SGGS pp 564-565, Vaddhans M: 3, Astpadis 1-2.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ   ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 3 asatpaḏī▫ā    Ik▫oaʼnkār saṯgur parsāḏ.

Compositions of (aspadiaa) eight stanzas each by (mahala 3) the third Guru.  Invoking the One all-pervasive Creator, who may be known with the true guru’s grace.

ਸਚੀ ਬਾਣੀ ਸਚੁ ਧੁਨਿ ਸਚੁ ਸਬਦੁ ਵੀਚਾਰਾ ॥ ਅਨਦਿਨੁ ਸਚੁ ਸਲਾਹਣਾ ਧਨੁ ਧਨੁ ਵਡਭਾਗ ਹਮਾਰਾ ॥੧॥

Sacẖī baṇī sacẖ ḏẖun sacẖ sabaḏ vīcẖārā.  An▫ḏin sacẖ salāhṇā ḏẖan ḏẖan vadbẖāg hamārā. ||1||

(Baani = words) messages of (sachi) the Eternal Master are ever received through (sach-u) celestial (dhun) music and are understood by (veechaara) contemplating (sach-u = eternal) the never-failing (sabad-u = word)  teachings – of the guru.

It is (hamaara) my (dhan-u dhan-u) great (vaddbhaag) good fortune because with this awareness, I (andin-u = daily) ever (salaahana) praise (sach-u) the Eternal Master – and live by IT’s virtues and commands. 1.

ਮਨ ਮੇਰੇ ਸਾਚੇ ਨਾਮ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ ਦਾਸਨਿ ਦਾਸਾ ਹੋਇ ਰਹਹਿ ਤਾ ਪਾਵਹਿ ਸਚਾ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Man mere sācẖe nām vitahu bal jā▫o.  Ḏāsan ḏāsā ho▫e rahėh ṯā pāvahi sacẖā nā▫o. ||1|| rahā▫o.

O (m-er-e) my (man) mind, (bal-i jaau) sacrifice yourself (vittahu) to obtain awareness of (naam-u) Divine virtues.

You have to be (daasan-i) the servant of (daasa) servants of the Master, i.e. you need to be humble, to (paavah-i = obtain) find (sachaa) the eternal (naau) Naam. 1.

(Rahaau) dwell on this and contemplate.

Page 565

ਜਿਹਵਾ ਸਚੀ ਸਚਿ ਰਤੀ ਤਨੁ ਮਨੁ ਸਚਾ ਹੋਇ ॥ ਬਿਨੁ ਸਾਚੇ ਹੋਰੁ ਸਾਲਾਹਣਾ ਜਾਸਹਿ ਜਨਮੁ ਸਭੁ ਖੋਇ ॥੨॥

Jihvā sacẖī sacẖ raṯī ṯan man sacẖā ho▫e.  Bin sācẖe hor salāhṇā jāsėh janam sabẖ kẖo▫e. ||2||

When (jihva) the tongue is (rati) imbued with the virtues of (sach-i) of the Eternal, it (sach-i = truthful) utters virtues of the Master; (tan-u) the body and (man-u) mind become (sachaa) true to these, i.e. one thinks and acts by Divine virtues and commands – this leads to union of the soul with the Creator.

On the other hand one who (saalaahna) praises/worships (hor-u) someone else than (saach-e) the Eternal, (jaasah-i) shall depart from the world (kho-e = losing) wasting (sabh-u) the entire (janam-u) human birth – for failure to unite with the Master. 2.

ਸਚੁ ਖੇਤੀ ਸਚੁ ਬੀਜਣਾ ਸਾਚਾ ਵਾਪਾਰਾ ॥ ਅਨਦਿਨੁ ਲਾਹਾ ਸਚੁ ਨਾਮੁ ਧਨੁ ਭਗਤਿ ਭਰੇ ਭੰਡਾਰਾ ॥੩॥

Sacẖ kẖeṯī sacẖ bījṇā sācẖā vāpārā.  An▫ḏin lāhā sacẖ nām ḏẖan bẖagaṯ bẖare bẖandārā. ||3||

Let (kh-eti = soil) the body be (sach-u) righteous, (beejna = act of sowing) deeds (sach-u) righteous, and let (vaapaara = dealings) conduct be (saachaa) truthful.

By (andin-u) ever practicing this, one obtains (dhan-u) the wealth of (naam-u) virtues of (sach-u) the Eternal, as (laahaa) the profit; the Divine (bhanddaara) store-houses are (bhar-e) full for the benefit of (bhagat-i) the devotees. 3.  

ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਸਚੁ ਟੇਕ ਹਰਿ ਨਾਉ ॥ ਜਿਸ ਨੋ ਬਖਸੇ ਤਿਸੁ ਮਿਲੈ ਮਹਲੀ ਪਾਏ ਥਾਉ ॥ ੪॥

Sacẖ kẖāṇā sacẖ painṇā sacẖ tek har nā▫o.  Jis no bakẖse ṯis milai mahlī pā▫e thā▫o. ||4||

Let (sach-u) truth be (khaana) the food and truth (painanaa) the clothes, i.e. make truthful living the way of life, with (har-i naau) Divine virtues and commands (tt-ek = support) the guide.

One (jis no) whom the Almighty (bakhs-e) bestows, (tis-u) that person (milai) receives this awareness and (paa-e) gets (thaau) place (mahli) in the Divine palace, i.e. is accepted for union with the Almighty. 4.

ਆਵਹਿ ਸਚੇ ਜਾਵਹਿ ਸਚੇ ਫਿਰਿ ਜੂਨੀ ਮੂਲਿ ਨ ਪਾਹਿ ॥ ਗੁਰਮੁਖਿ ਦਰਿ ਸਾਚੈ ਸਚਿਆਰ ਹਹਿ ਸਾਚੇ ਮਾਹਿ ਸਮਾਹਿ ॥੫॥

Āvahi sacẖe jāvėh sacẖe fir jūnī mūl na pāhi.  Gurmukẖ ḏar sācẖai sacẖiār hėh sācẖe māhi samāhi. ||5||

Such persons (aavah-i = come) are born (sach-e = truthful) with virtues and (jaavah-i = go) depart with virtues – they unite with the Master, and are not (paah-i) put (jooni) in a life form, i.e. are not born, (mool-i = at all) ever, (phir-i) again.

They (gurmukh-i) follow the guru and (hah-i) are accepted as (sachiaa) genuine in (dar-i) in the court (saachai) of the Eternal to (samaah-i) merge (maah-i) in (saach-e) the Eternal Master. 5.

ਅੰਤਰੁ ਸਚਾ ਮਨੁ ਸਚਾ ਸਚੀ ਸਿਫਤਿ ਸਨਾਇ ॥ ਸਚੈ ਥਾਨਿ ਸਚੁ ਸਾਲਾਹਣਾ ਸਤਿਗੁਰ ਬਲਿਹਾਰੈ ਜਾਉ ॥੬॥

Anṯar sacẖā man sacẖā sacẖī sifaṯ sanā▫e.  Sacẖai thān sacẖ salāhṇā saṯgur balihārai jā▫o. ||6||

(Antar-u = within) in their minds is (sachaa) the Eternal Master and their (man-u = mind) thinking is (sachaa = truthful) based on Divine virtues; they (sifat-i sanaa-e) praise virtues (sachi = true) of the Almighty.

The (thaan-i) place where (sach-u) the Master is (saalaahna) praises, is (sachi) blessed; I (balihaarai jaau = am sacrifice) adore (satigur) the true guru who guides. 6.

ਸਚੁ ਵੇਲਾ ਮੂਰਤੁ ਸਚੁ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ ਸਚੁ ਵੇਖਣਾ ਸਚੁ ਬੋਲਣਾ ਸਚਾ ਸਭੁ ਆਕਾਰੁ ॥੭॥

Sacẖ velā mūraṯ sacẖ jiṯ sacẖe nāl pi▫ār.  Sacẖ vekẖ▫ṇā sacẖ bolṇā sacẖā sabẖ ākār. ||7||

(Jit-u = which) any time and any (moorat/mahoorat = auspicious time) period of time is (sach-u) blessed when one (piaar-u) loves, i.e. remembers (sach-e) the Eternal.

One should (v-ekhna) see (sach-u) the Eternal in every one, (bolna) speak (sach-u) the truth – recount Divine virtues –  and see (sabh-u) every (aakaar-u) form as that of (sachaa) the Eternal Master. 7.

ਨਾਨਕ ਸਚੈ ਮੇਲੇ ਤਾ ਮਿਲੇ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖਸੀ ਆਪੇ ਕਰੇ ਰਜਾਇ ॥੮॥੧॥

Nānak sacẖai mele ṯā mile āpe la▫e milā▫e.  Ji▫o bẖāvai ṯi▫o rakẖsī āpe kare rajā▫e. ||8||1||

Says the third Nanak: When the guru (m-el-e) helps find (sachai) the Eternal Master, i.e. those who follow the guru’s teachings, (ta) then the Almighty (aap-e) IT-self (la-e milaa-e) unites them, i.e. calls them over with honor.

