SGGS pp 558-560, Vaddhans M: 3, Shabads 1-9.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ਘਰੁ ੧                   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

vad▫hans mėhlā 3 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the third Guru in Raga Vaddhans, (ghar-u 1) to be sung to the first beat: Invoking the One all-pervasive Creator whose virtues may be known with the true guru’s grace:

 

Note: Human beings engrossed in pursuit of transitory pleasures/gains, forget the Almighty, commit wrong-doings and then perform rituals like baths at pilgrimages etc. to purify themselves. This does not work because the mind can only be cleansed by getting rid of evil from within. One needs guidance of the guru for this, says the third Guru in this Shabad.

 

ਮਨਿ ਮੈਲੈ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ਤਨਿ ਧੋਤੈ ਮਨੁ ਹਛਾ ਨ ਹੋਇ ॥ ਇਹ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥੧॥

Man mailai sabẖ kicẖẖ mailā ṯan ḏẖoṯai man hacẖẖā na ho▫e.  Ih jagaṯ bẖaram bẖulā▫i▫ā virlā būjẖai ko▫e. ||1||

 

With (man-i) the mind (mailai) filthy, i.e. when it forgets God and one acts by ego or self-will, then (sabh-u kichh-u) everything is (maila) filthy – all thoughts, speech and actions are vicious; the mind (na hoey) is not cleansed (dhotai) by washing (tan-i) the body, i.e. ceremonial baths at pilgrimages to become pure do not work.

But (ih) this (jagat-u = world) mankind is (bhulaaiaa) led astray (bharam-i) in delusion, i.e. they think one is purified by baths or other rituals; (koey) some (virla) rare person (boojhai) understands this. 1.

 

ਜਪਿ ਮਨ ਮੇਰੇ ਤੂ ਏਕੋ ਨਾਮੁ ॥ ਸਤਗੁਰਿ ਦੀਆ ਮੋ ਕਉ ਏਹੁ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Jap man mere ṯū eko nām.  Saṯgur ḏī▫ā mo ka▫o ehu niḏẖān. ||1|| rahā▫o.

 

O (meyrey) my (man) mind, (too) you should (jap-i) remember and live by (naam-u) Naam, i.e. emulating virtues and obeying commandments of (eyko) the One Master – with the mind refreshed with Gurbani.

(Eh-u) this – awareness of Naam – is (nidhaan-u) the treasure (deeaa) given (satigur-i) by the true guru (kau) to (mo) me, i.e. this awareness received from the guru is the resource for leading a virtuous life. 1.

(Rahaau) dwell on this and contemplate. 

 

ਸਿਧਾ ਕੇ ਆਸਣ ਜੇ ਸਿਖੈ ਇੰਦ੍ਰੀ ਵਸਿ ਕਰਿ ਕਮਾਇ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥੨॥

Siḏẖā ke āsaṇ je sikẖai inḏrī vas kar kamā▫e.  Man kī mail na uṯrai ha▫umai mail na jā▫e. ||2||

 

(Jey) if one (sikhai) learns (aasan) postures of (sidhaa) the Yogis and (kamaaey) practices them (vas-i kar-i) to control (indri) the organs, as a way to resist and overcome temptations; s/he should know that –

(mail-u = filth) evil (ki) of (man) the mind (na utrai) is not removed this way; (mail) the filth of (haumai) ego does not (jaaey) leave, i.e. such actions cause ego, and one continues to transgress. 2.

 

ਇਸੁ ਮਨ ਕਉ ਹੋਰੁ ਸੰਜਮੁ ਕੋ ਨਾਹੀ ਵਿਣੁ ਸਤਿਗੁਰ ਕੀ ਸਰਣਾਇ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਉਲਟੀ ਭਈ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥੩॥

Is man ka▫o hor sanjam ko nāhī viṇ saṯgur kī sarṇā▫e.  Saṯgur mili▫ai ultī bẖa▫ī kahṇā kicẖẖū na jā▫e. ||3||

 

There is no (hor-u) other (sanjam-u) way to control (is-u) this mind (vin-u) except placing the self (sarnaaey = sanctuary) in care and guidance (satigur-i) of the true guru. 

It is (na jaaey) not possible to (kahna) say (kichhoo) anything about the state of the mind which is thus (bhaee = is, ulti = reversed) transformed – with the guru’s guidance. 3.

 

ਭਣਤਿ ਨਾਨਕੁ ਸਤਿਗੁਰ ਕਉ ਮਿਲਦੋ ਮਰੈ ਗੁਰ ਕੈ ਸਬਦਿ ਫਿਰਿ ਜੀਵੈ ਕੋਇ ॥ ਮਮਤਾ ਕੀ ਮਲੁ ਉਤਰੈ ਇਹੁ ਮਨੁ ਹਛਾ ਹੋਇ ॥੪॥੧॥

Bẖaṇaṯ Nānak saṯgur ka▫o milḏo marai gur kai sabaḏ fir jīvai ko▫e. Mamṯā kī mal uṯrai ih man hacẖẖā ho▫e. ||4||1||

 

(Bhanat-i) says third Nanak: If one (marai) dies on (mildo) finding the true guru, i.e. submits to the guru’s teachings and gives up ego – acting by self-will; (phir-i) then s/he turns (jeevai) lives, i.e. does not succumb to vices; but (koey) some rare person follows (sabad-i) the word of the guru.

