SGGS pp 765-767, Soohi M: 1, Chhants 4-5.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਛੰਤ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥

Ik▫oaŉkār saṯgur parsāḏ. Rāg sūhī cẖẖanṯ mėhlā 1 gẖar 4.

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

Composition of (mahla 1) the first Guru in Raga Soohi, (chhant) song of love for the Almighty, (ghar-u 4) to be sung to the fourth beat.

Note: The message from this Shabad by Guru Nanak is that the Creator allots life-roles to all, with instructions on how to perform, and then watches their actions. We should try and recall in our minds those instructions and comply with them. Gurbani, the guru’s teachings, remind us of these and should be relied upon. The Guru also gives an important message to try and see the positives, learn from them and ignore negatives. One should choose company carefully so as to share virtues both ways.

ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥ ਦਾਨਿ ਤੇਰੈ ਘਟਿ ਚਾਨਣਾ ਤਨਿ ਚੰਦੁ ਦੀਪਾਇਆ ॥

Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā. Ḏān ṯerai gẖat cẖānṇā ṯan cẖanḏ ḏīpā▫i▫ā.

The Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same Master (deykhiaa) watches and looks after them.

O Almighty, (teyrai) Your (daan-i = alms) instructions are (chaananaa) illumination (ghatt-i) for the mind; as if (chand-u) the moon (deepaaiaa) has lit up (tan-i) in the body/mind – to see within.

Note: From here on, meeting the Almighty is described as wedding of the soul-bride with ਲਾੜੇ (laarrey) the Almighty-bridegroom who comes with ਜੰਞ (janjn) the marriage party, to wed the bride.

ਚੰਦੋ ਦੀਪਾਇਆ ਦਾਨਿ ਹਰਿ ਕੈ ਦੁਖੁ ਅੰਧੇਰਾ ਉਠਿ ਗਇਆ ॥ ਗੁਣ ਜੰਞ ਲਾੜੇ ਨਾਲਿ ਸੋਹੈ ਪਰਖਿ ਮੋਹਣੀਐ ਲਇਆ ॥

Cẖanḏo ḏīpā▫i▫ā ḏān har kai ḏukẖ anḏẖerā uṯẖ ga▫i▫ā. Guṇ jañ lāṛe nāl sohai parakẖ mohṇī▫ai la▫i▫ā.

(Chando) the moon (deepaaiaa) lights the mind (daan-i = alms/benediction) with grace of (har-i) the Almighty – the mind is illuminated and Naam, instructions of the Almighty are found within – (dukh-u) distress caused by (andheyra = darkness) ignorance (utth-i gaiaa) leaves.

(Janjn) the marriage party of (gun) Divine virtues (naal-i) accompanying (laarrai) the Almighty-bridegroom (sohai) looks good; (mohneeai) the fascinating soul-bride (parakh-i) appraises the virtues and (laiaa) takes the Almighty as the spouse, i.e. awareness of virtues of the Almighty creates love for IT.

ਵੀਵਾਹੁ ਹੋਆ ਸੋਭ ਸੇਤੀ ਪੰਚ ਸਬਦੀ ਆਇਆ ॥ ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਜਗੁ ਧੰਧੜੈ ਲਾਇਆ ॥੧॥

vīvāhu ho▫ā sobẖ seṯī pancẖ sabḏī ā▫i▫ā. Jin kī▫ā ṯin ḏekẖi▫ā jag ḏẖanḏẖ▫ṛai lā▫i▫ā. ||1||

(Veevaahu) the wedding (hoaa) takes place (seyti) with (sobh) glory; the Almighty-bridegroom (aaiaa = came) is seen in the form of (panch = five, sabdi = sounds) sounds of the five types of music – the band, i.e. as celestial music – within. (Note: The five types of musical instruments are trumpets, of metal, stringed, of leather and earthen pitcher).

The bridegroom is the Creator (jin-i) who (keeaa) created (jag-u = world) the creatures and (laaiaa) put them on (dhandhrrai) their tasks; (tin-i = that) the same (deykhiaa) watches and looks after them. 1.

Message: When the mind is enlightened, one recognizes the Almighty within, and keeps IT in mind.

ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥ ਇਹੁ ਤਨੁ ਜਿਨ ਸਿਉ ਗਾਡਿਆ ਮਨੁ ਲੀਅੜਾ ਦੀਤਾ ॥

Ha▫o balihārī sājnā mīṯā avrīṯā. Ih ṯan jin si▫o gādi▫ā man lī▫aṛā ḏīṯā.

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient; (siau) to (jin) whom I have (gaaddiaa = attached) dedicated (ih-u) this (tan = body) human life and (leearra) taken (man-u) the mind from and (deeta) given mine to, i.e. with whom I share mutual love.

ਲੀਆ ਤ ਦੀਆ ਮਾਨੁ ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਸੇ ਸਜਨ ਕਿਉ ਵੀਸਰਹਿ ॥ ਜਿਨ੍ਹ੍ਹ ਦਿਸਿ ਆਇਆ ਹੋਹਿ ਰਲੀਆ ਜੀਅ ਸੇਤੀ ਗਹਿ ਰਹਹਿ ॥

Lī▫ā ṯa ḏī▫ā mān jinĥ si▫o se sajan ki▫o vīsrahi. Jinĥ ḏis ā▫i▫ā hohi ralī▫ā jī▫a seṯī gėh rahėh.

(Kio) how can (sey) that (sajan) friend (veesrah-i) be forgotten (jinh sio) with whom (maan-u/man = mind) love is (leeaa= taken, ta = then, deeaa = given) shared?

And at (jinh) whose (dis-i aaey = being seen) sight, there is (hoh-i raleeaa = merry making) joy; I (gah-i rahah-i) hold IT close (seyti) to (jeea) my soul.

ਸਗਲ ਗੁਣ ਅਵਗਣੁ ਨ ਕੋਈ ਹੋਹਿ ਨੀਤਾ ਨੀਤਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਾਜਨਾ ਮੀਤਾ ਅਵਰੀਤਾ ॥੨॥

Sagal guṇ avgaṇ na ko▫ī hohi nīṯā nīṯā. Ha▫o balihārī sājnā mīṯā avrīṯā. ||2||

IT has (sagal) all (gun) merits and (na koi = not any) no (avgan-u) fault; this (hoh-i) remains (neeta neeta) forever.

(Hau) I (balihaari = am sacrifice) adore my (saajna, meeta) friend-Almighty who is (avreeta = not covered by ignorance) Omniscient. 2.

ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥ ਜੇ ਗੁਣ ਹੋਵਨ੍ਹ੍ਹਿ ਸਾਜਨਾ ਮਿਲਿ ਸਾਝ ਕਰੀਜੈ ॥

Guṇā kā hovai vāsulā kadẖ vās la▫ījai. Je guṇ hovniĥ sājnā mil sājẖ karījai.

If there (hovai) be (vaasula) a container of (gunaa) virtues, we should (kaddh-i laeejai) take out (vaas-u) the content; similarly

(Jey) if (saajna) the friends (hovanih) have (gun) virtues, then we should (mil-i) meet and (saajh kareejai) share with them, i.e. we should choose company carefully for mutual benefit.

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ਸਾਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ ਛੋਡਿ ਅਵਗਣ ਚਲੀਐ ॥ ਪਹਿਰੇ ਪਟੰਬਰ ਕਰਿ ਅਡੰਬਰ ਆਪਣਾ ਪਿੜੁ ਮਲੀਐ ॥

Sājẖ karījai guṇah kerī cẖẖod avgaṇ cẖalī▫ai. Pahire patambar kar adambar āpṇā piṛ malī▫ai.

We should (saajh kareejai) share (gunah) virtues, and (chaleeai = move) conduct ourselves (chhodd-i = leaving) by giving up (avgan) vices.

Then (pahirey) wearing (pattambar) silk clothes and (kar-i = do, addambar = embellishment) being adorned, i.e. if we have merits then we would honorably (maleeaai) take (aapna) our (pirr-u) place – with the Divine.

ਜਿਥੈ ਜਾਇ ਬਹੀਐ ਭਲਾ ਕਹੀਐ ਝੋਲਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥ ਗੁਣਾ ਕਾ ਹੋਵੈ ਵਾਸੁਲਾ ਕਢਿ ਵਾਸੁ ਲਈਜੈ ॥੩॥

Jithai jā▫e bahī▫ai bẖalā kahī▫ai jẖol amriṯ pījai. Guṇā kā hovai vāsulā kadẖ vās la▫ījai. ||3||

(Jithai) wherever we (jaaey = go, baheeai = sit) go, we should (kaheeai) say (bhalaa) good things i.e. ignore negatives and look for positive signs like one (jhol-i) pushes away things like dry leaves floating on a pool and (paeejai = drinks) takes (amrit-u = nectar) clean water.

If there (hovai) be (vaasula) a container of (gunaa) virtues we should (kaddh-i laeejai) take out (vaas-u) the content – learn from good company. 3.

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥ ਆਖਣ ਤਾ ਕਉ ਜਾਈਐ ਜੇ ਭੂਲੜਾ ਹੋਈ ॥

Āp kare kis ākẖī▫ai hor kare na ko▫ī. Ākẖaṇ ṯā ka▫o jā▫ī▫ai je bẖūlṛā ho▫ī.

The Almighty does things (aap-i) IT-self; (na koee) none (hor-u) else (karey = does) can do anything, so (kis-u) whom can we (aakheeai) ask to do anything?

And we cannot tell anything to the Almighty, because one (jaaeeai) goes and (aakhan) tells (ta kau) to someone who (hoee) is (bhoolrra) forgetful or erring – in his/her duties, which God is not.

