SGGS pp 162-163, Gauri M: 3, (34-38).
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰੁ ਮਿਲੈ ਵਡਭਾਗਿ ਸੰਜੋਗ ॥ ਹਿਰਦੈ ਨਾਮੁ ਨਿਤ ਹਰਿ ਰਸ ਭੋਗ ॥੧॥
Ga▫oṛī gu▫ārerī mėhlā 3 Saṯgur milai vadbẖāg sanjog Hirḏai nām niṯ har ras bẖog ||1||
Composition of the third Guru in Raga Gaurri, Raagini Guaareyri. (Satigur-u) the true guru (milai) is found for (sanjog) made possible (vadbhaag-i) by good fortune based on past deeds. One who has (naam-u) Divine commands (hirdai) in mind, (nit) ever (bhog) enjoys the pleasure of (har-i) Divine (ras = taste) experience within. 1.
ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਨਾਮੁ ਹਰਿ ਧਿਆਇ ॥ ਜਨਮੁ ਜੀਤਿ ਲਾਹਾ ਨਾਮੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Gurmukẖ parāṇī nām har ḏẖi▫ā▫e Janam jīṯ lāhā nām pā▫e ||1|| rahā▫o
(Praani) the person who (dhiaaey) pays attention to/obeys (har-i) Divine (naam-u) commands (gurumukh-i) with the guru’s guidance. S/he (jeet-i) wins/makes success of (janam-u) human birth, (paaey) obtains (laaha = profit) the benefit of obtaining awareness of (naam-u) commands of the Almighty. 1.
(Rahaau) dwell on this and reflect.
ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਰ ਸਬਦੁ ਹੈ ਮੀਠਾ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਕਿਨੈ ਵਿਰਲੈ ਚਖਿ ਡੀਠਾ ॥੨॥
Gi▫ān ḏẖi▫ān gur sabaḏ hai mīṯẖā Gur kirpā ṯe kinai virlai cẖakẖ dīṯẖā ||2||
(Giaan-u) awareness and (dhiaan-u) contemplation of (guru) the guru’s (sabad-u = word) is (meettha = sweet) satisfying; some (virlai) rare persons (chakh-i deettha = tastes) experience it. 2.
ਕਰਮ ਕਾਂਡ ਬਹੁ ਕਰਹਿ ਅਚਾਰ ॥ ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਅਹੰਕਾਰ ॥੩॥
Karam kāʼnd baho karahi acẖār Bin nāvai ḏẖarig ḏẖarig ahaʼnkār ||3||
People (karah-i) perform (bah-u) numerous (karam kaa’nd) rituals and display (achaar) meritorious acts. But anything done (bin-u) except conforming (naavai) to Naam/ Divine commands, cause (ahankaar) vanity; it is(dhrig-u dhrig-u) disgraceful not to obey the Creator. 3.
ਬੰਧਨਿ ਬਾਧਿਓ ਮਾਇਆ ਫਾਸ ॥ ਜਨ ਨਾਨਕ ਛੂਟੈ ਗੁਰ ਪਰਗਾਸ ॥੪॥੧੪॥੩੪॥
Banḏẖan bāḏẖi▫o mā▫i▫ā fās Jan Nānak cẖẖūtai gur pargās ||4||14||34||
Actions bereft of Naam (baadhio) tie one (bandhan) in bondage of (phaas) trap of (maaia) temptations. One (chhootai) is released from these with (pargaas) enlightenment of the mind with the guru’s teachings, says third Nanak. 4. 14. 34.
