SGGS pp 360-362, Aasa M: 3, Shabads 1-6.

ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੩

Rāg āsā gẖar 2 mėhlā 3

Composition of the third Guru in Raga Aasa, to be sung to (ghar-u 2) the second beat.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

ਹਰਿ ਦਰਸਨੁ ਪਾਵੈ ਵਡਭਾਗਿ ॥   ਗੁਰ ਕੈ ਸਬਦਿ ਸਚੈ ਬੈਰਾਗਿ ॥   ਖਟੁ ਦਰਸਨੁ ਵਰਤੈ ਵਰਤਾਰਾ ॥   ਗੁਰ ਕਾ ਦਰਸਨੁ ਅਗਮ ਅਪਾਰਾ ॥੧॥

Har ḏarsan pāvai vadbẖāg.   Gur kai sabaḏ sacẖai bairāg.   Kẖat ḏarsan varṯai varṯārā.   Gur kā ḏarsan agam apārā. ||1||

One (paavai) obtains (darsan-u = sight) vision of (har-i) the Creator within the mind (vaddbhaag-i) by good fortune/Divine grace. It comes (bairaag-i) with yearning for (sachai) the Eternal (sabad-i = with the word) with guidance (kai) of (gur) the guru.

There arw (khatt-u) the six (darsan-u) philosophies (vartai vartaara) are in vogue amongst the Hindus.

But (darsan-u) philosophy of the guru is faith in the One Almighty who is (apaara = without limits) Infinite and (agam) beyond reach, i.e. not what different people say. 1.

Note: The six Hindu philosophies are Sankhya, Nyaya, Vaisheshak, Yoga, Mimamsa and Vedanta.

Page 361

ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੁਕਤਿ ਗਤਿ ਹੋਇ ॥   ਸਾਚਾ ਆਪਿ ਵਸੈ ਮਨਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Gur kai ḏarsan mukaṯ gaṯ ho▫e.   Sācẖā āp vasai man so▫e. ||1|| rahā▫o.

(Gati) a state of (mukat-i) emancipation – from vices in life and reincarnation on death – (hoey) is attained by following (gur kai) the guru’s (darsan-i) philosophy. With it, (saacha soey) the Eternal Master (aap-i) IT-self (vasai) abides i.e. is found – (man-i) in the mind. 1.

(Rahaau) dwell and reflect on this.

ਗੁਰ ਦਰਸਨਿ ਉਧਰੈ ਸੰਸਾਰਾ ॥   ਜੇ ਕੋ ਲਾਏ ਭਾਉ ਪਿਆਰਾ ॥   ਭਾਉ ਪਿਆਰਾ ਲਾਏ ਵਿਰਲਾ ਕੋਇ ॥   ਗੁਰ ਕੈ ਦਰਸਨਿ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੨॥

Gur ḏarsan uḏẖrai sansārā.   Je ko lā▫e bẖā▫o pi▫ārā.   Bẖā▫o pi▫ārā lā▫e virlā ko▫e.   Gur kai ḏarsan saḏā sukẖ ho▫e. ||2||

(Sansaara = world) everyone can (udhrai) be saved – from vices in life and reincarnation on death – by following the guru’s (darsan-i) philosophy/teachings. Only (jey) if (ko) someone (laaey) bears (piaara) loving (bhaau) affection – free of other ideas.

(Koey) some (virla) rare person (laaey) bears (bhaau piaara) loving affection for God. One (hoey) experiences 

(sadaa) everlasting (sukh-u) comfort/peace by following (darsan-i) philosophy (kai) of (gur) the guru.

ਗੁਰ ਕੈ ਦਰਸਨਿ ਮੋਖ ਦੁਆਰੁ ॥   ਸਤਿਗੁਰੁ ਸੇਵੈ ਪਰਵਾਰ ਸਾਧਾਰੁ ॥   ਨਿਗੁਰੇ ਕਉ ਗਤਿ ਕਾਈ ਨਾਹੀ ॥   ਅਵਗਣਿ ਮੁਠੇ ਚੋਟਾ ਖਾਹੀ ॥੩॥

Gur kai ḏarsan mokẖ ḏu▫ār.   Saṯgur sevai parvār sāḏẖār.   Nigure ka▫o gaṯ kā▫ī nāhī.   Avgaṇ muṯẖe cẖotā kẖāhī. ||3||

One attains (duaar-u = gate) the state of (mokh) freedom – from vices – (darsan-i) by following the philosophy/teachings of the guru. One who (seyvai = serves) obeys (satgur-u) the true guru becomes (saadhaar-u) good support (parvaarai) for the family, i.e. leads a productive householder’s life and not believe in abstract beliefs.

There is (kaaee naahi = not any) no (gat-i) freedom – from vices – for (nigurey) the guru-less.

S/he is (mutthey) robbed of virtues (avgun-i) by vices and (khaahi = eat) receives (chota = hits) hits/. 3.

ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥   ਗੁਰਮੁਖਿ ਤਾ ਕਉ ਲਗੈ ਨ ਪੀਰ ॥   ਜਮਕਾਲੁ ਤਿਸੁ ਨੇੜਿ ਨ ਆਵੈ ॥   ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਵੈ ॥੪॥੧॥੪੦॥

Gur kai sabaḏ sukẖ sāʼnṯ sarīr.   Gurmukẖ ṯā ka▫o lagai na pīr.   Jamkāl ṯis neṛ na āvai.   Nānak gurmukẖ sācẖ samāvai. ||4||1||40||

On the other hand, one’s (sareer) body/mind attains (sukh-u) comfort and (saa’nt/shaanti) peace by following the guru’s (sabad-i) word/teachings – of obeying Divine commands and keeping away from evil. One (gurmukh-i) who follows the guru’s teachings, (peer) pain does (lagai) touch (ta kau) that person.

(jamkaal-u) the messenger of death (na) does not (aavai) come (neyrr-i) near (tis-u) that person – because the Jam is commanded to keep away from those who obey Divine commands. One (gurmukh-i) who follows the guru’s teachings (samaavai) remains absorbed (saach-i) in the Eternal in life and merges with IT on death. 4. 1. 40.

———————————————

ਆਸਾ ਮਹਲਾ ੩ ॥  ਸਬਦਿ ਮੁਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥   ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਿਲੁ ਨ ਤਮਾਇ ॥   ਨਿਰਭਉ ਦਾਤਾ ਸਦਾ ਮਨਿ ਹੋਇ ॥   ਸਚੀ ਬਾਣੀ ਪਾਏ ਭਾਗਿ ਕੋਇ ॥੧॥

Āsā mėhlā 3. Sabaḏ mu▫ā vicẖahu āp gavā▫e.   Saṯgur seve ṯil na ṯamā▫e.   Nirbẖa▫o ḏāṯā saḏā man ho▫e.   Sacẖī baṇī pā▫e bẖāg ko▫e. ||1||

Composition of the third Guru in Raga Aasa. A person who (muaa = dies) breaks attachment with the world-play (gavaaey-i = losing) by dissolving (aap-u = self) his/her ego (sabad-i = by the Divine word) by following Divine commands – becomes receptive to teachings. S/he (seyvey = serves) obeys (satgur-u) the true guru with not even (til-u = sesame seed) a bit of (tamaaey) greed i.e. follows the guru without expecting any reward.

 (Nirbhau = fearless) the highest (daata = giver) beneficent Master (sadaa) ever (hoey) abides (man-i) in mind of that person. (Koey) some rare person (bhaag-i) with good fortune (paaey) receives/understands (sachi) the eternal (baani) Word/guidance of the guru and finds God within. 1.

ਗੁਣ ਸੰਗ੍ਰਹੁ ਵਿਚਹੁ ਅਉਗੁਣ ਜਾਹਿ ॥   ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Guṇ sangrahu vicẖahu a▫oguṇ jāhi.   Pūre gur kai sabaḏ samāhi. ||1|| rahā▫o.

One who (samaah-i) remains absorbed (sabad-i) in teachings (kai) of (poorey) the perfect (gur) guru.

One should (sangrah-u) accumulate i.e. keep in mind, (gun) Divine virtues as taught by the guru, and (augun) vices shall (jaah-i = go) end. 1.

(Rahaau) dwell and reflect on this.

ਗੁਣਾ ਕਾ ਗਾਹਕੁ ਹੋਵੈ ਸੋ ਗੁਣ ਜਾਣੈ ॥   ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਨਾਮੁ ਵਖਾਣੈ ॥   ਸਾਚੀ ਬਾਣੀ ਸੂਚਾ ਹੋਇ ॥   ਗੁਣ ਤੇ ਨਾਮੁ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥

Guṇā kā gāhak hovai so guṇ jāṇai.   Amriṯ sabaḏ nām vakẖāṇai.   Sācẖī baṇī sūcẖā ho▫e.   Guṇ ṯe nām parāpaṯ ho▫e. ||2||

But, only one who (hovai) is (gaahak-u = buyer) seeker of (gun) virtues (so) that person (jaanai = knows) understands (gun) virtues – others find them abstract. S/he (vakhaanai) utters/recounts (a’mmrit) the life-giving (sabad-i) Divine commands of (naam-u) the Almighty.

