SGGS pp 122-125, Majh M: 3, Astpadis 23-26

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਤੇਰੇ ਭਗਤ ਸੋਹਹਿ ਸਾਚੈ ਦਰਬਾਰੇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਸਵਾਰੇ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Ŧere bẖagaṯ sohėh sācẖai ḏarbāre   Gur kai sabaḏ nām savāre   Saḏā anand rahėh ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. O God, (teyrey) Your (bhagat) devotees (sohah-i = look good) are glorified in (saachai = true) Divine (darbaarey) court; they (savaarey) are transformed (naam-i) by Naam, i.e. by emulating Divine virtues and obeying Divine commands with the guru’s guidance.

They (rahah-i) remain (anand-i) in bliss (din-u) day and (raatee) night, (samaavniaa) being absorbed (gunee = virtuous) in the One being praised (kah-i = saying) by praising/emulating (gun) Divine virtues. 1.

 

Page 123

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਾਮੁ ਸੁਣਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਊਚੋ ਊਚਾ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī nām suṇ man vasāvaṇi▫ā   Har jī▫o sacẖā ūcẖo ūcẖā ha▫umai mār milāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) I adore those who (sun-i) listen to (naam-u) Divine commands, and (vasaavniaa = cause to abide) keep them (ma’nn-i) in mind.  

(Jeeo) the revered (har-i) Almighty is (oocho oocha = very high) beyond physical reach and can only (milaavniaa) be found within (maar-i = killing) by dissolving (haumai) ego – and obeying Divine commands. 1.

Pause here and contemplate.

 

ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕਿਸੈ ਮਿਲਾਈ ॥ ਗੁਰ ਸਬਦਿ ਮਿਲਹਿ ਸੇ ਵਿਛੁੜਹਿ ਨਾਹੀ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥

Har jī▫o sācẖā sācẖī nā▫ī   Gur parsādī kisai milā▫ī   Gur sabaḏ milėh se vicẖẖuṛėh nāhī sėhje sacẖ samāvaṇi▫ā ||2||

 

(Jeeo) the revered (har-i) Almighty is (saachaa) eternal whose (naaee) writ (saachee = true) is inviolable. (Kisai) some rare person (milaaee) unites with the Almighty (parsaadee) with grace/guidance of (guru) the guru – to obey Naam.

Those who (milah-i = meet) experience God (sabad-i) through teachings of the guru to obey Naam, (sey) they (naahee) do not (vichhurrah-i) separate, i.e. never forget God, and remain (sahjey) steadfastly (samaavniaa) absorbed in obedience to (sach-i) the Eternal. 2.

 

ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਛੂ ਨ ਹੋਇ ॥ ਤੂੰ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਗੁਰਮਤਿ ਆਪਿ ਮਿਲਾਵਣਿਆ ॥੩॥

Ŧujẖ ṯe bāhar kacẖẖū na ho▫e   Ŧūʼn kar kar vekẖėh jāṇėh so▫e Āpe kare karā▫e karṯā gurmaṯ āp milāvaṇi▫ā ||3||

 

O Almighty (kachhoo na) nothing is (baahar-i = outside, tey = from) beyond (tujh You; (too’n) You (kar-i kar-i) create the creatures and (veykhah-i) watch/look after (soey) them.

(Karta) the Creator (aapey) IT-self (karey) creates and (karaaey = causes to act) allots roles; and (milaavniaa) unites (aap-i) with IT-self those who (gurmat-i) follow the guru’s guidance. 3.

 

Note: The next verse uses the relationship between husband and wife as metaphor for that between God and the soul. It says like the wife wears makeup to be pleasing to her husband, the seeker obeys the Almighty.

 

ਕਾਮਣਿ ਗੁਣਵੰਤੀ ਹਰਿ ਪਾਏ ॥ ਭੈ ਭਾਇ ਸੀਗਾਰੁ ਬਣਾਏ ॥ ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੋਹਾਗਣਿ ਸਚ ਉਪਦੇਸਿ ਸਮਾਵਣਿਆ ॥੪॥

Kāmaṇ guṇvanṯī har pā▫e Bẖai bẖā▫e sīgār baṇā▫e   Saṯgur sev saḏā sohagaṇ sacẖ upḏes samāvaṇi▫ā ||4||

 

(Gunvantee) a virtuous/obedient (kaaman-i = wife) soul-wife (paaey) receives love of (har-i) the Almighty-husband; she (banaaey) makes (bhai = awe) respect and obedience of the Divine her (seegaar-u) adornment.

(Seyv-i = serving) by obeying (sach = true) the ever applicable (updeys-i) instructions of (satigur-u) true guru, she (samaavniaa) remains absorbed in God; s/he is (sadaa) ever (sohaagan-i) fortunate to experience the Almighty within. 4. 

