ ਅਵਰੁ ਨ ਜਾਣਾ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਈ ॥੧॥

Malār mėhlā 3.  Jī▫o pind parāṇ sabẖ ṯis ke gẖat gẖat rahi▫ā samā▫ī.  Ėkas bin mai avar na jāṇā saṯgur ḏī▫ā bujẖā▫ī. ||1||

 

Composition of the third Guru in Raga Malaar. (Jeeo) the soul, (pindd-u) body and (praan) breaths/life are (sabh-i) all (key = of, tis = that) given by God who (rahiaa = remains/is, samaaee = contained) is present (ghatt-i ghatt-i) every-thing/one.

(Mai) I (jaana = know) recognize (avar-u na) none other as the Master (bin-u) except (eykas-u) the One; (satigur-i) the true guru has (deeaa = given) guided (bujhaaee) to understand this. 1.

 

ਮਨ ਮੇਰੇ ਨਾਮਿ ਰਹਉ ਲਿਵ ਲਾਈ ॥ ਅਦਿਸਟੁ ਅਗੋਚਰੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਗੁਰ ਕੈ ਸਬਦਿ ਹਰਿ ਧਿਆਈ ॥੧॥ ਰਹਾਉ ॥

Man mere nām raha▫o liv lā▫ī.  Aḏisat agocẖar aprampar karṯā gur kai sabaḏ har ḏẖi▫ā▫ī. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (rahau) keep (liv) attention (laaee) fixed (naam-i) on Naam – obedience to Divine commands. (Karta) the Creator is (adistt-u) unseen/formless, (agochar) not perceived by the senses, and (aprampar-u = without far end) infinite, i.e. in short the Almighty is beyond comprehension, i.e. do not try to evaluate God; (dhiaaee) pay attention to God’s commands (sabad-i = with the word) as taught by the guru. 1.

  (Rahaau) Dwell on this and reflect.

 

ਮਨੁ ਤਨੁ ਭੀਜੈ ਏਕ ਲਿਵ ਲਾਗੈ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ਏਕ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥੨॥

Man ṯan bẖījai ek liv lāgai sėhje rahe samā▫ī. Gur parsādī bẖaram bẖa▫o bẖāgai ek nām liv lā▫ī. ||2||

 

One who (laagai) fixes (eyk = one) single-minded (liv) attention on God’s commands, his/her (man-u) mind and (tan-u) body (bheejai = rinsed) are imbued with, and s/he (rahiaa) remains (sahjey) naturally/steadfastly (samaaee) absorbed in God, i.e. ever keeps God in mind.

 When (liv) attention (laaee) is fixed (naam-i) on Naam – virtues and commands of – (eyk) the One Almighty (parsaadi = with grace) guided by (gur) the guru, then one’s (bhram-u = wandering) straying from Divine commands and hence (bhau) fear of the unknown- (bhaagai = runs away) is obviated. 2.

 

ਗੁਰ ਬਚਨੀ ਸਚੁ ਕਾਰ ਕਮਾਵੈ ਗਤਿ ਮਤਿ ਤਬ ਹੀ ਪਾਈ ॥ ਕੋਟਿ ਮਧੇ ਕਿਸਹਿ ਬੁਝਾਏ ਤਿਨਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥੩॥

Gur bacẖnī sacẖ kār kamāvai gaṯ maṯ ṯab hī pā▫ī.  Kot maḏẖe kisėh bujẖā▫e ṯin rām nām liv lā▫ī. ||3||

 

(Mat-i) understanding of (gat-i) the state of freedom from vices is (paaee) obtained (tab hi) only then when one (kamaavai) practices (kaar = task) obedience to (sach-u = truth) Naam or Divine commands, (bachni = by words) as taught by (gur) the guru.

The Almighty (bujhaaey) gives this understanding to (kisey) some rare person (madhey) in (kott-i) crores; and (tin-i) that person (laaee) fixes (liv) attention on practice (naam-i) of Naam of (raam) the Almighty. 3.

 

ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਏਕੋ ਸੋਈ ਇਹ ਗੁਰਮਤਿ ਬੁਧਿ ਪਾਈ ॥ ਮਨੁ ਤਨੁ ਪ੍ਰਾਨ ਧਰਂ​‍ੀ ਤਿਸੁ ਆਗੈ ਨਾਨਕ ਆਪੁ ਗਵਾਈ ॥੪॥੭॥

Jah jah ḏekẖā ṯah eko so▫ī ih gurmaṯ buḏẖ pā▫ī.  Man ṯan parān ḏẖarīʼn ṯis āgai Nānak āp gavā▫ī. ||4||7||

 

(Jah jah) wherever I (deykha) look, I see (soi) the same (eyko) One Almighty present (tah) there; I (paaee) received this (budh-i = understanding) enlightenment (gurmat-i) from the guru’s counsel.

I have (gavaaee = lost) given up (aap-u = self) ego and (dharee’n) placed my (man-u) mind, (tan-u) body and (praan) life (aagai) before, i.e. have submitted my total self to care and obedience of, (tis-u = that) the guru, says third Nanak. 4. 7.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਦੂਖ ਨਿਵਾਰਣੁ ਸਬਦੇ ਪਾਇਆ ਜਾਈ ॥ ਭਗਤੀ ਰਾਤੇ ਸਦ ਬੈਰਾਗੀ ਦਰਿ ਸਾਚੈ ਪਤਿ ਪਾਈ ॥੧॥

Malār mėhlā 3.  Merā parabẖ sācẖā ḏūkẖ nivāraṇ sabḏe pā▫i▫ā jā▫ī.  Bẖagṯī rāṯe saḏ bairāgī ḏar sācẖai paṯ pā▫ī. ||1||

 

Composition of the third Guru in Raga Malaar. (Saacha) the eternal (prabh-u) Master (meyra = my) of all (nivaaran-u) banishes (dookh) distress and (jaaee) can be (paaiaa) found/experienced within (sabdey = with the word) with the guru’s guidance.

