SGGS pp 490-492, Goojri M: 3, Shabads 3-9.

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੩ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg gūjrī mėhlā 3 gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the third Guru in Raag Goojri, (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

Note: This Shabad motivates to find the true guru and follow his teachings.

ਧ੍ਰਿਗੁ ਇਵੇਹਾ ਜੀਵਣਾ ਜਿਤੁ ਹਰਿ ਪ੍ਰੀਤਿ ਨ ਪਾਇ ॥ ਜਿਤੁ ਕੰਮਿ ਹਰਿ ਵੀਸਰੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥੧॥
Ḏẖarig ivehā jīvṇā jiṯ har parīṯ na pā▫e. Jiṯ kamm har vīsrai ḏūjai lagai jā▫e. ||1||

(Dhrig-u) disgraceful is (iveyha) such (jeevena) a life by (jitu) which one does not (paaey) bear (preet-i) love for (hari) the Almighty, – who gave life and wherewithal. That person does (kamm-i) deeds (jit-u) by which s/he (veesrai) forgets – virtues and commands of – the Almighty (lagai jaaey) and remains engrossed in (doojai = another) other things, i.e. succumbs to temptations in the world –play.1.

ਐਸਾ ਸਤਿਗੁਰੁ ਸੇਵੀਐ ਮਨਾ ਜਿਤੁ ਸੇਵਿਐ ਗੋਵਿਦ ਪ੍ਰੀਤਿ ਊਪਜੈ ਅਵਰ ਵਿਸਰਿ ਸਭ ਜਾਇ ॥ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਗਹਿ ਰਹੈ ਜਰਾ ਕਾ ਭਉ ਨ ਹੋਵਈ ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Aisā saṯgur sevī▫ai manā jiṯ sevi▫ai goviḏ parīṯ ūpjai avar visar sabẖ jā▫e. Har seṯī cẖiṯ gėh rahai jarā kābẖa▫o na hova▫ī jīvan paḏvī pā▫e. ||1|| rahā▫o.

O my (manaa) mind, one should (seyveeeai = serve) follow (aisa) such (satigur-u) a true guru, by (seyveeai) following (jit-u) whom (preet-i) love for (govind) the Master of the universe (oopjai) develops and (sabh) all (avar) other attractions (visar-i jaaey) are forgotten, i.e. one does not look to anyone else.
And (chit-u) the mind (gah-i rahai = holds) remains connected (seyti) with (har-i) the Almighty; (na hova-ee) there is no (bhau) fear of (jaraa) old age, i.e. love for the Master never wanes, one (paaey) attains (padvi = status) the state of (jeevan) being alive, i.e. does not spiritually die by succumbing to vices. 1.
(Rahaau) dwell on this and contemplate.

ਗੋਬਿੰਦ ਪ੍ਰੀਤਿ ਸਿਉ ਇਕੁ ਸਹਜੁ ਉਪਜਿਆ ਵੇਖੁ ਜੈਸੀ ਭਗਤਿ ਬਨੀ ॥ ਆਪ ਸੇਤੀ ਆਪੁ ਖਾਇਆ ਤਾ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਜੋਤੀ ਜੋਤਿ ਸਮਈ ॥੨॥
Gobinḏ parīṯ si▫o ik sahj upji▫ā vekẖ jaisī bẖagaṯ banī.Āp seṯī āp kẖā▫i▫ā ṯā man nirmal ho▫ā joṯī joṯ sam▫ī. ||2||

(Sio) with (preet-i) love for (gobind) the Master, (ik-u = one) a (sahj-u) state of steadfsatness (upjiaa = develops) is attained; (veykh-u) watch (jaisi) the type of (bhagat-i) devotion (bani) made, i.e. this is real devotion.
In this state one (khaaia = eats) dissolves (aap-u = self) ego (seyti) by the self, i.e. one wants to get rid of ego; (ta) then (man-u) the mind (hoaa) becomes (nirmal-u = filth-free), free of vices, the Master is discovered within, and (joti) the soul (samaee) merges (jot-i) with the Supreme Soul – the Creator. 2.

ਬਿਨੁ ਭਾਗਾ ਐਸਾ ਸਤਿਗੁਰੁ ਨ ਪਾਈਐ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੩॥
Bin bẖāgā aisā saṯgur na pā▫ī▫ai je locẖai sabẖ ko▫e. Kūrhai kī pāl vicẖahu niklai ṯā saḏā sukẖ ho▫e. ||3||

Even (jey) if (koey) someone (lochai) thinks of – and employs – (sabh) all the means, (aisa) such a true guru is not (paaeeai) found (bin-u = without) except by (bhaaga) good fortune, i.e. the true guru is found by Divine grace.
Only when (paal-i) the wall of (koorrai) falsehood (niklai) is removed (vichahu) from within, i.e. when there is no dichotomy between thoughts/deeds and words, (ta) then (hoey) there is (sukh-u) peace/comfort (sadaa) for ever – the soul unites with the Creator to attain eternal peace. 3.

