SGGS pp 160-162, Gaurri M: 3, (28-33).

 

 

Note: The first verse of this Shabad uses the term ਮਾਰਣੁ (Maaran) meaning a softening agent like some spice in food. It is used here as metaphor for something that would cause to heart/mind dissolve the ego.

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਤੂੰ ਅਕਥੁ ਕਿਉ ਕਥਿਆ ਜਾਹਿ ॥ ਗੁਰ ਸਬਦੁ ਮਾਰਣੁ ਮਨ ਮਾਹਿ ਸਮਾਹਿ ॥ ਤੇਰੇ ਗੁਣ ਅਨੇਕ ਕੀਮਤਿ ਨਹ ਪਾਹਿ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Ŧūʼn akath ki▫o kathi▫ā jāhi.   Gur sabaḏ māraṇ man māhi samāhi.   Ŧere guṇ anek kīmaṯ nah pāhi. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. O God, (toon) You are (akath-u) indescribable, and (kiau =how?) cannot (kathiaa jaah-i) be described. (Gur) the guru’s (sabad-u) word/teachings (maaran-u = killer) dissolve ego, then the Almighty (samaah-i) abides (maah-i) in (man) mind

Otherwise, your (gun) virtues are (aneyk) innumerable and no one can (paaey) put (keemat-i) price on them, i.e. cannot understand them – without the guru. 1.

 

ਜਿਸ ਕੀ ਬਾਣੀ ਤਿਸੁ ਮਾਹਿ ਸਮਾਣੀ ॥ ਤੇਰੀ ਅਕਥ ਕਥਾ ਗੁਰ ਸਬਦਿ ਵਖਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Jis kī baṇī ṯis māhi samāṇī.   Ŧerī akath kathā gur sabaḏ vakẖāṇī. ||1|| rahā▫o.

 

The Almighty (jis ki) whose power (baani) construction/this creation functions, that power (samaani) is contained (maah-i) in (tis-u = that) the Creator. O Almighty, (teyri) Your (akath) indescribable (kathaa) description, i.e. powers (vakhaani = told) are known (sabad-i = with the word) with guidance of (gur) the guru. 1.

(Rahaau) pause here and reflect.

 

ਜਹ ਸਤਿਗੁਰੁ ਤਹ ਸਤਸੰਗਤਿ ਬਣਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਸਹਜੇ ਹਰਿ ਗੁਣ ਗਾਈ ॥ ਜਹ ਸਤਿਗੁਰੁ ਤਹਾ ਹਉਮੈ ਸਬਦਿ ਜਲਾਈ ॥੨॥

Jah saṯgur ṯah saṯsangaṯ baṇā▫ī.   Jah saṯgur sėhje har guṇ gā▫ī.   Jah saṯgur ṯahā ha▫umai sabaḏjalā▫ī. ||2||

 

(Jah) where (satigur-u) the true guru is present, (tah) there (satsangat-i) the congregation (banaaee) forms. (Jah) where (satigur-u) the true guru is present (gun) virtues of (har-i) the Almighty are (gaaee = sung) praised (sahjey = naturally) all the time.

(Jah) where (satigur-u) the true guru is present (tahaa) there (haumai) ego (jalaaee = burnt0 dissolved (sabad-I = with the word) with obedience to the Almighty. 2.

 

ਗੁਰਮੁਖਿ ਸੇਵਾ ਮਹਲੀ ਥਾਉ ਪਾਏ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਹਰਿ ਨਾਮੁ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੩॥

Gurmukẖ sevā mahlī thā▫o pā▫e.   Gurmukẖ anṯar har nām vasā▫e.   Gurmukẖ bẖagaṯ har nām samā▫e. ||3||

 

One, (paaey) gets (paaey = finds, tthau = place) is admitted (mahli) to the mansion, i.e. is accepted for merger with God.

One (vasaaey = causes to dwell) keeps (naam-u) commands (har-i) of the Almighty (antar-I = within) in mind (gurmukh-i) with the guru’s guidance.

(Bhagat-i) the devotee (samaaey) remains absorbed in obedience of (Naam of the Almighty, (gurmukh-i) with the guru’s guidance. 3

 

ਆਪੇ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥ ਪੂਰੇ ਸਤਿਗੁਰ ਸਿਉ ਲਗੈ ਪਿਆਰੁ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਤਿਨ ਕਉ ਜੈਕਾਰੁ ॥ ੪॥੮॥੨੮॥

Āpe ḏāṯ kare ḏāṯār.   Pūre saṯgur si▫o lagai pi▫ār.   Nānak nām raṯe ṯin ka▫o jaikār. ||4||8||28||

 

When (daataar-u = giver) the benevolent Almighty (aapey) IT-self (karey = makes, daat-I = benediction) bestows grace, then one finds, and (lagai) develops (piaar-u) love/obedience (siau) with, (poorey) true (satigur) true guru.

Those who follow the guru and (ratey) are imbued with love/obedience to Naam, (jaikaar-u) praise (kau) to (tin) them, says third Nanak. 4. 8. 28.

 

———————————–

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਏਕਸੁ ਤੇ ਸਭਿ ਰੂਪ ਹਹਿ ਰੰਗਾ ॥ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਸਭਿ ਸਹਲੰਗਾ ॥ ਭਿੰਨ ਭਿੰਨ ਵੇਖੈ ਹਰਿ ਪ੍ਰਭੁ ਰੰਗਾ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.

Ėkas ṯe sabẖ rūp hėh rangā.   Pa▫uṇ pāṇī baisanṯar sabẖ sahlangā.   Bẖinn bẖinn vekẖai har parabẖrangā. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Sabh-i) all (roop = forms. Ranga = colours) forms and their characteristics (hah-i) are created (tey) by (eykas-u) the One Creator. (Sabh-i) all bodies are made of (Paun-u) air (paani) water, (baisantar-u) air with clay and space (sahlanga) put together; (har-i) the Almighty (prabh-u) Master (veykhai) watches.

/takes care of creatures of (bhinn bhinn) different types according to roles allotted to them. 1.

 

ਏਕੁ ਅਚਰਜੁ ਏਕੋ ਹੈ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵੀਚਾਰੇ ਵਿਰਲਾ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Ėk acẖraj eko hai so▫ī.   Gurmukẖ vīcẖāre virlā ko▫ī. ||1|| rahā▫o.

 

(Eyk-u = one) the wonder is that (eyko = one) the same (soee = that) Creator is present in creatures of different types. (Koee) some (virla) rare person (veechaarey = reflects) understands this (gurmukh-i) with the guru’s guidance. 1.

(Rahaau) pause here and reflect.

 

ਸਹਜਿ ਭਵੈ ਪ੍ਰਭੁ ਸਭਨੀ ਥਾਈ ॥ ਕਹਾ ਗੁਪਤੁ ਪ੍ਰਗਟੁ ਪ੍ਰਭਿ ਬਣਤ ਬਣਾਈ ॥ ਆਪੇ ਸੁਤਿਆ ਦੇਇ ਜਗਾਈ ॥੨॥

Sahj bẖavai parabẖ sabẖnī thā▫ī.   Kahā gupaṯ pargat parabẖ baṇaṯ baṇā▫ī.   Āpe suṯi▫ā ḏe▫e jagā▫ī. ||2||

 

The Creator (bhavai = moves about) is present everywhere (sahj) naturally. (Kahaa) somewhere (gupat-u) hidden and somewhere (pragatt-u) manifest; (prabh-i) the Almighty has (banaaee) made this (banat = happening) play. (jagaaee) wakes up and (dey-i) gives awareness to some (sutiaa = asleep) without effort (Aapey) IT-self, i.e. with Divine grace. 2

 

ਤਿਸ ਕੀ ਕੀਮਤਿ ਕਿਨੈ ਨ ਹੋਈ ॥ ਕਹਿ ਕਹਿ ਕਥਨੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਵੈ ਬੂਝੈ ਹਰਿ ਸੋਈ ॥੩॥

Ŧis kī kīmaṯ kinai na ho▫ī.   Kahi kahi kathan kahai sabẖ ko▫ī.   Gur sabaḏ samāvai būjẖai har so▫ī. ||3||

 

(Keemat-i = price) measure (ki) of (tis = that) the Almighty (na hoee) cannot be done (kinai) by anyone. However (sabh-u koee) everyone (kahai = says) gives (kathan-u) description and (kahai kahai) keeps talking about it.

But one (samaavai) is absorbed (sabad-i = in the word) in following teachings of the guru (boojhai) understands virtues and commands of (har-i) the Almighty. 3.