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Note: This Shabad uses the analogy of rain and earth to emphasize the need for listening to and receiving God’s virtues although God is already present within. The earth has water in and on it, but still needs rain to cool down the atmosphere and irrigate the soil. So is the need for Naam, Divine virtues and commands. Conformance to Naam purifies from vices and rejuvenates to overcome them
ਮਹਲਾ ੩ ਗਉੜੀ ਬੈਰਾਗਣਿ ॥ ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ
ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥
Mėhlā 3 ga▫oṛī bairāgaṇ Jaisī ḏẖarṯī ūpar megẖulā barsaṯ hai ki▫ā ḏẖarṯī maḏẖe pāṇī nāhī Jaise ḏẖarṯī
maḏẖe pāṇī pargāsi▫ābin pagā varsaṯ firā▫ī ||1||
Composition of the third Guru in Raga Gaurri Raagini Bairaagan. Literal meaning: (Jaisi) whatever is the type of (dharti) land terrain, (meyghula) the clouds (barsat hai) drop rain there; (kia dharti madhey paani naahi) is there no (paani) water (madhey) in the earth? (Jaisey) the way water (pargaasiaa = manifests) is present in the earth/oceans, it evaporates, (phiraahi) moves as clouds (bin-u) without (pagaa) feet and (varsat) drops rain. 1.
Message: We go to Sadhsangat, the holy congregation to listen to Divine virtues; is God not present in the mind? The Divine is present within but also pervades all over, watches and bestows grace. The practice of listening to Naam revitalizes the mind and enables vision of the inner-self.
ਬਾਬਾ ਤੂੰ ਐਸੇ ਭਰਮੁ ਚੁਕਾਹੀ ॥ ਜੋ ਕਿਛੁ ਕਰਤੁ ਹੈ ਸੋਈ ਕੋਈ ਹੈ ਰੇ ਤੈਸੇ ਜਾਇ ਸਮਾਹੀ ॥੧॥ ਰਹਾਉ ॥
Bābā ṯūʼn aise bẖaram cẖukāhī Jo kicẖẖ karaṯ hai so▫ī ko▫ī hai re ṯaise jā▫e samāhī ||1|| rahā▫o
O (baba) dear, (toon) you should (chukaahi) end this (bharam-u) doubt – of the above questions – (aisey) like this.
(Jo kichh-u) whatever the Creator (karat-u) makes (koee) someone, s/he becomes (soee) that, and (taisey) in that form (jaaey) goes and (samaahi) merges in the Creator. 1.
(Rahaau) dwell on this and reflect.
ਇਸਤਰੀ ਪੁਰਖ ਹੋਇ ਕੈ ਕਿਆ ਓਇ ਕਰਮ ਕਮਾਹੀ ॥ ਨਾਨਾ ਰੂਪ ਸਦਾ ਹਹਿ ਤੇਰੇ ਤੁਝ ਹੀ ਮਾਹਿ ਸਮਾਹੀ ॥੨॥
Isṯarī purakẖ ho▫e kai ki▫ā o▫e karam kamāhī Nānā rūp saḏā hėh ṯere ṯujẖ hī māhi samāhī ||2||
(Kia) whatever (karam) deeds (oey = they) the creatures (kamaahi) perform (hoey kai) being (istri) women or (purakh) or men. These are (teyrey) your (naana) various (roop = forms) manifestations, they (samaahi) merge (maahi) in (tujh hi) you alone. 2.
ਇਤਨੇ ਜਨਮ ਭੂਲਿ ਪਰੇ ਸੇ ਜਾ ਪਾਇਆ ਤਾ ਭੂਲੇ ਨਾਹੀ ॥ ਜਾ ਕਾ ਕਾਰਜੁ ਸੋਈ ਪਰੁ ਜਾਣੈ ਜੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹੀ ॥੩॥
Iṯne janam bẖūl pare se jā pā▫i▫ā ṯā bẖūle nāhī Jā kā kāraj so▫ī par jāṇai je gur kai sabaḏ samāhī ||3||
The creatures (bhool-i parey) keep transgressing for (itney) numerous (janam) lives, but (ja) when they (paaiaa) find God within, (ta) then they do not (bhooley) transgress.
That person (jaka) whose (kaaraj-u) task it is, i.e. whatever role one has in life, (soee) that person (par-u) surely (jaanai) knows (jey) if s/he (samaahee = absorbed) pays attention (sabad -i = to the word) to teachings of the guru. 3.
