SGGS pp 362-365 Aasa M: 3. Shabads 7-12.

ਆਸਾ ਮਹਲਾ ੩ ॥   ਲਾਲੈ ਆਪਣੀ ਜਾਤਿ ਗਵਾਈ ॥   ਤਨੁ ਮਨੁ ਅਰਪੇ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥   ਹਿਰਦੈ ਨਾਮੁ ਵਡੀ ਵਡਿਆਈ ॥   ਸਦਾ ਪ੍ਰੀਤਮੁ ਪ੍ਰਭੁ ਹੋਇ ਸਖਾਈ ॥੧॥

Āsā mėhlā 3.  Lālai āpṇī jāṯ gavā▫ī   Ŧan man arpe saṯgur sarṇā▫ī   Hirḏai nām vadī vadi▫ā▫ī   Saḏā parīṯam parabẖ ho▫e sakẖā▫ī ||1||

Composition of the third Guru in Raga Aasa. (Laalai) servant/devotee of the Almighty is one who (gavaaee = lost) effaces (aapni = own) his/her (jaat-i) identity, i.e. dissolves self-ego.

S/he (arpey) dedicates his/her (tan-u =body) deeds and (man-u = mind) thoughts, placing the self (sarnaaee = sanctuary) in the care/guidance of (satigur) the true guru.

In his/her (hirdai) heart/mind s/he enshrines (vaddi) the great (vaddiaaee) respect for (naam-u) Divine commands on role allotted for life.

(Preetam) the Beloved Master (hoey) is (sadaa) ever (sakhaaee) his/her companion – to guide and protect.1.

Page 363

ਸੋ ਲਾਲਾ ਜੀਵਤੁ ਮਰੈ ॥   ਸੋਗੁ ਹਰਖੁ ਦੁਇ ਸਮ ਕਰਿ ਜਾਣੈ ਗੁਰ ਪਰਸਾਦੀ ਸਬਦਿ ਉਧਰੈ ॥੧॥ ਰਹਾਉ ॥

So lālā jīvaṯ marai   Sog harakẖ ḏu▫e sam kar jāṇai gur parsādī sabaḏ uḏẖrai ||1|| rahā▫o

(Laala) servant/devotee of the Master is (so = that) one who (jeevat-u marai = lives as dead) breaks attachment to the temptations of the world-play.

S/he (kar-i jaanai) treats (duey) both (sog-u) sorrow and (harakh) joy (sam) as equal and (udhrai = is saved) overcomes temptations (guru-parsaadi) with the guru’s grace/guidance. 1.

(Rahaau) dwell and reflect on this.

ਕਰਣੀ ਕਾਰ ਧੁਰਹੁ ਫੁਰਮਾਈ ॥   ਬਿਨੁ ਸਬਦੈ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥   ਕਰਣੀ ਕੀਰਤਿ ਨਾਮੁ ਵਸਾਈ ॥   ਆਪੇ ਦੇਵੈ ਢਿਲ ਨ ਪਾਈ ॥੨॥

Karṇī kār ḏẖarahu furmā▫ī   Bin sabḏai ko thā▫e na pā▫ī   Karṇī kīraṯ nām vasā▫ī   Āpe ḏevai dẖil na pā▫ī ||2||

(Karni = to be done, kaar = task) the role in life is (furmaaee = ordered) ordained (dhurah-u = from the source) by the Creator.

(Ko na) no one (paaee) finds (thaaey-i) place i.e. is accepted by the Creator for union, (bin-u) without (sabadai = Word) obeying Divine commands – i.e. one who performs his/her given role in life is approved by the Creator.

(Karni) what is to be done is (keerat-i) to praise/emulate Divine virtues and (vasaaee = abide) keep in mind (naam) Divine virtues and commands – to obey.

 The Creator (deyvai = gives) imparts this awareness before birth and (ddhil na paaee = without delay) does not delay it. 2.

ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲੈ ਸੰਸਾਰੁ ॥   ਬਿਨੁ ਰਾਸੀ ਕੂੜਾ ਕਰੇ ਵਾਪਾਰੁ ॥   ਵਿਣੁ ਰਾਸੀ ਵਖਰੁ ਪਲੈ ਨ ਪਾਇ ॥   ਮਨਮੁਖਿ ਭੁਲਾ ਜਨਮੁ ਗਵਾਇ ॥੩॥

Manmukẖ bẖaram bẖulai sansār   Bin rāsī kūṛā kare vāpār   viṇ rāsī vakẖar palai na pā▫e  Manmukẖ bẖulā janam gavā▫e ||3||

 (Manmukh-i) a self-willed (sansaar-u = world) person ignores Divine commands and (bhulai) is misled (bharam-i) in delusion.

One needs resources to sustain, but they are like merchants who want to (karey) do (vaapaar-u) business (bin-u) without any (raasi) capital, i.e. conduct themselves oblivious of Naam/Divine commands.

(Vakhar) merchandise cannot (palai paaey) be obtained (vin-u) without (raasi) capital, i.e. one cannot transform the self without following Divine commands.

(Manmukh-i) a self-willed person (bhulaa) goes astray and (gavaai = loses) wastes (janam-u = the birth) human birth. 3.

ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੁ ਲਾਲਾ ਹੋਇ ॥   ਊਤਮ ਜਾਤੀ ਊਤਮੁ ਸੋਇ ॥   ਗੁਰ ਪਉੜੀ ਸਭ ਦੂ ਊਚਾ ਹੋਇ ॥   ਨਾਨਕ ਨਾਮਿ ਵਡਾਈ ਹੋਇ ॥੪॥੭॥੪੬॥

Saṯgur seve so lālā ho▫e   Ūṯam jāṯī ūṯam so▫e   Gur pa▫oṛī sabẖ ḏū ūcẖā ho▫e   Nānak nām vadā▫ī ho▫e ||4||7||46||

(S-u) that person one who (sevey = serves) follows (satigur-u) the true guru (hoey) becomes (laala) servant/devotes of the Creator.

S/he has (ootam = sublime) high (jaati = class) conduct and gets (ootam = sublime) good (soey) reputation.

S/he uses the guru’s teachings as (paurri) the ladder and climbs (hoey) to become (oocha) higher/greater (doo) than (sabh) all others.

This (vaddaaee) honour (hoey) is received through living (naam-i) by Divine virtues and commands, says Nanak the third. 4. 7. 46.

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Note: Gurbani likens the relationship between the Creator and the creatures to that between husband and wife. Like in common usage this Shabad calls a soul-wife who loves and is loved by the Creator-husband a ‘Sohaagan’ meaning ‘fortunate’, while one who forgets the Almighty is called a ‘Dohaagan’ or unfortunate. The latter is a ‘Manmukh’, one who forgets the Master and acts by own will.

ਆਸਾ ਮਹਲਾ ੩ ॥ ਮਨਮੁਖਿ ਝੂਠੋ ਝੂਠੁ ਕਮਾਵੈ ॥   ਖਸਮੈ ਕਾ ਮਹਲੁ ਕਦੇ ਨ ਪਾਵੈ ॥   ਦੂਜੈ ਲਗੀ ਭਰਮਿ ਭੁਲਾਵੈ ॥   ਮਮਤਾ ਬਾਧਾ ਆਵੈ ਜਾਵੈ ॥੧॥

Āsā mėhlā 3.  Manmukẖ jẖūṯẖo jẖūṯẖ kamāvai   Kẖasmai kā mahal kaḏe na pāvai   Ḏūjai lagī bẖaram bẖulāvai   Mamṯā bāḏẖā āvai jāvai ||1||

Composition of the third Guru in Raga Aasa.

 (Manmukh) a self-willed person (jhoottho = false) does not obey God but acts by self-will and (kamaavai = earns) increases his/her (jhootth-u = falsehood) ego.

S/he (kadey na) never (paavai) obtains (mahal) the mansion (khasmai) of the Master i.e. can never attain union with with the Creator.

This is because s/he is (lagi) pursues (doojai) other ideas and (bhulaavai) is misled (bharam-i) in delusion.

(Baadha) bound in (mamta) attachment to the world-play s/he (aavai) comes and (jaavai) goes, i.e. remains in cycles of births and deaths. 1.

ਦੋਹਾਗਣੀ ਕਾ ਮਨ ਦੇਖੁ ਸੀਗਾਰੁ ॥   ਪੁਤ੍ਰ ਕਲਤਿ ਧਨਿ ਮਾਇਆ ਚਿਤੁ ਲਾਏ ਝੂਠੁ ਮੋਹੁ ਪਾਖੰਡ ਵਿਕਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Ḏuhāgaṇī kā man ḏekẖ sīgār   Puṯar kalaṯ ḏẖan mā▫i▫ā cẖiṯ lā▫e jẖūṯẖ moh pakẖand vikār Rahā▫o ||1||

(Man) o my mind, just (deykh-u) look at (seegaar-u = makeup) the pretence of (dohaagan = unfortunate) the soul separated from the Master.

S/he (chit laaey) thinks only of (put = son) the children, (kalat/kalatar) the spouse, (dhan-i) wealth and (maaia) the temptations in the world-play, all (jhootth = false) transitory (moh) attachments; but has (vikaar-u) the vice of (paakhand) pretention of love for the Master. 1.

(Rahaau) dwell and reflect on this.

ਸਦਾ ਸੋਹਾਗਣਿ ਜੋ ਪ੍ਰਭ ਭਾਵੈ ॥   ਗੁਰ ਸਬਦੀ ਸੀਗਾਰੁ ਬਣਾਵੈ ॥   ਸੇਜ ਸੁਖਾਲੀ ਅਨਦਿਨੁ ਹਰਿ ਰਾਵੈ ॥   ਮਿਲਿ ਪ੍ਰੀਤਮ ਸਦਾ ਸੁਖੁ ਪਾਵੈ ॥੨॥

Saḏā sohagaṇ jo parabẖ bẖāvai   Gur sabḏī sīgār baṇāvai   Sej sukẖālī an▫ḏin har rāvai  Mil parīṯam saḏā sukẖ pāvai ||2||

That soul-wife (jo) who (bhaavai) is liked by (prabh) the Almighty, (sadaa) forever (sohaagan = fortunate) has the Almighty in mind.

Like a wife who wears makeup to please her husband, the Sohaagan soul (seegaar-u banaavai) wears makeup i.e. conducts the self (sabadi = by the word) in compliance of teachings of (gur) the guru.