 

ਸੁਣਿ ਸੁਣਿ ਵੇਖੈ ਸਬਦਿ ਮਿਲਾਏ ॥ ਵਡੀ ਵਡਿਆਈ ਗੁਰ ਸੇਵਾ ਤੇ ਪਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੪॥੯॥੨੯॥

Suṇ suṇ vekẖai sabaḏ milā▫e.   vadī vadi▫ā▫ī gur sevā ṯe pā▫e.   Nānak nām raṯe har nām samā▫e. ||4||9||29||

 

The Almighty (sun-i sun-i) hears and (veykhai) watches everyone; and (milaaey = causes to meet) unites (sabad-i = with the word) through obedience to Naam/Divine commands. One (paaey) obtains this (vaddi) great (vaddiaaee) glory (tey) with (seyva = service) obedience to (gur) the guru.

Those (ratey) imbued (naam-i) with Almighty’s love (samaaey = absorbed) conform to Naam/commands of (har-i) the Almighty, says third Nanak. 4. 9. 29.

 

———————————–

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖਿ ਸੂਤਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਜਾਗੇ ਗੁਣ ਗਿਆਨ ਬੀਚਾਰਿ ॥ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨ ਨਾਮ ਪਿਆਰਿ ॥ ੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.  Manmukẖ sūṯā mā▫i▫ā mohi pi▫ār.   Gurmukẖ jāge guṇ gi▫ān bīcẖār.   Se jan jāge jin nām pi▫ār. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Manmukh-i) a self-willed person remains (soota = asleep) inebriated (piaar-i) with love for/being engrossed in objects of (moh-i) of allurements in (Maaia) the world-play. On the other hand, (gurmukh-i) those who follow the guru (beechaar-i) reflect on (giaan) awareness of Naam (jaagey = awake) remain alert to avoid vices.

(Sey) those (jan) persons who are imbued (piaar-i) with love of Naam, (jaagey = awake) remain alert to both vices and Divine commands. 1.

 

ਸਹਜੇ ਜਾਗੈ ਸਵੈ ਨ ਕੋਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਬੂਝੈ ਜਨੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Sėhje jāgai savai na ko▫e.   Pūre gur ṯe būjẖai jan ko▫e. ||1|| rahā▫o.

 

 

(Na koey) no one who follows the guru (jaagai = awakens) remains alert (sahje) effortlessly and never (savai = sleeps) neglects vigilance. 1

(Rahaau) pause here and reflect.

 

ਅਸੰਤੁ ਅਨਾੜੀ ਕਦੇ ਨ ਬੂਝੈ ॥ ਕਥਨੀ ਕਰੇ ਤੈ ਮਾਇਆ ਨਾਲਿ ਲੂਝੈ ॥ ਅੰਧੁ ਅਗਿਆਨੀ ਕਦੇ ਨ ਸੀਝੈ ॥੨॥

Asanṯ anāṛī kaḏe na būjẖai.   Kathnī kare ṯai mā▫i▫ā nāl lūjẖai.   Anḏẖ agi▫ānī kaḏe na sījẖai. ||2||

 

But one who is (asant = opposite of a saint/seeker) does not want to learn, remains (anaarri) ignorant; s/he (Kathni = talking, karai = does) says words of wisdom but (loojhai) remains entangled with (maaiaa) the world-play; such (andh-u = blind) an utterly (agiaani) ignorant person can never (seejhai) succeed in overcoming vices and getting to God. 2.

 

ਇਸੁ ਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮਿ ਨਿਸਤਾਰਾ ॥ ਵਿਰਲਾ ਕੋ ਪਾਏ ਗੁਰ ਸਬਦਿ ਵੀਚਾਰਾ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਉਧਾਰਾ ॥੩॥

Is jug mėh rām nām nisṯārā.   virlā ko pā▫e gur sabaḏ vīcẖārā.   Āp ṯarai sagle kul uḏẖārā. ||3||

 

(Mah-i) in (is-u = this) the present age of conflicts, one obtains (nistaara) freedom from temptations by obeying (naam-i) Naam/commands of (raam) the Almighty. However (ko) some (virla) rare person (paaey) obtains awareness of Namm (veechaaraa = reflection) understanding (sabad-i = word of) teachings of (gur) the guru.

Such a person (aap-i) him/her-self (tarai = swims) overcomes vices and (udhaara = raises) brings good name to his/her (kul) lineage. 3.

 

Page 161

 

Note: The next verse mentions ਕਲਿਜੁਗ (Kal-i Jug) meaning the Age of conflict, the last of the four ages according to Hindu mythology, the first three being Sat Jug, Tryeta Jug and Duaapar Jug. According to Hindu thought characteristics of the people change with these ages. Kali Jug is about lack of truthfulness and lawlessness. Gurmat does not endorse this and says it represents personal characteristics and not those of time. This is brought out in this Verse by saying that Kali Jug is born in the family of an outcast.

 

ਇਸੁ ਕਲਿਜੁਗ ਮਹਿ ਕਰਮ ਧਰਮੁ ਨ ਕੋਈ ॥ ਕਲੀ ਕਾ ਜਨਮੁ ਚੰਡਾਲ ਕੈ ਘਰਿ ਹੋਈ ॥ ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਕੋ ਮੁਕਤਿ ਨ ਹੋਈ ॥੪॥੧੦॥੩੦॥

Is kalijug mėh karam ḏẖaram na ko▫ī.   Kalī kā janam cẖandāl kai gẖar ho▫ī.   Nānak nām binā ko mukaṯna ho▫ī. ||4||10||30||

 

(Mah-i) in (is-u) this (kalijug) age of conflict, there is (na koee = not any) no one performs (dharam) righteous (karam) deeds. (Kalee) Kaliyug (janam hoee) is born (ghar-i) in the house of, i.e. is the state, (kai) of (chanddaal = outcast) lawlessness.

(Ko na) no one (hoee) is (mukat-i) liberated from this state (binaa) without conforming to (naam) virtues and commands of (raam) the Almighty, says third Nanak. 4. 10. 30.

 

 

(Karam dharam) rituals are not for this age/ such people. Says Nanak: no one can get (Mukti) freedom from vices (Naam bina = without Naam) but through imbibing virtues. 4. 10. 30.

 

———————————-

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਸਚਾ ਅਮਰੁ ਸਚਾ ਪਾਤਿਸਾਹੁ ॥ ਮਨਿ ਸਾਚੈ ਰਾਤੇ ਹਰਿ ਵੇਪਰਵਾਹੁ ॥ ਸਚੈ ਮਹਲਿ ਸਚਿ ਨਾਮਿ ਸਮਾਹੁ ॥੧॥

Ga▫oṛī mėhlā 3 gu▫ārerī. Sacẖā amar sacẖā pāṯisāhu.   Man sācẖai rāṯe har veparvāhu.   Sacẖai mahal sacẖ nām samāhu. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Amar-u) authority of (sachaa) the Eternal (paatisaah-u = emperor) Sovereign Master is (sachaa = true) inviolable.

If one’s (man-i) mind is (raatey) imbued with love/obedience of (veypavaa-u = carefree) the highest (saachai) Eternal Master; s/he (samaah-u) remains absorbed in obedience (naam-i) of Naam, and admitted (mahal-i = to palace) abode (sachai) of the Eternal, i.e. merges with the Almighty. 1.

 

ਸੁਣਿ ਮਨ ਮੇਰੇ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਰਾਮ ਜਪਹੁ ਭਵਜਲੁ ਉਤਰਹੁ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥

Suṇ man mere sabaḏ vīcẖār.   Rām japahu bẖavjal uṯarahu pār. ||1|| rahā▫o.

 

O (meyrey) my (man-i) mind, (sun-i) listen to and (veechaar-i) understand (sabad-u = word) the guru’s teachings; (japah-u) remember and emulate Divine virtues, and thus (utrah-u) land (paar-i) on far bank of (bhavjal) get across the world ocean of temptations. 1.

(Rahaau) pause here and reflect.

 

Note*: The next verse explains two important aspects, which result from forgetting the purpose of life and going astray. According to Gurmat the purpose of life is to sincerely perform the role in life and attain union with the Creator

 

ਭਰਮੇ ਆਵੈ ਭਰਮੇ ਜਾਇ ॥ ਇਹੁ ਜਗੁ ਜਨਮਿਆ ਦੂਜੈ ਭਾਇ ॥ ਮਨਮੁਖਿ ਨ ਚੇਤੈ ਆਵੈ ਜਾਇ ॥੨॥

Bẖarme āvai bẖarme jā▫e.   Ih jag janmi▫ā ḏūjai bẖā▫e.   Manmukẖ na cẖeṯai āvai jā▫e. ||2||

 

One (aavai = comes) is born because (bharmey) of straying from Naam and (jaaey) dies (bharmey) straying, i.e. not making use of human birth to obey Naam. (Ih-u) this (jag-u = world) creature (janmiaa) is born because of (doojai) other (bhaaey) ideas, i.e. straying from Naam.

(Manmukh-i) a self-willed person, does not (cheytai) remain conscious of Naam and (aavai) comes and (jaaey) goes, i.e. remains in cycles of births and deaths. 2.