ਤੇਰਾ ਸਬਦੁ ਤੂੰਹੈ ਹਹਿ ਆਪੇ ਭਰਮੁ ਕਹਾਹੀ ॥ ਨਾਨਕ ਤਤੁ ਤਤ ਸਿਉ ਮਿਲਿਆ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਹੀ ॥੪॥੧॥੧੫॥੩੫॥
Ŧerā sabaḏ ṯūʼnhai hėh āpe bẖaram kahāhī Nānak ṯaṯ ṯaṯ si▫o mili▫ā punrap janam na āhī ||4||1||15||35||
However, o Almighty, (too’nhai) You (hahi) are (aapey) Yourself (teyra) Your (sabad-u = word) command, there (kahaahi = where?) no (bharam) doubt, i.e. the Creator is infallible.
When (tat-u = reality) the human soul (miliaa) merges (siau) with (tat-u) the Supreme Spirit, s/he does not (aahi) come to the world (Janam-i) in birth (punrap-i) again, says third Nanak. 4. 1. 15. 35.
(Tunhai heh aape) You are yourself (Tera sabad) your words/ the laws of nature, so (Bharam kaha hi = where is the doubt?) there can be no delusion. One who obeys your commands (Tat tat sio milia) merges with you and (Punrap janami na aahi) does not take rebirth. 4. 1. 15. 35.
Note: The above Shabad is the first one of the third Guru in Gaurri Raagini Bairaagan the earlier ones were in Raga Gaurri Raagini Guareyri. The significance of the numbers 4. 1. 15. 35. above is as follows:
- Verses in this Shabad.
- First Shabad of the third Guru in Raga Gaurri, Raagini Bairagan.
- Total Shabads of the third Guru in Raga Gaurri so far.
- Total Shabads in Raga Gaurri so far including 20 of the first Guru
This system of numbering obviates insertions and deletions of verses and Shabads.
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ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੩ ॥ ਸਭੁ ਜਗੁ ਕਾਲੈ ਵਸਿ ਹੈ ਬਾਧਾ ਦੂਜੈ ਭਾਇ ॥ ਹਉਮੈ ਕਰਮ ਕਮਾਵਦੇ ਮਨਮੁਖਿ ਮਿਲੈ ਸਜਾਇ ॥੧॥
Ga▫oṛī bairāgaṇ mėhlā 3 Sabẖ jag kālai vas hai bāḏẖā ḏūjai bẖā▫e Ha▫umai karam kamāvḏe manmukẖ milai sajā▫e ||1||
Composition of the third Guru in Raga Gaurri, Raagini Bairaagan. (Sabh-u) the whole (jag-u) world (baadha) in bound/caught in (doojai) other (ideas) than obeying Naam, so (hai) is under the control of (kaal) the messenger of death, i.e. vices. Such (manmukh-i) self-willed persons (kamaavdey = do, karam = action) go astray in (haumai) ego and (milai) receive (sajaaey) punishment from Divine justice. 1.
ਮੇਰੇ ਮਨ ਗੁਰ ਚਰਣੀ ਚਿਤੁ ਲਾਇ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਨਿਧਾਨੁ ਲੈ ਦਰਗਹ ਲਏ ਛਡਾਇ ॥੧॥ ਰਹਾਉ ॥
Mere man gur cẖarṇī cẖiṯ lā▫e Gurmukẖ nām niḏẖān lai ḏargėh la▫e cẖẖadā▫e ||1|| rahā▫o
(Meyrey) my (man) mind, (laaey) focus (chit-u) consciousness on (charni = feet) obedience to (guru) the guru. There is (nidhaan-u) the treasure of awareness of Naam (gurumukhi) in the guru’s teachings. Imbibing which (laey chhaddaaey) frees from Divine justice (dargah) in Divine court, i.e. not rejected for union with the Creator. 1
(Rahaau) dwell on this and reflect.
