SGGS pp 360-362, Aasa M: 3, Shabads 1-6.

SGGS pp 360-362, Aasa M: 3, Shabads 1-6.

ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੩

Rāg āsā gẖar 2 mėhlā 3

Composition of the third Guru in Raga Aasa, to be sung to (ghar-u 2) the second beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

ਹਰਿ ਦਰਸਨੁ ਪਾਵੈ ਵਡਭਾਗਿ ॥   ਗੁਰ ਕੈ ਸਬਦਿ ਸਚੈ ਬੈਰਾਗਿ ॥   ਖਟੁ ਦਰਸਨੁ ਵਰਤੈ ਵਰਤਾਰਾ ॥   ਗੁਰ ਕਾ ਦਰਸਨੁ ਅਗਮ ਅਪਾਰਾ ॥੧॥

Har ḏarsan pāvai vadbẖāg.   Gur kai sabaḏ sacẖai bairāg.   Kẖat ḏarsan varṯai varṯārā.   Gur kā ḏarsan agam apārā. ||1||

One (paavai) obtains (darsan-u = sight) vision of (har-i) the Creator within the mind (vaddbhaag-i) by good fortune/Divine grace. It comes (bairaag-i) with yearning for (sachai) the Eternal (sabad-i = with the word) with guidance (kai) of (gur) the guru.

There arw (khatt-u) the six (darsan-u) philosophies (vartai vartaara) are in vogue amongst the Hindus.

But (darsan-u) philosophy of the guru is faith in the One Almighty who is (apaara = without limits) Infinite and (agam) beyond reach, i.e. not what different people say. 1.

Note: The six Hindu philosophies are Sankhya, Nyaya, Vaisheshak, Yoga, Mimamsa and Vedanta.

Page 361

ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੁਕਤਿ ਗਤਿ ਹੋਇ ॥   ਸਾਚਾ ਆਪਿ ਵਸੈ ਮਨਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Gur kai ḏarsan mukaṯ gaṯ ho▫e.   Sācẖā āp vasai man so▫e. ||1|| rahā▫o.

(Gati) a state of (mukat-i) emancipation – from vices in life and reincarnation on death – (hoey) is attained by following (gur kai) the guru’s (darsan-i) philosophy. With it, (saacha soey) the Eternal Master (aap-i) IT-self (vasai) abides i.e. is found – (man-i) in the mind. 1.

(Rahaau) dwell and reflect on this.

ਗੁਰ ਦਰਸਨਿ ਉਧਰੈ ਸੰਸਾਰਾ ॥   ਜੇ ਕੋ ਲਾਏ ਭਾਉ ਪਿਆਰਾ ॥   ਭਾਉ ਪਿਆਰਾ ਲਾਏ ਵਿਰਲਾ ਕੋਇ ॥   ਗੁਰ ਕੈ ਦਰਸਨਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥

Gur ḏarsan uḏẖrai sansārā.   Je ko lā▫e bẖā▫o pi▫ārā.   Bẖā▫o pi▫ārā lā▫e virlā ko▫e.   Gur kai ḏarsan saḏā sukẖ ho▫e. ||2||

(Sansaara = world) everyone can (udhrai) be saved – from vices in life and reincarnation on death – by following the guru’s (darsan-i) philosophy/teachings. Only (jey) if (ko) someone (laaey) bears (piaara) loving (bhaau) affection – free of other ideas.

(Koey) some (virla) rare person (laaey) bears (bhaau piaara) loving affection for God. One (hoey) experiences 

(sadaa) everlasting (sukh-u) comfort/peace by following (darsan-i) philosophy (kai) of (gur) the guru.

ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੋਖ ਦੁਆਰੁ ॥   ਸਤਿਗੁਰੁ ਸੇਵੈ ਪਰਵਾਰ ਸਾਧਾਰੁ ॥   ਨਿਗੁਰੇ ਕਉ ਗਤਿ ਕਾਈ ਨਾਹੀ ॥   ਅਵਗਣਿ ਮੁਠੇ ਚੋਟਾ ਖਾਹੀ ॥੩॥

Gur kai ḏarsan mokẖ ḏu▫ār.   Saṯgur sevai parvār sāḏẖār.   Nigure ka▫o gaṯ kā▫ī nāhī.   Avgaṇ muṯẖe cẖotā kẖāhī. ||3||

One attains (duaar-u = gate) the state of (mokh) freedom – from vices – (darsan-i) by following the philosophy/teachings of the guru. One who (seyvai = serves) obeys (satgur-u) the true guru becomes (saadhaar-u) good support (parvaarai) for the family, i.e. leads a productive householder’s life and not believe in abstract beliefs.

