SGGS pp 663-666, Dhanaasri M: 3, Shabads 1-9.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ਘਰੁ ੨ ਚਉਪਦੇ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 3 gẖar 2 cẖa▫upḏe  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Dhanaasri, (chaupadey) of four stanzas each, (ghar-u 2) to be sung to the second beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: Everyone brings instructions of the Creator on the role in life with him/her on birth. This is Naam and is present within but other ideas and influences mask Naam in the mind.  The guru helps to get rid of these distractions and then one finds Naam within, says the third guru. Awareness and practice of Naam is the wealth, which is lasting; it is the wherewithal by which to lead life – as guide, and counts as credit when account of deeds is taken in the hereafter.

 

ਇਹੁ ਧਨੁ ਅਖੁਟੁ ਨ ਨਿਖੁਟੈ ਨ ਜਾਇ ॥ ਪੂਰੈ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥ ਅਪੁਨੇ ਸਤਿਗੁਰ ਕਉ ਸਦ ਬਲਿ ਜਾਈ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥੧॥

Ih ḏẖan akẖut na nikẖutai na jā▫e.  Pūrai saṯgur ḏī▫ā ḏikẖā▫e.  Apune saṯgur ka▫o saḏ bal jā▫ī.  Gur kirpā ṯe har man vasā▫ī. ||1||

 

(Ih-u) this (dhan-u) wealth – of awareness of Naam/Divine virtues and commands – the guide for life is (akhutt-u) inexhaustible; it neither (nikhuttai) runs out by usage nor (jaaey = goes) is lost.

It is present within and (deeaa dikhaaey = shown by) is made known by (poorai) the perfect guru.

I (sad) ever (bal-i jaaee = am sacrifice, kau = to) adore (apuney = own) my (satigur) true guru because it is (tey) with (gur kirpa) the guru’s grace/guidance that Naam of (har-i) the Almighty (vasaaee = cause to dwell) is kept (man-i) in mind, and complied with. 1.

 

ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਇ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਧਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਕਿਰਪਾ ਤੇ ਵਸੈ ਮਨਿ ਆਇ ॥ ਰਹਾਉ ॥

Se ḏẖanvanṯ har nām liv lā▫e.  Gur pūrai har ḏẖan pargāsi▫ā har kirpā ṯe vasai man ā▫e. Rahā▫o.

 

(Sey) those who – are aware of and – (liv laaey) focus (naam-i = on Naam) on virtues and commands of (har-i) the Almighty, are (dhanvant) wealthy – because Naam is the wealth/the sustenance in life, and accompanies to the hereafter – being taken as credit when account of deeds is taken at end of life.

(Poorai gur-i) the perfect guru (pargaasia = enlightens) imparts (dhan-u = money/wealth) the wealth of awareness of (har-i) God, i.e. Naam within, but it (aaey = comes) gets to (vasai) dwell (man-i) in the mind (tey) with (kripa) grace of (har-i) the Almighty – with motivation from within.

(Raahaau) dwell on this and contemplate.

 

ਅਵਗੁਣ ਕਾਟਿ ਗੁਣ ਰਿਦੈ ਸਮਾਇ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਪੂਰੇ ਗੁਰ ਕੀ ਸਾਚੀ ਬਾਣੀ ॥ ਸੁਖ ਮਨ ਅੰਤਰਿ ਸਹਜਿ ਸਮਾਣੀ ॥੨॥

Avguṇ kāt guṇ riḏai samā▫e.  Pūre gur kai sahj subẖā▫e.  Pūre gur kī sācẖī baṇī.  Sukẖ man anṯar sahj samāṇī. ||2||

 

(Gun) Divine virtues or Naam (samaaey) dwells (ridai) in the mind when one (kaatt-i = cuts) removes (avgun) vices from within; this happens by following (sahj-i subhaaey = intuitive nature) the example of – the way of life of – (poorey) the perfect guru.

(Baanee = words) teachings of the perfect guru are (saachi = true) forever; one in (antar-i) in whose (man) mind, the teachings (samaanee) abide, s/he experiences (sukh) peace by following them.

 

ਏਕੁ ਅਚਰਜੁ ਜਨ ਦੇਖਹੁ ਭਾਈ ॥ ਦੁਬਿਧਾ ਮਾਰਿ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥ ਨਾਮੁ ਅਮੋਲਕੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥

Ėk acẖraj jan ḏekẖhu bẖā▫ī.  Ḏubiḏẖā mār har man vasā▫ī.  Nām amolak na pā▫i▫ā jā▫e.  Gur parsāḏ vasai man ā▫e. ||3||

 

O (jan) people, my (bhaaee) brethren, (deykhau) see/experience (eyk-u = one) this (acharj-u) wondrous phenomenon.

When (dubidhaa = duality) other ideas (maar-i = killed) are driven out, (har-i) the Almighty (aaey) comes to (vasaaee) dwell, i.e. is found, (ma’nn-i) in the mind, while people practice numerous rituals.

Naam is (amolak-u) priceless and (na jaaey) cannot be (paaia) obtained at a price; it (aaey) comes and (vasai) abides (man-i) the mind (gur parsaad-i) with the guru’s grace/guidance. 3.

 

ਸਭ ਮਹਿ ਵਸੈ ਪ੍ਰਭੁ ਏਕੋ ਸੋਇ ॥ ਗੁਰਮਤੀ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥ ਸਹਜੇ ਜਿਨਿ ਪ੍ਰਭੁ ਜਾਣਿ ਪਛਾਣਿਆ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਮਾਨਿਆ ॥੪॥੧॥

Sabẖ mėh vasai parabẖ eko so▫e.  Gurmaṯī gẖat pargat ho▫e.  Sėhje jin parabẖ jāṇ pacẖẖāṇi▫ā.  Nānak nām milai man māni▫ā. ||4||1||

 

(Soey) the same One (prabh-u) Master (vasai = dwells) is present (mah-i) in (sabh) all – but is hidden; IT (pargatt-u hoey = manifests) is found (ghatt-i) in the mind (gurmatee) with the guru’s guidance.

Those (jin-i) who (jaan-i pachhaania) recognize – are conscious of – (prabh-u) the Master (sahjey) naturally present within; they remain aware of Divine virtues and commands and (man-u) the mind (maaniaa = obeys) practices them, says third Nanak. 4. 1.

 

Note: The pronoun IT has been used for God who is not a person, and is gender-neutral.

