SGGS pp 130-133, Maajh M: 5: Asttpadees 1-5 (completed).

 

ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੧ ॥   ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ॥ ਨਾਮੁ ਰਤਨੁ ਲੈ ਗੁਝਾ ਰਖਿਆ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਸਭ ਤੇ ਊਚਾ ਗੁਰ ਕੈ ਸਬਦਿ ਲਖਾਵਣਿਆ॥੧॥

Mājẖ mėhlā 5 gẖar 1. Anṯar alakẖ na jā▫ī lakẖi▫ā.   Nām raṯan lai gujẖā rakẖi▫ā.   Agam agocẖar sabẖ ṯe ūcẖā gur kai sabaḏ lakẖāvaṇi▫ā. ||1||

 

The Almighty is present (antar-i) within every creature but (alakh-u) without signs and (na jaaee) cannot (lakhiaa) be seen. (Ratan-u = jewel) the valuable (naam-u) Divine virtues and commands – by which God is known, (lai rakhiaa) is kept (gujhaa) hidden – because of other ideas masking the mind.

The Almighty is (oocha) higher (tey) than (sabh) all, is (agam-u) beyond reach/comprehension, and not (agochar) not found by the senses; is (lakhaavniaa) seen within (sabad-i = with the word) by following guidance (kai) of (gur) the guru. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਕਲਿ ਮਹਿ ਨਾਮੁ ਸੁਣਾਵਣਿਆ ॥ ਸੰਤ ਪਿਆਰੇ ਸਚੈ ਧਾਰੇ ਵਡਭਾਗੀ ਦਰਸਨੁ ਪਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī kal mėh nām suṇāvṇi▫ā.   Sanṯ pi▫āre sacẖai ḏẖāre vadbẖāgī ḏarsan pāvṇi▫ā. ||1|| rahā▫o.

 

 (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who

(sunaavniaa = cause to hear) give awareness of Naam (mah-i) in (kal-i) the age of conflicts.

(Sant) saints are (piaarey) dear to, and (dhaarey) placed (sachai) by the Eternal; their (darsan-u = sight) company/guidance (paavniaa) is obtained (vaddbhaagee) by good fortune. 1.

(Rahaau) pause and reflect.

 

ਸਾਧਿਕ ਸਿਧ ਜਿਸੈ ਕਉ ਫਿਰਦੇ ॥ ਬ੍ਰਹਮੇ ਇੰਦ੍ਰ ਧਿਆਇਨਿ ਹਿਰਦੇ ॥ ਕੋਟਿ ਤੇਤੀਸਾ ਖੋਜਹਿ ਤਾ ਕਉ ਗੁਰ ਮਿਲਿ ਹਿਰਦੈ ਗਾਵਣਿਆ ॥੨॥

Sāḏẖik siḏẖ jisai ka▫o firḏe.   Barahme inḏar ḏẖi▫ā▫in hirḏe.   Kot ṯeṯīsā kẖojėh ṯā ka▫o gur mil hirḏai gāvaṇi▫ā. ||2||

 

The One (kau) for (jisai) whose search the (saadhik) seekers and (sidh) accomplished saints (phirdey) wander; whom gods like Brahma and Indra (dhiaain-i) invoke (hirdey) in mind.

(Teyteesaa = thirty-three) the thirty-three crore gods of Hindu faith (khojah-i) search (kau) for (ta = that) the Almighty; IT is found (hirdai) within the mind (gaavniaa) by praising (mil-i = meeting) with guidance of (gur) the guru. 2.

 

ਆਠ ਪਹਰ ਤੁਧੁ ਜਾਪੇ ਪਵਨਾ ॥ ਧਰਤੀ ਸੇਵਕ ਪਾਇਕ ਚਰਨਾ ॥ ਖਾਣੀ ਬਾਣੀ ਸਰਬ ਨਿਵਾਸੀ ਸਭਨਾ ਕੈ ਮਨਿ ਭਾਵਣਿਆ ॥੩॥

Āṯẖ pahar ṯuḏẖ jāpe pavnā.   Ḏẖarṯī sevak pā▫ik cẖarnā.   Kẖāṇī baṇī sarab nivāsī sabẖnā kai man bẖāvṇi▫ā. ||3||

 

O God, (pavnaa) air (jaapey = remembers) obeys, i.e. carries out the role allotted by, (tudh-u) You (aatth = eight x pahar = three hours) day and night; the earth (paaik = recipient) takes the load of (charna) feet of everyone.

You (nivaasee = resident) are present in creatures of (sarab) all (khaanee) forms and (baanee = construction) types; You (bhaavniaa) are dear to (man-i) minds of (sabhna) all, i.e. every-one/thing happily carries out the role allotted by you. 3.

 

ਸਾਚਾ ਸਾਹਿਬੁ ਗੁਰਮੁਖਿ ਜਾਪੈ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਿਞਾਪੈ ॥ ਜਿਨ ਪੀਆ ਸੇਈ ਤ੍ਰਿਪਤਾਸੇ ਸਚੇ ਸਚਿ ਅਘਾਵਣਿਆ ॥੪॥

Sācẖā sāhib gurmukẖ jāpai.   Pūre gur kai sabaḏ siñāpai.   Jin pī▫ā se▫ī ṯaripṯāse sacẖe sacẖ agẖāvaṇi▫ā. ||4||

 

(Saacha) the Eternal (sahib-u) Master is (jaapai = perceived) found (gurmukh-i) with the guru’s guidance; and Naam/Divine commands are (sinjnaapai = recognized) understood/obeyed (sabad-i = with words) guided by the guru.

Only (seyee) that person (jin) who (peeaa) drinks is (triptaasey) satiated; s/he (aghaavniaa) is satisfied, i.e. all aspirations are fulfilled by obeying (sach-i = by truth) Naam of (sachey) the Eternal. 4.

 

ਤਿਸੁ ਘਰਿ ਸਹਜਾ ਸੋਈ ਸੁਹੇਲਾ ॥ ਅਨਦ ਬਿਨੋਦ ਕਰੇ ਸਦ ਕੇਲਾ ॥ ਸੋ ਧਨਵੰਤਾ ਸੋ ਵਡ ਸਾਹਾ ਜੋ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਵਣਿਆ ॥ ੫॥

Ŧis gẖar sahjā so▫ī suhelā.   Anaḏ binoḏ kare saḏ kelā.   So ḏẖanvanṯā so vad sāhā jo gur cẖarṇī man lāvaṇi▫ā. ||5||

 

(Tis-u) that person has (sahja = stability) the Almighty present (ghar-i = in the house) in mind. (soee = that) s/he is (suheyla = comfortable) at peace; s/he (sadaa) ever (karey) makes (anad binod) merry and (keyla) enjoys.

(So) that person is (dhanvanta) wealthy, (vadd) a greatly (saaha) rich (jo) who (laavniaa) places (man-u) the mind (charnee) at feet of the guru, i.e. one who learns from the guru has the wealth of awareness of Naam/Divine commands which is available here and in the hereafter. 5.

 

ਪਹਿਲੋ ਦੇ ਤੈਂ ਰਿਜਕੁ ਸਮਾਹਾ ॥ ਪਿਛੋ ਦੇ ਤੈ‍ ਜੰਤੁ ਉਪਾਹਾ ॥ ਤੁਧੁ ਜੇਵਡੁ ਦਾਤਾ ਅਵਰੁ ਨ ਸੁਆਮੀ ਲਵੈ ਨ ਕੋਈ ਲਾਵਣਿਆ ॥੬॥

Pahilo ḏe ṯaiʼn rijak samāhā.   Picẖẖo ḏe ṯaiʼn janṯ upāhā.   Ŧuḏẖ jevad ḏāṯā avar na su▫āmī lavai na ko▫ī lāvaṇi▫ā. ||6||

 

O Creator, (tai’n) You (pahlo dey) first (samaahaa) provide the (rijak-u) wherewithal, and (pichho dey) after that (upaahaa) create the (jant-u) creature; there is (avar-u na) no other (daata) benefactor (jeyvadd-u) as great as (tudh-u) You, o (suaami) Master; (na koee) no one (laavniaa) comes (lavai) near You. 6.

 

ਜਿਸੁ ਤੂੰ ਤੁਠਾ ਸੋ ਤੁਧੁ ਧਿਆਏ ॥ ਸਾਧ ਜਨਾ ਕਾ ਮੰਤ੍ਰੁ ਕਮਾਏ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੇ ਤਿਸੁ ਦਰਗਹ ਠਾਕ ਨ ਪਾਵਣਿਆ ॥੭॥

Jis ṯūʼn ṯuṯẖā so ṯuḏẖ ḏẖi▫ā▫e.   Sāḏẖ janā kā manṯar kamā▫e.   Āp ṯarai sagle kul ṯāre ṯis ḏargėh ṯẖāk na pāvṇi▫ā. ||7||

 

(So) that person with (jis-u) whom (too’n) You (tuttha) are pleased, (dhiaaey = pays attention) obeys You, (kamaaey) carrying out (mantr) instructions of (saadh janaa) the seekers.

S/he (aap-i) him/her-self (tarai = swims) overcomes allurements and (taarey = ferries) brings good name to (sagely) all his/her (kul) generations/forefathers; s/he (paavniaa) faces no (tthaak) impediment (dargah) in Divine court – and unites with the Almighty. 7.

 

Page 131

 

ਤੂੰ ਵਡਾ ਤੂੰ ਊਚੋ ਊਚਾ ॥ ਤੂੰ ਬੇਅੰਤੁ ਅਤਿ ਮੂਚੋ ਮੂਚਾ ॥ ਹਉ ਕੁਰਬਾਣੀ ਤੇਰੈ ਵੰਞਾ ਨਾਨਕ ਦਾਸ ਦਸਾਵਣਿਆ ॥੮॥੧॥੩੫॥

Ŧūʼn vadā ṯūʼn ūcẖo ūcẖā.   Ŧūʼn be▫anṯ aṯ mūcẖo mūcẖā.   Ha▫o kurbāṇī ṯerai vañā Nānak ḏās ḏasāvaṇi▫ā. ||8||1||35||

 

O God You are (vaddaa) great, (oochaa) higher than (oocho) the highest; You are (beyant-u) infinite, (moocha) greater (at-i moocho) than the greatest.

(Hau) I (vanjnaa = am, kurbaanee = sacrifice) I adore (teyrai) You; please make me (daas) the servant/follower of Your (dasaavniaa) servants/devotees, says fifth Nanak. 8. 1. 35.

 

—————————————-

 

Note: This composition of nine verses is in three parts. The first four verses ask 24 questions and the next four answer them in the same sequence. The ninth verse gives the essence of the discussion. Briefly, they convey that one should give up ego and follow the guru’s teachings. For ease of understanding, the sequence in translation has been changed. For example, Verse 5, which answers the questions in verse 1, follows it and so on.

 

ਮਾਝ ਮਹਲਾ ੫ ॥ ਕਉਣੁ ਸੁ ਮੁਕਤਾ ਕਉਣੁ ਸੁ ਜੁਗਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਆਨੀ ਕਉਣੁ ਸੁ ਬਕਤਾ ॥ ਕਉਣੁ ਸੁ ਗਿਰਹੀ ਕਉਣੁ ਉਦਾਸੀ ਕਉਣੁ ਸੁ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੧॥

Mājẖ mėhlā 5.  Ka▫uṇ so mukṯā ka▫uṇ so jugṯā.   Ka▫uṇ so gi▫ānī ka▫uṇ so bakṯā.   Ka▫uṇ so girhī ka▫uṇ uḏāsī ka▫uṇ so kīmaṯ pā▫e jī▫o. ||1||

 

Composition of the fifth Guru in Raga Maajh: (Kaun-u) who is (s-u) that person who is (mukta) free from vices and who is really (jugta) connected with God? Who is (giaanee) learned and who (bakta = speaker) discourser?

