SGGS pp 109-111, Raga Maajh Asttpadeeaa (M: 1 – 1, M: 3 – 2).

 

ਰਾਗੁ ਮਾਝ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg mājẖ asatpaḏī▫ā mėhlā 1 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of eight verses of the first Guru in Raga Maajh to be sung in the first clef (beat).

Invoking the One all-pervasive Creator who may be known by the grace of the true guru.

 

ਸਬਦਿ ਰੰਗਾਏ ਹੁਕਮਿ ਸਬਾਏ ॥ ਸਚੀ ਦਰਗਹ ਮਹਲਿ ਬੁਲਾਏ ॥ ਸਚੇ ਦੀਨ ਦਇਆਲ ਮੇਰੇ ਸਾਹਿਬਾ ਸਚੇ ਮਨੁ ਪਤੀਆਵਣਿਆ ॥੧॥

Sabaḏ rangā▫e hukam sabā▫e.   Sacẖī ḏargėh mahal bulā▫e.   Sacẖe ḏīn ḏa▫i▫āl mere sāhibā sacẖe man paṯī▫āvaṇi▫ā. ||1||

 

Those (rangaaey) imbued (sabad- = with word) teachings of the guru (sabaaey) fully (hukam-i = by commands) conform to Divine commands; in (sachee = eternal) Divine (dargah) court they are (bulaaey) called (mahal-i) to the palace, i.e. approved for union with God.

O (meyrey) my (sachey) Eternal (saahiba) Master, You are (daiaal) kind to (deen = poor) humble seekers; You (pateeaavniaa) are satisfied, i.e. approve those, with (sachey) true/sincere (man-u) mind. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਗੁਰਮਤੀ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sabaḏ suhāvaṇi▫ā.   Amriṯ nām saḏā sukẖ▫ḏāṯa gurmaṯī man vasāvaṇi▫ā. ||1|| rahā▫o

 

(Hau) I (vaaree = am sacrifice) adore Divine commands and those who make themselves (suhaavnia) likeable through practice (sabadee = of the word) Naam/Divine commands. Naam is (ammrit) life-giving, i.e. protects from vices, and (sukhdaata) provides peace; (vasaavniaa) abides/is understood (manni) by the mind (gurmatee) with the guru’s guidsnce. 1.

(Rahaau) pause here and reflect.

 

ਨਾ ਕੋ ਮੇਰਾ ਹਉ ਕਿਸੁ ਕੇਰਾ ॥ ਸਾਚਾ ਠਾਕੁਰੁ ਤ੍ਰਿਭਵਣਿ ਮੇਰਾ ॥ ਹਉਮੈ ਕਰਿ ਕਰਿ ਜਾਇ ਘਣੇਰੀ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥੨॥

Nā ko merā ha▫o kis kerā.   Sācẖā ṯẖākur ṯaribẖavaṇ merā.   Ha▫umai kar kar jā▫e gẖaṇerī kar avgaṇ pacẖẖoṯāvaṇi▫ā. ||2||

 

Every-thing/one in the world is transitory; there is (no ko = not any) none (meyra) mine permanently and (hau) I am not (keyra) of (kis-u) anyone. Only (saacha) the Eternal (tthkur-u) Master of (tribhvan-i) of the three regions – space, water and land – is (meyra) mine forever.

(Ghaneyre = plenty) most people (kar-i kar-i) keep acting by (haumai) in ego and (jaaey = depart) die; they (kar-i) commit (avgan) faults and but (pachhotaavinaa) repent – at the end because everything/one is left behind on death. 2.