 

 

Page 664

 

Note: In this Shabad, the third Guru describes benefits of living by Naam, i.e. emulation of Divine virtues and obedience to Divine commands. Naam is the wealth/sustenance for the soul in life and helps in the hereafter. Material wealth is transitory and useful only when alive but its indulgence also causes to forget the Creator who gives this wealth. We should follow the true guru to remain aware of this and practice Naam.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਨਾਮੁ ਧਨੁ ਨਿਰਮਲੁ ਅਤਿ ਅਪਾਰਾ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭਰੇ ਭੰਡਾਰਾ ॥ ਨਾਮ ਧਨ ਬਿਨੁ ਹੋਰ ਸਭ ਬਿਖੁ ਜਾਣੁ ॥ ਮਾਇਆ ਮੋਹਿ ਜਲੈ ਅਭਿਮਾਨੁ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Har nām ḏẖan nirmal aṯ apārā.  Gur kai sabaḏ bẖare bẖandārā.  Nām ḏẖan bin hor sabẖ bikẖ jāṇ.  Mā▫i▫ā mohi jalai abẖimān. ||1||

 

Composition of the third Guru in Raga Dhanaasri. (Dhan-u) the wealth of awareness of (nirmal-u) the pristine (har-i naam-u) Divine commands (ati = very, apaar = infinite) never runs out with usage. (Sabad-i = word) teachings of the guru are (bhanddaara) storehouses (bharey) full of Naam.

(Bin-u) except (dhan) the wealth of Naam, (sabh) all (hor) other wealth (jaan-u = know) should be considered (bikh-u) poison, i.e. it causes one to succumb to vices and forget the Almighty. One (moh-i) attached to such (maaia) wealth (jalai = burns) is restless (abhimaan-u) pride. 1.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖੈ ਕੋਇ ॥ ਤਿਸੁ ਸਦਾ ਅਨੰਦੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਪੂਰੈ ਭਾਗਿ ਪਰਾਪਤਿ ਹੋਇ ॥ ਰਹਾਉ ॥

Gurmukẖ har ras cẖākẖai ko▫e.  Ŧis saḏā anand hovai ḏin rāṯī pūrai bẖāg parāpaṯ ho▫e. Rahā▫o.

 

(Koey) some rare person (gurmukh-i) who follows the guru (chaakhai = tastes) experiences (ras-u) the joy of presence of (har-i) the Almighty, i.e. overcomes temptations and enjoys the peace.

(Tis-u = that) s/he (sad) ever (hovai = happens) experiences (anand-u) bliss (din-u) day and (raatee) night; this experience (praapat-i hoey) is received with (poorai) good (bhaag-i) fortune, based on past deeds.

(Rahaau) dwell on this and contemplate.

 

ਸਬਦੁ ਦੀਪਕੁ ਵਰਤੈ ਤਿਹੁ ਲੋਇ ॥ ਜੋ ਚਾਖੈ ਸੋ ਨਿਰਮਲੁ ਹੋਇ ॥ ਨਿਰਮਲ ਨਾਮਿ ਹਉਮੈ ਮਲੁ ਧੋਇ ॥ ਸਾਚੀ ਭਗਤਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥

Sabaḏ ḏīpak varṯai ṯihu lo▫e.  Jo cẖākẖai so nirmal ho▫e.  Nirmal nām ha▫umai mal ḏẖo▫e.  Sācẖī bẖagaṯ saḏā sukẖ ho▫e. ||2||

 

(Deepak-u) the lamp/light of (sabad-u) Divine Word/Naam (vartai) is present in, i.e. Divine commands are applicable to, (tih = three, loey = regions) the whole world – to everyone/everything.

One (jo) who (chaakhai = tastes) finds Naam within, (so) that person (hoey) becomes (nirmal-u) purified, i.e. keeps away from vices.

Practice of (nirmal) the pristine Naam (dhoey) washes off (mal-u) the dirt of (haumai) ego from the mind; then one develops (saachee) true (bhagat-i) devotion and (sadaa) ever (hoey) has (sukh-u) peace of mind. 2.

 

ਜਿਨਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਸੋ ਹਰਿ ਜਨੁ ਲੋਗੁ ॥ ਤਿਸੁ ਸਦਾ ਹਰਖੁ ਨਾਹੀ ਕਦੇ ਸੋਗੁ ॥ ਆਪਿ ਮੁਕਤੁ ਅਵਰਾ ਮੁਕਤੁ ਕਰਾਵੈ ॥ ਹਰਿ ਨਾਮੁ ਜਪੈ ਹਰਿ ਤੇ ਸੁਖੁ ਪਾਵੈ ॥੩॥

Jin har ras cẖākẖi▫ā so har jan log.  Ŧis saḏā harakẖ nāhī kaḏe sog.  Āp mukaṯ avrā mukaṯ karāvai.  Har nām japai har ṯe sukẖ pāvai. ||3||

 

(Jin-i) one who (chaakhiaa) tastes (har-i ras-u) Divine elixir, i.e. lives by Naam or Divine virtues and commands – the Divine laws of nature -, (so) such (log-u) a person is (jan-u = servant) a real devotee of the Almighty.

Since s/he shuns vices, there is (sadaa) ever (harakh-u) joy, and (naahi kadey) never (sog-u) sorrow, for (tis-u) him/her.

S/he is (aap-i = self) him/her-self (mukat-u = liberated) free of vices, and with his/her example/guidance, (karaavai) causes (avra) others (mukat-u) to be liberated.

S/he (japai) obeys (naam-u) Divine commands and (paavai) gets (sukh-u) peace/comfort – of being accepted for union – (tey) from (har-i) the Almighty. 3.

 

ਬਿਨੁ ਸਤਿਗੁਰ ਸਭ ਮੁਈ ਬਿਲਲਾਇ ॥ ਅਨਦਿਨੁ ਦਾਝਹਿ ਸਾਤਿ ਨ ਪਾਇ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸਭੁ ਤ੍ਰਿਸਨ ਬੁਝਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਸਾਂਤਿ ਸੁਖੁ ਪਾਏ ॥੪॥੨॥

Bin saṯgur sabẖ mu▫ī billā▫e.  An▫ḏin ḏājẖėh sāṯ na pā▫e.  Saṯgur milai sabẖ ṯarisan bujẖā▫e.  Nānak nām sāʼnṯ sukẖ pā▫e. ||4||2||

 

Mankind (muee = dies) succumbs to vices (bin-u = without) by not following (satigur) the true guru and (bil-laaey) writhes in pain – caused by remaining separated from the Almighty.

It is (andin-u = all days) ever (daajhah-i = burns) restless due to craving and does not (paaey) have (saat-i/saant-i) peace.

When (satigur-u) the true guru (milai) is found, his teachings (bujhaaey) quench the fire of (sabh-u) all (trisan) craving; with the guru’s guidance one (paaey) obtains (saant-i) peace and (sukh-u) comfort, (naam-i) with practice of Naam, says third Nanak. 4. 2.

 

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Note: Compliance with Naam enables emancipation from vices in life, and hence from cycles of births and deaths. Awareness of Naam comes from the guru. Anyone who acts in ego, i.e. by self-will, goes astray, cannot find the Almighty and thus does not escape further births and deaths. This is the subject of the Shabad below

 

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਸਦਾ ਧਨੁ ਅੰਤਰਿ ਨਾਮੁ ਸਮਾਲੇ ॥ ਜੀਅ ਜੰਤ ਜਿਨਹਿ ਪ੍ਰਤਿਪਾਲੇ ॥ ਮੁਕਤਿ ਪਦਾਰਥੁ ਤਿਨ ਕਉ ਪਾਏ ॥ ਹਰਿ ਕੈ ਨਾਮਿ ਰਤੇ ਲਿਵ ਲਾਏ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Saḏā ḏẖan anṯar nām samāle.  Jī▫a janṯ jinėh parṯipāle.  Mukaṯ paḏārath ṯin ka▫o pā▫e.  Har kai nām raṯe liv lā▫e. ||1||

 

Composition of the third Guru in Raga Dhanaasri: One who (sadaa) ever (samaaley = takes care) keeps (antar-i = within) in mind, (dhan-u) the wealth of awareness of (naam-u) virtues and commands of the Almighty (jinah-i) who (pratipaaley = nurtures) sustains (jaaa jant) the creatures.