(Har-i) the Almighty likes her (seyj = bed) devoted mind and is (andin-u = everyday) ever (raavai = gives company) present in it.

S/he (paavai) obtains (sukh-u) comfort (mili = meeting) with presence of (preetam) the Beloved Almighty-husband. 2.

ਸਾ ਸੋਹਾਗਣਿ ਸਾਚੀ ਜਿਸੁ ਸਾਚਿ ਪਿਆਰੁ ॥   ਅਪਣਾ ਪਿਰੁ ਰਾਖੈ ਸਦਾ ਉਰ ਧਾਰਿ ॥   ਨੇੜੈ ਵੇਖੈ ਸਦਾ ਹਦੂਰਿ ॥   ਮੇਰਾ ਪ੍ਰਭੁ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰਿ ॥੩॥

Sā sohagaṇ sācẖī jis sācẖ pi▫ār   Apṇā pir rākẖai saḏā ur ḏẖār   Neṛai vekẖai saḏā haḏūr  Merā parabẖ sarab rahi▫ā bẖarpūr ||3||

(Sa) that soul-wife (saachi) truly (sohaagan) fortunate (jis) who has (piaar-u) love (saach-i) for the Eternal Master.

S/he (raakhai) keeps (aapna = own) his/her (pir-u = spouse) Master (ur dhaar-i) in mind, i.e. never forgets Naam.

S/he (veykhai = sees) perceives God (sadaa) ever (hadoor-i) present right (neyrey = near) with her.

(Prabh-u) the Almighty Master (meyra = my) of all (rahia bharpoor-i) pervades (sarab = all) everywhere. 3.

ਆਗੈ ਜਾਤਿ ਰੂਪੁ ਨ ਜਾਇ ॥   ਤੇਹਾ ਹੋਵੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥   ਸਬਦੇ ਊਚੋ ਊਚਾ ਹੋਇ ॥   ਨਾਨਕ ਸਾਚਿ ਸਮਾਵੈ ਸੋਇ ॥੪॥੮॥੪੭॥

Āgai jāṯ rūp na jā▫e   Ŧehā hovai jehe karam kamā▫e   Sabḏe ūcẖo ūcẖā ho▫e   Nānak sācẖ samāvai so▫e ||4||8||47||

(Jaati) caste or (roop-u) looks do not go (aagai = ahead) to the hereafter, i.e. have no value for the Divine.

One (hovai = becomes) is seen (teyha) that (jehey) as (karam) the deeds s/he (kamaaey) does.

One’s conduct (hoey) becomes (oocho) higher than (oocha) the high (sabadey = by Divine Word) with obedience of the Creator’s command.

(Soey-i) such a person/soul (samaavai) merges (saach-i) with the Eternal, says Nanak the third. 4. 8. 47.

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Note: This Shabad emphasizes the role of the guru on the spiritual path.

ਆਸਾ ਮਹਲਾ ੩ ॥  ਭਗਤਿ ਰਤਾ ਜਨੁ ਸਹਜਿ ਸੁਭਾਇ ॥   ਗੁਰ ਕੈ ਭੈ ਸਾਚੈ ਸਾਚਿ ਸਮਾਇ ॥   ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਭਗਤਿ ਨ ਹੋਇ ॥

ਮਨਮੁਖ ਰੁੰਨੇ ਅਪਨੀ ਪਤਿ ਖੋਇ ॥੧॥

Āsā mėhlā 3.  Bẖagaṯ raṯā jan sahj subẖā▫e   Gur kai bẖai sācẖai sācẖ samā▫e   Bin gur pūre bẖagaṯ na ho▫e   Manmukẖ runne apnī paṯ kẖo▫e ||1||

Composition of the third Guru in Raga Aasa.

 (Jan-u = servant) a seeker of the Almighty is (sahaj-i subhaaey) intuitively (rataa) imbued (bhagati) with devotion, i.e. conforms to Divine commands or laws of nature.

Being in (bhai = fear) respectful obedience to (guru kai) the guru’s teachings, s/he (samaaey = is absorbed) conforms to (saach-i = truth of) Naam/commands (saachai) of the Eternal.

(Bhagat-i) dedication to the Almighty (na hoey) is not possible (bin-u) without awareness of Naam imparted by (guru poorey) the perfect guru.

 (Manmukh) self-willed persons who do not follow the guru, do not obey Divine commands; they (khoey) lose their (pat-i) honour, i.e. are denied union with the Creator, and (runney = weep) repent. 1.

ਮੇਰੇ ਮਨ ਹਰਿ ਜਪਿ ਸਦਾ ਧਿਆਇ ॥   ਸਦਾ ਅਨੰਦੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਜੋ ਇਛੈ ਸੋਈ ਫਲੁ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Mere man har jap saḏā ḏẖi▫ā▫e   Saḏā anand hovai ḏin rāṯī jo icẖẖai so▫ī fal pā▫e ||1|| rahā▫o

(Merey) o my (man) mind, (sadaa) ever (jap-i) remember (har-i) the Creator and (dhiaaey) pay attention to Divine virtues and commands.