 

ਹੁਕਮੁ ਪਛਾਣੈ ਸੁ ਹਰਿ ਗੁਣ ਵਖਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੈ ॥ ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਸਚੈ ਛੂਟਸਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੩॥

Hukam pacẖẖāṇai so har guṇ vakẖāṇai.   Gur kai sabaḏ nām nīsāṇai.   Sabẖnā kā ḏar lekẖā sacẖai cẖẖūtas nām suhāvaṇi▫ā. ||3||

 

One who (pachhaanai) understands (hukamu) Divine commands, (s-u) that person (vakhaanai = says) praises and emulates (har-i) Divine (gun) virtues. S/he is recognised by (neesaanai) the sign (naam-i) of conforming to Naam (sabad-i = with word) with guidance (kai) of (gur) the guru.

(Leykha) account of deeds (ka) of (sabhna) all is taken (dar-i) in court (sachai) of the Eternal; those (naam-i) conforming to Naam (suhaavniaa) look good and (chhoottas-i = released) remain free from Divine justice, and go to God. 3.

 

ਮਨਮੁਖੁ ਭੂਲਾ ਠਉਰੁ ਨ ਪਾਏ ॥ ਜਮ ਦਰਿ ਬਧਾ ਚੋਟਾ ਖਾਏ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਸੰਗਿ ਨ ਸਾਥੀ ਮੁਕਤੇ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੪॥

Manmukẖ bẖūlā ṯẖa▫ur na pā▫e.   Jam ḏar baḏẖā cẖotā kẖā▫e.   Bin nāvai ko sang na sāthī mukṯe nām ḏẖi▫āvaṇi▫ā. ||4||

 

On the other hand, (manmukh-u) a self-willed person does not obey the Almighty, does not (paaey) get (tthaur-u = place) acceptance; s/he is (badhaa) bound (dar-i = in court) by (jam) Divine justice and (khaaey = eats) receives (chotta) hits, i.e. is pushed back from getting to God.

There is (ko na = not any) no one can (bin-u) except (naavai) Naam (sang-i saathee = companion) help there; those who (dhiaavniaa) pay attention/obey Naam (muktey) remain free by Divine justice. 4.

 

ਸਾਕਤ ਕੂੜੇ ਸਚੁ ਨ ਭਾਵੈ ॥ ਦੁਬਿਧਾ ਬਾਧਾ ਆਵੈ ਜਾਵੈ ॥ ਲਿਖਿਆ ਲੇਖੁ ਨ ਮੇਟੈ ਕੋਈ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਕਰਾਵਣਿਆ ॥੫॥

Sākaṯ kūṛe sacẖ na bẖāvai.   Ḏubiḏẖā bāḏẖā āvai jāvai.   Likẖi▫ā lekẖ na metai ko▫ī gurmukẖ mukaṯ karāvaṇi▫ā. ||5||

 

(Saakat) deniers of God (koorrey = false) pursue wrong paths; they do not find (sach-u = truth) Naam (bhaavai) agreeable. One (baadhaa) bound/possessed by (dubidha) other ideas – is denied union with God and (aavai = comes, jaavai = goes) remains in cycles of births and deaths.

It is the effect of past deeds; (na koee) no one (meyttai) can erase (leykh-u) the writing/influence of past deeds (likhiaa) written on the soul, by the self; (gurmukh-i) the guru’s guidance (karaavniaa) gets one (mukat-i) freedom. 5.

 

Note: The next two verses use the term ਪੇਈਅੜੈ (Peyeearrai) parental home, abode of the bride before marriage. She needs to learn what would make her married life happy. This is used as a metaphor for the soul acting in life such as to please God and be accepted for merger with God.

 

ਪੇਈਅੜੈ ਪਿਰੁ ਜਾਤੋ ਨਾਹੀ ॥ ਝੂਠਿ ਵਿਛੁੰਨੀ ਰੋਵੈ ਧਾਹੀ ॥ ਅਵਗਣਿ ਮੁਠੀ ਮਹਲੁ ਨ ਪਾਏ ਅਵਗਣ ਗੁਣਿ ਬਖਸਾਵਣਿਆ ॥੬॥

Pe▫ī▫aṛai pir jāṯo nāhī.   Jẖūṯẖ vicẖẖunnī rovai ḏẖāhī.   Avgaṇ muṯẖī mahal na pā▫e avgaṇ guṇ bakẖsāvaṇi▫ā. ||6||

 

The soul-woman who is not (jaato) conscious of (pir-u) the Almighty-spouse (peyeerrai = parental house) here in life, i.e. does not learn to live by Naam; she is (vichhunee = separates) shunned by the Almighty-spouse (jhootth-i) because of false/other attachments and (rovai dhaahee) cries aloud – never enjoying God’s presence.

