SGGS pp 569-572, Vaddhans M: 3, Chhants 4-6.

Note: Gurbani often uses the terms Saah-u for financier or busness owner and Vanjaara for roving merchants sent out by him for his business. The financier is the Almighty – the source of virtues and commands, and we are the merchants to conduct ourselves by those. The third Guru uses this concept in this Shabad.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਰਤਨ ਪਦਾਰਥ ਵਣਜੀਅਹਿ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਈ ਰਾਮ ॥ ਲਾਹਾ ਲਾਭੁ ਹਰਿ ਭਗਤਿ ਹੈ ਗੁਣ ਮਹਿ ਗੁਣੀ ਸਮਾਈ ਰਾਮ ॥
vad▫hans mėhlā 3. Raṯan paḏārath vaṇjī▫ah saṯgur ḏī▫ā bujẖā▫ī rām. Lāhā lābẖ har bẖagaṯ hai guṇ mėh guṇī samā▫ī rām.

Composition of the third Guru in Raga Vaddhans. When (satigur-i) the true guru (deeaa bujhaaee) gives the understanding, we (vanjeeah-i) deal in (padaarath) the valuable merchandise of (ratan) jewels, i.e. lead lives according to Naam or Divine virtues and commands.

(Laaha laabh-u) the profit/benefit of this (bhagat-i) devotion to (har-i) the Almighty is that (gunee) one praising the virtues (samaaee) gets absorbed, (mah-i) in (gun) virtues, i.e. the virtues become part of his/her life – s/he emulates Divine virtues.

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ਗੁਣ ਮਹਿ ਗੁਣੀ ਸਮਾਏ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ਲਾਹਾ ਭਗਤਿ ਸੈਸਾਰੇ ॥ ਬਿਨੁ ਭਗਤੀ ਸੁਖੁ ਨ ਹੋਈ ਦੂਜੈ ਪਤਿ ਖੋਈ ਗੁਰਮਤਿ ਨਾਮੁ ਅਧਾਰੇ ॥

Guṇ mėh guṇī samā▫e jis āp bujẖā▫e lāhā bẖagaṯ saisāre. Bin bẖagṯī sukẖ na ho▫ī ḏūjai paṯ kẖo▫ī gurmaṯ nām aḏẖāre.

One (jis-u) whom (aap-i = self) the Almighty (bujhaaey) gives the understanding, that person (gunee) praises virtues of the Almighty and (samaaee) merges (mah-i) in (gun) virtues, i.e. s/he emulates Divine virtues; this is (laaha) the gain from (bhagat-i) devotion to the Master in this (saisaarey) world/life – in which one otherwise keeps wavering.

(Sukh-u) the comfort – of union with the Creator – is not (hoee) attained (bin-u) without (bhagti = devotion) living by Divine virtues and commands. one (khoee) loses (pat-i) honour (doojai = other) by duality, i.e. soul who strays, is rejected for union with the Master; one should make (naam-u) Divine virtues and commands (gurmat-i) as taught by the guru (adhaaro = support) the guide for life.

ਵਖਰੁ ਨਾਮੁ ਸਦਾ ਲਾਭੁ ਹੈ ਜਿਸ ਨੋ ਏਤੁ ਵਾਪਾਰਿ ਲਾਏ ॥ ਰਤਨ ਪਦਾਰਥ ਵਣਜੀਅਹਿ ਜਾਂ ਸਤਿਗੁਰੁ ਦੇਇ ਬੁਝਾਏ ॥੧॥

vakẖar nām saḏā lābẖ hai jis no eṯ vāpār lā▫e. Raṯan paḏārath vaṇjī▫ah jāŉ saṯgur ḏe▫e bujẖā▫e. ||1||

There is (sadaa) ever (laabh-u) profit by dealing in (vakhar-u) merchandise of, i.e. conducting the self by, (naam-u) Divine virtues and commands; but only that person does this (jis no) whom the Almighty (laaey) engages in (eyt-u) this (vaapaar-i = business) way of life.

We (vanjeeah-i) deal in (padaarath) the merchandise of (ratan) jewels, i.e. conduct ourselves by Naam, (jaa-n) when (satigur-i) the true guru (dey-i bujhaaey) gives the understanding. 1.

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਖੋਟਾ ਇਹੁ ਵਾਪਾਰਾ ਰਾਮ ॥ ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣੀ ਬਹੁ ਵਧਹਿ ਵਿਕਾਰਾ ਰਾਮ ॥

Mā▫i▫ā moh sabẖ ḏukẖ hai kẖotā ih vāpārā rām. Kūṛ bol bikẖ kẖāvṇī baho vaḏẖėh vikārā rām.

On the other hand, (ih-u) this (vaapaara = business dealings) life is caught (moh-u) lure of (maaia) temptations in the world-play, and (khotta = counterfeit) is not accepted by the Creator; it is the cause of (sabh-u) all (dukh-u) suffering.