 

ਸਬਦੁ ਵਿਸਾਰਨਿ ਤਿਨਾ ਠਉਰੁ ਨ ਠਾਉ ॥ ਭ੍ਰਮਿ ਭੂਲੇ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥ ਹਲਤੁ ਪਲਤੁ ਤਿਨੀ ਦੋਵੈ ਗਵਾਏ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਵਣਿਆ ॥੫॥

Sabaḏ visāran ṯinā ṯẖa▫ur na ṯẖā▫o   Bẖaram bẖūle ji▫o suñai gẖar kā▫o   Halaṯ palaṯ ṯinī ḏovai gavā▫e ḏukẖe ḏukẖ vihāvaṇi▫ā||5||

 

Those who (visaaran-i) forget the (sabad-u = word) Divine commands have no (tthaaur) place here and do not get (tthaau) place with God. Such persons (bhooley) go stray (bhram-i) in delusion – and attain nothing, (jiau) like (kaau) a crow fails to get food from (su’nnjnai) an empty house – a maxim.

(Tinee) they lose comfort (dovai) both (halat-u) here and (palat-u) in the hereafter, which (vihaavniaa) pass (dukey dukh-i) in distress – restless in life and cycles of births and deaths after death. 5.

 

ਲਿਖਦਿਆ ਲਿਖਦਿਆ ਕਾਗਦ ਮਸੁ ਖੋਈ ॥ ਦੂਜੈ ਭਾਇ ਸੁਖੁ ਪਾਏ  ਨ ਕੋਈ ॥ ਕੂੜੁ ਲਿਖਹਿ ਤੈ ਕੂੜੁ ਕਮਾਵਹਿ ਜਲਿ ਜਾਵਹਿ ਕੂੜਿ ਚਿਤੁ ਲਾਵਣਿਆ ॥੬॥

Likẖ▫ḏi▫ā likẖ▫ḏi▫ā kāgaḏ mas kẖo▫ī   Ḏūjai bẖā▫e sukẖ pā▫e na ko▫ī   Kūṛ likẖėh ṯai kūṛ kamāvėh jal jāvėh kūṛ cẖiṯ lāvaṇi▫ā||6||

 

(Kaagad/kaagaz) paper and (mas-u) ink (khoee = lost) finish (likhdiaa likhdiaa) writing about how to attain peace; but (na koee = not any) no one (paaey) finds (sukh-u) peace by focussing on (doojai = second) other (bhaaey) ideas, i.e. peace is attained only by performing the allotted role in life.

People (likhah-i) write (koorr-u) falsehood (tai) and (kamaavah-i) practice (koorr-u) falsehood, i.e. think and act only for short term gains/pleasures; they (jal-i jaavah-i = get burnt) perish- fall to vices by (laavniaa) fixing (chit-u) consciousness (koorr-i = on falsehood) on transitory things. 6.

 

ਗੁਰਮੁਖਿ ਸਚੋ ਸਚੁ ਲਿਖਹਿ ਵੀਚਾਰੁ ॥ ਸੇ ਜਨ ਸਚੇ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੁ ॥ ਸਚੁ ਕਾਗਦੁ ਕਲਮ ਮਸਵਾਣੀ ਸਚੁ ਲਿਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੭॥

Gurmukẖ sacẖo sacẖ likẖėh vīcẖār   Se jan sacẖe pāvahi mokẖ ḏu▫ār   Sacẖ kāgaḏ kalam masvāṇī sacẖ likẖ sacẖ samāvaṇi▫ā ||7||

 

On the other hand (gurmukh-i) those who follow the guru, (likhah-i) write (veechaar-u) thoughts on obedience of (sacho sach-u) the Eternal. (Sey) such (jan) persons (sachey = truthful) live truthfully and (paavah-i) obtain (mokh) freedom from temptations and entry to (duaar-u) the gate to, i.e. are approved for union by God.

(Sach-u = truth) Naam is their (kaagad-u) paper, (kalam) pen and (masvaanee) inkpot; they (likh-i) write (sach-u = truth) Naam on their mind and (samaavniaa) remain absorbed (sach-i) in the Eternal. 7.

 

ਮੇਰਾ ਪ੍ਰਭੁ ਅੰਤਰਿ ਬੈਠਾ ਵੇਖੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਿਲੈ ਸੋਈ ਜਨੁ ਲੇਖੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੨੨॥੨੩॥

Merā parabẖ anṯar baiṯẖā vekẖai  Gur parsādī milai so▫ī jan lekẖai   Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā ||8||22||23||

 

(Prabh-u) the Almighty Master (meyra = my) of all (baittha) sits (antar-i) within and (veykhai = sees) knows one’s conduct. One who (milai) finds God (parsaadee) with grace/guidance of the guru, (soee) that (jan) person comes (leykhai) in account, i.e. is accepted by the Almighty.

Such a person (paavniaa) receives awareness of Naam/Divine commands (tey) from (poorey) the perfect guru – and obeys – (milai) receives (vaddiaaee) glory of union with God, says third Nanak. 8. 22. 23.

