SGGS pp 755-757, Soohi M: 3, Asttpadees 3-4.

 

Note:  In Gurbani, the Shabads covered under Asttpadees (compositions of eight stanzas) have eight or more stanzas. This is an example with thirty four stanzas. This Shabad emphasizes to rely only on the Almighty and for that be guided by the guru. Support of the mortals is short-lived, says the third Guru.

 

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੩ ਘਰੁ ੧੦              ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī mėhlā 3 gẖar 10  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Soohi, (ghar-u 10) to be sung to the tenth beat.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਦੁਨੀਆ ਨ ਸਾਲਾਹਿ ਜੋ ਮਰਿ ਵੰਞਸੀ ॥ ਲੋਕਾ ਨ ਸਾਲਾਹਿ ਜੋ ਮਰਿ ਖਾਕੁ ਥੀਈ ॥੧॥

Ḏunī▫ā na sālāhi jo mar vañsī.  Lokā na sālāhi jo mar kẖāk thī▫ī. ||1||

 

Do not (saalaah-i = praise) give importance to (duneeaa = material world) material belongings/status (jo) which (vanjnsi) shall (mar-i = die) perish – they do not go with the soul.

Do not (saalaah-i = praise) show sycophancy/be attached to (loka = people) persons (jo) who (mar-i) shall die, and (theeyee) be reduced to (khaak-u) dust. 1.

 

ਵਾਹੁ ਮੇਰੇ ਸਾਹਿਬਾ ਵਾਹੁ ॥ ਗੁਰਮੁਖਿ ਸਦਾ ਸਲਾਹੀਐ ਸਚਾ ਵੇਪਰਵਾਹੁ ॥੧॥ ਰਹਾਉ ॥

vāhu mere sāhibā vāhu.  Gurmukẖ saḏā salāhī▫ai sacẖā veparvāhu. ||1|| rahā▫o.

 

We should instead say: (Vaah-u) praise be to You (merey) my (sahiba) Master, You are the only One fit for (vaah-u) be praise.

(Gurmukh-i) guided by the guru, we should (sadaa) ever (salaaheeai) praise (sachaa) the Eternal, (veyparvaahu = carefree – not answerable to anyone) the Supreme Master. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੁਨੀਆ ਕੇਰੀ ਦੋਸਤੀ ਮਨਮੁਖ ਦਝਿ ਮਰੰਨਿ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਹਿ ਵੇਲਾ ਨ ਲਾਹੰਨਿ ॥੨॥

Ḏunī▫ā kerī ḏosṯī manmukẖ ḏajẖ marann.  Jam pur baḏẖe mārī▫ah velā na lahann. ||2||

 

(Manukh = self-willed) those who do not follow the guru, are (dostee = friendship) attached (keyri = of) to (duneeaa) material possessions (dajh-i) are burnt (marann-i) dead, i.e. perish trying to have more of them.

They (badhey) are bound and taken (pur-i = town of) in control by (jam) Divine justice; they do not (laha’nn-i) get another (veyla = time) chance to mend themselves at that time, i.e. at the end – it can only be done in life. 2.

 

ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਕਾਰਥਾ ਸਚੈ ਸਬਦਿ ਲਗੰਨਿ ॥ ਆਤਮ ਰਾਮੁ ਪ੍ਰਗਾਸਿਆ ਸਹਜੇ ਸੁਖਿ ਰਹੰਨਿ ॥੩॥

Gurmukẖ janam sakārthā sacẖai sabaḏ lagann.  Āṯam rām pargāsi▫ā sėhje sukẖ rahann. ||3||

 

Those (gurmukh-i) who follow the guru, (laga’nn-i = engage) live (sabad-i = with Divine Word) in obedience to commands (sachai) of the Eternal Almighty and make their (janam-u) human birth (sakaartha) productive – they achieve union with the Almighty.

(Raam-u) the all-pervasive Master (pargaasia) manifests (aatam = inner-self) within them and they (rahann-i) remain (sukh-i) at peace (sahjey) steadfastly. 3.

 

ਗੁਰ ਕਾ ਸਬਦੁ ਵਿਸਾਰਿਆ ਦੂਜੈ ਭਾਇ ਰਚੰਨਿ ॥ ਤਿਸਨਾ ਭੁਖ ਨ ਉਤਰੈ ਅਨਦਿਨੁ ਜਲਤ ਫਿਰੰਨਿ ॥੪॥

Gur kā sabaḏ visāri▫ā ḏūjai bẖā▫e racẖann.  Ŧisnā bẖukẖ na uṯrai an▫ḏin jalaṯ firann. ||4||

 

On the other hand, those who (visaaria) forget (sabad-u = word) the teachings of the guru (rachann-i) remain engrossed in (doojai = second) other (bhaaey) ideas, i.e. act in ego and commit vices.

Their (tisna/trisna = craving, bhukh = hunger) running after desires never (utrai = removed) ends and they (andin-u = everyday) ever (phira’nn-i = go about) keep (jalat) burning in the fire of craving. 4.

 

ਦੁਸਟਾ ਨਾਲਿ ਦੋਸਤੀ ਨਾਲਿ ਸੰਤਾ ਵੈਰੁ ਕਰੰਨਿ ॥ ਆਪਿ ਡੁਬੇ ਕੁਟੰਬ ਸਿਉ ਸਗਲੇ ਕੁਲ ਡੋਬੰਨਿ ॥੫॥

Ḏustā nāl ḏosṯī nāl sanṯā vair karann.  Āp dube kutamb si▫o sagle kul dobann. ||5||

 

They make (dostee) friends (naal-i) with (dusttaa) evil persons and (kara’nn-i = do) bear (vair-u) enmity (naal-i) to (santaa = saints) the virtuous ones, i.e. shun virtues and chase vices.

