SGGS pp 365-367, Aasa M; 3, Shabads 52-57

ਆਸਾ ਘਰੁ ੮ ਕਾਫੀ ਮਹਲਾ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā gẖar 8 kāfī mėhlā 3 Ik▫oaʼnkār saṯgur parsāḏ

Composition of the fourth guru in Raga Aasa to be sung as Kaafi meter to (ghar-u 8) the eighth beat. Invoking the One all-pervasive Creator, who may be known by the true guru’s grace/guidance.

Note: This composition is in Raga Aasa and called Kaafi. This meter is popular in South Asia for Sufi and devotional music. Kaafi compositions in Gurbani come in many Ragas and are mostly in Ghar 8, i.e. to be sung to the eighth beat. They have been rarely used for singing to other beats.

ਹਰਿ ਕੈ ਭਾਣੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਸਚੁ ਸੋਝੀ ਹੋਈ ॥ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਹਰਿ ਬੂਝੈ ਸੋਈ ॥੧॥
Har kai bẖāṇai saṯgur milai sacẖ sojẖī ho▫ī Gur parsādī man vasai har būjẖai so▫ī ||1||

(Satigur-u) the true guru (milai) is found with (bhaanai = will) grace (har-i kai) of the Almighty, and (sojhi) awareness of (sach-u = truth) Naam/Divine virtues and commands is (hoee) obtained – with the guru’s teachings.
One in whose (man-i) in the mind Naam (vasai) abides, (gur parsaadi) with the grace/guidance of the guru, (soee = that) s/he (boojhai) recognizes the Almighty within the self. 1.

ਮੈ ਸਹੁ ਦਾਤਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਾਹੀ ਕੋਈ ॥ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਨਿ ਵਸੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Mai saho ḏāṯā ek hai avar nāhī ko▫ī Gur kirpā ṯe man vasai ṯā saḏā sukẖ ho▫ī ||1|| rahā▫o

For (mai) me there is only (eyk) One (sah-u) Master and (daata = giver) support/sustenaner, there is (naahi koee) no (avar-u) other.
IT (vasai) abides (man-i) in the mind (tey) with (kirpa = kindness) the kind teachings of the guru, and (sukh-u hoee) peace experienced (sadaa) forever. 1
(Rahaau) dwell and reflect on this.

ਇਸੁ ਜੁਗ ਮਹਿ ਨਿਰਭਉ ਹਰਿ ਨਾਮੁ ਹੈ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ॥ਬਿਨੁ ਨਾਵੈ ਜਮ ਕੈ ਵਸਿ ਹੈ ਮਨਮੁਖਿ ਅੰਧ ਗਵਾਰਿ ॥੨॥
Is jug mėh nirbẖa▫o har nām hai pā▫ī▫ai gur vīcẖār Bin nāvai jam kai vas hai manmukẖ anḏẖ gavār ||2||

The mortal commits plenty of transgressions and remains apprehensive of the consequences. (Mah-i) in (is) this (jug = age) human birth, remembering and living by (naam-u) Divine virtues and commands can make one (nirbhau) free of fear/apprehensions; Awareness of (naam-u) Divine commands (paaeeai) is obtained (veechaar-i) by reflecting on (guru) the guru’s teachings.
(Bin-u) without living (naavai) by Divine virtues and commands, the soul is (vas-i hai = is under control) liable to be taken by (jam) Divine justice; but (gavaar-i) the foolish (manmukh-i) person who does not follow the guru and goes by self-will, remains (andh) blind to this. 2.