With this, one (hoavai – happens) experiences (anand-u) bliss/peace (din-u raati) day and night; and (paaey-i) obtains (phal-u = fruit) fulfilment of (soee) that (jo) what one (ichhai) wishes, i.e. unites with the creator. 1.

(Rahaau) dwell and reflect on this.

ਗੁਰ ਪੂਰੇ ਤੇ ਪੂਰਾ ਪਾਏ ॥   ਹਿਰਦੈ ਸਬਦੁ ਸਚੁ ਨਾਮੁ ਵਸਾਏ ॥   ਅੰਤਰੁ ਨਿਰਮਲੁ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਏ ॥   ਸਦਾ ਸੂਚੇ ਸਾਚਿ ਸਮਾਏ ॥੨॥

Gur pūre ṯe pūrā pā▫e   Hirḏai sabaḏ sacẖ nām vasā▫e   Anṯar nirmal amriṯ sar nā▫e   Saḏā sūcẖe sācẖ samā▫e ||2||

One (paaey) receives awareness of (poora) the Perfect Naam/Divine virtues and commands (tey) from (poorey) the perfect guru.

And (vasaaey = causes to abide) keeps (hirdai) in mind, i.e. conforms to (sach-u = true) the inviolable (naam-u) Divine commands with (sabad-u = word) the guru’s guidance.

One (naaey/nhaaey) bathes (sar-i) in the pool of (amrit) the life-giving Divine virtues present (antar-u) within to (nirmal) purify the self.

Such (soochey) purified minds (sadaa) ever (samaaey) remain absorbed (saach-i) in the Eternal. 2.

ਹਰਿ ਪ੍ਰਭੁ ਵੇਖੈ ਸਦਾ ਹਜੂਰਿ ॥   ਗੁਰ ਪਰਸਾਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਜਹਾ ਜਾਉ ਤਹ ਵੇਖਾ ਸੋਇ ॥   ਗੁਰ ਬਿਨੁ ਦਾਤਾ ਅਵਰੁ ਨ ਕੋਇ ॥੩॥

Har parabẖ vekẖai saḏā hajūr   Gur parsāḏ rahi▫ā bẖarpūr   Jahā jā▫o ṯah vekẖā so▫e  Gur bin ḏāṯā avar na ko▫e ||3||

One (veykhai = sees) perceives (har-i prabh-u) the Almighty Master (sadaa) ever (hajoor-i) present – wherever one may be. It is known (gur parsaad-i) with the guru’s grace/guidance that the Master (rahia bharpoor-i) pervades everywhere.

(Jahaa) wherever (jaau) I go (tah) there I (veykha) see (soey = that one) the Almighty.

(Na koey) there is no (avar-u) other (dataa = benefactor) teacher (bin-u) except the guru, who gives this understanding. 3.

ਗੁਰੁ ਸਾਗਰੁ ਪੂਰਾ ਭੰਡਾਰ ॥   ਊਤਮ ਰਤਨ ਜਵਾਹਰ ਅਪਾਰ ॥   ਗੁਰ ਪਰਸਾਦੀ ਦੇਵਣਹਾਰੁ ॥   ਨਾਨਕ ਬਖਸੇ ਬਖਸਣਹਾਰੁ॥੪॥੯॥੪੮॥

Gur sāgar pūrā bẖandār   Ūṯam raṯan javāhar apār   Gur parsādī ḏevaṇhār   Nānak bakẖse bakẖsaṇhār ||4||9||48||

The guru is (saagar-u) an ocean, (bhandaar) a storehouse (poora) full of wisdom.

He has (apaar) infinite treasure of (ootam) sublime (ratan) jewels and gems, i.e. Naam given by God; and (deyvanhaar-u) gives, i.e. awareness of Naam is received, (gur parsaad-i) with the guru’s grace/guidance.

This in turn happens when (bakhsanhaar-u) the compassionate Master (bakhsey) bestows its grace, says Nanak the third. 4. 9. 48.

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ਆਸਾ ਮਹਲਾ ੩ ॥  ਗੁਰੁ ਸਾਇਰੁ ਸਤਿਗੁਰੁ ਸਚੁ ਸੋਇ ॥   ਪੂਰੈ ਭਾਗਿ ਗੁਰ ਸੇਵਾ ਹੋਇ ॥   ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ॥  ਗੁਰ ਪਰਸਾਦੀ ਸੇਵ ਕਰਾਏ ॥੧॥

Āsā mėhlā 3.  Gur sā▫ir saṯgur sacẖ so▫e   Pūrai bẖāg gur sevā ho▫e   So būjẖai jis āp bujẖā▫e   Gur parsādī sev karā▫e ||1||

Composition of the third Guru in Raga Aasa. (Gur-u) the great (satigur-u) the true guru is (saair-u = an ocean) profound in virtues; he is embodiment of (sach-u = Truth) the Eternal (soey = that) Master.

It is with (poorai = perfect) good fortune that (seyva hoey) one serves/obeys the guru i.e. finds the guru and follows his teachings.

(So) that person (jis-u) whom the Creator (aap-i) IT-self (bujhaaey) causes to understand the guru’s teachings, – by leading him/her to the guru – (boojhai) understands them.

S/he (seyva karaaey = motivates to serve) conforms to Divine commands (gurprasaadi) with the guru’s grace/guidance. 1.