With awareness of (saachi) the eternal (baani) Divine Word, the mind (hoey) becomes (soocha = pure) free of other ideas.

And (naam-u) the Almighty (praapat-i hoey = are received) is found in the mind. 2.

ਗੁਣ ਅਮੋਲਕ ਪਾਏ ਨ ਜਾਹਿ ॥   ਮਨਿ ਨਿਰਮਲ ਸਾਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥   ਸੇ ਵਡਭਾਗੀ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਧਿਆਇਆ ॥   ਸਦਾ ਗੁਣਦਾਤਾ ਮੰਨਿ ਵਸਾਇਆ ॥੩॥

Guṇ amolak pā▫e na jāhi.   Man nirmal sācẖai sabaḏ samāhi.   Se vadbẖāgī jinĥ nām ḏẖi▫ā▫i▫ā.   Saḏā guṇḏāṯā man vasā▫i▫ā. ||3||

(Gun) virtues are (amolak) invaluable; they cannot be (paaey jaah-i) acquired by one’s efforts;

they come (man-i) to a mind that (nirmal) is purified of vices by (samaah-i) being absorbed in (saachai) the eternal (sabad-i) Word i.e. through living by Divine virtues and commands;

(Sey) those (jinh) who (dhiaaia) remember (naam-u) Divine virtues and commands – and live by them – are (vaddbhaagi) very fortunate;

they have the Creator, (gun-daata) the bestower of virtues (vasaaia) abiding (ma’nn-i) in their minds – and enjoy the peace of mind. 3.

ਜੋ ਗੁਣ ਸੰਗ੍ਰਹੈ ਤਿਨ੍ਹ੍ਹ ਬਲਿਹਾਰੈ ਜਾਉ ॥   ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਗੁਣ ਗਾਉ ॥   ਆਪੇ ਦੇਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥   ਨਾਨਕ ਕੀਮਤਿ ਕਹਣੁ ਨ ਜਾਇ ॥੪॥੨॥੪੧॥

Jo guṇ sangrahai ṯinĥ balihārai jā▫o.   Ḏar sācẖai sācẖe guṇ gā▫o.   Āpe ḏevai sahj subẖā▫e.   Nānak kīmaṯ kahaṇ na jā▫e. ||4||2||41||

I (balihaarai jaau = am sacrifice) adore (tinh) those who (sangrahai = accumulate) keep in mind (gun) virtues. In their company one gets (dar-i) to the court of, i.e. finds (saachai) the Eternal within, and (gun gaau = sing virtues) praises/emulates Divine virtues.

The Almighty (deyvai) gives understanding of the virtues (sahj subhaaey) naturally – as instructions to the soul before birth. It is (na jaaey) not possible to (kahan-u= say) put (keemat-i) a price on person, i.e. s/he becomes pristine, says Nanak the third. 4. 2. 41.

——————————————–

ਆਸਾ ਮਹਲਾ ੩ ॥  ਸਤਿਗੁਰ ਵਿਚਿ ਵਡੀ ਵਡਿਆਈ ॥   ਚਿਰੀ ਵਿਛੁੰਨੇ ਮੇਲਿ ਮਿਲਾਈ ॥   ਆਪੇ ਮੇਲੇ ਮੇਲਿ ਮਿਲਾਏ ॥   ਆਪਣੀ ਕੀਮਤਿ ਆਪੇ ਪਾਏ ॥੧॥

Āsā mėhlā 3. Saṯgur vicẖ vadī vadi▫ā▫ī.   Cẖirī vicẖẖune mel milā▫ī.   Āpe mele mel milā▫e.   Āpṇī kīmaṯ āpe pā▫e. ||1||

Composition of the third Guru in Raga Aasa. This is (vaddi) the great (vaddiaaee) virtue/capability (vich-i = in) of (satigur) the true guru. He helps those (chiree) long (vichhu’nney) separated (milaaee) by leading them (meyl-i) to unite with the Almighty.

The Almighty (aapey) IT-self (meyley) leads to the guru – who (milaaey) leads to (meyl-i) unite with the Almighty. 

The Almighty (aapey) IT-self alone can (paaey) put (keemat-i) price on (aapni) IT-self i.e. the seeker does not evaluate the Almighty. 1.

ਹਰਿ ਕੀ ਕੀਮਤਿ ਕਿਨ ਬਿਧਿ ਹੋਇ ॥   ਹਰਿ ਅਪਰੰਪਰੁ ਅਗਮ ਅਗੋਚਰੁ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲੈ ਜਨੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Har kī kīmaṯ kin biḏẖ ho▫e.   Har aprampar agam agocẖar gur kai sabaḏ milai jan ko▫e. ||1|| rahā▫o.

(Kin) by what (bidh-i) method i.e. how does one (keemat-i hoey) put a price on, i.e. understand virtues and commands of, (har-i) the Creator?

The Creator is (apra’mpar-u = no far end) infinite, (agam) unreachable and (agochar-u) not perceived by the human senses; (koey) some rare (jan-u) servant/seeker (milai) finds the Master within (gur kai sabad-i) with the guru’s guidance. 1.

(Rahaau) dwell and reflect on this.

ਗੁਰਮੁਖਿ ਕੀਮਤਿ ਜਾਣੈ ਕੋਇ ॥   ਵਿਰਲੇ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥   ਊਚੀ ਬਾਣੀ ਊਚਾ ਹੋਇ ॥   ਗੁਰਮੁਖਿ ਸਬਦਿ ਵਖਾਣੈ ਕੋਇ ॥੨॥

Gurmukẖ kīmaṯ jāṇai ko▫e.   virle karam parāpaṯ ho▫e.   Ūcẖī baṇī ūcẖā ho▫e.   Gurmukẖ sabaḏ vakẖāṇai ko▫e. ||2||

(Koey) some rare person (gurmukh-i) who follows the teachings of the guru (jaanai) knows (keemat-i) worth/understanding of virtues and commands of the Almighty. Tthis (praapat-i hoey) is received/understood by (virley) rare person (karam-i) by Divine grace.

One who understands (baani) the Divine Word (oochi = high) of the High/great Master, (hoey) becomes 

(oocha) high, i.e. overcomes vices in life.

(Koey) some rare person (gurmukh-i) who follows the guru’s teachings, (vakhaanai) utters and understands the (sabad-i) the Divine Word – Divine commands and lives by them. 2.

ਵਿਣੁ ਨਾਵੈ ਦੁਖੁ ਦਰਦੁ ਸਰੀਰਿ ॥   ਸਤਿਗੁਰੁ ਭੇਟੇ ਤਾ ਉਤਰੈ ਪੀਰ ॥   ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਦੁਖੁ ਕਮਾਇ ॥   ਮਨਮੁਖਿ ਬਹੁਤੀ ਮਿਲੈ ਸਜਾਇ ॥੩॥

viṇ nāvai ḏukẖ ḏaraḏ sarīr.   Saṯgur bẖete ṯā uṯrai pīr.   Bin gur bẖete ḏukẖ kamā▫e.   Manmukẖ bahuṯī milai sajā▫e. ||3||

(Vin-u) without living by (naavai/naam) Divine virtues and commands – one commits vices and – there is (dukh-u) agony and (darad-u) pain (sareer-i) in the body/mind i.e. one suffers the consequences of transgressions. If one (bheyttai) finds/follows (satigur-u) the true guru (ta) then (peer) the pain (utrai) is removed, i.e. is obviated.

(bin) without (bheyttey) finding the guru and following his teachings, one commits vices and (kamaaey) earns/gets the deserved (dukh) suffering. (Manmukh-i) self-willed persons do not follow the guru and (milai) get (bahuti) a lot of (sajaaey) punishment/suffering. 3. 

ਹਰਿ ਕਾ ਨਾਮੁ ਮੀਠਾ ਅਤਿ ਰਸੁ ਹੋਇ ॥   ਪੀਵਤ ਰਹੈ ਪੀਆਏ ਸੋਇ ॥   ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਰਸੁ ਪਾਏ ॥   ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਗਤਿ ਪਾਏ ॥੪॥੩॥੪੨॥

Har kā nām mīṯẖā aṯ ras ho▫e.   Pīvaṯ rahai pī▫ā▫e so▫e.   Gur kirpā ṯe har ras pā▫e.   Nānak nām raṯe gaṯ pā▫e. ||4||3||42||

(Har-i ka) Divine (naam-u) commands (hoey) are (meettha) sweet and (at-i ras) very delicious i.e. Naam not only saves from vices and resultant suffering, it also provides pleasure/peace. The seeker (paavat rahai) drinks this elixir when (soey = that one) the Creator (peeaaey) gives to drink i.e. awareness of Naam is received when one is led to the guru by Divine grace.

The Creator motivates to find the guru with whose (kirpa) kindness to teach, one (paaey) obtains (ras-u) the elixir, i.e. experiences living by, (har-i) Divine virtues and commands.