ਨਾਨਕ ਐਸੇ ਸਤਿਗੁਰ ਕੀ ਕਿਆ ਓਹੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਗੁਰ ਆਗੈ ਜੀਉ ਧਰੇਇ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਕਰੇ ਸਤਿਗੁਰੁ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇਇ ॥੪॥੧॥੩॥
Nānak aise saṯgur kī ki▫ā oh sevak sevā kare gur āgai jī▫o ḏẖare▫e. Saṯgur kā bẖāṇā cẖiṯ kare saṯgur āpe kirpākare▫i. ||4||1||3||

Question: O Nanak the third, (kiaa) what (seyva) service (oh-u) that (seyvak = servant) disciple should (karey = serve) do of (aisey) such a true guru?
Answer: S/he should (dharey = place) offer (jeeo) the soul (aagai) before the guru, i.e. totally submit to the guru’s teachings.
S/he should (chit-i karey) keep in mind – and act by – (bhaana = pleasure) what would please the true guru; then the true guru (kripa karey) bestows grace (aapey) by himself – ever guides. 4. 1. 3.

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ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਕੀ ਤੁਮ ਸੇਵਾ ਕਰਹੁ ਦੂਜੀ ਸੇਵਾ ਕਰਹੁ ਨ ਕੋਇ ਜੀ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਤੇ ਮਨਹੁ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ਦੂਜੀ ਸੇਵਾ ਜਨਮੁ ਬਿਰਥਾ ਜਾਇ ਜੀ ॥੧॥
Gūjrī mėhlā 3. Har kī ṯum sevā karahu ḏūjī sevākarahu na ko▫e jī. Har kī sevā ṯe manhu cẖinḏi▫ā fal pā▫ī▫ai ḏūjī sevā janam birthā jā▫e jī. ||1||

Composition of the third Guru in Raag Goojri. O my mind, (tum) you should (seyva karhu) serve, (har-i) the Almighty; do not do any (dooji) other service, i.e. lead life in obedience to the, and not worship gods/goddesses or perform rituals.
By (seyva) service of, i.e. complying with commands of (har-i) the Almighty, we (paaeeai) obtain (phal-u = fruit) fulfilment of (manh-u chindiaa = wished in mind) wishe, i.e. the objective of human birth to unite with the Creator is attained. 1.

ਹਰਿ ਮੇਰੀ ਪ੍ਰੀਤਿ ਰੀਤਿ ਹੈ ਹਰਿ ਮੇਰੀ ਹਰਿ ਮੇਰੀ ਕਥਾ ਕਹਾਨੀ ਜੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਮਨੁ ਭੀਜੈ ਏਹਾ ਸੇਵ ਬਨੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Har merī parīṯ rīṯ hai har merī har merī kathā kahānījī. Gur parsāḏ merā man bẖījai ehā sev banī jī▫o. ||1|| rahā▫o.

(Har-i) the Almighty is (meyri) my (preet-i) love, and my (reet-i) way of life; this is my (kathaa kahaani) story, i.e. my love for the Almighty determines my actions and my life revolves round this.
(Meyra) my (man-u) mind is (bheejai = rinsed) conditioned (gur prasaad-i) by the guru’s grace/guidance; acting on (ehaa) this is (bani = befitting) real (seyeva) service of the Almighty. 1.
(Rahaau) dwell on this and contemplate.

ਹਰਿ ਮੇਰਾ ਸਿਮ੍ਰਿਤਿ ਹਰਿ ਮੇਰਾ ਸਾਸਤ੍ਰ ਹਰਿ ਮੇਰਾ ਬੰਧਪੁ ਹਰਿ ਮੇਰਾ ਭਾਈ ॥ ਹਰਿ ਕੀ ਮੈ ਭੂਖ ਲਾਗੈ ਹਰਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਮੇਰਾ ਸਾਕੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੨॥
Har merā simriṯ har merā sāsṯar har merā banḏẖap har merā bẖā▫ī. Har kī mai bẖūkẖ lāgai har nām merāman ṯaripṯai har merā sāk anṯ ho▫e sakẖā▫ī. ||2||

Becoming aware of the virtues and commands of (har-i) the Almighty is (meyra = my) for me the purpose of study of (smriti, saastr) scriptures; the Almighty is my (bandhap) relative and my (bhaaee) brother, i.e. Divine virtues and commands are my guide in the world-play.
(Mai) I (bhookh laagai = feel hungry) long for – vision of – the Almighty, (meyra) my (man-u) mind (triptai) is satisfied by acting (naam-i) according to Divine virtues and commands and thus discovering the Master within; the Almighty is (saak-u = relative) companion who (hoey) is (sakhaaee) helpful(ant-i) in the end – when everyone else leaves . 2.

ਹਰਿ ਬਿਨੁ ਹੋਰ ਰਾਸਿ ਕੂੜੀ ਹੈ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਹਰਿ ਮੇਰਾ ਧਨੁ ਮੇਰੈ ਸਾਥਿ ਚਾਲੈ ਜਹਾ ਹਉ ਜਾਉ ਤਹ ਜਾਈ ॥੩॥
Har bin hor rās kūṛī hai cẖalḏi▫ā nāl na jā▫ī. Har merāḏẖan merai sāth cẖālai jahā ha▫o jā▫o ṯah jā▫ī. ||3||

Any (hor) other (raas-i) wealth (bin-u = without) except the virtues of the Almighty, is (koorri = false) transitory and does not (jaaee) go (naal-i) with the soul – on death.
Imbibed Divine virtues are (meyra) my (dhan-u) wealth which (saath-i chaalai) accompany me; (jahaa) wherever (hau) I (jaau) go, (tah) there it (jaaee) goes – with me. 3.

