SGGS pp 109-111, Rag Majh Astpadia (M: 1 – 1, M: 3 – 2).
ਰਾਗੁ ਮਾਝ ਅਸਟਪਦੀਆ ਮਹਲਾ ੧ ਘਰੁ ੧
Rāg mājẖ asatpaḏī▫ā mėhlā 1 gẖar 1
Composition of eight verses of the first Guru in Rag Majh to be sung in the first clef (beat).
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
Invoking the One all pervasive God who may be known by the grace of the true guru.
ਸਬਦਿ ਰੰਗਾਏ ਹੁਕਮਿ ਸਬਾਏ ॥ ਸਚੀ ਦਰਗਹ ਮਹਲਿ ਬੁਲਾਏ ॥ ਸਚੇ ਦੀਨ ਦਇਆਲ ਮੇਰੇ ਸਾਹਿਬਾ ਸਚੇ ਮਨੁ ਪਤੀਆਵਣਿਆ ॥੧॥
Sabaḏ rangā▫e hukam sabā▫e. Sacẖī ḏargėh mahal bulā▫e. Sacẖe ḏīn ḏa▫i▫āl mere sāhibā sacẖe man paṯī▫āvaṇi▫ā. ||1||
(Hukam) Divine commands are understood through the guru’s Shabad; those who do and obey, get to God’s (Dargah) presence.
It is the compassion and kindness of eternal Master that makes the mind (Patiaavnia) responsive to Hukam. 1.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਗੁਰਮਤੀ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī sabaḏ suhāvaṇi▫ā. Amriṯ nām saḏā sukẖ▫ḏāṯa gurmaṯī man vasāvaṇi▫ā. ||1|| rahā▫o
I ever adore the guru’s delightful Shabad; it enables Naam, the source of all comforts to abide in the mind. 1.
Pause and contemplate.
ਨਾ ਕੋ ਮੇਰਾ ਹਉ ਕਿਸੁ ਕੇਰਾ ॥ ਸਾਚਾ ਠਾਕੁਰੁ ਤ੍ਰਿਭਵਣਿ ਮੇਰਾ ॥ ਹਉਮੈ ਕਰਿ ਕਰਿ ਜਾਇ ਘਣੇਰੀ ਕਰਿ ਅਵਗਣ ਪਛੋਤਾਵਣਿਆ ॥੨॥
Nā ko merā ha▫o kis kerā. Sācẖā ṯẖākur ṯaribẖavaṇ merā. Ha▫umai kar kar jā▫e gẖaṇerī kar avgaṇ pacẖẖoṯāvaṇi▫ā. ||2||
No one belongs to me, and I belong to no mortal but to the Master of (Tribhavan) the universe.
Plenty of people live in ego and die, repenting their (Avgun) misdeeds and not belonging to God. 2
ਹੁਕਮੁ ਪਛਾਣੈ ਸੁ ਹਰਿ ਗੁਣ ਵਖਾਣੈ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਨੀਸਾਣੈ ॥ ਸਭਨਾ ਕਾ ਦਰਿ ਲੇਖਾ ਸਚੈ ਛੂਟਸਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੩॥
Hukam pacẖẖāṇai so har guṇ vakẖāṇai. Gur kai sabaḏ nām nīsāṇai. Sabẖnā kā ḏar lekẖā sacẖai cẖẖūtas nām suhāvaṇi▫ā. ||3||
Those who understand Hukam, live by Divine virtues; their sign is living by Naam learnt through the guru’s Shabad.
They are treated pleasantly when their deeds are evaluated by God. 3.
ਮਨਮੁਖੁ ਭੂਲਾ ਠਉਰੁ ਨ ਪਾਏ ॥ ਜਮ ਦਰਿ ਬਧਾ ਚੋਟਾ ਖਾਏ ॥ ਬਿਨੁ ਨਾਵੈ ਕੋ ਸੰਗਿ ਨ ਸਾਥੀ ਮੁਕਤੇ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੪॥
Manmukẖ bẖūlā ṯẖa▫ur na pā▫e. Jam ḏar baḏẖā cẖotā kẖā▫e. Bin nāvai ko sang na sāthī mukṯe nām ḏẖi▫āvaṇi▫ā. ||4||
A (Manmukh) self willed person gets no support; is (Jam dar badha) grabbed by the messengers of death and (Chota khaae) brutalized.