Who is a (girahee) householder, who (udaasee) renouncer and who (paaey = puts, keemati = price) understands the worth of this human life? 1.

 

ਗੁਰਮੁਖਿ ਮੁਕਤਾ ਗੁਰਮੁਖਿ ਜੁਗਤਾ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੀ ਗੁਰਮੁਖਿ ਬਕਤਾ ॥ ਧੰਨੁ ਗਿਰਹੀ ਉਦਾਸੀ ਗੁਰਮੁਖਿ ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਪਾਏ ਜੀਉ ॥੫॥

Gurmukẖ mukṯā gurmukẖ jugṯā.   Gurmukẖ gi▫ānī gurmukẖ bakṯā.   Ḏẖan girhī uḏāsī gurmukẖ gurmukẖ kīmaṯ pā▫e jī▫o. ||5||

 

(Gurmukh-i) one remains (mukta) free from vices; (gurmukh-i) one who follows the guru (jugta) connects with God. (Gurmukh-i) one who follows the guru is (giaanee) learned and (gurmukh-i) one who follows the guru becomes (bakta) discourser, i.e. able to give discourse about God.

(gurmukh-i) One who follows the guru is (Dhann-u) blessed whether s/he is (girahee) a householder or (udaasee) renouncer. (Gurmukh-i) one who follows the guru (paaey = finds) knows (keemat-i) the value of living by Naam. 5.

 

ਕਿਨਿ ਬਿਧਿ ਬਾਧਾ ਕਿਨਿ ਬਿਧਿ ਛੂਟਾ ॥ ਕਿਨਿ ਬਿਧਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਕਉਣ ਕਰਮ ਕਉਣ ਨਿਹਕਰਮਾ ਕਉਣੁ ਸੁ ਕਹੈ ਕਹਾਏ ਜੀਉ ॥੨॥

Kin biḏẖ bāḏẖā kin biḏẖ cẖẖūtā.   Kin biḏẖ āvaṇ jāvaṇ ṯūtā.   Ka▫uṇ karam ka▫uṇ nihkarmā ka▫uṇ so kahai kahā▫e jī▫o. ||2||

 

(Kin-i = by what, bidh-i = method) how is one (baadhaa) bound by temptations; and how is one (chhoottaa) free; how are the cycles (aavan-u = coming) births and (jaavan-u = going) cycles (toottaa) broken?

(Kaun) who (karam) deeds should one do and how one (nihkarma) acts desire-less; who (s-u) is that person who (kahai) tells what to do and who (kahaaey) wants to be told. 2.

 

ਹਉਮੈ ਬਾਧਾ ਗੁਰਮੁਖਿ ਛੂਟਾ ॥ ਗੁਰਮੁਖਿ ਆਵਣੁ ਜਾਵਣੁ ਤੂਟਾ ॥ ਗੁਰਮੁਖਿ ਕਰਮ ਗੁਰਮੁਖਿ ਨਿਹਕਰਮਾ ਗੁਰਮੁਖਿ ਕਰੇ ਸੁ ਸੁਭਾਏ ਜੀਉ ॥੬॥ ==================

Ha▫umaibāḏẖā gurmukẖ cẖẖūtā.   Gurmukẖ āvaṇ jāvaṇ ṯūtā.   Gurmukẖ karam gurmukẖ nihkarmā gurmukẖ kare so subẖā▫e jī▫o. ||6||

 

One who acts (haumai = ego) by self-will (baadhaa) is in bound by vices; (gurmukh-i) one who follows the guru (chhoottaa) is free of vices; the cycles (aavan-u = coming) births and (jaavan-u = going) cycles are (toottaa) broken (gurmukh-i) with the guru’s guidance.

(Karam) act (gurmukh-i) with the guru’s guidance; (gurmukh-i) one who follows the guru (nihkarma) acts desire-less; whatever a Gurmukh (karey) does (s-u) that is done (subhaaey) instinctively. 6.

 

ਕਉਣੁ ਸੁ ਸੁਖੀਆ ਕਉਣੁ ਸੁ ਦੁਖੀਆ ॥ ਕਉਣੁ ਸੁ ਸਨਮੁਖੁ ਕਉਣੁ ਵੇਮੁਖੀਆ ॥ ਕਿਨਿ ਬਿਧਿ ਮਿਲੀਐ ਕਿਨਿ ਬਿਧਿ ਬਿਛੁਰੈ ਇਹ ਬਿਧਿ ਕਉਣੁ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੩॥

Ka▫uṇ so sukẖī▫ā ka▫uṇ so ḏukẖī▫ā.   Ka▫uṇ so sanmukẖ ka▫uṇ vemukẖī▫ā.   Kin biḏẖ milī▫ai kin biḏẖ bicẖẖurai ih biḏẖ ka▫uṇ pargatā▫e jī▫o. ||3||

 

Who is (s-u) that who is (sukheeaa) in comfort and who (dukheeaa) in pain? Who (sanmukh-u) looks up to God and who (veymukheeaa) turns away?

(Kin-i bidh-i) How do we (mileeai) find God; how are people (bichhurai) separated from God; who (pragttaaey) shows (bidh-i) the method of union? 3.

 

ਗੁਰਮੁਖਿ ਸੁਖੀਆ ਮਨਮੁਖਿ ਦੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਸਨਮੁਖੁ ਮਨਮੁਖਿ ਵੇਮੁਖੀਆ ॥ ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ ਗੁਰਮੁਖਿ ਬਿਧਿ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥੭॥

Gurmukẖ sukẖī▫ā manmukẖ ḏukẖī▫ā.   Gurmukẖ sanmukẖ manmukẖ vemukẖī▫ā.   Gurmukẖ milī▫ai manmukẖ vicẖẖurai gurmukẖ biḏẖ pargatā▫e jī▫o. ||7||

 

The Gurmukh – obeys Naam and – remains at peace and a (manmukh) self-willed person – commits vices and – suffers in pain. The Gurmukh (sanmukh-u) is in front of, i.e. acknowledges and obeys, but the Manmukh (veymukheeaa) turns away from, God.

One (mileeai = meets) unites with God (gurmukh-i) with the guru’s guidance; (manmukh-i) a self-willed person (vichhurai) remains separated; (gurmukh-i) the guru’s guidance (pragttaaey) shows (bidh-i) the method of union. 7.

 

ਕਉਣੁ ਸੁ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਕਉਣੁ ਉਪਦੇਸੁ ਜਿਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਕਉਣੁ ਸੁ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਕਿਨਿ ਬਿਧਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੪॥

Ka▫uṇ so akẖar jiṯ ḏẖāvaṯ rahṯā.   Ka▫uṇ upḏes jiṯ ḏukẖ sukẖ sam sahṯā.   Ka▫uṇ so cẖāl jiṯ pārbarahm ḏẖi▫ā▫e kin biḏẖ kīrṯan gā▫e jī▫o. ||4||

 

(Kaun-u) what (s-u) that (akhar-u = word) guidance by (jit-u) which (dhaavat-u = running) the wavering mind (rahata = restrained) becomes stable. What is (s-u) that (updeys-u) instruction by which one (sahta = bears) treats (dukh-u) discomfort and (sukh-u) comfort (sam) alike.

(Kaun-u) what is (su) that (chaal = movement) way of life by (jit-u) which (dhiaaey = pays attention) obeys (paarbrahm-u) the Supreme Being; (kin-i bidhi) how does one (gaaey) sings (keertan-u) praises of God? 4.

 

ਗੁਰਮੁਖਿ ਅਖਰੁ ਜਿਤੁ ਧਾਵਤੁ ਰਹਤਾ ॥ ਗੁਰਮੁਖਿ ਉਪਦੇਸੁ ਦੁਖੁ ਸੁਖੁ ਸਮ ਸਹਤਾ ॥ ਗੁਰਮੁਖਿ ਚਾਲ ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਧਿਆਏ ਗੁਰਮੁਖਿ ਕੀਰਤਨੁ ਗਾਏ ਜੀਉ ॥੮॥

Gurmukẖ akẖar jiṯ ḏẖāvaṯ rahṯā.   Gurmukẖ upḏes ḏukẖ sukẖ sam sahṯā.   Gurmukẖ cẖāl jiṯ pārbarahm ḏẖi▫ā▫e gurmukẖ kīrṯan gā▫e jī▫o. ||8||

 

It is (gurmukh-i) the guru’s (akhar-u) word/guidance by (jit-u) which the wavering mind (rahta) become stable. It is (gurmukh-i) the guru’s (updeys-u) guidance by which one (sahta) bears/treats (dukh-u) discomfort and (sukh-u) comfort (sam) alike.

It is (chaal = movement) acting (gurmukh-i) by the guru’s guidance, by which one (dhiaaey) obeys (paarbrahm-u) the Supreme Being; one (gaaey) sings (keertan-u) praises of God – and emulates them – (gurmukh-i) with the guru’s guidance. 8.

 

ਸਗਲੀ ਬਣਤ ਬਣਾਈ ਆਪੇ ॥ ਆਪੇ ਕਰੇ ਕਰਾਏ ਥਾਪੇ ॥ ਇਕਸੁ ਤੇ ਹੋਇਓ ਅਨੰਤਾ ਨਾਨਕ ਏਕਸੁ ਮਾਹਿ ਸਮਾਏ ਜੀਉ ॥ ੯॥੨॥੩੬॥

Saglī baṇaṯ baṇā▫ī āpe.   Āpe kare karā▫e thāpe.   Ikas ṯe ho▫i▫o ananṯā Nānak ekas māhi samā▫e jī▫o. ||9||2||36||

 

(Aapey = by self) the Creator (banaaee) made (saglee) the whole (banat = construction) creation; and (aapey) IT-self (karey) creates and (karaaey = causes to act) engages in roles allotted and (thaapey = establishes) enables to perform.

The Creator (hoio) becomes (ananta) countless forms (tey) from (ikas-u) and ultimately, they all (samaaey) merge (maah-i) in (eykas-u) the One, says fifth Nanak. 9. 2. 36.

 

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ਮਾਝ ਮਹਲਾ ੫ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਤਾ ਕਿਆ ਕਾੜਾ ॥ ਹਰਿ ਭਗਵੰਤਾ ਤਾ ਜਨੁ ਖਰਾ ਸੁਖਾਲਾ ॥ ਜੀਅ ਪ੍ਰਾਨ ਮਾਨ ਸੁਖਦਾਤਾ ਤੂੰ ਕਰਹਿ ਸੋਈ ਸੁਖੁ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 5. Parabẖ abẖināsī ṯā ki▫ā kāṛā.   Har bẖagvanṯā ṯā jan kẖarā sukẖālā.   Jī▫a parān mān sukẖ▫ḏāṯa ṯūʼn karahi so▫ī sukẖ pāvṇi▫ā. ||1||

 

Composition of the fifth Guru in Raga Maajh. When (abinaasee = imperishable) the Eternal is (prabh-u) the Master, (ta) then there is (kiaa = what?) no (kaarraa) worry – because the Eternal is always available to take care.

When (har-i) the Almighty is (bhagvantaa) the Master of destiny then (jan-u) the servant/devotee is (kharaa = great) totally (sukhaala) comfortable/at peace.