ਸੋ ਝੂਠਾ ਜੋ ਝੂਠੇ ਲਾਗੈ ਝੂਠੇ ਕਰਮ ਕਮਾਈ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਕਾ ਭਾਣਾ ਹੋਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥੪॥੨॥੪॥
So jẖūṯẖā jo jẖūṯẖe lāgai jẖūṯẖe karam kamā▫ī. Kahai Nānak har kā bẖāṇā ho▫ā kahṇā kacẖẖū na jā▫ī. ||4||2||4||

(Jo) one who (laagai) is attached to (jhootthey) transitory pleasures and relationships – forgetting the Master – is (jhoothha = false) not a genuine seeker; s/he (kamaaee = commits) indulges in (jhoothey karam = false acts) deceit.
(Kahai) Says Nanak: Everything (hoaa) happens by (bhaana) the will (ka) of the Almighty; (kachhoo na) nothing can be (kahna) said about it, i.e. no one knows about or can influence the Master, so one should live by Divine virtues and commands. 4. 2. 4.

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ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਜੁਗ ਮਾਹਿ ਨਾਮੁ ਦੁਲੰਭੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਬਿਨੁ ਨਾਵੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਵੇਖਹੁ ਕੋ ਵਿਉਪਾਇ ॥੧॥
Gūjrī mėhlā 3. Jug māhi nām ḏulambẖ hai gurmukẖpā▫i▫ā jā▫e. Bin nāvai mukaṯ na hova▫ī vekẖhu ko vi▫upā▫e. ||1||

Composition of the third Guru in Raag Goojri. (Maah-i) in this (jug) age, it is (dulambh-u) hard to find people who live by (naam-u) Divine virtues and commands; this quality (jaaey) can be found (gurmukh-i) in those who follow the guru’s teachings.
(Mukat-i) liberation from the world-play, i.e. not being born in the world again, is not (hovaee = happen) attained (bin-u) without (naavai) conforming to Divine virtues and commands; (ko) any one can (veykhahu = see) examine and will come (viupaaey) to this conclusion. 1.

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Balihārī gur āpṇe saḏ balihārai jā▫o. Saṯgur mili▫ai har man vasai sėhje rahai samā▫e. ||1|| rahā▫o.

I (balihaari = am sacrifice) adore (aapney) my guru – who guides to live such as to be acceptable to the Creator – I am (sad) ever (balihaarai jaau = sacrifice myself) ready to submit myself to the guru’s teachings.
(Miliai) by finding (satigur) the true guru – and following his teachings – (har-i) the Almighty, i.e. IT’s virtues (vasai) abide (man-i) in mind and one (rahai) remains (sahjey) steadfastly (samaaey) absorbed in the Master. 1.
(Rahaau) dwell on this and contemplate.

ਜਾਂ ਭਉ ਪਾਏ ਆਪਣਾ ਬੈਰਾਗੁ ਉਪਜੈ ਮਨਿ ਆਇ ॥ ਬੈਰਾਗੈ ਤੇ ਹਰਿ ਪਾਈਐ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੨॥
Jāʼn bẖa▫o pā▫e āpṇā bairāg upjai man ā▫e. Bairāgai ṯe har pā▫ī▫ai har si▫o rahai samā▫e. ||2||

(Bairaag-u) longing for the Master (upjai = created) comes (man-i) in the mind (jaa’n) when the Master (paaey = puts) creates (bhau = awe) respect for IT-self. (Har-i) the Almighty (paaeeai) is found (tey) with (bairaagai) longing, and then one (rahai) remains (samaaey) absorbed (siau) with the Almighty. 2.

ਸੇਇ ਮੁਕਤ ਜਿ ਮਨੁ ਜਿਣਹਿ ਫਿਰਿ ਧਾਤੁ ਨ ਲਾਗੈ ਆਇ ॥ ਦਸਵੈ ਦੁਆਰਿ ਰਹਤ ਕਰੇ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਪਾਇ ॥੩॥
Se▫e mukaṯ jė man jiṇėh fir ḏẖāṯ na lāgai ā▫e. Ḏasvaiḏu▫ār rahaṯ kare ṯaribẖavaṇ sojẖī pā▫e. ||3||

(Soey) only that person is (mukat) liberated – from being born again – (ji) who (jinah-i) conquers his/her (man-u) mind, i.e. does not succumb to temptations; (phir-i) then (dhaat-u = running) wavering does not (laagai = touch) afflict the mind.
Such a person (rahat karey = makes dwelling) stays (dasvai duaar-i = in the tenth gate) in an exalted spiritual state and (hoey) obtains (sojhi) awareness of – virtues and commands of – the Master of (tribhavan = three worlds) the universe. 3.