(Mukte) Release from them is possible only through Naam; no one can help. 4.
ਸਾਕਤ ਕੂੜੇ ਸਚੁ ਨ ਭਾਵੈ ॥ ਦੁਬਿਧਾ ਬਾਧਾ ਆਵੈ ਜਾਵੈ ॥ ਲਿਖਿਆ ਲੇਖੁ ਨ ਮੇਟੈ ਕੋਈ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਕਰਾਵਣਿਆ ॥੫॥
Sākaṯ kūṛe sacẖ na bẖāvai. Ḏubiḏẖā bāḏẖā āvai jāvai. Likẖi▫ā lekẖ na metai ko▫ī gurmukẖ mukaṯ karāvaṇi▫ā. ||5||
(Saakat) one in denial of God does not like the path of truth; caught in duality s/he keep reincarnating.
This is the consequence of past deeds which no one can erase; release from these is possible through the guru’s teachings. 5.
Note*: The next two verses use the term ਪੇਈਅੜੈ (Peiarai) parental home, abode of the bride before marriage. She needs to learn what would make her life after marriage happy. This is used as a metaphor for the soul acting in life such as to please God and ultimately be accepted for merger with God.
ਪੇਈਅੜੈ ਪਿਰੁ ਜਾਤੋ ਨਾਹੀ ॥ ਝੂਠਿ ਵਿਛੁੰਨੀ ਰੋਵੈ ਧਾਹੀ ॥ ਅਵਗਣਿ ਮੁਠੀ ਮਹਲੁ ਨ ਪਾਏ ਅਵਗਣ ਗੁਣਿ ਬਖਸਾਵਣਿਆ ॥੬॥
Pe▫ī▫aṛai pir jāṯo nāhī. Jẖūṯẖ vicẖẖunnī rovai ḏẖāhī. Avgaṇ muṯẖī mahal na pā▫e avgaṇ guṇ bakẖsāvaṇi▫ā. ||6||
The soul that is indifferent towards God stays separated from God and wails violently.
Lured by vices it remains caught in them, but can be forgiven if it emulates virtues. 6.
ਪੇਈਅੜੈ ਜਿਨਿ ਜਾਤਾ ਪਿਆਰਾ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਤੁ ਬੀਚਾਰਾ ॥ ਆਵਣੁ ਜਾਣਾ ਠਾਕਿ ਰਹਾਏ ਸਚੈ ਨਾਮਿ ਸਮਾਵਣਿਆ ॥੭॥
Pe▫ī▫aṛai jin jāṯā pi▫ārā. Gurmukẖ būjẖai ṯaṯ bīcẖārā. Āvaṇ jāṇā ṯẖāk rahā▫e sacẖai nām samāvaṇi▫ā. ||7||
One who is conscious of God in life, reflects on the guru’s teachings about (Tatt = essence) God.
Such a soul merges with God and ends the cycles of reincarnation. 7.
ਗੁਰਮੁਖਿ ਬੂਝੈ ਅਕਥੁ ਕਹਾਵੈ ॥ ਸਚੇ ਠਾਕੁਰ ਸਾਚੋ ਭਾਵੈ ॥ਨਾਨਕ ਸਚੁ ਕਹੈ ਬੇਨੰਤੀ ਸਚੁ ਮਿਲੈ ਗੁਣ ਗਾਵਣਿਆ ॥੮॥੧॥
Gurmukẖ būjẖai akath kahāvai. Sacẖe ṯẖākur sācẖo bẖāvai. Nānak sacẖ kahai benanṯī sacẖ milai guṇ gāvaṇi▫ā. ||8||1||
From the guru one understands the Master who is otherwise indescribable;
Such a person lives by truth and is liked by the Eternal.