(Bol-i) speaking (koorr-u) falsehood is like (khaavni) eating (bikh-u) poison, i.e. being insincere but displaying goodness, results (vadhah-i) in being increasingly afflicted by (bah-u) numerous (vikaara) vices, i.e. become one’s nature.

ਬਹੁ ਵਧਹਿ ਵਿਕਾਰਾ ਸਹਸਾ ਇਹੁ ਸੰਸਾਰਾ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਖੋਈ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਵਾਦੁ ਵਖਾਣਹਿ ਬਿਨੁ ਬੂਝੇ ਸੁਖੁ ਨ ਹੋਈ ॥

Baho vaḏẖėh vikārā sahsā ih sansārā bin nāvai paṯ kẖo▫ī. Paṛ paṛ pandiṯ vāḏ vakāṇėh bin būjẖe sukẖ na ho▫ī.

(Bah-u) numerous (vikaara) vices (vadhah-i) increasingly afflict and are the source of (sahsa) anxiety in (ih-u) this (sansaara) world/life; one (khoee) loses (pat-i) honor – is not accepted for union with the Creator, (bin-u) without practicing (naavai/naam) Divine virtues and commands.

(Pandit) learned people (parr-i parr-i) keep reading scriptures but only to (vaad-u vakhaanah-i) to indulge in arguments; (sukh-u) comfort of union with the Master (na hoee) is not attained (bin-u) without (boojhey) understanding – the purpose of life and how to accomplish it, from the guru.

ਆਵਣ ਜਾਣਾ ਕਦੇ ਨ ਚੂਕੈ ਮਾਇਆ ਮੋਹ ਪਿਆਰਾ ॥ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਖੋਟਾ ਇਹੁ ਵਾਪਾਰਾ ॥੨॥

Āvaṇ jāṇā kaḏe na cẖūkai mā▫i▫ā moh pi▫ārā. Mā▫i▫ā moh sabẖ ḏukẖ hai kẖotā ih vāpārā. ||2||

(Aavan = coming) births and (jaana = going) deaths, i.e. being in cycles of reincarnation, (kadey na) never (chookai) ends, for those who have (piaara) love (moh) allurements of (maaia) the world-play – relatives, wealth, status etc. and forget the Almighty

To reiterate: (Ih-u) this (vaapaara = business dealings) way of life of (moh-u) attachment to (maaia) the world-play, is (khotta = counterfeit) based on falsehoods/transitory pleasures – and is not approved by the Creator. 2.

ਖੋਟੇ ਖਰੇ ਸਭਿ ਪਰਖੀਅਨਿ ਤਿਤੁ ਸਚੇ ਕੈ ਦਰਬਾਰਾ ਰਾਮ ॥ ਖੋਟੇ ਦਰਗਹ ਸੁਟੀਅਨਿ ਊਭੇ ਕਰਨਿ ਪੁਕਾਰਾ ਰਾਮ ॥

Kẖote kẖare sabẖ parkẖī▫an ṯiṯ sacẖe kai ḏarbārā rām. Kẖote ḏargėh sutī▫an ūbẖe karan pukārā rām.

Everyone is (parkheean-i) appraised in (darbaara) in the court of (tit-u = that) the One (sachai) Eternal Master and marked (khottey) counterfeit or (kharey) genuine – like currency is examined when depositing in the treasury.

(Khottey) the counterfeit are (sutteean-i) thrown out of (dargah) the court; they (oobhey) stand and (karan-i pukaara) call out for help – but none can.

ਊਭੇ ਕਰਨਿ ਪੁਕਾਰਾ ਮੁਗਧ ਗਵਾਰਾ ਮਨਮੁਖਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਬਿਖਿਆ ਮਾਇਆ ਜਿਨਿ ਜਗਤੁ ਭੁਲਾਇਆ ਸਾਚਾ ਨਾਮੁ ਨ ਭਾਇਆ ॥

Ūbẖe karan pukārā mugaḏẖ gavārā manmukẖ janam gavā▫i▫ā. Bikẖi▫ā mā▫i▫ā jin jagaṯ bẖulā▫i▫ā sācẖā nām na bẖā▫i▫ā.

(Mugadh) the ignorant (gavaara = uncultured) fools (oobhey) stand and (karan-i pukaara) call out for help – but none can help; such (manmukh-i) self-willed persons (gavaaia = lose) waste (janam-u) human birth – do not utilize the opportunity to obey, and unite with, the Creator.

They remain engrossed in (bikhiaa) vices (maaiaa) in the world-play (jin-i) by which (jagat-u = world) the creatures are (bhulaaiaa = let astray) tempted; they do not find (naam-u) virtues and commands of (saacha) the Eternal Master (bhaaiaa) likeable.

