SGGS pp 120-122, Maajh M: 3, Asttpadees 19-22

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਵਰਨ ਰੂਪ ਵਰਤਹਿ ਸਭ ਤੇਰੇ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਫੇਰ ਪਵਹਿ ਘਣੇਰੇ॥ ਤੂੰ ਏਕੋ ਨਿਹਚਲੁ ਅਗਮ ਅਪਾਰਾ ਗੁਰਮਤੀ

ਬੂਝ ਬੁਝਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. varan rūp varṯėh sabẖ ṯere.   Mar mar jamėh fer pavėh gẖaṇere.   Ŧūʼn eko nihcẖal agam apārā gurmaṯī būjẖ bujẖāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. O Creator, (sabh) all (roop) life forms of the creatures and their (varan = classes) roles (vartah = happen) are allotted (teyrey = your) by You; the creatures (mar-i mar-i = dying) keep falling prey to vices and are (pavah-i) put in (ghaneyrey) numerous (pheyr) cycles of (ja’mmah-i) taking births and deaths.

 (Too’n) You (eyko) alone are (nihchal-u = unshakable) eternal; You are (agam) beyond reach/comprehension, o (apaara) Infinite Master; this (boojh) understanding (bujhaavniaa) is obtained (gurmatee) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਰਾਮ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਵਰਨੁ ਨ ਕੋਈ ਗੁਰਮਤੀ ਆਪਿ ਬੁਝਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī rām nām man vasāvaṇi▫ā.   Ŧis rūp na rekẖ▫i▫ā varan na ko▫ī gurmaṯī āp bujẖāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = cause to abide) keep (raam) Divine (naam-u) Naam/commands (ma’nn-i) in mind. (Tis-u = that) the Creator has no (roop-u) form, (reykhiaa = lines on hands/feet) identification marks or (varan-u) colour – by which to recognise. The Almighty (aaap-i) IT-self leads to the seeker to (bujhaavniaa) understand/recognise within (gurmatee) with the guru’s counsel. 1.

 

(Rahaau) pause here and reflect.

 

ਸਭ ਏਕਾ ਜੋਤਿ ਜਾਣੈ ਜੇ ਕੋਈ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਪਰਗਟੁ ਹੋਈ ॥ ਗੁਪਤੁ ਪਰਗਟੁ ਵਰਤੈ ਸਭ ਥਾਈ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥੨॥

Sabẖ ekā joṯ jāṇai je ko▫ī.   Saṯgur sevi▫ai pargat ho▫ī.   Gupaṯ pargat varṯai sabẖ thā▫ī joṯī joṯ milāvaṇi▫ā. ||2||

 

(Jey) if (koee) someone (jaanai = knows) wants to recognise (eyka) One (jot-i = light) Supreme Spirit present in (sabh) all existence. That Spirit (pargatt-u = manifest, hoee = happens) manifests/is seen (seyviai = serving) with guidance (satigur-u) the true guru.

God is (gupt-u) hidden within as also (pargatt-u) manifest (sabh = all, thaaee = places) everywhere; (jotee) the soul that recognises remains (milaavniaa = mixed) absorbed (jot-i) in the Supreme Spirit. 2.

 

ਤਿਸਨਾ ਅਗਨਿ ਜਲੈ ਸੰਸਾਰਾ ॥ ਲੋਭੁ ਅਭਿਮਾਨੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥ ਮਰਿ ਮਰਿ ਜਨਮੈ ਪਤਿ ਗਵਾਏ ਅਪਣੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਵਣਿਆ ॥੩॥

Ŧisnā agan jalai sansārā.   Lobẖ abẖimān bahuṯ ahaʼnkārā.   Mar mar janmai paṯ gavā▫e apṇī birthā janam gavāvṇi▫ā. ||3||

 

(Sansaara) the world, i.e. the material seeker (jalai) burns (agani) in the fire of (tisna/trisna) desires; and is afflicted with (lobh -u) greed, (abhimaan-u) vanity and (bahut-u) lot of (ahankaara) pride/arrogance.

 S/he (mar-i mar-i = keeps dying) committing vices and (janmai) taking births; and (gavaaey) loses (apnee = own) his/her (pat-i) honour, i.e. is denied union with God and (gavaavnia = loses) wastes (janam-u) human birth – the opportunity of union with God, (birtha) in vain. 3.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ॥ ਆਪੁ ਮਾਰੇ ਤਾ ਤ੍ਰਿਭਵਣੁ ਸੂਝੈ ॥ ਫਿਰਿ ਓਹੁ ਮਰੈ ਨ ਮਰਣਾ ਹੋਵੈ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੪॥

Gur kā sabaḏ ko virlā būjẖai.   Āp māre ṯā ṯaribẖavaṇ sūjẖai.   Fir oh marai na marṇā hovai sėhje sacẖ samāvaṇi▫ā. ||4||

 

(Ko) some (virla) rare person (boojhai = understands) follows (sabad-u = word) instructions (ka) of (gur) the guru; when s/he (maarey) kills (aap-u = self) ego, i.e. stops acting by self-will – and follows the guru – (ta) then s/he (soojhai) sees the Creator in (tribhavan-u) world of three regions – sky, land and oceans, i.e. obeys the Almighty.