ਨਾਨਕ ਗੁਰ ਤੇ ਗੁਰੁ ਹੋਇਆ ਵੇਖਹੁ ਤਿਸ ਕੀ ਰਜਾਇ ॥ ਇਹੁ ਕਾਰਣੁ ਕਰਤਾ ਕਰੇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੩॥੫॥
Nānak gur ṯe gur ho▫i▫ā vekẖhu ṯis kī rajā▫e. Ih kāraṇkarṯā kare joṯī joṯ samā▫e. ||4||3||5||

Says Nanak the third: (Gur tey = from the guru) with the teachings of the guru, such a person (hoiaa) becomes (gur-u) the guru; (veykhahu) see the potency (tis ki) IT’s (rajaaey) will, i.e. the Almighty can cause any thing to happen.
(Joti) the human soul wishes to (samaaey) merge (jot-i) with the Supreme Soul; (karta) the Creator (karey = does) makes (ihu) this (kaaran-u = doing) possible – through IT’s grace. 4. 3. 5.

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Note: The message from the Shabad below is that the Almighty is not remembered simply by uttering IT’s name. Instead, giving up ego making place for the Master in the mind, loving the Master and causing IT’s virtues to dwell in the mind; this is how the Almighty is remembered.

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥੧॥
Gūjrī mėhlā 3. Rām rām sabẖ ko kahai kahi▫ai rām na ho▫e. Gur parsādī rām man vasai ṯā fal pāvai ko▫e. ||1||

Composition of the third Guru in Raag Goojri. (Sabh-u ko) every one (kahai) utters (raam raam) the all-pervasive Almighty’s name, but (raam-u) the Master is not (hoey = happens) be found (kahiai) by uttering alone.
Only when (gur parsaadi) with the guru’s grace/guidance, (raam-u) the Almighty (vasai) dwells (man-i) in the mind, i.e. Divine virtues and commands are discovered within and used as guide for life, that (koey) someone (paavai) obtains (phal-i = fruit) success –really remembers the Almighty. 1.

ਅੰਤਰਿ ਗੋਵਿੰਦ ਜਿਸੁ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ ਹਰਿ ਤਿਸੁ ਕਦੇ ਨ ਵੀਸਰੈ ਹਰਿ ਹਰਿ ਕਰਹਿ ਸਦਾ ਮਨਿ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥
Anṯar govinḏ jis lāgai parīṯ. Har ṯis kaḏe na vīsrai har har karahi saḏā man cẖīṯ. ||1|| rahā▫o.

(Jis-u anatar-i) one in whom (preet-i) love for the Master (laagai) develops,
(tis-u = that) s/he (kadey na) never (veesrai) forgets (har-i) the Almighty, and (sadaa) ever (karah-i = utters) remembers (har-i har-i) the Almighty (man-i cheet-i) in mind and heart. 1.
(Rahaau) dwell on this and contemplate.

ਹਿਰਦੈ ਜਿਨ੍ਹ੍ਹ ਕੈ ਕਪਟੁ ਵਸੈ ਬਾਹਰਹੁ ਸੰਤ ਕਹਾਹਿ ॥ ਤ੍ਰਿਸਨਾ ਮੂਲਿ ਨ ਚੁਕਈ ਅੰਤਿ ਗਏ ਪਛੁਤਾਹਿ ॥੨॥
Hirḏai jinĥ kai kapat vasai bāhrahu sanṯ kahāhi.Ŧarisnā mūl na cẖuk▫ī anṯ ga▫e pacẖẖuṯāhi.
||2||

On the other hand, (jinh) those in whose minds (vasai = resides) there is (kapat-u) deceit but (baaharhu) outwardly (kahaah-i = want to be called) claim to be (sant) saints. Their (trisna = craving) chase of desires does not (mool-i) at all (chukkaee) end; (ant-i) in the end of life they (gaey) depart from the world (pachhutaah-i) repenting – for not being able to achieve the aim of uniting with the Creator. 2.

ਅਨੇਕ ਤੀਰਥ ਜੇ ਜਤਨ ਕਰੈ ਤਾ ਅੰਤਰ ਕੀ ਹਉਮੈ ਕਦੇ ਨ ਜਾਇ ॥ ਜਿਸੁ ਨਰ ਕੀ ਦੁਬਿਧਾ ਨ ਜਾਇ ਧਰਮ ਰਾਇ ਤਿਸੁ ਦੇਇ
ਸਜਾਇ ॥੩॥
Anek ṯirath je jaṯan karai ṯā anṯar kī ha▫umai kaḏe na jā▫e. Jis nar kī ḏubiḏẖā na jā▫e ḏẖaram rā▫e ṯis ḏe▫e sajā▫e. ||3||

Pretentious people may (jatan karai) try to bathe at (aneyk) numerous (teerath) pilgrimage centers; even (ta) then their (haumai) ego (antar-i ki = inner) of the mind (kadey na) never (jaaey) leaves them.
And, (nar) the person (jis-u ki) whose (dubidhaa) dichotomy of life (na jaaey) does not leave, Dharam Raaey, the metaphoric presenter in Divine court (dey-i sajaaey) punishes (tis-u) that person – that soul cannot unite with the Creator and is sent for reincarnation. 3.