ਹਰਿ ਕੈ ਭਾਣੈ ਜਨੁ ਸੇਵਾ ਕਰੈ ਬੂਝੈ ਸਚੁ ਸੋਈ ॥ਹਰਿ ਕੈ ਭਾਣੈ ਸਾਲਾਹੀਐ ਭਾਣੈ ਮੰਨਿਐ ਸੁਖੁ ਹੋਈ ॥੩॥
Har kai bẖāṇai jan sevā karai būjẖai sacẖ so▫ī Har kai bẖāṇai salāhī▫ai bẖāṇai mani▫ai sukẖ ho▫ī ||3||

It is at (bhaanai = will) grace of (har-i) the Almighty, that (jan-u) a seeker (seyva karai = serves) follows the guru to (boojhai) recognize the presence of (sach soee) the Eternal with him/her.
It is with grace of the Almighty that one (saalaaheeai) praises and (ma’nniai) obeys the Almighty, and thus (sukh-u hoee) remains in peace. 3.

ਹਰਿ ਕੈ ਭਾਣੈ ਜਨਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਮਤਿ ਊਤਮ ਹੋਈ ॥ਨਾਨਕ ਨਾਮੁ ਸਲਾਹਿ ਤੂੰ ਗੁਰਮੁਖਿ ਗਤਿ ਹੋਈ ॥੪॥੩੯॥੧੩॥੫੨॥
Har kai bẖāṇai janam paḏārath pā▫i▫ā maṯ ūṯam ho▫ī Nānak nām salāhi ṯūʼn gurmukẖ gaṯ ho▫ī ||4||39||13||52||

One who does that, his/her (mat-i) mind/thinking becomes (ootam) sublime i.e. overcomes temptations, and (paaiaa) obtains (janam-u padaarath-u) the gift of human birth – which is union with the Creator, (har-i kai bhaanai) with grace of the Almighty.
Third Nanak advises: One should (saalaah-i) praise and obey Naam (gurmukh-i) guided by the guru and you will (hoee) be (gat-i) liberated – from vices in life and not denied union with the Creator, on death. 4. 39. 13. 52.

Note: Shabads of the third Guru end here. Gurbani hymns are numbered such as to obviate insertions or deletions. In this regard, significance of the above numbers is as follows.

4 – Verses of the last Shabad.
39 – Verses of the first Guru.
13 – Verses of the third Guru.
52 – Total Shabads of the first and third Gurus in Raag Aasa.

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ਆਸਾ ਮਹਲਾ ੪ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā mėhlā 4 gẖar 2 Ik▫oaʼnkār saṯgur parsāḏ

Compositions of the fourth guru in Raga Aasa (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥   ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn karṯā sacẖiār maidā sāʼn▫ī.   Jo ṯa▫o bẖāvai so▫ī thīsī jo ṯūʼn ḏėh so▫ī ha▫o pā▫ī. ||1|| rahā▫o.

O Almighty, (too’n) You are (maidda) my (karta) Creator and (sachiaar-u = truthful) the just (saa’nee) Master.

(Jo) what (bhaavai) pleases (tau) You (soee) only that (theesi) shall happen; I (paaee) shall receive (soee) that, (jo) what – I deserve and – (too’n) You give, i.e. Divine laws are unbiased and one gets what one deserves. 1.

(Rahaau) dwell and reflect on this.

ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥   ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥   ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥   ਤੁਧੁ ਆਪਿ

ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥੧॥

Sabẖ ṯerī ṯūʼn sabẖnī ḏẖi▫ā▫i▫ā.   Jis no kirpā karahi ṯin nām raṯan pā▫i▫ā.   Gurmukẖ lāḏẖā manmukẖ gavā▫i▫ā.   Ŧuḏẖ āp vicẖẖoṛi▫ā āp milā▫i▫ā. ||1||

(Sabh) the whole universe (teyri = yours) is created by You and (sabhni) all creation (dhiaaia) pays attention to  You – obeys Divine laws.

One (jis no) on whom You (kripa karah-i) bestow grace, (tin-i) that person (paaia) obtains awareness of (ratan-u = jewel) the invaluable (naam) Divine virtues and commands – as guide for life.