(Oh-u = that) s/he does not (marai = die) commit vices (phir-i = again) any more, and does not (marna = death, hovai = occurs) face rejection for union with God but (sahjey) easily (samavniaa) merges (sach-i) with the Eternal. 4.

 

ਮਾਇਆ ਮਹਿ ਫਿਰਿ ਚਿਤੁ ਨ ਲਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦ ਰਹੈ ਸਮਾਏ ॥ ਸਚੁ ਸਲਾਹੇ ਸਭ ਘਟ ਅੰਤਰਿ ਸਚੋ ਸਚੁ ਸੁਹਾਵਣਿਆ ॥੫॥

Mā▫i▫ā mėh fir cẖiṯ na lā▫e.   Gur kai sabaḏ saḏ rahai samā▫e.   Sacẖ salāhe sabẖ gẖat anṯar sacẖo sacẖ suhāvaṇi▫ā. ||5||

 

S/he does not (laaey) engage (chit-u) consciousness (mah-i) in (maaiaa) acting in ego/self-will (phiri = again) anymore; and (sad) ever (rahai) remains (samaaey) absorbed in obeying (sabad-i = word of) the guru’s teachings.

S/he (salaahey = praises) acknowledges that (sach-u) the Eternal is present (antar-i) in (sabh) all (ghatt) bodies/beings; and (suhavniaa = feels good) is happy living by (sach-u = truth) Naam/commands of (sacho) the Almighty. 5.

 

ਸਚੁ ਸਾਲਾਹੀ ਸਦਾ ਹਜੂਰੇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਚੁ ਨਦਰੀ ਆਵੈ ਸਚੇ ਹੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Mā▫i▫ā mėh fir cẖiṯ na lā▫e.   Gur kai sabaḏ saḏ rahai samā▫e.   Sacẖ salāhe sabẖ gẖat anṯar sacẖo sacẖ suhāvaṇi▫ā. ||5||

 

I (saalaahee) praise/obey (sach-u) the Eternal as (sadaa) ever (hajoorey) present with me. Awareness that the Almighty (rahiaa bharpoorey) pervades everyone is obtained (sabad-i = with the word) from the guru’s teachings.

 Vision of (sach-u) the Eternal (nadree aavai) is seen (parsaadee) with grace/guidance of (gur) the guru; (sukh-u) peace (paavniaa) is experienced (hi) only when (sachey) the Almighty is present within. 6.

 

ਸਚੁ ਮਨ ਅੰਦਰਿ ਰਹਿਆ ਸਮਾਇ ॥ ਸਦਾ ਸਚੁ ਨਿਹਚਲੁ ਆਵੈ ਨ ਜਾਇ ॥ ਸਚੇ ਲਾਗੈ ਸੋ ਮਨੁ ਨਿਰਮਲੁ ਗੁਰਮਤੀ ਸਚਿ ਸਮਾਵਣਿਆ ॥੭॥

Sacẖ man anḏar rahi▫ā samā▫e.   Saḏā sacẖ nihcẖal āvai na jā▫e.   Sacẖe lāgai so man nirmal gurmaṯī sacẖ samāvaṇi▫ā. ||7||

 

(Sachu) the Eternal (rahiaa samaaey) is present (andar-i) in (man) the mind; (sach-u) the Almighty is (sadaa) ever (nihchal-u = unshakable) Eternal, who neither (aavai = comes) takes birth nor (jaaaey = goes) dies.

One who (laagai) is dedicated to (sachey) the Eternal, (so) that person’s (man-u) mind is (nirmal-u = clean) free of vices; s/he (samaavniaa) remains absorbed/obeys (sach-i) the Almighty (gurmatee) with the guru’s guidance. 7.

 

ਸਚੁ ਸਾਲਾਹੀ ਅਵਰੁ ਨ ਕੋਈ ॥ ਜਿਤੁ ਸੇਵਿਐ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਵੀਚਾਰੀ ਸਚੋ ਸਚੁ ਕਮਾਵਣਿਆ ॥੮॥੧੮॥੧੯॥

Sacẖ sālāhī avar na ko▫ī.   Jiṯ sevi▫ai saḏā sukẖ ho▫ī.   Nānak nām raṯe vīcẖārī sacẖo sacẖ kamāvaṇi▫ā. ||8||18||19||

 

I (saalaahee = praise) obey (na koee) none (avar-u) other than (sach-u) the One Almighty; (seyviai = serving) by obeying (jit-u) whom (sukh-u) comfort/peace is (sadaa) ever (hoee) experienced.

(Veechaaree) discerning persons (ratey) are imbued (naam-i) with obedience to Naam/Divine commands; they (kamaavniaa) comply with (sach-u = truth) Naam/commands (sacho) of the Almighty, says third Nanak. 8. 18. 19.

 

Page 121

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਨਿਰਮਲ ਸਬਦੁ ਨਿਰਮਲ ਹੈ ਬਾਣੀ ॥ ਨਿਰਮਲ ਜੋਤਿ ਸਭ ਮਾਹਿ ਸਮਾਣੀ ॥ ਨਿਰਮਲ ਬਾਣੀ ਹਰਿ ਸਾਲਾਹੀ ਜਪਿ ਹਰਿ

ਨਿਰਮਲੁ ਮੈਲੁ ਗਵਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Nirmal sabaḏ nirmal hai baṇī.   Nirmal joṯ sabẖ māhi samāṇī.   Nirmal baṇī har sālāhī jap har nirmal mail gavāvṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. Those who obey (sabad-u = word) Naam/Divine commands are (nirmal) purified of vices; (baanee = words) teachings of the guru to obey Naam are also purifying; (nirmal) the pristine (jot-i) light/Spirit of God (samaanee) is present in (sabh) all.