(Mutthee = cheated) lured (avgan-i = by faults) by vices, she does not (paaey) get to (mahal-u = palace) abode of the Almighty; only (gun-i) virtues/obedience to Naam can have (avgan) the faults (bakhsaavniaa) forgiven. 6.

 

ਪੇਈਅੜੈ ਜਿਨਿ ਜਾਤਾ ਪਿਆਰਾ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਤੁ ਬੀਚਾਰਾ ॥ ਆਵਣੁ ਜਾਣਾ ਠਾਕਿ ਰਹਾਏ ਸਚੈ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੭॥

Pe▫ī▫aṛai jin jāṯā pi▫ārā.   Gurmukẖ būjẖai ṯaṯ bīcẖārā.   Āvaṇ jāṇā ṯẖāk rahā▫e sacẖai nām samāvaṇi▫ā. ||7||

 

On the other hand, the soul-woman (jin-i) who (jaata = knows) is conscious of (piaara) the Beloved (pir-u) Almighty-spouse (peyeerrai = parental house) here in life, i.e. learns to live by Naam. She (beechaara) reflects/understands (gurmukh-i) the guru’s teachings and (boojhai) understand (tat-u) reality/Naam.

She (samaavniaa) merges (sachai) in the Eternal (naam-i) through obedience to Naam; this (tthaak-i rahaaey) stops/obviates (aavanu = coming, jaana = going) cycles of births and deaths. 7.

 

ਗੁਰਮੁਖਿ ਬੂਝੈ ਅਕਥੁ ਕਹਾਵੈ ॥ ਸਚੇ ਠਾਕੁਰ ਸਾਚੋ ਭਾਵੈ ॥ ਨਾਨਕ ਸਚੁ ਕਹੈ ਬੇਨੰਤੀ ਸਚੁ ਮਿਲੈ ਗੁਣ ਗਾਵਣਿਆ ॥੮॥੧॥

Gurmukẖ būjẖai akath kahāvai.   Sacẖe ṯẖākur sācẖo bẖāvai.   Nānak sacẖ kahai benanṯī sacẖ milai guṇ gāvaṇi▫ā. ||8||1||

 

One (boojhai) understands Naam (gurmukhi) the guru’s guidance which (kahaavai = cause to say) enables to describe/understand (akathuu) the indescribable Almighty. (Sachey) the Eternal (tthaahur) Master (bhaavai) likes those (saacho) who live truthfully.

Guru Nanak (kahai = says) makes this (sachu = true) sincere (beynantee) submission; (sach-u) the Almighty (milai) meets/unites those who (gaavniaa = sing) praise and emulate (gun) Divine virtues. 8.1.

 

Note: There is one Asttpadee of the first Guru in Raga Maajh. Those of the third Guru follow.

 

————————————–

 

ਮਾਝ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥ ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਚਿਤੁ ਲਾਏ ॥ ਹਉਮੈ ਮਾਰਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 gẖar 1. Karam hovai saṯgurū milā▫e.   Sevā suraṯ sabaḏ cẖiṯ lā▫e.   Ha▫umai mār saḏā sukẖ pā▫i▫ā mā▫i▫ā moh cẖukāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh (ghar-u 1) to be sung in the first clef (beat). The Almighty (hovai) is gracious to (milaaey) lead to (satiguru) the true guru; then with (seyva) service (surat-i) in consciousness/mind one (laaey) focuses (chit-u) consciousness on (sabadi = on the word) obedience to Divine commands.