It is my submission says Nanak; God is found by singing and emulating virtues. 8. 1.
Note: There is only one Ashtpadi of the first Guru in Rag Majh. Those of the third Guru follow.
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ਮਾਝ ਮਹਲਾ ੩ ਘਰੁ ੧ ॥
Mājẖ mėhlā 3 gẖar 1.
Bani of the third Guru in Rag Majh to be sung in the first clef (beat).
ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਚਿਤੁ ਲਾਏ ॥ ਹਉਮੈ ਮਾਰਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਵਣਿਆ ॥੧॥
Karam hovai saṯgurū milā▫e. Sevā suraṯ sabaḏ cẖiṯ lā▫e. Ha▫umai mār saḏā sukẖ pā▫i▫ā mā▫i▫ā moh cẖukāvaṇi▫ā. ||1||
It is with Divine grace that one finds the guru; and obeys the word with body and mind.
Further, by ending attachment to (Maaia) things transitory, one gives up ego and attains lasting peace. 1.
Page 110
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਸਤਿਗੁਰ ਕੈ ਬਲਿਹਾਰਣਿਆ ॥ ਗੁਰਮਤੀ ਪਰਗਾਸੁ ਹੋਆ ਜੀ ਅਨਦਿਨੁ ਹਰਿ ਗੁਣ ਗਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī saṯgur kai balihārṇi▫ā. Gurmaṯī pargās ho▫ā jī an▫ḏin har guṇ gāvaṇi▫ā. ||1|| rahā▫o.
I ever adore the guru with whose enlightenment I remember and emulate God’s virtues. 1.
Pause and contemplate.
ਤਨੁ ਮਨੁ ਖੋਜੇ ਤਾ ਨਾਉ ਪਾਏ ॥ ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ ਗੁਰ ਕੀ ਬਾਣੀ ਅਨਦਿਨੁ ਗਾਵੈ ਸਹਜੇ ਭਗਤਿ ਕਰਾਵਣਿਆ ॥੨॥
Ŧan man kẖoje ṯā nā▫o pā▫e. Ḏẖāvaṯ rākẖai ṯẖāk rahā▫e. Gur kī baṇī an▫ḏin gāvai sėhje bẖagaṯ karāvaṇi▫ā. ||2||
Divine virtues are understood by looking within the body/mind; it helps control the wandering mind.
One then ever reflects on the guru’s word and engages in devotional service naturally. 2.
Note*: The next verse uses the expression ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ (Nau davaaje dasva mukta) meaning there are nine openings in the body but salvation comes through the tenth. The nine openings are two eyes, two ears, two nostrils, the mouth, the urinary outlet and the anus. The tenth gate is the metaphorical opening to the mind. Its being opened represents an exalted spiritual state of self-realization.
ਇਸੁ ਕਾਇਆ ਅੰਦਰਿ ਵਸਤੁ ਅਸੰਖਾ ॥ ਗੁਰਮੁਖਿ ਸਾਚੁ ਮਿਲੈ ਤਾ ਵੇਖਾ ॥ ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੩॥
Is kā▫i▫ā anḏar vasaṯ asankẖā. Gurmukẖ sācẖ milai ṯā vekẖā. Na▫o ḏarvāje ḏasvai mukṯā anhaḏ sabaḏ vajāvaṇi▫ā. ||3||
The body has countless potentials; they are realized when one leans the truth about them from the guru.
By (controlling the nine sensory organs) overcoming temptations, one gets to the (tenth gate) exalted spiritual state whereby the (Anhad) continuous celestial sound is heard (communication established with the Divine), leading to release from bondage of vices, and merger with God. 3.