(Mal-u) the dirt of (mamta = I, mine) possessiveness/attachment, of one who follows the guru, (utrai) is removed and (man-u) the mind (hachhaa = good, hoey = becomes) is cleansed. 4. 1.

 

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਨਦਰੀ ਸਤਗੁਰੁ ਸੇਵੀਐ ਨਦਰੀ ਸੇਵਾ ਹੋਇ ॥ ਨਦਰੀ ਇਹੁ ਮਨੁ ਵਸਿ ਆਵੈ ਨਦਰੀ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੧॥

vad▫hans mėhlā 3.  Naḏrī saṯgur sevī▫ai naḏrī sevā ho▫e.  Naḏrī ih man vas āvai naḏrī man nirmal ho▫e. ||1||

 

Composition of (mahla 3) the third Guru in Raga Vaddhans It is (nadri) with Divine grace that one finds, and (sveeai = serves) follows the teachings of, (satigur-u) the true guru; then with Divine grace (seva) service is performed, i.e. one lives in obedience to the Almighty.

It is (nadri) with Divine grace that (ihu = this) the human (man-u) mind (vas-i aavai) is controlled, i.e. does not waver in the face of temptations; it is with Divine grace that (man-u) the mind (hoey) becomes (nirmal-u = clean) free of vices. 1.

 

ਮੇਰੇ ਮਨ ਚੇਤਿ ਸਚਾ ਸੋਇ ॥ ਏਕੋ ਚੇਤਹਿ ਤਾ ਸੁਖੁ ਪਾਵਹਿ ਫਿਰਿ ਦੂਖੁ ਨ ਮੂਲੇ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Mere man cẖeṯ sacẖā so▫e.  Ėko cẖīṯėh ṯā sukẖ pāvahi fir ḏūkẖ na mūle ho▫e. ||1|| rahā▫o.

 

O (merey) my (man) mind, (chet-iy) remember (sachaa) the Eternal (soey = that) One Master.

When you (chetah-iy) remember (eko) the One, i.e. live in awareness of Divine virtues and commands, (ta) then you (paavah-i = obtain) live in (sukh-u) peace; (dookh-u) distress does not (hoey = happen) visit (phir-i) again (mooley) at all.

(Rahaau) dwell on this and contemplate.

 

ਨਦਰੀ ਮਰਿ ਕੈ ਜੀਵੀਐ ਨਦਰੀ ਸਬਦੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਦਰੀ ਹੁਕਮੁ ਬੁਝੀਐ ਹੁਕਮੇ ਰਹੈ ਸਮਾਇ ॥੨॥

Naḏrī mar kai jīvī▫ai naḏrī sabaḏ vasai man ā▫e.  Naḏrī hukam bujẖī▫ai hukme rahai samā▫e. ||2||

 

It is with Divine grace that (sabad-u = word) Divine commands (aaey vasai = abide) are remembered (man-i) by the mind; then one (jeeveeai = lives) overcomes temptations (mar-i kai = by dying) breaking attachments to the world-play.

By Divine grace one (bujheeai) understands (hukam-u) Divine commands and then (rahai samaaey) remains engrossed in carrying out (hukmey) the commands. 2.

 

ਜਿਨਿ ਜਿਹਵਾ ਹਰਿ ਰਸੁ ਨ ਚਖਿਓ ਸਾ ਜਿਹਵਾ ਜਲਿ ਜਾਉ ॥ ਅਨ ਰਸ ਸਾਦੇ ਲਗਿ ਰਹੀ ਦੁਖੁ ਪਾਇਆ ਦੂਜੈ ਭਾਇ ॥੩॥

Jin jihvā har ras na cẖakẖi▫o sā jihvā jal jā▫o.  An ras sāḏe lag rahī ḏukẖ pā▫i▫ā ḏūjai bẖā▫e. ||3||

 

Let (sa) that (jihva) tongue, (jin-i) which does not (chakhio) taste (har-i) Divine (ras-u) elixir, (jal-i jaau) burn.

That tongue (lag-i rahi = remains) indulges in (an) other (ras = relish) tastes of (doojai bhaaey) duality and (paaia = receives) suffers (dukh-u) pain, i.e. a person whose mind is on other things than the Almighty’s commands, commits vices and, suffers. 3.

 

ਸਭਨਾ ਨਦਰਿ ਏਕ ਹੈ ਆਪੇ ਫਰਕੁ ਕਰੇਇ ॥ ਨਾਨਕ ਸਤਗੁਰਿ ਮਿਲਿਐ ਫਲੁ ਪਾਇਆ ਨਾਮੁ ਵਡਾਈ ਦੇਇ ॥੪॥੨॥

Sabẖnā naḏar ek hai āpe farak kare▫i.  Nānak saṯgur mili▫ai fal pā▫i▫ā nām vadā▫ī ḏe▫e. ||4||2||

 

It is (ek) one (nadir-i) Divine grace (sabna) for all, but the Creator (aapey) IT-self (farak-u karey) makes it different, i.e. makes different in degree – more or less for different people based on their conduct.

Says the third Nanak: The difference occurs because those who (miliai) find the guru and follow him, (paaia) receive (phal-u) the fruit of it; the Almighty (de-iy) gives them (vadaaeey = greatness) ability of living by (naam-u) Divine virtues and commands. 4. 2.