 

———————————————

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਆਤਮ ਰਾਮ ਪਰਗਾਸੁ ਗੁਰ ਤੇ ਹੋਵੈ ॥ ਹਉਮੈ ਮੈਲੁ ਲਾਗੀ ਗੁਰ ਸਬਦੀ ਖੋਵੈ ॥ ਮਨੁ ਨਿਰਮਲੁ ਅਨਦਿਨੁ ਭਗਤੀ ਰਾਤਾ ਭਗਤਿ ਕਰੇ ਹਰਿ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Āṯam rām pargās gur ṯe hovai   Ha▫umai mail lāgī gur sabḏī kẖovai   Man nirmal an▫ḏin bẖagṯī rāṯā bẖagaṯ kare har pāvṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. (Pargaas-u = light) enlightenment (raam = within) of the mind (hovai) happens (tey) with guidance of the guru; (mail-u) dirt of (haumai) ego (laagee) sticking to the mind (khovai) is removed (sabdee = with the word) with guidance of the guru, i.e. God is found in a clean mind like the image is seen when the mirror is clean.

When (man-u) the mind is (nirmal-u = pure) free of other ideas, it is (raata) imbued (bhagtee) with devotion/obedience; then one (karey) practices (bhagat-i) obedience and (paavniaa) finds (har-i) the Almighty. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਆਪਿ ਭਗਤਿ ਕਰਨਿ ਅਵਰਾ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥ ਤਿਨਾ ਭਗਤ ਜਨਾ ਕਉ ਸਦ ਨਮਸਕਾਰੁ ਕੀਜੈ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī āp bẖagaṯ karan avrā bẖagaṯ karāvaṇi▫ā   Ŧinā bẖagaṯ janā ka▫o saḏ namaskār kījai jo an▫ḏin har guṇ gāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (karan-i = do, bhagat-i = devotion) obey God (aap-i) themselves, and (karaavniaa = cause to do, bhagat-i = devotion) motivate (avra) others to do so.

One should (sad) ever (keejai = do) pay (namskaar-u) obeisance (kau) to (tinaa) those (bhagat janaa) devotees (jo) who (andin-u = everyday) ever (gaavniaa = sing) praise and emulate (gun) virtues of (har) the Almighty. 1.

Pause and contemplate.

 

ਆਪੇ ਕਰਤਾ ਕਾਰਣੁ ਕਰਾਏ ॥ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਕਾਰੈ ਲਾਏ ॥ ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸੇਵਾ ਹੋਵੈ ਗੁਰ ਸੇਵਾ ਤੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੨॥

Āpe karṯā kāraṇ karā▫e Jiṯ bẖāvai ṯiṯ kārai lā▫e   Pūrai bẖāg gur sevā hovai gur sevā ṯe sukẖ pāvṇi▫ā ||2||

 

(Karta) the Creator (apey) IT-self (karaaey) causes to do (kaaran) what needs to be done; IT (laaey) engages the creature in (tit-u) that (kaarai) task (jit-u) as IT (bhaavai = likes) considers fit – with guidance by  the guru.

It is by (poorai) good (bhaag-i) fortune, that one finds the guru and (seyva = service, hovai = is done) follows his guidance; one (paavniaa) attains (sukh-u = comfort) fulfilment of objective (tey) by (seyva = serving) following (gur) the guru. 2.

 

ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਸਦਾ ਮੁਕਤੁ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੩॥

Mar mar jīvai ṯā kicẖẖ pā▫e   Gur parsādī har man vasā▫e Saḏā mukaṯ har man vasā▫e sėhje sahj samāvaṇi▫ā||3||

 

Like a seed sprouts to a plant by mixing in the soil, the creature (paaey) attains (kichh-u) something when s/he (mar-i mar-i = dies) gives up ego, obeys the guru and (jeevai = lives) overcomes temptations.

(Parsaadi) with grace/guidance of (gur) the guru, s/he (vasaaey) keeps (har-i) the Almighty (ma’nn-i) in mind, i.e. conforms to Divine commands.

One (mukat-u) free of temptations (sadaa) ever (vasaaey = causes to abide) keeps (har-i) the Almighty (ma’nn-i) in mind; s/he remains (sahjey) steadfastly (samaavniaa) absorbed (sahj-i) in the steadfast Almighty. 3.

 

ਬਹੁ ਕਰਮ ਕਮਾਵੈ ਮੁਕਤਿ ਨ ਪਾਏ ॥ ਦੇਸੰਤਰੁ ਭਵੈ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਕਪਟੀ ਬਿਨੁ ਸਬਦੈ ਦੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Baho karam kamāvai mukaṯ na pā▫e   Ḏesanṯar bẖavai ḏūjai bẖā▫e kẖu▫ā▫e   Birthā janam gavā▫i▫ā kaptī bin sabḏai ḏukẖ pāvṇi▫ā ||4||

 

One who (kamaavai) performs (bah-u) many (karam) rituals, does not (paaey) attain (mukat-i) freedom from temptations; s/he only (bhavai) wanders (deysantar-u = in land) everywhere (khuaaey) misled by (doojai = second) other (bhaaey) ideas.

Such (kapttee) an impostor (gavaaiaa = loses) wastes (janam-u) human birth – the opportunity to live by Naam/Divine commands and find God – (birtha) in vain; (bin-u = without) by not obeying (sabdai = word) Divine commands, s/he (paavniaa) experiences (dukh-u) grief – with continued separation from God, and being put in cycles of births and deaths. 4.