ਸਚਾ ਸਾਹਿਬੁ ਸਚੀ ਨਾਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਈ ॥ ਅਨਦਿਨੁ ਸਦਾ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਦਰਿ ਸਚੈ ਸੋਝੀ ਪਾਵਣਿਆ ॥੪॥
Sacẖā sāhib sacẖī nā▫ī. Gur parsādī man vasā▫ī. An▫ḏin saḏā rahai rang rāṯā ḏar sacẖai sojẖī pāvṇi▫ā. ||4||
The Master is Eternal and so are Divine virtues; they abide in the mind by the guru’s grace.
If the mind remains imbued in the virtues, it obtains awareness of the eternal Master. 4.
ਪਾਪ ਪੁੰਨ ਕੀ ਸਾਰ ਨ ਜਾਣੀ ॥ ਦੂਜੈ ਲਾਗੀ ਭਰਮਿ ਭੁਲਾਣੀ ॥ ਅਗਿਆਨੀ ਅੰਧਾ ਮਗੁ ਨ ਜਾਣੈ ਫਿਰਿ ਫਿਰਿ ਆਵਣ ਜਾਵਣਿਆ ॥੫॥
Pāp punn kī sār na jāṇī. Ḏūjai lāgī bẖaram bẖulāṇī. Agi▫ānī anḏẖā mag na jāṇai fir fir āvaṇ jāvaṇi▫ā. ||5||
One who does not distinguish right from wrong is caught in duality and wanders in delusion.
In ignorance s/he does not follow the right path and keeps reincarnating repeatedly. 5.
ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ॥ ਹਉਮੈ ਮੇਰਾ ਠਾਕਿ ਰਹਾਇਆ ॥ ਗੁਰ ਸਾਖੀ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ਬਜਰ ਕਪਾਟ ਖੁਲਾਵਣਿਆ ॥੬॥
Gur sevā ṯe saḏā sukẖ pā▫i▫ā. Ha▫umai merā ṯẖāk rahā▫i▫ā. Gur sākẖī miti▫ā anḏẖi▫ārā bajar kapāt kẖulāvaṇi▫ā. ||6||
Obedience to the guru brings lasting peace; one learns to kill ego, end attachments and control the mind.
The guru’s teaching banishes ignorance and the (Bajar Kapaat) tough (tenth) gate to the mind opens to realize God within. 6.
ਹਉਮੈ ਮਾਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥ ਗੁਰ ਚਰਣੀ ਸਦਾ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਨਿਰਮਲ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੭॥
Ha▫umai mār man vasā▫i▫ā. Gur cẖarṇī saḏā cẖiṯ lā▫i▫ā. Gur kirpā ṯe man ṯan nirmal nirmal nām ḏẖi▫āvaṇi▫ā. ||7||
When we reflect on the guru’s teachings, ego goes and God abides in the mind.
The guru’s teachings purify the mind and body (thoughts and deeds), and we then live by the sacred Naam, Divine virtues. 7.
ਜੀਵਣੁ ਮਰਣਾ ਸਭੁ ਤੁਧੈ ਤਾਈ ॥ ਜਿਸੁ ਬਖਸੇ ਤਿਸੁ ਦੇ ਵਡਿਆਈ ॥ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇ ਸਦਾ ਤੂੰ ਜੰਮਣੁ ਮਰਣੁ ਸਵਾਰਣਿਆ ॥੮॥੧॥੨॥
Jīvaṇ marṇā sabẖ ṯuḏẖai ṯā▫ī. Jis bakẖse ṯis ḏe vadi▫ā▫ī. Nānak nām ḏẖi▫ā▫e saḏā ṯūʼn jamaṇ maraṇ savārṇi▫ā. ||8||1||2||
Life and death are in Your control, O God; those on whom You are kind, receive honor.
They ever remember Naam and make birth and death pleasant experiences. 8. 1. 2.
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ਮਾਝ ਮਹਲਾ ੩ ॥
Mājẖ mėhlā 3.
Bani of the third Guru in Rag Majh.