There is (kaaee naahi = not any) no (gat-i) freedom – from vices – for (nigurey) the guru-less.

S/he is (mutthey) robbed of virtues (avgun-i) by vices and (khaahi = eat) receives (chota = hits) hits/. 3.

ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥   ਗੁਰਮੁਖਿ ਤਾ ਕਉ ਲਗੈ ਨ ਪੀਰ ॥   ਜਮਕਾਲੁ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ॥   ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਵੈ ॥੪॥੧॥੪੦॥

Gur kai sabaḏ sukẖ sāʼnṯ sarīr.   Gurmukẖ ṯā ka▫o lagai na pīr.   Jamkāl ṯis neṛ na āvai.   Nānak gurmukẖ sācẖ samāvai. ||4||1||40||

On the other hand, one’s (sareer) body/mind attains (sukh-u) comfort and (saa’nt/shaanti) peace by following the guru’s (sabad-i) word/teachings – of obeying Divine commands and keeping away from evil. One (gurmukh-i) who follows the guru’s teachings, (peer) pain does (lagai) touch (ta kau) that person.

(jamkaal-u) the messenger of death (na) does not (aavai) come (neyrr-i) near (tis-u) that person – because the Jam is commanded to keep away from those who obey Divine commands. One (gurmukh-i) who follows the guru’s teachings (samaavai) remains absorbed (saach-i) in the Eternal in life and merges with IT on death. 4. 1. 40.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਸਬਦਿ ਮੁਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥   ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਿਲੁ ਨ ਤਮਾਇ ॥   ਨਿਰਭਉ ਦਾਤਾ ਸਦਾ ਮਨਿ ਹੋਇ ॥   ਸਚੀ ਬਾਣੀ ਪਾਏ ਭਾਗਿ ਕੋਇ ॥੧॥

Āsā mėhlā 3. Sabaḏ mu▫ā vicẖahu āp gavā▫e.   Saṯgur seve ṯil na ṯamā▫e.   Nirbẖa▫o ḏāṯā saḏā man ho▫e.   Sacẖī baṇī pā▫e bẖāg ko▫e. ||1||

Composition of the third Guru in Raga Aasa. A person who (muaa = dies) breaks attachment with the world-play (gavaaey-i = losing) by dissolving (aap-u = self) his/her ego (sabad-i = by the Divine word) by following Divine commands – becomes receptive to teachings. S/he (seyvey = serves) obeys (satgur-u) the true guru with not even (til-u = sesame seed) a bit of (tamaaey) greed i.e. follows the guru without expecting any reward.

 (Nirbhau = fearless) the highest (daata = giver) beneficent Master (sadaa) ever (hoey) abides (man-i) in mind of that person. (Koey) some rare person (bhaag-i) with good fortune (paaey) receives/understands (sachi) the eternal (baani) Word/guidance of the guru and finds God within. 1.

ਗੁਣ ਸੰਗ੍ਰਹੁ ਵਿਚਹੁ ਅਉਗੁਣ ਜਾਹਿ ॥   ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Guṇ sangrahu vicẖahu a▫oguṇ jāhi.   Pūre gur kai sabaḏ samāhi. ||1|| rahā▫o.

One who (samaah-i) remains absorbed (sabad-i) in teachings (kai) of (poorey) the perfect (gur) guru.

One should (sangrah-u) accumulate i.e. keep in mind, (gun) Divine virtues as taught by the guru, and (augun) vices shall (jaah-i = go) end. 1.

(Rahaau) dwell and reflect on this.

ਗੁਣਾ ਕਾ ਗਾਹਕੁ ਹੋਵੈ ਸੋ ਗੁਣ ਜਾਣੈ ॥   ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਨਾਮੁ ਵਖਾਣੈ ॥   ਸਾਚੀ ਬਾਣੀ ਸੂਚਾ ਹੋਇ ॥   ਗੁਣ ਤੇ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Guṇā kā gāhak hovai so guṇ jāṇai.   Amriṯ sabaḏ nām vakẖāṇai.   Sācẖī baṇī sūcẖā ho▫e.   Guṇ ṯe nām parāpaṯ ho▫e. ||2||

But, only one who (hovai) is (gaahak-u = buyer) seeker of (gun) virtues (so) that person (jaanai = knows) understands (gun) virtues – others find them abstract. S/he (vakhaanai) utters/recounts (a’mmrit) the life-giving (sabad-i) Divine commands of (naam-u) the Almighty.