(Tin kau = to them) such persons (paaey) receive (padaarath-u = substance) the gift of (mukat-i) freedom from temptations.

(Ratey = dyed) imbued (naam-i) with Naam of (har-i) the Almighty, they remain (liv = attention, laaey = fixed) focused on its practice. 1.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਨਾਮੁ ਧਨੁ ਪਾਵੈ ॥ ਅੰਤਰਿ ਪਰਗਾਸੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਰਹਾਉ ॥

Gur sevā ṯe har nām ḏẖan pāvai.  Anṯar pargās har nām ḏẖi▫āvai. Rahā▫o.

 

One (paavai) receives (dhan-u) the wealth of awareness of Naam of (har-i) the Almighty (tey) by (seyva = service) following instructions of (gur) the guru.

His/her (antar-i) inner-self (pargaas-u) is enlightened – and s/he finds the Master within; s/he (dhiaavai) pays attention to (naam-u) commands of (har-i) the Almighty.

(Rahaau) dwell on this and contemplate.

 

ਇਹੁ ਹਰਿ ਰੰਗੁ ਗੂੜਾ ਧਨ ਪਿਰ ਹੋਇ ॥ ਸਾਂਤਿ ਸੀਗਾਰੁ ਰਾਵੇ ਪ੍ਰਭੁ ਸੋਇ ॥ ਹਉਮੈ ਵਿਚਿ ਪ੍ਰਭੁ ਕੋਇ ਨ ਪਾਏ ॥ ਮੂਲਹੁ ਭੁਲਾ ਜਨਮੁ ਗਵਾਏ ॥੨॥

Ih har rang gūṛā ḏẖan pir ho▫e.  Sāʼnṯ sīgār rāve parabẖ so▫e.  Ha▫umai vicẖ parabẖ ko▫e na pā▫e.  Mūlhu bẖulā janam gavā▫e. ||2||

 

(Ih-u = this) with this, (goorra) deep (har-i) Divine (rang-u) love (hoey) develops between (dhan = woman) the soul-wife and (pir = husband) the Almighty-husband.

The soul wears (seegaar-u) the adornment of (saant-i) peace/agreement with Divine will, which pleases the Master; (soey = that) the (prabh-u) Master (raavey) gives company, i.e. manifests within.

(Koey na) no one (paaey) finds (prabh-u) the Master (vich-i) in (haumai) ego, i.e. with self-will, – without following the guru.

A self-willed person (bhulaa) strays from the path of (moolh-u = from root) the Almighty and (gavaaey = loses) wastes (janam-u) human birth – the opportunity to obey Naam and unite with the Creator. 2.

 

ਗੁਰ ਤੇ ਸਾਤਿ ਸਹਜ ਸੁਖੁ ਬਾਣੀ ॥ ਸੇਵਾ ਸਾਚੀ ਨਾਮਿ ਸਮਾਣੀ ॥ ਸਬਦਿ ਮਿਲੈ ਪ੍ਰੀਤਮੁ ਸਦਾ ਧਿਆਏ ॥ ਸਾਚ ਨਾਮਿ ਵਡਿਆਈ ਪਾਏ ॥੩॥

Gur ṯe sāṯ sahj sukẖ baṇī.  Sevā sācẖī nām samāṇī.  Sabaḏ milai parīṯam saḏā ḏẖi▫ā▫e.  Sācẖ nām vadi▫ā▫ī pā▫e. ||3||

 

One obtains (saat-i/shaanti) peace, (sahj) poise and (sukh-u) comfort (tey) from (baanee = words) teachings of the guru.

(Saachi) true (seyva = service) obedience to the guru leads to (samaanee = being absorbed) conformance (naam-i) to Naam, i.e. living by Divine virtues and commands.

One who (sadaa) ever (dhiaaey) pays attention (sabad-i = to word) commands of the Almighty, (milai) finds (preetam-u) the Beloved Master.

And, through practice (naam-i = of naam) virtues and commands of (saach) the Eternal, (paaey) receives (vaddiaaee) glory in Divine court – is accepted for union. 3.

 

ਆਪੇ ਕਰਤਾ ਜੁਗਿ ਜੁਗਿ ਸੋਇ ॥ ਨਦਰਿ ਕਰੇ ਮੇਲਾਵਾ ਹੋਇ ॥ ਗੁਰਬਾਣੀ ਤੇ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਪ੍ਰਭਿ ਆਪਿ ਮਿਲਾਏ ॥੪॥੩॥

Āpe karṯā jug jug so▫e.  Naḏar kare melāvā ho▫e.  Gurbāṇī ṯe har man vasā▫e.  Nānak sācẖ raṯe parabẖ āp milā▫e. ||4||3||

 

(Karta) the Creator (aapey) is by IT-self and (soey) remains the same (jug-i jug-i) in age after age, i.e. is eternal.

When God (nadar-i karey) bestows grace – to be discovered within -, then (meylaava) union of the soul with the Divine (hoey) comes about.

One who (vasaaey = causes to abide, ma’nn-i = in mind) keeps the Almighty in mind (tey) with (gurbaani = guru’s word) the guru’s guidance, – s/he shuns vices and – (prabh-u) the Almighty (milaaey) unites him/her (aap-i) with IT-self, says third Nanak. 4. 3.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੩ ਤੀਜਾ ॥ ਜਗੁ ਮੈਲਾ ਮੈਲੋ ਹੋਇ ਜਾਇ ॥ ਆਵੈ ਜਾਇ ਦੂਜੈ ਲੋਭਾਇ ॥ ਦੂਜੈ ਭਾਇ ਸਭ ਪਰਜ ਵਿਗੋਈ ॥ ਮਨਮੁਖਿ ਚੋਟਾ ਖਾਇ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥੧॥

Ḏẖanāsrī mėhlā 3 ṯījā.  Jag mailā mailo ho▫e jā▫e.  Āvai jā▫e ḏūjai lobẖā▫e.  Ḏūjai bẖā▫e sabẖ paraj vigo▫ī.  Manmukẖ cẖotā kẖā▫e apunī paṯ kẖo▫ī. ||1||

 

Composition of the third Guru in Raga Dhanasri.  (Jag-u = world) the human mind is (maila) dirty and getting (mailo) dirtier, i.e. ever keeps getting more and more engrossed in vices.

One with (lobhaaey) obsession for (doojai = other, duality) other pursuits keeps (aavai = coming) taking births and (jaaey = going) dying.