ਲਖ ਚਉਰਾਸੀਹ ਭਰਮਦੇ ਮਨਹਠਿ ਆਵੈ ਜਾਇ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਚੀਨਿਓ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਪਾਇ ॥੨॥
Lakẖ cẖa▫orāsīh bẖaramḏe manhaṯẖ āvai jā▫e Gur kā sabaḏ na cẖīni▫o fir fir jonī pā▫e ||2||
One (manhatth-i = determination) acts by self-will (aavai = comes/takes births, jaavai = goes/dies) remain in cycles of births and deaths (bharmdey) going through (churaaseeh) eighty four lakh life forms. S/he do not (chheenio) pay attention to (sabad-u) word (ka) of the guru and is (phir-i phir-i) repeatedly (paaey) put in (joni) the womb/life forms.
ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣਿਆ ਹਰਿ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਨਾਮੇ ਸੁਖਿ ਸਮਾਇ ॥੩॥
Gurmukẖ āp pacẖẖāṇi▫ā har nām vasi▫ā man ā▫e An▫ḏin bẖagṯī raṯi▫ā har nāme sukẖ samā▫e||3||
(Gurmukh-i) one who follows the guru’s teachings, (pachhaania) recognizes the self, i.e. Naam/Divine commands within and, Naam (vasiaa) abides in his/her (man-i) mind.
(Andin-u) ever (ratiaa) imbued (bhagti) with dedication, and obedience (naamey) to Naam of (ha r-i) the Almighty, s/he (samaaey) remains (sukh-i) in peace. 3.
ਮਨੁ ਸਬਦਿ ਮਰੈ ਪਰਤੀਤਿ ਹੋਇ ਹਉਮੈ ਤਜੇ ਵਿਕਾਰ ॥ ਜਨ ਨਾਨਕ ਕਰਮੀ ਪਾਈਅਨਿ ਹਰਿ ਨਾਮਾ ਭਗਤਿ ਭੰਡਾਰ ॥੪॥੨॥੧੬॥੩੬॥
Man sabaḏ marai parṯīṯ ho▫e ha▫umai ṯaje vikār Jan Nānak karmī pā▫ī▫an har nāmā bẖagaṯ bẖandār ||4||2||16||36||
When one (haey = happens) develops (parteet-i) faith in, and (man-u) the mind (marai = dies) submits (sabad -i = to the word) to Divine commands, s/he (tajey) gives up (vikaar) the vice of (haumai) ego/acting by self-will.
(Jan = servants) the seekers (paaeean-i) obtain awareness of (bhanddaar) the treasure of (naamaa) Naam of (har-i) the Almighty within, (karmi) by Divine grace, says third Nanak. 4. 2. 16. 36.
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Note: The verse below uses the departure of a bride from the parental home on marriage as metaphor, for a soul-wife leaving the body to go to the Almighty husband. Like a bride must prepare for life after marriage, so should the soul for the hereafter.
ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੩ ॥ ਪੇਈਅੜੈ ਦਿਨ ਚਾਰਿ ਹੈ ਹਰਿ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਸੋਭਾਵੰਤੀ ਨਾਰਿ ਹੈ ਗੁਰਮੁਖਿ ਗੁਣ ਗਾਇਆ ॥
ਪੇਵਕੜੈ ਗੁਣ ਸੰਮਲੈ ਸਾਹੁਰੈ ਵਾਸੁ ਪਾਇਆ ॥ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਣੀਆ ਹਰਿ ਹਰਿ ਮਨਿ ਭਾਇਆ ॥੧॥
Ga▫oṛī bairāgaṇ mėhlā 3 Pe▫ī▫aṛai ḏin cẖār hai har har likẖ pā▫i▫ā Sobẖāvanṯī nār hai gurmukẖ guṇ gā▫i▫ā
Pevkaṛai guṇsammlai sāhurai vās pā▫i▫ā Gurmukẖ sahj samāṇī▫ā har har man bẖā▫i▫ā ||1||
Composition of the third Guru in Raga Gaurri, Raagini Bairaagan The young girl lives in (peyeearrai) the parental home for (chaar-i = four, din = days) for a limited period and then gets married, i.e. one has a limited life span and then dies; this is the law (har-i har-i) the Almighty has (likh-i paaiaa = written down) made.
(Naar-i) the woman who (gaaiaa = sings) praises and emulates (gun) Divine virtues (gurumukh-i) with the guru’s guidance, (sobhavanti) is praised before and after the wedding.