They (aap-i) themselves (ddoobey = drown) succumb to vices (sio) along-with their (kuttamb) families, and cause (sagely) all their (kul) lineage (ddobaan-i = drown) to perish, i.e. bring bad name to their lineage. 5.

 

ਨਿੰਦਾ ਭਲੀ ਕਿਸੈ ਕੀ ਨਾਹੀ ਮਨਮੁਖ ਮੁਗਧ ਕਰੰਨਿ ॥ ਮੁਹ ਕਾਲੇ ਤਿਨ ਨਿੰਦਕਾ ਨਰਕੇ ਘੋਰਿ ਪਵੰਨਿ ॥੬॥

Ninḏā bẖalī kisai kī nāhī manmukẖ mugaḏẖ karann.  Muh kāle ṯin ninḏkā narke gẖor pavann. ||6||

 

(Ninda) slander (ki) of (kisai) anyone is (naahi) not (bhalee) good; only (mugadh) foolish (manmukh) self-willed persons – who do not follow the guru – (kara’nn-i = do) indulge in it.

(Muh) faces of (tin = those) such (nindkaa) slanderers are (kaaley) blackened, i.e. they face ignominy amongst the people, and in Divine court, and (pavann-i) are put in (ghor-i) terrible (narkey) hell, i.e. ever remain in cycles of reincarnation. 6.

 

ਏ ਮਨ ਜੈਸਾ ਸੇਵਹਿ ਤੈਸਾ ਹੋਵਹਿ ਤੇਹੇ ਕਰਮ ਕਮਾਇ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵਣਾ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੭॥

Ė man jaisā sevėh ṯaisā hovėh ṯehe karam kamā▫e.  Āp bīj āpe hī kẖāvṇā kahṇā kicẖẖū na jā▫e. ||7||

 

(Eey) o (man = mind) human being, (jaisa) whatever ideas/activities one (seyvah-i = serves) pursues, s/he (hovah-i) becomes (taisa) like that and (kamaaey = does, karam = deeds) acts (teyhey) accordingly.

One (na jaaey) cannot (kahna = say) demand what s/he wants, instead what s/he (aap-i) him/herself (beej-i) sows (aapey = self) s/he (khaavna = eats) reaps (hi) only that – this law of nature is inviolable. 7.

 

ਮਹਾ ਪੁਰਖਾ ਕਾ ਬੋਲਣਾ ਹੋਵੈ ਕਿਤੈ ਪਰਥਾਇ ॥ ਓਇ ਅੰਮ੍ਰਿਤ ਭਰੇ ਭਰਪੂਰ ਹਹਿ ਓਨਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥੮॥

Mahā purkẖā kā bolṇā hovai kiṯai parthā▫e.  O▫e amriṯ bẖare bẖarpūr hėh onā ṯil na ṯamā▫e. ||8||

 

Every word (bolna) spoken (ka = of) by (mahaa) great (purkha) persons (hovai) has (kitai) some (parthaaey) purpose – they do not engage in frivolous talk.

(Oey) they are (bharey, bharpoor) full of (amrit) sweetness/virtue, (ona) they – wise people – do not say anything even with – (til-u = sesame seed) a bit of (tamaaey = greed) self-interest. 8.

 

ਗੁਣਕਾਰੀ ਗੁਣ ਸੰਘਰੈ ਅਵਰਾ ਉਪਦੇਸੇਨਿ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿ ਓਨਾ ਮਿਲਿ ਰਹੇ ਅਨਦਿਨੁ ਨਾਮੁ ਲਏਨਿ ॥੯॥

Guṇkārī guṇ sangẖrai avrā upḏesen.  Se vadbẖāgī jė onā mil rahe an▫ḏin nām la▫en. ||9||

 

They are (gunkaari) do-gooders who (sanghrai = gather) live by (gun) virtues and (updeyseyn-i = instruct) guide (avra) others.

(Sey) those (j-i) who (mil-i rahey) keep company (ona) with them, (laeyn-i = take) assimilate and practice (naam-u) Divine virtues and commands – like them. 9.

 

ਦੇਸੀ ਰਿਜਕੁ ਸੰਬਾਹਿ ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ॥ ਏਕੋ ਹੈ ਦਾਤਾਰੁ ਸਚਾ ਆਪਿ ਧਣੀ ॥੧੦॥

Ḏesī rijak sambāhi jin upā▫ī meḏnī.  Ėko hai ḏāṯār sacẖā āp ḏẖaṇī. ||10||

 

The Creator (jin-i) who (upaaee) created (meydni) the world (deysee sambaah-i = reaches) provides (rijak-u) the wherewithal.

(Aap-i = self) the Almighty (dhanee) Master (hai) is (eyko) the lone (daataar-u) true benefactor – others expect something in return. 10.

