SGGS pp 160-162, Gaurri M: 3, (28-33).

 

 

Note: The first verse of this Shabad uses the term ਮਾਰਣੁ (Maaran) meaning a softening agent like some spice in food. It is used here as metaphor for something that would cause to heart/mind dissolve the ego.

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਤੂੰ ਅਕਥੁ ਕਿਉ ਕਥਿਆ ਜਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਮਾਰਣੁ ਮਨ ਮਾਹਿ ਸਮਾਹਿ ॥ ਤੇਰੇ ਗੁਣ ਅਨੇਕ ਕੀਮਤਿ ਨਹ ਪਾਹਿ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Ŧūʼn akath ki▫o kathi▫ā jāhi.   Gur sabaḏ māraṇ man māhi samāhi.   Ŧere guṇ anek kīmaṯ nah pāhi. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. O God, (toon) You are (akath-u) indescribable, and (kiau =how?) cannot (kathiaa jaah-i) be described. (Gur) the guru’s (sabad-u) word/teachings (maaran-u = killer) dissolve ego, then the Almighty (samaah-i) abides (maah-i) in (man) mind

Otherwise, your (gun) virtues are (aneyk) innumerable and no one can (paaey) put (keemat-i) price on them, i.e. cannot understand them – without the guru. 1.

 

ਜਿਸ ਕੀ ਬਾਣੀ ਤਿਸੁ ਮਾਹਿ ਸਮਾਣੀ ॥ ਤੇਰੀ ਅਕਥ ਕਥਾ ਗੁਰ ਸਬਦਿ ਵਖਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Jis kī baṇī ṯis māhi samāṇī.   Ŧerī akath kathā gur sabaḏ vakẖāṇī. ||1|| rahā▫o.

 

The Almighty (jis ki) whose power (baani) construction/this creation functions, that power (samaani) is contained (maah-i) in (tis-u = that) the Creator. O Almighty, (teyri) Your (akath) indescribable (kathaa) description, i.e. powers (vakhaani = told) are known (sabad-i = with the word) with guidance of (gur) the guru. 1.

(Rahaau) pause here and reflect.

 

ਜਹ ਸਤਿਗੁਰੁ ਤਹ ਸਤਸੰਗਤਿ ਬਣਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਸਹਜੇ ਹਰਿ ਗੁਣ ਗਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਤਹਾ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥੨॥

Jah saṯgur ṯah saṯsangaṯ baṇā▫ī.   Jah saṯgur sėhje har guṇ gā▫ī.   Jah saṯgur ṯahā ha▫umai sabaḏjalā▫ī. ||2||

 

(Jah) where (satigur-u) the true guru is present, (tah) there (satsangat-i) the congregation (banaaee) forms. (Jah) where (satigur-u) the true guru is present (gun) virtues of (har-i) the Almighty are (gaaee = sung) praised (sahjey = naturally) all the time.

(Jah) where (satigur-u) the true guru is present (tahaa) there (haumai) ego (jalaaee = burnt0 dissolved (sabad-I = with the word) with obedience to the Almighty. 2.

 

ਗੁਰਮੁਖਿ ਸੇਵਾ ਮਹਲੀ ਥਾਉ ਪਾਏ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੩॥

Gurmukẖ sevā mahlī thā▫o pā▫e.   Gurmukẖ anṯar har nām vasā▫e.   Gurmukẖ bẖagaṯ har nām samā▫e. ||3||

 

One, (paaey) gets (paaey = finds, tthau = place) is admitted (mahli) to the mansion, i.e. is accepted for merger with God.

One (vasaaey = causes to dwell) keeps (naam-u) commands (har-i) of the Almighty (antar-I = within) in mind (gurmukh-i) with the guru’s guidance.

(Bhagat-i) the devotee (samaaey) remains absorbed in obedience of (Naam of the Almighty, (gurmukh-i) with the guru’s guidance. 3

 

ਆਪੇ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ ਪੂਰੇ ਸਤਿਗੁਰ ਸਿਉ ਲਗੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਕਉ ਜੈਕਾਰੁ ॥ ੪॥੮॥੨੮॥

Āpe ḏāṯ kare ḏāṯār.   Pūre saṯgur si▫o lagai pi▫ār.   Nānak nām raṯe ṯin ka▫o jaikār. ||4||8||28||

 

When (daataar-u = giver) the benevolent Almighty (aapey) IT-self (karey = makes, daat-I = benediction) bestows grace, then one finds, and (lagai) develops (piaar-u) love/obedience (siau) with, (poorey) true (satigur) true guru.