S/he (sammlai) remembers/practices (gun) Divine virtues (peyvkarrai) in parental house/in life (paaiaa) gets to (vaas-u) stay (saahurai) in husband’s house, i.e. unites with the Almighty.
Those (gurumukhi) with the guru’s guidance remain (sahj-i) intuitively (samaaneeaa) absorbed in obeying Naam, are (bhaaneeaa = liked) approved (har-i har-i) by the Almighty. 1.
ਸਸੁਰੈ ਪੇਈਐ ਪਿਰੁ ਵਸੈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ॥ ਆਪਿ ਨਿਰੰਜਨੁ ਅਲਖੁ ਹੈ ਆਪੇ ਮੇਲਾਈਐ ॥੧॥ ਰਹਾਉ ॥
Sasurai pe▫ī▫ai pir vasai kaho kiṯ biḏẖ pā▫ī▫ai Āp niranjan alakẖ hai āpe melā▫ī▫ai ||1|| rahā▫o
(Pir-u) the Almighty-husband (vasai) lives/is present both (sasurrai) in-laws’ house/hereafter as well as (peyeeai) parental house/here in the world, (kah-u) tell me by (kit-u) what (bidhi) method God (paaeeai) is found.
(Aapi = self) the Almighty is (alakh-u = without signs) is Formless and (niranjan-u = un-stained) pristine and (aapey) IT-self (meylaaeeai) unites – those who obey. 1.
(Rahaau) dwell on this and reflect.
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ਆਪੇ ਹੀ ਪ੍ਰਭੁ ਦੇਹਿ ਮਤਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ॥ ਵਡਭਾਗੀ ਸਤਿਗੁਰੁ ਮਿਲੈ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਈਐ ॥ ਹਉਮੈ ਦੁਬਿਧਾ ਬਿਨਸਿ ਜਾਇ
ਸਹਜੇ ਸੁਖਿ ਸਮਾਈਐ ॥ ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਨਾਇ ਲਾਈਐ ॥੨॥
Āpe hī parabẖ ḏėh maṯ har nām ḏẖi▫ā▫ī▫ai vadbẖāgī saṯgur milai mukẖ amriṯ pā▫ī▫ai Ha▫umai
ḏubiḏẖā binas jā▫e sėhje sukẖ samā▫ī▫ai Sabẖ āpe āp varaṯḏā āpe nā▫e lā▫ī▫ai ||2|
(Prabh-u) the Almighty (aapey hi) IT-self (deyh-i) gives (mat-i) counsel/understanding and one (dhiaaeeai = pays attention) obeys (naam-u) Divine commands with the guru’s guidance.
(Satigur-u) the true guru (milai) is found (vaddbhaagi = with good fortune) with Divine grace and he (paaeeai) pours (amrit-u) the life-giving elixir (mukhi) in mouth, i.e. guides to live by Naam.
This way, (humai) ego and (dubidha = duality) pursuing other ideas (binas-i jaaey = destroyed) are banished and one (samaaeeai) remains (sahjey) naturally (sukh-i) in peace.
(Aapey aap-i = self) the Almighty (vartadaa) is present (sabh-u) everywhere and (aapey) IT-self (laaeeai) engages in obeying (naaey) Naam/Divine commands. 2.
ਮਨਮੁਖਿ ਗਰਬਿ ਨ ਪਾਇਓ ਅਗਿਆਨ ਇਆਣੇ ॥ ਸਤਿਗੁਰ ਸੇਵਾ ਨਾ ਕਰਹਿ ਫਿਰਿ ਫਿਰਿ ਪਛੁਤਾਣੇ ॥ ਗਰਭ ਜੋਨੀ ਵਾਸੁ ਪਾਇਦੇ ਗਰਭੇ ਗਲਿ ਜਾਣੇ ॥
ਮੇਰੇ ਕਰਤੇ ਏਵੈ ਭਾਵਦਾ ਮਨਮੁਖ ਭਰਮਾਣੇ ॥੩॥
Manmukẖ garab na pā▫i▫o agi▫ān i▫āṇe Saṯgur sevā nā karahi fir fir pacẖẖuṯāṇe Garabẖ jonī vās pā▫iḏe garbẖe gal jāṇe Mere karṯe evai bẖāvḏā manmukẖ bẖarmāṇe ||3||
On the other hand, (manmukh-i) the self-willed persons do not (paaio) find God (garab-i) because of their vanity; they remain (agiaan) uninformed about God the universal truth and (iaaney) bereft of wisdom given by the guru.