 

ਸੋ ਸਚੁ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮੁਖਿ ਨਦਰਿ ਨਿਹਾਲਿ ॥ ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਲਏ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਿ ॥੧੧॥

So sacẖ ṯerai nāl hai gurmukẖ naḏar nihāl.  Āpe bakẖse mel la▫e so parabẖ saḏā samāl. ||11||

 

O human being, (so = that) the One (sach-u) Naam/awareness of Divine virtues and commands is (naal-i) with (teyrai) you; (nihaal-i) see IT (nadar-i) with your inner eyes within, and with physical eyes outside, (gurmukh-i) with guidance of the guru, i.e. be aware of, and practice, Divine virtues and commands.

One whom (aapey = self) the Almighty (bakhsey) bestows grace to (meyl-i laey) unite him/her with IT-self, and (sadaa) ever (samaal-i) remains conscious of (so = that) the (prabh-u) Master. 11.

 

ਮਨੁ ਮੈਲਾ ਸਚੁ ਨਿਰਮਲਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਇ ॥ ਪ੍ਰਭੁ ਮੇਲੇ ਤਾ ਮਿਲਿ ਰਹੈ ਹਉਮੈ ਸਬਦਿ ਜਲਾਇ ॥੧੨॥

Man mailā sacẖ nirmalā ki▫o kar mili▫ā jā▫e.  Parabẖ mele ṯā mil rahai ha▫umai sabaḏ jalā▫e. ||12||

 

When (man-u) the human mind is (maila = dirty) stained with evil, it (kio kar-i = how?) cannot (miliaa jaaey) remain with (nirmala) the pristine (sach-u = truth) Naam, i.e. awareness of Naam is not obtained when the mind has other ideas.

The Almighty (meyley) leads to the guru, (ta) then one (mil-i rahey) remains united, i.e. conforms to Naam and (jalaaey = burns) dissolves (haumai) ego (sabad-i = with word) with teachings of the guru. 12.

 

ਸੋ ਸਹੁ ਸਚਾ ਵੀਸਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ॥ ਨਦਰਿ ਕਰੇ ਨਾ ਵੀਸਰੈ ਗੁਰਮਤੀ ਵੀਚਾਰਿ ॥੧੩॥

So saho sacẖā vīsrai ḏẖarig jīvaṇ sansār.  Naḏar kare nā vīsrai gurmaṯī vīcẖār. ||13||

 

It is (dhrig-u) disgraceful to (jeevan-u) live (sansaar-i) in the world if one (veesrai) forgets (so = that) the One (sachaa) Eternal (sahu) Master – who provides everything.

When one (veechaar-i) contemplates and obeys (gurmatee) the guru’s counsel, the Almighty (karey) bestows (nadar-i) grace and one does not (veesrai) forget the Almighty/Naam. 13.

 

ਸਤਿਗੁਰੁ ਮੇਲੇ ਤਾ ਮਿਲਿ ਰਹਾ ਸਾਚੁ ਰਖਾ ਉਰ ਧਾਰਿ ॥ ਮਿਲਿਆ ਹੋਇ ਨ ਵੀਛੁੜੈ ਗੁਰ ਕੈ ਹੇਤਿ ਪਿਆਰਿ ॥੧੪॥

Saṯgur mele ṯā mil rahā sācẖ rakẖā ur ḏẖār.  Mili▫ā ho▫e na vīcẖẖuṛai gur kai heṯ pi▫ār. ||14||

 

When (satigur-u) the true guru (meyley) leads to meet, i.e. guides in remembrance, (ta) then I (rahaa) remain (mil-i = united) absorbed and (rakhaa) keep IT (ur dhaar-i) in mind.

One who (hoey) is (miliaa) united, s/he is not (veechhurrai) separated, i.e. ever remains in remembrance (heyt-i = for sake of) with (piaar-i = love) kind guidance of the guru. 14.

 

ਪਿਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸੁਖੁ ਪਾਇਆ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ॥੧੫॥

Pir sālāhī āpṇā gur kai sabaḏ vīcẖār.  Mil parīṯam sukẖ pā▫i▫ā sobẖāvanṯī nār. ||15||

 

I (veechaar-i) reflect on (sabad-i = word) teachings of (gur) the guru – and as taught by him – (saalaahee = praise) recount and emulate virtues of (aapna) my (pir-u = husband) Master.

This way I the soul-woman/seeker (mil-i = met) found (preetam) the Beloved Almighty-husband/Master, and (paaiaa) experience (sukh-u) peace, like (sobhaavanti) a praiseworthy (naar-i) wife – is loved by the Almighty spouse. 15.

 

ਮਨਮੁਖ ਮਨੁ ਨ ਭਿਜਈ ਅਤਿ ਮੈਲੇ ਚਿਤਿ ਕਠੋਰ ॥ ਸਪੈ ਦੁਧੁ ਪੀਆਈਐ ਅੰਦਰਿ ਵਿਸੁ ਨਿਕੋਰ ॥੧੬॥

Manmukẖ man na bẖij▫ī aṯ maile cẖiṯ kaṯẖor.  Sapai ḏuḏẖ pī▫ā▫ī▫ai anḏar vis nikor. ||16||

 

Like a stone does not get wet in water, (manhukh) self-willed (man-u = mind) persons are (at-i) highly (mailey = dirty) egoistic and of (katthor = hard) stone-like (chit-i) mind; they are not (bhijaee = get wet) receptive to the guru’s teachings.

It is like if we (peeaaeeai = cause to drink) feed (dudh-u) milk (sapai) to a snake, it still has (nikor) pure (vis-u) poison (anadar-i) in it, i.e. self-willed persons are not receptive to, and hence do not change with, the guru’s teachings. 16.

