SGGS pp 490-492, Goojri M: 3, Shabads 3-9.

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੩ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg gūjrī mėhlā 3 gẖar 1 Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the third Guru in Raag Goojri, (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

Note: This Shabad motivates to find the true guru and follow his teachings.

ਧ੍ਰਿਗੁ ਇਵੇਹਾ ਜੀਵਣਾ ਜਿਤੁ ਹਰਿ ਪ੍ਰੀਤਿ ਨ ਪਾਇ ॥ ਜਿਤੁ ਕੰਮਿ ਹਰਿ ਵੀਸਰੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥੧॥
Ḏẖarig ivehā jīvṇā jiṯ har parīṯ na pā▫e. Jiṯ kamm har vīsrai ḏūjai lagai jā▫e. ||1||

(Dhrig-u) disgraceful is (iveyha) such (jeevena) a life by (jitu) which one does not (paaey) bear (preet-i) love for (hari) the Almighty, – who gave life and wherewithal. That person does (kamm-i) deeds (jit-u) by which s/he (veesrai) forgets – virtues and commands of – the Almighty (lagai jaaey) and remains engrossed in (doojai = another) other things, i.e. succumbs to temptations in the world –play.1.

 

ਐਸਾ ਸਤਿਗੁਰੁ ਸੇਵੀਐ ਮਨਾ ਜਿਤੁ ਸੇਵਿਐ ਗੋਵਿਦ ਪ੍ਰੀਤਿ ਊਪਜੈ ਅਵਰ ਵਿਸਰਿ ਸਭ ਜਾਇ ॥ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਗਹਿ ਰਹੈ ਜਰਾ ਕਾ ਭਉ ਨ ਹੋਵਈ ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Aisā saṯgur sevī▫ai manā jiṯ sevi▫ai goviḏ parīṯ ūpjai avar visar sabẖ jā▫e. Har seṯī cẖiṯ gėh rahai jarā kābẖa▫o na hova▫ī jīvan paḏvī pā▫e. ||1|| rahā▫o.

O my (manaa) mind, one should (seyveeeai = serve) follow (aisa) such (satigur-u) a true guru, by (seyveeai) following (jit-u) whom (preet-i) love for (govind) the Master of the universe (oopjai) develops and (sabh) all (avar) other attractions (visar-i jaaey) are forgotten, i.e. one does not look to anyone else.
And (chit-u) the mind (gah-i rahai = holds) remains connected (seyti) with (har-i) the Almighty; (na hova-ee) there is no (bhau) fear of (jaraa) old age, i.e. love for the Master never wanes, one (paaey) attains (padvi = status) the state of (jeevan) being alive, i.e. does not spiritually die by succumbing to vices. 1.
(Rahaau) dwell on this and contemplate.

ਗੋਬਿੰਦ ਪ੍ਰੀਤਿ ਸਿਉ ਇਕੁ ਸਹਜੁ ਉਪਜਿਆ ਵੇਖੁ ਜੈਸੀ ਭਗਤਿ ਬਨੀ ॥ ਆਪ ਸੇਤੀ ਆਪੁ ਖਾਇਆ ਤਾ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਜੋਤੀ ਜੋਤਿ ਸਮਈ ॥੨॥
Gobinḏ parīṯ si▫o ik sahj upji▫ā vekẖ jaisī bẖagaṯ banī.Āp seṯī āp kẖā▫i▫ā ṯā man nirmal ho▫ā joṯī joṯ sam▫ī. ||2||

(Sio) with (preet-i) love for (gobind) the Master, (ik-u = one) a (sahj-u) state of steadfsatness (upjiaa = develops) is attained; (veykh-u) watch (jaisi) the type of (bhagat-i) devotion (bani) made, i.e. this is real devotion.
In this state one (khaaia = eats) dissolves (aap-u = self) ego (seyti) by the self, i.e. one wants to get rid of ego; (ta) then (man-u) the mind (hoaa) becomes (nirmal-u = filth-free), free of vices, the Master is discovered within, and (joti) the soul (samaee) merges (jot-i) with the Supreme Soul – the Creator. 2.

ਬਿਨੁ ਭਾਗਾ ਐਸਾ ਸਤਿਗੁਰੁ ਨ ਪਾਈਐ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੩॥
Bin bẖāgā aisā saṯgur na pā▫ī▫ai je locẖai sabẖ ko▫e. Kūrhai kī pāl vicẖahu niklai ṯā saḏā sukẖ ho▫e. ||3||

Even (jey) if (koey) someone (lochai) thinks of – and employs – (sabh) all the means, (aisa) such a true guru is not (paaeeai) found (bin-u = without) except by (bhaaga) good fortune, i.e. the true guru is found by Divine grace.
Only when (paal-i) the wall of (koorrai) falsehood (niklai) is removed (vichahu) from within, i.e. when there is no dichotomy between thoughts/deeds and words, (ta) then (hoey) there is (sukh-u) peace/comfort (sadaa) for ever – the soul unites with the Creator to attain eternal peace. 3.

ਨਾਨਕ ਐਸੇ ਸਤਿਗੁਰ ਕੀ ਕਿਆ ਓਹੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਗੁਰ ਆਗੈ ਜੀਉ ਧਰੇਇ ॥ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਕਰੇ ਸਤਿਗੁਰੁ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇਇ ॥੪॥੧॥੩॥
Nānak aise saṯgur kī ki▫ā oh sevak sevā kare gur āgai jī▫o ḏẖare▫e. Saṯgur kā bẖāṇā cẖiṯ kare saṯgur āpe kirpākare▫i. ||4||1||3||

Question: O Nanak the third, (kiaa) what (seyva) service (oh-u) that (seyvak = servant) disciple should (karey = serve) do of (aisey) such a true guru?
Answer: S/he should (dharey = place) offer (jeeo) the soul (aagai) before the guru, i.e. totally submit to the guru’s teachings.
S/he should (chit-i karey) keep in mind – and act by – (bhaana = pleasure) what would please the true guru; then the true guru (kripa karey) bestows grace (aapey) by himself – ever guides. 4. 1. 3.

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ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਹਰਿ ਕੀ ਤੁਮ ਸੇਵਾ ਕਰਹੁ ਦੂਜੀ ਸੇਵਾ ਕਰਹੁ ਨ ਕੋਇ ਜੀ ॥ ਹਰਿ ਕੀ ਸੇਵਾ ਤੇ ਮਨਹੁ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ਦੂਜੀ ਸੇਵਾ ਜਨਮੁ ਬਿਰਥਾ ਜਾਇ ਜੀ ॥੧॥
Gūjrī mėhlā 3. Har kī ṯum sevā karahu ḏūjī sevākarahu na ko▫e jī. Har kī sevā ṯe manhu cẖinḏi▫ā fal pā▫ī▫ai ḏūjī sevā janam birthā jā▫e jī. ||1||

Composition of the third Guru in Raag Goojri. O my mind, (tum) you should (seyva karhu) serve, (har-i) the Almighty; do not do any (dooji) other service, i.e. lead life in obedience to the, and not worship gods/goddesses or perform rituals.
By (seyva) service of, i.e. complying with commands of (har-i) the Almighty, we (paaeeai) obtain (phal-u = fruit) fulfilment of (manh-u chindiaa = wished in mind) wishe, i.e. the objective of human birth to unite with the Creator is attained. 1.

ਹਰਿ ਮੇਰੀ ਪ੍ਰੀਤਿ ਰੀਤਿ ਹੈ ਹਰਿ ਮੇਰੀ ਹਰਿ ਮੇਰੀ ਕਥਾ ਕਹਾਨੀ ਜੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਮਨੁ ਭੀਜੈ ਏਹਾ ਸੇਵ ਬਨੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Har merī parīṯ rīṯ hai har merī har merī kathā kahānījī. Gur parsāḏ merā man bẖījai ehā sev banī jī▫o. ||1|| rahā▫o.

(Har-i) the Almighty is (meyri) my (preet-i) love, and my (reet-i) way of life; this is my (kathaa kahaani) story, i.e. my love for the Almighty determines my actions and my life revolves round this.
(Meyra) my (man-u) mind is (bheejai = rinsed) conditioned (gur prasaad-i) by the guru’s grace/guidance; acting on (ehaa) this is (bani = befitting) real (seyeva) service of the Almighty. 1.
(Rahaau) dwell on this and contemplate.

ਹਰਿ ਮੇਰਾ ਸਿਮ੍ਰਿਤਿ ਹਰਿ ਮੇਰਾ ਸਾਸਤ੍ਰ ਹਰਿ ਮੇਰਾ ਬੰਧਪੁ ਹਰਿ ਮੇਰਾ ਭਾਈ ॥ ਹਰਿ ਕੀ ਮੈ ਭੂਖ ਲਾਗੈ ਹਰਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਮੇਰਾ ਸਾਕੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੨॥
Har merā simriṯ har merā sāsṯar har merā banḏẖap har merā bẖā▫ī. Har kī mai bẖūkẖ lāgai har nām merāman ṯaripṯai har merā sāk anṯ ho▫e sakẖā▫ī. ||2||

Becoming aware of the virtues and commands of (har-i) the Almighty is (meyra = my) for me the purpose of study of (smriti, saastr) scriptures; the Almighty is my (bandhap) relative and my (bhaaee) brother, i.e. Divine virtues and commands are my guide in the world-play.
(Mai) I (bhookh laagai = feel hungry) long for – vision of – the Almighty, (meyra) my (man-u) mind (triptai) is satisfied by acting (naam-i) according to Divine virtues and commands and thus discovering the Master within; the Almighty is (saak-u = relative) companion who (hoey) is (sakhaaee) helpful(ant-i) in the end – when everyone else leaves . 2.

ਹਰਿ ਬਿਨੁ ਹੋਰ ਰਾਸਿ ਕੂੜੀ ਹੈ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥ ਹਰਿ ਮੇਰਾ ਧਨੁ ਮੇਰੈ ਸਾਥਿ ਚਾਲੈ ਜਹਾ ਹਉ ਜਾਉ ਤਹ ਜਾਈ ॥੩॥
Har bin hor rās kūṛī hai cẖalḏi▫ā nāl na jā▫ī. Har merāḏẖan merai sāth cẖālai jahā ha▫o jā▫o ṯah jā▫ī. ||3||

Any (hor) other (raas-i) wealth (bin-u = without) except the virtues of the Almighty, is (koorri = false) transitory and does not (jaaee) go (naal-i) with the soul – on death.
Imbibed Divine virtues are (meyra) my (dhan-u) wealth which (saath-i chaalai) accompany me; (jahaa) wherever (hau) I (jaau) go, (tah) there it (jaaee) goes – with me. 3.

ਸੋ ਝੂਠਾ ਜੋ ਝੂਠੇ ਲਾਗੈ ਝੂਠੇ ਕਰਮ ਕਮਾਈ ॥ ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਕਾ ਭਾਣਾ ਹੋਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥੪॥੨॥੪॥
So jẖūṯẖā jo jẖūṯẖe lāgai jẖūṯẖe karam kamā▫ī. Kahai Nānak har kā bẖāṇā ho▫ā kahṇā kacẖẖū na jā▫ī. ||4||2||4||

(Jo) one who (laagai) is attached to (jhootthey) transitory pleasures and relationships – forgetting the Master – is (jhoothha = false) not a genuine seeker; s/he (kamaaee = commits) indulges in (jhoothey karam = false acts) deceit.
(Kahai) Says Nanak: Everything (hoaa) happens by (bhaana) the will (ka) of the Almighty; (kachhoo na) nothing can be (kahna) said about it, i.e. no one knows about or can influence the Master, so one should live by Divine virtues and commands. 4. 2. 4.

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ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਜੁਗ ਮਾਹਿ ਨਾਮੁ ਦੁਲੰਭੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥ ਬਿਨੁ ਨਾਵੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਵੇਖਹੁ ਕੋ ਵਿਉਪਾਇ ॥੧॥
Gūjrī mėhlā 3. Jug māhi nām ḏulambẖ hai gurmukẖpā▫i▫ā jā▫e. Bin nāvai mukaṯ na hova▫ī vekẖhu ko vi▫upā▫e. ||1||

Composition of the third Guru in Raag Goojri. (Maah-i) in this (jug) age, it is (dulambh-u) hard to find people who live by (naam-u) Divine virtues and commands; this quality (jaaey) can be found (gurmukh-i) in those who follow the guru’s teachings.
(Mukat-i) liberation from the world-play, i.e. not being born in the world again, is not (hovaee = happen) attained (bin-u) without (naavai) conforming to Divine virtues and commands; (ko) any one can (veykhahu = see) examine and will come (viupaaey) to this conclusion. 1.

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਸਹਜੇ ਰਹੈ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Balihārī gur āpṇe saḏ balihārai jā▫o. Saṯgur mili▫ai har man vasai sėhje rahai samā▫e. ||1|| rahā▫o.