Those (raatey) imbued with (bhagti) devotion (sad) ever (bairaagi) yearn for the Almighty and (paaee) obtain (pat-i) honour (dar-i) in court (saachai) of the Eternal. 1.

 

ਮਨ ਰੇ ਮਨ ਸਿਉ ਰਹਉ ਸਮਾਈ ॥ ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਮਨੁ ਭੀਜੈ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਈ ॥੧॥ ਰਹਾਉ ॥

Man re man si▫o raha▫o samā▫ī.  Gurmukẖ rām nām man bẖījai har seṯī liv lā▫ī. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being (rahau) remain (samaaee) absorbed (siau) with (man) the mind, i.e. look within to be aware of Naam or Divine commands and do not look elsewhere. (Man-u) the mind (bheejai) is imbued (naam-i) with Naam of (raam) the Almighty (gurmukh-i) with the guru’s guidance and (laaee) fixes attention (seyti) with commands of (har-i) the Almighty – so follow the guru. 1.

(Rahaau) Dwell on this and reflect.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਅਤਿ ਅਗਮ ਅਗੋਚਰੁ ਗੁਰਮਤਿ ਦੇਇ ਬੁਝਾਈ ॥ ਸਚੁ ਸੰਜਮੁ ਕਰਣੀ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸੇਤੀ ਲਿਵ ਲਾਈ ॥੨॥

Merā parabẖ aṯ agam agocẖar gurmaṯ ḏe▫e bujẖā▫ī.  Sacẖ sanjam karṇī har kīraṯ har seṯī liv lā▫ī. ||2||

 

(Prabh-u) the Master (meyra = my) of all is (at-i) very/far (agam) beyond reach/comprehension and (agochar-u) not perceived by the senses; (gurmat-i) the guru’s counsel (dey-i) gives (bujhaaee = to understand) awareness – of God’s virtues and powers.

Then one makes (sach-u) truthful living (sanjam-u) the discipline/way of life and (keerat-i) praising and emulating virtues of (har-i) the Almighty, his/her (karni) deeds, with (liv) focus (laaee) fixed (seyti) on (har-i) the Almighty. 2.

 

ਆਪੇ ਸਬਦੁ ਸਚੁ ਸਾਖੀ ਆਪੇ ਜਿਨ੍ਹ੍ਹ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥ ਦੇਹੀ ਕਾਚੀ ਪਉਣੁ ਵਜਾਏ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਈ ॥੩॥

Āpe sabaḏ sacẖ sākẖī āpe jinĥ joṯī joṯ milā▫ī.  Ḏehī kācẖī pa▫uṇ vajā▫e gurmukẖ amriṯ pā▫ī. ||3||

 

(Jinh) one who (milaaee) merges (joti) the soul (jot-i) in the Supreme Spirit, i.e. one who keeps God in mind, realizes that God (aapey) IT-self gives (sabad-u = word) commands and (aapey) IT-self gives (saakhi = instructions) the guidance to obey them.

(Deyhi) the body by itself (kaachi = unbaked/incapable) can do nothing, God puts (paun-u = air) breath which (vajaaey) enables to live and obey; One (paaee) finds (amrit-u) the life-giving elixir – awareness of Naam within (gurmukh-i) with the guru’s guidance. 3.

 

ਆਪੇ ਸਾਜੇ ਸਭ ਕਾਰੈ ਲਾਏ ਸੋ ਸਚੁ ਰਹਿਆ ਸਮਾਈ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋਈ ਕਿਛੁ ਨਾਹੀ ਨਾਮੇ ਦੇਇ ਵਡਾਈ ॥੪॥੮॥

Āpe sāje sabẖ kārai lā▫e so sacẖ rahi▫ā samā▫ī.  Nānak nām binā ko▫ī kicẖẖ nāhī nāme ḏe▫e vadā▫ī. ||4||8||

 

(Aapey = self) the Creator (saajey) creates (sabh) all creatures and (laaey) allots roles; (so = that) the One (sach-u) Eternal Almighty (rahiaa = remains, samaaee = contained) is present in all.

(Koee) anyone achieves (kichh-u naahi) nothing (binaa) without awareness of Naam; those who live (naamey) by Naam, God (dey-i) gives (vaddaaee) glory to them, says third Nanak. 4. 8.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਹਉਮੈ ਬਿਖੁ ਮਨੁ ਮੋਹਿਆ ਲਦਿਆ ਅਜਗਰ ਭਾਰੀ ॥ ਗਰੁੜੁ ਸਬਦੁ ਮੁਖਿ ਪਾਇਆ ਹਉਮੈ ਬਿਖੁ ਹਰਿ ਮਾਰੀ ॥੧॥

Malār mėhlā 3.  Ha▫umai bikẖ man mohi▫ā laḏi▫ā ajgar bẖārī.  Garuṛ sabaḏ mukẖ pā▫i▫ā ha▫umai bikẖ har mārī. ||1||

 

Composition of the third Guru in Raag Malaar. (Man-u) the human mind (mohiaa) being charmed by (haumai) ego, (ladiaa = loaded) carries (bhaari) a heavy load of (bikh-u) poison of (ajgar) a python, i.e. is afflicted with vices.