Those (ratey) imbued (naam-i) with Divine commands (paaey) obtain (gat-i) freedom from vices in life, and from reibirth on death. 4. 3. 42.

————————————————

ਆਸਾ ਮਹਲਾ ੩ ॥  ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਗਹਿਰ ਗੰਭੀਰ ॥   ਸੇਵਤ ਹੀ ਸੁਖੁ ਸਾਂਤਿ ਸਰੀਰ ॥   ਸਬਦਿ ਤਰੇ ਜਨ ਸਹਜਿ ਸੁਭਾਇ ॥   ਤਿਨ ਕੈ ਹਮ ਸਦ ਲਾਗਹ ਪਾਇ ॥੧॥

Āsā mėhlā 3.  Merā parabẖ sācẖā gahir gambẖīr.   Sevaṯ hī sukẖ sāʼnṯ sarīr.   Sabaḏ ṯare jan sahj subẖā▫e.   Ŧin kai ham saḏ lāgah pā▫e. ||1||

Composition of the third Guru in Raga Aasa. (Prabh) the Almighty (meyra = mine) whom everyone calls his/her own, is (saacha) eternal, (gahar = deep) unfathomable and (gambheer) profound in virtues.

One gets (sukh) comfort and (saant/shanti) peace of (sareer) body/mind (seyvat = serving) by living in obedience to IT’s commands.

(Jan) the devotees/servants (tarey = swim) get across the world-ocean of, i.e. overcome, vices (sahj subhaey-i) effortlessly by (sabad-i = by the Word) obeying Divine commands.

(Ham) I (laagah paaey = touch feet) respectfully seek (tin kai) their guidance – follow their example. 1.

ਜੋ ਮਨਿ ਰਾਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥   ਤਿਨ ਕਾ ਜਨਮ ਮਰਣ ਦੁਖੁ ਲਾਥਾ ਤੇ ਹਰਿ ਦਰਗਹ ਮਿਲੇ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ ॥

Jo man rāṯe har rang lā▫e.   Ŧin kā janam maraṇ ḏukẖ lāthā ṯe har ḏargėh mile subẖā▫e. ||1|| rahā▫o.

(Jo) those whose (man-i) minds are (raatey = dyed) imbued (rang-u laaey-i) with the colour of (har-i) the Almighty i.e. those who live by Divine virtues and commands – become acceptable to the Master.

They (subhaaey) naturally/easily (miley) find (har-i) the Creator (dargah) in Divine court – within the mind when alive and get to IT on death; (tin ka) their (dukh-u) suffering of (janam, maran) births and deaths (laatha = removed) is obviated – they are born no more. 1.

(Rahaau) dwell and reflect on this.

Page 362

ਸਬਦੁ ਚਾਖੈ ਸਾਚਾ ਸਾਦੁ ਪਾਏ ॥   ਹਰਿ ਕਾ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥   ਹਰਿ ਪ੍ਰਭੁ ਸਦਾ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਆਪੇ ਨੇੜੈ ਆਪੇ ਦੂਰਿ ॥੨॥

Sabaḏ cẖākẖai sācẖā sāḏ pā▫e.   Har kā nām man vasā▫e.   Har parabẖ saḏā rahi▫ā bẖarpūr.   Āpe neṛai āpe ḏūr. ||2||

One who (chaakhai) tastes/lives by (sabad-u) the Divine Word, (paaey) enjoys (saad-u) the relish/experience.

S/he (vasaaey) keeps (naam) virtues and commands of (har-i) the Almighty (ma’nn-i) in mind.

(Har-i prabh-u) the Almighty is (sadaa) ever (bharpoor-i) present – everywhere,

(aapey) IT-self (neyrrai) near as well as (door-i) far, i.e. is seen within and outside. 2.

ਆਖਣਿ ਆਖੈ ਬਕੈ ਸਭੁ ਕੋਇ ॥   ਆਪੇ ਬਖਸਿ ਮਿਲਾਏ ਸੋਇ ॥   ਕਹਣੈ ਕਥਨਿ ਨ ਪਾਇਆ ਜਾਇ ॥   ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥

Ākẖaṇ ākẖai bakai sabẖ ko▫e.   Āpe bakẖas milā▫e so▫e.   Kahṇai kathan na pā▫i▫ā jā▫e.   Gur parsāḏ vasai man ā▫e. ||3||

(Sabh-u koey) everyone (aakhai) says and (bakai) tells of this, (aakhan) saying – that the Creator is everywhere;

but (milaaey) is found by those on whom (aapey) IT-self (bakhas-i) bestows grace seeing their proclivity.

IT is not (paaia jaaey) found (kahney kathan-i) with mere talk.

IT (aaey) comes to (vasai) abide/is remembered (man-i) in the mind (parsaad-i) with the grace/guidance of the guru. 3.

ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥   ਹਰਿ ਰੰਗਿ ਰਾਤੇ ਮੋਹੁ ਚੁਕਾਇ ॥   ਅਤਿ ਨਿਰਮਲੁ ਗੁਰ ਸਬਦ ਵੀਚਾਰ ॥   ਨਾਨਕ ਨਾਮਿ ਸਵਾਰਣਹਾਰ ॥੪॥੪॥੪੩॥

Gurmukẖ vicẖahu āp gavā▫e.   Har rang rāṯe moh cẖukā▫e.   Aṯ nirmal gur sabaḏ vīcẖār.   Nānak nām savāraṇhār. ||4||4||43||

This is how it happens: (Gurmukhi) by following the guru’s teachings, one (gavaaey-i = loses) drives out (aap-u = self) ego (vichah-u) from the mind.

(Raatey) imbued (rang-i) with love of (har-i) the Almighty, s/he (chukaaey) ends being subject to (moh-u) lures.

 (Veechaar) reflection on (sabad = word) teachings of (gur) the guru makes one (at-i) very (nirmal) purified.

The guru imparts awareness (naam-i) of Divine virtues and commands, which (savaaran-haar) transform a person, says Nanak the third. 4. 4. 43.

————————————

ਆਸਾ ਮਹਲਾ ੩ ॥  ਦੂਜੈ ਭਾਇ ਲਗੇ ਦੁਖੁ ਪਾਇਆ ॥   ਬਿਨੁ ਸਬਦੈ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥   ਸਤਿਗੁਰੁ ਸੇਵੈ ਸੋਝੀ ਹੋਇ ॥   ਦੂਜੈ ਭਾਇ ਨ ਲਾਗੈ ਕੋਇ॥੧॥

Āsā mėhlā 3.  Ḏūjai bẖā▫e lage ḏukẖ pā▫i▫ā.   Bin sabḏai birthā janam gavā▫i▫ā.   Saṯgur sevai sojẖī ho▫e.   Ḏūjai bẖā▫e na lāgai ko▫e. ||1||

Composition of the third Guru in Raga Aasa. Those (lagey) engaged in (doojai bhaaey = love of other) thoughts of others than the Creator – ignore Divine virtues and commands, commit vices and continue to – (dukh-u paaia) suffer separation from the Almighty.

 Those who live (bin-u = without) ignoring (sabdai) the Divine Word (birtha gavaaia) waste the opportunity of (janam-u = the life) human birth to unite with the Creator.

On the other hand, one who (seyvai = serves) obeys (satigur-u) the true guru, (sojhi hoey-i) gets understanding of Divine virtues and commands – and conforms to them.

Such a person does not (laagai) pursue (koey-i) any (doojai) other (bhaaey) interests.

ਮੂਲਿ ਲਾਗੇ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥   ਅਨਦਿਨੁ ਰਾਮ ਨਾਮੁ ਜਪਿ ਹਿਰਦੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਏਕੋ ਜਾਣੁ ॥੧॥ ਰਹਾਉ ॥

Mūl lāge se jan parvāṇ.   An▫ḏin rām nām jap hirḏai gur sabḏī har eko jāṇ. ||1|| rahā▫o.

(Sey) Those (jan) servants/seekers who are (laagey) attached to (mool-i = with root) the essence – imbibe Divine virtues – are (parvaan-u) accepted i.e. they are successful in achieving union with the Creator.

They (andin-u = every day) forever (jap-i) remember and conform to (raam naam) Divine virtues and commands (hirdai) in their minds, lead their lives (gur sabadi) by the guru’s word/teachings and (jaan-u = know) recognise (eyko) only One (har-i) Creator – rather than look to gods/goddesses. 1.

(Rahaau) dwell and reflect on this.

ਡਾਲੀ ਲਾਗੈ ਨਿਹਫਲੁ ਜਾਇ ॥   ਅੰਧੀ ਕੰਮੀ ਅੰਧ ਸਜਾਇ ॥ ਮਨਮੁਖੁ ਅੰਧਾ ਠਉਰ ਨ ਪਾਇ ॥   ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਬਿਸਟਾ ਮਾਹਿ ਪਚਾਇ ॥੨॥

Dālī lāgai nihfal jā▫e.  Aʼnḏẖīʼn kammī anḏẖ sajā▫e. Manmukẖ anḏẖā ṯẖa▫ur na pā▫e.   Bistā kā kīṛā bistā māhi pacẖā▫e. ||2||

On the other hand those who (laagai) get attached to the branches, i.e. believe in gods and goddesses, their human birth (nihphal-u jaaey-i) is wasted.