 

Page 559

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ ਸਬਦਿ ਲਗੇ ਤਿਨ ਬੁਝਿਆ ਦੂਜੈ ਪਰਜ ਵਿਗੋਈ ॥੧॥

vad▫hans mėhlā 3.  Mā▫i▫ā moh gubār hai gur bin gi▫ān na ho▫ī.  Sabaḏ lage ṯin bujẖi▫ā ḏūjai paraj vigo▫ī. ||1||

 

Composition of the third Guru in Raga Vaddhans (Moh-u) attachment to (maaiaa) the world-play causes (gubaar-u) darkness – one is blinded by attachment to wealth, relatives, status etc; (giaan-u) awareness – to avoid these and remember the Almighty – is not (hoee) obtained (bin-u) except from the guru.

Those who (lagey = engaged) conduct themselves (sabad-i) by the word – the guru’s teachings, (tin) they (bujhiaa) understand, while (doojai) other (paraj) people (vigoee = are spoilt) go astray. 1.

  

ਮਨ ਮੇਰੇ ਗੁਰਮਤਿ ਕਰਣੀ ਸਾਰੁ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਪ੍ਰਭੁ ਰਵਹਿ ਤਾ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੁ ॥੧॥ ਰਹਾਉ ॥

Man mere gurmaṯ karṇī sār.  Saḏā saḏā har parabẖ ravėh ṯā pāvahi mokẖ ḏu▫ār. ||1|| rahā▫o.

 

O (merey) my mind, (karni) acting (gurmat-i) on the guru’s counsel is (saar-u = sublime) best.

As taught by the guru, if you (sadaa sadaa) for ever (ravah-i) remember – virtues and commands of – (har-i) the Almighty (prabh-u) Master, (ta) then you can (paavah-i) obtain entry to (duaar-u) the gate to (mokh) emancipation – from vices in life and rebirth on death. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਣਾ ਕਾ ਨਿਧਾਨੁ ਏਕੁ ਹੈ ਆਪੇ ਦੇਇ ਤਾ ਕੋ ਪਾਏ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਵਿਛੁੜੀ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਏ ॥੨॥

Guṇā kā niḏẖān ek ai āpe ḏe▫e ṯā ko pā▫e.  Bin nāvai sabẖ vicẖẖuṛī gur kai sabaḏ milā▫e. ||2||

 

There is (eyk-u) only one (nidhaan-u) treasure of (gunaa) virtues – the Almighty; when (aapey = self) IT (dey-i) gives, (ta) then (ko) someone (paaey) obtains – awareness of the virtues.

(Bin-u) without (naavai) Divine virtues (sabh) the whole humanity (vichhurri) remains separated from the Master, They (milaaee) can be united (sabad-i = word) with guidance of the guru. 2.

 

ਮੇਰੀ ਮੇਰੀ ਕਰਦੇ ਘਟਿ ਗਏ ਤਿਨਾ ਹਥਿ ਕਿਹੁ ਨ ਆਇਆ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਚਿ ਮਿਲੇ ਸਚਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥

Merī merī karḏe gẖat ga▫e ṯinā hath kihu na ā▫i▫ā.  Saṯgur mili▫ai sacẖ mile sacẖ nām samā▫i▫ā. ||3||

 

People who (kardey) keep talking in terms of (meyri meyri) my and mine, i.e. who act in ego and do not seek the guru’s guidance, (ghatt-i gaey = run short of time) die, but (kihu na) nothing (aaiaa) comes in (tina) their (hath-i) hand, i.e. they do not achieve the goal of human birth for the soul to unite with the Creator.

(Miliaai) by finding the guru and following him, they can (miley) find (sach-i) the Eternal within and (samaaia) remain absorbed (naam-i) in virtues of (sach-i) of the Eternal, i.e. take them as guide for life. 3.

 

ਆਸਾ ਮਨਸਾ ਏਹੁ ਸਰੀਰੁ ਹੈ ਅੰਤਰਿ ਜੋਤਿ ਜਗਾਏ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਬੰਧੁ ਹੈ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਕਰਾਏ ॥੪॥੩॥

Āsā mansā ehu sarīr hai anṯar joṯ jagā▫e.  Nānak manmukẖ banḏẖ hai gurmukẖ mukaṯ karā▫e. ||4||3||

 

(Aasa) hopes and (mansa = wishes) objectives are created by (ih-u) this (sareer-u) body – and one remains restless, i.e. through observation by the sensory organs and the mortal remains in bondage to them: the guru’s teachings (jagaaey) light (jot-i) the lamp (antar-i) within, i.e. makes aware of Divine virtues and commands.

Says the third Nanak: (Manmukh-i = self-willed) one who goes his/her own way, remains (band-u) in bondage to them but (gurmukh-i) the guru’s guidance (karaaey) gets the mind (mukat-i) freed of them. 4. 3.

 

 

Note: The Shabad below mentions two mutual antonyms. First is ਸੋਹਾਗਣ (sohaagan) literally meaning fortunate; it refers to a married woman who is blessed to have her husband with her. The second isਦੋਹਾਗਣ (dohaagan) literally meaning unfortunate and is used for a woman whose husband has left her. The first represents good qualities which make her likeable and the second represents undesirable or repulsive qualities.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਸੋਹਾਗਣੀ ਸਦਾ ਮੁਖੁ ਉਜਲਾ, ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਸਦਾ ਪਿਰੁ ਰਾਵਹਿ ਆਪਣਾ, ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥੧॥

vad▫hans mėhlā 3.  Sohāgaṇī saḏā mukẖ ujlā gur kai sahj subẖā▫e.  Saḏā pir rāvėh āpṇā vicẖahu āp gavā▫e. ||1||

 

Composition of the third Guru in Raga Vaddhans (Sohaagani) a fortunate soul-wife – who has the Almighty in mind – (sadaa) ever has her (mukh-u) face (ujla) clean/unblemished, i.e. has no vices, because she follows the guru (sahj subhaaey) as part of her nature.