ਮਨਮੁਖ ਸੰਤਾ ਨਾਲਿ ਵੈਰੁ ਕਰਿ ਦੁਖੁ ਖਟੇ ਸੰਸਾਰਾ ॥ ਖੋਟੇ ਖਰੇ ਪਰਖੀਅਨਿ ਤਿਤੁ ਸਚੈ ਦਰਵਾਰਾ ਰਾਮ ॥੩॥

Manmukẖ sanṯā nāl vair kar ḏukẖ kẖate sansārā. Kẖote kẖare parkẖī▫an ṯiṯ sacẖai ḏarvārā rām. ||3||

(Manmukh) the self-willed persons (kar-i) bear (vair-u = enmity) antagonism (naal-i) for (santaa) the seekers (khattey = earn) resulting in (dukh-u) suffering in (sansaara) the world for themselves, i.e. keep getting reborn in the world.

Everyone is (parkheean-i) appraised in (darbaara) in the court of (tit-u) the One (sachai) Eternal Master and marked (khottey) counterfeit or (kharey) genuine. 3.

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰਣਾ ਕਿਛੂ ਨ ਜਾਈ ਰਾਮ ॥ ਜਿਤੁ ਭਾਵੈ ਤਿਤੁ ਲਾਇਸੀ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ਰਾਮ ॥

Āp kare kis ākẖī▫ai hor karṇā kicẖẖū na jā▫ī rām. Jiṯ bẖāvai ṯiṯ lā▫isī ji▫o ṯis ḏī vadi▫ā▫ī rām.

The Almighty – the highest authority – (aap-i) IT-self does everything, (kis-u) whom can we then (aakheeai) call out for help; (hor-u) anyone else (na jaaee) cannot do (kichhoo) anything.

(Jit-u) whatever the Master (bhaavai) desires, IT (laaisee) engages the creatures (tit-u) that way, (jio) according to (tis di = of that) IT’s (vaddiaaee) will.

ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ਆਪਿ ਕਰਾਈ ਵਰੀਆਮੁ ਨ ਫੁਸੀ ਕੋਈ ॥ ਜਗਜੀਵਨੁ ਦਾਤਾ ਕਰਮਿ ਬਿਧਾਤਾ ਆਪੇ ਬਖਸੇ ਸੋਈ ॥

Ji▫o ṯis ḏī vadi▫ā▫ī āp karā▫ī varī▫ām na fusī ko▫ī. Jagjīvan ḏāṯā karam biḏẖāṯā āpe bakẖse so▫ī.

(Aap-i = self) the Almighty (karaaee) causes things to be done (jio) as per (tis di) IT’s (vaddiaaee) will; there is (na koee) no one (variaam-u = warrior) capable or (phusi = coward) incapable.

The Almighty is (daata) the giver of (jag-jeevan-u) life to everybody and (bidhaata) decides their destiny (karam-i) based on deeds; (soee = only that) the One Master alone (aapey) IT-self (bakhsey) bestows grace.

ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਗਵਾਈਐ ਨਾਨਕ ਨਾਮਿ ਪਤਿ ਪਾਈ ॥ ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਹੋਰੁ ਕਰਣਾ ਕਿਛੂ ਨ ਜਾਈ ॥੪॥੪॥

Gur parsādī āp gavā▫ī▫ai Nānak nām paṯ pā▫ī. Āp kare kis ākẖī▫ai hor karṇā kicẖẖū na jā▫ī. ||4||4||

Those who (gavaaeeai = lose) give up (aap-u = self) ego (gur parsaadi) with the guru’s grace/guidance, and (naam-i) by practice Divine virtues and commands, (paai) obtain (pat-i) the honor – of being accepted for union with the Creator, says third Nanak.

The Almighty – the highest authority – (aap-i) IT-self does everything, (kis-u) whom can we (aakheeai) call out for help; (hor-u) anyone else (na jaaee) cannot do (kichhoo) anything. 4. 4.

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ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਸਚਾ ਸਉਦਾ ਹਰਿ ਨਾਮੁ ਹੈ ਸਚਾ ਵਾਪਾਰਾ ਰਾਮ ॥ ਗੁਰਮਤੀ ਹਰਿ ਨਾਮੁ ਵਣਜੀਐ ਅਤਿ ਮੋਲੁ ਅਫਾਰਾ ਰਾਮ ॥

vad▫hans mėhlā 3. Sacẖā sa▫uḏā har nām hai sacẖā vāpārā rām. Gurmaṯī har nām vaṇjī▫ai aṯ mol afārā rām.

Composition of the third Guru in Raga Vaddhans. (Sachaa = true) the right (sauda) merchandise is (har-i naam-u) Divine virtues and commands, and dealing in this commodity (hai) is (sachaa) truthful (vaapaara) business/ conduct in life.