(Gurmukh-i) one who follows the guru (laadha) gets awareness Naam within and (manmukh-i) the self-willed person (gavaaia) loses out, i.e. remains oblivious of it.

(Tudh-u) You (aap-i = self) Your-self keep some (vichhorria) separated/forgetful and (aap-i) Yourself (milaaia = meet) others absorbed with You in life – and some souls who obey Naam unite with You, while others remain in cycles of reincarnation. 1.

ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥   ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥   ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥   ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥੨॥

Ŧūʼn ḏarī▫ā▫o sabẖ ṯujẖ hī māhi.   Ŧujẖ bin ḏūjā ko▫ī nāhi.   Jī▫a janṯ sabẖ ṯerā kẖel.   vijog mil vicẖẖuṛi▫ā sanjogī mel. ||2||

(Too’n) You are (dareeaau = river) the ocean, i.e. have large domain; (sabh) all treasures are (maah-i) in (tujh hi) You alone i.e. You are the sole support of the creation.

There is (koee naah-i) no (dooja = second) other Master (bin-u) except You.

All (jeea) creatures are Your (jant) instruments and (sabh = all) the whole creation (teyra) Your (kheyl-u) play.

Based on their deeds, some creatures (mil = meet) remember You but then (vijog-i = separate) drift away; (sanjogi) those destined to meet (meyl-u = find) are reunited with You. 2.

ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ ॥   ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ ॥   ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥   ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ

ਸਮਾਇਆ ॥੩॥

Jis no ṯū jāṇā▫ihi so▫ī jan jāṇai.   Har guṇ saḏ hī ākẖ vakẖāṇai.   Jin har sevi▫ā ṯin sukẖ pā▫i▫ā.   Sėhje hī har nām samā▫i▫ā. ||3||

(Jis no) one whom (too) You (jaanaaih-i) give awareness (soee) only that (jan-u = servant) seeker 

(jaanai) knows – finds You within. S/he (sad hi) forever (aakh-i vakhaanai = says) praises/emulates (har-i gun) Divine virtues.

(Jin-i) one who (seyvia = serves) obeys the Almighty, (tin-i) that person (paaia) obtains (sukh-u = comfort) unites with the Almighty and attains peace.

S/he (samaaia) remains absorbed (sahjey hi) naturally in/conforms (har-i naam-i) to Divine virtues and commands – lives by them. 3.

ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ ॥ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥੪॥੧॥੫੩॥
Ŧū āpe karṯā ṯerā kī▫ā sabẖ ho▫e Ŧuḏẖ bin ḏūjā avar na ko▫e Ŧū kar kar vekẖėh jāṇėh so▫e Jan Nānak gurmukẖ pargat ho▫e ||4||1||53||

 (Too) You (aapey = yourself) alone are (karta) the Creator; (sabh-u) everything (hoey) happens as (keeaa) done (teyra = your) by You, i.e. according to laws of nature.

There is (na koey = not any) no (avar-u) other creator (bin-u) except (tudh-u) You.

(Too) You (soey = that one) alone (kar-i kar-i) create, (veykhah-i) watch and hence (jaanah-i) know everything.

You are present everywhere unseen and (pargatt-u hoey = manifest) are recognised (gurmukh-i) with the guru’s guidance, says (jan) humble Nanak the fourth. 4. 1. 53.

Page 366

Note: This Shabad is on the subject of ਧੜਾ (dharraa) meaning group or faction. Factions are usually made to take support of other people against some others. This only increases vices and takes away peace of mind.