She (gavaaey = loses) gives up (aap-u = self importance) ego (vichahu) from within and ever (ravah-i) enjoys the company of (apna) her (pir-u = spouse) Almighty-spouse – is ever in remembrance of IT. 1.

 

ਮੇਰੇ ਮਨ ਤੂ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥ ਸਤਗੁਰਿ ਮੋ ਕਉ ਹਰਿ ਦੀਆ ਬੁਝਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man ṯū har har nām ḏẖi▫ā▫e.  Saṯgur mo ka▫o har ḏī▫ā bujẖā▫e. ||1|| rahā▫o.

 

O (merey) my (man) mind, to become a Sohaagan – fortunate to be with the Almighty, (too) you should (dhiaaey) pay attention to (naam-u) Divine virtues of (har-i = take away) banishing evil and (har-i = make green) rejuvenating the mind.

(Satigur-i) the true guru (deeaa) gave me to (bujhaaey) understand this. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੋਹਾਗਣੀ ਖਰੀਆ ਬਿਲਲਾਦੀਆ ਤਿਨਾ ਮਹਲੁ ਨ ਪਾਇ ॥ ਦੂਜੈ ਭਾਇ ਕਰੂਪੀ ਦੂਖੁ ਪਾਵਹਿ ਆਗੈ ਜਾਇ ॥੨॥

Ḏuhāgaṇī kẖarī▫ā billāḏī▫ā ṯinā mahal na pā▫e.  Ḏūjai bẖā▫e karūpī ḏūkẖ pāvahi āgai jā▫e. ||2||

 

Remember that those who forget the Master are (dohaagani) unfortunate; they (bil-laadeeaa) moan as (tinaa) they do not (paaey) obtain entry to (mahal-u = palace) the abode of the Almighty.

(Doojai baaey = other love) duality makes them (karoopi = ugly) unacceptable by the Master and they (paavah-i) suffer (dookh-u) the pain (aagai = ahead) in the hereafter for not being able to unite with the Almighty. 2.

 

ਗੁਣਵੰਤੀ ਨਿਤ ਗੁਣ ਰਵੈ ਹਿਰਦੈ ਨਾਮੁ ਵਸਾਇ ॥ ਅਉਗਣਵੰਤੀ ਕਾਮਣੀ ਦੁਖੁ ਲਾਗੈ ਬਿਲਲਾਇ ॥੩॥

Guṇvanṯī niṯ guṇ ravai hirḏai nām vasā▫e.  A▫ugaṇvanṯī kāmṇī ḏukẖ lāgai billā▫e. ||3||

 

Sohaagan is (gunvanti) a virtuous woman who (nit) ever (ravai = utters) remembers (gun) virtues of the Master and (vasaaey – causes to dwell) keeps in (hirdai) mind these (naam-u) Divine virtues and commands as guide for life.

On the other hand a Dohagan is (kaamani) a woman (auganvanti) bereft of virtues – is not acceptable to the Master – and thus (dukh-u laagai) suffers pain and (bil-laaey) moans. 3.

 

ਸਭਨਾ ਕਾ ਭਤਾਰੁ ਏਕੁ ਹੈ ਸੁਆਮੀ ਕਹਣਾ ਕਿਛੂ ਨ ਜਾਇ ॥ ਨਾਨਕ ਆਪੇ ਵੇਕ ਕੀਤਿਅਨੁ ਨਾਮੇ ਲਇਅਨੁ ਲਾਇ ॥੪॥੪॥

Sabẖnā kā bẖaṯār ek hai su▫āmī kahṇā kicẖẖū na jā▫e.  Nānak āpe vek kīṯi▫an nāme la▫i▫an lā▫e. ||4||4||

 

(Eyk-u) the same One (suaami) Master is (bhataar-u) the spouse of (sabhna) all about whom (kichhoo na) nothing (jaaey) can be (kahna) said – IT is indescribable.

(Aape) IT-self (keetian-u) makes the creatures (veyk) different and (laiaan-u) attaches some (naamey) to Divine virtues, says the third Nanak. 4. 4.

 

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦ ਮੀਠਾ ਲਾਗਾ, ਗੁਰ ਸਬਦੀ ਸਾਦੁ ਆਇਆ ॥ ਸਚੀ ਬਾਣੀ ਸਹਜਿ ਸਮਾਣੀ ਹਰਿ ਜੀਉ ਮਨਿ ਵਸਾਇਆ ॥੧॥

vad▫hans mėhlā 3.  Amriṯ nām saḏ mīṯẖā lāgā gur sabḏī sāḏ ā▫i▫ā.  Sacẖī baṇī sahj samāṇī har jī▫o man vasā▫i▫ā. ||1||

 

Composition of the third Guru in Raga Vaddhans I (laaga) find (amrit) the life-giving (naam-u) Divine virtues and commands (sad) ever (meetthaa = sweet) agreeable – as guide for life; but when I understood them (sabdi = with the word) with guidance of the guru I (saad aaiaa) found them tasty, i.e. with the guru’s grace I find living by Naam enjoyable.