 

ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਪਰਮ ਪਦੁ ਪਾਏ ॥ ਸਤਿਗੁਰੁ ਆਪੇ ਮੇਲਿ ਮਿਲਾਏ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥

Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e   Gur parsādī param paḏ pā▫e Saṯgur āpe mel milā▫e mil parīṯam sukẖ pāvṇi▫ā ||5||

 

One who conforms to Divine commands, (raakhai) keeps (dhaavat) the wandering mind (tthaak-i rahaaey) restrained from wandering; one (paaey) attains (param) the supreme (pad-u) state – of freedom from temptations (parsaadee) with grace/guidance of the guru.

The Almighty (aapey) IT-self (milaaey = causes to meet) leads the seekers to (satigur-u) the true guru who (meyl-i) unites with the Almighty; one (paavniaa) experiences (sukh-u) peace (mil-i) on union with (preetam) the Beloved Almighty. 5.

 

Page 124

 

ਇਕਿ ਕੂੜਿ ਲਾਗੇ ਕੂੜੇ ਫਲ ਪਾਏ ॥ ਦੂਜੈ ਭਾਇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਏ ॥ ਆਪਿ ਡੁਬੇ ਸਗਲੇ ਕੁਲ ਡੋਬੇ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣਿਆ ॥੬॥

Ik kūṛ lāge kūṛe fal pā▫e   Ḏūjai bẖā▫e birthā janam gavā▫e   Āp dube sagle kul dobe kūṛ bol bikẖ kẖāvaṇi▫ā ||6||

 

(Ik-i = one type) some people (laagey) pursue (koorr-i = false) transitory gains and pleasures; they (paaey) get (koorrey) transitory (phal) fruits/pleasures. They (gavaaey) waste the opportunity to unite with God in (janam-u) human birth by pursuing (doojai) other (bhaaey) ideas/influences.

They (aap-i) themselves (ddubey = drown) fall prey to vices and (ddobey) drown/destroy (sagely) all (kul) lineages, i.e. bring bad name to their parents and ancestors; (bol-i) speaking (koorr-u) lies for gains is like (khaavniaa) eating (bikh-u) poison, pretentions or spiritual suicide. 6.

 

ਇਸੁ ਤਨ ਮਹਿ ਮਨੁ ਕੋ ਗੁਰਮੁਖਿ ਦੇਖੈ ॥ ਭਾਇ ਭਗਤਿ ਜਾ ਹਉਮੈ ਸੋਖੈ ॥ ਸਿਧ ਸਾਧਿਕ ਮੋਨਿਧਾਰੀ ਰਹੇ ਲਿਵ ਲਾਇ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨ ਦਿਖਾਵਣਿਆ ॥੭॥

Is ṯan mėh man ko gurmukẖ ḏekẖai Bẖā▫e bẖagaṯ jā ha▫umai sokẖai   Siḏẖ sāḏẖik moniḏẖārī rahe liv lā▫e ṯin bẖī ṯan mėh man na ḏikẖāvaṇi▫ā||7||

 

(Ko) some rare person (gurmukh-i) who follows the guru, (deykhai) sees (man-u) the mind – God within – (mah-i) in (is-u) this mind; one engages in (bhaaey) loving (bhagat-i) devotion develops (ja) when one (sokhai = dries) dissolves (haumai) ego – stops acting by self-will.

(Sidh) saints, (saadhik) seekers and (mondhaaree) silent sages (rahey) keep (liv) attention (laaey) fixed in meditation, but (tin) they (bhee) also do not (dikhaavniaa) see God (mah-i) in the mind in (tan) the body – because they follow other methods than obey God with the guru’s guidance. 7.

 

ਆਪਿ ਕਰਾਏ ਕਰਤਾ ਸੋਈ ॥ ਹੋਰੁ ਕਿ ਕਰੇ ਕੀਤੈ ਕਿਆ ਹੋਈ ॥ ਨਾਨਕ ਜਿਸੁ ਨਾਮੁ ਦੇਵੈ ਸੋ ਲੇਵੈ ਨਾਮੋ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੮॥੨੩॥੨੪॥

Āp karā▫e karṯā so▫ī   Hor kė kare kīṯai ki▫ā ho▫ī   Nānak jis nām ḏevai so levai nāmo man vasāvaṇi▫ā ||8||23||24||

 

(Soee = that one) the One (karta) Almighty (aap-i) IT-self (karaaey = causes to act) engages the creatures in allotted roles; anyone (hor-u) else (karey) can do (k-i = what?) nothing; (kiaa = what) nothing (hoee) can be (keetai) done by (keetey) the created, i.e. the creature can perform the allotted role and not any other.