ਜੇ ਹੋਇ ਭੂਲਾ ਜਾਇ ਕਹੀਐ ਆਪਿ ਕਰਤਾ ਕਿਉ ਭੁਲੈ ॥ ਸੁਣੇ ਦੇਖੇ ਬਾਝੁ ਕਹਿਐ ਦਾਨੁ ਅਣਮੰਗਿਆ ਦਿਵੈ ॥

Je ho▫e bẖūlā jā▫e kahī▫ai āp karṯā ki▫o bẖulai. Suṇe ḏekẖe bājẖ kahi▫ai ḏān aṇmangi▫ā ḏivai.

(Jey) if someone (hoey bhoola) is forgetful then we (jaaey) go and (kaheeai) tell, but (karta) the Creator (kio = how?) does not (bhulai) forget.

IT (suney) listens and (deykhey) watches and (divai) gives (daan-u = charity) the wherewithal (baajh-u) without (kaheeai = telling) being approached and (anmangiaa) without asking – as deserved.

ਦਾਨੁ ਦੇਇ ਦਾਤਾ ਜਗਿ ਬਿਧਾਤਾ ਨਾਨਕਾ ਸਚੁ ਸੋਈ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰੇ ਨ ਕੋਈ ॥੪॥੧॥੪॥

Ḏān ḏe▫e ḏāṯā jag biḏẖāṯā nānkā sacẖ so▫ī. Āp kare kis ākẖī▫ai hor kare na ko▫ī. ||4||1||4||

(Soee = only that) the One (daata = giver) beneficent Master (dey-i) gives (daan-u) the wherewithal – awareness of how to lead life -, IT (bidhaata) is the Creator (jag-i = of world) for all existence.

The Almighty does things (aap-i) IT-self so (kis-u) whom can we (aakheeai) ask to do anything as (na koee) none else (karey = does) can do anything. 4. 1. 4.

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Note: The soul ever yearns to unite with the Almighty Creator. For it to succeed, it is necessary to have undivided love for the Almighty while being aware of IT’s virtues and commands in thoughts and deeds; this comes with the true guru’s guidance; fake guru is himself ignorant and cannot help, says Guru Nanak in this Shabad.

ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥ ਗੁਰ ਕੀ ਪਉੜੀ ਸਾਚ ਕੀ ਸਾਚਾ ਸੁਖੁ ਹੋਈ ॥

Sūhī mėhlā 1. Merā man rāṯā guṇ ravai man bẖāvai so▫ī. Gur kī pa▫oṛī sācẖ kī sācẖā sukẖ ho▫ī.

Composition of the first Guru in Raga Soohi. (Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind.

This is (paurri) the ladder, (ki = of) told by (gur) the guru, (ki) for getting to (saach) the Eternal, where (saachaa = true) lasting (sukh-u) peace (hoee) is obtained – it ends cycles of births and deaths.

ਸੁਖਿ ਸਹਜਿ ਆਵੈ ਸਾਚ ਭਾਵੈ ਸਾਚ ਕੀ ਮਤਿ ਕਿਉ ਟਲੈ ॥ ਇਸਨਾਨੁ ਦਾਨੁ ਸੁਗਿਆਨੁ ਮਜਨੁ ਆਪਿ ਅਛਲਿਓ ਕਿਉ ਛਲੈ ॥

Sukẖ sahj āvai sācẖ bẖāvai sācẖ kī maṯ ki▫o talai. Isnān ḏān sugi▫ān majan āp acẖẖli▫o ki▫o cẖẖalai.

When one (aavai) attains the state (sukh-i) of peace (sahj-i) with poise and (saach) the Eternal (bhaavai) is loved, (kiau) how can one (ttalai = stopped) ignore such (mat-i) counsel of the guru?

Rituals like (isnaan-u) bath, (daan-u) charity, (sugiaan-u = good knowledge) scriptural knowledge and (majan) dip at pilgrimages (kiau = how?) cannot (chhalio) deceive (aap-i = self) the Almighty; God is (achhalio) un-deceivable.

ਪਰਪੰਚ ਮੋਹ ਬਿਕਾਰ ਥਾਕੇ ਕੂੜੁ ਕਪਟੁ ਨ ਦੋਈ ॥ ਮੇਰਾ ਮਨੁ ਰਾਤਾ ਗੁਣ ਰਵੈ ਮਨਿ ਭਾਵੈ ਸੋਈ ॥੧॥

Parpancẖ moh bikār thāke kūṛ kapat na ḏo▫ī. Merā man rāṯā guṇ ravai man bẖāvai so▫ī. ||1||

(Parpanch) machinations/pretentions, (moh) attachment to the world-play and (bikaar) vices (thaakey = get tired) cannot affect one who remembers Divine virtues, nor can (koorr-u) falsehood, (kapatt-u) deceit or (doee) duality touch him/her.

(Meyra) my (man-u) mind, (raata) imbued with love of the Almighty, (ravai) utters, and I emulate, (gun) virtues of the Almighty; (soee = only that) the One Almighty alone (bhaavai) appeals (man-i) to my mind. 1.

ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਕਾਰਣੁ ਕੀਆ ॥ ਮੈਲੁ ਲਾਗੀ ਮਨਿ ਮੈਲਿਐ ਕਿਨੈ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ॥

Sāhib so salāhī▫ai jin kāraṇ kī▫ā. Mail lāgī man maili▫ai kinai amriṯ pī▫ā.

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (kaaran-u) the creation.

(Mail-u) the dirt of vices (laagi) sticks (man-i) to the mind and makes it (mailiai) dirty; (kinai) some rare person (peeaa) drinks (amrit-u) the elixir of Naam, i.e. praises and obeys commands the Almighty – which enables to be rid of vices.

ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਇਹੁ ਮਨੁ ਦੀਆ ਗੁਰ ਪਹਿ ਮੋਲੁ ਕਰਾਇਆ ॥ ਆਪਨੜਾ ਪ੍ਰਭੁ ਸਹਜਿ ਪਛਾਤਾ ਜਾ ਮਨੁ ਸਾਚੈ ਲਾਇਆ ॥

Math amriṯ pī▫ā ih man ḏī▫ā gur pėh mol karā▫i▫ā. Āpnaṛā parabẖ sahj pacẖẖāṯā jā man sācẖai lā▫i▫ā.

One who (math-i) churns/contemplates Naam or Divine virtues and commands in the mind and (peeaa) drinks (amrit-u) life-giving elixir, i.e. pays attention to Naam, s/he (deeaa = gives) dedicates (ihu) this (man-u) mind (pah-i) to the guru and (mol-u = pricing, karaaia = done) asks if s/he is on the right path, i.e. has understood righty

(Ja) when one (laaiaa) focuses (saachai) on the Eternal, s/he (sahj-i) effortlessly (pachhaata) recognizes (prabh-u) the Master (aapnarraa = own) within.

ਤਿਸੁ ਨਾਲਿ ਗੁਣ ਗਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਕਿਉ ਮਿਲੈ ਹੋਇ ਪਰਾਇਆ ॥ ਸਾਹਿਬੁ ਸੋ ਸਾਲਾਹੀਐ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥੨॥

Ŧis nāl guṇ gāvā je ṯis bẖāvā ki▫o milai ho▫e parā▫i▫ā. Sāhib so salāhī▫ai jin jagaṯ upā▫i▫ā. ||2||

(Naal-i) in company of (tis-u) that person – who focuses on the Master – I would (gun = virtues, gaava = sing) praise the Almighty (jey) if I am (bhaava) liked/motivated by (tis-u) IT; one who (hoey) becomes (paraaiaa) alien, i.e. looks elsewhere, (kiau = how) cannot (milai) find the Master.

We should (saalaaheeai) praise and obey (so) that (sahib-u) Master (jin-i) who (keeaa) created (jagat-u) the world. 2.

ਆਇ ਗਇਆ ਕੀ ਨ ਆਇਓ ਕਿਉ ਆਵੈ ਜਾਤਾ ॥ ਪ੍ਰੀਤਮ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਸੇਤੀ ਰਾਤਾ ॥

Ā▫e ga▫i▫ā kī na ā▫i▫o ki▫o āvai jāṯā. Parīṯam si▫o man māni▫ā har seṯī rāṯā.

If the Almighty (aaey gaiaa) has come, then (ki) what has not (aaio) come? i.e. once the Almighty is found within there is nothing left to be desired; such a person (kiau = how?) is not (aavai = comes) born to (jaata = goes) die again.

His/her (man-u) mind is (maaniaa = agreeable) in tune with (preetam) the Beloved; s/he (raata) is imbued with love (seyti) of (har-i) the Almighty.

ਸਾਹਿਬ ਰੰਗਿ ਰਾਤਾ ਸਚ ਕੀ ਬਾਤਾ ਜਿਨਿ ਬਿੰਬ ਕਾ ਕੋਟੁ ਉਸਾਰਿਆ ॥ ਪੰਚ ਭੂ ਨਾਇਕੋ ਆਪਿ ਸਿਰੰਦਾ ਜਿਨਿ ਸਚ ਕਾ ਪਿੰਡੁ ਸਵਾਰਿਆ ॥

Sāhib rang rāṯā sacẖ kī bāṯā jin bimb kā kot usāri▫ā. Pancẖ bẖū nā▫iko āp siranḏā jin sacẖ kā pind savāri▫ā.

S/he is (raata) imbued (rang-i) with love for (baata = talk, description) virtues and commands of (sach) the Eternal (sahib) Master, (jin-i) who (usaaria) built (kott-u) the fort/body (ka = of) from (bimb) a bubble, i.e. the Creator who caused a drop of the father’s semen to develop into the human body.