The guru’s (sachi = truthful) never failing (baani = words) teachings cause Naam to be (sahj-i) naturally (smaani = absorbed) imbibed and one (vasaa-a) enshrines (jeeo) the revered (har-i) Almighty (man-i) in the mind. 1.

 

ਹਰਿ ਕਰਿ ਕਿਰਪਾ ਸਤਗੁਰੂ ਮਿਲਾਇਆ ॥ ਪੂਰੈ ਸਤਗੁਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Har kar kirpā saṯgurū milā▫i▫ā.  Pūrai saṯgur har nām ḏẖi▫ā▫i▫ā. ||1|| rahā▫o.

 

(Har-i) the Almighty (kar-i kirpa) was kind and (milaaiaa = caused to meet) enabled me to find (satguru) the true guru.

With guidance (satigur-i) of the true guru, I (dhiaaia) pay attention to (naam-u) virtues and commands of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਬ੍ਰਹਮੈ ਬੇਦ ਬਾਣੀ ਪਰਗਾਸੀ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ॥ ਮਹਾਦੇਉ ਗਿਆਨੀ ਵਰਤੈ ਘਰਿ ਆਪਣੈ ਤਾਮਸੁ ਬਹੁਤੁ ਅਹੰਕਾਰਾ ॥੨॥

Barahmai beḏ baṇī pargāsī mā▫i▫ā moh pasārā.  Mahāḏe▫o gi▫ānī varṯai gẖar āpṇai ṯāmas bahuṯahaʼnkārā. ||2||

 

(Brahmai) Brahma (pargaasi = lit) read and made known (baani) contents of (beyd) the Vedas (pasaara = spread) propagating (moh) attachment to (maaia) the world-play.

Mahadev (generally called Shiva) is (giaani) knowledgeable and (vartai) keeps to (ghar-i aapnani = own home) himself with (taamas-u = dark aspects) negative attributes of (bahut-u) excessive (ahankaara) vanity. 1.

 

ਕਿਸਨੁ ਸਦਾ ਅਵਤਾਰੀ ਰੂਧਾ ਕਿਤੁ ਲਗਿ ਤਰੈ ਸੰਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨਿ ਰਤੇ ਜੁਗ ਅੰਤਰਿ ਚੂਕੈ ਮੋਹ ਗੁਬਾਰਾ ॥੩॥

Kisan saḏā avṯārī rūḏẖā kiṯ lag ṯarai sansārā.  Gurmukẖ gi▫ān raṯe jug anṯar cẖūkai moh gubārā. ||3||

 

(Kisan = Krishna, incarnation of Vishnu) Vishnu is (roodhaa) busy (avatar-i) taking incarnations; (kit-u) on whom – which incarnation – should (sansaara = world) the creatures (lag-i = attach) rely (tarai) for emancipation?

Only when one is (ratey) imbued (giaan-i) with awareness of Divine virtues (jug = age) in life (gurmukh-i) through the guru’s teachings, can (gubaara) darkness of the mind caused by (moh) attachment to the world-play (chookai) end – and one can hope to unite with the Creator. 3

 

ਸਤਗੁਰ ਸੇਵਾ ਤੇ ਨਿਸਤਾਰਾ ਗੁਰਮੁਖਿ ਤਰੈ ਸੰਸਾਰਾ ॥ ਸਾਚੈ ਨਾਇ ਰਤੇ ਬੈਰਾਗੀ ਪਾਇਨਿ ਮੋਖ ਦੁਆਰਾ ॥੪॥

Saṯgur sevā ṯe nisṯārā gurmukẖ ṯarai sansārā.  Sācẖai nā▫e raṯe bairāgī pā▫in mokẖ ḏu▫ārā. ||4||

 

(Nistaara = swimming through the night/life) one can avoid rebirth (tey) with (sevay = service) obedience to (satgur) the true guru; (gurmukh-i) one who follows the guru (tarai = swims) gets across (sansaara = world) the world-ocean – not to be born again.

Such people (bairaagi) have longing for the Master, are (ratey) imbued with (naaey) virtues of (saachai) the Eternal; they (paain-i = obtain) get (duaara = gate) on the path of (mokh) emancipation – from vices in life, and rebirth on death. 4.

 

ਏਕੋ ਸਚੁ ਵਰਤੈ ਸਭ ਅੰਤਰਿ ਸਭਨਾ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ॥ ਨਾਨਕ ਇਕਸੁ ਬਿਨੁ ਮੈ ਅਵਰੁ ਨ ਜਾਣਾ ਸਭਨਾ ਦੀਵਾਨੁ ਦਇਆਲਾ ॥੫॥੫॥

Ėko sacẖ varṯai sabẖ anṯar sabẖnā kare parṯipālā.  Nānak ikas bin mai avar na jāṇā sabẖnā ḏīvānḏa▫i▫ālā. ||5||5||

 

(Eyko) the same One (sach-u) Eternal Master (vartai) is present (antar-i) in (sabh) all and (karey pratipaala = nurtures) sustains (sabhna) all.

Says the third Nanak: (Mai) I (jaana) know none (avar-u) other (bin-u) except (ikas-u) the One Master who (devaan-u = court) exercises authority over, and is (daiaala = compassionate to) (sabhna) all. 5. 5.