 

 

ਆਪਿ ਭੁਲਾ ਕਿ ਪ੍ਰਭਿ ਆਪਿ ਭੁਲਾਇਆ ॥ ਇਹੁ ਜੀਉ ਵਿਡਾਣੀ ਚਾਕਰੀ ਲਾਇਆ ॥ ਮਹਾ ਦੁਖੁ ਖਟੇ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥

Āp bẖulā kė parabẖ āp bẖulā▫i▫ā.   Ih jī▫o vidāṇī cẖākrī lā▫i▫ā.   Mahā ḏukẖ kẖate birthā janam gavā▫i▫ā. ||3||

 

Does the mortal (aap-i) him/her-self (bhula) go astray (k-i) or (prabh-i) the Almighty (aap-i) IT-self (bhulaaia) causes to stray; and (laaiaa) engage (ih-u) this (jeeau) creature in (chaakri) service (vidaani) of others, i.e. pursue other ideas.  As a result, s/he (khattey = earns) is afflicted (mahaa) the great (dukh-u) pain of remaining in cycles of reincarnation, and (gavaaiaa = lost) wastes (janam-u) human birth and. 3.

 

ਕਿਰਪਾ ਕਰਿ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ ਏਕੋ ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥

Kirpā kar saṯgurū milā▫e.   Ėko nām cẖeṯe vicẖahu bẖaram cẖukā▫e.   Nānak nām jape nā▫o na▫o niḏẖpā▫e. ||4||11||31||

 

When the Creator (kirpa kar-i) is kind (milaaey = causes to meet) leads to meet and follow (satiguru) the true guru; s/he (cheytey) remains conscious of Naam/Divine commands and (chukaaey = ends) dispels (bharam-u) delusion/other ideas (vichah-u) from within.

S/he (japey) remembers and obeys (naam-u) Divine commands and (paaey) finds (naau = naam) the Almighty (nau nidh-i = nine treasures) treasure of virtues, says third Nanak. 4. 11. 31.

 

——————————–

 

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਜਿਨਾ ਗੁਰਮੁਖਿ ਧਿਆਇਆ ਤਿਨ ਪੂਛਉ ਜਾਇ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਮਨੁ ਪਤੀਆਇ ॥ ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮੁ ਕਮਾਇ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Jinā gurmukẖ ḏẖi▫ā▫i▫ā ṯin pūcẖẖa▫o jā▫e.   Gur sevā ṯe man paṯī▫ā▫e.   Se ḏẖanvanṯ har nām kamā▫e.  Pūre gur ṯe sojẖī pā▫e. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. How to meditate on God? Let us (jaaey) go and (poochhau) ask those (jinaa) who (dhiaaiaa) pay attention to/obey Naam/Divine commands (gurmukh-i) with the guru’s guidance. They say (man-u) the mind (pateeaaey) feels satisfied by following the guru’s teachings. The wealth of money and property is left behind on death; (sey) those who (kamaaey = earn) receive the wealth of awareness of (naam-u) Divine commands are (dhanwant) wealthy. (Sojhi) understanding of Naam/Divine commands (paaey) is obtained (tey) from (gur) the guru. 1.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਹਰਿ ਘਾਲ ਥਾਇ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Har har nām japahu mere bẖā▫ī.   Gurmukẖ sevā har gẖāl thā▫e pā▫ī. ||1|| rahā▫o.

 

Ever (japah-u) remember and conform to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands, my brother. (Ghaal) efforts put (seyva = service) in obedience of (har-i) the Almighty (gurmukh-i) with the guru’s guidance is (paaee) put (thaaey)in place, i.e. approved by the Almighty. 1.

(Rahaau) pause here and reflect.

 

ਆਪੁ ਪਛਾਣੈ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਜੀਵਨ ਮੁਕਤਿ ਹਰਿ ਪਾਵੈ ਸੋਇ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਮਤਿ ਊਤਮ ਹੋਇ ॥ ਸਹਜੇ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੨॥

Āp pacẖẖāṇai man nirmal ho▫e.   Jīvan mukaṯ har pāvai so▫e.   Har guṇ gāvai maṯ ūṯam ho▫e.   Sėhje sahj samāvai so▫e. ||2||

 

The mind of one who (pachhaanai) understands (aap-u) the self, i.e. Naam within, (hoey) is (nirmal) purified. Such a person becomes (mukt-i) free of vices in (jeevan) life, (paavai) finds and (hari) the Almighty.

S/he (gaavai = sings) praises and emulates (gun) virtues of praises (hari) of the Almighty, and his/her (mat-i) thinking (hoey) becomes (ootam) exalted, i.e. free of vices; s/he (sahje) effortlessly (samaavai) remains absorbed (sahj-i) in poise. 2.

 

ਦੂਜੈ ਭਾਇ ਨ ਸੇਵਿਆ ਜਾਇ ॥ ਹਉਮੈ ਮਾਇਆ ਮਹਾ ਬਿਖੁ ਖਾਇ ॥ ਪੁਤਿ ਕੁਟੰਬਿ ਗ੍ਰਿਹਿ ਮੋਹਿਆ ਮਾਇ ॥ ਮਨਮੁਖਿ ਅੰਧਾ ਆਵੈ ਜਾਇ ॥੩॥

Ḏūjai bẖā▫e na sevi▫ā jā▫e.   Ha▫umai mā▫i▫ā mahā bikẖ kẖā▫e.   Puṯ kutamb garihi mohi▫ā mā▫e.  Manmukẖ anḏẖā āvai jā▫e. ||3||

 

The Almighty (na jaaey) cannot (seyviaa = served) obeyed with (doojai = other) other (bhaaey = love for) ideas in mind. One who acts under (maaiaa) the illusion that she can achieve results by (humai = ego) acting by self-will, (khaaey) eats (mahaa = great) the terrible (bikh-u) poison, i.e. commits vices and cannot have peace in life and cannot attain union with the Creator at the end of life.

S/he is (mohiaa = enticed) possessed by attachment to the world-play of (Put-i) children, (kuttamb-i) family and (grih-i) house/property.  Such (manmukh-i) self-willed person – is denied union with the Creator and (aavai = comes, jaaey = goes) remains in cycles of births and deaths. 3.

 

ਹਰਿ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਜਨੁ ਸੋਇ ॥ ਅਨਦਿਨੁ ਭਗਤਿ ਗੁਰ ਸਬਦੀ ਹੋਇ ॥ ਗੁਰਮਤਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਸਮਾਵੈ ਸੋਇ ॥੪॥੧੨॥ ੩੨॥

Har har nām ḏevai jan so▫e.   An▫ḏin bẖagaṯ gur sabḏī ho▫e.   Gurmaṯ virlā būjẖai ko▫e.   Nānak nām samāvai so▫e. ||4||12||32||

 

(Soey = that) the Creator IT-self (deyvai) gives awareness of (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine virtues and commands to (jan-u = servant) the seeker. (Bhagt-i) dedication (hoey) is (andin-u) ever practiced in (sabdi = with the word) guided by (gur) the guru. However, (koey) some (virla) a rare person (boojhai) understands the guru’s teachings. (Soey) such a person (samaavai) remains absorbed in conformance (naam-i) to Naam, says third Nanak. 4. 12. 32.

 

—————————————-

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਗੁਰ ਸੇਵਾ ਜੁਗ ਚਾਰੇ ਹੋਈ ॥ ਪੂਰਾ ਜਨੁ ਕਾਰ ਕਮਾਵੈ ਕੋਈ ॥ ਅਖੁਟੁ ਨਾਮ ਧਨੁ ਹਰਿ ਤੋਟਿ ਨ ਹੋਈ ॥ ਐਥੈ ਸਦਾ ਸੁਖੁ ਦਰਿ ਸੋਭਾ ਹੋਈ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Gur sevā jug cẖāre ho▫ī.   Pūrā jan kār kamāvai ko▫ī.   Akẖut nām ḏẖan har ṯot na ho▫ī.  Aithai saḏāsukẖ ḏar sobẖā ho▫ī. ||1||

 

Composition of the third Guru in Raga Gaurri Raagini Guareyri. (Gur seyva = service) the guru’s teachings have been sought and followed (jug chaare = in all four ages) through the ages; but only (koee) some rare (poora = perfect, jan-u = servant) sincere devotee (kamaavai) complies with (kaar = job) directions of the guru does that. (Dhan-u) the wealth of awareness of (har-i) Divine (naam) virtues and commands (akhutt-u) inexhaustible and is never (tott-i) falls short; One who relies on/conforms to Naam Divine (sadaa) ever (hoee) has (sukh-u) peace (aithai = here) in the world life and (sobha) receives glory (dar-i = in court) from God. 1.

 

ਏ ਮਨ ਮੇਰੇ ਭਰਮੁ ਨ ਕੀਜੈ ॥ ਗੁਰਮੁਖਿ ਸੇਵਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Ė man mere bẖaram na kījai.   Gurmukẖ sevā amriṯ ras pījai. ||1|| rahā▫o.