Those who follow the guru and (ratey) are imbued with love/obedience to Naam, (jaikaar-u) praise (kau) to (tin) them, says third Nanak. 4. 8. 28.

 

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਏਕਸੁ ਤੇ ਸਭਿ ਰੂਪ ਹਹਿ ਰੰਗਾ ॥ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਸਭਿ ਸਹਲੰਗਾ ॥ ਭਿੰਨ ਭਿੰਨ ਵੇਖੈ ਹਰਿ ਪ੍ਰਭੁ ਰੰਗਾ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.

Ėkas ṯe sabẖ rūp hėh rangā.   Pa▫uṇ pāṇī baisanṯar sabẖ sahlangā.   Bẖinn bẖinn vekẖai har parabẖrangā. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Sabh-i) all (roop = forms. Ranga = colours) forms and their characteristics (hah-i) are created (tey) by (eykas-u) the One Creator. (Sabh-i) all bodies are made of (Paun-u) air (paani) water, (baisantar-u) air with clay and space (sahlanga) put together; (har-i) the Almighty (prabh-u) Master (veykhai) watches.

/takes care of creatures of (bhinn bhinn) different types according to roles allotted to them. 1.

 

ਏਕੁ ਅਚਰਜੁ ਏਕੋ ਹੈ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵੀਚਾਰੇ ਵਿਰਲਾ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Ėk acẖraj eko hai so▫ī.   Gurmukẖ vīcẖāre virlā ko▫ī. ||1|| rahā▫o.

 

(Eyk-u = one) the wonder is that (eyko = one) the same (soee = that) Creator is present in creatures of different types. (Koee) some (virla) rare person (veechaarey = reflects) understands this (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) pause here and reflect.

 

ਸਹਜਿ ਭਵੈ ਪ੍ਰਭੁ ਸਭਨੀ ਥਾਈ ॥ ਕਹਾ ਗੁਪਤੁ ਪ੍ਰਗਟੁ ਪ੍ਰਭਿ ਬਣਤ ਬਣਾਈ ॥ ਆਪੇ ਸੁਤਿਆ ਦੇਇ ਜਗਾਈ ॥੨॥

Sahj bẖavai parabẖ sabẖnī thā▫ī.   Kahā gupaṯ pargat parabẖ baṇaṯ baṇā▫ī.   Āpe suṯi▫ā ḏe▫e jagā▫ī. ||2||

 

The Creator (bhavai = moves about) is present everywhere (sahj) naturally. (Kahaa) somewhere (gupat-u) hidden and somewhere (pragatt-u) manifest; (prabh-i) the Almighty has (banaaee) made this (banat = happening) play. (jagaaee) wakes up and (dey-i) gives awareness to some (sutiaa = asleep) without effort (Aapey) IT-self, i.e. with Divine grace. 2

 

ਤਿਸ ਕੀ ਕੀਮਤਿ ਕਿਨੈ ਨ ਹੋਈ ॥ ਕਹਿ ਕਹਿ ਕਥਨੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਵੈ ਬੂਝੈ ਹਰਿ ਸੋਈ ॥੩॥

Ŧis kī kīmaṯ kinai na ho▫ī.   Kahi kahi kathan kahai sabẖ ko▫ī.   Gur sabaḏ samāvai būjẖai har so▫ī. ||3||

 

(Keemat-i = price) measure (ki) of (tis = that) the Almighty (na hoee) cannot be done (kinai) by anyone. However (sabh-u koee) everyone (kahai = says) gives (kathan-u) description and (kahai kahai) keeps talking about it.

But one (samaavai) is absorbed (sabad-i = in the word) in following teachings of the guru (boojhai) understands virtues and commands of (har-i) the Almighty. 3.