I (balihaari = am sacrifice) adore (aapney) my guru – who guides to live such as to be acceptable to the Creator – I am (sad) ever (balihaarai jaau = sacrifice myself) ready to submit myself to the guru’s teachings.
(Miliai) by finding (satigur) the true guru – and following his teachings – (har-i) the Almighty, i.e. IT’s virtues (vasai) abide (man-i) in mind and one (rahai) remains (sahjey) steadfastly (samaaey) absorbed in the Master. 1.
(Rahaau) dwell on this and contemplate.

ਜਾਂ ਭਉ ਪਾਏ ਆਪਣਾ ਬੈਰਾਗੁ ਉਪਜੈ ਮਨਿ ਆਇ ॥ ਬੈਰਾਗੈ ਤੇ ਹਰਿ ਪਾਈਐ ਹਰਿ ਸਿਉ ਰਹੈ ਸਮਾਇ ॥੨॥
Jāʼn bẖa▫o pā▫e āpṇā bairāg upjai man ā▫e. Bairāgai ṯe har pā▫ī▫ai har si▫o rahai samā▫e. ||2||

(Bairaag-u) longing for the Master (upjai = created) comes (man-i) in the mind (jaa’n) when the Master (paaey = puts) creates (bhau = awe) respect for IT-self. (Har-i) the Almighty (paaeeai) is found (tey) with (bairaagai) longing, and then one (rahai) remains (samaaey) absorbed (siau) with the Almighty. 2.

ਸੇਇ ਮੁਕਤ ਜਿ ਮਨੁ ਜਿਣਹਿ ਫਿਰਿ ਧਾਤੁ ਨ ਲਾਗੈ ਆਇ ॥ ਦਸਵੈ ਦੁਆਰਿ ਰਹਤ ਕਰੇ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਪਾਇ ॥੩॥
Se▫e mukaṯ jė man jiṇėh fir ḏẖāṯ na lāgai ā▫e. Ḏasvaiḏu▫ār rahaṯ kare ṯaribẖavaṇ sojẖī pā▫e. ||3||

(Soey) only that person is (mukat) liberated – from being born again – (ji) who (jinah-i) conquers his/her (man-u) mind, i.e. does not succumb to temptations; (phir-i) then (dhaat-u = running) wavering does not (laagai = touch) afflict the mind.
Such a person (rahat karey = makes dwelling) stays (dasvai duaar-i = in the tenth gate) in an exalted spiritual state and (hoey) obtains (sojhi) awareness of – virtues and commands of – the Master of (tribhavan = three worlds) the universe. 3.

ਨਾਨਕ ਗੁਰ ਤੇ ਗੁਰੁ ਹੋਇਆ ਵੇਖਹੁ ਤਿਸ ਕੀ ਰਜਾਇ ॥ ਇਹੁ ਕਾਰਣੁ ਕਰਤਾ ਕਰੇ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੩॥੫॥
Nānak gur ṯe gur ho▫i▫ā vekẖhu ṯis kī rajā▫e. Ih kāraṇkarṯā kare joṯī joṯ samā▫e. ||4||3||5||

Says Nanak the third: (Gur tey = from the guru) with the teachings of the guru, such a person (hoiaa) becomes (gur-u) the guru; (veykhahu) see the potency (tis ki) IT’s (rajaaey) will, i.e. the Almighty can cause any thing to happen.
(Joti) the human soul wishes to (samaaey) merge (jot-i) with the Supreme Soul; (karta) the Creator (karey = does) makes (ihu) this (kaaran-u = doing) possible – through IT’s grace. 4. 3. 5.

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Note: The message from the Shabad below is that the Almighty is not remembered simply by uttering IT’s name. Instead, giving up ego making place for the Master in the mind, loving the Master and causing IT’s virtues to dwell in the mind; this is how the Almighty is remembered.

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥੧॥
Gūjrī mėhlā 3. Rām rām sabẖ ko kahai kahi▫ai rām na ho▫e. Gur parsādī rām man vasai ṯā fal pāvai ko▫e. ||1||

Composition of the third Guru in Raag Goojri. (Sabh-u ko) every one (kahai) utters (raam raam) the all-pervasive Almighty’s name, but (raam-u) the Master is not (hoey = happens) be found (kahiai) by uttering alone.
Only when (gur parsaadi) with the guru’s grace/guidance, (raam-u) the Almighty (vasai) dwells (man-i) in the mind, i.e. Divine virtues and commands are discovered within and used as guide for life, that (koey) someone (paavai) obtains (phal-i = fruit) success –really remembers the Almighty. 1.

ਅੰਤਰਿ ਗੋਵਿੰਦ ਜਿਸੁ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ ਹਰਿ ਤਿਸੁ ਕਦੇ ਨ ਵੀਸਰੈ ਹਰਿ ਹਰਿ ਕਰਹਿ ਸਦਾ ਮਨਿ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥
Anṯar govinḏ jis lāgai parīṯ. Har ṯis kaḏe na vīsrai har har karahi saḏā man cẖīṯ. ||1|| rahā▫o.

(Jis-u anatar-i) one in whom (preet-i) love for the Master (laagai) develops,
(tis-u = that) s/he (kadey na) never (veesrai) forgets (har-i) the Almighty, and (sadaa) ever (karah-i = utters) remembers (har-i har-i) the Almighty (man-i cheet-i) in mind and heart. 1.
(Rahaau) dwell on this and contemplate.

ਹਿਰਦੈ ਜਿਨ੍ਹ੍ਹ ਕੈ ਕਪਟੁ ਵਸੈ ਬਾਹਰਹੁ ਸੰਤ ਕਹਾਹਿ ॥ ਤ੍ਰਿਸਨਾ ਮੂਲਿ ਨ ਚੁਕਈ ਅੰਤਿ ਗਏ ਪਛੁਤਾਹਿ ॥੨॥
Hirḏai jinĥ kai kapat vasai bāhrahu sanṯ kahāhi.Ŧarisnā mūl na cẖuk▫ī anṯ ga▫e pacẖẖuṯāhi.
||2||

On the other hand, (jinh) those in whose minds (vasai = resides) there is (kapat-u) deceit but (baaharhu) outwardly (kahaah-i = want to be called) claim to be (sant) saints. Their (trisna = craving) chase of desires does not (mool-i) at all (chukkaee) end; (ant-i) in the end of life they (gaey) depart from the world (pachhutaah-i) repenting – for not being able to achieve the aim of uniting with the Creator. 2.

ਅਨੇਕ ਤੀਰਥ ਜੇ ਜਤਨ ਕਰੈ ਤਾ ਅੰਤਰ ਕੀ ਹਉਮੈ ਕਦੇ ਨ ਜਾਇ ॥ ਜਿਸੁ ਨਰ ਕੀ ਦੁਬਿਧਾ ਨ ਜਾਇ ਧਰਮ ਰਾਇ ਤਿਸੁ ਦੇਇ
ਸਜਾਇ ॥੩॥
Anek ṯirath je jaṯan karai ṯā anṯar kī ha▫umai kaḏe na jā▫e. Jis nar kī ḏubiḏẖā na jā▫e ḏẖaram rā▫e ṯis ḏe▫e sajā▫e. ||3||

Pretentious people may (jatan karai) try to bathe at (aneyk) numerous (teerath) pilgrimage centers; even (ta) then their (haumai) ego (antar-i ki = inner) of the mind (kadey na) never (jaaey) leaves them.
And, (nar) the person (jis-u ki) whose (dubidhaa) dichotomy of life (na jaaey) does not leave, Dharam Raaey, the metaphoric presenter in Divine court (dey-i sajaaey) punishes (tis-u) that person – that soul cannot unite with the Creator and is sent for reincarnation. 3.

ਕਰਮੁ ਹੋਵੈ ਸੋਈ ਜਨੁ ਪਾਏ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਈ ॥ ਨਾਨਕ ਵਿਚਹੁ ਹਉਮੈ ਮਾਰੇ ਤਾਂ ਹਰਿ ਭੇਟੈ ਸੋਈ ॥੪॥੪॥੬॥
Karam hovai so▫ī jan pā▫e gurmukẖ būjẖai ko▫ī. Nānak vicẖahu ha▫umai māre ṯāʼn har bẖetai so▫ī. ||4||4||6||

(Koee) some rare person on whom (karam-u) Divine grace (hovai) is bestowed, – s/he finds the guru –and (boojhai) understands/follows (gurmukh-i) follows the guru’s guidance. (Soee) that (jan-u) person (maarey) kills (haumai) ego (vichahu) from within; (ta) then (soee) that person (bheyttai) finds (har-i) the Almighty within, says third Nanak. 4. 4. 6.

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Note: Everyone wishes to have wishes fulfilled and attain peace. This is attained by conforming to Divine virtues and commands, but the mortal strays under influence of other ideas. That is why we need guidance of the true guru. This is the message of this Shabad.

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥ ਤਿਸੁ ਜਨ ਸਾਂਤਿ ਸਦਾ ਮਤਿ ਨਿਹਚਲ ਜਿਸ ਕਾ ਅਭਿਮਾਨੁ ਗਵਾਏ ॥ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਜਿ ਗੁਰਮੁਖਿ ਬੂਝੈ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੧॥
Gūjrī mėhlā 3. Ŧis jan sāʼnṯ saḏā maṯ nihcẖal jis kāabẖimān gavā▫e. So jan nirmal jė gurmukẖ būjẖai har cẖarṇī cẖiṯ lā▫e. ||1||

Composition of the third Guru in Raga Goojri. (Jis ka) one whose (abhimaan-u) vanity/ego is (gavaaey = lost) removed by the Almighty, (tis-u) that (jan) person (sadaa) ever has his/her (mat-i) mind (saa’nt-i) at peace and (nihchal) steadfast.
A person (j-i) who (boojhai) understands this (gurmukh-i) with the guru’s teachings/guidance, (so jan) that person sheds vanity and becomes (nirmal-u) purified of vices, and (chit-u laaey) focuses (chit-u) the mind on (charni = on feet) being in service of (har-i) the Almighty, i.e. lives by Divine virtues and commands. 1.

ਹਰਿ ਚੇਤਿ ਅਚੇਤ ਮਨਾ ਜੋ ਇਛਹਿ ਸੋ ਫਲੁ ਹੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਹਰਿ ਰਸੁ ਪਾਵਹਿ ਪੀਵਤ ਰਹਹਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Har cẖeṯ acẖeṯ manā jo icẖẖėh so fal ho▫ī. Gur parsādīhar ras pāvahi pīvaṯ rahėh saḏā sukẖ ho▫ī. ||1|| rahā▫o.

O my (acheyt) indifferent (manaa) mind, (cheyt-i) remain conscious of (har-i) the Almighty, i.e. live by Divine virtues and commands; if you do, then (jo) whatever you (ichhah-i) wish, you will get (phal-u = fruit) fulfilment of (so) that.
Follow the guru; (gur parsaadi) with the guru’s grace/guidance you will (paavh-i) find/discover (ras-u) the elixir – of virtues – of (har-i) the Almighty within; if you (rahah-i) keep (peevat) drinking this elixir – live by Divine virtues, then you will (sadaa) ever (sukh hoee) experience peace/be happy. 1.
(Rahaau) dwell on this and contemplate.

Note: The next verse refers to ਪਾਰਸੁ (paaras). It refers to a stone, which is believed to change a base metal like iron to gold by its touch. This is used as metaphor for the guru who can change ordinary mortals to virtuous beings by his guidance. In fact it is more than that; anyone who follow his teachings sincerely becomes like the guru – fit to be guru.

ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਪਾਰਸੁ ਹੋਵੈ ਪਾਰਸੁ ਹੋਇ ਤ ਪੂਜ ਕਰਾਏ ॥ ਜੋ ਉਸੁ ਪੂਜੇ ਸੋ ਫਲੁ ਪਾਏ ਦੀਖਿਆ ਦੇਵੈ ਸਾਚੁ ਬੁਝਾਏ ॥੨॥
Saṯgur bẖete ṯā pāras hovai pāras ho▫e ṯa pūj karā▫e. Jo us pūje so fal pā▫e ḏīkẖi▫ā ḏevai sācẖ bujẖā▫e. ||2||

If someone (bhettey) finds (satigur) the true guru – and follows his guidance, (ta) then s/he (hovai) becomes (paaras-u = a stone which is believed to convert a base metal to gold; used as metaphor for the guru) the guru; if s/he (hoey = becomes) conducts the self like Paaras-u/guru, (ta) then s/he (pooj karaaey = is worshipped) is followed by others.
(Jo) one who (poojey = worships) follows (us-u = that) him/her, (paaey) obtains (so) the same (phal-u = fruit) qualities/status, i.e. becomes like the guru; s/he then (deyvai) imparts (deekhia = teachings) guidance to others to (bhujhaaey) make them understand the virtues of (saach-u) the Eternal. 2.