One (maar-i) kills/stops (humai = ego) acting by self-will, (chukaavniaa) ends (mohu) enticement by temptations in (maaiaa) the world-play, (sadaa) ever (paavniaa) experiences (sukh-u) peace. 1.

 

Page 110

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰਣਿਆ ॥ ਗੁਰਮਤੀ ਪਰਗਾਸੁ ਹੋਆ ਜੀ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī saṯgur kai balihārṇi▫ā.   Gurmaṯī pargās ho▫ā jī an▫ḏin har guṇ gāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) ever adore and (balihaarniaa = sacrifice, kai = to) kill ego to do bidding (kai) of (satigur) the true guru. The mind (hoaa) is (pargaas-u) enlightened with awareness of Naam (gurmatee) with the guru’s guidance; s/he (andin-u = everyday) ever (gaavniaa = sing) praises and emulates (har-i) Divine (gun) virtues. 1.

(Rahaau) pause here and reflect.

 

ਤਨੁ ਮਨੁ ਖੋਜੇ ਤਾ ਨਾਉ ਪਾਏ ॥ ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਗੁਰ ਕੀ ਬਾਣੀ ਅਨਦਿਨੁ ਗਾਵੈ ਸਹਜੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੨॥

Ŧan man kẖoje ṯā nā▫o pā▫e.   Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e.   Gur kī baṇī an▫ḏin gāvai sėhje bẖagaṯ karāvaṇi▫ā. ||2||

 

When one (khojey = searches) reflects on one’s (tan-u = body) actions and (man-u = mind) thoughts, (taa) then s/he (paaey) finds (naa-u) Naam/guidance for life; s/he (raakhai) keeps (dhaavatu = running) the wandering mind (tthaak-i rahaaey) restrained.

S/he (andin-u = everyday) ever (gaavai = sings) obeys (baani = words) teachings of (gur) the guru who (karaavniaa) guides to act (sahjey) steadfastly (bhagat-i = in devotion) obedience to God. 2.

 

Note: The next verse uses the expression ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ (Nau davaajey dasvai mukta) meaning there are nine openings in the body but salvation comes through the tenth. The nine openings are two eyes, two ears, two nostrils, the mouth, the genital and the anus. The tenth gate is the metaphorical hidden opening to the mind. It’s being opened represents an exalted spiritual state of self-realization, i.e. ability to look within.

 

ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਵਸਤੁ ਅਸੰਖਾ ॥ ਗੁਰਮੁਖਿ ਸਾਚੁ ਮਿਲੈ ਤਾ ਵੇਖਾ ॥ ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੩॥

Is kā▫i▫ā anḏar vasaṯ asankẖā.   Gurmukẖ sācẖ milai ṯā vekẖā.   Na▫o ḏarvāje ḏasvai mukṯā anhaḏ sabaḏ vajāvaṇi▫ā. ||3||

 

(Andari) in (is-u) this human (kaaiaa) body dwells (asankha = countless) the multifaceted (vast-u = substance) Naam/Divine virtues and commands; when awareness of (saach-u = truth) Naam (milai) is obtained (gurmukh-i) with the guru’s guidance, (ta) then one (veykha) looks within.

(Nau) the nine (darvaajey) gates/openings of the body – observation of environment causes the mind to wander -, but one is (mukta) freed from the wandering by (dasvai) the tenth gate, i.e. exalted spiritual awareness of being able to look within; then (anhad) unstruck (sabad-u = word) music (vajaavniaa) plays within, i.e. one connects with the Almighty. 3.