With awareness of (saachi) the eternal (baani) Divine Word, the mind (hoey) becomes (soocha = pure) free of other ideas.

And (naam-u) the Almighty (praapat-i hoey = are received) is found in the mind. 2.

ਗੁਣ ਅਮੋਲਕ ਪਾਏ ਨ ਜਾਹਿ ॥   ਮਨਿ ਨਿਰਮਲ ਸਾਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥   ਸੇ ਵਡਭਾਗੀ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਧਿਆਇਆ ॥   ਸਦਾ ਗੁਣਦਾਤਾ ਮੰਨਿ ਵਸਾਇਆ ॥੩॥

Guṇ amolak pā▫e na jāhi.   Man nirmal sācẖai sabaḏ samāhi.   Se vadbẖāgī jinĥ nām ḏẖi▫ā▫i▫ā.   Saḏā guṇḏāṯā man vasā▫i▫ā. ||3||

(Gun) virtues are (amolak) invaluable; they cannot be (paaey jaah-i) acquired by one’s efforts;

they come (man-i) to a mind that (nirmal) is purified of vices by (samaah-i) being absorbed in (saachai) the eternal (sabad-i) Word i.e. through living by Divine virtues and commands;

(Sey) those (jinh) who (dhiaaia) remember (naam-u) Divine virtues and commands – and live by them – are (vaddbhaagi) very fortunate;

they have the Creator, (gun-daata) the bestower of virtues (vasaaia) abiding (ma’nn-i) in their minds – and enjoy the peace of mind. 3.

ਜੋ ਗੁਣ ਸੰਗ੍ਰਹੈ ਤਿਨ੍ਹ੍ਹ ਬਲਿਹਾਰੈ ਜਾਉ ॥   ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਗੁਣ ਗਾਉ ॥   ਆਪੇ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥   ਨਾਨਕ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥੪॥੨॥੪੧॥

Jo guṇ sangrahai ṯinĥ balihārai jā▫o.   Ḏar sācẖai sācẖe guṇ gā▫o.   Āpe ḏevai sahj subẖā▫e.   Nānak kīmaṯ kahaṇ na jā▫e. ||4||2||41||

I (balihaarai jaau = am sacrifice) adore (tinh) those who (sangrahai = accumulate) keep in mind (gun) virtues. In their company one gets (dar-i) to the court of, i.e. finds (saachai) the Eternal within, and (gun gaau = sing virtues) praises/emulates Divine virtues.

The Almighty (deyvai) gives understanding of the virtues (sahj subhaaey) naturally – as instructions to the soul before birth. It is (na jaaey) not possible to (kahan-u= say) put (keemat-i) a price on person, i.e. s/he becomes pristine, says Nanak the third. 4. 2. 41.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਸਤਿਗੁਰ ਵਿਚਿ ਵਡੀ ਵਡਿਆਈ ॥   ਚਿਰੀ ਵਿਛੁੰਨੇ ਮੇਲਿ ਮਿਲਾਈ ॥   ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥   ਆਪਣੀ ਕੀਮਤਿ ਆਪੇ ਪਾਏ ॥੧॥

Āsā mėhlā 3. Saṯgur vicẖ vadī vadi▫ā▫ī.   Cẖirī vicẖẖune mel milā▫ī.   Āpe mele mel milā▫e.   Āpṇī kīmaṯ āpe pā▫e. ||1||

Composition of the third Guru in Raga Aasa. This is (vaddi) the great (vaddiaaee) virtue/capability (vich-i = in) of (satigur) the true guru. He helps those (chiree) long (vichhu’nney) separated (milaaee) by leading them (meyl-i) to unite with the Almighty.

The Almighty (aapey) IT-self (meyley) leads to the guru – who (milaaey) leads to (meyl-i) unite with the Almighty. 

The Almighty (aapey) IT-self alone can (paaey) put (keemat-i) price on (aapni) IT-self i.e. the seeker does not evaluate the Almighty. 1.

ਹਰਿ ਕੀ ਕੀਮਤਿ ਕਿਨ ਬਿਧਿ ਹੋਇ ॥   ਹਰਿ ਅਪਰੰਪਰੁ ਅਗਮ ਅਗੋਚਰੁ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲੈ ਜਨੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Har kī kīmaṯ kin biḏẖ ho▫e.   Har aprampar agam agocẖar gur kai sabaḏ milai jan ko▫e. ||1|| rahā▫o.

(Kin) by what (bidh-i) method i.e. how does one (keemat-i hoey) put a price on, i.e. understand virtues and commands of, (har-i) the Creator?