We should (vanjeeai) deal in Hari Naam; its (mol-u) price is (at-i) very (aphaara) high, i.e. it cannot be bought, but experienced.

ਅਤਿ ਮੋਲੁ ਅਫਾਰਾ ਸਚ ਵਾਪਾਰਾ ਸਚਿ ਵਾਪਾਰਿ ਲਗੇ ਵਡਭਾਗੀ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਭਗਤੀ ਰਾਤੇ ਸਚਿ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥

Aṯ mol afārā sacẖ vāpārā sacẖ vāpār lage vadbẖāgī. Anṯar bāhar bẖagṯī rāṯe sacẖ nām liv lāgī.

(Mol-u = price) the value of living by Naam is (at-i) very (aphaara) high; that (vaapaara = dealings) life is (sach) truthful; those who (lagey) engage in (vaapaar-i = business) living by (sach-i) by truth are (vaddbhaagi) fortunate.

They (raatey = imbued) live (bhagti) with devotion both (antar-i = within) in thoughts and (baahar-i = outside) in actions; they (liv laagi) remain absorbed, i.e. are guided to practice (sach-i naam-i) Divine virtues and commands.

ਨਦਰਿ ਕਰੇ ਸੋਈ ਸਚੁ ਪਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਹੀ ਸੁਖੁ ਪਾਇਆ ਸਾਚੈ ਕੇ ਵਾਪਾਰਾ ॥੧॥

Naḏar kare so▫ī sacẖ pā▫e gur kai sabaḏ vīcẖārā. Nānak nām raṯe ṯin hī sukẖ pā▫i▫ā sācẖai ke vāpārā. ||1||

(Soee) only that person, on whom the Almighty (nadar-i karey) bestows grace, (paaey) finds (sach-u) the Eternal; and does so (veechaara) by reflecting (sabad-i = on the word) on the guru’s teachings.

Says third Nanak: (Tin hi) only those (ratey) imbued (naam-i) with Divine virtues, (paaia) obtain (sukh-u = comfort) the bliss of union with the Creator; they (vaapaara = dealers) live by virtues and commands (saachai) the Eternal. 1.

ਹੰਉਮੈ ਮਾਇਆ ਮੈਲੁ ਹੈ ਮਾਇਆ ਮੈਲੁ ਭਰੀਜੈ ਰਾਮ ॥ ਗੁਰਮਤੀ ਮਨੁ ਨਿਰਮਲਾ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਰਾਮ ॥

Haŉ▫umai mā▫i▫ā mail hai mā▫i▫ā mail bẖarījai rām. Gurmaṯī man nirmalā rasnā har ras pījai rām.

(Haumai) ego is (mail-u) a vice of acting under influence of (maaiaa) temptations in the world-play; this (mail-u = dirt) vice (bhareejai) smears/sticks to the mind.

(Man-u) the mind can be (nirmalaa) purified (gurmati) with the guru’s counsel, by which one’s (rasna) tongue (peejai) drinks (ras-u) the elixir of, i.e. praises virtues of (har-i) the Almighty.

ਰਸਨਾ ਹਰਿ ਰਸੁ ਪੀਜੈ ਅੰਤਰੁ ਭੀਜੈ ਸਾਚ ਸਬਦਿ ਬੀਚਾਰੀ ॥ ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥

Rasnā har ras pījai anṯar bẖījai sācẖ sabaḏ bīcẖārī. Anṯar kẖūhtā amriṯ bẖari▫ā sabḏe kādẖ pī▫ai panihārī.

By (peejai) drinking (har-i ras-u) Divine elixir with (rasna) the tongue, (antar-u) the inner-self (bheejai = drenched) is imbued with love of the Almighty (beechaari) by reflecting on (saach) the true (sabad-i) teachings of the guru.

(Antar-i = within) the mind is like (khoohatta) a well (bhariaa) full of (amrit = Divine elixir) Divine virtues; (panihaari = one who draws water from the well) draws and (peeai) drinks, i.e. one who longs for Divine virtues, finds them within, and emulates them, (sabdey = with the word) with guidance from the guru.

ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋਈ ਸਚਿ ਲਾਗੈ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਨਿਰਮਲ ਹੋਰ ਹਉਮੈ ਮੈਲੁ ਭਰੀਜੈ ॥੨॥

Jis naḏar kare so▫ī sacẖ lāgai rasnā rām ravījai. Nānak nām raṯe se nirmal hor ha▫umai mail bẖarījai. ||2||

One (jis-u) on whom the Almighty (nadar-i karey) bestows grace, (soee) only that person (laagai) engages in living (sach-i) by Divine virtues and (raveejai) utters/remembers (raam-u) the all-pervasive Master’s virtues with (rasna) the tongue.