(Ka’mmi) deeds done (andhi) blindly are (andh = blind) an directionless and bring (sajaaey-i) punishment – of denial of union with the Creator.

(Manmukh-u) a self-willed person does not obey Divine commands and does not (paaey) find (tthaur) a place i.e. is not accepted for union with the Creator.

Like a (keerra) worm in (bistta) stools likes the dirt, one who ignores Divine commands, a (pachaaey) perishes in/is consumed by, vices. 2.

ਗੁਰ ਕੀ ਸੇਵਾ ਸਦਾ ਸੁਖੁ ਪਾਏ ॥   ਸੰਤਸੰਗਤਿ ਮਿਲਿ ਹਰਿ ਗੁਣ ਗਾਏ ॥   ਨਾਮੇ ਨਾਮਿ ਕਰੇ ਵੀਚਾਰੁ ॥   ਆਪਿ ਤਰੈ ਕੁਲ ਉਧਰਣਹਾਰੁ ॥੩॥

Gur kī sevā saḏā sukẖ pā▫e.   Sanṯsangaṯ mil har guṇ gā▫e.   Nāme nām kare vīcẖār.   Āp ṯarai kul uḏẖraṇhār. ||3||

On the other hand, one who (seyva = service) complies with instructions (ki) of (gur) the guru, (sadaa) ever (paaey) experiences (sukh-u) peace.

S/he (gaaey) sings (har gun) virtues of the Almighty (mil-i) with (santsangat-i) the holy congregation, and (karey vechaar-u) reflects on (naam-i) virtues and commands of (naamey) the Master of virtues – to live by them. With this, while s/he (aap-i) him/her-self (tarai = swims) gets across the world-ocean, his/her (kul) his/her lineage (udhranhaar-u) saved from vices/gets a good name. 3.

ਗੁਰ ਕੀ ਬਾਣੀ ਨਾਮਿ ਵਜਾਏ ॥   ਨਾਨਕ ਮਹਲੁ ਸਬਦਿ ਘਰੁ ਪਾਏ ॥   ਗੁਰਮਤਿ ਸਤ ਸਰਿ ਹਰਿ ਜਲਿ ਨਾਇਆ ॥   ਦੁਰਮਤਿ ਮੈਲੁ ਸਭੁ ਦੁਰਤੁ ਗਵਾਇਆ ॥੪॥੫॥੪੪॥

Gur kī baṇī nām vajā▫e.   Nānak mahal sabaḏ gẖar pā▫e.   Gurmaṯ saṯ sar har jal nā▫i▫ā.   Ḏurmaṯ mail sabẖ ḏuraṯ gavā▫i▫ā. ||4||5||44||

With (gur ki) the guru’s (baani = word) teachings (vajaaey = cause to manifest) one becomes aware (naam-i) of Divine virtues and commands present in the mind.

(Sabad-i) by following the guru’s teachings one (paaey) finds (mahal-u ghar = mansion/home) the abode of the Almighty within, says Nanak the third.

One who (naaia/nhaaia) bathes (jal-i) in the water of (sar-i) the pool of, i.e. is imbued with, (sat = Eternal) the virtues of the Eternal Master (gurmati) as taught by the guru.

(Durmat-i) (mail-u = dirt) influence of (sabh) all (durat-u) vices of the world play on him/her is (gavaaia = lost) removed – and s/he easily gets across the world-ocean to the Creator. 4. 5. 44.

———————————————

ਆਸਾ ਮਹਲਾ ੩ ॥  ਮਨਮੁਖ ਮਰਹਿ ਮਰਿ ਮਰਣੁ ਵਿਗਾੜਹਿ ॥   ਦੂਜੈ ਭਾਇ ਆਤਮ ਸੰਘਾਰਹਿ ॥   ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਕਰਿ ਵਿਗੂਤਾ ॥

ਆਤਮੁ ਨ ਚੀਨ੍ਹ੍ਹੈ ਭਰਮੈ ਵਿਚਿ ਸੂਤਾ ॥੧॥

Āsā mėhlā 3. Manmukẖ marėh mar maraṇ vigāṛėh.   Ḏūjai bẖā▫e āṯam sangẖārėh.   Merā merā kar kar vigūṯā.   Āṯam na cẖīnĥai bẖarmai vicẖ sūṯā. ||1||

Composition of the third Guru in Raga Aasa. (Manmukh) a self-willed person (marah-i) dies again and again i.e. keeps falling prey to vices in life and (mar-i) dying (vigaarrah-i = spoils) spoils (maran-u) death i.e. does not merge with God on death.

This happens because that person – forgets the Creator and instead engages in (doojai) other (bhaaey) pursuit of transitory pleasures and (sanghaarah-i = kills) ruins (aatam) him/herself i.e. keeps running to satisfy desires.

S/he remains obsessed with (meyra meyra = my, mine) the self and forgets what s/he is here for i.e. forgets Divine commands, gets entangled in vices – and (vigoota) is frustrated at the end.

Anyone who does not (cheenai) understand (aatam-u = self) Divine virtues and commands present in the mind, remains (soota = asleep) inebriated (vich-i) in (bharmai) delusion. 1.

ਮਰੁ ਮੁਇਆ ਸਬਦੇ ਮਰਿ ਜਾਇ ॥   ਉਸਤਤਿ ਨਿੰਦਾ ਗੁਰਿ ਸਮ ਜਾਣਾਈ ਇਸੁ ਜੁਗ ਮਹਿ ਲਾਹਾ ਹਰਿ ਜਪਿ ਲੈ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Mar mu▫i▫ā sabḏe mar jā▫e.   Usṯaṯ ninḏā gur sam jāṇā▫ī is jug mėh lāhā har jap lai jā▫e. ||1|| rahā▫o.

One who (mar-i jaaey-i) dies (sabadey = by the word) by the guru’s teachings (mar-u muiaa = remains dead) ever submits to Divine commands.

The guru (jaanaaee = makes known) teaches to treat (ustat-i) being praised and (ni’nda) slandered as (sam) equal i.e. is unaffected by them; that person (jap-i)remembers (har-i) the Almighty – lives by Divine commands – and  (jaaey) leaves after (lai) taking (laaha) profit making use of the opportunity provided by (jug = age) human life – to unite with the Creator. 1.

(Rahaau) dwell and reflect on this.

ਨਾਮ ਵਿਹੂਣ ਗਰਭ ਗਲਿ ਜਾਇ ॥   ਬਿਰਥਾ ਜਨਮੁ ਦੂਜੈ ਲੋਭਾਇ ॥   ਨਾਮ ਬਿਹੂਣੀ ਦੁਖਿ ਜਲੈ ਸਬਾਈ ॥   ਸਤਿਗੁਰਿ ਪੂਰੈ ਬੂਝ ਬੁਝਾਈ ॥੨॥

Nām vihūṇ garabẖ gal jā▫e.   Birthā janam ḏūjai lobẖā▫e.   Nām bihūṇī ḏukẖ jalai sabā▫ī.   Saṯgur pūrai būjẖ bujẖā▫ī. ||2||

One (vihoon) bereft of awareness of (naam) Divine virtues and commands (gal-i jaaey-i) rots (garabh = womb) taking births again and again.

His/her (janam-u = birth) human birth (birtha) is wasted in (doojai = second) other (lobhaaey = greed) interests i.e. falling prey to temptations in the world-play.

(Sabaaee) everyone (bihooni) bereft of (naam) Divine virtues and commands – lives in vices and (jalai = burns) suffers pain in consequence.

This (boojh) understanding (bujhaaee = cause to understand) is given (poorey) by the perfect (satgur-i) true guru. 2.

ਮਨੁ ਚੰਚਲੁ ਬਹੁ ਚੋਟਾ ਖਾਇ ॥   ਏਥਹੁ ਛੁੜਕਿਆ ਠਉਰ ਨ ਪਾਇ ॥   ਗਰਭ ਜੋਨਿ ਵਿਸਟਾ ਕਾ ਵਾਸੁ ॥   ਤਿਤੁ ਘਰਿ ਮਨਮੁਖੁ ਕਰੇ ਨਿਵਾਸੁ ॥੩॥

Man cẖancẖal baho cẖotā kẖā▫e.   Ėthahu cẖẖuṛki▫ā ṯẖa▫ur na pā▫e.   Garabẖ jon vistā kā vās.   Ŧiṯ gẖar manmukẖ kare nivās. ||3||

(Chanchal-u = moving) the capricious mind – does not focus on the One Master and (chotta khaaey) receives (hits) suffers while running around.

A soul that (chhurrkiaa) misses (eythah-u = from here) the opportunity provided by human birth does not (paaey-i) find (tthaur) a place – does not unite with the Creator.