Since the mortals are perishable, such groups have transitory value. The best is to rely on Divine support.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੪ ॥
Ik▫oaʼnkār saṯgur parsāḏ Rāg āsā gẖar 2 mėhlā 4

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Composition of the fourth Guru in Raga Aasa to be sung to (ghar-u 2) the second beat

ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਮਿਤ੍ਰ ਸੁਤ ਨਾਲਿ ਭਾਈ ॥ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਕੁੜਮ ਸਕੇ ਨਾਲਿ ਜਵਾਈ ॥ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਸਿਕਦਾਰ ਚਉਧਰੀ ਨਾਲਿ ਆਪਣੈ ਸੁਆਈ ॥

ਹਮਾਰਾ ਧੜਾ ਹਰਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥
Kis hī ḏẖaṛā kī▫ā miṯar suṯ nāl bẖā▫ī Kis hī ḏẖaṛā kī▫ā kuṛam sake nāl javā▫ī Kis hī ḏẖaṛā kī▫ā sikḏār cẖa▫uḏẖrī nāl āpṇai su▫ā▫ī Hamārā ḏẖaṛā har rahi▫ā samā▫ī ||1||

(Kis hi) someone (dharraa keea) forms a group (naal-i) with, i.e. takes support of, (mitr) friends, (sut = son) children and (bhaaee) siblings. (Kis hi) someone does it (naal-i) with (kurram) non-blood relations, (sakey) blood relations and (javaaee) son-in law.
Some seek support of (sikdaar) people in authority and (chaudhri) headmen to serve one’s (aapnai) own (suaaee) purpose. But (hamaara = our) my support is (har-i) the Almighty who is (rahia samaaee) ever present everywhere. 1.

ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਮੇਰੀ ਹਰਿ ਟੇਕ ॥ਮੈ ਹਰਿ ਬਿਨੁ ਪਖੁ ਧੜਾ ਅਵਰੁ ਨ ਕੋਈ ਹਉ ਹਰਿ ਗੁਣ ਗਾਵਾ ਅਸੰਖ ਅਨੇਕ ॥੧॥ ਰਹਾਉ ॥
Ham har si▫o ḏẖaṛā kī▫ā merī har tek Mai har bin pakẖ ḏẖaṛā avar na ko▫ī ha▫o har guṇ gāvā asaʼnkẖ anek ||1|| rahā▫o

(Ham = we) I have (dharra keeaa) grouped (siau) with (har-i) the Almighty who is (meyri) my sole (tteyk) support.
(Mai) I have made (na koee) no (avar-u) other (pakh-u = side) faction or (dharra) group (bin-u) except with (har-i) the Almighty; I (gaava = sing) praise the Almighty’s (asankh aneyk) innumerable (gun) virtues – for providing solace in numerous ways. 1.
(Rahaau) dwell and reflect on this.

ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਧੜੇ ਕਰਹਿ ਸੇ ਜਾਹਿ ॥ਝੂਠੁ ਧੜੇ ਕਰਿ ਪਛੋਤਾਹਿ ॥ਥਿਰੁ ਨ ਰਹਹਿ ਮਨਿ ਖੋਟੁ ਕਮਾਹਿ ॥ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਜਿਸ ਕਾ ਕੋਈ ਸਮਰਥੁ ਨਾਹਿ ॥੨॥
Jinĥ si▫o ḏẖaṛe karahi se jāhi Jẖūṯẖ ḏẖaṛe kar pacẖẖoṯāhi Thir na rahėh man kẖot kamāhi Ham har si▫o ḏẖaṛā kī▫ā jis kā ko▫ī samrath nāhi ||2||

(Jinh) those with whom people (kareyh) form (dharrey) factions, (sey) the former (jaah-i = go) are subject to death. Then they (pachhotaah-i) repent for (kar-i) making (jhootth-u = false) impermanent groups.
They themselves do not (thir-u rahah-i) last and only (kamaah-i) think (khott-u = impurity) evil (man-i) in the mind. I have (dharra keea) grouped with the Almighty (jis ka) who has no (samrath-u = capable) equal, in powers. 2.