Says third Nanak: Those who are (ratey) imbued (naam-i) with Divine virtues and commands, (sey) they are (nirmal = free of dirt) free of vices; (hor) otherwise people are (bhareejai) smeared with (mail-u = dirt) the vice of (haumai) ego. 2.

ਪੰਡਿਤ ਜੋਤਕੀ ਸਭਿ ਪੜਿ ਪੜਿ ਕੂਕਦੇ ਕਿਸੁ ਪਹਿ ਕਰਹਿ ਪੁਕਾਰਾ ਰਾਮ ॥ ਮਾਇਆ ਮੋਹੁ ਅੰਤਰਿ ਮਲੁ ਲਾਗੈ ਮਾਇਆ ਕੇ ਵਾਪਾਰਾ ਰਾਮ ॥

Pandiṯ joṯkī sabẖ paṛ paṛ kūkḏe kis pėh karahi pukārā rām. Mā▫i▫ā moh anṯar mal lāgai mā▫i▫ā ke vāpārā rām.

(Pandit) learned people and (jotki/jyotshi) astrologers, (sabh-i) all (parr-i parr-i) read (kookdey) loudly, i.e. display knowledge, but (kis-u) whom do they want to (karah-i pukaara = call out) tell – to give up attachment to material things?

They are themselves (laagai) stained with (mal-u) the filth of (moh-u) love for (maaia) money; they engage in (vaapaara = business) of collecting (maaiaa) money.

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ਮਾਇਆ ਕੇ ਵਾਪਾਰਾ ਜਗਤਿ ਪਿਆਰਾ ਆਵਣਿ ਜਾਣਿ ਦੁਖੁ ਪਾਈ ॥ ਬਿਖੁ ਕਾ ਕੀੜਾ ਬਿਖੁ ਸਿਉ ਲਾਗਾ ਬਿਸ੍ਟਾ ਮਾਹਿ ਸਮਾਈ ॥

Mā▫i▫ā ke vāpārā jagaṯ pi▫ārā āvaṇ jāṇ ḏukẖ pā▫ī. Bikẖ kā kīṛā bikẖ si▫o lāgā bistā māhi samā▫ī.

Those in (vaapaara) business of collecting (maaiaa) money, (piaara = love) are attached (jagat-i = world) to material gains; they (paaee) suffer (dukh-u) the pain of cycles of (aav (piaara) dear to (vaapaara = dealers) those attached to (maaia) the world-play; they (dukh-u paai) suffer the pain of cycles of (aavan-i = coming) births and (jaan-i = going) deaths.

Like (keerra) a worm of (bisttaa) excrement (samaaee) remains in it, those engrossed in (bikh-u = poison) vices remain (laaga) attached to the vices.

ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੋਇ ਕਮਾਵੈ ਕੋਇ ਨ ਮੇਟਣਹਾਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਹੋਰਿ ਮੂਰਖ ਕੂਕਿ ਮੁਏ ਗਾਵਾਰਾ ॥੩॥

Jo ḏẖur likẖi▫ā so▫e kamāvai ko▫e na metaṇhārā. Nānak nām raṯe ṯin saḏā sukẖ pā▫i▫ā hor mūrakẖ kūk mu▫e gāvārā. ||3||

But one (kamaavai) does (jo) what is (likhiaa) written (dhur-i) from the source – in one’s nature based on past deeds. (Koey na) no one (meyttanhaara) can erase it by the self.

Says third Nanak: Those who are (ratey) imbued with (naam-i) Divine virtues, (tin) they (sadaa) ever (paaia = obtain) experience (sukh-u) peace; (hor-i) other (gaavaara) ignorant (moorakh) fools (muey) die (kook-i = say aloud) asking for help. 3.

ਮਾਇਆ ਮੋਹਿ ਮਨੁ ਰੰਗਿਆ ਮੋਹਿ ਸੁਧਿ ਨ ਕਾਈ ਰਾਮ ॥ ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਰੰਗੀਐ ਦੂਜਾ ਰੰਗੁ ਜਾਈ ਰਾਮ ॥

Mā▫i▫ā mohi man rangi▫ā mohi suḏẖ na kā▫ī rām. Gurmukẖ ih man rangī▫ai ḏūjā rang jā▫ī rām.

When (man-u) the mind is (rangiaa = dyed) conditioned (moh-i) by lure of(maaia) temptations in the the world-play, in that (moh-i) attachment, one has (na kaaee) no (sudh-i) awareness, i.e. is lost in temptations.

(Ih-u) this (man-u) mind is (rangeeai) imbued (gurmukh-i) with the guru’s teachings, (rang-u = love) attachment for (dooja = other) transitory pleasures, (jaai = goes) is given up.

ਦੂਜਾ ਰੰਗੁ ਜਾਈ ਸਾਚਿ ਸਮਾਈ ਸਚਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਸਚਿ ਸਵਾਰਣਹਾਰਾ ॥

Ḏūjā rang jā▫ī sācẖ samā▫ī sacẖ bẖare bẖandārā. Gurmukẖ hovai so▫ī būjẖai sacẖ savāraṇhārā.