In (doojai = other, bhaaey = love) pursuits which lead away from the Almighty, (sabh) all (paraj = people) humanity is (vigoee = frustrated) wasting human birth which is an opportunity to unite with the Almighty.

(Manmukh-i = self-willed) those who ignore the guru and go their own way, (khaaey) receive (chotta) hits, i.e. are turned away from the Almighty and (khoee) lose (apuni = own) their (pat-i) honour – by being rejected for union with the Master. 1.

 

ਗੁਰ ਸੇਵਾ ਤੇ ਜਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਅੰਤਰਿ ਨਾਮੁ ਵਸੈ ਪਤਿ ਊਤਮ ਹੋਇ ॥ ਰਹਾਉ ॥

Gur sevā ṯe jan nirmal ho▫e.  Anṯar nām vasai paṯ ūṯam ho▫e. Rahā▫o.

 

(Jan-u) a person (nirmal-u hoey = be free of dirt) is purified of vices (tey) by (seyva = service) following the teachings of (gur) the guru.

With this, (naam-u) Divine virtues and commands (vasai = dwells, antar-i = within) are remembered and practiced and s/he (hoey) obtains (ootam) sublime (pat-i) honour, i.e. unites with the Master.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਮੁਖਿ ਉਬਰੇ ਹਰਿ ਸਰਣਾਈ ॥ ਰਾਮ ਨਾਮਿ ਰਾਤੇ ਭਗਤਿ ਦ੍ਰਿੜਾਈ ॥ ਭਗਤਿ ਕਰੇ ਜਨੁ ਵਡਿਆਈ ਪਾਏ ॥ ਸਾਚਿ ਰਤੇ ਸੁਖ ਸਹਜਿ ਸਮਾਏ ॥੨॥

Gurmukẖ ubre har sarṇā▫ī.  Rām nām rāṯe bẖagaṯ ḏariṛā▫ī.  Bẖagaṯ kare jan vadi▫ā▫ī pā▫e.  Sācẖ raṯe sukẖ sahj samā▫e. ||2||

 

(Gurmukh-i) those who follow the guru, place themselves (sarnaa-ee) in sanctuary, i.e. practice virtues and commands, of (har-i) the Almighty and (ubrey) rise above vices.

(Raatey) imbued (naam-i) with virtues and commands of (raam) the Almighty, they (drirraaee) are firmly committed to (bhagat-i = devotion) obedience to the Master.

(Jan-u) a person who (bhagat karey) is devoted, i.e. practices Naam, (paaey) receives (vaddiaaee) glory of being accepted for union with the Creator.

(Raatey) imbued with love (saach-i) of the Eternal, s/he remains (sahj-i) intuitively (samaaey) in (sukh) comfort – of remembrance of the Master. 2.

 

ਸਾਚੇ ਕਾ ਗਾਹਕੁ ਵਿਰਲਾ ਕੋ ਜਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਆਪੁ ਪਛਾਣੁ ॥ ਸਾਚੀ ਰਾਸਿ ਸਾਚਾ ਵਾਪਾਰੁ ॥ ਸੋ ਧੰਨੁ ਪੁਰਖੁ ਜਿਸੁ ਨਾਮਿ ਪਿਆਰੁ ॥੩॥

Sācẖe kā gāhak virlā ko jāṇ.  Gur kai sabaḏ āp pacẖẖāṇ.  Sācẖī rās sācẖā vāpār.  So ḏẖan purakẖ jis nām pi▫ār. ||3||

 

We (jaan-u = know) find (ko) some (virla) rare (gaahak-u = customer) seeker (saachey) of the Eternal.

S/he (pachhaan-u) recognizes (aap-i) the self, i.e. finds Naam within, (sabad-i = word) with guidance of the guru.

Using (raas-i) the wealth of awareness of Naam or virtues and commands (saachi) of the Eternal, s/he does (saacha = truthful) honest (vaapaar-u) business, i.e. sincerely leads life guided by Naam.

(So) such (purakh-u) a person, who has (piaar-u) love for Naam, is (dha’nn-u) blessed – and unites with the Master. 3.

 

ਤਿਨਿ ਪ੍ਰਭਿ ਸਾਚੈ ਇਕਿ ਸਚਿ ਲਾਏ ॥ ਊਤਮ ਬਾਣੀ ਸਬਦੁ ਸੁਣਾਏ ॥

Ŧin parabẖ sācẖai ik sacẖ lā▫e.  Ūṯam baṇī sabaḏ suṇā▫e.

 

(Tin-i = that) the One (saachai) Eternal (prabh-i) Master (laaey) engages (ik-i = one type) some (sach-i) to the truth, i.e. to live by Naam,

IT (sunaaey = tells) makes them aware of (sabad-u = Divine Word) Divine commands through (ootam) the sublime (baanee = word) teachings of the guru.

 

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ਪ੍ਰਭ ਸਾਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥ ਨਾਨਕ ਨਾਮਿ ਸਵਾਰਣਹਾਰ ॥੪॥੪॥

Parabẖ sācẖe kī sācẖī kār.  Nānak nām savāraṇhār. ||4||4||

 

(Kaar = work, service) obedience (ki) of (saachey) the Eternal (prabh) Master is (saachee) a virtuous deed.

Practice (naam-i) of Naam (savaaranhaar) reforms the human – to become acceptable to the Almighty, says the third Nanak. 4. 4.

 

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Note: In this Shabad, the third Guru emphasizes the need to follow the true guru. That is the only way one can find God within and experience peace. Those who do not follow the guru but go by self-will remain restless.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਜੋ ਹਰਿ ਸੇਵਹਿ ਤਿਨ ਬਲਿ ਜਾਉ ॥ ਤਿਨ ਹਿਰਦੈ ਸਾਚੁ ਸਚਾ ਮੁਖਿ ਨਾਉ ॥ ਸਾਚੋ ਸਾਚੁ ਸਮਾਲਿਹੁ ਦੁਖੁ ਜਾਇ ॥ ਸਾਚੈ ਸਬਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Jo har sevėh ṯin bal jā▫o.  Ŧin hirḏai sācẖ sacẖā mukẖ nā▫o.  Sācẖo sācẖ samālihu ḏukẖ jā▫e.  Sācẖai sabaḏ vasai man ā▫e. ||1||

 

Composition of the third Guru in Raga Dhanasri. I (bal-i jaao = am sacrifice) adore (tin) those (jo) who (seyvah-i = serve) obey (har-i) the Almighty.

(Tin) they have (saach-u) the Eternal (hirdai) in mind and (naau/naam) virtues of (sachaa) the Eternal (mukh-i = mouth) on their lips.

(Samaalihu) by keeping in mind (saach = truth) Naam (saacho) of the Eternal, one shuns vices and – (dukh-u) distress (jaaey = goes) is obviated.

God (aaey = comes, vasai = to abide) is remembered (man-i) in mind (sabad-i = word) with teachings of (saachai) the true guru.

 

ਗੁਰਬਾਣੀ ਸੁਣਿ ਮੈਲੁ ਗਵਾਏ ॥ ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥੧॥ ਰਹਾਉ ॥

Gurbāṇī suṇ mail gavā▫e.  Sėhje har nām man vasā▫e. ||1|| rahā▫o.