 

—————————

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਗੁਰਮੁਖਿ ਸਚੁ ਸੰਜਮੁ ਤਤੁ ਗਿਆਨੁ ॥ ਗੁਰਮੁਖਿ ਸਾਚੇ ਲਗੈ ਧਿਆਨੁ ॥੧॥

vad▫hans mėhlā 3.  Gurmukẖ sacẖ sanjam ṯaṯ gi▫ān.  Gurmukẖ sācẖe lagai ḏẖi▫ān. ||1||

 

Composition of the third Guru in Raga Vaddhans (Gurmukh-i) following the guru’s teachings is (sach-u) the true (sanjam-u) discipline and means of (giaan-u) awareness of (tat-u = essence) Divine virtues.

It is (gurmukh-i) with the guru’s guidance that one (laagai dhiaan-u = pays attention) remains absorbed (sacchai) in the Eternal. 1.

 

Page 560

ਗੁਰਮੁਖਿ ਮਨ ਮੇਰੇ ਨਾਮੁ ਸਮਾਲਿ ॥ ਸਦਾ ਨਿਬਹੈ ਚਲੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥

Gurmukẖ man mere nām samāl.  Saḏā nibhai cẖalai ṯerai nāl. Rahā▫o.

 

O (merey) my (man) mind, (samaal-i) remember (naam-u) Divine virtues and commands (gurmukh-i) with the guru’s guidance.

Naam shall (sadaa) ever (chalai) go (naal-i) with (teyrai) your soul and (nibahai) last – here, and in the hereafter.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰਮੁਖਿ ਜਾਤਿ ਪਤਿ ਸਚੁ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਖਾਈ ਪ੍ਰਭੁ ਹੋਇ ॥੨॥

Gurmukẖ jāṯ paṯ sacẖ so▫e.  Gurmukẖ anṯar sakẖā▫ī parabẖ ho▫e. ||2||

 

Living by virtues and commands of (sach-u) the Eternal (soey = that) Master (gurmukh-i) as guided by the guru, represents being of high (jaat-i) caste and lineage – deserving of honor

(Prabh-u) the Master (hoey) is (sakhaaee) the companion (antar-i) within, i.e. discovered within, and ever remembered by, (gurmukh-i) one who follows the guru. 2.

 

ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੋ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਆਪਿ ਵਡਾਈ ਦੇਵੈ ਸੋਇ ॥੩॥

Gurmukẖ jis no āp kare so ho▫e.  Gurmukẖ āp vadā▫ī ḏevai so▫e. ||3||

 

(Jis) one whom the Master (aap-i) IT-self (karey) makes, (so) that person (hoey) becomes (gurmukh-i) a follower of the guru, i.e. it is with Divine grace that one finds the guru and follows his teachings.

(Soey) the Master IT-self (devaiy) gives (vaddaaee) glory to the Gurmukh. 3.

 

ਗੁਰਮੁਖਿ ਸਬਦੁ ਸਚੁ ਕਰਣੀ ਸਾਰੁ ॥ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥੪॥੬॥

Gurmukẖ sabaḏ sacẖ karṇī sār.  Gurmukẖ Nānak parvārai sāḏẖār. ||4||6||

 

 A Gurmukh remembers the guru’s (sabad-u = word) teachings; his/her (karni) deeds are (saar-u) sublime – virtuous.

A Gurmukh is (sadhaar-u) a good support (parvaarai) for the family – a good example for leading a virtuous life. 4. 6.

 

—————————–

 

Note: This Shabad by the third Guru says that if one wishes to be at peace one should follow the guru’s teachings to live by Naam or Divine commands. This translates to playing our role as human beings sincerely. The sensory organs would then intuitively see the Creator in everything/everyone and not search elsewhere. This would ultimately result in the mind experiencing God within and enjoying the experience.

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਰਸਨਾ ਹਰਿ ਸਾਦਿ ਲਗੀ ਸਹਜਿ ਸੁਭਾਇ ॥ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੧॥

vad▫hans mėhlā 3.  Rasnā har sāḏ lagī sahj subẖā▫e.  Man ṯaripṯi▫ā har nām ḏẖi▫ā▫e. ||1||

 

Composition of the third guru in Raga Vaddhans: A seeker’s (rasna) tongue (sahj-i subhaaey) instinctively (lagi) engages in praising virtues of (har-i) the Almighty (saad-i) with relish.

His/her (man-u) mind is (triptiaa = satiated) happy – getting rid of other ideas and – (dhiaaey = paying attention) being focused on (naa-u/naam) virtues and commands of (har-i) the Almighty – as guide for life. 1.

 

ਸਦਾ ਸੁਖੁ ਸਾਚੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥ ਆਪਣੇ ਸਤਗੁਰ ਵਿਟਹੁ ਸਦਾ ਬਲਿਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Saḏā sukẖ sācẖai sabaḏ vīcẖārī.  Āpṇe saṯgur vitahu saḏā balihārī. ||1|| rahā▫o.

 

(Veechaari) by reflecting on – and complying with – (sabad-i = word) Hukam/commands of (saachai) the Eternal Master, – one walks the path desired by the Creator; and (sadaa) ever experiences (sukh-u) peace/comfort, i.e. everything is achieved.