(Aap-i = self) the Creator is (naaiko) the Master of creation of (panch) the five (bhoo) elements; IT is (siranda) the Creator (jin-i) who (savaariaa) fashioned (pindd-u) the creature’s body as abode, (ka) of IT-self, (sach) the Eternal Master.

ਹਮ ਅਵਗਣਿਆਰੇ ਤੂ ਸੁਣਿ ਪਿਆਰੇ ਤੁਧੁ ਭਾਵੈ ਸਚੁ ਸੋਈ ॥ ਆਵਣ ਜਾਣਾ ਨਾ ਥੀਐ ਸਾਚੀ ਮਤਿ ਹੋਈ ॥੩॥

Ham avgaṇi▫āre ṯū suṇ pi▫āre ṯuḏẖ bẖāvai sacẖ so▫ī. Āvaṇ jāṇā nā thī▫ai sācẖī maṯ ho▫ī. ||3||

O (piaarey) Beloved Master, (ham) we creatures are (avganiaarey) full of faults; (sun-i = listen) this is our supplication to (too) You; please bestow Your grace because (soee) only one whom (tudh-u) You (bhaavai) are pleased with, can become like You, i.e. emulate Divine virtues.

(Aavan = coming) births and (jaana = going) deaths do not (theeai) happen to one whose (mat-i) thinking (hoee) becomes (saachi) truthful, i.e. whose life accords with Divine virtues and commands. 3.

ਅੰਜਨੁ ਤੈਸਾ ਅੰਜੀਐ ਜੈਸਾ ਪਿਰ ਭਾਵੈ ॥ ਸਮਝੈ ਸੂਝੈ ਜਾਣੀਐ ਜੇ ਆਪਿ ਜਾਣਾਵੈ ॥

Anjan ṯaisā anjī▫ai jaisā pir bẖāvai. Samjẖai sūjẖai jāṇī▫ai je āp jāṇāvai.

A woman should (anjeeai) apply (taisa) such (anjan-u = collyrium) eye lining, i.e. wear such makeup, (jaisa) as (bhavai) pleases (pir) the husband, – we should have such conduct as is liked by the Almighty instead of engaging in rituals.

But one (soojhai) gets awareness, (samjhai) understands, and (jaaneeai) knows – what is right – (jey) if the Almighty (aap-i) IT-self (jaanaavai) gives the understanding.

ਆਪਿ ਜਾਣਾਵੈ ਮਾਰਗਿ ਪਾਵੈ ਆਪੇ ਮਨੂਆ ਲੇਵਏ ॥ ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਕੀਮਤਿ ਕਉਣ ਅਭੇਵਏ ॥

Āp jāṇāvai mārag pāvai āpe manū▫ā lev▫e. Karam sukaram karā▫e āpe kīmaṯ ka▫uṇ abẖeva▫e.

(Aap-i = self) the Almighty IT-self (jaanavi) gives the understanding, (paavai) puts one (maarag-i) on track and (aapey) IT-self (leyvaey = takes, manuaa = mind) motivates to devotion.

The Almighty IT-self (karaaey) causes to do (karam = deeds) evil deeds and (sukaram) good deeds; (kaun = who?) no one can (keemat-i = price) appraise/know the ways of (abheyvaey) the unknowable mysterious Master. (Note: Japji Paurris 17 and 18 elaborate this).

ਤੰਤੁ ਮੰਤੁ ਪਾਖੰਡੁ ਨ ਜਾਣਾ ਰਾਮੁ ਰਿਦੈ ਮਨੁ ਮਾਨਿਆ ॥ ਅੰਜਨੁ ਨਾਮੁ ਤਿਸੈ ਤੇ ਸੂਝੈ ਗੁਰ ਸਬਦੀ ਸਚੁ ਜਾਨਿਆ ॥੪॥

Ŧanṯ manṯ pakẖand na jāṇā rām riḏai man māni▫ā. Anjan nām ṯisai ṯe sūjẖai gur sabḏī sacẖ jāni▫ā. ||4||

I do not (jaana) know (tant-u = tantra) worship of Shakti and animal sacrifices etc. (mant-u = mantras) what to recite, or (paakhandd-u) pretend, but I keep (raam) the Almighty (ridai) in mind so that (man-u) the mind (maaniaa) is in tune is what the Master approves.

Wearing (anjan-u = collyrium/eye lining) makeup of Naam, i.e. the way of living by Naam (soojhai) is understood (tey) from (tisai) that person who (jaaniaa) has known (sach-u) the Eternal (sabdi = through word) with teachings of the guru. 4.

ਸਾਜਨ ਹੋਵਨਿ ਆਪਣੇ ਕਿਉ ਪਰ ਘਰ ਜਾਹੀ ॥ ਸਾਜਨ ਰਾਤੇ ਸਚ ਕੇ ਸੰਗੇ ਮਨ ਮਾਹੀ ॥

Sājan hovan āpṇe ki▫o par gẖar jāhī. Sājan rāṯe sacẖ ke sange man māhī.

If (saajan = friend) the Almighty (hovan-i) is present (aapney = own) in mind then (kiau = why?) one does not (jaahi) go to search (par = other’s, ghar = house) elsewhere.

Those (raatey) imbued with love of (saajan) the friend, (sach-u = Eternal) the Almighty, find IT (sangey) with them (maahi) in (man) the mind.

ਮਨ ਮਾਹਿ ਸਾਜਨ ਕਰਹਿ ਰਲੀਆ ਕਰਮ ਧਰਮ ਸਬਾਇਆ ॥ ਅਠਸਠਿ ਤੀਰਥ ਪੁੰਨ ਪੂਜਾ ਨਾਮੁ ਸਾਚਾ ਭਾਇਆ ॥

Man māhi sājan karahi ralī▫ā karam ḏẖaram sabā▫i▫ā. Asṯẖaṯẖ ṯirath punn pūjā nām sācẖā bẖā▫i▫ā.

They (karey raleeaa = make merry) are happy with (saajan) the Almighty (maah-i) in (man) mind; (sabaaiaa) all the (dharam) religious (karam) rituals to please it are deemed done, i.e. are unnecessary.

People go to take baths at (atthsatth-i = the sixty eight) all (teerath) pilgrimages, and do perceived (pu’nn) good deeds like giving charities and performing (pooja) worships – to please God, but what is needed is (bhaaiaa = love) to practice Naam of (saachaa) the Eternal.

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ਆਪਿ ਸਾਜੇ ਥਾਪਿ ਵੇਖੈ ਤਿਸੈ ਭਾਣਾ ਭਾਇਆ ॥ ਸਾਜਨ ਰਾਂਗਿ ਰੰਗੀਲੜੇ ਰੰਗੁ ਲਾਲੁ ਬਣਾਇਆ ॥੫॥

Āp sāje thāp vekẖai ṯisai bẖāṇā bẖā▫i▫ā. Sājan rāŉg rangīlṛe rang lāl baṇā▫i▫ā. ||5||

(Aap-i = self) the Almighty (saajey) creates, (thaapi = establishes) locates and gives tasks to the creatures and (veykhai) watches them; one to whom (bhaana) the will of (tisai = that) the Almighty (bhaaiaa) is agreeable, is (rangeelrrey) imbued (rang-i) with love of (saajan) the Almighty-friend; s/he (banaaiaa = makes) develops (rang-u) love for (laal-u) the Beloved Almighty. 5.

ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥ ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥

Anḏẖā āgū je thī▫ai ki▫o pāḏẖar jāṇai. Āp musai maṯ hocẖẖī▫ai ki▫o rāhu pacẖẖāṇai.

(Jey) if (aagoo) a leader (theeai) be (andhaa) blind (kiau = how?) s/he cannot (jaanai) know (paadhar-u = plain) the right way, i.e. if a religious teacher is ignorant s/he cannot lead on the path to the Almighty.

S/he (aap-i) him/her-self (musai = cheated) goes the wrong way because of (hochheeai = hollow) little (mat-i) understanding, so (kiau) how can s/he (pachhaanai = recognize) understand (raah) the path to the Almighty – and guide the disciples.

ਕਿਉ ਰਾਹਿ ਜਾਵੈ ਮਹਲੁ ਪਾਵੈ ਅੰਧ ਕੀ ਮਤਿ ਅੰਧਲੀ ॥ ਵਿਣੁ ਨਾਮ ਹਰਿ ਕੇ ਕਛੁ ਨ ਸੂਝੈ ਅੰਧੁ ਬੂਡੌ ਧੰਧਲੀ ॥

Ki▫o rāhi jāvai mahal pāvai anḏẖ kī maṯ anḏẖlī. viṇ nām har ke kacẖẖ na sūjẖai anḏẖ būdou ḏẖanḏẖlī.

(Mat-i) thinking of (andh = blind) an ignorant leader is (andhuli = blind) direction-less, so s/he (kio = how?) cannot (jaavai) go on the desired (raah-i) path and (paavai) find (mahal-u = palace) the Almighty.

One can (soojhai) see/find (kachh-u na) nothing (vin-u) without awareness of (naam) virtues and commands of (har-i) the Almighty – and doing what we are here for; (andh-u = blind) the ignorant person (booddou = drowns) remains entangled in unproductive (dhandhli) pursuits.

ਦਿਨੁ ਰਾਤਿ ਚਾਨਣੁ ਚਾਉ ਉਪਜੈ ਸਬਦੁ ਗੁਰ ਕਾ ਮਨਿ ਵਸੈ ॥ ਕਰ ਜੋੜਿ ਗੁਰ ਪਹਿ ਕਰਿ ਬਿਨੰਤੀ ਰਾਹੁ ਪਾਧਰੁ ਗੁਰੁ ਦਸੈ ॥੬॥

Ḏin rāṯ cẖānaṇ cẖā▫o upjai sabaḏ gur kā man vasai. Kar joṛ gur pėh kar binanṯī rāhu pāḏẖar gur ḏasai. ||6||

When (sabad-u = word) teachings (ka) of (gur) the guru (vasai = abides) are kept (man-i) in mind, then there is (chaanan-u = light) enlightenment (raat-i) night and (din-u) day, and (chaau) fondness for the Almighty (upjai) develops.