O Almighty, You are the Master of (jeea) the soul, (praan = breaths) life and (maan) honour; and (sukhdaata = giver of comfort) source of comfort; whatever (too’n) You (karah-i) do, I (paavniaa) take that as (sukh-u) comfort, i.e. everything God does is good for the creature. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਗੁਰਮੁਖਿ ਮਨਿ ਤਨਿ ਭਾਵਣਿਆ ॥ ਤੂੰ ਮੇਰਾ ਪਰਬਤੁ ਤੂੰ ਮੇਰਾ ਓਲਾ ਤੁਮ ਸੰਗਿ ਲਵੈ ਨ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī gurmukẖ man ṯan bẖāvṇi▫ā.   Ŧūʼn merā parbaṯ ṯūʼn merā olā ṯum sang lavai na lāvaṇi▫ā. ||1|| rahā▫o.

 

 (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those to whom (gurmukh-i) the guru’s teachings are (bhaavniaa) agreeable for (man-i) mind/thoughts and (tan-i) body/actions.

O God, (too’n) You are (meyra) my (parbat-u = mountain) unshakable/Eternal Master and (ola) protection; I do not (laavniaa) place anyone like (sang-i) with or (lavai) near (tum) You. 1.

(Rahaau) pause and reflect.

 

ਤੇਰਾ ਕੀਤਾ ਜਿਸੁ ਲਾਗੈ ਮੀਠਾ ॥ ਘਟਿ ਘਟਿ ਪਾਰਬ੍ਰਹਮੁ ਤਿਨਿ ਜਨਿ ਡੀਠਾ ॥ ਥਾਨਿ ਥਨੰਤਰਿ ਤੂੰਹੈ ਤੂੰਹੈ ਇਕੋ ਇਕੁ ਵਰਤਾਵਣਿਆ ॥੨॥

Ŧerā kīṯā jis lāgai mīṯẖā.   Gẖat gẖat pārbarahm ṯin jan dīṯẖā.   Thān thananṯar ṯūʼnhai ṯūʼnhai iko ik varṯāvaṇi▫ā. ||2||

 

One to (jis-u) whom (teyraa) Your (keetaa = doing) will (laagai) is (meetthaa) sweet, i.e. one who happily obeys Divine commands, (tin-i) that (jan-i) person (deetthaa) sees (paarbrahm-u) the Supreme Being (ghatt-i ghatt-i) in everybody – and everywhere.

It is (too’nhai) You and (too’nhai) You, (iko) alone (thaan-i thanantar-i) in all places (vartaavniaa) exercising (ik-u) one authority, i.e. everything functions under Divine commands/cosmic laws.

 

ਸਗਲ ਮਨੋਰਥ ਤੂੰ ਦੇਵਣਹਾਰਾ ॥ ਭਗਤੀ ਭਾਇ ਭਰੇ ਭੰਡਾਰਾ ॥ ਦਇਆ ਧਾਰਿ ਰਾਖੇ ਤੁਧੁ ਸੇਈ ਪੂਰੈ ਕਰਮਿ ਸਮਾਵਣਿਆ ॥੩॥

Sagal manorath ṯūʼn ḏevaṇhārā.   Bẖagṯī bẖā▫e bẖare bẖandārā.   Ḏa▫i▫ā ḏẖār rākẖe ṯuḏẖ se▫ī pūrai karam samāvaṇi▫ā. ||3||

 

O God, (too’n) You (deyvanhaaraa = giver) fulfil (sagal) all (maorath) aspirations; and for that You (bharey) fill minds with (bhanddaara = stores) treasures of (bhaaey) loving (bhagt-i) devotion, i.e. awareness of Naam/Divine commands.

People comply with Divine commands when (tudh-u) You (dhaar-i) bestow (daiaa = mercy) grace; You (raakhey) protect (seyee) them from vices; they (samaavniaa) remain absorbed in You and merge with you after death, with (poorai = perfect) Divine (karam-i) grace. 3.

 

Page 132

 

Note: The next verse mentions ਅੰਧ ਕੂਪ (Andh koop) meaning a blind well. This refers to the state of those who acting by self-will, remain engrossed in transitory pleasures, and remain oblivious of everything else. It is a state of utter ignorance.

 

ਅੰਧ ਕੂਪ ਤੇ ਕੰਢੈ ਚਾੜੇ ॥ ਕਰਿ ਕਿਰਪਾ ਦਾਸ ਨਦਰਿ ਨਿਹਾਲੇ ॥ ਗੁਣ ਗਾਵਹਿ ਪੂਰਨ ਅਬਿਨਾਸੀ ਕਹਿ ਸੁਣਿ ਤੋਟਿ ਨ ਆਵਣਿਆ ॥੪॥

Anḏẖ kūp ṯe kandẖai cẖāṛe.   Kar kirpā ḏās naḏar nihāle.   Guṇ gāvahi pūran abẖināsī kahi suṇ ṯot na āvaṇi▫ā. ||4||

 

They are (chaarrey = caused to climb) taken out (tey) from (andh-u) the blind (koop) well to (kanddhaai = bank of water) the land, i.e. are guided out of ignorance; when You (kar-i) bestow (kirpa) mercy and (nihaaley) cast (nadar-i) sight of grace.

They (gaavah-i = sing) praise and emulate (gun) virtues of (pooran) the all-pervasive (abinaasee) Eternal Master; (kah-i = saying) recounting and (sun-i) listening of Divine virtues (na avniaa) does not come to (tott-i = fall short) end. 4.

 

ਐਥੈ ਓਥੈ ਤੂੰਹੈ ਰਖਵਾਲਾ ॥ ਮਾਤ ਗਰਭ ਮਹਿ ਤੁਮ ਹੀ ਪਾਲਾ ॥ ਮਾਇਆ ਅਗਨਿ ਨ ਪੋਹੈ ਤਿਨ ਕਉ ਰੰਗਿ ਰਤੇ ਗੁਣ ਗਾਵਣਿਆ ॥੫॥

Aithai othai ṯūʼnhai rakẖvālā.   Māṯ garabẖ mėh ṯum hī pālā.   Mā▫i▫ā agan na pohai ṯin ka▫o rang raṯe guṇ gāvaṇi▫ā. ||5||

 

O God, (too’nhai) You alone (rakhvaala) protect from vices (aithai = here) in life, and from rebirth (othai = there) in the hereafter; (tum) You (hi) alone (paalaa) nurture (mah-i) in the (garabh) womb of (maat) the mother.

Similarly, (agan-i) the fire of (maaiaa) craving and jealousy does not (pohai) touch (kau) to (tin) those who (ratey) are imbued (rang-i) with Divine love and (gaavniaa = sing) praise (gun) Divine virtues. 5.

 

ਕਿਆ ਗੁਣ ਤੇਰੇ ਆਖਿ ਸਮਾਲੀ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਤੁਧੁ ਨਦਰਿ ਨਿਹਾਲੀ ॥ ਤੂੰ ਮੇਰਾ ਮੀਤੁ ਸਾਜਨੁ ਮੇਰਾ ਸੁਆਮੀ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਣਿਆ ॥੬॥

Ki▫ā guṇ ṯere ākẖ samālī.   Man ṯan anṯar ṯuḏẖ naḏar nihālī.   Ŧūʼn merā mīṯ sājan merā su▫āmī ṯuḏẖ bin avar na jānṇi▫ā. ||6||

 

What all (gun) attributes (teyrey) of Yours do I (aakh-i = say) recount and (samaalee) keep in mind. So that I (nadar-i nihaalee = see) remain conscious of (tudh-u) You (antar-i) in (man) mind/thoughts and (tan) body/actions.

(Too’n) You are (meyra) my (meet-u) friend, my (saajan-u) companion and (suaami) Master; I (jaananiaa) know none (avar-u) else (bin-u) except (tudh-u) You. 6.

 

ਜਿਸ ਕਉ ਤੂੰ ਪ੍ਰਭ ਭਇਆ ਸਹਾਈ ॥ ਤਿਸੁ ਤਤੀ ਵਾਉ ਨ ਲਗੈ ਕਾਈ ॥ ਤੂ ਸਾਹਿਬੁ ਸਰਣਿ ਸੁਖਦਾਤਾ ਸਤਸੰਗਤਿ ਜਪਿ ਪ੍ਰਗਟਾਵਣਿਆ ॥੭॥

Jis ka▫o ṯūʼn parabẖ bẖa▫i▫ā sahā▫ī.   Ŧis ṯaṯī vā▫o na lagai kā▫ī.   Ŧū sāhib saraṇ sukẖ▫ḏāṯa saṯsangaṯ jap pargatāvaṇi▫ā. ||7||

 

One (kau) to (jis) whom (toon) You (bhaiaa) are (sahaaee) helpful, i.e. protect; (na kaaee = not any) no (tatee = hot, vaau = air) discomfort (lagai) touches (tis-u) that person.

(Too) You, (sahib-u) the Master (sukhdaataa = giver of comfort) grant solace to those who place themselves in Your (saran-i = sanctuary) care and obedience; You (pragttaavniaa) manifest to those who join (satsangat-i) holy company to learn to (jap-i) remember and obey Divine commands. 7.

 

ਤੂੰ ਊਚ ਅਥਾਹੁ ਅਪਾਰੁ ਅਮੋਲਾ ॥ ਤੂੰ ਸਾਚਾ ਸਾਹਿਬੁ ਦਾਸੁ ਤੇਰਾ ਗੋਲਾ ॥ ਤੂੰ ਮੀਰਾ ਸਾਚੀ ਠਕੁਰਾਈ ਨਾਨਕ ਬਲਿ ਬਲਿ ਜਾਵਣਿਆ ॥੮॥੩॥੩੭॥

Ŧūʼn ūcẖ athāhu apār amolā.   Ŧūʼn sācẖā sāhib ḏās ṯerā golā.   Ŧūʼn mīrā sācẖī ṯẖakurā▫ī Nānak bal bal jāvaṇi▫ā. ||8||3||37||

 

O God, you are (ooch) high (athaah-u = bottomless) unfathomable, (apaar-u) Infinite and (amola) priceless. You are (saachaa = true) Eternal (sahib-u) Master and I am Your (daas-u) servant and (gola) slave.

You are (meeraa) the Sovereign King, Your (tthakuraaee = being master) authority is (saachee = true) inevitable; I (jaavniaa) am (bal-i bal-i) ever sacrifice, i.e. ever submit to Divine commands, says fifth Nanak. 8. 3. 37.

 

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ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ ਨਿਤ ਨਿਤ ਦਯੁ ਸਮਾਲੀਐ ॥ ਮੂਲਿ ਨ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥ ਰਹਾਉ ॥

Mājẖ mėhlā 5 gẖar 2. Niṯ niṯ ḏa▫yu samālī▫ai.   Mūl na manhu visārī▫ai. Rahā▫o.

 

Composition of the fifth Guru in Raga Maajh, to be sung in the second clef (beat). We should (nit nit) forever (samaaleeai) keep in mind commands of (dayy-u) the Almighty; should (mool-i na) never (visaareeai) forget them (manah-u) from the mind.

(Rahaau) pause and reflect.