(Jio) as IT (bhaavai) wills, (rakhsi) keeps the creatures; IT-self (kar-e = does) decides IT’s (rajaa-e) will – not being influenced by others. 8. 1.

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Note: In this Shabad, the third Guru says there are numerous distractions all round the human beings. So s/he finds it hard to focus on Naam/Divine virtues and commands. S/he needs the guru’s guidance to overcome the temptations and live by Naam.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਮਨੂਆ ਦਹ ਦਿਸ ਧਾਵਦਾ ਓਹੁ ਕੈਸੇ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਇੰਦ੍ਰੀ ਵਿਆਪਿ ਰਹੀ ਅਧਿਕਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਨਿਤ ਸੰਤਾਵੈ ॥੧॥

vad▫hans mėhlā 3.  Manū▫ā ḏah ḏis ḏẖāvḏā oh kaise har guṇ gāvai.  Inḏrī vi▫āp rahī aḏẖikā▫ī kām kroḏẖ niṯ sanṯāvai. ||1||

Composition of the third Guru in Raag Vaddhans. (Manooaa) the human mind (dhaavda) runs (dah) in ten (dis) directions, i.e. all over, then (kaisey) how can (ohu) it (gaavai = sing) praise and emulate (gun) virtues of the Almighty?

(Indri = organs) the sensory organs (viaap-i rahi) wander (adhikaai) increasingly fascinated by the world-play, i.e. by numerous distractions around, resulting in (kaam-u) desires, and (krodh-u) anger (nit) ever (santaavai) afflicting the mind. 1.

ਵਾਹੁ ਵਾਹੁ ਸਹਜੇ ਗੁਣ ਰਵੀਜੈ ॥ ਰਾਮ ਨਾਮੁ ਇਸੁ ਜੁਗ ਮਹਿ ਦੁਲਭੁ ਹੈ ਗੁਰਮਤਿ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

vāhu vāhu sėhje guṇ ravījai.  Rām nām is jug mėh ḏulabẖ hai gurmaṯ har ras pījai. ||1|| rahā▫o.

We should (raveejai) remember (gun) virtues of (vaahu vaahu = praiseworthy) the Almighty (sahjey) making it part of our nature, i.e. make it a way of life.

(Mah-i) in (is-u) this (jug) age – of conflicts/duality -, it (hai) is (dulabh-u = hard to find) hard to remember (naam-u) virtues of (raam) the all-pervasive Master; so one should (paajai) drink (har-i) the Divine (ras-u) elixir – get awareness of Divine virtues – (gurmat-i) with the guru’s guidance. 1.

(Rahaau) dwell on this and contemplate.

ਸਬਦੁ ਚੀਨਿ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਤਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਵੈ ॥ ਗੁਰਮਤੀ ਆਪੈ ਆਪੁ ਪਛਾਣੈ ਤਾ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਵੈ ॥੨॥

Sabaḏ cẖīn man nirmal hovai ṯā har ke guṇ gāvai.  Gurmaṯī āpai āp pacẖẖāṇai ṯā nij gẖar vāsā pāvai. ||2||

(Man-u) the mind (hovai) is (nirmal-u = free of dirt) purified of other ideas (cheen-i) by understanding (sabad-u = word) the guru’s teachings and (ta) then it (gaavai = sings) remembers (har-i gun) Divine virtues and tries to emulate them.

(Gurmati) with the guru’s guidance the mind (pachhaanai = recognises) searches within – to find the Almighty and – (ta) then the soul (paavai = obtains) gets (vaasa) to dwell (nij ghar-i) in own home, i.e. remains steady with focus on God and is not swayed by anything. 2.

ਏ ਮਨ ਮੇਰੇ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਉ ॥੩॥

Ė man mere saḏā rang rāṯe saḏā har ke guṇ gā▫o.  Har nirmal saḏā sukẖ▫ḏāṯa man cẖinḏi▫ā fal pā▫o. ||3||

(Ae) o (meyrey) my (man) mind, (sadaa) ever be (raatey) imbued (rang-i) with love of the Master and (gaau = sing) praise and emulate (gun) virtues of (har-i) the Almighty.

Virtues of (har-i) the Almighty are (nirmal-u = pure) purifying; IT is (sadaa) ever (sukhdaata) the giver of comforts; remember IT and (paau) obtain (phal-u = fruit) fulfilment of (man-i chindia) the wish of the mind – of union with the Master. 3.