Therefore we should, (jorr-i) with folded (kar) hands, i.e. humbly, (kar-i) make (binanti) supplication (pah-i) to the guru to guide; (gur-u) the guru (dasai = tells) shows (paadhaar-u = plain) the right (raah-u = path) way of living by Naam. 6.

ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥ ਕਿਸੁ ਪਹਿ ਖੋਲ੍ਹ੍ਹਉ ਗੰਠੜੀ ਦੂਖੀ ਭਰਿ ਆਇਆ ॥

Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā. Kis pėh kẖolĥa▫o ganṯẖ▫ṛī ḏūkẖī bẖar ā▫i▫ā.

(Jey) if (man-u) mind (theeai) becomes (pardeysi) alien, then (sabh-u) the whole (deys-u) country is (praaia) alien, i.e. if one forgets the Almighty then one is deprived of the ultimate source of solace.

(Pah-i) before (kis-u) whom do I (kholhau) open my (gantthri) bundle of woes; everyone (bhar-i aaiaa) is filled with (dookhi) misery – seems alienated from God.

ਦੂਖੀ ਭਰਿ ਆਇਆ ਜਗਤੁ ਸਬਾਇਆ ਕਉਣੁ ਜਾਣੈ ਬਿਧਿ ਮੇਰੀਆ ॥ ਆਵਣੇ ਜਾਵਣੇ ਖਰੇ ਡਰਾਵਣੇ ਤੋਟਿ ਨ ਆਵੈ ਫੇਰੀਆ ॥

Ḏūkẖī bẖar ā▫i▫ā jagaṯ sabā▫i▫ā ka▫uṇ jāṇai biḏẖ merī▫ā. Āvṇe jāvṇe kẖare darāvaṇe ṯot na āvai ferī▫ā.

(Sabaaiaa) the whole (jagat-u) world (bhar-i aaiaa) is filled (dookhi) with miseries; who (jaanai = knows) cares for (meyria) my (bidh-i = state) problems?

Everyone is in (kharey) the highly (ddaraavney) dreadful state – of cycles of births and deaths; there is no (tott-i) end to these (phereeaa) cycles.

ਨਾਮ ਵਿਹੂਣੇ ਊਣੇ ਝੂਣੇ ਨਾ ਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ॥ ਮਨੁ ਪਰਦੇਸੀ ਜੇ ਥੀਐ ਸਭੁ ਦੇਸੁ ਪਰਾਇਆ ॥੭॥

Nām vihūṇe ūṇe jẖūṇe nā gur sabaḏ suṇā▫i▫ā. Man parḏesī je thī▫ai sabẖ ḏes parā▫i▫ā. ||7||

Those (vihooney = without) who do not live by Naam, are (ooney = hollow) bereft of virtues and (jhooney) sad; they have not (sunaaiaa = caused to hear) received (sabad-u = word) guidance (gur-i) from the guru.

Indeed, (jey) if my (man-u) mind (theeai) becomes (pardeysi) alien, i.e. forgets the Almighty and looks to others, then (sabh-u = all, deys-u = country) everyone is (praaia) alien, i.e. none is concerned with me. 7.

ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਪੁਰਿ ਲੀਣਾ ॥ ਸੇਵਕੁ ਸੇਵਾ ਤਾਂ ਕਰੇ ਸਚ ਸਬਦਿ ਪਤੀਣਾ ॥

Gur mahlī gẖar āpṇai so bẖarpur līṇā. Sevak sevā ṯāŉ kare sacẖ sabaḏ paṯīṇā.

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master.

(Seyvak-u) a servant/devotee (seyva karey) serves/obeys (taa-n) only then when s/he (pateena = satisfied) accepts (sabad-i = of word) commands of (sach) the Eternal.

ਸਬਦੇ ਪਤੀਜੈ ਅੰਕੁ ਭੀਜੈ ਸੁ ਮਹਲੁ ਮਹਲਾ ਅੰਤਰੇ ॥ ਆਪਿ ਕਰਤਾ ਕਰੇ ਸੋਈ ਪ੍ਰਭੁ ਆਪਿ ਅੰਤਿ ਨਿਰੰਤਰੇ ॥

Sabḏe paṯījai ank bẖījai so mahal mėhlā anṯre. Āp karṯā kare so▫ī parabẖ āp anṯ niranṯre.

One who (pateejai) accepts (sabdai = of word) Divine commands, his/her (ank-u = body) being (bheejai = is rinsed) is imbued with love of, and finds (su) that, (mahal) Almighty (antrey) within the (mahlaa = body palace) mind.

This happens when (soee) the One (karta) Creator (aap-i) IT-self (karey = does) causes this to happen; (prabh-u) the Almighty (aap-i) IT-self is (nirantrey = without a gap) continuously present (ant-i) till the end – and helps.

ਗੁਰ ਸਬਦਿ ਮੇਲਾ ਤਾਂ ਸੁਹੇਲਾ ਬਾਜੰਤ ਅਨਹਦ ਬੀਣਾ ॥ ਗੁਰ ਮਹਲੀ ਘਰਿ ਆਪਣੈ ਸੋ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥੮॥

Gur sabaḏ melā ṯāŉ suhelā bājanṯ anhaḏ bīṇā. Gur mahlī gẖar āpṇai so bẖaripur līṇā. ||8||

When one (meyla = meeting) finds the Almighty (sabad-i = through the word) with guidance of (gur) the guru, (taa-n) then s/he is (suheyla = comfortable) at peace; (beenaa = stringed musical instrument) celestial music then (anhad) incessantly (baajant) plays within, i.e. one remains connected with the Almighty within.

One who has (gur) the great (mahli = owner of palace) Almighty in (aapnai = own) his/her (ghar-i = house) mind, (so) that person remains (leena) absorbed (bharpur-i) in the all-pervasive Master, i.e. does not look elsewhere. 8.

ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਕਰਿ ਵੇਖੈ ਸੋਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਜੇ ਲੋਚੈ ਕੋਈ ॥

Kīṯā ki▫ā salāhī▫ai kar vekẖai so▫ī. Ŧā kī kīmaṯ na pavai je locẖai ko▫ī.

We (kiaa = why?) should not (saalaaheeai) praise (keeta) the created, i.e. any person – for gaining favor; (soee) the One Creator (kar-i) creates, (veykhai) watches and looks after.

(Ta ki) IT’s (keemat-i = price) worth cannot (pavai = be put) be estimated (jey) if (koee) someone (lochai) yearns to know – and tries.

ਕੀਮਤਿ ਸੋ ਪਾਵੈ ਆਪਿ ਜਾਣਾਵੈ ਆਪਿ ਅਭੁਲੁ ਨ ਭੁਲਏ ॥ ਜੈ ਜੈ ਕਾਰੁ ਕਰਹਿ ਤੁਧੁ ਭਾਵਹਿ ਗੁਰ ਕੈ ਸਬਦਿ ਅਮੁਲਏ ॥

Kīmaṯ so pāvai āp jāṇāvai āp abẖul na bẖul▫e. Jai jai kār karahi ṯuḏẖ bẖāvėh gur kai sabaḏ amula▫e.

Only (so) that person (paavai = puts, keemat-i = price) knows the worth of the Almighty whom IT (aap-i) IT-self (jaanaavai) makes aware; that person does not go wrong because (aap-i = self) the Almighty within is (abhul-u) unerring and (abhulaey) does not err.

Those who (jai jai kaar-u = glorification, karey = do) glorify You, i.e. remember and live by Divine virtues and commands, guided by (amulaey) the priceless (sabad-i) teachings of the guru, (bhaavah-i) are liked by (tudh-u) You, o Almighty.

ਹੀਣਉ ਨੀਚੁ ਕਰਉ ਬੇਨੰਤੀ ਸਾਚੁ ਨ ਛੋਡਉ ਭਾਈ ॥ ਨਾਨਕ ਜਿਨਿ ਕਰਿ ਦੇਖਿਆ ਦੇਵੈ ਮਤਿ ਸਾਈ ॥੯॥੨॥੫॥

Hīṇa▫o nīcẖ kara▫o benanṯī sācẖ na cẖẖoda▫o bẖā▫ī. Nānak jin kar ḏekẖi▫ā ḏevai maṯ sā▫ī. ||9||2||5||

Being (heenau) bereft of virtues, my conduct is (neech-u = low) unbecoming, but I (karau) make this (beynanti) supplication; please be kind to enable that I never (chhoddau) leave sanctuary of You, (saach-u) the Eternal, o (bhaaee) my dear.

The Creator (jin-i) who (kar-i) creates and (deykhia) looks after, (saaee) that Master also (deyvai) gives the good (mat-i) sense – to live by Naam, says Guru Nanak. 9. 2. 5.

Thursday, 31 October 2013 10:59 Written by Rawel Singh 0 Comments

SGGS pp 567-569, Vaddhaans M: 3, Chhants 1-3.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ਛੰਤ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 3 cẖẖanṯ Ik▫oaŉkār saṯgur parsāḏ.

Composition of the third Guru in Raga Vaddhans, (chhant) song of love for the Almighty. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

Note: Every composition called Chhant shows progressively increasing nearness of the soul to the Almighty. In this Chhant, as in many others, the soul is treated akin to a bride and the Almighty as the spouse.

Note: This Chhant frequently uses the expression ਮੁਈਏ (mueeay) meaning may you die. It is taken as an expression of love, and has been so used. The first stanza praises the human being who is imbued with Divine love and the other three say that to achieve this one needs to follow the guru’s teachings with humility.