One (jis-u) whom the Creator (deyvai) imparts awareness of (naam-u) the law/rules applicable to the role, (sey) that creature (leyvai) receives, i.e. remains conscious; s/he (vasaavniaa) keeps (naamo) Naam/rules of the Almighty (ma’nn-i) in mind, says third Nanak. 8. 23. 24.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਇਸੁ ਗੁਫਾ ਮਹਿ ਅਖੁਟ ਭੰਡਾਰਾ ॥ ਤਿਸੁ ਵਿਚਿ ਵਸੈ ਹਰਿ ਅਲਖ ਅਪਾਰਾ ॥ ਆਪੇ ਗੁਪਤੁ ਪਰਗਟੁ ਹੈ ਆਪੇ ਗੁਰ ਸਬਦੀ ਆਪੁ ਵੰਞਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 is gufā mėh akẖut bẖandārā   Ŧis vicẖ vasai har alakẖ apārā   Āpe gupaṯ pargat hai āpe gur sabḏī āp vañāvaṇ▫i▫ā ||1||

 

Composition of the third Guru in Raga Maajh. There are (akhutt) inexhaustible (bhandaara) stores – of Naam – (mah-i) in (is) this (gufaa = cave) mind. (Alakh) the Unseen (apaaraa) Infinite (har-i) Almighty (vasai) dwells (vich-i) in (tis-u = that) it.

The Almighty is (aapey) IT-self (gupat-u) hidden/ in subtle form; (aapey = self) God (hai) becomes (pargatt-u) manifest when (aap-u = self) ego – which masks the inner-self – is (va’nnjnaavniaa = lose) removed (sabdee = with the word) with guidance of the guru.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਹਾ ਰਸੁ ਮੀਠਾ ਗੁਰਮਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਆਵਣਿਆ ॥ ੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī amriṯ nām man vasāvaṇi▫ā   Amriṯ nām mahā ras mīṯẖā gurmaṯī amriṯ pī▫āvṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (vasaavniaa) keep (a’mmrit) the life-giving Naam (ma’nn-i) in mind. (Amrit) the life-giving Naam is (maha) a very (meetthaa) sweet (ras-u) elixir, it is (peeaavniaa) drunk (gurmatee) with the guru’s guidance, i.e. one practices Naam with the guru’s guidance; this experience is enjoyable. 1.

(Rahaau) pause and contemplate.

 

ਹਉਮੈ ਮਾਰਿ ਬਜਰ ਕਪਾਟ ਖੁਲਾਇਆ ॥ ਨਾਮੁ ਅਮੋਲਕੁ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥ ਬਿਨੁ ਸਬਦੈ ਨਾਮੁ ਨ ਪਾਏ ਕੋਈ ਗੁਰ ਕਿਰਪਾ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੨॥

Ha▫umai mār bajar kapāt kẖulā▫i▫ā   Nām amolak gur parsādī pā▫i▫ā   Bin sabḏai nām na pā▫e ko▫ī gur kirpā man vasāvaṇi▫ā ||2||

 

Naam/God within is behind (bajar) very strong (kapaatt) door shutters of (haumai) ego; when ego (mar-i) is killed, the gate (khulaaiaa) opens; (amolak-u) the priceless Naam (paaiaa) found within (parsaadee) with grace/guidance of (guru) the guru.

(Na koee = not any) no one (paaey) obtains awareness of Naam (bin-u) without (sabdai = word) the guru’s guidance; it is (vasaavniaa) is kept (ma’nn-i) in mind with (kirpa = kindness) kind guidance of the guru. 2.

 

ਗੁਰ ਗਿਆਨ ਅੰਜਨੁ ਸਚੁ ਨੇਤ੍ਰੀ ਪਾਇਆ ॥ ਅੰਤਰਿ ਚਾਨਣੁ ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਗਵਾਇਆ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲੀ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਵਣਿਆ॥੩॥

Gur gi▫ān anjan sacẖ neṯrī pā▫i▫ā Anṯar cẖānaṇ agi▫ān anḏẖer gavā▫i▫ā   Joṯī joṯ milī man māni▫ā har ḏar sobẖā pāvṇi▫ā ||3||

 

A diseased eye needs (anjan) eye medicine; similarly when (anjan-u) the eye medicine of (giaan) awareness of (sach-u = truth) Naam is put (neytree = in the eye) in the inner-eye; then (anatar-i) the inner-self gets (chaanan-u) light/awareness and (andheyr-u) darkness of (agiaan-u) ignorance (gavaaiaaa = lost) ends – and one becomes aware of Naam/God within.

Then (jotee) the soul (mil-i) merges (jot-i) in the Supreme Spirit, i.e. one conforms to Naam and (paavniaa) receives (sobha) glory of – union with – (dar-i) in court (har-i) the Almighty 3.

 

ਸਰੀਰਹੁ ਭਾਲਣਿ ਕੋ ਬਾਹਰਿ ਜਾਏ ॥ ਨਾਮੁ ਨ ਲਹੈ ਬਹੁਤੁ ਵੇਗਾਰਿ ਦੁਖੁ ਪਾਏ ॥ ਮਨਮੁਖ ਅੰਧੇ ਸੂਝੈ ਨਾਹੀ ਫਿਰਿ ਘਿਰਿ ਆਇ ਗੁਰਮੁਖਿ ਵਥੁ ਪਾਵਣਿਆ ॥੪॥

Sarīrahu bẖālaṇ ko bāhar jā▫e   Nām na lahai bahuṯ vegār ḏukẖ pā▫e   Manmukẖ anḏẖe sūjẖai nāhī fir gẖir ā▫e gurmukẖ vath pāvṇi▫ā ||4||

 

(Ko) someone who (jaaey) goes (bhaalan-i) to search God (baahar-i) outside the body, does not (lahai) find God, s/he (dukh-u paaey) suffers (bahut-u) a lot of pain for (veygaar-i) fruitless effort.