The Creator is (apra’mpar-u = no far end) infinite, (agam) unreachable and (agochar-u) not perceived by the human senses; (koey) some rare (jan-u) servant/seeker (milai) finds the Master within (gur kai sabad-i) with the guru’s guidance. 1.

(Rahaau) dwell and reflect on this.

ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਜਾਣੈ ਕੋਇ ॥   ਵਿਰਲੇ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥   ਊਚੀ ਬਾਣੀ ਊਚਾ ਹੋਇ ॥   ਗੁਰਮੁਖਿ ਸਬਦਿ ਵਖਾਣੈ ਕੋਇ ॥੨॥

Gurmukẖ kīmaṯ jāṇai ko▫e.   virle karam parāpaṯ ho▫e.   Ūcẖī baṇī ūcẖā ho▫e.   Gurmukẖ sabaḏ vakẖāṇai ko▫e. ||2||

(Koey) some rare person (gurmukh-i) who follows the teachings of the guru (jaanai) knows (keemat-i) worth/understanding of virtues and commands of the Almighty. Tthis (praapat-i hoey) is received/understood by (virley) rare person (karam-i) by Divine grace.

One who understands (baani) the Divine Word (oochi = high) of the High/great Master, (hoey) becomes 

(oocha) high, i.e. overcomes vices in life.

(Koey) some rare person (gurmukh-i) who follows the guru’s teachings, (vakhaanai) utters and understands the (sabad-i) the Divine Word – Divine commands and lives by them. 2.

ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਦਰਦੁ ਸਰੀਰਿ ॥   ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਉਤਰੈ ਪੀਰ ॥   ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਦੁਖੁ ਕਮਾਇ ॥   ਮਨਮੁਖਿ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥੩॥

viṇ nāvai ḏukẖ ḏaraḏ sarīr.   Saṯgur bẖete ṯā uṯrai pīr.   Bin gur bẖete ḏukẖ kamā▫e.   Manmukẖ bahuṯī milai sajā▫e. ||3||

(Vin-u) without living by (naavai/naam) Divine virtues and commands – one commits vices and – there is (dukh-u) agony and (darad-u) pain (sareer-i) in the body/mind i.e. one suffers the consequences of transgressions. If one (bheyttai) finds/follows (satigur-u) the true guru (ta) then (peer) the pain (utrai) is removed, i.e. is obviated.

(bin) without (bheyttey) finding the guru and following his teachings, one commits vices and (kamaaey) earns/gets the deserved (dukh) suffering. (Manmukh-i) self-willed persons do not follow the guru and (milai) get (bahuti) a lot of (sajaaey) punishment/suffering. 3. 

ਹਰਿ ਕਾ ਨਾਮੁ ਮੀਠਾ ਅਤਿ ਰਸੁ ਹੋਇ ॥   ਪੀਵਤ ਰਹੈ ਪੀਆਏ ਸੋਇ ॥   ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਰਸੁ ਪਾਏ ॥   ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਗਤਿ ਪਾਏ ॥੪॥੩॥੪੨॥

Har kā nām mīṯẖā aṯ ras ho▫e.   Pīvaṯ rahai pī▫ā▫e so▫e.   Gur kirpā ṯe har ras pā▫e.   Nānak nām raṯe gaṯ pā▫e. ||4||3||42||

(Har-i ka) Divine (naam-u) commands (hoey) are (meettha) sweet and (at-i ras) very delicious i.e. Naam not only saves from vices and resultant suffering, it also provides pleasure/peace. The seeker (paavat rahai) drinks this elixir when (soey = that one) the Creator (peeaaey) gives to drink i.e. awareness of Naam is received when one is led to the guru by Divine grace.

The Creator motivates to find the guru with whose (kirpa) kindness to teach, one (paaey) obtains (ras-u) the elixir, i.e. experiences living by, (har-i) Divine virtues and commands.

Those (ratey) imbued (naam-i) with Divine commands (paaey) obtain (gat-i) freedom from vices in life, and from reibirth on death. 4. 3. 42.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਗਹਿਰ ਗੰਭੀਰ ॥   ਸੇਵਤ ਹੀ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥   ਸਬਦਿ ਤਰੇ ਜਨ ਸਹਜਿ ਸੁਭਾਇ ॥   ਤਿਨ ਕੈ ਹਮ ਸਦ ਲਾਗਹ ਪਾਇ ॥੧॥

Āsā mėhlā 3.  Merā parabẖ sācẖā gahir gambẖīr.   Sevaṯ hī sukẖ sāʼnṯ sarīr.   Sabaḏ ṯare jan sahj subẖā▫e.   Ŧin kai ham saḏ lāgah pā▫e. ||1||

Composition of the third Guru in Raga Aasa. (Prabh) the Almighty (meyra = mine) whom everyone calls his/her own, is (saacha) eternal, (gahar = deep) unfathomable and (gambheer) profound in virtues.