ਆਪਣੇ ਪਿਰ ਕੈ ਰੰਗਿ ਰਤੀ ਮੁਈਏ ਸੋਭਾਵੰਤੀ ਨਾਰੇ ॥ ਸਚੈ ਸਬਦਿ ਮਿਲਿ ਰਹੀ ਮੁਈਏ ਪਿਰੁ ਰਾਵੇ ਭਾਇ ਪਿਆਰੇ ॥

Āpṇe pir kai rang raṯī mu▫ī▫e sobẖāvanṯī nāre. Sacẖai sabaḏ mil rahī mu▫ī▫e pir rāve bẖā▫e pi▫āre.

O (mueeay) dear (naarey = woman) soul-wife, you are (sobhaavanti) praiseworthy for being (rati) imbued with love of (aapney) your (pir) Almighty-husband.

O (mueeay) dear, You (mil-i rahi = remain with) are absorbed in the Master (sabad-i) by following the guru’s teachings and (pir-u = husband) the Almighty (raavey) enjoys Your company (bhaaey piaarey) lovingly, i.e. God is ever in your mind.

ਸਚੈ ਭਾਇ ਪਿਆਰੀ ਕੰਤਿ ਸਵਾਰੀ ਹਰਿ ਹਰਿ ਸਿਉ ਨੇਹੁ ਰਚਾਇਆ ॥ ਆਪੁ ਗਵਾਇਆ ਤਾ ਪਿਰੁ ਪਾਇਆ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਇਆ ॥

Sacẖai bẖā▫e pi▫ārī kanṯ savārī har har si▫o nehu racẖā▫i▫ā. Āp gavā▫i▫ā ṯā pir pā▫i▫ā gur kai sabaḏ samā▫i▫ā.

You (neyhu rachaaia) love (har-i har-i) the Almighty and you are (bhaaey piaari) beloved (sachai) of the Eternal; (kant-i) the Spouse (savaari = transformed) imparted virtues to make you lovable.

When the soul (gavaaia) loses (aap-u) the self, i.e. is humble, and (samaaiaa) remains absorbed in, i.e. obeys God (sabad-i) as taught by the guru, (ta) then s/he (paaiaa) finds (pir-u) the Almighty spouse.

ਸਾਧਨ ਸਬਦਿ ਸੁਹਾਈ ਪ੍ਰੇਮ ਕਸਾਈ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੀ ॥ ਨਾਨਕ ਸਾ ਧਨ ਮੇਲਿ ਲਈ ਪਿਰਿ ਆਪੇ ਸਾਚੈ ਸਾਹਿ ਸਵਾਰੀ ॥੧॥

Sā ḏẖan sabaḏ suhā▫ī parem kasā▫ī anṯar parīṯ pi▫ārī. Nānak sā ḏẖan mel la▫ī pir āpe sācẖai sāhi savārī. ||1||

(Saadhan = woman) the soul is (kasaaee) attracted to the Master with (preet-i piaari) love (antar-i) within; s/he (suhaavi = looks good) is praised for living (sabad-i) by the guru’s teachings.

Says third Nanak: (Saachai) the true (saah-i) Master (aapey) IT-self (savaari = transforms) imparts virtues and (meyl-i laee) unites her with IT-self. 1.

ਨਿਰਗੁਣਵੰਤੜੀਏ ਪਿਰੁ ਦੇਖਿ ਹਦੂਰੇ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਜਿਨੀ ਰਾਵਿਆ ਮੁਈਏ ਪਿਰੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੇ ਰਾਮ ॥

Nirguṇvanṯ▫ṛī▫e pir ḏekẖ haḏūre rām. Gurmukẖ jinī rāvi▫ā mu▫ī▫e pir rav rahi▫ā bẖarpūre rām.

(Nirgun-vantrreeay) o virtue-less soul, (pir-u) the Master is (hadoorey) present with you, (deykh-i = see) find IT within.

O dear, those (jin-i) who (raaviaa) remember (pir-u) the Beloved Master, (gurmukh-i) as guided by the guru, they see IT (rahiaa bharpoorey) present everywhere including within.

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ਪਿਰੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰੇ ਵੇਖੁ ਹਜੂਰੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥ ਧਨ ਬਾਲੀ ਭੋਲੀ ਪਿਰੁ ਸਹਜਿ ਰਾਵੈ ਮਿਲਿਆ ਕਰਮ ਬਿਧਾਤਾ ॥

Pir rav rahi▫ā bẖarpūre vekẖ hajūre jug jug eko jāṯā. Ḏẖan bālī bẖolī pir sahj rāvai mili▫ā karam biḏẖāṯā.

(Pir-u) the Master (rav-i rahiaa bharpoorey) pervades everywhere; (veykh-i) see IT (hajoorey) present with you; every one (jaata) has recognized (eyko) the One Master present (jug-i jug-i) through the ages.

(Pir-u) the Spouse (sahj-i = naturally) lovingly (raavai) enjoys the company of (bholi) a simple – not clever – (baali = young) childlike (dhan) woman; s/he (miliaa) finds the Creator (bidhaata) who decides destiny based on (karam) deeds.

ਜਿਨਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਸਬਦਿ ਸੁਭਾਖਿਆ ਹਰਿ ਸਰਿ ਰਹੀ ਭਰਪੂਰੇ ॥ ਨਾਨਕ ਕਾਮਣਿ ਸਾ ਪਿਰ ਭਾਵੈ ਸਬਦੇ ਰਹੈ ਹਦੂਰੇ ॥੨॥

Jin har ras cẖākẖi▫ā sabaḏ subẖākẖi▫ā har sar rahī bẖarpūre. Nānak kāmaṇ sā pir bẖāvai sabḏe rahai haḏūre. ||2||

(Jin-i) one who (chaakhiaa = tastes) experiences living by (har-i) Divine (ras-u = elixir) virtues, (subhaakhiaa) speaks good (sabad-i) words – of praising the Almighty – and (rahi) remains (bharpoorey) a immersed in (har-i) the Divine (sar-i) pool of Divine virtues – lives by Divine commands?

(Kaaman-i = woman) the soul who, (sabdey = with the word) with the guru’s guidance, (rahee) remains (hadoorey) in front of, i.e. is ever ready to obey, (sa = that) s/he (bhaavai) is pleasing to (pir) the Master, says third Nanak. 2.

ਸੋਹਾਗਣੀ ਜਾਇ ਪੂਛਹੁ ਮੁਈਏ ਜਿਨੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇਆ ॥ ਪਿਰ ਕਾ ਹੁਕਮੁ ਨ ਪਾਇਓ ਮੁਈਏ ਜਿਨੀ ਵਿਚਹੁ ਆਪੁ ਨ ਗਵਾਇਆ ॥

Sohāgaṇī jā▫e pūcẖẖahu mu▫ī▫e jinī vicẖahu āp gavā▫i▫ā. Pir kā hukam na pā▫i▫o mu▫ī▫e jinī vicẖahu āp na gavā▫i▫ā.

O (mueeay) dear girl, (jaaey) go and (poochhahu) ask (sohaagni) the fortunate women – who have gained the love of their husbands; and they will tell you they are – (jini) those who (gavaaia = lost) gave up (aap-u) the self, i.e. killed their ego.

On the other hand (jinni) those who do not (aap-u gavaaiaa) lose the self/give up ego, they do not (paaio = receive) get awareness of (hukam-u) commands (ka) of (pir-u) the Master – and do not obey.

ਜਿਨੀ ਆਪੁ ਗਵਾਇਆ ਤਿਨੀ ਪਿਰੁ ਪਾਇਆ ਰੰਗ ਸਿਉ ਰਲੀਆ ਮਾਣੈ ॥ ਸਦਾ ਰੰਗਿ ਰਾਤੀ ਸਹਜੇ ਮਾਤੀ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੈ ॥

Jinī āp gavā▫i▫ā ṯinī pir pā▫i▫ā rang si▫o ralī▫ā māṇai. Saḏā rang rāṯī sėhje māṯī an▫ḏin nām vakẖāṇai.

(Jini) those who (aap-u gavaaiaa) give up ego, (tini) they (paaia) receive love of (pir-u) the Master and (raleeaa maanai) make merry (sio) with (rang) the Beloved Master – are happy and at peace with the Almighty within.

(Sadaa) ever (raati) imbued (rang-i) with love, they remain (maati = intoxicated) absorbed in God (sahjey = naturally) all the time; they (andin = daily) ever (vakhaanai = utter) remember to practice (naam-u) Divine virtues and commands.

ਕਾਮਣਿ ਵਡਭਾਗੀ ਅੰਤਰਿ ਲਿਵ ਲਾਗੀ ਹਰਿ ਕਾ ਪ੍ਰੇਮੁ ਸੁਭਾਇਆ ॥ ਨਾਨਕ ਕਾਮਣਿ ਸਹਜੇ ਰਾਤੀ ਜਿਨਿ ਸਚੁ ਸੀਗਾਰੁ ਬਣਾਇਆ ॥੩॥

Kāmaṇ vadbẖāgī anṯar liv lāgī har kā parem subẖā▫i▫ā. Nānak kāmaṇ sėhje rāṯī jin sacẖ sīgār baṇā▫i▫ā. ||3||

A (vaddbhaagi) fortunate (kaaman-i = woman) soul (liv = attention, laagi = fixed) remains absorbed (antar-i) within; and (preymu) loves (har-i) the Almighty (subhaaia = naturally) intuitively – makes Divine virtues and commands a way of life.