ਵਿਣੁ ਪਾਰਸੈ ਪੂਜ ਨ ਹੋਵਈ ਵਿਣੁ ਮਨ ਪਰਚੇ ਅਵਰਾ ਸਮਝਾਏ ॥ ਗੁਰੂ ਸਦਾਏ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਸੁ ਓਹੁ ਮਾਰਗਿ ਪਾਏ ॥੩॥
viṇ pārsai pūj na hova▫ī viṇ man parcẖe avrā samjẖā▫e. Gurū saḏā▫e agi▫ānī anḏẖā kis oh mārag pā▫e. ||3||

(Vin-u) without having virtues of (paarsai) the guru, (pooja = worship) acceptance by others to follow (na hovaee) does not happen; if someone (sadaaey = wants to be known) portrays the self as guru, and (samjhaaey = cause to understand) guides (avra) others (vin-u) without first (parchey) having the understanding him/her-self. Such a person is (agiaani) ignorant (andhaa) blinded by attachment extraneous considerations; (kis-u) whom will s/he, i.e. s/he cannot (paaey) put others (maarag-i) on track? 3.

Message: The guru is one who understands Divine virtues and commands; he conforms to them before guiding others.

ਨਾਨਕ ਵਿਣੁ ਨਦਰੀ ਕਿਛੂ ਨ ਪਾਈਐ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਦੇ ਵਡਿਆਈ ਅਪਣਾ ਸਬਦੁ ਵਰਤਾਏ ॥੪॥੫॥੭॥
Nānak viṇ naḏrī kicẖẖū na pā▫ī▫ai jis naḏar kare so pā▫e. Gur parsādī ḏe vadi▫ā▫ī apṇā sabaḏ varṯā▫e. ||4||5||7||

(Kichhoo na) nothing (paaiai) is obtained (vin-u) without (nadri) Divine grace; only (jis-u) one on whom the Almighty (karey) bestows (nadar-i) grace, (so) that person (paaey) obtains the desired objective.
IT (dey = gives) imparts (vaddiaaee) virtues (gur parsaadi) by him/her following the guru’s grace/guidance, and has (apnaa = own) IT’s (sabad-u = word) command/will (vartaaey) implemented. 4. 5. 7.

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Note: The Shabad below points out that no place can make a person virtuous or vicious; it is the deeds which do. It refers to the Hindu belief that being and dying in Kaasi/Benares, a major Hindu pilgrim centre in India, helps in going to heaven. The guru says only deeds determine the fate of the soul.

ਗੂਜਰੀ ਮਹਲਾ ੩ ਪੰਚਪਦੇ ॥ ਨਾ ਕਾਸੀ ਮਤਿ ਊਪਜੈ ਨਾ ਕਾਸੀ ਮਤਿ ਜਾਇ ॥ ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਤਿ ਊਪਜੈ ਤਾ ਇਹ ਸੋਝੀ ਪਾਇ ॥੧॥
Gūjrī mėhlā 3 pancẖpaḏe. Nā kāsī maṯ ūpjai nā kāsī maṯ jā▫e. Saṯgur mili▫ai maṯ ūpjai ṯā ih sojẖī pā▫e. ||1||

Composition of the third Guru in Raag Goojri (panch-padey) compositions of five stanzas. (Na) neither virtuous (mat-i) understanding (oopjai = come about) is acquired nor evil (mat-i) sense leaves simply by being in Kaasi/Benares.
(Mat-i) understanding (oopjai) is acquired (miliai) by finding (satigur) the true guru – and following his teachings; (ta) then (ih) this (sojhi) awareness (paaey) is obtained, i.e. one realizes that the guru imparts understanding of virtues irrespective of the place. 1.

ਹਰਿ ਕਥਾ ਤੂੰ ਸੁਣਿ ਰੇ ਮਨ ਸਬਦੁ ਮੰਨਿ ਵਸਾਇ ॥ ਇਹ ਮਤਿ ਤੇਰੀ ਥਿਰੁ ਰਹੈ ਤਾਂ ਭਰਮੁ ਵਿਚਹੁ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Har kathā ṯūʼn suṇ re man sabaḏ man vasā▫e. Ih maṯ ṯerī thir rahai ṯāʼn bẖaram vicẖahu jā▫e. ||1|| rahā▫o.

(Rey) o my (man) mind, (too‘n) you should (sun-i) listen to (kathaa = description) virtues of (har-i) the Almighty; and (mann-i vasaaey = keep in mind) remember (sabad-u) commands of the Almighty.
If (ih) this (mat-i) understanding (teyri) of yours (thir-u rahai = stays steady) is firm, (taa’n) then (bharam-u) delusion – about Divine grace being determined by a place, (jaaey) will leave (vichahu = from within) the mind. 1.
(Rahaau) dwell on this and contemplate.

ਹਰਿ ਚਰਣ ਰਿਦੈ ਵਸਾਇ ਤੂ ਕਿਲਵਿਖ ਹੋਵਹਿ ਨਾਸੁ ॥ ਪੰਚ ਭੂ ਆਤਮਾ ਵਸਿ ਕਰਹਿ ਤਾ ਤੀਰਥ ਕਰਹਿ ਨਿਵਾਸੁ ॥੨॥
Har cẖaraṇ riḏai vasā▫e ṯū kilvikẖ hovėh nās. Pancẖ bẖū āṯmā vas karahi ṯā ṯirath karahi nivās. ||2||

(Too) you should (raidai vasaaey) keep in mind (charan) feet of the Almighty, i.e. ever be conscious of Divine virtues and commands, then (kilvikh) vicious tendencies (hovah-i) will be (naas-u) destroyed.
People bathe at pilgrim centres to purify themselves, which is a fallacy. It is only when one (vas-i karah-i) controls (aatma) the soul of (panch bhoo = physical body) five elements, (ta) then s/he is deemed to (karah-i nivaas-u) dwell at (teerath) a pilgrim centre i.e. when the mind is controlled, the inner-self is purified. 2.

ਮਨਮੁਖਿ ਇਹੁ ਮਨੁ ਮੁਗਧੁ ਹੈ ਸੋਝੀ ਕਿਛੂ ਨ ਪਾਇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨ ਬੁਝਈ ਅੰਤਿ ਗਇਆ ਪਛੁਤਾਇ ॥੩॥
Manmukẖ ih man mugaḏẖ hai sojẖī kicẖẖū na pā▫e. Har kā nām na bujẖ▫ī anṯ ga▫i▫ā pacẖẖuṯā▫e. ||3||

But (ihu = this) the (man-u) mind (manmukh-i) of a self-willed person (hai) is (mugadh-u) foolish – as it does not follow the guru’s teachings – and (paaey) gets (kichhoo na) no (sojhi) awareness of how to lead human life.
S/he does not (bujhaee) understand (naam-u) Divine virtues and commands – remains engrossed in temptations of the world-play and, (ant-i) in the end (gaiaa) leaves the world (pachhutaaey) repenting – because based on deeds, such a soul is denied union with the Creator. 3.

ਇਹੁ ਮਨੁ ਕਾਸੀ ਸਭਿ ਤੀਰਥ ਸਿਮ੍ਰਿਤਿ ਸਤਿਗੁਰ ਦੀਆ ਬੁਝਾਇ ॥ ਅਠਸਠਿ ਤੀਰਥ ਤਿਸੁ ਸੰਗਿ ਰਹਹਿ ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥੪॥
Ih man kāsī sabẖ ṯirath simriṯ saṯgur ḏī▫ā bujẖā▫e. Aṯẖsaṯẖ ṯirath ṯis sang rahėh jin har hirḏai rahi▫ā samā▫e. ||4||

With (satigur) the true guru (deeaa bujhaaey) imparting the understanding, (ihu = this) the human (man-u) mind becomes Kaasi and (sabh-i) all (teerath) pilgrim centers, i.e. one is purified by following the guru’s teachings.
People bathe at (atthsatth) sixty eight Hindu (teerath) pilgrim centres, but the latter (rahah-i = remain) are (sang-i) with (tisu) that person (jin) in whose (hirdai) mind the Almighty (rahiaa samaaey = pervades) is remembered – by way of Divine virtues and commands. 4.

ਨਾਨਕ ਸਤਿਗੁਰ ਮਿਲਿਐ ਹੁਕਮੁ ਬੁਝਿਆ ਏਕੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਭੁ ਸਚੁ ਹੈ ਸਚੇ ਰਹੈ ਸਮਾਇ ॥੫॥੬॥੮॥
Nānak saṯgur mili▫ai hukam bujẖi▫ā ek vasi▫ā man ā▫e. Jo ṯuḏẖ bẖāvai sabẖ sacẖ hai sacẖe rahai samā▫e. ||5||6||8||

Says Nanak the third: (Miliai) by finding (satigur) the true guru – and following his teachings, (hukam-u) Divine commands are (bujhia) understood and (eyk-u) the One Master ever (vasiaa) dwells (man-i) in the mind.
Such a person believes and addresses: O Almighty, (jo) whatever (bhaavai) is Your will, (sabh-u) all that is (sach-u = true) inviolable; s/he (rahai) remains (samaaey) absorbed (sachai) in the Eternal. 5. 6. 8.

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Note: The Shabad below is addressed to a Pandit or scholar of scriptures. It advises that scriptures should be studied and contemplated to become aware of Divine virtues rather than with some other motive, like winning arguments.

ਗੂਜਰੀ ਮਹਲਾ ੩ ਤੀਜਾ ॥ ਏਕੋ ਨਾਮੁ ਨਿਧਾਨੁ ਪੰਡਿਤ ਸੁਣਿ ਸਿਖੁ ਸਚੁ ਸੋਈ ॥ ਦੂਜੈ ਭਾਇ ਜੇਤਾ ਪੜਹਿ ਪੜਤ ਗੁਣਤ ਸਦਾ ਦੁਖੁ ਹੋਈ ॥੧॥
Gūjrī mėhlā 3 ṯījā. Ėko nām niḏẖān pandiṯ suṇ sikẖ sacẖ so▫ī. Ḏūjai bẖā▫e jeṯā paṛėh paṛaṯ guṇaṯ saḏā ḏukẖ ho▫ī. ||1||

Composition of the third Guru in Raag Goojri. O (pandit) scholar of scriptures, there is (eyko) only one (nidhaan-u) treasure, that of (naam-u) Divine virtues and commands; (sun-i = listen) see (soee) that (sikh-u) teaching and understand.
(Jeyta) whatever amount that you (parrah-i) read (doojai bhaaey = in other love) thinking of other things – like winning arguments, such (parrat) reading and (gunat) contemplation (hoee) leads to (sadaa = ever) perpetual (dukh-u) suffering – by way of restless-ness of the mind or indulgence in vices.

ਹਰਿ ਚਰਣੀ ਤੂੰ ਲਾਗਿ ਰਹੁ ਗੁਰ ਸਬਦਿ ਸੋਝੀ ਹੋਈ ॥ ਹਰਿ ਰਸੁ ਰਸਨਾ ਚਾਖੁ ਤੂੰ ਤਾਂ ਮਨੁ ਨਿਰਮਲੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Har cẖarṇī ṯūʼn lāg rahu gur sabaḏ sojẖī ho▫ī. Har ras rasnā cẖākẖ ṯūʼn ṯāʼn man nirmal ho▫ī. ||1|| rahā▫o.

(Too’n) you should (laag-i rahu) remain attached (charni) to the feet of (har-i) the Almighty, i.e. submit to Divine commands, with (sojhi) awareness (hoee) obtained (sabad-i = by word) through the guru’s teachings.
(Chaakh-i) taste (har-i ras-u) the Divine elixir with (rasna) the tongue – experience the pleasure of living by Divine virtues and commands, (taa’n) then you will find that (man-u) the mind is (nirmal hoee = is purified) freed of vices – leading to peace of mind. 1.
(Rahaau) dwell on this and contemplate.

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਨੁ ਸੰਤੋਖੀਐ ਤਾ ਫਿਰਿ ਤ੍ਰਿਸਨਾ ਭੂਖ ਨ ਹੋਇ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਪਾਇਆ ਪਰ ਘਰਿ ਜਾਇ ਨ ਕੋਇ ॥੨॥
Saṯgur mili▫ai man sanṯokẖī▫ai ṯā fir ṯarisnā bẖūkẖ na ho▫e. Nām niḏẖān pā▫i▫ā par gẖar jā▫e na ko▫e. ||2||

(Miliai) by finding (satigur) the true guru – and following his teachings, (man-u) the mind (santokheeai) is satisfied; (taa) then (na hoey) there is no (trisna) craving – running to satisfy desires or (bhookh) hunger for other things, (phir-i) again.
(Koey) anyone who (paaia) obtains (nidhaan-u) the treasure of (naam-u) Divine virtues and commands, s/he does not (jaaey) go to (ghar-i) the houses (par = alien, not own) of others, i.e. looks to no one else. 2.