It is believed that (garurr-u) mantra neutralizes snake poison; when the Gururr mantra of (sabad-u = word) Naam or Divine commands (paaiaa) is put (mukh-i) in the mouth, i.e. when awareness of Naam or Divine commands is obtained, (bikh-u) the poison of (haumai) ego – acting by self-will is (maari) killed/neutralized. 1.

 

ਮਨ ਰੇ ਹਉਮੈ ਮੋਹੁ ਦੁਖੁ ਭਾਰੀ ॥ ਇਹੁ ਭਵਜਲੁ ਜਗਤੁ ਨ ਜਾਈ ਤਰਣਾ ਗੁਰਮੁਖਿ ਤਰੁ ਹਰਿ ਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Man re ha▫umai moh ḏukẖ bẖārī.  Ih bẖavjal jagaṯ na jā▫ī ṯarṇā gurmukẖ ṯar har ṯārī. ||1|| rahā▫o.

 

(Rey) o (man = mind) human being, forgetting Naam and (moh = attachment) acting by (haumai = ego) by self-will results in (bhaari = heavy) terrible (dukh-u) distress/loss of peace. Then (ih-u) this (bhavjal-u) world-ocean of (jagat-u = world) births and deaths (na jaaee) cannot be (tarna = swim) crossed, i.e. temptations cannot be overcome by own effort; one (tar-u = swim) gets across by boarding (taari) the boat of (har-i)  God, i.e. practice of Naam or Divine virtues and commands. (gurmukh-i) with the guru’s guidance. 1.

  (Rahaau) Dwell on this and reflect.

 

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਪਸਾਰਾ ਸਭ ਵਰਤੈ ਆਕਾਰੀ ॥ ਤੁਰੀਆ ਗੁਣੁ ਸਤਸੰਗਤਿ ਪਾਈਐ ਨਦਰੀ ਪਾਰਿ ਉਤਾਰੀ ॥੨॥

Ŧarai guṇ mā▫i▫ā moh pasārā sabẖ varṯai ākārī.  Ŧurī▫ā guṇ saṯsangaṯ pā▫ī▫ai naḏrī pār uṯārī. ||2||

 

(Moh-u) attachment to (maaiaa) the world-play of (trai = three, gun = attributes – Tamas, Rajas, Sattva) state of ego actions (pasaara = expanse) exists everywhere and (vartai) afflicts (sabh) all (aakaari = bodies) creatures – and they keep coming back to the world because of that attachment – are reborn.

(Tureeaa) the fourth (gun-u) attribute/state – of transcending the three attributes of ego actions and living by Divine commands – (paaeeai) is acquired (satsangat-i) in holy congregation; and then one (utaari = disembarks) lands (paar-i) on the far shore – with (nadri) of Divine grace. 2.

 

ਚੰਦਨ ਗੰਧ ਸੁਗੰਧ ਹੈ ਬਹੁ ਬਾਸਨਾ ਬਹਕਾਰਿ ॥

Cẖanḏan ganḏẖ suganḏẖ hai baho bāsnā bėhkār.

 

(Gandh) the fragrant (chadan) sandalwood has (sugandh) a good fragrance and this (baasna, bahkaar-i) fragrance (bahu = much) spreads far.

 

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ਹਰਿ ਜਨ ਕਰਣੀ ਊਤਮ ਹੈ ਹਰਿ ਕੀਰਤਿ ਜਗਿ ਬਿਸਥਾਰਿ ॥੩॥

Har jan karṇī ūṯam hai har kīraṯ jag bisthār. ||3||

 

Similarly (karni) conduct of (jan) devotees of (har-i) God is (ootam) sublime; their fame (bisthaar-i) spreads (keerat-i = praise) virtues of (har-i) the Almighty (jag-i) in the world, i.e. people are motivated by their example. 3.

 

ਕ੍ਰਿਪਾ ਕ੍ਰਿਪਾ ਕਰਿ ਠਾਕੁਰ ਮੇਰੇ ਹਰਿ ਹਰਿ ਹਰਿ ਉਰ ਧਾਰਿ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ਮਨਿ ਜਪਿਆ ਨਾਮੁ ਮੁਰਾਰਿ ॥੪॥੯॥

Kirpā kirpā kar ṯẖākur mere har har har ur ḏẖār.  Nānak saṯgur pūrā pā▫i▫ā man japi▫ā nām murār. ||4||9||

 

O (meyrey) my (tthaakur) Master, please (kripa kripa) be kind to enable to remain (ur = mind, dhaar-i = keep in) conscious of Naam or commands of (har-i har-i har-i) God – in thought, word and deed.

I (paaiaa) found (satigur-u) the true guru, and with his guidance (japiaa) remember Naam of (muraar-i = of killer of the demon Mur – metaphor for) God, says third Nanak. 4. 9.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ਘਰੁ ੨       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 3 gẖar 2       Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Malaar, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਇਹੁ ਮਨੁ ਗਿਰਹੀ ਕਿ ਇਹੁ ਮਨੁ ਉਦਾਸੀ ॥ ਕਿ ਇਹੁ ਮਨੁ ਅਵਰਨੁ ਸਦਾ ਅਵਿਨਾਸੀ ॥ ਕਿ ਇਹੁ ਮਨੁ ਚੰਚਲੁ ਕਿ ਇਹੁ ਮਨੁ ਬੈਰਾਗੀ ॥ ਇਸੁ ਮਨ ਕਉ ਮਮਤਾ ਕਿਥਹੁ ਲਾਗੀ ॥੧॥

Ih man girhī kė ih man uḏāsī.  Kė ih man avran saḏā avināsī. Kė ih man cẖancẖal kė ih man bairāgī.  Is man ka▫o mamṯā kithhu lāgī. ||1||

 

One can notice (k-i) that (ih-u) this human mind is (ki) at times (girahi = householder) attached to the world-play and at times is (udaasi) withdrawn/ascetic; (avaran-u) without classifications in the world, i.e. unlike any person, it is (sadaa) ever (avinaasi = imperishable) alive, i.e. the mind forms from the soul which is immortal.