And when (rang-u) love for (dooja) transitory pleasures (jaaee) goes, one (samaaee) is absorbed in obeying (saach-i) the Eternal; (bhanddaara = storehouses) abundant virtues are (bharey = full) contained (sach-i) in the Eternal Almighty.

One who (hovai) is (gurmukh-i) follower of the guru (soee) only that person (boojhai) understands, then (sach-i) the Eternal IT-self (savaaranhaara = transforms) gives the understanding.

ਆਪੇ ਮੇਲੇ ਸੋ ਹਰਿ ਮਿਲੈ ਹੋਰੁ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਏ ॥ ਨਾਨਕ ਵਿਣੁ ਨਾਵੈ ਭਰਮਿ ਭੁਲਾਇਆ ਇਕਿ ਨਾਮਿ ਰਤੇ ਰੰਗੁ ਲਾਏ ॥੪॥੫॥

Āpe mele so har milai hor kahṇā kicẖẖū na jā▫e. Nānak viṇ nāvai bẖaram bẖulā▫i▫ā ik nām raṯe rang lā▫e. ||4||5||

One whom (aapey = itself) the Almighty (meyley) unites, (sey) that person (milai) unites with IT; (kichhoo) any (kahna = saying) recommendation of (hor-u) anyone else (na jaaey) cannot work.

Says the third Nanak: (Vin-u) without awareness of (naavai/naam) Divine virtues and commands, one is (bhulaaia) led astray (bharam-i) in delusion; (ik-i) some who are (ratey) imbued (naam-i) with Naam (laaey) engage in (rang-u) love of the One Master – live by (naam-i) Divine virtues and commands. 4. 5.

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Note: The creatures remain in cycles of births and deaths due to lack of conformance to Naam or Divine virtues and commands – which the Creator gives to the souls as guide for life. This is the result of succumbing to lures of the world-play. One can overcome the lures with the guru’s guidance, says the third Guru in this Shabad.

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਏ ਮਨ ਮੇਰਿਆ ਆਵਾ ਗਉਣੁ ਸੰਸਾਰੁ ਹੈ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਰਾਮ ॥ ਆਪੇ ਸਚਾ ਬਖਸਿ ਲਏ ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਰਾਮ ॥

vad▫hans mėhlā 3. Ė man meri▫ā āvā ga▫oṇ sansār hai anṯ sacẖ nibeṛā rām. Āpe sacẖā bakẖas la▫e fir ho▫e na ferā rām.

Composition of the third Guru in Raga Vaddhans. (Aey) o (meyria) my (man) mind, the phenomenon of cycles of (aava = coming) births and (gaun-u = going) deaths based on deeds is what (sansaar-u) the world is about; (ant-i) ultimately (nibeyrra = resolution) end of these cycles comes (sach-i = with truth) by obeying the Eternal.

This happens when (sachaa) the Eternal Master (bakhas-i laey) bestows grace; (phir-i) then (pheyra = coming back) rebirth of the soul (na hoey) does not occur.

ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਗੁਰਮੁਖਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਸਾਚੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥

Fir ho▫e na ferā anṯ sacẖ nibeṛā gurmukẖ milai vadi▫ā▫ī. Sācẖai rang rāṯe sėhje māṯe sėhje rahe samā▫ī.

(Phir-i) then there is no more (pheyra) being in cycles – of births and deaths -, (ant-i = at the end) ultimately (nibeyrra) resolution/end of the cycles of births and deaths comes by (sach-i) by obeying the Eternal; this (vaddiaaee) glory (milai) is obtained (gurmukh-i) by following the teachings of the guru.

And is obtained by those (raatey) imbued (rang-i) with love of (saachai) the Eternal; they (sahjey) are naturally (maatey = intoxicated) imbued with Divine love, and (rahey) remain (sahjey) steadfastly (samaaee) absorbed in the Master.

ਸਚਾ ਮਨਿ ਭਾਇਆ ਸਚੁ ਵਸਾਇਆ ਸਬਦਿ ਰਤੇ ਅੰਤਿ ਨਿਬੇਰਾ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚਿ ਸਮਾਣੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥

Sacẖā man bẖā▫i▫ā sacẖ vasā▫i▫ā sabaḏ raṯe anṯ niberā. Nānak nām raṯe se sacẖsamāṇe bahur na bẖavjal ferā. ||1||

When (sachaa) the Eternal (bhaaia) is loved (man-i) in the mind, one (vasaaiaa = causes to abide) remembers (sach-u = the Eternal) IT through (ratey = imbued) following the guru’s (sabad-i) teachings; reincarnations then (ant-i nibeyra) end.