One gets (sukh) comfort and (saant/shanti) peace of (sareer) body/mind (seyvat = serving) by living in obedience to IT’s commands.

(Jan) the devotees/servants (tarey = swim) get across the world-ocean of, i.e. overcome, vices (sahj subhaey-i) effortlessly by (sabad-i = by the Word) obeying Divine commands.

(Ham) I (laagah paaey = touch feet) respectfully seek (tin kai) their guidance – follow their example. 1.

ਜੋ ਮਨਿ ਰਾਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥   ਤਿਨ ਕਾ ਜਨਮ ਮਰਣ ਦੁਖੁ ਲਾਥਾ ਤੇ ਹਰਿ ਦਰਗਹ ਮਿਲੇ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ ॥

Jo man rāṯe har rang lā▫e.   Ŧin kā janam maraṇ ḏukẖ lāthā ṯe har ḏargėh mile subẖā▫e. ||1|| rahā▫o.

(Jo) those whose (man-i) minds are (raatey = dyed) imbued (rang-u laaey-i) with the colour of (har-i) the Almighty i.e. those who live by Divine virtues and commands – become acceptable to the Master.

They (subhaaey) naturally/easily (miley) find (har-i) the Creator (dargah) in Divine court – within the mind when alive and get to IT on death; (tin ka) their (dukh-u) suffering of (janam, maran) births and deaths (laatha = removed) is obviated – they are born no more. 1.

(Rahaau) dwell and reflect on this.

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ਸਬਦੁ ਚਾਖੈ ਸਾਚਾ ਸਾਦੁ ਪਾਏ ॥   ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥   ਹਰਿ ਪ੍ਰਭੁ ਸਦਾ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਆਪੇ ਨੇੜੈ ਆਪੇ ਦੂਰਿ ॥੨॥

Sabaḏ cẖākẖai sācẖā sāḏ pā▫e.   Har kā nām man vasā▫e.   Har parabẖ saḏā rahi▫ā bẖarpūr.   Āpe neṛai āpe ḏūr. ||2||

One who (chaakhai) tastes/lives by (sabad-u) the Divine Word, (paaey) enjoys (saad-u) the relish/experience.

S/he (vasaaey) keeps (naam) virtues and commands of (har-i) the Almighty (ma’nn-i) in mind.

(Har-i prabh-u) the Almighty is (sadaa) ever (bharpoor-i) present – everywhere,

(aapey) IT-self (neyrrai) near as well as (door-i) far, i.e. is seen within and outside. 2.

ਆਖਣਿ ਆਖੈ ਬਕੈ ਸਭੁ ਕੋਇ ॥   ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਸੋਇ ॥   ਕਹਣੈ ਕਥਨਿ ਨ ਪਾਇਆ ਜਾਇ ॥   ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥

Ākẖaṇ ākẖai bakai sabẖ ko▫e.   Āpe bakẖas milā▫e so▫e.   Kahṇai kathan na pā▫i▫ā jā▫e.   Gur parsāḏ vasai man ā▫e. ||3||

(Sabh-u koey) everyone (aakhai) says and (bakai) tells of this, (aakhan) saying – that the Creator is everywhere;

but (milaaey) is found by those on whom (aapey) IT-self (bakhas-i) bestows grace seeing their proclivity.

IT is not (paaia jaaey) found (kahney kathan-i) with mere talk.

IT (aaey) comes to (vasai) abide/is remembered (man-i) in the mind (parsaad-i) with the grace/guidance of the guru. 3.

ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥   ਹਰਿ ਰੰਗਿ ਰਾਤੇ ਮੋਹੁ ਚੁਕਾਇ ॥   ਅਤਿ ਨਿਰਮਲੁ ਗੁਰ ਸਬਦ ਵੀਚਾਰ ॥   ਨਾਨਕ ਨਾਮਿ ਸਵਾਰਣਹਾਰ ॥੪॥੪॥੪੩॥

Gurmukẖ vicẖahu āp gavā▫e.   Har rang rāṯe moh cẖukā▫e.   Aṯ nirmal gur sabaḏ vīcẖār.   Nānak nām savāraṇhār. ||4||4||43||

This is how it happens: (Gurmukhi) by following the guru’s teachings, one (gavaaey-i = loses) drives out (aap-u = self) ego (vichah-u) from the mind.