ਕਥਨੀ ਬਦਨੀ ਜੇ ਕਰੇ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥ ਗੁਰਮਤੀ ਘਟਿ ਚਾਨਣਾ ਹਰਿ ਨਾਮੁ ਪਾਵੈ ਸੋਇ ॥੩॥
Kathnī baḏnī je kare manmukẖ būjẖ na ho▫e. Gurmaṯī gẖat cẖānṇā har nām pāvai so▫e. ||3||

(Jey) whatever (manmukh-i) a self-willed person (kathni karey) says (badni) from the mouth, s/he (na hoey) does not (boojh) understand, i.e. does not realize what s/he says.
But if s/he follows the guru, then (gurmati) with the guru’s counsel his/her (ghatt-i) mind (chaananaa) is illumined and (soey) the same person (paavai) finds (naam-u) virtues of (har-i) the Almighty within. 3.

ਸੁਣਿ ਸਾਸਤ੍ਰ ਤੂੰ ਨ ਬੁਝਹੀ ਤਾ ਫਿਰਹਿ ਬਾਰੋ ਬਾਰ ॥ ਸੋ ਮੂਰਖੁ ਜੋ ਆਪੁ ਨ ਪਛਾਣਈ ਸਚਿ ਨ ਧਰੇ ਪਿਆਰੁ ॥੪॥
Suṇ sāsṯar ṯūʼn na bujẖhī ṯā firėh bāro bār. So mūrakẖ jo āp na pacẖẖāṇ▫ī sacẖ na ḏẖare pi▫ār. ||4||

O Pandit, (too’n) you (sun-i) listen to (saastr) the scriptures, but do not (bujhahi) understand – and follow – them; (ta = then) that is why you will (phirah-i) wander in births (baaro bar) again and again.
Remember, a person (jo) who does not (pachhaanaee) recognize (aap-u) the self, i.e. does not discover the Almighty’s presence within and does not (dharey = place) develop (piaar-u) love – and obedience – (sach-i) for the Eternal Master, (so) that person is (moorakh-u) foolish. 4.

ਸਚੈ ਜਗਤੁ ਡਹਕਾਇਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਜਿਉ ਤਿਸ ਕੀ ਰਜਾਇ ॥੫॥੭॥੯॥
Sacẖai jagaṯ dahkā▫i▫ā kahṇā kacẖẖū na jā▫e. Nānak jo ṯis bẖāvai so kare ji▫o ṯis kī rajā▫e. ||5||7||9||

(Sachai) the Eternal Master IT-self (ddahkaaia) misleads (jagat-u = world) the creatures; (kachhoo na) nothing can (kahna) be said about Divine plans.
(Jo) what (tisu) IT (bhaavai) pleases, (karey) does (s0) that, (jio) as is (tis ki) IT’s (rajaaey) will. 4. 7. 9.

…

 

SGGS pp 475-477, Aasa Kabir Ji, Shabads 1-6

 

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥
Ikoaʼnkār saṯnām karṯā purakẖ nirbẖao nirvair akāl mūraṯ ajūnī saibẖaʼn gurparsāḏ.

 

Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

ਰਾਗੁ ਆਸਾ ਬਾਣੀ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਜੀਉ ਨਾਮਦੇਉ ਜੀਉ ਰਵਿਦਾਸ ਜੀਉ ॥

Rāg āsā baṇī bẖagṯā kī. Kabīr jīo nāmḏeo jīo Raviḏās jīo.

 

Compositions of in Raga Aasa, (bhagta) the devotees/saints (jeeo) revered Kabir, Naamdeo and Ravidas.

 

Note: Human birth is supreme amongst all life forms and is hard to get. It is in this form that one can understand and conform to Divine virtues and commands. This is facilitated with the guru’s guidance. In the Shabad below, Bhagat Kabir asks questions from, and then records answers of the guru. The subject is what is one expected to do. In other words, how one can make human life fruitful by way of attaining union with the Creator.

 

ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ॥ ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥ ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥੧॥
Āsā sirī Kabīr jīo. Gur cẖaraṇ lāg ham binvaṯā pūcẖẖaṯ kah jīo pāiā. Kavan kāj jag upjai binsai kahhu mohi samjẖāiā. ||1||

 

Composition of (sri) revered Bhagat Kabir in Raga Aasa. (Laag-i) touching (charan) the feet of, i.e. paying obeisance to, the guru, (ham) I (binvata) supplicate and (poochhat) ask: (Kah) for what purpose (jeeo) the soul is (paaia) put – in the human body. Please (kahah-u = tell me) make (mohh-i) me (samjhaaiaa) understand: (Kavan) for what (kaaj-i) objective is (jag-u) a human being (upjai) born to perform before one (binsai = destroyed) dies? 1.

 

ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥ ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥੧॥ ਰਹਾਉ ॥
Ḏev karahu ḏaiā mohi mārag lāvhu jiṯ bẖai banḏẖan ṯūtai. Janam maran ḏukẖ feṛ karam sukẖ jīa janam ṯe cẖẖūtai. ||1|| rahāo.

 

O (deyv) enlightener guru, please (karahu daiaa) kindly (laavhu) put me on (maarag) the path that (toottai = breaks) frees me of (bandhan) bondage with, (bhai/bhav) the world, i.e. being born again.
Please advise how (dukh) the grief of separation from the Creator and remaining in (janam maran = births and deaths) cycles of reincarnation because of (pheyr karam) evil deeds can end. And (jeea) the soul can have (sukh) comfort when s/he (choottai) is released from (janam) birth again. 1.
(Rahaau) dwell on this and contemplate.

 

ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥ ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥੨॥
Māiā fās banḏẖ nahī fārai ar man sunn na lūke. Āpā paḏ nirbāṇ na cẖīnĥiā in biḏẖ abẖio na cẖūke. ||2||

 

Answer: (Maaia) lures of the world-play, does not let one (phaarai = tear off) remove (bandh) bondage to (phaas = noose) attachment to them, (ar-u) and (man) the mind is not (lookai = take shelter) absorbed (sunn-i = numb/unmoving) in the Eternal.
One does not (cheenia = recognize) think of how to achieve (pad-u) the state of (nirbaan-u) freedom (aapa) of the self from temptations; (in bidh-i = this way) because of this, (abhiau) separation does not (chookai) end – and the soul takes birth again. 2.

 

ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥ ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥੩॥
Kahī na upjai upjī jāṇai bẖāv abẖāv bihūṇā. Uḏai asaṯ kī man buḏẖ nāsī ṯao saḏā sahj liv līṇā. ||3||

 

One who remains (bihoona) bereft of the understanding of (bhaav) presence and (abhaav) absence, i.e. although the unseen Creator is is Eternal and present everywhere, but the creatures though seen are perishable; s/he (jaanai = knows) considers (upji = created) the creation as permanent, but does not (kahi) talk of the Almighty who is eternal and (upjai) present everywhere.
When (budh-i) thoughts of only what is (udai = rises) born and then (ast = setting) dies, i.e. attachment to the transitory physical existence, (naasi = run) leave, – and one remembers the Creator – (tau) then (man) the mind is (liv leena) absorbed in the Almighty, remaining (sahj-i) in a state of poise. 3.

 

ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥ ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥੪॥੧॥
Jio parṯibimb bimb kao milī hai uḏak kumbẖ bigrānā. Kaho Kabīr aisā guṇ bẖaram bẖāgāṯao man sunn samānāʼn. ||4||1||

 

(Jiau) like there is (pratibimb-u) reflection of (bimb) an object– say the sun or moon – in (udak) the water in (kumbh-u) a pitcher; when the pitcher (bigraana) breaks, the reflection merges with the original, i.e. one with ego sees the self, separate from God, but when ego is dissolved then God alone is in mind.
O Kabir (kah-u) say: When one has (aiasa = such) this (gun = virtue) understanding, (tau) then (bhram-u) delusion (bhaaga = runs) leaves and (man) the mind (samaanaa’n) merges (sunn-i = numb/unmoving) in the Eternal and the soul is not born again. 4. 1.

 

Page 476

 

Note: The Shabad below describes those who pretend to be religious and display pious-looking garbs but exploit gullible people.

 

ਆਸਾ ॥ ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥
Āsā. Gaj sādẖe ṯai ṯai ḏẖoṯīā ṯihre pāin ṯag Galī jinĥā japmālīā lote hath nibag. Oe har ke sanṯ na ākẖīahi bānāras ke ṯẖag. ||1||

 

Composition of Bhagat Kabir in Raga Aasa. They (paain-i) wear loincloths (saaddhey tai tai) three and half meters long and (tag = thread) the sacred thread or Janeyu (tihrey) of three strings.
These are (jinha) those who have (japmaaliaa) prayer rosaries (gal-i) round their necks and (nibag) shining (lotey) pots (hath-i) in hand.
(Oey) they cannot (aakheeah-i) be called (sant) the devotees of (har-i) the Almighty; they are (tthug) cheats (baanaas-i) of Benaras, a pilgrim centre – they are found at pilgrim centres. 1

 

ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ ਡਾਲਾ ਸਿਉ ਪੇਡਾ ਗਟਕਾਵਹਿ ॥੧॥ ਰਹਾਉ ॥

Aise sanṯ na mo kao bẖāvėh.  Dālā sio pedā gatkāvahi. ||1|| rahāo.

 

(Aisey) such pretentious (sant) saints – religious guides – are not (bhaavah-i) likeable (kau) to (mo) me; they (gattkaavah-i) swallow (peydda) trees (sio) with (ddaala) branches, i.e. extort money and even kill people for it. 1.

(Rahaau) pause and reflect on this.

 

ਬਾਸਨ ਮਾਂਜਿ ਚਰਾਵਹਿ ਊਪਰਿ ਕਾਠੀ ਧੋਇ ਜਲਾਵਹਿ ॥ ਬਸੁਧਾ ਖੋਦਿ ਕਰਹਿ ਦੁਇ ਚੂਲ੍ਹ੍ਹੇ ਸਾਰੇ ਮਾਣਸ ਖਾਵਹਿ ॥੨॥

Bāsan māʼnj cẖarāvėh ūpar kāṯẖī ḏẖoe jalāvėh.  Basuḏẖā kẖoḏ karahi ḏue cẖūlĥe sāre māṇas kẖāvėh. ||2||

 

They (maanj-i) scrub (baasan) the cooking utensils with ash and (charaavah-i) put them (oopar-i) on the hearth; they (jalaavah) light fire (kaatthi) to the firewood (dhoey) after washing it.

They (khod-i) dig into ground to (karah-i) make (du-i) two (chooley) hearths – one for their use and he second to give burning firewood to someone who comes to ask for it, i.e. pretend to be that sacred as not let their food be touched in any way. But (khaavah-i) eat – devour (saarey) whole (maanas) persons, i.e. exploit the gullible people as to destroy them monetarily. 2.

 

ਓਇ ਪਾਪੀ ਸਦਾ ਫਿਰਹਿ ਅਪਰਾਧੀ ਮੁਖਹੁ ਅਪਰਸ ਕਹਾਵਹਿ ॥ ਸਦਾ ਸਦਾ ਫਿਰਹਿ ਅਭਿਮਾਨੀ ਸਗਲ ਕੁਟੰਬ ਡੁਬਾਵਹਿ ॥੩॥

Oe pāpī saḏā firėh aprāḏẖī mukẖahu apras kahāvėh.  Saḏā saḏā firėh abẖimānī sagal kutamb dubāvėh. ||3||

 

(Oey) these (paapi) sinners (sadaa) ever (phirah-i = wander, apraadhi = doing wrong) indulge in evil, but (mukhahu = from mouth, kahaavah-i = are called) claim to be (apars) untouched by vices or any other person.

They (sadaa sadaa) forever (phirah-i = wander) go about (abhimaani) proud of their caste, and (ddubaavah-i = cause to drown) destroy their (sagal) entire (kuttamb) family, i.e. those in their company also suffer for their deeds. 3.

 

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੇ ਕਰਮ ਕਮਾਵੈ ॥ ਕਹੁ ਕਬੀਰ ਜਿਸੁ ਸਤਿਗੁਰੁ ਭੇਟੈ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਵੈ ॥੪॥੨॥

Jiṯ ko lāiā ṯiṯ hī lāgā ṯaise karam kamāvai.  Kaho Kabīr jis saṯgur bẖetai punrap janam naāvai. ||4||2||

 

But what can they do? On (jit-u) whatever path the Almighty (laaiaa) puts, one (laagaa) goes on that, and (kamaavai) carries out (karam) actions (taisey) accordingly.

(Kahu) says Kabir: One (jis-u) who (bheyttai = meets) finds (satigur-u) the true guru and follows him, – is truly pious and accepted for union by the Almighty; s/he does not (aavai) come to the world (janama-i) in a life form (punrap-i) again. 4. 2.