 

One who (sun-i) listens to (gurbanee) the guru’s teachings (gavaaey = loses) sheds (mail-u = dirt) vices in thought and action.

Then s/he (sahjey) naturally/steadfastly (mamn-i = in mind, vasaaey = cause to dwell) keeps in mind – and acts by – (naam-u) Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੂੜੁ ਕੁਸਤੁ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਏ ॥ ਅੰਤਰਿ ਸਾਂਤਿ ਸਹਜਿ ਸੁਖੁ ਪਾਏ ॥ ਗੁਰ ਕੈ ਭਾਣੈ ਚਲੈ ਤਾ ਆਪੁ ਜਾਇ ॥ ਸਾਚੁ ਮਹਲੁ ਪਾਏ ਹਰਿ ਗੁਣ ਗਾਇ ॥੨॥

Kūṛ kusaṯ ṯarisnā agan bujẖā▫e.  Anṯar sāʼnṯ sahj sukẖ pā▫e.  Gur kai bẖāṇai cẖalai ṯā āp jā▫e.  Sācẖ mahal pā▫e har guṇ gā▫e. ||2||

 

With Naam in mind, one (bujhaaey) quenches (agan-i) the fire of (trisna = craving) running after desires which causes one to resort to (koorr-u) falsehood and (kusat-u) vicious-ness.

S/he (paaey = obtains) has (saant-i) peace (antar-i) within and enjoys (sahaj-i) natural (sukh-u) comfort/happiness – as against flamboyance.

If one who (chalai = goes) follows (bhaanai) the will/teachings of the guru, (ta) then (aap-u) ego leaves, i.e. one does not act by self-will.

S/he (gaaey = sings) praises and emulates (gun) virtues of (har-i) the Almighty and (paaey) gets to (saach-u) the Eternal (mahal-u = palace) abode, i.e. is no more subject to births and deaths. 2.

 

ਨ ਸਬਦੁ ਬੂਝੈ ਨ ਜਾਣੈ ਬਾਣੀ ॥ ਮਨਮੁਖਿ ਅੰਧੇ ਦੁਖਿ ਵਿਹਾਣੀ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਸੁਖੁ ਪਾਏ ॥ ਹਉਮੈ ਵਿਚਹੁ ਠਾਕਿ ਰਹਾਏ ॥੩॥

Na sabaḏ būjẖai na jāṇai baṇī.  Manmukẖ anḏẖe ḏukẖ vihāṇī.  Saṯgur bẖete ṯā sukẖ pā▫e.  Ha▫umai vicẖahu ṯẖāk rahā▫e. ||3||

 

On the other hand, (manmukh-i) a self-willed person neither (boojhai) tries to understand (sabad-u = Divine Word) Divine commands nor (jaanai = knows) pays attention to (baani = word) teachings of the guru.

(Andhey = blind) blinded by transitory pleasures of vices, his/her life (vihaanee) passes (dukh-i = suffering) in restless-ness.

If s/he (bheyttey) finds (satigur-u) the true guru – and follows his guidance – (ta) then s/he (paaey) obtains (sukh-u) peace of mind.

S/he keeps (haumai) ego (tthak-i rahaaey) restrained (vichah-u) from within. 3.

 

ਕਿਸ ਨੋ ਕਹੀਐ ਦਾਤਾ ਇਕੁ ਸੋਇ ॥ ਕਿਰਪਾ ਕਰੇ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਾਚੇ ਗੁਣ ਗਾਵਾ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਾ ਭਾਵਾ ॥੪॥੫॥

Kis no kahī▫ai ḏāṯā ik so▫e.  Kirpā kare sabaḏ milāvā ho▫e.  Mil parīṯam sācẖe guṇ gāvā.  Nānak sācẖe sācẖā bẖāvā. ||4||5||

 

(Kis no) whom can we (kaheeai = ask) entreat, there is (soey) only that (ik-u) One (daata = giver) benefactor. When IT (kirpa karey) bestows grace then – one is led to the guru – and (milaava) union (hoey = happens) is attained (sabad-i = with the word) with the guru’s guidance.

(Mil-i) on finding and following (preetam) the beloved guru, one (gaava = sings) praises (gun) virtues (saachey) of the Eternal – and emulates them; such a person acts (saachaa) truthfully, and (bhaava) liked (saacey) by the Eternal, says third Nanak. 4. 5.

 

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Note: The message of the Shabad below is that it is because of ego that one forgets the Almighty and runs after desires. Once ego is controlled, the mind becomes steady.

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਮਨੁ ਮਰੈ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮਨ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਇਹੁ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Man marai ḏẖāṯ mar jā▫e.  Bin man mū▫e kaise har pā▫e.  Ih man marai ḏārū jāṇai ko▫e.  Man sabaḏ marai būjẖai jan so▫e. ||1||

 

Composition of the third Guru in Raga Dhanaasri. When (man-u) the mind (marai) dies, i.e. desires are controlled, then (dhaat-u = running) restless-ness (mar-i jaaey = dies) ends.

 (Har-i) the Almighty (kaisey = how?) cannot (paaey) be found within (bin-u) without (man = mind, muey = dying) controlling desires.

If (koey) someone (jaanai) knows (daaroo = medicine) the way, – obey Divine commands – then (ih) this mind (marai) dies, i.e. desires are controlled.

(Soey) that (jan-u) person (boojhai) understands that the mind dies, i.e. desires are controlled, (sabad-i = with word) by submission to Hukam or Divine commands – the laws of nature. 1.

 

ਜਿਸ ਨੋ ਬਖਸੇ ਹਰਿ ਦੇ ਵਡਿਆਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਈ ॥ ਰਹਾਉ ॥

Jis no bakẖse har ḏe vadi▫ā▫ī.  Gur parsāḏ vasai man ā▫ī. Rahā▫o.

 

One (jis no) to whom (har-i) the Almighty (bakhsey) is gracious, IT (dey) imparts awareness of (vaddiaaee) Divine virtues and commands to him/her and desires are driven out; (gur parsaad-i) with the guru’s guidance the Almighty (aaee) comes to (vasai) dwells (man-i) in the mind.

(Rahaau) dwell on this and contemplate

 

ਗੁਰਮੁਖਿ ਕਰਣੀ ਕਾਰ ਕਮਾਵੈ ॥ ਤਾ ਇਸੁ ਮਨ ਕੀ ਸੋਝੀ ਪਾਵੈ ॥ ਮਨੁ ਮੈ ਮਤੁ ਮੈਗਲ ਮਿਕਦਾਰਾ ॥ ਗੁਰੁ ਅੰਕਸੁ ਮਾਰਿ ਜੀਵਾਲਣਹਾਰਾ ॥੨॥

Gurmukẖ karṇī kār kamāvai.  Ŧā is man kī sojẖī pāvai.  Man mai maṯ maigal mikḏārā.  Gur ankas mār jīvālaṇhārā. ||2||

 

One (gurmukh-i = guru word) who follows the guru, (kamaavai) carries out (kaar) the tasks as (karnee = to be done) directed, i.e. learns to shed other ideas.