Remaining in cycles of (garabh jon-i = put in womb) being born again and again is due (vaas-u) living in (vistta = excrement) vices.

(Manmukh-u) the self-willed person likes to (karey) live in (tit-u) that (ghar-i = in the house) state. 3.

ਅਪੁਨੇ ਸਤਿਗੁਰ ਕਉ ਸਦਾ ਬਲਿ ਜਾਈ ॥   ਗੁਰਮੁਖਿ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥   ਨਿਰਮਲ ਬਾਣੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥   ਨਾਨਕ ਹਉਮੈ ਮਾਰੇ ਸਦਾ ਉਦਾਸਾ ॥੪॥੬॥੪੫॥

Apune saṯgur ka▫o saḏā bal jā▫ī.   Gurmukẖ joṯī joṯ milā▫ī.   Nirmal baṇī nij gẖar vāsā.   Nānak ha▫umai māre saḏā uḏāsā. ||4||6||45||

I (sadaa) ever (kau = to, bal-i jaaee = am sacrifice to) adore (apuney = own) my (satigur) true guru.

It is (gurmukh-i) by following the guru’s teachings that (joti)  soul (milaaee) unites (jot-i) with the Supreme Spirit – the Creator.

The guru teaches (nirmal) the purifying (baani) Divine word/commands by obeying which one – keeps away from vices and – (vaasa) lives in (nij ghar-i) own home, i.e. remains steady within with focus on God.

S/he (maarey = kills) dissolves (haumai) ego and remains (udaasa = withdrawn) untouched by vices, says third Nanak. 4. 6. 45.

SGGS pp 358 -360, Aasa M: 1, Shabads 34-39 (completed).

ਆਸਾ ਘਰੁ ੫ ਮਹਲਾ ੧    ੴ   ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Āsā gẖar 5 mėhlā 1   Ik▫oaʼnkār saṯgur parsāḏ.

Composition of the first Guru in Raga Aasa to be sung to (ghar-u 5) the fifth beat. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: The Shabad below brings out that one cannot find the Creator through rituals. Everything depends on deeds. The mind/soul is tempted through the sensory organs and it has to account for deeds because it controls the organs.

ਭੀਤਰਿ ਪੰਚ ਗੁਪਤ ਮਨਿ ਵਾਸੇ ॥   ਥਿਰੁ ਨ ਰਹਹਿ ਜੈਸੇ ਭਵਹਿ ਉਦਾਸੇ॥੧॥

Bẖīṯar pancẖ gupaṯ man vāse.   Thir na rahėh jaise bẖavėh uḏāse. ||1||

(Panch = five) the five vices – of lust, wrath, greed, attachment to things transitory and vanity (vaasey = abide) are present bheetar-i) in my (man-i) mind (Gupt) hidden.

Under their influence, the mind does not (rahah-i) stay (thir-u) steady and (bhavh-i) wander aimlessly  (jaisey) like someone (udaasey) under depression. 1.

Page 359

ਮਨੁ ਮੇਰਾ ਦਇਆਲ ਸੇਤੀ ਥਿਰੁ ਨ ਰਹੈ ॥   ਲੋਭੀ ਕਪਟੀ ਪਾਪੀ ਪਾਖੰਡੀ ਮਾਇਆ ਅਧਿਕ ਲਗੈ ॥੧॥ ਰਹਾਉ ॥

Man merā ḏa▫i▫āl seṯī thir na rahai.   Lobẖī kaptī pāpī pākẖandī mā▫i▫ā aḏẖik lagai. ||1|| rahā▫o.

(Meyra) my (man-u) mind does not (rahai) stay (thir-u = steady) focused (seyti = with) in conformance to commands of (daiaal) the kind Almighty.

It is (lobhi) greedy, (kaptti) deceitful, (paapi) wrong-doer/transgressor and (paakhandi) pretender/hypocrite; it (lagai) clings to (maaia) temptations in the world-play, (adhik) more and more i.e. always craves. 1.

(Rahaau) dwell and reflect on this.

ਫੂਲ ਮਾਲਾ ਗਲਿ ਪਹਿਰਉਗੀ ਹਾਰੋ ॥   ਮਿਲੈਗਾ ਪ੍ਰੀਤਮੁ ਤਬ ਕਰਉਗੀ ਸੀਗਾਰੋ ॥੨॥

Fūl mālā gal pahir▫ugī hāro.   Milaigā parīṯam ṯab kar▫ugī sīgāro. ||2||

I (pahraugi) shall happily wear (maala) a garland of flowers as (haaro) necklace (gal-i) round my neck.

When (preetam-u) the Beloved (milaiga) meets me (tab) then I shall (karau-gi) wear (seegaaro) makeup in happiness/fondly. 2.

ਪੰਚ ਸਖੀ ਹਮ ਏਕੁ ਭਤਾਰੋ ॥   ਪੇਡਿ ਲਗੀ ਹੈ ਜੀਅੜਾ ਚਾਲਣਹਾਰੋ ॥੩॥

Pancẖ sakẖī ham ek bẖaṯāro.   Ped lagī hai jī▫aṛā cẖālaṇhāro. ||3||

But there are (panch) five (sakhi) companions which influence the mind – the sensory organs of sight, hearing, smell, taste and touch – which are influenced by the world-play; (ham = I) the soul is their (eyk-u) one (bhataaro) Master;

they are (lagi) remain busy pleasing (peydd-i = tree) the body – not realising that the body shall die – as (jeearraa) the soul (chaalanhaaro) has to leave. 3.

ਪੰਚ ਸਖੀ ਮਿਲਿ ਰੁਦਨੁ ਕਰੇਹਾ ॥   ਸਾਹੁ ਪਜੂਤਾ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਲੇਖਾ ਦੇਹਾ ॥੪॥੧॥੩੪॥

Pancẖ sakẖī mil ruḏan karehā.   Sāhu pajūṯā paraṇvaṯ Nānak lekẖā ḏehā. ||4||1||34||

When the soul leaves the body, (panch) the five (sakhi = companions) sensory organs become ineffective and (rudan-u kareyha) bewail because they can no longer enjoy the temptations. But their (saah-u) master, the soul – which should have controlled the sensory organs in life – (pajoota) is caught and asked to (deyha) give (leykha) account of its acts of commission and omission, (pranvat-i) supplicates Guru Nanak. 4. 1. 34.

Message: We should control our mind and avoid transgressions, to obtain Divine approval.

———————————–

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਆਸਾ ਘਰੁ ੬ ਮਹਲਾ ੧ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Āsā gẖar 6 mėhlā 1.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance. Composition of the first Guru in Raga Aasa to be sung to (ghar-u 6) the sixth beat.

Note: A wife wears ornaments/jewellery to look good. This Shabad uses this as metaphor to convey that the soul-wife should wear the makeup of obedience to the Creator-husband.

ਮਨੁ ਮੋਤੀ ਜੇ ਗਹਣਾ ਹੋਵੈ ਪਉਣੁ ਹੋਵੈ ਸੂਤ ਧਾਰੀ ॥   ਖਿਮਾ ਸੀਗਾਰੁ ਕਾਮਣਿ ਤਨਿ ਪਹਿਰੈ ਰਾਵੈ ਲਾਲ ਪਿਆਰੀ ॥੧॥

Man moṯī je gahṇā hovai pa▫uṇ hovai sūṯ ḏẖārī.   Kẖimā sīgār kāmaṇ ṯan pahirai rāvai lāl pi▫ārī. ||1||

(Jey) if (moti = pearls) the Divine virtues present in (man-u) the mind (hovai) be (gahna = ornament) the jewellery (dhaari = supported) strung with (dhaaga) the thread of (paun-u = air) breaths i.e. if the soul-bride remembers Divine virtues and commands with every breath and lives by them.

If (kaaman-i = woman) the soul (pahirai) wears (seegaar-u) makeup of (khimaa) tolerance/obedience to Divine commands (tan-i) on the body, then she (piaari) is dear to (laal) the Beloved and (raavai) enjoys IT’s company i.e. one who lives by Divine commands endears him/her-self to the Almighty. 1.

ਲਾਲ ਬਹੁ ਗੁਣਿ ਕਾਮਣਿ ਮੋਹੀ ॥   ਤੇਰੇ ਗੁਣ ਹੋਹਿ ਨ ਅਵਰੀ ॥੧॥ ਰਹਾਉ ॥

Lāl baho guṇ kāmaṇ mohī.   Ŧere guṇ hohi na avrī. ||1|| rahā▫o.

O (laal) my Beloved Master, this (kaaman-i = woman) soul (mohi) is fascinated by Your (bah-u) numerous (gun) virtues.

(Na avri) none else (hoh-i) has (gun) the virtues that (teyrey = yours) You have i.e. You are unique. 1.

(Rahaau) dwell and reflect on this.