 

(Eey) o (meyrey) my (man) mind, do not (keejai = do) have any (bharam-u) delusion of getting peace in any other way. (Seyva = service) obey (gurmukh-i) directions of the guru and (peejai) drink (amrit) the life-giving elixir, i.e. conform to Naam. 1.

(Rahaau) pause here and reflect.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸੇ ਮਹਾਪੁਰਖ ਸੰਸਾਰੇ ॥ ਆਪਿ ਉਧਰੇ ਕੁਲ ਸਗਲ ਨਿਸਤਾਰੇ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਰਖਹਿ ਉਰ ਧਾਰੇ ॥ ਨਾਮਿ ਰਤੇ ਭਉਜਲ ਉਤਰਹਿ ਪਾਰੇ ॥੨॥

Saṯgur sevėh se mahā purakẖ sansāre.   Āp uḏẖre kul sagal nisṯāre.   Har kā nām rakẖėh ur ḏẖāre.  Nām raṯe bẖa▫ojal uṯrėh pāre. ||2||

 

(Sey) those who (seyvah-i = serve) follow (satigur-u) the true guru’s teachings in (sansaarey) this world (mahaapurakh) are exalted. They ever (Rakhe urdhaare) remember and emulate Divine virtues, they are (aap-i) themselves (udhrey) saved and (nistaarey) save (sagal) all their (kul) generations, i.e. bring good name to their ancestors.  Those (ratey) imbued (naam-i) with Divine virtues, – shun vices and (utrah-i) land on (paarey) far shore of (bhaujal) the world ocean, i.e. overcome vices and unite with the Almighty. 2.

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਸਦਾ ਮਨਿ ਦਾਸਾ ॥ ਹਉਮੈ ਮਾਰਿ ਕਮਲੁ ਪਰਗਾਸਾ ॥ ਅਨਹਦੁ ਵਾਜੈ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥ ਨਾਮਿ ਰਤੇ ਘਰ ਮਾਹਿ ਉਦਾਸਾ ॥੩॥

Saṯgur sevėh saḏā man ḏāsā.   Ha▫umai mār kamal pargāsā.   Anhaḏ vājai nij gẖar vāsā.   Nām raṯe gẖar māhi uḏāsā. ||3||

 

Those who (seyveyh-i) follow (satigur)) the true guru’s teachings (sadaa) ever are (daasaa = servants) humble (man-i) in mind. It (maar-i) kills (haumai) ego and their (kamau-u) mind lotus (pargaasaa) blossoms, i.e. God manifests.

Celestial music (vaajai) plays (anhad-i) incessantly within, i.e. connect with God and (vaasaa) stay in (nij) own (ghar-i) home, i.e. remain focussed on God without wavering. (Ratey) imbued (naam-i) with Naam, they remain (udaasaa) detached while (maah-i) in (ghar-i) the home, i.e. remain free of temptations. 3

 

ਸਤਿਗੁਰੁ ਸੇਵਹਿ ਤਿਨ ਕੀ ਸਚੀ ਬਾਣੀ ॥ ਜੁਗੁ ਜੁਗੁ ਭਗਤੀ ਆਖਿ ਵਖਾਣੀ ॥ ਅਨਦਿਨੁ ਜਪਹਿ ਹਰਿ ਸਾਰੰਗਪਾਣੀ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਨਿਹਕੇਵਲ ਨਿਰਬਾਣੀ ॥੪॥੧੩॥੩੩॥

Saṯgur sevėh ṯin kī sacẖī baṇī.   Jug jug bẖagṯī ākẖ vakẖāṇī.   An▫ḏin jāpėh har sārangpāṇī.   Nānak nām raṯe nihkeval nirbāṇī. ||4||13||33||

 

Those who (seyvah-i) follow (satigur-u) the true guru’s teachings, (Tin ki) their (baani = construction) words are, i.e. speak and conduct themselves by (sachi) Divine (baani) words/commands. (Bhagti) the devotees (aakh-i vakhaani) spoken and conduct themselves (jug-u jug-u) in every age.

They (andin-u = everyday) always (japah-i) remember and obey (har-i) the Almighty (saragpaani = provider of water to the rain bird) fulfiller of wishes.

Those (ratey) imbued (naam-i) with Naam are (nihkeyval nirbaani) free of temptations of the world-play, says third Nanak. 4. 13. 33.

 

 

 

SGGS pp 157-160, Gaurri M: 3, (21-27)

 

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ਚਉਪਦੇ ॥

Rāg ga▫oṛī gu▫ārerī  Mėhlā 3 cẖa▫upḏe.

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri, of four stanzas each

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

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

 

ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਮੇਲਾ ਹੋਈ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵੈ ਸੋਈ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਭ ਬਿਧਿ ਆਪੇ ਜਾਣੈ ॥ ਹੁਕਮੇ ਮੇਲੇ ਸਬਦਿ ਪਛਾਣੈ ॥੧॥

Gur mili▫ai har melā ho▫ī.   Āpe mel milāvai so▫ī.   Merā parabẖ sabẖ biḏẖ āpe jāṇai.   Hukme mele sabaḏ pacẖẖāṇai.

 

(Meyla) union with (har-i) the Almighty (hoee = happens) is attained (miliai) by meeting and following (gur) the guru. (Soee = that) the Almighty (aapey) IT-self (milaavai = causes to meet) leads to the guru.

(Prabh-u) the Master (meyra = my) of all (aapey) IT-self (jaanai) knows (sabh) every (bidh-i) method of union. The Almighty (meyley) leads the seeker to the guru (hukmey = by commands) with Divine grace, and s/he (pachhaanai) recognises the Almighty within (sabad-i = by the word) with the guru’s guidance. 1.

 

ਸਤਿਗੁਰ ਕੈ ਭਇ ਭ੍ਰਮੁ ਭਉ ਜਾਇ ॥ ਭੈ ਰਾਚੈ ਸਚ ਰੰਗਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Saṯgur kai bẖa▫e bẖaram bẖa▫o jā▫e.   Bẖai rācẖai sacẖ rang samā▫e. ||1|| rahā▫o.

 

(Bhram-u) straying from God’s commands and resultant (bhau) fear (jaaey = goes) is obviated with (bhaey = fear) obedience (kai) of (satigur) the true guru. One is then (raachai) imbued with (bhai) obedience (samaaey) remains absorbed (rang-i) in love of (sach = truth) the Almighty. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਮਨਿ ਵਸੈ ਸੁਭਾਇ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਭਾਰਾ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਸਬਦਿ ਸਾਲਾਹੈ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਬਖਸੇ ਬਖਸਣਹਾਰੁ ॥੨॥

Gur mili▫ai har man vasai subẖā▫e.   Merā parabẖ bẖārā kīmaṯ nahī pā▫e.   Sabaḏ salāhai anṯ na pārāvār.   Merā parabẖ bakẖse bakẖsaṇhār. ||2||

 

(Miliai) by finding (gur-i) the guru and following his teachings (har-i) the Almighty (subhaaey) intuitively (vasai) abides (man-i) in mind. (Prabh-u) the Almighty Master (meyra = my) of all is (bhaara = heavy) beyond measure, IT is not (paaey) found (keemat-i) at a price, i.e. is found by obedience and not offerings etc.

One cannot know (ant-u = limit) expanse of the Almighty has no (paraavaar) far or near end; and (salaahai) praise (sabad-i = with the word) with the guru’s guidance. (Prabh-u) the Almighty Master (meyra = my) of all is (bakhsanhaar-u) gracious and (bakhsey) graciously gives awareness. 2.

 

Note: The next two verses describe the stages in self-realization.

 

ਗੁਰਿ ਮਿਲਿਐ ਸਭ ਮਤਿ ਬੁਧਿ ਹੋਇ ॥ ਮਨਿ ਨਿਰਮਲਿ ਵਸੈ ਸਚੁ ਸੋਇ ॥ ਸਾਚਿ ਵਸਿਐ ਸਾਚੀ ਸਭ ਕਾਰ ॥ ਊਤਮ ਕਰਣੀ ਸਬਦ ਬੀਚਾਰ ॥੩॥

Gur mili▫ai sabẖ maṯ buḏẖ ho▫e.   Man nirmal vasai sacẖ so▫e.   Sācẖ vasi▫ai sācẖī sabẖ kār.   Ūṯam karṇī sabaḏ bīcẖār ||

 

(Miliai) by finding the guru and following his teachings:

 

(Sabh) all (mat-i) understanding and (budh-i) wisdom (hoey) is obtained.

(Man-i) with the mind (nirmal-i) cleansed, (sach-u) the Eternal (soey = that one) Almighty (vasai) abides in it, i.e one can experience the Infinite within. 

And, with (saach-i) the Eternal (vasiai) abiding in mind, (sabh) all (kaar) actions become (saachi) truthful, i.e. one lives by Naam/Divine virtues and commands.

One’s (karni) conduct becomes (ootam) sublime by sabad (beechaar) reflecting/obeying (sabad = word) Divine commands. 