ਕਰਮੁ ਹੋਵੈ ਸੋਈ ਜਨੁ ਪਾਏ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ॥ ਨਾਨਕ ਵਿਚਹੁ ਹਉਮੈ ਮਾਰੇ ਤਾਂ ਹਰਿ ਭੇਟੈ ਸੋਈ ॥੪॥੪॥੬॥
Karam hovai so▫ī jan pā▫e gurmukẖ būjẖai ko▫ī. Nānak vicẖahu ha▫umai māre ṯāʼn har bẖetai so▫ī. ||4||4||6||

(Koee) some rare person on whom (karam-u) Divine grace (hovai) is bestowed, – s/he finds the guru –and (boojhai) understands/follows (gurmukh-i) follows the guru’s guidance. (Soee) that (jan-u) person (maarey) kills (haumai) ego (vichahu) from within; (ta) then (soee) that person (bheyttai) finds (har-i) the Almighty within, says third Nanak. 4. 4. 6.

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Note: Everyone wishes to have wishes fulfilled and attain peace. This is attained by conforming to Divine virtues and commands, but the mortal strays under influence of other ideas. That is why we need guidance of the true guru. This is the message of this Shabad.

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਤਿਸੁ ਜਨ ਸਾਂਤਿ ਸਦਾ ਮਤਿ ਨਿਹਚਲ ਜਿਸ ਕਾ ਅਭਿਮਾਨੁ ਗਵਾਏ ॥ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਜਿ ਗੁਰਮੁਖਿ ਬੂਝੈ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੧॥
Gūjrī mėhlā 3. Ŧis jan sāʼnṯ saḏā maṯ nihcẖal jis kāabẖimān gavā▫e. So jan nirmal jė gurmukẖ būjẖai har cẖarṇī cẖiṯ lā▫e. ||1||

Composition of the third Guru in Raga Goojri. (Jis ka) one whose (abhimaan-u) vanity/ego is (gavaaey = lost) removed by the Almighty, (tis-u) that (jan) person (sadaa) ever has his/her (mat-i) mind (saa’nt-i) at peace and (nihchal) steadfast.
A person (j-i) who (boojhai) understands this (gurmukh-i) with the guru’s teachings/guidance, (so jan) that person sheds vanity and becomes (nirmal-u) purified of vices, and (chit-u laaey) focuses (chit-u) the mind on (charni = on feet) being in service of (har-i) the Almighty, i.e. lives by Divine virtues and commands. 1.

ਹਰਿ ਚੇਤਿ ਅਚੇਤ ਮਨਾ ਜੋ ਇਛਹਿ ਸੋ ਫਲੁ ਹੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਰਸੁ ਪਾਵਹਿ ਪੀਵਤ ਰਹਹਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Har cẖeṯ acẖeṯ manā jo icẖẖėh so fal ho▫ī. Gur parsādīhar ras pāvahi pīvaṯ rahėh saḏā sukẖ ho▫ī. ||1|| rahā▫o.

O my (acheyt) indifferent (manaa) mind, (cheyt-i) remain conscious of (har-i) the Almighty, i.e. live by Divine virtues and commands; if you do, then (jo) whatever you (ichhah-i) wish, you will get (phal-u = fruit) fulfilment of (so) that.
Follow the guru; (gur parsaadi) with the guru’s grace/guidance you will (paavh-i) find/discover (ras-u) the elixir – of virtues – of (har-i) the Almighty within; if you (rahah-i) keep (peevat) drinking this elixir – live by Divine virtues, then you will (sadaa) ever (sukh hoee) experience peace/be happy. 1.
(Rahaau) dwell on this and contemplate.

Note: The next verse refers to ਪਾਰਸੁ (paaras). It refers to a stone, which is believed to change a base metal like iron to gold by its touch. This is used as metaphor for the guru who can change ordinary mortals to virtuous beings by his guidance. In fact it is more than that; anyone who follow his teachings sincerely becomes like the guru – fit to be guru.

ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਪਾਰਸੁ ਹੋਵੈ ਪਾਰਸੁ ਹੋਇ ਤ ਪੂਜ ਕਰਾਏ ॥ ਜੋ ਉਸੁ ਪੂਜੇ ਸੋ ਫਲੁ ਪਾਏ ਦੀਖਿਆ ਦੇਵੈ ਸਾਚੁ ਬੁਝਾਏ ॥੨॥
Saṯgur bẖete ṯā pāras hovai pāras ho▫e ṯa pūj karā▫e. Jo us pūje so fal pā▫e ḏīkẖi▫ā ḏevai sācẖ bujẖā▫e. ||2||

If someone (bhettey) finds (satigur) the true guru – and follows his guidance, (ta) then s/he (hovai) becomes (paaras-u = a stone which is believed to convert a base metal to gold; used as metaphor for the guru) the guru; if s/he (hoey = becomes) conducts the self like Paaras-u/guru, (ta) then s/he (pooj karaaey = is worshipped) is followed by others.
(Jo) one who (poojey = worships) follows (us-u = that) him/her, (paaey) obtains (so) the same (phal-u = fruit) qualities/status, i.e. becomes like the guru; s/he then (deyvai) imparts (deekhia = teachings) guidance to others to (bhujhaaey) make them understand the virtues of (saach-u) the Eternal. 2.