 

ਸੰਤਾ ਸੰਗਤਿ ਪਾਈਐ ॥ ਜਿਤੁ ਜਮ ਕੈ ਪੰਥਿ ਨ ਜਾਈਐ ॥ ਤੋਸਾ ਹਰਿ ਕਾ ਨਾਮੁ ਲੈ ਤੇਰੇ ਕੁਲਹਿ ਨ ਲਾਗੈ ਗਾਲਿ ਜੀਉ ॥੧॥

Sanṯā sangaṯ pā▫ī▫ai.   Jiṯ jam kai panth na jā▫ī▫ai.   Ŧosā har kā nām lai ṯere kulėh na lāgai gāl jī▫o. ||1||

 

We should (paaeeai = find) join (sangat-i) company of (santaa = saints) seekers of the Almighty – and learn to obey Divine commands; by (jit-u) which we shall not (jaaeeai) go (panth-i) on path of, i.e. be under control (kai) of (jam) Divine justice.

O human being (lai) take Naam/commands of (har-i) the Almighty as (tosaa = expense on journey) the wherewithal for life, i.e. live the right way with dignity, then (gaal-i = swear) bad name will not (laagai) come to (terey) your (kulah-i) lineage/forefathers. 1.

 

ਜੋ ਸਿਮਰੰਦੇ ਸਾਂਈਐ ॥ ਨਰਕਿ ਨ ਸੇਈ ਪਾਈਐ ॥ ਤਤੀ ਵਾਉ ਨ ਲਗਈ ਜਿਨ ਮਨਿ ਵੁਠਾ ਆਇ ਜੀਉ ॥੨॥

Jo simranḏe sāʼn▫ī▫ai.   Narak na se▫ī pā▫ī▫ai.   Ŧaṯī vā▫o na lag▫ī jin man vuṯẖā ā▫e jī▫o. ||2||

 

Those (jo) who (simra’ndey) remember and obey commands (saa’neeai) the Master; (seyee) they are not (paaeeai) put (narak-i) in hell/cycles of births and deaths; those in whose mind the Creator (vuttha) abides, do not face any (tatee = hot, vaau = air) discomfort. 2.

 

ਸੇਈ ਸੁੰਦਰ ਸੋਹਣੇ ॥ ਸਾਧਸੰਗਿ ਜਿਨ ਬੈਹਣੇ ॥ ਹਰਿ ਧਨੁ ਜਿਨੀ ਸੰਜਿਆ ਸੇਈ ਗੰਭੀਰ ਅਪਾਰ ਜੀਉ ॥੩॥

Se▫ī sunḏar sohṇe.   Sāḏẖsang jin baihṇe.   Har ḏẖan jinī sanji▫ā se▫ī gambẖīr apār jī▫o. ||3||

 

The faces are (sundar) beautiful and (sohney) radiant of (seyee) those who (bahney = sit) participate in (sadhsang-i) holy company, i.e. those who join the holy congregation, where Divine virtues and commands are learnt; they commit novices and are glorified in God’s court.

Those (jin-i) who (sanjiaa) accumulate/imbibe (har-i) Divine (dhan-u) wealth, i.e. keep living by Divine commands, (seyee) they are (apaar = infinite) fully (gambheer) the profound/satisfied, i.e. look nowhere else. 3.

 

ਹਰਿ ਅਮਿਉ ਰਸਾਇਣੁ ਪੀਵੀਐ ॥ ਮੁਹਿ ਡਿਠੈ ਜਨ ਕੈ ਜੀਵੀਐ ॥ ਕਾਰਜ ਸਭਿ ਸਵਾਰਿ ਲੈ ਨਿਤ ਪੂਜਹੁ ਗੁਰ ਕੇ ਪਾਵ ਜੀਉ ॥੪॥

Har ami▫o rasā▫iṇ pīvī▫ai.   Muhi diṯẖai jan kai jīvī▫ai.   Kāraj sabẖ savār lai niṯ pūjahu gur ke pāv jī▫o. ||4||

 

We should (peeveeai) drink (har-i) the Divine (amio/amrit) life-giving (rasaain-u) elixir, i.e. acquire awareness of and obey Naam/Divine commands. We (jeeveeai = live) do not fall prey to vices (dditthai = seeing, muh-i = face) in company of (jan) devotees of God.

(Nit) ever (poojah-u) worship (paav) feet, i.e. submit to teachings, (key) of (gur) the guru and (savaar-i lai) fulfil (sabh-i) all (kaaraj) purposes/aspirations, i.e. be at peace and experience God within. 4.

 

ਜੋ ਹਰਿ ਕੀਤਾ ਆਪਣਾ ॥ ਤਿਨਹਿ ਗੁਸਾਈ ਜਾਪਣਾ ॥ ਸੋ ਸੂਰਾ ਪਰਧਾਨੁ ਸੋ ਮਸਤਕਿ ਜਿਸ ਦੈ ਭਾਗੁ ਜੀਉ ॥੫॥

Jo har kīṯā āpṇā.   Ŧinėh gusā▫ī jāpṇā.   So sūrā parḏẖān so masṯak jis ḏai bẖāg jī▫o. ||5||

 

One (jo) whom God (keetaa) makes (aapna = own) IT’s devotee, (tinah-i) that person (jaapna) remembers and obeys Naam of (gusaaee) the Master of the universe. (So) such a person is (soora) warrior who (pardhaan-u = head) stands out; s/he is one (jis dai) in whose (mastak-i) forehead/destiny this (bhaag-u) good fortune is written. 5.

 

ਮਨ ਮੰਧੇ ਪ੍ਰਭੁ ਅਵਗਾਹੀਆ ॥ ਏਹਿ ਰਸ ਭੋਗਣ ਪਾਤਿਸਾਹੀਆ ॥ ਮੰਦਾ ਮੂਲਿ ਨ ਉਪਜਿਓ ਤਰੇ ਸਚੀ ਕਾਰੈ ਲਾਗਿ ਜੀਉ ॥੬॥

Man manḏẖe parabẖ avgāhī▫ā.   Ėhi ras bẖogaṇ pāṯisāhī▫ā.   Manḏā mūl na upji▫o ṯare sacẖī kārai lāg jī▫o. ||6||

 

(Avgaaheea) reflect on commands of (prabh-u) the Almighty (mandhey) in the mind; (eyh-i) this (ras-u = taste) experience is like (bhogan) enjoying (paatsaaheeaa) royal status.

(Mandaa) evil (mool-i na) never (upjio) comes in their minds; they (laag-i) apply the self to Your (sachee = true) inevitable (kaarey) task/commands, o Almighty, and (tarey = swim) get across the world-ocean, i.e. are not reborn. 6.

 

ਕਰਤਾ ਮੰਨਿ ਵਸਾਇਆ ॥ ਜਨਮੈ ਕਾ ਫਲੁ ਪਾਇਆ ॥ ਮਨਿ ਭਾਵੰਦਾ ਕੰਤੁ ਹਰਿ ਤੇਰਾ ਥਿਰੁ ਹੋਆ ਸੋਹਾਗੁ ਜੀਉ ॥੭॥

Karṯā man vasā▫i▫ā.   Janmai kā fal pā▫i▫ā.   Man bẖāvanḏā kanṯ har ṯerā thir ho▫ā sohāg jī▫o. ||7||

 

When (karta) the Creator (vasaaiaa = caused to abide) is kept (ma’nn-i) in mind/obeyed; then (phal-u) fruition of (janmai) human birth (paaiaa) is achieved, i.e. the Almighty is found.

You will get (har-i) Almighty (kant-u) husband (bhaavandaa) longed (man-i) by the mind; (teyra) your (sohaag-u) husband (hoaa) will be (thiru) Eternal, o soul wife. 7.

 

ਅਟਲ ਪਦਾਰਥੁ ਪਾਇਆ ॥ ਭੈ ਭੰਜਨ ਕੀ ਸਰਣਾਇਆ ॥ ਲਾਇ ਅੰਚਲਿ ਨਾਨਕ ਤਾਰਿਅਨੁ ਜਿਤਾ ਜਨਮੁ ਅਪਾਰ ਜੀਉ ॥੮॥੪॥੩੮॥

Atal paḏārath pā▫i▫ā.   Bẖai bẖanjan kī sarṇā▫i▫ā.   Lā▫e ancẖal Nānak ṯāri▫an jiṯā janam apār jī▫o. ||8||4||38||

 

One receives (padaarath-u = substance) the wealth of awareness of (attal) the inevitable Naam/Divine commands; s/he places the self (sarnaaiaa = sanctuary) in care and obedience of the Almighty who (bhanjan = destroys) ends (bhai/bhav) further births.

The Almighty (laaey) attaches to (anchal-i) to the scarf, and (taarian-u)pulls out, i.e. enables to overcome temptations; s/he (jitaa = wins) attains (apaar) infinite (janam-u) life, i.e. merges in God and is not reborn, says fifth Nanak. 8. 4. 38.

 

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥    ਮਾਝ ਮਹਲਾ ੫ ਘਰੁ ੩ ॥

Ik▫oaʼnkār saṯgur parsāḏ. Mājẖ mėhlā 5 gẖar 3.

 

 

One all-pervasive Creator who may be known with the guru’s grace/guidance.

Composition of the fifth Guru in Raga Maajh, to be sung in the third clef (beat).

 

ਹਰਿ ਜਪਿ ਜਪੇ ਮਨੁ ਧੀਰੇ ॥੧॥ ਰਹਾਉ ॥

Har jap jape man ḏẖīre. ||1|| rahā▫o.

 

(Man) the mind (dheerey) is comforted (japey) by remembering and obeying (har-i) Divine (jap-i = what is to be remembered) Naam/Divine commands. 1.

(Rahaau) pause and reflect.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰਦੇਉ ਮਿਟਿ ਗਏ ਭੈ ਦੂਰੇ ॥੧॥

Simar simar gurḏe▫o mit ga▫e bẖai ḏūre. ||1||

 

One commits no transgressions (simar-i simar-i) by ever keeping in mind commands of (gurdeyau) the Almighty, and (bhai) fears are kept (doorey) away and (mitt-i gaey = erased) obviated. 1.

 

ਸਰਨਿ ਆਵੈ ਪਾਰਬ੍ਰਹਮ ਕੀ ਤਾ ਫਿਰਿ ਕਾਹੇ ਝੂਰੇ ॥੨॥

Saran āvai pārbarahm kī ṯā fir kāhe jẖūre. ||2||

 

If a transgressor (aavai) comes (saran-i = sanctuary) in care and obedience (ki) of (parbrahm) the Supreme Being, (ta) then s/he (kaahey = why) does not (jhoorey) come to grief (phir-i) again. 2

 

Page 133

 

ਚਰਨ ਸੇਵ ਸੰਤ ਸਾਧ ਕੇ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥੩॥

Cẖaran sev sanṯ sāḏẖ ke sagal manorath pūre. ||3||

 

(Sagal) all (manorath) wishes of the mind (poorey) are fulfilled by (seyv) serving at (charan) feet of, i.e. by complying with teachings of, (sant saadh) the guru to lead life by Naam/Divine commands – every purpose is achieved by doing things the way they ought to be done. 3.

 

ਘਟਿ ਘਟਿ ਏਕੁ ਵਰਤਦਾ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰੇ ॥੪॥

Gẖat gẖat ek varaṯḏā jal thal mahī▫al pūre. ||4||

 

(Eyk-u) the One Creator alone (vartadaa = pervades) is present in (ghatt-i ghatt-i) every living being in (jal-i) in water, (thal-i) on/in land and (maheeal-i) in space/sky. 4.

 

ਪਾਪ ਬਿਨਾਸਨੁ ਸੇਵਿਆ ਪਵਿਤ੍ਰ ਸੰਤਨ ਕੀ ਧੂਰੇ ॥੫॥

Pāp bināsan sevi▫ā paviṯar sanṯan kī ḏẖūre. ||5||

 

Those who (seyvia = serve) obey commands of God the (binaasan) destroyer of (paap) wrong-doings (dhoorey) dust of (santan) the saints’ feet, i.e. by humbly following the guru, they are (pavitr) purified of vices. 5.