ਏਹ ਸਭਿ ਧੜੇ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥ਮਾਇਆ ਕਉ ਲੂਝਹਿ ਗਾਵਾਰੀ ॥ਜਨਮਿ ਮਰਹਿ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥ਹਮਰੈ ਹਰਿ ਧੜਾ ਜਿ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਸਵਾਰੀ ॥੩॥
Ėh sabẖ ḏẖaṛe mā▫i▫ā moh pasārī Mā▫i▫ā ka▫o lūjẖėh gāvārī Janam marėh jū▫ai bājī hārī Hamrai har ḏẖaṛā jė halaṯ palaṯ sabẖ savārī ||3||

(Sabh-i) all (eyh) these (dharrey) groupings are made under (pasaari = expanse) the widespread (moh = lure) influence of (maaia) the world-play i.e. the games people play.
Only (gaavaari) foolish people (loojhah-i) get entangled (kau) with (maaia) the happenings in the world-play.
They (haari) lose (baaji) the game of life (jooai) in gambling/illusion i.e. fail to unite with the Creator, and keep (janami) taking births to (marah-i) die.
(Hamrai = ours) my (dharra) group is with the Almighty (j-i) who (sabh savaari = fully transforms) makes all things to my advantage (halat-u) in this life/world and (palat-u) in the hereafter. 3.

ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥

ਹਮਰਾ ਹਰਿ ਧੜਾ ਜਿਨਿ ਏਹ ਧੜੇ ਸਭਿ ਗਵਾਏ ॥੪॥
Kalijug mėh ḏẖaṛe pancẖ cẖor jẖagṛā▫e Kām kroḏẖ lobẖ moh abẖimān vaḏẖā▫e Jis no kirpā kare ṯis saṯsang milā▫e Hamrā har ḏẖaṛā jin eh ḏẖaṛe sabẖ gavā▫e ||4||

(Mah-i) in (kaljug) the age/state of conflicts, people form (dharrey) groupings (jhagraaey) to create conflicts and fight under the influence of (panch = five, chor = thieves) the five evils.
And these five evils of (kaam, krodh, lobh, moh, abhimaan) lust, wrath, greed, attachment to things transitory and vanity respectively, (vadhaaey = increase) are further fuelled; but one on whom the Almighty (kripa karey) bestows grace, (milaaey) leads (tis-u) that person to join (satsang-i) with holy congregation – where the virtues of the Almighty are remembered and ITs virtues praised.
(Hamra) my group is with the Almighty, (jin-i) which (gavaaey = lose) ends (sabh) all (dharrey) groupings. 4.

ਮਿਥਿਆ ਦੂਜਾ ਭਾਉ ਧੜੇ ਬਹਿ ਪਾਵੈ ॥ਪਰਾਇਆ ਛਿਦ੍ਰੁ ਅਟਕਲੈ ਆਪਣਾ ਅਹੰਕਾਰੁ ਵਧਾਵੈ ॥ਜੈਸਾ ਬੀਜੈ ਤੈਸਾ ਖਾਵੈ ॥

ਜਨ ਨਾਨਕ ਕਾ ਹਰਿ ਧੜਾ ਧਰਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਜਿਣਿ ਆਵੈ ॥੫॥੨॥੫੪॥
Mithi▫ā ḏūjā bẖā▫o ḏẖaṛe bahi pāvai Parā▫i▫ā cẖẖiḏar atkalai āpṇā ahaʼnkār vaḏẖāvai Jaisā bījai ṯaisā kẖāvai

Jan Nānak kā har ḏẖaṛā ḏẖaram sabẖ sarisat jiṇ āvai ||5||2||54||

It is because of (bhaau) love/thoughts of (dooja) other (mithia = false) transitory things/that people (bah-i) sit together (paavai) to form (dharrey) factions. They (attkalai) imagine (chhidr-u) fault (praaia) with others and (vadhaavai) increase (aapna) their own (ahankaar-u) vanity.
However, (jaisa) as one (beejai) sows, (taisa) so one (khaavai = eat) reaps, i.e. they remain in conflicts and are deprived of peace.