(Raatey) imbued (rang-i) with love of (har-i) the Almighty, s/he (chukaaey) ends being subject to (moh-u) lures.

 (Veechaar) reflection on (sabad = word) teachings of (gur) the guru makes one (at-i) very (nirmal) purified.

The guru imparts awareness (naam-i) of Divine virtues and commands, which (savaaran-haar) transform a person, says Nanak the third. 4. 4. 43.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਦੂਜੈ ਭਾਇ ਲਗੇ ਦੁਖੁ ਪਾਇਆ ॥   ਬਿਨੁ ਸਬਦੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥   ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋਝੀ ਹੋਇ ॥   ਦੂਜੈ ਭਾਇ ਨ ਲਾਗੈ ਕੋਇ॥੧॥

Āsā mėhlā 3.  Ḏūjai bẖā▫e lage ḏukẖ pā▫i▫ā.   Bin sabḏai birthā janam gavā▫i▫ā.   Saṯgur sevai sojẖī ho▫e.   Ḏūjai bẖā▫e na lāgai ko▫e. ||1||

Composition of the third Guru in Raga Aasa. Those (lagey) engaged in (doojai bhaaey = love of other) thoughts of others than the Creator – ignore Divine virtues and commands, commit vices and continue to – (dukh-u paaia) suffer separation from the Almighty.

 Those who live (bin-u = without) ignoring (sabdai) the Divine Word (birtha gavaaia) waste the opportunity of (janam-u = the life) human birth to unite with the Creator.

On the other hand, one who (seyvai = serves) obeys (satigur-u) the true guru, (sojhi hoey-i) gets understanding of Divine virtues and commands – and conforms to them.

Such a person does not (laagai) pursue (koey-i) any (doojai) other (bhaaey) interests.

ਮੂਲਿ ਲਾਗੇ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥   ਅਨਦਿਨੁ ਰਾਮ ਨਾਮੁ ਜਪਿ ਹਿਰਦੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਏਕੋ ਜਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Mūl lāge se jan parvāṇ.   An▫ḏin rām nām jap hirḏai gur sabḏī har eko jāṇ. ||1|| rahā▫o.

(Sey) Those (jan) servants/seekers who are (laagey) attached to (mool-i = with root) the essence – imbibe Divine virtues – are (parvaan-u) accepted i.e. they are successful in achieving union with the Creator.

They (andin-u = every day) forever (jap-i) remember and conform to (raam naam) Divine virtues and commands (hirdai) in their minds, lead their lives (gur sabadi) by the guru’s word/teachings and (jaan-u = know) recognise (eyko) only One (har-i) Creator – rather than look to gods/goddesses. 1.

(Rahaau) dwell and reflect on this.

ਡਾਲੀ ਲਾਗੈ ਨਿਹਫਲੁ ਜਾਇ ॥   ਅੰਧੀ ਕੰਮੀ ਅੰਧ ਸਜਾਇ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਠਉਰ ਨ ਪਾਇ ॥   ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਬਿਸਟਾ ਮਾਹਿ ਪਚਾਇ ॥੨॥

Dālī lāgai nihfal jā▫e.  Aʼnḏẖīʼn kammī anḏẖ sajā▫e. Manmukẖ anḏẖā ṯẖa▫ur na pā▫e.   Bistā kā kīṛā bistā māhi pacẖā▫e. ||2||

On the other hand those who (laagai) get attached to the branches, i.e. believe in gods and goddesses, their human birth (nihphal-u jaaey-i) is wasted.

(Ka’mmi) deeds done (andhi) blindly are (andh = blind) an directionless and bring (sajaaey-i) punishment – of denial of union with the Creator.

(Manmukh-u) a self-willed person does not obey Divine commands and does not (paaey) find (tthaur) a place i.e. is not accepted for union with the Creator.

Like a (keerra) worm in (bistta) stools likes the dirt, one who ignores Divine commands, a (pachaaey) perishes in/is consumed by, vices. 2.

ਗੁਰ ਕੀ ਸੇਵਾ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥   ਸੰਤਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਗੁਣ ਗਾਏ ॥   ਨਾਮੇ ਨਾਮਿ ਕਰੇ ਵੀਚਾਰੁ ॥   ਆਪਿ ਤਰੈ ਕੁਲ ਉਧਰਣਹਾਰੁ ॥੩॥

Gur kī sevā saḏā sukẖ pā▫e.   Sanṯsangaṯ mil har guṇ gā▫e.   Nāme nām kare vīcẖār.   Āp ṯarai kul uḏẖraṇhār. ||3||

On the other hand, one who (seyva = service) complies with instructions (ki) of (gur) the guru, (sadaa) ever (paaey) experiences (sukh-u) peace.