(Manmukh) self-willed persons who do not follow the guru; they remain (andhey = blind) ignorant, (soojhai naahee) do not get awareness of Naam; if they (phir-i) finally come back and (gurmukh-i) follow the guru’s guidance, they (paavniaa) find (vath-u = substance) Naam/God (ghar-i = in house) within. 4.

 

ਗੁਰ ਪਰਸਾਦੀ ਸਚਾ ਹਰਿ ਪਾਏ ॥ ਮਨਿ ਤਨਿ ਵੇਖੈ ਹਉਮੈ ਮੈਲੁ ਜਾਏ ॥ ਬੈਸਿ ਸੁਥਾਨਿ ਸਦ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸਚੈ ਸਬਦਿ ਸਮਾਵਣਿਆ ॥੫॥

Gur parsādī sacẖā har pā▫e   Man ṯan vekẖai ha▫umai mail jā▫e   Bais suthān saḏ har guṇ gāvai sacẖai sabaḏ samāvaṇi▫ā ||5||

 

One (paaey) finds (sachaa) the Eternal (har-i) Almighty (parsaadee) with grace/guidance of (guru) the guru; s/he (veykhai) watches his/her (man-i = in mind) thoughts and (tan-i = body) actions to see that his/her (mail-u) dirt/vice of (haumai) ego (jaaey) leaves.

S/he (bais-i) sits in/joins (suthaan-i = in good place) holy congregation, (gaavai) praises (har-i) Divine (gun) virtues; s/he thus remains (samaavniaa) absorbed in obedience (sabad-i = of word) of commands of (sachai) the Eternal. 5.

 

ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ ॥ ਦਸਵੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਏ ॥ ਓਥੈ ਅਨਹਦ ਸਬਦ ਵਜਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮਤੀ ਸਬਦੁ ਸੁਣਾਵਣਿਆ ॥ ੬॥

Na▫o ḏar ṯẖāke ḏẖāvaṯ rahā▫e   Ḏasvai nij gẖar vāsā pā▫e   Othai anhaḏ sabaḏ vajėh ḏin rāṯī gurmaṯī sabaḏ suṇāvṇi▫ā ||6||

 

S/he (tthaakey) closes (nau) the nine openings of the body – from temptations -, and (rahaaey) restrains (dhaavat-u) the wandering mind. S/he (paaey) gets (vaasaa = stay) to be in (nij) own (ghar-i) house, i.e. attains focus within.

(Othai = there) in that state, (anhad) un-struck (sabad = words) celestial music (vajah-i) plays (din-u) day and (raati) night, i.e. s/he remains continuously connected with God within; this (sabad-u = word) celestial music (sunaavniaa) is heard (gurmatee) with the guru’s guidance. 6.

 

ਬਿਨੁ ਸਬਦੈ ਅੰਤਰਿ ਆਨੇਰਾ ॥ ਨ ਵਸਤੁ ਲਹੈ ਨ ਚੂਕੈ ਫੇਰਾ ॥ ਸਤਿਗੁਰ ਹਥਿ ਕੁੰਜੀ ਹੋਰਤੁ ਦਰੁ ਖੁਲੈ ਨਾਹੀ ਗੁਰੁ ਪੂਰੈ ਭਾਗਿ ਮਿਲਾਵਣਿਆ ॥੭॥

Bin sabḏai anṯar ānerā   Na vasaṯ lahai na cẖūkai ferā   Saṯgur hath kunjī horaṯ ḏar kẖulai nāhī gur pūrai bẖāg milāvaṇi▫ā ||7||

 

There is (aaneyra = darkness) ignorance (antar-i) in the mind (bin-u) without (sabdai = of the word) the guru’s guidance; one does not (lahai) find Naam/God and (pheyraa = cycles of births and deaths) do not (chookai) end.

(Kunjee) the key to (dar-u) gate/mind, i.e. ability to look within, is (hath-i) in hand of (satigur) the true guru; it (naahee) cannot (khulai) be opened by (horat-u) anyone else; (guru) the guru (milaavniaa) is met with (poorai) good (bhaag-i) fortune, i.e. with Divine grace. 7.

 

ਗੁਪਤੁ ਪਰਗਟੁ ਤੂੰ ਸਭਨੀ ਥਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਿਲਿ ਸੋਝੀ ਪਾਈ ॥ ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਸਦਾ ਤੂੰ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੮॥੨੪॥੨੫॥

Gupaṯ pargat ṯūʼn sabẖnī thā▫ī   Gur parsādī mil sojẖī pā▫ī   Nānak nām salāhi saḏā ṯūʼn gurmukẖ man vasāvaṇi▫ā ||8||24||25||

 

O Creator, (too’n) you are (gupt-u) hidden as well as (pargatt-u) manifest at (sabhnee) all (jaaee) places; this (sojhee) awareness (paaee) is obtained (parsaadee) with the guru’s guidance on (mil-i) finding the guru.