ਹਮ ਨੀਚ ਸੇ ਊਤਮ ਭਏ ਹਰਿ ਕੀ ਸਰਣਾਈ ॥ ਪਾਥਰੁ ਡੁਬਦਾ ਕਾਢਿ ਲੀਆ ਸਾਚੀ ਵਡਿਆਈ ॥੪॥

Ham nīcẖ se ūṯam bẖa▫e har kī sarṇā▫ī.  Pāthar dubḏā kādẖ lī▫ā sācẖī vadi▫ā▫ī. ||4||

(Sey) from a (neech) a lowly person, (ham) I (bhaey) have become (ootam) exalted by placing myself (sarnaai = sanctuary) in care and obedience (ki) of the Almighty.

I was (paathar-u) a stone, i.e. loaded with wrong-doings, and was (ddubdaa) drowning in vices; it is (vaddiaai) greatness (saachi) of the Eternal Master, (kaaddh-i leeaa) to have pulled me out of them. 4.

ਬਿਖੁ ਸੇ ਅੰਮ੍ਰਿਤ ਭਏ ਗੁਰਮਤਿ ਬੁਧਿ ਪਾਈ ॥ ਅਕਹੁ ਪਰਮਲ ਭਏ ਅੰਤਰਿ ਵਾਸਨਾ ਵਸਾਈ ॥੫॥

Bikẖ se amriṯ bẖa▫e gurmaṯ buḏẖ pā▫ī.  Akahu parmal bẖa▫e anṯar vāsnā vasā▫ī. ||5||

My conduct has become (amrit = ambrosial) virtuous (sey) from being (bikh-u) vicious; I (paai) obtained this change in (budh-i = intellect) understanding (gurmat-i) with the guru’s counsel.

(Akahu) from a worthless plant I (bhaey) became (parmal) sandalwood, i.e. was transformed from virtue-less to virtuous; I now exude supreme (vaasna) fragrance of virtues; and (vasaai = cause to abide) keep them (antar-i = within) in mind – to live by them. 5.

ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਜਗ ਮਹਿ ਖਟਿਆ ਆਇ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੬॥

Māṇas janam ḏulambẖ hai jag mėh kẖati▫ā ā▫e.  Pūrai bẖāg saṯgur milai har nām ḏẖi▫ā▫e. ||6||

(Maanas) human (janam-u) birth (hai) is (dulambh) hard to get; one (aaey) is born (mah-i) in (jag) the world to (khattiaa) to profit from it – because this is an opportunity to unite with the Creator.

Union with the Creator is achieved when with (poorai = perfect) good (bhaag-i) fortune, (satigur-u) the true guru (milai) is found and – with his guidance, one (dhiaaey) pays attention to (naam-u) Divine virtues – and accepts them as guide for life. 6.

ਮਨਮੁਖ ਭੂਲੇ ਬਿਖੁ ਲਗੇ ਅਹਿਲਾ ਜਨਮੁ ਗਵਾਇਆ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਸਦਾ ਸੁਖ ਸਾਗਰੁ ਸਾਚਾ ਸਬਦੁ ਨ ਭਾਇਆ ॥੭॥

Manmukẖ bẖūle bikẖ lage ahilā janam gavā▫i▫ā.  Har kā nām saḏā sukẖ sāgar sācẖā sabaḏ na bẖā▫i▫ā. ||7||

Those who do not follow the guru, but are (manmukh-i) self-willed, they (bhooley) go astray, (lagey) indulge in (bikh-u = poison) vices and (gavaaia = lose) waste (janam-u) human birth (ahilaa) in vain.

They do not find (sabad-u = word) the guru’s teachings (bhaaia = liked) agreeable and do not remember (har-i ka naam-u) Divine virtues, which are (sadaa) ever (sagar-u = ocean) the source of (sukh) comfort/peace. 7.

ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸਭੁ ਕੋ ਕਰੈ ਵਿਰਲੈ ਹਿਰਦੈ ਵਸਾਇਆ ॥ ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਮੋਖ ਮੁਕਤਿ ਤਿਨ੍ਹ੍ਹ ਪਾਇਆ ॥੮॥੨॥

Mukẖahu har har sabẖ ko karai virlai hirḏai vasā▫i▫ā.  Nānak jin kai hirḏai vasi▫ā mokẖ mukaṯ ṯinĥ pā▫i▫ā. ||8||2||

(Sabh-u ko) every one (karai = utters, mukhah-u = from mouth) talks of (har-i har-i) virtues and commands of the Almighty, but (virlai) some rare person (vasaaia) keeps them (hirdai) in mind – as guide for life.

(Jin) those in whose (hirdai) mind Divine virtues and commands (vasiaa) abide, (tinh) those persons (paaiaa) obtain (mokh mukat-i) emancipation – from vices in life and rebirth on death, says the third Nanak. 8. 2.