(Ta) then s/he (paavai) gets (sojhee) awareness of (is-u = this) his/her (man) mind; which is as follows.

(Man) the mind is (mat-u) intoxicated with (mai = I) ego (mikdaara) like (maigal) an elephant – acts under influence of lust.

(Gur-u) the guru having (ankas-u) the goad – which is used to control the elephant – (maar-i) hits the mind (jeevaalanhaara = to revive) to remove its inebriation caused by ego and respond to directions. 2.

 

ਮਨੁ ਅਸਾਧੁ ਸਾਧੈ ਜਨੁ ਕੋਈ ॥ ਅਚਰੁ ਚਰੈ ਤਾ ਨਿਰਮਲੁ ਹੋਈ ॥ ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਲਇਆ ਸਵਾਰਿ ॥ ਹਉਮੈ ਵਿਚਹੁ ਤਜੈ ਵਿਕਾਰ ॥੩॥

Man asāḏẖ sāḏẖai jan ko▫ī.  Acẖar cẖarai ṯā nirmal ho▫ī.  Gurmukẖ ih man la▫i▫ā savār.  Ha▫umai vicẖahu ṯajai vikār. ||3||

 

(Man-u) the mind is (asaadh-u) uncontrollable; (koee) some rare (jan-u) person (saadhai) controls it.

Only when one (charai) eats (achar-u) the uneatable, i.e. gives up ego, (ta) then the mind (hoee) is (nirmal) purified – and see the Almighty within.

(Gurmkh-i) one who follows the guru (laiaa savaar-i) transforms (ih-u) this (man) mind, and it (tajai) gives up (vikaar) the vice of (haumai) ego (viahahu) from within. 3.

 

ਜੋ ਧੁਰਿ ਰਖਿਅਨੁ ਮੇਲਿ ਮਿਲਾਇ ॥ ਕਦੇ ਨ ਵਿਛੁੜਹਿ ਸਬਦਿ ਸਮਾਇ ॥ ਆਪਣੀ ਕਲਾ ਆਪੇ ਪ੍ਰਭੁ ਜਾਣੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ
ਪਛਾਣੈ ॥੪॥੬॥

Jo ḏẖur rakẖi▫an mel milā▫e.  Kaḏe na vicẖẖuṛėh sabaḏ samā▫e.  Āpṇī kalā āpe parabẖ jāṇai.  Nānak gurmukẖ nām pacẖẖāṇai. ||4||6||

 

(Jo) those who (rakhian-u) are kept (meyl-i milaaey) connected (dhur-i) with the source, i.e. those whom the Almighty keeps in IT’s remembrance.

They (samaaey) remain absorbed/committed to obedience (sabahd-i) of Divine commands, and are (kadey na) never (vichhurrah-i) separated, i.e. forget it, and be lost to vices.

(Prabh-u) the Master (aapey) IT-self (jaanai) knows (aapni = own) alone IT’s (kalaa) powers – we cannot know them.

(Gurmukh-i) one who follows the guru, (pachaanai = recognizes) becomes aware of IT’s (naam-u) virtues and commands – taking them as guide for life, and giving up ego. 4. 6.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਕਾਚਾ ਧਨੁ ਸੰਚਹਿ ਮੂਰਖ ਗਾਵਾਰ ॥ ਮਨਮੁਖ ਭੂਲੇ ਅੰਧ ਗਾਵਾਰ ॥ ਬਿਖਿਆ ਕੈ ਧਨਿ ਸਦਾ ਦੁਖੁ ਹੋਇ ॥ ਨਾ ਸਾਥਿ ਜਾਇ ਨ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Kācẖā ḏẖan saʼncẖėh mūrakẖ gāvār.  Manmukẖ bẖūle anḏẖ gāvār.  Bikẖi▫ā kai ḏẖan saḏā ḏukẖ ho▫e.  Nā sāth jā▫e na parāpaṯ ho▫e. ||1||

 

Composition of the third Guru in Raga Dhanaasri. (Moorakh) foolish (gaavaar) ignorant/uninformed persons (sanchah-i) gather (kaachaa) perishable (dhan-u) wealth, i.e. pursue transitory comforts and pleasures.

They (manmukh = self-willed) do not follow the guru, (gaavaar) are uninformed and (andh) blinded by transitory pleasures of vices are (bhooley) led astray – from the path of the Almighty.

One (sadaa) ever (hoey) comes to (dukh-u) grief (dhan-i) with wealth, obtained (bikhiaa = vices) vices, i.e. unfair means.

The lasting comfort one looks for through vices is neither (praapat-i hoey) obtained in this world, nor (saath = with, jaaey = goes) accompanies to the hereafter. 1.

 

ਸਾਚਾ ਧਨੁ ਗੁਰਮਤੀ ਪਾਏ ॥ ਕਾਚਾ ਧਨੁ ਫੁਨਿ ਆਵੈ ਜਾਏ ॥ ਰਹਾਉ ॥

Sācẖā ḏẖan gurmaṯī pā▫e.  Kācẖā ḏẖan fun āvai jā▫e. Rahā▫o.

 

One (paaey) obtains (saachaa = true) lasting (dhan-u) the wealth – to use here and accompanies to the hereafter – (gurmatee) with the guru’s guidance.

(Kaacha) impermanent/material (dhan-u) wealth – which brings transitory comfort – it (aavai) comes and (phun-i) then (jaaey = goes) is left behind on death.

(Rahaau) dwell on this and contemplate.

 

ਮਨਮੁਖਿ ਭੂਲੇ ਸਭਿ ਮਰਹਿ ਗਵਾਰ ॥ ਭਵਜਲਿ ਡੂਬੇ ਨ ਉਰਵਾਰਿ ਨ ਪਾਰਿ ॥ ਸਤਿਗੁਰੁ ਭੇਟੇ ਪੂਰੈ ਭਾਗਿ ॥ ਸਾਚਿ ਰਤੇ ਅਹਿਨਿਸਿ ਬੈਰਾਗਿ ॥੨॥

Manmukẖ bẖūle sabẖ marėh gavār.  Bẖavjal dūbe na urvār na pār.  Saṯgur bẖete pūrai bẖāg.  Sācẖ raṯe ahinis bairāg. ||2||

 

(Manmukh-i = self-willed) those who do not follow the guru (bhooley) go astray; (sabh-i) all such (gavaar) uninformed people (marah-i = die) fall prey to vices.

They (ddoobey) drown (bhavjal-i) in the world-ocean of vices; they have comfort neither (urvaar-i = on the near bank) in this world nor (paar-i = far bank) in the hereafter.

Those with (poorai = perfect) good (bhaag-i) fortune based on past deeds (bheyttey) find (satigur-u) the true guru.

(Ratey) imbued with the love (saach-i) of the Eternal with the guru’s guidance, they (ahinis-i = day and night) forever (bairaag-i) yearn for the Almighty. 2.