They (saalaahee) praise/obey (har-i) the Almighty (baanee = words) as taught by the guru; (jap-i) remember and obey (nirmal-u) the pristine (har-i) Almighty and (gavaaniaa = lose) are purified of (mail-u = dirt) vice of ego. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸੁਖਦਾਤਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਹਰਿ ਨਿਰਮਲੁ ਗੁਰ ਸਬਦਿ ਸਲਾਹੀ ਸਬਦੋ ਸੁਣਿ ਤਿਸਾ ਮਿਟਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sukẖ▫ḏāṯa man vasāvaṇi▫ā.   Har nirmal gur sabaḏ salāhī sabḏo suṇ ṯisā mitāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa = cause to abide) keep in mind, Naam, the (sukhdaataa = giver of peace) the source of peace.

We should (salaahee) praise/obey (nirmal-u) the pristine (har-i) the Almighty (sabad-i = with words) as taught by (gur) the guru; (sun-i) listening to (sabdo = word) to Divine commands and obeying them (bujhaavniaa) quenches/fulfils (tikhaa = thirst) yearning for the Almighty. 1.

(Rahaau) pause here and reflect.

 

ਨਿਰਮਲ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਮਾਇਆ ਮੋਹੁ ਗਵਾਏ ॥ ਨਿਰਮਲਗੁਣ ਗਾਵੈ ਨਿਤ ਸਾਚੇ ਕੇ ਨਿਰਮਲ ਨਾਦੁ ਵਜਾਵਣਿਆ ॥੨॥

Nirmal nām vasi▫ā man ā▫e.   Man ṯan nirmal mā▫i▫ā moh gavā▫e.   Nirmal guṇ gāvai niṯ sācẖe ke nirmal nāḏ vajāvaṇi▫ā. ||2||

 

When the (nirmal) pristine Naam/Divine commands (aaey) come and (vasiaa) abide (man-i) in mind. Then one (gavaaey) loses/gives up (moh-u) fascination for (maaiaa) acting by self-will, and one’s (man-u) mind and (tan-u = body) actions become (nirmal-u = clean) free of vices.

 One then (nit) ever (gaavai = sings) praises and emulates (nirmal) the purifying (gun) virtues (key) of (saachey) the Eternal; with this, (nirmal = pristine) celestial (naadu) music (vajaavniaa) plays within, i.e. one connects with the Almighty. 2.

 

ਨਿਰਮਲ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥ ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥ ਨਿਰਮਲ ਗਿਆਨੁ ਧਿਆਨੁ ਅਤਿ ਨਿਰਮਲੁ ਨਿਰਮਲ ਬਾਣੀ

ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੩॥

Nirmal amriṯ gur ṯe pā▫i▫ā.   vicẖahu āp mu▫ā ṯithai moh na mā▫i▫ā.   Nirmal gi▫ān ḏẖi▫ān aṯ nirmal nirmal baṇī man vasāvaṇi▫ā. ||3||

 

Awareness of (nirmal) the purifying (amrit-u) life giving Naam is (paaia) obtained from the guru; (tithai) = there) this way, one’s (aap = self) ego (muaa) dies/dissolves and (moh-u) fascination for (maaiaa) acting under self-will ends.

Such a person obtains (giaan-u = knowledge) awareness of (nirmal) pristine Naam, and (dhiaan-u) focus is on (at-i) the very (nirmal-u) pristine Almighty; s/he (vasaavniaa) keeps (nirmal) the purifying (baanee = words) teachings of the guru (ma’nn-i) in mind. 3.

 

ਜੋ ਨਿਰਮਲੁ ਸੇਵੇ ਸੁ ਨਿਰਮਲੁ ਹੋਵੈ ॥ ਹਉਮੈ ਮੈਲੁ ਗੁਰ ਸਬਦੇ ਧੋਵੈ ॥ ਨਿਰਮਲ ਵਾਜੈ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥੪॥

Jo nirmal seve so nirmal hovai.   Ha▫umai mail gur sabḏe ḏẖovai.   Nirmal vājai anhaḏ ḏẖun baṇī ḏar sacẖai sobẖā pāvṇi▫ā. ||4||

 

One (jo) who (seyvey = serves) obeys (nirmal-u) the purifying Naam, (s-u) that person (hovai) becomes (nirmal-u) free of vices. s/he (dhovai) washes off (mal-u) the dirt of (haumai) ego from the mind (sabdai = with the word) with guidance of (gur) the guru.

(Nirmal = pure) the celestial (anhad) unstruck (dhun-i = tune, baanee = words/sound) music (vaajai) plays, i.e. one connects with the Almighty; such a person (paavniaa) receives (sobha) glory of acceptance for union (dar-i = at place) with the Creator. 4.