 

Page 158

 

Continuing:

 

ਗੁਰ ਤੇ ਸਾਚੀ ਸੇਵਾ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਛਾਣੈ ਕੋਇ ॥ ਜੀਵੈ ਦਾਤਾ ਦੇਵਣਹਾਰੁ ॥ ਨਾਨਕ ਹਰਿ ਨਾਮੇ ਲਗੈ ਪਿਆਰੁ ॥੪॥੧॥੨੧॥

Gur ṯe sācẖī sevā ho▫e.   Gurmukẖ nām pacẖẖāṇai ko▫e.   Jīvai ḏāṯā ḏevaṇhār.   Nānak har nāme lagai pi▫ār. ||4||1||21||

 

(Saachi) true (seyva) service, i.e. obedience of the Almighty (hoey = happens) is learnt from (gur) the guru. (Koey) some rare person (pachaanai) understands Naam/Divine virtues and commands (gurmukh-i) with the guru’s guidance.

(Dataa = giver) the beneficent guru (deyvanhaar-u) gives awareness of Naam (jeevai) ever lives. (Piaar-u) love/obedience of the Almighty (lagai) develops with awareness (naamai) of Naam of (har-i) the Almighty, says third Nanak. 4. 1. 21.

 

—————————

 

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਏ ਜਨੁ ਕੋਇ ॥ ਗੁਰ ਤੇ ਬੂਝੈ ਸੀਝੈ ਸੋਇ ॥ ਗੁਰ ਤੇ ਸਹਜੁ ਸਾਚੁ ਬੀਚਾਰੁ ॥ ਗੁਰ ਤੇ ਪਾਏ ਮੁਕਤਿ ਦੁਆਰੁ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Gur ṯe gi▫ān pā▫e jan ko▫e.   Gur ṯe būjẖai sījẖai so▫e.   Gur ṯe sahj sācẖ bīcẖār.   Gur ṯe pā▫e mukaṯḏu▫ār. ||1||

 

Compsition of the third Guru in Raga Gaurri Ragini Guareyri. (Koey) some rare (jan-u) seeker (paaey) obtains (gissn-u) awareness of Naam/Divine virtues and commands (tey) from the guru. (Soey) only that person (seejahi) succeeds in overcoming vices.

One obtains (saach-u) true (beechaar-u) understanding and living in (sahj) poise (tey) from the guru. One (paaey = obtains) gets through (duaar-u) gate of (mukat-i) liberation, i.e. overcomes vices and unites with the Creator.

 

ਪੂਰੈ ਭਾਗਿ ਮਿਲੈ ਗੁਰੁ ਆਇ ॥ ਸਾਚੈ ਸਹਜਿ ਸਾਚਿ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Pūrai bẖāg milai gur ā▫e.   Sācẖai sahj sācẖ samā▫e. ||1|| rahā▫o

 

(Gur-u) the guru (milai) is found with (poorai) good (bhaag-i) fortune, i.e. with Divine grace. One who is (saachai) truly (sahj-i) steadfast in obedience to the guru (samaaey) remains absorbed, in life in, and merges with (saach-i) in the Eternal at the end.

(rahaau) dwell on this and reflect.

 

This is how it happens:

 

ਗੁਰਿ ਮਿਲਿਐ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਏ ॥ ਗੁਰ ਤੇ ਸਾਂਤਿ ਵਸੈ ਮਨਿ ਆਏ ॥ ਗੁਰ ਤੇ ਪਵਿਤ ਪਾਵਨ ਸੁਚਿ ਹੋਇ ॥ ਗੁਰ ਤੇ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥

Gur mili▫ai ṯarisnā agan bujẖā▫e.   Gur ṯe sāʼnṯ vasai man ā▫e.   Gur ṯe paviṯ pāvan sucẖ ho▫e.   Gur ṯe sabaḏ milāvā ho▫e. ||2||

 

(Miliai) by finding the guru and following teachings (gur-i) of the guru, one bujhaaey) quenches (agan-i) the fire of (trisna = craving) desires. (Saant-i) peace (aaey = comes, vasai = abides) is experienced (man-i) in mind (tey) with guidance of the guru.

One (hoey) is (pavit paavan) purified of vices (tey) by (guru) the guru. (Milaava) union with the God (hoee) is attained (sabad-i = with the word) through obedience to Divine commands (tey = with) with guidance of (gur) the guru. 2.

 

 

ਬਾਝੁ ਗੁਰੂ ਸਭ ਭਰਮਿ ਭੁਲਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਬਹੁਤਾ ਦੁਖੁ ਪਾਈ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਨਾਮੁ ਧਿਆਈ ॥ ਦਰਸਨਿ ਸਚੈ ਸਚੀ ਪਤਿ ਹੋਈ ॥੩॥

Bājẖ gurū sabẖ bẖaram bẖulā▫ī.   Bin nāvai bahuṯā ḏukẖ pā▫ī.   Gurmukẖ hovai so nām ḏẖi▫ā▫ī.   Ḏarsan sacẖai sacẖī paṯ ho▫ī. ||3||

 

(Sabh) all those (baajh-u) without the guru (bhulaaee) go astray (bharam-i) in delusion. They (bin-u = without) do not obey (naavai) Naam/Divine commands with the guru’s guidance and (paaee) experience (bahutaa) lot of (dukh-u) grief.

(Su) that person who (hovai = is, gurmukh-i follower of the guru) obeys the guru, (dhiaaee = pays attention) obeys (naam-u) Divine commands. (Darsan-i) with sight/union with (Sachi) the Eternal, s/he (hoee = happens) obtains (sachi) true/permanent (pat-i) honour. 3.

 

ਕਿਸ ਨੋ ਕਹੀਐ ਦਾਤਾ ਇਕੁ ਸੋਈ ॥ ਕਿਰਪਾ ਕਰੇ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਈ ॥ ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਾਚੇ ਗੁਣ ਗਾਵਾ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵਾ ॥੪॥੨॥੨੨॥

Kis no kahī▫ai ḏāṯā ik so▫ī.   Kirpā kare sabaḏ milāvā ho▫ī.   Mil parīṯam sācẖe guṇ gāvā.   Nānak sācẖe sācẖ samāvā. ||4||2||22||

 

We (kaheeai = speak, kis no = to whom?) should not ask anyone else for guidance, (soee = that) the guru (ik) alone (daataa = giver) can impart awareness. When he (karey = bestows, kirpa = kindness) is kind to guide, then (milaava) union with the Almighty is attained (sabad-i = with the word) with the guru’s guidance.

I wish I (mil-i) find (preetam) the beloved guru and (gaavaa = sing) praise/emulate (gun) virtues of (saachey) the Eternal and (samaava) remain absorbed (saach-i = in truth) in Naam/obedience of (saachey) the Eternal, says third Nanak. 4. 2. 22.

 

——————————-

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਸੁ ਥਾਉ ਸਚੁ ਮਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ ਸਚਿ ਨਿਵਾਸੁ ਕਰੇ ਸਚੁ ਸੋਇ ॥ ਸਚੀ ਬਾਣੀ ਜੁਗ ਚਾਰੇ ਜਾਪੈ ॥ ਸਭੁ ਕਿਛੁ ਸਾਚਾ ਆਪੇ ਆਪੈ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.

So thā▫o sacẖ man nirmal ho▫e.   Sacẖ nivās kare sacẖ so▫e.   Sacẖī baṇī jug cẖāre jāpai.  Sabẖ kicẖẖsācẖā āpe āpai. ||1||

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri. In (s-u) that (thaau) place, i.e. sadhsangat-i/holy congregation one learns (sach-u = truth) Naam/Divine virtues and commands and (man-u) the mind (hoey) is (nirmal-u = clean) purified of other ideas. (Sach-u) the Eternal (soey = that) Almighty (karey nivaas-u) abides in that (sach-i) truthful mind.

(Baani = words) messages (sachi = true) from the Divine (jaapai = perceived) is for (charey) all four (jug) ages, i.e. Divine commands are universal and timeless. (Saacha) the Eternal does (sabh-u kichh-u) everything, and is (aapai) self-existent. 1.

 

ਕਰਮੁ ਹੋਵੈ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥ ਹਰਿ ਗੁਣ ਗਾਵੈ ਬੈਸਿ ਸੁ ਥਾਏ ॥੧॥ ਰਹਾਉ ॥

Karam hovai saṯsang milā▫e.   Har guṇ gāvai bais so thā▫e. ||1|| rahā▫o

 

When (karam hovai) the Creator bestows grace, it (milaaey = causes to meet) leads to (satsang-i) the holy congregation. One (gaavai = sings praises of (gun) virtues of (har-i) the Almighty (bais-i) sitting at (s-u) that (thaaey) at place. 1.

(Rahaau) pause here and contemplate.