Sometimes it is (chanchal-u) unsteady and at other (bairaagi) yearns – is focused on God. (Kithahu) from where has (mamta) the sense of attachment/possessiveness (laagi) stuck to this mind?

 

ਪੰਡਿਤ ਇਸੁ ਮਨ ਕਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥ ਅਵਰੁ ਕਿ ਬਹੁਤਾ ਪੜਹਿ ਉਠਾਵਹਿ ਭਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Pandiṯ is man kā karahu bīcẖār.  Avar kė bahuṯā paṛėh uṯẖāvėh bẖār. ||1|| rahā▫o.

 

O (pandit) scholars, (karahu = do, beechaar-u = consideration) reflect on what this this mind is. (Ki = why?) do not (utthaavhu) carry (bahuta) lot of (avar-u) other (bhaar-u) load, i.e. keep reading but not learn behaviour of the mind. 1.

(Rahaau) Dwell on this and reflect.

 

ਮਾਇਆ ਮਮਤਾ ਕਰਤੈ ਲਾਈ ॥ ਏਹੁ ਹੁਕਮੁ ਕਰਿ ਸ੍ਰਿਸਟਿ ਉਪਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਹੁ ਭਾਈ ॥ ਸਦਾ ਰਹਹੁ ਹਰਿ ਕੀ ਸਰਣਾਈ ॥੨॥

Mā▫i▫ā mamṯā karṯai lā▫ī.  Ėhu hukam kar sarisat upā▫ī.  Gur parsādī būjẖhu bẖā▫ī.  Saḏā rahhu har kī sarṇā▫ī. ||2||

 

With reflection, you will realize that (mamta) attachment to (maaiaa) the world-play has been (laaee) attached/given to the creature by (kartai) the Creator when IT (upaaee) created (sristt-i) the universes (kar-i) giving (eyk-u) one (hukam-u) command, i.e. this attachment is a result of the environment in which the human beings are placed.

O (bhaaee) brother, one understands this (parsaadi = with grace) with guidance of (gur) the guru; you should (rahau = be) place yourself (sarnaaee = in sanctuary) in care and obedience of (har-i) the Almighty. 2.

 

ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥ ਅਨਦਿਨੁ ਏਕੋ ਨਾਮੁ ਵਖਾਣੈ ॥ ਸਤਿਗੁਰ ਕੀ ਓਹੁ ਦੀਖਿਆ ਲੇਇ ॥ ਸਤਿਗੁਰ ਆਗੈ ਸੀਸੁ ਧਰੇਇ ॥ ਸਦਾ ਅਲਗੁ ਰਹੈ ਨਿਰਬਾਣੁ ॥ ਸੋ ਪੰਡਿਤੁ ਦਰਗਹ ਪਰਵਾਣੁ ॥੩॥

So pandiṯ jo ṯihāʼn guṇā kī pand uṯārai.  An▫ḏin eko nām vakẖāṇai.  Saṯgur kī oh ḏīkẖi▫ā le▫e.  Saṯgur āgai sīs ḏẖare▫e.

Saḏā alag rahai nirbāṇ.  So pandiṯ ḏargėh parvāṇ. ||3||

 

(Pandit-u) a learned person is (so = that) one who (utaarai) takes off (pandd = bundle) the load of (tihaa-n) the three (gunaa-n) attributes of egoistic actions – from the head/mind, i.e. submits to God and does not act by self-will; and (andin-u = everyday) ever (vakhaanai = utters) remembers and practices (eyko = one) Divine Naam or commands.

(Oh-u = that) s/he (ley-i) takes (deekhiaa) counsel (ki) of (satigur) the true guru; and (dharey-i) places (sees-u) the head (aagai) before (satigur) the true guru, i.e. fully submits to the true guru’s guidance.

S/he (sadaa) ever (rahai) remains, (alag-u = separate) unattached to the world-play, and (nirbaan-u) free from temptations; (so) such a Pundit is (parvaan-u) approved (dargah) in Divine court. 3.

 

ਸਭਨਾਂ ਮਹਿ ਏਕੋ ਏਕੁ ਵਖਾਣੈ ॥ ਜਾਂ ਏਕੋ ਵੇਖੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥ ਜਾ ਕਉ ਬਖਸੇ ਮੇਲੇ ਸੋਇ ॥ ਐਥੈ ਓਥੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੪॥

Sabẖnāʼn mėh eko ek vakẖāṇai.  Jāʼn eko vekẖai ṯāʼn eko jāṇai.  Jā ka▫o bakẖse mele so▫e.  Aithai othai saḏā sukẖ ho▫e. ||4||

 

The Pundit (vakhaanai) proclaims that (eyko = one only) the same (eyk-u) One Master is present (mah-i) in (sabhna) all; but only (jaa-n) when s/he (veykhai) sees (eyyko) the One alone in all, i.e. does not discriminate based on caste – (taa-n) then s/he (jaanai = knows) recognizes (eyko) the One Almighty.

One (ja kau) whom (soey = that one) the Almighty (bakhsey) bestows grace, causes that person (meyley = causes to meet) to keep God in mind; s/he (hoey) experiences (sukh-u) peace/comfort (aithai) here and (othai = there) in the hereafter. 4.