 

ਸੁਣਿ ਸੁਣਿ ਵੇਖੈ ਸਬਦਿ ਮਿਲਾਏ ॥ ਵਡੀ ਵਡਿਆਈ ਗੁਰ ਸੇਵਾ ਤੇ ਪਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੪॥੯॥੨੯॥

Suṇ suṇ vekẖai sabaḏ milā▫e.   vadī vadi▫ā▫ī gur sevā ṯe pā▫e.   Nānak nām raṯe har nām samā▫e. ||4||9||29||

 

The Almighty (sun-i sun-i) hears and (veykhai) watches everyone; and (milaaey = causes to meet) unites (sabad-i = with the word) through obedience to Naam/Divine commands. One (paaey) obtains this (vaddi) great (vaddiaaee) glory (tey) with (seyva = service) obedience to (gur) the guru.

Those (ratey) imbued (naam-i) with Almighty’s love (samaaey = absorbed) conform to Naam/commands of (har-i) the Almighty, says third Nanak. 4. 9. 29.

 

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖਿ ਸੂਤਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਜਾਗੇ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰਿ ॥ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨ ਨਾਮ ਪਿਆਰਿ ॥ ੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.  Manmukẖ sūṯā mā▫i▫ā mohi pi▫ār.   Gurmukẖ jāge guṇ gi▫ān bīcẖār.   Se jan jāge jin nām pi▫ār. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Manmukh-i) a self-willed person remains (soota = asleep) inebriated (piaar-i) with love for/being engrossed in objects of (moh-i) of allurements in (Maaia) the world-play. On the other hand, (gurmukh-i) those who follow the guru (beechaar-i) reflect on (giaan) awareness of Naam (jaagey = awake) remain alert to avoid vices.

(Sey) those (jan) persons who are imbued (piaar-i) with love of Naam, (jaagey = awake) remain alert to both vices and Divine commands. 1.

 

ਸਹਜੇ ਜਾਗੈ ਸਵੈ ਨ ਕੋਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਬੂਝੈ ਜਨੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Sėhje jāgai savai na ko▫e.   Pūre gur ṯe būjẖai jan ko▫e. ||1|| rahā▫o.

 

 

(Na koey) no one who follows the guru (jaagai = awakens) remains alert (sahje) effortlessly and never (savai = sleeps) neglects vigilance. 1

(Rahaau) pause here and reflect.

 

ਅਸੰਤੁ ਅਨਾੜੀ ਕਦੇ ਨ ਬੂਝੈ ॥ ਕਥਨੀ ਕਰੇ ਤੈ ਮਾਇਆ ਨਾਲਿ ਲੂਝੈ ॥ ਅੰਧੁ ਅਗਿਆਨੀ ਕਦੇ ਨ ਸੀਝੈ ॥੨॥

Asanṯ anāṛī kaḏe na būjẖai.   Kathnī kare ṯai mā▫i▫ā nāl lūjẖai.   Anḏẖ agi▫ānī kaḏe na sījẖai. ||2||

 

But one who is (asant = opposite of a saint/seeker) does not want to learn, remains (anaarri) ignorant; s/he (Kathni = talking, karai = does) says words of wisdom but (loojhai) remains entangled with (maaiaa) the world-play; such (andh-u = blind) an utterly (agiaani) ignorant person can never (seejhai) succeed in overcoming vices and getting to God. 2.

 

ਇਸੁ ਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥ ਵਿਰਲਾ ਕੋ ਪਾਏ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਉਧਾਰਾ ॥੩॥

Is jug mėh rām nām nisṯārā.   virlā ko pā▫e gur sabaḏ vīcẖārā.   Āp ṯarai sagle kul uḏẖārā. ||3||

 

(Mah-i) in (is-u = this) the present age of conflicts, one obtains (nistaara) freedom from temptations by obeying (naam-i) Naam/commands of (raam) the Almighty. However (ko) some (virla) rare person (paaey) obtains awareness of Namm (veechaaraa = reflection) understanding (sabad-i = word of) teachings of (gur) the guru.

Such a person (aap-i) him/her-self (tarai = swims) overcomes vices and (udhaara = raises) brings good name to his/her (kul) lineage. 3.