 

ਆਪਿ ਕਰੇ ਕਿਸੁ ਆਖੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥ ਗੁਰ ਸਬਦੀ ਮੈਲੁ ਉਤਰੈ ਤਾ ਸਚੁ ਬਣਿਆ ਸੀਗਾਰੁ ॥੧੭॥

Āp kare kis ākẖī▫ai āpe bakẖsaṇhār.  Gur sabḏī mail uṯrai ṯā sacẖ baṇi▫ā sīgār. ||17||

 

The Almighty (karey) does things (aap-i = by self) without consulting anyone, i.e. things happen according to laws of nature, so (kis-u) whom should we (aakheeai = speak) entreat to? The Almighty (bakhsanhaaar-u) bestows grace (aapey) on IT’s own – when one conforms to Naam/Hukam/laws of nature.

When (mail-u = dirt) ego (utrai) is removed (sabdee = by word) by following the guru’s teachings, (ta) then (sach-u) true (seegaar-u) adornment (baniaa = made) is worn by the soul-wife, i.e. then her conduct pleases the Master – and receives grace. 17.

 

Page 756

 

ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ਓਥੈ ਕੂੜੇ ਨਾ ਟਿਕੰਨਿ ॥ ਓਨਾ ਸਚੁ ਨ ਭਾਵਈ ਦੁਖ ਹੀ ਮਾਹਿ ਪਚੰਨਿ ॥੧੮॥
Sacẖā sāhu sacẖe vaṇjāre othai kūṛe na tikann.  Onā sacẖ na bẖāv▫ī ḏukẖ hī māhi pacẖann. ||18||

 

The Almighty is (sachaa = true) an honest (saah-u) business owner and likes (sachey) honest (vanjaarey) traders, i.e. the Almighty Master only likes those who conform to Naam; (koorrey = false) those who transgress, get no (ttikann-i = stay) place (othai = there) with IT, i.e. are not approved by the Almighty within.

(Onaa = those) the latter do not (bhaavaee) like (sach-u) Naam and (pacha’nn-i = burn) perish (maa-i = in) remaining in (dukh-u hi) distress of separation. 18.

 

ਹਉਮੈ ਮੈਲਾ ਜਗੁ ਫਿਰੈ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥ ਪਇਐ ਕਿਰਤਿ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰ ॥੧੯॥

Ha▫umai mailā jag firai mar jammai vāro vār.  Pa▫i▫ai kiraṯ kamāvaṇā ko▫e na metaṇhār. ||19||

 

(Jag-u = world) the human being (phirai = wanders) acts (maila = dirty) with vice of (haumai) ego; thus cannot unite with the Creator and (mar-i) dies and (jammai) is born (vaaro vaar) repeatedly.

S/he (kamaavana) acts based on (paeiai kirt-i) nature formed by past deeds; there is (koey na) none (meyttanhaar) who can erase/countermand this by the self – only the guru can help. 19.

 

ਸੰਤਾ ਸੰਗਤਿ ਮਿਲਿ ਰਹੈ ਤਾ ਸਚਿ ਲਗੈ ਪਿਆਰੁ ॥ ਸਚੁ ਸਲਾਹੀ ਸਚੁ ਮਨਿ ਦਰਿ ਸਚੈ ਸਚਿਆਰੁ ॥੨੦॥

Sanṯā sangaṯ mil rahai ṯā sacẖ lagai pi▫ār.  Sacẖ salāhī sacẖ man ḏar sacẖai sacẖiār. ||20||

 

But if the transgressor (mil-i rahai) remains in (sangat-i) company of (santaa = saints) the seekers, i.e. joins holy congregation where virtues of the Almighty are recounted and their emulation learnt, (ta) then s/he (lagai) develops (piaar-u) love (sach-i) for Naam, i.e. lives by Divine virtues and commands.

S/he (salaahee) praises (sach-u) the Eternal, keeps (sach-u = truth) Naam/Divine commands (man-i) in mind, is found (sachiaar-u = true) honest – and is approved – (dar-i) in court of (sachai) the Eternal Master. 20.

 

ਗੁਰ ਪੂਰੇ ਪੂਰੀ ਮਤਿ ਹੈ ਅਹਿਨਿਸਿ ਨਾਮੁ ਧਿਆਇ ॥ ਹਉਮੈ ਮੇਰਾ ਵਡ ਰੋਗੁ ਹੈ ਵਿਚਹੁ ਠਾਕਿ ਰਹਾਇ ॥੨੧॥

Gur pūre pūrī maṯ hai ahinis nām ḏẖi▫ā▫e.  Ha▫umai merā vad rog hai vicẖahu ṯẖāk rahā▫e. ||21||

 

(Mat-i) counsel of (poorai) the perfect guru (hai) is (pooree) perfect; one who follows the guru, (ahinis-i = day and night) ever (dhiaaey) pays attention to (naam-u) Divine commands – as guide.

(Haumai) ego and (meyra = mine) possessiveness is (vadd = great) a terrible (rog-u = disease) malady, one who follows the guru (tthaak-i) restrains and (rahaaey) removes ego (vichah-u) from within. 21.