 

ਨਿਰਮਲ ਤੇ ਸਭ ਨਿਰਮਲ ਹੋਵੈ ॥ ਨਿਰਮਲੁ ਮਨੂਆ ਹਰਿ ਸਬਦਿ ਪਰੋਵੈ ॥ ਨਿਰਮਲ ਨਾਮਿ ਲਗੇ ਬਡਭਾਗੀ ਨਿਰਮਲੁ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੫॥

Nirmal ṯe sabẖ nirmal hovai.   Nirmal manū▫ā har sabaḏ parovai.   Nirmal nām lage badbẖāgī nirmal nām suhāvaṇi▫ā. ||5||

 

(Sabh) everyone (hovai) is (nirmal) purified (tey) by obeying (nirmal) the purifying Naam. (Nirmal) the purified (manooaa) the mind (provai) strings itself like a bead on string of the rosary,  i.e. conducts the self, (sabad-i = with the word) with commands of (har-i) the Almighty.

Those who (laagey) conform to (nirmal) the purifying (naam-i) Naam, are (baddbhaagee) fortunate; they (suhaavniaa = look good) are glorified by obeying (nirmal-u) Divine (naam-i) commands. 5.

 

ਸੋ ਨਿਰਮਲੁ ਜੋ ਸਬਦੇ ਸੋਹੈ ॥ ਨਿਰਮਲ ਨਾਮਿ ਮਨੁ ਤਨੁ ਮੋਹੈ ॥ ਸਚਿ ਨਾਮਿ ਮਲੁ ਕਦੇ ਨ ਲਾਗੈ ਮੁਖੁ ਊਜਲੁ ਸਚੁ ਕਰਾਵਣਿਆ ॥੬॥

So nirmal jo sabḏe sohai.   Nirmal nām man ṯan mohai.   Sacẖ nām mal kaḏe na lāgai mukẖ ūjal sacẖ karāvaṇi▫ā. ||6||

 

One (jo) who (sohai = looks good) is transformed (sabdey = with the word) by the guru’s teachings, (so) that person becomes (nirmal-u = pure) free of vices. (Nirmal) the purifying (naam-i) entices/guides his/her (man-u) mind/thoughts and (tan-u) actions.

(Mal-u) dirt of ego (kadey na) never (laagai) touches one who lives (naam-i) by Naam (sach-i) of the Eternal; compliance to (sach-u) Naam (kaaraavniaa) makes his/her (mukh-u) the face (oojal-u) clean, ie. s/he is glorified here and in the hereafter. 6.

 

ਮਨੁ ਮੈਲਾ ਹੈ ਦੂਜੈ ਭਾਇ ॥ ਮੈਲਾ ਚਉਕਾ ਮੈਲੈ ਥਾਇ ॥ ਮੈਲਾ ਖਾਇ ਫਿਰਿ ਮੈਲੁ ਵਧਾਏ ਮਨਮੁਖ ਮੈਲੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

Man mailā hai ḏūjai bẖā▫e.   Mailā cẖa▫ukā mailai thā▫e.   Mailā kẖā▫e fir mail vaḏẖā▫e manmukẖ mail ḏukẖ pāvṇi▫ā. ||7||

 

(Man-u) the mind (maila = dirty) is stained by vices, by pursuing (doojai = second) other (bhaaey) ideas – than Naam. The Brahmin keeps his (chauka) cooking area clean, but (chauka) the cooking area (mailaey) on a dirty (thaaey) place is (maila) dirty place.

 He (khaaey) eats (maila = dirty) polluted food and (phir-i) further (vadhaaey) increases (mail-u) excrement, i.e. the way unfit food is not good for body, (manmukh) a self-willed person falls to (mail-u = dirt) vices and (paavniaa) experiences (dukh-u) pain – of separation from the almighty. 7.

 

ਮੈਲੇ ਨਿਰਮਲ ਸਭਿ ਹੁਕਮਿ ਸਬਾਏ ॥ ਸੇ ਨਿਰਮਲ ਜੋ ਹਰਿ ਸਾਚੇ ਭਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਮੈਲੁ

ਚੁਕਾਵਣਿਆ ॥੮॥੧੯॥੨੦॥

Maile nirmal sabẖ hukam sabā▫e.   Se nirmal jo har sācẖe bẖā▫e.   Nānak nām vasai man anṯar gurmukẖ mail cẖukāvaṇi▫ā. ||8||19||20||

 

Whether (mailey) dirty or (nirmal) clean, (sabh-i sabaaey) is all are (hukam-i = by orders) by Divine will; those are (nirmal) clean/free of vices who (bhaaey) are liked by (saachey) the Eternal (har-i) Almighty, i.e. who conform to Naam.

 Says third Nanak: Naam (vasai) abides (antar-i) in their (man) mind; (mail-u = dirt) their acting by vices (chukaavniaa) ends (gurmukh-i) with the guru’s guidance. 8. 19. 20.