 

ਸਭ ਛਡਾਈ ਖਸਮਿ ਆਪਿ ਹਰਿ ਜਪਿ ਭਈ ਠਰੂਰੇ ॥੬॥

Sabẖ cẖẖadā▫ī kẖasam āp har jap bẖa▫ī ṯẖarūre. ||6||

 

(Sabh) everyone (bhaee) is (chhaddaaee) freed from bondage to vices (khasam-i) by the Master (aap-i) IT-self; one who (jap-i) remembers/obeys commands of (har-i) the Almighty (bhaee) becomes (ttharoorey = cool) at peace. 6.

 

ਕਰਤੈ ਕੀਆ ਤਪਾਵਸੋ ਦੁਸਟ ਮੁਏ ਹੋਇ ਮੂਰੇ ॥੭॥

Karṯai kī▫ā ṯapāvaso ḏusat mu▫e ho▫e mūre. ||7||

 

At the Creator’ (keeaa) delivers (tapaavso) justice and (dustt = evil doers) the vices (hoey = become) go into become (moorey) coma and (muey) die, i.e. become ineffective.

 

ਨਾਨਕ ਰਤਾ ਸਚਿ ਨਾਇ ਹਰਿ ਵੇਖੈ ਸਦਾ ਹਜੂਰੇ ॥੮॥੫॥੩੯॥੧॥੩੨॥੧॥੫॥੩੯॥

Nānak raṯā sacẖ nā▫e har vekẖai saḏā hajūre. ||8||5||39||1||32||1||5||39||

 

The devotee (rataa) imbued with love/obedience of (sach = true) the inevitable (naaey) Naam/Divine virtues (sadaa) ever (veykhai) sees (har-i) the Almighty (hajoorey = present) with him/her. 8. 5. 39. 1. 32. 1. 5. 39.

 

Note: The numbering system in Gurbani obviates insertions or deletions. This may be seen from the numbers above thus:

 

8 – Verses in the last Asttpadee.

 

5 – Asttpadees of the fifth Guru.

 

39 – Total Asttpadees as follows:

 

1 – of the first Guru.

 

32 – of the third Guru.

 

1 – of the fourth Guru.

 

5 – of the fifth guru.

 

39 – total Asttpadees in Raga Maajh.

 

SGGS pp 128-130, Maajh M; 3 and 4; Asttpadees 31-34

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖ ਪੜਹਿ ਪੰਡਿਤ ਕਹਾਵਹਿ ॥ ਦੂਜੈ ਭਾਇ ਮਹਾ ਦੁਖੁ ਪਾਵਹਿ ॥ ਬਿਖਿਆ ਮਾਤੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਆਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Manmukẖ paṛėh pandiṯ kahāvėh.   Ḏūjai bẖā▫e mahā ḏukẖ pāvahi.   Bikẖi▫ā māṯe kicẖẖ sūjẖai nāhī fir fir jūnī āvaṇi▫ā. ||1||

 

 Composition of the third Guru in Raga Maajh. (Manmukh) a self-willed person who has turned away from God, reads a lot and claims to be a (Pandit) scholar; but because of (doojai) other (bhaaey) ideas/pursuits cannot unite with God, and (paavahi) experience (mahaa) great (dukhu) distress of being in cycles of births and deaths. (Maatey = intoxicated) chasing (bikhia = poison) transitory pleasures s/he does not (soojhai) realise – that one needs to obey God for union – and (aavniaa) comes/is born to (joojee) a life form (phiri phiri) understand the purpose of life and keeps reincarnating again and gain. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਮਨਿ ਵਸਿਆ ਹਰਿ ਰਸੁ ਸਹਜਿ ਪੀਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī ha▫umai mār milāvaṇi▫ā.   Gur sevā ṯe har man vasi▫ā har ras sahj pī▫āvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (maari) kill (haumai) ego and (milaavniaa = unite) experience the Divine.

(Har-i) the Almighty (vasiaa = abides (mani) in mind (tey) by (seyva = service) following (gur) the guru; one then (sahj-i) steadfastly (peeaavniaa) drinks (ha-ri) Divine (ras-u) elixir, i.e. has Divine experience. 1.

Pause and contemplate.

 

ਵੇਦੁ ਪੜਹਿ ਹਰਿ ਰਸੁ ਨਹੀ ਆਇਆ ॥ ਵਾਦੁ ਵਖਾਣਹਿ ਮੋਹੇ ਮਾਇਆ ॥ ਅਗਿਆਨਮਤੀ ਸਦਾ ਅੰਧਿਆਰਾ ਗੁਰਮੁਖਿ ਬੂਝਿ ਹਰਿ ਗਾਵਣਿਆ ॥੨॥

veḏ paṛėh har ras nahī ā▫i▫ā.   vāḏ vakāṇėh mohe mā▫i▫ā.   Agi▫ānmaṯī saḏā anḏẖi▫ārā gurmukẖ būjẖ har gāvaṇi▫ā. ||2||

 

People who do not have God in mind may (parrrah-i) read (veyd-u) scriptures bout (hari) Divine (ras-u = taste) experience does not (aaiaa) come this way. (Mohey = bewitched) caught in (maaiaa) ego, they (vakhaanai = talk) engage in (vaad-u) argument.

(Agiaanmatee = unaware mind) one unaware of the guru’s teachings (sadaa) ever acts in (anndhiaara = darkness) ignorance; one (gurmukh-i) follow the guru (boojh-i) understands/obeys and (gaavniaa = sings) praises (har-i) the Almighty. 2.

 

ਅਕਥੋ ਕਥੀਐ ਸਬਦਿ ਸੁਹਾਵੈ ॥ ਗੁਰਮਤੀ ਮਨਿ ਸਚੋ ਭਾਵੈ ॥ ਸਚੋ ਸਚੁ ਰਵਹਿ ਦਿਨੁ ਰਾਤੀ ਇਹੁ ਮਨੁ ਸਚਿ ਰੰਗਾਵਣਿਆ ॥੩॥

Aktho kathī▫ai sabaḏ suhāvai.   Gurmaṯī man sacẖo bẖāvai.   Sacẖo sacẖ ravėh ḏin rāṯī ih man sacẖ rangāviṇ▫ā. ||3|

 

One is able to (katheeai) describe (akatho) the ineffable Almighty when (sabad-i = word of) teachings of the guru (suhaavai = feels good) appeal/are understood. (Sacho) the Eternal (bhaavai) seems good (mani) to the mind (gurmatee) with the guru’s counsel.

Then one (ravahei) remembers (sacheu = truth) Naam/commands (sacho) of the Eternal (din-u) day and (raatee) night with (ih-u) this (man-u) mind (rangaavniaa = dyed) imbued with love (sach-i) of the Eternal. 3.

 

ਜੋ ਸਚਿ ਰਤੇ ਤਿਨ ਸਚੋ ਭਾਵੈ ॥ ਆਪੇ ਦੇਇ ਨ ਪਛੋਤਾਵੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਸਦਾ ਸਚੁ ਜਾਤਾ ਮਿਲਿ ਸਚੇ ਸੁਖੁ ਪਾਵਣਿਆ ॥੪॥

Jo sacẖ raṯe ṯin sacẖo bẖāvai.   Āpe ḏe▫e na pacẖẖoṯāvai.   Gur kai sabaḏ saḏā sacẖ jāṯā mil sacẖe sukẖ pāvṇi▫ā. ||4||

 

(Sacho = truth) Naam (bhaavai) appeals to (tin) those imbued with love (sach-i) of the Eternal; (aapey = self) the Almighty (dey-i = gives) fulfils their wishes and does not (pachhotaavai) repent – because one aware of Naam is ever devoted.

(Sachu = truth) Naam is (sadaa) always (jaata= known) understood (sabad-i = with the word) with guidance (kai) of (gur) the guru; one who obeys Naam (mil-i) unites with (sachey) the Eternal and (paavniaa) experiences (sukh-u) peace. 4.

 

ਕੂੜੁ ਕੁਸਤੁ ਤਿਨਾ ਮੈਲੁ ਨ ਲਾਗੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਅਨਦਿਨੁ ਜਾਗੈ ॥ ਨਿਰਮਲ ਨਾਮੁ ਵਸੈ ਘਟ ਭੀਤਰਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਿਆ ॥ ੫॥

Kūṛ kusaṯ ṯinā mail na lāgai.   Gur parsādī an▫ḏin jāgai.   Nirmal nām vasai gẖat bẖīṯar joṯī joṯ milāvaṇi▫ā. ||5||

 

(Mail-u = dirt) the vice of (koorr-u) falsehood and (kusat-u = untruth) deceit does not (laagai )touch (tinaa) them; they are (andin-u) always (jaagai) alert/conscious od Naam (parsaadee) with grace/guidance of (gur) the guru.

(Nirmal) the pristine Naam/Divine commands (vasai) abide (bheetar-i) in their (ghatt) body/mind and their (jotee) mind/soul (milaavniaa) remains absorbed (jot-i) in the Divine Spirit. 5.

 

ਤ੍ਰੈ ਗੁਣ ਪੜਹਿ ਹਰਿ ਤਤੁ ਨ ਜਾਣਹਿ ॥ ਮੂਲਹੁ ਭੁਲੇ ਗੁਰ ਸਬਦੁ ਨ ਪਛਾਣਹਿ ॥ ਮੋਹ ਬਿਆਪੇ ਕਿਛੁ ਸੂਝੈ ਨਾਹੀ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪਾਵਣਿਆ ॥੬॥

Ŧarai guṇ paṛėh har ṯaṯ na jāṇėh.   Mūlhu bẖule gur sabaḏ na pacẖẖāṇėh.   Moh bi▫āpe kicẖẖ sūjẖai nāhī gur sabḏī har pāvṇi▫ā. ||6||

 

People (parrah-i) read about (trai) the three (gun) attributes – Tamas, Rajas, Sattva connected with the Hindu Trinity of gods – and do not (jaanah-i = know) recognise (har-i) the Almighty, (tat-u) the reality; they do not (pachhaanah-i) understand (sabad-u = word) teachings of the guru and (bhuley) stray (moolh-u = from the root) the path to the almighty.

(Biaapey) afflicted by (moh) lure attachment to other things, they (soojai) have awareness of (kichh-u naahee) nothing, i.e. are direction-less; not realising that (har-i) the Almighty (paavniaa) is found (sabdee = by the word) by following teachings of the guru. 6.

 

ਵੇਦੁ ਪੁਕਾਰੈ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ॥ ਮਨਮੁਖ ਨ ਬੂਝਹਿ ਦੂਜੈ ਭਾਇਆ॥ ਤ੍ਰੈ ਗੁਣ ਪੜਹਿ ਹਰਿ ਏਕੁ ਨ ਜਾਣਹਿ ਬਿਨੁ ਬੂਝੇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

veḏ pukārai ṯaribaḏẖ mā▫i▫ā.   Manmukẖ na būjẖėh ḏūjai bẖā▫i▫ā.   Ŧarai guṇ paṛėh har ek na jāṇėh bin būjẖe ḏukẖ pāvṇi▫ā. ||7||

 

(Veyd-u) the texts (pukaarai = proclaim) talk of (tribidh-i) three types of (maaiaa) ego actions; being caught in (doojai) other (bhaaiaa) ideas – than obeying Naam – (manmukh) a self-willed person does not (boojah-i) realise this.