 

ਗੁਰੁ ਸਾਲਾਹੀ ਆਪਣਾ ਨਿਵਿ ਨਿਵਿ ਲਾਗਾ ਪਾਇ ॥ ਤਨੁ ਮਨੁ ਸਉਪੀ ਆਗੈ ਧਰੀ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੨੨॥
Gur sālāhī āpṇā niv niv lāgā pā▫e.  Ŧan man sa▫upī āgai ḏẖarī vicẖahu āp gavā▫e. ||22||

 

I (saalaahee) praise (aapna) my guru, and (niv-i niv-i = bowing) humbly (laaga) remain at his (paaey) feet – carry out his instructions.

(Gavaaey = losing) giving up (aap-u = self) ego (vichah-u) from within, I (saupee = make offering) dedicate my (tan-u = body) actions and (man-u = mind) thoughts (dharee = place, aagai = before) to the guru, i.e. ever carry out the guru’s instructions. 22.

 

ਖਿੰਚੋਤਾਣਿ ਵਿਗੁਚੀਐ ਏਕਸੁ ਸਿਉ ਲਿਵ ਲਾਇ ॥ ਹਉਮੈ ਮੇਰਾ ਛਡਿ ਤੂ ਤਾ ਸਚਿ ਰਹੈ ਸਮਾਇ ॥੨੩॥

Kẖincẖoṯāṇ vigucẖī▫ai ekas si▫o liv lā▫e.  Ha▫umai merā cẖẖad ṯū ṯā sacẖ rahai samā▫e. ||23||

 

Being in (khinchotaan-i = strife) duality, i.e. wanting to find God but having other pursuits, is (vigucheeai) frustrating; one should (liv laaey) focus consciousness (sio) on (eykas-u) the One Master.

O human being if (too) you (chadd-i) forsake (haumai) ego and (meyra = my) possessive-ness, (ta) then you can (rahai) remain (samaaey) absorbed, and finally merge, (sach-i) in the Eternal. 23.

 

ਸਤਿਗੁਰ ਨੋ ਮਿਲੇ ਸਿ ਭਾਇਰਾ ਸਚੈ ਸਬਦਿ ਲਗੰਨਿ ॥ ਸਚਿ ਮਿਲੇ ਸੇ ਨ ਵਿਛੁੜਹਿ ਦਰਿ ਸਚੈ ਦਿਸੰਨਿ ॥੨੪॥

Saṯgur no mile sė bẖā▫irā sacẖai sabaḏ lagann.  Sacẖ mile se na vicẖẖuṛėh ḏar sacẖai ḏisann. ||24||

 

Those who (miley = meet) keep company (no) with (satigur) the true guru, (s-i) they are (bhaairaa) brothers – their company is helpful; they (lagan-i) engage in living (sabad-i = by Divine Word) by commands (sachai) of the Eternal.

Those who (miley = keep company) remember (sach-i) the truth – living by Naam -, (sey) they are so (disa’nn-i = seen) recognized (dar-i) in court (sachai) of the Eternal and are not (vichhurrah-i) separated from, i.e. they merge with, IT. 24.

 

ਸੇ ਭਾਈ ਸੇ ਸਜਣਾ ਜੋ ਸਚਾ ਸੇਵੰਨਿ ॥ ਅਵਗਣ ਵਿਕਣਿ ਪਲ੍ਹ੍ਹਰਨਿ ਗੁਣ ਕੀ ਸਾਝ ਕਰੰਨ੍ਹ੍ਹਿ ॥੨੫॥

Se bẖā▫ī se sajṇā jo sacẖā sevann.  Avgaṇ vikaṇ pulĥran guṇ kī sājẖ karaʼnniĥ. ||25||

 

They are my real (bhaaee) brothers and they are my real (sajna) friends (jo) who (seyva’nn-i = serve) live in obedience to (sachaa) the Eternal.

They (vikan-i = sell) give up (avgan) vices as being (palharan-i = straw of paddy) of no value and (saajh kara’nnh-i) share, (gun) virtues with others. 25.

 

ਗੁਣ ਕੀ ਸਾਝ ਸੁਖੁ ਊਪਜੈ ਸਚੀ ਭਗਤਿ ਕਰੇਨਿ ॥ ਸਚੁ ਵਣੰਜਹਿ ਗੁਰ ਸਬਦ ਸਿਉ ਲਾਹਾ ਨਾਮੁ ਲਏਨਿ ॥੨੬॥

Guṇ kī sājẖ sukẖ ūpjai sacẖī bẖagaṯ karen.  Sacẖ vaṇaʼnjahi gur sabaḏ si▫o lāhā nām la▫en. ||26||

 

They (oopjai = comes) obtain (sukh-u) peace by (saajh) sharing (gun) Divine virtues; they (kareyn-i = do) practice (sachee) true (bhagat-i) dedication – they live by Naam.

They (vana’njah-i = deal) conduct themselves (sio) by (sabad = word) teachings of (gur) the guru and (laeyn-i) receive/assimilate (naam-u) Naam as (laaha) profit, i.e. which helps to attain union with the Almighty. 26.

 

ਸੁਇਨਾ ਰੁਪਾ ਪਾਪ ਕਰਿ ਕਰਿ ਸੰਚੀਐ ਚਲੈ ਨ ਚਲਦਿਆ ਨਾਲਿ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਲਿ ਨ ਚਲਸੀ ਸਭ ਮੁਠੀ ਜਮਕਾਲਿ ॥੨੭॥
Su▫inā rupā pāp kar kar sancẖī▫ai cẖalai na cẖalḏi▫ā nāl.  viṇ nāvai nāl na cẖalsī sabẖ muṯẖī jamkāl. ||27||

We (kar-i kar-i = ever doing) ever commit (paap) transgressions to (sancheeai) amass (suina = gold, rupaa = silver) wealth, but nothing (chalai) goes (naal-i) with the soul (chaldiaa) when departing from the world.