 

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ਆਸਾ ॥ ਬਾਪਿ ਦਿਲਾਸਾ ਮੇਰੋ ਕੀਨ੍ਹ੍ਹਾ ॥ ਸੇਜ ਸੁਖਾਲੀ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਦੀਨ੍ਹ੍ਹਾ ॥ ਤਿਸੁ ਬਾਪ ਕਉ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀ ॥ ਆਗੈ ਗਇਆ ਨ ਬਾਜੀ ਹਾਰੀ ॥੧॥

Āsā.  Bāp ḏilāsā mero kīnĥā.  Sej sukẖālī mukẖ amriṯ ḏīnĥā.  Ŧis bāp kao kio manhu visārī.  Āgai gaiā na bājī hārī. ||1||

 

Composition in Raga Aasa. (Meyro) my (baap-i) father (keenha) made (dilaasa) me comforted; put me on (sukhaali) comfortable (seyj) bed and (deena) put (amrit-u) nectar (mukh-i) in my mouth. Message: The Almighty motivated me to utter with my mouth, and live by, Naam or Divine virtues and commands.

(Kio) how can I, i.e. I shall not (visaari) forget instructions of (tis-u kau = that) such (baap) a father; and thus not (haari) lose (baaji) the game (gaiaa) going (aagai) ahead, i.e. not succumb to vices and lose the opportunity to unite with the Creator. 1.

 

ਮੁਈ ਮੇਰੀ ਮਾਈ ਹਉ ਖਰਾ ਸੁਖਾਲਾ ॥ ਪਹਿਰਉ ਨਹੀ ਦਗਲੀ ਲਗੈ ਨ ਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Muī merī māī hao kẖarā sukẖālā.  Pahirao nahī ḏaglī lagai na pālā. ||1|| rahāo.

 

(Meyri) my (maaee) mother (muee) is dead and (hau) I am (kharaa) very (sukhaala) comfortable now, i.e. Maaiaa or temptations in the world-play no longer bother me and I am at peace in remembrance of the Master

(Paala) cold is not (lagai) felt by me so I do not (pahrau) wear (dagli) a patched garment `- like a Yogi, i.e. I do not have to perform any rituals or seek refuge anywhere to escape vices. 1.

(Rahaau) pause and reflect on this.

 

ਬਲਿ ਤਿਸੁ ਬਾਪੈ ਜਿਨਿ ਹਉ ਜਾਇਆ ॥ ਪੰਚਾ ਤੇ ਮੇਰਾ ਸੰਗੁ ਚੁਕਾਇਆ ॥ ਪੰਚ ਮਾਰਿ ਪਾਵਾ ਤਲਿ ਦੀਨੇ ॥ ਹਰਿ ਸਿਮਰਨਿ ਮੇਰਾ ਮਨੁ ਤਨੁ ਭੀਨੇ ॥੨॥

Bal ṯis bāpai jin hao jāiā.  Pancẖā ṯe merā sang cẖukāiā.  Pancẖ mār pāvā ṯal ḏīne.  Har simran merā man ṯan bẖīne. ||2||

 

I (bal-i = am sacrifice) adore (tis-u = that) the (baapai/baap) father who (jaaiaa) begot (hau) me; and (chukaaiaa) ended (meyra) my (sang-u) company (tey) with (pancha) the five vices – lust, anger, greed, attachment to the world-play and vanity.

I (maar-i) have killed (panch) the five vices and (deeney = put, tal-i = under) trampled them under my (paavaa) feet; now (simaran-i) with remembrance of the Almighty, my (man-u) mind/thoughts and (tan-u) body/actions are (bheeney) imbued with God’s love, i.e. conform to Divine commands. 2. 

 

ਪਿਤਾ ਹਮਾਰੋ ਵਡ ਗੋਸਾਈ ॥ ਤਿਸੁ ਪਿਤਾ ਪਹਿ ਹਉ ਕਿਉ ਕਰਿ ਜਾਈ ॥ ਸਤਿਗੁਰ ਮਿਲੇ ਤ ਮਾਰਗੁ ਦਿਖਾਇਆ ॥ ਜਗਤ ਪਿਤਾ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥੩॥

Piṯā hamāro vad gosāī.  Ŧis piṯā pėh hao kio kar jāī.  Saṯgur mile ṯa mārag ḏikẖāiā.  Jagaṯpiṯā merai man bẖāiā. ||3||

 

Question: (Hamaaro) my (pitaa) father is (vadd) the great (gosaaee) Master of the world. Someone may ask: (Kio kar-i) how (hau) I can (jaaee = go) reach (pah) to (tis-u = that) such a great father?

Answer: When I (miley) found (satiguru) the true guru, (ta) then he (dikhaaaa) showed (maaraag-u) the way – to live by Naam or Divine virtues and commands.

When I saw (pitaa) the father, the Master of (jagat) the world, I (bhaaiaa) appealed to (meyrai) my (man-i) mind – I now lovingly live by Naam/Divine virtues and commands. 3.

 

ਹਉ ਪੂਤੁ ਤੇਰਾ ਤੂੰ ਬਾਪੁ ਮੇਰਾ  ॥ ਏਕੈ ਠਾਹਰ ਦੁਹਾ ਬਸੇਰਾ ॥ ਕਹੁ ਕਬੀਰ ਜਨਿ ਏਕੋ ਬੂਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਸਭੁ ਕਿਛੁ ਸੂਝਿਆ ॥੪॥੩॥

Hao pūṯ ṯerā ṯūʼn bāp merā.  Ėkai ṯẖāhar ḏuhā baserā.  Kaho Kabīr jan eko būjẖiā.  Gur parsāḏ mai sabẖ kicẖẖ sūjẖiā. ||4||3||

 

O Almighty, (hau) I am (teyra) Your (poot-u) son and (too’n) You are (m-era) my (baap-u) father. (Basera) the abode of (duhaa0) both of us is (ekai) one (tthaahar) place – You abide in me and I remain absorbed in You.

(Kahu) says Kabir: I (jan-i = servant) the humble devotee (boojhiaa = understood) recognize (eyko) only One Father – the Master of the world. (Parsaad-i) with grace/guidance of (gur) the Guru, (mai) I see the Master everywhere and have (soojhiaa) awareness of (sabh-u kichh-u) everything. 4.3.

 

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Note: In this Shabad Bhagat Kabir describes the state of those who forget the Almighty and get into evil company.

 

ਆਸਾ ॥ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਉਰਕਟ ਕੁਰਕਟ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਪਾਨੀ ॥ ਆਸਿ ਪਾਸਿ ਪੰਚ ਜੋਗੀਆ ਬੈਠੇ ਬੀਚਿ ਨਕਟ ਦੇ ਰਾਨੀ ॥ ੧॥

Āsā.  Ikaṯ paṯar bẖar urkat kurkat ikaṯ paṯar bẖar pānī.  Ās pās pancẖ jogīā baiṯẖe bīcẖnakat ḏe rānī. ||1||

 

Composition in Raga Aasa. (Ikat-u) one (patar-i) container (bhar-i = filled) contains (urkatt) cooked (kurkatt/kukarr) chicken/meat and (ikat-u) one container is (bhar-i) filled with (paani = water) liquor.

(Aas-i paas-i) around this (baitth-e) sit (panch) five – a number of – (jogi = seekers) addicts of these, and among them sits (nakatt = with cut nose) shameless (raani = queen, dey/devi = girl) temptations in the world-play, i.e. this is the description of company of people who succumb to temptations and indulge in vices. 1.

 

ਨਕਟੀ ਕੋ ਠਨਗਨੁ ਬਾਡਾ ਡੂੰ ॥ ਕਿਨਹਿ ਬਿਬੇਕੀ ਕਾਟੀ ਤੂੰ ॥੧॥ ਰਹਾਉ ॥

Naktī ko ṯẖangan bādā dūʼn.  Kinėh bibekī kātī ṯūʼn. ||1|| rahāo.

 

(TThangan-u) bell/music (ko) of (naktti = nose-less) the shameless girl/temptations (baaddaa ddoo’n = makes sound) attracts people to it.

(Kinaha-i) some rare (bibeyki) discerning person (kaatti) cuts (too’n) you, i.e. overcomes temptations. 1

(Rahau) pause and reflect on this.

 

ਸਗਲ ਮਾਹਿ ਨਕਟੀ ਕਾ ਵਾਸਾ ਸਗਲ ਮਾਰਿ ਅਉਹੇਰੀ ॥ ਸਗਲਿਆ ਕੀ ਹਉ ਬਹਿਨ ਭਾਨਜੀ ਜਿਨਹਿ ਬਰੀ ਤਿਸੁ ਚੇਰੀ ॥੨॥

Sagal māhi naktī kā vāsā sagal mār auherī.  Sagliā kī hao bahin bẖānjī jinėh barī ṯis cẖerī. ||2||

 

(Naktti) the temptations (vaasa = abode, maah-i = in) affect (sagal) everyone; they (maar-i = hits) tempt (sagal) everyone and (auheyri) watch – so that the victim do not let escape. It says (hau) I am (bahin) sister or (bhaanji) sister’s daughter (ki) of (sagliaa) all, i.e. they consider it their duty to look after me, but (jinah-i) one who (bari) weds me, i.e. is able to control me, I become (cheyri) a servant of (tis-u) that person – and cannot have my way with him/her. 2.

 

ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ ॥ ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਨ ਆਵੈ ॥੩॥

Hamro bẖarṯā bado bibekī āpe sanṯ kahāvai.  Oh hamārai māthai kāim aor hamrai nikat na āvai. ||3||

 

(Hamro) my (bharta) husband, i.e. one who overcomes temptations, is (baddo) greatly (bibeki) discerning, and (aapey = him-self) alone (kahaavai) is fit to be called (sant) a saint.

(Ohu) that person (kaaim-u) is present over (maathai = forehead) my head, i.e. controls me all the time; (aur-u) anyone else cannot (aavai) come (nikatt-i) near me, i.e. non-discerning people cannot stand up to me. 3.

 

ਨਾਕਹੁ ਕਾਟੀ ਕਾਨਹੁ ਕਾਟੀ ਕਾਟਿ ਕੂਟਿ ਕੈ ਡਾਰੀ ॥ ਕਹੁ ਕਬੀਰ ਸੰਤਨ ਕੀ ਬੈਰਨਿ ਤੀਨਿ ਲੋਕ ਕੀ ਪਿਆਰੀ ॥੪॥੪॥

Nākahu kātī kānahu kātī kāt kūt kai dārī.  Kaho Kabīr sanṯan kī bairan ṯīn lok kī piārī. ||4||4||

 

A discerning person makes the temptation ((kaatti = cut, naakahu = of nose) nose-less and (kaanahu kaatti) ears-less – ugly and (kaatt-i koott-i) having cut (ddaari) throws it away.

Says Kabir temptation is (bairan-i = enemy) hated by (santan) the saints but is (piaari) dear to, i.e. tempts, (teen lok = three regions) the world – those who are not discerning. 4. 4.

 

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Note: Bhagat Kabir says in this Shabad that everyone comes with an allotted lifespan and has to die; no one can escape death. It is important to lead life such as to end being in cycles of births and deaths.

 

ਆਸਾ ॥ ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ॥ ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥ ੧॥

Āsā.  Jogī jaṯī ṯapī saniāsī baho ṯirath bẖarmanā.  Luʼnjiṯ muʼnjiṯ mon jatāḏẖar anṯ ṯaū marnā. ||1||

 

Composition in Raga Aasa.  There are (jogi) Yogis, (jat-i) celibates, (tapi = practitioners of austerities) ascetics, (saniaasi) renouncers and those who (bhramna) wander/go to (bahu) numerous (teerath) pilgrimages to bathe.

There are those who (lunjit) pluck their hair like some Jains do, (munjit) shaven heads, (mon-i) silent ones and (jattaadhaar) with matted hair; like all other, (taoo) they (marna) die at the end of life-span allotted by the Creator. 1.

 

ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮਨਾ ॥ ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧā ṯe sevīale rāmnā.  Rasnā rām nām hiṯ jā kai kahā karai jamnā. ||1|| rahāo.

 

We should (ta tey) therefore (syeveealey = serve) live as commanded (raamna) by God, i.e. perform duties of role in life.

One (ja kai) whose (rasna) tongue has (hit-u) love for, i.e. one who remembers and lives by, (naam) virtues and commands of (raam) the all-pervasive Almighty. (Jamna/jam) the agent of Divine justice – who has jurisdiction over those who forget Naam – (karey = do, kiaa = what?) can do nothing, i.e. s/he has no apprehensions. 1.

(Rahaau) pause and reflect on this.

 

Page 477

 

ਆਗਮ ਨਿਰਗਮ ਜੋਤਿਕ ਜਾਨਹਿ ਬਹੁ ਬਹੁ ਬਿਆਕਰਨਾ ॥ ਤੰਤ ਮੰਤ੍ਰ ਸਭ ਅਉਖਧ ਜਾਨਹਿ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੨॥

Āgam nirgam joṯik jānėh baho baho biākarnā.  Ŧanṯ manṯar sabẖ aukẖaḏẖ jānėh anṯ ṯaū marnā. ||2||

 

There are those who (jaanah-i) have knowledge of (bahu) many (aagam nigam) Shastras and Vedas, and (biaakarna) grammars of (bahu) numerous languages.