I am (sadaa) ever (balihaari) sacrifice (vittahu) to, i.e. have given up ego and am ready to carry out every bidding of, (aapney) my (satgur) true guru – who teaches to live in obedience to Akal Purakh, the all-pervasive Eternal Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਖੀ ਸੰਤੋਖੀਆ ਏਕ ਲਿਵ ਲਾਇ ॥ ਮਨੁ ਸੰਤੋਖਿਆ ਦੂਜਾ ਭਾਉ ਗਵਾਇ ॥੨॥

Akẖī sanṯokẖī▫ā ek liv lā▫e.  Man sanṯokẖi▫ā ḏūjā bẖā▫o gavā▫e. ||2||

 

His/her (akhi) eyes are (santokheea = satisfied) happy to (liv = attention, laaey = focus) see (eyk) the One Master everywhere and in everyone.

(Man-u) the mind (santokhiaa) is satisfied when it (gavaaey = loses) gives up (dooja bhaau) other ideas – and becomes at peace. 2.

 

ਦੇਹ ਸਰੀਰਿ ਸੁਖੁ ਹੋਵੈ ਸਬਦਿ ਹਰਿ ਨਾਇ ॥ ਨਾਮੁ ਪਰਮਲੁ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥੩॥

Ḏeh sarīr sukẖ hovai sabaḏ har nā▫e.  Nām parmal hirḏai rahi▫ā samā▫e. ||3||

 

(Deyh sareer) body/mind (hovai) remains healthy and (sukh-u) comfortable/at peace (naaey/nhaaey) by bathing with, i.e. purifying the self, (sabad-i = with the word) with Hukam/commands of (har-i) the Almighty, – and refraining from vices.

(Parmal-u = sandalwood) the fragrance of Naam then (rahiaa samaaey) abides (hirdai) within, i.e. the mind feels happy and influences others. 3.

 

ਨਾਨਕ ਮਸਤਕਿ ਜਿਸੁ ਵਡਭਾਗੁ ॥ ਗੁਰ ਕੀ ਬਾਣੀ ਸਹਜ ਬੈਰਾਗੁ ॥੪॥੭॥

Nānak masṯak jis vadbẖāg.  Gur kī baṇī sahj bairāg. ||4||7||

 

Says third Nanak: (Jis-u) one on whose (mastak-i) forehead (vaddbhaag-u) good fortune is written, i.e. one who is motivated from within.

S/he remains (sahj) steadfast in (bairaag-u) being unattached to the world-play and longing for the Almighty, through (baani = words) guidance of the guru – and remains absorbed in IT. 4. 7.

(Note: Bairaag means both detachment and yearning).

 

————————————

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਪਾਇਆ ਜਾਇ ॥ ਸਚੈ ਸਬਦਿ ਸਚਿ ਸਮਾਇ ॥੧॥

vad▫hans mėhlā 3.  Pūre gur ṯe nām pā▫i▫ā jā▫e.  Sacẖai sabaḏ sacẖ samā▫e. ||1||

 

Composition of the third Guru in Raga Vaddhans Awareness of (naam-u) Divine virtues and commands as guide for life (jaaey) can be (paaiaa) obtained (tey) from (poorey) the perfect Guru.

It is through (sachai = true) the eternal (sabad-i) teachings of the guru and by following them that one gets (amaaey) absorbed (sach-i) in the Eternal Master. 1.

 

ਏ ਮਨ ਨਾਮੁ ਨਿਧਾਨੁ ਤੂ ਪਾਇ ॥ ਆਪਣੇ ਗੁਰ ਕੀ ਮੰਨਿ ਲੈ ਰਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ė man nām niḏẖān ṯū pā▫e.  Āpṇe gur kī man lai rajā▫e. ||1|| rahā▫o.

 

(Aey) o my (man) mind, (too) you should (paaey) obtain (nidhaan-u) the treasure of awareness of Naam.

For this you should (mann-i lai = accept) follow (rajaey = will) directions of (aapney) your guru. 1.

(Rahaau) dwell on this and contemplate.

 

ਗੁਰ ਕੈ ਸਬਦਿ ਵਿਚਹੁ ਮੈਲੁ ਗਵਾਇ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੨॥

Gur kai sabaḏ vicẖahu mail gavā▫e.  Nirmal nām vasai man ā▫e. ||2||

 

When (sabad-i) with the teachings (kai) of the guru one (gavaaey = lose) banishes (mail-u = filth) vices (vichahu) from within,

(Nirmal-u = dirt-free) the pristine (naam) virtues of the Almighty (vasai aaey) come to abide in mind, i.e. with vices out, one remembers the Almighty within. 2. 

 

ਭਰਮੇ ਭੂਲਾ ਫਿਰੈ ਸੰਸਾਰੁ ॥ ਮਰਿ ਜਨਮੈ ਜਮੁ ਕਰੇ ਖੁਆਰੁ ॥੩॥

Bẖarme bẖūlā firai sansār.  Mar janmai jam kare kẖu▫ār. ||3||

 

(Sansaar-u = world) the creatures (phirai = wander) indulge in vices being (bhoola) led astray (bharmaey) in delusion.

(Jam-u) the messenger of death (karey khuaar-i) humiliates them – they are not accepted for union with the Creator and (mar-i) die (janmai) to be born again. 3.