 

ਚਹੁ ਜੁਗ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਸਾਚੀ ਬਾਣੀ ॥ ਪੂਰੈ ਭਾਗਿ ਹਰਿ ਨਾਮਿ ਸਮਾਣੀ ॥ ਸਿਧ ਸਾਧਿਕ ਤਰਸਹਿ ਸਭਿ ਲੋਇ ॥ ਪੂਰੈ ਭਾਗਿ ਪਰਾਪਤਿ ਹੋਇ ॥੩॥

Cẖahu jug mėh amriṯ sācẖī baṇī.  Pūrai bẖāg har nām samāṇī.  Siḏẖ sāḏẖik ṯarsėh sabẖ lo▫e.  Pūrai bẖāg parāpaṯ ho▫e. ||3||

 

(Baanee = words) Divine commands are (saachee) truly (amrit-u) life giving guide (mah-i) in (chahu = for, jug/yug = ages) all ages.

One who becomes aware of it with (poorai = perfect) good (bhaag-i) fortune, (samaanee) remains absorbed (naam-i) in virtues of (har-i) the Almighty – and lives by them.

(Sabh-i) all (sidh) accomplished saints and (saadhik) seekers (tarsah-i) long to receive this Baanee.

But it (hoey) is (praapat-i) received (poorai bhaag-i) with good fortune. 3.

 

ਸਭੁ ਕਿਛੁ ਸਾਚਾ ਸਾਚਾ ਹੈ ਸੋਇ ॥ ਊਤਮ ਬ੍ਰਹਮੁ ਪਛਾਣੈ ਕੋਇ ॥ ਸਚੁ ਸਾਚਾ ਸਚੁ ਆਪਿ ਦ੍ਰਿੜਾਏ ॥ ਨਾਨਕ ਆਪੇ ਵੇਖੈ ਆਪੇ ਸਚਿ ਲਾਏ ॥੪॥੭॥

Sabẖ kicẖẖ sācẖā sācẖā hai so▫e.  Ūṯam barahm pacẖẖāṇai ko▫e.  Sacẖ sācẖā sacẖ āp driṛ▫ā▫e.  Nānak āpe vekẖai āpe sacẖ lā▫e. ||4||7||

 

(Sabh-u kichh-u) everything is (saacha = true) real because (soey = that) the Creator (saacha) is real.

(Koey) some rare (ootam = sublime) enlightened person (pachhaanai = recognizes) sees (brahm-u) the Creator in everything.

(Saacha) the Eternal is (sach-u = truth) Naam/Divine commands (sach-u) inviolable/inevitable; (aap-i) IT-self (drirraaey) creates firm understanding of (sach-u) Naam – Divine commands.

(Aapey) IT-self (laaey) puts the creatures in practice (sach-i) of Naam/Divine virtues and commands, and (veykhai) andwatches, says the third Nanak. 4. 7.

 

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Note: The Creator tells every soul in life before birth on how to lead life. This is Naam, but we forget it and go our own way enticed by temptations in the world-play. This keeps the soul away from God. We can regain awareness of Naam by following the guru’s guidance, says the third Guru in this Shabad.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੩ ॥ ਨਾਵੈ ਕੀ ਕੀਮਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਸੇ ਜਨ ਧੰਨੁ ਜਿਨ ਇਕ ਨਾਮਿ ਲਿਵ ਲਾਇ ॥ ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ ਆਪੇ ਬਖਸੇ ਦੇ ਵੀਚਾਰੁ ॥੧॥

Ḏẖanāsrī mėhlā 3.  Nāvai kī kīmaṯ miṯ kahī na jā▫e.  Se jan ḏẖan jin ik nām liv lā▫e.  Gurmaṯ sācẖī sācẖā vīcẖār.  Āpe bakẖse ḏe vīcẖār. ||1||

 

Composition of the third Guru in Raga Dhanaasri.  It is (na jaaey) not possible (kahee = said) to give (mit-i) estimate, i.e. evaluate (keemat-i = price) the worth (ki) of (naavai/naam) Divine virtues.

(So) that person is (dha’nn-u) blessed (jin) who (liv = attention, laaey = fixes) focuses (naam-i) on virtues and commands of (ik) the One Almighty – as guide for life, i.e. we should obey and not try to evaluate the Master.

(Gurmat-i) the guru’s guidance is (saachi = truthful) right; (veechaar-u) contemplation of virtues of (saachaa) good to understand it.

One on whom the (aapey = self) the Almighty (bakhsey) bestows grace, IT (dey = gives) motivates him/her (veechaar-u) to contemplate Naam. 1.

 

ਹਰਿ ਨਾਮੁ ਅਚਰਜੁ ਪ੍ਰਭੁ ਆਪਿ ਸੁਣਾਏ ॥ ਕਲੀ ਕਾਲ ਵਿਚਿ ਗੁਰਮੁਖਿ ਪਾਏ ॥੧॥ ਰਹਾਉ ॥

Har nām acẖraj parabẖ āp suṇā▫e.  Kalī kāl vicẖ gurmukẖ pā▫e. ||1|| rahā▫o.

 

(Prabh-u) the Master (aap-i) IT-self (sunaaey = tells) makes aware of (achraj) the wondrous (har-i naam-u) Divine virtues and commands to the soul – before birth.

But, people forget it in (kaal) in the age of (kali) conflicts – duality; only (gurmukh-i) one who follows the guru’s guidance (paaey) finds within – becomes aware of Naam again. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਮ ਮੂਰਖ ਮੂਰਖ ਮਨ ਮਾਹਿ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭ ਕਾਰ ਕਮਾਹਿ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹੰਉਮੈ ਜਾਇ ॥ ਆਪੇ ਬਖਸੇ ਲਏ ਮਿਲਾਇ ॥੨॥

Ham mūrakẖ mūrakẖ man māhi.  Ha▫umai vicẖ sabẖ kār kamāhi.  Gur parsādī haʼn▫umai jā▫e.  Āpe bakẖse la▫e milā▫e. ||2||

 

(Ham) we humans are (moorakh) foolish – but not just for saying, we are (moorakh) foolish (maah-i) in (man = mind) thinking.

We (kamaah-i) do (sabh = all, kaar = work) everything (vich-i) in (haumai) ego, i.e. going our own way.

(Ha’numai) ego (jaaey = goes) is shed (gur parsaadee) with the guru’s grace/guidance.

Once ego goes, one emulates Divine virtues and obeys Divine commands; then (aapey) the Almighty (bakhsey) bestows grace and (laey milaaey) unites with IT-self. 2.

 

ਬਿਖਿਆ ਕਾ ਧਨੁ ਬਹੁਤੁ ਅਭਿਮਾਨੁ ॥ ਅਹੰਕਾਰਿ ਡੂਬੈ ਨ ਪਾਵੈ ਮਾਨੁ ॥ ਆਪੁ ਛੋਡਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਗੁਰਮਤਿ ਸਾਲਾਹੀ ਸਚੁ ਸੋਈ ॥੩॥

Bikẖi▫ā kā ḏẖan bahuṯ abẖimān.  Ahaʼnkār dūbai na pāvai mān.  Āp cẖẖod saḏā sukẖ ho▫ī.  Gurmaṯ sālāhī sacẖ so▫ī. ||3||

 

(Dhan-u) wealth (bikhiaa) of material nature causes (bahut-u) a lot of (abhimaan-u) vanity.