 

Page 161

 

Note: The next verse mentions ਕਲਿਜੁਗ (Kal-i Jug) meaning the Age of conflict, the last of the four ages according to Hindu mythology, the first three being Sat Jug, Tryeta Jug and Duaapar Jug. According to Hindu thought characteristics of the people change with these ages. Kali Jug is about lack of truthfulness and lawlessness. Gurmat does not endorse this and says it represents personal characteristics and not those of time. This is brought out in this Verse by saying that Kali Jug is born in the family of an outcast.

 

ਇਸੁ ਕਲਿਜੁਗ ਮਹਿ ਕਰਮ ਧਰਮੁ ਨ ਕੋਈ ॥ ਕਲੀ ਕਾ ਜਨਮੁ ਚੰਡਾਲ ਕੈ ਘਰਿ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਮੁਕਤਿ ਨ ਹੋਈ ॥੪॥੧੦॥੩੦॥

Is kalijug mėh karam ḏẖaram na ko▫ī.   Kalī kā janam cẖandāl kai gẖar ho▫ī.   Nānak nām binā ko mukaṯna ho▫ī. ||4||10||30||

 

(Mah-i) in (is-u) this (kalijug) age of conflict, there is (na koee = not any) no one performs (dharam) righteous (karam) deeds. (Kalee) Kaliyug (janam hoee) is born (ghar-i) in the house of, i.e. is the state, (kai) of (chanddaal = outcast) lawlessness.

(Ko na) no one (hoee) is (mukat-i) liberated from this state (binaa) without conforming to (naam) virtues and commands of (raam) the Almighty, says third Nanak. 4. 10. 30.

 

 

(Karam dharam) rituals are not for this age/ such people. Says Nanak: no one can get (Mukti) freedom from vices (Naam bina = without Naam) but through imbibing virtues. 4. 10. 30.

 

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਸਚਾ ਅਮਰੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥ ਮਨਿ ਸਾਚੈ ਰਾਤੇ ਹਰਿ ਵੇਪਰਵਾਹੁ ॥ ਸਚੈ ਮਹਲਿ ਸਚਿ ਨਾਮਿ ਸਮਾਹੁ ॥੧॥

Ga▫oṛī mėhlā 3 gu▫ārerī. Sacẖā amar sacẖā pāṯisāhu.   Man sācẖai rāṯe har veparvāhu.   Sacẖai mahal sacẖ nām samāhu. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Amar-u) authority of (sachaa) the Eternal (paatisaah-u = emperor) Sovereign Master is (sachaa = true) inviolable.

If one’s (man-i) mind is (raatey) imbued with love/obedience of (veypavaa-u = carefree) the highest (saachai) Eternal Master; s/he (samaah-u) remains absorbed in obedience (naam-i) of Naam, and admitted (mahal-i = to palace) abode (sachai) of the Eternal, i.e. merges with the Almighty. 1.

 

ਸੁਣਿ ਮਨ ਮੇਰੇ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਰਾਮ ਜਪਹੁ ਭਵਜਲੁ ਉਤਰਹੁ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Suṇ man mere sabaḏ vīcẖār.   Rām japahu bẖavjal uṯarahu pār. ||1|| rahā▫o.

 

O (meyrey) my (man-i) mind, (sun-i) listen to and (veechaar-i) understand (sabad-u = word) the guru’s teachings; (japah-u) remember and emulate Divine virtues, and thus (utrah-u) land (paar-i) on far bank of (bhavjal) get across the world ocean of temptations. 1.

(Rahaau) pause here and reflect.

 

Note*: The next verse explains two important aspects, which result from forgetting the purpose of life and going astray. According to Gurmat the purpose of life is to sincerely perform the role in life and attain union with the Creator

 

ਭਰਮੇ ਆਵੈ ਭਰਮੇ ਜਾਇ ॥ ਇਹੁ ਜਗੁ ਜਨਮਿਆ ਦੂਜੈ ਭਾਇ ॥ ਮਨਮੁਖਿ ਨ ਚੇਤੈ ਆਵੈ ਜਾਇ ॥੨॥

Bẖarme āvai bẖarme jā▫e.   Ih jag janmi▫ā ḏūjai bẖā▫e.   Manmukẖ na cẖeṯai āvai jā▫e. ||2||

 

One (aavai = comes) is born because (bharmey) of straying from Naam and (jaaey) dies (bharmey) straying, i.e. not making use of human birth to obey Naam. (Ih-u) this (jag-u = world) creature (janmiaa) is born because of (doojai) other (bhaaey) ideas, i.e. straying from Naam.