ਵਿਣੁ ਪਾਰਸੈ ਪੂਜ ਨ ਹੋਵਈ ਵਿਣੁ ਮਨ ਪਰਚੇ ਅਵਰਾ ਸਮਝਾਏ ॥ ਗੁਰੂ ਸਦਾਏ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਸੁ ਓਹੁ ਮਾਰਗਿ ਪਾਏ ॥੩॥
viṇ pārsai pūj na hova▫ī viṇ man parcẖe avrā samjẖā▫e. Gurū saḏā▫e agi▫ānī anḏẖā kis oh mārag pā▫e. ||3||

(Vin-u) without having virtues of (paarsai) the guru, (pooja = worship) acceptance by others to follow (na hovaee) does not happen; if someone (sadaaey = wants to be known) portrays the self as guru, and (samjhaaey = cause to understand) guides (avra) others (vin-u) without first (parchey) having the understanding him/her-self. Such a person is (agiaani) ignorant (andhaa) blinded by attachment extraneous considerations; (kis-u) whom will s/he, i.e. s/he cannot (paaey) put others (maarag-i) on track? 3.

Message: The guru is one who understands Divine virtues and commands; he conforms to them before guiding others.

ਨਾਨਕ ਵਿਣੁ ਨਦਰੀ ਕਿਛੂ ਨ ਪਾਈਐ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਦੇ ਵਡਿਆਈ ਅਪਣਾ ਸਬਦੁ ਵਰਤਾਏ ॥੪॥੫॥੭॥
Nānak viṇ naḏrī kicẖẖū na pā▫ī▫ai jis naḏar kare so pā▫e. Gur parsādī ḏe vadi▫ā▫ī apṇā sabaḏ varṯā▫e. ||4||5||7||

(Kichhoo na) nothing (paaiai) is obtained (vin-u) without (nadri) Divine grace; only (jis-u) one on whom the Almighty (karey) bestows (nadar-i) grace, (so) that person (paaey) obtains the desired objective.
IT (dey = gives) imparts (vaddiaaee) virtues (gur parsaadi) by him/her following the guru’s grace/guidance, and has (apnaa = own) IT’s (sabad-u = word) command/will (vartaaey) implemented. 4. 5. 7.

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Note: The Shabad below points out that no place can make a person virtuous or vicious; it is the deeds which do. It refers to the Hindu belief that being and dying in Kaasi/Benares, a major Hindu pilgrim centre in India, helps in going to heaven. The guru says only deeds determine the fate of the soul.

ਗੂਜਰੀ ਮਹਲਾ ੩ ਪੰਚਪਦੇ ॥ ਨਾ ਕਾਸੀ ਮਤਿ ਊਪਜੈ ਨਾ ਕਾਸੀ ਮਤਿ ਜਾਇ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਤਿ ਊਪਜੈ ਤਾ ਇਹ ਸੋਝੀ ਪਾਇ ॥੧॥
Gūjrī mėhlā 3 pancẖpaḏe. Nā kāsī maṯ ūpjai nā kāsī maṯ jā▫e. Saṯgur mili▫ai maṯ ūpjai ṯā ih sojẖī pā▫e. ||1||

Composition of the third Guru in Raag Goojri (panch-padey) compositions of five stanzas. (Na) neither virtuous (mat-i) understanding (oopjai = come about) is acquired nor evil (mat-i) sense leaves simply by being in Kaasi/Benares.
(Mat-i) understanding (oopjai) is acquired (miliai) by finding (satigur) the true guru – and following his teachings; (ta) then (ih) this (sojhi) awareness (paaey) is obtained, i.e. one realizes that the guru imparts understanding of virtues irrespective of the place. 1.

ਹਰਿ ਕਥਾ ਤੂੰ ਸੁਣਿ ਰੇ ਮਨ ਸਬਦੁ ਮੰਨਿ ਵਸਾਇ ॥ ਇਹ ਮਤਿ ਤੇਰੀ ਥਿਰੁ ਰਹੈ ਤਾਂ ਭਰਮੁ ਵਿਚਹੁ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Har kathā ṯūʼn suṇ re man sabaḏ man vasā▫e. Ih maṯ ṯerī thir rahai ṯāʼn bẖaram vicẖahu jā▫e. ||1|| rahā▫o.

(Rey) o my (man) mind, (too‘n) you should (sun-i) listen to (kathaa = description) virtues of (har-i) the Almighty; and (mann-i vasaaey = keep in mind) remember (sabad-u) commands of the Almighty.
If (ih) this (mat-i) understanding (teyri) of yours (thir-u rahai = stays steady) is firm, (taa’n) then (bharam-u) delusion – about Divine grace being determined by a place, (jaaey) will leave (vichahu = from within) the mind. 1.
(Rahaau) dwell on this and contemplate.