Some (jaanah-i) have knowledge of (sabh) all (tant) Tantra, Mantras and (aukhadh) medicines; (taoo) they will all (marna) die (ant-i) at the end of their allotted lifespans, i.e. none of above can help. 2.

 

ਰਾਜ ਭੋਗ ਅਰੁ ਛਤ੍ਰ ਸਿੰਘਾਸਨ ਬਹੁ ਸੁੰਦਰਿ ਰਮਨਾ ॥ ਪਾਨ ਕਪੂਰ ਸੁਬਾਸਕ ਚੰਦਨ ਅੰਤਿ ਤਊ ਮਰਨਾ ॥੩॥

Rāj bẖog ar cẖẖaṯar singẖāsan baho sunḏar ramnā.  Pān kapūr subāsak cẖanḏan anṯ ṯaū marnā. ||3||

 

Those who enjoy (bhog) pleasures of (raaj) kingdom (ar-u) and (sighaasan) throne with (chhatr) canopy above, and have (bahu) very (sunadar-i) beautiful (ramna = women) wives.

The women who use (paan) betel to colour their lips, (kapoor) camphor and (subaasak) fragrances like (chandan) sandalwood; they all shall die at the end of the allotted lifespan. 3.

 

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸਭ ਖੋਜੇ ਕਹੂ ਨ ਊਬਰਨਾ ॥ ਕਹੁ ਕਬੀਰ ਇਉ ਰਾਮਹਿ ਜੰਪਉ ਮੇਟਿ ਜਨਮ ਮਰਨਾ ॥੪॥੫॥

Beḏ purān simriṯ sabẖ kẖoje kahū na ūbarnā.  Kaho Kabīr io rāmėh jampao met janam marnā. ||4||5||

 

I have (khojey) searched (sabh) all (beyd) Vedas, Puranas and Smritis, and found that (kahoo na) no one can (oobarna) be saved from death.

(Kahu) says Kabir: (Iau = this way) that is why I (jampau) praise and practice virtues and commands (raamah-i) of Raam the all-pervasive Almighty to (meytt-i = erase) obviate being in cycles of (janam) births and (marna) deaths again. 4. 5.

 

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Note: In this Shabad Kabir Ji motivates the humans to shed ego and comply with Divine commands; this brings unimaginable results. The singing and dancing referred to in the Shabad is the mode of worship by some people – as done in some temples.

 

ਆਸਾ ॥ ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥ ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥

Āsā.  Fīl rabābī balaḏ pakẖāvaj kaūā ṯāl bajāvai.  Pahir cẖolnā gaḏhā nācẖai bẖaisā bẖagaṯkarāvai. ||1||

 

Composition in Raga Aasa. By giving up ego/pride, one joins the group of singing/dancing worshippers; a person earlier bloated with pride like (pheel-u) an elephant (rabaabi) plays the Rebeck – a stringed instrument; one with (balad-u = ox) animal nature plays (pakhaavaj) the drums; a person who eats anything like (kaooaa) a crow, i.e. indulges in vices, (bajaavai) plays  the (taal) cymbals.

A person who was thought-less like (gadahaa) a donkey (pahar-i) wears (cholna = shirt) the dress of a devotee and (naachai) dances, and a person who charged at people like (bhaisaa) the he-buffalo, now (karaavai) does (bhagat-i = devotion) worship. 1.

ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥ ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥

Rājā rām kakrīā bare pakāe.  Kinai būjẖanhārai kẖāe. ||1|| rahāo.

 

(Raaja = king) the Sovereign (raam) all-pervasive Almighty (pakaaey) cooks (barey) cutlets of (kakareea = frost) ice; (kinai) some (boojhanhaarai) thoughtful person (khaaey) eats them. 1.

Message: The Almighty expects us to dissolve ego like ice melts to water, but some rare discerning person does that.

(Rahaau) pause and reflect on this.

 

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥ ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥

Baiṯẖ singẖ gẖar pān lagāvai gẖīs galure liāvai.  Gẖar gẖar musrī mangal gāvahi kacẖẖūā sankẖ bajāvai. ||2||

 

A person proud and violent like (singh-u) the lion (baitth-i) sits (ghar-i) in the house and (lagaavai)  prepares (paan) betel leaves – to use for worship; and one who has evil thoughts – is harmful like – (ghees) the squirrel (liaavai) brings (galaurey) the material to put on the betel leaves.

 Like (musri) the mice are happy when the cat is away, one who overcomes vices (gaavah-i) sings (mangal-u) songs of joy and one who hides his/her deeds like (kachhooaa) the tortoise hides its head under the shell, (bajaavai) plays (sankh-u) the conch – as start of worship. 2.

 

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥ ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥

Bans ko pūṯ bīāhan cẖaliā suine mandap cẖẖāe.  Rūp kanniā sunḏar beḏẖī sasai singẖ gun gāe. ||3||

 

(Poot) the son (ko) of (bans) a sterile woman (chaliaa) goes (beeaahan) to wed, i.e. attain emancipation, with (manddap) a canopy of (suiney) of gold (chhaaey) above, i.e. a man who did not ever remember God now, attains exalted spiritual state with Divine grace.

This (beydhi = pierces) wins the heart of (sundar-i roop) the beautiful (kanniaa) girl, emancipation, i.e. is accepted by God; both the weak (sasai) hare – weak people – and (singh) lion – powerful people -, who (gaaey) sing (gun) virtues of the Almighty, can attain emancipation. 3.

 

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥ ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
Kahaṯ Kabīr sunhu re sanṯahu kītī parbaṯ kẖāiā.  Kacẖẖūā kahai angār bẖė lorao lūkī sabaḏsunāiā. ||4||6||

 

(Kahat) says Kabir: (Sunhu) listen (rey) o (santahu) saints/seekers, (keetti) the ant (khaiaa) eats (parbat) the mountain, i.e. humility can overcome vanity.

(Kachhooaa) the tortoise (kahai) says I (lorau) seek (angaar) burning coal (bh-i) also, i.e. looks to acquire the light of awareness of Divine virtues and (looki = fire) one with destructive nature (sunaaiaa) recites (sabad-u = word) praises of the Almighty. 4. 6.

 

 

 

SGGS pp 466-468, Aasa Di Vaar, Pauris 7-9.

 

Note: Ego is mostly given a negative connotation of being self-centered and is so also in Gurbani. However ego also has a positive role – that of being creative. So whereas the tendency to be self-centered has to be avoided, ego for development without attachment is to be imbibed. Both these aspects have been brought out in the Sloks below.

 

ਸਲੋਕ ਮ: ੧ ॥ ਹਉ ਵਿਚਿ ਆਇਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥ ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥

Salok mėhlā 1.  Ha▫o vicẖ ā▫i▫ā ha▫o vicẖ ga▫i▫ā.  Ha▫o vicẖ jammi▫ā ha▫o vicẖ mu▫ā.

 

(Slok M: 1) prologue by the first Guru. The mortal (aaia) comes to this world (vich-i) in (haumai) ego and (gaiaa) leaves in ego, i.e. ego, the quality of going by one’s own, rather than Divine, will, is the cause for being born again, – this cycle goes on until ego is given up and the Almighty obeyed..

S/he (jammia) is born in ego and (muaa) dies like-wise – the soul carries the characteristic with it.

 

ਹਉ ਵਿਚਿ ਦਿਤਾ ਹਉ ਵਿਚਿ ਲਇਆ ॥ ਹਉ ਵਿਚਿ ਖਟਿਆ ਹਉ ਵਿਚਿ ਗਇਆ ॥

Ha▫o vicẖ ḏiṯā ha▫o vicẖ la▫i▫ā.  Ha▫o vicẖ kẖati▫ā ha▫o vicẖ ga▫i▫ā.

 

What is (ditaa) given is in ego and so is what is (laiaa) taken, i.e. one’s dealings in life

are done in (haumai) ego.

 

ਹਉ ਵਿਚਿ ਸਚਿਆਰੁ ਕੂੜਿਆਰੁ ॥ ਹਉ ਵਿਚਿ ਪਾਪ ਪੁੰਨ ਵੀਚਾਰੁ ॥ ਹਉ ਵਿਚਿ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੁ ॥

Ha▫o vicẖ sacẖiār kūṛi▫ār.  Ha▫o vicẖ pāp punn vīcẖār.  Ha▫o vicẖ narak surag avṯār.

 

S/he acts as (sacchiaar-u) truthful, i.e. shows goodness, or (koorriaar-u) false – when it suits him/her in ego, i.e. such actions do not come to him/her naturally, but by ego.

His/her (veechaar-u) thinking on (paap = sin) transgressions and (pun) virtuous acts is by ego, i.e. decides what is right or wrong.

It is because of ego that s/he (avatar-u = descend) goes (narak-i = into hell) to take birth again or (surag-i) goes to heaven – merge with the Creator and have eternal peace.

 

ਹਉ ਵਿਚਿ ਹਸੈ ਹਉ ਵਿਚਿ ਰੋਵੈ ॥ ਹਉ ਵਿਚਿ ਭਰੀਐ ਹਉ ਵਿਚਿ ਧੋਵੈ ॥ ਹਉ ਵਿਚਿ ਜਾਤੀ ਜਿਨਸੀ ਖੋਵੈ ॥

Ha▫o vicẖ hasai ha▫o vicẖ rovai.  Ha▫o vicẖ bẖarī▫ai ha▫o vicẖ ḏẖovai.  Ha▫o vicẖ jāṯī jinsī kẖovai.

 

It is in ego that s/he (hasai = laughs) has fun – enjoys transitory pleasures forgetting the Almighty, and then (rovai)  wails for the consequences – of being sent for rebirth.

His/her mind (bhareeai = smeared) is soiled by vices because of ego, but s/he can (dhovai = washes) get rid of them by ego – determined actions.

S/he can (khovai = lose) give up his/her (jaati jinsi) characteristics by ego i.e. by being determined.

 

ਹਉ ਵਿਚਿ ਮੂਰਖੁ ਹਉ ਵਿਚਿ ਸਿਆਣਾ ॥ ਮੋਖ ਮੁਕਤਿ ਕੀ ਸਾਰ ਨ ਜਾਣਾ ॥

Ha▫o vicẖ mūrakẖ ha▫o vicẖ si▫āṇā.  Mokẖ mukaṯ kī sār na jāṇā.

 

In ego s/he acts (moorakh-u) foolish, or tries to be (siaana) clever.

But s/he does not (jaana) know (saar = understanding) what can get him/her (mokh mukat-i) emancipation from wrong-doings and hence rebirth.

 

ਹਉ ਵਿਚਿ ਮਾਇਆ ਹਉ ਵਿਚਿ ਛਾਇਆ ॥ ਹਉਮੈ ਕਰਿ ਕਰਿ ਜੰਤ ਉਪਾਇਆ ॥

Ha▫o vicẖ mā▫i▫ā ha▫o vicẖ cẖẖā▫i▫ā.  Ha▫umai kar kar janṯ upā▫i▫ā.

 

All (maaia) world-play is (vich-i = in) governed by ego, and its (chhaaia = reflection) effect/influence is – bondage with – ego.

In fact the Creator (upaaia) created (jant) the creatures to (kar-i) act in ego to do good acts – but they also (kar-i = do) act otherwise in ego.

 

ਹਉਮੈ ਬੂਝੈ ਤਾ ਦਰੁ ਸੂਝੈ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਕਥਿ ਕਥਿ ਲੂਝੈ ॥

Ha▫umai būjẖai ṯā ḏar sūjẖai.  Gi▫ān vihūṇā kath kath lūjẖai.

 

If the mortal (boojhai) understands (humai) the ego in him/her, (ta) then s/he (soojhai) gets awareness of how to get to (dar-u = gate) the entry gate to the Creator’s abode – and act to get there

One (vihoona) bereft of (giaan = knowledge) this understanding (kath-i kath-i) talks meaninglessly or (loojhai) keeps arguing.

 

ਨਾਨਕ ਹੁਕਮੀ ਲਿਖੀਐ ਲੇਖੁ ॥ ਜੇਹਾ ਵੇਖਹਿ ਤੇਹਾ ਵੇਖੁ ॥੧॥

Nānak hukmī likī▫ai lekẖ.  Jehā vekẖėh ṯehā vekẖ. ||1||

 

Says Nanak: We (likhiai) write (leykh-u = writing) our destiny ourselves (hukmi) by Divine commands, i.e. by the divine law that what one does becomes part of his/her nature and does like-wise in future or later births.

The Creator (veykhah-i) watches it; we should (veykh-u) look at ourselves (teyha = similarly) as the Creator does, i.e. we should try to understand ourselves because the Creator is within us.

