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.

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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