ਹਰਿ ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਲੇ ਪਹਿਰੈ ਦਾਮੋਦਰੁ ਦੰਤੁ ਲੇਈ ॥   ਕਰ ਕਰਿ ਕਰਤਾ ਕੰਗਨ ਪਹਿਰੈ ਇਨ ਬਿਧਿ ਚਿਤੁ ਧਰੇਈ ॥੨॥

Har har hār kanṯẖ le pahirai ḏāmoḏar ḏanṯ le▫ī.   Kar kar karṯā kangan pahirai in biḏẖ cẖiṯ ḏẖare▫ī. ||2||

The soul-bride should (pahirai) wear (haar-u) the necklace of obeying (har-i har-i = Creator) commands of the Almighty (kantthi) round the neck. And (leyee = take) make remembrance of (daamodar) the Master (dant/dandaasa = bark of a tree which while cleaning the teeth gives colour to the lips) the colouring of the lips to be attractive i.e. the Almighty loves those who conform to Divine virtues and commands.

She should (kar-i) make remembrance of (karta) the Creator as (kangan) bracelets to (pahirai) wear on (kar) the hands; (in bidh-i) this way (dhareyee = put) focus (chit-u) the mind, i.e. get rid of other ideas. 2.

ਮਧੁਸੂਦਨੁ ਕਰ ਮੁੰਦਰੀ ਪਹਿਰੈ ਪਰਮੇਸਰੁ ਪਟੁ ਲੇਈ ॥   ਧੀਰਜੁ ਧੜੀ ਬੰਧਾਵੈ ਕਾਮਣਿ ਸ੍ਰੀਰੰਗੁ ਸੁਰਮਾ ਦੇਈ ॥੩॥

Maḏẖusūḏan kar munḏrī pahirai parmesar pat le▫ī.   Ḏẖīraj ḏẖaṛī banḏẖāvai kāmaṇ sarīrang surmā ḏe▫ī. ||3||

She should make remembrance of (madhsoodan = slayer of Demon Madhu) the Master (mundri) the ring to (pahirai) wear on (kar = hand) the finger; she should make obedience to (parmeysar) the Supreme Master (patt-u) the silken clothes and (leyee) wear them, i.e. protect the self from vices with conformance to Divine commands.

(Kaaman-i) the woman should make (dheeraj) patience/submission to Divine commands

(bandhaavai) tying/making (dharri) the plaits of her hair i.e. the way the woman/girl sits patiently when the hair plaits are woven, one should patiently submit to Divine will. To the eyes she should (deyee = give) apply (surma/kaajal) the collyrium of the love of (srirang-u = husband of Laxmi) the Master i.e. all adornments should be taken as Divine benedictions and lead to remembrance of the Beneficent Master. 3.

ਮਨ ਮੰਦਰਿ ਜੇ ਦੀਪਕੁ ਜਾਲੇ ਕਾਇਆ ਸੇਜ ਕਰੇਈ ॥   ਗਿਆਨ ਰਾਉ ਜਬ ਸੇਜੈ ਆਵੈ ਤ ਨਾਨਕ ਭੋਗੁ ਕਰੇਈ ॥੪॥੧॥੩੫॥

Man manḏar je ḏīpak jāle kā▫i▫ā sej kare▫ī.   Gi▫ān rā▫o jab sejai āvai ṯa Nānak bẖog kare▫ī. ||4||1||35||

(Jey) if she (jaaley) lights (deepak-u) the lamp of the guru’s teachings in the mind, (mandar-i) the abode of the Almighty, – instead of lighting it before an idol, and makes (kaaia) body/mind as (seyj) the bed, i.e. experience  the Almighty within.

(Jab) when (giaan raau) the wise Master (aavai) comes to such an enlightened mind, (ta) then IT (bhog-u kareyee) consummates with the soul i.e. the soul is united with the Creator. 4. 1. 35.

—————————————

Note: The message of the Shabad below is that the creatures do nothing by themselves. The creatures are given intellect and organs in keeping with their role in life. Further, everything happens by natural laws and creatures are instruments in that regard.

ਆਸਾ ਮਹਲਾ ੧ ॥ ਕੀਤਾ ਹੋਵੈ ਕਰੇ ਕਰਾਇਆ ਤਿਸੁ ਕਿਆ ਕਹੀਐ ਭਾਈ ॥   ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਕੀਤੇ ਕਿਆ ਚਤੁਰਾਈ ॥੧॥

Āsā mėhlā 1.  Kīṯā hovai kare karā▫i▫ā ṯis ki▫ā kahī▫ai bẖā▫ī.   Jo kicẖẖ karṇā so kar rahi▫ā kīṯe ki▫ā cẖaṯurā▫ī. ||1||

Composition of the first Guru in Raga Aasa. O (bhaaee) brethren/people, one who (keeta hovai) is created, s/he (karey) acts as (karaaia) is caused to act – with organs given according to allotted role in life by the Creator; (kiaa) what (kaheeai) can we say is done by (tis-u = that person) the creature – nothing.

S/he (kar-i rahia) does (so) that (jo) what s/he is (karna) to do; (keetey) the created creature (kiaa = what?) cannot use (chaturaaee) cleverness, i.e. acts according to given capabilities. 1.

ਤੇਰਾ ਹੁਕਮੁ ਭਲਾ ਤੁਧੁ ਭਾਵੈ ॥   ਨਾਨਕ ਤਾ ਕਉ ਮਿਲੈ ਵਡਾਈ ਸਾਚੇ ਨਾਮਿ ਸਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧerā hukam bẖalā ṯuḏẖ bẖāvai.   Nānak ṯā ka▫o milai vadā▫ī sācẖe nām samāvai. ||1|| rahā▫o.

O Creator, a person who accepts (teyra) Your (hukam-u) command as (bhalaa) good – and s/he obeys it – is (bhaavai) liked (tudh-u) by You.

S/he (samaavai) remains absorbed in/conforms to (saachey = true) inevitable (naam-i)  Divine commands. 

(Ta kau) that person (milai) receives (vaddaaee) glory – of union with the Creator, says Guru Nanak. 1.

(Rahaau) dwell and reflect on this.

ਕਿਰਤੁ ਪਇਆ ਪਰਵਾਣਾ ਲਿਖਿਆ ਬਾਹੁੜਿ ਹੁਕਮੁ ਨ ਹੋਈ ॥   ਜੈਸਾ ਲਿਖਿਆ ਤੈਸਾ ਪੜਿਆ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥੨॥

Kiraṯ pa▫i▫ā parvāṇā likẖi▫ā bāhuṛ hukam na ho▫ī.   Jaisā likẖi▫ā ṯaisā paṛi▫ā met na sakai ko▫ī. ||2||

The (parvaana = message) order on role of the creature is (likhia) written by the Creator based on (kirat-u paiaa) past deeds; this (hukam-u) command (na hoee) cannot be given (bahurr-i) again, i.e. no one can change the roles given to the creatures.

The command has to be (parriaa) read/obeyed (taisa) that way (jaisa) as it is (likhiaa) written/told to the soul before birth; (na koee) no one (sakai) can (meytt-i) efface/obliterate it – it cannot be countermanded. 2.

Note: The nest verse mentions the game of Shatranj. It is a game in which wooden pieces move on a board like of chess according to throw of dice. The pieces called Saari must Pakai/mature for them to get Ghar/home.

ਜੇ ਕੋ ਦਰਗਹ ਬਹੁਤਾ ਬੋਲੈ ਨਾਉ ਪਵੈ ਬਾਜਾਰੀ ॥   ਸਤਰੰਜ ਬਾਜੀ ਪਕੈ ਨਾਹੀ ਕਚੀ ਆਵੈ ਸਾਰੀ ॥੩॥

Je ko ḏargėh bahuṯā bolai nā▫o pavai bājārī.   Saṯranj bājī pakai nāhī kacẖī āvai sārī. ||3||

(Jey) if (ko) someone (bolai) talks (bahuta) much (dargah) in Divine court i.e. questions Divine commands and acts by own will, that person (nau pavai = known as) is called (bajaari) a roving merchant, i.e. is not accepted for union with the Creator and remains in cycles of births and deaths. 

S/he is like (saari) a piece which moves according to throw of dice in (baaji) the game of Shatranj. S/he does not obey Divine commands, hence cannot overcome vices and does not (pakai) mature, (aavai) comes to Divine court, but cannot unite with the Creator and remains in cycles of births and deaths. 3.

ਨਾ ਕੋ ਪੜਿਆ ਪੰਡਿਤੁ ਬੀਨਾ ਨਾ ਕੋ ਮੂਰਖੁ ਮੰਦਾ ॥   ਬੰਦੀ ਅੰਦਰਿ ਸਿਫਤਿ ਕਰਾਏ ਤਾ ਕਉ ਕਹੀਐ ਬੰਦਾ ॥੪॥੨॥੩੬॥

Nā ko paṛi▫ā pandiṯ bīnā nā ko mūrakẖ manḏā.   Banḏī anḏar sifaṯ karā▫e ṯā ka▫o kahī▫ai banḏā. ||4||2||36||

(Na ko) no one should claim to be (parria pandit) a learned scholar or (beena) wise; and no one should be called (moorakh-u) foolish or (manda) evil, because intellect is given by the Creator.