 

ਸਚਾ ਸਾਹਿਬੁ ਸਚੀ ਨਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਈ ॥ ਅਨਦਿਨੁ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਦਰਿ ਸਚੈ ਸੋਝੀ ਪਾਵਣਿਆ ॥੪॥

Sacẖā sāhib sacẖī nā▫ī.   Gur parsādī man vasā▫ī.   An▫ḏin saḏā rahai rang rāṯā ḏar sacẖai sojẖī pāvṇi▫ā. ||4||

 

(Sahib-u) the Master is (sachaa) Eternal with (sachee = true) inevitable (naaee = naam) Divine commands/natural laws. One finds and (vasaaee) keepNaam (ma’nn-i) in mind (gurparsaadee) with the guru’s grace/guidance.

One thus (andin-u) always (rahai) remains (raata) imbued (rang-i) with love/obedience of the Almighty and (paavniaa) obtains (sojhee) awareness of (sachey) the Eternal (dar-i) court, i.e. the Almighty within. 4.

 

ਪਾਪ ਪੁੰਨ ਕੀ ਸਾਰ ਨ ਜਾਣੀ ॥ ਦੂਜੈ ਲਾਗੀ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਅਗਿਆਨੀ ਅੰਧਾ ਮਗੁ ਨ ਜਾਣੈ ਫਿਰਿ ਫਿਰਿ ਆਵਣ ਜਾਵਣਿਆ ॥੫॥

Pāp punn kī sār na jāṇī.   Ḏūjai lāgī bẖaram bẖulāṇī.   Agi▫ānī anḏẖā mag na jāṇai fir fir āvaṇ jāvaṇi▫ā. ||5||

 

One who does not (jaanee = know) have (saar) awareness of what is (paap = sin) wrong or (pu-nn = virtue) right; s/he (laagi = attached) follows (doojai = second) others ideas (bhulaanee) strays (bharam-i) in delusion.

One (agiaanee) ignorant of Naam is (andhaa = blind) blinded by temptations in the world-play does not (jaanai) know (mag-u) the path to the Almighty; s/he (aavan = comes, jaavniaa = goes) takes births and dies (phir-i phir-i) again and again. 5.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥ ਹਉਮੈ ਮੇਰਾ ਠਾਕਿ ਰਹਾਇਆ ॥ ਗੁਰ ਸਾਖੀ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਬਜਰ ਕਪਾਟ ਖੁਲਾਵਣਿਆ ॥੬॥

Gur sevā ṯe saḏā sukẖ pā▫i▫ā.   Ha▫umai merā ṯẖāk rahā▫i▫ā.   Gur sākẖī miti▫ā anḏẖi▫ārā bajar kapāt kẖulāvaṇi▫ā. ||6||

 

(Sukh-u) peace is (paaiaa) experienced (tey) by (seyva = service) following the guru

Obedience to the guru brings lasting peace; one learns to kill ego, end attachments and control the mind. One (tthak-i rahaaiaa) retrains the mind from (haumai = ego) acting by self-will and (meyra = my) attachment to relatives and wealth.

(Andhiaara = darkness) ignorance of the mind (mittiaa) is removed by (saakhee) guidance of the guru and (bajar = hard, kapaatt = door shutters) hard-to-open door to the mind (khulaavniaa) is opened, i.e. one is able to look within and experience presence of God. 6.

 

ਹਉਮੈ ਮਾਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਗੁਰ ਚਰਣੀ ਸਦਾ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੭॥

Ha▫umai mār man vasā▫i▫ā.   Gur cẖarṇī saḏā cẖiṯ lā▫i▫ā.   Gur kirpā ṯe man ṯan nirmal nirmal nām ḏẖi▫āvaṇi▫ā. ||7||

 

Naam (vasaaiaa = cause to abide) kept/remembered (mann-i) in mind (maarii) by killing (haumai) ego, i.e. other ideas are given up; and (chit-u) consciousness (laaiaa) is attached to (charnee) to feet of, i.e. obeys, (gur) the guru.

Then (tey) with (kirpa = kindness) guidance of the guru (man-u = mind) thoughts and (tan-u) body (nirmal-u) are purified and (nirmal) the pristine Naam (dhiaavniaa) is paid attention to and obeyed. 7.