Those who do not (karah-i = perform, seyva = service) follow the guru – cannot find God and – (pachhutaaney) repent (phir-i phi r-i) again and again.
They (paaindey) get (vaas-u = stay) enter (garabh) womb of many (joni) life forms; and (gal-I jaaney = degenerate) suffer (garbhey = in wombs) taking births again and again.
(Kartey) the Creator (meyrey = my) of all (bhaavda = likes) causes this to happen – that (manmukh) self-willed persons (bharmaney) are caused to wander in many life forms. 3.
ਮੇਰੈ ਹਰਿ ਪ੍ਰਭਿ ਲੇਖੁ ਲਿਖਾਇਆ ਧੁਰਿ ਮਸਤਕਿ ਪੂਰਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਭੇਟਿਆ ਗੁਰੁ ਸੂਰਾ ॥ ਮੇਰਾ ਪਿਤਾ ਮਾਤਾ ਹਰਿ ਨਾਮੁ
ਹੈ ਹਰਿ ਬੰਧਪੁ ਬੀਰਾ ॥ ਹਰਿ ਹਰਿ ਬਖਸਿ ਮਿਲਾਇ ਪ੍ਰਭ ਜਨ ਨਾਨਕੁ ਕੀਰਾ ॥੪॥੩॥੧੭॥੩੭॥
Merai har parabẖ lekẖ likẖā▫i▫ā ḏẖur masṯak pūrā Har har nām ḏẖi▫ā▫i▫ā bẖeti▫ā gur sūrā Merā piṯāmāṯā har nām hai har banḏẖap bīrā Har har bakẖas milā▫e parabẖ jan Nānak kīrā ||4||3||17||37||
As (har-i prabhi) the Almighty Master (likehiaa) wrote (poora) the inviolable (leykh-u = writing) destiny on my (mastak-i) forehead (dhur-i) at the source. I (bheyttiaa) found the guru (sooraa) warrior – who has himself overcome vices and (dhiaaiaa) pay attention to/obey (har-i = dispels vices) the purifying aboard (har-i = makes green) rejuvenating (naam-u) Divine commands with his guidance.
(Har-i) Divine (naam-u) commands are (meyra) my (pitaa) father, (maata) mother, i.e. guide in life; and (har-i) the Almighty is with me like (bandhap-u) relative and (beera) brother.
(Jan = servant) seeker fifth Nanak (keera = worm) humbly requests to (bakhas-i) graciously (milaaey) unite with you, o (har-i har-i) Almighty. 4. 3. 17. 37.
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ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੩ ॥ ਸਤਿਗੁਰ ਤੇ ਗਿਆਨੁ ਪਾਇਆ ਹਰਿ ਤਤੁ ਬੀਚਾਰਾ ॥ ਮਤਿ ਮਲੀਣ ਪਰਗਟੁ ਭਈ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰਾ ॥
ਸਿਵਿ ਸਕਤਿ ਮਿਟਾਈਆ ਚੂਕਾ ਅੰਧਿਆਰਾ ॥ ਧੁਰਿ ਮਸਤਕਿ ਜਿਨ ਕਉ ਲਿਖਿਆ ਤਿਨ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ ॥੧॥
Ga▫oṛī bairāgaṇ mėhlā 3 Saṯgur ṯe gi▫ān pā▫i▫ā har ṯaṯ bīcẖārā Maṯ malīṇ pargat bẖa▫ī jap nām murārā
Siv sakaṯ mitā▫ī▫ācẖūkā anḏẖi▫ārā Ḏẖur masṯak jin ka▫o likẖi▫ā ṯin har nām pi▫ārā ||1||
Composition of the third Guru in Raga Gaurri, Raagini Bairaagan When one (paaiaa) receives (giaan-u) awareness of (har-i) Divine (tat-u = essence) virtues and commands and (beechaaraa) reflects on it.