(Har-i) the Almighty is (dharra) the support of (jan) the servant fourth Nanak based on (dharam-u) righteousness/truth, which (jin-i aavai) wins over (sristt-i) the universe, i.e. all conflicts end. 4. 2. 54.

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Note: The message of this Shabad is that one finds the Creator within by understanding Divine virtues and commands. Awareness of Divine virtues and commands is obtained from the guru.

ਆਸਾ ਮਹਲਾ ੪ ॥ ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ ॥ਗੁਰਬਾਣੀ ਹਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧॥
Āsā mėhlā 4. Hirḏai suṇ suṇ man amriṯ bẖā▫i▫ā Gurbāṇī har alakẖ lakẖā▫i▫ā ||1||

Composition of the fourth guru in Raga Aasa. By (sun-i sun-i) ever listening to (amrit-u) the life-giving Divine virtues (man-i) the mind starts (bhaaia) loving (hirdai) by the heart and conforms to them.
(Gurbani = guru’s word) the guru’s teachings (lakhaaia) enable one to see/understand the virtues of (har-i) the Almighty who is otherwise (alakh-u) indescribable. 1.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਨਹੁ ਮੇਰੀ ਭੈਨਾ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮੁਖਿ ਬੋਲਹੁ ਗੁਰ ਅੰਮ੍ਰਿਤ ਬੈਨਾ ॥੧॥ ਰਹਾਉ ॥
Gurmukẖ nām sunhu merī bẖainā Ėko rav rahi▫ā gẖat anṯar mukẖ bolhu gur amriṯ bainā ||1|| rahā▫o

Therefore o (meyri) my (bhaina) sisters, – companions in holy congregation – (sunh-u) listen to (naam-u) Divine commands and conform to them.
(Eyko) the One Master (rav-i rahiaa) is present (antar-i) in all (ghatt) bodies/minds – see IT within and – (bolo) utter (amrit) the life-giving (baina) words of virtues (mukh-i) with the mouth i.e. praise the virtues of the Almighty – and try to emulate them. 1
(Rahaau) dwell and reflect on this.

ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਮਹਾ ਬੈਰਾਗੁ ॥ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਪਾਇਆ ਵਡਭਾਗੁ ॥੨॥
Mai man ṯan parem mahā bairāg Saṯgur purakẖ pā▫i▫ā vadbẖāg ||2||

(Mai) my (man-i) mind and (tan) body have (mahaa) great (preym) love and (bairaag-u) longing – for the Creator.

It is my (vaddbhaag-u) good fortune that I (paaia) found (satigur-u) the true guru who imparted awareness of Naam/virtues and commands of (purakh-u) the all-pervasive Creator. 2.

ਦੂਜੈ ਭਾਇ ਭਵਹਿ ਬਿਖੁ ਮਾਇਆ ॥ਭਾਗਹੀਨ ਨਹੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥੩॥
Ḏūjai bẖā▫e bẖavėh bikẖ mā▫i▫ā Bẖāghīn nahī saṯgur pā▫i▫ā ||3||

Those who do not (paaia) find (satigur-u) the true guru are (bhaag-heen) unfortunate – they remain oblivious of Naam.

They have (Doojai bhaaey = other love) other ideas caused by lure of (bikh-u = poison) the vices in (maaia) the world-play, and (bhavah-i) wander pursuing them. 3.

ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਹਰਿ ਆਪਿ ਪੀਆਇਆ ॥ਗੁਰਿ ਪੂਰੈ ਨਾਨਕ ਹਰਿ ਪਾਇਆ ॥੪॥੩॥੫੫॥
Amriṯ har ras har āp pī▫ā▫i▫ā Gur pūrai Nānak har pā▫i▫ā ||4||3||55||

(Har-i) the Almighty (aap-i) IT-self gives (a’mmrit-u) the life-giving (har-i) Divine (ras-u) elixir (peeaaia) to drink, i.e. motivates to obey Naam.
Awareness of Naam is received (gur-i poorai) through the perfect guru and (har-i) the Almighty (paaia) found – with his guidance. 4. 3. 55.