 

ਜੀਵਣੁ ਮਰਣਾ ਸਭੁ ਤੁਧੈ ਤਾਈ ॥ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਦੇ ਵਡਿਆਈ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਸਦਾ ਤੂੰ ਜੰਮਣੁ ਮਰਣੁ ਸਵਾਰਣਿਆ ॥੮॥੧॥੨॥

Jīvaṇ marṇā sabẖ ṯuḏẖai ṯā▫ī.   Jis bakẖse ṯis ḏe vadi▫ā▫ī.   Nānak nām ḏẖi▫ā▫e saḏā ṯūʼn jamaṇ maraṇ savārṇi▫ā. ||8||1||2||

 

(Jeevan-u) living and (marna) dying is (sabh-u) all (taaee) up to (tudhai) You, o Almighty; one to (jis-u) whom You (bakhsey) bestow grace, You (dey) give him/her (vaddiaaee) the glory of union with You.

O seeker, (too’n) you should (sadaa) ever (dhiaaey) pay attention to/obey (naam-u) Divine commands and (savaarniaa) make success of (jamman-u) human birth and (maranu) death, i.e. be at peace in life and merge with the Creator on death, says third Nanak. 8. 1. 2.

 

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Note: The first verse of this Shabad uses the term ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ (Gun kah-i gunee samaavnia) meaning ‘merging in the Virtuous God by praising Divine virtues’. It occurs in compositions of the third Guru a number of times. This is Simran (remembering God’s virtues) which is one of the two pillars of Sikh faith, the other being Seyva or service/obedience. When we continuously remember virtues, we start loving them. Next, we try to emulate them, thus becoming like the One being praised; it is with obedience that one qualifies for merger with Him/her.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਨਿਰਮਲੁ ਅਗਮ ਅਪਾਰਾ ॥ ਬਿਨੁ ਤਕੜੀ ਤੋਲੈ ਸੰਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Merā parabẖ nirmal agam apārā.   Bin ṯakṛī ṯolai sansārā.   Gurmukẖ hovai so▫ī būjẖai guṇ kahi guṇī samāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Prabh-u) The Almighty Master (meyra = my) of all (nirmal-u) pristine, (agam) beyond reach/comprehension and (apaara) without bounds; God (tolai) weighs (sansaara) the world (bin-u) without (takrree) the weighing balance, i.e. evaluates the creatures by deeds without consideration of weight/status.

(Soee) only one who (hovai) is (gurmukh-i) follower of the guru (boojai) understands this; s/he (samaavniaa) merges (gunee) with the virtuous Almighty (kah-i = saying) by praising and emulating (gun) Divine virtues. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਜੋ ਸਚਿ ਲਾਗੇ ਸੇ ਅਨਦਿਨੁ ਜਾਗੇ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥ ੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī har kā nām man vasāvaṇi▫ā.   Jo sacẖ lāge se an▫ḏin jāge ḏar sacẖai sobẖā pāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) ever adore those who (vasaavniaa = cause to abide) remember (ma’nn-i) in mind/obey (naam-u) Naam/Divine commands.

(Jo) those who (laagey) apply themselves (sach-i = to truth) to obeying Naam, they are (andin-u = everyday) always (jaagey = awake) conscious of Naam/Divine commands; they (paavniaa) receive (sobha) glory (dar-i) in court of (sachey) the Eternal, i.e. are united with God. 1.

(Rahaau) pause here and reflect.

 

ਆਪਿ ਸੁਣੈ ਤੈ ਆਪੇ ਵੇਖੈ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਲੇਖੈ ॥ ਆਪੇ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ਗੁਰਮੁਖਿ ਸਚੁ ਕਮਾਵਣਿਆ ॥੨॥

Āp suṇai ṯai āpe vekẖai.   Jis no naḏar kare so▫ī jan lekẖai.   Āpe lā▫e la▫e so lāgai gurmukẖ sacẖ kamāvaṇi▫ā. ||2||

 

The Almighty (aap-i) IT-self (sunai) hears words and (aapey) IT-self (veykhai) sees deeds of the creatures. (Soee) that (jan-u = servant) seeker (no) on (jis) whom God (karey) bestows (nadir-i) grace, (leykhai = account) comes into reckoning, i.e. accepted.