(Manmukh-i) a self-willed person, does not (cheytai) remain conscious of Naam and (aavai) comes and (jaaey) goes, i.e. remains in cycles of births and deaths. 2.

 

 

ਆਪਿ ਭੁਲਾ ਕਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ॥ ਇਹੁ ਜੀਉ ਵਿਡਾਣੀ ਚਾਕਰੀ ਲਾਇਆ ॥ ਮਹਾ ਦੁਖੁ ਖਟੇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Āp bẖulā kė parabẖ āp bẖulā▫i▫ā.   Ih jī▫o vidāṇī cẖākrī lā▫i▫ā.   Mahā ḏukẖ kẖate birthā janam gavā▫i▫ā. ||3||

 

Does the mortal (aap-i) him/her-self (bhula) go astray (k-i) or (prabh-i) the Almighty (aap-i) IT-self (bhulaaia) causes to stray; and (laaiaa) engage (ih-u) this (jeeau) creature in (chaakri) service (vidaani) of others, i.e. pursue other ideas.  As a result, s/he (khattey = earns) is afflicted (mahaa) the great (dukh-u) pain of remaining in cycles of reincarnation, and (gavaaiaa = lost) wastes (janam-u) human birth and. 3.

 

ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਏਕੋ ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥

Kirpā kar saṯgurū milā▫e.   Ėko nām cẖeṯe vicẖahu bẖaram cẖukā▫e.   Nānak nām jape nā▫o na▫o niḏẖpā▫e. ||4||11||31||

 

When the Creator (kirpa kar-i) is kind (milaaey = causes to meet) leads to meet and follow (satiguru) the true guru; s/he (cheytey) remains conscious of Naam/Divine commands and (chukaaey = ends) dispels (bharam-u) delusion/other ideas (vichah-u) from within.

S/he (japey) remembers and obeys (naam-u) Divine commands and (paaey) finds (naau = naam) the Almighty (nau nidh-i = nine treasures) treasure of virtues, says third Nanak. 4. 11. 31.

 

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਜਿਨਾ ਗੁਰਮੁਖਿ ਧਿਆਇਆ ਤਿਨ ਪੂਛਉ ਜਾਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਪਤੀਆਇ ॥ ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮੁ ਕਮਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Jinā gurmukẖ ḏẖi▫ā▫i▫ā ṯin pūcẖẖa▫o jā▫e.   Gur sevā ṯe man paṯī▫ā▫e.   Se ḏẖanvanṯ har nām kamā▫e.  Pūre gur ṯe sojẖī pā▫e. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. How to meditate on God? Let us (jaaey) go and (poochhau) ask those (jinaa) who (dhiaaiaa) pay attention to/obey Naam/Divine commands (gurmukh-i) with the guru’s guidance. They say (man-u) the mind (pateeaaey) feels satisfied by following the guru’s teachings. The wealth of money and property is left behind on death; (sey) those who (kamaaey = earn) receive the wealth of awareness of (naam-u) Divine commands are (dhanwant) wealthy. (Sojhi) understanding of Naam/Divine commands (paaey) is obtained (tey) from (gur) the guru. 1.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹਰਿ ਘਾਲ ਥਾਇ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Har har nām japahu mere bẖā▫ī.   Gurmukẖ sevā har gẖāl thā▫e pā▫ī. ||1|| rahā▫o.

 

Ever (japah-u) remember and conform to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands, my brother. (Ghaal) efforts put (seyva = service) in obedience of (har-i) the Almighty (gurmukh-i) with the guru’s guidance is (paaee) put (thaaey)in place, i.e. approved by the Almighty. 1.

(Rahaau) pause here and reflect.

 

ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਮਤਿ ਊਤਮ ਹੋਇ ॥ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੨॥

Āp pacẖẖāṇai man nirmal ho▫e.   Jīvan mukaṯ har pāvai so▫e.   Har guṇ gāvai maṯ ūṯam ho▫e.   Sėhje sahj samāvai so▫e. ||2||

 

The mind of one who (pachhaanai) understands (aap-u) the self, i.e. Naam within, (hoey) is (nirmal) purified. Such a person becomes (mukt-i) free of vices in (jeevan) life, (paavai) finds and (hari) the Almighty.