(Jap-i) with remembrance of (naam-u) commands of (muraara) the Almighty, (maleen = dirty) the polluted (mat-i) mind (bhaee) becomes (pargatt) manifest, i.e. one becomes conscious of evil within.
This (mittaaeeaa) removes (sakt-i) material nature caused by (siv) the Divine from the mind, and (andhiaaraa) darkness (chooka) ends; one becomes aware of Naam.
Those (jin kau) in whose (mastak-i = forehead) destiny it is so (likhiaa) written, they (piaaraa = dear) obey Naam of the Almighty. 1.
ਹਰਿ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ਸੰਤ ਜਨਹੁ ਜਿਸੁ ਦੇਖਿ ਹਉ ਜੀਵਾ ॥ ਹਰਿ ਬਿਨੁ ਚਸਾ ਨ ਜੀਵਤੀ ਗੁਰ ਮੇਲਿਹੁ ਹਰਿ ਰਸੁ ਪੀਵਾ ॥੧॥ ਰਹਾਉ ॥
Har kiṯ biḏẖ pā▫ī▫ai sanṯ janhu jis ḏekẖ ha▫o jīvā Har bin cẖasā na jīvṯī gur melihu har ras pīvā||1|| rahā▫o
O (sant janh-u) devotees, please guide (kit-u = what, bidhi = method) how (har-i) the Almighty (paaeeai) is found, (deykhi) by seeing (jis-u) whom within, (hau) I (jeeva) live free from vices.
I cannot (jeevti) live (bin-u) without (har-i) the Almighty even for (chasaa) a moment, please (meylih-u = caused to meet) lead me to (guru) the guru, so that I (peevaa) drink (har-i) Divine (ras-u) elixir, i.e. live in obedience of Naam with the guru’s guidance. 1.
(Rahaau) dwell on this and reflect.
ਹਉ ਹਰਿ ਗੁਣ ਗਾਵਾ ਨਿਤ ਹਰਿ ਸੁਣੀ ਹਰਿ ਹਰਿ ਗਤਿ ਕੀਨੀ ॥ ਹਰਿ ਰਸੁ ਗੁਰ ਤੇ ਪਾਇਆ ਮੇਰਾ ਮਨੁ ਤਨੁ ਲੀਨੀ ॥
ਧਨੁ ਧਨੁ ਗੁਰੁ ਸਤ ਪੁਰਖੁ ਹੈ ਜਿਨਿ ਭਗਤਿ ਹਰਿ ਦੀਨੀ ॥ ਜਿਸੁ ਗੁਰ ਤੇ ਹਰਿ ਪਾਇਆ ਸੋ ਗੁਰੁ ਹਮ ਕੀਨੀ ॥੨॥
Ha▫o har guṇ gāvā niṯ har suṇī har har gaṯ kīnī Har ras gur ṯe pā▫i▫ā merā man ṯan līnī Ḏẖan ḏẖan gur saṯ purakẖ hai jin bẖagaṯ har ḏīnī Jis gur ṯe har pā▫i▫ā so gur ham kīnī ||2||
(Hau) I (nit) ever (gaava = sing) praise and emulate (har-i) Divine (gun) virtues, and (sunee) listen to/obey (har-i) the Almighty, (har-i har-i) the Almighty has (gat-i keeni) delivered me from vices.
Since I (paaiaa) obtained (har-i = divine, ras-u = elixir) awareness of Naam (tey) from (guru) the guru, my (man-u = mind) thoughts and (tan-u = body) actions (leeni = absorbed) conform to Naam.
(Dhan-u dhan-u) the blessed (guru) guru is (sat) truthful (purakh-u) person, i.e. gives the right counsel, and (jin-i) who (deeni = gives) guides (bhagat-i) in devotion/obedience to (har-i) the Almighty.