S/he (parrah-i) reads about (trai) the three (gun) attributes connected with gods, do not (jaanah-i) know commands of (eyk-u) the One (har-i) Almighty; and (bin-u) by not (boojhah-i) understanding/obeying God, s/he (paavniaa) experiences (dukh-u) the grief of – cycles of births and deaths. 7.

 

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਆਪਿ ਮਿਲਾਏ ॥ ਗੁਰ ਸਬਦੀ ਸਹਸਾ ਦੂਖੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਵੈ ਕੀ ਸਚੀ ਵਡਿਆਈ ਨਾਮੋ ਮੰਨਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੩੦॥ ੩੧॥

Jā ṯis bẖāvai ṯā āp milā▫e.   Gur sabḏī sahsā ḏūkẖ cẖukā▫e.   Nānak nāvai kī sacẖī vadi▫ā▫ī nāmo man sukẖ pāvṇi▫ā. ||8||30||31||

 

When it (bhaavai) pleases (tis-u = that) the Almighty, (ta) then (aap-i) IT-self, (milaaey) leads to the guru; and s/he (chukaaey = ends) is rid of (sahsa) anxiety and (dookh-u) grief.

This is (sachee) the true (vaddiaaee) virtue (ki) of (naavai) Naam/Divine commands; one who (mann-i) obeys (naamo) Naam (paavniaa) experiences (sukh-u) peace – with the Almighty within, says third Nanak. 8. 30. 31.

 

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Note: The first verse below mentions two expressions regarding the Creator. They are ਨਿਰਗੁਣੁ (Nirgun = without attributes) and ਸਰਗੁਣੁ (sargun = with attributes). Nirgun form is the subtle form in which God abides in the mind but we cannot see. It is also the Spirit that makes everything happen. The Sargun form of the Creator is the physical creation.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਨਿਰਗੁਣੁ ਸਰਗੁਣੁ ਆਪੇ ਸੋਈ ॥ ਤਤੁ ਪਛਾਣੈ ਸੋ ਪੰਡਿਤੁ ਹੋਈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Nirguṇ sarguṇ āpe so▫ī.   Ŧaṯ pacẖẖāṇai so pandiṯ ho▫ī.   Āp ṯarai sagle kul ṯārai har nām man vasāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Soee = that one) the same Almighty is present (nirgun-u = without attributes) subtle form as cosmic laws (sargun = with attributes) manifest form in the creation. One who (pachhaanai) recognises this (tat-u) reality (hoee) is considered (pandit-u) learned.

S/he (vasaavniaa) keeps (har-i) Divine (naam-u) commands (ma’nn-i) in mind, (tarai = swims) overcomes vices in the world-play and (taarai = ferries (sagely) all (kul) lineages, i.e. brings good name to parents and ancestors. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਰਸੁ ਚਖਿ ਸਾਦੁ ਪਾਵਣਿਆ ॥ ਹਰਿ ਰਸੁ ਚਾਖਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī har ras cẖakẖ sāḏ pāvṇi▫ā.   Har ras cẖākẖahi se jan nirmal nirmal nām ḏẖi▫āvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (chakh-i) drink (har-i) Divine (rasu) elixir and (paavniaa) get (saadu) taste, i.e. live by Naam and enjoy Divine experience.

(Sey) those (jan) persons who (dhiaavniaa) pay attention to/obey (nirmal) the pristine Naam, they (chaakhai) drink (har-i) Divine (ras-u) elixir are (nirmal) freed of vices, – and experience peace. 1.

(Rahaau) pause and reflect.

 

Note: The next two verses use the expression ਨਿਹਕਰਮੀ (Nihkarmi) literally meaning one who does not act. This has two interconnected connotations. One is that of the mortal who realizes that s/he does nothing and everything is done by God. The second is that one should not be engaging in spiritual practices with expectation of rewards.

 

ਸੋ ਨਿਹਕਰਮੀ ਜੋ ਸਬਦੁ ਬੀਚਾਰੇ ॥ ਅੰਤਰਿ ਤਤੁ ਗਿਆਨਿ ਹਉਮੈ ਮਾਰੇ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਨਉ ਨਿਧਿ ਪਾਏ ਤ੍ਰੈ ਗੁਣ ਮੇਟਿ ਸਮਾਵਣਿਆ ॥੨॥

So nihkarmī jo sabaḏ bīcẖāre.   Anṯar ṯaṯ gi▫ān ha▫umai māre.   Nām paḏārath na▫o niḏẖ pā▫e ṯarai guṇ met samāvaṇi▫ā. ||2||

 

One (jo) who (beechaarey) reflects on/understands (sabad-u) Divine commands (so = that) s/he (nihkarmee) acts without seeking rewards. S/he (maarai) kills (haumai) ego and acts (giaan-i) with awareness of (tat-u) the reality (anatar-i) within, i.e. obeys Naam as duty.

S/he (paaey) gets (padaarath-u = substance) the gift of (naunidh-i = nine treasures) valuable awareness of Naam, by which s/he (meytt-i = erase) ends (trai = three, gun = attributes) acting by ego, and (samaavniaa) remains absorbed in obeying God. 2.

 

ਹਉਮੈ ਕਰੈ ਨਿਹਕਰਮੀ ਨ ਹੋਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਖੋਵੈ ॥ ਅੰਤਰਿ ਬਿਬੇਕੁ ਸਦਾ ਆਪੁ ਵੀਚਾਰੇ ਗੁਰ ਸਬਦੀ ਗੁਣ ਗਾਵਣਿਆ ॥੩॥

Ha▫umai karai nihkarmī na hovai.   Gur parsādī ha▫umai kẖovai.   Anṯar bibek saḏā āp vīcẖāre gur sabḏī guṇ gāvaṇi▫ā. ||3||

 

One who (karai) acts by (haumai) self-will (na hovai) is not one (nihkarmee) who acts without seeking reward;

S/he can (khovai = lose) give up (haumai) acting by self-will (parsaadee) with grace/guidance of (gur) the guru. S/he has (bibeyk-u) discernment (anatar-i) within, (sadaa) ever (veechaarey = reflects) looks at (aap-u) the self – finds Naam within – and (gaavniaa = sings) praises/emulates (gun) Divine virtues (sabdee = with words) guidance of the guru. 3.

 

 

Note: There is a fresh-water lake with the name Mansrovar in the Himalayas. It is believed to have pearls in it. It is also the abode of a white swan-like bird called Hans. It is believed that the Hans feeds only on pearls, and not on grass, insects or fish like the swan (murgaabi) or the crane (bagla). In Gurbani, Hans is used as metaphor to describe sincere seekers and Gursikhs or disciples of the guru who emulate Divine virtues rather than practise rituals or other forms of worship. In the same context the lake or pool where they live is called Sarovar which means a pool and is metaphor for remembrance of the Almighty or the guru.

 

ਹਰਿ ਸਰੁ ਸਾਗਰੁ ਨਿਰਮਲੁ ਸੋਈ ॥ ਸੰਤ ਚੁਗਹਿ ਨਿਤ ਗੁਰਮੁਖਿ ਹੋਈ ॥ ਇਸਨਾਨੁ ਕਰਹਿ ਸਦਾ ਦਿਨੁ ਰਾਤੀ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੪॥

Har sar sāgar nirmal so▫ī.   Sanṯ cẖugėh niṯ gurmukẖ ho▫ī.   Isnān karahi saḏā ḏin rāṯī ha▫umai mail cẖukāvaṇi▫ā. ||4||

 

(Soee = that one) God is a (sar-u) the pool and (sa-gar-u) the sea of (nirmal = clean water) virtues; the Hans/saints (chugah-i = peck) pick up the (pearls) virtues from it through the guru’s teachings; they (chukaavniaa) end (mail-u) the dirt of (haumai) ego (karah-i = do/take, isnaan = bath) bathe/obey Naam (din-u) day and (raatee) night. 4.

 

ਨਿਰਮਲ ਹੰਸਾ ਪ੍ਰੇਮ ਪਿਆਰਿ ॥ ਹਰਿ ਸਰਿ ਵਸੈ ਹਉਮੈ ਮਾਰਿ ॥ ਅਹਿਨਿਸਿ ਪ੍ਰੀਤਿ ਸਬਦਿ ਸਾਚੈ ਹਰਿ ਸਰਿ ਵਾਸਾ ਪਾਵਣਿਆ ॥੫॥

Nirmal hansā parem pi▫ār.   Har sar vasai ha▫umai mār.   Ahinis parīṯ sabaḏ sācẖai har sar vāsā pāvṇi▫ā. ||5||

 

(Hansaa) The Hans/devotee (nirmal = clean) is sincere and bears (preym) love and (piaar-i) affection of the Almighty. S/he (maar-i) kills (haumai) ego and (vasai) lives in (har-i) Divine (sar-i) pool, i.e. live by Naam/Divine commands.

With (preet-i) love/obedience (sabad-i = of the word) of commands of (saachai) the Eternal (ahinis-i) day and night, s/he (paavniaa) gets to (vaasaa) live in (har-i) Divine (sari) pool, i.e. remains absorbed in the Almighty. 5.

 

Page 129

 

Note: The next verse compares the Hans/ swan with a Bagaa/crane. They both have white feathers. However, in contrast to the Hans, the Bagga is not discerning, it lives on insects or fish in ponds and gets stained with mud. Bagaa/Bag/Bagla or crane is taken as metaphor for those running after material gains, but pretending to be pious by showing off their garb. This is because the Bagla stands still in water as if meditating but is on the look-out for fish and insects.

 

ਮਨਮੁਖੁ ਸਦਾ ਬਗੁ ਮੈਲਾ ਹਉਮੈ ਮਲੁ ਲਾਈ ॥ ਇਸਨਾਨੁ ਕਰੈ ਪਰੁ ਮੈਲੁ ਨ ਜਾਈ ॥ ਜੀਵਤੁ ਮਰੈ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੈ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ॥੬॥

Manmukẖ saḏā bag mailā ha▫umai mal lā▫ī.   Isnān karai par mail na jā▫ī.   Jīvaṯ marai gur sabaḏ bīcẖārai ha▫umai mail cẖukāvaṇi▫ā. ||6||

 

(Manmukh-u) a self-willed person – does not obey God and guru – is (sadaa) ever (laaee) stained with (mal-u) dirt of (haumai) ego is like (bag-u) the crane (maila) is stained with mud; s/he (karey) takes (isnaan-u) bath but (mail-u) the dirt of ego is not (jaaee = go) washed off.

One who (beechaarai) reflects on/obeys (sabad-u = word) teachings of the guru; s/he (marai) dies (jeevat) alive, i.e. breaks attachment to/is unaffected by, the world-play like a dead person, and (chukaavniaa = ends) gets rid of (mail-u = dirt) the vice of (haumai) ego – conducts the self in humility. 6.

 

ਰਤਨੁ ਪਦਾਰਥੁ ਘਰ ਤੇ ਪਾਇਆ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਘਟਿ ਚਾਨਣੁ ਆਪੁ ਪਛਾਨਣਿਆ ॥੭॥

Raṯan paḏārath gẖar ṯe pā▫i▫ā.   Pūrai saṯgur sabaḏ suṇā▫i▫ā.   Gur parsāḏ miti▫ā anḏẖi▫ārā gẖat cẖānaṇ āp pacẖẖānṇi▫ā. ||7||

 

(Padaarath-u = substance) the valuable (ratanu) jewel – awareness of Naam – is (paaiaa) found (tey) from (ghar = home) the mind, by (sunaaiaa = cause to hear, sabadu = word) listening to guidance of (poorai) the perfect (satigur-i) true guru.