S/he (gaavai = sings) praises and emulates (gun) virtues of praises (hari) of the Almighty, and his/her (mat-i) thinking (hoey) becomes (ootam) exalted, i.e. free of vices; s/he (sahje) effortlessly (samaavai) remains absorbed (sahj-i) in poise. 2.

 

ਦੂਜੈ ਭਾਇ ਨ ਸੇਵਿਆ ਜਾਇ ॥ ਹਉਮੈ ਮਾਇਆ ਮਹਾ ਬਿਖੁ ਖਾਇ ॥ ਪੁਤਿ ਕੁਟੰਬਿ ਗ੍ਰਿਹਿ ਮੋਹਿਆ ਮਾਇ ॥ ਮਨਮੁਖਿ ਅੰਧਾ ਆਵੈ ਜਾਇ ॥੩॥

Ḏūjai bẖā▫e na sevi▫ā jā▫e.   Ha▫umai mā▫i▫ā mahā bikẖ kẖā▫e.   Puṯ kutamb garihi mohi▫ā mā▫e.  Manmukẖ anḏẖā āvai jā▫e. ||3||

 

The Almighty (na jaaey) cannot (seyviaa = served) obeyed with (doojai = other) other (bhaaey = love for) ideas in mind. One who acts under (maaiaa) the illusion that she can achieve results by (humai = ego) acting by self-will, (khaaey) eats (mahaa = great) the terrible (bikh-u) poison, i.e. commits vices and cannot have peace in life and cannot attain union with the Creator at the end of life.

S/he is (mohiaa = enticed) possessed by attachment to the world-play of (Put-i) children, (kuttamb-i) family and (grih-i) house/property.  Such (manmukh-i) self-willed person – is denied union with the Creator and (aavai = comes, jaaey = goes) remains in cycles of births and deaths. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਜਨੁ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਗੁਰ ਸਬਦੀ ਹੋਇ ॥ ਗੁਰਮਤਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਸਮਾਵੈ ਸੋਇ ॥੪॥੧੨॥ ੩੨॥

Har har nām ḏevai jan so▫e.   An▫ḏin bẖagaṯ gur sabḏī ho▫e.   Gurmaṯ virlā būjẖai ko▫e.   Nānak nām samāvai so▫e. ||4||12||32||

 

(Soey = that) the Creator IT-self (deyvai) gives awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands to (jan-u = servant) the seeker. (Bhagt-i) dedication (hoey) is (andin-u) ever practiced in (sabdi = with the word) guided by (gur) the guru. However, (koey) some (virla) a rare person (boojhai) understands the guru’s teachings. (Soey) such a person (samaavai) remains absorbed in conformance (naam-i) to Naam, says third Nanak. 4. 12. 32.

 

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ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਗੁਰ ਸੇਵਾ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥ ਪੂਰਾ ਜਨੁ ਕਾਰ ਕਮਾਵੈ ਕੋਈ ॥ ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਹਰਿ ਤੋਟਿ ਨ ਹੋਈ ॥ ਐਥੈ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸੋਭਾ ਹੋਈ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Gur sevā jug cẖāre ho▫ī.   Pūrā jan kār kamāvai ko▫ī.   Akẖut nām ḏẖan har ṯot na ho▫ī.  Aithai saḏāsukẖ ḏar sobẖā ho▫ī. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Gur seyva = service) the guru’s teachings have been sought and followed (jug chaare = in all four ages) through the ages; but only (koee) some rare (poora = perfect, jan-u = servant) sincere devotee (kamaavai) complies with (kaar = job) directions of the guru does that. (Dhan-u) the wealth of awareness of (har-i) Divine (naam) virtues and commands (akhutt-u) inexhaustible and is never (tott-i) falls short; One who relies on/conforms to Naam Divine (sadaa) ever (hoee) has (sukh-u) peace (aithai = here) in the world life and (sobha) receives glory (dar-i = in court) from God. 1.

 

ਏ ਮਨ ਮੇਰੇ ਭਰਮੁ ਨ ਕੀਜੈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Ė man mere bẖaram na kījai.   Gurmukẖ sevā amriṯ ras pījai. ||1|| rahā▫o.