(Ham) I have (keeni) made (so) that person as my (gur-u) guru (tey) from (jis-u) which guru, (har-i) the Almighty within (paaiaa) may be found. 2.
ਗੁਣਦਾਤਾ ਹਰਿ ਰਾਇ ਹੈ ਹਮ ਅਵਗਣਿਆਰੇ ॥ ਪਾਪੀ ਪਾਥਰ ਡੂਬਦੇ ਗੁਰਮਤਿ ਹਰਿ ਤਾਰੇ ॥ ਤੂੰ ਗੁਣਦਾਤਾ ਨਿਰਮਲਾ ਹਮ ਅਵਗਣਿਆਰੇ ॥
ਹਰਿ ਸਰਣਾਗਤਿ ਰਾਖਿ ਲੇਹੁ ਮੂੜ ਮੁਗਧ ਨਿਸਤਾਰੇ ॥੩॥
Guṇḏāṯā har rā▫e hai ham avgaṇi▫āre Pāpī pāthar dūbḏe gurmaṯ har ṯāre Ŧūʼn guṇḏāṯā nirmalā ham avgaṇi▫āre Har sarṇāgaṯ rākẖ leho mūṛ mugaḏẖ nisṯāre ||3||
(Raaey = king) the Sovereign (har-i) Almighty is (gundaataa = giver of virtues) the treasure of virtues, while (ham) we are (avganiaarey) bereft of merit. (Gurumat-i) the guru’s counsel (taarey) ferries (ddubdey) the sinking (pathar) stones, i.e. purifies those fallen to vices.
O Almighty (too’n) you are (nirmala = clean) the pristine (gundaataa = giver of virtues) treasure of virtues, while (ham) we are (avganiaarey) bereft of merit. O (har-i) Almighty, we place ourselves in Your (sarnaagat-i = sanctuary) care and obedience, please (raakh-i leyh-u) save us (moorrmugadh = foolish) mindless persons from vices and (nistaarey) ferry across the world-ocean to unite with You. 3.
ਸਹਜੁ ਅਨੰਦੁ ਸਦਾ ਗੁਰਮਤੀ ਹਰਿ ਹਰਿ ਮਨਿ ਧਿਆਇਆ ॥ ਸਜਣੁ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ਘਰਿ ਸੋਹਿਲਾ ਗਾਇਆ ॥ ਹਰਿ ਦਇਆ ਧਾਰਿ
ਪ੍ਰਭ ਬੇਨਤੀ ਹਰਿ ਹਰਿ ਚੇਤਾਇਆ ॥ ਜਨ ਨਾਨਕੁ ਮੰਗੈ ਧੂੜਿ ਤਿਨ ਜਿਨ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥੪॥੪॥੧੮॥੩੮॥
Sahj anand saḏā gurmaṯī har har man ḏẖi▫ā▫i▫ā Sajaṇ har parabẖ pā▫i▫ā gẖar sohilā gā▫i▫ā Har ḏa▫i▫ā
ḏẖār parabẖ benṯī har har cẖeṯā▫i▫ā Jan Nānak mangai ḏẖūṛ ṯin jin saṯgur pā▫i▫ā ||4||4||18||38||
Those who (dhiaaia) pay attention to/obey (har-i) the Almighty (gurumati) with the guru’s guidance, they remain in (sahj-u) poise and (anand) bliss. They (paaiaa) find (sajan-u) the friend (har-i) Almighty (prabh-u) Master within and (gaaiaa) sing (sohila) joyful songs praising the Almighty (ghar-i = in home) within.
O (har-i prabh) Almighty Master, it is my (beynti) supplication, please (daiaa dhaar-i) be kind to enable that I (cheytaaiaa) keep in mind to obey (har-i har-i) Divine commands with his guidance.
(Jan) humble third Nanak, (mangai) seeks (dhoorr-i) dust of feet, i.e. guidance of (tin) those (jin) who (paaiaa) find and follow (satigur-u) the true guru. 4. 4. 18. 38.
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