ਹਰਿ ਚਰਣ ਰਿਦੈ ਵਸਾਇ ਤੂ ਕਿਲਵਿਖ ਹੋਵਹਿ ਨਾਸੁ ॥ ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥੨॥
Har cẖaraṇ riḏai vasā▫e ṯū kilvikẖ hovėh nās. Pancẖ bẖū āṯmā vas karahi ṯā ṯirath karahi nivās. ||2||

(Too) you should (raidai vasaaey) keep in mind (charan) feet of the Almighty, i.e. ever be conscious of Divine virtues and commands, then (kilvikh) vicious tendencies (hovah-i) will be (naas-u) destroyed.
People bathe at pilgrim centres to purify themselves, which is a fallacy. It is only when one (vas-i karah-i) controls (aatma) the soul of (panch bhoo = physical body) five elements, (ta) then s/he is deemed to (karah-i nivaas-u) dwell at (teerath) a pilgrim centre i.e. when the mind is controlled, the inner-self is purified. 2.

ਮਨਮੁਖਿ ਇਹੁ ਮਨੁ ਮੁਗਧੁ ਹੈ ਸੋਝੀ ਕਿਛੂ ਨ ਪਾਇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਬੁਝਈ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੩॥
Manmukẖ ih man mugaḏẖ hai sojẖī kicẖẖū na pā▫e. Har kā nām na bujẖ▫ī anṯ ga▫i▫ā pacẖẖuṯā▫e. ||3||

But (ihu = this) the (man-u) mind (manmukh-i) of a self-willed person (hai) is (mugadh-u) foolish – as it does not follow the guru’s teachings – and (paaey) gets (kichhoo na) no (sojhi) awareness of how to lead human life.
S/he does not (bujhaee) understand (naam-u) Divine virtues and commands – remains engrossed in temptations of the world-play and, (ant-i) in the end (gaiaa) leaves the world (pachhutaaey) repenting – because based on deeds, such a soul is denied union with the Creator. 3.

ਇਹੁ ਮਨੁ ਕਾਸੀ ਸਭਿ ਤੀਰਥ ਸਿਮ੍ਰਿਤਿ ਸਤਿਗੁਰ ਦੀਆ ਬੁਝਾਇ ॥ ਅਠਸਠਿ ਤੀਰਥ ਤਿਸੁ ਸੰਗਿ ਰਹਹਿ ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥੪॥
Ih man kāsī sabẖ ṯirath simriṯ saṯgur ḏī▫ā bujẖā▫e. Aṯẖsaṯẖ ṯirath ṯis sang rahėh jin har hirḏai rahi▫ā samā▫e. ||4||

With (satigur) the true guru (deeaa bujhaaey) imparting the understanding, (ihu = this) the human (man-u) mind becomes Kaasi and (sabh-i) all (teerath) pilgrim centers, i.e. one is purified by following the guru’s teachings.
People bathe at (atthsatth) sixty eight Hindu (teerath) pilgrim centres, but the latter (rahah-i = remain) are (sang-i) with (tisu) that person (jin) in whose (hirdai) mind the Almighty (rahiaa samaaey = pervades) is remembered – by way of Divine virtues and commands. 4.

ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝਿਆ ਏਕੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਭੁ ਸਚੁ ਹੈ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥੫॥੬॥੮॥
Nānak saṯgur mili▫ai hukam bujẖi▫ā ek vasi▫ā man ā▫e. Jo ṯuḏẖ bẖāvai sabẖ sacẖ hai sacẖe rahai samā▫e. ||5||6||8||

Says Nanak the third: (Miliai) by finding (satigur) the true guru – and following his teachings, (hukam-u) Divine commands are (bujhia) understood and (eyk-u) the One Master ever (vasiaa) dwells (man-i) in the mind.
Such a person believes and addresses: O Almighty, (jo) whatever (bhaavai) is Your will, (sabh-u) all that is (sach-u = true) inviolable; s/he (rahai) remains (samaaey) absorbed (sachai) in the Eternal. 5. 6. 8.

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Note: The Shabad below is addressed to a Pandit or scholar of scriptures. It advises that scriptures should be studied and contemplated to become aware of Divine virtues rather than with some other motive, like winning arguments.

ਗੂਜਰੀ ਮਹਲਾ ੩ ਤੀਜਾ ॥ ਏਕੋ ਨਾਮੁ ਨਿਧਾਨੁ ਪੰਡਿਤ ਸੁਣਿ ਸਿਖੁ ਸਚੁ ਸੋਈ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤਾ ਪੜਹਿ ਪੜਤ ਗੁਣਤ ਸਦਾ ਦੁਖੁ ਹੋਈ ॥੧॥
Gūjrī mėhlā 3 ṯījā. Ėko nām niḏẖān pandiṯ suṇ sikẖ sacẖ so▫ī. Ḏūjai bẖā▫e jeṯā paṛėh paṛaṯ guṇaṯ saḏā ḏukẖ ho▫ī. ||1||

Composition of the third Guru in Raag Goojri. O (pandit) scholar of scriptures, there is (eyko) only one (nidhaan-u) treasure, that of (naam-u) Divine virtues and commands; (sun-i = listen) see (soee) that (sikh-u) teaching and understand.
(Jeyta) whatever amount that you (parrah-i) read (doojai bhaaey = in other love) thinking of other things – like winning arguments, such (parrat) reading and (gunat) contemplation (hoee) leads to (sadaa = ever) perpetual (dukh-u) suffering – by way of restless-ness of the mind or indulgence in vices.