Note*: The first verse of this Shabad uses the term ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ (Gun kahi guni samaavnia) meaning ‘merging in the Virtuous by praising His/her virtues’. It occurs in the Bani of the third Guru a number of times. This is Simran (remembering God’s virtues) which is one of the two pillars of Sikh faith, the other being Seva or service. When we continuously remember virtues, we start loving them. Next we try to emulate them, thus becoming like the One being praised, and qualifying for merger with Him/her.
ਮੇਰਾ ਪ੍ਰਭੁ ਨਿਰਮਲੁ ਅਗਮ ਅਪਾਰਾ ॥ ਬਿਨੁ ਤਕੜੀ ਤੋਲੈ ਸੰਸਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥
Merā parabẖ nirmal agam apārā. Bin ṯakṛī ṯolai sansārā. Gurmukẖ hovai so▫ī būjẖai guṇ kahi guṇī samāvaṇi▫ā. ||1||
God is impeccable, unapproachable and infinite; evaluates the creatures (Bin Takri = without a weighing scale) not physically but spiritually.
One who understands this from the guru; (does not look for a physical deity but) recounts and emulates virtues to merge with the praiseworthy Creator. 1.
ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਵਣਿਆ ॥ ਜੋ ਸਚਿ ਲਾਗੇ ਸੇ ਅਨਦਿਨੁ ਜਾਗੇ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ ॥ ੧॥ ਰਹਾਉ ॥
Ha▫o vārī jī▫o vārī har kā nām man vasāvaṇi▫ā. Jo sacẖ lāge se an▫ḏin jāge ḏar sacẖai sobẖā pāvṇi▫ā. ||1|| rahā▫o.
I adore those in whose mind God abides; because those devoted to the Eternal are ever alert against temptations; they receive honor with God. 1.
Pause and contemplate.
ਆਪਿ ਸੁਣੈ ਤੈ ਆਪੇ ਵੇਖੈ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਲੇਖੈ ॥ ਆਪੇ ਲਾਇ ਲਏ ਸੋ ਲਾਗੈ ਗੁਰਮੁਖਿ ਸਚੁ ਕਮਾਵਣਿਆ ॥੨॥
Āp suṇai ṯai āpe vekẖai. Jis no naḏar kare so▫ī jan lekẖai. Āpe lā▫e la▫e so lāgai gurmukẖ sacẖ kamāvaṇi▫ā. ||2||
God listens to prayers and watches the deeds. Those whom God motivates live truthfully with the guru’s guidance. They receive (Nadar) grace and are accepted by God. 2.
ਜਿਸੁ ਆਪਿ ਭੁਲਾਏ ਸੁ ਕਿਥੈ ਹਥੁ ਪਾਏ ॥ ਪੂਰਬਿ ਲਿਖਿਆ ਸੁ ਮੇਟਣਾ ਨ ਜਾਏ ॥ ਜਿਨ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਸੇ ਵਡਭਾਗੀ ਪੂਰੈ ਕਰਮਿ ਮਿਲਾਵਣਿਆ ॥੩॥
Jis āp bẖulā▫e so kithai hath pā▫e. Pūrab likẖi▫ā so metṇā na jā▫e. Jin saṯgur mili▫ā se vadbẖāgī pūrai karam milāvaṇi▫ā. ||3||
Consequences of past deeds cannot be erased; based on these the Creator leads some astray; they have no one to guide.
But those who are fortunate find the guru, act on his teachings; and with Divine grace are united with God. 3.
Note*: The next two verses are a study in contrast of the the self-willed versus God-oriented.
ਪੇਈਅੜੈ ਧਨ ਅਨਦਿਨੁ ਸੁਤੀ ॥ ਕੰਤਿ ਵਿਸਾਰੀ ਅਵਗਣਿ ਮੁਤੀ ॥ ਅਨਦਿਨੁ ਸਦਾ ਫਿਰੈ ਬਿਲਲਾਦੀ ਬਿਨੁ ਪਿਰ ਨੀਦ ਨ ਪਾਵਣਿਆ ॥੪॥
Pe▫ī▫aṛai ḏẖan an▫ḏin suṯī. Kanṯ visārī avgaṇ muṯī. An▫ḏin saḏā firai billāḏī bin pir nīḏ na pāvṇi▫ā. ||4||
Literal meaning: While in the parental home the bride-to-be sleeps day and night. Forgetting the spouse, she remains engrossed in vices. She wails day after day and cannot get sleep in the absence of the spouse.