One whom (aapey = self) the Almighty (laaey laey) engages, (laagai) applies the self to obedience; s/he (kamaavniaa) complies with (sach-u = truth) Naam/Divine commands (gurmukh-i) with the guru’s guidance. 2.

 

ਜਿਸੁ ਆਪਿ ਭੁਲਾਏ ਸੁ ਕਿਥੈ ਹਥੁ ਪਾਏ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਸੁ ਮੇਟਣਾ ਨ ਜਾਏ ॥ ਜਿਨ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਸੇ ਵਡਭਾਗੀ ਪੂਰੈ ਕਰਮਿ ਮਿਲਾਵਣਿਆ ॥੩॥

Jis āp bẖulā▫e so kithai hath pā▫e.   Pūrab likẖi▫ā so metṇā na jā▫e.   Jin saṯgur mili▫ā se vadbẖāgī pūrai karam milāvaṇi▫ā. ||3||

 

One (jis-u) whom (aap-i = self) God (bhulaaey) causes to forget Naam, (kithai) where can (s-u) that person (paaey) put his/her (hath-u) hand, i.e. has nowhere to seek solace. His/her conduct is based on (poorab-i) past (likhiaa) writing on the mind; (s-u) that (na jaaey) cannot be (meyttnaa) erase by the self.

Those (jin) who (miliaa) find/obey (satiguru) the Almighty, (sey) they are (vaddbhaagee) fortunate – as they get rid of influence of past deeds; the true guru (milaavniaa) is found by (poorai = perfect) Divine (karami) grace. 3.

 

Note: The next two verses are a study in contrast of the self-willed versus God-oriented.

 

ਪੇਈਅੜੈ ਧਨ ਅਨਦਿਨੁ ਸੁਤੀ ॥ ਕੰਤਿ ਵਿਸਾਰੀ ਅਵਗਣਿ ਮੁਤੀ ॥ ਅਨਦਿਨੁ ਸਦਾ ਫਿਰੈ ਬਿਲਲਾਦੀ ਬਿਨੁ ਪਿਰ ਨੀਦ ਨ ਪਾਵਣਿਆ ॥੪॥

Pe▫ī▫aṛai ḏẖan an▫ḏin suṯī.   Kanṯ visārī avgaṇ muṯī.   An▫ḏin saḏā firai billāḏī bin pir nīḏ na pāvṇi▫ā. ||4||

 

(Dhan = woman) the soul-woman who (andin-u = everyday) always (sutee) is asleep/indifferent to living by Naam, (peyeearrai = parental house) here in life; she (visaaree = forgotten) is ignored and (mutee) abandoned by the Almighty-spouse.  

She (andin-u= everyday) forever (phirai) goes about (bilalaadee) in agony and does not (paavniaa) get (need-u) sleep (bin-u) without (piru) the Almighty-husband, i.e. being oblivious of Naam, s/he commits transgressions, remains restless in life and is not accepted for union by the Almighty after death. 4.

 

ਪੇਈਅੜੈ ਸੁਖਦਾਤਾ ਜਾਤਾ ॥ ਹਉਮੈ ਮਾਰਿ ਗੁਰ ਸਬਦਿ ਪਛਾਤਾ ॥ ਸੇਜ ਸੁਹਾਵੀ ਸਦਾ ਪਿਰੁ ਰਾਵੇ ਸਚੁ ਸੀਗਾਰੁ ਬਣਾਵਣਿਆ ॥੫॥

Pe▫ī▫aṛai sukẖ▫ḏāṯa jāṯā.   Ha▫umai mār gur sabaḏ pacẖẖāṯā.   Sej suhāvī saḏā pir rāve sacẖ sīgār baṇāvaṇi▫ā. ||5||

 

On the other hand, the soul-woman (jin-i) who (jaata = knows) is conscious of the Almighty (sukhdaataa) giver of peace,  (peyeerrai = parental house) here in life, i.e. learns to live by Naam; s/he (maar-i) kills (haumai) ego/other ideas and (sabad-i = with the word) with guidance of (gur) the guru (pachhaata) recognises God within.