Says third Nanak: Those who are (ratey) imbued (naam-i) with Divine virtues, (sey) they (samaaney) merge in the Creator and there is no (pheyra) coming back (bhavjal-i = in world ocean) in the world (bahur-i) again for them. 1.

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਬਰਲੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਰਾਮ ॥ ਮਾਤਾ ਪਿਤਾ ਸਭੁ ਹੇਤੁ ਹੈ ਹੇਤੇ ਪਲਚਾਈ ਰਾਮ ॥

Mā▫i▫ā moh sabẖ baral hai ḏūjai bẖā▫e kẖu▫ā▫ī rām. Māṯā piṯā sabẖ heṯ hai heṯe palcẖā▫ī rām.

(Moh-u) attachment to (maaia) the world-play – relatives, wealth, status, pleasures and so on – (hai) is (sabh-u) all (baral-u) madness – because they are transitory; (doojai = other, bhaaey = ideas) thinking of others than the Almighty (khuaaee = loses way) leads one astray.

(Maata) the mother, (pitaa) father, (sabh-u) everyone, has (heyt-u = love) attachment and they are (palchaaee) entangled (heytey – in love) in attachments – forgetting the Master.

ਹੇਤੇ ਪਲਚਾਈ ਪੁਰਬਿ ਕਮਾਈ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥ ਜਿਨਿ ਸ੍ਰਿਸਟਿ ਸਾਜੀ ਸੋ ਕਰਿ ਵੇਖੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥

Heṯe palcẖā▫ī purab kamā▫ī met na sakai ko▫ī. Jin sarisat sājī so kar vekẖai ṯis jevad avar na ko▫ī.

(Palchaaee) being entangled (heytey) in attachment is because of (purab-i) past (kamaaee) deeds; (na koee) none (sakai) can (meytt-i) erase – the influence of the past by the self.

The Creator (jin-i) who (saaji) created (sristt-i) the universe, (kar-i) having created it (so = that) IT also (veykhai) watches/looks after it; (na koee) none (avar-u) else is (jeyvadd-u) as great as (tisu = that) the Master – who makes things happen as IT pleases.

ਮਨਮੁਖਿ ਅੰਧਾ ਤਪਿ ਤਪਿ ਖਪੈ ਬਿਨੁ ਸਬਦੈ ਸਾਂਤਿ ਨ ਆਈ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਭੁਲਾ ਮਾਇਆ ਮੋਹਿ ਖੁਆਈ ॥੨॥

Manmukẖ anḏẖā ṯap ṯap kẖapai bin sabḏai sāŉṯ na ā▫ī. Nānak bin nāvai sabẖ ko▫ī bẖulā mā▫i▫ā mohi kẖu▫ā▫ī. ||2||

(Manmukh-i) a self-willed person is (andhaa = blind) blinded by attachment to the world-play – relations, wealth, pleasures and so on; s/he (tap-i tap-i) burns and (khapai = consumed) is miserable – like boiling water; s/he cannot (aaee = come) get (saant-i) peace of mind (bin-u) without following (sabdai = word) the teachings of the guru.

Says third Nanak: (Sabh-u koee) everyone (bhulaa) goes astray (bin-u) without awareness of (naavai/naam) Divine virtues and commands; this happens by (moh-i) attachment to (maaia) the world-play which (khuaaee) causes one to go astray. 2

ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਹਰਿ ਸਰਣਾਈ ਰਾਮ ॥ ਅਰਦਾਸਿ ਕਰੀਂ ਗੁਰ ਪੂਰੇ ਆਗੈ ਰਖਿ ਲੇਵਹੁ ਦੇਹੁ ਵਡਾਈ ਰਾਮ ॥

Ėhu jag jalṯā ḏekẖ kai bẖaj pa▫e har sarṇā▫ī rām. Arḏās karīŉ gur pūre āgai rakẖ levhuḏeh vadā▫ī rām.

(Deykh-i kai) seeing (eyh-u) this (jag-u) world – the humans – (jalta = ablaze) restless, I (bhaj-i) ran and (paey = put) placed myself (sarnaaee = sanctuary) in care/obedience of the Almighty – resolved to live by Divine virtues and commands.

I (karee’n) make (ardaas-i) supplication (aagai) before the Almighty (poorey) perfect guru, to (rakh-i leyvah-u) protect me from the vices and (deyh-u) impart (vaddaaee) virtues.

ਰਖਿ ਲੇਵਹੁ ਸਰਣਾਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਦਾਤਾ ॥ ਸੇਵਾ ਲਾਗੇ ਸੇ ਵਡਭਾਗੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥

Rakẖ levhu sarṇā▫ī har nām vadā▫ī ṯuḏẖ jevad avar na ḏāṯā. Sevā lāge se vadbẖāge jug jug eko jāṯā.