S/he (gaaey) sings (har gun) virtues of the Almighty (mil-i) with (santsangat-i) the holy congregation, and (karey vechaar-u) reflects on (naam-i) virtues and commands of (naamey) the Master of virtues – to live by them. With this, while s/he (aap-i) him/her-self (tarai = swims) gets across the world-ocean, his/her (kul) his/her lineage (udhranhaar-u) saved from vices/gets a good name. 3.

ਗੁਰ ਕੀ ਬਾਣੀ ਨਾਮਿ ਵਜਾਏ ॥   ਨਾਨਕ ਮਹਲੁ ਸਬਦਿ ਘਰੁ ਪਾਏ ॥   ਗੁਰਮਤਿ ਸਤ ਸਰਿ ਹਰਿ ਜਲਿ ਨਾਇਆ ॥   ਦੁਰਮਤਿ ਮੈਲੁ ਸਭੁ ਦੁਰਤੁ ਗਵਾਇਆ ॥੪॥੫॥੪੪॥

Gur kī baṇī nām vajā▫e.   Nānak mahal sabaḏ gẖar pā▫e.   Gurmaṯ saṯ sar har jal nā▫i▫ā.   Ḏurmaṯ mail sabẖ ḏuraṯ gavā▫i▫ā. ||4||5||44||

With (gur ki) the guru’s (baani = word) teachings (vajaaey = cause to manifest) one becomes aware (naam-i) of Divine virtues and commands present in the mind.

(Sabad-i) by following the guru’s teachings one (paaey) finds (mahal-u ghar = mansion/home) the abode of the Almighty within, says Nanak the third.

One who (naaia/nhaaia) bathes (jal-i) in the water of (sar-i) the pool of, i.e. is imbued with, (sat = Eternal) the virtues of the Eternal Master (gurmati) as taught by the guru.

(Durmat-i) (mail-u = dirt) influence of (sabh) all (durat-u) vices of the world play on him/her is (gavaaia = lost) removed – and s/he easily gets across the world-ocean to the Creator. 4. 5. 44.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਮਨਮੁਖ ਮਰਹਿ ਮਰਿ ਮਰਣੁ ਵਿਗਾੜਹਿ ॥   ਦੂਜੈ ਭਾਇ ਆਤਮ ਸੰਘਾਰਹਿ ॥   ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਕਰਿ ਵਿਗੂਤਾ ॥

ਆਤਮੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਭਰਮੈ ਵਿਚਿ ਸੂਤਾ ॥੧॥

Āsā mėhlā 3. Manmukẖ marėh mar maraṇ vigāṛėh.   Ḏūjai bẖā▫e āṯam sangẖārėh.   Merā merā kar kar vigūṯā.   Āṯam na cẖīnĥai bẖarmai vicẖ sūṯā. ||1||

Composition of the third Guru in Raga Aasa. (Manmukh) a self-willed person (marah-i) dies again and again i.e. keeps falling prey to vices in life and (mar-i) dying (vigaarrah-i = spoils) spoils (maran-u) death i.e. does not merge with God on death.

This happens because that person – forgets the Creator and instead engages in (doojai) other (bhaaey) pursuit of transitory pleasures and (sanghaarah-i = kills) ruins (aatam) him/herself i.e. keeps running to satisfy desires.

S/he remains obsessed with (meyra meyra = my, mine) the self and forgets what s/he is here for i.e. forgets Divine commands, gets entangled in vices – and (vigoota) is frustrated at the end.

Anyone who does not (cheenai) understand (aatam-u = self) Divine virtues and commands present in the mind, remains (soota = asleep) inebriated (vich-i) in (bharmai) delusion. 1.

ਮਰੁ ਮੁਇਆ ਸਬਦੇ ਮਰਿ ਜਾਇ ॥   ਉਸਤਤਿ ਨਿੰਦਾ ਗੁਰਿ ਸਮ ਜਾਣਾਈ ਇਸੁ ਜੁਗ ਮਹਿ ਲਾਹਾ ਹਰਿ ਜਪਿ ਲੈ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Mar mu▫i▫ā sabḏe mar jā▫e.   Usṯaṯ ninḏā gur sam jāṇā▫ī is jug mėh lāhā har jap lai jā▫e. ||1|| rahā▫o.