That (kaaman-i) soul-woman (jin-i) who (banaaiaa) makes (sach-u) truthful living (seegaar-u) the adornment to be attractive to the Master, she is (raati) imbued with love of the Almighty, (sahjey) all the time, says the third Nanak. 3.

ਹਉਮੈ ਮਾਰਿ ਮੁਈਏ ਤੂ ਚਲੁ ਗੁਰ ਕੈ ਭਾਏ ॥ ਹਰਿ ਵਰੁ ਰਾਵਹਿ ਸਦਾ ਮੁਈਏ ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਏ ॥

Ha▫umai mār mu▫ī▫e ṯū cẖal gur kai bẖā▫e. Har var rāvėh saḏā mu▫ī▫e nij gẖar vāsā pā▫e.

O (mueeeay) dear girl/soul, (too) you should (maar-i) kill (haumai) ego and (chal-u = walk) act (bhaaey = will) as directed by (gur) the guru.

You will then (ravah-i) enjoy love of (har-i) the Almighty (var-u) spouse and (paaey) get to (vaasa paaey) dwell (nij ghar-i) in own home – be at peace with yourself in life, and on death, merge with the Creator where you came from.

ਨਿਜ ਘਰਿ ਵਾਸਾ ਪਾਏ ਸਬਦੁ ਵਜਾਏ ਸਦਾ ਸੁਹਾਗਣਿ ਨਾਰੀ ॥ ਪਿਰੁ ਰਲੀਆਲਾ ਜੋਬਨੁ ਬਾਲਾ ਅਨਦਿਨੁ ਕੰਤਿ ਸਵਾਰੀ ॥

Nij gẖar vāsā pā▫e sabaḏ vajā▫e saḏā suhāgaṇ nārī. Pir ralī▫ālā joban bālā an▫ḏin kanṯ savārī.

That (naar-i = woman) soul who (vajaaey = utters) remembers (sabad-u) the guru’s teachings, (paaey) gets to (vaasa paaey) dwell in (nij ghar-i) in own home – is at peace with the self in life, and on death, merges with the Creator; she is (sadaa) ever (suhaagan-i) fortunate to receive the Master’s love.

(Pir-u) the Master (raleeaala = playful) keeps the soul happy, ever has (baala = young) fresh (joban-u) youth – is ever the same, and the soul-woman is (andin-u = daily) ever (savaar-i) transformed – imparted virtues – (kant-i) by the Master IT-self to be likeable.

ਹਰਿ ਵਰੁ ਸੋਹਾਗੋ ਮਸਤਕਿ ਭਾਗੋ ਸਚੈ ਸਬਦਿ ਸੁਹਾਏ ॥ ਨਾਨਕ ਕਾਮਣਿ ਹਰਿ ਰੰਗਿ ਰਾਤੀ ਜਾ ਚਲੈ ਸਤਿਗੁਰ ਭਾਏ ॥੪॥੧॥

Har var sohāgo masṯak bẖāgo sacẖai sabaḏ suhā▫e. Nānak kāmaṇ har rang rāṯī jā cẖalai saṯgur bẖā▫e. ||4||1||

The soul gets (har-i) the Almighty as (var-u) Spouse if she has (bhaago) this destiny written (mastak-i) on the forehead; it (suhaaey = looks good) receives glory (sabad-i = through the word) by obeying commands (sachai) of the Eternal.

Says third Nanak: A (kaaman-i) soul is (raati) imbued (rang-i) with love of the Almighty (ja) if s/he (chalai = walks) does what (satigur) the true guru (bhaaey) approves/teaches. 4. 1.

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Note: In this Shabad, the third Guru says one should lead life by Hukam or Divine commands to lead a productive life. Awareness of Divine commands comes by following the guru.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਸਭੁ ਵਾਪਾਰੁ ਭਲਾ ਜੇ ਸਹਜੇ ਕੀਜੈ ਰਾਮ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੀਐ ਲਾਹਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਰਾਮ ॥

vad▫hans mėhlā 3. Gurmukẖ sabẖ vāpār bẖalā je sėhje kījai rām. An▫ḏin nām vakẖāṇī▫ai lāhā har ras pījai rām.

Composition of the third Guru in Raga Vaddhans. (Sabh-u) every (vaapaar-u = business deal) action in life is (bhalaa) good (jey) if we (keejai) do it (gurmukh-i) under guidance of the guru (sahjey) naturally – without deviation.

We should (andin-u = daily) ever (vakhaaneeai = utter) remember (naam-u) Divine virtues and commands – guided by the guru – and (peejai) drink (har-i) the Divine (ras-u) elixir – enjoy the Divine experience, as (laahaa) benefit.

ਲਾਹਾ ਹਰਿ ਰਸੁ ਲੀਜੈ ਹਰਿ ਰਾਵੀਜੈ ਅਨਦਿਨੁ ਨਾਮੁ ਵਖਾਣੈ ॥ ਗੁਣ ਸੰਗ੍ਰਹਿ ਅਵਗਣ ਵਿਕਣਹਿ ਆਪੈ ਆਪੁ ਪਛਾਣੈ ॥
Lāhā har ras lījai har rāvījai an▫ḏin nām vakẖāṇai. Guṇ sangrahi avgaṇ vikṇahi āpai āp pacẖẖāṇai.

One who (andin-u) ever (vakhaanai = utters) remembers Naam, (leejai) takes (laaha) the benefit of (har-i ras-u = Divine elixir) Divine experience, and (raaveejai) keeps in mind (har-i) the Almighty.

S/he (sangrah-i) accumulates (gun) virtues, (viknah-i = sells) sheds (avgun) vices, and (pachhaanai) recognises (aapai aap-u) the self, i.e. finds the Almighty’s virtues and commands to be the guide for life.

ਗੁਰਮਤਿ ਪਾਈ ਵਡੀ ਵਡਿਆਈ ਸਚੈ ਸਬਦਿ ਰਸੁ ਪੀਜੈ ॥ ਨਾਨਕ ਹਰਿ ਕੀ ਭਗਤਿ ਨਿਰਾਲੀ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕੀਜੈ ॥੧॥

Gurmaṯ pā▫ī vadī vadi▫ā▫ī sacẖai sabaḏ ras pījai. Nānak har kī bẖagaṯ nirālī gurmukẖ virlai kījai. ||1||

One who (paaee) receives and follows (gurmat-i) the guru’s counsel, has (vaddi) great (vaddiaaee) glory; this happens when s/he (ras-u peejai = drinks elixir) obtains awareness of, and emulates, Divine virtues (sabad-i) through the guru’s word.

(Bhagat-i = devotion) obedience to the Almighty is (niraali) unique; (virlai) some rare (gurmukh-i) follower of the guru (kaajai) practices it, says third Nanak. 1.

Note: The lines which follow mention the professions of ਖੇਤੀ meaning agriculture and ਵਾਪਾਰ meaning business, as means of livelihood.

ਗੁਰਮੁਖਿ ਖੇਤੀ ਹਰਿ ਅੰਤਰਿ ਬੀਜੀਐ ਹਰਿ ਲੀਜੈ ਸਰੀਰਿ ਜਮਾਏ ਰਾਮ ॥ ਆਪਣੇ ਘਰ ਅੰਦਰਿ ਰਸੁ ਭੁੰਚੁ ਤੂ ਲਾਹਾ ਲੈ ਪਰਥਾਏ ਰਾਮ ॥

Gurmukẖ kẖeṯī har anṯar bījī▫ai har lījai sarīr jamā▫e rām. Āpṇe gẖar anḏar ras bẖuncẖ ṯū lāhā lai parthā▫e rām.

(Gurmukh-i) with the guru’s guidance, we should (beejeeai) sow (har-i = Almighty) Divine virtues (antar-i) in (kheyti = soil) the body and (leejai) have (har-i) Divine virtues (jamaaey) grow (sareer-i) in the body, i.e. when one obtains awareness of Divine virtues this influences thoughts and actions.

O mortal, (too) you thus (bhunch-u = drink) enjoy (ras-u = elixir) resultant peace (andar-i) in (aapnai) your (ghar = home) mind, and also (lai) receive (laahaa) benefit (parthaaey) in the hereafter.

ਲਾਹਾ ਪਰਥਾਏ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ਧਨੁ ਖੇਤੀ ਵਾਪਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਮੰਨਿ ਵਸਾਏ ਬੂਝੈ ਗੁਰ ਬੀਚਾਰਾ ॥

Lāhā parthā▫e har man vasā▫e ḏẖan kẖeṯī vāpārā. Har nām ḏẖi▫ā▫e man vasā▫e būjẖai gur bīcẖārā.

Be it (kheyti) agriculture or (vaapaara) business, it is (dhan-u = great) praiseworthy if one (mann-i vasaaey) keeps in mind (har-i) the Almighty, as one obtains (laahaa) benefit (parthaaey) in the hereafter.

One should (dhiaaey) pay attention to (har-i naam-u) Divine virtues and commands, (mann-i vasaaey) keep them in mind, and (boojhai) understand them (beechaara) by reflecting on (gur) the guru’s teachings.

ਮਨਮੁਖ ਖੇਤੀ ਵਣਜੁ ਕਰਿ ਥਾਕੇ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਬੀਜਿ ਮਨ ਅੰਦਰਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਏ ॥੨॥

Manmukẖ kẖeṯī vaṇaj kar thāke ṯarisnā bẖukẖ na jā▫e. Nānak nām bīj man anḏar sacẖai sabaḏ subẖā▫e. ||2||

But (manmukh = self-willed) those who do not follow the guru, (kar-i thaakey = get tired) keep fruitlessly pursuing the professions as their (trisna) craving and (bhukh) hunger for more (na jaaey) do not go, i.e. their fire of desires is never quenched.

