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.

 

——————————————

 

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.

 

————————————————-

 

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.

 

——————————————

 

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.

 

Page  120

 

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.