 

ਮਹਲਾ ੨ ॥ ਹਉਮੈ ਏਹਾ ਜਾਤਿ ਹੈ ਹਉਮੈ ਕਰਮ ਕਮਾਹਿ ॥ ਹਉਮੈ ਏਈ ਬੰਧਨਾ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਹਿ ॥

Mėhlā 2.  Ha▫umai ehā jāṯ hai ha▫umai karam kamāhi.  Ha▫umai e▫ī banḏẖnā fir fir jonī pāhi.

 

(Mahla 2) prologue by the second Guru. (Eha) this is (jaat-i = class) the nature of (haumai) ego; one having it (karam kamaah-i) acts in ego even later.

(Eyee) this ego keeps one (bandhna) in bondage and a person afflicted with it, (paah-i = put in) goes in numerous (joni) life forms, i.e. is born (phir-i phir-i) again and again.

 

ਹਉਮੈ ਕਿਥਹੁ ਊਪਜੈ ਕਿਤੁ ਸੰਜਮਿ ਇਹ ਜਾਇ ॥

Ha▫umai kithhu ūpjai kiṯ sanjam ih jā▫e.

 

Question: (Kithahu) where, i.e. how does ego (upjai = emanate) come about and (kit-u) by what method (ih) it (jaaey) goes, i.e. how may it be banished?

 

ਹਉਮੈ ਏਹੋ ਹੁਕਮੁ ਹੈ ਪਇਐ ਕਿਰਤਿ ਫਿਰਾਹਿ ॥ ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ  ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥

Ha▫umai eho hukam hai pa▫i▫ai kiraṯ firāhi. Ha▫umai ḏīragẖ rog hai ḏārū bẖī is māhi. Kirpā kare je āpṇī ṯā gur kā sabaḏ kamāhi.

 

Answer: (Eyho) it is (hukam-u = Divine command) the law of nature that ego is (paeiai kirt-i) is practised repeatedly, i.e. one who has ego acts by it again; this (phiraah-i) causes the soul to keep wandering in cycles of births and deaths.

(Haumai) ego is (deeragh = long) a chronic (rog-u) affliction, and (daaroo) the cure (bhi) also lies (maah-i) in (is) it, i.e. by making determined efforts.

(Jey) when the Almighty (kirpa karey) bestows kindness, then the person – finds the guru and – (kamaah-i) acts on (sabad-u = word) the teachings of the guru.

 

ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ ॥੨॥

Nānak kahai suṇhu janhu iṯ sanjam ḏukẖ jāhi. ||2||

 

Says the second Nanak: (Sunhu) listen o (janh-u) people, it is (it-u sanjam-i) by this method that (dukh = distress) the afflictions caused by ego (jaah-i) go. 2.

 

ਪਉੜੀ ॥ ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀਈ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥

Pa▫oṛī.  Sev kīṯī sanṯokẖī▫īʼn jinĥī sacẖo sacẖ ḏẖi▫ā▫i▫ā.  Onĥī manḏai pair na rakẖi▫o kar sukariṯ ḏẖaram kamā▫i▫ā.

 

(Paurri) stanza. (Jinhi) those who (dhiaaia) remember (sacho sach-u = universal Truth) the Eternal, such (santokhee-ein) contented people (seyv keeti) serve the Almighty, i.e. they are happy to comply with Divine commands.

(Onhi) they do not (rakhio) put their (pair) feet (mandai = bad) on the path of vices but (kamaaia) carry out their (dharam-u) duties – of the assigned role in life – (kar-i) doing (sukrit-u) good deeds, i.e. living according to commands of the Creator.

 