One who (mar-i jaaey-i) dies (sabadey = by the word) by the guru’s teachings (mar-u muiaa = remains dead) ever submits to Divine commands.

The guru (jaanaaee = makes known) teaches to treat (ustat-i) being praised and (ni’nda) slandered as (sam) equal i.e. is unaffected by them; that person (jap-i)remembers (har-i) the Almighty – lives by Divine commands – and  (jaaey) leaves after (lai) taking (laaha) profit making use of the opportunity provided by (jug = age) human life – to unite with the Creator. 1.

(Rahaau) dwell and reflect on this.

ਨਾਮ ਵਿਹੂਣ ਗਰਭ ਗਲਿ ਜਾਇ ॥   ਬਿਰਥਾ ਜਨਮੁ ਦੂਜੈ ਲੋਭਾਇ ॥   ਨਾਮ ਬਿਹੂਣੀ ਦੁਖਿ ਜਲੈ ਸਬਾਈ ॥   ਸਤਿਗੁਰਿ ਪੂਰੈ ਬੂਝ ਬੁਝਾਈ ॥੨॥

Nām vihūṇ garabẖ gal jā▫e.   Birthā janam ḏūjai lobẖā▫e.   Nām bihūṇī ḏukẖ jalai sabā▫ī.   Saṯgur pūrai būjẖ bujẖā▫ī. ||2||

One (vihoon) bereft of awareness of (naam) Divine virtues and commands (gal-i jaaey-i) rots (garabh = womb) taking births again and again.

His/her (janam-u = birth) human birth (birtha) is wasted in (doojai = second) other (lobhaaey = greed) interests i.e. falling prey to temptations in the world-play.

(Sabaaee) everyone (bihooni) bereft of (naam) Divine virtues and commands – lives in vices and (jalai = burns) suffers pain in consequence.

This (boojh) understanding (bujhaaee = cause to understand) is given (poorey) by the perfect (satgur-i) true guru. 2.

ਮਨੁ ਚੰਚਲੁ ਬਹੁ ਚੋਟਾ ਖਾਇ ॥   ਏਥਹੁ ਛੁੜਕਿਆ ਠਉਰ ਨ ਪਾਇ ॥   ਗਰਭ ਜੋਨਿ ਵਿਸਟਾ ਕਾ ਵਾਸੁ ॥   ਤਿਤੁ ਘਰਿ ਮਨਮੁਖੁ ਕਰੇ ਨਿਵਾਸੁ ॥੩॥

Man cẖancẖal baho cẖotā kẖā▫e.   Ėthahu cẖẖuṛki▫ā ṯẖa▫ur na pā▫e.   Garabẖ jon vistā kā vās.   Ŧiṯ gẖar manmukẖ kare nivās. ||3||

(Chanchal-u = moving) the capricious mind – does not focus on the One Master and (chotta khaaey) receives (hits) suffers while running around.

A soul that (chhurrkiaa) misses (eythah-u = from here) the opportunity provided by human birth does not (paaey-i) find (tthaur) a place – does not unite with the Creator.

Remaining in cycles of (garabh jon-i = put in womb) being born again and again is due (vaas-u) living in (vistta = excrement) vices.

(Manmukh-u) the self-willed person likes to (karey) live in (tit-u) that (ghar-i = in the house) state. 3.

ਅਪੁਨੇ ਸਤਿਗੁਰ ਕਉ ਸਦਾ ਬਲਿ ਜਾਈ ॥   ਗੁਰਮੁਖਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥   ਨਿਰਮਲ ਬਾਣੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥   ਨਾਨਕ ਹਉਮੈ ਮਾਰੇ ਸਦਾ ਉਦਾਸਾ ॥੪॥੬॥੪੫॥

Apune saṯgur ka▫o saḏā bal jā▫ī.   Gurmukẖ joṯī joṯ milā▫ī.   Nirmal baṇī nij gẖar vāsā.   Nānak ha▫umai māre saḏā uḏāsā. ||4||6||45||

I (sadaa) ever (kau = to, bal-i jaaee = am sacrifice to) adore (apuney = own) my (satigur) true guru.

It is (gurmukh-i) by following the guru’s teachings that (joti)  soul (milaaee) unites (jot-i) with the Supreme Spirit – the Creator.

The guru teaches (nirmal) the purifying (baani) Divine word/commands by obeying which one – keeps away from vices and – (vaasa) lives in (nij ghar-i) own home, i.e. remains steady within with focus on God.

S/he (maarey = kills) dissolves (haumai) ego and remains (udaasa = withdrawn) untouched by vices, says third Nanak. 4. 6. 45.