Nothing (chalsi) shall go (naal-i) with the soul; but (sabh) everyone (mutthee = robbed) enticed (jamkaal-i = messenger of death) temptations. 27.

 

ਮਨ ਕਾ ਤੋਸਾ ਹਰਿ ਨਾਮੁ ਹੈ ਹਿਰਦੈ ਰਖਹੁ ਸਮ੍ਹ੍ਹਾਲਿ ॥ ਏਹੁ ਖਰਚੁ ਅਖੁਟੁ ਹੈ ਗੁਰਮੁਖਿ ਨਿਬਹੈ ਨਾਲਿ ॥੨੮॥

Man kā ṯosā har nām hai hirḏai rakẖahu samĥāl.  Ėhu kẖaracẖ akẖut hai gurmukẖ nibhai nāl. ||28||

 

(Tosa = journey expenses) the resource for reaching the Almighty by (man) the soul is obedience of (naam-u) writ/commands of (har-i) the Almighty; (rakhah-u = keep, samhaal-i = taking care) ever be conscious of them (ridai) in mind – and practice.

This (kharach-u = expense) resource is (akhautt-u) inexhaustible, and (nibahee) lasts till the end (naal-i) with us – here and in the hereafter – (gurmukh-i) with the guru’s guidance. 28.

 

ਏ ਮਨ ਮੂਲਹੁ ਭੁਲਿਆ ਜਾਸਹਿ ਪਤਿ ਗਵਾਇ ॥ ਇਹੁ ਜਗਤੁ ਮੋਹਿ ਦੂਜੈ ਵਿਆਪਿਆ ਗੁਰਮਤੀ ਸਚੁ ਧਿਆਇ ॥੨੯॥

Ė man mūlhu bẖuli▫ā jāsėh paṯ gavā▫e.  Ih jagaṯ mohi ḏūjai vi▫āpi▫ā gurmaṯī sacẖ ḏẖi▫ā▫e. ||29||

 

(Eey) o (man = mind) human being, you have (bhuliaa) forgotten (moolhu) your roots, i.e. the Creator, you will (gavaaey) lose (pat-i) honour when you (jaasah-i) go the Master – will not be accepted for union.

(Ih-u) this (jagat-u) world (viaapaa) is engrossed (moh-i) in attachment to (doojai) other ideas, i.e. is caught in duality; avoid that and (dhiaaey) pay attention (sach-u = truth) Naam, (gurmatee) with the guru’s counsel/guidance. 29.

 

ਹਰਿ ਕੀ ਕੀਮਤਿ ਨਾ ਪਵੈ ਹਰਿ ਜਸੁ ਲਿਖਣੁ ਨ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਮਨੁ ਤਨੁ ਰਪੈ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੩੦॥

Har kī kīmaṯ na pavai har jas likẖaṇ na jā▫e.  Gur kai sabaḏ man ṯan rapai har si▫o rahai samā▫e. ||30||

 

(Keemat-i = price) worth (ki) of (har-i) the Almighty cannot (pavai = put) be estimated; one (jas-u = glory) all virtues of the Almighty (na jaaey) cannot (likhan-u = written) be described, i.e. the seeker does not evaluate/question commands of, but just obeys, the Almighty.

When (man-u) the mind and (tan-u) body are (rapai = dyed) imbued with love of the Master (sabad-i = with word) with guidance of (gur) the guru, one (rahai) remains (samaaey) absorbed/conforms (sio) to commands (har-i) the Almighty. 30.

 

ਸੋ ਸਹੁ ਮੇਰਾ ਰੰਗੁਲਾ ਰੰਗੇ ਸਹਜਿ ਸੁਭਾਇ ॥ ਕਾਮਣਿ ਰੰਗੁ ਤਾ ਚੜੈ ਜਾ ਪਿਰ ਕੈ ਅੰਕਿ ਸਮਾਇ ॥੩੧॥

So saho merā rangulā range sahj subẖā▫e.  Kāmaṇ rang ṯā cẖaṛai jā pir kai ank samā▫e. ||31||

 

(So = that) the One (sah-u) Master (meyra = my) of all is (rangulaa) playful, i.e. experiencing God within brings joy; IT (sahj-i subhaaey) naturally (rangey) imbues with love – those who remember IT.

(Kaaman-i = woman) the creature is (ta) only then (rang-u charra-i = dyed) imbued with IT’s love (ja) when s/he (samaaey = is contained) places the self (ank-i) in the lap (kai) of, i.e. submits the self to, (pir = husband) the Master. 31.

 

ਚਿਰੀ ਵਿਛੁੰਨੇ ਭੀ ਮਿਲਨਿ ਜੋ ਸਤਿਗੁਰੁ ਸੇਵੰਨਿ ॥ ਅੰਤਰਿ ਨਵ ਨਿਧਿ ਨਾਮੁ ਹੈ ਖਾਨਿ ਖਰਚਨਿ ਨ ਨਿਖੁਟਈ ਹਰਿ ਗੁਣ ਸਹਜਿ ਰਵੰਨਿ ॥੩੨॥

Cẖirī vicẖẖune bẖī milan jo saṯgur sevann.  Anṯar nav niḏẖ nām hai kẖān kẖarcẖan na nikẖuta▫ī har guṇ sahj ravann. ||32||

 

 (Jo) those who (vichhuney) have been separated from the Master (chiree) for long can (bhee) also can (milan-i) be united (seyva’nn-i = serving) by following directions of (satiguru-u) the true guru.