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ਗਿਆਨ ਰਤਨਿ ਸਭ ਸੋਝੀ ਹੋਇ ॥   ਗੁਰ ਪਰਸਾਦਿ ਅਗਿਆਨੁ ਬਿਨਾਸੈ ਅਨਦਿਨੁ ਜਾਗੈ ਵੇਖੈ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Gi▫ān raṯan sabẖ sojẖī ho▫e   Gur parsāḏ agi▫ān bināsai an▫ḏin jāgai vekẖai sacẖ so▫e ||1|| rahā▫o

(Sabh) all (sojhee) understanding (hoey) comes (ratan-i = jewel) the invaluable (giaan-i) awareness of Naam/Divine virtues and commands.

(Agiaan-u) ignorance of the mind (binaasai) is banished (gur prasaad-i) with the guru’s grace/guidance; one who is aware of Naam remains (andin-u = every day) ever (jaagai = awake) conscious of Naam and (veykhai) sees (soey = that) the One (sach-u) Eternal Master everywhere. 1.

(Rahaau) dwell and reflect on this.

ਮੋਹੁ ਗੁਮਾਨੁ ਗੁਰ ਸਬਦਿ ਜਲਾਏ ॥   ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਏ ॥   ਅੰਤਰਿ ਮਹਲੁ ਗੁਰ ਸਬਦਿ ਪਛਾਣੈ ॥ ਆਵਣ ਜਾਣੁ ਰਹੈ ਥਿਰੁ ਨਾਮਿ ਸਮਾਣੇ ॥੨॥

Moh gumān gur sabaḏ jalā▫e   Pūre gur ṯe sojẖī pā▫e   Anṯar mahal gur sabaḏ pacẖẖāṇai  Āvaṇ jāṇ rahai thir nām samāṇe ||2||

(Sabad-i = word of) guidance of the guru (jalaaey = burns) removes (moh-u) lures of the world-play and (gumaan-u) vanity to purify the mind. Also one (paaey) obtains (sojhi) awareness of Naam (tey) from (poorey guru) the perfect guru.

One (pachhaanai) recognises (mahal-u = mansion) the abode of the Almighty (antar-i) within (gur sabad-i) with the guru’s guidance. Such a person (rahai) remains (thir-u = steady) steadfast (samaanai) in conformance (naam-i) to Naam; his/her remaining in cycles of (aavan = coming, jaan-u = going) births and deaths (rahai) ends. 2.

ਜੰਮਣੁ ਮਰਣਾ ਹੈ ਸੰਸਾਰੁ ॥   ਮਨਮੁਖੁ ਅਚੇਤੁ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥   ਪਰ ਨਿੰਦਾ ਬਹੁ ਕੂੜੁ ਕਮਾਵੈ ॥   ਵਿਸਟਾ ਕਾ ਕੀੜਾ ਵਿਸਟਾ ਮਾਹਿ ਸਮਾਵੈ ॥੩॥

Jamaṇ marṇā hai sansār   Manmukẖ acẖeṯ mā▫i▫ā moh gubār   Par ninḏā baho kūṛ kamāvai   vistā kā kīṛā vistā māhi samāvai ||3||

One who follows the guru understands that (ja’mman-u) births and (marna) deaths is a phenomenon of (sansaar-u = world) are the play of the Creator.

(Manmukh-u) a self-willed person does not follow the guru remains (acheyt) unaware of this because of (gubaar-u) the darkness/blindness of in the mind caused by (moh-u) lure of (maaia) the temptations/transitory pleasures in the world-play.

A self-willed person (kamaavai = does) engages in (ninda) slander (par) of others and (koor-u) falsehood.

S/he remains in evil environment like (keerra) the worm of (vistta) the faeces (samaavai) remains in (vistta) faeces. 3.

ਸਤ ਸੰਗਤਿ ਮਿਲਿ ਸਭ ਸੋਝੀ ਪਾਏ ॥   ਗੁਰ ਕਾ ਸਬਦੁ ਹਰਿ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥   ਭਾਣਾ ਮੰਨੇ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥   ਨਾਨਕ ਸਚਿ ਸਮਾਵੈ ਸੋਇ ॥੪॥੧੦॥੪੯॥

Saṯsangaṯ mil sabẖ sojẖī pā▫e   Gur kā sabaḏ har bẖagaṯ driṛ▫ā▫e   Bẖāṇā manne saḏā sukẖ ho▫e   Nānak sacẖ samāvai so▫e ||4||10||49||

But if s/he (mili-i = meets) joins (sat sangat-i) the holy congregation – and is receptive – s/he (paaey) obtains (sojhi) awareness of (sabh) everything about the world-play. (Guru ka) the guru’s (shabad-u = word) teachings imparted in the congregation (drirraaey) creates commitment to (bhagat-i = devotion) obedience of (har-i) the Almighty’s commands.

One who (ma’nney) obeys (bhaana = will) Divine commands (sadaa) ever (sukh hoey-i) remains in peace. S/he (samaavai) remains absorbed in (soey) the Almighty in life, and merges with IT on death, says the third Nanak. 4. 10. 49.

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Note: The Shabad below emphasizes the need to understand Divine virtues and commands to live by them. It is hard for us to know these without paying attention to the teachings of the guru.