Says third Nanak to the devotee: You should (sadaa) ever (salaah-i) praise/acknowledge (naam-u) Divine commands, but remember, Naam (vasaavniaa) is kept (ma’nn-i) in mind and obeyed (gurmukh-i) with the guru’s guidance. 8. 24. 25.

 

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ਮਾਝ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਮਿਲੈ ਮਿਲਾਏ ਆਪੇ ॥ ਕਾਲੁ ਨ ਜੋਹੈ ਦੁਖੁ ਨ ਸੰਤਾਪੇ ॥ ਹਉਮੈ ਮਾਰਿ ਬੰਧਨ ਸਭ ਤੋੜੈ ਗੁਰਮੁਖਿ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3 Gurmukẖ milai milā▫e āpe   Kāl na johai ḏukẖ na sanṯāpe   Ha▫umai mār banḏẖan sabẖ ṯoṛai gurmukẖ sabaḏ suhāvaṇi▫ā ||1||

 

Composition of the third Guru in Raga Maajh. The Almighty (milai) is found (gurmukh-i) with the guru’s guidance when the Divine (aapey) IT-self (milaaey) leads to the guru. (Kaal = death) Divine justice does not (johai) eye and (dukh-u) grief does not (santaapey) afflict, him/her.

S/he (maar-i) kills (haumai) ego/acting by self-will, (torrai) breaks (sabh) all (bandhan) bondages to vices; s/he (suaavniaa = looks good) transformed by obeying (sabad-i) Divine commands (gurmukh-i) with the guru’s guidance. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥ ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī har har nām suhāvaṇi▫ā   Gurmukẖ gāvai gurmukẖ nācẖai har seṯī cẖiṯ lāvaṇi▫ā ||1|| rahā▫o

 

(Hau) I (vaari jeeo vaari = am ever sacrifice) adore one who (suhaavniaa = look good) is transformed by obeying (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-i) Naam of the Almighty.

S/he (gaavai = sings) praises/emulates Divine virtues (gurmukh-i) with the guru’s guidance, (naachai = dances to the tune) acts (gurmukh-i) with the guru’s guidance; (laavniaa) dedicating (chit-u) the mind (seytee) to (har-i) God. 1.

Pause and contemplate.

 

Page 125

 

ਗੁਰਮੁਖਿ ਜੀਵੈ ਮਰੈ ਪਰਵਾਣੁ ॥ ਆਰਜਾ ਨ ਛੀਜੈ ਸਬਦੁ ਪਛਾਣੁ ॥ ਗੁਰਮੁਖਿ ਮਰੈ ਨ ਕਾਲੁ ਨ ਖਾਏ ਗੁਰਮੁਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥

Gurmukẖ jīvai marai parvāṇ   Ārjā na cẖẖījai sabaḏ pacẖẖāṇ   Gurmukẖ marai na kāl na kẖā▫e gurmukẖ sacẖ samāvaṇi▫ā ||2||

 

One who (jeevai) lives (gurmukh-i) with the guru’s guidance is (parvaan-u) approved for union with God when s/he (marai) dies. His/her (aarja) life is not (chheejai = weakened) afflicted by vices as s/he (pachhaan-u) understands/obeys (sabad-u) Divine commands.

(Gurmukh-i) by following the guru one does not (marai = die) succumb to vices, and (kaal-u = time) bad time does not (khaaey) consume him/her; (gurmukh-i) one who follows the guru (samaavniaa) remains absorbed (sach-i) in the Eternal in life and merges on death. 2.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਦਰਿ ਸੋਭਾ ਪਾਏ ॥  ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ ਆਪਿ ਤਰੈ ਕੁਲ ਸਗਲੇ ਤਾਰੇ ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰਣਿਆ ॥੩॥

Gurmukẖ har ḏar sobẖā pā▫e Gurmukẖ vicẖahu āp gavā▫e  Āp ṯarai kul sagle ṯāre gurmukẖ janam savārṇi▫ā||3||

 

(Gurmukh-i) one who follows the guru (paaey) receives (sobha) glory – of union – (dar-i = at place of) with (har-i) the Almighty. S/he (gavaaey = loses) drives out (aap-u = self) ego (vichah-u) from within (gurmukh-i) with the guru’s guidance.

S/he (aap-i) him/her-self (tarai = swims) overcomes temptations/vices and (taarey = ferries/lifts) brings good name to (sagely) all his/her (kul) lineages, i.e. parents and ancestors; s/he (savaarniaa) makes a success of (janam-u) human birth (gurmukh-i) by following the guru. 3.