(Nav nidh-i = nine treasures) the treasure of awareness of (naam-u) Divine commands is (antar-i) within; they (khaan-i = eat) use it and (kharchan-i = spend) share with others; it does not (nikhuttaee) run out for those who (sahj-i) steadfastly (rava’nn-i = utter) remember and emulate (gun) virtues (har-i) of the Almighty. 32.

 

ਨਾ ਓਇ ਜਨਮਹਿ ਨਾ ਮਰਹਿ ਨਾ ਓਇ ਦੁਖ ਸਹੰਨਿ ॥ ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹਰਿ ਸਿਉ ਕੇਲ ਕਰੰਨਿ ॥੩੩॥

Nā o▫e janmėh nā marėh nā o▫e ḏukẖ sahann.  Gur rākẖe se ubre har si▫o kel karann. ||33||

 

(Oey) they are neither (janmah-i) born nor (marah-i) die, nor do (oey) they (sahann-i = bear) suffer (dukh) distress, i.e. they obey Naam and escape the hell of births and deaths.

(Raakhey = saved) guided (gur-i) by the guru, they (ubrey) rise above vices and (keyl = joyful play, karann-i = do) enjoy union with the Almighty. 33.

 

ਸਜਣ ਮਿਲੇ ਨ ਵਿਛੁੜਹਿ ਜਿ ਅਨਦਿਨੁ ਮਿਲੇ ਰਹੰਨਿ ॥ ਇਸੁ ਜਗ ਮਹਿ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਨਾਨਕ ਸਚੁ ਲਹੰਨਿ ॥੩੪॥੧॥੩॥

Sajaṇ mile na vicẖẖuṛėh jė an▫ḏin mile rahann.  Is jag mėh virle jāṇī▫ahi Nānak sacẖ lahann. ||34||1||3||

 

Those (sajan) friends, who (miley = meet) remember the Master are not (vichhurrah-i) separated from IT if they (rahann-i) remain (miley = meet) in remembrance (andin-u) every day, i.e. ever keep Naam in mind.

Such persons are (jaaneeah-i = known) found to be (virley) rare (mah-i) in (is-u) this (jag) world; they (lahann–i) find (sach-u) the Eternal, says third Nanak. 34. 1. 3.

 

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ਸੂਹੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਜੀ ਸੂਖਮੁ ਅਗਮੁ ਹੈ ਕਿਤੁ ਬਿਧਿ ਮਿਲਿਆ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭ੍ਰਮੁ ਕਟੀਐ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥

Sūhī mėhlā 3.  Har jī sūkẖam agam hai kiṯ biḏẖ mili▫ā jā▫e.  Gur kai sabaḏ bẖaram katī▫ai acẖinṯ vasai man ā▫e. ||1||

 

Composition of the third Guru in Raga Soohi. Question: (Ji) the revered (har-i) Almighty is (sookham = subtle) unseen and (agam-u) beyond reach/comprehension; then by (kit-u) what (bidh-i) method, i.e. how can one (miliaa jaaey) find IT?

Answer: When (bhram-u) wandering of the mind (katteeai = cut) ends, and one focuses within,  (sabad-i = with the word) with guidance (kai) of (gur) the guru, the Almighty  (aae) comes to (vasai) dwell (man-i) in the mind, i.e. is found within, (achint-u = without thinking) naturally. 1.

 

ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਨਿ ॥ ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਮਨਿ ਹਰਿ ਗੁਣ ਸਦਾ ਰਵੰਨਿ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ har har nām japann.  Ha▫o ṯin kai balihārṇai man har guṇ saḏā ravann. ||1|| rahā▫o.

 

(Gurmukh-i) those who follow the guru, (japa’nn-i) remember and practice (naam-u) virtues and commands of (har-i har-i) the Almighty.

They (sadaa) ever (rava’nn-i = utter) remember (gun) virtues of (har-i) the Almighty (man-i) in mind; I (balihaaranai = am sacrifice, kai = to) adore (tin) them. 1.

(Rahaau) dwell on this and contemplate.

 

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ਗੁਰੁ ਸਰਵਰੁ ਮਾਨਸਰੋਵਰੁ ਹੈ ਵਡਭਾਗੀ ਪੁਰਖ ਲਹੰਨ੍ਹ੍ਹਿ ॥ ਸੇਵਕ ਗੁਰਮੁਖਿ ਖੋਜਿਆ ਸੇ ਹੰਸੁਲੇ ਨਾਮੁ ਲਹੰਨਿ ॥੨॥

Gur sarvar mān sarovar hai vadbẖāgī purakẖ lahaʼnniĥ.  Sevak gurmukẖ kẖoji▫ā se hansule nām lahann. ||2||

 

(Gur-u) the guru is (sarvar-u) a pool, (maansarovar-u) a great pool/lake in the Himalayas which has pearls in it, similarly, the guru imparts awareness of Naam/Divine virtues and commands; those (purakh) persons who (lahann-i) find the guru are (vaddbhagee) fortunate.

(Seyvak = servants) the seekers who (gurmukh-i) follow the guru, (sey) they (khojiaa = find) get awareness of (naam-u) Divine virtues and commands from the guru – like (hansuley) the Hans/swans pick pearls from the Maansrovar lake. 2.