One whom the Creator keeps (andar-i) in (bandi = service) obedience and (karaaey) causes to do (sifat-i) praise/emulate Divine virtues (tau kau) that person is (kaheeai) called a (banda) servant – such a person is accepted by the Creator for union. 4. 2. 36.

—————————————

Note: The next two Shabads are addressed to the Yogis in general and one named Bharthari in particular. In these Shabads Guru Sahib gives the desired meaning to the symbolism of the Yogis.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਗੁਰ ਕਾ ਸਬਦੁ ਮਨੈ ਮਹਿ ਮੁੰਦ੍ਰਾ ਖਿੰਥਾ ਖਿਮਾ ਹਢਾਵਉ ॥   ਜੋ ਕਿਛੁ ਕਰੈ ਭਲਾ ਕਰਿ ਮਾਨਉ ਸਹਜ ਜੋਗ ਨਿਧਿ ਪਾਵਉ ॥੧॥

Āsā mėhlā 1. Gur kā sabaḏ manai mėh munḏrā kẖinthā kẖimā hadẖāva▫o.   Jo kicẖẖ karai bẖalā kar mān▫o sahj jog niḏẖ pāva▫o. ||1||

Composition of the first Guru in Raga Aasa. The Yogi wears (mundra) rings on the pierced ears to show he has overcome desires and wears (khintha) patched garment to show humility. The guru says: I have made (gur ka) the guru’s (sabad-u = word) teachings the rings (mah-i) in the mind i.e. I control my craving with the guru’s teachings; and (hadhaavau) wear the thatched garment of (khima) forgiveness/patience in my mind.

I (kar-i maanau) accept (jo kichh-u) whatever the Almighty (karai) does/causes to happen as (bhalaa) good; I thus (paavau) attain (nidh-i) the treasure of (sahj) poise and (jog) union/find the Creator within. 1.

ਬਾਬਾ ਜੁਗਤਾ ਜੀਉ ਜੁਗਹ ਜੁਗ ਜੋਗੀ ਪਰਮ ਤੰਤ ਮਹਿ ਜੋਗੰ ॥   ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਰੰਜਨ ਪਾਇਆ ਗਿਆਨ ਕਾਇਆ ਰਸ ਭੋਗੰ ॥੧॥ ਰਹਾਉ ॥

Āsā mėhlā 1.  Bābā jugṯā jī▫o jugah jug jogī param ṯanṯ mėh jogaʼn.   Amriṯ nām niranjan pā▫i▫ā gi▫ān kā▫i▫ā ras bẖogaʼn. ||1|| rahā▫o.

O (baaba jeeo) respected brother, one who once (jugta) unites i.e. conforms to Naam/commands of the Almighty, s/he is (jugah jug = age after age) forever a (jogi) Yogi who attains (joga’n) union (mah-i = in) with (param tant) the Supreme Being.

S/he (paaia) obtains/understands (amrit-u) the life-giving elixir of (niranjan) pristine (naam) Divine virtues and commands; this (giaan) awareness enables Divine (ras) taste/experience which (kaaia) the body/mind (bhoga’n) enjoys. 1.

(Rahaau) dwell and reflect on this.

Page 360

ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸਉ ਕਲਪ ਤਿਆਗੀ ਬਾਦੰ ॥   ਸਿੰਙੀ ਸਬਦੁ ਸਦਾ ਧੁਨਿ ਸੋਹੈ ਅਹਿਨਿਸਿ ਪੂਰੈ ਨਾਦੰ ॥੨॥

Siv nagrī mėh āsaṇ baisa▫o kalap ṯi▫āgī bāḏaʼn.   Sińī sabaḏ saḏā ḏẖun sohai ahinis pūrai nāḏaʼn. ||2||

The Yogi sits on (aasan-i) a seat in meditation and calls it (siv nagri) god’s town/domain; I (baisau) sit in remembrance of the Almighty and focus on IT by (tiaaga’n) giving up (kalap) thoughts of (baada’n) conflicts.

The Yogi plays (singni) a horn but I hear (sabad) the Divine word; it is the (sadaa) continuous (sohai = pleasing) sweet (dhun-i) melody of (naadang) the celestial music that (poorai) plays (ahnis) day and night in my mind. 2.

ਪਤੁ ਵੀਚਾਰੁ ਗਿਆਨ ਮਤਿ ਡੰਡਾ ਵਰਤਮਾਨ ਬਿਭੂਤੰ ॥   ਹਰਿ ਕੀਰਤਿ ਰਹਰਾਸਿ ਹਮਾਰੀ ਗੁਰਮੁਖਿ ਪੰਥੁ ਅਤੀਤੰ ॥੩॥

Paṯ vīcẖār gi▫ān maṯ dandā varaṯmān bibẖūṯaʼn.   Har kīraṯ rahrās hamārī gurmukẖ panth aṯīṯaʼn. ||3||

The Yogi has (pat-u/paatr) a begging bowl, (ddandda = stick) a staff to show he has control over all his activities, and applies (bibhuta’n/vibhuti) ash on his body to show he has burned desires. For me (veechaar-u) reflection on the Divine word/getting true understanding is the bowl, taming my (mat-i) mind with (giaan = knowledge) teachings of the guru is the staff, and being happy (vartmaan = the present) with Divine will is the ash.

The Yogi uses the term ‘Rahras’ for showing respect to the guru; (hamaari = mine) for me, (har-i keerat-i) praising/emulating Divine virtues is (rahraas-i = money for life, sustenance) the mainstay for life for walking on (panth-u) the path (ateetan’n) of detachment (gurmu guru (panth ateetang) the path is to refrain from evil (gurmukhi) with the teachings of the guru. 3.

ਸਗਲੀ ਜੋਤਿ ਹਮਾਰੀ ਸੰਮਿਆ ਨਾਨਾ ਵਰਨ ਅਨੇਕੰ ॥   ਕਹੁ ਨਾਨਕ ਸੁਣਿ ਭਰਥਰਿ ਜੋਗੀ ਪਾਰਬ੍ਰਹਮ ਲਿਵ ਏਕੰ ॥੪॥੩॥੩੭॥

Saglī joṯ hamārī sammi▫ā nānā varan anekaʼn.   Kaho Nānak suṇ bẖarthar jogī pārbarahm liv ekaʼn. ||4||3||37||

The Yogi uses (sammia) a T-shaped wooden support under the armpit for comfort and concentration; he talks of the various (varan = colours) hues of the universe. (Hamaari) my (sa’mmia) support is seeing – and obeying commands of – (jot-i = light) the One Creator who is present in (sagli) the whole creation of (aneyka’n) 

numerous (varan) colours (naana = various) numerous types.

(Sun) please listen, o Yogi Bharthari, my (liv) focus is on (eka’n) the One (paarbrahm) Supreme Being/Spirit – instead of many gods/goddesses. 4. 3. 37.

———————————–

Note: This is the second Shabad addressed to the Yogi Bhathari. The Yogis take intoxicants to go into trance. The potion is made by collecting and distilling the ingredients together. Guru Nanak gives his method of making the drink for Divine experience.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਧਾਵੈ ਕਰਿ ਕਰਣੀ ਕਸੁ ਪਾਈਐ ॥   ਭਾਠੀ ਭਵਨੁ ਪ੍ਰੇਮ ਕਾ ਪੋਚਾ ਇਤੁ ਰਸਿ ਅਮਿਉ ਚੁਆਈਐ ॥੧॥

Āsā mėhlā 1.  Guṛ kar gi▫ān ḏẖi▫ān kar ḏẖāvai kar karṇī kas pā▫ī▫ai.   Bẖāṯẖī bẖavan parem kā pocẖā iṯ ras ami▫o cẖu▫ā▫ī▫ai. ||1||

Composition of the first Guru in Raga Aasa. People make local liquor from (gurr-u) molasses, (dhaavai) flowers of a certain tree and (kas) bark of the babool tree. The guru says: Let us (kar-i) make (giaan-u = knowledge) awareness of Divine virtues and commands, the molasses, (dhiaan-u) reflection on them – the flowers, and (paaeeai = put) putting them into (kar-i karni) practice – the bark.

The drink is made by distilling these on (bhaatthi) a furnace and taken out by a tube which is coated to cool down the distillate. For me (bhavan-u/bhaavna) the wish to experience the Creator within is – the furnace, and (preym) love for the Almighty is (pochaa) the coating/plaster; (it-u ras) this distillate (amio/amrit) the life giving elixir (chuaaeeai) comes out drop by drop i.e. I gradually become aware of the Master within – this experience is natural, not induced by an intoxicant. 1.