 

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Note: This Shabad uses the word ਹੰਸ (Hans); it is a bird like a swan which is found at the lake Mansarovar in the Himalayas. It is known for two types of qualities. Firstly, it can separate milk from water and second it is very selective about what it eats. The latter quality has been describing as consuming pearls. Both these show a sense of discrimination. ‘Hans’ has been used in Gurbani both for devotees of God and Sikhs of the guru. In this Shabad it is the former.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਗੋਵਿੰਦੁ ਊਜਲੁ ਊਜਲ ਹੰਸਾ ॥ ਮਨੁ ਬਾਣੀ ਨਿਰਮਲ ਮੇਰੀ ਮਨਸਾ ॥ ਮਨਿ ਊਜਲ ਸਦਾ ਮੁਖ ਸੋਹਹਿ ਅਤਿ

ਊਜਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥

Govinḏ ūjal ūjal hansā.   Man baṇī nirmal merī mansā.   Man ūjal saḏā mukẖ sohėh aṯ ūjal nām ḏẖi▫āvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Govind-u) the Master of the universe is (oojal-u = clean/unaffected by the world-play) pristine and the devotees (oojal) free of vices; Remembering God in company of the latter has made my (man-u = mind) thoughts, (baanee) speech and (mansa) aspirations (nirmal = clean) free of vices.

One who (dhiaavniaa) pays attention to (at-i) the very (oojal) pristine (naam-u) Divine commands, with (oojal = clean) sincere (man-i) mind, his/her (mukh-i) face (sohah-i) looks good, i.e. s/he is glorified here and in the hereafter.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੋਬਿੰਦ ਗੁਣ ਗਾਵਣਿਆ ॥ ਗੋਬਿਦੁ ਗੋਬਿਦੁ ਕਹੈ ਦਿਨ ਰਾਤੀ ਗੋਬਿਦ ਗੁਣ ਸਬਦਿ ਸੁਣਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gobinḏ guṇ gāvaṇi▫ā.   Gobiḏ gobiḏ kahai ḏin rāṯī gobiḏ guṇ sabaḏ suṇāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore one who (gaavniaa = sing) praises and emulates (gun) virtues of (gobind) Master of the universe. S/he (kahai = says) praises/obey (gobid-u gobid-u) the Almighty in thought and deed (din-u) day and (raatee) night; s/he (sunaavniaa = causes to hear) propounds (gun) virtues of (gobid) the Almighty (sabad-i = with words) as taught by the guru. 1.

(Rahaau) pause here and reflect.

 

ਗੋਬਿਦੁ ਗਾਵਹਿ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰ ਕੈ ਭੈ ਊਜਲ ਹਉਮੈ ਮਲੁ ਜਾਏ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਭਗਤਿ ਕਰਹਿ ਦਿਨੁ ਰਾਤੀ ਸੁਣਿ ਗੋਬਿਦ ਗੁਣ ਗਾਵਣਿਆ ॥੨॥

Gobiḏ gāvahi sahj subẖā▫e.   Gur kai bẖai ūjal ha▫umai mal jā▫e.   Saḏā anand rahėh bẖagaṯ karahi ḏin rāṯī suṇ gobiḏ guṇ gāvaṇi▫ā. ||2||

 

Such persons (gaavah-i) sing/obey (gobid-u) the Almighty (sahj-i subhaaey) intuitively. They are (oojal) purified with (bhai = awe) respect and obedience to (gur) the guru; their (mal-u = dirt) vice of (haumai = ego) acting by self-will (jaaey = goes) leaves.

They (sadaa) ever (rahah-i) remain (anand-i) in bliss (karah-i = doing) with (bhagat-i) dedication to God (din-u) day and (raatee) night; they (sun-i) listen to and (gaavniaa = sing) praise (gun) virtues of (gobid) the Almighty. 2.

 

Note: The remaining verses of this Shabad talks of ਨਾਚ (Naach) meaning ‘dance’ or physical movements. This is in the context of some people exhibiting their devotion to the deity by dancing to the rhythm of music. They describe themselves as Bhagats or devotees. Here the guru gives the interpretation of real Bhagti or devotion as the mind dancing, i.e. responding to Naam/Divine commands. The two types of ‘dancing’ are discussed in alternate verses.

 

ਮਨੂਆ ਨਾਚੈ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੈ ਮਨੁ ਮਿਲਾਏ ॥ ਸਚਾ ਤਾਲੁ ਪੂਰੇ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਏ ਸਬਦੇ ਨਿਰਤਿ ਕਰਾਵਣਿਆ ॥੩॥

Manū▫ā nācẖai bẖagaṯ driṛ▫ā▫e.   Gur kai sabaḏ manai man milā▫e.   Sacẖā ṯāl pūre mā▫i▫ā moh cẖukā▫e sabḏe niraṯ karāvaṇi▫ā. ||3||

 

The devotee’s (manooaa) mind (naachai) dances (drirraaey) with firm commitment to (bhagat-i) dedication/obedience; s/he (manai) obeys the Almighty (sabad-i = with the word) with guidance of the guru; and (milaaey = joins) fixes (man-u) the mind on obeying God.

S/he (poorey) dances to (sachaa = true) the Divine (taal-u = beat) music, i.e. acts by Divine commands, (chukaaey) ends (moh-u) attachment to (maaiaa) the world-play; and (karaavniaa) causes others (nirat-i) to dance/obey God (sabdey) with the guru’s guidance. 3.