(Andhiaara = darkness) ignorance about Naam (mittiaa) is removed, (chaanan-u = light) enlightenment (ghatt-i) the mind and one (pachhaananiaa) recognises (aapu) the self/Naam within. 7.

 

ਆਪਿ ਉਪਾਏ ਤੈ ਆਪੇ ਵੇਖੈ ॥ ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋ ਜਨੁ ਲੇਖੈ ॥ ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਘਟ ਅੰਤਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਪਾਵਣਿਆ ॥੮॥੩੧॥੩੨॥

Āp upā▫e ṯai āpe vekẖai.   Saṯgur sevai so jan lekẖai.   Nānak nām vasai gẖat anṯar gur kirpā ṯe pāvṇi▫ā. ||8||31||32|

 

(Aap-i = self) the Creator (upaaey) creates (tai) and (aapey) IT-self watches; one who (seyvai = serves) follows (satigur-u) the true guru is (keykhai = counted) approved.

Naam/Divine commands which (vasai = abides) is present (antar-i) in (ghatt) the mind is (paavniaa) found (tey) with (kirpa = kindness) guidance of the guru, says third Nanak. 8. 31. 32.

 

—————————————-

 

 

Note: The next verse uses two interconnected expressions – ਮਾਇਆ (Maya) or the world-play and ਤ੍ਰੈ ਗੁਣ (trai gun) or three types of attributes. Maya is considered Triguni i.e. with the three attributes. They are (Tamas (ignorance, inertia, laziness), Rajas (passion, effort, diligence) and Sattva (goodness like charities and rituals). The verse also mentions ਚਉਥੈ ਪਦਿ (Chauthe padd) the fourth stage which represents transcending the three gunas and achieving Sahj or poise. In this state no effort is required for being good; goodness comes naturally.

 

ਮਾਝ ਮਹਲਾ ੩ ॥ ਮਾਇਆ ਮੋਹੁ ਜਗਤੁ ਸਬਾਇਆ ॥ ਤ੍ਰੈ ਗੁਣ ਦੀਸਹਿ ਮੋਹੇ ਮਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਕੋ ਵਿਰਲਾ ਬੂਝੈ ਚਉਥੈ ਪਦਿ ਲਿਵ ਲਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 3. Mā▫i▫ā moh jagaṯ sabā▫i▫ā.   Ŧarai guṇ ḏīsėh mohe mā▫i▫ā.   Gur parsādī ko virlā būjẖai cẖa▫uthai paḏ liv lāvaṇi▫ā. ||1||

 

Composition of the third Guru in Raga Maajh. (Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who I adore those who

 

All humans are (maaia moh) entangled with the world-play; everyone seems to be under the three Gunas or attributes. A (virla) rare person understands Maya, transcends it to get to the (Chauthai pad-i) fourth state and be absorbed in the Creator. 1.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਮਾਇਆ ਮੋਹੁ ਸਬਦਿ ਜਲਾਵਣਿਆ ॥ ਮਾਇਆ ਮੋਹੁ ਜਲਾਏ ਸੋ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ ਹਰਿ ਦਰਿ ਮਹਲੀ ਸੋਭਾ ਪਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī mā▫i▫ā moh sabaḏ jalāvaṇi▫ā.   Mā▫i▫ā moh jalā▫e so har si▫o cẖiṯ lā▫e har ḏar mahlī sobẖā pāvṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaaree jeeo vaaree = am ever sacrifice) adore those who (jalaavniaa = burn) end (moh-u) temptation (maiaa) to act by self-will.

Those who (jalaaey = burn) end (moh-u) enticement by temptations, (so) they (laaey) fix (chit-u) consciousness (siau) with (har-i) the Almighty and (paaavniaa) receive (sobha) glory at (har-i) Divine (dar-i = in court, mahlee = in palace) court. 1.

(Rahaau) pause and reflect on this.

 

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਸਰਿਆ ਸੰਸਾਰੇ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੨॥

Ḏevī ḏevā mūl hai mā▫i▫ā.   Simriṯ sāsaṯ jinn upā▫i▫ā.   Kām kroḏẖ pasri▫ā sansāre ā▫e jā▫e ḏukẖ pāvṇi▫ā. ||2||

 

The (mool-u) root of (deyvee) goddesses and (deyva) gods is Maaia/Maya, i.e. there are others than God to rely on, (ji’nn-i) which has also (upaaiaa) created (simmrit-i) the Smritis and (saast) Shastras – which talk of gods and goddesses.

Being possessed by (kaam-u) lust/desires and showing (krodh-u) wrath in case of failure to achieve are (pasriaa) prevalent (sansaarey) in the world; they cannot attain union with God and (paavniaa) experience (dukh-u) the pain of being put in cycles of (aaey = coming) births and (jaaey = going) births. 2.

 

ਤਿਸੁ ਵਿਚਿ ਗਿਆਨ ਰਤਨੁ ਇਕੁ ਪਾਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਇਆ ॥ ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਕਮਾਵੈ ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੩॥

Ŧis vicẖ gi▫ān raṯan ik pā▫i▫ā.   Gur parsādī man vasā▫i▫ā.   Jaṯ saṯ sanjam sacẖ kamāvai gur pūrai nām ḏẖi▫āvaṇi▫ā. ||3||

 

The Creator has also (paaiaa) put (ik-u = one, ratan = jewel) the wealth of (giaan) awareness of Naam/Divine commands (vich-i) in (tis-u = that) the human mind. It is forgotten but can be (vasaaiaa = caused to abide) kept (ma’nn-i) in mind (parsaadee) with grace/guidance of (gur) the guru.

Guided by (poorai) the perfect (gur-i) guru s/he (dhiaavniaa) pays attention to (naam-u) Naam; and (kamaavai) practices (jat-u = celibacy) avoiding vices, (sat-u = charity) sharing awareness of Naam, (sanjam-u = control of organs) discipline by way of (sach-u = truth) truthful living. 3.

 

Note: Gurbani often uses relationship between husband and wife as that between God and the soul which yearns to meet God. In this context, it treats life in the world as the parental house of the soul and God’s abode as the house of the in-laws/spouse. It is necessary for the soul-woman to be conscious of what lies ahead after marriage and prepare accordingly. This means being aware of, and learn to obey Divine commands. This is the context of the next verse.

 

ਪੇਈਅੜੈ ਧਨ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਦੂਜੈ ਲਾਗੀ ਫਿਰਿ ਪਛੋਤਾਣੀ ॥ ਹਲਤੁ ਪਲਤੁ ਦੋਵੈ ਗਵਾਏ ਸੁਪਨੈ ਸੁਖੁ ਨ ਪਾਵਣਿਆ ॥੪॥

Pe▫ī▫aṛai ḏẖan bẖaram bẖulāṇī.   Ḏūjai lāgī fir pacẖẖoṯāṇī.   Halaṯ palaṯ ḏovai gavā▫e supnai sukẖ na pāvṇi▫ā. ||4||

 

If in (peyeearrai = parental home) this life (dhan = woman) the soul-woman (bhulaanee) strays from obeying Naam/Divine commands (bharam-i) in delusion/ignorance; she (laagee = attached) follows (doojai) other ideas and (phir-i = then) later (pachhotaanee) repents.

She (gavaaey) loses face (dovai) both in (halat-u = here) life and (palat-u = there) in the hereafter,; s/he cannot (paavniaa) experience (sukh-u) peace even (supnai) in dream of enjoying. 4.

 

 

 

Note: The next verse uses two interconnected expressions – ਮਾਇਆ (Maya) or the world-play and ਤ੍ਰੈ ਗੁਣ (trai gun) or three types of attributes. Maya is considered Triguni i.e. with the three attributes. They are (Tamas (ignorance, inertia, laziness), Rajas (passion, effort, diligence) and Sattva (goodness like charities and rituals). The verse also mentions ਚਉਥੈ ਪਦਿ (Chauthe padd) the fourth stage which represents transcending the three gunas and achieving Sahj or poise. In this state no effort is required for being good; goodness comes naturally.

 

 

ਪੇਈਅੜੈ ਧਨ ਕੰਤੁ ਸਮਾਲੇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਵੇਖੈ ਨਾਲੇ ॥ ਪਿਰ ਕੈ ਸਹਜਿ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਸਬਦਿ ਸਿੰਗਾਰੁ ਬਣਾਵਣਿਆ ॥੫॥

Pe▫ī▫aṛai ḏẖan kanṯ samāle.   Gur parsādī vekẖai nāle.   Pir kai sahj rahai rang rāṯī sabaḏ singār baṇāvaṇi▫ā. ||5||

 

If (dhan) the soul-woman (samaaley) pays attention to – commands of (kant-u) the Almighty-spouse, (parsaadee) with grace/guidance of (gur) the guru, she (veykhai) sees/experiences the Almighty (naaley) with her.

She (rahai) remains (sahj-i) steadfast (rang-i) in love/obedience (kai) of (pir = husband) the Almighty-husband; she (banaavniaa) makes obedience (sabad-i = to the word) to Divine commands her (singaar-u) adornment – to please the Almighty-spouse. 5.

 

ਸਫਲੁ ਜਨਮੁ ਜਿਨਾ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥ ਦੂਜਾ ਭਾਉ ਗੁਰ ਸਬਦਿ ਜਲਾਇਆ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮਿਲਿ ਸਤਸੰਗਤਿ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੬॥

Safal janam jinā saṯgur pā▫i▫ā.   Ḏūjā bẖā▫o gur sabaḏ jalā▫i▫ā.   Ėko rav rahi▫ā gẖat anṯar mil saṯsangaṯ har guṇ gāvaṇi▫ā. ||6||

 

Those (jinaa) who (paaiaa) find/meet and obey (satigur-u) the true guru, their (janam-u) human birth is (sphal-u) fruitful, i.e. they experience God here and merge in IT after death.

They (jalaaiaa = burn) discard (dooja) other (bhaau) ideas (sabad-i = with the word) with the guru’s guidance.

They (mil-i) join (satsangat-i) the holy congregation, (gaavniaa) praise (gun) virtues of (har-i) the Almighty and see (eyko) the One Almighty (rav-i rahiaa) pervading (antar-i) in (ghatt) mind/body. 6.

 

ਸਤਿਗੁਰੁ ਨ ਸੇਵੇ ਸੋ ਕਾਹੇ ਆਇਆ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਮਨਮੁਖਿ ਨਾਮੁ ਚਿਤਿ ਨ ਆਵੈ ਬਿਨੁ ਨਾਵੈ ਬਹੁ ਦੁਖੁ ਪਾਵਣਿਆ ॥੭॥

Saṯgur na seve so kāhe ā▫i▫ā.   Ḏẖarig jīvaṇ birthā janam gavā▫i▫ā.   Manmukẖ nām cẖiṯ na āvai bin nāvai baho ḏukẖ pāvṇi▫ā. ||7||

 

(Kaahey) what for has (so) a person (aaiaa = come) taken human birth if s/he does not (seyvey) obey (satigur-u) the true guru; it is (dhrig-u) disgraceful to (gavaaiaa = lose) waste (janam-u) human birth (birtha) in vain.

(Naam-u) Naam/Divine commands do not (aavai) come (chit-i) to consciousness (manmukh-i = self-willed) of the egoist; s/he (paavniaa) experiences (bah-u) terrible (dukh-u) grief – of denial of union with God (bin-u = without) by not obeying (naavai) Naam. 7.