ਹਰਿ ਚਰਣੀ ਤੂੰ ਲਾਗਿ ਰਹੁ ਗੁਰ ਸਬਦਿ ਸੋਝੀ ਹੋਈ ॥ ਹਰਿ ਰਸੁ ਰਸਨਾ ਚਾਖੁ ਤੂੰ ਤਾਂ ਮਨੁ ਨਿਰਮਲੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Har cẖarṇī ṯūʼn lāg rahu gur sabaḏ sojẖī ho▫ī. Har ras rasnā cẖākẖ ṯūʼn ṯāʼn man nirmal ho▫ī. ||1|| rahā▫o.

(Too’n) you should (laag-i rahu) remain attached (charni) to the feet of (har-i) the Almighty, i.e. submit to Divine commands, with (sojhi) awareness (hoee) obtained (sabad-i = by word) through the guru’s teachings.
(Chaakh-i) taste (har-i ras-u) the Divine elixir with (rasna) the tongue – experience the pleasure of living by Divine virtues and commands, (taa’n) then you will find that (man-u) the mind is (nirmal hoee = is purified) freed of vices – leading to peace of mind. 1.
(Rahaau) dwell on this and contemplate.

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਨੁ ਸੰਤੋਖੀਐ ਤਾ ਫਿਰਿ ਤ੍ਰਿਸਨਾ ਭੂਖ ਨ ਹੋਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਪਾਇਆ ਪਰ ਘਰਿ ਜਾਇ ਨ ਕੋਇ ॥੨॥
Saṯgur mili▫ai man sanṯokẖī▫ai ṯā fir ṯarisnā bẖūkẖ na ho▫e. Nām niḏẖān pā▫i▫ā par gẖar jā▫e na ko▫e. ||2||

(Miliai) by finding (satigur) the true guru – and following his teachings, (man-u) the mind (santokheeai) is satisfied; (taa) then (na hoey) there is no (trisna) craving – running to satisfy desires or (bhookh) hunger for other things, (phir-i) again.
(Koey) anyone who (paaia) obtains (nidhaan-u) the treasure of (naam-u) Divine virtues and commands, s/he does not (jaaey) go to (ghar-i) the houses (par = alien, not own) of others, i.e. looks to no one else. 2.

ਕਥਨੀ ਬਦਨੀ ਜੇ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥ ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਹਰਿ ਨਾਮੁ ਪਾਵੈ ਸੋਇ ॥੩॥
Kathnī baḏnī je kare manmukẖ būjẖ na ho▫e. Gurmaṯī gẖat cẖānṇā har nām pāvai so▫e. ||3||

(Jey) whatever (manmukh-i) a self-willed person (kathni karey) says (badni) from the mouth, s/he (na hoey) does not (boojh) understand, i.e. does not realize what s/he says.
But if s/he follows the guru, then (gurmati) with the guru’s counsel his/her (ghatt-i) mind (chaananaa) is illumined and (soey) the same person (paavai) finds (naam-u) virtues of (har-i) the Almighty within. 3.

ਸੁਣਿ ਸਾਸਤ੍ਰ ਤੂੰ ਨ ਬੁਝਹੀ ਤਾ ਫਿਰਹਿ ਬਾਰੋ ਬਾਰ ॥ ਸੋ ਮੂਰਖੁ ਜੋ ਆਪੁ ਨ ਪਛਾਣਈ ਸਚਿ ਨ ਧਰੇ ਪਿਆਰੁ ॥੪॥
Suṇ sāsṯar ṯūʼn na bujẖhī ṯā firėh bāro bār. So mūrakẖ jo āp na pacẖẖāṇ▫ī sacẖ na ḏẖare pi▫ār. ||4||

O Pandit, (too’n) you (sun-i) listen to (saastr) the scriptures, but do not (bujhahi) understand – and follow – them; (ta = then) that is why you will (phirah-i) wander in births (baaro bar) again and again.
Remember, a person (jo) who does not (pachhaanaee) recognize (aap-u) the self, i.e. does not discover the Almighty’s presence within and does not (dharey = place) develop (piaar-u) love – and obedience – (sach-i) for the Eternal Master, (so) that person is (moorakh-u) foolish. 4.

ਸਚੈ ਜਗਤੁ ਡਹਕਾਇਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਜਿਉ ਤਿਸ ਕੀ ਰਜਾਇ ॥੫॥੭॥੯॥
Sacẖai jagaṯ dahkā▫i▫ā kahṇā kacẖẖū na jā▫e. Nānak jo ṯis bẖāvai so kare ji▫o ṯis kī rajā▫e. ||5||7||9||

(Sachai) the Eternal Master IT-self (ddahkaaia) misleads (jagat-u = world) the creatures; (kachhoo na) nothing can (kahna) be said about Divine plans.
(Jo) what (tisu) IT (bhaavai) pleases, (karey) does (s0) that, (jio) as is (tis ki) IT’s (rajaaey) will. 4. 7. 9.

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