 

ਕਹਤ ਨਾਨਕੁ ਕਵਨ ਬਿਧਿ ਕਰੇ ਕਿਆ ਕੋਇ ॥ ਸੋਈ ਮੁਕਤਿ ਜਾ ਕਉ ਕਿਰਪਾ ਹੋਇ ॥ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸੋਇ ॥ ਸਾਸਤ੍ਰ ਬੇਦ ਕੀ ਫਿਰਿ ਕੂਕ ਨ ਹੋਇ ॥੫॥੧॥੧੦॥

Kahaṯ Nānak kavan biḏẖ kare ki▫ā ko▫e.  So▫ī mukaṯ jā ka▫o kirpā ho▫e.  An▫ḏin har guṇ gāvai so▫e.  Sāsṯar beḏ kī fir kūk na ho▫e. ||5||1||10||

 

(Kahat) says third Nanak: (Koey = any one) one can (karey) do/achieve (kiaa = what?) nothing in (kavan = which) any (bidh-i) way; (soey) only that person (mukat-i) is freed from vices (ja kau) on whom (kirpa) kindness (hoey) is bestowed by the Almighty.

(Soey) that person (andin-u = everyday) ever (gaavai = sings) praises and emulates (gun) virtues of (har-i) the Almighty; then there is there is no (phir-i = again) more (kook) call/influence of rituals and worships prescribed by the Shastras and (beyd) the Vedas. 5. 1. 10

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਜੋਨਿ ਮਨਮੁਖ ਭਰਮਾਈ ॥ ਜਮਕਾਲੁ ਮਾਰੇ ਨਿਤ ਪਤਿ ਗਵਾਈ ॥ ਸਤਿਗੁਰ ਸੇਵਾ ਜਮ ਕੀ ਕਾਣਿ ਚੁਕਾਈ ॥ ਹਰਿ ਪ੍ਰਭੁ ਮਿਲਿਆ ਮਹਲੁ ਘਰੁ ਪਾਈ ॥੧॥

Malār mėhlā 3.  Bẖaram bẖaram jon manmukẖ bẖarmā▫ī.  Jamkāl māre niṯ paṯ gavā▫ī.  Saṯgur sevā jam kī kāṇ cẖukā▫ī.  Har parabẖ mili▫ā mahal gẖar pā▫ī. ||1||

 

Composition of the third Guru in Raga Malaar. (Bhram-i) misled (bhram-i) by delusion/erroneous beliefs, (manmukh) self-willed persons (bharmaaee) wander – go through numerous – (jon-i) life forms; they are (maarey = beaten) punished by (jamkaal-u) agent of death/Divine justice, and (nit) ever (gavaaee) lose (pat-i) honour, i.e. are rejected for union with God in every life.

On the other hand (seyva = service) obedience to (satigur) the true guru (chukaaee) ends (kaan-i = dependence) being detained by (jam) Divine justice; entry to (mahal-u = palace, ghar-u = home) abode of the Almighty (paaee) obtained and (har-i) the Almighty (prabh-u) Master (miliaa) is found, i.e. union with God attained, and rebirth obviated. 1.

 

ਪ੍ਰਾਣੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥ ਜਨਮੁ ਪਦਾਰਥੁ ਦੁਬਿਧਾ ਖੋਇਆ ਕਉਡੀ ਬਦਲੈ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Parāṇī gurmukẖ nām ḏẖi▫ā▫e.  Janam paḏārath ḏubiḏẖā kẖo▫i▫ā ka▫udī baḏlai jā▫e. ||1|| rahā▫o.

 

O (praani = creature) human being, (dhiaaey) pay attention to practice (naam-u) Divine commands (gurmukh-i) with the guru’s guidance. Remember, the opportunity to unite with God provided by (padaarath-u = substance) the valuable (janam-u = the birth) human birth is (khoiaa) lost by (dubidhaa = duality) pursuing other ideas; and (jaaey = goes) lost (badlai) in exchange for (kauddi = shell) a pittance – chasing transitory pleasures. 1.

(Rahaau) Dwell on this and reflect.

 

ਕਰਿ ਕਿਰਪਾ ਗੁਰਮੁਖਿ ਲਗੈ ਪਿਆਰੁ ॥ ਅੰਤਰਿ ਭਗਤਿ ਹਰਿ ਹਰਿ ਉਰਿ ਧਾਰੁ ॥ ਭਵਜਲੁ ਸਬਦਿ ਲੰਘਾਵਣਹਾਰੁ ॥ ਦਰਿ ਸਾਚੈ ਦਿਸੈ ਸਚਿਆਰੁ ॥੨॥

Kar kirpā gurmukẖ lagai pi▫ār.  Anṯar bẖagaṯ har har ur ḏẖār.  Bẖavjal sabaḏ langẖāvaṇhār.  Ḏar sācẖai ḏisai sacẖiār. ||2||

 

When the Almighty (kar-i kirpa) is kind to lead to the guru, one (lagai) develops (piaar-u) love for God (gurmukh-i) through teachings of the guru. S/he develops (bhagat-i) devotion/yearning (antar-i) within and (dhaar-i) keeps (har-i = dispels vices) the purifying and (hari = makes green) rejuvenating Naam or virtues and commands of the Almighty (ur-i) in mind.

Obedience (sabad-i = of the word) of Divine commands (langhaavanhaar-u) ferries one across (bhavjal-u) the world-ocean of, i.e. enables to overcome, vices. Such a person (disai) is seen (sachiaar-u) as truthful (dar-i) in court (saachai) of the Eternal. 2.