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ਆਸਾ ਮਹਲਾ ੪ ॥ ਮੇਰੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਨਾਮੁ ਆਧਾਰੁ ॥ਨਾਮੁ ਜਪੀ ਨਾਮੋ ਸੁਖ ਸਾਰੁ ॥੧॥
Āsā mėhlā 4.Merai man ṯan parem nām āḏẖār Nām japī nāmo sukẖ sār ||1||

Composition of the fourth guru in Raga Aasa. (Meyrai) my (man-i) mind and (tan-i) body (preym-u) love (naam-u) Divine commands as (aadhaar-u) mainstay for life.
I (japi) remember/conform to (naam-u) Naam/Divine commands; practice (naamo) of Naam brings (saar-u) sublime (sukh) peace. 1.

ਨਾਮੁ ਜਪਹੁ ਮੇਰੇ ਸਾਜਨ ਸੈਨਾ ॥ਨਾਮ ਬਿਨਾ ਮੈ ਅਵਰੁ ਨ ਕੋਈ ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਲੈਨਾ ॥੧॥ ਰਹਾਉ ॥
Nām japahu mere sājan sainā Nām binā mai avar na ko▫ī vadai bẖāg gurmukẖ har lainā ||1|| rahā▫o

O (merey) my (saajan, saina) friends/companions, (japah-u) remember and conform to (naam-u) Divine commands.
I/we have (na koee = not any) nothing (bina) except Naam to go by; one (vaddai = great) with good (bhaag-i) fortune (laina = takes) assimilates Naam of (har-i) the Almighty (gurmukh-i) with the guru’s guidance. 1.
(Rahaau) dwell and reflect on this.

ਨਾਮ ਬਿਨਾ ਨਹੀ ਜੀਵਿਆ ਜਾਇ ॥ਵਡੈ ਭਾਗਿ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਇ ॥੨॥
Nām binā nahī jīvi▫ā jā▫e vadai bẖāg gurmukẖ har pā▫e ||2||

(Nahi jaaey) it is not possible to (jeevia) remain alive, i.e. not fall prey to vices, (binaa) without awareness of (Naam) Divine commands.
One with (vaddai = great) good (bhaag) fortune (paaey) finds (har-i) the Almighty (gurmukh-i) with the guru’s guidance.

ਨਾਮਹੀਨ ਕਾਲਖ ਮੁਖਿ ਮਾਇਆ ॥ਨਾਮ ਬਿਨਾ ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਜੀਵਾਇਆ ॥੩॥
Nāmhīn kālakẖ mukẖ mā▫i▫ā Nām binā ḏẖarig ḏẖarig jīvā▫i▫ā ||3||

One (naam-heen) bereft of awareness of Divine virtues and commands has (kaalakh) soot/stain of succumbing to vices written (mukh-i) on the face, i.e. commits wrongdoings.
(Jeevaaiaa) living (bina) without conforming to Naam (dhrig-u dhrig-u) disgraceful. 3. =

ਵਡਾ ਵਡਾ ਹਰਿ ਭਾਗ ਕਰਿ ਪਾਇਆ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਦਿਵਾਇਆ ॥੪॥੪॥੫੬॥
vadā vadā har bẖāg kar pā▫i▫ā Nānak gurmukẖ nām ḏivā▫i▫ā ||4||4||56||

(Vaddaa vaddaa) the greatest (har-i) Almighty Master (paaia) is found by (bhaag) good fortune (kari = acting) based on deeds.
The Almighty has awareness of Naam/Divine commands (divaaiaa = given) imparted (gurmukh-i) by the guru, says fourth Nanak. 4. 4. 56.