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ਓਨ੍ਹ੍ਹੀ ਦੁਨੀਆ ਤੋੜੇ ਬੰਧਨਾ ਅੰਨੁ ਪਾਣੀ ਥੋੜਾ ਖਾਇਆ ॥ਤੂੰ ਬਖਸੀਸੀ ਅਗਲਾ ਨਿਤ ਦੇਵਹਿ ਚੜਹਿ ਸਵਾਇਆ ॥ਵਡਿਆਈ ਵਡਾ ਪਾਇਆ ॥੭॥ Onĥī ḏunī▫ā ṯoṛe banḏẖnā ann pāṇī thoṛā kẖā▫i▫ā. Ŧūʼn bakẖsīsī aglā niṯ ḏevėh cẖaṛėh savā▫i▫ā. vadi▫ā▫ī vadā pā▫i▫ā. ||7||   (Onhi) they (torrey) break (bandhna) bondage to (duneeaa) the world, i.e. they overcome temptations in the world-play, and (khaaia = eating) consume (thorra = less) only the required amount of (ann-u = grain) food and (paani = water) drinks, i.e. they are not greedy or wasteful. O Almighty, (too-n) You are (aglaa) very (bakhseesee) gracious and (nit) ever (deyvah-i) give (charrah-i savaaia) more and more – to such people. By (vaddiaaee) praising the virtues of the Almighty and living by them, they (paaia) attainunion with (vaddaa) the Highest Master. 7.   ——————————————–   ਸਲੋਕ ਮ: ੧ ॥  ਪੁਰਖਾਂ ਬਿਰਖਾਂ ਤੀਰਥਾਂ ਤਟਾਂ ਮੇਘਾਂ ਖੇਤਾਂਹ ॥  ਦੀਪਾਂ ਲੋਆਂ ਮੰਡਲਾਂ ਖੰਡਾਂ ਵਰਭੰਡਾਂਹ ॥ ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜਾਂ ਖਾਣੀ ਸੇਤਜਾਂਹ ॥ਸੋ ਮਿਤਿ ਜਾਣੈ ਨਾਨਕਾ ਸਰਾਂ ਮੇਰਾਂ ਜੰਤਾਹ ॥ Salok mėhlā 1.  Purkẖāʼn birkẖāʼn ṯīrthāʼn ṯatāʼn megẖāʼn kẖeṯāʼnh.  Ḏīpāʼn lo▫āʼn mandlāʼn kẖandāʼn varbẖandāʼnh. Andaj jeraj uṯ▫bẖujāʼn kẖāṇī seṯjāʼnh. So miṯ jāṇai nānkā sarāʼn merāʼn janṯāh.   (Slok M: 1) prologue by the first Guru. It is hard to count the number of (purkhaa-n) humans, (birkhaa-n) plants, (teerthaa’n) places of pilgrimage, (tattaa’n) banks of – sacred – rivers, (meghaa’n) clouds, (kheytaa’nh) agricultural fields. Or of (deepaa’n) islands/land masses, (loaa’n) planets, (manddalaa’n) galaxies, (khandaa’n) parts of universes and (varbhanddaa’nh) universes. Of creatures in different (khaani) life types, namely from (andaj) egg, (jeyraj) womb, (seytaj) perspiration and (settjaa-nh) the earth. Or (saraa’n) seas/water masses, (meyraa’n) mountains and (ja’ntaah) the creatures; only (so = that One) the Creator (jaanai) knows their (mit-i) measure/count, says Nanak.   ਨਾਨਕ ਜੰਤ ਉਪਾਇ ਕੈ ਸੰਮਾਲੇ ਸਭਨਾਹ ॥ ਜਿਨਿ ਕਰਤੈ ਕਰਣਾ ਕੀਆ ਚਿੰਤਾ ਭਿ ਕਰਣੀ ਤਾਹ ॥ਸੋ ਕਰਤਾ ਚਿੰਤਾ ਕਰੇ ਜਿਨਿ ਉਪਾਇਆ ਜਗੁ ॥ ਤਿਸੁ ਜੋਹਾਰੀ ਸੁਅਸਤਿ ਤਿਸੁ ਤਿਸੁ ਦੀਬਾਣੁ ਅਭਗੁ ॥ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਆ ਟਿਕਾ ਕਿਆ ਤਗੁ ॥੧॥ Nānak janṯ upā▫e kai sammāle sabẖnāh.  Jin karṯai karṇā kī▫ā cẖinṯā bẖė karṇī ṯāh. So karṯā cẖinṯā kare jin upā▫i▫ā jag. Ŧis johārī su▫asaṯ ṯis ṯis ḏībāṇ abẖag. Nānak sacẖe nām bin ki▫ā tikā ki▫ā ṯag. ||1||   Says Nanak: (Upaaey kai) having created (ja’nt) the creatures, the Creator (sammaaley) takes care of (sabhnaah) all of them. (Kartai) the Creator (jin-i) who (karnaa keeaa) made the creation, (taah) that (bh-i) also (chinta karni) worries, i.e. looks after the creation. (Karta) the Creator (jin-i) who (upaaia) created (jag) the world (so) that Creator (chinta karey = worries) looks after all. (Tis) that Master’s (deebaan-u = court) authority is (abhag-u = unbreakable) inviolable; we should (johaari) pay obeisance and (suast-i = thank) praise (tis-u) that Master alone. (Kia) what use, i.e. it is no use to have (tikka) frontal marks on the forehead or wear (tag = thread) the sacred thread/janeyiu and not living by (naam) virtues and commands of (sachey) the Eternal – carrying out our allotted roles. 1.   Message: We should do our duties as human beings and leave the rest to the Almighty.   ਮ: ੧ ॥ ਲਖ ਨੇਕੀਆ ਚੰਗਿਆਈਆ ਲਖ ਪੁੰਨਾ ਪਰਵਾਣੁ ॥ ਲਖ ਤਪ ਉਪਰਿ ਤੀਰਥਾਂ ਸਹਜ ਜੋਗ ਬੇਬਾਣ ॥ Mėhlā 1. Lakẖ nekī▫ā cẖang▫ā▫ī▫ā lakẖ punnā parvāṇ. Lakẖ ṯap upar ṯīrthāʼn sahj jog bebāṇ.   (M: 1) prologue by the first Guru. People perform (lakh = one hundred thousand) countless (neykia) good turns to others, (changiaaia) good deeds, or (punaa) pious acts which bring (parvaan-u) approval of the people. They perform (tap) austerities (upar-i) at (teerthaan) pilgrim centres or (sahj jog) meditate like the Yogis in (beybaan) jungles.   ਲਖ ਸੂਰਤਣ ਸੰਗਰਾਮ ਰਣ ਮਹਿ ਛੁਟਹਿ ਪਰਾਣ ॥ ਲਖ ਸੁਰਤੀ ਲਖ ਗਿਆਨ ਧਿਆਨ ਪੜੀਅਹਿ ਪਾਠ ਪੁਰਾਣ ॥ Lakẖ sūrṯaṇ sangrām raṇ mėh cẖẖutėh parāṇ. Lakẖ surṯī lakẖ gi▫ān ḏẖi▫ān paṛī▫ah pāṯẖ purāṇ.   (Lakh) countless (soortan) warriors fight (sangraam) battles (chhutah-i) losing (praan) life (mahi) in (ran) the battlefield. People read countless (surti/shruti) Vedas/scriptures and countless people obtain (giaan) divine knowledge, engage in (dhiaan) meditation or (parreeah-i paatth) study of (puraan) religious texts.   ਜਿਨਿ ਕਰਤੈ ਕਰਣਾ ਕੀਆ ਲਿਖਿਆ ਆਵਣ ਜਾਣੁ ॥  ਨਾਨਕ ਮਤੀ ਮਿਥਿਆ ਕਰਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥੨॥ Jin karṯai karṇā kī▫ā likẖi▫ā āvaṇ jāṇ.  Nānak maṯī mithi▫ā karam sacẖā nīsāṇ. ||2||   (Kartai) the Creator (jin-i) who (karna keeaa) created every one/thing also gave them the tasks they do, but also (likhia = wrote) prescribed (aavan jaan-u = coming and going) existence and destruction, i.e. they have transitory existence. Any (mati) counsel – violating Divine commands – is (mithia) false; (neesaan-u) the sign of acceptance by the Creator is (karam) grace of (sacha) the Eternal, i.e. every one must act to earn Divine grace. 2.   Message: Everyone has a role allotted to him/her. They should carry that out sincerely to earn Divine grace.   ਪਉੜੀ ॥ ਸਚਾ ਸਾਹਿਬੁ ਏਕੁ ਤੂੰ ਜਿਨਿ ਸਚੋ ਸਚੁ ਵਰਤਾਇਆ ॥ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਤਿਸੁ ਮਿਲੈ ਸਚੁ ਤਾ ਤਿਨ੍ਹ੍ਹੀ ਸਚੁ ਕਮਾਇਆ ॥ Pa▫oṛī. Sacẖā sāhib ek ṯūʼn jin sacẖo sacẖ varṯā▫i▫ā. Jis ṯūʼn ḏėh ṯis milai sacẖ ṯā ṯinĥī sacẖ kamā▫i▫ā.   (Paurri) stanza. (Too-n) You (eyk-u) alone are (sachaa =universal truth) Eternal, (sahib-u) Master, whose (sacho sach-u) eternal commands/laws (vartaaia) apply to all creation. (Jis-u) one to whom (too-n) You (deyh-i = give) impart, (tis-u) that person (milai = receives) understands (sach-u) Your eternal commands and (ta) then (tinhi) s/he (kamaaia) acts on (sach-u) the eternal commands.   ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਸਚੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹਿਰਦੈ ਸਚੁ ਵਸਾਇਆ ॥ਮੂਰਖ ਸਚੁ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਮਨਮੁਖੀ ਜਨਮੁ ਗਵਾਇਆ ॥ਵਿਚਿ ਦੁਨੀਆ ਕਾਹੇ ਆਇਆ ॥੮॥ Saṯgur mili▫ai sacẖ pā▫i▫ā jinĥ kai hirḏai sacẖ vasā▫i▫ā. Mūrakẖ sacẖ na jāṇanĥī manmukẖī janam gavā▫i▫ā. vicẖ ḏunī▫ā kāhe ā▫i▫ā. ||8||   O Almighty, (sach-u) Your eternal commands (paaia) are received/understood by those (jinh)  who (satigur-i miliai) find the true guru and (vasaaia = cause to abide) remember (sach-u)  the commands in their (hirdai) minds, as taught by the guru. (Moorakh = foolish) ignorant people – who do not follow the guru – cannot (jaaanhi) know/understand  (sach-u) the eternal Divine commands; they, (manmukhi) going by their own minds, (gavaaia = lose) waste (janam-u) human birth – which is the opportunity to unite with the Creator by following Divine commands. (Kaahey) why did they (aaiaa) come to (duniaa) the world? – as they are wasting  the opportunity offered by human birth. 8.   Message: We should follow the true guru to understand and comply with Naam/Divine virtues and commands – the guide for life.   —————————————   Note: In the next Slok Guru Nanak talks of those who study loads of scriptures but instead of understanding the purpose of life and acting accordingly as taught by them, they become very proud.   ਸਲੋਕੁ ਮ: ੧ ॥ ਪੜਿ ਪੜਿ ਗਡੀ ਲਦੀਅਹਿ ਪੜਿ ਪੜਿ ਭਰੀਅਹਿ ਸਾਥ ॥ ਪੜਿ ਪੜਿ ਬੇੜੀ ਪਾਈਐ ਪੜਿ ਪੜਿ  ਗਡੀਅਹਿ ਖਾਤ ॥ Salok mėhlā 1. Paṛ paṛ gadī laḏī▫ah paṛ paṛ bẖarī▫ah sāth. Paṛ paṛ beṛī pā▫ī▫ai paṛ paṛ gadī▫ah kẖāṯ.   (Slok M: 1) prologue by the first Guru. One may (parr-i parr-i) read as many books which would (ladiah-i) load (gaddi) a vehicle, i.e. read by vehicle loads, and (bhariah-i) fill up (saath) accompaniments, i.e. as many as one can take with him/her. Or read as many as one can (paaiai = put) carry in (beyrree) a boat, and when we cannot carry, read and (gadiah-i) bury them (khaat) in pits, i.e. keep them safely.   ਪੜੀਅਹਿ ਜੇਤੇ ਬਰਸ ਬਰਸ ਪੜੀਅਹਿ ਜੇਤੇ ਮਾਸ ॥ ਪੜੀਐ ਜੇਤੀ ਆਰਜਾ ਪੜੀਅਹਿ ਜੇਤੇ ਸਾਸ ॥ Paṛī▫ah jeṯe baras baras paṛī▫ah jeṯe mās. Paṛī▫ai jeṯī ārjā paṛī▫ah jeṯe sās.   One may (parriah-i) read for (jeytey = as many) all the (maas) months and (baras baras) years of of life. And keep reading for (jeytey = as many) all (saas) breaths and (aarja) whole life.   ਨਾਨਕ ਲੇਖੈ ਇਕ ਗਲ ਹੋਰੁ ਹਉਮੈ ਝਖਣਾ ਝਾਖ ॥੧॥ Nānak lekẖai ik gal hor ha▫umai jẖakẖ▫ṇā jẖākẖ. ||1||   Says Nanak: Only (ik) one (gal) thing – understanding the purpose of life and acting accordingly – (leykhai = account) counts, (hor-u) otherwise it is (jhakhna jhaakh) it is fruitless effort done in (haumai) ego. 1.   Note: The next Slok brings out the futility of rituals and pretence.   ਮ: ੧ ॥ ਲਿਖਿ ਲਿਖਿ ਪੜਿਆ ॥ ਤੇਤਾ ਕੜਿਆ ॥ ਬਹੁ ਤੀਰਥ ਭਵਿਆ ॥ ਤੇਤੋ ਲਵਿਆ ॥ Mėhlā 1.  Likẖ likẖ paṛi▫ā.  Ŧeṯā kaṛi▫ā.  Baho ṯirath bẖavi▫ā.  Ŧeṯo lavi▫ā.   (M: 1) prologue by the first guru. The more one (likh-i likh-i) writes and (parriaa) reads; (teyta = that much) the more s/he (karria = burns) becomes proud and enters into arguments. (Bah-u) the more one (bhaviaa = wanders) goes on (teerath) pilgrimages (teyto = that much) the more s/he (lavia) talks about it – shows pride and wants praise for his/her piety.   ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥ ਸਹੁ ਵੇ ਜੀਆ ਅਪਣਾ ਕੀਆ ॥ Baho bẖekẖ kī▫ā ḏehī ḏukẖ ḏī▫ā.  Saho ve jī▫ā apṇā kī▫ā.   Some people (bheykh keeaa = wear garbs) exhibit piety; some practise austerities and (deea = give) cause (dukh-u) discomfort to (deyhi) their bodies; the latter seem to tell (jeeaa = soul) themselves; now (sahu) bear the consequences of (apnaa) own (keeaa) doings – past deeds.   ਅੰਨੁ ਨ ਖਾਇਆ ਸਾਦੁ ਗਵਾਇਆ ॥  ਬਹੁ ਦੁਖੁ ਪਾਇਆ ਦੂਜਾ ਭਾਇਆ ॥ ਬਸਤ੍ਰ ਨ ਪਹਿਰੈ ॥ ਅਹਿਨਿਸਿ ਕਹਰੈ ॥ Ann na kẖā▫i▫ā sāḏ gavā▫i▫ā.  Baho ḏukẖ pā▫i▫ā ḏūjā bẖā▫i▫ā.  Basṯar na pahirai.  Ahinis kahrai.   Here are the examples of austerities by which they (paaia = obtain) suffer (bahu) great (dukh-u = pain) discomforts because of (dooja) other (bhaaia) ideas, i.e. of other things like rituals and superstitions, rather than obey the Almighty – and impress people. Some do not (khaaiaa) eat (ann-u) grains and (gavaaiaa = lose) deprive themselves of  (saad-u = taste) the food provided by the Creator. Some do not (pahirai) wear (bastr) clothes and remain in (kahrai) extreme hardship (ahinis-i) day and night.   ਮੋਨਿ ਵਿਗੂਤਾ ॥ ਕਿਉ ਜਾਗੈ ਗੁਰ ਬਿਨੁ ਸੂਤਾ ॥ ਪਗ ਉਪੇਤਾਣਾ ॥ ਅਪਣਾ ਕੀਆ ਕਮਾਣਾ ॥ Mon vigūṯā.  Ki▫o jāgai gur bin sūṯā.  Pag upeṯāṇā.  Apṇā kī▫ā kamāṇā.   Some one (mon-i) remains silent – to search the Almighty within – but only (vigoota) frustrates him/her-self, because  nothing is achieved by this. (Kio) how can, i.e. s/he cannot (jaagai) awaken his/her mind (soota = sleeping) inebriated by temptations in the world-play, (bin-u) without – finding and following – the guru. Some one remains (upeytaana) without shoes (pag) on the feet. All this is (kamaana = doing) suffering for (apnaa) one’s own (keeaa) doings –  past deeds and does not help to progress on the spiritual path.   ਅਲੁ ਮਲੁ ਖਾਈ ਸਿਰਿ ਛਾਈ ਪਾਈ ॥ ਮੂਰਖਿ ਅੰਧੈ ਪਤਿ ਗਵਾਈ ॥ ਵਿਣੁ ਨਾਵੈ ਕਿਛੁ ਥਾਇ ਨ ਪਾਈ ॥ Al mal kẖā▫ī sir cẖẖā▫ī pā▫ī.  Mūrakẖ anḏẖai paṯ gavā▫ī. viṇ nāvai kicẖẖ thā▫e na pā▫ī.   Some people (khaai) eat (al mal = dirty) left over foods – to exhibit humility; instead of shaving or cleaning their heads, some (paaee) put (chhaai) ash in their (sir-i) heads – and pull out hair, like some Jains do. Such (andhai = blind) an ignorant (moorakh-i) fool (gavaai) loses (pat-i = honour) respect of others and in life and in front of the Creator. One (paai) obtains (na kichh = not any) no (thaaey) place/acceptance with the Creator (vin-u) without living by (naavai) Divine virtues and commands.   ਰਹੈ ਬੇਬਾਣੀ ਮੜੀ ਮਸਾਣੀ ॥ ਅੰਧੁ ਨ ਜਾਣੈ ਫਿਰਿ ਪਛੁਤਾਣੀ ॥ Rahai bebāṇī maṛī masāṇī. Anḏẖ na jāṇai fir pacẖẖuṯāṇī.   Some (rahai) live (beybaani) in jungles, (marri) at mausoleums or (masaani) cremation grounds – display withdrawal from the world. They are (andh-u = blind) ignorant and do not (jaanai) know the way to the Creator; they (phir-i = then) ultimately (pachhutaani) repent – at the end for not having followed the guru.   ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋ ਸੁਖੁ ਪਾਏ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ਆਸ ਅੰਦੇਸੇ ਤੇ ਨਿਹਕੇਵਲੁ ਹਉਮੈ  ਸਬਦਿ ਜਲਾਏ ॥੨॥ Saṯgur bẖete so sukẖ pā▫e.  Har kā nām man vasā▫e.  Nānak naḏar kare so pā▫e. Ās anḏese ṯe nihkeval ha▫umai sabaḏ jalā▫e. ||2||   One who (bheyttey) finds/follows (satigur-u) the true guru (so) that person (paaey) obtains (sukh-u) solace. S/he (vasaaey = causes to dwell) keeps (naam-u) virtues and commands (ka) of (har-i) the Almighty (man-i) in mind – and acts according to them. But only one on whom the Almighty (nadr-i karey) bestows grace, (so) that person (paaey) finds – the guru, says Guru Nanak. Such a person (nihkeyval-u) becomes free of (aas) expectations from others or (andeysey) apprehensions, i.e. has full faith in the Almighty; s/he (jalaaey = burns) banishes (haumai) ego (sabad-i = by the word) by following the guru’s teachings. 2.

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ਪਉੜੀ ॥ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਦਰਿ ਢੋਅ ਨ ਲਹਨ੍ਹ੍ਹੀ ਧਾਵਦੇ ॥

Pa▫oṛī.  Bẖagaṯ ṯerai man bẖāvḏe ḏar sohan kīraṯ gāvḏe.  Nānak karmā bāhre ḏar dẖo▫a na lėhnĥī ḏẖāvḏe.

 

(Paurri) stanza). O Almighty, (bhagat) the devotees are (bhaavdey) pleasing (teyrai) to Your (man-i) mind; they (gaavdey) sing (keerat-i) in praise of Your virtues – and emulate them; they (sohan-i = look good) are glorified (dar-i = at the gate) by You, i.e. they are honourably accepted for union with You.

But those who forget You are (baaharey) bereft of (karma) good fortune and do not (lahnhi) get (ddho-a = support) acceptance for union (dar-i) by You; they (dhaavdey = run) keep wandering in cycles of births and deaths.

 

ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥ ਹਉ ਢਾਢੀ ਕਾ ਨੀਚ ਜਾਤਿ ਹੋਰਿ ਉਤਮ ਜਾਤਿ ਸਦਾਇਦੇ ॥

ਤਿਨ੍ਹ੍ਹ ਮੰਗਾ ਜਿ ਤੁਝੈ ਧਿਆਇਦੇ ॥੯॥

Ik mūl na bujẖniĥ āpṇā aṇhoḏā āp gaṇā▫iḏe.  Ha▫o dẖādẖī kā nīcẖ jāṯ hor uṯam jāṯ saḏā▫iḏe.

Ŧinĥ mangā jė ṯujẖai ḏẖi▫ā▫iḏe. ||9||

 

(Ik-i = one type) some people do not (bujhanh-i) recognise their (mool-u = root) origin, i.e. they do not acknowledge You as the Creator, and want (aap-u) themselves (ganaaidey) to be counted (anhoda) what they are not.

But (hau) I am a (neech jaat-i = low class) lowly (ddhaaddheeka) small bard, while (hor-i) others (sadaaidey) want to be called of (utam = sublime) high (jaat-i = class) status.

I (mangaa) seek those (j-i) who (dhiaaidey) remember/obey (tujhai) You, i.e. who remember to live by Your virtues and commands – so that I may follow their example. 9.