 

ਜਲਉ ਇਹ ਜਿਹਵਾ ਦੂਜੈ ਭਾਇ ॥ ਹਰਿ ਰਸੁ ਨ ਚਾਖੈ ਫੀਕਾ ਆਲਾਇ ॥ ਬਿਨੁ ਬੂਝੇ ਤਨੁ ਮਨੁ ਫੀਕਾ ਹੋਇ ॥ ਬਿਨੁ ਨਾਵੈ ਦੁਖੀਆ ਚਲਿਆ ਰੋਇ ॥੨॥

Jala▫o ih jihvā ḏūjai bẖā▫e.   Har ras na cẖākẖai fīkā ālā▫e.   Bin būjẖe ṯan man fīkā ho▫e.   Bin nāvaiḏukẖī▫ā cẖali▫ā ro▫e. ||2||

 

May (ih) this (jihva) tongue which (bhaaey = loves) praises (doojai) others, (jalau) burn. It does not (chaakhai = taste) like (har-i) Divine (ras-u) taste/praise and (aalaaey = says) praises others.

(Tan-u) body/actions and (man-u) mind/thoughts (bin-u) without (boojhey) understanding Naam/Divine virtues and commands are (pheeka) insipid/tasteless, i.e. one engages in fruitless pursuits. One (bin-u) bereft of conformance to Naam remains (dukheeaa) in discomfort and (chaliaa) departs (roey) wailing, i.e. repenting for not obeying Naam. 2.

 

ਰਸਨਾ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਸਹਜਿ ਸੁਭਾਇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਸਚਿ ਸਮਾਇ ॥ ਸਾਚੇ ਰਾਤੀ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਨਿਰਮਲ ਧਾਰ ॥੩॥

Rasnā har ras cẖākẖi▫ā sahj subẖā▫e.   Gur kirpā ṯe sacẖ samā▫e.   Sācẖe rāṯī gur sabaḏ vīcẖār.   Amriṯpīvai nirmal ḏẖār. ||3||

 

Those whose (rasna) the tongue (chaakhiaa) tastes/drinks (har-i) Divine (ras-u) elixir, i.e. praises and emulates Divine virtues, (sahj-i subhaaey) instinctively. They are those who (samaaey) remain absorbed in, i.e. obey, (sach-i) the Almighty.

They (veechaar) reflect on (sabad-u = word) teachings of the guru, and their tongue (raati) is imbued with love of (saachey) the Eternal. S/he (peevai) drinks (dhaar) the steady stream of (amrit-u) the life giving and (nirmal) purifying elixir, i.e. praise and experience presence of the Almighty within. 3.

 

ਨਾਮਿ ਸਮਾਵੈ ਜੋ ਭਾਡਾ ਹੋਇ ॥ ਊਂਧੈ ਭਾਂਡੈ ਟਿਕੈ ਨ ਕੋਇ ॥ ਗੁਰ ਸਬਦੀ ਮਨਿ ਨਾਮਿ ਨਿਵਾਸੁ ॥ ਨਾਨਕ ਸਚੁ ਭਾਂਡਾ ਜਿਸੁ ਸਬਦ ਪਿਆਸ ॥ ੪॥੩॥੨੩॥

Nām samāvai jo bẖādā ho▫e.   Ūʼnḏẖai bẖāʼndai tikai na ko▫e.   Gur sabḏī man nām nivās.   Nānak sacẖbẖāʼndā jis sabaḏ pi▫ās. ||4||3||23||

 

(Naam-i) Naam/Divine virtues and commands are received (jo) if it is (bhaddaa) a receptacle, i.e. in a receptive mind. (Na koey) nothing (ttikai) remains (oondhai) in an inverted (bhaanddai) vessel.

(Naam-i) Naam (nivaas-u) abides (man-i) in the mind (sabdi = with the word) with guidance of (gur) the guru. (Sach-u = true) a good/receptive (bhaandda = container) mind is one (jis) which has (piaas) thirst for (sabad) the word, i.e. which wishes to get awareness of Naam, says third Nanak. 3. 4. 23.

 

————————————–

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਇਕਿ ਗਾਵਤ ਰਹੇ ਮਨਿ ਸਾਦੁ ਨ ਪਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਗਾਵਹਿ ਬਿਰਥਾ ਜਾਇ ॥ ਗਾਵਣਿ ਗਾਵਹਿ ਜਿਨ ਨਾਮ ਪਿਆਰੁ ॥ ਸਾਚੀ ਬਾਣੀ ਸਬਦ ਬੀਚਾਰੁ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Ik gāvaṯ rahe man sāḏ na pā▫e.   Ha▫umai vicẖ gāvahi birthā jā▫e.   Gāvaṇ gāvahi jin nām pi▫ār.   Sācẖībaṇī sabaḏ bīcẖār. ||1||

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri. (Ik-i = one type) some (rahey) keep (gaavat) singing God’s praises, but do not (aaey) get (saad-u) the taste, i.e. are not touched within. Whatever they (gaavah-i) sing is (vich-i) in (haumai) ego (jaaey) goes (birtha) in vain, i.e. they do it for display, and it does not influence their lives.

Those who love God, (gaavah) sing (gaavan-i) songs, i.e. praise and obey the Almighty. They do it with (beechaar-u) reflection on (saachee = true) Divine (baani = words) commands and (sabad-u = word) teachings of the guru. 1.

 

ਗਾਵਤ ਰਹੈ ਜੇ ਸਤਿਗੁਰ ਭਾਵੈ ॥ ਮਨੁ ਤਨੁ ਰਾਤਾ ਨਾਮਿ ਸੁਹਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Gāvaṯ rahai je saṯgur bẖāvai.   Man ṯan rāṯā nām suhāvai. ||1|| rahā▫o.

 

One (rahai) keeps (gaavat = singing) praising (jey) if it (bhaavai) pleases, i.e. with guidance of (satigur) the true guru. His/her (man-u) mind and (tan-u) body are (raata) imbued with love and experience of living (naam-i) by Naam (suhaavai) pleasing. 1.

(Rahaau) dwell on this and reflect.

 

ਇਕਿ ਗਾਵਹਿ ਇਕਿ ਭਗਤਿ ਕਰੇਹਿ ॥ ਨਾਮੁ ਨ ਪਾਵਹਿ ਬਿਨੁ ਅਸਨੇਹ ॥ ਸਚੀ ਭਗਤਿ ਗੁਰ ਸਬਦ ਪਿਆਰਿ ॥ ਅਪਨਾ ਪਿਰੁ ਰਾਖਿਆ ਸਦਾ ਉਰਿ ਧਾਰਿ ॥੨॥

Ik gāvahi ik bẖagaṯ karehi.   Nām na pāvahi bin asneh.   Sacẖī bẖagaṯ gur sabaḏ pi▫ār.   Apnā pir rākẖi▫ā saḏā ur ḏẖār. ||2||

 

There are groups in which (ik-i) some (gaavah-i) sing and (ik-i0 some (bhagat kareyh-i = perform devotion) dance. But no one (paavah-i) obtains union with (naam-u) God (bin-u) without (asneyh) love/obedience.

(sachi) true (bhagat-i) dedication comes (piaar-i) with love/obedience of (sabad) teachings of (gur) the guru. Such person (sadaa) ever (raakhiaa) keep (pir) Master (apna = own) of all (ur-i dhaar-i) in mind. 2.

 

Page 159

 

ਭਗਤਿ ਕਰਹਿ ਮੂਰਖ ਆਪੁ ਜਣਾਵਹਿ ॥ ਨਚਿ ਨਚਿ ਟਪਹਿ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ॥ ਨਚਿਐ ਟਪਿਐ ਭਗਤਿ ਨ ਹੋਇ ॥ ਸਬਦਿ ਮਰੈ ਭਗਤਿ ਪਾਏ ਜਨੁ ਸੋਇ ॥੩॥

Bẖagaṯ karahi mūrakẖ āp jaṇāvėh.   Nacẖ nacẖ tapėh bahuṯ ḏukẖ pāvahi.   Nacẖi▫ai tapi▫ai bẖagaṯ na ho▫e.  Sabaḏ marai bẖagaṯ pā▫e jan so▫e. ||3||

 

Some people (bhagat-i kareyh-i) show devotion by dancing and singing; (moorakh) the foolish people want (aap-u) the self (janaavah-i) to be known. They (paavah-i) go through (bahut-u) great (dukh-u) hardship (nach-i nach-i) dancing and (ttapah-i) jumping.

(Bhagat-i) dedication to God is not (hoey) done (nachiai) by dancing and (ttapiai) jumping. (Soey) that (jan-) person who (marai = dies) gives up ego and obeys (sabad-i) teachings of the guru, (paaey) gets to perform (bhagat-i) devotion. 3.

 

ਭਗਤਿ ਵਛਲੁ ਭਗਤਿ ਕਰਾਏ ਸੋਇ ॥ ਸਚੀ ਭਗਤਿ ਵਿਚਹੁ ਆਪੁ ਖੋਇ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਸਭ ਬਿਧਿ ਜਾਣੈ ॥ ਨਾਨਕ ਬਖਸੇ ਨਾਮੁ ਪਛਾਣੈ ॥੪॥੪॥੨੪॥

Bẖagaṯ vacẖẖal bẖagaṯ karā▫e so▫e.   Sacẖī bẖagaṯ vicẖahu āp kẖo▫e.   Merā parabẖ sācẖā sabẖ biḏẖjāṇai.