Page 367

ਆਸਾ ਮਹਲਾ ੪ ॥ ਗੁਣ ਗਾਵਾ ਗੁਣ ਬੋਲੀ ਬਾਣੀ ॥ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਆਖਿ ਵਖਾਣੀ ॥੧॥
Āsā mėhlā 4. Guṇ gāvā guṇ bolī baṇī Gurmukẖ har guṇ ākẖ vakẖāṇī ||1||

Composition of the fourth guru in Raga Aasa. My (gaava = sing) songs and (boli baani = spoken words) speech are in praise of (gun) Divine virtue.
I (aakh-i vakhaani = say) praise (har-i gun) Divine virtues (gurmukh-i) as taught by the guru. 1.

ਜਪਿ ਜਪਿ ਨਾਮੁ ਮਨਿ ਭਇਆ ਅਨੰਦਾ ॥ਸਤਿ ਸਤਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦਿੜਾਇਆ ਰਸਿ ਗਾਏ ਗੁਣ ਪਰਮਾਨੰਦਾ ॥੧॥ ਰਹਾਉ ॥
Jap jap nām man bẖa▫i▫ā ananḏā Saṯ saṯ saṯgur nām ḏiṛā▫i▫ā ras gā▫e guṇ parmānanḏā ||1|| rahā▫o

(Satiguru) the true guru (drirraaia) creates commitment to (sat-i sat-i) the eternal (naam-u) Divine virtues and commands; one then (ras-i) relishes (gaaey) singing (gun) virtues of the Creator (parmaananda) the Master of supreme bliss.
(Jap-i jap-i) by repeatedly remembering (naam-u) Divine virtues and commands, one’s (man-i) mind (bhaiaa) becomes (ananda) bliss-full. 1
(Rahaau) dwell and reflect on this.

ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਰਿ ਜਨ ਲੋਗਾ ॥ਵਡੈ ਭਾਗਿ ਪਾਏ ਹਰਿ ਨਿਰਜੋਗਾ ॥੨॥
Har guṇ gāvai har jan logā vadai bẖāg pā▫e har nirjogā ||2||

(Jan loga) the seekers of (har-i) the Almighty (gaavai = sing) remember and emulate (har-i gun) Divine virtues.
Those (vaddai bhaag-i) with good fortune i.e. those who are bestowed Divine grace, (paaey) find (har) the Master who otherwise seems (nirjoga = not joined) far. 2.

ਗੁਣ ਵਿਹੂਣ ਮਾਇਆ ਮਲੁ ਧਾਰੀ ॥ਵਿਣੁ ਗੁਣ ਜਨਮਿ ਮੁਏ ਅਹੰਕਾਰੀ ॥੩॥
Guṇ vihūṇ mā▫i▫ā mal ḏẖārī viṇ guṇ janam mu▫e ahaʼnkārī ||3||

Those who (gun vihoon = bereft of virtues) ignore Divine commands, (dhaari = support) are smeared with i.e. cannot overcome (mal-u = filth) vices (maaiaa) of the world-play.
Those (vin-u) without awareness of (gun) Divine virtues, become (ahankaari) vain/arrogant and (janam-i muey) die while alive i.e. keep succumbing to vices in life, and reborn. 3.

ਸਰੀਰਿ ਸਰੋਵਰਿ ਗੁਣ ਪਰਗਟਿ ਕੀਏ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥
Sarīr sarovar guṇ pargat kī▫e Nānak gurmukẖ math ṯaṯ kadẖī▫e ||4||5||57||

According to stories in Hindu texts the ocean was churned to bring out fourteen jewels; but one who praises (gun) Divine virtues, (pargatt-i kee-ey = manifests) finds them (sarovar-i) in the pool of (sareer) body/mind.
By (math-i = churning) contemplating (gurmukh-i) with the guru’s guidance one (kaddhee-ey) brings out i.e. is able to have vision of (tat-u = essence) the Almighty within. 4. 5. 57.

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