ਆਸਾ ਮਹਲਾ ੩ ਪੰਚਪਦੇ ॥  ਸਬਦਿ ਮਰੈ ਤਿਸੁ ਸਦਾ ਅਨੰਦ ॥   ਸਤਿਗੁਰ ਭੇਟੇ ਗੁਰ ਗੋਬਿੰਦ ॥   ਨਾ ਫਿਰਿ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥   ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚਿ ਸਮਾਇ ॥੧॥

Āsā mėhlā 3 pancẖpaḏe.  Sabaḏ marai ṯis saḏā anand   Saṯgur bẖete gur gobinḏ   Nā fir marai na āvai jā▫e   Pūre gur ṯe sācẖ samā▫e ||1||

Composition of the third Guru in Raga Aasa, (panchpadaa) composition of five stanzas. One who, (sabad-i = Divine Word) by following Divine commands, (marai = dies, sabad-i = by the Word) dissolves ego and obeys Divine commands, (tis-u) that person (sadaa) experiences (anand) bliss.

This happens by (bhettey) finding (satigur) the true guru, – following his guidance to find (gobind = Master of the universe) the Almighty within, whose virtues and commands are (guru) the great teacher.

Such a person does not (marai) die (phir) again i.e. does not succumb to temptations in life and is not again (aavai = come) born (jaaey) to die i.e. obviates being in cycles of reincarnation.

With the guidance (tey) from (poorey) the perfect guru s/he (samaaey) remains absorbed in (saach) the Eternal when living, and his/her soul merges with IT on death. 1.

ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਾਮੁ ਲਿਖਿਆ ਧੁਰਿ ਲੇਖੁ ॥   ਤੇ ਅਨਦਿਨੁ ਨਾਮੁ ਸਦਾ ਧਿਆਵਹਿ ਗੁਰ ਪੂਰੇ ਤੇ ਭਗਤਿ ਵਿਸੇਖੁ ॥੧॥ ਰਹਾਉ ॥

Jinĥ ka▫o nām likẖi▫ā ḏẖur lekẖ   Ŧe an▫ḏin nām saḏā ḏẖi▫āvahi gur pūre ṯe bẖagaṯ visekẖ ||1|| rahā▫o

But only those (Jinh kau) in whose (leykh-u = writing) destiny it is (likhia) written (dhur-i) from above/the Creator to receive/be made aware of (naam-u) Divine commands.

(Tey) they (sadaa) for ever (dhiaavah-i) pay attention to (naam-u) Divine virtues and commands (andin-u) daily, as learnt (tey) from (gur poorey) the perfect guru, (viseykh = special) with deep (bhagat-i) devotion.1.

(Rahaau) dwell and reflect on this.

ਜਿਨ੍ਹ੍ਹ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਲਏ ਮਿਲਾਇ ॥   ਤਿਨ੍ਹ੍ਹ ਕੀ ਗਹਣ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥   ਪੂਰੈ ਸਤਿਗੁਰ ਦਿਤੀ ਵਡਿਆਈ ॥   ਊਤਮ ਪਦਵੀ ਹਰਿ ਨਾਮਿ ਸਮਾਈ ॥੨॥

Jinĥ ka▫o har parabẖ la▫e milā▫e   Ŧinĥ kī gahaṇ gaṯ kahī na jā▫e   Pūrai saṯgur ḏiṯī vadi▫ā▫ī   Ūṯam paḏvī har nām samā▫ī ||2||

(Jinh kau) those whom (har-i prabh-u) the Almighty Master (laey milaaey) unites with IT-self i.e. enables them to find IT within.

(Tinh ki) their (gahan = deep) profound (gat-i) state (na jaaey-i) is not possible to (kahi = say) describe.

They (ditee = given) are bestowed (vaddiaaiee the honour of being accepted for union by (poorai satiguru = perfect true guru) the Creator,

They attain (ootam) the sublime (padvi) status of (samaaee) being absorbed (har-i naam-i) in Divine virtues in life and merger with the Creator on death. 2.

ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪੇ ਆਪਿ ॥   ਏਕ ਘੜੀ ਮਹਿ ਥਾਪਿ ਉਥਾਪਿ ॥   ਕਹਿ ਕਹਿ ਕਹਣਾ ਆਖਿ ਸੁਣਾਏ ॥   ਜੇ ਸਉ ਘਾਲੇ ਥਾਇ ਨ ਪਾਏ ॥੩॥

Jo kicẖẖ kare so āpe āp   Ėk gẖaṛī mėh thāp uthāp   Kahi kahi kahṇā ākẖ suṇā▫e   Je sa▫o gẖāle thā▫e na pā▫e ||3||

But (Jo kichh-u) whatever happens (karey = does) is caused to be done by the Creator (aapey aap-i) IT-self;

At Least anyone should think s/he is the doer, the Creator can (thaap-i) create and (uthaap-i) destroy everyone/thing (mah-i) in (eyk) a (gharri = short period) moment.

But people (kah-i kah-i kahna) continue to say and (aakh-i sunnaey) announce to the world;

Even (jey) if they (ghaaley = toil) ===make efforts (sau) a hundred times to tell the people, with this they cannot (paaey) obtain (thaaey = place) acceptance by the Creator for union with IT. 3.