Nānak bakẖse nām pacẖẖāṇai. ||4||4||24||

 

(Soey = that) The Almighty (vachhal-u) loves (bhagat-i) the devotees and causes them (karaaey) to practise (bhagat-i) devotion/obedience. One who (khoey = loses) deeds (aap-u = self) ego (vichah-u) from within performs (sachi) true (bhagt-i) devotion.

(Saach-i) the true (prabh-u) Master (meyra = my) of all (kaanai) knows (sabh) ever (bidh-i) thing. One on whom God (bakhsey) bestows grace (pachhaanai = recognises) obeys (naam-u) Divine commands, says third Nanak. 4. 4. 24.

 

———————————–

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਮਨੁ ਮਾਰੇ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.   Man māre ḏẖāṯ mar jā▫e.   Bin mū▫e kaise har pā▫e.   Man marai ḏārū jāṇai ko▫e.   Man sabaḏ marai būjẖai jan so▫e. ||1||

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri. An egoistic mind wanders in all directions. (Dhaat-u = run) wandering of the mind (mar-i jaaey = dies) ends, and one attains peace when one (maarey) kills (man) the mind, i.e. dissolves ego.

The mind (kaisey = how?) cannot (paaey) find/experience (har-i) God (bin-u) without (mooey = dying) killing/dissolving ego. (Koey) some rare person (jaanai) knows (daaroo) the medicine/way (man-u) the mind (marai) dies, i.e. how to dissolve ego

(Man-u) the mind (marai) dies, i.e. ego is dissolved (sabad-i = with the word) by obeying Divine commands. one who understands, (soey) that person is (jan-u = servant) a devotee of God. 1.

 

ਜਿਸ ਨੋ ਬਖਸੇ ਦੇ ਵਡਿਆਈ ॥ ਗੁਰ ਪਰਸਾਦਿ ਹਰਿ ਵਸੈ ਮਨਿ ਆਈ ॥੧॥ ਰਹਾਉ ॥

Jis no bakẖse ḏe vadi▫ā▫ī.   Gur parsāḏ har vasai man ā▫ī. ||1|| rahā▫o

 

One whom God (bakhsey) bestows grace, IT (dey) gives awareness of (vaddiaaee = greatness) Divine virtues and commands. (har-i) the Almighty (aaee) comes and (vasai) abides in his/her (man-i) mind (parsaad-i) with grace/guidance of (gar) the guru. 1.

(Rahaau) dwell on this and reflect.

 

ਗੁਰਮੁਖਿ ਕਰਣੀ ਕਾਰ ਕਮਾਵੈ ॥ ਤਾ ਇਸੁ ਮਨ ਕੀ ਸੋਝੀ ਪਾਵੈ ॥ ਮਨੁ ਮੈ ਮਤੁ ਮੈਗਲ ਮਿਕਦਾਰਾ ॥ ਗੁਰੁ ਅੰਕਸੁ ਮਾਰਿ ਜੀਵਾਲਣਹਾਰਾ ॥੨॥

Gurmukẖ karṇī kār kamāvai.   Ŧā is man kī sojẖī pāvai.   Man mai maṯ maigal mikḏārā.   Gur ankas mār jīvālaṇhārā. ||2||

 

When one (kamaavai) carries out (kaar) the task to be performed, in life, (gurmukh-i) guided by the guru; (ta) then s/he gets rid of other ideas from the mind and (pavaai) obtains (sojhi) awareness of – presence f Naam in (is-u = this) human mind.

The mind is (midaara) like (maimat) an intoxicated (maigal) elephant. The guru (maari) hits it with (ankas) the iron goad used by the driver to control the elephant, i.e. imparts awareness of Naam to control the mind and (jeevaalanhaara = revives) bring it to senses free of ego. 2.

 

ਮਨੁ ਅਸਾਧੁ ਸਾਧੈ ਜਨੁ ਕੋਇ ॥ ਅਚਰੁ ਚਰੈ ਤਾ ਨਿਰਮਲੁ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਲਇਆ ਸਵਾਰਿ ॥ ਹਉਮੈ ਵਿਚਹੁ ਤਜੇ ਵਿਕਾਰ ॥੩॥

Man asāḏẖ sāḏẖai jan ko▫e.   Acẖar cẖarai ṯā nirmal ho▫e.   Gurmukẖ ih man la▫i▫ā savār.   Ha▫umai vicẖahu ṯaje vikār. ||3||

 

(Man-u) the mind is (asaadh) out of control and (koey) some rare (jan-u) person (saadhai) controls it. The mind. When one (charai) eats (achar-u = the uneatable) doing the difficult task of dissolving the ego within and (ta) then the mind (hoey) is (Nirmal) cleansed of ego.

(ih-u) this mind (laiaa savaar-i) is transformed (gurmukh-i) with the guru’s guidance, (tajey) by dispelling (vikaar) the vice of (haumai) ego (vichah-u) from within. 3.

 

ਜੋ ਧੁਰਿ ਰਾਖਿਅਨੁ ਮੇਲਿ ਮਿਲਾਇ ॥ ਕਦੇ ਨ ਵਿਛੁੜਹਿ ਸਬਦਿ ਸਮਾਇ ॥ ਆਪਣੀ ਕਲਾ ਆਪੇ ਹੀ ਜਾਣੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਛਾਣੈ ॥੪॥੫॥੨੫॥

Jo ḏẖur rākẖi▫an mel milā▫e.   Kaḏe na vicẖẖuṛėh sabaḏ samā▫e.   Āpṇī kalā āpe hī jāṇai.   Nānak gurmukẖ nām pacẖẖāṇai. ||4||5||25||

 

(Jo) those who (raakhian-u) are kept (meyl-i milaaey = in union) in remembrance (dhur-I = from the source) by the Almighty. They (kadey na) never (vichurrah-i) separate, i.e. never forget the Almighty and (samaaey) remain absorbed in obedience (sabad-i = of the world) to Naam/Divine commands.

The Almighty (aapey) IT-self (hi) alone (jaanai) knows (aapni = own) Divine (kalaaa) play. (Gurmukh-i) one guided by the guru (pachhaanai = understands) obeys (naam-u) Divine commands, says third Nanak. 4. 5. 24.

 

—————————————

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭੁ ਜਗੁ ਬਉਰਾਨਾ ॥ ਦੂਜੈ ਭਾਇ ਭਰਮਿ ਭੁਲਾਨਾ ॥ ਬਹੁ ਚਿੰਤਾ ਚਿਤਵੈ ਆਪੁ ਨ ਪਛਾਨਾ ॥ ਧੰਧਾ ਕਰਤਿਆ ਅਨਦਿਨੁ ਵਿਹਾਨਾ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3. Ha▫umai vicẖ sabẖ jag ba▫urānā.   Ḏūjai bẖā▫e bẖaram bẖulānā.   Baho cẖinṯā cẖiṯvai āp na pacẖẖānā.  Ḏẖanḏẖā karṯi▫ā an▫ḏin vihānā. ||1||

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri. (Sabh-u) the whole (jag-u) world is (bauraana) mad (vich-i) in ego, i.e. the creatures’ ego causes them to forget God. They (bhulaana) go astray (bharam-i) in delusion because of (doojai) other (bhaaey) ideas.

One (chitvai) thinks of (bah-u) many (chinta = thoughts) ideas but does not (pachhaanai) recognise (aap-u) the self, i.e. Naam within. (Andin-u = everyday) all his/her life (vihaana) passes (kartiaa) working for (dhandhaa) money/material pursuits. 1.

 

ਹਿਰਦੈ ਰਾਮੁ ਰਮਹੁ ਮੇਰੇ ਭਾਈ ॥ ਗੁਰਮੁਖਿ ਰਸਨਾ ਹਰਿ ਰਸਨ ਰਸਾਈ ॥੧॥ ਰਹਾਉ ॥

Hirḏai rām ramhu mere bẖā▫ī.   Gurmukẖ rasnā har rasan rasā▫ī. ||1|| rahā▫o.

 

O (meyrey) my brethren (ramah-u) remember (raam) the Almighty (hirdai) in mind absorbed in God within, and (rasan rasaaee) relish praising Divine virtues (rasna) with your tongue (gurmukh-i) as taught by the guru. 1.

(Rahaau) Pause and contemplate.