ਬਾਬਾ ਮਨੁ ਮਤਵਾਰੋ ਨਾਮ ਰਸੁ ਪੀਵੈ ਸਹਜ ਰੰਗ ਰਚਿ ਰਹਿਆ ॥   ਅਹਿਨਿਸਿ ਬਨੀ ਪ੍ਰੇਮ ਲਿਵ ਲਾਗੀ ਸਬਦੁ ਅਨਾਹਦ ਗਹਿਆ ॥੧॥ ਰਹਾਉ ॥

Bābā man maṯvāro nām ras pīvai sahj rang racẖ rahi▫ā.   Ahinis banī parem liv lāgī sabaḏ anāhaḏ gahi▫ā. ||1|| rahā▫o.

 O (baaba) brother, the (man-u) mind that is (matvaaro) intoxicated (peevai) by drinking (ras-u) the elixir of (naam) Divine virtues and commands, (rach-i rahiaa) remains in (sahj) intuitive (rang) love of the Almighty.

This state of (laagi) being in (preym) loving (liv) focus (bani) is maintained by (anaahad) continuously (gahia – catching) receiving/hearing (sabad-u) the Divine Word (ahinis-i) day and night. 1.

(Rahaau) dwell and reflect on this.

ਪੂਰਾ ਸਾਚੁ ਪਿਆਲਾ ਸਹਜੇ ਤਿਸਹਿ ਪੀਆਏ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥   ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਕਿਆ ਮਦਿ ਛੂਛੈ ਭਾਉ ਧਰੇ॥੨॥

Pūrā sācẖ pi▫ālā sėhje ṯisėh pī▫ā▫e jā ka▫o naḏar kare.   Amriṯ kā vāpārī hovai ki▫ā maḏ cẖẖūcẖẖai bẖā▫o ḏẖare. ||2||

(Ja kau) one on whom the Almighty (nadar-i karey) bestows grace, (tisah peeaaey) enables that person (sahjey) to intuitively drink (poora) a full (piaala) cup of (saach-u) eternal Divine virtues i.e. experiences God in his/her mind effortlessly.

One who (hovai) is (vaapaari = dealer) experiences living by (amrit) the life-giving elixir of Divine virtues (kiaa = why?) never (bhau dharey = put mind) thinks of (chhoochhai) a useless (mad-i) intoxicant. 2.

ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਪੀਵਤ ਹੀ ਪਰਵਾਣੁ ਭਇਆ ॥   ਦਰ ਦਰਸਨ ਕਾ ਪ੍ਰੀਤਮੁ ਹੋਵੈ ਮੁਕਤਿ ਬੈਕੁੰਠੈ ਕਰੈ ਕਿਆ ॥੩॥

Gur kī sākẖī amriṯ baṇī pīvaṯ hī parvāṇ bẖa▫i▫ā.   Ḏar ḏarsan kā parīṯam hovai mukaṯ baikunṯẖe karai ki▫ā. ||3||

(Baani) the words of (saakhi) teachings of the guru are (a’mmrit) life-giving, i.e. save one from vices. One (bhaiaa) becomes (parvaan-u bhaia) becomes acceptable, i.e. is transformed (peevat hi = soon on drinking) as soon as s/he starts following them.

One who (hovai) is (preetam = lover) the seeker of (dar) the abode of the Almighty to have IT’s (darsan) vision, s/he (kiaa = what?) has nothing (karai) to do with, i.e. does not seek (mukt-i) salvation or (baikuntthai) heaven. 3.

ਸਿਫਤੀ ਰਤਾ ਸਦ ਬੈਰਾਗੀ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰੈ ॥   ਕਹੁ ਨਾਨਕ ਸੁਣਿ ਭਰਥਰਿ ਜੋਗੀ ਖੀਵਾ ਅੰਮ੍ਰਿਤ ਧਾਰੈ ॥੪॥੪॥੩੮॥

Sifṯī raṯā saḏ bairāgī jū▫ai janam na hārai.   Kaho Nānak suṇ bẖarthar jogī kẖīvā amriṯ ḏẖārai. ||4||4||38||

A person (rataa) imbued with (sifti) praises/virtues of the Creator, (sad) forever (bairaagi) yearns to be with the Master; s/he does not (haarai = lose) waste his/her (janam-u) human birth (jooai) in gambling i.e. s/he does not take chances by looking to anyone but the Almighty.

Please listen Yogi Bharthari, that person (dhaarai = takes support of) relies on (a’mmrit) the life-giving Divine virtues for (kheeva) being intoxicated i.e. to remain absorbed in the Almighty. 4. 4. 38.   

———————————–

Note: This Shabad is in the context of the invasion of India by the Mughal, Babar, who later became the king. The invasion brought terrible suffering for the people which Guru Nanak witnessed at a place called Aimanaabaad in the state of Punjab, India.

ਆਸਾ ਮਹਲਾ ੧ ॥  ਖੁਰਾਸਾਨ ਖਸਮਾਨਾ ਕੀਆ ਹਿੰਦੁਸਤਾਨੁ ਡਰਾਇਆ ॥   ਆਪੈ ਦੋਸੁ ਨ ਦੇਈ ਕਰਤਾ ਜਮੁ ਕਰਿ ਮੁਗਲੁ ਚੜਾਇਆ ॥

ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥੧॥

Āsā mėhlā 1.  Kẖurāsān kẖasmānā kī▫ā hinḏusaṯān darā▫i▫ā.   Āpai ḏos na ḏe▫ī karṯā jam kar mugal cẖaṛā▫i▫ā.   Ėṯī mār pa▫ī karlāṇe ṯaiʼn kī ḏaraḏ na ā▫i▫ā. ||1||

Composition of the first Guru in Raga Aasa (Keeaa = done) having (khasmaana = ownership) established control over the Khuraasaan region, Babar (ddraaia = threatened) terrorised (Hindustan-u) India.

This was the Creator’s way of chastising the people for their transgressions; but (aapey) IT-self not wanting to (dey-i) be given (dos-u) blame, IT made the Mughal act as (jam) the messenger of death and (charraaia) caused him to invade India, i.e. it happened because the rulers were careless.

But O’ Creator, the people (karlaaney) cried in (maar = beating, paee = received) suffering (eyti) so much, didn’t You feel (darad-u) the pain – of Your creation?

ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥   ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Karṯā ṯūʼn sabẖnā kā so▫ī.   Je sakṯā sakṯe ka▫o māre ṯā man ros na ho▫ī. ||1|| rahā▫o.

O (karta) Creator, You are (soee) the Master of (sabhna) all, i.e. You created both the invaders and the invaded;

(jey) if (sakta) one powerful person/force (maarey = kills) attacks (sakta) another powerful one, then one does not (ros-u) feel bad (man-i) in mind – but the people had no power to protect themselves. 1.

(Rahaau) dwell and reflect on this,

ਸਕਤਾ ਸੀਹੁ ਮਾਰੇ ਪੈ ਵਗੈ ਖਸਮੈ ਸਾ ਪੁਰਸਾਈ ॥   ਰਤਨ ਵਿਗਾੜਿ ਵਿਗੋਏ ਕੁਤੀ ਮੁਇਆ ਸਾਰ ਨ ਕਾਈ ॥   ਆਪੇ ਜੋੜਿ ਵਿਛੋੜੇ ਆਪੇ ਵੇਖੁ ਤੇਰੀ ਵਡਿਆਈ ॥੨॥

Sakṯā sīhu māre pai vagai kẖasmai sā pursā▫ī.   Raṯan vigāṛ vigo▫e kuṯīʼn mu▫i▫ā sār na kā▫ī.   Āpe joṛ vicẖẖoṛe āpe vekẖ ṯerī vadi▫ā▫ī. ||2||

But if (sakta) a powerful (seeh-u) lion (pai) attacks (vagai) a herd – of cattle – then the (khasmai) the owner of (sa) that herd (pursaaee = asked) is answerable.

The – Lodi rulers – (kutee) dogs (vigaarr-i) spoiled and (vigoey) exploited (ratan) the jewel – of India and did not protect the people – (saar na = not care) no one has even taken care (muiaa) of the dead.

O Master You decide to (jorr-i) keep some people connected with You and they act righteously; You (vichhorrey) separate others from You; all this is Your (vaddiaaee) greatness/play – You decide justly. 2.

ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥   ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥   ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥੩॥੫॥੩੯॥

Je ko nā▫o ḏẖarā▫e vadā sāḏ kare man bẖāṇe.   Kẖasmai naḏrī kīṛā āvai jeṯe cẖugai ḏāṇe.  Mar mar jīvai ṯā kicẖẖ pā▫e Nānak nām vakẖāṇe. ||3||5||39||

(Jey) if (ko) someone (dharaaey) gets (vaddaa) great (naau = name) authority and (saad karey) enjoys life (man bhaaney) as s/he likes.

S/he is like (keerra) a worm (nadri) in the eyes (khasmai) of the Master and (chugai = picks) gets (daaney = grain) resources (jetey) as given, i.e. is still subject to the supremacy of the Creator.

S/he can (kichh-u paae = receive) achieve (kichh-u) something) only if s/he (jeevai) lives (mar-i mar-i = remaining dead) giving up ego, and (vakhaanai = utters) acknowledges and obeys (naam-u) Divine commands, says Guru Nanak. 3. 5. 39.