 

ਨਾਨਕ ਸੇ ਵਡਭਾਗੀ ਜਿਨ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਇਆ ॥੪॥੮॥

Nānak se vadbẖāgī jin har nām ḏẖi▫ā▫i▫ā.  Gur parsādī man vasā▫i▫ā. ||4||8||

 

Says the third Nanak: (Jin) those who (dhiaaiaa) pay attention to (naam-u) virtues and commands of (har-i) the Almighty, (sey) they (vaddbhaagi) are fortunate.

(Gurparsaadi) with the guru’s grace they (vasaaiaa = cause to abide) remember Naam (mann-i) in mind – as guide for life. 4. 8.

 

———————————

 

ਵਡਹੰਸੁ ਮਹਲਾ ੩ ॥ ਹਉਮੈ ਨਾਵੈ ਨਾਲਿ ਵਿਰੋਧੁ ਹੈ ਦੁਇ ਨ ਵਸਹਿ ਇਕ ਠਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਸੇਵਾ ਨ ਹੋਵਈ ਤਾ ਮਨੁ ਬਿਰਥਾ ਜਾਇ ॥੧॥

vad▫hans mėhlā 3.  Ha▫umai nāvai nāl viroḏẖ hai ḏu▫e na vasėh ik ṯẖā▫e.  Ha▫umai vicẖ sevā na hova▫ī ṯā man birthā jā▫e. ||1||

 

Composition of the third Guru in Raga Vaddhans (Haumai) ego (virodh-u = opposition) is in conflict (naal-i) with (naavai/naam) Divine virtues; (duey) the two cannot (vasah-i) dwell at (ik tthaaey) one place, i.e. unless ego leaves, Naam cannot enter the mind.

Being (vich-i) in ego, (sevay) service cannot (hovaee) be performed, i.e. an egoist ignores Divine commands, and his/her (man-u) soul (jaaey) departs from the world (birtha = empty handed) without achieving the goal of uniting with the Creator. 1.

 

ਹਰਿ ਚੇਤਿ ਮਨ ਮੇਰੇ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਹੁਕਮੁ ਮੰਨਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਤਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥ ਰਹਾਉ ॥

Har cẖeṯ man mere ṯū gur kā sabaḏ kamā▫e.  Hukam manėh ṯā har milai ṯā vicẖahu ha▫umai jā▫e. Rahā▫o.

 

O (meyrey) my (man) mind, the guru guides to (cheyt-i) remember and obey commands of (har-i) the Almighty, (kamaaey) by complying with (sabad-u = word) guidance of the guru.

If one (ma’nnah-i = accepts) obeys (hukam-u) Divine commands, (ta) then s/he (milai) finds the Almighty within, and (ta) then (haumai) ego (jaaey) leaves (vichah-u = from within) from the mind.

(Rahaau) dwell on this and contemplate.

 

ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥ ਹਉਮੈ ਵਡਾ ਗੁਬਾਰੁ ਹੈ ਹਉਮੈ ਵਿਚਿ ਬੁਝਿ ਨ ਸਕੈ ਕੋਇ ॥੨॥

Ha▫umai sabẖ sarīr hai ha▫umai opaṯ ho▫e.  Ha▫umai vadā gubār hai ha▫umai vicẖ bujẖ na sakai ko▫e. ||2||

 

But (haumai) ego is present in every (sareer-u) body/mind; ego (hoey = happened) came with (opat-i) creation.

Ego is (vaddaa) great (gubaar) darkness; when (vich-i) present within, (na koey) no one (sakai) can (bujh-i) recognize the Master there. 2.

 

ਹਉਮੈ ਵਿਚਿ ਭਗਤਿ ਨ ਹੋਵਈ ਹੁਕਮੁ ਨ ਬੁਝਿਆ ਜਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਜੀਉ ਬੰਧੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥

Ha▫umai vicẖ bẖagaṯ na hova▫ī hukam na bujẖi▫ā jā▫e.  Ha▫umai vicẖ jī▫o banḏẖ hai nām na vasai man ā▫e. ||3||

 

(Bhagat-i = devotion) living by Divine virtues and commands (na hovai) is not possible (vich-i) in ego, because (hukam-u) commands (na jaaey) cannot (bujhia) be recognized by the mind.

In ego, (jeeo = soul) the mind is in its (bandh-u = bondage) grip, and Naam cannot (aaey) come to (vasai) abide in it. 3.

 

ਨਾਨਕ ਸਤਗੁਰਿ ਮਿਲਿਐ ਹਉਮੈ ਗਈ ਤਾ ਸਚੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਸਚੁ ਕਮਾਵੈ ਸਚਿ ਰਹੈ ਸਚੇ ਸੇਵਿ ਸਮਾਇ ॥੪॥੯॥੧੨॥

Nānak saṯgur mili▫ai ha▫umai ga▫ī ṯā sacẖ vasi▫ā man ā▫e.  Sacẖ kamāvai sacẖ rahai sacẖe sev samā▫e. ||4||9||12||

 

Says the third Nanak: When (satigur-i) the true guru is (miliaai) found, (haumai) ego (gaee) departs and (sach-u) the Eternal (aaey) comes to (vasiaa) abide (man-i) in the mind, i.e. one becomes aware of Naam.

One then (kamaavai) imbibes (sach-u = truth) virtues and commands of the Eternal; and (rahai) remains (samaaey) absorbed (sach-i) in the Eternal (sev-iy = service) by carrying out commands of (sachey) the Eternal Master. 4. 9. 12.

 

 

 

 

 

 

 

 

 

 

+—-