 

ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਜਿਨਿ ਰਾਮੁ ਪਛਾਤਾ ॥ ਜਗਜੀਵਨੁ ਸੇਵਿ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥ ਹਉਮੈ ਮਾਰਿ ਗੁਰ ਸਬਦਿ ਪਛਾਤਾ ॥ ਕ੍ਰਿਪਾ ਕਰੇ ਪ੍ਰਭ ਕਰਮ ਬਿਧਾਤਾ ॥੨॥

Gurmukẖ hirḏai jin rām pacẖẖāṯā.   Jagjīvan sev jug cẖāre jāṯā.   Ha▫umai mār gur sabaḏ pacẖẖāṯā.  Kirpā kare parabẖ karam biḏẖāṯā. ||2||

 

One (jin-i) who (pachhaata) recognizes (raam-u) God (hirdai = in mind) within (gurmukh-i) with the guru’s guidance, s/he (jaata = knows) sees and (seyv-i = serves) obeys (jagjivan-u = life of the world) the Creator; such a person (jaata) has been known in (chaarey = all four) all (jug) ages.

They (maar-i) kill (haumai) ego, and (pachhaataa) recognise/obey the Almighty (sabad-i = with the word) guided by (gur) the guru, when (bidhaata) maker of laws for (karam = deeds) life, i.e. the Creator (karey) bestows (kripa) mercy. 2.

 

ਸੇ ਜਨ ਸਚੇ ਜੋ ਗੁਰ ਸਬਦਿ ਮਿਲਾਏ ॥ ਧਾਵਤ ਵਰਜੇ ਠਾਕਿ ਰਹਾਏ ॥ ਨਾਮੁ ਨਵ ਨਿਧਿ ਗੁਰ ਤੇ ਪਾਏ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਹਰਿ ਵਸੈ ਮਨਿ ਆਏ ॥੩॥

Se jan sacẖe jo gur sabaḏ milā▫e.   Ḏẖāvaṯ varje ṯẖāk rahā▫e.   Nām nav niḏẖ gur ṯe pā▫e.   Har kirpā ṯe har vasai man ā▫e. ||3||

 

(Sey) those (jan) persons who (milaaey = cause to meet) who follow (sabad-I = word of) teachings of the guru are (sachey) true seekers. They (varjey) restrain (dhaavat) the wandering mind and (tthaak-i rahaaey) prevent it from evil.

One who (paaey) receives (nav nidh-i = nine jewels) the wealth of awareness of (naam) Divine commands (tey) from the guru. Naam of (har-i) the Almighty (aaey) comes and (vasai) abides, i.e. is kept in his/her (man-i) mind, (tey) with (kirpa) grace of (har-i) the Almighty. 3

 

ਰਾਮ ਰਾਮ ਕਰਤਿਆ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥ ਅੰਤਰਿ ਵਸੈ ਨ ਲਾਗੈ ਜਮ ਪੀਰ ॥ ਆਪੇ ਸਾਹਿਬੁ ਆਪਿ ਵਜੀਰ ॥ ਨਾਨਕ ਸੇਵਿ ਸਦਾ ਹਰਿ ਗੁਣੀ ਗਹੀਰ ॥੪॥੬॥੨੬॥

Rām rām karṯi▫ā sukẖ sāʼnṯ sarīr.   Anṯar vasai na lāgai jam pīr.   Āpe sāhib āp vajīr.   Nānak sev saḏāhar guṇī gahīr. ||4||6||26||

 

(Kartiaa = doing) praising and emulating (raam raam) virtues of the Almighty, (sareer = body) one remains (sukh saant-i) well and happy. When Naam (vasai) abides (antar-i) within, – one does not commit vices – and (peer/peer) the pain of (jam) Divine justice (nalagai = is not felt/is obviated.

The Almighty is (aapey) IT-self (sahib-u) the Master/king as well as (vajeer/vazeer) the minister, i.e. acts by self/everything happens by laws of nature. One should (sadaa) ever (seyv-i = serve) obey the (har-i) the Almighty (gaheer = deep) treasure (guni) of virtues, says third Nanak. 4. 6. 26.

 

—————————

 

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਸੋ ਕਿਉ ਵਿਸਰੈ ਜਿਸ ਕੇ ਜੀਅ ਪਰਾਨਾ ॥ ਸੋ ਕਿਉ ਵਿਸਰੈ ਸਭ ਮਾਹਿ ਸਮਾਨਾ ॥ ਜਿਤੁ ਸੇਵਿਐ ਦਰਗਹ ਪਤਿ ਪਰਵਾਨਾ ॥੧॥

Ga▫oṛī gu▫ārerī mėhlā 3.   So ki▫o visrai jis ke jī▫a parānā.   So ki▫o visrai sabẖ māhi samānā.   Jiṯ

sevi▫ai ḏargėh paṯ parvānā. ||1||

 

Composition of the third Guru in Raga Gaurri Ragini Guareyri. (Kiau) how can one (visrai) forget, i.e. one should obey (so = that) the Creator (jis kai = whose) who gave (jeea) soul and (praana = breaths) life.

We should obey the almighty who (samaana = contained) is present (maah-i) in (sabh) everyone, and (seyviai = serving) obeying (jit-u) whom one (parvaana) is accepted (pat-i) with honour. 1.

 

ਹਰਿ ਕੇ ਨਾਮ ਵਿਟਹੁ ਬਲਿ ਜਾਉ ॥ ਤੂੰ ਵਿਸਰਹਿ ਤਦਿ ਹੀ ਮਰਿ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥

Har ke nām vitahu bal jā▫o.   Ŧūʼn visrahi ṯaḏ hī mar jā▫o. ||1|| rahā▫o.

 

I (bal-i jaau = am sacrifice) humbly conform with (naam) virtues and commands of (har-i) the Almighty. O Almighty when You (visrah-i) are forgotten, I (mar-i jaau) die/fall prey to vices (tad hi) at once, i.e. we cannot afford to forget Naam even for a moment. 1.

(Rahaau) dwell on this and reflect.

 

ਤਿਨ ਤੂੰ ਵਿਸਰਹਿ ਜਿ ਤੁਧੁ ਆਪਿ ਭੁਲਾਏ ॥ ਤਿਨ ਤੂੰ ਵਿਸਰਹਿ ਜਿ ਦੂਜੈ ਭਾਏ ॥ ਮਨਮੁਖ ਅਗਿਆਨੀ ਜੋਨੀ ਪਾਏ ॥੨॥

Ŧin ṯūʼn visrahi jė ṯuḏẖ āp bẖulā▫e.   Ŧin ṯūʼn visrahi jė ḏūjai bẖā▫e.   Manmukẖ agi▫ānī jonī pā▫e. ||2||

 

(Toon) You (vasrah-i) are forgotten by (tin) those (ji) whom You (bhulaaey) cause to forget. You (visrah-i0 are forgotten by (tin) those (ji-i) who engage in (doojai = second0 other (bhaaey) ideas. Such (manmukh) self-willed persons – do not follow the guru -, are (agiaani) unaware of Naam and (paaey) are put (joni = in the womb) rebirth. 2.

Page 160

 

ਜਿਨ ਇਕ ਮਨਿ ਤੁਠਾ ਸੇ ਸਤਿਗੁਰ ਸੇਵਾ ਲਾਏ ॥ ਜਿਨ ਇਕ ਮਨਿ ਤੁਠਾ ਤਿਨ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮਤੀ ਹਰਿ ਨਾਮਿ ਸਮਾਏ ॥੩॥

Jin ik man ṯuṯẖā se saṯgur sevā lā▫e.   Jin ik man ṯuṯẖā ṯin har man vasā▫e.   Gurmaṯī har nām samā▫e. ||3||

 

Those on (jin) the Almighty (tutthaa) is pleased to impart (ik) single (man-i) minded attention, (sey) they (laaey) are engaged in (seyva = service) to follow (satigur) the true guru – to obey Naam.

Those on (jin) the Almighty (tutthaa) is pleased to impart (ik) single (man-i) minded attention, (tin) they (vasaaey = cause to abide) remember Naam of (har-i) the Almighty (mann-i) in mind.

They (samaaey = remain absorbed) comply with Naam of (har-i) the Almighty. 3.

 

ਜਿਨਾ ਪੋਤੈ ਪੁੰਨੁ ਸੇ ਗਿਆਨ ਬੀਚਾਰੀ ॥ ਜਿਨਾ ਪੋਤੈ ਪੁੰਨੁ ਤਿਨ ਹਉਮੈ ਮਾਰੀ ॥ ਨਾਨਕ ਜੋ ਨਾਮਿ ਰਤੇ ਤਿਨ ਕਉ ਬਲਿਹਾਰੀ ॥੪॥੭॥੨੭॥

Jinā poṯai punn se gi▫ān bīcẖārī.   Jinā poṯai punn ṯin ha▫umai mārī.   Nānak jo nām raṯe ṯin ka▫o balihārī. ||4||7||27||

 

Those (jinaa) who have (punn-u) good deeds in (potai) record, (sey) they (beechaaree) reflect on (giaan = knowledge) Divine commands.

Those (jinaa) who have (punn-u) good deeds in (potai) record, (tin) they (Maari) kill (haumai) ego, i.e. stop acting by self-will.

I (balihaari = am sacrifice, kau = to) humbly follow those (jo) who (ratey) are imbued with/conform to Nam, says third Nanak. 4. 7. 27.