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

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

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

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

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

 

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

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

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

(Rahaau) pause here and reflect.

 

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

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

 

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

 

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

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

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

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

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

 

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

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

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

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

 

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

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

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

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

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

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

 

Page 116

 

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

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

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

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

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

 

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

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

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

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

 

—————————————–

 

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

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

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

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

 

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

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

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

 

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

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

 

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

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

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

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

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

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

 

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

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

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

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

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

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

 

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

(andh-u) pitch (andhaara) dark.

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

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

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

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

 

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

 

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

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

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

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

————————————– 

 

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

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

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

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

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

(Rahaau) pause here and reflect.

 

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

 

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

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

 

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

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

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

 

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

 

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

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

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

 

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

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

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

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

 

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

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

ਸਮਾਵਣਿਆ ॥੭॥

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

 

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

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

 

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

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

 

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

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

 

———————————-

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

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

 

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

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

 

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

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

 

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

(Rahaau) pause here and reflect.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

ਭਰਮਿ ਭੁਲਾਵਣਿਆ ॥੭॥

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

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

 

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

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

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

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

 

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

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