 

ਜਿਨਿ ਸਿਸਟਿ ਸਾਜੀ ਸੋਈ ਜਾਣੈ ॥ ਆਪੇ ਮੇਲੈ ਸਬਦਿ ਪਛਾਣੈ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲਿਆ ਤਿਨ ਜਨ ਕਉ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਵਣਿਆ ॥੮॥੧॥੩੨॥੩੩॥

Jin sisat sājī so▫ī jāṇai.   Āpe melai sabaḏ pacẖẖāṇai.   Nānak nām mili▫ā ṯin jan ka▫o jin ḏẖur masṯak lekẖ likẖāvaṇi▫ā. ||8||1||32||33|

 

The Creator (jin-i) who (saajee) created (sistt-i/sristt-i) the universe (soee = that one) IT watches and (jaanai) knows everything; and (aapey) IT-self (meylai) unites those with IT who (pachhaanai = understands) obey (sabad-i = word) Naam/Divine commands.

Awareness of Naam (miliaa) is received (kau) by (tin) those (jan) persons on (jin) whose (mastak-i = forehead) destiny (leykh-u = writing) good fortune it is (likaavniaa) written, i.e. by those who find and follow the guru with Divine grace and follow him, says third Nanak. 8. 1. 32. 33.

Note: The significance of the number 8. 1. 32. 33 is as follows:

 

8. verses in the last composition/Asttpadee.

 

1. Asttpadee of the first Guru.

 

32. Asttpadees of the third Guru.

 

33. Total Asttpadees of the first and third gurus.

 

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ਮਾਝ ਮਹਲਾ ੪ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਆਪੇ ॥ ਆਪੇ ਥਾਪੇ ਥਾਪਿ ਉਥਾਪੇ ॥ ਸਭ ਮਹਿ ਵਰਤੈ ਏਕੋ ਸੋਈ ਗੁਰਮੁਖਿ ਸੋਭਾ ਪਾਵਣਿਆ ॥੧॥

Mājẖ mėhlā 4. Āḏ purakẖ aprampar āpe.   Āpe thāpe thāp uthāpe.   Sabẖ mėh varṯai eko so▫ī gurmukẖ sobẖā pāvṇi▫ā. ||1||

 

Composition of the fourth Guru in Raga Maajh. (Aprampar) the infinite (aad-i purakh-u) the primal Being is and self-existent; who (aapey = self) alone can (thaap-i) create and (uthaapai) destroys.

(Soee) that One alone (vartai) is present (mah-i) in (sabh) all; (gurmukh-i) one who follows the guru – is conscious of and obeys the Almighty; s/he (paavniaa) receives glory – of approval by the Creator.

 

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਿਰੰਕਾਰੀ ਨਾਮੁ ਧਿਆਵਣਿਆ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ਘਟਿ ਘਟਿ ਦੇਖਿਆ ਗੁਰਮੁਖਿ ਅਲਖੁ ਲਖਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

Ha▫o vārī jī▫o vārī nirankārī nām ḏẖi▫āvaṇi▫ā.   Ŧis rūp na rekẖ▫i▫ā gẖat gẖat ḏekẖi▫ā gurmukẖ alakẖ lakẖāvaṇi▫ā. ||1|| rahā▫o.

 

(Hau) I (vaari jeeo vaari = am ever sacrifice) adore those who I adore those who

 (dhiaavnia) pay attention to/obey Naam (nirankari) of the Formless Creator.

 (Tis-u = that) the Creator has no (roop) shape or (reykhia = lines on hands and feet) identification marks; God is (deykhiaa) seen in (ghatt-i ghatt-i) mind; (alakh-u = without signs) the formless Creator (lakhaavniaa) is seen (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) pause and contemplate.

 

Page 130

 

ਤੂ ਦਇਆਲੁ ਕਿਰਪਾਲੁ ਪ੍ਰਭੁ ਸੋਈ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥ ਗੁਰੁ ਪਰਸਾਦੁ ਕਰੇ ਨਾਮੁ ਦੇਵੈ ਨਾਮੇ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੨॥

Ŧū ḏa▫i▫āl kirpāl parabẖ so▫ī.   Ŧuḏẖ bin ḏūjā avar na ko▫ī.   Gur parsāḏ kare nām ḏevai nāme nām samāvaṇi▫ā. ||2||

 

O God, (too’n) You (soee = that alone) alone are (prabh-u) the Master; You are (daiaal-u) compassionate and (kirpal) merciful; there is (na koee = not any) no (dooja = second) one (avar-u) else (bin-u) except (tudh-u) You.

One on whom You (karey = do) bestow (parsaad-u) grace to find (gur-u) the guru, and the guru (deyvai = gives) imparts awareness of Naam, s/he (samaavniaa) remains absorbed (naam-i = in naam) in the Divine (naamey) through compliance with Naam. 2.

 

ਤੂੰ ਆਪੇ ਸਚਾ ਸਿਰਜਣਹਾਰਾ ॥ ਭਗਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਭੀਜੈ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥੩॥

Ŧūʼn āpe sacẖā sirjaṇhārā.   Bẖagṯī bẖare ṯere bẖandārā.   Gurmukẖ nām milai man bẖījai sahj samāḏẖ lagāvaṇi▫ā. ||3||

 

(Too’n) You (aapey = self) alone are (sachaa) the Eternal (sirjanhaara) Creator; the minds of creatures are (bharey) full with (bhanddaara) stores (bhagtee) devotion, i.e. Naam is present in all.

When awareness of Naam (milai) is obtained (gurmukh-i) from the guru, one’s (man-u) mind is (bheejai = soaked) imbued with Divine love and (lagaavniaa) remains (sahj-i) in naturallyn steady (samaadh-i = in meditation) focus on obeying Naam. 3.

 

ਅਨਦਿਨੁ ਗੁਣ ਗਾਵਾ ਪ੍ਰਭ ਤੇਰੇ ॥ ਤੁਧੁ ਸਾਲਾਹੀ ਪ੍ਰੀਤਮ ਮੇਰੇ ॥ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ਜਾਚਾ ਗੁਰ ਪਰਸਾਦੀ ਤੂੰ ਪਾਵਣਿਆ ॥੪॥

An▫ḏin guṇ gāvā parabẖ ṯere.   Ŧuḏẖ sālāhī parīṯam mere.   Ŧuḏẖ bin avar na ko▫ī jācẖā gur parsādī ṯūʼn pāvṇi▫ā. ||4||

 

Please enable that I (andin-u = everyday) ever (gaavaa = sing) praise/emulate (teyrey) Your (gun) virtues; and (saalaahee = praise) acknowledge/obey (tudh-u) You (meyrey) my (preetam) Beloved Master.

I (jaachaa) seek (na koee = not any) none (avar-u) else (bin-u) except (tudh-u) You; (too’n) You (paavniaa) are found (parsaadee) with grace/guidance of (gur) the guru. 4.

 

ਅਗਮੁ ਅਗੋਚਰੁ ਮਿਤਿ ਨਹੀ ਪਾਈ ॥ ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤੂੰ ਲੈਹਿ ਮਿਲਾਈ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਧਿਆਈਐ ਸਬਦੁ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥

Agam agocẖar miṯ nahī pā▫ī.   Apṇī kirpā karahi ṯūʼn laihi milā▫ī.   Pūre gur kai sabaḏ ḏẖi▫ā▫ī▫ai sabaḏ sev sukẖ pāvṇi▫ā. ||5|

 

You are (agam) beyond comprehension (agochar-u) beyond reach of the senses, and hence no one (paaee) can know Your Being; You (laih-i milaaee) unite, i.e. enable to find You within, when You (karah-i) bestow (apnee = own) Your (kripaa) grace.

We should (dhiaaeeai) pay attention to /obey (sabad-i = with the word) with guidance (kai) of (poorai) the perfect guru; (sukh-u) peace by union with You, (paavniaa) is attained (seyv-i = serving) obeying (sabad-u = word) Naam/Divine commands – guided by the guru. 5.

 

ਰਸਨਾ ਗੁਣਵੰਤੀ ਗੁਣ ਗਾਵੈ ॥ ਨਾਮੁ ਸਲਾਹੇ ਸਚੇ ਭਾਵੈ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤੀ ਮਿਲਿ ਸਚੇ ਸੋਭਾ ਪਾਵਣਿਆ॥੬॥

Rasnā guṇvanṯī guṇ gāvai.   Nām salāhe sacẖe bẖāvai.   Gurmukẖ saḏā rahai rang rāṯī mil sacẖe sobẖā pāvṇi▫ā. ||6||

 

O God, one whose (rasna) the tongue that (gaavai = sings) praises Your (gun) virtues is (gunvantee = virtuous) blessed; s/he (salaahey = praises) acknowledges/obeys Naam and (bhaavai) is approved (sachai) the Eternal.

The tongue one (gurmukh-i) who follows the guru, (sadaa) ever (rahai) remains (raatee) imbued (rang-i) with Divine love; and that person (paavniaa) receives (sobha) the glory of (mil-i) union with (sachey) with the Eternal. 6.

 

ਮਨਮੁਖੁ ਕਰਮ ਕਰੇ ਅਹੰਕਾਰੀ ॥ ਜੂਐ ਜਨਮੁ ਸਭ ਬਾਜੀ ਹਾਰੀ ॥ ਅੰਤਰਿ ਲੋਭੁ ਮਹਾ ਗੁਬਾਰਾ ਫਿਰਿ ਫਿਰਿ ਆਵਣ ਜਾਵਣਿਆ ॥੭॥

Manmukẖ karam kare ahaʼnkārī.   Jū▫ai janam sabẖ bājī hārī.   Anṯar lobẖ mahā gubārā fir fir āvaṇ jāvaṇi▫ā. ||7||

 

On the other hand, (manmukh-u = self-willed) an egoist (karey = does, karam = deeds) acts (ahankaaree) by pride/ego; she (haaree) loses (sabh) the whole (baajee) game of (janam-u) human birth – opportunity to find God – (jooai) in gambling, i.e. remaining directionless.

S/he has (lobh) greed (antar-i) within, i.e. chases material satisfaction, has (mahaa = great) pitch (gubaara) darkness, i.e. is totally oblivious of Naam, – cannot unite with the Almighty and remains (aavan = coming) births and (jaavniaa = going) deaths (phir-i phir-i) again and again. 7.

 

ਆਪੇ ਕਰਤਾ ਦੇ ਵਡਿਆਈ ॥ ਜਿਨ ਕਉ ਆਪਿ ਲਿਖਤੁ ਧੁਰਿ ਪਾਈ ॥ ਨਾਨਕ ਨਾਮ ਮਿਲੈ ਭਉ ਭੰਜਨੁ ਗੁਰ ਸਬਦੀ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੧॥੩੪॥

Āpe karṯā ḏe vadi▫ā▫ī.   Jin ka▫o āp likẖaṯ ḏẖur pā▫ī.   Nānak nām milai bẖa▫o bẖanjan gur sabḏī sukẖ pāvṇi▫ā. ||8||1||34||

 

(Karta) the Creator (aapey) IT-self (dey-i) gives awareness of (vaddiaaee = greatness) Divine virtues and commands; (kau) to those (jin kau) in whose fortune IT (paaee) puts (likhat-u) this writing (dhur-i) at the source, i.e. those who show propensity.

Says fourth Nanak: One who (milai) receives awareness of Naam which (bhanjan-u = destroyer) ends (bhau/bhav) rebirth in the world, and (paavniaa) attains (sukh-u) peace – by union with God – (sabdee = with the word) with guidance of the guru. 8. 1. 34.