S/he (banaavniaa) makes obedience to (sach-u = truth) Naam her (seegaar-u) adornment, her (seyj = bed) yearning mind is (suhaavee) pleasant and (raavey) enjoys company of (pir-u) the Almighty husband, i.e. is at peace. 5.

 

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ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਗੁਰੂ ਮਿਲਾਏ ॥ ਕਿਲਬਿਖ ਕਾਟਿ ਸਦਾ ਜਨ ਨਿਰਮਲ ਦਰਿ ਸਚੈ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੬॥

Lakẖ cẖa▫orāsīh jī▫a upā▫e.   Jis no naḏar kare ṯis gurū milā▫e.   Kilbikẖ kāt saḏā jan nirmal ḏar sacẖai nām suhāvaṇi▫ā. ||6||

 

The Creator (upaaey) has created (churaaseeh) eighty-four lakh (jeea = creatures) life forms; but (milaaey = causes to meet) leads (tisu) that person to the guru, (no) on (jis) whom IT (karey) bestows (nadair-i) grace, i.e. motivates those who have the aptitude..

God (kaatti = cut) removes (kilbikh) faults and (jan) the seekers (sadaa) are ever (nirmal = clean) free of vices; They (suaavniaa = look good) are glorified (dari) in court (sachai) of the Eternal by conforming (naam-i) to Naam/Divine commands. 6.

 

ਲੇਖਾ ਮਾਗੈ ਤਾ ਕਿਨਿ ਦੀਐ ॥ ਸੁਖੁ ਨਾਹੀ ਫੁਨਿ ਦੂਐ ਤੀਐ ॥ ਆਪੇ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਸਾਚਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Lekẖā māgai ṯā kin ḏī▫ai.   Sukẖ nāhī fun ḏū▫ai ṯī▫ai.   Āpe bakẖas la▫e parabẖ sācẖā āpe bakẖas milāvaṇi▫ā. ||7||

 

When the Divine court (maagai) asks (leykha) to account for deeds, then (kin-i = who?) no one can (deeai) give, i.e. the creatures commit countless faults. There is no (sukh-u) comfort for those who engage in (dooai = second) other ideas and are caught in (teeai) the three attributes – Rajas, Tamas, Sattva, i.e. acting in ego.

(Saacha = true) the Eternal (prabh-u) Almighty (aapey) IT-self (bakhasi laey) forgives faults and (bakhas-i) graciously (milaavniaa) unites (aapey) with IT-self. 7.

 

ਆਪਿ ਕਰੇ ਤੈ ਆਪਿ ਕਰਾਏ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥ ੮॥੨॥੩॥

Āp kare ṯai āp karā▫e.   Pūre gur kai sabaḏ milā▫e.   Nānak nām milai vadi▫ā▫ī āpe mel milāvaṇi▫ā. ||8||2||3||

 

The Creator (aapi) IT-self (karey) creates the creatures and (aapi) IT-self (karaaey = causes to act) assigns roles in life. The Almighty (milaaey) unites with IT-self, those who comply (sabad-i = with word) teachings (kai) of (poorey) the perfect guru.

One whom the Almighty (aapey) IT-self (meyl-i = caused to meet) leads to the guru, s/he (mil-i) receives awareness of (vaddiaaee = greatness) Naam/Divine virtues and commands to obey, and (milaavniaa) is united with the Almighty, says third Nanak. 8. 2. 3.