 

ਬਹੁ ਕਰਮ ਕਰੇ ਸਤਿਗੁਰੁ ਨਹੀ ਪਾਇਆ ॥ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੂਲੇ ਬਹੁ ਮਾਇਆ ॥ ਹਉਮੈ ਮਮਤਾ ਬਹੁ ਮੋਹੁ ਵਧਾਇਆ ॥ ਦੂਜੈ ਭਾਇ ਮਨਮੁਖਿ ਦੁਖੁ ਪਾਇਆ ॥੩॥

Baho karam kare saṯgur nahī pā▫i▫ā.  Bin gur bẖaram bẖūle baho mā▫i▫ā.  Ha▫umai mamṯā baho moh vaḏẖā▫i▫ā.  Ḏūjai bẖā▫e manmukẖ ḏukẖ pā▫i▫ā. ||3||

 

A self-willed person does not (paaiaa) find/follow (satigur-u) the true guru – who teaches to live in obedience of God, but (karey) performs (bahu) numerous (karam) rituals – to please God; (bin-u) without guidance of (gur) the guru one (bahu) greatly (bhooley) strays (bharam-i = in delusion) because of erroneous belief, under influence of temptations (maaiaa) in the world-play.

His/her (haumai) ego, (mamta) possessiveness and (bahu) strong (moh-u) attachment to the world-play (vadhaaiaa) keep increasing; (manmukh-i) the self-willed person (paaiaa = receives) comes to (dukh-u) grief by pursuing (doojai = second) other (bhaaey) ideas – s/he suffers being in cycles of births and deaths. 3.

 

ਆਪੇ ਕਰਤਾ ਅਗਮ ਅਥਾਹਾ ॥ ਗੁਰ ਸਬਦੀ ਜਪੀਐ ਸਚੁ ਲਾਹਾ ॥ ਹਾਜਰੁ ਹਜੂਰਿ ਹਰਿ ਵੇਪਰਵਾਹਾ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮਿ ਸਮਾਹਾ ॥੪॥੨॥੧੧॥

Āpe karṯā agam athāhā.  Gur sabḏī japī▫ai sacẖ lāhā.  Hājar hajūr har veparvāhā.  Nānak gurmukẖ nām samāhā. ||4||2||11||

 

(Agam = beyond reach) the Transcendent and (athaahaa = bottomless) Unfathomable (karta) Creator (aapey) IT-self causes the above to happen, i.e. this is the Divine law. (Sach-u) true (laahaa = profit) benefit comes when we (japeeai) remember and obey the Almighty (sabdi = with the word) as instructed by (gur) the guru.

(Har-i) the Almighty is (haajar-u) present (hajoor-i) right in front/with us and watches, (veyparvaaha = carefree) not expecting anything from the world-play. One (gurmukh-i) who follows the guru’s guidance (samaaha) remain absorbed, i.e. lead life, (naam-i) by Naam, says third Nanak. 4. 2. 11.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਜੀਵਤ ਮੁਕਤ ਗੁਰਮਤੀ ਲਾਗੇ ॥ ਹਰਿ ਕੀ ਭਗਤਿ ਅਨਦਿਨੁ ਸਦ ਜਾਗੇ ॥ ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਆਪੁ ਗਵਾਇ ॥ ਹਉ ਤਿਨ ਜਨ ਕੇ ਸਦ ਲਾਗਉ ਪਾਇ ॥੧॥

Malār mėhlā 3.  Jīvaṯ mukaṯ gurmaṯī lāge.  Har kī bẖagaṯ an▫ḏin saḏ jāge.  Saṯgur sevėh āp gavā▫e.  Ha▫o ṯin jan ke saḏ lāga▫o pā▫e. ||1||

 

Composition of the third Guru in Raga Malaar. Those who (laagey = engage in) comply (gurmati) with the guru’s counsel, remain (mukat) free of vices (jeevat) while living in the world. (Bhagat-i) with devotion (ki) of (har-i) the Almighty, they are (sad) ever (jaagey = awake) alert to vices (andin-u = everyday) all the time.

They (gavaaey = lose) shed (aap-u = self) ego and (seyvah-i = serve) obey (satigur-u) the true guru; (hau) I (sad) ever (laagau) touch (paaey) feet of, i.e. show respect and follow the example of, (tin = those) such (jan) persons/devotees. 1.

 

 

ਹਉ ਜੀਵਾਂ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਈ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਹਰਿ ਕੈ ਨਾਮਿ ਮੁਕਤਿ ਗਤਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Ha▫o jīvāʼn saḏā har ke guṇ gā▫ī.  Gur kā sabaḏ mahā ras mīṯẖā har kai nām mukaṯ gaṯ pā▫ī. ||1|| rahā▫o.

 

(Hau) I (sadaa) ever (jeevaa-n = live) lead life (gaaee = singing) with awareness of (gun) virtues (key) of (har-i) the Almighty. For this, I find (sabad-u = word) teachings (ka) of (gur) the guru (mahaa) a greatly (meettha) sweet (ras-u) elixir, i.e. the guru’s teachings are a greatly agreeable/useful guide by which to live (naam-i) by Naam (kai) of the Almighty and (paaee) attain (gat-i) the state of (mukat-i) freedom from vices in life and from rebirth after death. 1.

(Rahaau) Dwell on this and reflect.