 

ਗੁਰਮੁਖਿ ਦੁਖੁ ਕਦੇ ਨ ਲਗੈ ਸਰੀਰਿ ॥ ਗੁਰਮੁਖਿ ਹਉਮੈ ਚੂਕੈ ਪੀਰ ॥ ਗੁਰਮੁਖਿ ਮਨੁ ਨਿਰਮਲੁ ਫਿਰਿ ਮੈਲੁ ਨ ਲਾਗੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਵਣਿਆ ॥੪॥

Gurmukẖ ḏukẖ kaḏe na lagai sarīr   Gurmukẖ ha▫umai cẖūkai pīr   Gurmukẖ man nirmal fir mail na lāgai gurmukẖ sahj samāvaṇi▫ā ||4||

 

(Gurmukh-i) one who follows the guru is (kadey na) never (lagai) afflicted (sareer-i = of the body) physical (dukh-u) pain. (Gurmukh-i) one who follows the guru, his/her (Peer-i = pain) affliction of (haumai) ego (chookai) ends (gurmukh-i) by following the guru.

(Man-u) the mind of (gurmukh-i) one who follows the guru becomes (nirmal-u = clean) free of ego and this (mail-u = dirt) vices does not (laagai) touch it;

(Gurmukh-i) one who follows the guru remains (sahj-i) naturally (samaavniaa) absorbed in obeying God. 4.

 

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ॥ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਵੈ ਸੋਭਾ ਪਾਈ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਸਬਦੁ ਕਰਾਵਣਿਆ ॥੫॥

Gurmukẖ nām milai vadi▫ā▫ī   Gurmukẖ guṇ gāvai sobẖā pā▫ī   Saḏā anand rahai ḏin rāṯī gurmukẖ sabaḏ karāvaṇi▫ā ||5||

 

(Gurmukh-i) one who follows the guru (milai) receives (vaddiaaee = greatness) honour here and in the hereafter. (Gurmukh-i) one who follows the guru (gaavai = sings) praises/emulates (gun) Divine virtues and (paaee) receives (sobha) glory.

S/he (sadaa) ever (rahai) remains (ana’nd-i) in bless (din-u) day and (raatee) night; (gurmukh-i) the guru’s guidance to live by (sabad-u) Divine commands (karaavniaa = causes to do) brings this bliss. 5.

 

ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਸਬਦੇ ਰਾਤਾ ॥ ਗੁਰਮੁਖਿ ਜੁਗ ਚਾਰੇ ਹੈ ਜਾਤਾ ॥ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਵੈ ਸਦਾ ਨਿਰਮਲੁ ਸਬਦੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੬॥

Gurmukẖ an▫ḏin sabḏe rāṯā   Gurmukẖ jug cẖāre hai jāṯā   Gurmukẖ guṇ gāvai saḏā nirmal sabḏe bẖagaṯ karāvaṇi▫ā ||6||

 

(Gurmukh-i) one who follows the guru is (andin-u = everyday) always (raata) imbued (sabdey = with the word) with Divine commands; (Gurmukh-i) those who follow the guru have been (jaataa) known (chaarey = an all four) all (jug) ages.

(Gurmukh-i) one who follows the guru (sadaa) ever (gaavai = sings) praises/emulates (nirmal-u) the pristine (gun) Divine virtues; and (karaavniaa = cause to do) engages (bhagat-i) in devotion/obedience (sabdey = of the word) of Naam/Divine commands. 6.

 

ਬਾਝੁ ਗੁਰੂ ਹੈ ਅੰਧ ਅੰਧਾਰਾ ॥ ਜਮਕਾਲਿ ਗਰਠੇ ਕਰਹਿ ਪੁਕਾਰਾ ॥ ਅਨਦਿਨੁ ਰੋਗੀ ਬਿਸਟਾ ਕੇ ਕੀੜੇ ਬਿਸਟਾ ਮਹਿ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

Bājẖ gurū hai anḏẖ anḏẖārā   Jamkāl garṯẖe karahi pukārā   An▫ḏin rogī bistā ke kīṛe bistā mėh ḏukẖ pāvṇi▫ā ||7||

 

There is (andh = blind) total (andhaaraa = dark) ignorance of Naam (baajh-u) without the guru – and people fall to vices. They are (gartthey) caught (jamkaal-i) by messenger of death – to be put in cycles of births and deaths – and (karah-i) make (pukaara) entreaties – but there is no one help.

They are (andin-u) always (rogi) afflicted by vices, like (keerrey) worms of (bisttaa) excrement remain in (bisttaa) excrement, and (paavniaa) experience (dukh-u) distress. 7.

 

ਗੁਰਮੁਖਿ ਆਪੇ ਕਰੇ ਕਰਾਏ ॥ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਵੁਠਾ ਆਪਿ ਆਏ ॥ ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੨੫॥੨੬॥

Gurmukẖ āpe kare karā▫e Gurmukẖ hirḏai vuṯẖā āp ā▫e   Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā ||8||25||26||

 

(Gurmukh-i) one who follows the guru (aapey) him/her-self (karey = does) obeys Naam and (karaaey) motivates others to do so. The Almighty (aap-i) IT-self (aaey) comes and (vutthaa) abides (hirdai) in mind of (gurmukh-i) one who follows the guru.

Says third Nanak: One (milai) receives (vaddiaaee) glory (naam-i) through practice of Naam; awareness of Naam (paavniaa) is received (tey) from (poorey) the perfect guru. 8. 25. 26.