ਜਿਨ੍ਹ੍ਹ ਕੈ ਪੋਤੈ ਪੁੰਨੁ ਤਿਨ੍ਹ੍ਹਾ ਗੁਰੂ ਮਿਲਾਏ ॥   ਸਚੁ ਬਾਣੀ ਗੁਰੁ ਸਬਦੁ ਸੁਣਾਏ ॥   ਜਹਾਂ ਸਬਦੁ ਵਸੈ ਤਹਾਂ ਦੁਖੁ ਜਾਏ ॥   ਗਿਆਨਿ ਰਤਨਿ ਸਾਚੈ ਸਹਜਿ ਸਮਾਏ ॥੪॥

Jinĥ kai poṯai punn ṯinĥā gurū milā▫e   Sacẖ baṇī gur sabaḏ suṇā▫e   Jahāʼn sabaḏ vasai ṯahāʼn ḏukẖ jā▫e   Gi▫ān raṯan sācẖai sahj samā▫e ||4||

Those (jinh) who have (pu’nn-u) good past deeds (potai = treasure) in credit, the Almighty (milaaey) enables them to find the guru.

(Gur-u sabad-u) the guru’s word/teachings (sunaaey = give discourse) proclaim (sach-u baani) the Divine Word i.e. Divine commands;

(jahaa’n = where) those in whose minds (sabad-u) the Divine Word (vasai = abides) is remembered – they live in obedience of Divine commands, so –  (tahaa’n = there) their (dukh-u) suffering (jaaey = goes) is obviated;

By following (rat an = jewel) the invaluable (gian = knowledge) understanding imparted by the guru, one (sahaj-i) easily/effortlessly (samaaey) remains absorbed (saachai) in the Eternal in life, and merges with IT on death. 4.

ਨਾਵੈ ਜੇਵਡੁ ਹੋਰੁ ਧਨੁ ਨਾਹੀ ਕੋਇ ॥   ਜਿਸ ਨੋ ਬਖਸੇ ਸਾਚਾ ਸੋਇ ॥   ਪੂਰੈ ਸਬਦਿ ਮੰਨਿ ਵਸਾਏ ॥   ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਪਾਏ ॥੫॥੧੧॥੫੦॥

Nāvai jevad hor ḏẖan nāhī ko▫e   Jis no bakẖse sācẖā so▫e   Pūrai sabaḏ man vasā▫e  Nānak nām raṯe sukẖ pā▫e ||5||11||50||

There is (naahi) no (hor koey) other (dhan) wealth (jeyvad-u = as great) equal to awareness of (naavai) Divine virtues and commands – to live by;

But only that person receives it (jis no) whom (saachaa soey-i) the Eternal Master (bakhsey) bestows;

They (vasaaey) come to abide i.e. are recognized (ma’nn-i) in the mind (sabad-i) through the teachings of (poorai) the perfect guru;===

Those who are thus (ratey = dyed) imbued (naam-i) with Divine virtues and commands – and live by them – (paaey) attain (sukh-u) peace by being absorbed in the Almighty – says the third Nanak. 5. 11. 50.

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Note: This Shabad exhorts to give up exhibition of devotion by dances etc and instead live in loving obedience of Divine commands. This comes by following the guru’s teachings.

ਆਸਾ ਮਹਲਾ ੩ ॥  ਨਿਰਤਿ ਕਰੇ ਬਹੁ ਵਾਜੇ ਵਜਾਏ ॥   ਇਹੁ ਮਨੁ ਅੰਧਾ ਬੋਲਾ ਹੈ ਕਿਸੁ ਆਖਿ ਸੁਣਾਏ ॥   ਅੰਤਰਿ ਲੋਭੁ ਭਰਮੁ ਅਨਲ ਵਾਉ ॥  ਦੀਵਾ ਬਲੈ ਨ ਸੋਝੀ ਪਾਇ ॥੧॥

Āsā mėhlā 3.  Niraṯ kare baho vāje vajā▫e   Ih man anḏẖā bolā hai kis ākẖ suṇā▫e   Anṯar lobẖ bẖaram anal vā▫o   Ḏīvā balai na sojẖī pā▫e ||1||

Composition of the third Guru in Raga Aasa. One tries to exhibit devotion by (nirat-i karey) dancing and (vajaaey) playing (bah-u) many (vaajey) musical instruments – saying this is to please the deity or the Creator.

However (ih-u = this) such a (man) mind is (anna) blind and (bola) deaf i.e. neither sees the Almighty nor hears the Divine Word within – because of obsession with other attachments and lack of the guru’s teachings – so (kis-u) whom does one (aakhi sunaaey) want this to hear.

(antar-i = within) in the mind s/he is afflicted with (lobh-u) greed, (bharam-u) delusion, (anal) the fire – of jealousy and craving, and wavering like (vaau) the air.

(deeva) the lamp of the guru’s teachings (na) is not (balai) lit to illuminate the mind and therefore it cannot (sojhi paaey) be aware of Divine virtues and commands, within. 1.