Says third Nanak: (Beej-i) sow (naam-u) Divine virtues and commands (andar-i) in (man) the mind i.e. be aware of them, (sabad-i) with the teachings of the guru, and (subhaaye) love for (sachai) the Eternal. 2.

ਹਰਿ ਵਾਪਾਰਿ ਸੇ ਜਨ ਲਾਗੇ ਜਿਨਾ ਮਸਤਕਿ ਮਣੀ ਵਡਭਾਗੋ ਰਾਮ ॥ ਗੁਰਮਤੀ ਮਨੁ ਨਿਜ ਘਰਿ ਵਸਿਆ ਸਚੈ ਸਬਦਿ ਬੈਰਾਗੋ ਰਾਮ ॥

Har vāpār se jan lāge jinā masṯak maṇī vadbẖāgo rām. Gurmaṯī man nij gẖar vasi▫ā sacẖai sabaḏ bairāgo rām.

(Sey) those (jan) persons (laagey) engage (vaapaar-i = deals) in leading life by (har-i) Divine virtues, (jinaa) who have (manee) the gem of (vaddbhaago) good fortune (mastak-i) in the forehead – who are so destined.

(Gurmat-i) with the guru’s counsel, their (man-u) mind (vasiaa) dwells (nij- ghar-i) in own home, maintains steady focus and (bairaago) yearning for the Eternal with obedience of (sabad-i = word) commands (sachai) of the Eternal.

ਮੁਖਿ ਮਸਤਕਿ ਭਾਗੋ ਸਚਿ ਬੈਰਾਗੋ ਸਾਚਿ ਰਤੇ ਵੀਚਾਰੀ ॥ ਨਾਮ ਬਿਨਾ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀ ॥

Mukẖ masṯak bẖāgo sacẖ bairāgo sācẖ raṯe vīcẖārī. Nām binā sabẖ jag ba▫urānā sabḏe ha▫umai mārī.

They have (bhaago) good fortune written (mukh-i) on the faces and (mastak-i) forehead, have (bairaago) yearning (sach-i) for the Eternal and are (ratey = imbued) in love (saach-I = of truth) Naam/Divine virtues and commands.

(Binaa) without awareness of (naam) Divine virtues, (sabh-u) every (jag-u) mortal acts in ego and goes (bauraana = mad) astray; (haumai) ego (maar-i) is killed only (sabdey = with the word) with the guru’s teachings.

ਸਾਚੈ ਸਬਦਿ ਲਾਗਿ ਮਤਿ ਉਪਜੈ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੋਹਾਗੋ ॥ ਨਾਨਕ ਸਬਦਿ ਮਿਲੈ ਭਉ ਭੰਜਨੁ ਹਰਿ ਰਾਵੈ ਮਸਤਕਿ ਭਾਗੋ ॥੩॥

Sācẖai sabaḏ lāg maṯ upjai gurmukẖ nām sohāgo. Nānak sabaḏ milai bẖa▫o bẖanjan har rāvai masṯak bẖāgo. ||3||

(Laag-i = engage) by understanding (sabad-i = word) commands of the (saachai) the eternal Almighty, one (upjai) obtains (mat-i) understanding of life; (naam-u) Divine virtues and commands are learnt (gurmukh-i) from the guru, (suhaago) by good fortune.

The Almighty (bhanjan-u) destroyer of (bhau/bhav) rebirth, is (milai) found (sabad-i) through the guru’s teachings; one (raavai) remembers (har-i) the Almighty when (bhaago) good fortune is written (mastak-i) on the forehead, i.e. one is so destined, says the third Nanak. 3.

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ਖੇਤੀ ਵਣਜੁ ਸਭੁ ਹੁਕਮੁ ਹੈ ਹੁਕਮੇ ਮੰਨਿ ਵਡਿਆਈ ਰਾਮ ॥ ਗੁਰਮਤੀ ਹੁਕਮੁ ਬੂਝੀਐ ਹੁਕਮੇ ਮੇਲਿ ਮਿਲਾਈ ਰਾਮ ॥

Kẖeṯī vaṇaj sabẖ hukam hai hukme man vadi▫ā▫ī rām. Gurmaṯī hukam būjẖī▫ai hukme mel milā▫ī rām.

(Kheyti) agriculture or (vanaj-u) business, (sabh-u) every profession is given by (hukam-u) Divine will; one (ma’nn-i) obeying (hukmey) Divine commands obtains (vaddiaaee) glory, – whatever the profession, one should perform it well and obtain glory by keeping the Master in mind.

(Hukam-u) Divine commands are (bujheeai) understood (gurmati) with the guru’s guidance; and the guru (meyl-i) is found (hukmey) with Divine grace, and he (milaaee) unites with the Master.

ਹੁਕਮਿ ਮਿਲਾਈ ਸਹਜਿ ਸਮਾਈ ਗੁਰ ਕਾ ਸਬਦੁ ਅਪਾਰਾ ॥ ਸਚੀ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥

Hukam milā▫ī sahj samā▫ī gur kā sabaḏ apārā. Sacẖī vadi▫ā▫ī gur ṯe pā▫ī sacẖ savāraṇhārā.

One is (milaaee) united with the Master (hukam-i) by Divine will, and (sahj-i) naturally remains (samaaee) absorbed in the Master; the guru’s (sabad-u) teachings are (apaaraa) have infinite coverage.

Awareness of (sach-i) Divine (vaddiaaee) virtues (paaee) is obtained (tey) from the guru; (sach-u = truth) obedience to Naam (savaaranhaara) fulfils are aspirations.

ਭਉ ਭੰਜਨੁ ਪਾਇਆ ਆਪੁ ਗਵਾਇਆ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਈ ॥ ਕਹੁ ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਅਗਮੁ ਅਗੋਚਰੁ ਹੁਕਮੇ ਰਹਿਆ ਸਮਾਈ ॥੪॥੨॥

Bẖa▫o bẖanjan pā▫i▫ā āp gavā▫i▫ā gurmukẖ mel milā▫ī. Kaho Nānak nām niranjan agam agocẖar hukme rahi▫ā samā▫ī. ||4||2||

One who (aap-u gavaaia = loses the self) is humble, (paaiaa) finds the Almighty (bhanjan-u) destroyer of (bhau/bhav) rebirth; this (meyl-i) union is (milaaee) accomplished (gurmukh-i) with the guru’s teachings.

(Kahu) say o Nanak the third: (Niranjan-u) the pristine (naam-u) Almighty is (agam-u) beyond physical reach/comprehension and (agochar-u) not found with sensory organs; one understands and (rahiaa samaaey) remain absorbed in God, (hukmey) by Divine will/grace. 4. 2.

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Note: The message from this Shabad is that it is only by keeping the Almighty in mind, i.e. by emulating Divine virtues and obeying Divine commands, that one remains at peace. This is because one does not then commit transgressions and has no fear of retribution. It helps to resist temptations.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥ ਆਪਣੈ ਘਰਿ ਤੂ ਸੁਖਿ ਵਸਹਿ ਪੋਹਿ ਨ ਸਕੈ ਜਮਕਾਲੁ ਜੀਉ ॥

vad▫hans mėhlā 3. Man meri▫ā ṯū saḏā sacẖ samāl jī▫o. Āpṇai gẖar ṯū sukẖ vasėh pohi na sakai jamkāl jī▫o.

Composition of the third Guru in Raga Vaddhans: O (meyriaa) my (man) mind, (too) you should (sad) ever (samaal-i = take care) keep in mind (sach-u = truth) Naam/Divine virtues and commands – so as not to fall prey to temptations in the world-play.

Then you will (vasah-i) live (sukh-i) in peace in (aapanai) your (ghar-i) home, i.e. will be steady and enjoy peace of mind; (jamkaal-i = messenger of death) vices (na sakai) will not be able (poh-i = reach) to tempt you.

ਕਾਲੁ ਜਾਲੁ ਜਮੁ ਜੋਹਿ ਨ ਸਾਕੈ ਸਾਚੈ ਸਬਦਿ ਲਿਵ ਲਾਏ ॥ ਸਦਾ ਸਚਿ ਰਤਾ ਮਨੁ ਨਿਰਮਲੁ ਆਵਣੁ ਜਾਣੁ ਰਹਾਏ ॥

Kāl jāl jam johi na sākai sācẖai sabaḏ liv lā▫e. Saḏā sacẖ raṯā man nirmal āvaṇ jāṇ rahā▫e.

(Jaal-u) the web of (kaal-u, jam-u = messenger of death) vices will not be able to (joh-i = look) tempt you when you (liv = attention, laaey = fix) pay attention (sabad-i = Divine word) to commands (saachai) of the Eternal.

(Man-u) a mind which is (sadaa) ever (rataa) imbued with love (sach-i) of the Eternal, is (nirmal-u = clean) free of vices; such a soul (rahaaey = stops) obviates further (aavan-u = coming) births and (jaan-u = going) deaths.

ਦੂਜੈ ਭਾਇ ਭਰਮਿ ਵਿਗੁਤੀ ਮਨਮੁਖਿ ਮੋਹੀ ਜਮਕਾਲਿ ॥ ਕਹੈ ਨਾਨਕੁ ਸੁਣਿ ਮਨ ਮੇਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲਿ ॥੧॥

Ḏūjai bẖā▫e bẖaram viguṯī manmukẖ mohī jamkāl. Kahai Nānak suṇ man mere ṯū saḏā sacẖ samāl. ||1||

A soul-woman (bharam-i) deluded by (doojai bhaaey = other ideas) duality (viguti) is frustrated, because such a (manmukh-i = self-willed) person does not pay attention to Divine commands and (mohi = tempted) succumbs to, (jamkaal-i = messenger of death) vices, – and cannot attain union with the Almigty-husband.