 

ਊਚਾ ਕੂਕੇ ਤਨਹਿ ਪਛਾੜੇ ॥ ਮਾਇਆ ਮੋਹਿ ਜੋਹਿਆ ਜਮਕਾਲੇ ॥ ਮਾਇਆ ਮੋਹੁ ਇਸੁ ਮਨਹਿ ਨਚਾਏ ਅੰਤਰਿ ਕਪਟੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Ūcẖā kūke ṯanėh pacẖẖāṛe.   Mā▫i▫ā mohi johi▫ā jamkāle.   Mā▫i▫ā moh is manėh nacẖā▫e anṯar kapat ḏukẖ pāvṇi▫ā. ||4||

 

On the other hand, one who dances for display, (kookey) shouts (oochaa) loudly, (pachhaarrey) violently shakes (tanah-i) the body, i.e. does all types of movements. Such persons are (mohiaa = bewitched) possessed by (moh-i) love of (maaiaa) money and (johiaa) eyed by (jamkaaley) the messenger of death/Divine justice.

(Moh-u) love for (maaiaa) money causes (is-u) this (manah-i) mind (nachaaey) to dance, i.e. pursue other ideas – not obey God – causes them (nachaaey) to dance; with (kapatt-u = deceit) pretention (anatar-i) within, they (paavniaa) experience (dukh-u) grief. 4.

 

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ਗੁਰਮੁਖਿ ਭਗਤਿ ਜਾ ਆਪਿ ਕਰਾਏ ॥ ਤਨੁ ਮਨੁ ਰਾਤਾ ਸਹਜਿ ਸੁਭਾਏ ॥ ਬਾਣੀ ਵਜੈ ਸਬਦਿ ਵਜਾਏ ਗੁਰਮੁਖਿ ਭਗਤਿ ਥਾਇ ਪਾਵਣਿਆ ॥੫॥

Gurmukẖ bẖagaṯ jā āp karā▫e.   Ŧan man rāṯā sahj subẖā▫e.   Baṇī vajai sabaḏ vajā▫e gurmukẖ bẖagaṯ thā▫e pāvṇi▫ā. ||5||

 

One engages in (bhagat-i) devotion/obedience to God (gurmukh-i) with the guru’s guidance, (jaa) when the Almighty (aapi) IT-self (karaaey) cause to do – by leading to the guru. His/her (tan-u = body) actions and (man-u = mind) thoughts are dedicated to God (sahaj-i subhaaeu=y) intuitively.

(Baanee = words/sounds) celestial music (vajai) plays within when (sabad-i = word of) the guru’s teachings (vajaaey) cause to play it, i.e. one finds the Almighty within with the guru’s guidance; the Almighty (paavniaa = puts, thaaey = in place) approves (bhagat-i = devotion) obedience performed (gurmukh-i) with the guru’s guidance. 5.

 

ਬਹੁ ਤਾਲ ਪੂਰੇ ਵਾਜੇ ਵਜਾਏ ॥ ਨਾ ਕੋ ਸੁਣੇ ਨ ਮੰਨਿ ਵਸਾਏ ॥ ਮਾਇਆ ਕਾਰਣਿ ਪਿੜ ਬੰਧਿ ਨਾਚੈ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Baho ṯāl pūre vāje vajā▫e.   Nā ko suṇe na man vasā▫e.   Mā▫i▫ā kāraṇ piṛ banḏẖ nācẖai ḏūjai bẖā▫e ḏukẖ pāvṇi▫ā. ||6||

 

The impostor (taal poorey) dances (bah-u) a lot to the beat provided (vajaaey) by playing (vaajey) musical instruments; s/he neither (suney) listens to (ko) anything nor (vasaaey) keeps (ma’nn-i) in mind what is sung.

S/he (bandh-i) builds (pirr = arena) the stage and (naachai) dances (kaaran-i) for the sake of (maaia) money; but (paavniaa) experiences (dukh-u = pain) restlessness for pursuing (doojai) other (bhaaey) ideas/money in the name of devotion to God. 6.

 

ਜਿਸੁ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਲਗੈ ਸੋ ਮੁਕਤਾ ॥ ਇੰਦ੍ਰੀ ਵਸਿ ਸਚ ਸੰਜਮਿ ਜੁਗਤਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਹਰਿ ਧਿਆਏ ਏਹਾ ਭਗਤਿ ਹਰਿ ਭਾਵਣਿਆ ॥੭॥

Jis anṯar parīṯ lagai so mukṯā.   Inḏrī vas sacẖ sanjam jugṯā.   Gur kai sabaḏ saḏā har ḏẖi▫ā▫e ehā bẖagaṯ har bẖāvṇi▫ā. ||7||

 

One (jis-u) who (lagai) develops (preet-i) affection for God (anatar-i) within, (so) that person (mukta = emancipated) does not fall prey to vices. This is (sach) true/right (jugta) method of remaining (sanjam-i) disciplined and (vas-i) controlling (indree) the senses.

S/he (sadaa) ever (dhiaaey) pays attention/obeys (har-i) the Almighty (sabad-i = with word) with guidance of (gur) the guru; (eyhaa) this (bhagat-i) devotion (bhaavniaa) pleases (har-i) the Almighty. 7.

 

ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥ ਹੋਰਤੁ ਭਗਤਿ ਨ ਪਾਏ ਕੋਈ ॥ ਨਾਨਕ ਨਾਮੁ ਗੁਰ ਭਗਤੀ ਪਾਈਐ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੮॥੨੦॥੨੧॥

Gurmukẖ bẖagaṯ jug cẖāre ho▫ī.   Horaṯ bẖagaṯ na pā▫e ko▫ī.   Nānak nām gur bẖagṯī pā▫ī▫ai gur cẖarṇī cẖiṯ lāvaṇi▫ā. ||8||20||21||

 

(Bhagat-i) devotion (gurmukh-i) under the guru’s guidance to obey God has been (hoee) done in (chaarey) all four (jug) ages, i.e. through the ages. (Na koee) no one (paaey) finds God by any (horat-u) other form of (bhagt-i) devotion.