ਗੁਰਮੁਖਿ ਭਗਤਿ ਘਟਿ ਚਾਨਣੁ ਹੋਇ ॥   ਆਪੁ ਪਛਾਣਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Gurmukẖ bẖagaṯ gẖat cẖānaṇ ho▫e   Āp pacẖẖāṇ milai parabẖ so▫e ||1|| rahā▫o

(Ghatt-i) the mind of (bhagat) a devotee (gurmukhi) who follows the guru’s teachings (chaanan-u hoey) is elightened.

S/he (pachhaanai) recognizes/looks for (aap-u = self) what is within the mind and (milai) finds (prabh-u soey) the Almighty. 1.

(Rahaau) dwell and reflect on this.  

ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥   ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥   ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਆਪੇ ਜਾਣੁ ॥   ਗੁਰ ਕੈ ਸਬਦਿ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਪਛਾਣੁ ॥੨॥

Gurmukẖ niraṯ har lāgai bẖā▫o   Pūre ṯāl vicẖahu āp gavā▫e   Merā parabẖ sācẖā āpe jāṇ Gur kai sabaḏ anṯar barahm pacẖẖāṇ ||2||

One who (nirat-i) dances to, i.e. submits to (gurmukh-i) the teachings of the guru, (laagai) develops (bhaau) love for the Master.

s/he (poorey) dances (taal) to the beat by first (gavaaey = losing) dissolving (aap = self) ego (vichah-u) from within i.e. does not dance for personal pleasure or material benefits like money.

(Prabh saacha) the Eternal Master (meyra = mine) of all (aapey) by IT-self (jaan-u) knows everything.

One can (pachhaan) recognise (brahm-u) the Creator (antar-i) within (sabad-i = by the word) with guidance of the guru.

ਗੁਰਮੁਖਿ ਭਗਤਿ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੁ ॥   ਗੁਰ ਕਾ ਸਬਦੁ ਸਹਜਿ ਵੀਚਾਰੁ ॥   ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗਤਿ ਸਚੁ ਸੋਇ ॥  ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥੩॥

Gurmukẖ bẖagaṯ anṯar parīṯ pi▫ār   Gur kā sabaḏ sahj vīcẖār   Gurmukẖ bẖagaṯ jugaṯ sacẖ so▫e   Pakẖand bẖagaṯ niraṯ ḏukẖ ho▫e ||3||

(Gurmukh-i) one who follows the guru’s teachings develops (preet-i piaar-u) loving (bhagat-i) devotion to the Almighty, (antar-i) present within;

And (veechaar-u) contemplation on the guru’s (sabad) teachings brings (sahaj-i) the state of poise;

(Jugat-i) the method of (bhagat-i) devotion (gurmukh-i) taught by the guru enables one to find (sach-u soey) the Eternal Master, within.

On the other hand, (paakhandd-i) exhibition of (bhagat-i) devotion (nirat-i) by dancing (dukh-u hoey) only brings pain/frustration – because nothing is achieved. 3.

ਏਹਾ ਭਗਤਿ ਜਨੁ ਜੀਵਤ ਮਰੈ ॥   ਗੁਰ ਪਰਸਾਦੀ ਭਵਜਲੁ ਤਰੈ ॥   ਗੁਰ ਕੈ ਬਚਨਿ ਭਗਤਿ ਥਾਇ ਪਾਇ ॥   ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥੪॥

Ėhā bẖagaṯ jan jīvaṯ marai   Gur parsādī bẖavjal ṯarai   Gur kai bacẖan bẖagaṯ thā▫e pā▫e  Har jī▫o āp vasai man ā▫e ||4||

(Bhagat-i) devotion is (eyha) this taught by the guru that (jan-u) the seeker (jeevat marai = becomes living dead) breaks attachment with the world-play like a dead person;

And (gurparsaadi) with the guru’s grace/guidance (tarai = swims) gets across/overcomes (bhavjal-u) the world-ocean of temptations/vices;

(Bhagat-i) devotion guided (bachan-i) by the guru’s teachings (thaaey-i paaey-i = finds place) is accepted by the Creator;

And (jeeo) the revered (har-i) Almighty (aapi) IT-self (vasai) comes to abide (man-i) in the mind i.e. reveals IT-self to the seeker in his/her mind. 4.

Page 365

ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥   ਨਿਹਚਲ ਭਗਤਿ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ ॥   ਭਗਤਿ ਰਤੇ ਤਿਨ੍ਹ੍ਹ ਸਚੀ ਸੋਇ ॥  ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥੫॥੧੨॥੫੧॥

Har kirpā kare saṯgurū milā▫e   Nihcẖal bẖagaṯ har si▫o cẖiṯ lā▫e   Bẖagaṯ raṯe ṯinĥ sacẖī so▫e   Nānak nām raṯe sukẖ ho▫e ||5||12||51||

When (har-i) the Almighty (kripa karey) is kind IT (milaaey) enables one to find (satiguru) the true guru.

by following the guru one (chit-u laaey) keeps the mind (siau) with (har-i) the Almighty in (nihchal) un-wavering (bhagat-i) devotion i.e. to live by Divine virtues and commands.

Those who are (ratey = dyed) imbued with devotion (tinh) they get (sachi) good (soey) the reputation.

Those (ratey) imbued with (naam-i) with Divine commands – obey them – and (sukh-u hoey) experience peace, says Nanak the third. 5. 12. 51

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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.