(Kahai) says third Nanak: (Sun-i) listen (too) you, (meyrey) my (man) mind, (samaal-i = take care) keep in mind (sach-u) Naam/Divine virtues and commands – so as not to fall prey to temptations in the world-play. 1.

ਮਨ ਮੇਰਿਆ ਅੰਤਰਿ ਤੇਰੈ ਨਿਧਾਨੁ ਹੈ ਬਾਹਰਿ ਵਸਤੁ ਨ ਭਾਲਿ ॥ ਜੋ ਭਾਵੈ ਸੋ ਭੁੰਚਿ ਤੂ ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ॥

Man meri▫ā anṯar ṯerai niḏẖān hai bāhar vasaṯ na bẖāl. Jo bẖāvai so bẖuncẖ ṯū gurmukẖ naḏar nihāl.

(Meyriaa) my mind, (nidhaan-u = treasure) the Almighty is (antar-i) within (teyrai) you; do not (bhaal-i) search (vast-u = thing) God (baahar-i) outside – look within rather than wandering all over.

And make (jo) what (bhaavai) pleases the Master (bhunch-i = eat/drink) your sustenance, i.e. the support/guide for life; (gurmukh-i) follow the guru’s teachings and the Almighty will (nadar-i) graciously (nihaal-i) grant you peace and happiness.

ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ਮਨ ਮੇਰੇ ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥ ਮਨਮੁਖ ਅੰਧੁਲੇ ਗਿਆਨ ਵਿਹੂਣੇ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥

Gurmukẖ naḏar nihāl man mere anṯar har nām sakẖā▫ī. Manmukẖ anḏẖule gi▫ān vihūṇe ḏūjai bẖā▫e kẖu▫ā▫ī.

(Gurmukh-i) follow the guru’s teachings (meyrey) my (man) mind, to receive (nadar-i) Divine grace and (nihaal-i) be happy, my mind; (har-i naam-u = Divine virtues) the Almighty (antar-i) within is ever (sakhaaee) helpful.

(Manhukh-i = self-willed) those who do not follow the guru are (andhuley = blinded – by attachments to the world-play) ignorant being (vihooney) bereft of (giaan = knowledge) awareness of Divine virtues and commands; they (khuaaee) go astray (doojai bhaaey = other ideas) in duality.

ਬਿਨੁ ਨਾਵੈ ਕੋ ਛੂਟੈ ਨਾਹੀ ਸਭ ਬਾਧੀ ਜਮਕਾਲਿ ॥ ਨਾਨਕ ਅੰਤਰਿ ਤੇਰੈ ਨਿਧਾਨੁ ਹੈ ਤੂ ਬਾਹਰਿ ਵਸਤੁ ਨ ਭਾਲਿ ॥੨॥

Bin nāvai ko cẖẖūtai nāhī sabẖ bāḏẖī jamkāl. Nānak anṯar ṯerai niḏẖān hai ṯū bāhar vasaṯ na bẖāl. ||2||

(Sabh) all humankind is (baadhi = tied) in the grip of (jamkaa-i = of messenger of death) vices; (ko naahi) no one (chhoottai) can escape them (bin-u) without paying attention (naavai) to Divine virtues and commands.

Says third Nanak: (Nidhaan-u = treasure) the Almighty is (antar-i) within (teyrai) you; do not (bhaal-i) search (vast-u = thing) God (baahar-i) outside – focus within rather than wandering all over. 2.

ਮਨ ਮੇਰਿਆ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇ ਕੈ ਇਕਿ ਸਚਿ ਲਗੇ ਵਾਪਾਰਾ ॥ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਅੰਤਰਿ ਸਬਦੁ ਅਪਾਰਾ ॥

Man meri▫ā janam paḏārath pā▫e kai ik sacẖ lage vāpārā. Saṯgur sevan āpṇā anṯar sabaḏ apārā.

O my mind, (paae-kai) having received (padaarath-u = substance) the valuable gift of (janam-u = birth) human birth, (ik-i = one type) some (lagey) engage in (vaapaara) business (sach-i) of truth, i.e. conduct themselves by Divine virtues and commands.

They (seyvan-i = serve) obey (aapnaa) their (satigur-u) true guru to (antar-i = within) keep in mind (sabad-u = Divine Word) commands of (apaaraa) the Infinite.

ਅੰਤਰਿ ਸਬਦੁ ਅਪਾਰਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ਨਾਮੇ ਨਉ ਨਿਧਿ ਪਾਈ ॥ ਮਨਮੁਖ ਮਾਇਆ ਮੋਹ ਵਿਆਪੇ ਦੂਖਿ ਸੰਤਾਪੇ ਦੂਜੈ ਪਤਿ ਗਵਾਈ ॥

Anṯar sabaḏ apārā har nām pi▫ārā nāme na▫o niḏẖ pā▫ī. Manmukẖ mā▫i▫ā moh vi▫āpe ḏūkẖ sanṯāpe ḏūjai paṯ gavā▫ī.

They (piaara) love (naam-u) Divine virtues and (antar-i = within) keep in mind (sabad-u) commands of (apaaraa) the Infinite; they conduct themselves (naamey) by Divine virtues and commands and (paaee) receive (nau nidh-i = nine treasures) all treasures of the world, i.e. are left with no wants.

On the other hand, (manmukh = self-willed) those who do not follow the guru, (viaapey) remain under influence of (moh) allurements of the (maaiaa) the world-play, and (santaapey) suffer (dookh-i) in pain. They (gavaaee) lose (pat-i) honour because of (doojai bhaaey = other ideas) in duality, i.e. are not accepted for union with the Creator or by the world.

ਹਉਮੈ ਮਾਰਿ ਸਚਿ ਸਬਦਿ ਸਮਾਣੇ ਸਚਿ ਰਤੇ ਅਧਿਕਾਈ ॥ ਨਾਨਕ ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੩॥

Ha▫umai mār sacẖ sabaḏ samāṇe sacẖ raṯe aḏẖikā▫ī. Nānak māṇas janam ḏulambẖ hai saṯgur būjẖ bujẖā▫ī. ||3||

The seekers (maar-i) kill (haumai) ego and (samaaney) remain absorbed (sabad-i = in Word) in obeying commands of (sach-i) the Eternal; they are (adhikaaee = greatly) deeply (ratey) imbued with love (sach-i) of the Eternal Master.

(Maanas) human (janam-u) birth is (dulambh-u) hard-to-get; (satigur-i) the true guru (bujhaaee = cause to understand) gives the (boojh) understanding – of what one needs to do to make success of human birth, by being accepted for union with the Master, says third Nanak. 3.

ਮਨ ਮੇਰੇ ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਸੇ ਜਨ ਵਡਭਾਗੀ ਰਾਮ ॥ ਜੋ ਮਨੁ ਮਾਰਹਿ ਆਪਣਾ ਸੇ ਪੁਰਖ ਬੈਰਾਗੀ ਰਾਮ ॥

Man mere saṯgur sevan āpṇā se jan vadbẖāgī rām. Jo man mārėh āpṇā se purakẖ bairāgī rām.

O my mind, (sey) those (jan) persons are (vaddbhaagi) fortunate who (seyvan-i = serve) obey (aapna) their (satigur-u) true guru.

(Jo) those who (maarah-i) kill their (man-u) mind, i.e. overcome ego, (sey) those (purakh) persons (bairaagi = withdrawn and longing) break attachment to the world-play and yearn for the Almighty.

ਸੇ ਜਨ ਬੈਰਾਗੀ ਸਚਿ ਲਿਵ ਲਾਗੀ ਆਪਣਾ ਆਪੁ ਪਛਾਣਿਆ ॥ ਮਤਿ ਨਿਹਚਲ ਅਤਿ ਗੂੜੀ ਗੁਰਮੁਖਿ ਸਹਜੇ ਨਾਮੁ ਵਖਾਣਿਆ ॥

Se jan bairāgī sacẖ liv lāgī āpṇā āp pacẖẖāṇi▫ā. Maṯ nihcẖal aṯ gūṛī gurmukẖ sėhje nām vakẖāṇi▫ā.

(Sey) those (jan) people (bairaagi) break attachment to the world-play and (laagi = fix, liv = focus) are absorbed (sach-i) in the Eternal; they (pachhaania) recognize (aapna aap-i) their inner-self, i.e. see the Almighty within.

Their (mat-i) thinking is (nihchal = unshakable) steady and (at-i = very, goorree = deep) highly profound; they (sahjey) steadfastly (vakhaania = utter) remember and live by (naam-u) Divine virtues and commands.

ਇਕ ਕਾਮਣਿ ਹਿਤਕਾਰੀ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੀ ਮਨਮੁਖ ਸੋਇ ਰਹੇ ਅਭਾਗੇ ॥ ਨਾਨਕ ਸਹਜੇ ਸੇਵਹਿ ਗੁਰੁ ਅਪਣਾ ਸੇ ਪੂਰੇ ਵਡਭਾਗੇ ॥੪॥੩॥

Ik kāmaṇ hiṯkārī mā▫i▫ā mohi pi▫ārī manmukẖ so▫e rahe abẖāge. Nānak sėhje sevėh gur apṇā se pūre vadbẖāge. ||4||3||

(Ik = one type) some men (hitkaari = lovers) love (kaaman-i) women, are (moh-i) lured (piaari) with love of (maaiaa) the world-play; such (manmukh) self-willed persons do not follow the guru and are (soey rahey = remain asleep) not alert to temptations; they are (abhaagey) unfortunate.

Says third Nanak: On the other hand those who (seyvah-i) obey (aapna) their guru (sahjey) steadfastly, are (poorey = perfect) really (vaddbhaagey) fortunate. 4. 3.