 

ਮਾਇਆ ਮੋਹੁ ਅਗਿਆਨੁ ਗੁਬਾਰੁ ॥ ਮਨਮੁਖ ਮੋਹੇ ਮੁਗਧ ਗਵਾਰ ॥ ਅਨਦਿਨੁ ਧੰਧਾ ਕਰਤ ਵਿਹਾਇ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਮਿਲੈ ਸਜਾਇ ॥੨॥

Mā▫i▫ā moh agi▫ān gubār.  Manmukẖ mohe mugaḏẖ gavār. An▫ḏin ḏẖanḏẖā karaṯ vihā▫e.  Mar mar jamėh milai sajā▫e. ||2||

 

(Moh-u) attachment to (maaiaa) the world-play (agiaan-u = ignorance) causes to forget Naam and (gubaar-u = darkness) make the mind blind – unable to see God within; (mugadh) foolish and (gavaar) un-informed (manmukh) self-willed persons – who do not follow the guru – are (mohey) enticed by Maaiaa or the world-play.

They (vihaaey) spend (andin-u) every day of their lives (karat = doing) engaged in (dhandha) making money, but forget God. They (milai) receive (sajaaey) punishment by which they (mar-i mar-i) die again and again (jamah-i) to be reborn. 2.

 

ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥ ਕੂੜੈ ਲਾਲਚਿ ਨਾ ਲਪਟਾਈ ॥ ਜੋ ਕਿਛੁ ਹੋਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਹਰਿ ਰਸੁ ਪੀਵੈ ਰਸਨ ਰਸਾਇ ॥੩॥

Gurmukẖ rām nām liv lā▫ī.  Kūrhai lālacẖ nā laptā▫ī. Jo kicẖẖ hovai sahj subẖā▫e.  Har ras pīvai rasan rasā▫e. ||3||

 

On the other hand, (gurmukh-i) those who follow the guru, (laaee) fix (liv) attention (naam-i) on Naam of (raam) the Almighty; they do not (lapttaaee) get entangled with (koorrai) false (laalach-i = greed) attractions, i.e. transitory pleasures/gains.

They are aware that (jo kichh-u) whatever (hovai) happens, is (sahj-i subhaaey) natural, i.e. by Divine will/commands; s/he (peevai) drinks (har-i) Divine (ras-u) elixir with (rasan) the tongue (rasaaey) enjoying the taste, i.e. lovingly remembers and lives by Naam. 3.

 

ਕੋਟਿ ਮਧੇ ਕਿਸਹਿ ਬੁਝਾਈ ॥ ਆਪੇ ਬਖਸੇ ਦੇ ਵਡਿਆਈ ॥ ਜੋ ਧੁਰਿ ਮਿਲਿਆ ਸੁ ਵਿਛੁੜਿ ਨ ਜਾਈ ॥ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈ ॥੪॥੩॥੧੨॥

Kot maḏẖe kisėh bujẖā▫ī.  Āpe bakẖse ḏe vadi▫ā▫ī.  Jo ḏẖur mili▫ā so vicẖẖuṛ na jā▫ī.  Nānak har har nām samā▫ī. ||4||3||12||

 

The Almighty (bujhaaee) gives understanding of living by Naam to (kisah-i) some rare persons (madhey) amongst (kott-i) crores; and (aapey) IT-self (bakhsey) graciously (dey) gives (vaddiaaee) glory to them – by living by Naam.

One (jo) who (miliaa = joined) is connected (dhur-i) by the source, i.e. blessed by God does not (vichhurr-i jaaee = get separated) forget the Almighty.

S/he (samaaee) remains absorbed, i.e. conducts the self by (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-i) Naam of the Almighty, says third Nanak. 4. 3. 12.

 

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ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਰਸਨਾ ਨਾਮੁ ਸਭੁ ਕੋਈ ਕਹੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਨਾਮੁ ਲਹੈ ॥ ਬੰਧਨ ਤੋੜੇ ਮੁਕਤਿ ਘਰਿ ਰਹੈ ॥ ਗੁਰ ਸਬਦੀ ਅਸਥਿਰੁ ਘਰਿ ਬਹੈ ॥੧॥

Malār mėhlā 3.  Rasnā nām sabẖ ko▫ī kahai.  Saṯgur seve ṯā nām lahai. Banḏẖan ṯoṛe mukaṯ gẖar rahai.  Gur sabḏī asthir gẖar bahai. ||1||

 

Composition of the third Guru in Raga Malaar. (Sabh-u koee) everyone (kahai = says, rasna = with the tongue) asks to remember Naam; but only when one (seyvey = serves) follows the guru’s guidance, (ta) then (lahai) receives awareness of Naam – to live by Divine virtues and commands.

S/he (torrey) breaks (bandhan = bonds) worldly attachments and (rahai) remains (ghar-i = in state of) free of vices/temptations; (sabdi = with the word) guided by (gur) the guru, s/he (bahai) sits in (asthir-u) an unshakable (ghar-i) house, i.e. remains unshakably focused on God within. 1.

 

ਮੇਰੇ ਮਨ ਕਾਹੇ ਰੋਸੁ ਕਰੀਜੈ ॥ ਲਾਹਾ ਕਲਜੁਗਿ ਰਾਮ ਨਾਮੁ ਹੈ ਗੁਰਮਤਿ ਅਨਦਿਨੁ ਹਿਰਦੈ ਰਵੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Mere man kāhe eros karījai.  Lāhā kaljug rām nām hai gurmaṯ an▫ḏin hirḏai ravījai. ||1|| rahā▫o.

 

(Meyrey) my (man) mind, (kaahey) why do you (kareejai = do/feel, ros-u = annoyance) break with/forget Naam, i.e. not emulate Divine virtues and obey Divine commands.

(Laahaa) the benefit of (kal-jug-i) this age of conflicts/duality is that one – does not look to a deity like Rama in Treyta Yug or Krishna in Duapar Yug who himself worships God – but directly invokes God by remembrance and practice of Naam of (raam) the Almighty; we should (andin-u = every day) ever (raveejai = say) remember Naam (hirdai) in mind, (gurmat-i) with the guru’s counsel/guidance. 1.