Says third Nanak: Awareness of (naam-u) Naam/Divine commands (paaeeai) is obtained by (bhagtee = devotion) following (gur) the guru; so we should (laavniaa) apply (chit-u) the mind to (charnee) feet, i.e. submit to teachings of (gur) the guru. 8. 20. 21.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਸਚਾ ਸੇਵੀ ਸਚੁ ਸਾਲਾਹੀ ॥ ਸਚੈ ਨਾਇ ਦੁਖੁ ਕਬ ਹੀ ਨਾਹੀ ॥ ਸੁਖਦਾਤਾ ਸੇਵਨਿ ਸੁਖੁ ਪਾਇਨਿ ਗੁਰਮਤਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Sacẖā sevī sacẖ sālāhī.   Sacẖai nā▫e ḏukẖ kab hī nāhī.   Sukẖ▫ḏāṯa sevan sukẖ pā▫in gurmaṯ man vasāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. One should (saalaahee) praise/acknowledge (sachaa) the Eternal and (seyvee = serve) obey (sach-u = truth) Naam/Divine commands. Those who lead life by (naaey) Naam/commands (sachai) of the Eternal, (kadey naahee) never experience (dukh-u) distress.

They (vasaavniaa) keep Naam (mann-i) in mind, (seyvan-i = serve) obey Naam (sukhdaataa) the giver of peace (gurmat-i) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸੁਖ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥ ਜੋ ਹਰਿ ਸੇਵਹਿ ਸੇ ਸਦਾ ਸੋਹਹਿ ਸੋਭਾ ਸੁਰਤਿ ਸੁਹਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī sukẖ sahj samāḏẖ lagāvaṇi▫ā.   Jo har sevėh se saḏā sohėh sobẖā suraṯ suhāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who find (sukh) comfort (lagaavniaa) to fix (sahj-i) steadfast (samaadh-i) devotional focus. Those who (seyvah-i = serve) obey (har-i) God (sohah-i) are glorified; they (suhaavniaa) enjoy fixing (surat-i) consciousness on(sobha) glory/virtues of God. 1.

(Rahaau) pause here and reflect.

 

ਸਭੁ ਕੋ ਤੇਰਾ ਭਗਤੁ ਕਹਾਏ ॥ ਸੇਈ ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਏ ॥ ਸਚੁ ਬਾਣੀ ਤੁਧੈ ਸਾਲਾਹਨਿ ਰੰਗਿ ਰਾਤੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੨॥

Sabẖ ko ṯerā bẖagaṯ kahā▫e.   Se▫ī bẖagaṯ ṯerai man bẖā▫e.   Sacẖ baṇī ṯuḏẖai sālāhan rang rāṯe bẖagaṯ karāvaṇi▫ā. ||2||

 

(Sabh-u ko) every one (kahaaey) claims to be (teyra) Your (bhagt-u) devotee, o God; but the real (bhagat) devotee is (seyee = that) one whose conduct (bhaaey) is pleasing to (teyrai) Your (man-i) mind, i.e. conforms to Naam.

The latter follow (baanee = words) guidance of the guru to obey (sach-u = truth) Naam and (saalaahan-i) praise (tudhai) You; these devotees are (raatey) imbued with Your (rang-i) love, (karaavniaa = cause to do) guide others in (bhagat-i) devotion/living by Naam. 2.

 

Note:  The next verse uses the term ਚੂਕੈ ਫੇਰਾ (Chookai pheyra) meaning the cycles of reincarnation end. This happens when the soul living by the guru’s teachings is accepted for merger with the Creator. Those not accepted for merger keep reincarnating until accepted. The evaluation takes place continuously in life and on every death.

 

ਸਭੁ ਕੋ ਸਚੇ ਹਰਿ ਜੀਉ ਤੇਰਾ ॥ ਗੁਰਮੁਖਿ ਮਿਲੈ ਤਾ ਚੂਕੈ ਫੇਰਾ ॥ ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਨਾਇ ਰਚਾਵਹਿ ਤੂੰ ਆਪੇ ਨਾਉ ਜਪਾਵਣਿਆ ॥੩॥

Sabẖ ko sacẖe har jī▫o ṯerā.   Gurmukẖ milai ṯā cẖūkai ferā.   Jā ṯuḏẖ bẖāvai ṯā nā▫e racẖāvėh ṯūʼn āpe nā▫o japāvaṇi▫ā. ||3||

 

O (jeeo) revered (sachey) Eternal God, (sabh-u ko) everyone is (teyra = your) created by You – all yearn to get back to You but some forget Your commands and remain in cycles of births and deaths. However, (pheyra) cycles of births and deaths (chookai) end of those (milai) receive (gurmukh-i) the guru’s guidance.

(Ja) when it (bhaavai) pleases (tudhu) You, (ta) then You (rachaavah-i) cause them get used to obedience (naaey) of Naam/Divine commands; (too’n) You (aapey) Yourself (japaavniaa) motivate them to remember and obey (naau) Divine commands. 3.