 

(Eey) o (meyrey) my (man) mind, do not (keejai = do) have any (bharam-u) delusion of getting peace in any other way. (Seyva = service) obey (gurmukh-i) directions of the guru and (peejai) drink (amrit) the life-giving elixir, i.e. conform to Naam. 1.

(Rahaau) pause here and reflect.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਮਹਾਪੁਰਖ ਸੰਸਾਰੇ ॥ ਆਪਿ ਉਧਰੇ ਕੁਲ ਸਗਲ ਨਿਸਤਾਰੇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖਹਿ ਉਰ ਧਾਰੇ ॥ ਨਾਮਿ ਰਤੇ ਭਉਜਲ ਉਤਰਹਿ ਪਾਰੇ ॥੨॥

Saṯgur sevėh se mahā purakẖ sansāre.   Āp uḏẖre kul sagal nisṯāre.   Har kā nām rakẖėh ur ḏẖāre.  Nām raṯe bẖa▫ojal uṯrėh pāre. ||2||

 

(Sey) those who (seyvah-i = serve) follow (satigur-u) the true guru’s teachings in (sansaarey) this world (mahaapurakh) are exalted. They ever (Rakhe urdhaare) remember and emulate Divine virtues, they are (aap-i) themselves (udhrey) saved and (nistaarey) save (sagal) all their (kul) generations, i.e. bring good name to their ancestors.  Those (ratey) imbued (naam-i) with Divine virtues, – shun vices and (utrah-i) land on (paarey) far shore of (bhaujal) the world ocean, i.e. overcome vices and unite with the Almighty. 2.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸਦਾ ਮਨਿ ਦਾਸਾ ॥ ਹਉਮੈ ਮਾਰਿ ਕਮਲੁ ਪਰਗਾਸਾ ॥ ਅਨਹਦੁ ਵਾਜੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥ ਨਾਮਿ ਰਤੇ ਘਰ ਮਾਹਿ ਉਦਾਸਾ ॥੩॥

Saṯgur sevėh saḏā man ḏāsā.   Ha▫umai mār kamal pargāsā.   Anhaḏ vājai nij gẖar vāsā.   Nām raṯe gẖar māhi uḏāsā. ||3||

 

Those who (seyveyh-i) follow (satigur)) the true guru’s teachings (sadaa) ever are (daasaa = servants) humble (man-i) in mind. It (maar-i) kills (haumai) ego and their (kamau-u) mind lotus (pargaasaa) blossoms, i.e. God manifests.

Celestial music (vaajai) plays (anhad-i) incessantly within, i.e. connect with God and (vaasaa) stay in (nij) own (ghar-i) home, i.e. remain focussed on God without wavering. (Ratey) imbued (naam-i) with Naam, they remain (udaasaa) detached while (maah-i) in (ghar-i) the home, i.e. remain free of temptations. 3

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਿਨ ਕੀ ਸਚੀ ਬਾਣੀ ॥ ਜੁਗੁ ਜੁਗੁ ਭਗਤੀ ਆਖਿ ਵਖਾਣੀ ॥ ਅਨਦਿਨੁ ਜਪਹਿ ਹਰਿ ਸਾਰੰਗਪਾਣੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਹਕੇਵਲ ਨਿਰਬਾਣੀ ॥੪॥੧੩॥੩੩॥

Saṯgur sevėh ṯin kī sacẖī baṇī.   Jug jug bẖagṯī ākẖ vakẖāṇī.   An▫ḏin jāpėh har sārangpāṇī.   Nānak nām raṯe nihkeval nirbāṇī. ||4||13||33||

 

Those who (seyvah-i) follow (satigur-u) the true guru’s teachings, (Tin ki) their (baani = construction) words are, i.e. speak and conduct themselves by (sachi) Divine (baani) words/commands. (Bhagti) the devotees (aakh-i vakhaani) spoken and conduct themselves (jug-u jug-u) in every age.

They (andin-u = everyday) always (japah-i) remember and obey (har-i) the Almighty (saragpaani = provider of water to the rain bird) fulfiller of wishes.

Those (ratey) imbued (naam-i) with Naam are (nihkeyval nirbaani) free of temptations of the world-play, says third Nanak. 4. 13. 33.