 (Rahaau) Dwell on this and reflect.

 

ਬਾਬੀਹਾ ਖਿਨੁ ਖਿਨੁ ਬਿਲਲਾਇ ॥ ਬਿਨੁ ਪਿਰ ਦੇਖੇ ਨੀਂਦ ਨ ਪਾਇ ॥ ਇਹੁ ਵੇਛੋੜਾ ਸਹਿਆ ਨ ਜਾਇ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਤਾਂ ਮਿਲੈ ਸੁਭਾਇ ॥੨॥

Bābīhā kẖin kẖin billā▫e.  Bin pir ḏekẖe nīʼnḏ na pā▫e.  Ih vecẖẖoṛā sahi▫ā na jā▫e.  Saṯgur milai ṯāʼn milai subẖā▫e. ||2||

 

Like (baabeeha) the rain bird (bil-laaey) is restless (khin-u khin-u) every moment waiting for the rain-drop to fall in its mouth; the seeker soul-wife (na paaey) does not get (neend) sleep (bin-u) without/until (deykhey) she sees/has vision of (pir) the Almighty-husband.

(Ih-u) this (veychhorra) separation (naa jaey = cannot be) is hard to (sahiaa) bear; but when (satigur-u) true guru (milai = is met) is found – and his guidance to shed vices and live by Naam is followed -, (taa-n) then God (milai) is found within (subhaaey) naturally. 2.

 

ਨਾਮਹੀਣੁ ਬਿਨਸੈ ਦੁਖੁ ਪਾਇ ॥ ਤ੍ਰਿਸਨਾ ਜਲਿਆ ਭੂਖ ਨ ਜਾਇ ॥ ਵਿਣੁ ਭਾਗਾ ਨਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥  ਬਹੁ ਬਿਧਿ ਥਾਕਾ ਕਰਮ ਕਮਾਇ ॥੩॥

Nāmhīṇ binsai ḏukẖ pā▫e.  Ŧarisnā jali▫ā bẖūkẖ na jā▫e.  viṇ bẖāgā nām na pā▫i▫ā jā▫e.  Baho biḏẖ thākā karam kamā▫e. ||3||

 

One (naamheen-u = without Naam) bereft of awareness of Naam (binsai = is destroyed) falls prey to vices and (dukh-u = pain, paaey = gets) suffers; s/he (jaliaa = burnt) burns in the fire of (trisna) craving and his/her (bhookh = hunger) running to satisfy desires (na jaaey = does not go) never ends.

Awareness of Naam (na jaaaey) is not (paaiaa) obtained (bin-u) without (bhaaga) fortune based on past good deeds, even if one (thaaka = tired) tries hard (kamaaey) performing (karam) rituals of (bahu) numerous (bidh-i) types. 3.

 

ਤ੍ਰੈ ਗੁਣ ਬਾਣੀ ਬੇਦ ਬੀਚਾਰੁ ॥ ਬਿਖਿਆ ਮੈਲੁ ਬਿਖਿਆ ਵਾਪਾਰੁ ॥ ਮਰਿ ਜਨਮਹਿ ਫਿਰਿ ਹੋਹਿ ਖੁਆਰੁ ॥ ਗੁਰਮੁਖਿ ਤੁਰੀਆ ਗੁਣੁ ਉਰਿ ਧਾਰੁ ॥੪॥

Ŧarai guṇ baṇī beḏ bīcẖār.  Bikẖi▫ā mail bikẖi▫ā vāpār.  Mar janmėh fir hohi kẖu▫ār.  Gurmukẖ ṯurī▫ā guṇ ur ḏẖār. ||4||

 

S/he engages in (beechaar-u) thoughts of, and acts, by (baani = words) contents of (beyd) the Vedas on (trai gun = three attributes – Tamas, rajas, Sattva) egoistic tendencies; which result in acting by self-will committing (mail-u = dirt) vices for the sake (bikhiaa = poison) money; his/her (vaapaar-u = business) dealings/actions are for gathering (bikhiaa) money – and s/he forgets God.

S/he (mar-i) dies, (janmah-i) is born (phir-i) again and (hoey) is (khuaar-i) frustrated running around fruitlessly in various life forms – not being able to find God. On the other hand one who follows (gurmukh-i) the guru’s guidance, (dhaar-u) keeps (tureeaa) the fourth (gun-u) attribute – transcending the three attributes of ego action – (ur-i) in mind. 4.

 

ਗੁਰੁ ਮਾਨੈ ਮਾਨੈ ਸਭੁ ਕੋਇ ॥ ਗੁਰ ਬਚਨੀ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥ ਚਹੁ ਜੁਗਿ ਸੋਭਾ ਨਿਰਮਲ ਜਨੁ ਸੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਕੋਇ
॥੫॥੪॥੧੩॥੯॥੧੩॥੨੨॥

Gur mānai mānai sabẖ ko▫e.  Gur bacẖnī man sīṯal ho▫e.  Cẖahu jug sobẖā nirmal jan so▫e.  Nānak gurmukẖ virlā ko▫e. ||5||4||13||9||13||22||

 

(Sabh-u koey) everyone (maanai = acknowledges) praises one who (maanai) obeys (gur-u) the guru; his/her (man-u) mind (hoey) becomes (seetal-u = cool) at peace by following (bachni = words) teachings of (gur) the guru.

(Soey) such (jan-u) a person (chahu = all four, jug-i = ages) always has (nirmal = clean) good (sobha) fame – everywhere. There is (koey) some (virla) rare person (gurmukh-i) who follows the guru, says third Nanak. 5. 4. 13. 9. 13. 22.