 

ਗੁਰਮਤੀ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਹਰਖੁ ਸੋਗੁ ਸਭੁ ਮੋਹੁ ਗਵਾਇਆ ॥ ਇਕਸੁ ਸਿਉ ਲਿਵ ਲਾਗੀ ਸਦ ਹੀ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੪॥

Gurmaṯī har man vasā▫i▫ā.   Harakẖ sog sabẖ moh gavā▫i▫ā.   Ikas si▫o liv lāgī saḏ hī har nām man vasāvaṇi▫ā. ||4|

 

One who (vasaaiaa) keeps (mann-i) in mind to live by commands of (har-i) the Almighty (gurmatee) with the guru’s guidance. S/he (gavaaiaa = loses) becomes free from (sabh-u) all (harakh-u) joy, (sog-u) sorrow and (moh-u) attachment to the world-play, i.e. is ever happy with Divine will.

His/her (liv) mind is (sad hi) forever (laagee) fixed (siau) with (ikas-u) the One Almighty; s/he (vasaavniaa) keeps Naam of (har-i) the Almighty (ma’nn-i) in mind. 4.

 

ਭਗਤ ਰੰਗਿ ਰਾਤੇ ਸਦਾ ਤੇਰੈ ਚਾਏ ॥ ਨਉ ਨਿਧਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਏ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਪਾਇਆ ਸਬਦੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੫॥

Bẖagaṯ rang rāṯe saḏā ṯerai cẖā▫e.   Na▫o niḏẖ nām vasi▫ā man ā▫e.   Pūrai bẖāg saṯgur pā▫i▫ā sabḏe mel milāvaṇi▫ā. ||5||

 

(Bhagat) the devotees are (sadaa) ever (raatey) imbued (rang-i) with love and (chaaey) zeal to find You. This way awareness of the (nau nidh-i = the nine treasures) valuable (naam-u) Divine virtues come to abide (man-i) in the mind.

(Satigur-u) the true guru (paaiaa) is found with (poorai) good (bhaag-i) fortune; (meyl-i) union with God (milaavniaa = cause to meet) is facilitated (sabdey = by words) by following the guru’s guidance. 5.

 

ਤੂੰ ਦਇਆਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ॥ ਤੂੰ ਆਪੇ ਮੇਲਿਹਿ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਤੂੰ ਆਪੇ ਦੇਵਹਿ ਨਾਮੁ ਵਡਾਈ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੬॥

Ŧūʼn ḏa▫i▫āl saḏā sukẖ▫ḏāṯa.   Ŧūʼn āpe melėh gurmukẖ jāṯā.   Ŧūʼn āpe ḏevėh nām vadā▫ī nām raṯe sukẖ pāvṇi▫ā. ||6||

 

(Too’n) You are (daiaal-u) compassionate and (sadaa) ever (sukhdaata) source of peace O God. (Too’n) You (aapey) Yourself (meylah-i) lead to the guru and (jaata) known (gurmukh-i) with the guru’s guidance.

(Too’n) You (aapey) Yourself (deyvah-i) give (vaddaaee) the virtue of living by Naam; those (ratey) imbued (naam-i) with Naam (paavniaa) obtain (sukh-u) peace. 6.

 

ਸਦਾ ਸਦਾ ਸਾਚੇ ਤੁਧੁ ਸਾਲਾਹੀ ॥ ਗੁਰਮੁਖਿ ਜਾਤਾ ਦੂਜਾ ਕੋ ਨਾਹੀ ॥ ਏਕਸੁ ਸਿਉ ਮਨ ਰਹਿਆ ਸਮਾਏ ਮਨਿ ਮੰਨਿਐ ਮਨਹਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Saḏā saḏā sācẖe ṯuḏẖ sālāhī.   Gurmukẖ jāṯā ḏūjā ko nāhī.   Ėkas si▫o man rahi▫ā samā▫e man mani▫ai manėh milāvaṇi▫ā. ||7||

 

I (sadaa sadaa) forever (saalaahee) praise/obey (tudh-u) You, o (saachey) Eternal Master. (gurmukh-i) one who follows the guru (jaata) knows that there is (ko naahee = not any) no (dooja) other Master.

My (man) mind (rahiaa) remains (samaaey) absorbed in obedience (siau) of (eykas-u) the One Almighty; when (man-i) the mind (manniai) obeys Naam, God (milaavnia) is found (manah-i) in the mind itself. 7.

 

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਸਾਲਾਹੇ ॥ ਸਾਚੇ ਠਾਕੁਰ ਵੇਪਰਵਾਹੇ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਗੁਰ ਸਬਦੀ ਹਰਿ ਮੇਲਾਵਣਿਆ ॥੮॥੨੧॥੨੨॥

Gurmukẖ hovai so sālāhe.   Sācẖe ṯẖākur veparvāhe.   Nānak nām vasai man anṯar gur sabḏī har melāvaṇi▫ā. ||8||21||22||

 

(Gurmukh-i hovai) one who follows the guru, (so) that person (saalaahey) praises/obeys (veyparvaahey = carefree) the highest (tthaakur) the carefree Master.

Naam (vasai) abides (antar-i) in (man) the mind (sabdee = with word) with guidance of (gur) the guru; which (meylaavniaa) unites with (har-i) the Almighty, says third Nanak. 8. 21. 22.