Spiritual message: The soul that is indifferent in this life is lured by vices and forgets God.
It wails as it ever wanders; it cannot attain peace until it unites with the Master. 4.
ਪੇਈਅੜੈ ਸੁਖਦਾਤਾ ਜਾਤਾ ॥ ਹਉਮੈ ਮਾਰਿ ਗੁਰ ਸਬਦਿ ਪਛਾਤਾ ॥ ਸੇਜ ਸੁਹਾਵੀ ਸਦਾ ਪਿਰੁ ਰਾਵੇ ਸਚੁ ਸੀਗਾਰੁ ਬਣਾਵਣਿਆ ॥੫॥
Pe▫ī▫aṛai sukẖ▫ḏāṯa jāṯā. Ha▫umai mār gur sabaḏ pacẖẖāṯā. Sej suhāvī saḏā pir rāve sacẖ sīgār baṇāvaṇi▫ā. ||5||
Literal meaning: The bride-to-be learns about the pleasant spouse-to-be when still in the parental home; she overcomes ego, follows the guru’s Shabad; wears the makeup of truth and has a pleasant experience of consummation with the husband
Spiritual message: The soul that thinks of God, the source of comforts; kills its ego and through the guru’s teachings finds God.
It adorns itself with truthful loving, is accepted and pleasantly merges with God. 5.
ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਉਪਾਏ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਤਿਸੁ ਗੁਰੂ ਮਿਲਾਏ ॥ ਕਿਲਬਿਖ ਕਾਟਿ ਸਦਾ ਜਨ ਨਿਰਮਲ ਦਰਿ ਸਚੈ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥੬॥
Lakẖ cẖa▫orāsīh jī▫a upā▫e. Jis no naḏar kare ṯis gurū milā▫e. Kilbikẖ kāt saḏā jan nirmal ḏar sacẖai nām suhāvaṇi▫ā. ||6||
There are 8.4 million life forms, but only those blessed with Divine grace find the guru;
They give up all wrongdoing, are purified and imbibe virtues that give a pleasant experience in God’s presence. 6.
ਲੇਖਾ ਮਾਗੈ ਤਾ ਕਿਨਿ ਦੀਐ ॥ ਸੁਖੁ ਨਾਹੀ ਫੁਨਿ ਦੂਐ ਤੀਐ ॥ ਆਪੇ ਬਖਸਿ ਲਏ ਪ੍ਰਭੁ ਸਾਚਾ ਆਪੇ ਬਖਸਿ ਮਿਲਾਵਣਿਆ ॥੭॥
Lekẖā māgai ṯā kin ḏī▫ai. Sukẖ nāhī fun ḏū▫ai ṯī▫ai. Āpe bakẖas la▫e parabẖ sācẖā āpe bakẖas milāvaṇi▫ā. ||7||
God asks for account of the creatures’ deeds, but no one can give; examination of the deeds can bring no relief because the mortals commit innumerable transgressions.
(We should pray to be forgiven) those who are forgiven and receive grace are accepted for union with God. 7.
ਆਪਿ ਕਰੇ ਤੈ ਆਪਿ ਕਰਾਏ ॥ ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥ ੮॥੨॥੩॥
Āp kare ṯai āp karā▫e. Pūre gur kai sabaḏ milā▫e. Nānak nām milai vadi▫ā▫ī āpe mel milāvaṇi▫ā. ||8||2||3||
The creatures do nothing by themselves; every thing is done by or caused to be done by God.
Those who live by the guru’s teachings find God.
They live by (Naam) emulation of virtues and are accepted for union. 8. 2. 3.
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