A person who has it (ddoobai = drowns) destroys the self (ahankaa-i) in pride/arrogance and does not (paavai) get (maan-u) recognition as a good person in the world, or the honour of union with the Almighty, in the hereafter.

(Chhodd-i = leaving) giving up (aap-u) self-importance (sadaa) ever (hoee = happens) results in (sukh-u) peace of mind, because one then does not run after desires but (gurmat-i) with the guru’s guidance, (saalaahi = praises) acknowledges and obeys (soee = that one) the Almighty. 3.

 

ਆਪੇ ਸਾਜੇ ਕਰਤਾ ਸੋਇ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਜਿਸੁ ਸਚਿ ਲਾਏ ਸੋਈ ਲਾਗੈ ॥ ਨਾਨਕ ਨਾਮਿ ਸਦਾ ਸੁਖੁ ਆਗੈ ॥੪॥੮॥

Āpe sāje karṯā so▫e.  Ŧis bin ḏūjā avar na ko▫e.  Jis sacẖ lā▫e so▫ī lāgai.  Nānak nām saḏā sukẖ āgai. ||4||8||

 

(Soey = that) the One (karta) Creator (aapey) IT-self (saajey) creates all; there is (na koey) none (avar-u) other (bin-u) except (tis-u = that) IT – all others are created.

One (jis-u) whom IT (laaey) engages in living (sach-i = by truth) by Divine virtues and commands, (soee) only that person (laagai) applies the self to obedience of Naam.

One who leads life (naam-i) by Naam, (sadaa) ever enjoys (sukh-u) peace/comfort here as well as (aaagai = ahead) in the hereafter for one, says third Nanak. 4. 8.

 

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ਰਾਗੁ ਧਨਾਸਿਰੀ ਮਹਲਾ ੩ ਘਰੁ ੪   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ḏẖanāsirī mėhlā 3 gẖar 4  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Dhanaasiri, (ghar-u 4) to be sung to the fourth beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: The Creator makes the soul aware of its duties before taking birth into a body. It needs to live by those if it wishes to be at peace. That is Naam or Divine commands, which must be obeyed to deserve union with IT. The third Guru makes supplication to the Almighty to enable living by Naam with the guru’s guidance.

 

Note: The Shabad uses the example of a miser who accumulates wealth but lets it lie un-used and lives miserably. This is used as an analogy to convey that Naam is present within, but one forgets to live by it, commits vices, suffers in life, and is put in cycles of births and deaths after death.

 

ਹਮ ਭੀਖਕ ਭੇਖਾਰੀ ਤੇਰੇ ਤੂ ਨਿਜ ਪਤਿ ਹੈ ਦਾਤਾ ॥ ਹੋਹੁ ਦੈਆਲ ਨਾਮੁ ਦੇਹੁ ਮੰਗਤ ਜਨ ਕੰਉ ਸਦਾ ਰਹਉ ਰੰਗਿ ਰਾਤਾ ॥੧॥

Ham bẖīkẖak bẖekẖārī ṯere ṯū nij paṯ hai ḏāṯā.  Hohu ḏai▫āl nām ḏeh mangaṯ jan kaʼn▫u saḏā raha▫o rang rāṯā. ||1||

 

O Almighty, (ham = we) I am (bheekhak, bheykhaari) a beggar at (teyrey) Your door; (too) You are (daata = giver) the benefactor and Your (nij) own (pat-i) Master, i.e. You do not receive from anywhere/anyone else, while the donors receive from You and then give.

Please (hoh-u) be (daiaal) kind and (deyh-u) give awareness of (naam-u) Your virtues and commands (k’nau) to (mangat = begging, jan = person) this humble seeker, so that I (sadaa) ever (rahau) remain (raata) imbued (rang-i) with Your love, i.e. practice Your Naam/virtues and commands. 1.

 

ਹੰਉ ਬਲਿਹਾਰੈ ਜਾਉ ਸਾਚੇ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ॥ ਕਰਣ ਕਾਰਣ ਸਭਨਾ ਕਾ ਏਕੋ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Haʼn▫u balihārai jā▫o sācẖe ṯere nām vitahu.  Karaṇ kāraṇ sabẖnā kā eko avar na ḏūjā ko▫ī. ||1|| rahā▫o.

 

(H’nau) I (balihaarai jaau) am sacrifice to, i.e. do everything to conform, (vitaah-u) to (teyrey) Your (naam) virtues and commands.

You are (eyko) the lone (kaaran = cause) doer of (sabhna) all (karan = doing) that happens, (na koee) not any (avar-u) other; – I acknowledge You alone as the Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਹੁਤੇ ਫੇਰ ਪਏ ਕਿਰਪਨ ਕਉ ਅਬ ਕਿਛੁ ਕਿਰਪਾ ਕੀਜੈ ॥ ਹੋਹੁ ਦਇਆਲ ਦਰਸਨੁ ਦੇਹੁ ਅਪੁਨਾ ਐਸੀ ਬਖਸ ਕਰੀਜੈ ॥੨॥

Bahuṯe fer pa▫e kirpan ka▫o ab kicẖẖ kirpā kījai.  Hohu ḏa▫i▫āl ḏarsan ḏeh apunā aisī bakẖas karījai. ||2||

 

O Almighty, I have been (kirpan) a miser who – has kept the wealth of Naam lie within un-used, and – (paey) remained in (bahutey) numerous (pheyr) cycles of births and deaths; but now that You gave me human birth, please (keejai) bestow (kichh-u) some (kirpa = kindness) grace – so that I have better sense.

Please (hoh-u) be (daiaal = compassionate) merciful and (deyh-u) grant (darsan-u = vision) awareness of (apuna = own) Your virtues and commands – to live by them; please (kareejai) bestow (aisee = such) this (bakhas) grace. 2.

 

ਭਨਤਿ ਨਾਨਕ ਭਰਮ ਪਟ ਖੂਲ੍ਹ੍ਹੇ ਗੁਰ ਪਰਸਾਦੀ ਜਾਨਿਆ ॥ ਸਾਚੀ ਲਿਵ ਲਾਗੀ ਹੈ ਭੀਤਰਿ ਸਤਿਗੁਰ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ॥੩॥੧॥੯॥

Bẖanaṯ Nānak bẖaram pat kẖūlĥe gur parsādī jāni▫ā.  Sācẖī liv lāgī hai bẖīṯar saṯgur si▫o man māni▫ā. ||3||1||9||

 

(Bhanat-i) says third Nanak: One whose (patt) curtains of (bharam) other ideas – (khoolhey) are opened (gur parsaadee) with the guru’s guidance, s/he (jaania = knows, recognizes) experiences the Master within.

Once one’s (man-u) mind (maaniaa) is agreeable/in tune (sio) with/follows teachings of (satigur) the true guru then it (laagee) remains in (liv) focused (saach-i) on the Eternal (bheetar-i) within – in eternal peace. 3. 1. 9.