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

 

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

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

 

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

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

 

Page 118

 

 

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

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

 

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

Pause here and reflect.

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

ਪਹੁਚਾਵਣਿਆ ॥੪॥

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

 

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

ਪਾਵਣਿਆ ॥੮॥੧੪॥੧੫॥

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

 

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

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

 

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

 

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

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

 

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

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

 

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

 

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

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

 

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

Pause and contemplate.

 

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

ਸੁਨਾਵਣਿਆ ॥੨॥

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

Page 119

 

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

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

 

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

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

 

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

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

 

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

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

(Rahaau) pause here and reflect.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

(Rahaau) pause here and reflect.

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

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

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

 

 

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.