 

ਨਾਮੁ ਧਿਆਇਨ੍ਹ੍ਹਿ ਰੰਗ ਸਿਉ ਗੁਰਮੁਖਿ ਨਾਮਿ ਲਗੰਨ੍ਹ੍ਹਿ ॥ ਧੁਰਿ ਪੂਰਬਿ ਹੋਵੈ ਲਿਖਿਆ ਗੁਰ ਭਾਣਾ ਮੰਨਿ ਲਏਨ੍ਹ੍ਹਿ ॥੩॥

Nām ḏẖi▫ā▫īniĥ rang si▫o gurmukẖ nām lagaʼnniĥ.  Ḏẖur pūrab hovai likẖi▫ā gur bẖāṇā man la▫eniĥ. ||3||

 

(Gurmukh-i) the guru’s followers (dhiaainh-i) pay attention to (naam-u) Divine commands (siau) with love, and (laga’nnih) engage/comply (naam-i) with Naam, i.e. make Naam their guide.

Those in whose destiny (hovai) it is so (likhiaa) written (dhur-i = from source) by the Creator, they (mann-i laeynh-i) obey (bhaana = will) instructions of (gur) the guru. 3.

 

ਵਡਭਾਗੀ ਘਰੁ ਖੋਜਿਆ ਪਾਇਆ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਗੁਰਿ ਪੂਰੈ ਵੇਖਾਲਿਆ ਪ੍ਰਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨੁ ॥੪॥

vadbẖāgī gẖar kẖoji▫ā pā▫i▫ā nām niḏẖān.  Gur pūrai vekẖāli▫ā parabẖ āṯam rām pacẖẖān. ||4||

 

(Vaddbhaagee) fortunate persons (khojiaa) search (ghar-u = house) within and (paaiaa) find (nidhaan-u) the treasure of Naam.

(Poorai) the perfect (gur-i) guru (veykhaalia) shows how to (pachhaan-u) recognize (aatam) the all-pervasive (raam-u) Almighty (prabh-u) Master everywhere. 4.

 

ਸਭਨਾ ਕਾ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਤਿਤੁ ਘਟਿ ਪਰਗਟੁ ਹੋਇ ॥੫॥

Sabẖnā kā parabẖ ek hai ḏūjā avar na ko▫e.  Gur parsādī man vasai ṯiṯ gẖat pargat ho▫e. ||5||

 

(Eyk-u) the One same Almighty is (prabh-u) the Master of (sabhna) all is; there is (na koey) none (avar-u) else (dooja) other than the One Master.

One in whose (man-i) mind IT (vasai = dwells) is remembered (parsaadee) with grace/guidance of (gur) the guru, IT (pargatt-u hoey = manifests) is found in (tit-u) that (ghatt-i) mind – is reflected in the life of that person. 5.

 

ਸਭੁ ਅੰਤਰਜਾਮੀ ਬ੍ਰਹਮੁ ਹੈ ਬ੍ਰਹਮੁ ਵਸੈ ਸਭ ਥਾਇ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਸਬਦਿ ਵੇਖਹੁ ਲਿਵ ਲਾਇ ॥੬॥

Sabẖ anṯarjāmī barahm hai barahm vasai sabẖ thā▫e.  Manḏā kis no ākẖī▫ai sabaḏ vekẖhu liv lā▫e. ||6||

 

(Brahm-u) the Creator (antarjaamee) is knower of (sabh-u) every mind and the same Brahm-u/Creator (vasai) dwells in (sabh) all (thaaey) places, i.e. the One Creator pervades within and outside.

(Liv laaey) focus consciousness (sabad-i) on teachings of the guru to (veykhau = see) the Almighty within; so (kis no) whom can we (aakheeai) call (mandaa) bad – as everyone has the same Master within. 6.

 

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥

Burā bẖalā ṯicẖar ākẖ▫ḏā jicẖar hai ḏuhu māhi.  Gurmukẖ eko bujẖi▫ā ekas māhi samā▫e. ||7||

 

One calls someone (buraa) bad and another (bhalaa) good (jichar-u) as long as one is (maah-i) in the thought of (duhu) two, i.e. that one has the Creator within and another not.

(Gurmukh-i) one who follows the guru (bujhiaa = understands) sees (eyko) only One Creator everywhere, and (samaaey) remains absorbed (maah-i) in (eykas-u) the One. 7.

 

ਸੇਵਾ ਸਾ ਪ੍ਰਭ ਭਾਵਸੀ ਜੋ ਪ੍ਰਭੁ ਪਾਏ ਥਾਇ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਆਰਾਧਿਆ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥੮॥੨॥੪॥੯॥

Sevā sā parabẖ bẖāvsī jo parabẖ pā▫e thā▫e.  Jan Nānak har ārāḏẖi▫ā gur cẖarṇī cẖiṯ lā▫e. ||8||2||4||9||

 

(Sa) that (seyva = service) effort is deemed to be (bhaavsee) liked by (prabh) the Master, (jo) whose deeds IT (paaey = puts, thaaey = place) approves.

And that is to (laaey) focus (chit-u) the consciousness on (charnee = on feet) obedience to (gur) the guru to (aaraadhiaa) keep in mind, and practice, virtues and commands of (har-i) the Almighty, says (jan) humble third Nanak. 8. 2. 4. 9.