O Almighty, please (rakh-i leyvah-u) keep me in Your (sarnaee) care and grant awareness of (vaddaaee = greatness) importance of (har-i naam-u) Divine virtues and commands; there is no (avar-u) other (daata = giver) benefactor (jeyvadd-u) as great as (tudh-u) You.

Those who (laagey) engage in (seyva = service) obedience to You, (sey) they are (vaddbhaagey) fortunate, and they (jaata) recognize only You (eyko) the One Master (jug-i jug-i = age after age) of all time.

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਰਮ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਗਤਿ ਨਹੀ ਪਾਈ ॥ ਨਾਨਕ ਤਿਸ ਨੋ ਸਬਦੁ ਬੁਝਾਏ ਜੋ ਜਾਇ ਪਵੈ ਹਰਿ ਸਰਣਾਈ ॥੩॥

Jaṯ saṯ sanjam karam kamāvai bin gur gaṯ nahī pā▫ī. Nānak ṯis no sabaḏ bujẖā▫e jo jā▫e pavai har sarṇā▫ī. ||3||

The human being (kamaavai) practices (karam) rituals like (jat-u) celibacy, (sat) giving charities and (sanjam) control of senses, but cannot (paaee) attain (gat-i) emancipation this way – from vices in life, and rebirth after death – (bin-u) without following teachings of (gur) the guru.

(Jo) one who (jaaey) goes and (pavai) places the self in (sarnaaee) care of the Almighty, the Master (bujhaaey) gives understanding of (sabad-u = Word) Divine commands – as guide for life – (tis no) to him/her, says third Nanak. 3.

ਜੋ ਹਰਿ ਮਤਿ ਦੇਇ ਸਾ ਊਪਜੈ ਹੋਰ ਮਤਿ ਨ ਕਾਈ ਰਾਮ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਤੂ ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਰਾਮ ॥

Jo har maṯ ḏe▫e sā ūpjai hor maṯ na kā▫ī rām. Anṯar bāhar ek ṯū āpe ḏėh bujẖā▫ī rām.

(Jo) whatever (mat-i) understanding (har-i) the Almighty (dey-i) gives, (sa) that (upjai = shows) one becomes; there is (na kaaee = not any) no (hor) other source of (mat-i) understanding, i.e. it is Divine-given.

O Almighty, (too) You (eyk-u) alone dwell (antar-i) within everyone and (bahar-i) outside; and (aapey) Yourself (deyh-i bujhaaee) give this understanding.

ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਅਵਰ ਨ ਭਾਈ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥ ਦਰਿ ਸਾਚੈ ਸਦਾ ਹੈ ਸਾਚਾ ਸਾਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥

Āpe ḏėh bujẖā▫ī avar na bẖā▫ī gurmukẖ har ras cẖākẖi▫ā. Ḏar sācẖai saḏā hai sācẖā sācẖai sabaḏ subẖākẖi▫ā.

O (bhaaee) brethren, the Almighty (deyhi bujhaaee) gives the understanding (aapey) IT-self; but it is (gurmukh-i) with the guru’s guidance that one (chaakhiaa = tastes) experiences (har-i ras-u = Divine elixir) Divine virtues – and lives by them.

That person is (sadaa) ever (saachaa = truthful) accepted (dar-i) in the court of (sachai) the Eternal; s/he is one who (subhaakhiaa = good words) talks of Divine virtues – utters and emulates Divine virtues – (sabad-i = by word) as taught by the guru.

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ਘਰ ਮਹਿ ਨਿਜ ਘਰੁ ਪਾਇਆ ਸਤਿਗੁਰੁ ਦੇਇ ਵਡਾਈ ॥ ਨਾਨਕ ਜੋ ਨਾਮਿ ਰਤੇ ਸੇਈ ਮਹਲੁ ਪਾਇਨਿ ਮਤਿ ਪਰਵਾਣੁ ਸਚੁ ਸਾਈ ॥੪॥੬॥

Gẖar mėh nij gẖar pā▫i▫ā saṯgur ḏe▫e vadā▫ī. Nānak jo nām raṯe se▫ī mahal pā▫in maṯparvāṇ sacẖ sā▫ī. ||4||6||

When (satigur-u) the true guru (dey-i) imparts awareness of (vaddaaee) virtues of the Almighty – and one keeps them in mind, one – (paaiaa) finds (nij ghar-u = own home/abode of creator) the Almighty (mah-i) within (ghar = house) the mind.

Says third Nanak: (Jo) those who (ratey) are imbued (naam-i) with Divine virtues, (seyee) they (paaian-u) find (mahal-u = palace) abode of the Almighty; one with (saaee) that (mat-i) understanding – based on Divine virtues – is (parvaan-u) accepted by (sach-u) the Eternal. 4. 6.

Saturday, 13 October 2012 12:01 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.